楞嚴經 卷第十・五妄想The Śūraṅgama Sūtra · Fascicle Ten: The Five False Thoughts

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 Ten is the last of the ten fascicles, carrying on from the ten states of the aggregate of perception of Fascicle Nine, running from the fascicle title to the closing title of the fascicle. Under 「二、別顯，五：一、破色陰」—“Second, separate disclosure, in five: First, breaking the aggregate of form” 〔T39n1799 0948c05〕 within the setting out of the states appearing in dhyāna, Zixuan judges the first part of this fascicle as 「四、破行陰，三：一、盡未盡相，二：一、明區宇」—“Fourth, breaking the aggregate of formation, in three: First, the marks of ended and not yet ended, in two: First, clarifying the domain” 〔T39n1799 0956b05〕 and 「五、破識陰，三：一、盡未盡相」—“Fifth, breaking the aggregate of consciousness, in three: First, the marks of ended and not yet ended” 〔T39n1799 0960c09〕, each of the two aggregates divided into the three headings of the marks of ended and not yet ended, properly clarifying the states that appear, and concluding exhortation to proclaim; next, 「三、結勸，四：一、總指魔事」—“Third, concluding exhortation, in four: First, a general indication of the doings of Māra” 〔T39n1799 0964b22〕 sums up the doings of Māra of the five aggregates; next, 「二、阿難因聞請益」—“Second, Ānanda, having heard, asks for more” 〔T39n1799 0964c11〕 is divided into Ānanda’s question and 「二、如來答」—“Second, the Tathāgata’s answer” 〔T39n1799 0964c25〕, and within the Tathāgata’s answer are 「一、正答所問，三：一、答妄想」—“First, properly answering what was asked, in three: First, answering on false thought” 〔T39n1799 0964c26〕, answering on the boundaries, and answering on sudden and gradual; last comes 「三、流通分，二：一、如來況顯經能」—“Third, the section of circulation, in two: First, the Tathāgata discloses by comparison the power of the sūtra” 〔T39n1799 0966c15〕, up to 「二、大眾欽聞禮退」—“Second, the assembly hears with reverence, bows, and withdraws” 〔T39n1799 0967b19〕.

Zixuan’s outline headings, word for word: Section 1, 「四、破行陰，三：一、盡未盡相，二：一、明區宇」—“Fourth, breaking the aggregate of formation, in three: First, the marks of ended and not yet ended, in two: First, clarifying the domain” 〔T39n1799 0956b05〕; Section 2, 「二、正明現境，十：一、二無因論」—“Second, properly clarifying the states that appear, in ten: First, the two theories of no cause” 〔T39n1799 0956c26〕; Section 3, 「二、四遍常論」—“Second, the four theories of pervasive permanence” 〔T39n1799 0957b09〕; Section 4, 「三、四一分常論」—“Third, the four theories of partial permanence” 〔T39n1799 0957c16〕; Section 5, 「四、四有邊論」—“Fourth, the four theories of limits” 〔T39n1799 0958a23〕; Section 6, 「五、四不死矯亂論」—“Fifth, the four theories of deathless confusion” 〔T39n1799 0958b24〕; Section 7, 「六、十六有相論」—“Sixth, the sixteen theories of existence” 〔T39n1799 0959a23〕; Section 8, 「七、八無相論」—“Seventh, the eight theories of nonexistence” 〔T39n1799 0959b21〕; Section 9, 「八、八俱非論」—“Eighth, the eight theories of neither” 〔T39n1799 0959c10〕; Section 10, 「九、七斷滅論」—“Ninth, the seven theories of annihilation” 〔T39n1799 0960a13〕; Section 11, 「十、五現涅槃論」—“Tenth, the five theories of present nirvāṇa” 〔T39n1799 0960a29〕; Section 12, 「三、結勸弘宣，二：初、結前諸境」—“Third, concluding exhortation to proclaim, in two: First, concluding the preceding states” 〔T39n1799 0960b21〕; Section 13, 「五、破識陰，三：一、盡未盡相」—“Fifth, breaking the aggregate of consciousness, in three: First, the marks of ended and not yet ended” 〔T39n1799 0960c09〕; Section 14, 「二、正明現境，十：一、因所因執」—“Second, properly clarifying the states that appear, in ten: First, the grasping at what is caused as the cause” 〔T39n1799 0961c05〕; Section 15, 「二、能非能執」—“Second, the grasping at the incapable as capable” 〔T39n1799 0962a09〕; Section 16, 「三、常非常執」—“Third, the grasping at the impermanent as permanent” 〔T39n1799 0962a24〕; Section 17, 「四、知無知執」—“Fourth, the grasping at the unknowing as knowing” 〔T39n1799 0962b14〕; Section 18, 「五、生無生執」—“Fifth, the grasping at the unproductive as productive” 〔T39n1799 0962c06〕; Section 19, 「六、歸無歸執」—“Sixth, the grasping at no refuge as refuge” 〔T39n1799 0962c26〕; Section 20, 「七、貪非貪執」—“Seventh, the grasping with craving at what is not to be craved” 〔T39n1799 0963a12〕; Section 21, 「八、真非真執」—“Eighth, the grasping at the untrue as true” 〔T39n1799 0963a25〕; Section 22, 「九、定性聲聞」—“Ninth, the fixed-nature śrāvakas” 〔T39n1799 0963b15〕; Section 23, 「十、定性緣覺」—“Tenth, the fixed-nature ones awakened through conditions” 〔T39n1799 0963c07〕; Section 24, 「三、結勸弘宣，四：一、結前斥失」—“Third, concluding exhortation to proclaim, in four: First, concluding the preceding and rebuking the faults” 〔T39n1799 0963c19〕; Section 25, 「三、結勸，四：一、總指魔事」—“Third, concluding exhortation, in four: First, a general indication of the doings of Māra” 〔T39n1799 0964b22〕; Section 26, 「二、阿難因聞請益」—“Second, Ānanda, having heard, asks for more” 〔T39n1799 0964c11〕; Section 27, 「一、正答所問，三：一、答妄想，三：一、總明」—“First, properly answering what was asked, in three: First, answering on false thought, in three: First, general statement” 〔T39n1799 0964c26〕; Section 28, 「二、別顯，五：一、色」—“Second, separate disclosure, in five: First, form” 〔T39n1799 0965a26〕; Section 29, 「二、受」—“Second, feeling” 〔T39n1799 0965b12〕; Section 30, 「三、想」—“Third, perception” 〔T39n1799 0965b20〕; Section 31, 「四、行」—“Fourth, formation” 〔T39n1799 0965c04〕; Section 32, 「五、識」—“Fifth, consciousness” 〔T39n1799 0965c14〕; Section 33, 「三、總結」—“Third, summing up” 〔T39n1799 0966a18〕 and 「二、答邊際」—“Second, answering on the boundaries” 〔T39n1799 0966a22〕; Section 34, 「三、答頓漸」—“Third, answering on sudden and gradual” 〔T39n1799 0966b08〕; Section 35, 「三、結勸弘宣」—“Third, concluding exhortation to proclaim” 〔T39n1799 0966c04〕; Section 36, 「三、流通分，二：一、如來況顯經能」—“Third, the section of circulation, in two: First, the Tathāgata discloses by comparison the power of the sūtra” 〔T39n1799 0966c15〕; Section 37, 「二、顯經益超勝」—“Second, showing the surpassing benefit of the sūtra” 〔T39n1799 0967a04〕; Section 38, 「二、大眾欽聞禮退」—“Second, the assembly hears with reverence, bows, and withdraws” 〔T39n1799 0967b19〕.

The first sentence of Section 33, 「阿難！是五受陰，五妄想成」—“Ānanda! These five received aggregates are formed by five kinds of false thought” 〔T19 0155a04〕, Zixuan judges as belonging to 「三、總結」—“Third, summing up” 〔T39n1799 0966a18〕 under answering on false thought; this fascicle merges it into the head of the section answering on the boundaries, beginning on the same line as 「汝今欲知因界淺深」—“You now wish to know the depth and shallowness of their causes and boundaries” 〔T19 0155a04〕. Zixuan marks 「二、如來答」—“Second, the Tathāgata’s answer” 〔T39n1799 0964c25〕, and the order beneath it runs First, properly answering what was asked, and 「三、結勸弘宣」—“Third, concluding exhortation to proclaim” 〔T39n1799 0966c04〕; the number announced and the order listed are recorded side by side without adjudication.

Speakers: Sections 1 to 25 are all the Buddha’s words, continuing the words the Buddha spoke to Ānanda unasked in Fascicle Nine; the first sentence of this fascicle, 「阿難！彼善男子修三摩提想陰盡者」—“Ānanda! When that good man cultivating samādhi has ended the aggregate of perception” 〔T19 0151b29〕, has no introductory phrase before it. In Section 26 the compilers narrate that Ānanda, 「阿難即從坐起」—“Ānanda then rose from his seat” 〔T19 0154b24〕, addressed the Buddha, and the Buddha’s words Ānanda quotes, 「五陰相中，五種虛妄為本想心」—“Within the marks of the five aggregates, five kinds of falsity make up the root thinking mind” 〔T19 0154b25〕, are within his question. Sections 27 to 35 are the Buddha’s words from 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0154c01〕 onward. In Section 36 the Buddha poses a question up to 「得福多不」—“would this person gain much merit or not” 〔T19 0155a15〕, and from 「阿難答言」—“Ānanda answered” 〔T19 0155a15〕 onward is Ānanda’s answer. Section 37 is the Buddha’s words from 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0155a20〕 onward, ending at 「無復魔業」—“with no more deeds of Māra” 〔T19 0155a28〕. Section 38 is the narration of the compilers, with no speaker.

The table of the twenty states (the names of the states follow Zixuan’s outline headings; the phrases the base text itself marks are recorded alongside in a separate column):

The closing phrases of the ten states of the aggregate of formation all begin with ‘Through this calculation’ (the second state has ‘Through this reckoning of permanence’), continue with ‘deluded about the nature of bodhi’, and then mark the name of the theory with ‘This is called the such-and-such non-Buddhist path’; the closing phrases of the ten states of the aggregate of consciousness all mark the mind and the fruit with ‘This is called the such-and-such’, continue with 「違遠圓通，背涅槃城」—“it turns away from perfect penetration and turns its back on the city of nirvāṇa” 〔T19 0153b22〕, and end with ‘gives birth to the seed of such-and-such’. There are eight places where Zixuan’s heading name and the wording the base text itself marks differ: Formation 3, the four theories of partial permanence; Formation 5, the four theories of deathless confusion; Formation 6, the sixteen theories of existence; Formation 7, the eight theories of nonexistence; Formation 8, the eight theories of neither; Formation 10, the five theories of present nirvāṇa; Consciousness 8, the grasping at the untrue as true; and Consciousness 10, the fixed-nature ones awakened through conditions; each is seen in the two columns of the table above, recorded side by side without adjudication. Further, the base text marks Formation 9 itself as 「七斷滅論」—“the seven theories of annihilation” 〔T19 0153a10〕, and its text reads 「窮盡七際」—“exhausting the seven limits” 〔T19 0153a12〕.

The table of the five false thoughts and the five boundaries:

The assignment to the aggregates follows Zixuan’s five headings of separate disclosure (the outline headings of Sections 28 to 32). The first four false thoughts are all named in the base text with ‘is called’; the fifth sentence reads in the base text 「則湛了內罔象虛無，第五顛倒細微精想」—“are, within the limpid clarity, the fifth: the subtle, fine, essential thought of inverted shadowy emptiness” 〔T19 0155a02〕, without ‘is called’.

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

The fascicle title: 「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第十」—“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 Ten” 〔T19 0151b19〕, with the interlinear note on its other name, 「一名中印度那蘭陀大道場經，於灌頂部錄出別行」—“also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately” 〔T19 0151b20〕. The attribution, in three lines: 「大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出」—“In the first year of Shenlong of the Great Tang, the year yisi, on the twenty-third day, xinchou, of the fifth month whose first day was jimao, translated by the śramaṇa Pramiti of Central India at the Zhizhi Monastery in Guangzhou” 〔T19 0151b23〕, 「菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授」—“Taken down in writing by the bodhisattva-precept disciple Fang Rong of Qinghe, formerly Grand Master of Remonstrance and Joint Manager of Affairs with the Secretariat-Chancellery” 〔T19 0151b26〕, and 「烏長國沙門彌伽釋迦譯語」—“Rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna” 〔T19 0151b28〕. The closing title of the fascicle: 「大佛頂萬行首楞嚴經卷第十」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Ten” 〔T19 0155b04〕.

This fascicle has no verse and no spell passage; the name of the spell is only mentioned in two places, 「佛頂陀羅尼呪」—“the Buddha-Crown dhāraṇī spell” 〔T19 0154b21〕 and 「能持此呪」—“can uphold this spell” 〔T19 0155a27〕. This fascicle has five thousand four hundred and nine Chinese characters (including the fascicle title, the three lines of the attribution, and the closing title).

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, in order of section:

• Section 1: He cites a sūtra: 「藏識海常住」—“The sea of the store consciousness abides permanently” 〔T39n1799 0956c22〕.
• Section 6: He cites the Vibhāṣā: 「外道計天常住名為不死，計不亂答得生彼天。若實不知而輒答者，恐成矯亂。故有問時，答言祕密不應皆說，或不定答。佛法呵云此真矯亂。」—“The non-Buddhists reckon that the heavens abide permanently and call this deathless, and reckon that by answering without confusion one gains birth in those heavens. If one truly does not know yet answers at once, one fears it will become confusion. Therefore when asked, they answer that it is secret and should not all be told, or they answer indefinitely. The Buddha-Dharma rebukes this, saying that this is true confusion.” 〔T39n1799 0958c01〕; he also cites the Dīrgha Āgama 〔T39n1799 0959a15〕, listing the four kinds of deathless confusion.
• Section 13: He twice cites words of the earlier text of this sūtra on keeping the precepts purely 〔T39n1799 0961a05〕〔T39n1799 0961b06〕, and cites 「文殊亦云」—“Mañjuśrī also says” 〔T39n1799 0961b19〕.
• Section 17: He cites the Nirvāṇa Sūtra: 「波私吒及先尼，梵音小轉，既執一切覺，即草木有命也。」—“Vasiṣṭha and Senika: the Sanskrit sounds are slightly shifted. Since they cling to all things having awareness, grasses and trees then have life.” 〔T39n1799 0962c01〕; he also cites the earlier text of this sūtra: 「想澄成國土，知覺乃眾生」—“Thought, settled clear, forms the lands; knowing and awareness are beings” 〔T39n1799 0962c05〕.
• Section 23: He cites the Treatise on Consciousness-Only: 「聲聞畏苦障，緣覺捨生障。」—“The śrāvakas have the obstruction of fearing suffering; those awakened through conditions, the obstruction of abandoning birth.” 〔T39n1799 0963c19〕
• Section 24: He cites the earlier text of this sūtra three times 〔T39n1799 0964a16〕〔T39n1799 0964a23〕〔T39n1799 0964b01〕, to explain functioning for one another and dry wisdom.
• Section 34: He cites the earlier text of this sūtra 〔T39n1799 0966b20〕; he cites the Sūtra of Perfect Awakening: 「知幻即離，離幻即覺，亦無漸次。」—“Knowing illusion, one is at once apart from it; apart from illusion, one is at once awakened; and there is no gradual sequence.” 〔T39n1799 0966b22〕; he also cites the teaching on the knots of the kerchief in the earlier text of this sūtra 〔T39n1799 0966b29〕; and at the end he says: 「頓漸悟修如《圓覺疏》。」—“Sudden and gradual awakening and cultivation are as in the Commentary on the Sūtra of Perfect Awakening.” 〔T39n1799 0966c03〕
• Section 35: He cites the text above 〔T39n1799 0966c08〕.
• Section 37: He cites words of the earlier text of this sūtra on the spell 〔T39n1799 0967b13〕.

For Sections 2 to 5, 7 to 12, 14 to 16, 18 to 22, 25 to 33, 36, and 38, 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; when Zixuan cites the sūtra he often abbreviates it as ‘… to …’, and the sūtra text is not supplied here.

Section 1 · The Aggregate of Formation · The Marks of Ended and Not Yet Ended　Zixuan says: 「想陰若存，寤即想像，寐即成夢。今想陰盡，即無有夢，以想陰是夢之元故。」—“If the aggregate of perception remains, waking there is imagining, and sleeping it becomes dreams. Now the aggregate of perception is ended, and so there are no dreams, because the aggregate of perception is the source of dreams.” 〔T39n1799 0956b08〕 He also says: 「圓明心體，名為覺明。離想浮動，故名虛靜。」—“The perfectly bright substance of mind is called the awakened bright. Apart from the floating movement of thought, it is therefore called empty and still.” 〔T39n1799 0956b13〕 He also says: 「行陰是生滅元，以遷流造作故。」—“The aggregate of formation is the source of arising and ceasing, because it shifts, flows, and acts.” 〔T39n1799 0956c04〕 He also says: 「猶如野馬者，塵合陽氣，鼓而為之。」—“As for ‘like wild horses’: dust joined with the yang vapor is stirred up and makes it.” 〔T39n1799 0956c11〕 He also says: 「根塵、生滅皆以行陰為機紐處，了知此者正在行陰，故云區宇。」—“The faculties and the dusts, arising and ceasing, all take the aggregate of formation as their pivot; to know this clearly is to be precisely in the aggregate of formation, and so it says domain.” 〔T39n1799 0956c15〕 He also says: 「以行是眾生遷流業性故，此若盡即超眾生濁也。」—“Because formation is the shifting, flowing nature of the deeds of beings, if it is ended one passes beyond the turbidity of living beings.” 〔T39n1799 0956c24〕 He also says: 「行陰生滅微細難覺，故名幽隱。」—“The arising and ceasing of the aggregate of formation is subtle and hard to perceive, and so it is called hidden and obscure.” 〔T39n1799 0956c25〕

Section 2 · The Two Theories of No Cause　Zixuan says: 「止觀增勝，想念不起，故云凝明正心。」—“Stopping and contemplation grow superior and thoughts do not arise; therefore it says their minds congealed, bright, and right.” 〔T39n1799 0957a02〕 He also says: 「即外道論因此而有，皆修行至此，邪慧忽生，名為見發，非是本來別有外道。」—“The theories of the non-Buddhists come about from this: all, having practiced up to this point, suddenly give rise to deviant wisdom, which is called the setting forth of views; it is not that there were originally separate non-Buddhists.” 〔T39n1799 0957a07〕 He also says: 「八百功德，謂由定力發其眼根本分功德，百倍增勝。」—“The eight hundred merits: by the power of concentration the merits proper to the eye faculty are set forth and grow a hundredfold.” 〔T39n1799 0957a15〕 He also says: 「此皆不知新造異業，感異類生，故成此執。」—“These all do not know that newly made different deeds call forth birth in a different kind, and so this grasping is formed.” 〔T39n1799 0957b06〕

Section 3 · The Four Theories of Pervasive Permanence　Zixuan says: 「圓常者，行陰生滅相續不失，故名常。由計四種遍一切法，故名圓也。」—“As for perfect permanence: the arising and ceasing of the aggregate of formation continue without loss, and so it is called permanent. Because he reckons four kinds pervading all dharmas, it is called perfect.” 〔T39n1799 0957b13〕 He also says: 「梵云訖利瑟吒耶末那，此云染污意。」—“The Sanskrit says kliṣṭa manas; here it is called defiled mind.” 〔T39n1799 0957c02〕 He also says: 「正遍知，即菩提性。」—“Right and Universal Knowledge is the nature of bodhi.” 〔T39n1799 0957c13〕

Section 4 · The Four Theories of Partial Permanence　Zixuan says: 「或執我能生他，我常、他無常。或執我從他生，他常、我無常。皆計一分無常一分常論。」—“Some grasp that the self can produce others, the self permanent and others impermanent. Some grasp that the self is born from another, the other permanent and the self impermanent. All reckon the theory of partial impermanence and partial permanence.” 〔T39n1799 0957c20〕 He also says: 「我心如微塵者，以心性微密難見，故如微塵，非謂其小也。」—“As for ‘my mind like a fine mote of dust’: because the nature of mind is fine, close, and hard to see, it is like a fine mote of dust; this does not mean it is small.” 〔T39n1799 0958a11〕 He also says: 「行陰披露，現見遷流，故執為常。」—“The aggregate of formation is laid bare and its shifting flow is seen directly, and so he grasps it as permanent.” 〔T39n1799 0958a18〕

Section 5 · The Four Theories of Limits　Zixuan says: 「想陰盡處有四分位，計此以為有邊、無邊。」—“Where the aggregate of perception is ended there are four divisions and positions, and he reckons these to be limited and limitless.” 〔T39n1799 0958a27〕 He also says: 「生處有邊，滅處無邊，生現見故，滅不見故。」—“Where there is arising it is limited, where there is ceasing it is limitless, because arising is seen directly and ceasing is not seen.” 〔T39n1799 0958b21〕

Section 6 · The Four Theories of Deathless Confusion　Zixuan says: 「此人於知見中不能決擇，有人問者，皆矯智亂答。」—“This person cannot decide within knowing and seeing; when someone asks, he always feigns knowledge and answers confusedly.” 〔T39n1799 0958b29〕 He also says: 「於一生滅行陰分為八義」—“The one arising-and-ceasing aggregate of formation is divided into eight meanings” 〔T39n1799 0958c11〕.

Section 7 · The Sixteen Theories of Existence　Zixuan says: 「無盡流，行陰也」—“The endless flow is the aggregate of formation” 〔T39n1799 0959a27〕. He also says: 「初約色蘊具出四句，皆云死後有相，如是循環，例作後三陰十二句也。」—“First, with respect to the aggregate of form, four propositions are given in full, all saying that there is existence after death; revolving thus, twelve propositions are made by the same pattern for the latter three aggregates.” 〔T39n1799 0959b05〕

Section 8 · The Eight Theories of Nonexistence　Zixuan says: 「見前三陰已滅，當知行陰亦應還滅，即計死後斷滅，總名無相。」—“Seeing that the former three aggregates are already extinguished, he knows that the aggregate of formation too must in turn be extinguished, and so reckons annihilation after death, which is called in general nonexistence of marks.” 〔T39n1799 0959b25〕 He also says: 「此約四陰，現在因亡、未來果滅，都成於八。」—“This is with respect to four aggregates: the present cause gone and the future fruit extinguished, making eight in all.” 〔T39n1799 0959c02〕

Section 9 · The Eight Theories of Neither　Zixuan says: 「前後相望，每陰皆得非有非無，成四俱非。」—“Viewing before and after against each other, each aggregate yields neither existence nor nonexistence, making four of neither.” 〔T39n1799 0959c16〕 He also says: 「無可道者，言有不有、言無不無，有無二途俱道不得也。」—“As for ‘nothing can be said’: speaking of existence, it does not exist; speaking of nonexistence, it is not non-existent; neither of the two ways, existence and nonexistence, can be spoken of.” 〔T39n1799 0960a11〕

Section 10 · The Seven Theories of Annihilation　Zixuan says: 「是人見行陰念念滅處，名後後無。」—“This person sees where the aggregate of formation is extinguished thought after thought, and calls it later and later nonexistence.” 〔T39n1799 0960a17〕

Section 11 · The Five Theories of Present Nirvāṇa　Zixuan says: 「行陰滅而復生，故云後後有也。」—“The aggregate of formation is extinguished and arises again; therefore it says later and later existence.” 〔T39n1799 0960b03〕 He also says: 「不識教相，得此四禪及欲界定少分安樂，便計涅槃。」—“Not recognizing the aspects of the teaching, gaining these four dhyānas and a little peace and bliss of the concentration of the realm of desire, he then reckons it to be nirvāṇa.” 〔T39n1799 0960b15〕

Section 12 · The Aggregate of Formation · Concluding Exhortation to Proclaim　Zixuan says: 「此十種境乃是邪見因，修正定而忽發生，故云狂解。」—“These ten kinds of states are the causes of wrong views, arising suddenly while one cultivates right concentration; therefore it says mad interpretations.” 〔T39n1799 0960b25〕 He also says: 「苟能深入禪定，以慧照察唯心境界，不取不著，自然消歇。」—“If one can enter deeply into dhyāna concentration and with wisdom illumine and examine these realms as mind only, neither grasping nor clinging, they cease of themselves.” 〔T39n1799 0960b27〕 He also says: 「枝歧，邪道也。」—“Forking byways are deviant paths.” 〔T39n1799 0960c09〕

Section 13 · The Aggregate of Consciousness · The Marks of Ended and Not Yet Ended　Zixuan says: 「世間性者，行陰即是世間體性。」—“As for the nature of the worlds: the aggregate of formation is the substance and nature of the worlds.” 〔T39n1799 0960c15〕 He also says: 「涅槃名為第一義天，得無生忍名大明悟。」—“Nirvāṇa is called the heaven of the foremost meaning; gaining the acceptance of non-arising is called the great bright awakening.” 〔T39n1799 0960c28〕 He also says: 「如鷄後鳴者，鷄第二鳴天將曉也。」—“As for ‘like the cock’s last crow’: at the cock’s second crow the sky is about to dawn.” 〔T39n1799 0960c29〕 He also says: 「既知識是生類元由，故十方界依之與正皆識所變，同一識體，斯則三界唯心，萬法唯識。」—“Since he knows that consciousness is the original source of the kinds of beings, the dependent and the proper retributions of the realms of the ten directions are all transformations of consciousness, one and the same substance of consciousness; this is the three realms being mind only and the myriad dharmas being consciousness only.” 〔T39n1799 0961a22〕 He also says: 「命體即識陰也。以命、煖、識三俱時而轉，識既已離，命煖隨亡，故超命濁。」—“The substance of life is the aggregate of consciousness. Because life, warmth, and consciousness, the three, turn together at the same time, once consciousness has departed, life and warmth perish with it; therefore one passes beyond the turbidity of life.” 〔T39n1799 0961b23〕 He also says: 「罔象虛無者，此是覺明初起影象之相」—“As for shadowy emptiness: this is the mark of the shadowy image of the awakened brightness first arising” 〔T39n1799 0961b25〕.

Section 14 · The Grasping at What Is Caused as the Cause　Zixuan says: 「於所因識陰執為真常，是萬法之因，故云因所因執。」—“He grasps the aggregate of consciousness, which is what is caused, as truly permanent and as the cause of the myriad dharmas; therefore it says the grasping at what is caused as the cause.” 〔T39n1799 0961c26〕 He also says: 「此即計阿賴耶識未形兆前冥然之初為冥諦也。」—“This reckons the dark beginning before the ālaya consciousness has taken shape or sign to be the dark principle.” 〔T39n1799 0961c29〕

Section 15 · The Grasping at the Incapable as Capable　Zixuan says: 「實非能生執以為能，名能非能。」—“It truly cannot produce, yet he grasps it as able; this is called the capable that is not capable.” 〔T39n1799 0962a20〕

Section 16 · The Grasping at the Impermanent as Permanent　Zixuan says: 「於無常處妄計為常，名常非常執。自在天，即首羅也。」—“Where there is impermanence he falsely reckons it permanent; this is called the grasping at the impermanent as permanent. The Īśvara deva is Maheśvara.” 〔T39n1799 0962b10〕 He also says: 「前計他從我生，今執我從他起」—“Before, he reckoned that others are born from the self; now he grasps that the self arises from another” 〔T39n1799 0962b12〕.

Section 17 · The Grasping at the Unknowing as Knowing　Zixuan says: 「草木無知而執有知，故云知無知執。」—“Grasses and trees have no knowing, yet he grasps that they have knowing; therefore it says the grasping at the unknowing as knowing.” 〔T39n1799 0962b29〕

Section 18 · The Grasping at the Unproductive as Productive　Zixuan says: 「四大之性實不能生常住之果，執為能生，故云生無生執。」—“The nature of the four great elements truly cannot produce the fruit of permanent abiding, yet he grasps it as able to produce; therefore it says the grasping at the unproductive as productive.” 〔T39n1799 0962c23〕

Section 19 · The Grasping at No Refuge as Refuge　Zixuan says: 「此明中虛實非所歸而計於歸，故云歸無歸執。」—“This emptiness within the brightness is truly not a refuge, yet he reckons it a refuge; therefore it says the grasping at no refuge as refuge.” 〔T39n1799 0963a09〕 He also says: 「無想天五百大劫想心不行也。舜若多，四空處也。」—“In the heaven of No-Thought the thinking mind does not operate for five hundred great kalpas. Śūnyatā means the four stations of emptiness.” 〔T39n1799 0963a10〕

Section 20 · The Grasping with Craving at What Is Not to Be Craved　Zixuan says: 「今堅貪著，妄執長生，故云貪非貪執。」—“Now he firmly craves and clings, falsely grasping at long life; therefore it says the grasping with craving at what is not to be craved.” 〔T39n1799 0963a22〕 He also says: 「阿斯陀者云無比，即長壽仙也。」—“Asita means peerless; these are the long-lived immortals.” 〔T39n1799 0963a23〕

Section 21 · The Grasping at the Untrue as True　Zixuan says: 「起惑恣欲，實非證真，計此即能證真起用，故云真非真執。」—“Giving rise to delusion and indulging desire is truly not realizing the true, yet he reckons that this is realizing the true and giving rise to its functioning; therefore it says the grasping at the untrue as true.” 〔T39n1799 0963b10〕 He also says: 「吒枳迦羅未見正譯，此既能化欲境受用，即是欲界自在天類也。」—“For Zhazhi-jialuo no proper translation has been seen; since this one can transform realms of desire for its enjoyment, it is of the kind of the sovereign devas of the realm of desire.” 〔T39n1799 0963b12〕

Section 22 · The Fixed-Nature Śrāvakas　Zixuan says: 「識陰露現，故曰命明。」—“The aggregate of consciousness is laid bare; therefore it says the brightness of life.” 〔T39n1799 0963b20〕 He also says: 「定性者，且就一期趣寂無改判為定性，實有劫數，終迴上乘。」—“As for fixed nature: it is judged fixed in nature for the moment because for one period they head toward stillness without change; in truth, after a number of kalpas, they at last turn to the higher vehicle.” 〔T39n1799 0963c03〕 He also says: 「無聞僧者，不了識陰，迷為涅槃，故同此也。」—“As for the unlearned bhikṣus: not understanding the aggregate of consciousness, they mistake it for nirvāṇa, and so are like this.” 〔T39n1799 0963c04〕

Section 23 · The Fixed-Nature Pratyekabuddhas　Zixuan says: 「認識陰為圓覺，符妄計為㳷心。」—“He takes the aggregate of consciousness to be perfect awakening, and matching the false reckoning makes the mind joined.” 〔T39n1799 0963c16〕 He also says: 「證識覺之圓明，無悲化之妙用，故云不化圓種。」—“He realizes the perfect brightness of conscious awakening but lacks the wondrous function of compassionate transformation; therefore it says the seed of perfection that does not transform.” 〔T39n1799 0963c17〕

Section 24 · The Aggregate of Consciousness · Concluding Exhortation to Proclaim　Zixuan says: 「中途成狂者，方在似覺，未成不退，邪慧發生，故云成狂。」—“As for going mad midway: he is just at a semblance of awakening and has not yet attained non-retreat; deviant wisdom arises, and so it says going mad.” 〔T39n1799 0963c27〕 He also says: 「無有一佛不破五陰而得菩提」—“There is not one buddha who attained bodhi without breaking the five aggregates” 〔T39n1799 0964a10〕. He also says: 「從互用中入乾慧者，即此互用便是已入乾慧地也，互用即是自在位故。」—“As for entering dry wisdom from functioning for one another: this very functioning for one another is already having entered the ground of dry wisdom, because functioning for one another is the stage of sovereignty.” 〔T39n1799 0964a14〕

Section 25 · Concluding Exhortation　Zixuan says: 「覺明，即觀慧也。」—“Bright awareness is the wisdom of contemplation.” 〔T39n1799 0964b24〕 He also says: 「褫，撤去也，鬼魄撤去而逃逝也。」—“Chi means to strip away: the souls of the ghosts are stripped away and they flee.” 〔T39n1799 0964b29〕 He also says: 「當勸持呪，安其正解、防其邪慮，即不墮魔。」—“One should urge them to uphold the spell, settling their right understanding and guarding against deviant thoughts; then they do not fall to Māra.” 〔T39n1799 0964c07〕 He also says: 「是諸如來究竟了義之說，又是出世最後時說，故云最後垂範也。」—“This is the ultimate teaching of complete meaning of the tathāgatas, and also what is taught at the last time of their appearing in the world; therefore it says the final model.” 〔T39n1799 0964c09〕

Section 26 · Ānanda’s Question　Zixuan says: 「問妄想也，未聞五陰總是妄想而名有殊。」—“This asks about false thought: he had not heard that the five aggregates are all false thought yet differ in name.” 〔T39n1799 0964c17〕 He also says: 「問除斷頓漸也，併即頓也。」—“This asks whether removal and cutting off are sudden or gradual; all together means sudden.” 〔T39n1799 0964c19〕 He also says: 「問邊際也。界，分也。」—“This asks about the boundaries. Boundary means division.” 〔T39n1799 0964c21〕 He also says: 「眼目左右之言皆喻心也」—“The words about eyes are all similes for the mind” 〔T39n1799 0964c24〕.

Section 27 · The Five False Thoughts · General Statement　Zixuan says: 「精真，法身也。妙明，般若也。圓淨，解脫也。三德圓融唯一本覺。」—“Essential and true is the dharma-body. Wondrous and bright is prajñā. Perfect and pure is liberation. The three virtues perfectly fused are only the one original awakening.” 〔T39n1799 0964c29〕 He also says: 「虛空無為尚是妄生，豈況有為一切諸法，狂癡故有，故如認影。」—“Even unconditioned empty space is falsely born, how much more all conditioned dharmas, which exist through madness and folly; therefore it is like recognizing a reflection.” 〔T39n1799 0965a07〕 He also says: 「既稱為妄，云何有因？」—“Since it is called false, how could it have a cause?” 〔T39n1799 0965a10〕 He also says: 「五陰之因，元妄所結」—“The cause of the five aggregates is knotted by the original falsity” 〔T39n1799 0965a24〕.

Section 28 · The Five False Thoughts · Form　Zixuan says: 「攬父母遺體而成此身，遺體即是想愛流出，故云父母想生。」—“This body is formed by taking up the bodily inheritance of father and mother, and that bodily inheritance flows out from thought and love; therefore it says born of the thought of father and mother.” 〔T39n1799 0965a28〕 He also says: 「斯則三處妄想和合結成此體也。」—“Thus the false thoughts of three places combine and knot to form this body.” 〔T39n1799 0965b03〕 He also says: 「妄想凝結即成色陰，故云堅固。」—“False thought congealed and knotted becomes the aggregate of form; therefore it says solidified.” 〔T39n1799 0965b12〕

Section 29 · The Five False Thoughts · Feeling　Zixuan says: 「此受亦是妄想轉變，妄生領納也。」—“This feeling too is a transformation of false thought, a false arising of receiving.” 〔T39n1799 0965b18〕 He also says: 「照境而領，虛通無礙，故曰虛明。」—“It illumines objects and receives them, empty, penetrating, and unobstructed; therefore it says empty-bright.” 〔T39n1799 0965b20〕

Section 30 · The Five False Thoughts · Perception　Zixuan says: 「融色質、通心念、變境像、成夢寐，故云融通妄想。」—“It fuses with bodily substance, penetrates the thoughts of mind, transforms images of objects, and forms dreams in sleep; therefore it says fusing-and-penetrating false thought.” 〔T39n1799 0965c03〕

Section 31 · The Five False Thoughts · Formation　Zixuan says: 「行陰遷流，微細難覺，故云不住密移也。」—“The aggregate of formation shifts and flows, subtle and hard to perceive; therefore it says it does not stay and shifts in secret.” 〔T39n1799 0965c06〕 He also says: 「非汝不可，是汝無憑，故知虛妄。」—“It cannot be that it is not you, yet there is no ground for it being you; therefore one knows it is false.” 〔T39n1799 0965c12〕 He also says: 「密移難覺，故云幽隱。」—“It shifts in secret and is hard to perceive; therefore it says hidden and obscure.” 〔T39n1799 0965c14〕

Section 32 · The Five False Thoughts · Consciousness　Zixuan says: 「行人所認微細明了、離行生滅、堪然不動、目為常住者，即識陰也。」—“What the practitioner takes as subtle and clear, apart from the arising and ceasing of formation, steady and unmoving, and regards as permanently abiding, is the aggregate of consciousness.” 〔T39n1799 0965c16〕 He also says: 「習氣，即種子也。」—“Habit-energy means seeds.” 〔T39n1799 0965c25〕 He also says: 「識陰離行，故名為湛。不是常住，故云非真。」—“The aggregate of consciousness is apart from formation, and so it is called limpid. It is not permanently abiding, and so it says not real.” 〔T39n1799 0966a05〕 He also says: 「有而若無，故云罔象。罔，無也。象，似也。非有形質，故曰虛無。」—“Existing yet as if not existing; therefore it says wangxiang. Wang means not. Xiang means seeming. Having no form or substance, it is called empty.” 〔T39n1799 0966a16〕

Section 33 · Answering on the Boundaries　Zixuan says: 「此五即是眾生所受報法，故通名受，亦曰五取蘊，眾生取此為自體故。」—“These five are the dharmas of retribution that beings receive, and so they are all called received; they are also called the five aggregates of grasping, because beings grasp them as their own substance.” 〔T39n1799 0966a20〕 He also says: 「界，即因義，亦是分義。」—“Boundary has the meaning of cause, and also the meaning of division.” 〔T39n1799 0966a23〕 He also says: 「色謂形色、空謂顯色，俱色蘊攝。」—“Form means the form of shape; emptiness means the form of color; both belong to the aggregate of form.” 〔T39n1799 0966a25〕 He also says: 「觸有違、順，即成苦、樂二受。離無違順，但一捨受也。」—“Contact is contrary or agreeable, forming the two feelings of suffering and bliss. Separation is neither contrary nor agreeable, only the one feeling of equanimity.” 〔T39n1799 0966a28〕 He also says: 「記憶、忘失，取像攀緣，俱為想陰之分齊耳。」—“Remembering and forgetting, grasping images and clinging to conditions, are all the bounds of the aggregate of perception.” 〔T39n1799 0966b01〕 He also says: 「生滅遷流，剎那四相，但是生滅皆行分也。」—“Arising and ceasing, shifting and flowing, the four marks of the instant: all that is arising and ceasing is the portion of formation.” 〔T39n1799 0966b03〕 He also says: 「湛前行陰，合歸識陰。見識不動，認為真湛。齊此名為識陰邊際。」—“Making the preceding aggregate of formation limpid, it merges back into the aggregate of consciousness. Seeing that consciousness does not move, he takes it as the true limpid. Up to this is called the boundary of the aggregate of consciousness.” 〔T39n1799 0966b05〕

Section 34 · Answering on Sudden and Gradual　Zixuan says: 「生起則從細至麁、從內感外，一切諸法唯識變故，故云生因識有。」—“Arising goes from the subtle to the coarse, from the inner calling forth the outer, because all dharmas are transformations of consciousness only; therefore it says arising comes about from consciousness.” 〔T39n1799 0966b10〕 He also says: 「故須先理後事、頓悟漸除，方了修證之義耳。」—“Therefore principle must come first and fact after, sudden awakening and gradual removal; only then is the meaning of cultivation and realization understood.” 〔T39n1799 0966b18〕 He also says: 「解行雖頓，斷自有序，日出、孩生皆喻此也。」—“Though understanding and practice are sudden, cutting off has its own order; the rising of the sun and the birth of a child are both similes for this.” 〔T39n1799 0966b26〕 He also says: 「此引前說結責未解也。」—“This cites the earlier teaching to conclude with a rebuke for not yet understanding.” 〔T39n1799 0966b29〕

Section 35 · The Tathāgata’s Answer · Concluding Exhortation to Proclaim　Zixuan says: 「如上五種妄想即是五陰根本，五陰攝一切法，故一切法皆妄想也。」—“The five kinds of false thought above are the root of the five aggregates, and the five aggregates include all dharmas; therefore all dharmas are false thought.” 〔T39n1799 0966c07〕 He also says: 「故此囑勸弘宣，自他俱益也。」—“Therefore this entrusts and urges proclaiming it, benefiting both self and others.” 〔T39n1799 0966c14〕

Section 36 · Setting Forth the Boundless Merit of Giving　Zixuan says: 「七寶，財之勝也。滿空，多之勝也。微塵諸佛，福田勝也。承事供養無虛度者，心之勝也。」—“The seven jewels are the superior in wealth. Filling space is the superior in quantity. Buddhas as many as fine motes of dust are the superior field of merit. Serving and making offerings with not a moment spent in vain is the superior in mind.” 〔T39n1799 0966c20〕 He also says: 「施佛七錢獲輪王位，顯福田中佛福為勝。」—“Giving the Buddha seven coins gains the position of a wheel-turning king; this shows that among fields of merit the merit of the Buddha is superior.” 〔T39n1799 0966c29〕

Section 37 · Showing the Surpassing Benefit of the Sūtra　Zixuan says: 「此告語不虛，令深信佛所說真實也。」—“This declares that the words are not false, so that they deeply believe that what the Buddha says is true.” 〔T39n1799 0967a06〕 He also says: 「波羅夷，此云棄，或云不可樂。」—“Pārājika is called here abandonment, or else not to be delighted in.” 〔T39n1799 0967a10〕 He also says: 「小乘四棄、大乘十重具犯此罪」—“The four abandonments of the Small Vehicle and the ten grave offenses of the Great Vehicle: he has committed these offenses in full” 〔T39n1799 0967a12〕. He also says: 「阿鼻，五無間獄。」—“Avīci is the hell of the five kinds of no interval.” 〔T39n1799 0967a13〕 He also says: 「一念，心之邊際也。」—“A single thought is the utmost limit of the mind.” 〔T39n1799 0967a15〕 He also says: 「重罪之人一念弘經，其力能翻極重苦報成極樂報。」—“When a person of grave offenses proclaims the sūtra for a single thought, its power can turn the heaviest retribution of suffering into the retribution of utmost bliss.” 〔T39n1799 0967a19〕 He also says: 「此顯經義及持者功德皆不可量也。」—“This shows that the meaning of the sūtra and the merit of those who uphold it are both immeasurable.” 〔T39n1799 0967b16〕

Section 38 · The Assembly Hears with Reverence, Bows, and Withdraws　Zixuan says: 「二十五聖及妙吉祥雖各有說，功歸於佛，總名佛說。」—“Though the twenty-five sages and Mañjuśrī each spoke, the merit returns to the Buddha, and it is all called the Buddha’s speaking.” 〔T39n1799 0967b23〕 He also says: 「聖仙童子，此仙眾之一也。」—“The holy immortal youths are one of the hosts of immortals.” 〔T39n1799 0967b26〕 He also says: 「由三義故歡喜：一能說人清淨；二所說法清淨；三所得果清淨。」—“They rejoice for three reasons: first, the one who speaks is pure; second, the Dharma spoken is pure; third, the fruit attained is pure.” 〔T39n1799 0967b27〕

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 number of headings: Zixuan marks 「二、如來答」—“Second, the Tathāgata’s answer” 〔T39n1799 0964c25〕, and lists beneath it 「一、正答所問」—“First, properly answering what was asked” 〔T39n1799 0964c26〕 and 「三、結勸弘宣」—“Third, concluding exhortation to proclaim” 〔T39n1799 0966c04〕; the number announced and the order listed are recorded side by side without adjudication.

Zixuan’s alternative account: on passing beyond the stages after the aggregate of consciousness is ended in Section 24, Zixuan first explains it, and then gives another account, 「或可此約利根之者」—“or perhaps this concerns those of keen faculties” 〔T39n1799 0964a25〕; the two accounts stand side by side.

Zixuan’s rebuke of the ancients: on the stage of dry wisdom Zixuan says: 「古人迷此，於等覺後更立金剛乾慧一位，誠誤後學，理例俱無，不敢聞命。」—“The ancients were deluded about this and set up a further stage of vajra dry wisdom after equal awakening; this truly misleads later learners, and has neither principle nor precedent; I dare not accept it.” 〔T39n1799 0964b02〕 The ancients he rebukes are not named; recorded as it stands.

Zixuan’s own account of a miswritten character: in Section 20 the base text reads 「趣長勞果」—“heading toward the fruit of long toil” 〔T19 0154a06〕, and Zixuan says: 「勞即牢固，字之誤耳。」—“Toil is firm; the character is miswritten.” 〔T39n1799 0963a24〕 The base text keeps the character 勞; Zixuan’s account is recorded alongside.

Characters in which Zixuan’s citation of the sūtra differs from the base text, recorded side by side without adjudication:

• Zixuan’s citation reads 「由是計度有邊、無邊」—“through this calculation of limited and limitless” 〔T39n1799 0958b23〕; the base text reads 「由此計度有邊無邊」—“through this calculation of limited and limitless” 〔T19 0152b12〕.
• Zixuan’s citation reads 「四者、見人有無俱見」—“Fourth, seeing that the person sees both existence and nonexistence” 〔T39n1799 0959a02〕; the base text reads 「四者、是人有無俱見」—“Fourth, this person sees both existence and nonexistence” 〔T19 0152b29〕.
• Zixuan’s citation reads 「生基全破」—“the basis of birth wholly broken” 〔T39n1799 0957a10〕; the base text reads 「生機全破」—“the workings of birth wholly broken” 〔T19 0151c15〕.
• Zixuan’s citation reads 「四性常性」—“the nature of the four is a permanent nature” 〔T39n1799 0957b22〕; the base text reads 「四性常住」—“the nature of the four abides permanently” 〔T19 0152a04〕.
• Zixuan’s citation reads 「窮盡七除」—“exhausting the seven removals” 〔T39n1799 0960a21〕; the base text reads 「窮盡七際」—“exhausting the seven limits” 〔T19 0153a12〕.
• Zixuan’s citation reads 「深孽」—“deep calamity” 〔T39n1799 0960c02〕 and explains 「孽，災也。」—“Nie means calamity.” 〔T39n1799 0960c05〕; the base text reads 「自起深㜸」—“give rise of itself to deep calamity” 〔T19 0153a29〕.
• Zixuan’s citation reads 「內內湛明」—“within and within limpid and bright” 〔T39n1799 0961a12〕; the base text reads 「內外湛明」—“inside and outside are limpid and bright” 〔T19 0153b08〕.
• Zixuan’s citation reads 「摩䤈首羅」—“Maheśvara” 〔T39n1799 0962a17〕; the base text reads 「摩醯首羅」—“Maheśvara” 〔T19 0153b26〕.
• Zixuan’s citation reads 「坐蓮花宮」—“sits in a palace of lotus flowers” 〔T39n1799 0963a28〕; the base text reads 「坐蓮華宮」—“sits in a palace of lotus flowers” 〔T19 0154a10〕.
• Zixuan’s citation reads 「自作深孽」—“make of itself a deep calamity” 〔T39n1799 0964a02〕; the base text reads 「自作沈𦾨」—“make of itself a sinking calamity” 〔T19 0154b06〕.
• Zixuan’s citation reads 「不遭岐路」—“not meeting forking paths” 〔T39n1799 0964a04〕; the base text reads 「不遭歧路」—“not meeting forking paths” 〔T19 0154b08〕.
• Zixuan’s citation reads 「無諸乏少」—“no lack at all” 〔T39n1799 0964b28〕; the base text reads 「無諸少乏」—“no lack at all” 〔T19 0154b18〕.
• Zixuan’s narration reads 「阿難即從座起」—“Ānanda then rose from his seat” 〔T39n1799 0964c13〕; the base text reads 「阿難即從坐起」—“Ānanda then rose from his seat” 〔T19 0154b24〕.
• Zixuan’s citation reads 「微妙開示」—“wondrous instruction” 〔T39n1799 0964c16〕; the base text reads 「微細開示」—“subtle instruction” 〔T19 0154b26〕.
• In Zixuan’s citation the character 醋 is written 酢 〔T39n1799 0965b04〕; the base text reads 「心想醋味」—“the mind thinks of the taste of vinegar” 〔T19 0154c10〕.
• Zixuan’s citation reads 「寧受妄習」—“how would it receive the imprinting of falsity” 〔T39n1799 0966a03〕; the base text reads 「寧受想習」—“how would it receive the imprinting of thought” 〔T19 0154c29〕.
• Zixuan’s citation reads 「微細精想」—“fine, subtle, essential thought” 〔T39n1799 0966a14〕; the base text reads 「細微精想」—“subtle, fine, essential thought” 〔T19 0155a03〕.
• Zixuan’s citation reads 「阿脩羅」—“asuras” 〔T39n1799 0967b21〕; the base text reads 「阿修羅」—“asuras” 〔T19 0155b01〕.

Zixuan’s own questions and answers: Section 7, 「問：前三陰盡，唯行識二陰，何得更執前三又不言識？」—“Question: The former three aggregates are ended, and there remain only the two aggregates of formation and consciousness; how can he still grasp the former three, and why is consciousness not mentioned?” 〔T39n1799 0959b09〕; Section 14, 「問：據下七段皆云能非能等，獨有此文為因所因耶？」—“Question: The seven passages below all say the capable that is not capable and so on; why does this text alone say what is caused as the cause?” 〔T39n1799 0962a05〕; Section 24, 「問：前受陰盡，即云上歷菩薩六十聖位。今識陰盡，何故言超？」—“Question: Earlier, when the aggregate of feeling is ended, it says one rises through the sixty holy stages of the bodhisattva. Now that the aggregate of consciousness is ended, why does it say passing beyond?” 〔T39n1799 0964b17〕; Section 37, 「問：極重罪人極少時分為人演說」—“Question: A person of the gravest offenses expounding for others for the briefest moment” 〔T39n1799 0967a24〕. Each has an answer; the questions are recorded as they stand, and the answers are found in Zixuan’s original commentary.

VI. Terms (first occurrences)

Ten terms—the domain (區宇), solidified false thought (堅固妄想), empty-bright false thought (虛明妄想), fusing-and-penetrating false thought (融通妄想), the demons of the aggregates (陰魔), the Māra of the heavens (天魔), the final Dharma (末法), overweening pride (增上慢), great false speech (大妄語), and pudgala (補特伽羅)—have already been glossed in Fascicle Nine; one term, the ground of dry wisdom (乾慧之地), has already been glossed in Fascicle Seven; seven terms—equal awakening (等覺), the Avīci hell (阿鼻地獄), without interval (無間), vipaśyanā (毘婆舍那), the stages of the ten faiths (十信諸位), the stages of the ten grounds (十地諸位), and ghost-kings of great power (大力鬼王)—have already been glossed in Fascicle Eight; three terms—the Avīci hell (無間獄), the final kalpa (末劫), and ghosts of great power (大力鬼)—have already been glossed in Fascicle Six; two terms—the Kapāla deva (劫波羅天) and the flowered kerchief (花巾)—have already been glossed in Fascicle Five, and this fascicle writes 「劫波巾」—“the kerchief of the Kapāla deva” 〔T19 0155a09〕; seven terms—the fixed-nature śrāvakas (定性聲聞), neither of them all (俱非), the mountain-demon (魑魅), the turbidity of living beings (眾生濁), the turbidity of life (命濁), dhyāna (禪那), and Yajñadatta (演若達多)—have already been glossed in Fascicle Four; two terms—śūnyatā (舜若多) and Kāśyapa (迦葉波)—have already been glossed in Fascicle Three; six terms—annihilation (斷滅), the dark principle (冥諦), deathless confusion (不死矯亂), the aggregate of formation (行陰), the aggregate of consciousness (識陰), and Right and Universal Knowledge (正遍知)—have already been glossed in Fascicle Two; two terms—Kapila (娑毘迦羅) and śamatha (奢摩他)—have already been glossed in Fascicle One; three names—the two vehicles (二乘), the five aggregates (五陰), and bodhi (菩提)—have already been glossed in the table of contents of the front matter, and the twelve classes of beings (十二類生) are written there as 十二之類生; the heaven of No-Thought (無想天) is found in the table of heavens in I of Fascicle Nine; the Maheśvara deva (大自在天) has already been glossed in Fascicle Seven, and this fascicle writes 「計自在天」—“those who cling to the Īśvara deva” 〔T19 0153c06〕. Fascicle Four writes 「演若達多」—“Yajñadatta”, and this fascicle writes 「如演若多迷頭認影」—“like Yajñadatta, deluded about his head and recognizing his reflection” 〔T19 0154c03〕, recorded as in the base text. None of the above is listed again.

Terms first seen in this fascicle, in order of appearance; where the fascicle supplies its own gloss, its sentence is recorded as well, and where it does not, only the name and anchor are listed:

• 精真 — the essential truth 〔T19 0151c04〕: 「了罔陳習，唯一精真」—“plainly no old stale habit-energy is to be seen—there is only the one essential truth” 〔T19 0151c03〕
• 行陰區宇 — the domain of the aggregate of formation 〔T19 0151c07〕: 「猶如野馬熠熠清擾，為浮根塵究竟樞穴；此則名為行陰區宇」—“like the wild horses of a heat haze, shimmering and flashing, clear yet disturbed, the ultimate pivot and cave of the floating faculties and the dusts; this is called the domain of the aggregate of formation” 〔T19 0151c06〕
• 行陰盡 — the aggregate of formation ended 〔T19 0151c09〕: 「如波瀾滅化為澄水，名行陰盡」—“like waves extinguished and transformed into clear water, this is called the state in which the aggregate of formation is ended” 〔T19 0151c08〕
• 幽隱妄想 — hidden-and-obscure false thought 〔T19 0151c10〕: 「則汝諸行念念不停，名為幽隱第四妄想」—“Then your formations, thought after thought without stopping, are called hidden-and-obscure false thought, the fourth” 〔T19 0154c22〕
• 計度 — calculation 〔T19 0151c14〕
• 二無因論 — the two theories of no cause 〔T19 0151c14〕: 「一者、是人見本無因」—“First, this person sees that the beginning has no cause” 〔T19 0151c14〕 「二者、是人見末無因」—“Second, this person sees that the end has no cause” 〔T19 0151c20〕
• 菩提性 — the nature of bodhi 〔T19 0151c20〕
• 四遍常論 — the four theories of pervasive permanence 〔T19 0152a01〕
• 一分無常、一分常論 — the theory of partial impermanence and partial permanence 〔T19 0152a16〕
• 四有邊論 — the four theories of limits 〔T19 0152b03〕
• 不死矯亂遍計虛論 — the empty theories of universal reckoning of deathless confusion 〔T19 0152b17〕
• 死後有相 — existence after death 〔T19 0152c08〕: 「如是循環有十六相」—“revolving thus, there are sixteen marks” 〔T19 0152c11〕
• 死後無相 — nonexistence after death 〔T19 0152c18〕: 「如是循環有八無相」—“Revolving thus, there are eight kinds of nonexistence of marks” 〔T19 0152c22〕
• 死後俱非 — neither after death 〔T19 0152c29〕: 「窮盡陰、界八俱非相」—“exhausting the aggregates and the realms, there are eight marks of neither” 〔T19 0153a02〕
• 七斷滅論 — the seven theories of annihilation 〔T19 0153a10〕: 「或計身滅，或欲盡滅，或苦盡滅，或極樂滅，或極捨滅」—“some reckon the body extinguished, some reckon extinction when desire is exhausted, some extinction when suffering is exhausted, some extinction in utmost bliss, some extinction in utmost equanimity” 〔T19 0153a10〕
• 五涅槃論 — the five theories of nirvāṇa 〔T19 0153a17〕
• 五現涅槃 — the five present nirvāṇas 〔T19 0153a22〕: 「五處安隱為勝淨依」—“taking these five places of peace as the superior pure refuge” 〔T19 0153a21〕
• 禪那狂解 — mad interpretations in dhyāna 〔T19 0153a25〕: 「皆是行陰用心交互，故現斯悟」—“all come from the aggregate of formation and the use of the mind interacting, and so these awakenings appear” 〔T19 0153a25〕
• 心魔 — the demon of the mind 〔T19 0153a29〕
• 識陰區宇 — the domain of the aggregate of consciousness 〔T19 0153b11〕: 「觀由執元，諸類不召，於十方界已獲其同，精色不沈發現幽祕；此則名為識陰區宇」—“contemplating its source and grasping its origin, the kinds no longer summon one another, and in the realms of the ten directions he has already gained their sameness; the essential color does not sink, and the hidden and secret are disclosed; this is called the domain of the aggregate of consciousness” 〔T19 0153b09〕
• 識陰盡 — the aggregate of consciousness ended 〔T19 0153b13〕: 「十方世界及與身心如吠瑠璃，內外明徹，名識陰盡」—“the worlds of the ten directions and body and mind are like beryl, bright and clear inside and out; this is called the state in which the aggregate of consciousness is ended” 〔T19 0153b12〕
• 罔象虛無顛倒妄想 — the inverted false thought of shadowy emptiness 〔T19 0153b14〕
• 因所因執 — the grasping at what is caused as the cause 〔T19 0153b20〕
• 涅槃城 — the city of nirvāṇa 〔T19 0153b22〕
• 外道種 — the seed of the non-Buddhist paths 〔T19 0153b22〕
• 能非能執 — the grasping at the incapable as capable 〔T19 0153b26〕
• 摩醯首羅 — Maheśvara 〔T19 0153b26〕
• 大慢天我遍圓種 — the seed of the heaven of great pride, where the self pervades perfectly 〔T19 0153b29〕
• 常非常執 — the grasping at the impermanent as permanent 〔T19 0153c06〕
• 倒圓種 — the seed of inverted perfection 〔T19 0153c08〕
• 知無知執 — the grasping at the unknowing as knowing 〔T19 0153c13〕
• 婆吒霰尼 — Vasiṣṭha and Senika 〔T19 0153c13〕
• 倒知種 — the seed of inverted knowing 〔T19 0153c15〕
• 生無生執 — the grasping at the unproductive as productive 〔T19 0153c20〕
• 顛化種 — the seed of inverted transformation 〔T19 0153c24〕
• 歸無歸執 — the grasping at no refuge as refuge 〔T19 0153c27〕
• 斷滅種 — the seed of annihilation 〔T19 0154a01〕
• 貪非貪執 — the grasping with craving at what is not to be craved 〔T19 0154a04〕
• 阿斯陀 — the Asitas 〔T19 0154a04〕
• 妄延種 — the seed of false prolonging 〔T19 0154a07〕
• 真無真執 — the grasping at the true where nothing is true 〔T19 0154a11〕
• 吒枳迦羅 — Zhazhi-jialuo 〔T19 0154a11〕
• 天魔種 — the seed of the Māra of the heavens 〔T19 0154a13〕
• 無聞僧 — the unlearned bhikṣus 〔T19 0154a19〕
• 纏空種 — the seed of being bound in emptiness 〔T19 0154a21〕
• 定性辟支 — the fixed-nature pratyekabuddhas 〔T19 0154a24〕
• 諸緣獨倫 — those of the kind of the solitary awakened by conditions 〔T19 0154a25〕
• 覺圓明不化圓種 — the seed of perfection in which awakening is perfect and bright yet does not transform 〔T19 0154a27〕
• 見魔 — the demon of views 〔T19 0154b06〕
• 金剛乾慧 — vajra dry wisdom 〔T19 0154b11〕
• 佛頂陀羅尼呪 — the Buddha-Crown dhāraṇī spell 〔T19 0154b21〕
• 精想 — essential thought 〔T19 0155a03〕: 「罔象虛無，第五顛倒細微精想」—“shadowy emptiness, the fifth: the subtle, fine, essential thought of inversion” 〔T19 0155a03〕
• 五受陰 — the five received aggregates 〔T19 0155a04〕: 「是五受陰，五妄想成」—“These five received aggregates are formed by five kinds of false thought” 〔T19 0155a04〕
• 色邊際 — the boundary of form 〔T19 0155a05〕: 「唯色與空，是色邊際」—“Only form and emptiness are the boundary of form” 〔T19 0155a05〕
• 受邊際 — the boundary of feeling 〔T19 0155a05〕: 「唯觸及離，是受邊際」—“Only contact and separation are the boundary of feeling” 〔T19 0155a05〕
• 想邊際 — the boundary of perception 〔T19 0155a06〕: 「唯記與忘，是想邊際」—“Only remembering and forgetting are the boundary of perception” 〔T19 0155a06〕
• 行邊際 — the boundary of formation 〔T19 0155a06〕: 「唯滅與生，是行邊際」—“Only extinction and arising are the boundary of formation” 〔T19 0155a06〕
• 湛入合湛 — the limpid entering and merging with the limpid 〔T19 0155a06〕: 「湛入合湛，歸識邊際」—“The limpid entering and merging with the limpid returns to the boundary of consciousness” 〔T19 0155a06〕
• 頓悟 — sudden awakening 〔T19 0155a08〕: 「理則頓悟，乘悟併銷；事非頓除，因次第盡」—“In principle, sudden awakening: riding on the awakening, they are all dissolved together; in fact, not sudden removal: they are ended in sequence” 〔T19 0155a08〕
• 轉輪王 — a wheel-turning king 〔T19 0155a17〕
• 四重 — the four grave offenses 〔T19 0155a21〕
• 十波羅夷 — the ten pārājika offenses 〔T19 0155a21〕
• 安樂國 — the Land of Peace and Bliss 〔T19 0155a24〕
• 優婆塞、優婆夷 — upāsakas and upāsikās 〔T19 0155a29〕
• 聖仙童子 — the holy immortal youths 〔T19 0155b01〕

VII. Similes and Rhetoric

• A clear sky: 「覺明虛靜猶如晴空」—“The awakened bright mind is empty and still, like a clear sky” 〔T19 0151c01〕, a simile for the mind without floating thoughts after the aggregate of perception is ended. Zixuan says: 「圓明心體，名為覺明。離想浮動，故名虛靜。」—“The perfectly bright substance of mind is called the awakened bright. Apart from the floating movement of thought, it is therefore called empty and still.” 〔T39n1799 0956b13〕
• A bright mirror reflecting things: 「來無所粘，過無蹤跡」—“coming, they leave nothing stuck to it; passing, they leave no trace” 〔T19 0151c03〕, a simile for contemplating the mountains and rivers of the world coming and going without remaining.
• Wild horses: 「猶如野馬熠熠清擾」—“like the wild horses of a heat haze, shimmering and flashing, clear yet disturbed” 〔T19 0151c06〕. Zixuan says: 「猶如野馬者，塵合陽氣，鼓而為之。」—“As for ‘like wild horses’: dust joined with the yang vapor is stirred up and makes it.” 〔T39n1799 0956c11〕 He also says: 「熠熠，即光起閃爍，喻生滅也。」—“Shimmering means light arising and flashing, a simile for arising and ceasing.” 〔T39n1799 0956c12〕
• Waves transformed into clear water: 「如波瀾滅化為澄水」—“like waves extinguished and transformed into clear water” 〔T19 0151c08〕, a simile for the aggregate of formation ended.
• The black crow and the white swan: 「烏從來黑，鵠從來白」—“crows have always been black and swans have always been white” 〔T19 0151c22〕, the simile held by one who sees that the end has no cause.
• The same as grass and trees: 「縱有生理而無受、想，與草木同」—“Even if there is still the working of life, there is no feeling or perception, the same as grass and trees” 〔T19 0152c20〕, the reckoning of those who hold nonexistence after death.
• The cock’s last crow: 「如鷄後鳴；瞻顧東方已有精色」—“like the cock’s last crow: looking toward the east, there is already an essential color” 〔T19 0153b07〕, a simile for the domain of the aggregate of consciousness, about to dawn but not yet bright. Zixuan says: 「如鷄後鳴者，鷄第二鳴天將曉也。」—“As for ‘like the cock’s last crow’: at the cock’s second crow the sky is about to dawn.” 〔T39n1799 0960c29〕
• Beryl: 「如吠瑠璃，內外明徹」—“like beryl, bright and clear inside and out” 〔T19 0153b13〕, a simile for the aggregate of consciousness ended.
• The city of nirvāṇa: 「違遠圓通，背涅槃城」—“it turns away from perfect penetration and turns its back on the city of nirvāṇa” 〔T19 0153b22〕; the conclusions of all ten kinds of grasping use the city as a simile.
• Pure beryl containing a jeweled moon within: 「如淨瑠璃內含寶月」—“like pure beryl containing a jeweled moon within” 〔T19 0154b11〕, a simile for the perfectly bright essential mind entering vajra dry wisdom.
• Yajñadatta, deluded about his head and recognizing his reflection: 「如演若多迷頭認影」—“like Yajñadatta, deluded about his head and recognizing his reflection” 〔T19 0154c03〕, a simile for falsity giving rise to the vessel-worlds. Zixuan says: 「虛空無為尚是妄生，豈況有為一切諸法，狂癡故有，故如認影。」—“Even unconditioned empty space is falsely born, how much more all conditioned dharmas, which exist through madness and folly; therefore it is like recognizing a reflection.” 〔T39n1799 0965a07〕
• The taste of vinegar and climbing a height: 「心想醋味，口中涎生；心想登高，足心酸起」—“When the mind thinks of the taste of vinegar, saliva arises in the mouth; when the mind thinks of climbing a height, a tingling arises in the soles of the feet” 〔T19 0154c10〕, proving that the body of form and feeling both arise from thought.
• The nails grow and the hair grows: 「甲長髮生，氣銷容皺」—“the nails grow, the hair grows, the vital breath wanes and the face wrinkles” 〔T19 0154c20〕, a simile for the secret shifting of the aggregate of formation.
• Rapidly flowing water: 「如急流水，望如恬靜，流急不見，非是無流」—“like rapidly flowing water, which looks calm, only because it flows so fast that the flow is not seen; it is not that it does not flow” 〔T19 0154c28〕, a simile for the limpidity of the aggregate of consciousness not being real.
• The knots of the Kapāla kerchief: 「我已示汝劫波巾結」—“I have already shown you the knots of the kerchief of the Kapāla deva” 〔T19 0155a09〕, carrying on the simile of the knotted kerchief of an earlier fascicle for sudden awakening and gradual removal.
• Comparative measure: 「百倍、千倍、千萬億倍」—“a hundredfold, a thousandfold, a thousand-myriad-millionfold” 〔T19 0155a25〕, measuring the merit of proclaiming the sūtra against the giving of the seven jewels.
• Repetition: the third to the tenth states of the aggregate of formation all begin in the form 「又三摩中諸善男子，堅凝正心，魔不得便」—“Further, the good men in samādhi, their minds firmly congealed and right, Māra cannot get its chance” 〔T19 0152a14〕; nine of the states of the aggregate of consciousness all begin in the form 「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓」—“Further, a good man who has exhausted the emptiness of all formations: arising and ceasing are already extinguished, yet in the essential wonder of still extinction he is not yet perfect” 〔T19 0153c01〕; and the conclusions of the ten kinds of grasping repeat ten times 「違遠圓通，背涅槃城」—“it turns away from perfect penetration and turns its back on the city of nirvāṇa” 〔T19 0153b22〕.
• The words of confused evasion: 「我今亦生亦滅，亦有亦無，亦增亦減」—“I now both arise and cease, both exist and do not exist, both increase and decrease” 〔T19 0152b23〕, depicting confused evasion with parallel phrases.

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 breaking the aggregate of formation, breaking the aggregate of consciousness, concluding exhortation, Ānanda, having heard, asks for more, the Tathāgata’s answer, and the section of circulation (I, IV); the outline of this fascicle is carried forward from it. Carrying on the meaning of the ten states of the aggregate of perception of Fascicle Nine, this fascicle goes on to set out ten states each for the aggregate of formation and the aggregate of consciousness; the fifty layers of demonic states spoken of in Fascicle One come to an end with the ten states of the aggregate of consciousness in this fascicle; of the five turbidities taught in Fascicle Four, in this fascicle one passes beyond the turbidity of living beings when the aggregate of formation is ended, and beyond the turbidity of life when the aggregate of consciousness is ended. This fascicle is the last of the ten, and the text of the sūtra ends here.

IX. Placement Among the Recensions

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

• 〔T19 0151b23〕 The thirty-nine characters of the first line of the attribution, 「大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出」—“In the first year of Shenlong of the Great Tang … translated by the śramaṇa Pramiti of Central India at the Zhizhi Monastery in Guangzhou”: the Song, Yuan, and Ming recensions read the nine characters ‘天竺沙門般剌蜜諦譯’.
• 〔T19 0151b26〕 The characters 正諫大夫同 in 「正諫大夫同」—“Grand Master of Remonstrance and Joint”: the base text reads 正諫大夫同; the Song recension reads 正議大夫同, and the Yuan recension lacks these five characters.
• 〔T19 0151b26〕 The second line of the attribution, 「菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授」—“Taken down in writing by the bodhisattva-precept disciple Fang Rong of Qinghe, formerly Grand Master of Remonstrance and Joint Manager of Affairs with the Secretariat-Chancellery”: in the Song, Yuan, and Ming recensions this line and the line 「烏長國沙門彌伽釋迦譯語」—“Rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna” 〔T19 0151b28〕 change places.
• 〔T19 0151b27〕 The character 授 in 「清河房融筆授」—“taken down in writing by Fang Rong of Qinghe”: the base text reads 授; the Song, Yuan, and Ming recensions read 受.
• 〔T19 0151b28〕 The last line of the attribution, 「烏長國沙門彌伽釋迦譯語」—“Rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna”: in the Song, Yuan, and Ming recensions this line stands before the line 「菩薩戒弟子」—“the bodhisattva-precept disciple” 〔T19 0151b26〕.
• 〔T19 0151b29〕 The character 提 in 「彼善男子修三摩提」—“that good man cultivating samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0151c02〕 The characters 山河 in 「觀諸世間大地山河」—“he looks upon the great earth, mountains, and rivers of all the world”: the base text reads 山河, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 河山.
• 〔T19 0151c04〕 The character 罔 in 「罔陳習，唯一精真」—“no old stale habit-energy is to be seen—there is only the one essential truth”: the base text reads 罔; the Song recension reads 內.
• 〔T19 0152b12〕 The character 此 in 「由此計度有邊無邊」—“through this calculation of limited and limitless”: the base text reads 此; the Ming recension reads 是.
• 〔T19 0152c12〕 The character 惑 in 「從此惑計畢竟煩惱」—“From this he is deluded and reckons: ultimately it is affliction”: the base text reads 惑; the Yuan and Ming recensions read 或.
• 〔T19 0152c20〕 The character 復 in 「知其受滅無復連綴」—“knowing his feeling extinguished, there is no more linking”: the base text reads 復, and the Yuan and Ming recensions read the same; the Taishō first printing reads 後.
• 〔T19 0152c23〕 The character 或 in 「從此或計涅槃因果」—“From this he may reckon: nirvāṇa and cause and effect”: the base text reads 或; the Song recension reads 惑.
• 〔T19 0153a28〕 The character 語 in 「必須將如來語」—“must take the Tathāgata’s words”: the base text reads 語, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 心.
• 〔T19 0153a29〕 The character 深 in 「自起深㜸」—“give rise of itself to deep calamity”: the base text reads 深; the Song recension reads 沈.
• 〔T19 0153b04〕 The character 提 in 「彼善男子修三摩提」—“that good man cultivating samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0153b07〕 The character 悟 in 「將大明悟」—“on the point of a great bright awakening”: the base text reads 悟; the Song recension reads 晤.
• 〔T19 0153b07〕 The character 後 in 「如鷄後鳴」—“like the cock’s last crow”: the base text reads 後; the Yuan recension reads 候.
• 〔T19 0153b08〕 The character 外 in 「內外湛明」—“inside and outside are limpid and bright”: the base text reads 外; the Song recension reads 內.
• 〔T19 0153b18〕 The character 㳷 in 「覺知通㳷」—“awareness and knowing penetrate and join”: the base text reads 㳷; the Song recension reads 泯.
• 〔T19 0153c28〕 The character 想 in 「無想天中諸舜若多」—“the Śūnyatā devas in the heaven of No-Thought”: the base text reads 想, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 相.
• 〔T19 0154a03〕 The character 于 in 「同于精圓」—“the same as the essential perfection”: the base text reads 于; the Ming recension reads 於.
• 〔T19 0154a11〕 The character 枳 in 「吒枳迦羅」—“Zhazhi-jialuo”: the base text reads 枳, and the Qisha Canon reads the same; the Taishō first printing reads 抧.
• 〔T19 0154a18〕 The character 已 in 「居滅已休」—“dwelling in extinction he stops”: the base text reads 已; the Song recension reads 以.
• 〔T19 0154a26〕 The character 㳷 in 「圓覺㳷心」—“a mind of perfect awakening joined”: 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 0154a28〕 The character 途 in 「中途成狂」—“going mad midway”: the base text reads 途; the Yuan and Ming recensions read 塗.
• 〔T19 0154a28〕 The characters 因依迷惑於 in 「因依迷惑，於未」—“deluded by what they rely on, within what is not yet”: the base text reads 因依迷惑於, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 因依或.
• 〔T19 0154b08〕 The character 歧 in 「不遭歧路」—“not meeting forking paths”: the base text reads 歧, and the Korean recension reads the same; the Taishō first printing reads 岐.
• 〔T19 0154b18〕 The characters 少乏 in 「無諸少乏」—“no lack at all”: the base text reads 少乏; the Yuan recension reads 乏少.
• 〔T19 0154b28〕 The character 唯 in 「唯願如來發宣大慈」—“I only pray that the Tathāgata will set forth great kindness”: the base text reads 唯, and the Korean and Song recensions read the same; the Taishō first printing reads 惟.
• 〔T19 0154b29〕 The character 明 in 「清明心目」—“clarify the eyes of their minds”: the base text reads 明; the Ming recension reads 淨.
• 〔T19 0154c10〕 The character 醋 in 「心想醋味」—“the mind thinks of the taste of vinegar”: the base text reads 醋, and the Jiaxing Canon reads the same; the Song, Yuan, and Ming recensions read 酢.
• 〔T19 0154c12〕 The character 醋 in 「醋物未來」—“the vinegar has not come”: the base text reads 醋, and the Jiaxing Canon reads the same; the Song, Yuan, and Ming recensions read 酢.
• 〔T19 0154c13〕 The character 醋 in 「談醋出」—“come out from talk of vinegar”: the base text reads 醋, and the Jiaxing Canon reads the same; the Song, Yuan, and Ming recensions read 酢.
• 〔T19 0154c20〕 The character 運 in 「運運密移」—“moving on and on, it shifts in secret”: the base text reads 運; the Song recension reads 轉.
• 〔T19 0154c29〕 The character 想 in 「寧受想習」—“how would it receive the imprinting of thought”: the base text reads 想; the Ming recension reads 妄.
• 〔T19 0155a01〕 The characters 合開 in 「六根互用合開」—“your six faculties function for one another and join and open”: the base text reads 合開; the Ming recension reads 開合.
• 〔T19 0155a03〕 The character 無 in 「罔象虛無」—“shadowy emptiness”: the base text reads 無; the Song and Yuan recensions read 元.
• 〔T19 0155a03〕 The characters 細微 in 「細微精想」—“subtle, fine, essential thought”: the base text reads 細微; the Ming recension reads 微細.
• 〔T19 0155a22〕 The character 間 in 「乃至窮盡十方無間」—“and so on until he has passed through every hell without interval in the ten directions”: the base text reads 間; the Taishō first printing reads 問.

The fascicle title and the attribution: in this fascicle the Taishō text has no collation notes on the fascicle title or the interlinear note on its other name; the three lines of the attribution have five collation notes, seen above.

The attribution: the attribution of this fascicle reads 「般剌蜜帝」—“Pramiti” 〔T19 0151b24〕, while in the Song, Yuan, and Ming recensions this line reads ‘天竺沙門般剌蜜諦譯’; 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: 㜸 in 「自起深㜸」—“give rise of itself to deep calamity” 〔T19 0153a29〕, 㳷 in 「覺知通㳷」—“awareness and knowing penetrate and join” 〔T19 0153b18〕 and 「圓覺㳷心」—“a mind of perfect awakening joined” 〔T19 0154a26〕, and 𦾨 in 「自作沈𦾨」—“make of itself a sinking calamity” 〔T19 0154b06〕. 「無復麁重前塵影事」—“with no more coarse shadow-matter of the dusts before it” 〔T19 0151c02〕 and 「分別精麁」—“distinguishes the fine and the coarse” 〔T19 0154a16〕 are written with 麁, not 粗; 「如吠瑠璃」—“like beryl” 〔T19 0153b13〕 and 「如淨瑠璃」—“like pure beryl” 〔T19 0154b11〕 with 瑠璃; 「如鷄後鳴」—“like the cock’s last crow” 〔T19 0153b07〕 with 鷄; 「秖見眾生輪迴其處」—“he sees only beings revolving in the cycle of rebirth there” 〔T19 0151c17〕 with 秖; 「却留塵勞」—“he yet holds back the toil of dust” 〔T19 0154a09〕 with 却; 「見聞通隣」—“seeing and hearing adjacent and interpenetrating” 〔T19 0153b12〕 with 隣; 「真受酸澁」—“truly feel a sour tingling” 〔T19 0154c14〕 with 澁; 「於無上道不遭枝岐」—“they do not meet forking byways on the unsurpassed path” 〔T19 0153b01〕 with 枝岐 and 「從始成就不遭歧路」—“accomplishing it from the very beginning and not meeting forking paths” 〔T19 0154b07〕 with 歧路, the two forms recorded side by side; 「佛頂陀羅尼呪」—“the Buddha-Crown dhāraṇī spell” 〔T19 0154b21〕 and 「能持此呪」—“can uphold this spell” 〔T19 0155a27〕 with 呪; and 「天、人、阿修羅」—“devas, humans, and asuras” 〔T19 0155b01〕 with 阿修羅: 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 sixty-eight head-notes and collation notes in all: thirty-two Taishō head-notes, thirty-two [CBETA collation] notes corresponding to them, and four further [CBETA collation] notes; no remarks are attached to the collation notes of this fascicle. 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; in this fascicle 提 at 〔T19 0153b04〕 and 醋 at 〔T19 0154c12〕〔T19 0154c13〕 are such recurrences, and 㳷 at 〔T19 0154a26〕 also carries on the note at 〔T19 0153b18〕; all are recorded in IX.

② The Taishō has no notes from other recensions.