一切經音義 25

English (machine translation) 25

Language: English

25.1

(Compiled in the twenty-first year of Kaiyuan, a renshen year [733 CE], at Zhiju Monastery on Mount Taiyi in the Zhongnan Mountains)

25.2

Composed by the monk Master Yun; reedited and supplemented by the translation monk Huilin.

25.3

Sounds and Meanings of the Mahāparinirvāṇa-sūtra

As for the Nirvāṇa-sūtra, in the third year of Xuanshi [414 CE], Juqu Mengxun, the western ruler of the Northern Liang, invited the Indian monk Dharma Master Dharmakṣema to translate it jointly with the monks Huisong, Daolang, and others. When the Dharma Master first arrived, he was not yet skilled in the Chinese language. After three years of study, he mastered regional speech marvelously, his eloquence flowed freely, and he was rich in literary elegance. Therefore, later figures could not equal the literary quality of this sūtra. The bundle of sūtra leaves translated by the Dharma Master contained only the earlier portion; since the sūtra was not yet complete, he went twice to Khotan to search for manuscripts, completing the work after three translations. Only in the tenth year of Xuanshi was it finally brought to completion. This is indeed the ultimate teaching that plumbs the source, the subtle final words [of the Buddha], the bright jewel in the topknot, and the adamantine treasury. We humbly submit that the sūtra is the mother of the Buddhas, the Buddha is the teacher of human beings, the Dharma relies on people for propagation, and people are vessels for the Dharma. Among the three kinds of prajñā, written words stand first; of the twelve divisions of ultimate truth, the sūtras head the list. Taking the metaphor of the spring pool where people compete for the treasure: to obtain the pearl, one must proceed with calm and care. To follow the words to learn the meaning and grasp the sense, one must follow the settled teachings. Lately, those who search along the branches to find the root and trace the ripples to investigate the source find no fixed exemplar in the collation of sūtra texts. Furthermore, looking over the sound-and-meaning glossaries of the various masters, they are passed down in broad outlines: Sanskrit terms are not yet translated into local speech, and character forms still harbor authentic and spurious variants. Consequently, 'carrying' [挑] and 'disordering' [渾] are confused in the hands of woodblock cutters; 'mournful' [悵] and 'disturbed' [亂] are muddled in the mind's cloth. Weeds overgrow the fruit orchard, and essentials are excised to pad superficial abundance. Adorning dried meat with embellishments turns heaven into error; understanding sleep and waking as identical writing turns knowledge upside down. Master Yun, feeling his own inadequacy, reverently admired this sūtra, yet feared that the three dots [of the letter i] would not be rounded and the eight river-sands would lack direction. Daring to exhaust his devotion with skin as paper and bone as pen, hoping to wield the blade of the ancient king and seek anew the milk of the newly arrived physician, he thereupon examined the Shuowen to fix the characters, consulted the Rhyme Collections to establish the pronunciations, based most glosses on the Yupian, and relied on Sanskrit leaves to transmit Sanskrit words. Blending them into two fascicles of sounds and meanings to serve as a private record, to be reviewed at his desk and chest, he did not dare circulate it widely. If like-minded persons open and examine it, may they kindly refrain from sneering and ridicule.

25.7

Mahāparinirvāṇa-sūtra, Chapter 1: Lifespan (Huilin remarks: Although the text composed by Master Yun is verbose and slightly resembles an exegetical commentary, we now retain its thoroughness since it does not lose the sūtra's intent and is superior to the glosses of other masters. Hereafter, the thirty-six fascicles of the Southern Version of the Nirvāṇa-sūtra will share these glosses. For the sounds and meanings, we follow what was composed by Master Yun; only for the dhāraṇīs and where discussions of Sanskrit letters are distant and inaccurate, Huilin has now retranslated and corrected them based on the Sanskrit texts, as the reader will perceive).

25.8

'Great' [mahā] (The Cang Jie pian says: 'Great means vast and pervasive.' The Book of Changes says: 'Great indeed is the originating power of Qian, the beginning of all things!' The sūtra itself explains: 'What is called "great" is named permanent; its nature is broad and vast').

25.9

'Pari' [般] (Pronounced with the fanqie bu + mo [bō]. This is Sanskrit. According to the sūtra, it is translated as 'entering' or 'realizing'. When determining the character by books of script, there are only the two pronunciations bān and pán; now, adopting a smooth fit for the Sanskrit sound, we borrow the sound bō).

25.10

'Nirvāṇa' (This is translated as 'complete extinction' [圓寂]. That is, the three dots of the rounded letter 'i', the complete fruit of the four virtues, and the adamantine treasury are full without deficiency—this is the meaning of 'completeness'. Removing the two obstacles forever, eternally purifying the three defilements, and the correct body aligning with truth—this is the meaning of 'extinction').

25.11

'Sūtra' (In Sanskrit, sūtra. This possesses five meanings. The verse in the treatise says: 'Warp and weft, surging spring, marking line, thread, and threading together—these are the extremely profound and subtle meanings of sūtra.' Saying 'sūtra' here only takes the first single aspect of meaning).

25.12

'Lifespan' [āyuḥ] (The first character has the fanqie shi + jiu [shòu], and is also pronounced shi + you. The Shuowen says: 'Shou means enduring; it means life.' In the inner Buddhist exposition: shou is the allotted span; ming is what sustains it continuously. The Tathāgata's lifespan is established upon the seed of the immaculate consciousness; lifespan is life itself).

25.13

'Chapter' [varga] (A chapter is a class; it denotes the classification of sections and chapters).

25.14

Kuśinagara City (Sanskrit; the name of a city in the Western Regions. In the Tang language, it is called City of Soft Grass [Ruǎncǎochéng]. It is located in Central India, with a circumference of over ten li).

25.15

Airāvatī River (An abbreviated Sanskrit name; the correct Sanskrit sound is Ajitavatī, the name of a river in the Western Regions. In the Tang language, it is called the Unconquered River [Wúshènghé]. In literary expression, it is called Pūrṇavatī, which in the Tang language means River Possessing Gold [Yǒujīnhé], which is a laudatory title).

25.16

Twin Sāla Trees (In that country, it is also called the Lofty Forest. The Records of the Western Regions says: 'Four trees are particularly tall on the west bank of the river; the tree resembles an oak, with greenish-white bark and very glossy leaves. When the tree sap flows out, it coagulates like incense; it is the place of the Tathāgata's Nirvāṇa').

25.17

'About to enter Nirvāṇa' (Jiāng 將 is pronounced with the fanqie zi + yang [jiāng]. The Yupian says: 'Jiang means to advance; to approach. It takes "flesh" [肉] and cùn [寸], with pán [爿] as phonetic; pán [爿] is pronounced with the fanqie jiàng + yáng').

25.18

'Viewing sentient beings equally' (Shì 視 is pronounced with the fanqie shi + zhi [shì]. The Yupian says: 'Shi means to contemplate; to look upon').

25.19

'As Rāhula' (Here translated as 'obstructing and veiling' [覆障], meaning he was born when an asura veiled the moon. Furthermore, in the past, because he blocked a mouse hole, he consequently remained in the womb for six years before being born).

25.20

'Providing refuge' (Wèi 為 is pronounced with the fanqie yu + wei [wèi]; zuò 作 is also pronounced with the fanqie zi + luo [zuò]).

25.21

'Dwellings and residences' [屋舍室宅] (Wū 屋 is pronounced with the fanqie weng + gu [wū]. The Shuowen says: 'Wu means to reside.' He Xiu's commentary on the Gongyang says: 'She means to stop.' The Baihutong says: 'Shi means solidity.' The Shuowen says: 'Zhai means relying.' That is, residing, staying, resting, and reality are four completely distinct senses, each having that which it expresses. In the Southern Version of the sūtra, Lord Xie [Lingyun], thinking it was redundant, modified the sūtra to read 'worldly dwellings'; though this appears to delete redundancy, I fear it loses the remaining meanings).

25.22

'Early morning' [晨朝] (The first character has the fanqie shi + ren [chén]. The Erya says: 'Chen means early; it means bright.' The Shiming says: 'Chen means extending, referring to the unfolding light at clear dawn.' The second character has the fanqie zhi + yao [zhāo]. The Yunying says: 'An early time.' The Shuowen says: 'Dawn; it takes gàn [倝] and zhōu [舟] as phonetic; gàn [倝] is pronounced with the fanqie gān + dàn').

25.23

'Crystal' [sphaṭika / 頗梨] (Correctly called sphaṭika; here translated as 'water jade'. In appearance it resembles rock crystal, and comes in red and white. The Mahāprajñāpāramitōpadeśa says: 'Ice over a thousand years old transforms into crystal beads,' but whether this is true or false has not been investigated).

25.24

'Agate' [瑪瑙] (Character books say: 'A stone second to jade.' The characters are also written as 碼碯, belonging to the stone category. Some translate it as 'treasure of the stone treasury' because it is produced inside stone).

25.25

'Three-thousand great-thousand' [trisāhasramahāsāhasra] (One set of four continents illuminated by one sun and moon is called one world system; one thousand such world systems are called a small-thousand; one thousand small-thousand are called a medium-thousand; one thousand medium-thousand are called a great-thousand; hence it is called three-thousand great-thousand. Their number is ten billion; there are three tiers of 'billion' [yì], as explained in Fascicle 4).

25.26

'Wailing and weeping' [號哭] (The first character has the fanqie hu + dao [hào]. The Erya says: 'Hao means to cry out; to weep.' In some sūtras it is written with the character háo 嘷, which is the sound of jackals and wolves and not this meaning).

25.27

'Shedding tears and weeping' [涕泣] (The first character has the fanqie ta + li [tì], a falling-tone character. The Yupian says: 'Tears from the eyes.' If pronounced tì meaning nasal mucus, that is incorrect. Qì 泣 has the fanqie qin + li [qì], meaning weeping without sound with tears flowing).

25.28

'Choking and sobbing' [哽噎] (Pronounced with the fanqie gu + xing [gěng]; the second has the fanqie wu + jie [yē], meaning obstruction of breath. The Yupian says: 'Like a bone in the throat.' In some sūtra texts it is written with the character yàn 咽, pronounced with the fanqie wū + jiàn, meaning to swallow, or pronounced yān, meaning throat; neither is the intention of the sūtra).

25.29

'Shaking and quaking' (The gathering at the Twin Trees had unusual signs: first there was the sign of sound, matching their respective sounds; next there was the sign of light, emitted from the portal of the face; this was the third sign, the quaking of the earth. If there were only sound without light, the deaf would not hear; if only light without sound, the blind would not see. Therefore, the earth had to quake to summon universally those with karmic conditions; such is the Tathāgata's esoteric intent).

25.30

'One kalpa' (In Sanskrit, kalpa; here translated as 'distinction' [分別]. There are three different kinds of kalpas, as explained in a separate chapter).

25.31

Kātyāyana (Zhān 旃 is pronounced like zhān 氈; here translated as 'lineage of great tonsure' [大剪剃種]).

25.32

Bakkula (Here translated as 'Fine Appearance' [善容], meaning this venerable one's bearing and appearance were noble and handsome).

25.33

Upananda (Also written as Bananda; here translated as 'Extended Joy' [延喜]. The name of the nun mentioned below is the same as this).

25.34

'Trembling and swaying' [戰棹] (Pronounced with the fanqie tu + diao [zhào], meaning to move, to shake).

25.35

Arhat (Here translated as 'unborn' [無生] or 'slayer of thieves' [殺賊]; their karmic fetters having perished, they have transcended the three realms of existence).

25.36

'Attaining' [逮得] (The first character has the fanqie tu + dai [dài], meaning to reach. In sūtras it is often written as the character dài 逮, which is not the standard form).

25.37

Rinsing the mouth and washing the hands (漱 is pronounced *shòu* [shù], 澡 is pronounced *zǎo*. The *Yupian* says: "To rinse the mouth is called *shù*; on the hands it is called *zǎo*; on the head it is called *mù*; on the face it is called *huì*; on the body it is called *yù*; on the feet it is called *xǐ*." 洗 is pronounced *xiǎn*, 頮 is pronounced *huǐ*.)

25.38

Palāśa flower (translated here as 'red flower'; it is a blossom on a tree. The sūtras writing it as 華 is erroneous.)

25.39

Kuntī woman (translated here as 'fine-bellied'.)

25.40

In order not to sever (斷 is pronounced *tú* + *nuǎn* fanqie [*duàn*].)

25.41

Liberate those who are not yet liberated (解 is pronounced *xié* + *mài* fanqie [*jiè*]; it means to disperse, to awaken.)

25.42

Upāsaka (translated here as 'layman who approaches and serves'; one who receives and upholds the three refuges and the five precepts.)

25.43

Sands of the Gaṅgā (flowing out from the southern side of Lake Anavatapta, the Gaṅgā River enters the region of Central India and then enters the Southern Sea.)

25.44

Deeply delighting in antidotes (樂 is pronounced *wǔ* + *jiào* fanqie [*yào*]; 治 is pronounced *zhí* + *lí* fanqie [*chí*].)

25.45

Continuing the lineage of the Three Jewels (紹 is pronounced *shí* + *zhǎo* fanqie [*shào*]; it means to succeed to the ancestral line, unbroken succession.)

25.46

Having already satisfied oneself (足 is pronounced *zǐ* + *yù* fanqie [*zú*]; it means full, complete.)

25.47

Able again to bring to fulfillment (足 is pronounced *zǐ* + *yù* fanqie [*jù*]. The *Yupian* says: "It means to accomplish, to benefit." It means that beyond fulfilling oneself, one accomplishes and benefits others. The *Zuo zhuan* says: "Speech is used to fulfill intent, and văn is used to fulfill speech"—this is it.)

25.48

Jhapita (cremation) (also written as 闍維 or 茶毘, anciently called 耶旬; translated here as 'cremation'.)

25.49

Gum resin incense (arising dependent on trees, of the class of frankincense [*kunduruka*] and sweetgum resin [*báijiāo*].)

25.50

Utpala flower (translated here as the blue lotus flower.)

25.51

Kumuda flower (translated here as the yellowish-red lotus flower.)

25.52

Padma flower (translated here as the red lotus flower; its flower stalks have bristly thorns.)

25.53

Puṇḍarīka flower (translated here as the white lotus flower.)

25.54

Kauśeya (the *Mahiśāsaka Vinaya* says it is silk made by wild silkworms, spun and woven into clothing.)

25.55

Kṣauma (translated here as fine grass cloth [linen].)

25.56

Shaft and yoke (the second character is pronounced *gé*. The *Shiming* says: "The yoke of a cart; used to yoke the neck of oxen.")

25.57

Seven jewels (first, gold; second, silver; third, lapis lazuli; fourth, crystal; fifth, tridacna shell; sixth, red pearl; seventh, agate.)

25.58

Inlaid ear-plugs (瑱 is pronounced *tián* + *jiàn* fanqie [*tiàn*]; mixed ornaments of pearls and jade, interspersed among one another; it refers to carved precious ear-plugs. It takes the jade radical [玉]; the sūtras writing it with the earth radical as 填 is an error.)

25.59

Fleet and swift (駿 is pronounced *shù* + *rùn* fanqie [*jùn*]. The *Erya* says: "Speedy, swift.")

25.60

Panpipes and zither (簫 is pronounced *xiǎo* + *diāo* fanqie [*xiāo*]. The *Shuowen* says: "Pipes bound together, shaped like the wings of a phoenix." 瑟 is pronounced *sè*. Baoxi crafted the zither; his zither was eight feet two inches long, with forty-five strings. The Yellow Emperor had the Plain Maiden play it, and her sadness could not be halted, so he altered it to seven feet two inches with twenty-five strings.)

25.61

Water of eight virtues (the *Abhidharmakośa-śāstra* says: "1. sweet, 2. cold, 3. soft, 4. light, 5. pure, 6. unscented, 7. does not harm the throat when drunk, 8. does not hurt the belly after drinking.")

25.62

Kāliṅga robe (Kāliṅga is the name of a country; *pavāra* is the name of the robe.)

25.63

Kambala robe (woven of mixed wool and silk; it is worn by non-Buddhists.)

25.64

Grief and regret (the first character is pronounced *chì* + *liàng* fanqie [*chàng*]; the *Yupian* says: "Longing, resentment." The second character is pronounced *lì* + *shàng* fanqie [*làng*]; the *Guangya* says: "Resentment, sorrow.")

25.65

Upāsikā (translated here as 'laywoman who approaches and serves'; one who receives and upholds the three refuges and the five precepts.)

25.66

Viśākhā upāsikā (Viśākhā is the name of an asterism; this woman was named after the asterism. The *Mahiśāsaka Vinaya* says she is Mṛgāramātṛ.)

25.67

Nibbling and eating (the first character is pronounced *dà* + *dá* fanqie [*shà*], a popular character. The *Yunlve* writes it as 𱓻, meaning to suck. The *Yunying* says: "Taking lightly into the mouth to taste it." The *Shuowen* writes it as 噆, a phono-semantic character. 嗍 is pronounced *shuāng* + *zhuō* fanqie [*shuò*].)

25.68

Repelling the enemy (敵 is pronounced *tú* + *lì* fanqie [*dí*]. The *Yupian* says: "Opposing, confronting." It refers to thundering down timber and stones from atop city walls in order to repel enemies.)

25.69

Watchtowers and palisades (the first character is pronounced *luò* + *hóu* fanqie [*lóu*]; the *Shuowen* says: "Covered multistoried building." The *Shiming* says: "A *lǔ* is uncovered; it has no roof above.")

25.70

What is detested (惡 is pronounced *wū* + *lù* fanqie [*wù*]. The *Yupian* says: "To hate, to despise.")

25.71

Apertures and holes (竅 is pronounced *kǔ* + *diào* fanqie [*qiào*]. The *Shuowen* says: "An opening." The *Nirvāṇa-sūtra* writes it with the character 寮, the meaning also being compatible, pronounced *lì* + *diāo* fanqie [*liáo*]. The *Cang Jie pian* says: "A small aperture.")

25.72

Rākṣasa (translated here as 'evil demon'; they eat human flesh and blood, either flying through the air or walking on the ground, swift and terrifying.)

25.73

Eraṇḍa (fully it should be *eran-pāla*; translated here as 'extremely foul-smelling tree'.)

25.74

Drawing on water (畫 is pronounced *héng* + *guó* [without *cùn*] fanqie [*huà*]. The *Yupian* says: "To delimit a boundary." If pronounced *hú* + *guà* fanqie [*huà*], it means shape or image, which is not the sūtra's meaning; the former pronunciation should be taken as standard.)

25.75

Kites and horned owls (the first character is pronounced *chāng* + *zhī* fanqie [*chī*]. The *Yupian* says: "A kind of horned owl; when this bird cries, the populace suffers calamity." 梟 is pronounced *jiǎo* + *yáo* fanqie [*xiāo*]. The *Shuowen* says: "An unfilial bird; when the chicks grow large, they invariably eat their mother before flying off.")

25.76

Eagles and vultures (the first character is pronounced *diǎo* + *yáo* fanqie [*diāo*]. The *Cang Jie pian* says: "A golden-beaked bird." 鷲 is pronounced *jiù*; it is a dark-colored bird with many young. Shi Kuang said: "In the south there is a bird named vulture, with a yellow head and red eyes, possessing all five colors"—this is it.)

25.77

Slandering and reviling (呰 is pronounced *zǐ*. The *Shuowen* says: "呰 means to scold." Zheng Xuan says: "Oral defamation is called 呰.")

25.78

Destroying birth and death (壞 is pronounced *guāi* + *bài* fanqie [*huài*]; it refers to applying effort to destroy it and make it break. If pronounced *huái* + *bài* fanqie [*huái*], it means breaking of its own accord. Here the meaning takes the former, which properly should be written with the character 𢹂.)

25.79

Vaiśālī (a city name in Central India, correctly called Vaiśālī, fifty li in circumference, its palace city being four to five li in circumference. The Licchavis are properly called the Licchavi royal lineage, who ruled by rotation.)

25.80

Jambudvīpa (also called Yánfú or Jambu; Jambu is the name of a tree, and *dvīpa* is the name of a continent. The tree is on the northern bank of the continent, and the continent is named after the tree.)

25.81

Ought to cut off their tongues (斷 is pronounced *tuán* + *luàn* fanqie [*duàn*]; it means to sever or cut off.)

25.82

Four-horse team (駟 is pronounced *sī* + *zì* fanqie [*sì*]. The *Shuowen* says: "A single carriage drawn by four horses." The *Analects* says: "Duke Jing of Qi had a thousand four-horse teams"—four thousand horses.)

25.83

Length and breadth (the first character has two pronunciations, *zǐ* + *róng* and *zǐ* + *yòng* fanqie [*zòng*/*zōng*]; south to north is length. The second character is pronounced *guāng* + *lǎng* fanqie [*guǎng*]; east to west is breadth.)

25.84

Tāla tree (according to the *Record of the Western Regions*, the tree resembles a palm, sixty to seventy feet high; when its fruit ripens it turns red, resembling the pomegranates of this country. It is abundant in Eastern India, where locals harvest and eat it.)

25.85

Ajātaśatru (translated here as 'Unborn Enemy'; also named Vararuci, translated here as 'Broken Finger'; also named Shanxian [Sudarsana].)

25.86

Swift as (駿 is pronounced *shù* + *rùn* fanqie [*jùn*], meaning speedy and swift. Another pronunciation is *cù* + *yì* fanqie [*sù*], meaning the divine excellence of a horse, but that is not the meaning here.)

25.87

Perfumed cultivation (the first character is pronounced *xǔ* + *jūn* fanqie [*xūn*]; the *Qieyun* says it is smoke vapor. Some write it with the herb radical [薰], which has the same pronunciation but refers to a fragrant herb, which is not the meaning here. 修 is pronounced *xī* + *yóu* fanqie [*xiū*]; the *Yupian* says: "To cultivate, to adorn." Sūtras that write it as 脩 are mistaken; it has the same sound but means dried meat strips, which is neither the meaning nor the proper character.)

25.88

Like hail (雹 is pronounced *páng* + *bō* fanqie [*báo*]. The *Yupian* says: "The concentrated essences of yin and yang congealing together become hail.")

25.89

Sweet delicacies (膳 is pronounced *shàn*, meaning delicious food; all fine culinary items among humans are termed precious delicacies.)

25.90

Lapis lazuli (an Indian name, in Sanskrit called *vaiḍūrya*, translated here as 'gem near the mountain', referring to its proximity to the city of Kapilavastu. Tripiṭaka Master Yijing says it is a green gemstone. The *Book of Han* says it is produced in Jibin. The sūtra says: "Do not equate lapis lazuli with crystal.")

25.91

Armchair with a backrest (倚 is pronounced *yī* + *qǐ* fanqie [*yǐ*]. The *Shuowen* says: "To lean upon." Sūtra texts often write it as 猗, which is an error; it is like the roped chair of this country that has a backrest.)

25.92

Nanda and Upananda (translated here as 'Joy' and 'Virtuous Joy'; these two nāgas are brothers.)

25.93

King Vaiśravaṇa (translated here as 'Much Hearing'; namely, the Heavenly King of the North.)

25.94

Gandharva (the new rendering is *gandharva*; translated here as 'fragrance seeker'; namely, the gods of music.)

25.95

Garuḍa (new sūtras say *garuḍa*; translated here as 'bird with wondrous wings'.)

25.96

Kiṃnara (also written as 真陀羅; translated here as 'singing spirits'; their voices are exquisite. The *Lotus Sūtra* calls them 'Devaputra Harmonious Sound'—this is it. Also called 'doubt spirits', because they have a horn on their heads; also named 'human-non-human'.)

25.97

Mahoraga (In the new [translations] it is called Mohoraga; here translated as "chest-crawling spirit", which is the great python).

25.98

Asura (Also named Asulun; in the new [translations] called Asura; here translated as "non-wine spirit", and also called "non-god". The Hai longwang jing says: The non-wine spirits constantly harbor evil thoughts and battle with Śakra).

25.99

Śāmbalī (Here translated as "great kapok spirit").

25.100

Dānavas (Here translated: dāna means "giving", and va means "having"; this deity has the name of "giving").

25.101

Bhadradatta (Bhadra means "virtuous" and datta means "bestowed"; that is, the virtuous-bestowed king).

25.102

Rākṣasa fearsome (Rākṣasa is the Sanskrit sound, translated as "fearsome"; here both the Chinese and Sanskrit are displayed together. These spirits move swiftly, with sharp fangs and claws, and eat human blood and flesh, hence called "fearsome").

25.103

King delighting in fragrance (The sound of 樂 [delight] is the fanqie 五 + 教; it means "to love").

25.104

Demons of carnal lust (These are rākṣasīs and the like that snatch people's vital essence. They had already aroused the aspiration [for awakening] at the Lotus assembly, and now coming to the twin sāla grove, they again harbor sorrow and longing).

25.105

Courtesans among the gods (婬 has the fanqie 以 + 招; the Yupian says: 婬 means roaming and sporting. It is also written 娙 with the fanqie 五 + 耕; the Qieyun says it is the appearance of tallness and beauty. Or written 娙女 with the fanqie 以 + 心. This denotes the class of courtesans, not the broader self-indulgence mentioned earlier. The three characters are similar, and the three meanings are also combined; one may accept or reject them at will, but later [authors] mostly do not adopt them).

25.106

Lambā (According to the ten rākṣasīs in the Lotus Sūtra, there is one named Lambā; here translated as "carriage").

25.107

Urvaśī (Here translated as "independent").

25.108

Tilottamā (Here translated as "surpassing sesame").

25.109

Burning the body (焚 has the fanqie 佛 + 文; it means burning. Two trees make a gathering of firewood, with fire placed beneath, which constitutes burning; it is an associative compound character).

25.110

Wild duck and goose (𠒎 has the fanqie 附 + 無, 鴈 has the fanqie 五 + 諫; the Yupian says they are waterfowl).

25.111

Mandarin ducks (鴛 has the fanqie 苑 + 元; 鴦 has the fanqie 烏 + 郎, or 於 + 良. They resemble ducks, are yellowish-red in color, and always remain paired; if not paired, they die).

25.112

Gandharva bird (Same as the previously mentioned seekers of fragrance, musicians, and so forth).

25.113

Kalandaka bird (Here translated as "fine-voiced bird").

25.114

Kokila bird (The sūtra says it derives its name from its sound).

25.115

Vāyaka (Here translated as "delight to behold").

25.116

Kalaviṅka (Here translated as "wondrous, fine voice". Emerging from the Thunder Mountain, even while in its egg, it can pervade everywhere with its voice; its sound is harmonious and elegant, and those who hear it never weary of it).

25.117

Jīvañjīvaka bird (Here translated as the "life-life bird").

25.118

Asaṃkhya (Here translated as "countless". According to the "Asaṃkhya Chapter" of the Avataṃsaka-sūtra, there are one hundred and twenty large numbers in total; starting from a hundred thousand hundred thousands named one koṭi, progressing by multiples through a hundred levels and beyond, only then is it an asaṃkhya).

25.119

Lush and dense (The first has the fanqie 烏 + 孔; the second has the fanqie 蘊 + 律. The Yupian and others all say it means the appearance of complete abundance, referring to the thick growth of grasses and trees).

25.120

Shading and obscuring the sunlight (陰 has the fanqie 陰 + 禁; 蔽 has the fanqie 卑 + 世; meaning dimming).

25.121

Campaka flower (Here translated as "yellow flower"; the flower is extremely fragrant and pure, somewhat resembling the color of the gardenia in this region).

25.122

Performing theatrical and female music (倡 has the sound of the fanqie 齒 + 羊; the Yupian says it means actors and comedic jesters. 妓 has the fanqie 渠 + 倚; the Qieyun says it means female music. The Picang says: 妓 means beautiful women, because women make music. The sūtra writes 技, which means talents and skills. Some write 伎, which is not the meaning intended by the sūtra).

25.123

White swans and white cranes (鵠 has the fanqie 胡 + 木; the Yupian says it resembles a goose, yellowish-white; it also says: the yellow swan is shaped like a crane, dark yellowish in color. Examining the text of this sūtra, where the grove turned white, how could it be likened to a yellow swan? It should be the character 鶴 [crane], with the fanqie 何 + 各).

25.124

Carved patterns and engraved filigree (The first has the fanqie 鳥 + 堯. The Shuowen says: carving and jade-cutting. The Yupian says: carved ornamentation).

25.125

Baluśtrade and railings (The first has the fanqie 力 + 干; the second has the fanqie 食 + 允; referring to a surrounding railing. The horizontal is called 欄, and the vertical is called 楯).

25.126

Uttarakuru country (Also named the Northern Kuru continent; here translated as "lofty land". Its four sides are square and equal, and human faces resemble it. Their lifespan is fixed at a thousand years, enjoying pleasures like gods; because the Buddha-Dharma is not heard there, it is called a place of difficulty).

25.127

Trāyastriṃśa heaven (Here translated as the "Thirty-Three Heavens". It is on the summit of Mount Sumeru; in each of the four directions there are eight heavenly kings, and Śakra resides in the center, making thirty-three heavens altogether).

25.128

Śakra Devānām Indra (In full it is Śakra-devānām-indra; Śakra means "capable of benevolence", deva means "god", and indra here translates as "lord").

25.129

Dāna-pāramitā (In full it should be dānapāramitā; dāna means "giving", pāramitā means "the other shore", and [the suffix -tā or itā] means "arrived at"; that is, practicing giving free from appearances so that one can reach the other shore of nirvāṇa).

25.130

Mandārava flower (Here translated as "round flower"; mahāmandārava is the "great round flower"; it is also named "agreeable" and "greatly agreeable").

25.131

Mañjūṣaka and so forth (Here translated as "pliant" and "greatly pliant").

25.132

Saṃtānaka (Here translated as "flower of tranquility").

25.133

Pārijāta tree and flower (Here translated as "pervasively fragrant tree", meaning its roots, trunk, branches, leaves, flowers, and fruits can all universally perfume the Trāyastriṃśa heavens).

25.134

Kovidāra tree and flower (Here translated as "destroying others").

25.135

Vimacitra (The old [translations] say "pure heart flower"; Dharma Master Ji says "embroidered painting and jewel adornment").

25.136

Up to the sixth heaven (Referring to the summit of the desire realm, which is the Paranirmitavaśavartin heaven).

25.137

Reaching up to the summit of existence (Since it mentions the Brahmā hosts, it refers to the summit of the desire realm).

25.138

Māra Pāpīyas (In full, the Sanskrit is called Śavramāra-pāpīyas. Śavra means "heaven", māra means "obstacle", and pāpīyas means "sin and evil". It means that beings of this class are reborn in heavenly palaces only to urge people to commit evil, causing them to retrogress from wholesome roots so that they are not allowed to be born free from the desire realm).

25.139

Bows, crossbows, armor, and weapons (The Shuowen says: A bow uses the near to reach the far. Crossbow [弩] has the sound of the fanqie 奴 + 古; it means anger, and also something released by a mechanism. Armor [鎧] has the sound of the fanqie 口 + 逮; it means cuirass. Weapons [仗] has the sound of the fanqie 直 + 兩; a general term for swords and halberds).

25.140

Spears, lances, and pikes (The first has the fanqie 摸 + 侯. The Shuowen says: twenty feet long, mounted on war chariots; it should properly be written with the character 矛 [lance]. 矟 has the sound of the fanqie 山 + 卓; eighteen feet long).

25.141

Iron mallets and battle-axes (Mallet [椎] has the sound of the fanqie 直 + 追; that is, an iron hammer. The Shuowen calls iron "black metal". Axe [鉞] has the fanqie 禹 + 月; the Yupian says: a large battle-axe; properly written the same as the character 戉).

25.142

Lasso (The first has the fanqie 決 + 犬; throwing a rope to seize and capture. In ancient script it is written 𦍃; it is the noose-rope, also called the hitch-rope).

25.143

The dhāraṇī offered to the Buddha by King Māra Pāpīyas says:

25.144

Newly translated by Huilin

25.146

Like a tortoise concealing its six limbs (A tortoise has a head, tail, and four legs, which are called its six places; if harassed, it withdraws them into its shell. Sentient beings' six sense faculties run toward external objects; when the sense-thieves come to attack, they guard their own faculty-gates, just as a tortoise conceals its six limbs).

25.147

Flattering and fawning (The first has the fanqie 以 + 朱; the second has the fanqie 丑 + 冉. The Book of Zhou says: Outwardly complying is called 諛 [flattery]. The Sancang says: Deceitful speech is called 諂 [fawning]. The sūtra writes 諭, which is incorrect).

25.148

Sahā world (Also named Suohe; here translated as "endurance". Because there are many grievances and afflictions, the noble ones therein are able to endure toil and hardship to bring about the deliverance of beings).

25.149

Six kinds of quaking (The Avataṃsaka-sūtra says: first, trembling; second, shaking; third, roaring; fourth, crashing; fifth, rising; sixth, surging. Within a single type of shaking there are further three aspects: taking shaking as having three aspects, the first is called shaking, the second is called pervasive shaking, and the third is called equal and pervasive shaking. The remaining five each have three, making eighteen aspects in all).

25.150

Maheśvara (In full, Maheśvara; here translated as "Great Sovereign"; residing in the Akaniṣṭha heaven).

25.151

Trembling and shuddering (Shuddering [慄] has the fanqie 隣 + 一; being frightened, and also the appearance of shivering from cold).

25.152

Perishing and extinction (The first has the fanqie 徒 + 見; dying out and perishing).

25.153

Mañjuśrī (Here translated as "Wondrous Auspiciousness").

25.154

Boundless body (Looking outwardly at the physical form, one sees coming and going; looking inwardly, it is identical to emptiness, its limits and boundaries unknowable).

25.155

Fragrant scent abundant and sweet (馥 has the fanqie 扶 + 福; fragrant aroma. 芬 means harmonious).

25.156

Real gold as windows (囱 has the fanqie 齒 + 江; in a house, it is called a window; 囱 is the ancient script character for 窗. The Yupian says 囱 is a window or lattice opening).

25.157

Rose quartz for the ground (玫 has the sound 枚; 瑰 has the sound 回. The Shuowen says: fire-tempered jewel. According to the Yiwu zhi, the fire-tempered jewel has a shape like mica, a color like purple jade, shines like a candle, scatters like cicada wings, and piles up pure as ice).

25.158

間無空缺 ("interstices without empty gaps": 空 take the falling tone [kòng]).

25.159

𧏙蜋 (two sounds, qiāng and liáng. Guo's commentary to the Erya says: "When the year is about to suffer famine, then the dung beetles come out").

25.160

蝮蠍 ("vipers and scorpions": 蝮 is the fanqie fang + fu. The Sancang says: "It is the viper snake; its coloration is like a sash ribbon, it possesses fangs, and is the most venomous. North of the Yangtze it is called a huǐ [虺], sounded xū + guǐ fanqie." 蠍 means "to sting". In the sūtra it is erroneously written as the character 蝎, whose sound is hú + gè fanqie, which is a wood-boring grub and not this meaning).

25.161

十六種行惡業者 ("those who perform the sixteen kinds of evil deeds": refers to raising pigs, sheep, chickens, dogs, and so forth, and reselling them once fattened; the sūtra itself explains this).

25.162

及一闡提 ("and icchantikas": 闡 is the fanqie chāng + shàn. A person who has cut off roots of goodness. The sūtra states: "Because they lack faith, they are called icchantika. Because their future is obstructed, they are called 'devoid of nature' [gotra]; because they ultimately shall attain [awakening], they are called 'possessing the nature' [gotra]").

25.163

荊棘 ("thorns and briars": the lower character is the fanqie jiǔ + lì. Thorny trees. Two 朿 placed side-by-side make 棘 [jí]; two 朿 stacked vertically make 棗 [zǎo], pronounced zǎo. 朿 is sounded cì).

25.164

面門所出 ("emanating from the gate of the face": the Tathāgata emits light from the gate of his face to assemble those who have karmic affinity, and it returns by entering his mouth. Since it says "returns by", we clearly know it is the mouth).

25.165

Nirvāṇa-sūtra, Fascicle Two

25.166

純陀 (Cunda: also written 准多. Here translated as "one who understands sublime meaning". The two-fascicle Niyuan jing says: "Huashizi Chun", meaning of the clan Hua, personal name Zichun).

25.167

剎利 (kṣatriya: also called 剎帝利. Since the beginning of the kalpa, the noble caste of rulers and monarchs; here translated as "field owner").

25.168

婆羅門 (brāhmaṇa: the Samantapāsādikā says: "Those who constantly practice pure conduct, are learned and erudite, and are of noble standing").

25.169

毘舍 (vaiśya: merchants and traders who buy and sell to seek profit).

25.170

首陀 (śūdra: those of lower birth, servants of kings, agricultural laborers, and the like).

25.171

除去 ("remove": [去 is] the fanqie qiū + lǚ. The Yupian says: "To discard, to remove." Also sounded in the fanqie qiū + lú, meaning "to depart, to go"; this is not that meaning).

25.172

株杌 ("tree stumps and branchless trunks": the upper character is the fanqie zhú + jù, a tree root; the lower character is the fanqie wǔ + gǔ, a tree without branches. Also written 柮 and 𠒄, all identical).

25.173

砂鹵 ("sand and saline soil": [鹵 is] the fanqie lái + gǔ. The Shuowen jiezi says: "Saline land of the western regions." Barren and stony land. Also written 沙, identical).

25.174

𰗸及 ("reach to, rescue": the character 𰗸 has no rhyming entry; take the rising tone of chéng. The Shuowen jiezi says: "To raise upward; to save and assist").

25.175

冀得 ("hoping to attain": [冀 is] the fanqie jū + zhì. The Yupian says: "To hope, to look forward to." It means wishing for).

25.176

無上法雨 ("unsurpassed Dharma rain": 雨 is pronounced in the rising tone [yǔ]).

25.177

雨汝身田 ("rains upon the field of your body": 雨 is pronounced in the falling tone [yù]).

25.178

先已通達 ("already thoroughly understood previously": 先 is the fanqie sū + jiàn, meaning "former, previous").

25.179

初成道已破四魔 ("upon first attaining the Way, he destroyed the four māras": first, the māra of defilements; second, the māra of the skandhas; third, the māra of death; fourth, the māra of the heavens).

25.180

今般涅盤亦破四魔 ("now entering parinirvāṇa, he likewise destroys four māras": first, impermanence; second, suffering; third, non-self; fourth, impurity).

25.181

二牧牛女 ("two cowherd maidens": 牧 is the fanqie mò + lù; written with the cow and hand radicals. The Yupian says: "To raise and feed").

25.182

難陀 (Nandā: here translated as "Joy").

25.183

難陀波羅 (Nandabalā: here translated as "Strength of Joy").

25.184

名不虛稱 ("the name is not falsely proclaimed": [稱 is] the fanqie chǐ + líng).

25.185

從義立名 ("establishing a name based on meaning": the character 名 is in the level tone).

25.186

優曇華 (udumbara flower: here translated as "rare flower"; also called "auspicious omen").

25.187

南無純陀 ("Namo Cunda": namo here means "reverence to" [homage to]; since Cunda is the inviter and host, the assembly pays reverence to him).

25.188

蠲除 ("eliminate": the upper character is the fanqie gǔ + xuán. Guo Pu says: "To clear away and remove").

25.189

枙 ("yokes": yokes are of four kinds: first, desire; second, existence; third, views; fourth, ignorance).

25.190

縛 ("bonds": bonds are of four kinds: first, craving; second, anger; third, attachment to rules and rituals; fourth, attachment to a self).

25.191

如是觀行 ("observing and practicing thus": both [觀 and 行] take the falling tone).

25.192

若是行者 ("if one is a practitioner": 行 takes the falling tone).

25.193

輕蔑 ("to disdain and belittle": [蔑 is] the fanqie mò + jié. To insult, slight, and bully others).

25.194

爵祿 ("ranks and emoluments": the upper character is the fanqie zǐ + yào. The Yupian says: "Rulers institute emoluments and five ranks of nobility, namely duke, marquis, count, viscount, and baron." It also says: "Emoluments are rewards and gifts").

25.195

紹繼 ("to continue and inherit": sounded jì. To carry on and succeed without interruption).

25.196

蒭草 ("hay and grass": the upper character is the fanqie cè + jù. That which is fed to livestock and beasts).

25.197

乞匃 ("to beg": sounded gài. To go around seeking and begging for things).

25.198

蜂螫 ("wasp sting": insects injecting poison. One pronunciation is the fanqie shī + chì, which is the dialect of Guanxi. Another sound is the fanqie hū + gè, which is the dialect of Shandong. Also written as the character 䖧, fanqie zhī + liè, commonly used in both east and west).

25.199

其水㵱疾 ("its waters flow swiftly": 漂 is the fanqie pǐ + yào, swiftness of water flow).

25.200

須臾 (an instant [muhūrta]: the Yupian says: "Xuyu is a brief moment." According to the Abhidharmakośa-bhāṣya, the Abhiniṣkramaṇa-sūtra, and others: the smallest division of time is called one kṣaṇa; one hundred and twenty kṣaṇas make one tatkṣaṇa; sixty tatkṣaṇas make one lava; thirty lavas make one muhūrta; thirty muhūrtas make one day and night. Based on the Mahāsaṃnipāta-sūtra, one day and night consists of thirty xuyu, which are precisely muhūrtas. The sūtra says that looking at a person's shadow from sunrise when it is ninety-six feet long is the first xuyu, and so forth).

25.201

黿鼉 ("giant softshell turtles and alligators": the upper character is the fanqie yú + yuán. The Yupian says: "Resembles a softshell turtle but is larger." 鼉 is the fanqie tú + duō. The Shanhaijing says: "The Yangtze River has an abundance of alligators." Guo Pu says: "Shaped like a lizard; large ones are one zhang long and also have scales; their skins can be taken to make drums").

First 200 of 538 passages. Read on

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一切經音義 — 慧琳, Classical Chinese