楞嚴經 卷第九・陰魔The Śūraṅgama Sūtra · Fascicle Nine: The Demonic States of the Aggregates

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 Nine is the ninth of the ten fascicles, carrying on from the six heavens of desire of Fascicle Eight, running from the fascicle title to the closing title of the fascicle. Zixuan judges the first part of this fascicle as belonging, under 「二、就業報以別辨」—“Second, distinguishing separately by the retributions of deeds” 〔T39n1799 0935b25〕, to 「六、天趣」—“Sixth, the destiny of devas” 〔T39n1799 0941b28〕; beneath it, 「二、色界者」—“Second, the realm of form” 〔T39n1799 0942b05〕 teaches the eighteen heavens, and 「三、無色界」—“Third, the formless realm” 〔T39n1799 0945a15〕 teaches the four heavens of formlessness; next, 「七、修羅趣」—“Seventh, the destiny of the asuras” 〔T39n1799 0946b18〕 teaches the four kinds of asura, and last, 「三、結妄因以誡離」—“Third, concluding on the false cause to warn them to leave it” 〔T39n1799 0946b29〕 concludes the seven destinies and urges the removal of the three delusions. Next comes 「大文第七、陳禪那現境者」—“The seventh major division, setting out the states appearing in dhyāna” 〔T39n1799 0947a15〕, beneath which are 「初、如來無問自說」—“First, the Tathāgata speaks unasked” 〔T39n1799 0947a24〕, 「二、阿難佇聞」—“Second, Ānanda waits to hear” 〔T39n1799 0947c01〕, and 「三、正為分別」—“Third, properly making distinctions” 〔T39n1799 0947c04〕; within the proper making of distinctions, 「初、總明」—“First, general clarification” 〔T39n1799 0947c04〕 clarifies the true and the false, the rising of the demons, and their subduing, and 「二、別顯」—“Second, separate disclosure” 〔T39n1799 0948c05〕 sets out the states aggregate by aggregate.

Section 1 begins at the fascicle title and includes the fascicle title and the single line of the attribution; before the first dhyāna Zixuan has 「一、總指」—“First, the general indication” 〔T39n1799 0942b10〕, corresponding to the base text’s sentence 「阿難！世間一切所修心人」—“Ānanda! Of all the people in the world who cultivate the mind” 〔T19 0146a12〕, which this fascicle merges into Section 1. For Section 10, Zixuan’s higher-level heading is 「二、正為分別」—“Second, properly making distinctions” 〔T39n1799 0934a20〕, beneath which is 「三、結妄因以誡離」—“Third, concluding on the false cause to warn them to leave it” 〔T39n1799 0946b29〕, and beneath that 「一、結妄因」—“First, concluding on the false cause” 〔T39n1799 0946c01〕 and 「初、總結虛妄」—“First, summing up the falsity” 〔T39n1799 0946c01〕; this heading of summing up the falsity has the same name as the heading 「二、總結虛妄」—“Second, summing up the falsity” 〔T39n1799 0946b10〕 of Section 8, but stands in a different position. Section 13 does not belong to the heading of the Tathāgata speaking unasked but stands parallel to it; therefore its higher-level heading is taken as the general heading of the seventh major division. Section 53 includes three of Zixuan’s headings, 「初、總結諸境」—“First, summing up all the states” 〔T39n1799 0955c22〕, 「二、勅勸弘宣」—“Second, commanding and exhorting to proclaim” 〔T39n1799 0956a03〕, and 「三、重示迷因」—“Third, showing again the cause of delusion” 〔T39n1799 0956a11〕, and Section 54 is his 「四、再勗流布」—“Fourth, renewed urging to spread it” 〔T39n1799 0956a15〕. Zixuan’s 「二、別顯，五」—“Second, separate disclosure, in five” 〔T39n1799 0948c05〕 marks five in all; this fascicle speaks of three: the aggregate of form, the aggregate of feeling, and the aggregate of perception.

Zixuan’s outline headings, word for word: Section 1, 「一、初禪」—“First, the first dhyāna” 〔T39n1799 0942b21〕; Section 2, 「二、二禪」—“Second, the second dhyāna” 〔T39n1799 0943a01〕; Section 3, 「三、三禪」—“Third, the third dhyāna” 〔T39n1799 0943b02〕; Section 4, 「一、四根本」—“First, the four fundamental heavens” 〔T39n1799 0943c08〕; Section 5, 「二、五不還天」—“Second, the five heavens of no return” 〔T39n1799 0944b17〕; Section 6, 「三、總結」—“Third, summing up” 〔T39n1799 0945a11〕; Section 7, 「三、無色界」—“Third, the formless realm” 〔T39n1799 0945a15〕; Section 8, 「二、總結虛妄」—“Second, summing up the falsity” 〔T39n1799 0946b10〕; Section 9, 「七、修羅趣」—“Seventh, the destiny of the asuras” 〔T39n1799 0946b18〕; Section 10, 「三、結妄因以誡離」—“Third, concluding on the false cause to warn them to leave it” 〔T39n1799 0946b29〕; Section 11, 「二、勸除斷」—“Second, urging to remove and cut off” 〔T39n1799 0947a03〕; Section 12, 「一、如來告語」—“First, the Tathāgata’s address” 〔T39n1799 0947a24〕; Section 13, 「二、阿難佇聞」—“Second, Ānanda waits to hear” 〔T39n1799 0947c01〕; Section 14, 「一、通明真妄」—“First, clarifying the true and the false together” 〔T39n1799 0947c04〕; Section 15, 「一、致魔興」—“First, how the demons come to rise” 〔T39n1799 0948a08〕; Section 16, 「二、辨降伏」—“Second, discerning how they are subdued” 〔T39n1799 0948a27〕; Section 17, 「二、引事例證」—“Second, illustration by an instance” 〔T39n1799 0948b22〕; Section 18, 「一、盡未盡相」—“First, the marks of ended and not yet ended” 〔T39n1799 0948c05〕; Section 19, 「一、身能出礙」—“First, the body able to pass through obstructions” 〔T39n1799 0949a14〕; Section 20, 「二、體拾蟯蛔」—“Second, picking worms out of the body” 〔T39n1799 0949a25〕; Section 21, 「三、密義聞空」—“Third, hearing secret meanings in space” 〔T39n1799 0949b04〕; Section 22, 「四、華臺踞佛」—“Fourth, the Buddha seated on a flower terrace” 〔T39n1799 0949b17〕; Section 23, 「五、空呈寶色」—“Fifth, space displaying jeweled colors” 〔T39n1799 0949c06〕; Section 24, 「六、物見暗中」—“Sixth, seeing things in the dark” 〔T39n1799 0949c15〕; Section 25, 「七、傷體無知」—“Seventh, the body wounded without knowing” 〔T39n1799 0949c25〕; Section 26, 「八、遍觀諸界」—“Eighth, viewing all realms” 〔T39n1799 0950a04〕; Section 27, 「九、他方夜覩」—“Ninth, seeing distant places by night” 〔T39n1799 0950a12〕; Section 28, 「十、師體變移」—“Tenth, the teacher’s body changing” 〔T39n1799 0950a18〕; Section 29, 「三、結勸弘宣」—“Third, concluding exhortation to proclaim” 〔T39n1799 0950a25〕; Section 30, 「一、盡未盡相」—“First, the marks of ended and not yet ended” 〔T39n1799 0950b15〕; Section 31, 「一、見物生悲」—“First, grief arising at the sight of beings” 〔T39n1799 0950c13〕; Section 32, 「二、勇志齊聖」—“Second, valor that would equal the sages” 〔T39n1799 0950c24〕; Section 33, 「三、渴心沈憶」—“Third, a thirsting mind sunk in recollection” 〔T39n1799 0951a09〕; Section 34, 「四、疑自果成」—“Fourth, suspecting oneself to have attained the fruit” 〔T39n1799 0951a22〕; Section 35, 「五、逼意憂愁」—“Fifth, the mind pressed into sorrow” 〔T39n1799 0951b05〕; Section 36, 「六、生心喜樂」—“Sixth, joy arising in the mind” 〔T39n1799 0951b19〕; Section 37, 「七、無端我慢」—“Seventh, pride of self without cause” 〔T39n1799 0951b28〕; Section 38, 「八、頓獲輕安」—“Eighth, suddenly obtaining lightness and ease” 〔T39n1799 0951c23〕; Section 39, 「九、誤入空心」—“Ninth, straying into the mind of emptiness” 〔T39n1799 0952a08〕; Section 40, 「十、狂成貪欲」—“Tenth, madness becoming craving and desire” 〔T39n1799 0952a27〕; Section 41, 「三、結勸弘宣」—“Third, concluding exhortation to proclaim” 〔T39n1799 0952b16〕; Section 42, 「初、盡未盡相」—“First, the marks of ended and not yet ended” 〔T39n1799 0952b25〕; Section 43, 「一、貪求善巧」—“First, craving skill” 〔T39n1799 0953a17〕; Section 44, 「二、欲經歷」—“Second, desiring to roam” 〔T39n1799 0953b10〕; Section 45, 「三、願契合」—“Third, wishing for union” 〔T39n1799 0953b29〕; Section 46, 「四、樂辨析」—“Fourth, delighting in analysis” 〔T39n1799 0953c24〕; Section 47, 「五、希冥感」—“Fifth, hoping for hidden response” 〔T39n1799 0954a21〕; Section 48, 「六、冀靜謐」—“Sixth, longing for quietude” 〔T39n1799 0954b15〕; Section 49, 「七、祈宿命」—“Seventh, praying for knowledge of past lives” 〔T39n1799 0954c08〕; Section 50, 「八、求神力」—“Eighth, seeking spiritual power” 〔T39n1799 0955a03〕; Section 51, 「九、愛深空」—“Ninth, loving deep emptiness” 〔T39n1799 0955b01〕; Section 52, 「十、好永歲」—“Tenth, fond of long years” 〔T39n1799 0955b23〕; Section 53, 「初、總結諸境」—“First, summing up all the states” 〔T39n1799 0955c22〕; Section 54, 「四、再勗流布」—“Fourth, renewed urging to spread it” 〔T39n1799 0956a15〕.

Speakers: Sections 1 to 11 are the Buddha’s words, continuing the long discourse of the previous fascicle in which the Buddha addresses Ānanda, beginning 「阿難！世間一切所修心人」—“Ānanda! Of all the people in the world who cultivate the mind” 〔T19 0146a12〕; this fascicle does not mark the speaker again here, and the Buddha’s words end at 「即魔王說」—“is the speaking of the Māra kings” 〔T19 0147a20〕. Section 12 is first the compilers’ narration, beginning 「即時如來將罷法座」—“At that time the Tathāgata, about to leave the Dharma seat” 〔T19 0147a21〕, and next the Tathāgata announces to the great assembly and to Ānanda, beginning 「汝等有學緣覺、聲聞」—“You those awakened through conditions and śrāvakas still at the stage of learning” 〔T19 0147a22〕 and ending at 「吾今為汝子細分別」—“I shall now make careful distinctions for you” 〔T19 0147b01〕. In Section 13 the compilers narrate how Ānanda and those still at the stage of learning in the assembly listen and receive, 「阿難起立」—“Ānanda rose” 〔T19 0147b01〕. Sections 14 to 54 are the Buddha addressing Ānanda and the great assembly, with the only marker in this fascicle, 「佛告阿難及諸大眾」—“The Buddha said to Ānanda and the great assembly” 〔T19 0147b04〕, and the Buddha’s words run to 「成無上道」—“accomplish the unsurpassed path” 〔T19 0151b15〕. The words of those possessed by demons recounted within the Buddha’s words are set off in the base text by inner quotation marks: 「我得無上第一義諦」—“I have attained the unsurpassed foremost meaning” 〔T19 0148c06〕, 「此是金、銅、或是土、木」—“These are only gold and copper, or earth and wood” 〔T19 0148c28〕, 「我於前世、於某生中先度某人」—“In a former life, in a certain birth, I first delivered a certain person” 〔T19 0150a26〕, 「別有大光明天」—“There is separately a great heaven of light” 〔T19 0150a28〕, 「汝今未死已作畜生」—“You are not yet dead, yet you have already become an animal” 〔T19 0150b09〕.

The eighteen heavens of the realm of form and the four stations: the base text closes each heaven with ‘this class is called such-and-such’. The order follows the sequence of the base text, and the anchor is where the name of each heaven stands; Zixuan’s heading names are recorded alongside:

For the number of the eighteen heavens, the base text itself concludes 「是十八天獨行無交」—“These eighteen heavens practice alone without meeting” 〔T19 0146c04〕. Before the four stations the base text separately sets forth 「迴心大阿羅漢」—“the great arhats who turn their minds” 〔T19 0146c08〕, and after them 「不迴心鈍阿羅漢」—“the dull arhats who do not turn their minds” 〔T19 0146c17〕, neither of which is counted among the four of formlessness. For the station of neither perception nor non-perception, Zixuan’s heading name is 「四、非非想處」—“Fourth, the station of non-non-perception” 〔T39n1799 0945c18〕, recorded as it stands.

The four kinds of asura: the base text marks them in general, 「是三界中，復有四種阿修羅類」—“Within these three realms there are again four kinds of asura” 〔T19 0146c25〕, and closes each kind with its birth and the destiny to which it belongs:

The domains of the three aggregates and the marks of their ending:

The thirty kinds of states appearing in dhyāna: each of the three aggregates has ten states; for the states of the aggregate of form the base text itself names their origin, for the states of the aggregate of feeling it marks the names of the demons, and for the states of the aggregate of perception it marks the names of the ghost-demons. The anchors are where the head of each state and its name stand:

Of the ten states of the aggregate of form, the first nine conclude with 「不作聖心，名善境界；若作聖解，即受群邪」—“Not taking it for a holy mind, it is called a good state; if one takes it for sagehood, one will receive the host of deviants” 〔T19 0147c09〕, and the tenth concludes with 「不作聖心，魔事銷歇」—“Not taking it for a holy mind, the doings of Māra cease” 〔T19 0148a26〕. All ten states of the aggregate of feeling have the phrase 「悟則無咎，非為聖證」—“if one awakens to it there is no fault, and it is not holy realization” 〔T19 0148b13〕, and the first two states further have 「覺了不迷，久自銷歇」—“awakened and not deluded, in time it ceases of itself” 〔T19 0148b13〕. In the ten states of the aggregate of perception, the head of each state is 「受陰虛妙，不遭邪慮，圓定發明」—“the aggregate of feeling empty and wondrous, meets no deviant thoughts, and perfect concentration shines forth” 〔T19 0149b16〕; what the mind loves is in turn perfect brightness, roaming, close joining, the root, distant response, going deep, knowing and seeing, spiritual penetrations, entering extinction, and long life, and what is sought is in turn 「貪求善巧」—“craves skill” 〔T19 0149b17〕, 「貪求經歷」—“craves wandering experience” 〔T19 0149c01〕, 「貪求契合」—“craves union” 〔T19 0149c15〕, 「貪求辯析」—“craves analysis” 〔T19 0150a02〕, 「貪求冥感」—“craves hidden response” 〔T19 0150a18〕, 「貪求靜謐」—“craves quietude” 〔T19 0150b05〕, 「貪求宿命」—“craves knowledge of past lives” 〔T19 0150b19〕, 「貪取神力」—“craves to seize spiritual power” 〔T19 0150c08〕, 「貪求深空」—“craves deep emptiness” 〔T19 0150c27〕, and 「貪求永歲」—“craves lasting years” 〔T19 0151a13〕; for the eighth state the base text reads 貪取, recorded as it stands. The name in the twenty-eighth state is given in full in the base text as 「天地大力山精、海精、風精、河精、土精、一切草樹積劫精魅，或復龍魅，或壽終仙再活為魅，或仙期終計年應死、其形不化他怪所附」—“the great-powered mountain essences, sea essences, wind essences, river essences, and earth essences of heaven and earth, and the sprites and goblins formed from all grasses and trees through accumulated kalpas; or dragon goblins; or immortals whose lives have ended and who have come back to life as goblins; or immortals whose term has ended, who by the count of years ought to die but whose forms do not transform, and who are possessed by other strange beings” 〔T19 0150c20〕; that in the twenty-ninth state is given in full as 「日月薄蝕精氣、金玉芝草、麟鳳龜鶴、經千萬年不死為靈，出生國土」—“the essences of the eclipsing of sun and moon, and gold and jade, magic fungus, the qilin and the phoenix, the tortoise and the crane, which through thousands and tens of thousands of years without dying become numinous and are born in the lands” 〔T19 0151a07〕.

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九〔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 Nine [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0146a07〕.

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 0146a11〕. 「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九」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Nine” 〔T19 0151b16〕.

This fascicle has no verse and no spell passage; the character 「呪」—“spell” appears once, in 「彼雖呪汝破佛律儀」—“though by her spell she made you break the Buddha’s rules of discipline” 〔T19 0147b27〕; recorded as in the base text. This fascicle has seven thousand five hundred and ninety-seven 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 1: Explaining the number of heavens of the realm of form, Zixuan cites the Kośa: 「三靜慮各三，第四靜慮八」—“The first three meditations have three each, the fourth meditation eight” 〔T39n1799 0942b08〕, and also says: 「依大眾部，與今經同，即加無想。」—“According to the Great Assembly school, it is the same as this sūtra, namely adding No-Thought.” 〔T39n1799 0942b09〕 Explaining the heaven of Great Brahmā, following the Kośa he says: 「威德光明獨一而住，無尋唯伺定力所感，下二天具有尋伺。又劫末後去、劫成先來，外道不測便執為常。又因起念見有天生，便執能生世間為一因主。」—“Its majestic virtue and light abide alone and single, called forth by the power of a concentration without initial inquiry and with only sustained investigation; the two heavens below have both initial inquiry and sustained investigation. Moreover, at the end of the kalpa it is last to go and at the formation of the kalpa first to come; the outer paths, not fathoming this, cling to it as permanent. Further, because when a thought arises it sees devas being born, it clings to itself as the one causal lord able to produce the world.” 〔T39n1799 0942c15〕 Explaining the first dhyāna, he cites the Kośa: 「離生喜樂地，離欲界雜惡，生得輕安樂。」—“The ground of joy and bliss born of separation: separated from the mixed evils of the realm of desire, one is born to gain the bliss of lightness and ease.” 〔T39n1799 0942c27〕 He also says: 「然此初禪所得功德有五支林：一覺、二觀、三喜、四樂、五一心支，行相如天台法界次第中。」—“Yet the merits gained in this first dhyāna have a grove of five factors: first initial awareness, second contemplation, third joy, fourth bliss, and fifth the factor of one-pointed mind; their aspects are as in Tiantai’s Graded Order of the Dharma-Realm.” 〔T39n1799 0942c28〕
• Section 4: Explaining the heaven of Merit-Born, Zixuan cites the Kośa: 「第四禪離八災患，謂尋、伺、苦、樂、憂、喜及出、入息。又不為三災所動，名不動地。」—“The fourth dhyāna is free of the eight calamities, namely initial inquiry, sustained investigation, suffering, bliss, sorrow, joy, and the outgoing and incoming breath. Moreover, it is not moved by the three calamities, and is called the ground of immovability.” 〔T39n1799 0943c13〕 Explaining the heaven of No-Thought, extinguished in the first half-kalpa and arising in the last half-kalpa, he says: 「准《俱舍》引《婆沙》釋彼生死位」—“following the Kośa, which cites the Vibhāṣā to explain the stages of their birth and death” 〔T39n1799 0944b06〕. Explaining that it is not the true immovability, he cites the Kośa: 「然彼器非常，情俱生滅故。」—“Yet that vessel is not permanent, because it arises and perishes together with the sentient beings.” 〔T39n1799 0944b15〕
• Section 5: Explaining that the five heavens of no return set up their dwelling separately, Zixuan cites the Kośa: 「雜修靜慮五品不同，生五淨居。」—“Through the five different grades of mixed cultivation of meditation, one is born in the five pure abodes.” 〔T39n1799 0944b27〕 Explaining the heaven of Ultimate Form, he raises 「如馬勝問佛」—“as when Aśvajit asked the Buddha” 〔T39n1799 0945a02〕 about the stage where the natures of the four great elements are wholly extinguished.
• Section 7: Explaining the formless realm, Zixuan says: 「此大乘說實有處所」—“This is the Great Vehicle’s teaching that there really is a location” 〔T39n1799 0945a19〕, and cites the Kośa: 「無色界無處，由生有四種，依同分及命，令心等相續。」—“The formless realm has no location; by birth it is of four kinds; relying on the common lot and the life faculty, it makes the mind and the rest continue.” 〔T39n1799 0945a19〕 Explaining the station of neither perception nor non-perception, following the Kośa he says: 「前三無色從如行得名，此有頂地約當體立稱也。」—“The first three formless stations get their names from the practice, while this ground of the summit of existence is named by its own substance.” 〔T39n1799 0946a02〕 Explaining that the heavens of the outer paths enter the turning round, he says: 「准經論釋，無想外道業盡必墮」—“According to the explanations of the sūtras and treatises, the outer-path practitioners of No-Thought surely fall when their deeds are exhausted” 〔T39n1799 0946a24〕.
• Section 9: Explaining the four kinds of asura, Zixuan says: 「《法華》、《瑜伽》亦說有四脩羅，大同於此。」—“The Lotus and the Yogācāra also teach that there are four kinds of asura, largely the same as this.” 〔T39n1799 0946b27〕
• Section 12: Explaining the states appearing in dhyāna in general, Zixuan says: 「天台《止觀》或引《禪經》說魔境界，亦出少分耳。」—“Tiantai’s Calming and Contemplation sometimes cites the Dhyāna Sūtra on the realms of Māra, but sets out only a small part of them.” 〔T39n1799 0947a23〕 Explaining ghosts and spirits, he says: 「今云鬼神等，即天魔屬」—“What is here called ghosts and spirits and the like belongs to the Māra of the heavens” 〔T39n1799 0947b14〕, and cites the Nirvāṇa: 「皆是先世犯初重禁，乃至餘篇而現者。」—“They are all those who in former lives violated the first grave prohibition, and so on through the other categories, and now appear so.” 〔T39n1799 0947b15〕 Explaining the unlearned bhikṣu, he says: 「《智論》所說。」—“As the Treatise on the Great Perfection of Wisdom teaches.” 〔T39n1799 0947b20〕
• Section 14: Explaining delusion everywhere, Zixuan cites the Laṅkā: 「七識生滅，如來藏不生滅，此二和合成阿梨耶。」—“The seven consciousnesses arise and cease; the tathāgatagarbha neither arises nor ceases; these two combine to form the ālaya.” 〔T39n1799 0947c18〕 Explaining what is not without outflows, he cites the Consciousness-Only: 「大圓鏡智能現、能生身土智影。」—“The great perfect mirror wisdom can manifest and can produce the images of wisdom, of bodies and lands.” 〔T39n1799 0947c22〕
• Section 16: Explaining being deluded by the aggregates, Zixuan cites the Treatise Conforming to Right Principle: 「五蘊者，積聚藏隱諸不善因，譬如群賊藏隱山中，時出人間，劫奪財物。」—“The five aggregates accumulate and hide all unwholesome causes, like a band of thieves hiding in the mountains, who from time to time come out among people to rob them of their goods.” 〔T39n1799 0948b19〕
• Section 18: Explaining letting all thoughts fall away, Zixuan cites Perfect Awakening, which likewise says: 「於一切時不起妄念」—“at all times not giving rise to false thoughts” 〔T39n1799 0948c11〕. Explaining remembering and forgetting as one, he cites the Awakening of Faith, which says: 「止一切境界相。」—“stopping the marks of all objects.” 〔T39n1799 0948c15〕
• Section 35: Explaining the demon of constant sorrow, Zixuan says: 「如《四分律》，婆求河邊諸比丘等修不淨觀，厭淨過分，求刀自害，魔使之然。」—“As in the Four-Part Vinaya, the bhikṣus by the Poqiu River cultivated the contemplation of impurity, loathed even the pure beyond measure, and sought knives to harm themselves; Māra made them so.” 〔T39n1799 0951b17〕
• Section 37: Explaining destroying scriptures and images, Zixuan cites the Laṅkā: 「佛若不說，教則滅壞。教若滅壞，誰有修行及得道者？」—“If the Buddha did not speak, the teaching would perish. If the teaching perished, who would there be to cultivate and attain the path?” 〔T39n1799 0951c19〕
• Section 39: Explaining the demon of emptiness, Zixuan cites the Great Prajñā: 「魔能入一切眾生心，令歸依魔黨如膠如漆，斷手截臂不以為難，魔力之故人皆信伏。」—“Māra can enter the minds of all beings, making them take refuge in Māra’s faction as if with glue and lacquer, not finding it hard to cut off their hands or sever their arms; because of the power of Māra, people all believe and submit.” 〔T39n1799 0952a21〕 He also cites what the Lotus calls 「深著虛妄法，堅受不可捨。」—“deeply attached to false dharmas, firmly holding them, they cannot let them go.” 〔T39n1799 0952a23〕 He also cites Nanshan: 「戒是小乘，勸令捨之又不肯捨、勸令持之又不肯持，豈非與煩惱相應，卒難諫曉。魔力所惑，誰能奈何。」—“The precepts are the Lesser Vehicle; urged to give them up, they will not give them up, and urged to keep them, they will not keep them—is this not being in accord with the afflictions, hard to admonish to the end? Deluded by the power of Māra, who can do anything about it?” 〔T39n1799 0952a25〕
• Section 42: Explaining that those not asleep all understand his words, Zixuan cites the Prajñā: 「如來悉知悉見是人，皆得成就阿耨菩提也。」—“The Tathāgata fully knows and fully sees these people, that they will all accomplish unsurpassed bodhi.” 〔T39n1799 0952c17〕
• Section 50: Explaining wearing white clothes and receiving the bows of bhikṣus, Zixuan follows the Benevolent Kings Sūtra: 「白衣高座、比丘地立，佛法滅相。」—“White-robed laypeople on high seats and bhikṣus standing on the ground are the marks of the extinction of the Buddha’s Dharma.” 〔T39n1799 0955a19〕 He also says: 「菩薩戒中亦同此說。」—“The bodhisattva precepts too teach the same.” 〔T39n1799 0955a20〕
• Section 53: Explaining the ten kinds of demons leaving the household life and cultivating the path, Zixuan says that this text is the same as the Nirvāṇa Sūtra, which says: 「未來世中，是魔波旬漸當壞亂我之正法，乃至現比丘、比丘尼及阿羅漢像，非法說法，非毀戒律，自言得聖，惑亂世間。」—“In the future age, this Māra Pāpīyas will gradually destroy and confuse my right Dharma, and so on, manifesting in the forms of bhikṣus, bhikṣuṇīs, and arhats, speaking what is not Dharma as Dharma, slandering and destroying the precepts and discipline, claiming to have attained sagehood, and deluding the world.” 〔T39n1799 0955c29〕
• Section 54: Explaining transmitting it to the final Dharma, Zixuan says: 「如說四安樂行，正同此意。」—“As in the teaching of the four peaceful practices, precisely the same in meaning.” 〔T39n1799 0956a19〕

In Sections 2, 3, 6, 8, 10, 11, 13, 15, 17, 19 to 34, 36, 38, 40, 41, 43 to 49, 51, and 52, 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 · The First Dhyāna　Explaining the general indication, Zixuan says: 「此總明修心之人須假禪定然後發慧，定慧均平方稱靜慮，若不爾者不得名禪」—“This clarifies in general that people who cultivate the mind must rely on dhyāna concentration and only then give rise to wisdom; only when concentration and wisdom are balanced is it called meditation, and otherwise it cannot be called dhyāna” 〔T39n1799 0942b12〕 Explaining the heaven of Brahma’s Assembly, Zixuan says: 「此即麁苦不起，淨相現前，即是淨定。味此而生，名為梵眾，即凡夫所修六行，伏惑之所感也。」—“Here coarse suffering does not arise and the mark of purity appears; this is pure concentration. Born by savoring it, they are called Brahma’s Assembly; it is called forth by the six practices cultivated by ordinary beings, which subdue delusion.” 〔T39n1799 0942b29〕

Section 2 · The Second Dhyāna　Zixuan says: 「二禪已上離覺觀故，無有語言，但以定心發光，以光勝劣分其位次。」—“From the second dhyāna up, because they are free of initial awareness and contemplation, there is no speech; they only send forth light with the concentrated mind, and their stages are divided by the superiority or inferiority of the light.” 〔T39n1799 0943a07〕 Explaining the heaven of Light-Sound, Zixuan says: 「以二禪界地無前五識，但用光明以為表詮，以光為音，名光音天。」—“Because the ground of the second dhyāna has no first five consciousnesses, they use only light as expression; taking light as sound, it is called the heaven of Light-Sound.” 〔T39n1799 0943a20〕

Section 3 · The Third Dhyāna　Explaining the bliss of still extinction, Zixuan says: 「言寂滅樂者，滅前喜相而生淨樂」—“As for the bliss of still extinction: the former mark of joy is extinguished and pure bliss arises” 〔T39n1799 0943b07〕 Explaining joy wholly complete, Zixuan says: 「以此三禪名離喜妙樂地故。」—“Because this third dhyāna is called the ground of wondrous bliss apart from joy.” 〔T39n1799 0943c01〕

Section 4 · The Fourth Dhyāna　Zixuan says: 「然此一地總報業但有三品，感下三天。其無想天但是廣果天中別報，凡夫境界上極於此。」—“Yet in this one ground the deeds of general retribution have only three grades, calling forth the three heavens below. The heaven of No-Thought is only a separate retribution within the heaven of Vast Fruit; the realm of ordinary beings reaches its upper limit here.” 〔T39n1799 0943c03〕 Explaining the heaven of No-Thought, Zixuan says: 「此計無想為涅槃也」—“This reckons no-thought to be nirvāṇa” 〔T39n1799 0944a22〕

Section 5 · The Five Heavens of No Return　Explaining the habit-energy of the nine grades extinguished, Zixuan says: 「此是聖人斷故名滅，非同凡夫暫伏名滅。」—“This is called extinguished because sages cut it off, not like ordinary beings, whose temporary subduing is called extinguishing.” 〔T39n1799 0944b23〕 Concluding on their superiority, Zixuan says: 「梵云阿那含，此云不還，此天是彼聖所居故，亦名淨居，非同凡夫有漏住故。」—“The Sanskrit says anāgāmin, which here means ‘no return’; because these heavens are where those sages dwell, they are also called pure abodes, unlike the dwellings of ordinary beings with outflows.” 〔T39n1799 0945a08〕

Section 6 · The Realm of Form · Summing Up　Zixuan says: 「純是禪定善想所感，無有情欲所對，故云獨行無交。尚有色礙，故云未盡形累。」—“It is called forth purely by the good thoughts of dhyāna concentration, with no counterpart of feeling and desire; therefore it says they practice alone without meeting. There is still the obstruction of form; therefore it says they have not exhausted the encumbrance of physical form.” 〔T39n1799 0945a13〕

Section 7 · The Formless Realm　Zixuan says: 「此四無色，無業果色，定多慧少」—“These four formless stations have no form of the fruits of deeds; concentration is much and wisdom little” 〔T39n1799 0945a15〕 Explaining the great arhats who turn their minds, Zixuan says: 「此正明迴心也。」—“This properly clarifies turning the mind.” 〔T39n1799 0945b04〕 Explaining the station of consciousness, Zixuan says: 「唯留賴耶全末那者，此七、八二識更互相依，定性、愚法全不知有，冥然自留也。」—“As for only the ālaya and the whole of manas remaining: these two consciousnesses, the seventh and the eighth, rely on each other; those of fixed nature and those ignorant of the Dharma do not know of their existence at all, and they remain of themselves in obscurity.” 〔T39n1799 0945b26〕 Explaining the station of neither perception nor non-perception, Zixuan says: 「此即第六識麁想不起，仍有細分及賴耶流注不息，故約此義以立其名。」—“Here the coarse thought of the sixth consciousness does not arise, yet there is still a subtle portion, and the flow of the ālaya does not cease; therefore the name is established by this meaning.” 〔T39n1799 0945c29〕 Explaining not turning the mind, Zixuan says: 「言不迴心者，且約對前利根者說，非畢竟不迴」—“As for ‘who do not turn their minds’: it is said for the moment in contrast to those of keen faculties above, not that they never turn at all” 〔T39n1799 0946a15〕 Explaining the heavenly kings, Zixuan says: 「四空天人容是業報，彼四天王即是權化。」—“The devas of the four heavens of formlessness may be retributions of deeds, while those kings of the four heavens are expedient transformations.” 〔T39n1799 0946a28〕

Section 8 · Summing Up the Falsity　Zixuan says: 「當知修禪觀人不達此門，或空處、或無所有處、或非非想處，動經六萬八萬大劫，身心寂滅，報盡還墮，總名長壽天難。」—“You should know that those who cultivate dhyāna and contemplation without penetrating this gate—whether at the station of space, the station of nothing whatever, or the station of non-non-perception—pass sixty thousand or eighty thousand great kalpas with body and mind still and extinguished, and when the retribution is exhausted fall back again; all this is called the difficulty of the long-lived heavens.” 〔T39n1799 0946b14〕 Explaining pudgala, Zixuan says: 「補特伽羅，此云數取趣。」—“Pudgala means here ‘one who repeatedly takes up a destiny.’” 〔T39n1799 0946b17〕

Section 9 · The Destiny of the Asuras　Zixuan says: 「諸說脩羅或天、或鬼皆不明了，此經分明，可為標准。」—“The various accounts of the asuras, as devas or as ghosts, are all unclear; this sūtra is distinct and can serve as the standard.” 〔T39n1799 0946b28〕

Section 10 · Concluding on the False Cause to Warn Them to Leave It　Explaining receiving birth by false thought and following deeds by false thought, Zixuan says: 「此妄因果皆是無明有為虛相，無實可得。」—“These false causes and effects are all empty conditioned marks of ignorance, with nothing real to be found.” 〔T39n1799 0946c08〕 Explaining then wondrous, permanent, and still, Zixuan says: 「若發三昧，唯見一體三德祕藏。妙，般若也。常，法身也。寂，解脫也。」—“If samādhi is set forth, one sees only the secret repository of the three virtues as one substance. Wondrous is prajñā. Permanent is the Dharma-body. Still is liberation.” 〔T39n1799 0946c21〕 Explaining each having private deeds, Zixuan says: 「殺、盜、婬三隨人別造，名各各私。」—“Killing, stealing, and lust, the three, are made separately according to the person; this is called each having private deeds.” 〔T39n1799 0946c28〕

Section 11 · Urging to Remove and Cut Off　Zixuan says: 「要除三惑者，此正勸也。」—“‘Must remove the three delusions’: this is the proper urging.” 〔T39n1799 0947a08〕 Explaining the fault of not wholly removing the three delusions, Zixuan says: 「修禪不持戒，是即魔羅業，以妄修於妄，真實可憐愍。」—“To cultivate dhyāna without keeping the precepts is the deed of Māra; cultivating falsity with falsity is truly pitiable.” 〔T39n1799 0947a10〕

Section 12 · The Tathāgata’s Address　Explaining the states appearing in dhyāna in general, Zixuan says: 「此之境界是修行人由戒定慧漸修有力，內動煩惱、外動魔王，於觀行中五陰漸滅，從麁至細。」—“These states arise when the practitioner, through gradually cultivating precepts, concentration, and wisdom, gains strength, stirring the afflictions within and the Māra kings without; in contemplative practice the five aggregates are gradually extinguished, from the coarse to the subtle.” 〔T39n1799 0947a15〕 Explaining about to leave the Dharma seat, Zixuan says: 「佛答阿難七趣已竟，慶喜既默，眾又無辭，合住說法，故云將罷法座。」—“The Buddha had finished answering Ānanda on the seven destinies; Ānanda was silent and the assembly had no words, so it was fitting to stop speaking the Dharma; therefore it says he was about to leave the Dharma seat.” 〔T39n1799 0947a28〕 Explaining the demons of the aggregates and the rest, Zixuan says: 「常說四魔：謂煩惱魔，生死因也；陰魔、死魔，生死果也；天魔，生死緣也。」—“It is commonly said there are four Māras: the Māra of the afflictions is the cause of birth and death; the Māra of the aggregates and the Māra of death are the fruit of birth and death; the Māra of the heavens is the condition of birth and death.” 〔T39n1799 0947b13〕 Explaining the unlearned bhikṣu, Zixuan says: 「此比丘者不廣尋經論，師心修行，無廣聞慧，不識諸禪三界地位。」—“This bhikṣu did not widely search the sūtras and treatises, but practiced taking his own mind as teacher, without the wisdom of wide learning, and did not recognize the stages of the dhyānas and of the three realms.” 〔T39n1799 0947b20〕

Section 13 · Ānanda Waits to Hear　Zixuan says: 「如文。」—“As in the text.” 〔T39n1799 0947c04〕

Section 14 · Clarifying the True and the False Together　Zixuan says: 「一真妙體本無二相」—“The one true wondrous substance originally has no two marks” 〔T39n1799 0947c08〕 He also says: 「斯則心、佛、眾生三無差別也。」—“This is mind, Buddha, and beings, the three without difference.” 〔T39n1799 0947c09〕 Explaining stupidity and love arising, Zixuan says: 「無明妄想迷真常理遂成四惑」—“Ignorance and false thought, deluded about the true and permanent principle, then become the four delusions” 〔T39n1799 0947c14〕 Explaining the lands shaking and splitting, Zixuan says: 「由是諸佛成道，動諸世界，必不徒然。」—“For this reason, when the buddhas accomplish the path and shake the worlds, it is surely not for nothing.” 〔T39n1799 0948a07〕

Section 15 · How the Demons Come to Rise　Explaining the five kinds of spiritual penetration, Zixuan says: 「魔與諸天皆修禪定，故得五通。」—“Māra and the devas all cultivate dhyāna concentration, and so gain the five penetrations.” 〔T39n1799 0948a19〕 He also says: 「故得道者必出魔界，共感國土必傾搖耳。」—“Therefore one who attains the path surely leaves the realm of Māra, and the land they jointly call forth surely tilts and shakes.” 〔T39n1799 0948a22〕

Section 16 · Discerning How They Are Subdued　Zixuan says: 「首楞嚴定實相智慧，如光、如水、如湯、如主，風、刀、氷、客孰能動焉？」—“The Śūraṅgama concentration, the wisdom of the real mark, is like the light, like the water, like the boiling water, like the master—how could wind, knife, ice, or guest move it?” 〔T39n1799 0948b04〕 Explaining being deluded by the aggregates, Zixuan says: 「故知五陰，魔所依處。若能觀破，魔自消歇。」—“Thus one knows that the five aggregates are where Māra relies. If one can contemplate and break them, Māra ceases of itself.” 〔T39n1799 0948b21〕

Section 17 · Illustration by an Instance　Explaining most slight and inferior, Zixuan says: 「魔鬼相望，魔勝而鬼劣。」—“Comparing demon and ghost, the demon is superior and the ghost inferior.” 〔T39n1799 0948b27〕 Explaining destroying your jeweled awakening, Zixuan says: 「此，此魔也，魔欲令汝三昧不成，流浪輪轉，法身慧命絕滅銷殞」—“‘These’ means these demons; the demons wish to keep your samādhi from being accomplished, so that you drift and turn in the round, and the Dharma-body and wisdom-life are cut off, extinguished, and destroyed” 〔T39n1799 0948c02〕

Section 18 · The Aggregate of Form · The Marks of Ended and Not Yet Ended　Explaining the domain, Zixuan says: 「心入正定，如明目人。未破色陰，如大幽暗。精性妙淨，定心顯也，心未發光，慧未生也。」—“The mind entering right concentration is like a person with clear eyes. Not yet having broken the aggregate of form is like great darkness. The essential nature wondrously pure is the concentrated mind revealed; the mind not yet sending forth light is wisdom not yet born.” 〔T39n1799 0948c21〕 Explaining the mark of ending, Zixuan says: 「今定慧發明，破其陰覆，洞然明顯，故云陰盡。」—“Now concentration and wisdom shine forth, breaking the covering of the aggregate, clear and bright; therefore it says the aggregate is ended.” 〔T39n1799 0949a01〕 Explaining passing beyond the turbidity of the kalpa, Zixuan says: 「超劫濁者，以劫濁是色陰之體。」—“As for passing beyond the turbidity of the kalpa: it is because the turbidity of the kalpa is the substance of the aggregate of form.” 〔T39n1799 0949a04〕 Explaining solidified false thought, Zixuan says: 「堅固妄想者，覺明堅執，質礙便成為色之體，故云堅固。」—“As for solidified false thought: awakened brightness firmly clings, and substantial obstruction then becomes the substance of form; therefore it says solidified.” 〔T39n1799 0949a07〕

Section 19 · The Body Able to Pass through Obstructions　Zixuan says: 「苟知此是禪者功力則無有失，故云善境。若總撥為魔，則抑善功用。若言即聖，又未斷惑，故令善識而無取捨。下皆倣此。」—“If one knows that this is the power of the meditator’s effort, there is no loss; therefore it says a good state. If one dismisses it all as Māra, one suppresses good effort. If one says it is sagehood, delusion has not yet been cut off; therefore one is made to recognize it well, neither grasping nor rejecting. All below follows this.” 〔T39n1799 0949a22〕

Section 20 · Picking Worms out of the Body　Zixuan says: 「蟯蛔，腹中虫也。」—“Pinworms and roundworms are worms in the belly.” 〔T39n1799 0949b01〕 He also says: 「此境現前，不生取捨即為善境，不爾受邪。」—“When this state appears, not giving rise to grasping or rejecting is a good state; otherwise one receives the deviant.” 〔T39n1799 0949b03〕

Section 21 · Hearing Secret Meanings in Space　Zixuan says: 「此則先所修習聞慧種子，定力所激，禪中發生，遂寄神魂現於說法也。」—“These are the seeds of the wisdom of hearing cultivated before, stirred by the power of concentration and arising in dhyāna, which then lodge in the spirit and soul and appear as the speaking of the Dharma.” 〔T39n1799 0949b14〕

Section 22 · The Buddha Seated on a Flower Terrace　Zixuan says: 「以先熏習名言善種染影而來，故見十方如金，種類皆佛。」—“Because the good seeds of names and words perfumed before come as tinged images, one sees the ten directions as gold and all kinds of beings as buddhas.” 〔T39n1799 0949b26〕 Explaining imbued by numinous awakening, Zixuan says: 「靈悟所染者，靈，善也。」—“As for imbued by numinous awakening: numinous means good.” 〔T39n1799 0949c03〕

Section 23 · Space Displaying Jeweled Colors　Zixuan says: 「本為制止分別，今由過分，異境却生，與心相違，豈非魔事？不起取心，自然消歇。」—“Originally it was to restrain discrimination; now, because it goes too far, a strange state arises instead, contrary to the mind—is this not the doings of Māra? Not giving rise to the grasping mind, it ceases of itself.” 〔T39n1799 0949c12〕

Section 24 · Seeing Things in the Dark　Zixuan says: 「物是實境，故不隨定出入有無，故云亦不除滅。」—“The things are a real realm, so they do not exist or cease to exist according to entering and leaving concentration; therefore it says they are not removed either.” 〔T39n1799 0949c22〕 He concludes it saying: 「悟則無咎。」—“If one awakens to it there is no fault.” 〔T39n1799 0949c25〕

Section 25 · The Body Wounded without Knowing　Zixuan says: 「此即心融思寂，執受不行，四大、五塵忽然排併。」—“Here the mind is fused and thought still, holding and receiving do not operate, and the four great elements and the five objects are suddenly expelled and merged.” 〔T39n1799 0950a02〕

Section 26 · Viewing All Realms　Zixuan says: 「厭穢忻淨，積想所凝。」—“Loathing the defiled and delighting in the pure, it is congealed by accumulated thought.” 〔T39n1799 0950a11〕

Section 27 · Seeing Distant Places by Night　Zixuan says: 「識心通靈，因定功發。」—“The conscious mind penetrates the numinous, set forth by the effort of concentration.” 〔T39n1799 0950a16〕

Section 28 · The Teacher’s Body Changing　Zixuan says: 「此人曾有邪心種子，合外魔境相因而來。然此一章非善境界，純是魔嬈，不同前文，皆稱善種起心作證方始成魔。」—“This person once had seeds of a deviant mind, which combine with outer demonic realms and come by mutual cause. Yet this one passage is not a good state but purely the vexing of Māra, unlike the preceding passages, which are all called good seeds and become Māra only when one gives rise to the mind of claiming realization.” 〔T39n1799 0950a23〕

Section 29 · The Aggregate of Form · Concluding Exhortation to Proclaim　Zixuan says: 「此是於觀行中色陰將盡未盡，用心差異，有此十境。」—“This is when, in contemplative practice, the aggregate of form is about to be ended but not yet ended, and through differences in the use of the mind these ten states occur.” 〔T39n1799 0950b01〕 He also says: 「陰有麁細，麁者先盡。譬如浣衣，麁垢先去。」—“The aggregates are coarse and subtle, and the coarse are ended first. It is like washing clothes: the coarse grime goes first.” 〔T39n1799 0950b06〕

Section 30 · The Aggregate of Feeling · The Marks of Ended and Not Yet Ended　Explaining seeing the mind of the buddhas, Zixuan says: 「見諸佛心者，妙覺明心觀中明露，即色相盡而色性現也。」—“As for seeing the mind of the buddhas: the wondrous awakened bright mind is brightly revealed in contemplation; that is, the marks of form are ended and the nature of form appears.” 〔T39n1799 0950b21〕 Explaining the person oppressed by a nightmare, Zixuan says: 「未破受陰如魘人」—“Not yet having broken the aggregate of feeling is like a person oppressed by a nightmare” 〔T39n1799 0950b25〕 Explaining the mark of ending, Zixuan says: 「若約法者，受陰盡故心亡領納，既無能領之受，即無所領之法」—“In terms of the Dharma: because the aggregate of feeling is ended, the mind loses its taking in; since there is no feeling that takes in, there is no dharma taken in” 〔T39n1799 0950c05〕 Explaining passing beyond the turbidity of views, Zixuan says: 「受陰既亡即超見濁，覺明之心虛通領納，故云虛明妄想。」—“When the aggregate of feeling is gone, one passes beyond the turbidity of views; the awakened bright mind takes in emptily and penetratingly; therefore it says empty-bright false thought.” 〔T39n1799 0950c11〕

Section 31 · Grief Arising at the Sight of Beings　Zixuan says: 「奢摩他中定光發現，狂慧既起，內抑太過，憂悲種子在藏識者忽焉現起」—“Within śamatha the light of concentration appears, wild wisdom arises, inward restraint goes too far, and the seeds of sorrow and grief in the store consciousness suddenly arise” 〔T39n1799 0950c17〕 He concludes it saying: 「取即引魔。他皆倣此。」—“Grasping draws in Māra. All the others follow this.” 〔T39n1799 0950c24〕

Section 32 · Valor That Would Equal the Sages　Explaining overreaching and rash, Zixuan says: 「凌謂篾他，率謂自強。」—“Overreaching means despising others; rash means forcing oneself.” 〔T39n1799 0951a06〕 He also says: 「斯則無始我慢種子被激而生，悟則無咎。」—“This is the beginningless seed of pride of self, stirred and arising; if one awakens to it there is no fault.” 〔T39n1799 0951a08〕

Section 33 · A Thirsting Mind Sunk in Recollection　Zixuan says: 「受陰未空，前無新證；色陰已盡，歸失故居。前後失准，墮在兩楹，無所依倚，名中墮地。」—“The aggregate of feeling not yet empty, there is no new realization ahead; the aggregate of form already ended, the return has lost its old dwelling. Losing the measure before and behind, one falls between two pillars with nothing to rely on; this is called the ground of falling in between.” 〔T39n1799 0951a13〕

Section 34 · Suspecting Oneself to Have Attained the Fruit　Zixuan says: 「定力微故忘失恒審，慧力過故溺於知見。」—“Because the power of concentration is slight, one forgets the constant examination; because the power of wisdom exceeds, one sinks in knowing and seeing.” 〔T39n1799 0951b02〕

Section 35 · The Mind Pressed into Sorrow　Explaining the two limits, Zixuan says: 「二際者，未證、已亡之二也。」—“The two limits are the two: not yet realized and already lost.” 〔T39n1799 0951b10〕 He also says: 「悔惱種子被激而生，修無方便，故引魔鬼也。」—“The seeds of regret and vexation are stirred and arise; cultivating without skillful means, one draws in demons and ghosts.” 〔T39n1799 0951b16〕

Section 36 · Joy Arising in the Mind　Zixuan says: 「輕安是禪支，雖因定生，須慧覺察。」—“Lightness and ease is a factor of dhyāna; though it arises from concentration, it must be examined with wisdom.” 〔T39n1799 0951b26〕

Section 37 · Pride of Self without Cause　Zixuan says: 「此有七慢：恃己凌他，高舉為性，名我慢；稱量自他，比校同德，但稱為慢；於他等謂己勝，名為過慢；於他勝謂己勝，名慢過慢；未得謂得，名增上慢；雖知下劣返顧自矜，名卑劣慢；非毀經像，即是邪慢。」—“There are seven kinds of pride here: relying on oneself to overbear others, with self-exaltation as its nature, is called the pride of self; weighing self and others and comparing equal virtues is simply called pride; to think oneself superior to those who are equal is called excessive pride; to think oneself superior to those who are superior is called pride beyond excess; to claim to have attained what one has not attained is called overweening pride; though knowing oneself inferior, to turn about and boast is called the pride of inferiority; to slander and destroy scriptures and images is wrong pride.” 〔T39n1799 0951c04〕 He also says: 「須知毀經像人魔鬼入心，是大邪見。」—“You must know that in people who destroy scriptures and images, demons and ghosts have entered their minds; this is a great wrong view.” 〔T39n1799 0951c21〕

Section 38 · Suddenly Obtaining Lightness and Ease　Zixuan says: 「自謂滿足更不求進者，良以不學修禪次第，不善通達禪支行相，暫得輕安，便謂成聖也。」—“As for considering oneself fulfilled and seeking no further advance: it is truly because, not having learned the order of cultivating dhyāna and not well penetrating the aspects of the dhyāna factors, gaining lightness and ease for a time, one then claims to have become a sage.” 〔T39n1799 0952a04〕

Section 39 · Straying into the Mind of Emptiness　Zixuan says: 「得虛明性者，即依圓定發於空慧，悟性空理。依此起見，成惡取空，故撥無因果生斷滅解。」—“As for gaining the nature of empty brightness: relying on perfect concentration one sets forth the wisdom of emptiness and awakens to the principle that the nature is empty. Giving rise to views on this basis, one forms the wrong grasping of emptiness; therefore one denies cause and effect and gives rise to an understanding of annihilation.” 〔T39n1799 0952a12〕 He also says: 「此內由邪見外引空魔也。」—“This is wrong views within drawing in the demon of emptiness from without.” 〔T39n1799 0952a20〕

Section 40 · Madness Becoming Craving and Desire　Zixuan says: 「此貪欲種如火遇薪，忽然而發，欲魔得便因此入心。」—“This seed of greed and desire is like fire meeting firewood, suddenly blazing up; the demon of desire gets its chance and thereby enters the mind.” 〔T39n1799 0952b11〕 Explaining the demon’s mind growing sated, Zixuan says: 「又魔因妄起，本性不常，勢盡厭生，去身留難。」—“Further, the demon arises from falsity and its nature is not permanent; when its force is spent, satiety arises, and it leaves the body, leaving troubles behind.” 〔T39n1799 0952b15〕

Section 41 · The Aggregate of Feeling · Concluding Exhortation to Proclaim　Zixuan says: 「受陰交互者，不能定慧均平，善巧安忍。既失方便，異念即生」—“As for interacting with the aggregate of feeling: one cannot keep concentration and wisdom balanced and skillfully abide in patience. Having lost skillful means, strange thoughts then arise” 〔T39n1799 0952b22〕

Section 42 · The Aggregate of Perception · The Marks of Ended and Not Yet Ended　Explaining the mind leaving its form, Zixuan says: 「心離形者，受陰既破，無執受故，觀心自在，如鳥出籠無有障礙。」—“As for the mind leaving its form: the aggregate of feeling broken, there is no holding and receiving, so the contemplating mind is sovereign, like a bird out of a cage without obstruction.” 〔T39n1799 0952c01〕 Explaining talking in sound sleep, Zixuan says: 「此喻鈍根觀力微弱，雖受陰盡，有成就聖位之分，然不破想陰，故如熟寐寱言也。」—“This illustrates that for those of dull faculties the power of contemplation is weak; though the aggregate of feeling is ended and they have a share in accomplishing the sagely stages, they have not broken the aggregate of perception, and so are like a person sound asleep talking in his sleep.” 〔T39n1799 0952c13〕 Explaining one class, Zixuan says: 「一倫生死，謂行陰倫類也。」—“One class of birth and death means the class of the aggregate of formation.” 〔T39n1799 0953a06〕 Explaining the turbidity of afflictions, Zixuan says: 「一切煩惱以想為本，擾惱身心，汩亂真性，故名為濁。」—“All afflictions take perception as their root, disturbing and vexing body and mind and confusing the true nature; therefore it is called turbidity.” 〔T39n1799 0953a11〕 Explaining fusing-and-penetrating false thought, Zixuan says: 「融通妄想者，想能融變，身隨於心」—“As for fusing-and-penetrating false thought: perception can fuse and transform, and the body follows the mind” 〔T39n1799 0953a15〕

Section 43 · Craving Skill　Explaining meeting no deviant thoughts, Zixuan says: 「邪慮，即前十種心念也，謂發悲、生勇等。」—“Deviant thoughts are the ten kinds of mental states above, namely giving rise to sorrow, giving rise to valor, and the rest.” 〔T39n1799 0953a21〕 Explaining the demon getting its chance, Zixuan says: 「既貪善巧異想紛然，魔附他人來應求巧。」—“Since one craves skill and strange thoughts are profuse, the demon possesses another person and comes to answer the seeking of skill.” 〔T39n1799 0953b01〕 On speaking strange things through his mouth he says: 「說異端也。」—“He speaks heterodoxy.” 〔T39n1799 0953b06〕 On falling into the troubles of the king he says: 「致留難也。」—“He brings about troubles.” 〔T39n1799 0953b08〕 On ‘you should perceive it first’ he says: 「勸先覺也。下諸境倣此。」—“This urges perceiving it first. The states below follow this.” 〔T39n1799 0953b10〕

Section 44 · Desiring to Roam　Zixuan says: 「經歷，遊行也。」—“Wandering experience means roaming.” 〔T39n1799 0953b14〕 He also says: 「若行住在定，遊禮何妨。若蕩逸周流，隨情喪志。」—“If in walking and standing one remains in concentration, what harm is there in roaming to pay homage? If one runs loose and circles about, following feeling, one loses one’s resolve.” 〔T39n1799 0953b20〕

Section 45 · Wishing for Union　Zixuan says: 「綿，密也。㳷，合也。澄，凝寂也。」—“Mian means close. Wen means joining. Cheng means congealed stillness.” 〔T39n1799 0953c03〕 Explaining male buddhas and female buddhas, Zixuan says: 「男女佛者，貴引行人行貪欲事無妨成佛。」—“As for male and female buddhas: the aim is to lead practitioners to practice greed and desire as though it did not hinder becoming a buddha.” 〔T39n1799 0953c22〕

Section 46 · Delighting in Analysis　Zixuan says: 「根本者，求根尋本、究物之元底也。」—“The root means seeking the root and searching for the source, investigating the original ground of things.” 〔T39n1799 0953c28〕 He also says: 「心欲求元，魔精附物，說肉身為三德之本，指相生為常住之因」—“The mind wishes to seek the source, and the demon’s essence possesses a being, speaking of the flesh body as the root of the three virtues and pointing to mutual birth as the cause of permanent abiding” 〔T39n1799 0954a10〕

Section 47 · Hoping for Hidden Response　Zixuan says: 「夫功深行著，感應自冥，起念妄求，魔精暗入。」—“When effort is deep and practice manifest, response comes of itself in secret; giving rise to thoughts and seeking falsely, the demon’s essence secretly enters.” 〔T39n1799 0954a23〕 Explaining the place of rest and dwelling, Zixuan says: 「休居地者，涅槃處也。真實涅槃豈有處耶？」—“The place of rest and dwelling is the place of nirvāṇa. How could true nirvāṇa have a place?” 〔T39n1799 0954b12〕

Section 48 · Longing for Quietude　Explaining restraining oneself, Zixuan says: 「束約身心，故曰剋己。」—“Binding and restraining body and mind; therefore it says restraining oneself.” 〔T39n1799 0954b20〕 Explaining each knowing their original deeds, Zixuan says: 「令知本業者，宿命事也。令蹋尾者，現後報也。起心知肇，即他心也。」—“Making them know their original deeds is the matter of past lives. Making someone tread on the tail is showing the later retribution. Knowing the beginning of a thought that arises is knowledge of others’ minds.” 〔T39n1799 0954b28〕

Section 49 · Praying for Knowledge of Past Lives　Zixuan says: 「夫宿命等通，禪者自有，離欲靜慮，任運現前。若起念先求，無功強取，非唯喪本，亦乃成魔。」—“The penetrations such as knowledge of past lives the meditator has of himself; apart from desire, in still meditation, they appear spontaneously. If one gives rise to thought and seeks them first, forcing what one has no merit for, one not only loses the root but also becomes a demon.” 〔T39n1799 0954c11〕

Section 50 · Seeking Spiritual Power　Zixuan says: 「化元，謂神變之本也。此貪如意通耳。」—“The source of transformation means the root of spiritual transformation. This is craving the penetration of wish-fulfilling power.” 〔T39n1799 0955a07〕 Explaining being not at ease only toward knives and weapons, Zixuan says: 「必若真通，刀豈能沮。以斯取驗，邪正可分。」—“If it were truly a penetration, how could a knife stop it? Testing by this, the deviant and the right can be distinguished.” 〔T39n1799 0955a17〕

Section 51 · Loving Deep Emptiness　Zixuan says: 「夫真空不妨妙有，有而性常自空，所以具修萬行，了無所著。」—“True emptiness does not hinder wondrous existence; existing, its nature is always empty of itself; therefore one cultivates the myriad practices in full, without any attachment at all.” 〔T39n1799 0955b10〕 Explaining the essences of the eclipsing, Zixuan says: 「薄蝕精氣者，此即惡星精曜能為蝕神，亦為魔怪。」—“As for the essences of the eclipsing: these are the essences of evil stars and luminaries, which can become spirits of eclipse and also demonic prodigies.” 〔T39n1799 0955b22〕

Section 52 · Fond of Long Years　Zixuan says: 「今未離染，頓欲於此分段身上變麁身為細質、易短命為長年，過分希求，故為魔著。」—“Now, not yet free of defilement, one wishes suddenly, upon this body of divided segments, to change the coarse body into a subtle substance and exchange a short life for long years; hoping beyond measure, one is therefore possessed by a demon.” 〔T39n1799 0955c06〕 He also says: 「細相常住者，微細存想，求久住世也。」—“As for the subtle marks abiding permanently: keeping subtle thoughts, one seeks to dwell long in the world.” 〔T39n1799 0955c08〕 Explaining the retinue, Zixuan says: 「遮文茶未詳。毘舍童子，即毘舍遮鬼也，此云食精氣」—“The cāmuṇḍā is not known in detail. The piśāca youths are the piśāca ghosts, which here means eaters of essence and breath” 〔T39n1799 0955c19〕

Section 53 · The Aggregate of Perception · Concluding Exhortation to Proclaim　Zixuan says: 「以此二經鑒于世間，稱聖毀戒者非魔而誰？」—“Examining the world by these two sūtras, who are those who claim sagehood and destroy the precepts, if not Māra?” 〔T39n1799 0956a02〕 Explaining commanding and exhorting to proclaim, Zixuan says: 「大聖深慈，勸不取滅，慇懃付囑，正為今時。」—“The great sage, in deep compassion, urges not taking extinction and earnestly entrusts it, precisely for the present time.” 〔T39n1799 0956a08〕

Section 54 · Renewed Urging to Spread It　Zixuan says: 「據弘此經，合魔宮震動，凡夫不覺故也。」—“In spreading this sūtra, the palaces of Māra ought to shake; it is only that ordinary beings do not perceive it.” 〔T39n1799 0956a18〕

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 alternative readings Zixuan himself records in his 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:

• Or perhaps this text: after explaining the general indication, Zixuan gives a separate explanation: 「或可此文約世間人不修無漏禪定，不發無漏正慧，遂感四禪果報，不能出離。」—“Or perhaps this text concerns worldly people who do not cultivate dhyāna concentration without outflows and do not set forth right wisdom without outflows, and so call forth the fruit and retribution of the four dhyānas and cannot get free.” 〔T39n1799 0942b15〕
• The number of the eighteen heavens: Zixuan records two accounts side by side, the Kośa’s 「三靜慮各三，第四靜慮八」—“The first three meditations have three each, the fourth meditation eight” 〔T39n1799 0942b08〕, which excludes No-Thought, and 「依大眾部，與今經同，即加無想。」—“According to the Great Assembly school, it is the same as this sūtra, namely adding No-Thought.” 〔T39n1799 0942b09〕 The base text says 「是十八天獨行無交」—“These eighteen heavens practice alone without meeting” 〔T19 0146c04〕.
• The question and answer on Merit-Love reaching to the end of the future: Zixuan himself sets up a question and answer: 「問：此有漏禪壽命有限，何得窮未來際耶？答：此約得定報壽長遠，動經劫數，云窮未來，非約報後所論也。」—“Question: The lifespan in this dhyāna with outflows is limited; how can it reach to the end of the limit of the future? Answer: This speaks of the long lifespan of the retribution of gaining concentration, passing through kalpas, and so says to the end of the future; it does not speak of what follows the retribution.” 〔T39n1799 0944a02〕
• Whether the formless realm has a location: Zixuan says 「雖無業果色，然有定果色為識所依，此大乘說實有處所。」—“Though there is no form of the fruits of deeds, there is form as the fruit of concentration on which consciousness relies; this is the Great Vehicle’s teaching that there really is a location.” 〔T39n1799 0945a18〕, and records alongside the Kośa’s account 「無色界無處」—“the formless realm has no location” 〔T39n1799 0945a19〕.
• The meaning of not turning the mind: Zixuan says 「言不迴心者，且約對前利根者說，非畢竟不迴，已如前說。」—“As for ‘who do not turn their minds’: it is said for the moment in contrast to those of keen faculties above, not that they never turn at all, as already said above.” 〔T39n1799 0946a15〕
• Coming from No-Thought: Zixuan says 「言從無想來者，應是廣果天來，與無想同地，對五聖天名為外道」—“As for ‘from No-Thought’: it should be from the heaven of Vast Fruit, which is on the same ground as No-Thought; in contrast to the five holy heavens it is called the outer paths” 〔T39n1799 0946a21〕.
• The question and answer on whether the heavenly kings of the four dhyānas are ordinary or holy: Zixuan himself sets up a question and answer: 「問：前四禪王亦是權化，通凡夫耶？答：四禪天王必兼凡聖」—“Question: Are the kings of the four dhyānas above also expedient transformations, or do they include ordinary beings? Answer: The heavenly kings of the four dhyānas surely include both ordinary beings and sages” 〔T39n1799 0946b02〕.
• The ordinal number of the heaven of Good Seeing: in Zixuan’s headings for the five heavens of no return, 「二、無熱天」—“Second, the heaven of No-Heat” 〔T39n1799 0944c06〕 is followed by 「二、善見天」—“Second, the heaven of Good Seeing” 〔T39n1799 0944c13〕, and next by 「四、善現天」—“Fourth, the heaven of Good Manifestation” 〔T39n1799 0944c19〕; the ordinal numbers are recorded as they stand, without adjudication.
• The question and answer on the aggregate of form and the turbidity of the kalpa: Zixuan himself sets up a question and answer: 「問：色陰麁顯，觀中先破，劫濁最細，何得却超？答：以起時無前後，故破時兼麁細。」—“Question: The aggregate of form is coarse and evident and is broken first in contemplation, while the turbidity of the kalpa is most subtle; how can one pass beyond it instead? Answer: Because when they arise there is no before or after, when they are broken the coarse and the subtle go together.” 〔T39n1799 0949a08〕
• The question and answer on the order of the aggregates: Zixuan himself sets up a question and answer: 「問：此不作五陰次第觀門，何得陰次第盡，明其境耶？答：觀雖總相，五陰同觀。」—“Question: This does not take the five aggregates in order as gates of contemplation; how is it that the aggregates are ended in order and their states clarified? Answer: Though the contemplation is of the general mark, the five aggregates are contemplated together.” 〔T39n1799 0950b04〕
• Two explanations of keen and dull at the aggregate of perception: Zixuan says 「若以前後比望中間，合於想、行盡處亦說入位，是中根者。今經不言，文略故耳。」—“If one compares the middle with what comes before and after, then where perception and formation are ended, entry into the stages should also be spoken of; these are those of middling faculties. This sūtra does not mention it only because the text is abbreviated.” 〔T39n1799 0952c08〕 He also says 「又解：此中不分利、鈍二別，但都明此位得受盡者，即能已具歷位昇進之分。」—“Another explanation: here there is no distinction between keen and dull; it simply clarifies that those at this stage who have ended feeling already possess the share of ascending through the stages.” 〔T39n1799 0952c27〕
• Spirits and ghosts, and ghosts and spirits: the base text has 「是故神鬼及諸天魔」—“Therefore the spirits and ghosts and all the Māras of the heavens” 〔T19 0147b17〕, while Zixuan quotes it as 「是故鬼神及諸天魔」—“Therefore the ghosts and spirits and all the Māras of the heavens” 〔T39n1799 0948a26〕; the Ming recension also reads 鬼神 (see IX and X). Recorded side by side without adjudication.
• Subtle marks and subtle thoughts: the base text has 「頓希變易細相常住」—“suddenly hoping for transformation, so that the subtle marks may abide permanently” 〔T19 0151a14〕, and the Yuan recension reads 想 (see IX); Zixuan quotes the sūtra as 「細想常住」—“so that subtle thoughts may abide permanently” 〔T39n1799 0955b27〕, and his explanation has 「細相常住者」—“As for the subtle marks abiding permanently” 〔T39n1799 0955c08〕. Recorded side by side without adjudication.
• The attribution: the attribution of this fascicle reads 「般剌蜜帝」—“Pramiti” 〔T19 0146a11〕, while the attributions of Fascicle Five and Fascicle Seven read ‘般剌蜜諦’; 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: 「不行淫欲」—“not practicing lust and desire” 〔T39n1799 0942b23〕, where the base text has 「不行婬慾」—“not practicing lust and desire” 〔T19 0146a13〕; 「遍成琉璃」—“all become beryl” 〔T39n1799 0943a11〕, where the base text has 「遍成瑠璃」—“all become beryl” 〔T19 0146a24〕; 「一切憂愁」—“all worry and sorrow” 〔T39n1799 0943a22〕, where the base text has 「一切憂懸」—“all worry and anxiety” 〔T19 0146a27〕, and the Taishō first printing reads 愁 (see X); 「有二岐路」—“there are two forking paths” 〔T39n1799 0944a10〕, where the base text has 「有二歧路」—“there are two forking paths” 〔T19 0146b12〕; 「更無塵像」—“with no more images of dust” 〔T39n1799 0944c14〕, where the base text has 「更無塵象」—“with no more images of dust” 〔T19 0146b25〕; 「二種岐路」—“two kinds of forking paths” 〔T39n1799 0945a25〕, where the base text has 「二種歧路」—“two kinds of forking paths” 〔T19 0146c06〕; 「阿脩羅」—“asura” 〔T39n1799 0946b19〕, where the base text has 「阿修羅」—“asura” 〔T19 0146c25〕; 「乘通入空」—“riding on penetrations, enters into space” 〔T39n1799 0946b20〕, where the base text has 「成通入空」—“accomplishes spiritual penetrations and enters into space” 〔T19 0146c26〕; 「天洎脩羅」—“devas, up to the asuras” 〔T39n1799 0946c02〕, where the base text has 「天洎修羅」—“devas, up to the asuras” 〔T19 0147a05〕; 「諸有為相」—“the various conditioned marks” 〔T39n1799 0946c04〕, where the base text has 「諸有為想」—“the various conditioned thoughts” 〔T19 0147a06〕; 「元無所著」—“originally nothing clung to” 〔T39n1799 0946c05〕, where the base text has 「元無所有」—“originally nothing at all” 〔T19 0147a08〕; 「七寶几」—“the table of seven jewels” 〔T39n1799 0947a26〕, where the base text has 「七寶机」—“the table of seven jewels” 〔T19 0147a21〕; 「哀相現前」—“the marks of grief appeared” 〔T39n1799 0947b19〕, where the base text has 「衰相現前」—“the marks of decline appeared” 〔T19 0147a29〕; 「彼唯呪汝」—“she only by her spell … you” 〔T39n1799 0948b23〕, where the base text has 「彼雖呪汝」—“though by her spell she … you” 〔T19 0147b27〕; 「墮汝寶覺」—“make your jeweled awakening fall” 〔T39n1799 0948b25〕, where the base text has 「隳汝寶覺」—“destroy your jeweled awakening” 〔T19 0147b28〕; 「千佛圍遶」—“surrounded by a thousand buddhas” 〔T39n1799 0949b21〕, where the base text has 「千佛圍繞」—“surrounded by a thousand buddhas” 〔T19 0147c23〕; 「及與蓮花」—“and lotus flowers” 〔T39n1799 0949b21〕, where the base text has 「及與蓮華」—“and lotus flowers” 〔T19 0147c23〕; 「功力逾分」—“the power exceeding its bounds” 〔T39n1799 0949c10〕, where the base text has 「功力踰分」—“the power exceeding its bounds” 〔T19 0148a01〕; 「四體忽然」—“the four limbs suddenly” 〔T39n1799 0949c26〕, where the base text has 「四𨈛忽然」—“the four limbs suddenly” 〔T19 0148a08〕; 「魔事消歇」—“the doings of Māra cease” 〔T39n1799 0950a22〕, where the base text has 「魔事銷歇」—“the doings of Māra cease” 〔T19 0148a26〕; 「心生憐，慜」—“the mind gives rise to pity; compassion” 〔T39n1799 0950c16〕, where the base text has 「心生憐愍」—“his mind filled with pity” 〔T19 0148b12〕; 「入其心腑」—“enters his heart and vitals” 〔T39n1799 0950c21〕, where the base text, in the state of the demon of sorrow, has 「入其心府」—“enters his heart and vitals” 〔T19 0148b14〕; 「功用陵率」—“the effort overreaching and rash” 〔T39n1799 0951a03〕, where the base text has 「功用凌率」—“the effort overreaching and rash” 〔T19 0148b20〕; 「用心忘失恒審」—“the use of the mind forgetting its constant examination” 〔T39n1799 0951a28〕, where the base text has 「用心亡失恒審」—“the use of the mind losing its constant examination” 〔T19 0148c04〕; 「或是疊華」—“or cotton blossoms” 〔T39n1799 0951c13〕, where the base text has 「或是疊花」—“or cotton blossoms” 〔T19 0148c29〕; 「誤人入罪」—“leads people astray into offense” 〔T39n1799 0952a20〕, where the base text has 「誤入人罪」—“mistakenly leads people into offense” 〔T19 0149a19〕; 「一倫生死」—“one class of birth and death” 〔T39n1799 0953a02〕, where the base text has 「一倫死生」—“one class of death and birth” 〔T19 0149b13〕; 「求巧男子處，善敷座說法」—“to the man seeking skill, skillfully spreads a seat and speaks the Dharma” 〔T39n1799 0953a26〕, where the base text has 「求巧善男子處，敷座說法」—“to that good man seeking skill, spreads a seat, and speaks the Dharma” 〔T19 0149b20〕; 「或寢闇室」—“or he sleeps in a dark room” 〔T39n1799 0953a28〕, where the base text has 「或寢暗室」—“or he sleeps in a dark room” 〔T19 0149b22〕; 「心愛綿，㳷澄其精思」—“his mind loves closeness; joining, he clarifies his essential thinking” 〔T39n1799 0953c03〕, where the base text has 「心愛綿㳷，澄其精思」—“his mind loves close joining, clarifies his essential thinking” 〔T19 0149c15〕; 「侯得其便」—“the lord gets its chance” 〔T39n1799 0953c07〕, where the base text has 「候得其便」—“watching, gets its chance” 〔T19 0149c16〕; 「各各歡娛」—“each is delighted” 〔T39n1799 0953c12〕, where the base text has 「各各歡喜」—“each is joyful” 〔T19 0149c21〕; 「貪求辨析」—“craves analysis” 〔T39n1799 0953c28〕, where the base text has 「貪求辯析」—“craves analysis” 〔T19 0150a02〕; 「亡失先心」—“lose their former minds” 〔T39n1799 0954a08〕, where the base text has 「忘失先心」—“forget their former minds” 〔T19 0150a09〕; 「蟲毒魘勝惡鬼」—“the insect-poison, nightmare-overpowering evil ghost” 〔T39n1799 0954a17〕, where the base text has 「蠱毒魘勝惡鬼」—“the poisoning, nightmare-overpowering evil ghost” 〔T19 0150a13〕; 「剋己辛勤」—“restraining himself with toil and diligence” 〔T39n1799 0954b17〕, where the base text has 「克己辛勤」—“restraining himself with toil and diligence” 〔T19 0150b05〕; 「於後蹋尾」—“tread on the tail from behind” 〔T39n1799 0954b25〕, where the base text has 「於後踏尾」—“tread on the tail from behind” 〔T19 0150b10〕; 「弟子與師俱陷王難」—“disciple and teacher both fall into the troubles of the king” 〔T39n1799 0954c06〕, where the base text has 「弟子與師多陷王難」—“disciple and teacher mostly fall into the troubles of the king” 〔T19 0150b15〕; 「照曜其處」—“illuminates the place” 〔T39n1799 0954c19〕, where the base text has 「照耀其處」—“illuminates the place” 〔T19 0150b25〕; 「不餐嘉饌」—“does not eat fine delicacies” 〔T39n1799 0954c20〕, where the base text has 「不飡嘉膳」—“does not eat fine food” 〔T19 0150b26〕; 「惱亂是人」—“troubling this person” 〔T39n1799 0955a01〕, where the base text, in the state of praying for knowledge of past lives, has 「惱亂彼人」—“troubling that person” 〔T19 0150c04〕; 「一切草木積劫精魅」—“the sprites and goblins formed from all grasses and trees through accumulated kalpas” 〔T39n1799 0955a25〕, where the base text has 「一切草樹積劫精魅」—“the sprites and goblins formed from all grasses and trees through accumulated kalpas” 〔T19 0150c21〕; 「研究化性」—“investigates the nature of transformation” 〔T39n1799 0955b04〕, where the base text has 「妍究化性」—“finely investigates the nature of transformation” 〔T19 0150c27〕; 「洞如琉璃」—“clear through like beryl” 〔T39n1799 0955b09〕, where the base text has 「洞如瑠璃」—“clear through like beryl” 〔T19 0151a03〕; 「細想常住」—“subtle thoughts abide permanently” 〔T39n1799 0955b27〕, where the base text has 「細相常住」—“the subtle marks abide permanently” 〔T19 0151a14〕; 「未逾三歲」—“before three years have passed” 〔T39n1799 0955c15〕, where the base text has 「未逾年歲」—“before a year has passed” 〔T19 0151a26〕; 「聽若妖魅」—“sounding like uncanny goblins” 〔T39n1799 0955c16〕, where the base text has 「聽若𩲓魅」—“sounding like uncanny goblins” 〔T19 0151a27〕.

VI. Terms (first occurrences)

Five names—the seven destinies (七趣), the five aggregates (五陰), Mātaṅgī (摩登伽), bodhi (菩提), and the five desires (五欲)—already appear in the table of contents of the front matter; the twelve classes of beings (十二類生), which the table of contents writes as 十二之類生, is not listed again. Two terms—dhyāna (禪那) and samādhi (三摩提)—have already been glossed in Fascicle One, and are not listed again; five terms—Right and Universal Knowledge (正遍知), annihilation (斷滅), the aggregate of form (色陰), the aggregate of feeling (受陰), and the aggregate of perception (想陰)—have already been glossed in Fascicle Two, and are not listed again; one term, sandalwood (栴檀), has already been glossed in Fascicle Three, and is not listed again; four terms—the mountain-demon (魑魅), the turbidity of the kalpa (劫濁), the turbidity of views (見濁), and the turbidity of afflictions (煩惱濁)—have already been glossed in Fascicle Four, and are not listed again; one term, the table of seven jewels (七寶机), has already been glossed in Fascicle Five; jambūnada (閻浮檀), which Fascicle Five writes as 閻浮檀紫金光手, is not listed again; six terms—the Māra kings (魔王), Māra people (魔民), the way of Māra (魔道), ghosts of great power (大力鬼), the Avīci hell (無間獄), and one awakened through conditions (緣覺)—have already been glossed in Fascicle Six, and are not listed again; five terms—the doings of Māra (魔事), Locana (盧舍那), right reception (正受), samādhi (三摩地), and divided segments (分段)—have already been glossed in Fascicle Seven; the formless realm (無色界), which Fascicle Seven writes as 無色界天, is not listed again; eight terms—vipaśyanā (毘婆舍那), strange ghosts (怪鬼), drought ghosts (魃鬼), bewitching ghosts (魅鬼), wondrous awakening (妙覺), hungry ghosts (餓鬼), the common lot (眾同分), and the realm of desire (欲界)—have already been glossed in Fascicle Eight; the wangliang (魍魎), which Fascicle Eight writes as 魍魎鬼, the four heavenly kings (四天王), which Fascicle Eight writes as 四天王天, and the Avīci hell (阿鼻獄), which Fascicle Eight writes as 阿鼻地獄, are not listed again. Nine terms—nirvāṇa (涅槃), false thinking (妄想), arhat (阿羅漢), bodhisattva (菩薩), habit-energy (習氣), asuras (修羅), śamatha (奢摩他), samādhi (三昧), and asaṃkhyeya (僧祇)—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 eighteen heavens and the four stations, heaven by heaven, are given in the table of heavens in I, the four kinds of asura in the table of asuras in I, the domains and marks of ending of the three aggregates in the table of the three aggregates in I, and the names of the ten demons of the aggregate of feeling and of the ten kinds of ghost-demons of the aggregate of perception in the table of the thirty states 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:

• 梵侶 — a companion of Brahmā 〔T19 0146a14〕 · 梵德 — the virtue of Brahmā 〔T19 0146a16〕 · 大梵王 — a great Brahmā king 〔T19 0146a18〕
• 初禪 — the first dhyāna 〔T19 0146a21〕: 「清淨心中諸漏不動，名為初禪」—“within the pure mind the outflows are no longer stirred; this is called the first dhyāna” 〔T19 0146a20〕
• 二禪 — the second dhyāna 〔T19 0146a28〕: 「清淨心中麁漏已伏，名為二禪」—“within the pure mind the coarse outflows are already subdued; this is called the second dhyāna” 〔T19 0146a27〕
• 三禪 — the third dhyāna 〔T19 0146b07〕: 「安隱心中歡喜畢具，名為三禪」—“within the peaceful mind joy is wholly complete; this is called the third dhyāna” 〔T19 0146b06〕
• 四禪 — the fourth dhyāna 〔T19 0146b20〕: 「有所得心功用純熟，名為四禪」—“the effort of a mind that has something attained is already ripe; this is called the fourth dhyāna” 〔T19 0146b19〕
• 五不還天 — the five heavens of no return 〔T19 0146b21〕: 「於下界中九品習氣，俱時滅盡，苦樂雙亡；下無卜居，故於捨心眾同分中，安立居處」—“The habit-energy of the nine grades within the lower realm is extinguished all at once, suffering and bliss both lost; there is no place for them to settle in the lower realm, and so within the common lot of the mind of equanimity they set up their dwelling” 〔T19 0146b21〕
• 九品習氣 — the habit-energy of the nine grades 〔T19 0146b21〕
• 十八天 — the eighteen heavens 〔T19 0146c04〕: 「是十八天獨行無交，未盡形累。自此已還名為色界」—“These eighteen heavens practice alone without meeting, yet have not exhausted the encumbrance of physical form. From here downward, it is called the realm of form” 〔T19 0146c04〕
• 色界 — the realm of form 〔T19 0146c05〕
• 有頂 — the summit of existence 〔T19 0146c06〕
• 迴心大阿羅漢 — the great arhats who turn their minds 〔T19 0146c08〕: 「若於捨心發明智慧，慧光圓通便出塵界，成阿羅漢，入菩薩乘，如是一類名為迴心大阿羅漢」—“if within the mind of equanimity one brings forth wisdom, and the light of wisdom perfectly penetrates, one then leaves the realm of dust, becomes an arhat, and enters the bodhisattva vehicle; this class is called the great arhats who turn their minds” 〔T19 0146c07〕
• 阿賴耶識 — the ālaya consciousness 〔T19 0146c11〕 · 末那 — manas 〔T19 0146c11〕
• 不迴心鈍阿羅漢 — the dull arhats who do not turn their minds 〔T19 0146c17〕: 「從不還天聖道窮者，如是一類名不迴心鈍阿羅漢」—“Those who come to the end from the holy path of the heavens of no return, this class is called the dull arhats who do not turn their minds” 〔T19 0146c16〕
• 四空天 — the four heavens of formlessness 〔T19 0146c21〕: 「是四空天身心滅盡，定性現前，無業果色，從此逮終，名無色界」—“In these four heavens of formlessness, body and mind are extinguished, the nature of concentration appears before them, and there is no form of the fruits of deeds; from here to the very end, it is called the formless realm” 〔T19 0146c21〕
• 補特伽羅 — pudgala 〔T19 0146c24〕
• 三業 — the three deeds 〔T19 0147a14〕
• 三惑 — the three delusions 〔T19 0147a16〕: 「要除三惑。不盡三惑，縱得神通，皆是世間有為功用」—“must remove the three delusions. If the three delusions are not wholly removed, even if you gain spiritual penetrations, it is all the conditioned effort of the world” 〔T19 0147a16〕
• 陰魔 — the demons of the aggregates 〔T19 0147a26〕 · 天魔 — the Māra of the heavens 〔T19 0147a26〕 · 鬼神 — ghosts and spirits 〔T19 0147a27〕
• 無聞比丘 — the unlearned bhikṣu 〔T19 0147a28〕: 「如第四禪無聞比丘妄言證聖，天報已畢衰相現前，謗阿羅漢身遭後有，墮阿鼻獄」—“like the unlearned bhikṣu of the fourth dhyāna, who falsely claimed to have realized sagehood; when his heavenly retribution was finished and the marks of decline appeared, he slandered the arhats, his body met a further existence, and he fell into the Avīci hell” 〔T19 0147a28〕
• 五種神通 — five kinds of spiritual penetration 〔T19 0147b16〕: 「彼等咸得五種神通，唯除漏盡」—“They have all gained five kinds of spiritual penetration, all but the exhaustion of outflows” 〔T19 0147b16〕
• 妖精 — uncanny sprites 〔T19 0147b18〕
• 五陰主人 — the master of the five aggregates 〔T19 0147b22〕: 「成就破亂，由汝心中五陰主人。主人若迷，客得其便」—“whether they accomplish their breaking and disturbing rests on the master of the five aggregates within your mind. If the master is deluded, the guest gets its chance” 〔T19 0147b21〕
• 群邪 — the host of deviants 〔T19 0147b24〕
• 魔子 — a son of Māra · 魔人 — a person of Māra 〔T19 0147b26〕
• 區宇 — the domain 〔T19 0147c04〕: 「如明目人處大幽暗，精性妙淨心未發光；此則名為色陰區宇」—“like a person with clear eyes in great darkness: the essential nature is wondrously pure, but the mind has not yet sent forth light; this is called the domain of the aggregate of form” 〔T19 0147c03〕
• 堅固妄想 — solidified false thought 〔T19 0147c06〕 · 虛明妄想 — empty-bright false thought 〔T19 0148b09〕 · 融通妄想 — fusing-and-penetrating false thought 〔T19 0149b14〕
• 善境界 — a good state 〔T19 0147c09〕: 「不作聖心，名善境界；若作聖解，即受群邪」—“Not taking it for a holy mind, it is called a good state; if one takes it for sagehood, one will receive the host of deviants” 〔T19 0147c09〕
• 聖解 — taking it for sagehood 〔T19 0147c10〕
• 禪那現境 — states appearing in dhyāna 〔T19 0148a27〕: 「如是十種禪那現境，皆是色陰用心交互，故現斯事」—“These ten kinds of states appearing in dhyāna all come from the aggregate of form and the use of the mind interacting, and so these things appear” 〔T19 0148a27〕
• 大妄語 — great false speech 〔T19 0148a29〕
• 末法 — the final Dharma 〔T19 0148b01〕
• 我慢 — the pride of self 〔T19 0148b22〕
• 過慢 — excessive pride · 慢過慢 — pride beyond excess · 增上慢 — overweening pride · 卑劣慢 — the pride of inferiority 〔T19 0148c24〕
• 持法子 — sons who uphold the Dharma 〔T19 0149a25〕: 「其行婬者名持法子」—“calls those who practice lust sons who uphold the Dharma” 〔T19 0149a25〕
• 六十聖位 — the sixty sagely stages 〔T19 0149b09〕 · 意生身 — the mind-made body 〔T19 0149b09〕
• 年老成魔 — grown old and become a demon 〔T19 0149b26〕
• 種智 — the wisdom of all modes 〔T19 0149c10〕
• 四事供養 — the four kinds of offerings 〔T19 0150a22〕
• 變易 — transformation 〔T19 0151a14〕
• 住世自在天魔 — the Māra of the heavens, sovereign and dwelling in the world 〔T19 0151a22〕
• 遮文茶 — the cāmuṇḍās 〔T19 0151a23〕 · 毘舍童子 — the piśāca youths 〔T19 0151a23〕
• 執金剛 — vajra-holding 〔T19 0151a25〕
• 魔眷 — the retinue of Māra 〔T19 0151b05〕
• 無學 — beyond training 〔T19 0151b07〕
• 正知見 — right knowledge and views 〔T19 0151b08〕

VII. Similes and Rhetoric

Like flowers in the sky: 「於妙圓明無作本心，皆如空花，元無所有」—“within the wondrous, perfect, bright original mind that does nothing, they are all like flowers in the sky, originally nothing at all” 〔T19 0147a07〕

A wisp of cloud dotting the clear sky: 「猶如片雲點太清裏」—“like a wisp of cloud dotting the clear sky” 〔T19 0147b09〕

Wind blowing on light, a knife cutting water: 「如風吹光，如刀斷水，了不相觸」—“like wind blowing on light, like a knife cutting water, they do not touch you in the least” 〔T19 0147b19〕

Boiling water and solid ice: 「汝如沸湯，彼如堅氷，煖氣漸隣，不日銷殞」—“You are like boiling water, they are like solid ice; as the warm air gradually draws near, before many days they will melt away” 〔T19 0147b20〕

Master and guest: 「徒恃神力，但為其客」—“They rely in vain on their spiritual power and are only guests” 〔T19 0147b21〕; 「主人若迷，客得其便」—“If the master is deluded, the guest gets its chance” 〔T19 0147b22〕

Brightness can break darkness: 「明能破暗，近自銷殞」—“brightness can break darkness, and as they draw near they melt away of themselves” 〔T19 0147b24〕

The chief minister’s household confiscated: 「如宰臣家忽逢籍沒，宛轉零落，無可哀救」—“like the household of a chief minister suddenly meeting confiscation, scattered and ruined in turn, with no one to pity and save it” 〔T19 0147b29〕

A person with clear eyes in great darkness: 「如明目人處大幽暗」—“like a person with clear eyes in great darkness” 〔T19 0147c03〕

No different from daytime in the dark room: 「見種種物不殊白晝」—“one sees all kinds of things no different from daytime” 〔T19 0148a04〕

Whittling wood: 「縱割其肉猶如削木」—“even if his flesh is cut it is like whittling wood” 〔T19 0148a09〕

An image appearing in a bright mirror: 「如明鏡中顯現其像」—“like an image appearing in a bright mirror” 〔T19 0148b04〕

A person oppressed by a nightmare: 「猶如魘人，手足宛然，見聞不惑，心觸客邪而不能動」—“like a person oppressed by a nightmare: hands and feet intact, seeing and hearing undeluded, yet the mind, touched by a guest-deviant, cannot move” 〔T19 0148b05〕

Mosquitoes and gadflies like infants: 「觀見蚊虻猶如赤子」—“he sees mosquitoes and gadflies as his own infants” 〔T19 0148b12〕

The iron bed and the poison: 「如坐鐵床，如飲毒藥」—“as if sitting on an iron bed, as if drinking poison” 〔T19 0148c10〕

A bird out of a cage: 「心離其形，如鳥出籠」—“his mind has left its form, like a bird out of a cage” 〔T19 0149b08〕

Talking in sound sleep: 「譬如有人熟寐寱言」—“It is like a person sound asleep talking in his sleep” 〔T19 0149b09〕

Removing dust and grime: 「於覺明心如去塵垢」—“for the awakened bright mind it is like removing dust and grime” 〔T19 0149b12〕

Glue and lacquer: 「別生法愛，粘如膠漆」—“they separately give rise to love of the Dharma, sticking like glue and lacquer” 〔T19 0150a24〕

Treading on level ground: 「或水上行如履平地」—“Or he walks upon water as if treading on level ground” 〔T19 0150c14〕

Clear through like beryl: 「或現其身洞如瑠璃」—“Or he shows his body clear through like beryl” 〔T19 0151a02〕

Thick rock candy: 「或大小便如厚石蜜」—“or his excrement and urine are like thick rock candy” 〔T19 0151a03〕

The parallel of the names of the heavens: from 「如是一類名梵眾天」—“this class is called the heaven of Brahma’s Assembly” 〔T19 0146a15〕 onward, the eighteen heavens and the four stations each close with ‘this class is called such-and-such’; the four dhyānas are each judged with 「雖非正修真三摩地」—“Though this is not the true samādhi of right cultivation” 〔T19 0146a20〕, 「雖非正修真三摩地」—“Though this is not the true samādhi of right cultivation” 〔T19 0146a27〕, 「雖非正得真三摩地」—“Though this is not the true samādhi rightly attained” 〔T19 0146b05〕, and 「雖非無為真不動地」—“Though this is not the true ground of immovability of the unconditioned” 〔T19 0146b19〕, the sentence pattern carried on from one to the next.

The parallel of pride: 「慢與過慢，及慢過慢，或增上慢，或卑劣慢」—“pride and excessive pride, and pride beyond excess, or overweening pride, or the pride of inferiority” 〔T19 0148c23〕

The parallel of the closing phrases of the states of the three aggregates: the states of the aggregate of form close with 「不作聖心，名善境界；若作聖解，即受群邪」—“Not taking it for a holy mind, it is called a good state; if one takes it for sagehood, one will receive the host of deviants” 〔T19 0147c09〕; the states of the aggregate of feeling close with 「悟則無咎，非為聖證」—“if one awakens to it there is no fault, and it is not holy realization” 〔T19 0148b13〕 and 「失於正受，當從淪墜」—“losing right reception, he will thereby sink and fall” 〔T19 0148b15〕; the states of the aggregate of perception open with 「爾時，天魔候得其便，飛精附人，口說經法」—“At this time the Māra of the heavens, watching, gets its chance, sends its essence to possess a person, and through his mouth speaks sūtras and Dharma” 〔T19 0149b18〕, name the possessor with 「年老成魔，惱亂是人」—“grown old and become a demon, troubling this person” 〔T19 0149b26〕, and close with 「汝當先覺，不入輪迴；迷惑不知，墮無間獄」—“You should perceive it first, and then you will not enter the cycle of rebirth; deluded and unknowing, you will fall into the Avīci hell” 〔T19 0149b27〕. Each of the three aggregates is gathered up with 「如是十種禪那現境，皆是色陰用心交互」—“These ten kinds of states appearing in dhyāna all come from the aggregate of form and the use of the mind interacting” 〔T19 0148a27〕, 「皆是受陰用心交互」—“all come from the aggregate of feeling and the use of the mind interacting” 〔T19 0149b01〕, and 「皆是想陰用心交互」—“all come from the aggregate of perception and the use of the mind interacting” 〔T19 0151b10〕, the sentence pattern carried on from one to the next.

VIII. Citation and Carrying Forward

Zixuan’s Commentary on the Śūraṅgama Sūtra with Annotated Text cites and explains this fascicle section by section, judging it under the headings of the realm of form and the formless realm within the destiny of devas, the destiny of the asuras, concluding on the false cause to warn them to leave it, and setting out the states appearing in dhyāna (I, IV); the outline of this fascicle is carried forward from it.

IX. Placement Among the Recensions

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

• 〔T19 0146a13〕 The character 慾 in 「執身不行婬慾」—“hold the body so as not to practice lust and desire”: the base text reads 慾; the Song, Yuan, and Ming recensions read 欲.
• 〔T19 0146a27〕 The character 懸 in 「一切憂懸」—“all worry and anxiety”: the base text reads 懸, and the Fangshan Stone Canon, the Jin Canon, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 愁. The remark is given in X.
• 〔T19 0146b08〕 The characters 復次 in 「復次，天人不逼身心」—“Further, the devas are not oppressed in body and mind”: the base text reads 復次, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 次復.
• 〔T19 0146b12〕 The character 歧 in 「從是天中有二歧路」—“From this heaven there are two forking paths”: the base text reads 歧, and the Korean recension reads the same; the Taishō first printing reads 岐.
• 〔T19 0146c07〕 The character 歧 in 「種歧路：若於捨心」—“kinds of forking paths: if within the mind of equanimity”: the base text reads 歧, and the Korean recension reads the same; the Taishō first printing reads 岐.
• 〔T19 0146c20〕 The character 提 in 「菩薩遊三摩提」—“bodhisattvas roaming in samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0147a06〕 The character 想 in 「皆是昏沈諸有為想」—“are all the various conditioned thoughts of dullness and sinking”: the base text reads 想; the Song, Yuan, and Ming recensions read 相.
• 〔T19 0147a08〕 The character 有 in 「元無所有」—“originally nothing at all”: the base text reads 有; the Song, Yuan, and Ming recensions read 著.
• 〔T19 0147a12〕 The character 提 in 「若得妙發三摩提者」—“If one can wondrously set forth samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0147a21〕 The character 机 in 「攬七寶机」—“drew the table of seven jewels toward him”: the base text reads 机; the Song, Yuan, and Ming recensions read 几.
• 〔T19 0147b13〕 The character 㳷 in 「心精通㳷」—“the essence of the mind penetrates and joins”: the base text reads 㳷, and the Qisha Canon reads the same; the Taishō first printing reads 𭱓, the Jin Canon reads 湣, and the Song recension reads 泯. The remark is given in X.
• 〔T19 0147b17〕 The characters 神鬼 in 「是故神鬼及諸天魔」—“Therefore the spirits and ghosts and all the Māras of the heavens”: the base text reads 神鬼; the Ming recension reads 鬼神.
• 〔T19 0147b20〕 The character 湯 in 「汝如沸湯」—“You are like boiling water”: the base text reads 湯, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 浪.
• 〔T19 0147b24〕 The character 近 in 「近自銷殞」—“as they draw near they melt away of themselves”: the base text reads 近; the Song recension reads 迷, and the Yuan recension reads 摧.
• 〔T19 0147b27〕 The character 雖 in 「彼雖呪汝」—“though by her spell she … you”: the base text reads 雖; the Song, Yuan, and Ming recensions read 唯.
• 〔T19 0147b27〕 The character 秖 in 「八萬行中秖毀」—“among the eighty thousand practices destroyed only”: the base text reads 秖; the Yuan recension reads 只.
• 〔T19 0147c17〕 The character 互 in 「互為賓主」—“each serving as guest and host to the other”: the base text reads 互, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 若.
• 〔T19 0147c18〕 The character 魄 in 「此名精魄遞相」—“This is called the essence and the soul alternately”: the base text reads 魄, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 魂.
• 〔T19 0147c22〕 The phrase 「于時忽見」—“At this time one suddenly sees”: the base text has no 然 here, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing has 然.
• 〔T19 0147c23〕 The character 千 in 「千佛圍繞」—“surrounded by a thousand buddhas”: the base text reads 千; the Song recension reads 十.
• 〔T19 0148a01〕 The character 踰 in 「抑按功力踰分」—“the power of restraint exceeding its bounds”: the base text reads 踰; the Yuan and Ming recensions read 逾.
• 〔T19 0148a08〕 The character 𨈛 in 「四𨈛忽然同於草木」—“the four limbs suddenly become like grass and trees”: the base text reads 𨈛; the Ming recension reads 體.
• 〔T19 0148a12〕 The character 即 in 「若作聖解，即受群邪」—“if one takes it for sagehood, one will receive the host of deviants”: the base text reads 即; the Ming recension reads 則.
• 〔T19 0148b01〕 The character 末 in 「於末法中宣示斯義」—“proclaim this meaning in the final Dharma”: the base text reads 末, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 未.
• 〔T19 0148b15〕 The character 府 in 「悲魔入其心府」—“a demon of sorrow enters his heart and vitals”: the base text reads 府; the Yuan and Ming recensions read 腑.
• 〔T19 0148b20〕 The character 凌 in 「功用凌率過越」—“the effort overreaching and rash beyond measure”: the base text reads 凌; the Song, Yuan, and Ming recensions read 陵.
• 〔T19 0148b22〕 The character 腑 in 「狂魔入其心腑」—“a demon of madness enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0148b29〕 The character 腑 in 「憶魔入其心腑」—“a demon of recollection enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0148c06〕 The character 腑 in 「下劣易知足魔入其心腑」—“a demon of low and easy contentment enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0148c10〕 The character 如 in 「如坐鐵床」—“as if sitting on an iron bed”: the base text reads 如, and the Korean recension reads the same; the Taishō first printing reads 加.
• 〔T19 0148c13〕 The character 腑 in 「常憂愁魔入其心腑」—“a demon of constant sorrow enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0148c20〕 The character 腑 in 「好喜樂魔入其心腑」—“a demon fond of joy enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0148c27〕 The character 腑 in 「大我慢魔入其心腑」—“a demon of great pride of self enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0149a05〕 The character 忽 in 「其心忽生無量」—“their minds suddenly give rise to measureless”: the base text reads 忽, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 怱.
• 〔T19 0149a06〕 The character 己 in 「己言成聖」—“say of themselves that they have become sages”: the base text reads 己; the Taishō first printing reads 已.
• 〔T19 0149a08〕 The characters 輕清 in 「好輕清魔」—“a demon fond of lightness and clarity”: the base text reads 輕清, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 清輕.
• 〔T19 0149a08〕 The character 腑 in 「好輕清魔入其心腑」—“a demon fond of lightness and clarity enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0149a09〕 The characters 誤眾 in 「疑誤眾生」—“leading beings astray with doubt”: the base text reads 誤眾, and the Qisha Canon and the Yuan and Ming recensions read the same; the Taishō first printing reads 謗後.
• 〔T19 0149a15〕 The character 腑 in 「空魔入其心腑」—“a demon of emptiness enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0149a19〕 The characters 入人 in 「誤入人罪」—“mistakenly leads people into offense”: the base text reads 入人; the Yuan recension reads 人入.
• 〔T19 0149a24〕 The character 腑 in 「欲魔入其心腑」—“a demon of desire enters his heart and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0149b13〕 The characters 死生 in 「一倫死生」—“one class of death and birth”: the base text reads 死生; the Song, Yuan, and Ming recensions read 生死.
• 〔T19 0149c10〕 The character 魃 in 「此名魃鬼」—“This is called a drought ghost”: the base text reads 魃, and the Korean recension and the Qisha Canon read the same; the Taishō first printing reads 𩲓.
• 〔T19 0149c15〕 The character 㳷 in 「心愛綿㳷」—“his mind loves close joining”: the base text reads 㳷, and the Qisha Canon reads the same; the Taishō first printing reads 𭱓, and the Song recension reads 泯.
• 〔T19 0149c22〕 The character 喜 in 「各各歡喜」—“each is joyful”: the base text reads 喜; the Song, Yuan, and Ming recensions read 娛.
• 〔T19 0150a02〕 The character 辯 in 「貪求辯析」—“craves analysis”: the base text reads 辯; the Yuan and Ming recensions read 辨.
• 〔T19 0150a09〕 The character 忘 in 「忘失先心」—“forget their former minds”: the base text reads 忘; the Song, Yuan, and Ming recensions read 亡.
• 〔T19 0150a12〕 The character 槃 in 「菩提涅槃真處」—“the true place of bodhi and nirvāṇa”: the base text reads 槃; the Taishō first printing reads 般.
• 〔T19 0150b05〕 The character 克 in 「克己辛勤」—“restraining himself with toil and diligence”: the base text reads 克; the Song, Yuan, and Ming recensions read 尅.
• 〔T19 0150b15〕 The character 多 in 「弟子與師多陷」—“disciple and teacher mostly fall”: the base text reads 多; the Song, Yuan, and Ming recensions read 俱.
• 〔T19 0150b24〕 The character 策 in 「簡策、符牘」—“bamboo slips, tallies and documents”: the base text reads 策; the Ming recension reads 冊.
• 〔T19 0150b25〕 The character 耀 in 「有明月珠照耀」—“a bright-moon pearl illuminates”: the base text reads 耀; the Song recension reads 曜.
• 〔T19 0150b27〕 The character 膳 in 「不飡嘉膳」—“not fine food”: the base text reads 膳; the Song, Yuan, and Ming recensions read 饌.
• 〔T19 0150c04〕 The character 彼 in 「惱亂彼人」—“troubling that person”: the base text reads 彼; the Song, Yuan, and Ming recensions read 是.
• 〔T19 0150c14〕 The characters 水上 in 「或水上行如履平地」—“Or he walks upon water as if treading on level ground”: the base text reads 水上, and the Yuan and Ming recensions read the same; the Taishō first printing reads 上水.
• 〔T19 0150c21〕 The character 樹 in 「一切草樹積劫精魅」—“the sprites and goblins formed from all grasses and trees through accumulated kalpas”: the base text reads 樹; the Song, Yuan, and Ming recensions read 木.
• 〔T19 0150c27〕 The character 妍 in 「妍究化性」—“finely investigates the nature of transformation”: the base text reads 妍; the Song, Yuan, and Ming recensions read 研.
• 〔T19 0151a03〕 The character 栴 in 「作栴檀氣」—“giving off the fragrance of sandalwood”: the base text reads 栴, and the Korean recension reads the same; the Taishō first printing reads 旃.
• 〔T19 0151a14〕 The character 相 in 「細相常住」—“the subtle marks may abide permanently”: the base text reads 相; the Yuan recension reads 想.
• 〔T19 0151a22〕 The character 世 in 「此名住世自在」—“This is called … sovereign and dwelling in the world”: the base text reads 世, and the Korean recension and the Qisha Canon read the same; the Taishō first printing reads 生.
• 〔T19 0151a27〕 The character 𩲓 in 「聽若𩲓魅」—“sounding like uncanny goblins”: the base text reads 𩲓; the Song, Yuan, and Ming recensions read 妖.
• 〔T19 0151b04〕 The character 腑 in 「魅其心腑」—“bewitch their hearts and vitals”: the base text reads 腑; the Song recension reads 府.
• 〔T19 0151b05〕 The character 必 in 「命終之後必」—“after the end of life they will surely”: the base text reads 必, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 畢.

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 0146a11〕, while the attributions of Fascicle Five and Fascicle Seven read ‘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 occurring four times, kept as the original characters of the base text: 㳷 in 「心精通㳷」—“the essence of the mind penetrates and joins” 〔T19 0147b13〕 and 「心愛綿㳷」—“his mind loves close joining” 〔T19 0149c15〕, 𨈛 in 「四𨈛忽然」—“the four limbs suddenly” 〔T19 0148a08〕, and 𩲓 in 「聽若𩲓魅」—“sounding like uncanny goblins” 〔T19 0151a27〕. 「煖氣漸隣」—“as the warm air gradually draws near” 〔T19 0147b20〕 is written with 煖, and the character 暖 does not appear in this fascicle; the character 「迴」 appears seventeen times and is not written 回; the character 「婬」 appears thirteen times and is not written 淫; the character 「麁」 appears four times, as in 「麁漏已伏」—“the coarse outflows are already subdued” 〔T19 0146a28〕 and 「不毀麁行」—“does not condemn coarse conduct” 〔T19 0150c19〕, and is not written 粗; 「遍成瑠璃」—“all become beryl” 〔T19 0146a24〕 and 「洞如瑠璃」—“clear through like beryl” 〔T19 0151a03〕 are written with 瑠璃; 「三摩提」 appears five times, as in 「菩薩遊三摩提」—“bodhisattvas roaming in samādhi” 〔T19 0146c20〕, and 「三摩地」 fourteen times, as in 「雖非正修真三摩地」—“Though this is not the true samādhi of right cultivation” 〔T19 0146a20〕, the two forms recorded side by side; 「再來凭倚」—“leaned on it once again” 〔T19 0147a22〕 is written with 凭, 「却崇土木」—“but worship earth and wood” 〔T19 0149a01〕 with 却, and 「不飡嘉膳」—“not fine food” 〔T19 0150b26〕 with 飡; 「四種阿修羅類」—“four kinds of asura” 〔T19 0146c25〕 is written 阿修羅, while 「有修羅王」—“there is an asura king” 〔T19 0146c29〕 and 「下劣修羅」—“inferior asuras” 〔T19 0147a02〕 are written 修羅: 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 ninety-six head-notes and collation notes in all: forty-four Taishō head-notes, forty-four [CBETA collation] notes corresponding to them, and eight 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.

② The Taishō has no notes from other recensions.