[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 38.8 # 大方廣佛華嚴經隨疏演義鈔 38.8 大方廣佛華嚴經隨疏演義鈔 38.8 - **Language:** Classical Chinese ### [38.8](https://indike.org/pramana/in.bauddha.taisho.1736.38.8) 疏「若從能喻或依士」者，喻劣法故。此一即依主釋中開出。然六釋義上下多有，今當略出。謂西方釋名有其六種：一依主、二持業、三有財、四相違、五帶數、六隣近。以此六釋有離合故，一一皆具二。若單一字名，即非六釋，以不得成離合相故。初依主者，謂所依為主。如說眼識，識依眼起，即眼之識，故名眼識，舉眼之主以表於識。亦名依士釋，此即分取他名，如名色識。如子取父名，名為依主。若父取子名，即名依士，所依劣故。言離合相者，離謂眼者是根、識者了別。合謂此二合名眼識，餘五離合準此應知。言持業者，如說藏識，識者是體，藏是業用。用能顯體、體能持業，藏即識故，名為藏識，故言持業。亦名同依釋，藏取含藏用、識取了別用，此二同一所依，故云同依也。言有財者，謂從所有以得其名，一如佛陀，此云覺者，即有覺之者，名為覺者，此即分取他名。二如《俱舍對法藏》，對法藏者是本論名，為依根本對法藏造故，此亦名對法藏論，此全取他名，亦名有財釋。言相違者，如說眼及耳等，各別所詮皆自為主，不相隨順，故曰相違。為有及與二言，非前二釋義，通帶數、有財。言帶數者，以數顯義，通於三釋。如五蘊二諦等，五即是蘊，二即是諦，此用自為名，即持業帶數。如眼等六識，取自他為名，即依主帶數。如說五業為五無間，無間是果，即因談果，此全取他名，即有財帶數。言隣近者，從近為名，如四念住以慧為體，以慧近念，故名念住。既是隣近，不同自為名，無持業義，通餘二釋。一依主隣近，如有人近長安住，有人問言：「為何處住？」答云：「長安住。」此人非長安，以近長安，故云長安住。以分取他名，復是依主隣近。二有財隣近，如問：「何處人？」答云：「長安。」以全取他處以標人名，即是有財；以近長安，復名隣近。頌曰「自用及用他，自他用俱非，通二通三種，如是六種釋。」然下諸品多用本名，但云依主、持業等，可以意得。 > Regarding the commentary's phrase "If proceeding from that which illustrates the analogy, it may be a tatpuruṣa compound": because the analogy is of an inferior phenomenon. This one is opened out from within the tatpuruṣa compound. However, the doctrine of the six compound analyses appears frequently above and below; now it shall be briefly brought forth. In the Western region, explaining names has six kinds: 1. tatpuruṣa, 2. karmadhāraya, 3. bahuvrīhi, 4. dvandva, 5. dvigu, 6. avyayībhāva (neighboring). Because these six compound analyses have analysis and synthesis, each and every one possesses both. If it is a single-character name, it is not within the six compound analyses, because it cannot form the characteristic of analysis and synthesis. First, tatpuruṣa (dependent on the master): the support acts as the master. For example, speaking of eye-consciousness: consciousness arises dependent upon the eye, which is the consciousness of the eye; hence it is called eye-consciousness, invoking the eye as the master to indicate the consciousness. It is also called an 'adherent compound' (yīshì shì): this is taking another's name in part, as in naming material consciousness. Just as a son taking his father's name is called tatpuruṣa, if a father takes his son's name, it is called an adherent compound, because the support is inferior. The characteristic of analysis and synthesis: 'analysis' means the eye is the faculty and the consciousness is discernment; 'synthesis' means the two combined are named eye-consciousness. The remaining five analyses and syntheses should be understood by analogy. Karmadhāraya: for example, speaking of storehouse consciousness: consciousness is the essence, and storehouse is the operational function. The function can manifest the essence, and the essence can sustain the function; the storehouse is itself the consciousness, hence it is called storehouse consciousness; thus it is called karmadhāraya. It is also called a compound of identical locus: storehouse takes the function of containing, and consciousness takes the function of discernment; these two share a single locus, hence it is said 'identical locus'. Bahuvrīhi: it obtains its name from that which it possesses. First, as with Buddha, translated here as 'awakened one': one who possesses awakening is named the awakened one; this is taking another's name in part. Second, as with \*Kośa-abhidharmakośa\*: Abhidharmakośa is the title of the root treatise; because it was composed relying on the root Abhidharmakośa, this is also called the \*Abhidharmakośa Treatise\*; this is taking another's name entirely, and is also called a bahuvrīhi compound. Dvandva: for example, speaking of eye and ear, etc.; their respective referents are each primary and do not subordinate to one another; hence they are said to be coordinate. Because of having the two words 'and' or 'with', they do not carry the meaning of the previous two compounds; they can encompass dvigu and bahuvrīhi. Dvigu: revealing meaning through number, it encompasses three compounds. For example, five aggregates, two truths, etc.: five is the aggregates, two is the truths; using itself for its name, this is a karmadhāraya-dvigu. Like the six consciousnesses including the eye consciousness, taking both self and other for its name, this is a tatpuruṣa-dvigu. As when five karmas are spoken of as the five unmitigated \[hells\]: 'unmitigated' is the fruit; speaking of the fruit through the cause, this takes another's name entirely, which is a bahuvrīhi-dvigu. Avyayībhāva (neighboring): named from proximity. For example, the four applications of mindfulness take wisdom as their essence; because wisdom is proximate to mindfulness, they are named applications of mindfulness. Since it is neighboring, it differs from using itself for its name and lacks the karmadhāraya meaning, but encompasses the other two compounds. First, a tatpuruṣa neighboring compound: for instance, someone lives near Chang'an, and someone asks: 'Where do you live?' He replies: 'I live in Chang'an.' This person is not Chang'an, but because he is near Chang'an, he says 'I live in Chang'an.' Because he partially takes another's name, it is a tatpuruṣa neighboring compound. Second, a bahuvrīhi neighboring compound: for example, if asked, 'A person of where?' he replies: 'Chang'an.' Taking another place entirely to designate the person's name is bahuvrīhi; because he is near Chang'an, it is also called neighboring. The verse says: 'Using self, using other, / Using neither self nor other, / Encompassing two, encompassing three kinds: / Such are the six compound analyses.' However, subsequent chapters mostly use the standard names, simply saying tatpuruṣa, karmadhāraya, etc., which can be grasped by their sense. > — English (machine translation) (machine translation) - [Previous: 38.7](https://indike.org/pramana/in.bauddha.taisho.1736.38.7) - [Next: 38.9](https://indike.org/pramana/in.bauddha.taisho.1736.38.9) - [Up: 38](https://indike.org/pramana/in.bauddha.taisho.1736.38) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.38.8) — English, machine translation ## Linked texts (1) - [八識規矩補註](https://indike.org/pramana/in.bauddha.taisho.1865.2.49) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.38.8](https://indike.org/pramana/in.bauddha.taisho.1736.38.8) · Pramāṇa