一切經音義 18
English (machine translation) 18
- Language
- English
18.1
Compiled by Huilin, translation monk of the Great Tang
18.2
Sounds of the Mahāsaṃnipāta Daśacakra Kṣitigarbha Sūtra, with Preface
18.3
From the first through the tenth [fascicles].
18.4
旭照 (first character: fanqie 許獄 [xù]; Mao Shi: "'The morning sun begins to dawn'"; Shuowen jiezi: "旭 means bright; the appearance of the sun rising at dawn; classified under radical 日 with phonetic component 九").
18.5
原隰 (first character: fanqie 危袁 [yuán]; second character: fanqie 尋立 [xí]; Du's commentary to the Zuozhuan: "High and flat land is called 原 [plateau]; low and wet land is called 隰 [lowland]"; Gongyang zhuan: "Low and flat land is called 隰"; Shuowen jiezi: "Wet land below a slope; classified under radical 阜 with phonetic component 㬎; 㬎 is pronounced with the fanqie 他答 [tà]").
18.6
發軫 (first character: fanqie 方襪 [fā]; Kaosheng: "發 means to move, to rise, to raise, to depart"; Shuowen jiezi: "To shoot and discharge; classified under radical 弓 with phonetic component 癹, representing the sound of an arrow being discharged; 癹 is pronounced with the fanqie 普沫 [pō]"; second character: fanqie 之忍 [zhěn]; Xu Shuzhong's commentary to Huainanzi: "軫 means to turn; taken in the sense of first turning the carriage wheel, namely setting out on different ruts"; it is also written with radical 田 as 畛; Chu ci: "'The fields and cities have thousands of balks'; Wang Yi's commentary: "'畛 denotes raised field-paths, each leading to a separate road'"; inspecting the preface's author, the text encompasses both senses, and therefore both are adduced to provide the full textual meaning; Shuowen jiezi: "The paths between the well-fields; a phono-semantic character, and also an ideogram").
18.7
分逵 (fanqie 匱為 [kuí]; Erya: "An intersection leading in nine directions is called a 逵 [thoroughfare]"; Guo's commentary: "An intersection branching in four directions with further crosswise connections is called a 逵"; Zuozhuan: "'Reached the great thoroughfare, but did not reach the road'; it resembles the pattern on a tortoise shell").
18.8
普洽 (fanqie 咸甲 [xiá]; Cang Jie pian: "洽 means to penetrate through"; Shuowen jiezi: "洽 means to moisten; a phono-semantic character").
18.9
[醇-子+(日/辛)]化 (fanqie 順倫 [chún]; Yijing: "'All things transform purely [化醇]'"; colloquially written as 淳; Sancang: "淳 means rich and concentrated"; Kong's commentary to the Shangshu: "[醇-子+(日/辛)] means pure"; Shuowen jiezi: "淳 means pure and unmixed"; Wenzi dian shuo: "Unwatered ale; pure and exquisite; classified under radical 酉 with phonetic component [古/日/羊]; [古/日/羊] has the same pronunciation as above; 粹 is pronounced with the fanqie 雖醉 [suì]").
18.10
澆風 (fanqie 皎堯 [jiāo]; Xu Shuzhong's commentary to Huainanzi: "澆 means superficial, decadent").
18.11
沉痼 (pronounced 固 [gù]; also written as 㽽; Liji: "'One has a chronic illness in one's body'"; Shuowen jiezi: "A long-standing illness is called 痼; classified under radical 疒 with phonetic component 固").
18.12
濅遠 (fanqie 井禁 [jìn]; a falling-tone character; also written as [窪-圭+(帚/又)]; Gu Yewang: "浸 means gradually"; Yijing: "'Gradually growing'"; Wang Yi's commentary to Chu ci: "Meaning little by little; also being submerged for a long time"; Wenzi dian shuo: "浸 refers to what is irrigated by diversion; classified under radical 水 with the abbreviated phonetic component [窪-圭+(帚/又)]").
18.13
陶坏器 (first character: fanqie 唐勞 [táo]; Guangya: "陶 means to transform"; also written as 陶, and also pronounced 姚 [yáo], both being permissible; an ideogram; second character: fanqie 普盃 [pēi]; Shuowen jiezi: "An unbaked earthenware vessel is called 坏; classified under radical 土 with the abbreviated phonetic component 盃").
18.14
沃石田 (fanqie 烏谷 [wù]; Jia's commentary to the Guoyu: "沃 means to enrich, fertile"; Shuowen jiezi: "To irrigate, water; classified under radical 水 with phonetic component 夭").
18.15
譜第 (also written as 諩, identical; fanqie 晡古 [bǔ]; Shiming: "譜 means to spread out"; Wenzi dian shuo: "Examining genealogical tables and setting them out in order to show their matters; classified under radical 言 with phonetic component 普").
18.16
失魄 (first character 失: Shuowen jiezi says it is classified under radicals 手 and 乙; in contemporary clerical script, as a variant written hastily, it is written as 失. Second character: fanqie 普伯 [pò]; Zuozhuan: "The essential clarity of the mind-spirit is called the hun and po; the yang essence is the hun, and the yin corporeal substance is the po"; Yijing: "'The essence-qi forms things; the wandering hun causes transformation'"; Du's commentary to the Zuozhuan: "Po is the physical form"; Shangshu: "'When the po first began to grow'; Kong's commentary: "'Po is born as the light dies'"; it also says: "The po begins to grow on the sixteenth day of the lunar month"; Wenzi dian shuo: "Po is the yin spirit; po means 迫 [to press close]; it adheres to human beings"; Gu Yewang: "Po refers to the form of the moon where there is no light, being dark and obscure"; Shuowen jiezi: "It is how the moon first grows its po; on the second day following a long month, and on the third day following a short month; written in ancient script as 𲁌; Gujin zhengzi: Both characters hun and po are classified under radical 鬼; they are phono-semantic characters").
18.17
淪滯 (first character: fanqie 律均 [lún]; Kong's commentary to the Shangshu: "淪 means to sink, submerge"; Mao Shi: "'The river water is clear and rippling [淪]'"; Shuowen jiezi: "Small ripples on water are called 淪; classified under radical 水 with phonetic component 侖; 侖 has the same pronunciation as above").
18.18
鍼石 (first character: fanqie 枕任 [zhēn]; examine: 鍼 refers to the acupuncture needles and moxibustion of physicians, which must not deviate by a hair's breadth; 石 refers to medicinal stalactite powders that are ingested; those who take them originally seek longevity, but if their regimen loses balance, sudden ruin will arrive at once).
18.19
纖毫 (first character: fanqie 相閻 [xiān]; Guangya: "纖 means minute"; Fangyan: "Fine and tiny"; 毫 means a minute fraction, a hair's breadth).
18.20
易𠂠 (first character: fanqie 夷地 [yì]; second character is pronounced 乎 [hū], being the standard form of the character).
18.21
屬有 (fanqie 鍾辱 [zhǔ]; Du's commentary to the Zuozhuan: "屬 means to meet with"; it also means "to entrust"; Shuowen jiezi: "屬 means to connect"; the author of the sūtra's preface rejoices that he personally attended the assembly of the Tripiṭaka Master and participated in this sūtra translation, so that he could be entrusted with this wisdom-life, continuing the lamp of the Dharma to illumine those not yet awakened).
18.22
學架 (fanqie 瓨角 [xué]; Kaosheng: "To emulate, practice; to know"; Kong's commentary to the Shangshu: "學 means to teach"; Gu Yewang: "To receive someone's teaching"; Shuowen jiezi: "What those above dispense and those below imitate; it is the ancient character 斅; to awaken; the sound of teaching; Shuowen jiezi: The character 斅 is classified under radical 攴 with phonetic component 學; the modern character 學 is classified under radical 冖; 冖 is pronounced 覓 [mì]; 冖 means obscured; classified under an abbreviated form of 孝 with 攴 removed, along with 臼, 冖, and phonetic component 子; a mutually defining character, and also an ideogram; the second character 架 is pronounced with the fanqie 加訝 [jià]").
18.23
溟渤 (first character: fanqie 覓瓶 [míng]; Jixun: "溟 means dim, dark; 溟渤 is an alternative name for the great sea; classified under radical 水; a phono-semantic character").
18.24
以索亡珠 (fanqie 所革 [suǒ]; a popular character, properly written as 𣑇; Fangyan: "索 means to search for, obtain; a borrowed phonetic character; its original pronunciation is the fanqie 桑洛 [suò], which is not adopted here; Shuowen jiezi: "Plants whose stems and leaves can be made into ropes [索]; hence classified under [山/小] [pronounced with the fanqie 普末, pō] and radical 糸; a pictographic character"; nowadays in clerical script it is universally written as 索, which is a variant form).
18.25
蹈龍宮 (first character: fanqie 堂到 [dào]; Shuowen jiezi: "蹈 means to tread upon; classified under radical 足 with phonetic component 舀").
18.26
㪅馥 (fanqie 房福 [fù]; Han Shi: "馥 is the appearance of fragrance").
18.27
三𣊹 (fanqie 良仗 [liàng]; this doctrine refers to the three means of valid cognition (pramāṇa) established prior to Vasubandhu: direct perception (pratyakṣa), inference (anumāna), and authoritative testimony (āptāgama); from Dignāga onward, authoritative testimony was subsumed under inference, establishing only two means of valid cognition).
18.28
昉以 (fanqie 方𠕀 [fǎng]; the name of the author of the sūtra preface, namely Dharma Master Sengfang, the translation-assisting Bhadanta under Master Xuanzang, Tripiṭaka Master of the Great Tang; he is here recounting the circumstances of composing the preface at the time of the sūtra translation).
18.29
反魂 (The Shizhou ji says: "Juku Island lies in the Western Sea. On it there are large trees resembling the sweetgum of this country, their scent detectable for hundreds of leagues; they are named 'soul-returning trees' [反魂樹]. One cuts down the tree and boils it in a jade cauldron to extract the sap, and further simmers it over a slow fire until it resembles black tin so that it can be rolled into pills; it is named 'Fire-Startling Essence Incense' [火驚精香], also named 'Spirit-Shaking Pill' [震靈丸], also named 'Return-to-Life Incense' [反生香], also named 'Human-Bird Essence' [人鳥精], also named 'Death-Averting Incense' [却死香]—there are five names in all. When burned, its fragrant vapor is smelled far away; corpses lying on the ground, upon smelling the fragrance, instantly revive. In the third year of the Yanhe era of the Han, Emperor Wu visited the Anding Palace; the king of the Yuezhi in the western countries sent an envoy to present four ounces of soul-returning incense, bowstring glue, and a divine ferocious beast, yellow in color and very small, whose majesty subdued the hundreds of demons and malevolent spirits. The Emperor tested them in person, and all proved efficacious. Afterward, the Emperor treated them lightly, whereupon before he knew it, the envoy, the beast, and the rest were lost, no one knowing where they had gone, having secretly returned to the western countries").
18.30
染翰 (fanqie 寒岸 [hàn]; also written with radical 毛 as 㲦; Kaosheng: "Animal hairs and bristles can be used to make writing brushes, hence called 㲦墨 [brush and ink]"; Zhoushu: "'Writing plumes [文㲦] like a variegated pheasant', meaning that literary composition is radiant and ornate; because the brush can flourish vigorously, calling the brush is termed 摛㲦 [wielding the brush]").
18.31
操紙 (fanqie 草刀 [cāo]; Shuowen jiezi: "操 means to grasp, hold; also written as 𢿾, an ancient character").
18.32
疇咨 (first character: fanqie 宙流 [chóu]; Zheng's commentary to the Liji: "疇 means to issue, express"; Wang's commentary to the Chu ci: "Two people make a 疇; 疇 also means an equal, companion"; second character: fanqie 姉私 [zī]; Erya: "咨 means to deliberate"; Shuowen jiezi: "To consult on matters is called 咨; a phono-semantic character").
18.33
伉談 (first character: fanqie 康浪 [kàng]; Du's commentary to the Zuozhuan: "伉 means an adversary, equal; 伉儷 means a married couple, partners"; Guiyuan zhucong: "To dispute with an adversary is called 伉談").
18.34
螢暉 (first character: fanqie 惠扄 [yíng]; Erya: "The 螢火 [firefly] is the 炤 [glow-worm]"; Guo's commentary: "Flying at night in the air, with light under its belly"; Liji, 'Yueling': "'Decaying grass transforms into fireflies'"; Gujin zhengzi: Classified under radical 虫 with an abbreviated form of 熒 as phonetic component).
18.35
Mahāsaṃnipāta Daśacakra Kṣitigarbha Sūtra, Fascicle One
18.36
Mount Kharatīya (Kharatīya mountain; the first character is [pronounced with the fanqie] 羌 + 伽. A Sanskrit mountain name; it is also translated as Mule Forest Mountain. It is one of the ten jewel-mountains, and also counts as one of the seven golden mountains. It is close to Sumeru, forty thousand yojanas high. The ṛṣi Prabhārasa dwelt on this mountain and practiced the method of celestial portents and lunar mansions transmitted by the Ass-Croup ṛṣi).
18.37
Bhikṣu (the first character is [pronounced with the fanqie] 毘 + 力; the second is 楚 + 俱. Here Chinese characters are matched to the Sanskrit sound without seeking their Chinese meanings. In Sanskrit one says bhikṣu; in the Tang language one says 'mendicant scholar' (qishi); it is also called 'one capable of destroying'—'destroying' means eradicating. 'Destroying' has many meanings: either destroying evil karma or destroying afflictions. As there is no exact translation for this, the Sanskrit term is retained).
18.38
Raining a great rain of incense (the upper character 'rain' (yu) is in the falling tone, [pronounced with the fanqie] 于 + 句; the lower character 'rain' (yu) is in the rising tone, [pronounced with the fanqie] 于 + 矩. The Shuowen jiezi says: 'The character yu (rain) is a pictograph').
18.39
Three realms (the pronunciation is [the fanqie] 皆 + 薤; it is also written with the character 界. Both character forms have the same gloss and usage. In Sanskrit one says trai-lokya (trai is a conjunct with a rolled tongue; lo is prolonged; kya is a conjunct); in the Tang language one says 'three realms' (sanjie), namely the desire realm, the form realm, and [the formless realm]. Ranked in order from top to bottom, there are altogether twenty-eight tiers of heavens. Some rely on mountains and the earth, while others rely on empty space, residing according to their karma. Laterally they encompass the trichiliocosm with its ten billion Sumerus and Iron Enclosing Mountains; above they reach the summit of existence (bhavāgra) and dark void; below they extend to the limit of the wind-wheel and the spatial realm. It is collectively called sahā, which the ancient translations rendered as the Sahā world).
18.40
Floating foam (the pronunciation is [the fanqie] 普 + 包. The Fangyan says: 'Pao (foam) means abundant; it is a dialect of the Jiang-Huai region.' Guo Pu's commentary says: 'Pao describes the appearance of surging and swelling; it is floating bubbles upon water').
18.41
Suddenly (xuran; the pronunciation is [the fanqie] 熏 + 欝. The Cang Jie pian says: 'Xu means suddenly rising.' Cu is pronounced [with the fanqie] 倉 + 訥. The Xijing fu says: 'Xu (suddenly) seen from behind.' Xue Zong says: 'Xu means suddenly').
18.42
Increasing strength (the pronunciation is [the fanqie] 巨 + 良. The Erya says: 'Qiang (strength) means to match.' Guo Pu says: 'Qiang means fond of matching against things.' It is derived from the bow radical with jiang as phonetic).
18.43
Śakra, Lord of Gods (the Tripiṭaka master says: 'Di (emperor/lord) is the Tang language; Shi is an abbreviation of the Sanskrit.' The correct Sanskrit sound is Śakra. Translating its meaning into the Tang language, it signifies 'valiant and resolute.' The old translations abbreviated the text and simply said Dishi ('Lord Śakra'). Now following the ancient translation, both are cited together).
18.44
With eulogistic verses (the pronunciation is [the fanqie] 徐 + 用. Zheng's summary of the Zhouli says: 'Song means to recite; it also means appearance.' The Kaosheng says: 'Song is poetry singing of abundant virtue, praising its outward appearance and reporting to the divine spirits; therefore it is called song').
18.45
Unfathomable (the pronunciation is [the fanqie] 楚 + 側. The Liji says: 'Do not fathom what has not yet arrived.' Zheng Xuan says: 'Ce (fathom) means to conjecture.' In some sūtras it is erroneously written with the heart radical as cè (sorrowful), which is not the usage here).
18.46
Great kalpa (the pronunciation is [the fanqie] 劒 + 業. A Sanskrit term; in the Tang language it means a vast duration of time, not limited to years).
18.47
Store up (the upper character is pronounced 成; Zheng's commentary on the Zhouli says: 'When placed in a vessel it is called cheng.' The lower character is [pronounced with the fanqie] 張 + 呂; the Shuowen says: 'Zhu means to store or accumulate; it takes the cowrie radical with ning as phonetic').
18.48
Carriages (the pronunciation is [the fanqie] 承 + 證. The Guangya says: 'Sheng means to ride or drive.' Zheng's commentary says: 'Four horses make a sheng, meaning two pairs; anciently this was designated a four-horse carriage').
18.49
Rely upon / vent (the pronunciation is [the fanqie] 被 + 氷. The Zhoushu says: 'Leaning on (ping) a jade armrest.' The Shuowen writes it as 凭. The Fangyan says: 'People of Chu call anger ping; some call it fullness.' Guo Pu's commentary says: 'Pingping describes the appearance of rage.' The sūtra takes the meaning of anger and fullness).
18.50
Raft (the pronunciation is [the fanqie] 煩 + 襪. The Fangyan says: 'A raft is called pai, and pai is called fa. Fa is the common term used between Qin and Jin.' Wang Yi's commentary on the Chuci says: 'Bamboo or timber bound together to float on water is called fa; the people of Chu call it mei.' Mei is pronounced [with the fanqie] 敗 + 埋. Mei is fu; the characters 𣻜 and 柎 have identical pronunciation and use, both [pronounced with the fanqie] 芳 + 于. Mei is a raft (fa). In the sūtra text it is written as 筏, a vulgar graph; the standard form takes the wood radical with fa as phonetic).
18.51
Like a moat (the pronunciation is [the fanqie] 妾 + 焰. The Guangya says: 'Qian means a pit.' The Yupian says it refers to city moats. The Zhoushu says: 'Defending without canals or moats'—this is it. It is also called a city moat (chenghuang)).
18.52
Pure and cool (the pronunciation is [the fanqie] 歷 + 丁. Wang Yi's commentary on the Chuci says: 'Leng describes the appearance of a pure, cool breeze.' Gu Yewang says: 'Lengran has the sense of becoming sober and awakened.' In the sūtra it is written with the ice radical, which is incorrect).
18.53
Destitute and lacking (the pronunciation is [the fanqie] 逵 + 位. Zheng's commentary on the Liji says: 'Kui means deficient.' The Mao commentary on the Shijing says: 'Kui means exhausted.' The Shuowen says: 'A coffer; it takes the enclosure radical fāng with gui as phonetic').
18.54
Sowing and reaping (the upper character is [pronounced with the fanqie] 加 + 訝; the lower is 疎 + 力. The Mao Shijing says: 'No sowing, no reaping.' The commentary says: 'Planting it is called jia; harvesting it is called se.' The Shuowen says: 'It takes the grain radical with se as phonetic; it derives from coming into the granary: what comes is gathered and stored; hence a farmer is called sefu').
18.55
Surging water (the pronunciation is [the fanqie] 經 + 亦. Wang Yi's commentary on the Chuci says: 'Ji means stirred.' The commentary on the Zhuangzi says: 'Ji means surged.' Sima Biao says: 'When the flow is obstructed, it is called ji.' The Shuowen says: 'Water obstructed that surges rapidly in waves; it is a phono-semantic character').
18.56
Dissolve and disperse (the upper character is pronounced 消. Gu Yewang says: 'Xiao means to scatter.' In the Chuci it means to diminish and destroy. The Shuowen says: 'To smelt metal; it is a phono-semantic character').
18.57
Terrified (the upper character is [pronounced with the fanqie] 粟 + 勇; the lower is pronounced 具. The character dictionaries say: 'Songju means trembling with fright.' The Tripiṭaka master says: 'The sense in Sanskrit takes the heart trembling and the hairs standing on end as fear').
18.58
Dignified (the upper character is [pronounced with the fanqie] 魚 + 撿. The Erya says: 'Yan means reverent.' The Quli says: 'Dignified as if deep in thought.' Zheng Xuan says: 'It describes an appearance of solemn composure. When a person sits in contemplation, their countenance is dignified (yanran); this is the meaning').
18.59
Śūraṅgama (a Sanskrit term; in the Tang language one says 'valiant march').
18.60
Samādhi (in the Tang language one says 'equipoise' (dengchi); it is also called meditative absorption (ding)).
18.61
Ravines and mountain torrents (the upper character is [pronounced with the fanqie] 輕 + 鷄; the lower is [pronounced with the fanqie] 間 + 莧. The Erya says: 'Water flowing into a river is called a xi (mountain stream); water in a narrow mountain pass is called a jian (torrent).' Both are phono-semantic characters).
18.62
Ditches and gullies (the upper character is [pronounced with the fanqie] 古 + 侯. Zheng's commentary on the Zhouli says: 'A gou (ditch) is that by which water is conveyed to a river; four feet wide and four feet deep is called a gou.' The lower character is [pronounced with the fanqie] 訶 + 各. Zheng's commentary on the Liji says: 'He (gully) is a pit.' The Erya says: 'He means empty.' Guo's commentary says: 'It refers to pits, moats, mounds, and ruins.' The Shuowen says: 'A gully is a ditch; it takes the rui radical and the earth radical').
18.63
Gu-sorcery poison (the upper character is pronounced 古, and also pronounced 野; here we take the former pronunciation, 古. The Zilin says: 'Worms in the belly; an abdominal swelling caused by parasitic worms that harms people.' It takes the dish radical and the worm radical, being an associative compound).
18.64
Calamities and misfortunes (the upper character is [pronounced with the fanqie] 宰 + 來. The Zuo zhuan says: 'When Heaven acts contrary to the seasons, it is a zai (disaster).' The Baihu tong says: 'Zai speaks of injury.' The Shuowen writes it as 𡿧: '𡿧 means harm; it takes the one radical blocking the river radical (chuan).' Alternatively, it takes the fire radical as 災. In the sūtra it is written as 灾, a vulgar graph).
18.65
Manacles and fetters (the upper character is [pronounced with the fanqie] 勑 + 柳; it is also written 抙. The lower is [pronounced with the fanqie] 諧 + 戒. What is on the hands is called niu; what is on the feet is called xie. Xie means shackles and stocks (zhigu): zhi are foot-irons, by which one is fixed to the ground; gu are hand-irons, by which one is reported to Heaven. Speaking from this, niu is not necessarily only on the hands, nor is xie exclusively on the feet; niu and xie are generic terms for shackles, stocks, cangues, and chains. Zhi is pronounced 質; gu is pronounced 谷, deriving from the告 radical).
18.66
Cangues and lock-chains (the upper character is pronounced 加; the lower is [pronounced with the fanqie] 桑 + 果. The Wenzi jilüe says: 'Perforated wood fitted around the neck so that one is not free.' The Zilin says: 'Suo means interlocking rings.' The Wenzi jilüe says: 'Interlinked iron rings to restrain the body.' The Gujin zhengzi derives it from the metal radical with suo as phonetic).
18.67
Restrained and bound (the upper character is [pronounced with the fanqie] 錦 + 儼. The Shiming says: 'Jian means to restrict.' The lower character is [pronounced with the fanqie] 經 + 曳. Zheng's commentary on the Zhouli says: 'Xi means joined and tied.' It takes the silk radical, being a phono-semantic character).
18.68
Flogged and beaten (the upper character is [pronounced with the fanqie] 必 + 綿. The Shuowen says: 'Bian means to strike; it takes the leather radical with bian as phonetic.' Ancient script writes it as [企-止+(敲-高)]. The lower character is [pronounced with the fanqie] 炭 + 割. The Guangya says: 'Ta means to strike.' The Zhouli says: 'To whip the negligent.' The Gujin zhengzi derives it from the hand radical with da as phonetic; ancient script writes it as [敲-高+(土/羊)], 𢺂, or [描-田+(口/(白-日+(罩-卓+(鼠-臼)))]. In the Shuowen the character da derives from the movement radical with [((嘹-口)-小)-日+(工/十)] as phonetic; [((嘹-口)-小)-日+(工/十)] has the same sound as above).
18.69
Emaciated and faint (the pronunciation is [the fanqie] 轉 + 劣. The Shenglei says: 'Chuo describes shortness of breath').
18.70
Comfortable and pleased (the pronunciation is [the fanqie] 勑 + 亮. The Guangya says: 'Chang means unhindered; it also means enlightened.' The Kaosheng says: 'In the middle of winter, all things are stored away, hence it is called chang; chang also means unobstructed.' The Gujin zhengzi says: 'Expressing one's good intentions; it takes the shen radical with yang as phonetic; yang is pronounced 羊').
18.71
Insane (the pronunciation is [the fanqie] 典 + 年. The Guangya says: 'Dian also means madness.' The Shenglei says: 'A wind illness.' It is also written with the sickness radical as 癲, which is the same).
18.72
Cliffs and riverbanks (the upper character is [pronounced with the fanqie] 五 + 皆. The Shuoyuan says: 'A high, precipitous mountain edge is called an ai (cliff).' The Shuowen says: 'A mountain's high edge; it derives from the cliff radical, pronounced with the fanqie 五 + 割, with gui as phonetic.' The lower character is [pronounced with the fanqie] 我 + 幹. Where cliffs are steep and the water deep, it is called an an (bank). The Erya says: 'Tiered cliffs are an.' Guo's commentary says: 'Two cliffs piled one upon another form an an').
18.73
Tumbling down (the upper character is [pronounced with the fanqie] 丁 + 堅. Du's commentary on the Zuo zhuan says: 'Dian also means to fall.' It is also written with the person radical as 傎. The lower character is [pronounced with the fanqie] 長 + 類. The Shuowen says: 'Falling down from a height').
18.74
Piśāca demon (in the Tang language one says 'flesh-and-blood-eating demon'; it is of the class of rākṣasas).
18.75
Pūtana (in the Tang language one says 'demon that works calamities and freaks'; it also haunts humans and livestock).
18.76
Kumbhāṇḍa (in the sūtras it is sometimes written as bandha, due to phonetic shift. In the Tang language one says 'winter-melon demon,' meaning its face resembles a winter melon, or that its belly resembles a winter melon).
18.77
Kaṭapūtana demon (the character zha is pronounced [with the fanqie] 讁 + 加. In the Tang language one says 'screaming and howling calamity-working demon.' Zao is pronounced [with the fanqie] 桑 + 到).
18.78
Sucking vital energy (in sūtra texts it is sometimes written with the mouth radical as 噏, [pronounced with the fanqie] 虛 + 急. The Shuowen says: 'Xi means drawing breath inward').
18.79
Curses and prayers (the pronunciation is [the fanqie] 刀 + 老. The Zilin says: 'Dao means to announce a matter seeking blessing.' The Guangya says: 'Dao means to give thanks.' It takes the spirit radical, which is pronounced 祇).
18.80
Roots and rootlets (the pronunciation is [the fanqie] 相 + 臾; it is also written as 須).
18.81
Ojohāra demon (in the Tang language one says 'demon that sucks vital energy').
18.82
King Yama (the upper character is [pronounced with the fanqie] 焰 + 染. In the Tang language one says 'investigating evil and supreme karma'; it is also called 'the fearful one,' or 'deeply capable of tranquil extinction,' or 'the impartial one.' Next, the Kṣitigarbha Bodhisattva Dhāraṇī Sūtra below was originally an ancient translation, in which some phonetic pronunciations were inaccurate and the characters used were aberrant. Now, possessing a personally received Sanskrit manuscript, I have retranslated it according to the text in compiling this glossary of sounds and meanings. Those who know the Sanskrit language, please collate and compare the two translations before and after; only then will you know their looseness and precision. The mantra says:).
18.85
Galloping and racing (the lower character is [pronounced with the fanqie] 勑 + 郢. The Zuo zhuan says: 'Galloping to left and right.' Du Yu says: 'Chi means running.' The Guangya says: 'Cheng means galloping').
18.86
Leaping in alarm (the pronunciation is [the fanqie] 羊 + 灼. The Erya says: 'Yue means swift.' Guo Pu says: 'An appearance of great speed.' The Guangya says: 'Yue means jumping').
18.87
Fascicle Two
18.88
Toil and labor (the upper character is [pronounced with the fanqie] 具 + 愚. The Kaosheng says: 'Diligent.' Zheng's commentary on the Liji says: 'Qu also means labor; it takes the power radical with qu as phonetic.' The lower character is [pronounced with the fanqie] 老 + 刀. The Zhouli says: 'Achievements in work are called lao.' Character dictionaries say: 'Lao means weary.' The Shuowen says: 'One who exerts effort is lao; it takes the power radical with an abbreviated ying as phonetic').
18.89
Readily assenting (the upper character is [pronounced with the fanqie] 惟 + 癸. The Liji says: 'When one's father calls, do not say nuò; when a teacher calls, do not say nuò; respond with wéi and arise.' Zheng's commentary says: 'Wéi is more reverent than nuò.' The Shuowen says: 'It takes the mouth radical with zhui as phonetic').
18.90
Driving a chariot (the pronunciation is [the fanqie] 魚 + 據. The Shangshu says: 'As if driving six horses with rotten reins.' Gu Yewang says: 'It means directing and employing horses.' The Zhouli says: 'With eight handles to instruct the king in governing (yu) his ministers: first is rank; second is emolument; third is granting; fourth is appointing; fifth is preserving; sixth is dispossessing; seventh is dismissing; eighth is execution.' In the six arts, the fourth is charioteering (yu). The Shuowen writes it as 御, to employ horses. 馭 is the ancient form of the character 御; it takes the step radical with xie. The Gujin zhengzi derives it from the horse radical with you as phonetic, being an associative compound. Xie is pronounced [with the fanqie] 星 + 夜; the step radical (chi) is pronounced [with the fanqie] 丑 + 尺).
18.91
To bully and oppress (the pronunciation is [the fanqie] 力 + 澄. The Yupian says: 'To encroach upon and insult.' The Shuowen writes it as [山/兀/ㄆ]: '[山/兀/ㄆ] means to exceed; it takes the walking radical with [山/六] as phonetic; [山/六] is the ancient form of the character six').
18.92
Slandering and ensnaring (the upper character is [pronounced with the fanqie] 武 + 夫. Du's commentary on the Zuo zhuan says: 'Wu means to deceive.' Jia's commentary on the Guoyu says: 'What is not the law of the former kings is called deceptive; falsely increasing punishments for offenses is called slanderous.' It also says: 'To take credit for goodness through wickedness is called slander.' Zheng's commentary on the Liji says: 'Wu means falsehood.' It also says: 'Disbelieving in matters is called slander.' The Shuowen says: 'To fabricate; it takes the speech radical with wu (shaman) as phonetic.' The lower character is [pronounced with the fanqie] 武 + 莽. The Lunyu says: 'A gentleman may be deceived, but cannot be ensnared (wang).' Ma Rong's commentary says: 'He cannot be slandered and trapped.' The Erya says: 'Wang means nothingness.' The Shuowen says: 'It depicts the intersecting patterns of a net; it takes the cover radical mì; mì is pronounced 覓').
18.93
Fabricating and disordering (the pronunciation is [the fanqie] 姜 + 夭; it is also written with the hand radical as 撟. Jiao means deceitful and false. The lower character is an ancient form of the character luan (disorder)).
18.94
Tallying calculations (籌策: the first character has the fanqie ch[áng] + [li]ú; Zheng's commentary on the Yili says: "Chou (籌) means tally-calculation." Zheng's commentary on the Liji says: "Chou means arrows [used as tally-counters]." The Shiji says: "Borrow the chopsticks in front of us to tally (chou) this for the Great King"; and "devising stratagems (chouce) within the commander's tent." The Shuowen says it has the bamboo radical and the phonetic shou (壽). The second character has the fanqie ch[ǔ] + [g]è; it is also written as 筴; the Shenglei says: "Ce (筴) means tally." Zheng Xuan says: "Chopsticks; ce also means counting-tallies." The Fangyan says: "Between northern Yan, Chaoxian, and the Lieshui, small tree branches are called ce." Jia's commentary on the Guoyu says: "Ce means plan." Character dictionaries say: "Ce means calculating plans." Confucius said: "In cautioning regarding affairs, first attend to tallying them." It is also written as 拺 with the hand radical. The Shuowen says it has the bamboo radical and ci (朿); ci has the fanqie c[ǐ] + [z]ì; jia (夾) has the sound jia (甲), also with the bamboo radical).
18.95
Inborn nature (稟性: the first character has the fanqie b[ǐ] + [j]ǐn; Du's commentary on the Zuo zhuan says: "Bing (稟) means to receive." The Guangya says: "Bing means to give." The Shuowen says: "To bestow grain"; it has the cereal radical and the phonetic lin (㐭); 㐭 has the fanqie l[ì] + [j]ǐn).
18.96
Principal son (嫡子: the first character has the fanqie d[īng] + [l]ì; character dictionaries say: "Di (嫡) means legitimate/principal." The Erya says: "Eldest." The Gongyang zhuan says: "The son of the principal wife; his venerability has no match").
18.97
Ear-pendants (珥璫: the first character has the sound of er (耳); the second character has the sound of dang (當); the Shiming says: "Piercing the ears and attaching pearls is called dang"; it is a phono-semantic character).
18.98
Umbrella-canopy ([糸*(林/肉)*(敲-高)]葢: the first character has the fanqie s[āng] + [d]àn; it is also written as 傘, an ancient character, used equivalently to [糸*(林/肉)*(敲-高)], which means parasol; it has the radical mi (覓), the meat radical, and the phonetic san (𢽳)).
18.99
Striking (扣擊: the first character has the fanqie k[āng] + [g]ǒu; the Guangya says: "Kou (扣) means to hold." The second character has the fanqie j[īng] + [y]ì; Wang Yi's commentary on the Chuci says: "Kou means to strike").
18.100
Coral (珊瑚: the first character has the fanqie s[āng] + [’]ān; the second character has the sound of hu (胡); the name of a jewel. It comes from foreign lands and grows in the great ocean. It is red and lustrously transparent, shaped like deer antlers with branches and forks. The larger ones are more than a foot tall, and the smaller ones are several inches tall. It is called the coral tree; it is also cut into beads).
18.101
Lapis lazuli / beryl (瑠璃: the first character has the sound of liu (留); the second character has the sound of li (离); a blue-colored jewel. There are false and genuine kinds. The genuine is hard to obtain and comes from foreign lands. The false is made in this country by smelting stones and dyeing them into the five colors).
18.102
Krakucchanda (羯洛迦孫馱: in the Tang language, "Accomplished and Beautiful"; he is the very first Buddha of the Auspicious Kalpa).
18.103
Kanakamuni (羯諾迦牟尼: in the Tang language, "Golden Sage/Silent One"; he is the second Buddha of the Auspicious Kalpa, named Junahan).
18.104
Kāśyapa (迦葉波: in the Tang language, "Great Light-Drinker"; he is the third Buddha of the Auspicious Kalpa; sometimes simply called Jiashe).
18.105
Śamatha (奢摩他: in the Tang language, "calm abiding" [zhi]).
18.106
Vipaśyanā (毘鉢舍那: in the Tang language, "special insight" [guan]).
18.107
Preta (彌荔多: the first character has the fanqie b[iān] + [ji]é; the next character has the sound of li (麗); this character is sometimes pronounced with a rolled tongue. A Sanskrit word for a ghost; the general name for hungry ghosts).
18.108
Colleagues and aides (僚佐: the first character has the fanqie l[ì] + [di]áo; among the various officials, those of the same office are called liao (僚)).
18.109
Āgama (阿笈摩: ji (笈) has the fanqie qi[án] + [y]è; Sanskrit; in the Tang language, "transmitted teachings").
18.110
Abhidharma (阿毘達磨: the general Sanskrit name for treatises; in the Tang language, "extensive discourse," also called "superior discourse," or called "distinct discourse").
18.111
Model rules (軌範: the first character has the fanqie g[uī] + [w]ěi; gui (軌) means track; fan (範) means model/method; both have already been fully explained in the preceding text).
18.112
Scanty and meager (尠薄: the first character has the fanqie x[iāng] + [y]ǎn; it is also written as 鮮; Du's commentary on the Zuo zhuan says it means few/scant).
18.113
Relief and pity (賑恤: the first character has the fanqie zh[ī] + [y]ìn; the Zuo zhuan says: "Distribute to the poor and relieve the destitute." Du Yu says: "Fen (分) means to give; zhen (賑) means to rescue." The second character has the fanqie x[ún] + [y]ù; Zheng's commentary on the Zhouli says: "Zhenxu means to show compassion for and relieve the poor").
18.114
Punishment and chastisement (謫罰: the first character has the fanqie zh[ā] + [g]é; the Sancang says: "To reprimand and blame." The Fangyan says: "Anger." Guo Pu says: "It means blaming in anger." The second character has the fanqie f[án] + [m]ò; it is an ideogram composed of knife and abuse/censure).
18.115
Intractable and perverse (佷戾: the first character has the sound of hen (恨); the second character has the sound of li (麗); the Shuowen says: "Hen means refusing to obey." The posthumous naming rules say: "Not regretting past errors is called li (戾)." It is an ideogram composed of door and dog).
18.116
Expulsion and rejection (驅擯: the second character has the fanqie b[ēi] + [y]ìn; Sima Biao's commentary on the Zhuangzi says: "Bin (擯) means to discard." The Shiji says: "Mutually ousting and rejecting (paibin)"; this is it. It has the hand radical and the phonetic bin (賓)).
18.117
Subdue (折伏: the first character has the fanqie zh[āng] + [r]è; the second character has the sound of fu (服); it is an ideogram composed of dog and person).
18.118
Fine delicacies (嘉餚: yao (餚) has the sound yao (爻); it is a popular character; the standard form is [希-巾+肉]; Jia's commentary on the Guoyu says: "[希-巾+肉] means relish." Gu Yewang says: "All foods eaten that are not grain are called [希-巾+肉], referring to the contents of serving-vessels such as pickled vegetables, minced meats, fruits, melons, and meats of sacrificial beasts." The Kaosheng says: "Belonging to dried meats, prepared delicacies, and tree fruits; meat; displayed in ceremonial vessels." The Shuowen says: "To eat"; it has the meat radical and the phonetic [希-巾]).
18.119
Distrust and disloyalty (猜貳: the first character has the fanqie c[āng] + [l]ái; the Guangya says: "Cai (猜) means fear." Du's commentary on the Zuo zhuan says: "Cai means suspicion." The Fangyan says: "Resentment." It is a phono-semantic character with the dog radical. The second character has the sound of er (二); the Zuo zhuan says: "A minister dares not be disloyal (er)." Du's commentary says: "Er means disobeying orders." The Kaosheng says: "Also means suspicion; divided/two." It has the cowrie radical and the phonetic er (弍); 弍 is an ancient form of the character two (二)).
18.120
Consulting and inquiring (疇咨: the first character has the fanqie zh[í] + [li]ú; its semantic explanation is as given above in the glosses of the preface).
18.121
Yoga (瑜伽: the first character has the fanqie y[ǔ] + [zh]ū; Sanskrit; in the Tang language, "correspondence" [xiangying]. This is only one of its meanings; it possesses many more meanings, and thus the Sanskrit term is preserved).
18.122
Indulging in lust (耽染: the first character has the fanqie d[á] + [h]án; the Shuowen states that its standard form is properly 媅. The Shangshu says: "Those who are prone to indulge in pleasures (danle)"; Kong's commentary says: "Excessive pleasure is called dan (媅)." The Shijing says: "Ah, you maiden, do not indulge in lust with a man." Popular usage writes it with the body radical as 耽. The Shuowen says it has the female radical and the phonetic shen (甚)).
18.123
Garrison patrol (戍邏: the first character has the fanqie sh[ū] + [zh]ù; the Erya says: "Shu (戍) means to halt." Guo's commentary says: "The character shu denotes halting bandits." The Shuowen says: "Guarding the frontiers"; it has the person and dagger-axe radicals. The second character has the fanqie l[è] + [h]è; the Kaosheng says: "Luo (邏) means to screen; roaming soldiers acting as lookouts").
18.124
Śārika (舍羅: Sanskrit; in the Tang language, the myna / starling bird).
18.125
Precious viands (珤饌: the first character has the sound of bao (珤); it is the standard character. The second character has the sound of zhuan (撰); Kong's commentary on the Analects says: "Zhuan means food and drink").
18.126
Large pit (大坑: the second character has the fanqie k[ǔ] + [g]ēng; the Erya says: "Keng (坑) means ruins/mound." The Cang Jie pian says: "A ravine; a sunken hole." It has the earth radical and the phonetic kang).
18.127
Or push (或推: tui (推) has the fanqie t[ā] + [l]éi; the Shuowen says: "Tui means to push away").
18.128
Scattered dust (𣀙坌: the first character has the fanqie s[āng] + [z]àn; the second character has the fanqie p[én] + [m]èn; the Tongsuwen says: "Dusty earth is called ben (坌)"; it is also written as 坋, with the same usage. The Shuowen says: "Fen (坋) means dust"; it has the earth radical and the phonetic fen (分)).
18.129
Sensual desire (婬慾: the first character has the fanqie y[ǔ] + [zh]ēn; the Zitong says: "Private licentiousness." The Guangya says: "Yin (婬) means play." Wang's commentary on the Chuci says: "Roam." The Shuowen agrees with the Zitong; it has the female radical and the phonetic yin (㸒); 㸒 has the same sound as above; it is composed of claw and ren (壬). The canonical text writes it with the water radical as 淫, which is incorrect. The second character has the fanqie r[óng] + [z]ú; the Kaosheng says: "That which the heart inclines toward"; it has the heart radical).
18.130
Embankments and rivers (陂河: the first character has the fanqie b[ǐ] + [p]í; Zheng Xuan says: "Stored water is called bei (陂)." It has the mound radical and the phonetic pi (皮); the mound radical has the sound of fu (負)).
18.131
Pools and ponds (池沼: the second character has the fanqie zh[ī] + [r]ào; the Shuowen says: "Zhao (沼) is an alternative name for a pool (chi)").
18.132
Perilous obstacles (險阻: the first character has the fanqie x[iǎn] [from standard fanqie]; the second character has the fanqie zh[uāng] + [su]ǒ).
18.133
Fleeing into hiding (投竄: cuan (竄) has the fanqie c[āng] + [l]uàn; the Guangya says: "Cuan means to hide." Jia's commentary on the Guoyu says: "Cuan means to conceal oneself." The Wenzi dianshuo says: "To obscure and conceal." It is an ideogram composed of hole and rat).
18.134
Nursing and feeding (乳哺: bu (哺) has the fanqie b[ú] + [m]ù; the Huainanzi says: "Carrying food in the mouth and wandering." Xu Shuzhong's commentary says: "Chewing food in the mouth and feeding it to a child." The Shuowen says: "To chew"; it has the mouth radical and the phonetic fu (甫)).
18.135
Massage (按摩: the first character has the fanqie ’[ān] + [d]àn; the character mo (摩) takes the falling tone. Whenever a person rubs and kneads oneself, extending and flexing arms and legs to eliminate fatigue and dispel agitation, it is called daoyin (guiding and stretching). If one causes another person to clasp and squeeze one's body, either rubbing or kneading, it is called anmo (massage)).
18.136
Roosting and lodging (栖泊: the first character has the fanqie x[iān] + [x]ī; the Erya says: "Qi (栖) means to rest." The Guangya says: "Resting is called lin." The standard form has the wife radical and the tree radical, forming 棲; the canonical text uses the form with the west radical as 栖, which is a popular character. The Shuowen says: "A bird on its nest, pictographic"; it is an ancient form of west (西). Because the sun is in the west when birds roost, it was adopted as the character for west. The second character has the fanqie b[àng] + [m]ò; the Chuci says: "Ascending, the sun bird surges, / Suddenly soaring and resting." Wang Yi's commentary says: "Bo (泊) is like halting. When flowing water comes to a halt, it is called bo").
18.137
Mutually in succession (遞相: the first character has the fanqie t[í] + [l]ǐ; the Kaosheng says: "Di (遞) means to replace." The Erya says: "Di means alternating." The Shuowen says: "Di means alternating and changing"; it is also written as 递, which is a popular character).
18.138
Beating and caning (捶楚: the first character has the fanqie ji[ā] + [ru]ǐ; the Guoyu says: "Whipping and caning them into service"; this is it. The Shuowen says: "Chui (捶) means to strike with a staff"; it has the hand radical and the phonetic chui (垂); or with the tree radical, which is also acceptable; others say it means to pluck. The second character has the fanqie ch[ū] + [su]ǒ; the Mao commentary on the Shijing says: "Chu (楚) is the name of a wood." Zheng's commentary on the Liji says: "Chu is the chaste tree (vitex)." The Shuowen says: "Thicket"; it has the grove radical and the phonetic shu/suo (疋); 疋 has the sound shu, and also the sound suo).
18.139
Prison (囹圄: the first character has the fanqie l[ì] + [d]īng; the second character has the fanqie y[ú] + [j]ǔ; names for prison. The Zhouli states that prisons first existed under the Three Kings. The Shiming says: "Ling (囹) means to manage (ling 領); yu (圄) means to restrain (yu 禦)"; meaning to register prisoners and hold them in custody. The Shuowen says: "Ling means prison; yu means to guard it." Both are characters with an outer semantic frame and inner phonetic element).
18.140
Imprisoned in darkness (幽縶: the first character has the fanqie y[òu] + [y]óu; Zheng's commentary on the Liji says: "You (幽) means dark, not bright." The Erya says: "You means subtle; deep." The Shuowen says: "Concealed"; it is composed of mountain containing 𢆶; 𢆶 has the same sound as above, composed of two yao; yao has the fanqie [y]ī + [y]áo. The second character has the fanqie zh[ēn] + [l]ì; the Mao commentary on the Shijing says: "Zhi (縶) means to tether." The Guliang zhuan says: "When two feet cannot move past each other, it is called zhi." The Gujin zhengzi says it has the silk radical and the phonetic zhi (執)).
18.141
Beating and striking (敺擊: the first character has the fanqie [ō]u + [k]ǒu; the Shiji says: "Startled, he wished to beat him." The Hanshu's "Cruel Officials" says: "Beat and wounded the court gentlemen"; this is it. The Shuowen says: "Qu (敺) means to cane and beat"; it has the branch radical and the phonetic qu (區). The second character has the fanqie j[īng] + [y]ì; Gu Yewang says: "Ji (擊) is like striking and beating." The Zhuangzi says: "As soon as eyes strike upon it, the Dao is present"; Sima Biao says: "Ji means to move." The Shuowen says: "To strike"; it has the hand radical and the phonetic ji (𣪠); 𣪠 has the same sound as above).
18.142
Indulging in wine (耽湎: the second character has the fanqie mi[án] + [bi]ān; the Kaosheng says: "Dan (耽) means addicted to wine." The Shangshu says: "Xi and He indulge in wine and licentiousness"; Kong's commentary says: "Sunk in wine, excessively exceeding measure").
18.143
Harboring indignation (結憤: fen (憤) has the fanqie f[ēn] + [w]èn; Wang Yi's commentary on the Chuci says: "Fen means full of resentment." It has the heart radical and the phonetic ben (賁); ben has the sound fen).
18.144
Exhausted and worn out (頓弊: the first character has the fanqie d[ūn] + [d]ùn; the Kaosheng says: "Extremely distressed." The Shuowen says: "Lowering the head to the ground"; it has the head radical and the phonetic tun (屯). The canonical text writes it as 頓, a popular form; it is also written as 𢻴. The second character has the fanqie b[í] + [m]èi; the Kaosheng says: "Ruined; inferior." The Shuowen says: "Tattered sash; another source says ruined clothing"; it has the strike radical and the phonetic bi (㡀); 㡀 has the fanqie s[ì] + [m]èi. The canonical text writes it as 弊, a popular character).
18.145
Reputation and praise (名譽: yu (譽) has the sound yu (預); the Kaosheng says: "To praise as fine." The Shuowen says: "To praise"; it has the speech radical and the phonetic yu (與)).
18.146
Surpassing the king (𨀗王: the first character has the fanqie ku[ā] + [h]uà; Jia's commentary on the Guoyu says: "Ku (𨀗) is like walking around." The Kaosheng says: "To sit back." The Shuowen says: "To cross over"; it has the foot radical and the phonetic kua (𡗢); 𡗢 has the fanqie k[ǒu] + [g]uǎ; it is composed of big and 𡇡; 𡇡 has the same sound as above. Writing it with the yu radical as 跨 is incorrect; that has the fanqie k[ū] + [h]ù, meaning to straddle, which is not the canonical meaning. The second character, wang (王), is pronounced in the falling tone; the Shuowen says: "He to whom all under Heaven turn").
18.147
Extending to the limit (亘窮: the first character has the fanqie g[āng] + [d]èng; the Kaosheng says: "Gen (亘) means far." The Mao commentary on the Shijing says: "Pervasive." The Fangyan says: "To the end." It is also written with the tree radical as 桓. The Shuowen says it is written with two and sun (日) as 亘, which is no longer used nowadays; 𫧍 is the ancient character; clerical script writes it with sun and two).
18.148
Reaching down to (爰及: the first character has the fanqie w[éi] + [yu]án; the Erya says: "Yuan (爰) means to say." The Kaosheng says: "At/in; an initial grammatical particle." The Shuowen says: "To lead"; it is composed of 𠬪 and the phonetic yu (于); 𠬪 has the fanqie p[ī] + [bi]ǎo. The second character, ji (及), the Shuowen says: "To reach"; it belongs to the person and liao radicals; the ancient form is 𰃋).
18.149
Ājñāta (阿若多: ruo (若) has the fanqie [ér] + [zh]ě; Sanskrit; in the Tang language, "known / realized").
18.150
Kauṇḍinya (憍陳那: also Sanskrit; this is his clan name. 'Ājñāta' makes clear his noble virtue, while the clan name makes clear his lineage. Joining his virtue and clan name forms his designation. He was the very first holy disciple liberated by the Buddha).
18.151
Subhadra (蘇跋陁羅: the name of an arhat in Sanskrit; in the Tang language, "Good and Worthy"; he was the very last holy disciple liberated while the Buddha was in the world; this is the Subhadra in the Nirvāṇa Sūtra).
18.152
Surata (蘇剌多: also the name of an arhat; in the Tang language, "Good Delight"; he was also a holy disciple among the bequeathal of the Buddha's Dharma; this is the Surata in the Candragarbha-sūtra of the Mahāsaṃnipāta collection).
18.153
The Vast Dark Ocean (溟海: the first character has the fanqie m[ì] + [p]íng; the Shizhou ji says: "Mount Penglai faces the northeast coast of the great sea. The mountain circumference is five thousand li. Outside the mountain there is separately a circular sea surrounding it. The water of the circular sea is pitch-black, and it is called the Minghai." Both the Chongxu zhenjing and the Nanhua zhenjing state: "In the farthest north of the north, there is the Vast Dark Ocean, which is the Heavenly Lake. There is a bird named the Peng, whose wings are like clouds suspended from the heavens, and whose back is like a great mountain; it whirls upon a whirlwind ascending ninety thousand li, and only then sets its course for the south").
18.154
Fascicle 3 of the Daśacakra-sūtra
18.155
Doubt and hesitation (疑滯: [滯 is] zhi-li fan; Wang [Yi]'s commentary to the Chuci says: "疑 means to doubt; 滯 means to linger." The Kaosheng says: "To sink; to stop." Jia [Kui]'s commentary to the Guoyu says: "滯 means for a long time." The Shuowen jiezi says: "To congeal." It is a phono-semantic character).
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Frivolous and impetuous (輕躁: [躁 is] zao-gao [fan]; Jia [Kui]'s commentary to the Guoyu says: "躁 means agitated and disordered." Zheng [Xuan]'s commentary to the Analects says: "Restless and uneasy." The Yijing says: "The words of an impetuous man are many; the words of an auspicious man are few." In the Shuowen jiezi it is written as 趮, from radical 'walk' [走]. The Gujin zhengzi derives it from radical 'foot' [足] with 喿 as phonetic).
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Seductive beauty (豓色: the first [character] is pronounced yan. The Fangyan says: "豓 means beautiful. Between Qin and Jin, beautiful looks are called 豓." The Shuowen jiezi says: "Good-looking and tall." In the sūtra text it is written as 𧰚, with radical 'depart' [去], which is a vulgar character).
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Linked texts (1)
- 一切經音義 — 慧琳, Classical Chinese