華嚴經探玄記 3.16

3.16

Ninth, the six compound analyses (ṣaṭsamāsāḥ): also called the six combined analyses. 1. The dependent-on-the-principal compound (tatpuruṣa): also called dependent-on-a-servant (upasarjana); that is, looking between two phenomena, one provisionally relies on that principal to establish this name. As in saying 'eye-consciousness' (cakṣur-vijñāna): the eye is not the consciousness; because it is the consciousness dependent on the eye, it is called 'eye-consciousness'. If analyzed separately, 'eye' has the meaning of being capable of seeing, and 'consciousness' has the meaning of discerning; here they are explained together, hence it is called a combined analysis. If a single phenomenon constitutes a name, it is not subsumed under the six compound analyses. 2. The appositional compound (karmadhāraya): also called the co-referential compound; that is, adducing its karmic function to reveal its intrinsic essence. As in saying 'storehouse consciousness' (ālaya-vijñāna): 'storehouse' is the karmic function and 'consciousness' is its essence; because the storehouse is itself the consciousness, one sustains the function to explain the essence; it is not that distinct essences depend on one another. Since they are not two phenomena, why is it called a combined analysis? Because essence and function are not separate, it is called combined. 3. The possessive compound (bahuvrīhi): also called having-much-wealth; that is, establishing its name from the thing possessed. As in saying 'Buddha-land' (buddha-kṣetra): the land is what the Buddha possesses, hence it is called 'Buddha-land'. 4. The copulative compound (dvandva): that is, when within a single phrase there are multiple nouns each separately signifying a referent, as when a verse speaks of 'the Buddha, Dharma, and Saṅgha', and so on. It is not like tatpuruṣa or karmadhāraya, where although there are multiple words, they jointly denote a single referent. 5. The proximate compound (tatpuruṣa by proximity/avyayībhāva-variant): that is, establishing its name from that to which it is close. As in the contemplation of the four stations of mindfulness (smṛty-upasthāna): their essence is actually wisdom, but because it is proximate to mindfulness, it is called 'station of mindfulness'. 6. The numeral-bearing compound (dvigu): that is, revealing the meaning by means of a number. As in speaking of the 'ten bhūmis' and so on, all revealing distinct meanings through number. Question: Do these six compound analyses exhaust all phenomena? Answer: Generally, how phenomena acquire names broadly falls under five paradigms: 1. Acquiring a name through separation and combination, like these six compound analyses. 2. Establishing a name directly for a single phenomenon's own essence, such as 'faith' and the like; this is in terms of direct designation. 3. Receiving a designation from the absence of another, such as 'ignorance' (avidyā); this is in terms of apophatic designation. 4. Acquiring a name through metaphor and analogy, such as 'Avataṃsaka' (Flower Adornment); manifesting the name from a metaphor. 5. Establishing a title through mutual comparison, such as 'Mahāyāna' (Great Vehicle) establishing its name by comparison to the small [vehicle]. Therefore, the six compound analyses only concern the first gate. If one appends the latter four explanations to the former six, they make ten analyses in total, summarily encompassing the differences in how phenomena acquire names.