一切經音義 11

English (machine translation) 11

Language: English

11.1

Compiled by the Great Tang Translation Monk Huilin

11.2

Preface and Scripture of the Mahāratnakūṭa-sūtra, First Case, Ten Fascicles (sounds matching this fascicle)

縱橫 (The upper character is z-[u]-y-[ong] fan; the lower is h-[uo]-m-[eng] fan. The Shuowen jiezi writes it as 從. The Kaosheng and the Erya say: '縱 means long, vertical; 橫 means broad, horizontal, lateral directions.' The Han Poems say: 'North-south is vertical (縱); east-west is horizontal (橫).' The Shuowen jiezi says: '橫 is a crossbar of wood; it derives from 木 [wood] with 黃 [huáng] phonetic').

11.5

之數 (sh-[uang]-j-[u] fan).

11.6

拯 (zh-[i]-j-[ing] fan; its pronunciation takes the rising tone of the character 蒸 [zhēng]. The Yunying says: '拯 means to rescue, to pluck out.' Du Yu's commentary on the Zuo zhuan says: '拯 means to save, to assist.' The Shenglei says: '拯 means to elevate.' The Guangya says: '拯 means to save.' The Shuowen jiezi writes it as 抍: 'To lift up; it derives from 手 [hand] with 升 [shēng] phonetic').

11.7

沈淪 (The upper character is ch-[i]-l-[in] fan. The Jixun says: '沈 means to submerge.' Zhuangzi says: 'These are the dry-land submerged.' Gu Yewang says: 'When a person lives on land yet is as if drowned and unheard of at the imperial court, that is land-submergence.' The lower character is pronounced lún. The Kaosheng says: '淪 means to soak; z-[i]-s-[i] fan.' The Shuowen jiezi says: 'To sink; it derives from 水 [water] with 侖 [lún] phonetic; 侖 is pronounced lún').

11.8

樊灼 (The upper character is f-[u]-w-[en] fan. The Shuowen jiezi says: 'To burn fields; it derives from 火 [fire] with [木*夕*木] [fán] phonetic.' The lower character is zh-[ang]-r-[uo] fan. The Cangjie pian says: '灼 means to burst in flames.' The Shuowen jiezi says: 'To cauterize; pronounced jiǔ; it derives from 火 [fire] with 勺 [zhuó] phonetic').

11.9

憚其 (d-[an]-l-[an] fan. Zheng's commentary on the Classic of Poetry says: '憚 means difficult.' The Shuowen jiezi says: 'To fear.' The Guangya says: 'To be startled.' It derives from 心 [heart] with 單 [dān] phonetic).

11.10

豪𦬆 (The upper character is h-[u]-g-[ao] fan; borrowed, not the original graph; the standard form derives from 毛 [hair] and 高 [gāo], written as 毫. The Suanjing says: 'Ten shu make one hao.' A fine hair tip (毫芒) is the very tip of a hair, meaning minuscule. The lower character is pronounced wáng).

11.11

陶鈞 (The upper character is t-[ang]-l-[ao] fan. The Jixun says: 'A pottery kiln; pronounced yáo. A kiln is where earthenware is fired and made.' The Guangya says: '陶 means to transform.' The Shiben says: 'Kunwu made pottery.' Song Zhong says: 'He was a minister of Jie of the Xia.' The Shuowen jiezi says: 'It derives from 阜 [mound] with 匋 [táo] phonetic.' The lower character is j-[u]-y-[un] fan, or y-[u]-j-[un] fan. The Kaosheng says: '鈞 means to equalize, level and without gradation.' Xu Shuzhong's commentary on the Huainanzi says: 'The potter's wheel (鈞陶) is the method.' The Shuowen jiezi says: 'It derives from 金 [metal] with 勻 [yún] phonetic.' We observe that 'potter's wheel' (陶鈞) refers to fashioning and transforming).

11.12

漢日 (r-[i]-zh-[i] fan. The Han faben neizhuan says: 'Emperor Ming of the Han dreamed at night of a golden person flying about the palace courtyard, with the light of the sun behind his neck. The dream interpreter said: "In the West there is a Great Sage." Seeking his teachings accordingly, they first heard of the Buddha Dharma'').

11.13

鷲頭 (q-[ing]-x-[iu] fan; meaning the vulture bird. Mount Vulture Peak (Gṛdhrakūṭa) is the name of a mountain beside Rājagṛha, also called Mount Vulture Peak (鷲峯山), also called Mount Sacred Vulture (靈鷲山); in Sanskrit called Gṛdhrakūṭa Mountain, all referring to the same mountain).

11.14

玉豪 (h-[u]-g-[ao] fan; a borrowed character; the standard form derives from 毛 [hair], written as 毫 [háo]. Speaking of the 'jade hair', it is the white curl of hair (ūrṇā) between the Tathāgata's eyebrows. Brilliant white and lustrous, it is like white jade. From this hair-mark, the Buddha emits great light that illuminates the worlds of the ten directions; hence it is called 'the auspicious colour of the jade hair').

11.15

干戈 (The upper character is g-[ang]-'[an] fan. The Commentary on the Poetry says: '干 means shield; pronounced hàn; a shield for defense, zh-[un] fan.' The Shuowen jiezi writes it as 𰒩, pronounced gān: 'To offend; it derives from inverted 入 [enter] and 一 [one], forming an ancient character for 女.' The lower character is g-[u]-h-[e] fan. The Rites of Zhou notes the 'Master of Shields and Halberds' who oversaw shields and halberds. Zheng Xuan says: 'Present-day hooked spears and halberds; j-[u]-n-[i] fan.' The Commentary on the Poetry says: 'A halberd is six feet six inches long.' The Fangyan says: 'Between Wu and Yang, halberds are called ge.' The Shuowen jiezi says: 'A flat-headed halberd; a pictograph').

11.16

摧鎽 (The upper character is z-[ang]-l-[ei] fan. The Shuowen jiezi says: '摧 means to snap; it derives from 手 [hand] with 崔 [cuī] phonetic.' The lower character is f-[ang]-f-[eng] fan. The Kaosheng says: 'The tip of a blade.' The Shuowen jiezi says: 'The tip of a weapon's blade; it derives from 金 [metal] with 峯 [fēng] phonetic.' It is also written as 峯).

11.17

潰旅 (The upper character is h-[ui]-w-[ai] fan. Mao's Commentary on the Poetry says: '潰 means chaotic.' The Gongyang zhuan says: 'Insubordination from below.' The Guliang zhuan says: 'When superiors and inferiors are at odds, it is called 潰.' The Zuo zhuan says: 'Fleeing people; applied to superiors it is called 潰, to inferiors it is called 逃.' The Shuowen jiezi says: '潰 means leaking.' The lower character is l-[i]-j-[u] fan. Kong's commentary on the Book of Documents says: '旅 means a multitude.' The Rites of Zhou states that five hundred men form a brigade (旅). Zheng Xuan says: 'When an army marches out, it is called drilling troops; when it returns, it is called mustering the brigade.' The Shuowen jiezi says: 'It derives from 㫃, y-[u]-j-[ian] fan, and from 從 [follow], an ancient form of 從, forming 旅.' The vulgar usage deriving from 衣 [clothing] as 旅 is incorrect).

11.18

闢圓 (p-[in]-y-[i] fan. The Shuowen jiezi says: '闢 means to open; it derives from 門 [door] with 辟 [pì] phonetic.' The Xici of the Book of Changes says: 'Opening the doors is called Qian').

11.19

惠晷 (g-[ui]-l-[ei] fan. The Shuowen jiezi says: 'The shadow of the sun; it derives from 日 [sun] with 咎 [jiù] phonetic.' In current vulgar usage it is written with 田 as 乹, which is incorrect).

11.20

𱻿闡 (The upper character is zh-[ao]-sh-[ao] fan, rising tone. The Erya says: '晷 means beginning.' The lower character is ch-[ang]-y-[an] fan. The Shenglei says: 'To open wide.' Han Kangbo's commentary on the Xici says: '闡 means to clarify').

11.21

瓊編 (k-[ui]-y-[ing] fan. The Commentary on the Poetry says: 'The finest of jade; another says a jade tree.' The Shuowen jiezi says: 'Red jade; it derives from 玉 [jade] with 敻 [xiòng], k-[ui]-y-[ing] fan, phonetic.' The lower character is b-[i]-m-[ian] fan. Liu Zhao's commentary on the Gongyang zhuan says: 'Connected sequentially.' The Cangjie pian says: '編 means to plait.' The Shuowen jiezi says: 'To bind bamboo slips in order; it derives from 糸 [silk], pronounced mì, with 扁 [biǎn], b-[i]-m-[ian] fan, phonetic').

11.22

遽即 (q-[iang]-y-[u] fan, departing tone; a vulgar character. Jia Kui's commentary on the Guoyu says: '遽 means swift.' Gu Yewang says: '遽 means urgent.' Zheng Xuan's commentary on the Rites of Zhou says: '遽 means a courier transmission; pronounced zhuǎn.' The Shuowen jiezi agrees with the Rites of Zhou: 'It derives from 辵, ch-[ou]-l-[ue] fan, with 豦, pronounced qú, phonetic').

11.23

叡聖 (y-[ing]-r-[ui] fan. The Guangya says: '叡 means perceptive; also wise.' The Jixun says: '叡 means sagacious; penetrating to the subtle.' The Shuowen jiezi says: '叡 means profoundly discerning; it derives from 𣦻, pronounced cán, from 目 [eye], with 谷 [gǔ] abbreviated phonetic').

11.24

靜㜸 (y-[u]-j-[ie] fan. The Zuo zhuan says: 'When heaven violates the seasons, it is a calamity; when earth violates natural things, it is an omen (祅), pronounced yāo.' The Kaosheng says: '㜸 means an ominous calamity. When insects and beasts act strangely, it is called 㜸; when clothing and vegetation act strangely, it is called 祅.' Current vulgar usage generally writes it as 㜸. Lü Jing's Yunji derives it from 虫 [insect], pronounced huǐ, writing 㜸. The standard form in character dictionaries derives from 示 [altar], writing 㜸, with 薛 phonetic. The Shuowen jiezi says that the character 㜸 derives from 廾, pronounced cǎo, from 巾, ch-[ou]-l-[ie] fan, from 阜, pronounced fù, and from 辛, forming 薛. Nowadays transmission has dropped the 屮 leaving 薛, which is corrupt and incomplete).

11.25

巢燧 (The upper character is ch-[ai]-y-[ou] fan. The Baopuzi says: 'In high antiquity, the sovereign ruler was the Youchao clan. At that time wild beasts multiplied, and the people nested in trees to escape the various dangers; hence he was called the Youchao clan ["Nest-Dweller"].' The Xici says: 'In high antiquity, people lived in caves and dwelt in the wilderness; later sages exchanged this for palaces and dwellings.' The lower character is s-[ui]-c-[ui] fan. The Baopuzi says: 'In high antiquity people were primitive, eating raw animal hair and drinking blood, consuming raw insects, fish, and fruits, suffering greatly from abdominal ailments. Therefore, a sage drilled wood for fire to transform the raw into cooked food; hence he was named the Suiren clan ["Fire-Maker"]').

11.26

擁篲 (The upper character is y-[u]-g-[ong] fan. The Cangjie pian says: '擁 means to hold.' The Shuowen jiezi says: 'To embrace; it derives from 手 [hand] with 雍 [yōng] phonetic.' It is also written as 𢶜; in Small Seal it is written as 𢹭, an ancient graph. The lower character is s-[ui]-r-[ui] fan. The Yupian says: 'A bamboo broom.' The Fangyan says: 'West of the Pass, it is sometimes called a broom (掃篲), s-[ui]-z-[ui] fan; also called 掃帚, zh-[i]-y-[ou] fan. Sometimes it derives from 艸 [grass], written as 蔧).

11.27

正朔 (The upper character is zh-[ang]-y-[ing] fan; the lower is sh-[uang]-zh-[uo] fan. In the sūtra text it is written as 𦙚, a vulgar graph. The standard form derives from 屰, pronounced nì, writing 朔. The Kaosheng says: '朔 means beginning, reviving; the first day of the lunar month').

11.28

蟠桃 (p-[ang]-'[an] fan. The Shanhai jing says: 'In the Eastern Sea is Mount Taodu. On the mountain is a great peach tree named Taodu. Its roots wind and coil for over five hundred li, and its branches are three thousand li apart. Upon the tree is a golden celestial rooster. When the sun first rises, its rays shine upon this tree, and the celestial rooster crows; all the roosters of the world crow in response.' The Shanhai jing also says: 'There is a great peach tree whose roots coil for over five hundred li, and its branches are three thousand li apart.' Gan Bao's Soushen ji and the Fengsu tongyi both cite the Books of the Yellow Emperor, stating: 'In high antiquity there were two divine beings, one named Shentu and the other Yulei—also named Yulü—at Mount Dushuo. On the mountain was a great peach tree, beside which the two dwelt. To the northeast of the tree was a great cavern through which all ghosts entered and exited. Shentu and Yulei were in charge of overseeing and selecting the myriad ghosts; if a ghost brought unwarranted misfortune upon people, they bound it with reed ropes and seized it to feed to tigers. Thereupon the Yellow Emperor performed rituals to drive them away, erecting peach-wood figurines at doors and gateways, and painting Shentu, Yulei, and tigers to represent them. In current custom, at the close of the year on New Year's Eve, peach figurines are adorned, reed ropes are hung, and tigers are painted on the left and right of doors with two lamps placed to represent tiger eyes, thereby dispelling inauspiciousness').

11.29

混車書 (The upper character is h-[un]-w-[en] fan. The Shuowen jiezi says: 'A vast flow.' We observe that a vast flow is 'mingling' (混), flowing together without distinction. 車 is pronounced j-[iang]-y-[u] fan. We observe that 'carriages' refers to axle tracks, while 'writings' refers to characters, tallies, and seals. To speak of 'unifying carriages and writings' means that across the world axle tracks are identical and characters without divergence, sharing one royal transformation and taking the four seas as home).

11.30

細柳 (The Shanhai jing says: 'In the Western Sea, near where the sun and moon set, is the name of a small islet. There is Mount Changyang where the sun and moon enter; this is that very islet. It is also named Xiliu [Slender Willow], and also called Yangliu Island').

11.31

迦葉 (An abbreviated Sanskrit name. The correct Sanskrit sound is Kāśyapa (迦攝波), which is a great clan of India).

11.32

年踰 (y-[ang]-zh-[u] fan. The Guangya says: '踰 means to exceed.' Mao's Commentary on the Poetry says: '踰 means to cross over.' The Shuowen jiezi says: 'It derives from 足 [foot] with 俞 [yú] phonetic.' It is also written as 逾, a vulgar graph; or it derives from 辵, written as 逾).

11.33

挹其 (y-[i]-r-[u] fan. The Cangjie pian says: '挹 means to diminish.' Mao's Commentary on the Poetry says: '挹 means to ladle; pronounced zhēn.' The Shuowen jiezi says: '挹 means to hold; it derives from 手 [hand] with 邑 [yì] phonetic').

11.34

永淳 (sh-[i]-l-[un] fan; the reign title during the time of Emperor Tianhuang [Gaozong] of the Tang, in the guǐwèi year [683 CE]).

11.35

當宁 (zh-[i]-l-[u] fan. The Erya says: 'Between the gate and screen is called the 宁.' The Guiyuan zhucun says: 'The place where the sovereign stands to hold court at the palace gate').

11.36

循機 (s-[ui]-z-[un] fan. The Erya says: '循 means from.' Guo Pu says: 'From is akin to following.' The Kaosheng says: '循 means to comply.' The Shuowen jiezi says: '循 means to patrol; it derives from 彳, ch-[ou]-y-[i] fan, and the sound of 盾, ch-[un]-h-[uai] fan, a pictograph.' The lower character is j-[i]-x-[i] fan. Kong's commentary on the Book of Documents says: 'The trigger-tooth of a crossbow, controlling release.' The Shuowen jiezi says: 'That which directs release is called the trigger (機)').

11.37

登樞 (ch-[ang]-zh-[u] fan. The Jixun says: 'The pivot and trigger (樞機) is the starting point of activation.' The Kaosheng says: 'The pivot and trigger refers to spoken words.' The Shuowen jiezi says: 'The door pivot; it derives from 木 [wood] with 區 [qū] phonetic').

11.38

虧徵 (q-[u]-zh-[ui] fan. The Kaosheng says: '虧 means to fall away, to injure.' Zheng's commentary on Mao's Poetry says: '虧 is akin to destroy.' Wang Yi's commentary on the Elegies of Chu says: '虧 means deficient.' The Guangya says: '虧 means few.' The Shuowen jiezi says: 'Loss of breath; it derives from 雐, pronounced hū, with 亐 [yú] phonetic; 亐 is the character 于; sometimes deriving from 𠔃, written as 虧.' The lower character is zh-[i]-j-[in] fan. Du Yu's commentary on the Zuo zhuan says: '徵 means proof.' The Shuowen jiezi says: '徵 means manifestation; it derives from 壬, tiāndǐng fan, with 微 [wēi] abbreviated phonetic').

11.39

綿區 (The upper character is m-[i]-r-[an] fan; the lower is q-[iang]-y-[u] fan).

11.40

丕構 (The first character is pronounced pī. The Shuowen jiezi says: "Pī means great; it is formed from [the semantic component] 一 and takes 不 as its phonetic component." The sūtra text writes it with 十 as 㔻, which is a non-standard popular character and incorrect. The second character has the fanqie gǒu-hòu [gòu]. Gu Yewang says: "Gòu means to join together." The Mao Commentary on the Classic of Poetry says: "Gòu means to complete." The Shuowen jiezi says: "Gòu means a thatched roof covering; it is formed from [the semantic component] 木 (wood) and takes 冓 (with the fanqie gǔ-hòu) as its phonetic component").

11.41

尋[繹-幸+(((嘹-口)-小)-日+(工/十))] (With the fanqie yíng-yì [yì]. The Fangyan says: "Yì means to untangle; it means long." The Guangya says: "Yì means to attend to affairs; it means to finish." The Shuowen jiezi says: "To draw out silk threads; it is formed from [the semantic component] 糸 (silk, pronounced mì) and takes [罩-卓+(((嘹-口)-小)-日+丰)] as its phonetic component").

11.42

不懈 (With the fanqie gé-mài [xiè]. It means indolent and lazy).

11.43

忘疲 (The first character has the fanqie wǔ-fāng [wàng]. The second character has the fanqie bèi-méi [pí]. The Guoyu says: "A weary man has no rank; a weary woman has no family." Jia Kui says: "Pí means sick." The Guangya says: "Pí means tired." The Shuowen jiezi says: "Pí means exhausted; it is formed from [the semantic component] 疒 (sickness, with the fanqie nǚ-è) and takes 皮 as its phonetic component").

11.44

部帙 (With the fanqie chén-lì [zhì]. The Shuowen jiezi says: "A book wrapper; it is formed from [the semantic component] 巾 (cloth) and takes 失 as its phonetic component." It is also written with 衣 as 袠, or written as 袟).

11.45

在握 (With the fanqie yā-jiǎo [wò]. The Erya says: "Wò means an implement." The Shuowen jiezi says: "榏 (pronounced è) means to hold; it is formed from [the semantic component] 手 (hand) and takes 屋 as its phonetic component").

11.46

之祚 (With the fanqie cáo-hù [zuò]. Jia Kui's commentary on the Guoyu says: "Zuò means blessing; it means stipend." The Gujin zhengzi says: "Zuò means good fortune; it is formed from [the semantic component] 示 (pronounced qí) and takes a reduced form of 乍 as its phonetic component").

11.47

之甿 (With the fanqie mài-gēng [méng]. The Shiji says: "Mèng-lì (serfs) of the people." The Guangya says: "甿 (méng) means common people; it means ignorant." The Cang Jie pian says: "A person of the rural fields." The Shuowen jiezi says: "A field peasant; it is formed from [the semantic component] 田 (field) and takes 亾 as its phonetic component").

11.48

恒佚 (With the fanqie yín-yī [yì]. The Kaosheng says: "The mind is cheerful and contented; it means joyful." Kong Anguo's commentary on the Book of Documents says: "Yì means at ease." The Cang Jie pian says: "Yì means carefree; it is formed from [the semantic component] 人 (person) and takes 失 as its phonetic component").

11.49

寧謐 (With the fanqie mí-bì [mì]. The Erya says: "Shì means quiet; it means cautious (pronounced shèn)." The Kaosheng says: "Soundless." The Jixun says: "Mì means peaceful; it is formed from [the semantic component] 言 (speech) and takes 𥁑 (pronounced mì) as its phonetic component").

11.50

澆俗 (The first character has the fanqie jīng-yáo [jiāo]. The Kaosheng says: "Jiāo means frivolous; it means thin." Note that when poured and watered, the flavor becomes weak).

11.51

淳源 (The first character has the fanqie cháng-lún [chún]. The popular form is written 淳, and the orthodox form is written 淳. The Kaosheng says: "Chún means pure." Zheng Xuan's commentary on the Yili says: "Chún means watered." The Guangya says: "Chún means steeped (with the fanqie zī-sì)." The Shuowen jiezi says: "Chún means dripping (pronounced lù); it is formed from [the semantic component] 水 (water) and takes [古/日/羊] (pronounced chún) as its phonetic component; [古/日/羊] has the same sound." The second character has the fanqie wéi-yuán [yuán]. Zheng Xuan's commentary on the Book of Rites says: "Yuán means source." Gu Yewang says: "The source of water is called a yuán").

11.52

暫乘 (With the fanqie cán-làn [zàn]. The Kaosheng says: "Zàn means not long." It is also written 蹔).

11.53

聊題 (With the fanqie lì-diāo [liáo]. The Jixun says: "Liáo means temporarily").

11.54

緗帙 (The first character has the fanqie xī-yáng [xiāng]. The character books say: "Light yellowish-green silk." The second character has the fanqie chén-lì [zhì]. The Jixun says: "A book wrapper; it is formed from [the semantic component] 巾 (cloth) and takes a reduced form of 失 as its phonetic component." It is also written with 衣 as 袠, and nowadays written as 袟; they are one and the same).

11.55

Mahāratnakūṭa-sūtra, Fascicle 1 (Compiled and translated by Bodhiruci, Tripiṭaka Master of the Great Tang: the "Assembly on the Three Preceptual Observances", the first assembly, in three fascicles of sūtra text).

11.56

高峻 (With the fanqie sǔn-jùn [jùn]. This is a popular character; the orthodox form in the Shuowen jiezi is written 𡺲. The Kaosheng says: "A mountain being high." Kong Anguo's commentary on the Book of Documents says: "High and large." The Shuowen jiezi says: "High; it is formed from [the semantic component] 山 (mountain) and takes 䧦 (with the fanqie shù-jùn) as its phonetic component"; 俊 has the same sound).

11.57

卉木 (The first character has the fanqie huī-guì [huì]. The Shuowen jiezi says: "The general name for grasses; it is formed from [the semantic component] 屮 (with the fanqie chǒu-liè) and from 艸 (pronounced cǎo). In clerical script nowadays it is abbreviated to follow 三十 (thirty), making 卉; it is also pronounced with the fanqie huī-guǐ, which is also acceptable").

11.58

麒麟 (The first character is pronounced qí. The second character is pronounced lín. The Cang Jie pian says: "The male is called qí; the female is called lín." The Commentary on Birds, Beasts, Insects, and Fish in the Mao Poetry says: "The qílín is an auspicious beast. When a ruler possesses utmost benevolence, it appears. It has the body of a river deer (pronounced jūn), the tail of an ox, the feet of a horse, round hooves, yellow color, a single horn tipped with flesh, and harms no creature. Its cry accords with the bells and pitch-pipes, and its stride matches compass and carpenter's square. In wandering it must choose its ground, and settles only after deliberation. It treads on no living insect, and breaks no living grass. It does not live in herds, does not travel in pairs, falls into no pitfall, and is caught in no net." The Shuowen jiezi also says: "A benevolent beast. It has the body of an elk (pronounced méi), the tail of an ox, one horn, and is formed from [the semantic component] 鹿 (deer) with 其 as its phonetic component. The 𪊱 is the female qí; it is formed from 鹿 with 𠫤 as its phonetic component." In the sūtra text it is sometimes written with 馬 as 騏驎, which is not the same as this).

11.59

熊羆 (The first character has the fanqie shū-qióng [xióng]. The second character has the fanqie bǐ-méi [pí]. The Classic of Poetry says: "They were bears and pí-bears." The Shuowen jiezi says: "The name of a beast; it resembles a swine but is larger, black in color, dwells in the mountains and hibernates in winter (with the fanqie chí-lì); its palms resemble a human's; it is formed from [the semantic component] 能 and takes 灬 (with the fanqie bì-yáo) as its phonetic component." The Erya says: "The pí resembles a bear, but is yellowish-white." Guo Pu says: "The pí resembles a bear but is larger; it is of the bear kind; its head is long, tall, fierce and aggressive (with the fanqie hē-gān), very strong and able to uproot trees." The Fangyan says: "In Guanxi it is called a jiā (pronounced jiā)." 羆 is formed from 罷 (with the fanqie pú-mà) and takes 灬 as its phonetic component).

11.60

鸚鵡 (The first character has the fanqie yān-gēng [yīng]. The second character has the fanqie wú-fǔ [wǔ]. It is also written 䳇; both forms are acceptable. The Shanhaijing says: "On Mount Huang there is a bird shaped like [an owl with] green feathers and a red human tongue, capable of imitating human speech. It is named the parrot (yīngwǔ)." Guo Pu says: "The parrot's tongue nowadays resembles that of a young child, and its toes are two in front and two behind. Beyond Funan there are those of five colors; there are also pure white ones, as large as hawks." The Quli says: "The parrot can speak, but does not cease to be a flying bird." The Shuowen jiezi says: "Both characters yīng and wǔ are formed from 鳥 (bird), with 嬰 and 武 as their phonetic components." The Shuowen jiezi also explains that 嬰 (yīng, with the fanqie yì-yíng) is formed from 女 (woman) and 賏 (with the fanqie yì-yíng) as its phonetic component, which is formed from two 貝. The sūtra text nowadays writing it with two 目 above and 安 below as 嬰 is incorrect. The character 武 is formed from 止 and 戈).

11.61

鴝𩿦羅鳥 (Sanskrit; the name of a bird in India. It is also called jùchìluó or jùqíluó; these are all light and heavy pronunciations in Sanskrit [kokila, cuckoo]. The Nirvāṇa-sūtra says: "This bird has a beautiful call, and its name is established from its sound. By nature it loves lush growth and does not roost in withered trees").

11.62

鳧鴈 (The first character has the fanqie fǔ-wú [fú]. The Erya says: "Shū-fú (the domestic duck) is the mù (pronounced mù)." Guo Pu's commentary says: "Of the duck class (pronounced wū-jiǎ)." The Kaosheng says: "The smaller of wild ducks." The Wenzi shiyao says: "It is formed from 鳥 (bird) and takes 几 (pronounced shū) as its phonetic component. 几 refers to the short feathers of a bird, which flap flutteringly (jǐ-jǐ) when it flies; semantic above and phonetic below." The second character has the fanqie yán-jiàn [yàn]. It is also written 鴈; both forms are identical. The Mao Commentary says: "The large one is called hóng (wild goose); the small one is called yàn." The Shuowen jiezi says: "Of the goose class; it is formed from 鳥 and takes 人 and 厂 as its phonetic component." Note that the hóng and yàn are birds that follow the sun. The 'Monthly Ordinances' in the Book of Rites says: "In the last month of autumn, the wild geese arrive as guests").

11.63

茹食 (With the fanqie rú-shǔ [rǔ]. The Kaosheng says: "Rú means to swallow; it means to eat." For the second character, 食, the orthodox form is formed from 亼 (with the fanqie jīng-rù) and from 皂 (with the fanqie bǐ-lì). The sūtra text nowadays writing it with 人 and 良 as 食 is a popular character, not the orthodox form).

11.64

蓊欝 (The first character has the fanqie wū-kǒng [wěng]. The Gujin zhengzi says: "Wěng means great; it means splendid; it means luxuriant." The Guiyuan zhucóng says: "The appearance of luxuriant vegetation; it is formed from [the semantic component] 草 (grass) and takes 翁 as its phonetic component." The second character has the fanqie wēi-lǜ [yù]; it is a popular character. The Kaosheng says: "Yù means concealed (with the fanqie wēi-wěi)." The Erya says: "Yù means vapor rising." The Guiyuan zhucóng says: "The appearance of vapor densely rising." The Guangya says: "Yù means secluded; this refers to the dense and secluded appearance of trees." The Shuowen jiezi says: "Trees growing in a cluster." Note that in the Shuowen jiezi the orthodox form of yù is formed from 林, [午/止] (with the fanqie fǔ-gǒu), 勹 (pronounced bāo), 鬯 (with the fanqie chǒu-liàng), and 彡 (pronounced shān), making 鬱. The Zilin and sūtra texts write it with 四, 艮, and 寸 as 欝, the origin of which is not clear; both are recorded here).

11.65

菴摩羅樹 (Sanskrit [āmrātaka / āmalaka]; the name of a fruit tree. It does not exist in this land. Old translations also called it ānbóluó or ānlóu tree; they are all the same. The Nirvāṇa-sūtra says: "Like the āmalaka tree, it changes three times a year: sometimes it produces flowers radiant and flourishing; sometimes it produces leaves lush and dense; sometimes it withers and drops its leaves like a dry tree." It also says: "Like the āmalaka tree, with many flowers but few fruits").

11.66

甄叔迦樹 (The first character has the fanqie jīng-yán [zhēn]. The second character has the fanqie jiāng-qū [shū]. Sanskrit [kiṃśuka], whose literal meaning is not sought; the name of a flowering tree in the western countries. This tree does not exist here. The Datang xiyu ji says: "India has many kiṃśuka trees; their flowers are red and shaped like a human hand." Another explanation says: "It is also named aśoka, and also named the griefless tree (wúyōu shù); its flowers are also red." This explanation is correct).

11.67

由提迦花 (With the fanqie jiāng-qū [jiā; Sanskrit yūthikā]. This is a phonetic loan character for a Sanskrit sound close to the fanqie jiāng-qū. Readers often cling to the native pronunciation of the character as jiā, which is mistaken, and even pronounce our original teacher Śākya as jiā, which is an extreme folly. Earlier in this text there is the vārṣikā flower, and later there is the karabha flower; all share this pronunciation).

11.68

普洽 (With the fanqie xián-jiá [qià]. It means moistened; it means harmonious; it means soaked).

11.69

耎草 (With the fanqie rú-yǎn [ruǎn]. Writing it as 軟 is incorrect).

11.70

靃靡 (The first character has the fanqie suī-suǐ [huò] or zuì-wéi. The second character is pronounced měi. The Yunquan says: "Huòmǐ is the appearance of grass spreading out." Wang Yi's commentary on the Songs of Chu says: "Spreading and swaying with the wind").

11.71

暉暎 (The first character has the fanqie huǐ-wéi [huī]. The second character has the fanqie yīng-jìng [yìng]. Azure and viridian luster and color reflecting upon one another).

11.72

如孔雀胭 (With the fanqie yīng-jiān [yān]. The Kaosheng says: "Yān means throat; yān means neck." In the sūtra text, writing it with 口 as 咽 is a misuse of the falling-tone character; the orthodox form is formed from 肉 (flesh)).

11.73

兜羅綿 (The first character has the fanqie dū-hóu [dōu]. Sanskrit [tūla]; fine soft cotton/down, such as willow catkins, grassy fluffs, and the like).

11.74

趾步 (With the fanqie zhī-ěr [zhǐ]. Du Yu's commentary on the Zuo zhuan says: "Zhǐ means foot." The Erya says the same. For the second character, 步, the Shuowen jiezi says: "To walk on foot; formed from 止 and 𱤻 (with the fanqie tā-wèi), two feet placed back to back, which forms the character 步." Popular usage nowadays puts 少 below 止, which is corrupt and abbreviated).

11.75

陂泉 (With the fanqie bǐ-méi [pí]. Zheng Xuan's commentary on the Book of Rites says: "Gathered water is called a pí; digging the ground to hold water is called a chí (pond)").

11.76

清泠 (With the fanqie lì-dīng [líng]. Both characters qīng and líng are formed from 水 (water). Note that qīnglíng means limpid and pure; they are phono-semantic characters).

11.77

踰繕那 (The first character has the fanqie yáng-zhū [yú]. 繕 is pronounced shàn. Yúshànnà is Sanskrit [yojana]; from ancient times it has been the distance of a sage king's army marching for one day. Translations in various sūtras and treatises have differed in distance: some say forty lǐ; the Abhidharmakośa-bhāṣya says sixteen lǐ; the Datang xiyu ji says: "According to Indian custom, one yojana is thirty lǐ." This statement is factual and true; we now follow this text).

11.78

其莖 (With the fanqie xìng-gēng [jīng]. The Cang Jie pian says: "The stalk of a plant is called jīng." The Shuowen jiezi says: "The main branch; it is formed from [the semantic component] 草 (grass) and takes 巠 (with the fanqie jī-xíng) as its phonetic component").

11.79

吠瑠璃 (Sanskrit [vaiḍūrya]; the name of a jewel. The written form is not fixed, sometimes written 琉璃; the first character is pronounced liú, the second lí. A celestial natural divine jewel, blue-green in color, sparkling and transparently radiant, not the lúli produced in the human world through smelting stone with smoke and fire).

11.80

寶鐸 (For the first character, 寶, the orthodox form is formed from 宀 (pronounced mián), 王, 缶 (with the fanqie fǔ-gǒu), and 貝. The sūtra text nowadays writing it with 珍 as 寳 is a popular character, not the orthodox form. The second character has the fanqie táng-luò [duó]. Zheng's commentary on the Rites of Zhou says: "A large bell." Kong Anguo says: "A metal bell with a wooden clapper used to proclaim cultural teachings").

11.81

贍部檀金 (The first character has the fanqie cháng-yàn [shàn]. Sanskrit [jāmbūnada-suvarṇa]; the name of the most supreme and wondrous gold treasure, a natural divine treasure of heaven, not the gold produced in the human world through smelting ore and stone).

11.82

其䰅 (With the fanqie xiāng-yú [xū]. The filaments of the lotus blossom. In the Shuowen jiezi the orthodox form is formed from 頁 (with the fanqie xián-jié; 頁 means head) and from 彡 (pronounced shān), making 須, a pictographic character. In clerical script nowadays 髟 (with the fanqie bì-yáo) is added to make 䰅, which is also commonly used).

11.83

口銜 (With the fanqie xiá-jiān [xián]. The Kaosheng says: "To hold in the mouth and chew." The Shuowen jiezi says: "The bit in a horse's mouth; formed from 金 and 行, an ideogram").

11.84

廁填 (The first character has the fanqie chū-shǐ [cè]. The Kaosheng says: "Cè means mixed." The Cang Jie pian says: "Cè means next in sequence." The Guangya says: "Cè means interspersed." The second character has the fanqie tíng-yán [tián]. Jia Kui's commentary on the Guoyu says: "Tián means added." The Guangya says: "Tián means filled up." Zheng's commentary on the Book of Rites says: "Tián means full." It is also written 闐, which is also acceptable).

11.85

阿溼婆氏多 (Sanskrit [Aśvajit]; in the Tang language it means "Horse Victor" (Mǎshèng)).

11.86

離翳 (The first character is pronounced lì. The second character has the fanqie yú-jì [yì]. The Fangyan says: "Yì means screen." The Yunying says: "Yì means obscured." The Guangya says: "Yì means obstructed." The Shuowen jiezi says: "Yì means a feather parasol; it is formed from [the semantic component] 羽 (feathers) and takes a reduced form of 殹 as its phonetic component").

11.87

稠林 (With the fanqie cháng-liú [chóu]. The Cang Jie pian says: "Chóu means numerous." The Guangya says: "Chóu means grain growing dense (pronounced jì)." The Shuowen jiezi says: "Chóu means plentiful; it is formed from [the semantic component] 禾 (grain) and takes a reduced form of 周 as its phonetic component").

11.88

Galloping and racing: the upper character has the fanqie *zhi* + *li*. It is a popular character form, while the standard form is sometimes written as [a variant of] 駞. Although that character is the standard graph, because it has two readings and is also pronounced *tuo*, for now we follow the popular form and write 馳. Gu Yewang states: '馳 (*chi*) means to run.' The *Guangya* states: '馳 means to gallop.' The lower character has the fanqie *chi* + *ying*. Du Yu's commentary on the *Zuo zhuan* states: '騁 (*cheng*) means to gallop; it means to run.' The *Guangya* states: '騁 means to gallop.' The *Shuowen* states: 'It means to drive straight ahead.' It has the horse radical (馬) and 𦥚 as its phonetic component.

11.89

Flowing down and pouring: the upper character 流 has a dot. The lower character has the fanqie *zhi* + *yu*. The *Shuowen* states: 'Timely rain pours down (澍), giving birth to all things.' It has the water radical (水) and 尌 as its phonetic component.

11.90

Deficient and reduced: the upper character has the fanqie *quan* + *yue*. The *Shenglei* writes it with 垂 as 𡙇. The *Shuowen* [glosses 缺 under an earthen vessel entry]: an earthenware vessel with a narrow mouth, pronounced *e* + *geng*. The standard graph for 𡙇 in the *Shuowen* is written as 缺. Guo Pu's commentary on the *Erya* states: 'A *fou* (缶) basin.' The *Cang Jie pian* states: '缺 (*que*) means damaged (*gu*),' pronounced *qu* + *zhui*. Gu Yewang states: '缺 means a flaw or blemish.' The *Shuowen* states: 'A broken vessel.' It has the earthenware radical (缶) and a reduced form of 夬 as its phonetic component. The lower character 減 has two readings, both in the rising tone. It has the water radical (水) and 咸 as its component; the graphic form is of one kind, but the pronunciation and gloss have distinct meanings according to usage. Its primary reading is *geng* + *zhan*. The *Kaosheng* states: 'To diminish something so that it becomes less is called 減 (*jian*).' The *Shuowen* states: '減 means to diminish.' It is also pronounced with the fanqie *xian* + *an* or *ya* + *jian*. The character dictionary states: 'When something naturally wears away and falls short, it is called 減.' The *Jixun* states: '減 means to wear away and consume.' The character dictionary says: 'To lack and sink into ruin.' Here we adopt this latter reading.

11.91

Hunting: the upper character is pronounced *tian*. The *Shuowen* states: 'To level fields.' The *Kaosheng* states: '畋 (*tian*) also means to hunt.' It is sometimes written with the dog radical as 𤝗. The lower character has the fanqie *li* + *ye*. The *Kaosheng* states: 'Dogs chasing game.' Nowadays, both *tian* and *shou* are generally called *lie* (hunting). The *Shuowen* has it with the large rat radical and the pronunciation *li* + *ye* as its phonetic.

11.92

Chief butcher: the upper character has the fanqie *ku* + *hui*. Kong Anguo's commentary on the *Shangshu* states: '魁 (*kui*) means a master/leader.' The *Guangya* states: '魁 means chief.' Zheng Xuan's commentary on the *Liji* states: '魁 means head.' Wang Yi's commentary on the *Chuci* states: '魁 means great.' The lower character has the fanqie *hui* + *wai*. The *Guangya* states: '膾 (*kuai*) means to cut up.' A butcher who slaughters and carves up flesh is named a *kuikuai* (chief butcher).

11.93

Cats and rabbits: the upper character has the fanqie *mo* + *bao*. The Wu dialect south of the Yangtze River takes it as the character 苗, which is not adopted here. The *Zitong* states: 'The name of a beast.' Gu Yewang states: 'It resembles a tiger but is smaller; people domesticate and raise it to catch mice.' Its standard graph is written with 𮙥 (pronounced *zhi*) and 苗 as phonetic. The sūtra text writes it with the dog radical, which is an abbreviated form. The *Shuowen* lacks this character. The lower character has the fanqie *tu* + *gu*. Gu Yewang states: 'Rabbit fur can be used to make writing brushes.' The *Shuowen* states: 'The name of a beast. It depicts [the animal] crouching; the trailing dot depicts its tail. A rabbit’s head is the same as an elephant’s head, therefore the character 兔 has a reduced form of the elephant graph (象).'

11.94

Hateful and repulsive: the upper character has the fanqie *yi* + *yan*. The lower character has the fanqie *wu* + *gu*.

11.95

*Mahāratnakūṭa-sūtra*, Fascicle Two.

11.96

Incurable: [the character 治] has the fanqie *zhi* + *li*.

11.97

Repeatedly using: [the character 數] has the fanqie *shuang* + *zhuo*.

11.98

Hoping for: [the character 望] has the fanqie *wu* + *fang*.

11.99

Robes made of cast-off rags (*pāṃśukūla*): the upper character has the fanqie *fen* + *wen*. The lower character has the fanqie *sang* + *dao*. As for robes made of cast-off rags, they are the regular attire of monks of superior practice who have heard much and are content. These monks of exalted practice restrain greed, refuse gifts and benefits, and abandon light, delicate, and fine clothing. They constantly gather torn cloth from among discarded rubbish cast off by humans, wash it clean in rivers and streams, and patch it together into a robe, which is called 'robe of cast-off rags' (*pāṃśukūla*). Nowadays it is also commonly called a 'patched robe'. In the Vinaya texts it is called 'robe of fearlessness', for wicked persons and robbers do not snatch it. In the sūtras it is also called 'robe of merit', praised by all Tathāgatas. When wearing this robe, the devas constantly come to pay homage and make offerings. For this reason, the Tathāgata praised Mahākāśyapa, invited him to share his seat, and exchanged robes for him to wear. Hence it is named the 'robe of merit'.

11.100

Ravines and mountain streams: the upper character has the fanqie *qi* + *xi*. The *Guangya* states: '谿 (*xi*) means a valley.' The *Shuowen* states: 'Water pouring into streams.' It has the valley radical (谷) and 奚 as its phonetic component. It is also written as 溪. The lower character has the fanqie *jian* + *yan*. Mao's commentary on the *Shijing* states: 'Water flowing through mountain gorges is called 澗 (*jian*).' The *Shangshu* states: 'The Yi, Luo, Chan, and Jian rivers, having entered the Yellow River.' Kong Anguo states: 'The Jian River issues from the northern mountains of Mianchi.' In my view, waters in narrow mountain gorges everywhere are called *jian*. The *Shuowen* also states: 'Mountain streams.' It has the water radical (水) and 間 as its phonetic component.

11.101

Beating and striking: the upper character has the fanqie *jia* + *rui*. Xu Shuzhong's commentary on the *Huainanzi* states: '捶 (*chui*) means to forge,' pronounced *dou* + *luan*. The *Kaosheng* says: 'A stake,' pronounced *chao* + *e*. The *Shuowen* states: '捶 means to strike with a staff.' It has the hand radical (手) and 垂 as its phonetic component. It is also written with the wood radical as 棰; a 棰 is a club. The lower character has the fanqie *de* + *leng*. The *Guangya* states: '打 (*da*) means to strike.' The *Picang* states: '打 means to beat with a club.' It has the hand radical (手) and 丁 as its phonetic component. Nowadays, south of the Yangtze River in the Wu region, it is seen pronounced as *ding*, which is not adopted here.

11.102

Snares and nets: the upper character has the fanqie *juan* + *quan*. The standard graph is written as [(ㄇ@人)/〦/月], or also as 𦍃. The *Kaosheng* states: 'To catch birds and beasts with cords.' The *Yunying* states: 'To bind and capture.' In my view, 羂 (*juan*) refers to a snare (*pāśa*). The lower character has the fanqie *wu* + *fang*. Gu Yewang states: '網 (*wang*) is the general name for spreading snares and catching nets.' The *Yijing* states: 'In antiquity, Baoxi knotted ropes to make nets in order to hunt and fish, thereby nourishing the myriad folk.' The *Shiben* states: 'Mang invented nets.' Song Zhong states: 'He was a minister of Fuxi.' It is also written as 𰭓 or as [(网-ㄨ)/亡], which are both ancient characters.

11.103

To store and put away: the upper character has the fanqie *zuo* + *lang*. The lower character has the fanqie *jiang* + *yu*. Some sūtra editions write 弆, with the fanqie *xu* + *yu*, which is also pronounced *ju*.

11.104

Coarse and fierce: the upper character has the fanqie *cang* + *hu*. It is an abbreviated character that has long been transmitted and used. The standard graph in the *Shuowen* is written as 麤, composed of three deer (鹿). The character dictionary states: 'An object that is not refined.' The *Guangya* states: '麤 (*cu*) means large.' Zheng Xuan's commentary on the *Liji* states: '麤 means coarse and sparse.' The lower character has the fanqie *hao* + *meng* or *wu* + *meng*. The *Jixun* states: 'A dog that is ferocious and vicious, which cannot be approached.' Some sūtra texts write it with the stone radical as 礦, which is an error; that refers to copper, iron, and stone ores, not the original character.

11.105

Tethered toads: the upper character is pronounced *ji*. The second character is pronounced *xia*. The lower character has the fanqie *mai* + *ba*. The *Kaosheng* states: 'The name of a water creature.' The *Erya* states: '鼁 (pronounced *qu*), 𪓰 (pronounced *qiu*), 蟾 (pronounced *zhan*), 蜍 (pronounced *yu*).' Guo Pu's commentary on the *Erya* states: 'It resembles a toad and lives on land; in Huainan it is called *qupo*.' The *Erya* also states: 'Those living in water are called 黽 (*meng*),' pronounced *meng*. Guo Pu's commentary states: '耿 (pronounced *geng* + *geng*) resembles a green frog (pronounced *wu* + *gua*), but with a large belly.' The *Bencao* states: 'A toad (*xiama*) is also called *chanchu*, also called *quqiu*, also called *qupo*, also called *tianfu*, also called *humeng*, also called *qingwa*, also called *gengmeng*, also called *changgu*; these are all regional variant names for the toad (*xiama*).'

11.106

Monkey hands: the upper character is pronounced *mi*. The lower character is pronounced *hou*. The *Shuowen* states: 'A monkey (獿),' pronounced *nu* + *dao*. Some call it *muhou* (母猴). The *Hanshu* calls it *muhou* (沐猴). Today it is called *housun* (monkey). Wang Yanshou in his rhapsody called it *wangsun*. Today popular speech calls it *husun*. In my view, there are very many kinds of this beast; speaking briefly, there are nearly ten kinds. Now I shall briefly mention their names without recounting them in full detail: there is the macaque (獼猴), the white gibbon (pronounced *yuan*), the grey lutung (pronounced *wang* + *yue*), the black-faced monkey (青獿), the *ju* monkey (pronounced *qi* + *yu*), the *ju* beast (pronounced *ju*), the *you* ape (pronounced *you* + *jiu*), the *wei* monkey (pronounced *yi* in the departing tone, or *yu* + *shui*), and also the *guoran*; all these are varieties of monkeys and apes. Among them, their differences in color and appearance are distinct. Now I shall briefly explain: regarding the beast *guoran*, the *Nanzhou yiwu zhi* states: 'In Jiuzhen's Gupu County, and in the mountain father forest thickets of Jiaozhou and Rinan, all possess this beast. Its name is *guoran*. It is of the genus of gibbons and apes. Its call echoes its own name. Its body is like a gibbon and its face like a dog, dark-green in color or entirely white, with black spots on its flanks. Its body does not exceed three feet, but its tail is over four feet long, looping back over its body to reach beyond its head. Looking at its nose, one sees two nostrils pointing upward toward the sky. Its fur is long, soft, and fine. From time to time in the human world, there are blankets and mats made from the skin of this beast.'

11.107

Noisy and chaotic: the upper character has the fanqie *hui* + *yuan*. The standard graph is sometimes written as 讙. The *Shenglei* states: '諠 (*xuan*) means clamor.' Zheng Xuan's commentary on the *Liji* states: '諠 means the sound of clamor,' pronounced *xiang* + *yao*. The lower character has the fanqie *cai* + *he*. It is a popular character; the standard graph is written as 襍. The *Shuowen* states: 'Clothing gathering five colors is called 雜 (*za*).' It has the clothing radical (衣) and 集 as its phonetic component. Nowadays, writing it as 雜 is a variant popular graph; because of cursive script, the clothing radical was altered to 立, which is an error.

11.108

Among tombs: [the character [冗-几+豕]] has the fanqie *zhang* + *yong*. The *Shuowen* states: 'A burial mound, a tomb.' The character 冢 has 勹 (pronounced *bao*) and 豕 (pronounced *chou* + *lü*). In the sūtras, it is written with 冂 (pronounced *mi*) and 豕 (pronounced *shi*), which is incorrect.

11.109

As if hurrying: [the character 趍] has the fanqie *qu* + *yu*. Bao Xian's commentary on the *Analects* states: '趍 (*qu*) means to walk swiftly.' The *Erya* states: '[Walking] outside the gate is called 趍.' The *Shuowen* states: '趍 means to run.' The standard graph has the run radical (走) and 芻 (pronounced *chu* + *yu*) as phonetic. The sūtra text writes it with 多 as 趍, which is a popular character form.

11.110

Galloping and racing: the upper character has the fanqie *chang* + *li*. The *Shuowen* writes it as 駝. The *Guangya* states: '馳 (*chi*) means to gallop.' Gu Yewang states: '馳 means to run.' The *Shuowen* states: 'A large camel.' It has the horse radical (馬) and 它 (pronounced *ta*) as its phonetic component. The sūtra text writes it with 也 as 馳, which is a popular character form. The lower character has the fanqie *chi* + *ling*. The *Guangya* states: '騁 (*cheng*) means to gallop.' Du Yu's commentary on the *Zuo zhuan* states: '騁 means to run.' The *Shuowen* states: 'To drive straight ahead.' It has the horse radical (馬) and 𰀊 (pronounced *pi* + *xia*) as phonetic. The *Shuowen* also explains that the graph 𰀊 is composed of 由 and 丂 (pronounced *kao*). Now in the sūtra text, writing it with 𰀊 as 𩢆 is incorrect.

11.111

Forest of spears: [the character 槍] has the fanqie *qi* + *yang*. The *Cang Jie pian* states: 'Wood sharpened at both ends.' In my view, the spear today is a weapon; made of wood over a zhang in length, fitted with iron blades at both ends, it is called a spear (槍). The *Shuowen* states: '槍 means to resist.' It has the wood radical (木) and 倉 as its phonetic component.

11.112

Perilous wasteland: [the upper character] has the fanqie *xu* + *yan*. The *Guangya* states: '險 (*xian*) means obstructed.' The *Fangyan* states: '險 means high.' Jia Kui's commentary on the *Guoyu* states: '險 means dangerous.' Wang Bi's commentary on the *Zhouyi* states: '險 means difficult.' The *Shuowen* states: '險 means obstructed and difficult.' It has the mound radical (阝, pronounced *fu*) and 僉 (pronounced *qi* + *jian*) as phonetic. Sūtra texts written with the mountain radical as 嶮, pronounced *yan*, are incorrect. 嶮 means a slight unevenness, a pit; both its meaning and pronunciation diverge. In accord with the sūtra’s meaning, it should be changed to the mound radical as 險. The lower character has the fanqie *ku* + *bang*. The *Kaosheng* states: '壙埌 (*kuanglang*) [pronounced *lang*] describes the appearance of distant wild plains.' The *Cang Jie pian* states: '壙 means expansive and empty.' The *Guangya* states: '壙 means vast.' The *Shuowen* states: 'A trench,' pronounced *qi* + *yan*; 'a pit.' It has the earth radical (土) and 廣 as phonetic. Sūtra texts written with the sun radical as 曠 are mistaken; 曠 means bright and clear, which diverges completely from the sūtra's meaning. Writing it with the earth radical is standard.

11.113

Wealth and property: the upper character has the fanqie *zi* + *si*. The *Guangya* states: '貲 (*zi*) means goods and wealth.' Gu Yewang states: 'Wealth in the household.' The standard form is written as 資; writing it with 此 does not have this meaning. The *Shuowen* states: 'A small fine redeemed with wealth is called 貲.' It has the shell/cowrie radical (貝) and 此 as its phonetic component.

11.114

That which is borrowed: [the character 貳] has the fanqie *ta* + *de*. Zheng Xuan's commentary on the *Zhouli* states: 'To borrow capital from the authorities to engage in commerce.' The *Jixun* states: 'To borrow or take as secondary from another.' The *Shuowen* states: 'To seek goods from another.' It has the cowrie radical (貝) and 弋 (pronounced *yi*) as its phonetic component. Sūtra texts written with 代 as 貸, pronounced *tai*, are erroneous; pronounced *tai* + *zai*, this is a mistaken substitution and the person component should be removed.

11.115

Melted away and extinguished: the upper character has the fanqie *xi* + *jiao*. Zheng Xuan's commentary on the *Liji* states: '銷 (*xiao*) means to disperse.' The *Shuowen* states: 'To melt metal,' pronounced *shang* + *zhuo*. It has the metal radical (金) and 肖 as phonetic. The lower character has the fanqie *mi* + *jie*. The *Shuowen* states: '滅 (*mie*) means to exhaust completely.' It is composed of 水, 戍, and 火; 戍 is the hearth of fire, and water extinguishes fire, making it an associative compound character.

11.116

Alternating and mutual: the upper character has the fanqie *ting* + *li*. It is also written as 递, which is also acceptable. The *Kaosheng* states: '遞 (*di*) means to substitute.' Guo Pu's commentary on the *Erya* states: 'To alternate and change.' The *Chuci* states: 'The four seasons arrive in alternation, bringing the year to a close.' Wang Yi states: 'They alternate and take turns.' The character dictionary states: '遞 means mutual exchange.' It has the motion radical (辵, pronounced *chou* + *lüe*) and 虒 (pronounced *ti*) as phonetic. Sūtra texts writing it as [遞-虎+(?/巾)] are using a popular character. The lower character has the fanqie *hu* + *gu*. The *Yunquan* states: '互 (*hu*) means disparity; it depicts interlaced hanging objects with differences between them.' Sūtras that write it as 㸦 are using an erroneous popular character, not the standard form.

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Linked texts (1)

一切經音義 — 慧琳, Classical Chinese