四分律行事鈔資持記 1.970

1.970

廣引中，《出要律儀》。但指國語，續引《泥洹》，始是翻名。憍薩羅者，《方志》云：係中印度，周六千餘山，城周四千餘里，大信佛法等。《泥洹》。有二本，今云六卷，簡雙卷者。長養即總翻，二義是別釋。初義同上，次義即下《伽論》證得白法等。或可長對次義，養對初義。《雜含》中。梵語雖具猶訛，則知單云布薩，訛而復略。下引正音，二義分配；斷謂止惡，同上戒住；下義相對可知。國語不同，訛上兩字故。亦呼下，上是具翻；復含餘義，則有七名。初云集者，戒序云共集一處也。二云知者，即自知犯不犯等；下云從前半月至今半月中間不犯戒耶。三宜者，《戒疏》云晦望兩半折中之宜。四同者，下云十方凡聖所共同遵故。五共住者，奉慎清淨，住二種僧中，有犯者不得聞故。六云轉者，轉諸業惑，證白法故。七云常者，僧所常行，餘皆稀故。經但出名，今以意詳；引文約義，略如上釋。三千中。三譯，二同上釋。和合者，三體三相，非說不顯故。下二云義言，顯上正翻故。已上多名，總歸四種。淨住、斷、轉，止惡為名；增長、長養，生善為名；集、同、共、和，遵奉為名；知、宜、及常，從制為名。然雖多出，但準前標，止翻淨住。

In the extensive citations: the Chuyao Luyi merely indicates vernacular language; following this, citing the Nirvāṇa Sūtra begins the translation of the name. As for Kosala, the Fangzhi states: 'Belonging to Central India, with a circumference of over six thousand mountains, the city's circumference is over four thousand li, possessing great faith in the Buddha's Dharma, and so forth.' There are two versions of the Nirvāṇa Sūtra; here 'six fascicles' specifies it, distinguishing it from the two-fascicle version. 'Nourishing and sustaining' is the general translation; the two meanings are the individual expositions. The first meaning is the same as above; the second meaning is what the Galun below calls 'realizing bright dharmas', and so forth. Or perhaps 'nourishing' corresponds to the second meaning, and 'sustaining' corresponds to the first meaning. In the Za ahan (Saṃyuktāgama): although the Indic word is complete, it is still corrupt, from which it is known that merely saying 'posadha' (bùsà) is both corrupt and abbreviated. Citing the correct sound below, the two meanings are apportioned: 'severing' refers to stopping evil, which is the same as 'dwelling in precepts' above; the meaning below can be known by contrast. The vernacular languages differ because they corrupt the upper two syllables. In 'also called...' below, the above is the complete translation; it also contains other meanings, having seven names. The first, 'gathering', refers to the precept prologue saying 'gathering together in one place'. The second, 'knowing', is knowing for oneself whether one has violated or not, and so forth; below it says: 'from the first half-month to this half-month, in between, have you not violated the precepts?' The third, 'fitting' (yí), the Jieshu calls the propriety of striking a balance between the two halves of the new moon and the full moon. The fourth, 'same', is as below: 'because it is equally complied with by all ordinary beings and noble ones of the ten directions'. The fifth, 'dwelling together', means carefully and purely dwelling within the two kinds of saṃgha, because those with violations are not permitted to hear it. The sixth, 'transforming', means transforming all karmic afflictions and realizing bright dharmas. The seventh, 'constant', means what is constantly practiced by the saṃgha, while the others are all rare. The sūtra only provides the names, but now they are examined by their sense; citing the texts and summarizing the meanings are briefly as explained above. In the Sanqian: of the three translations, two are the same as the explanation above. 'Harmony': because without recitation, the three essences and three marks would not be manifested. The lower two saying 'the intended meaning' is to reveal the above correct translation. The above many names generally reduce to four kinds: 'dwelling in purity', 'severing', and 'transforming' take stopping evil as their name; 'increasing' and 'nourishing and sustaining' take generating good as their name; 'gathering', 'same', 'together', and 'harmony' take compliance as their name; 'knowing', 'fitting', and 'constant' take following regulations as their name. However, although many are adduced, they merely accord with the initial heading, translating only as 'dwelling in purity'.