一切經音義 23

English (machine translation) 23

Language: English

23.1

(From Fascicle Fifty-one through Fascicle Eighty, thirty fascicles of the sūtra in total)

23.2

Sounds and Meanings of the Newly Translated Mahāvaipulya Buddha Avataṃsaka-sūtra, Lower Fascicle

23.3

Compiled by the Great Tang Śramaṇa Huiyuan

23.4

Sūtra from Fascicle Fifty-one through Eighty

23.5

"Tasks and undertakings" (Task [作] is zuò [zé + gè fanqie]. Undertaking [務] means enterprise or business).

23.6

"Or musāragalva" (Or written as moboluo [牟婆羅]; this translates as "purple-colored jewel").

23.7

"Roaring and howling" (Roar [哮] is xiāo [hū + jiào fanqie]. Howl [吼] is hǒu [hū + kǒu fanqie]).

23.8

"Grasping" (Grasping [把] is bǎ [bǔ + wǎ fanqie]).

"Blazing brilliantly" (Penetratingly [洞] is dòng [tú + nòng fanqie]. The Yunpu states: "洞 means piercing through." It refers to the appearance of blazing fire piercing through. The character should perhaps properly be written 烔; 烔 is pronounced tóng [tú + dōng fanqie]. The commentary on the Han Songs says: "烔 refers to burning grass, where the flame is fierce").

23.10

Sūtra Fascicle Fifty-two: "Chapter Thirty-seven, Part Three: The Appearance of the Tathāgata"

23.11

"Upaniṣad fraction" (Already appeared in Fascicle Seventeen).

23.12

"Agitating the ocean water" (Agitating [鼓] is gǔ [gōng + hù fanqie]. The Shuowen jiezi says: "皷 means to strike." The character is written with the classifier 支 [zhī], not with 皮 [pí]).

23.13

"Then passing away" (Wang Yi's commentary on the Songs of Chu says: "謝 [xiè] means to depart." It refers to the conscious spirit departing the body).

23.14

"Accumulated like Mount Sumeru" (The Shuowen jiezi says: "積 [jī] means to accumulate." It refers to heaping together. 聚 [jù] is pronounced jù [jí + yù fanqie]).

23.15

"Like a heap of dry grass" (Heap [積] is zì [jí + cì fanqie]. Zheng Xuan's commentary on the Rites of Zhou says: "A small mound is called a wěi (委); a large mound is called a jī (積)." Writing the character 積 with the classifier 廾 is a vulgar form).

23.16

Sūtra Fascicle Fifty-three: "Chapter Thirty-eight, Part One: Transcending the World"

23.17

"Knowing the various appellations" (Appellation [稱] is chèn [chāng + yùn fanqie]; 稱 means conforming to. The Hanshu yinyi says: "謂 [wèi] means the purport or direction." Here it means conforming to and knowing the purports of the Dharma teachings. The Hanshu also says: "謂 means name and designation, or what is suitable to affairs." It means knowing the names of all affairs and things and discerning what is appropriate to them; all of this is called "appellations").

23.18

"Knowing the various prohibitions and decrees" (Decree [令] is lìng [lì + zhèng fanqie]. 𠛬 [zhì] refers to prohibitions; 令 [lìng] refers to statutory ordinances).

23.19

"Long afflicted with disease and suffering" (Afflicted [嬰] is yīng [yú + zhēng fanqie]. The Hanshu says: "嬰 means entangled." It means constantly entangled by illness and suffering).

23.20

Sūtra Fascicle Fifty-four: "Chapter Thirty-eight, Part Two: Transcending the World"

23.21

"Opening the minds and intentions of all sentient beings" (The Yupian says: "啟 [qǐ] means to open." The ancient form is written as 啓).

23.22

"Without any empty space between" (Between [間] is jiān [gǔ + xián fanqie]; it means the middle space).

23.23

Sūtra Fascicle Fifty-five: "Chapter Thirty-eight, Part Three: Transcending the World"

23.24

"Opening and instructing with good words" (The Hanshu yinyi says: "Instruct [喻] means to make understand." The Cangjie pian says: "喻 means to admonish").

23.25

"Beating with cudgels and butchering" (The character for cudgel [棒] should properly be written 棓, or also as 抙. In the present text of the sūtra, it is written as 棒, which is the bàng of the hazel tree [榛], not the character for a beating club. Later, some wrote it with the hand classifier beside 奉, which is the character for holding [捧], straying even further from the sūtra's meaning. The Guangya says: "棓 means to strike." There are also forms with the wood classifier beside 咅, which is the exact character for a cudgel or staff).

23.26

"Vowing and striving on one's own" (Zheng's commentary on the Book of Rites says: "Striving [勉] is like being diligent." The Yupian says: "Encouraging and exhorting oneself").

23.27

"Beating and flogging" (Beating [撾] is zhuā [zhì + gū fanqie]. Flogging [撻] is tà [tā + mò fanqie]. The Shuowen jiezi says: "撾 means a riding crop." Zheng Xuan's commentary on the Rites of Zhou says: "A crop is for striking." 楚 [chǔ] means a thorn-switch staff. His commentary on the Rites of Zhou also says: "撻 is like caning with thorns." 撾 is written with the wood classifier; its ancient form is written as 𥬲).

23.28

"Gouging" (Gouging [挑] is tiāo [tiān + diāo fanqie]).

23.29

"Or decapitating their heads" (The twenty-fifth treatise, the "Biographies of Wei Qing and Huo Qubing" in the Hanshu, says: "Beheaded three thousand and seventeen ranks." Yan Shigu says: "Originally, one rank of nobility was conferred for severing one enemy head; hence, severing a head came to be called a 'rank' [級]. Capturing one person alive was also termed a 'rank.'" The Zhucong says: "Severing a head is also called a 'rank'").

23.30

"Innumerable kalpas" (Innumerable [央] is yāng [yú + liáng fanqie]. Wang Yi's commentary on the Songs of Chu says: "央 means exhausted").

23.31

Sūtra Fascicle Fifty-six: "Chapter Thirty-eight, Part Four: Transcending the World"

23.32

"Cramped and confined" (Confined [隘] is ài [yú + jiè fanqie]. The Yupian says: "迫 [pò] is like pressing; 隘 [ài] means narrow." Where it is narrow and cramped, there must be mutual pressing).

23.33

"Nothing disturbing or harassing" (Harassing [嬈] is rǎo [nǎi + liǎo fanqie]. The Sancang says: "嬈 means to disturb." Kong Anguo's commentary on the Classic of Documents says: "To disturb and throw into disorder." The Shuowen jiezi says: "擾 means to bother").

23.34

"All satisfying" (Satisfying [稱] is chèn [chāng + yùn fanqie]; it means pleasing and agreeable. The Erya also says: "稱 means good." Guo Pu explains: "Matters matching human desires are all good").

23.35

"Pudgala" (This is translated as "frequently taking rebirth in destinies," meaning repeatedly generating the causes of destinies and repeatedly taking the fruits of destinies. The older translation as "person" [人] was adapted for convenience of vernacular speech, and is not an exact character-by-character translation).

23.36

"Mind constantly caring and attending" (Already appeared in Fascicle Twenty-three).

23.37

"Sporting and frolicking" (Sporting [嬉] is xī [xǔ + qí fanqie]. The Qieyun states: "嬉 means sporting and roaming").

23.38

Sūtra Fascicle Fifty-seven: "Chapter Thirty-eight, Part Five: Transcending the World"

23.39

Able to partake (得預: 預 is read 余 + 茹 fanqie. The Zhucong states: 'Whenever matters reach each other, it is called yu (預).' The character was anciently written as 與).

23.40

Bodhisattva (菩提薩埵: According to the Buddhabhūmi[-upadeśa], Bodhisattva Prabhāmitra explained bodhisattva through three meanings, as fully detailed in that treatise).

23.41

Does not neglect (不㢮: 㢮 is read 式 + 爾 fanqie. The Lunyu says: 'A gentleman does not neglect (㢮) his kin.' Kong Anguo's commentary says: '㢮 means to change.' Wei Zhao's commentary on the Hanshu says: '㢮 means to abandon.' Guo Pu's commentary on the Erya says: '㢮 means to release.' Zheng Xuan's commentary on the Liji says: '㢮 means to discard.' Because the text of the sūtra here encompasses multiple meanings, they are all preserved).

23.42

Because of being without deceit or obliquity (無險詖故: Already seen in Fascicle 4).

23.43

Their own mind is calm and serene (自心憺怕: 憺 has the two pronunciations 徒 + 敢 and 徒 + 濫 fanqie. 怕 is read 普 + 白 fanqie. Wang Yi's commentary on the Chuci says: '憺 means peaceful.' The Guangya says: '怕 means quiet.' The character 憺 is also written as 倓 or 澹, being the same entity).

23.44

Practiced and habituated (慣習: 慣 is read 古 + 患 fanqie. According to various character dictionaries, it is properly written as 慣; writing it as 串 is erroneous).

23.45

The eggshell of delusion (癡㲉: 㲉 is read 苦 + 角 fanqie. Writing it with 卵 under 殸 is not an accepted character).

23.46

Sūtra Fascicle Fifty-Eight: Chapter 'Detachment from the World', Part Six

23.47

Harm and destroy (殘毀: The Cang Jie pian says: '殘 means to injure.').

23.48

Without intermediate cessation (無中息: 中 is read 陟 + 仲 fanqie).

23.49

Take birth in difficult states of existence (難處受生: 難 is read 那 + 幹 fanqie. 'Difficult states' refers to being born among the eight difficult states).

23.50

Renounce all dharmas of nirvāṇa with upadhi (捨一切烏波提涅盤法: 烏波 translates here as 'with/having' [upadhi]; 提 means 'suffering'. This means that the nirvāṇa without remainder attained by the three vehicles has not yet departed from the suffering of conditioning due to change; and both the nirvāṇa with remainder and the nirvāṇas conceived by various non-Buddhists have not departed from the three types of suffering. 'Dharma' refers to nirvāṇa. Alternatively, it means that bodhisattvas of the Common Teaching and so on renounce all of these; hence it says 'renounce all dharmas of nirvāṇa with suffering'. One [explanation]).

23.51

Delight in the Dharma, delight in the meaning, taking the Dharma as joy (樂法樂義以法為樂: Among the three characters for 樂 here, the first two are read 五 + 教 fanqie, and the last is read 郎 + 各 fanqie).

23.52

Like the colours of a rainbow (如虹蜺色: 虹 has the two pronunciations 古 + 巷 and 胡 + 公 fanqie. 蜺 is read 研 + 奚 fanqie. Cai Yong's Yueling says: '虹 is the didong (rainbow); it refers to the vapour of the junction of yin and yang taking visible form and colour. The male is called hong (虹), and the female is ni (蜺).').

23.53

Without master and without dependence (無主無待: The Erya says: '待 means to need/depend upon.' It means that whenever things need each other, they depend and rely upon another. Here it means that seeking conditions is without active creation, which precisely conveys the meaning of attaining).

23.54

Without attachment and without activity (無著無行: 行 is read 遐 + 庚 fanqie).

23.55

Without sores or warts (無有瘡疣: 疣 is read 有 + 鳩 fanqie. The Guangya says: '疣 means swelling.' The Shuowen says: '疣 means an excrescence; that is, a surplus accumulation of flesh.' 贅 is pronounced 支 + 銳 fanqie. The character 疣 is also written as 肬).

23.56

Scars and marks (瘢痕: 瘢 is read 薄 + 寒 fanqie. 痕 is read 戶 + 恩 fanqie).

23.57

Awakening on their own by understanding causes (解因自悟: 因 means 'by means of/originating from'. It means that a pratyekabuddha, awakening to suffering and impermanence, realizes the fruition solely by contemplating condition-arising on his own without relying on instructions from a master; hence the name 'solitary realizer' is established for him).

23.58

Yet forcibly explains it (而強為說: 強 is read 其 + 兩 fanqie).

23.59

Aspirations set upon nirvāṇa (志尚涅盤: Yan Shigu's commentary on the Hanshu says: '尚 means to esteem/aim high.').

23.60

Seeking his faults and transgressions (求其罪舋: 舋 is read 許 + 覲 fanqie. The Yupian says: '舋 means having signs of disaster.').

23.61

Or imparting the sublime meaning to the wrong person (或以妙義授非其人: Yan Shigu's commentary on the Biography of Xiao Wangzhi says: '"Leading the wrong person" refers to a person without capability; capability means one with capacity.').

23.62

Frowning and unhappy (嚬蹙不喜: 嚬 is read 脾 + 仁 fanqie. 蹙 is read 子 + 六 fanqie. The Yupian says: '嚬蹙 describes the appearance of sorrow and displeasure.' Jia Kui's commentary on the Guoyu says: '嚬 means close.' The Mao Commentary on the Shijing says: '蹙 means contracted.' It means that when someone is sorrowful, they knit and bunch together their eyebrows, forehead, nose, and eyes in proximity. Furthermore, according to the Shuowen, when crossing water toward the shore, the gathering of water ripples is also called pincu. However, for the pin of sorrow, 卑 was written under 頻; here the simplified form is adopted and the other is not used. Sūtra editions that add a mouth radical beside it are vulgar).

23.63

Spying out his faults (伺其過失: 伺 is read 相 + 吏 fanqie. Zheng Xuan's commentary on the Zhouli says: '伺 is like inspecting.' The Yupian says: '伺 means to wait for.' The Fangyan says: '伺 means to watch. From the Pass northward, whenever people look at each other stealthily, it is called ci (伺).').

23.64

Perverse and intractable (頑佷: 佷 is read 何 + 墾 fanqie. The Zuozhuan says: 'A mind that does not conform to the standards of virtue and righteousness is called stubborn (頑).' Du Yu's commentary on the Zuozhuan says: '佷 means perverse.' The Shuowen says: '佷 means unwilling to comply.' The standard form of 佷 is with the 彳 radical; writing it with 亻 nowadays is vulgar).

23.65

Swallowed up by egotistical pride (我慢所吞: 吞 has the two pronunciations 他 + 痕 and 他 + 賢 fanqie. The Guangya says: '吞 means to extinguish.').

23.66

Awakened (醒悟: 醒 has the two pronunciations 桑 + 形 and 桑 + 逕 fanqie).

23.67

The heavenly Māra Pāpīyān (天魔波旬: Fully stated as *devamāra-pāpīyān*. 'Deva' is translated here as 'heavenly'; 'māra' means hindrance; 'pāpīyān' means sinful and evil. It means this class of beings has taken retribution by birth in a heavenly palace, but by nature delights in urging people to commit evil and retreat from good, preventing them from attaining deliverance).

23.68

Completely knows what is about to occur (悉知將有: The Guangya says: '將 means about to; shall.').

23.69

Transfer and place (徙置: 徙 is read 仙 + 紫 fanqie. The Cang Jie pian says: '徙 means to move.' Zheng Xuan's commentary on the Kaogongji says: '置 is like setting down on the ground.' The character 置 was originally composed of 直 beneath 冈; writing it now with 覀 is vulgar).

23.70

Attendants and guards (侍衛: The Cang Jie pian says: '侍 means to attend upon.' The Mao Commentary on the Shijing says: '侍 means close.' It means being in close proximity, assisting and attending to the left and right. Wang Bi's commentary on the Yijing says: '衛 means to protect.').

23.71

Sūtra Fascicle Fifty-Nine: Chapter 'Detachment from the World', Part Seven

23.72

Deliver and rescue (免濟: 免 is read 民 + 辯 fanqie. Du Yu's commentary on the Zuozhuan says: '免 means to escape.' The Mao Commentary on the Shijing says: '濟 means to ferry across.' It means causing beings to escape suffering and cross over difficulties).

23.73

Rejoicing and consoled (欣慰: The Guangya says: '欣 means joyful.' The Mao Commentary on the Shijing says: '慰 means at peace.' It means that when joyous, the mind is at peace).

23.74

Documents and seals (圖書卵璽: Zheng Xuan's commentary on the Zhouli says: '圖 means drawings; 璽 means seals.' Cai Yong's Duduan says: 'The seal of the Son of Heaven is made of jade with a chihu (hornless dragon) ornament. In ancient times, both the noble and the humble used them.' The Yueling says: 'Prior to the Qin, feudal lords, village elders, and grand masters all called them xi. From that point onward, the Son of Heaven alone claimed the title, and feudal lords did not dare to use it. Ziying, Prince of Qin, presented the dynastic seal to Emperor Gaozu, with the inscription: "Having received the mandate of Heaven, may the Emperor have longevity and eternal prosperity." This was the ancient name for seal tallies, which today refers to the text of imperial proclamations.' The character 螭 is pronounced 勅 + 支 fanqie).

23.75

Bows, arrows, swords, and halberds (弧矢劒戟: 弧 is read 戶 + 孤 fanqie. 矢 is read 式 + 耳 fanqie. 戟 is read 居 + 迸 fanqie. The Shuowen says: '弧 is a wooden bow.' The Kaogongji says: '弧 is like gu (孤); it means going out far and returning curved.' The Yijing says: 'Sharpening wood is called a shi (矢); that is, an arrow.' The halberd (戟) has three branches, each with two edges; or inside it there are small characters, called a "male halberd"; or it is written as jishi (戟矢), and the character is also written as 𠂕).

23.76

Board games and amusements (𱸪弈嬉戲: 嬉 is read 許 + 其 fanqie. The character bo (愽/𱸪) should properly take the bamboo radical (竹). The Shuowen says: '簙 refers to a board game; it is said that bo has twelve pieces.' Du Yu's commentary on the Zuozhuan says: '弈 means wei-qi (Go).' The Qieyun states that xi (嬉) means playing and roaming).

23.77

Relatives and kin (親戚: 戚 is read 千 + 歷 fanqie. Kong Anguo's commentary on the Shangshu says: '戚 means close.' Gu Yewang says: 'Closeness is the reason for being related.' The Mao Commentary on the Shijing says: 'Being fond of each other is called qi (戚).' The character qi (戚) should properly take the vertical heart radical (忄); that sūtra editions write it as 戚 is vulgar).

23.78

Able to endure toil and distress (能忍劬勞: 劬 is read 具 + 虞 fanqie. The Mao Commentary on the Shijing says: '劬勞 means distressed and suffering; being weary from toil is like being sick and suffering.').

23.79

The flavour of the True Dharma is abundant and permeating (正法味盈洽: 洽 is read 侯 + 夾 fanqie. Du Yu's commentary on the Zuozhuan says: '盈 means full.' The Yupian says: '洽 means moistened; moistened and soaked.').

23.80

The unhindered vehicle of the Bodhisattva covers and delivers them out of the three realms (菩薩無礙乘巾之出三界: 乘 is read 食 + 證 fanqie. 乘 is a general term for carriages and horses. 巾 is the designation for riding in them. According to the Zhouli, the Jinche officer was in charge of harnessing and driving, primarily overseeing the adornment of carriages. Thus Zheng Xuan's commentary says: '巾 is like yi (衣, covering).' 衣 is read 於 + 紀 fanqie, meaning to adorn and strap them. The Zhucong says: 'Covering a carriage with cloth is called jin (巾).' Here the classical text prizes concision and uses elliptical phrasing; hence using the phrase 'covering a carriage' stands for 'riding a carriage', just as the phrase 'setting mats' designates diners).

23.81

Dwelling in silent contemplation (宴默: 宴 is read 於 + 見 fanqie. The Hanshu yinyi says: '宴 means living at peace; 默 means tranquil.').

23.82

Bright and mirror-clear (晈鏡: The [text] says: '皎 means bright.' The Guangya says: '鏡 means to reflect.' It may also mean shining clear like a mirror; hence it is called jiaojing).

23.83

Galloping and pursuing (馳逐: The Guangya says: '馳 means to run fast.' The Yupian says: '逐 means to gallop and chase.').

23.84

Planting virtue (種德: 種 is read 之 + 用 fanqie, meaning planting merits and virtues).

23.85

Lotus flower (菡萏花: 菡 is read 胡 + 感 fanqie. 萏 is read 徒 + 感 fanqie. The Shuowen says: 'The unopened flower of the fuqu (lotus) is called handan; the opened one is called furong.' The Hanshu yinyi says: '菡萏 describes an abundant appearance.' In the Yupian the two characters are written as 蓞𧂄; in character dictionaries as 菡菌; and in the Shuowen as 莟蓞).

23.86

Entertainment and delight (娛樂: Du Yu's commentary on the Zuozhuan says: '娛 means joy. Joy makes one joyful; hence it is called yule.').

23.87

Sūtra Fascicle Sixty: Chapter Thirty-Nine, 'Entry into the Dharma Realm', Part One

23.88

Śrāvastī country (室羅筏國: Formerly called Shewei (舍衛). Fully termed Śrāvastī (室羅筏悉底). This translates as 'loving the Way' or 'famed things'. This is actually the name of the city, not the title of the country. Because the city produced many talented people who loved to practice virtue, and it was famous throughout the Five Indias, it was called 'Famed Things'. Alternatively, Śrāvastī translates here as 'City of the Hearer'. Western Regions popular records state that anciently there was an old rishi here who practiced the way of immortals. Later, a young rishi received instruction from him, and his name was 'Hearer'. After the old rishi died, the young rishi established this city and named it after himself. The capital of the country, however, was named Kośala; but because the prominent city was easier to recognise, the city took the name of the country).

23.89

Jetavana (逝多林: Jeta (逝多) is Sanskrit; also written Caitya (制多) or Jeta (祇陀). This translates as 'Victorious', which was the prince's name. When the elder Sudatta wished to build this monastery, the elder bought the park and the prince contributed the trees; hence it is called Jetavana).

23.90

Bodhisattva Gaganagañja [lit. Spleen-Treasure / Pi-cang] (䐡藏菩薩: According to this, the bodhisattva's name is Qi (䐡); qi is the qi of spleen and viscera (肶䐡), and the character should properly take the meat radical (肉)).

23.91

Lion-stretch samādhi (師子頻申三昧: Du Yu's commentary on the Zuozhuan says: '頻申 means opening and stretching.' When the four limbs are cramped, it is the means to relieve fatigue; hence it is called yawning and stretching. This symbolizes that this samādhi can stretch freely within the unhindered Dharma realm, liberating beings from obstacles, cramping, and fatigue; hence the metaphoric name. Alternatively, it may be entirely Sanskrit, as noted in the Kanding ji).

23.92

Perilous pavilions winding distantly (危樓逈帶: 逈 is read 胡 + 項 fanqie. Zheng Xuan's commentary on the Liji says: '危 means high.' The Erya says: '迥 means distant.' It means that the tall towers are perilous and lofty, seeming like distant suspended structures in the sky).

23.93

Roof beams and eaves (棟宇: 棟 is read 都 + 弄 fanqie. The Erya says: '棟 is the roof beam.' The ridgepole is the ridge of the roof. 𬃡 is pronounced 於 + 靳 fanqie).

23.94

Steps, courtyard, verandas, and balustrades (階墀軒檻: 墀 is read 直 + 尼 fanqie. The Yupian says: '階 means the pathway for ascending to the hall.' The Shuowen says: '墀 means painting the ground with cinnabar; that is, the cinnabar terrace of the Son of Heaven.' Wei Zhao's commentary on the Hanshu says: '軒檻 refers to the upper planks.' Wang Yi's commentary on the Chuci says: 'The vertical ones are called jian (檻); the horizontal ones are called shun (楯).' Gu Yewang says: 'It refers to the railings upon the hall.').

23.95

Stairs, steps, railings, and balustrades (階隥欄楯: 隥 is read 多 + 鄧 fanqie. 楯 is read 食 + 尹 fanqie. 隥 means a flight of steps. Wang Yi's commentary on the Chuci says: 'The vertical ones are called lan (欄); the horizontal ones are called shun (楯); the vertical bars between the rails are called ling (櫺).' The character 隥 is also written as 嶝).

23.96

Rushing rapids and whirling eddies (湍激洄澓: 湍 is read 吐 + 官 fanqie. 激 is read 古 + 歷 fanqie. 洄 is pronounced jiong. 澓 is pronounced fu. The Shuowen says: '湍 means rapid shoals; shallow water flowing over sand is called tuan (湍).' The water pattern swirls. The Erya says: 'Violent and rapid is called ji (激).' The Sancang says: 'Swirling water is called hui (洄).' 澓 means deep; it means that wherever waters eddy and swirl, the water is necessarily deep).

23.97

Diffusing fragrance (芬敷: 芬 is read 麩 + 雲 fanqie. Guo Pu says: '芬 describes harmonious and balanced aroma.' The Xiaoya says: '敷 means to spread out.').

23.98

Śāriputra (舍利弗: Fully termed Śāriputra (奢唎補怛羅). 'Śāri' translates here as heron; 'putra' translates here as son. The mother of this venerable one had eyes with sharply distinct black and white, darting and moving like the eyes of a heron; therefore everyone of the time called her Śāri. The venerable one was named after his mother, hence 'Son of the Heron'. The old translation as 'Shenzi' (Son of the Body) is erroneous. In Sanskrit texts, the physical body is called śarīra (設利羅); hence we know they are completely distinct).

23.99

Mahāmaudgalyāyana (maud [揵] is pronounced渠焉 [q- + (i)än > qián]. Mahāmaudgalyāyana means here “Bean-Gathering Clan”; this was the surname of the Venerable One's mother. Furthermore, because the Venerable One possessed great supernormal powers, both matters were taken to form his name. His maternal clan was the lineage of the ṛṣi who gathered mung beans).

23.100

Mahākāśyapa (the full form is Mahākāśyapa; mahā means here “great”, and kāśyapa means here “light-drinker”. This Venerable One's remote ancestor was a great ṛṣi whose body possessed a radiance that could swallow up and obscure the light of lamps and torches. The people of the time marveled at this and named him the Light-Drinking Ṛṣi; based on this, his clan was designated. Furthermore, because this Venerable One performed the great practice of asceticism [dhūta], people of the time gave him the name Great Light-Drinker).

23.101

Revata (here translated as “One Who Is Made Offerings To”).

23.102

Subhūti (here translated as “Well-Appeared”, or also called “Well-Actualized”; the old rendering “Well-Auspicious” is incorrect).

23.103

Aniruddha (properly Aniruddha; here translated as “Unobstructed” [literally “unextinguished”]).

23.104

Nanda (here translated as “Joy”).

23.105

Kapphina (here translated as “Yellow Color”; this means that this Venerable One's remote ancestor was a yellow-headed ṛṣi, which became the clan name; thus he was named after his clan).

23.106

Kātyāyana (kātyā is the surname of a lineage, and yana means here “lineage/descendant”; it indicates that this Venerable One is a descendant of that clan).

23.107

Pūrṇa (in full, Pūrṇamaitrāyaṇīputra; pūrṇa means here “full”, and maitra means here “benevolent/compassionate”; “Full Benevolence” is the name of the Venerable One's mother, and “putra” is the Venerable One himself; deriving his name from his mother, he is therefore called Pūrṇamaitrāyaṇīputra [Son of Full Benevolence]).

23.108

Could not walk about [遊履] (for the character lü [履], some editions have zhu [屬], which is erroneous; checking the Sanskrit text has settled this).

23.109

The whole body was scorched [舉體燋然] (Liu Zhao's commentary on the Yili says: “Ju [舉] means entirely; completely scorched. To say the whole body was scorched means all over the body”).

23.110

Crows and vultures [烏鷲] (Guo Pu's commentary on the Shanhaijing says: “Jiu [鷲] is pronounced like jiu [就]; it refers to an eagle.” The Shuowen says: “The jiu bird is black and has many offspring”).

23.111

Cataracts and films [瞖膜] (yi [瞖] is pronounced 於計 [ʔ- + (k)eiH > yì]. The Wenzi jilüe says: “Yi is an eye obstruction.” In sūtras, where yi-mo is written with the radical ‘feather’ [翳], it is not the correct usage).

23.112

Hunting and herding [捕獵放牧] (mu [牧] has two pronunciations, 亡福 [m- + (p)əuk > mù] and 莫六 [m- + (l)əuk > mù]. The Sancang says: “To pasture and rear domestic animals”).

23.113

To relieve and aid [振䘏] (zhen [振] is pronounced 之刃 [tɕ- + (n)iənH > zhèn]; xu [䘏] is pronounced 須聿 [s- + (j)uət > xù]. Zheng's commentary on the Liji says: “Zhen means to rescue.” His commentary on the Zhouli also says: “Xu means to pity the poor.” The ancient form of the character zhen was written 挋; some editions have 賑, which carries the meaning of giving aid. Regarding the character xu, the Shuowen says: “To pity and care for; it takes the heart radical [恤] or takes the ear radical [䘏].” The Erya uses them interchangeably. Now, examining various books, following the Shuowen with the xin radical [or its variant] is superior).

23.114

To equalize and provide for [均贍] (jun [均] is pronounced 居春 [k- + (tɕʰ)üin > jūn]; shan [贍] is pronounced 市燄 [dʑ- + (j)iᴇmH > shàn]. The Xiaoya says: “Shan means sufficient.” It means to equalize so that all obtain sufficiency).

23.115

The entire world [舉世] (Du's commentary on the Zuozhuan says: “Ju means all.” It means that throughout the world, none can fathom it).

23.116

Who is there [孰有] (the Erya says: “Shu means who.” In sūtra editions where the fire radical is added [熟], it is not the correct usage here).

23.117

Ordinary mortals are entangled in deluded confusion [凡夫嬰妄惑] (the Guangya says: “Fan [凡] means light/mediocre.” In our text, fu [夫] is like ‘person’. Ying [嬰] means to entangle. It means that mediocre, common people are entangled by empty, false obstacles of delusion).

23.118

Difficult to express [難稱] (cheng [稱] is pronounced 尺陵 [tɕʰ- + (l)ɨŋ > chēng]. Zheng's commentary on the Li says: “Cheng is like saying.” The Guangya says: “Cheng means to praise.” The standard form of the character takes the standing person radical [偁]; nowadays it mostly takes the grain radical [稱]).

23.119

Admire and praise [欽歎] (qin [欽] is pronounced 去今 [kʰ- + (k)iəm > qīn]. Kong Anguo's commentary on the Shujing says: “Qin means to revere”).

23.120

To enlighten and awaken [曉悟] (the Guangya says: “Xiao means to explain [說].” Shuo [說] is pronounced 書睿 [ɕ- + (j)üeiH > shuì]. The Shuowen says: “Wu means to awaken.” The Shenglei says: “Wu means to understand.” It means to explain and transform so as to cause awakening).

23.121

Sūtra Fascicle 61: Chapter on “Entering the Dharma Realm”, Part 2

23.122

Indra's net [因陀羅網] (Indra means here “lord”. “Lord” refers to Śakra Devānām Indra. The “net” refers to the net strung with pearls atop Śakra's great hall; the meshes of that net face each other, mutually functioning as inside and outside, successively surrounding one another, acting as primary and secondary simultaneously, forming an interconnected and corresponding arrangement).

23.123

Boat [舟] (pronounced 章由 [tɕ- + (j)ɨu > zhōu]; a watercraft).

23.124

Clear and proficient [明練] (the Zhucong says: “Smelting gold to make it pure is called lian [鍊]; boiling silk to make it ripe is called lian [練].” Here it means to know the rituals and rules clearly and thoroughly).

23.125

Monk Indramati [君慧比丘] (in the Sanskrit text it says Indramatibhikṣu; indra means here “lord”, and mati means “wisdom”; it means that this monk's wisdom was most supreme among the other monks, like a lord, hence he was called “Lord of Wisdom” [Indramati]).

23.126

Sūtra Fascicle 62: Chapter on “Entering the Dharma Realm”, Part 3

23.127

Śāla grove [娑羅林] (śāla means here “high and lofty”; it is because the trees of this grove are lush, tall, and straight, surpassing other forests. The old translation “solid/firm” [dṛḍha] was an error resulting from the phonetic similarity between śāla and sāra; when saying “firm” one rolls the tongue [sāra], whereas when saying “high and lofty” one pronounces it directly [śāla]).

23.128

Sudatta (here translated as “Well-Giving to the Destitute”; the old rendering “Anāthapiṇḍada” [Provider for the Solitary] is this).

23.129

Vasudatta (here translated as “Giver of Wealth”, or said to mean “Possessor of Good Generous Practice”).

23.130

Majestic radiance blazing brightly [威光赫弈] (he [赫] is pronounced 許格 [x- + (k)ɛk > hè]; yi [弈] is pronounced 移益 [j- + (ʔ)jɛk > yì]. The Guangya says: “He-he means flourishing; yi-yi means luminous.” The character he is written 䓇 in seal script. For the character yi, some sūtra editions have the ‘hands’ radical below [弈], which is the character for bo-yi [board games]).

23.131

Ropes and cords [徽纆] (hui [徽] is pronounced 許韋 [x- + (j)wəi > huī]; mo [纆] is pronounced 莫北 [m- + (p)ək > mò]. The Guangya says: “Hui means to bind.” The Zhucong says: “Mo means cords and ropes.” The meaning received from the sūtra is that being bound with cords and ropes is difficult to untie).

23.132

Bridle and bit [羈勒] (ji [羈, written [(ㄠ*車*ㄠ)/(└@乂)]] is pronounced 鄙媚 [p- + (m)iɪH > bèi/bì]. The Shuowen says: “Le refers to the cheek-pieces and bit on a horse's head”).

23.133

Arrogant and lax [憍盈] (the Yupian says: “Ying means lazy; it means remiss.” It refers to being proud, unrestrained, indolent, and negligent).

23.134

Let me ride in this vehicle [令我載此乘] (cheng [乘] is pronounced 食證 [ʑ- + (ŋ)ɨŋH > shèng]. Wang Yi's commentary on the Chuci says: “Zai [載] means to ride [cheng].” Cheng is pronounced like sheng [繩]).

23.135

Cushions and mats [茵蓐] (yin [茵] is pronounced 於真 [ʔ- + (tɕ)iɪn > yīn]; ru [蓐] is pronounced 如欲 [ɲ- + (j)owk > rù]. The Mao Commentary on the Shijing says: “Yin is tiger skin.” The Yupian says: “Using tiger skin as a mat is called yin; the character is also written 鞇.” Guo's commentary on the Erya says: “Ru is a mat.” The Shenglei says: “Ru is a mattress.” In our text, for the two characters yin and ru, if made of grass they take the grass radical; if made of hide they take the leather radical; that the character ru is written with the clothing radical is because they are interchangeable).

23.136

Halter and martingale [覉鞅] (ji [覉] is pronounced 居冝 [k- + (j)iᴇ > jī]; yang [鞅] is pronounced 於兩 [ʔ- + (l)iɑŋX > yǎng]. Wang Yi's commentary on the Chuci says: “Ji refers to the headstall of a horse; yang refers to the rope that restrains an ox's head”).

23.137

Completely adorned [周挍] (completely adorned all around, hence called zhou-jiao).

23.138

Four corners [四維] (the Guangya says: “Wei means corner; corner is an angle”).

23.139

Articles for amusement [玩好之物] (wan [玩] is pronounced 五段 [ŋ- + (t)uɑnH > wàn]. Kong Anguo's commentary on the Shujing says: “Wan means to play with; it refers to implements for play”).

23.140

Equally bless all [等祐一切] (Zheng's commentary on the Li says: “Deng means equal.” The Zhouli says: “You means to assist.” It means to universally and equally assist them with blessings. The character you was anciently written 佑 or 𨳾).

23.141

Can there be / somewhat [頗有] (po [頗] is pronounced 普歌 [pʰ- + (k)ɑ > pō]. The Guangya says: “Po means few.” Few is like rare. Those who pronounce po as po [叵] are gravely mistaken).

23.142

Indranīla [因陀羅尼羅] (indra means here “lord” or “master”; nīla means “blue/dark blue”; it is the most supreme and foremost among dark blue gems, hence called “lord of blues”).

23.143

Blooming and spreading widely [芬敷布濩] (huo [濩] is pronounced 護 [xuoH > hù]. Yan Shigu's commentary on the Hanshu says: “Buhuo means like being exposed; it means spreading all over deficient and exposed places.” Fenfu is as explained above. Sūtra editions that write huo with the speech radical are erroneous).

23.144

Analyze and discriminate [辯析] (xi [析] is pronounced 蘇歷 [s- + (l)ek > xī]. The Hanshu yinyi says: “Bian means to distinguish; xi means to separate.” Editions that write xi as tuo [柝] are vulgar).

23.145

Deeply entering the whirlpool of dharmas [深入法旋澓] (xuan [旋] is pronounced 徐攣 [z- + (l)iuɛn > xuán]; fu [澓] is pronounced 浮福 [bʰ- + (p)uk > fú]. The Qieyun says: “Xuan means to whirl.” The Sancang says: “Fu means deep; it means that when flowing water has a deep cavern beneath, it causes the water to swirl.” Editions taking the fang radical [旋] are pronounced 徐緣 [z- + (i)wɛn > xuán], and the Qieyun says it means to return).

23.146

Traveled to the road of Laṅkā [行至楞伽道] (Laṅkā is in full Laṅkācala; it is the name of a mountain in the Western Regions, located at the southern border of South India near the seacoast).

23.147

Fierce lightning [激電] (ji [激] is pronounced 經歷 [k- + (l)ek > jī]. The Shuowen says: “Ji means swift waves.” It means lightning flashes swiftly, just as waves surge rapidly).

23.148

Kṣaṇa, lava, and muhūrta [剎那羅婆牟呼栗多] (the Renwang jing says: “Nine hundred arisings and ceasings make one kṣaṇa; ninety kṣaṇas make one thought-instant.” According to the Abhidharmakośa-śāstra and other texts, the shortest instant of time is called one kṣaṇa; 120 kṣaṇas make one tatkṣaṇa; sixty tatkṣaṇas make one lava; thirty lavas make one muhūrta; and thirty muhūrtas make one day and night).

23.149

The kingdom named Draviḍa [達利鼻荼] (tu [荼] is pronounced 除加 [ɖ- + (k)a > chá]. This kingdom is in the territory of South India. Here translated as “Melting Down”; this means that the people of this country never tell lies in their lives, and whatever words they utter become incantations. If neighboring countries invade or oppress them, they merely join together in incanting against them, causing them to be destroyed and perish like fire melting tallow).

23.150

Megha [彌伽] (here translated as “Able to Subdue”, or translated as “Cloud”).

23.151

Sūtra Fascicle 63: Chapter on “Entering the Dharma Realm”, Part 4

23.152

Marketplace and shops [市肆] (Cui Bao's Gujin zhu says: “Si means to arrange; it refers to displaying and selling goods”).

23.153

Sudhana said: “Yes” [善財言唯] (wei [唯] is pronounced 營癸 [j- + (k)wiX > wěi]. Kong Anguo's commentary on the Shujing says: “Answering immediately without questioning is called wei.” Guo's commentary on the Li says: “Wei is more respectful than nuo [諾].” Nuo refers to respectful response).

23.154

Hurriedly stepped down [遽即下] (ju [遽] is pronounced 渠預 [kʰ- + (j)iɤH > jù]. Jia's commentary on the Guoyu says: “Ju means swift.” The Yupian says: “Ju means urgent”).

23.155

Then it is not severed [則為不斷] (wei [為] is pronounced 于危 [j- + (ŋ)wie > wéi]. The Guangya says: “Ze [則] means thereupon; wei [為] is like ‘is’.” The subsequent clauses should all follow this).

23.156

The bodhisattva is the shelter and support for all sentient beings [菩薩為一切眾生恃怙] (shi [恃] is pronounced 時止 [ʑ- + (tɕ)ɨX > shì]; hu [怙] is pronounced 胡古 [ɣ- + (k)uoX > hù]. The Han Commentary on the Shijing says: “Without a father, whom can one rely on? Shi means to rely upon. Without a mother, whom can one lean on? Hu means to depend upon.” Examining the meaning of the sūtra: the bodhisattva is like parents to sentient beings, possessing both compassion and dignity to relieve them, constantly serving as their support).

23.157

Elder [長者] (the Fengsu tong says: “At the end of the Spring and Autumn period, there was a worthy man of Zheng who composed a work of one chapter, known as Elder Zheng. It meant that his years were advanced and his virtue mature, and in affairs he was senior to others; therefore he was regarded as an elder [śreṣṭhin]”).

23.158

Weeping tears and snivel [涕泗悲泣] (ti [涕] is pronounced 體 [tʰeiX > tǐ]; si [泗] is pronounced 四 [siH > sì]. The Mao Commentary on the Shijing says: “What flows from the eyes is ti; what flows from the nose is si.” Cui Hao's commentary on the Hanji says: “When tears fall without sound, it is called qi [泣]”).

23.159

"Pulling out the arrow of hesitation" (The Erya states: "The you is the name of a beast; in shape it resembles a river deer, it is adept at climbing trees, and by nature it is full of doubts and suspicions. It constantly stays in the mountains, and if it suddenly hears a sound, fearing that someone is coming to harm it, it prematurely [yu] climbs a tree; after a long time when nothing happens, it descends, only to climb up again a moment later, repeating this many times. Therefore, one who is indecisive and full of suspicions is called 'youyu' [hesitant]. Alternatively, some say: 'In the custom of Longxi at that time, a puppy was called you. A dog follows someone walking, liking to run ahead beforehand [yu]; before the traveler arrives, it turns back to welcome and greet him. Hence, when the mind is undecided, it is called youyu.' Now, considering the treatises, hesitation is precisely doubt, which is subsumed under the afflictions; and because one cannot advance in wholesome qualities, this [arrow] must be pulled out).

23.160

"Leveling and broadening one's own mind" (The Analects states: "The gentleman is calm and broad-minded; the petty person is constantly anxious." Zheng Xuan states: "'Calm and broad-minded' [tantangdang] is the appearance of being broad and expansive; 'anxious' means having much sorrow and fear").

23.161

There was a country named Mālikāra (not yet translated).

23.162

"The path of brahma-conduct [brahmacaryā]" (Brahma refers to Brahmā, fully stated as bā-lām-mā [brahma], translated here as "pure." Furthermore, Ge Hong's Ziyuan states: "Brahma means pure").

23.163

Chōng [衝, to collide/soar] (chang + rong fan).

23.164

An upāsikā named Xiùshě [休捨] (Xiùshě, fully stated as Hūshělā [Aśokā? / Huśalā], is translated here as "hope," also called "inclination," or "fulfillment of wishes," because she fulfills the hopes and inclinations of sentient beings).

23.165

"Sighing in admiration and yearning with longing" (Zī [咨] is pronounced like zī [諮]. Kong Anguo's commentary on the Shangshu states: "Zī means to sigh [in lament or admiration]." The Yupian states: "Zījiē means sighing in admiration." Zheng's commentary on the Shijing states: "Zījiē means sighing in praise of profundity").

23.166

"Contemplating his demeanor and deportment" (Demeanor [róng] refers to comportment; deportment [zhǐ] refers to conduct).

23.167

Sūtra Scroll 64: Chapter on "Entering the Dharma Realm," Part 5

23.168

"Good spiritual friends are my masters and tutors" (Fù [傅] is fu + yu fan. As for "masters and tutors," the "Offices of Zhou" in the Shangshu has the Three Dukes and the Three Solitaries. The Three Dukes refers to the Grand Master, the Grand Tutor, and the Grand Guardian. The "Master" refers to the one who instructs the Son of Heaven; the "Tutor" refers to the one who assists the Son of Heaven; the "Guardian" refers to the one who preserves and protects the Son of Heaven in virtue and righteousness. This rank of Duke assists the King in discussing the Way to regulate affairs of state and harmonize yin and yang; only those of virtuous conduct are capable of it. The Three Solitaries refers to the Junior Master, the Junior Tutor, and the Junior Guardian. "Solitary" means special; it means they are subordinate to the Three Dukes, yet superior to the Six Ministers; these three persons are established in this manner. The Yupian states: "Fù is like 'to attach' [fù]; just as rouge and powder are applied and attached to the face to enhance one's natural looks." Now, examining what is metaphorized: although it mentions masters and tutors, its meaning extends to the guardian, meaning that when a seeker of the Way gains good friends who benefit oneself, it is just like the Son of Heaven having the Three Dukes and the Three Solitaries to assist and support him).

23.169

"Vairocana-maṇi jewel" (translated here as "the wish-fulfilling jewel of all-illuminating radiance").

23.170

Yú-geese [𠒒鴈] (Yú [𠒒] is fu + fu fan; it resembles a duck but is smaller, and is called yú).

23.171

Kokila bird (zhǐ [枳] is jing + yi fan; that bird is not yet clear).

23.172

"Precious tāla tree" (As for the tāla tree, in shape it resembles the palm tree of this region, with dense foliage; in this context, it is formed of superior jewels).

23.173

"Gently swaying" (Xú means slow; yáo means moving).

23.174

"Flanking pavilions" (Xié [挾] is xian + ye fan).

23.175

"Aruṇa incense" (As for aruṇa incense, it is translated here as "red-colored").

23.176

Guà [挂, to hang] (gu + mai fan; also written as 掛).

23.177

Chuàn [釧, bracelet] (chang + lian fan).

23.178

Dāng-earring [耳璫] (Dāng is de + lang fan. The Shiming states: "Piercing the ear and affixing a pearl is called dāng").

23.179

Varuṇadeva Buddha (Varuṇa is translated here as "water").

23.180

A country named Narāsu (Narāsu is translated here as "not indolent").

23.181

A sage named Bhīmottaranirghoṣa (As for Bhīmottaranirghoṣa, the full form is Bhi-sha-mo Wu-duo-luo Nie-pan Qu-suo [Bhīma-uttara-nirghoṣa]: Bhi-sha-mo is translated here as "fearless"; wu-duo-luo is "supreme"; nie-pan qu-suo is "uttering sound").

23.182

"Fresh and flourishing" (Xiān [鮮] is si + ran fan. The Yupian states: "Xiān means bright." The Shiming states: "Róng is like róng-róng, the appearance of being brightly illuminated").

23.183

Pāṭalī tree (This tree exactly resembles the catalpa tree of this region, but is exceedingly fragrant, and its flowers are purple).

23.184

Nyagrodha tree (The leaves of this tree resemble persimmon leaves, its fruit resembles loquat fruit, and beneath the fruit it bears a calyx like a persimmon; this species resists aging, and among all trees it is capable of growing the tallest and largest).

23.185

"Leading a crowd of ten thousand" (Kong Anguo's commentary on the Shangshu states: "Tú means crowd." Sima Biao's commentary on the Zhuangzi states: "Tú refers to disciples").

23.186

"Braiding grass" (Biān is pu + dian fan. The Cangjie pian states: "Biān means weaving." The Zhucong states: "Taking things and interlacing them is called biān"; the character is also written as biàn [辮]).

23.187

"A topknot coiled in a ring hanging to the temples" (A topknot coiled in a ring means coiling the topknot like a ring and letting the ring hang down to the temples, hence it is said).

23.188

"Level and perilous roads" (Kong Anguo's commentary on the Shangshu states: "Yí means level." The Fangyan states: "Xiǎn means high [and precipitous]").

23.189

"Perilous and easy" (Yì is yang + chi fan. The Yupian states: "Xiǎn means obstructed." Guo Pu's commentary on the Erya states: "Yì means level." It means roads are either perilous or level, that is all).

23.190

Ayuta (Yǔ is yu + zhu fan. Ayuta corresponds to the designation for one trillion [zhào] in this land).

23.191

Nayuta (or nayuta; it corresponds to the designation for one hundred million [yì] in this land).

23.192

A village named Īṣādhāra (Īṣādhāra is translated here as "long and straight").

23.193

"Free from all difficult adversities" (The first character nàn [難] is na + gan fan, referring to entering into misfortune; the second character nán is na + qian fan, referring to hardships).

23.194

Elāpattra Dragon King (Elā is the name of a tree, translated here as "foul-smelling"; pattra is translated here as "extreme"; it means that in the past, this dragon damaged the leaves of this extremely foul-smelling tree, causing this foul tree to grow upon its head, and on that account it took this as its name).

23.195

Nanda and Upananda (Nanda is translated here as "joy"; upa is translated here as "near").

23.196

Sūtra Scroll 65: Chapter on "Entering the Dharma Realm," Part 6

23.197

"Lips cinnabar-red and pure like bimba fruit" (Dān means red; jié means pure. As for the bimba fruit, the fruit resembles the crabapple of this land and is exceedingly bright red).

23.198

"Amid the river islet" (Zhǔ is zhi + yu fan. The Erya states: "That which can be inhabited in the middle of water is called an island [zhōu]; a small island is called an islet [zhǔ]; a small islet is called a zhǐ; a small zhǐ is called a dī; where people live is called a jué." Zhǐ is pronounced zhǐ; dī is pronounced chí; the character jué has the two pronunciations jué and shù).

23.199

"Traveling and stationary merchants" (Gǔ is gong + hu fan. Zheng Xuan's commentary on the Rites of Zhou states: "One who sells while traveling is a shāng; one who sells while seated is a gǔ." The character gǔ is also written as jiǎ [賈]).

23.200

Zhù [貯, to store] (zhang + lü fan).

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Linked texts (1)

一切經音義 — 慧琳, Classical Chinese