[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) › [八識規矩補註](https://indike.org/pramana/in.bauddha.taisho.1865) › 2.49 # 八識規矩補註 2.49 八識規矩補註 2.49 - **Language:** Classical Chinese ### [2.49](https://indike.org/pramana/in.bauddha.taisho.1865.2.49) 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。以此六種有離、合故，一一具二。若單一字名即非六識，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；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、如俱舍非對法藏，對法藏者，是本論名，為依根本對法藏造故。此亦名為對法藏論，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。如說五逆為五無間，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：「用自及用他，自他用俱用，通二通三種，如是六種釋。」 > In the Western regions there are six types of semantic analysis: first, tatpuruṣa; second, karmadhāraya; third, bahuvrīhi; fourth, dvandva; fifth, dvigu; sixth, compound by proximity. Because these six types have separate and combined forms, each possesses two aspects. A single-character word cannot be \[analyzed by\] the six \[compounds\], because it cannot form the aspects of separation and combination. First, tatpuruṣa means that the support is primary. As when saying "eye-consciousness": the consciousness arises based on the eye, namely the consciousness of the eye; hence it is called "eye-consciousness." Citing the primary support of the eye to indicate the consciousness is also called an "依士 (dependent)" compound. This is partially taking another's name. As in the name "color-consciousness": just as a son takes his father's name, it is called tatpuruṣa; when a father takes his son's name, it is called dependent, because that which is relied upon is inferior. As for the aspects of separation and combination: separation means that the eye is the faculty and the consciousness is discernment; combination means that these two combine into the name "eye-consciousness." The other five separations and combinations should be known accordingly. Karmadhāraya: as when saying "storehouse consciousness": consciousness is the essence and storehouse is the karmic function; the function can reveal the essence, and the essence can sustain the function; since the storehouse is the consciousness, it is called "storehouse consciousness." Hence it is called karmadhāraya, also called a compound of identical locus; "storehouse" takes the function of containing, and "consciousness" takes the function of discerning. Because these two share the same locus, they are called "identical locus." Bahuvrīhi means obtaining a name from what one possesses. First, as in "Buddha," translated here as "awakened one": one who possesses awakening is called the awakened one; this is partially taking another's name. Second, as in the Kośa not being the storehouse of Abhidharma; "storehouse of Abhidharma" is the name of the root treatise, and because it was composed relying on the root Abhidharmakośa, this work is also called Abhidharmakośabhāṣya; this is entirely taking another's name, which is also a bahuvrīhi compound. Dvandva: as when saying "eyes and ears," etc., where each separate referent is independently primary and they do not follow one another; hence it is called dvandva. Because of having the two words "and" or "with," it is not the meaning of the first two compounds, but can overlap with dvigu and bahuvrīhi. Dvigu: using a number to express meaning, which overlaps with three compound types. As in "five aggregates," "two truths," etc.: five is the aggregates, and two is the truths. Using itself as the name is a karmadhāraya dvigu. As in the six consciousnesses such as the eye \[consciousness\], taking itself and another as the name is a tatpuruṣa dvigu. As when speaking of the five heinous crimes as the five avīci, avīci is the result; speaking of the cause through the result is entirely taking another's name, which is a bahuvrīhi dvigu. Compound by proximity: named from what is near. As in the four foundations of mindfulness, whose essence is wisdom; because wisdom is near mindfulness, they are called foundations of mindfulness. Since it is by proximity, it is not using itself as the name, so there is no karmadhāraya; its meaning overlaps with the other two compounds. First, tatpuruṣa by proximity: like someone living near Chang'an; when asked, "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 he lives in Chang'an; because it partially takes another's name, it is a tatpuruṣa by proximity. Second, bahuvrīhi by proximity: as when asked, "Where are you from?" he replies, "Chang'an." Entirely taking another place to mark the person's name is bahuvrīhi; because it is near Chang'an, it is also called proximity. The verse says: "Using oneself and using another, / using both oneself and another, / applying to two and applying to three kinds: / such are the six types of compound analysis." > — English (machine translation) (machine translation) - [Previous: 2.48](https://indike.org/pramana/in.bauddha.taisho.1865.2.48) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1865.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1865~en-mt.2.49) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.38.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1865.2.49](https://indike.org/pramana/in.bauddha.taisho.1865.2.49) · Pramāṇa