一切經音義 22

English (machine translation) 22

Language: English

22.1

Sounds and Meanings of the Newly Translated Buddhāvataṃsaka-sūtra, Middle Fascicle

22.2

Compiled by Huiyuan, Śramaṇa of the Great Tang

22.3

Covering the Sūtra from Fascicle Seventeen through Fascicle Fifty

Dai yu wushang 逮於無上 [attain to the unexcelled] (Dai 逮 is pronounced tang + ai [dài]. The Erya says: 'Dai 逮 means to participate in (yu 與).' Yu 與 is the ancient character for yu 預 [to participate/attain]. The meaning in the present sūtra is to attain participation in the fruit of unexcelled bodhi).

22.5

Houwen 喉吻 [throat and lips] (Wen 吻 is pronounced wu + fen [wěn]. The Cangjie pian says: 'Wen 吻 refers to the two corners of the lips').

22.6

Yuliu 預流 [stream-enterer / srota-āpanna] (The Zhucong says: 'Whenever affairs reach and join one another, it is called yu 預.' Here it means that at the sixteenth thought-moment of the path of seeing, one obtains the fruition, abandons the preparatory orientation, and reaches the flowing stream of the practice of the assembly of āryas; hence it is called stream-enterer (yuliu)).

22.7

Aluohan 阿羅漢 [Arhat] (Examining this name in Sanskrit, it encompasses multiple meanings. Following the *Mahāvibhāṣā-śāstra*, fascicle ninety-four, it is explained with four meanings: first, 'worthy of offerings' (arhat); second, 'slayer of foes' (ari-hantṛ); third, 'non-arising' (a-janma); fourth, 'distanced from evil'. Following the *Vijñaptimātratāsiddhi-śāstra*, it is explained with three meanings: first, because one has permanently destroyed the bandits of affliction; second, because one is worthy of receiving the wonderful offerings of the worldly realm; third, because one will never again undergo birth into apportioned lifetimes. Following an explanation in the *Satyasiddhi-śāstra*, it says that because afflictions are cut off entirely, one is called an arhat. The old translation rendered it as 'non-arising' (wusheng), meaning that afflictions of the three realms are exhausted and there is no further birth within the three realms).

22.8

Jiemo 羯磨 [karman] (In Chinese this means managing affairs, meaning that all dharmic acts and rites are accomplished and managed through this).

22.9

Heshang 和上 [upādhyāya] (Examining the refined speech of the Five Indias, an upādhyāya is called *upādhyāya* (wubodiye). However, in the vulgar dialect of that land, an upādhyāya is called *huashe* (殟社); in Khotan and Kashgar, they say *hushe* (鶻社). Now in this land, it has become corrupted in pronunciation to *heshang*. Although there are discrepancies among the various regions, following the correct explanation today: *upa* (wubo) translates here as 'close' or 'near'; *adhyāya* (diye) means 'to read' or 'to recite'. This means that this venerable master is one whom the disciple approaches closely to study and recite with. The old translation of 'intimate instructor' (qinjiao) is correct).

22.10

Asheli 阿闍梨 [ācārya] (In Chinese this means a model or exemplar (guifan). 'Exemplar' has the sense of a master; it means providing a standard of conduct for the disciple).

22.11

Chapter on the Merit of the Initial Aspiration for Enlightenment

22.12

Ning wei duo fou 寧為多不 [Could that be considered much?] (Ning 寧 is pronounced nai + ting [níng]. The Yupian says: 'Ning 寧 means to examine (an 案).' The Collected Commentaries on the Hanshu say: 'An 案 means yan 焉 [interrogative particle].' The words an 案 and yan 焉 are both expressions of gentle questioning. Yan 焉 is pronounced yu + yan [yān]).

22.13

Geluo fen 哥羅分 [kalā portion] (Correctly it is jialuo [kalā]. Here it means vertically splitting a single hair from a person's body into one part of a hundred parts. Or it is said to be one part in sixteen parts. Some propose translating it as a 'comparative portion'. Jia 迦 is pronounced jiang + qia [jiā]).

22.14

Youponishatuo fen 優波尼沙陀分 [upaniṣad portion] (Correctly it is wubonishatan [upaniṣad]. *Upa* means near; *niṣad* means slight or minute; it refers to a slightly close, comparable portion. Or it is said: *upa* translates as near, *niṣadha* means following, referring to a closely comparable fraction. Or it is said to mean the ultimate, referring to the ultimate limit among numbers. The meaning of the sūtra here is that boundless roots of good, whether numerous or few, have no comparison whatsoever; even if they were minute, they are likewise boundless).

22.15

Qiezhi 且置 [let alone / setting aside] (The Guangya says: 'Zhi 置 means to set aside (she 捨)').

22.16

Xutuohuan 須陀洹 [srota-āpanna] (Correctly it is suluotuobao'nang [srotāpanna]. *Srota* (suluotuo) translates as 'entering'; *āpanna* (abochang) translates as 'stream'. It means having completely severed the afflictions of view, abandoned the nature of an ordinary being, first attained the noble nature, and entered into the stream of noble practice; hence it is called 'entering the stream' (ruliu). The reason why the character huan 洹 was placed in the old [transcription] is unknown).

22.17

Situohan 斯陀含 [sakṛdāgāmin] (In Chinese this means 'once-returner'. This means that although this noble one has severed six grades of the afflictions of cultivation in the desire realm, because there remain three grades that are not yet severed, this noble one is caused to be reborn once in the desire realm; hence the name 'once-returner').

22.18

Anahan 阿那含 [anāgāmin] (In Chinese this means 'non-returner'. Having completely severed all nine grades of the afflictions of cultivation in the desire realm, one is reborn upward from here into the form realm and never returns to take birth in the desire realm; hence the name 'non-returner').

22.19

San 傘 [umbrella / parasol] (Pronounced cheng + dan [sǎn]).

22.20

Cai 纔 [just / barely] (Pronounced zuo + lai [cái]. The Guangya says: 'Cai 纔 means temporarily (zan 暫)').

22.21

Nanzhiju 難制沮 [hard to check and obstruct] (Ju 沮 is pronounced cai + yu [jù]. Li Qi's commentary on the Hanshu says: 'Zhi 制 means to cut off or forbid.' The Mao Commentary on the Shijing says: 'Ju 沮 means to stop').

22.22

Bugao lao 不告勞 [not pleading fatigue] (Meng Kang's commentary on the Han Poetry says: 'In ancient times, when an official took leave, it was called gao 告.' Furthermore, gao 告 means to complain, which is an expression of declining out of dread; hence the Shijing says: 'The king's affairs are pressing; I dare not plead fatigue,' which is this).

22.23

Jinya 覲謁 [to visit and pay respects to] (Jin 覲 is pronounced qu + lin [jìn]; ye 謁 is pronounced yu + xie [yè]. The Zhucong says: 'Jin 覲 means to approach and see an elder.' Du's commentary on the Zuo zhuan says: 'Ye 謁 means to state or report (bai 白),' meaning to inquire after one's health and daily routine).

22.24

Zuanyang 鑽仰 [to bore through and look up to] (Zuan 鑽 is pronounced ze + guan [zuān]. The Analects says: 'When the Master saw someone in mourning garments, someone in ceremonial cap and robe, or someone blind, even if they were young, he would rise; when passing them, he would hurry.' Yan Yuan sighed deeply and said: 'Looking up to it, it seems ever higher; boring into it, it seems ever firmer.' He Yan's commentary says: 'This speaks of its inexhaustibility.' It means the Way is both lofty and firm, completely without boundary; looking up again, it becomes higher; boring in again, it becomes firmer).

22.25

Danwei 躭味 [to indulge and savor] (Dan 躭 is pronounced du + han [dān]. According to the Yupian, Zilin, and other lexicons, being addicted to sex is written 媅; being addicted to wine is written 躭; drooping ears is written 躭. In the Shenglei, the character 媅 is written as 妉. The current edition of the sūtra uses the character 躭, which is commonly used in vulgar writing, but its exact source is uncertain).

22.26

Zhenzuo 珍座 [precious seat] (Jia's commentary on the Guoyu says: 'Zhen 珍 means precious (bao 寶)').

22.27

Zhake liang 乍可量 [could it momentarily be measured] (The Guangya says: '[Zha 乍 means] temporarily (zan 暫)').

22.28

Sūtra Fascicle Eighteen: Chapter on Elucidating the Dharma

22.29

Chao zhu denglie 超諸等列 [surpassing all ranks and orders] (The Yunpu states: 'Deng 等 means equal (qi 齊).' Du's commentary on the Zuo zhuan says: 'Lie 列 means rank (wei 位).' Zheng's commentary on the Liji says: 'Lie 列 means equal classes.' Zhang Zhan's commentary on the Liezi says: 'Among birds and beasts, their intelligence allows them to dwell together with humans, and when flocking and moving, they have order; lie 列 refers to rank and position').

22.30

Wenxiang lianzhu 文相連屬 [passages connected to one another] (Phrases connecting together, text following upon text).

22.31

Chuanmiu 舛謬 [erroneous and mistaken] (Chuan 舛 is pronounced chang + ruan [chuǎn]. The Zhucong says: 'Chuan 舛 means running counter to one another.' Zheng's commentary on the Liji says: 'Miu 謬 means error').

22.32

Sanmobadi 三摩鉢底 [samāpatti] (In Chinese this means 'equipoise' or 'attainment'. It means that through the power of preliminary practice subduing torpor and agitation, one reaches its settled stage, where body and mind are tranquil and harmonious).

22.33

Jie wu xiadian 皆無瑕玷 [all without flaw or blemish] (Xia 瑕 is pronounced xing + jia [xiá]; dian 玷 is pronounced ding + nian [diàn]. The Guangya says: 'Xia 瑕 means a fissure.' The Mao Commentary on the Shijing says: 'Dian 玷 means a defect.' When any object has a fault, it is like the flaw or blemish of jade; this has been a common idiom since antiquity).

22.34

Zhi 植 [to plant] (Pronounced cheng + li [zhí]. The Cangjie pian says: 'Zhi 植 means to plant (zhong 種).' Some editions of the sūtra have the character zhi 殖, which is incorrect and not used here).

22.35

Sūtra Fascicle Nineteen: Chapter on the Buddha Ascending to the Yāma Deva Palace

22.36

Mo bu ziwei 莫不自謂 [none who did not think to themselves] (The Zhucong says: 'Mo 莫 means none (wu 無).' The Yupian says: 'Wei 謂 is like saying or speaking').

22.37

Chapter on Verses of Praise in the Yāma Palace

22.38

Mi bu chong 靡不充 [none that is not filled] (The Zhucong says: 'Mi 靡 means none (wu 無).' The Xiaoya says: 'Chong 充 means complete and provided (bei 備)').

22.39

Si shang ran 斯尚然 [even this is still thus] (The Erya says: 'Si 斯 means this (ci 此)').

22.40

Chapter on the Ten Practices

22.41

Wu qunao xing 無屈撓行 [practice of unyielding vigor] (Nao 撓 is pronounced nü + jiao [nào] and ru + shao [rào]. Du's commentary on the Zuo zhuan says: 'Nao 撓 means bent.' The Collected Commentaries on the Hanshu say: 'Nao 撓 means weak.' The meaning in this text clarifies that in the perfection of vigor (vīrya-pāramitā), one is courageous and resolute, urging oneself forward with no retreat, bending, or cowardice. The character nao 撓 should properly take the wood radical (木); some editions have it with the hand radical (扌), pronounced hu + gao [hāo], which is the character nao 擾 meaning disturbance, and is not what is used here).

22.42

Mi suo zishan 靡所資贍 [having no means of support or provision] (The Kaogongji says: 'Zi 資 means to take.' The Xiaoya says: 'Shan 贍 means sufficient.' It means that in all matters one is destitute, with nowhere to obtain sufficiency. Furthermore, Guo Xiang's commentary on the Zhuangzi says: 'Zi 資 means to supply and relieve.' The Shenglei says: 'Shan 贍 means to assist.' It means being solitary and destitute, with no one to relieve or assist).

22.43

Bujialuo 補伽羅 [pudgala] (Correctly it is putejialuo [pudgala]. In Chinese this means 'frequent taker of rebirths', meaning that ceaselessly creating and accumulating karma, one repeatedly takes on bitter fruition).

22.44

Monabao 摩納婆 [māṇava] (Also written manabao [māṇava]. In Chinese this means a youth, or a Brahmanical youth).

22.45

Shuli 姝麗 [beautiful and splendid] (Shu 姝 is pronounced chang + yu [shū]. The Shuowen says: 'Shu 姝 means beautiful in appearance.' The Xiaoya says: 'Li 麗 means prominent/striking.' It means having a fresh and striking countenance).

22.46

Zhenwan 珍玩 [curios and playthings] (Wan 玩 is pronounced wu + duan [wàn]. The Guangya says: 'Zhen 珍 means valued.' Jia's commentary on the Guoyu says: 'Zhen 珍 means fine/beautiful.' The Shujing says: 'Toying with people destroys virtue; toying with things destroys the will.' Kong Anguo's commentary says: 'Treating people as playthings destroys virtue; indulging in curios destroys the will.' Here it refers to valued and cherished objects for amusement. The character is also written in the two forms 翫 and 妧: toying with people is 妧, excessive familiarity is 翫, and craving love is 玩).

22.47

Ruo huo congshi 若或從事 [if perchance one engages in affairs] (The Erya says: 'Huo 或 means to have (you 有).' Heshanggong's commentary on the Laozi says: 'Cong 從 means to do (wei 為)').

22.48

Po neng 頗能 [somewhat able] (Po 頗 is pronounced pu + wo and pu + e [pǒ]. The Guangya says: 'Po 頗 means a little (shao 少)').

22.49

Abi diyu 阿鼻地獄 [Avīci Hell] (Abi 阿鼻 translates here as 'uninterrupted' (wujian)).

22.50

Qingxing 慶幸 [fortunate and glad] (Xing 幸 is pronounced he + geng [xìng]. Liu Zhao's commentary on the Gongyang zhuan says: 'Xing 幸 means to encounter.' The Yunpu states: 'Xing 幸 means to rely upon').

22.51

Sūtra Fascicle Twenty: Chapter on the Ten Practices, Part Two

22.52

Wu suo gulian 無所顧戀 [without any lingering attachment] (The Guangya says: 'Gu 顧 means fond regard (juan 眷)').

22.53

Bini 毘尼 [vinaya] (Correctly it is binaiye [vinaya]. Here it is called 'subduing' (tiaofu), meaning subduing the seven kinds of misdeeds of body and speech, or subduing the three karmic actions so that they do not create evil).

22.54

Wu congmin 無聰敏 [lacking intelligence and quick wit] (Cong 聰 is like cong 忩 [quick], meaning swift in seeing, remembering, and examining. Du's commentary on the Zuo zhuan says: 'Min 敏 means penetrating').

22.55

Wanyin 頑嚚 [stubborn and deceitful] (Wan 頑 is pronounced wu + guan [wán]; yin 嚚 is pronounced yu + jin [yín]. The Guangya says: 'Wan 頑 means obtuse.' The Cangjie pian says: 'Yin 嚚 means evil').

22.56

Feixie 匪懈 [unflagging / not negligent] (Fei 匪 is pronounced fang + wei [fěi]. The Xiaojing says: 'Early and late, unflagging in serving the One Man.' Zheng's commentary says: 'Fei 匪 means not (fei 非); xie 懈 means indolent.' Examining this, fei 非 is like bu 不 [not] or wu 無 [without]).

22.57

Zhi fayuandi 至法淵底 [reaching the deep abyss of the Dharma] (Yuan 淵 is pronounced wu + xuan [yuān]. The Mao Commentary on the Shijing says: 'Yuan 淵 means deep').

22.58

Wu suo shimuo 無所適莫 [without partiality or aversion] (Shi 適 is pronounced ding + li [díl. In the Records of Shu, Zhuge Liang says: 'In managing affairs, overturning and dispersing, exchanging and taking are considered beneficial, while having no partiality is considered balance. Human emotions suffer from being close to relatives and distant to strangers; hence the path of partiality and aversion is abandoned. Everyone rejoices when others follow them and dislikes following others; hence the principle of exchange and yielding is abandoned.' The Analects states: 'The Master said: The gentleman in the world has no partiality and no aversion.' The Collected Commentaries on the Hanshu say: 'Shi 適 means to favor; the Erya says: Mo 莫 means fixed.' It means that toward all beings universally, one neither favors anyone with biased closeness nor fixes anyone with biased distance).

22.59

冀望 (Hope and expect): The *Zhucong* says: '冀 (*ji*) means having hopes and requests in mind.'

22.60

縷 (Thread): Pronounced 力 (*li*) + 主 (*zhu*) [lǚ].

22.61

不遷身 (Body that does not move/change): 遷 (*qian*) is pronounced 七 (*qi*) + 延 (*yan*) [qiān]. Zheng Xuan's commentary on the *Liji* says: '遷 (*qian*) means to change or alter.'

22.62

暨于法界 (Extending to the dharma-realm): 暨 (*ji*) is pronounced 渠 (*qu*) + 器 (*qi*) [jì]. The *Zhucong* says: '暨 (*ji*) means to reach or partake in.'

22.63

該 (Cover / subsume): The *Guangya* says: '該 (*gai*) means to encompass.'

22.64

未甞 (Never yet): The *Yupian* says: '甞 (*chang*) means to have done it in the past. Here, "未甞" means not having done so even for a short time.'

22.65

聰哲 (Wise and discerning): The *Shangshu* says: 'To understand people is to be discerning (*zhe*).' The *Erya* says: '哲 (*zhe*) means wise.'

22.66

靡所儔 (Having no match): 儔 (*chou*) is pronounced 直 (*zhi*) + 由 (*you*) [chóu]. The *Yupian* says: '儔 (*chou*) means of the same kind / peer.'

22.67

Sūtra Fascicle 21: Chapter on the Ten Inexhaustible Treasuries

22.68

分減施 (Almsgiving from reduced portions): 分 (*fen*) is pronounced 方 (*fang*) + 云 (*yun*) [fēn]. 減 (*jian*) is pronounced 間 (*jian*) + 斬 (*zhan*) [jiǎn].

22.69

不非先制 (Not violating prior regulations): The *Shuowen* says: '非 (*fei*) means to transgress.'

22.70

貢高 (Arrogant / self-aggrandizing): The *Guangya* says: '貢 (*gong*) means superior.' That is to say, states that receive tribute (*gong*) consider themselves exalted and despise their tributary states. Today, those who exalt themselves and look down on others, wishing to make people submit, are also called '貢高'.

22.71

陵奪 (Encroaching and usurping): The *Cang Jie pian* says: 'To encroach upon.' The character 奪 (*duo*) is also written 𡙸 in popular script.

22.72

啟導 (Instruct and guide): The *Shuowen* says: '啟 (*qi*) means to open or teach. 導 (*dao*) means to guide.'

22.73

輟己 (Denying oneself): 己 (*ji*) is pronounced 居 (*ju*) + 里 (*li*) [jǐ]. The *Zhucong* says: '輟 (*chuo*) means to stop. It means stopping one's own use and giving it away to others.'

22.74

夭命 (Dying prematurely): 夭 (*yao*) is pronounced 於 (*yu*) + 矯 (*jiao*) [yǎo]. Kong Anguo's commentary on the *Shangshu* says: 'Dying young is called 夭.' The character written with 叐 is incorrect.

22.75

身嬰重疾 (Afflicted with severe illness): 嬰 (*ying*) is pronounced 於 (*yu*) + 盈 (*ying*) [yīng]. The *Hanshu jizhu* says: '嬰 (*ying*) means entwined. It means being stricken with disease, just as an object winds around a person.'

22.76

年方 (Age just at / in one's prime): The *Yupian* says: '方 (*fang*) means just/beginning.'

22.77

煢獨羸頓 (Solitary, orphaned, emaciated and exhausted): 煢 (*qiong*) is pronounced 渠 (*qu*) + 營 (*ying*) [qióng]. Kong Anguo's commentary on the *Shangshu* says: '煢 (*qiong*) means solitary.' The *Yupian* says: 'Having no brothers is called 煢; having no sons is called 獨.' The *Wenwen jilüe* says: '頓 (*dun*) means worn down.' The character 焭 is also written in three forms: 惸, 嬛, and 𡞦.

22.78

宜時疾捨 (Should swiftly give it away at once): 時 (*shi*) means fast. This is colloquial speech from the Puban region.

22.79

王四天下 (Rule over the four continents): 王 (*wang*) is pronounced 于 (*yu*) + 誑 (*kuang*) [wàng]. Han Kang's commentary on the *Yijing* says: '王 (*wang*) means flourishing. Reaching the peak of abundant virtue is called "ruling (*wang*) the world".'

22.80

我今貧窶 (I am now poor and destitute): 窶 (*ju*) is pronounced 其 (*qi*) + 矩 (*ju*) [jù]. The *Cang Jie pian* says: 'Having no wealth is called 貧; lacking the wealth to observe propriety is called 窶.'

22.81

特垂矜念 (Specially bestow pity and concern): The *Hanshu jizhu* says: '特 (*te*) means solely/specially.' Mao's commentary on the *Shijing* says: '矜 (*jin*) means to pity, indicating partial worry and compassion.'

22.82

以贍於我 (To supply me): 贍 (*shan*) is pronounced 時 (*shi*) + 焰 (*yan*) [shàn]. The "Xiaoya" says: '贍 (*shan*) means sufficient.' The *Shenglei* says: '贍 (*shan*) means to assist.'

22.83

我等欽風 (We revere the teachings): Kong Anguo's commentary on the *Shangshu* says: '欽 (*qin*) means to revere; 風 (*feng*) means teachings.' Zheng Xuan's commentary on the *Zhouli* says: '風 (*feng*) is the transformative legacy of the sagely and virtuous ways of governance.' Here it means reverently adopting their teachings and instructions.

22.84

都不可得 (Altogether unobtainable): The *Hanshu shiyi* says: '都 (*du*) means altogether.'

22.85

我身薄祜 (My person has meager blessings): 祜 (*hu*) is pronounced 胡 (*hu*) + 古 (*gu*) [hù]. Zheng's commentary on the *Shijing* says: '祜 (*hu*) means blessings.' The character should be written with the radical 示 beside 古. Some copies of the sūtra have 示 beside 右, pronounced 尤 (*you*) + 救 (*jiu*) [yòu]. Confucius in his exposition of the *Yijing* said: '祐 (*you*) means assistance.' According to the original meaning of the sūtra, it explains that an imperfect body is caused by meager blessings (*bohu*), unrelated to current lack of assistance from humans or devas; hence it should not be written with 右 (*you*).

22.86

諸根殘缺 (Sensory faculties defective and incomplete): 缺 (*que*) is pronounced 傾 (*qing*) + 雪 (*xue*) [quē]. The *Cang Jie pian* says: '殘 (*can*) means damaged.'

22.87

不淨微形 (Impure, wretched body): Mao's commentary on the *Shijing* says: '微 (*wei*) means ulcer (*yang*).' 瘍 (*yang*) is pronounced 移 (*yi*) + 益 (*yi*) [yì]. Guo's commentary on the *Erya* says: '瘍 (*yang*) means sores, indicating the impurity of the body is like sores.' Furthermore, Wang's commentary on the *Shangshu* says: '微 (*wei*) means lowly, indicating that this impure body is not to be prized.' Ulcer-微 is written with the radical 彳, meaning humble and lowly.

22.88

胞叚 (Embryonic stage): 段 (*duan*) is pronounced 徒 (*tu*) + 玩 (*wan*) [duàn]. Because the embryonic womb is divided into stages (*duan*), it is said to be '胞段'.

22.89

祇夜 (Geya): Here translated as responding verses (gāthās echoing prose).

22.90

伽陀 (Gāthā): Here translated as reciting verses.

22.91

尼陀那 (Nidāna): Here translated as causes and conditions (*nidāna*). There are three kinds: first, expounded upon request; second, precepts formulated due to transgressions; third, teaching the Dharma occasioned by events.

22.92

優陀那 (Udāna): Here translated as unprompted expositions (*udāna*).

22.93

嬈亂 (Disturb and agitate): 嬈 (*rao*) is pronounced 乃 (*nai*) + 鳥 (*niao*) [rǎo]. The *Sancang* says: '嬈 (*rao*) means to perturb.' Kong Anguo's commentary on the *Shangshu* says: '擾 (*rao*) means troubled.'

22.94

過咎 (Transgressions and faults): 咎 (*jiu*) is pronounced 渠 (*qu*) + 久 (*jiu*) [jiù]. The *Yupian* says: '咎 (*jiu*) means crime.' Kong Anguo's commentary on the *Shangshu* says: '咎 (*jiu*) means evil.'

22.95

Sūtra Fascicle 22: Chapter on Ascending to Tuṣita Heaven Palace

22.96

綺煥 (Splendid and radiant): 煥 (*huan*) is pronounced 呼 (*hu*) + 換 (*huan*) [huàn]. Zhang Zai's commentary on the *Lingguang dian fu* says: '綺 (*qi*) means patterned.' He Yan's commentary on the *Analects* says: '煥 (*huan*) means bright, meaning that the patterns and colors are clear and distinct.'

22.97

頻婆帳 (Bimba canopy): Bimba here translates as 'reflection of a physical form', meaning that in the adornments upon this canopy, reflections of all external physical forms can appear. Alternatively, bimba is the name of a bright red fruit, and this canopy resembles it, hence it is so named.

22.98

彰施 (Display and spread): Kong Anguo's commentary on the *Shangshu* says: '彰 (*zhang*) means manifest. 施 (*shi*) means to emit, meaning manifesting wondrous colors by means of wondrous gems.'

22.99

頻婆羅香 (Bimbarā incense): Either bright red in color or capable of manifesting reflections, explained as with the canopy above.

22.100

香氣發越 (Fragrance diffusing far and wide): The *Hanshu jizhu* says: '發越 (*fayue*) means the fragrance radiates and scatters; that is to say, as soon as the fragrance is emitted, it disperses in all directions and adheres to people swiftly, like an arrow hitting its mark.'

22.101

阿樓那香 (Aruṇa incense): Crimson-colored incense. Its color is just like the crimson sign of the sun about to rise; in Sanskrit, that reddish sign is called *aruṇa*.

22.102

拘蘇摩花 (Kusuma flower): This name has both general and specific senses. Generally, all flowers of herbs and trees are called *kusuma*. Specifically, there is one flower uniquely called *kusuma*, whose size is like a coin, its color very bright white, formed by a gathering of numerous fine, round petals, resembling the white chrysanthemum of this land.

22.103

樓閣延袤 (Towers extending far): 袤 (*mao*) is pronounced 莫 (*mo*) + 搆 (*gou*) [mào]. The *Erya* says: '延 (*yan*) means long.' The *Qieyun* states: '袤 (*mao*) means broad.' The *Shiji* says: 'Meng Tian built the Great Wall, extending (*yanmao*) more than ten thousand li,' which is this.

22.104

鮮白衣 (Bright white garments): 鮮 (*xian*) is pronounced 斯 (*si*) + 延 (*yan*) [xiān]. The *Yupian* says: '鮮 (*xian*) means fine and bright.'

22.105

天牟陀羅 (Deva *mudrā* [drum]): A *mudrā* is a three-sided drum.

22.106

因於撫擊 (By striking and beating): 撫 (*fu*) is pronounced 孚 (*fu*) + 武 (*wu*) [fǔ]. The proper character should be 拊. The *Guangya* says: '拊 (*fu*) means to clap.' The *Shiming* says: '拊 (*fu*) means to lay out, laying out fingers to strike.' The sūtra writing 撫 (*fu*) is using the character for nurturing or soothing.

22.107

克諧眾樂 (Able to harmonize all music): The *Erya* says: '克 (*ke*) means able.' Kong Anguo's commentary on the *Shangshu* says: '諧 (*xie*) means harmonious. It means being able to harmonize numerous instruments to form songs.'

22.108

稽首作禮 (Bowing with forehead to the ground in salutation): The *Zhouli* Grand Invocator distinguishes nine forms of bowing: first is *qishou* (kowtow), bowing twice with the head touching the ground; second is *dunshou*, bowing twice with the head knocking on the ground; third is *kongshou*, bowing twice with the head reaching the hands; fourth is *zhenshou*, bowing with shaking and trembling; fifth is *jixiangbai* (inauspicious-mourning bow), bowing when wearing mourning garments; sixth is *xiongbai*, touching the forehead to the ground before bowing, for three-year mourning; seventh is *qibai*, a single bow; eighth is *baobai*, a bow in return; ninth is *subai*, simply bowing with hands lowered.

22.109

不瞬 (Without blinking): 瞬 (*shun*) is pronounced 舒 (*shu*) + 閏 (*run*) [shùn]. The *Shuowen* says: '瞬 (*shun*) means opening and closing the eyes repeatedly.' The standard form is 瞚, but nowadays it is conventionally written 瞬.

22.110

阿迦尼吒天 (Akaniṣṭha Heaven): Fully called *Akaniṣṭha*. *Aka* means form (rūpa), and *niṣṭha* means ultimate; among the eighteen heavens of the Form Realm, this is the final and highest. Another explanation says: *A-* means not, and *kaniṣṭha* means smallest; among the eighteen heavens of the Form Realm, the lowest heaven is only small and not large, the middle sixteen heavens are relative to each other both larger and smaller, while this one heaven is only large and not small; hence it is named.

22.111

如是儀則 (Such rules of deportment): The *Erya* says: '儀 (*yi*) means model or rule.'

22.112

悅豫 (Joyful and pleased): 豫 (*yu*) is pronounced 余 (*yu*) + 據 (*ju*) [yù]. The *Zhucong* says: 'A mind peaceful and joyful is called 豫.'

22.113

Sūtra Fascicle 23: Chapter on Praises in Verse at the Tuṣita Heaven Palace

22.114

良沃田 (Fertile and irrigated fields): 沃 (*wo*) is pronounced 烏 (*wu*) + 鵠 (*gu*) [wò]. The *Hanshu jizhu* says: '沃 (*wo*) means irrigating, meaning the land has the benefit of irrigation.' Here it means irrigated fields that are furthermore rich and fertile, hence called '良沃田'.

22.115

Chapter on the Ten Dedications

22.116

瞋佷 (Enraged and obstinate): 佷 (*hen*) is pronounced 何 (*he*) + 懇 (*ken*) [hěn]. Du's commentary on the *Zuo Zhuan* says: '佷 (*hen*) means perverse.' The *Shuowen* says: '佷 (*hen*) means refusing to obey.' In the *Yupian*, the character 佷 belongs under radical 彳, but now it is mostly written with radical 亻, following contemporary popular usage.

22.117

崇巖邃谷 (High cliffs and deep ravines): 邃 (*sui*) is pronounced 辛 (*xin*) + 醉 (*zui*) [suì]. Zheng's commentary on the *Kaogong ji* says: '崇 (*chong*) means high.' The *Shuowen* says: '邃 (*sui*) means deep.' The character 邃 is under radical 穴 with phonetic 遂.

22.118

入苦籠檻 (Entering the cage and pen of suffering): 檻 (*jian*) is pronounced 胡 (*hu*) + 黤 (*yan*) [jiàn]. The character 籠 should properly be 櫳. The *Sancang* says: '櫳 (*long*) is an enclosure or pen used to hold birds and beasts.' The *Shuowen* says: '櫳 (*long*) means pen/cage.' Guo Pu's commentary on the *Shanhaijing* says: '檻 (*jian*) means railing; digging a pit in the ground and setting bars over it to confine birds and beasts.' Here the sūtra means that the suffering of the triple realm is like such a cage, imprisoning sentient beings; or it refers to the severe suffering of the three realms of woe as the "cage and pen of suffering".'

22.119

Great chasm of all sufferings (眾苦大壑: *壑* is pronounced *hè* [訶各反]. The *Jianming yuan* says: "In the Eastern Sea there is a great scorched stone, also called the Burning Rock [Wojiao], thirty thousand *li* in circumference. When water pours over it, it is immediately consumed. Beyond this there is a great chasm, also named Weilu, whose depth and shores cannot be fathomed; the waters of the sea constantly pour into it, and no one knows where they go." The meaning of the present sūtra is that in the ocean of birth and death, the three sufferings and eight sufferings are boundless and bottomless, like that great chasm; hence it is used as a metaphor).

22.120

Brought about by the five desires (五欲所致: Yan's commentary on the *Book of Han* says: "*Zhi* [致] means to draw forth and cause to arrive").

22.121

Solitary in purpose, without companion (志獨無侶: Zheng's commentary on the *Record of Rites* says: "*Zhi* [志] means intention. *Lü* [侶] means companion." It means that with a broad mind one delivers [beings] alone without awaiting a companion).

22.122

Looks back and turns toward all sentient beings (顧復一切眾生: *復* is pronounced *fù* [扶福反]. The *Classic of Poetry* says: "Father begot me, mother bore me, caressed me, fed me, raised me, nurtured me, looked back to me, turned toward me, went in and out carrying me in their arms." Zheng Xuan's gloss says: "*Gu* [顧] means looking back. *Fu* [復] means turning around. It means that though [the parent] has gone only a short distance from the child, with every step they still turn to look back." Also, his gloss on the *Classic of Poetry* says: "'Looking back and turning toward' means caring for and repeatedly [watching] them." The intention of the present sūtra is that the bodhisattva does likewise toward sentient beings).

22.123

Sūtra Scroll Twenty-Four: "Chapter on Dedication of Merit," Part Two

22.124

Making offerings, attending to, and providing for (供養瞻待: Mao's commentary on the *Classic of Poetry* says: "*Zhan* [瞻] means to look upon." Zheng's commentary on the *Rites of Zhou* says: "*Dai* [待] means to supply." It means looking after and supplying them).

22.125

Jeweled-earring tree (寶璫樹: *璫* is pronounced *dāng* [得即反]. The *Shiming* says: "Piercing the ear and affixing pearls is called *dang*." Upon examination, a single *dang* earring uses several kinds of pearls strung together and suspended in tiers).

22.126

Omniscience (*sarvajña*, 薩婆若: fully stated as *sarvajñāna* [薩婆若囊]; *sarva* [薩婆] here means 'all', and *jñāna* [若囊] means 'knowledge').

22.127

Balustrade railings (軒檻: *軒* is pronounced *xuān* [許言反]; *檻* is pronounced *jiàn* [胡黤反]. The *Sounds and Meanings of the Book of Han* says: "*Xuan* means the straight boards of a railing." The *Zhucong* says: "*Jian* means the balustrade of a palace hall." The *Collected Commentaries on the Book of Han* says: "*Jian* refers to the railing boards in front of a carriage or pavilion [xuan]").

22.128

Bathing and rinsing (澡漱: *澡* is pronounced *zǎo* [子老反]; the second character is pronounced *shù* [史救反]. The *Cang Jie pian* says: "*Zao* means *guan* [washing]; *guan* [盥] is pronounced *guǎn* [古滿反]." The *Zhucong* says: "*Guan* means washing hands." The *Shuowen jiezi* says: "*Shu* means rinsing the mouth").

22.129

Multitude of sprouted beings (群萌: *萌* is pronounced *méng* [莫耕反]. The *Collected Commentaries on the Book of Han* says: "*Meng* refers to the first sprouting of grasses and trees." Mao's commentary on the *Classic of Poetry* says: "*Qun* [群] means a multitude." It means that unenlightened ordinary mortals are like those many small plants. Alternatively, the character should properly be *míng* [氓]; Mao's commentary on the *Classic of Poetry* says: "*Ming* means the common people"; *míng* [氓] and *méng* [萌] are interchangeable).

22.130

A mind free of restlessness and contention (無躁竟心: *躁* is pronounced *zào* [則到反]. Jia Kui's commentary on the *Guoyu* says: "*Zao* means restless disturbance." Zheng's commentary on the *Analects* says: "*Zao* means not remaining calm and quiet." Seeing things as dual creates contention, and contention is agitation and lack of calm).

22.131

Sūtra Scroll Twenty-Five: "Chapter on Dedication of Merit," Part Three

22.132

Repenting and eradicating (懺除: *chàn* [懺] is a Sanskrit phonogram; the full form is *kṣama* [懺摩], translated here as 'requesting forbearance', which means requesting the noble sages or pure saṃgha to forbear and accept one's confession of errors).

22.133

Serene, tranquil, and solitary (恬然宴寂: *恬* is pronounced *tián* [田鹽反]; *宴* is pronounced *yàn* [於見反]. The *Fangyan* says: "*Tianran* means tranquil." The *Sounds and Meanings of the Book of Han* says: "*Yan* means dwelling at ease. *Ji* means soundless").

22.134

Transcendentally appearing (超然出現: Zheng's commentary on the *Book of Documents* says: "*Chao* means surpassing what came before." The *Fangyan* says: "*Chao* means far-off." It means standing out uniquely, lofty and far-reaching).

22.135

Their mind is ever more vast (其心彌廣: Guo's commentary on the *Erya* says: "*Mi* [彌] conveys the sense of the utmost." It simply means the mind is extremely vast and great).

22.136

Presiding over and governing a great realm (臨御大國: Jia's commentary on the *Guoyu* says: "*Lin* [臨] means to govern." Zheng's commentary on the *Record of Rites* says: "*Yu* [御] means to master." It means presiding over and governing it).

22.137

Fame shaking the realm under heaven (名振天下: *振* is pronounced *zhèn* [據之忍反]. The *Shuowen jiezi* says: "*Zhen* means to raise up." Du's commentary on the *Zuo tradition* says: "*Zhen* means to stir forth." Fine renown spreads far and stirs forth).

22.138

Issuing calls and giving commands (發號施令: The *Guangya* says: "*Hao* [號] means to proclaim; *shi* [施] means to set forth; *ling* [令] means instruction." It means uttering words to proclaim notifications, and establishing instructions to cause them to be carried out).

22.139

Universally shading all ten thousand quarters (溥蔭萬方: *溥* is pronounced *pǔ* [潘補反]. The *Zhucong* says: "*Pu* means universal"; it is nowadays written with the character *pǔ* [普]).

22.140

Moved by virtue, they follow transformation (感德從化: The *Erya* says: "*Gan* [感] means to move." Mao's commentary on the *Classic of Poetry* says: "*Cong* [從] means to follow." The *Shuowen jiezi* says: "To act in accordance with instructions is called *hua* [化, transformation]." It means virtue can move them to follow instructions and orders).

22.141

Universally providing for everything (一切周給: It means providing [給] all around [周]; hence called *zhouji* [周給]).

22.142

Suffering slaughter (被戮: *戮* is pronounced *lù* [隆育反]. Jia Kui's commentary on the *Guoyu* says: "*Lu* means to kill").

22.143

Monks' quarters (僧坊: *坊* is pronounced *fáng* [甫亡反]. The *Yunlin* says: "*Fang* means a precinct; it refers to a precinct courtyard").

22.144

Solid food (揣食: the character for *chuǎi* [揣] in *chuǎishí* properly should be *bó* [搏], pronounced *tuán* [徒鸞反]; the character is formed with the phonetic *zhuān* [專], not the rhyme of *fǔ* [甫]. Vulgar tradition is unable to distinguish these two forms and has erroneously used the character *chuǎi* [揣], pronounced *chuǎi* [初委反]; this is properly the character for 'estimate' [揣量]).

22.145

Swallowing and chewing (咽咀: *咽* is pronounced *yàn* [於見反]; *咀* is pronounced *jǔ* [才與反]. The *Guangya* says: "*Ju* means to chew").

22.146

Not coughing (不欬: *欬* is pronounced *kài* [克代反]. The *Yupian* says: "*Kai* means panting upward; panting [*shuò* / 欶] is pronounced *sù* [蘇豆反]").

22.147

Sweet-scented and fragrant (芬馥: *馥* is pronounced *fù* [扶服反]. Zheng's commentary on the *Erya* says: "*Fen* means the fragrance is harmonious." The *Zilin* says: "*Fu* means the fragrance is abundant").

22.148

Sheltering and nourishing (覆育: Jia's commentary on the *Guoyu* says: "*Yu* [育] means to give birth." It means sheltering like heaven and giving birth like earth).

22.149

Tridacna stone / mother-of-pearl (硨𤦲: the correct Sanskrit term is *musāragarva* [牟婆羅揭婆]; *musāra* [牟婆羅] is translated here as 'superior', and *garva* [揭婆] as 'matrix / treasury'. The basis of the old name *chequ* [硨𤦲] is not yet clear).

22.150

Coral (珊瑚: the correct Sanskrit text has *pravāla-sāgara* [鉢攞娑褐羅], which is the name of a jewel tree whose trunk, branches, and leaves are all red. Furthermore, examining the *Shuowen jiezi*, it says: "Coral is red in color and grows in the sea, or comes forth from the mountains").

22.151

Sūtra Scroll Twenty-Six: "Chapter on Dedication of Merit," Part Four

22.152

Destitute, orphaned, and exposed (貧窮孤露: orphaned, destitute, naked, and exposed; hence called *gulù* [孤露]).

22.153

Harnessed with fine steeds (駕以駿馬: *駿* is pronounced *jùn* [將𨳝反]; it means an exceptional steed. The *Shuowen jiezi* says: "*Jun* refers to a horse of superior ability." It is also pronounced *jùn* [私𨳝反]. Mao's commentary on the *Classic of Poetry* says: "*Jun* means outstanding." Both meanings are applicable).

22.154

Leading and driving (牽御: *御* is pronounced *yù* [魚據反]. The *Guangya* says: "*Yu* means to attend upon; to bring forward").

22.155

Harnessing and driving (駕馭: *馭* is pronounced *yù* [魚據反]. The *Yupian* says: "*Yù* [馭] is the ancient form of the character *yù* [御]." Now, examining various books, attaching the harness and gear is *jià* [駕], while pulling and controlling [the reins] is *yù* [馭]).

22.156

Magnificently adorned and exquisitely beautiful (莊嚴巨麗: the character *jù* [巨] was anciently written *jù* [岠]. The *Zhucong* says: "*Ju* means utmost." Wang Yi's commentary on the *Verses of Chu* says: "*Li* means fine and beautiful." It means fine and beautiful to the utmost degree).

22.157

Flanking attendants (翼從: Kong's commentary on the *Book of Documents* says: "*Yi* [翼] means to assist." The *Classic of Poetry* says: "*Yi* means reverence").

22.158

Exhausted and fatigued (疲頓: The *Wenzi jilüe* says: "*Dun* [頓] means diminished." It means those who are fatigued must have diminished strength).

22.159

Gentle and discerning (柔明: Kong Anguo's commentary on the *Book of Documents* says: "*Rou* [柔] means harmonious and gentle." It means their conduct is attuned and gentle, and their intellect is bright and sharp).

22.160

Adorned in splendid garments (袨服莊嚴: *袨* is pronounced *xuàn* [胡練反]. The *Qieyun* states that fine clothing is called *xuanfu*. Qian's commentary on the *Book of Han* says: "*Xuan* refers to the grandly magnificent dark-and-yellow court attire").

22.161

Age and years (年齒: Du's commentary on the *Zuo tradition* says: "*Chi* [齒] means rank/order; it means sharing the same generational row as oneself." Sima Biao's commentary on *Zhuangzi* says: "*Chi* means number; it refers to the number of years of life").

22.162

Respectfully supporting (奉養: *養* is pronounced *yàng* [余亮反]. The *Shuowen jiezi* says: "*Feng* [奉] means to receive respectfully." It means serving respectfully and making offerings to provide support).

22.163

Their mind is open and broad (其心曠然: *曠* is pronounced *kuàng* [苦謗反]. Heshang Gong's commentary on the *Laozi* says: "*Kuang* means vast and great." The *Shuowen jiezi* says: "*Kuang* means bright").

22.164

Rare treasures counted in tens of thousands (珍奇萬計: The *Shuowen jiezi* says: "*Ji* [計] means to calculate." It means that in calculation there are ten thousand; hence it is called 'counted in tens of thousands' [萬計]).

22.165

Inlaid and adorned all around (周匝填飾: *填* is pronounced *tián* [唐賢反]. Jia's commentary on the *Guoyu* says: "*Tian* [填] means to add." It means adding ornamentation. Alternatively, the character should perhaps be *diàn* [鈿], which has the same pronunciation as *tian*; the *Wenzi jilüe* says: "*Dian* refers to golden flowers").

22.166

Ten thousand states follow and honor it (萬邦遵奉: Zheng Xuan's commentary on the *Rites of Zhou* says: "A large one is called a *bang* [邦]; a small one is called a *guo* [國]; the place where a *bang* resides is also called a *guo*." The *Sancang* says: "*Zun* [遵] means to practice." The *Erya* says: "*Zun* means to follow." The *Shuowen jiezi* says: "*Feng* [奉] means to receive respectfully." It means all follow commands and respectfully receive orders).

22.167

Enjoying the anointing of unction (享灌頂泣: *享* is pronounced *xiǎng* [虛兩反]. The *Yupian* says: "*Xiang* means to match/undertake." Du's commentary on the *Zuo tradition* says: "*Xiang* means to receive and enjoy").

22.168

Shelter and shade (庇蔭: *庇* is pronounced *bì* [必至反]. Zheng's commentary on the *Record of Rites* says: "*Bi* means to cover").

22.169

Light surpassing the brilliant sun (光踰曒日: *曒* is pronounced *jiǎo* [經了反]. The *Picang* says: "*Jiao* means bright." The *Shenglei* writes it as *晈*).

22.170

On the head wearing a crown adorned with the ten powers (首冠十力莊嚴之冠: the upper character *guān* [冠] is pronounced *guàn* [古亂反]. Zheng's commentary on the *Record of Rites* says: "To put on a crown is *guàn*." The lower character *guān* is pronounced *guān* [古鸞反]).

22.171

Binding and restraining their body (撿繫其身: The *Sounds and Meanings of the Book of Han* says: "*Jianxi* [撿繫] means restricted; it means being bound and restricted").

22.172

Naked (裸: pronounced *huà* [胡瓦反] and also *luǒ* [盧果二反]; the character is also written as *倮* or *躶*).

22.173

About to go to the place of death (將之死地: Mao's commentary on the *Classic of Poetry* says: "*Zhi* [之] means to reach." The *Erya* says: "*Zhi* means to go to").

22.174

Parting forever (永訣: *訣* is pronounced *jué* [古穴反]. The *Qieyun* states that *jue* means farewell).

22.175

Chopping block (砧: pronounced *zhēn* [陟林反]. A block for chopping and slicing; the character is also written as *碪*).

22.176

Slaughtering and butchering (屠割: The *Yupian* says: "*Tu* [屠] refers to dismembering and unlawfully harming").

22.177

Wooden stake (木槍: *槍* is pronounced *qiāng* [七羊反]. The *Cang Jie pian* says: "*Qiang* refers to wood sharpened at both ends." It is also pronounced *chǔ* [楚庾反], but not in this usage. Editions of the sūtra that write *qiāng* [鏘] use the character for a clanging sound, which is deeply erroneous and loses the meaning of the sūtra).

22.178

Impaling (貫: pronounced *guàn* [古鸞反]).

22.179

Ajita (Correctly stated as Ajita, which means here Invincible).

22.180

Said to the chief: (The Guangya states: "Chief means 'master'; it refers to the person in charge.")

22.181

Records (Record [䇷] is pronounced with the fanqie bi-lie [bie]; the reading with the character ［別］ in some sūtra copies is an error).

22.182

Sūtra Fascicle 27: Chapter on Dedication of Merit, Part 5

22.183

Dense and fine (Dense [緻] is pronounced with the fanqie zhi-li [zhi]. In some sūtra copies it is written as ［稚］; this is the character for young or childish [zhi], which is a grave error).

22.184

Light clearly illuminates (Illuminates [鑒] is pronounced with the fanqie gu-can [jian]. The Guangya says: "Jian means to illuminate.")

22.185

Deaf and dumb (Dumb [聵] is pronounced with the fanqie wu-guai [wai/kui]. Wei Zhao's commentary on the Guoyu states: "When the ears do not distinguish the harmony of the five tones, this is called deaf (long); to be born deaf is called kui (瞶). The character is also written as [蔽/耳] or [豸*貴].")

22.186

Ignorant and darkened (Zheng Xuan's commentary on the Rites of Zhou states: "Meng means covered." The Cangjie pian says: "Mei means dark." This refers to being obscured and benighted.)

22.187

Relinquish bodily necessities (The Zhucong says: "Chuo means to stop." It refers to giving up one's own essential requirements.)

22.188

Sharp, white teeth (Sharp [銛] is pronounced with the fanqie si-yan [xian]. The Hanshu yinyi says: "Xian means sharp." The character takes the metal radical and the phonetic she [tongue].)

22.189

The kingdom of Kāśi (Kāśi is the name of a bamboo in the Western Regions; this bamboo can be used to make arrow shafts. Because this country produces much of this bamboo, it was given this name. This country is in Central India, neighboring the north of the country of Kośala, and is one among the sixteen great kingdoms.)

Linked texts (1)

一切經音義 — 慧琳, Classical Chinese