大乘法苑義林章 5.12

5.12

釋名者，初釋新舊名、後釋義名。梵云塞建陀，唐言蘊。舊譯名陰（於禁反），此陰是蔭覆義。若言蔭者，梵本應云鉢羅婆陀。案陰音，應以於今反，陰陽之陰也。近代諸師競作異釋，或云淡聚名淡陰。此釋不然，然依醫方說淡飲不言陰。更有異釋，不能具述。若言陰氣是萬物所藏，即是聚義，借喻為名。粗可通途，然非正目。今名蘊，或翻為眾，故《法華》云「五眾之生滅」。此亦不然。若言眾者，梵本應云僧伽。或翻為聚。此亦不然，若言聚者，梵本應云曷羅陀。又言處者，梵云阿野怛那，舊翻為入。此亦不然，若言入者，梵云鉢羅吠舍。舊經亦有譯為處者，如空無邊處等，阿練若處，竝與今同。梵云馱都，唐云界。有譯為持，偏據一義，非盡理也。釋義名者，《俱舍》云「聚、生門、種族，是蘊、處、界義。」蘊是聚義，可聚十一種義。故《中邊》云「非一及總略，分段義名蘊。」彼論釋云「一非一義，如契經云『諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若劣、若勝，若遠、若近，如是一切略為一聚，說名色蘊。』由此聚義，蘊義得成。」《俱舍》釋云「於此經中，無常已滅名過去，若未已生名未來，已生未謝名現在。自身名內，所餘名外，或約處辨。有對名麁，無對名細。苦集染污名劣，不染名勝。去來名遠，現在名近。乃至識蘊當知亦然。」二總略義。如經言「如是一切略為總聚」。三分段義。如經言「說名色蘊等，各別安立色蘊等相故。」由斯聚義，蘊義得成。《俱舍》云「和合聚義是蘊義。」此依內明釋。二云荷負重擔義。如世間說肩名蘊，物所聚故（此依俗釋）。三云可分段義是蘊義故。世間有言：汝三蘊還，我當與汝（此依聲論釋）。案《俱舍》三解，與《中邊》「非一及總略，分段義名蘊」，其意同也。又釋蘊有二義：一是聚義、二是滅義。故《毘曇》云「陰是聚義。」舊云十二入者，是殺義。今云處者，是出生義，出生六識之門處故。十八界者，《俱舍》云「種族義是界義。」大乘釋名，種子義名界。故《中邊》云「非一及總略，分段義名蘊；能、所取彼取，種子義名界。能受所了境，用門義名處。」

Regarding the explanation of names, first the old and new names are explained, and then the meaning-names are explained. In Sanskrit, it is called *skandha*; in the language of Tang, it is called *yun* (蘊, aggregate). In the older translations, it was named *yin* (陰, [pronounced] *yùn*), this *yin* having the meaning of covering or shading (*yìnfù*). If one means *yìn* (shading), the Sanskrit text should say *prabhādha*. Examining the pronunciation of *yin*, it should be [pronounced] *yīn*, the *yin* of *yīn-yáng*. Recent masters have competed in proposing divergent explanations, some saying that an accumulation of phlegm (*tán*) is called *tányīn* (phlegm accumulation). This explanation is incorrect, for according to medical treatises, one speaks of *tányǐn* (phlegm fluid), not *yīn*. There are further divergent explanations that cannot be detailed fully. If one says that the *yīn* qi is that in which the myriad things are concealed and stored, this then is the meaning of accumulation, using a metaphor as a name. This roughly holds together, yet it is not the accurate designation. It is now called *yun* (aggregate), or translated as *zhòng* (multitude); hence the *Lotus Sūtra* speaks of the 'arising and cessation of the five multitudes' (五眾). This too is incorrect; if one means *zhòng*, the Sanskrit text should say *saṃgha*. Others translate it as *jù* (heap/accumulation). This too is incorrect; if one means *jù*, the Sanskrit text should say *hrada* [or *rāśi*]. Furthermore, regarding *chù* (處, bases/āyatana), the Sanskrit is *āyatana*; the old translation was *rù* (入, entrance). This too is incorrect; if one means *rù*, the Sanskrit is *praveśa*. In older sūtras there were also translations using *chù*, such as the 'base of boundless space' (空無邊處) and 'araṇya base' (阿練若處), both of which are the same as present [usage]. In Sanskrit it is *dhātu*; in the Tang it is called *jiè* (界, realm/element). Some translate it as *chí* (持, upholding), which relies onesidedly on a single meaning and does not exhaust the principle. Regarding the explanation of the meaning-names, the *Kośa* states: 'Accumulation, gateway of arising, and lineage are the meanings of aggregate, base, and realm.' 'Aggregate' has the meaning of accumulation, which can accumulate eleven kinds of meanings. Hence the *Madhyāntavibhāga* states: 'Not one, brief summarization, and segmented divisions: these meanings are called aggregate.' That treatise explains: 'First, the meaning of not being one: as the sūtra states, "Whatever matter there is, whether past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near—all such [matter] is summarily gathered into a single heap, and called the aggregate of matter." Through this meaning of accumulation, the meaning of aggregate is established.' The *Kośa* explains: 'In this sūtra, that which is impermanent and already ceased is called past; that which has not yet arisen is called future; that which has arisen and not yet elapsed is called present. One's own body is called internal; what remains is called external; or [they are] distinguished in terms of bases. What has resistance is called coarse; what lacks resistance is called subtle. What is defiled by suffering and origination is called inferior; what is undefiled is called superior. Past and future are called far; the present is called near. The same should be known up to the aggregate of consciousness.' Second is the meaning of brief summarization, as the sūtra states: 'All such [matter] is summarily gathered into a general heap.' Third is the meaning of segmented divisions, as the sūtra states: 'Called the aggregate of matter, and so forth, because the characteristics of the aggregate of matter and the rest are each separately posited.' Due to this meaning of accumulation, the meaning of aggregate is established. The *Kośa* states: 'The meaning of a composite accumulation is the meaning of aggregate.' This explains it according to the Buddhist inner doctrine. Second, it is said to have the meaning of carrying a heavy burden: as in the worldly sphere the shoulder is called *yun* (skandha), because things are accumulated [there] (this explains it according to worldly convention). Third, it is said that having the meaning of being divisible into segments is the meaning of aggregate; hence in the world there is the saying: 'When your three aggregates are returned, I shall give [them] to you' (this explains it according to grammatical treatises). Considering these three explanations of the *Kośa*, their import is identical with the *Madhyāntavibhāga*'s 'not one, brief summarization, and segmented divisions: these meanings are called aggregate.' Furthermore, explaining 'aggregate' has two meanings: first is the meaning of accumulation; second is the meaning of cessation. Hence the *Abhidharma* states: '*Yin* has the meaning of accumulation.' What was formerly called the 'twelve entrances' (*rù*) has the meaning of destruction. What is now called 'bases' (*chù*) has the meaning of bringing forth and arising, because they are the gateways and places that bring forth and produce the six consciousnesses. Regarding the eighteen realms, the *Kośa* states: 'The meaning of lineage is the meaning of realm.' The Mahāyāna explains the name: the meaning of seed is called realm. Hence the *Madhyāntavibhāga* states: 'Not one, brief summarization, and segmented divisions: these meanings are called aggregate. Apprehender, apprehended, and the apprehension thereof: the meaning of seed is called realm. Capable of experiencing, object cognized, and functional gateway: these meanings are called base.'