楞嚴經 · 名相Glossary

The preface uses this to mark the sūtra’s standing — 「楞嚴經者，括諸佛萬行之樞紐也」—“The Śūraṅgama Sūtra is the pivot that gathers up the myriad practices of all buddhas” 〔T19 0105b28〕.

The preface sets the two against each other — 「通幽洞微，非二乘所賾」—“Penetrating the hidden and seeing through the subtle, it is not what the two vehicles can fathom” 〔T19 0105b29〕; 「開物成務，乃十地攸宗」—“Opening things and completing affairs, it is what the ten grounds take as their source” 〔T19 0105c01〕.

The opening line of Zupai’s preface: 「至心歸命禮南謨無見頂相首楞嚴王」—“With utmost mind I take refuge and bow: namo, the Śūraṅgama King of the invisible crown-mark” 〔T19 0105c24〕.

The preface sets the two phrases against each other — 「由是七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住」—“Thus, seeking the mind in seven places, it is wholly false, while the nature is pure and originally bright; revealing seeing through the eight returns, it is the original true awakening, perfect and constantly abiding” 〔T19 0106a01〕.

「以娑毘迦羅先梵天呪攝入婬席」—“by the Kapila spell of the Former Brahmā she drew him onto the couch of lust” 〔T19 0106c10〕.

「皆由不知常住真心性淨明體，用諸妄想，此想不真故有輪轉」—“All this comes from not knowing the constantly abiding true mind, the substance whose nature is pure and bright, and using deluded thoughts; these thoughts are not true, and so there is turning in the cycle” 〔T19 0106c28〕.

「十方如來同一道故出離生死，皆以直心！」—“The tathāgatas of the ten directions, being of one path, leave birth and death, all by the straight mind!” 〔T19 0107a02〕

Ānanda answers what it was that delighted him: 「用我心目」—“with my mind and eyes” 〔T19 0107a06〕.

「若不識知心目所在，則不能得降伏塵勞。」—“If you do not know where the mind and eyes are, you cannot subdue the toils of the dusts.” 〔T19 0107a08〕

「我今觀此浮根四塵，秖在我面」—“I now observe that these four dusts of the floating faculty are just on my face” 〔T19 0107a14〕.

「有三摩提，名大佛頂首楞嚴王具足萬行、十方如來一門超出妙莊嚴路」—“There is a samādhi named the Great Buddha-Crown Śūraṅgama King, complete with the myriad practices, the path of wondrous adornment by which the tathāgatas of the ten directions pass beyond through one gate” 〔T19 0107a23〕.

What the seven places refute: all along Ānanda takes this for the mind.

「此了知心既不知內而能見外，如我思忖，潛伏根裏。」—“Since this knowing mind does not know the inside yet can see the outside, as I reckon it, it lies hidden within the faculty.” 〔T19 0107b24〕

「此室暗中皆汝焦府？」—“Is all within the darkness of this room your inner organs?” 〔T19 0107c15〕

「則十九界因七塵合，是義不然。」—“Then there would be a nineteenth realm joined because of a seventh dust; this meaning does not hold.” 〔T19 0107c29〕

Cited by Ānanda: 「一切無著，名之為心」—“Attached to nothing at all — this is called the mind” 〔T19 0108b07〕.

「當由不知真際所詣」—“It must come from not knowing where the true limit is reached” 〔T19 0108b19〕.

「令諸闡提隳彌戾車」—“causing the icchantikas to break down their mleccha ways” 〔T19 0108b20〕.

The sūtra explains it itself — 「一者、無始生死根本，則汝今者與諸眾生用攀緣心為自性者。」—“First, the root of beginningless birth and death: that is, you now, together with all beings, take the grasping mind as your own nature.” 〔T19 0108c04〕 「二者、無始菩提、涅槃元清淨體，則汝今者識精元明，能生諸緣緣所遺者。」—“Second, the originally pure substance of beginningless bodhi and nirvāṇa: that is, your present essence of consciousness, originally bright, which can give rise to all conditions and is what the conditions leave behind.” 〔T19 0108c05〕

「由諸眾生遺此本明，雖終日行而不自覺，枉入諸趣。」—“Because beings lose this original brightness, though they act all day they are not aware of it, and wrongly enter the destinies.” 〔T19 0108c07〕

「此是前塵虛妄相想，惑汝真性」—“This is the false thinking of the marks of the dusts before you, deluding your true nature” 〔T19 0108c19〕.

「惑汝真性」—“deluding your true nature” 〔T19 0108c20〕; at the end of the fascicle, 「遺失真性」—“losing the true nature” 〔T19 0110a05〕.

「如來常說諸法所生，唯心所現。」—“The Tathāgata always says: whatever dharmas arise are manifested by mind alone.” 〔T19 0109a02〕

「縱滅一切見、聞、覺、知，內守幽閑，猶為法塵分別影事」—“Even if you extinguish all seeing, hearing, sensing, and knowing, and inwardly guard a dim stillness, it is still the shadow-matter of discrimination of mental objects” 〔T19 0109a10〕.

「現前雖成九次第定」—“though they have now accomplished the nine successive concentrations” 〔T19 0109a17〕.

「我等今者二障所纏，良由不知寂常心性」—“We are now bound by the two obstructions, truly because we do not know the quiescent and constant nature of mind” 〔T19 0109a25〕.

「從胸卍字涌出寶光」—“from the svastika on his chest jeweled light welled forth” 〔T19 0109a28〕.

「獲妙微密性淨明心，得清淨眼」—“to gain the wondrous, subtle, secret mind whose nature is pure and bright, and to obtain the pure eye” 〔T19 0109b03〕.

The sūtra explains it itself — 「眼能顯色，如是見性是心非眼」—“The eye can reveal forms; thus the nature of seeing is the mind, not the eye” 〔T19 0109b26〕.

「此身死後斷滅，名為涅槃。」—“This body after death is annihilated, and this is called nirvāṇa.” 〔T19 0110a22〕 (the outsiders’ teaching, cited by King Prasenajit)

「皺者為變，不皺非變；變者受滅，彼不變者元無生滅」—“What wrinkles is change; what does not wrinkle is not change. What changes undergoes perishing; that which does not change originally has no arising or perishing” 〔T19 0110c01〕.

「而此見精性未曾皺」—“yet the nature of this essence of seeing has never wrinkled” 〔T19 0110c01〕.

「信知身後捨生趣生」—“believed and knew that after the body one relinquishes this life and goes on to another” 〔T19 0110c04〕.

「如來之身名正遍知，汝等之身號性顛倒。」—“The body of the Tathāgata is called Right and Universal Knowledge; the bodies of you all are called inverted in nature.” 〔T19 0110c16〕

「汝身、汝心，皆是妙明真精妙心中所現物。」—“Your body and your mind are all things manifested within the wondrous, bright, true, essential, wondrous mind.” 〔T19 0110c23〕

「汝等即是迷中倍人！」—“You are people doubly deluded within delusion!” 〔T19 0111a01〕

「汝等尚以緣心聽法，此法亦緣，非得法性。」—“You still listen to the Dharma with the conditioned mind; this Dharma, too, becomes a condition, and you have not obtained the nature of the Dharma.” 〔T19 0111a08〕

「如是乃至分別都無，非色非空，拘舍離等昧為冥諦」—“and so on until discrimination is altogether absent, neither form nor space—which Gośālī and the others obscurely take as the dark principle” 〔T19 0111a19〕.

「諸可還者自然非汝；不汝還者非汝而誰？」—“Whatever can be returned is naturally not you; what is not returned—if not you, then who?” 〔T19 0111b09〕

「此見雖非妙精明心，如第二月；非是月影。」—“Although this seeing is not the wondrous, essential, bright mind, it is like the second moon; it is not the moon’s reflection.” 〔T19 0111a24〕

「若能轉物，則同如來身心圓明，不動道場，於一毛端遍能含受十方國土。」—“If one can turn things, one is the same as the Tathāgata, body and mind perfectly bright, unmoving at the bodhimaṇḍa, able on the tip of a single hair to contain all the lands of the ten directions.” 〔T19 0111c26〕

「精明淨妙見元」—“the essential, bright, pure, wondrous origin of seeing” 〔T19 0112a16〕.

「非末伽梨四種不死矯亂論議」—“it is not the four kinds of equivocating argument about the deathless of Maskarin” 〔T19 0112b08〕.

「見與見緣并所想相，如虛空花本無所有」—“seeing and the conditions of seeing, together with the characteristics thought of, are like flowers in space, originally nonexistent” 〔T19 0112b19〕.

「及投灰等諸外道種說有真我遍滿十方」—“and the true self pervading the ten directions that the ash-smearers and the other kinds of outsiders say exists” 〔T19 0112c04〕.

「見性具四種緣——所謂因空、因明、因心、因眼」—“the nature of seeing has four kinds of conditions—namely, space as cause, brightness as cause, mind as cause, and the eye as cause” 〔T19 0113a04〕.

「我說世間諸因緣相，非第一義。」—“What I spoke of were the characteristics of causes and conditions of the world, not the foremost meaning.” 〔T19 0113a05〕

「見見之時，見非是見，見猶離見，見不能及」—“when seeing sees seeing, seeing is not seeing; seeing is still apart from seeing, and seeing cannot reach it” 〔T19 0113a17〕.

「一者、眾生別業妄見，二者、眾生同分妄見。」—“First, the false seeing of individual action of beings; second, the false seeing of shared portion of beings.” 〔T19 0113b04〕

「眚即見勞，非色所造」—“the cataract is the fatigue of seeing, not made by form” 〔T19 0113c02〕.

「皆是無始見病所成」—“all are made by the sickness of seeing from beginningless time” 〔T19 0113c04〕.

「彼見真精性非眚者，故不名見。」—“that true essence of seeing, its nature not being the cataract, is therefore not called seeing.” 〔T19 0113c09〕

「見、聞、覺、知虛妄病緣」—“seeing, hearing, feeling, and knowing are the false, diseased conditions” 〔T19 0113c15〕.

「此妙覺元與諸緣塵及心念慮非和合耶？」—“could it be that this origin of wondrous awareness is not in union with all the conditioned dusts and the mind’s thinking and pondering?” 〔T19 0114a07〕

「一切浮塵諸幻化相，當處出生，隨處滅盡；幻妄稱相，其性真為妙覺明體。」—“All floating dust and all characteristics of illusory transformation arise right where they are and are extinguished wherever they are; illusory and false, they are called characteristics, but their nature is truly the wondrous, aware, bright substance.” 〔T19 0114a19〕

「本如來藏常住妙明不動周圓妙真如性」—“originally the tathāgatagarbha, constantly abiding, wondrous and bright, unmoving, all-pervading and perfect—the wondrous nature of true suchness” 〔T19 0114a23〕. Seen twice in this fascicle, the second time at 〔T19 0114a26〕.

「是故當知色陰虛妄，本非因緣、非自然性。」—“Therefore you should know: the aggregate of form is false, originally neither causes and conditions nor the nature of spontaneity.” 〔T19 0114b08〕 The other four aggregates follow the same sentence pattern.

「云何六入本如來藏妙真如性？」—“Why do I say that the six entrances are originally the tathāgatagarbha, the wondrous nature of true suchness?” 〔T19 0114c21〕

「兼目與勞，同是菩提瞪發勞相。」—“The eye and the strain are both the strained appearance of bodhi staring.” 〔T19 0114c22〕

「因于明暗二種妄塵，發見居中，吸此塵象，名為見性。」—“Because of the two kinds of false dusts, brightness and darkness, seeing arises and dwells in their midst, absorbing these images of the dusts; this is called the nature of seeing.” 〔T19 0114c23〕

each branch concludes with ‘originally neither causes and conditions nor the nature of spontaneity’.

「吸習中歸，不相踰越，稱意知根。」—“Absorbing habits and returning them within, not overstepping one another—this is called the faculty of mental knowing.” 〔T19 0115b20〕

「其間或遇酥酪醍醐，名為上味。」—“At times among the food you meet with butter, curds, and ghee, which are called supreme tastes.” 〔T19 0116a07〕

「汝常意中所緣善、惡、無記三性，生成法則」—“In your mind you constantly take as objects the three natures of good, bad, and indeterminate, which give rise to and form the patterns of dharmas” 〔T19 0116a29〕.

each branch concludes with ‘the three places are all nonexistent’.

「不應聲、聞雜成中界。界無中位，則內、外相復從何成？」—“Sound and hearing should not mix to form a realm in between. If the realm has no middle position, then from what would the characteristics of inner and outer be formed?” 〔T19 0116c03〕

「皆因四大和合發明」—“are all brought to light by the union of the four elements” 〔T19 0117b14〕.

「開示眾生中道了義無戲論法！」—“open up for beings the dharma of the complete meaning of the middle way, without idle disputation!” 〔T19 0117b16〕

「若彼大性體非和合，則不能與諸大雜和」—“If the substance of the nature of the elements were not union, it could not mix and blend with the elements” 〔T19 0117b25〕.

「至隣虛塵，析彼極微色邊際相，七分所成；更析隣虛，即實空性。」—“reaching the dust bordering on void, splitting that most minute particle—the boundary-characteristic of form—it is formed of seven parts; splitting the dust bordering on void further, it is truly the nature of emptiness.” 〔T19 0117b29〕

「如來藏中性色真空、性空真色，清淨本然周遍法界，隨眾生心應所知量。」—“in the tathāgatagarbha the nature of form is true emptiness and the nature of emptiness is true form, pure and originally so, pervading the dharma-realm, answering to the minds of beings according to the measure of their knowing.” 〔T19 0117c08〕

「循業發現，世間無知，惑為因緣及自然性」—“It manifests in accordance with action; the people of the world, without knowing, are deluded and take it to be causes and conditions and the nature of spontaneity” 〔T19 0117c09〕.

「當知現前地、水、火、風均名五大，性真圓融，皆如來藏，本無生滅。」—“You should know that the present earth, water, fire, and wind are equally called the five elements, their nature true and perfectly interfused, all the tathāgatagarbha, originally without arising or perishing.” 〔T19 0118b26〕

「阿難！見覺無知，因色空有。」—“Ānanda! Seeing-awareness has no knowing; it exists because of form and space.” 〔T19 0118c07〕

「當知無邊不動虛空并其動搖地、水、火，風，均名六大。」—“You should know that boundless, unmoving space, together with the moving earth, water, fire, and wind, are equally called the six elements.” 〔T19 0118c24〕

「識性無源，因於六種根塵妄出。」—“The nature of consciousness has no source; it comes forth falsely because of the six kinds of faculties and dusts.” 〔T19 0119a06〕

「當知了別見、聞、覺、知，圓滿湛然，性非從所；兼彼虛空、地、水、火、風，均名七大。」—“You should know that discerning and seeing, hearing, feeling, and knowing are perfect, full, and profoundly clear, their nature not coming from anywhere; together with space, earth, water, fire, and wind, they are equally called the seven elements.” 〔T19 0119a23〕

「了然自知獲本妙心，常住不滅。」—“Clearly they knew of themselves that they had obtained the originally wondrous mind, constantly abiding and imperishable.” 〔T19 0119b09〕

Pūrṇa already appears in the table of contents of the front matter; this fascicle gives his full name for the first time.

「如來今日普為此會宣勝義中真勝義性」—“Today the Tathāgata will proclaim, universally for this assembly, the nature of true supreme meaning within the supreme meaning” 〔T19 0119c26〕

「汝常不聞如來宣說性覺妙明本覺明妙？」—“Have you not always heard the Tathāgata proclaim that the nature-awakening is wondrously bright and the original awakening is brightly wondrous?” 〔T19 0120a03〕

「性覺必明，妄為明覺。」—“The nature-awakening is necessarily bright; falsely it is taken as a bright awakening.” 〔T19 0120a08〕

「無同異中熾然成異」—“within what is neither-same-nor-different, difference blazes forth” 〔T19 0120a10〕

「濕為巨海，乾為洲潬。」—“The wet becomes the great ocean, the dry becomes continents and sandbanks.” 〔T19 0120a19〕

「交妄發生，遞相為種；以是因緣世界相續。」—“Falsities arising in exchange, each in turn becomes the seed of the other; by these causes and conditions, there is the continuity of the world.” 〔T19 0120a23〕

「卵唯想生，胎因情有，濕以合感，化以離應。」—“The egg-born arise only from thought, the mother-born exist because of feeling, the moisture-born are stirred through union, and the transformation-born respond through separation.” 〔T19 0120b02〕

「情、想、合、離更相變易，所有受業逐其飛沈，以是因緣眾生相續。」—“Feeling, thought, union, and separation change into one another in turn; all beings who receive action, according to their action, fly up or sink down; by these causes and conditions, there is the continuity of living beings.” 〔T19 0120b03〕

「唯殺、盜、婬三為根本，以是因緣業果相續。」—“Only killing, stealing, and lust, these three, are the root; by these causes and conditions, there is the continuity of action and result.” 〔T19 0120b13〕

「如是三種顛倒相續，皆是覺明明了知性，因了發相，從妄見生。」—“These three kinds of inverted continuity are all awakened brightness, the nature of clear knowing: because of discerning, appearances are sent forth, arising from false seeing.” 〔T19 0120b14〕 Also 「世間、業果、眾生、三種相續」—“the three kinds of continuity—of the world, of action and result, and of living beings” 〔T19 0121b23〕

「亦如瞖人見空中花，瞖病若除，花於空滅。」—“Again, it is like a man whose eyes have cataracts seeing flowers in the sky; if the cataract is removed, the flowers vanish in the sky.” 〔T19 0120b29〕

「猶邀空花結為空菓」—“it is like inviting sky-flowers to bear the fruit of the void” 〔T19 0120c20〕

「觀性元真，唯妙覺明，妙覺明心先非水、火」—“Looking at the nature, it is originally true, only the wondrous awakened brightness; the wondrous awakened bright mind is from the first not water or fire” 〔T19 0120c21〕

「而如來藏隨為色空，周遍法界」—“and the tathāgatagarbha accordingly becomes form and becomes emptiness, pervading the dharma-realm” 〔T19 0120c29〕

「眾生迷悶背覺合塵」—“Beings, confused and stupefied, turn from awakening to join the dusts” 〔T19 0121a02〕

「滅塵合覺，故發真如妙覺明性。」—“Extinguishing the dusts to join awakening, it therefore gives rise to the wondrous awakened bright nature of suchness.” 〔T19 0121a07〕

they appear in both the list of ‘neither’ and the list of ‘each and every one’; the vernacular rendering adds the meaning in brackets once.

「以是俱非世出世故」—“because it is neither of them all, worldly or world-transcending” 〔T19 0121a16〕; 「以是即俱世出世故」—“because it is each and every one of them all, worldly and world-transcending” 〔T19 0121a24〕

「即如來藏妙明心元，離即、離非，是即、非即。」—“That very tathāgatagarbha, the source of the wondrous bright mind, is apart from ‘is’ and apart from ‘is not’; it is ‘is,’ and it is not ‘is.’” 〔T19 0121a25〕

「如我按指，海印發光」—“when I press my finger, the ocean-seal emits light” 〔T19 0121b01〕

「歇即菩提，勝淨明心本周法界，不從人得」—“When it stops, that is bodhi: the supremely pure bright mind originally pervades the dharma-realm and is not got from another” 〔T19 0121b25〕

Fascicle Two writes 拘舍離; this fascicle writes 拘舍梨, following the base text.

「猶如世間諸相雜和成一體者，名和合性；非和合者稱本然性。」—“Just as in the world the various appearances mingled and combined into one body are called the nature of union, and what is not in union is called the nature of what is originally so.” 〔T19 0121c23〕

「本然非然，和合非合，合、然俱離，離、合俱非，此句方名無戲論法。」—“What is originally so is not so, and what is in union is not union; union and so-ness are both left behind, and leaving and union are both negated—only this phrase is called the dharma free of idle disputation.” 〔T19 0121c25〕

「應當先明發覺初心二決定義。」—“should first make clear the two decisive meanings of arousing awakening in the initial mind.” 〔T19 0122a27〕

「應當審觀因地發心，與果地覺為同、為異？」—“you should carefully contemplate whether the resolve at the stage of cause and the awakening at the stage of result are the same or different.” 〔T19 0122a29〕

「從始入終，五疊渾濁」—“from beginning to end, five layers pile up and form turbidity” 〔T19 0122b08〕

「汝見虛空遍十方界，空見不分。有空無體，有見無覺，相織妄成；是第一重名為劫濁。」—“You see empty space pervading the realms of the ten directions, space and seeing undivided. There is space without substance, and seeing without awareness; the two weave together and are falsely formed; this is the first layer, named the turbidity of the kalpa.” 〔T19 0122b13〕

「汝身現摶四大為體，見、聞、覺、知壅令留礙，水、火、風、土旋令覺知，相織妄成；是第二重名為見濁。」—“Your body now grasps the four elements as its substance; seeing, hearing, feeling, and knowing are blocked and made obstructive; water, fire, wind, and earth are revolved into awareness and knowing; they weave together and are falsely formed; this is the second layer, named the turbidity of views.” 〔T19 0122b15〕

「又汝心中憶識誦習，性發知見，容現六塵，離塵無相，離覺無性，相織妄成；是第三重名煩惱濁。」—“Further, in your mind, remembering, recognizing, reciting, and practicing, the nature gives forth knowing and seeing and admits the appearance of the six dusts; apart from the dusts there are no appearances, and apart from awareness there is no nature; they weave together and are falsely formed; this is the third layer, named the turbidity of afflictions.” 〔T19 0122b17〕

「又汝朝夕生滅不停，知見每欲留於世間，業運每常遷於國土，相織妄成；是第四重名眾生濁。」—“Further, you arise and perish morning and evening without stopping; knowing and seeing constantly wish to remain in the world, while the turning of action constantly shifts you from land to land; they weave together and are falsely formed; this is the fourth layer, named the turbidity of living beings.” 〔T19 0122b19〕

「汝等見聞元無異性，眾塵隔越，無狀異生，性中相知，用中相背，同異失準，相織妄成；是第五重名為命濁。」—“Your seeing and hearing originally have no different natures; separated by the many dusts, they give rise without cause to difference; in nature they know each other, in function they oppose each other; sameness and difference lose their standard; they weave together and are falsely formed; this is the fifth layer, named the turbidity of life.” 〔T19 0122b21〕

「得元明覺無生滅性，為因地心」—“obtain the original bright awakening’s nature without arising or perishing as the mind at the stage of cause” 〔T19 0122b26〕

「清水現前，名為初伏客塵煩惱。去泥純水，名為永斷根本無明。」—“The clear water appears before you; this is named first subduing the guest-dust afflictions. Removing the mud and leaving only pure water is named forever cutting off fundamental ignorance.” 〔T19 0122b29〕

「六為賊媒，自劫家寶」—“these six are the thieves’ go-betweens, robbing the treasures of their own house” 〔T19 0122c10〕

「云何名為眾生世界？世為遷流，界為方位。」—“What is called the world of living beings? ‘World’ is flowing passage, and ‘realm’ is direction and position.” 〔T19 0122c12〕

「六根之中，各各功德有千二百。」—“within the six faculties each has twelve hundred merits.” 〔T19 0122c20〕

「令汝但於一門深入，入一無妄，彼六知根一時清淨。」—“so that you need only enter deeply by one gate; entering the one, without falsity, those six knowing faculties are at once purified.” 〔T19 0123a13〕

「根元目為清淨四大」—“the faculty in its origin is called the pure four elements” 〔T19 0123b04〕

「明不循根，寄根明發，由是六根互相為用。」—“the brightness does not follow the faculty, but lodging in the faculty the brightness comes forth; from this the six faculties function for one another.” 〔T19 0123b28〕

「若實無聞，聞性已滅同于枯木」—“If there were truly no hearing, the nature of hearing would already have perished, the same as a withered tree” 〔T19 0124a16〕

「若棄生滅，守於真常，常光現前」—“If one casts aside arising and perishing and guards true permanence, the permanent light appears before one” 〔T19 0124b02〕

「如來雖說第二義門」—“Although the Tathāgata has proclaimed the gate of the second meaning” 〔T19 0124b14〕

「若不知其所結之元，我信是人終不能解」—“if one does not know the origin from which the knot was tied, I believe such a person can never untie it” 〔T19 0124b15〕

「汝欲識知俱生無明，使汝輪轉生死結根，唯汝六根更無他物」—“You wish to know innate ignorance, the knotted root that makes you revolve in birth and death: it is only your six faculties, and nothing else” 〔T19 0124c01〕

「相見無性同於交蘆」—“the seen appearance and the seeing have no self-nature, like crossed reeds” 〔T19 0124c08〕

「知見立知即無明本；知見無見斯即涅槃無漏真淨」—“if upon knowing-and-seeing you set up a knowing, this is the root of ignorance; if in knowing-and-seeing there is no further seeing set up, this is nirvāṇa, true purity without outflows” 〔T19 0124c09〕

Fascicle Four already has the name the Vajra King; this fascicle first has the jeweled awakening of the Vajra King.

「祇夜伽陀雜糅精瑩」—“its geya and gāthā interwoven, pure and lustrous” 〔T19 0125a01〕

「六解一亡，亦復如是」—“The six untied, the one gone, is also like this” 〔T19 0125b04〕; 「是結本以次第綰生，今日當須次第而解」—“These knots were originally tied in order; today they must be untied in order” 〔T19 0125b22〕. The verse has 「六解一亦亡」—“when the six are untied, the one too is gone,” and the prose has 「六解一亡」—“the six untied, the one gone”; both are kept as in the base text.

「此疊花巾先實一條」—“this folded flowered kerchief was from the first really a single strip” 〔T19 0125a16〕

「一切世間山河大地，生死涅槃，皆即狂勞顛倒花相」—“all the mountains, rivers, and great earth of the world, birth and death and nirvāṇa, are all appearances of flowers from mad toil and inversion” 〔T19 0125b07〕

「若欲除結，當於結心」—“If you wish to remove a knot, you should work at the heart of the knot” 〔T19 0125b14〕

「此根初解，先得人空；空性圓明，成法解脫；解脫法已俱空不生，是名菩薩從三摩地得無生忍」—“When this faculty is first untied, one first attains the emptiness of persons; when the nature of emptiness is perfectly bright, one accomplishes release from dharmas; having been released from dharmas, persons and dharmas are both empty, and emptiness too does not arise; this is called the bodhisattva’s attaining, from samādhi, the acceptance of non-arising” 〔T19 0125b24〕

「雖復悟知一六亡義，然猶未達圓通本根」—“Although we have further awakened to the meaning of the one and the six both gone, we have still not penetrated the root faculty of perfect penetration” 〔T19 0125b29〕

「唯垂大悲惠我祕嚴」—“I only ask that you bestow your great compassion and grant us the Dharma-gate of secret adornment” 〔T19 0125c04〕

「如來印我名阿若多」—“the Tathāgata certified me and named me Ājñāta” 〔T19 0125c13〕

「如來印我名尼沙陀」—“The Tathāgata certified me and named me Niṣad” 〔T19 0125c19〕

「如來印我得香嚴號」—“the Tathāgata certified me, and I received the name Fragrant Adornment” 〔T19 0125c26〕

「於浴僧時隨例入室」—“at the time of bathing the saṃgha, we entered the bathhouse according to custom” 〔T19 0126a12〕

「妙觸宣明，成佛子住」—“the wondrous touch made manifest, I accomplished abiding as a son of the Buddha” 〔T19 0126a15〕

「世尊說我頭陀為最」—“the World-Honored One said that I was foremost in dhūta” 〔T19 0126a25〕

「世尊示我樂見照明金剛三昧」—“The World-Honored One showed me the Vajra Samādhi of Delighting in Seeing and Illumination” 〔T19 0126a29〕

「教我安居調出入息」—“taught me to dwell in retreat and regulate the breath going out and coming in” 〔T19 0126b07〕

「如來示我一味清淨心地法門」—“The Tathāgata showed me the Dharma-gate of the one-flavored pure mind-ground” 〔T19 0126b14〕

「頓入如來寶明空海」—“suddenly entered the Tathāgata’s jeweled bright sea of emptiness” 〔T19 0126c03〕

「十方如來教其弟子菩薩根者修普賢行，從我立名」—“the tathāgatas of the ten directions teach those of their disciples who have the faculty of a bodhisattva to cultivate the practice of Samantabhadra, which is named after me” 〔T19 0126c14〕

「三千威儀、八萬微細性業、遮業」—“the three thousand deportments and the eighty thousand subtle actions wrong by nature and actions wrong by prohibition” 〔T19 0127a13〕

「我是如來眾中綱紀」—“I am the one who keeps order in the Tathāgata’s assembly” 〔T19 0127a14〕

Fascicle Three writes ‘優盧頻螺’, and this fascicle writes 優樓頻螺; both are kept as in the base text.

「從是諸佛皆呼召我名為火頭」—“From then on all the buddhas called me by the name Fire-Head” 〔T19 0127b01〕

「諸佛成道我為力士，親伏魔怨」—“when the buddhas attain the path, I shall be their strongman, myself subduing the demonic enemies” 〔T19 0127b02〕

「教諸菩薩修習水精入三摩地」—“who taught the bodhisattvas to cultivate the essence of water and enter samādhi” 〔T19 0127b25〕

「今於如來得童真名」—“Now, with the Tathāgata, I have obtained the name of youthful truth” 〔T19 0127c13〕

「開示菩薩本覺妙明」—“who disclosed to the bodhisattvas the original awakening, wondrous and bright” 〔T19 0127c18〕

「我與如來定光佛所，得無邊身」—“With the Tathāgata, at the place of the Buddha Fixed Light, I attained the boundless body” 〔T19 0128a01〕

「教我修習唯心識定」—“taught me to cultivate the samādhi of mind-only consciousness” 〔T19 0128a13〕

「今得授記，次補佛處」—“Now I have received the prediction, next to fill the Buddha’s place” 〔T19 0128a18〕

「十二如來相繼一劫」—“twelve tathāgatas appeared in succession within one kalpa” 〔T19 0128a23〕

「如染香人，身有香氣，此則名曰香光莊嚴」—“It is like a person who has been perfumed with incense: his body has the fragrance; this is called adornment of fragrance and light” 〔T19 0128b02〕

「攝念佛人歸於淨土」—“I gather in those who recollect the Buddha and bring them back to the pure land” 〔T19 0128b04〕

「於時有佛出現於世，名觀世音」—“there was a buddha who appeared in the world, named Avalokiteśvara” 〔T19 0128b16〕

「彼佛教我從聞思修入三摩地」—“That buddha taught me to enter samādhi from hearing, reflection, and cultivation” 〔T19 0128b18〕

「初於聞中入流亡所；所入既寂，動靜二相了然不生」—“At first, within hearing, I entered the stream and let the object of hearing vanish; what was entered being still, the two appearances of motion and stillness clearly did not arise” 〔T19 0128b18〕

「盡聞不住，覺所覺空；空覺極圓，空所空滅」—“not dwelling even where hearing was exhausted, awareness and what it is aware of were both empty; when emptiness and awareness reached their utmost completeness, the emptying and what is emptied were also both extinguished” 〔T19 0128b20〕

「生滅既滅，寂滅現前」—“Arising and ceasing having ceased, stillness-and-extinction appeared before me” 〔T19 0128b21〕

「一者、上合十方諸佛本妙覺心，與佛如來同一慈力。二者、下合十方一切六道眾生，與諸眾生同一悲仰」—“first, above, joining the fundamental wondrous awakened mind of all the buddhas of the ten directions, I have the same power of kindness as the buddhas, the tathāgatas; second, below, joining all beings of the six destinies in the ten directions, I have the same yearning compassion as all beings” 〔T19 0128b22〕

「蒙彼如來授我如幻聞薰聞修金剛三昧」—“that tathāgata transmitted to me the illusion-like Vajra Samādhi of hearing-permeation and hearing-cultivation” 〔T19 0128b26〕

「是名妙淨三十二應入國土身」—“These are called the wondrous, pure thirty-two response-bodies that enter the lands” 〔T19 0129a22〕

「由我所得圓通本根發妙耳門」—“Because of the root of perfect penetration that I attained, I brought forth the wondrous ear gate” 〔T19 0129b27〕

「是故十方微塵國土，皆名我為施無畏者」—“Therefore in all the lands of the ten directions, as many as fine dust-motes, I am called the bestower of fearlessness” 〔T19 0129c18〕

「由我觀聽十方圓明，故觀音名遍十方界」—“Because my observing and listening are perfectly bright throughout the ten directions, the name Avalokiteśvara pervades the worlds of the ten directions” 〔T19 0129c27〕

「覺海性澄圓，圓澄覺元妙」—“The nature of the sea of awakening is clear and perfect; perfect and clear, the origin of awakening is wondrous” 〔T19 0130a17〕

「此方真教體，清淨在音聞」—“the true substance of teaching in this land is pure in sound and hearing” 〔T19 0130c18〕

「反聞聞自性，性成無上道」—“turn hearing back to hear the self-nature that hears; the self-nature accomplishes the unsurpassed path” 〔T19 0131b06〕

「所謂攝心為戒、因戒生定、因定發慧，是則名為三無漏學」—“that is, gathering in the mind is precept, from precept arises concentration, from concentration wisdom is brought forth; this is called the three trainings without outflows” 〔T19 0131c14〕

「是名如來先佛世尊第一決定清淨明誨」—“this is called the first decisive pure and clear instruction of the Tathāgata and the former buddhas, the World-Honored Ones” 〔T19 0131c23〕

「此肉皆我神力化生，本無命根」—“this meat is all produced by transformation through my spiritual power and originally has no life-faculty” 〔T19 0132a10〕

「是一顛迦，銷滅佛種」—“this is an icchantika, who extinguishes the buddha-seed” 〔T19 0132c06〕

「斯是如來無見頂相無為心佛，從頂發輝，坐寶蓮華所說心呪」—“This is the heart-spell spoken by the Tathāgata’s invisible crown-mark, the unconditioned mind-buddha, sending forth radiance from the crown and seated upon a jeweled lotus flower” 〔T19 0133a13〕

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

「心三口四，生必無因」—“the three of mind and four of speech will certainly have no cause from which to arise” 〔T19 0133a09〕

「斯是如來無見頂相無為心佛，從頂發輝，坐寶蓮華所說心呪」—“This is the heart-spell spoken by the Tathāgata’s invisible crown-mark, the unconditioned mind-buddha, sending forth radiance from the crown and seated upon a jeweled lotus flower” 〔T19 0133a13〕

「擎山持杵遍虛空界」—“bearing mountains and holding vajra-clubs, filling the whole realm of empty space” 〔T19 0133c24〕

「十方如來因此呪心，得成無上正遍知覺」—“The tathāgatas of the ten directions, by this heart of the spell, attain unsurpassed Right and Universal Knowledge and awakening” 〔T19 0136c17〕

「亦說此呪，名如來頂」—“This spell is also called the Tathāgata’s crown” 〔T19 0137a08〕

「是娑婆界有八萬四千災變惡星，二十八大惡星而為上首。復有八大惡星以為其主」—“In this Sahā world there are eighty-four thousand evil stars of disaster and change, with twenty-eight great evil stars at their head. There are also eight great evil stars as their lords” 〔T19 0137c15〕

「十二由旬成結界地，諸惡災祥，永不能入」—“Twelve yojanas become a ground where the boundary is bound, which all evil disasters and ill omens can never enter” 〔T19 0137c18〕

「生滅名妄，滅妄名真；是稱如來無上菩提及大涅槃二轉依號」—“Arising and ceasing are called false; the extinction of falsity is called true. These are called the two names of the transformed basis, the Tathāgata’s unsurpassed bodhi and great nirvāṇa” 〔T19 0138b08〕

「先當識此眾生、世界二顛倒因」—“you should first recognize the two causes of inversion, of beings and of the world” 〔T19 0138b11〕

「是有所有，分段妄生，因此界立」—“This that has and what is had arise falsely in divided segments, and from this the realm is established” 〔T19 0138b21〕

「六亂妄想成業性故，十二區分由此輪轉」—“The six kinds of confused false thinking accomplish the nature of deeds, and the twelve divisions turn on the wheel from this” 〔T19 0138b25〕

「是故世間聲、香、味、觸，窮十二變為一旋復」—“So in the world, sound, smell, taste, and touch, exhausting the twelve changes, make one full revolution” 〔T19 0138b26〕

「一者、修習除其助因。二者、真修刳其正性。三者、增進違其現業」—“The first is cultivation and practice, removing its auxiliary causes. The second is true cultivation, cutting out its proper nature. The third is advancement, going against its present deeds” 〔T19 0141b27〕

「依四食住，所謂段食、觸食、思食、識食」—“abide by relying on four kinds of food, namely food in morsels, food of contact, food of intention, and food of consciousness” 〔T19 0141c02〕

「修菩提者永斷五辛，是則名為第一增進修行漸次」—“Those who cultivate bodhi cut off the five pungent plants forever; this is called the first gradual stage of advancing cultivation” 〔T19 0141c12〕

「乾有其慧，名乾慧地」—“Dry, having only its wisdom, it is called the ground of dry wisdom” 〔T19 0142a07〕

「從此已往修習畢功，功德圓滿。亦目此地名修習位」—“From here on, they complete their cultivation and practice, and their merit and virtue are full. This ground is also called the stage of cultivation and practice” 〔T19 0142c18〕

「如來逆流，如是菩薩順行而至；覺際入交，名為等覺」—“The Tathāgata goes against the stream; such a bodhisattva goes along with it and arrives; where the limits of awakening meet and enter, it is called equal awakening” 〔T19 0142c20〕

「是覺始獲金剛心中初乾慧地」—“this awakening first gains the first ground of dry wisdom within the vajra mind” 〔T19 0142c22〕

「如是重重單複十二，方盡妙覺，成無上道」—“Thus, layer upon layer, twelve, single and compound, one at last exhausts wondrous awakening and accomplishes the unsurpassed path” 〔T19 0142c22〕

「是皆以三增進故，善能成就五十五位真菩提路」—“All these, because of the three advancements, can well accomplish the true path of bodhi of the fifty-five stages” 〔T19 0142c26〕

「作是觀者，名為正觀；若他觀者，名為邪觀」—“Contemplating in this way is called right contemplation; contemplating otherwise is called wrong contemplation” 〔T19 0142c27〕

「內分即是眾生分內」—“The inner portion is what lies within beings’ own portion” 〔T19 0143b02〕

「外分即是眾生分外」—“The outer portion is what lies outside beings’ own portion” 〔T19 0143b08〕

「生從順習，死從變流」—“birth comes from following habit, death from a changing current” 〔T19 0143b14〕

「純想即飛，必生天上」—“Pure thought then flies, and is certainly born in the heavens” 〔T19 0143b16〕

「輕生有間、重生無間二種地獄」—“the lighter are born in the hells with interval, the heavier in the hells without interval—these are the two kinds of hells” 〔T19 0143b28〕

「純情即沈，入阿鼻獄」—“Pure feeling then sinks, entering the Avīci hell” 〔T19 0143b29〕

「眾同分中兼有元地」—“within the common lot one also has one’s original ground” 〔T19 0143c03〕

「造十習因，受六交報」—“making the ten habit-causes, they receive the six crossed retributions” 〔T19 0143c04〕

「由是眾生別作別造，於世界中入同分地」—“Because of this, beings make deeds separately and create separately, and in the world enter the ground of the common lot” 〔T19 0145a03〕

「如是六天，形雖出動，心跡尚交。自此已還，名為欲界」—“These six heavens, though in form they have left movement, the traces of the mind still meet; from here downward, it is called the realm of desire” 〔T19 0146a02〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「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〕

「其行婬者名持法子」—“calls those who practice lust sons who uphold the Dharma” 〔T19 0149a25〕

「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〕

「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〕

「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〕

「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〕

「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〕

「如是循環有十六相」—“revolving thus, there are sixteen marks” 〔T19 0152c11〕

「如是循環有八無相」—“Revolving thus, there are eight kinds of nonexistence of marks” 〔T19 0152c22〕

「窮盡陰、界八俱非相」—“exhausting the aggregates and the realms, there are eight marks of neither” 〔T19 0153a02〕

「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〕

「五處安隱為勝淨依」—“taking these five places of peace as the superior pure refuge” 〔T19 0153a21〕

「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〕

「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〕

「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，第五顛倒細微精想」—“shadowy emptiness, the fifth: the subtle, fine, essential thought of inversion” 〔T19 0155a03〕

「是五受陰，五妄想成」—“These five received aggregates are formed by five kinds of false thought” 〔T19 0155a04〕

「唯色與空，是色邊際」—“Only form and emptiness are the boundary of form” 〔T19 0155a05〕

「唯觸及離，是受邊際」—“Only contact and separation are the boundary of feeling” 〔T19 0155a05〕

「唯記與忘，是想邊際」—“Only remembering and forgetting are the boundary of perception” 〔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，歸識邊際」—“The limpid entering and merging with the limpid returns to the boundary of consciousness” 〔T19 0155a06〕

「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〕