一切經音義 27

English (machine translation) 27

Language: English

27.1

Sounds and meanings of the Saddharmapuṇḍarīka-sūtra in eight fascicles (also applies to the Tianpin fahua jing)

27.2

Preface to the Sounds and Explanations of the Lotus Sūtra

27.3

Compiled by the Translation Śramaṇa Dacheng Ji

27.4

Re-examined and determined by the Translation Śramaṇa Huilin

The Saddharmapuṇḍarīka-sūtra: this strikes the subtle words of profound quiescence, and awakens the esoteric import of immense capacity. It extols the True Vehicle to magnify emptiness, eclipsing the sun chariot shining upon the heavenly paths; it unfolds the water of awakening to flow into hidden fords, nurturing the misty rains that permeate the bounds of the earth. It is truly the virtuous seal of the Dharma King, verily the foundation trodden by sentient beings! Because of this, the black-robed elites of the golden land universally returned to the truth and attained the profound, and the white-robed talents of the jasper mountain all imbibed the Way and sought the source. Those who savoured it were indeed numerous; those who debated and parsed it were not just a few. Yet the musical notes showed not the slightest likeness, and the tracks of their carts repeatedly diverged. While the masters taught their verses and sentences at random, the disciples took to hearsay along the road. The descendants, far from being clear, increasingly lost their way on the level path. In the past, I, Ji, took part in reviewing and examining translations, contributing modest and minor effort. Although in terms of literary composition I did not craft doctrinal flavors, I received considerable instruction from masters. When tentatively reviewing the myriad compilations, there was nowhere to turn. Thereupon, stirred with indignation on behalf of earlier scholars and compassionate towards later students, I composed the Mystic Praise (Xuanzan) in ten fascicles and the Sounds and Explanations (Yinxun) in one fascicle. The Praise takes the fundamental treatise (Upadeśa) as primary, relying on other scriptures where there are gaps; the Sounds take the Shuowen as standard, collecting subtle glosses from other books. The doctrinal import is truly subtle and profound, roughly investigating and plumbing the lineages of their origins; the literary expressions are elegant and polished, lightly gleaning and exhausting the root causes. Although this may not serve as a definitive compass, it truly may be called chasing northern retreats deeply. Those who discern people with wise insight will naturally approve it. May its ripples easily cross the mulberry ford, its radiant brilliance soaring without cessation, and its mist linger upon the elm peaks, the fragrance of the Way being transmitted imperishably. Never ceasing to reflect upon it, I detail its profound principles.

27.6

Saddharmapuṇḍarīka-sūtra, Chapter 1: Introduction (In Sanskrit: Saddharmapuṇḍarīka-sūtra. Sat means 'wondrous' or 'correct.' Dharma means 'teaching' (fa). In the Western Regions, a white lotus is called puṇḍarīka. Sūtra means scripture. It should properly be called the 'Scripture of the White Lotus of the Sublime Dharma.' It emits the light of the white curl of hair and is drawn by a white ox. White is the foundation of all colors, and the One Vehicle is the basis of the two vehicles; therefore, the white lotus is used as a metaphor for the Sublime Dharma. Since the Sanskrit text does not have an additional word for 'white,' it simply says 'lotus.' The Dharma encompasses holding and standardizing; uniting all auspicious signs, it is called 'sublime' (miào). The Yupian says: "Miào means refined; it also means fine and beautiful in appearance." In ancient script, it is written with xuán as 玅. Dharma means rules and standards, or a model; it also means to uphold. Huā (flower) combines blooming and flourishing, gathering all beauties to manifest the lotus. For the character lián (蓮), the Yupian says: "Lián is the fruit of the fúqú (lotus)." For the character huā (花), older translations used 華; but it is not the case that 華 lacks the pronunciation of huā, though it is not adopted here).

27.7

經 (To thread through; to gather. The Yupian says: "Long-lasting; constant; to manage and plan; jīng is distance in lǐ; law; principle; standard." In general, east to west is the weft (wěi), and south to north is the warp (jīng), metaphorically like weaving).

27.8

序 (Pronounced with the fanqie 徐呂 [xù]. Xù means the origin and purpose; local schools (xiángxù); or to arrange and set in order. The Yupian says: "The east and west halls are called xù, the place for arranging the honorable and the lowly." Xù also means extending education; teaching with proper order; and ordering elders and youth. It is derived from 广 with 予 phonetic).

27.9

品 (Pǐn means to assemble and gather; to classify into categories. Furthermore, the Yupian says: "A standard measure; a rule; a category; a model").

27.10

第 (Pronounced with the fanqie 題計 [dì]. Dì means dwelling. The Yupian says: "Sequence; also refers to disciples").

27.11

一 (One is the beginning. The Yupian says: "Same; the start of numbers; the utmost of things; the initial; the few").

27.12

佛 (In Sanskrit, Buddha; translated here as 'Awakened One.' Here the syllable -dha is omitted, simply saying Fo. Possessing all-knowledge and knowledge of all aspects, he is able to awaken himself and also awaken all sentient beings, like waking from a dream, like a lotus blossoming; hence he is named Buddha. Because it contains many meanings, it is only briefly stated here).

27.13

耆闍崛山 (The first character is pronounced like 祇 [qí]. In Sanskrit: Gṛdhrakūṭa mountain; translated here as Vulture Peak, also called Vulture Terrace. Because many vultures roost upon the peak of this mountain, and it also resembles a high terrace. Other phonetic renderings are all corrupt, and other explanations are all incorrect; fearing verbosity, I do not state them, but only present the correct words; the following cases should all be understood in accordance with this).

27.14

比丘 (In Sanskrit: bhikṣu. This possesses five meanings: 1. scaring Māra; 2. mendicant; 3. pure livelihood; 4. pure precepts; 5. destroying evil).

27.15

無復 (The first character is pronounced with the fanqie 武扶 [wú], meaning nonexistent; it is also written as 无. The Shuowen says: "In the strange characters of ancient script, it is written as 无; one who connects with nonbeing attains the Way of empty nonbeing." The second character is pronounced in Wu with the fanqie 扶救 [fù] and in Qin with the fanqie 馮目 [fú]. The Shuowen says: "Coming and going," meaning coming and going repeatedly).

27.16

逮得 (Pronounced with the fanqie 臺奈 [dài]. The Erya says: "Dài means to reach." The Fangyan says: "East and west of the Pass, to reach is called dài." Some editions have 逯; lù is pronounced with the fanqie 力穀 [lù], which is incorrect. The Guangya says: "Lù means many." The Shuowen gives the pronunciation with the fanqie 力足 [lù], meaning walking circumspectly; lù is also a surname; none of these have the meaning of reaching).

27.17

阿若憍陳如 (In Sanskrit: Ājñāta-Kauṇḍinya. Ājñāta means understood, because he was the first to understand the Dharma. Kauṇḍinya is a brāhmaṇa clan name; -na is masculine, indicating following the father's clan. Newly translated sūtras say 'Understood Kauṇḍinya' [Jie Kaowndinna]).

27.18

Mahākāśyapa: ([The fanqie for 葉 is] shen + she. In Sanskrit, Mahākāśyapa; here [in Chinese] rendered 'Great Light-Drinker' (Mahākāśyapa). A brāhmaṇa clan name. 'Great' indicates high virtue, distinguishing [him] from the lesser throng).

27.19

Uruvilvā-kāśyapa: (Uruvilvā-kāśyapa. Uruvilvā is the papaya fruit. It is the name of a nāga in a pond; also, because he had a tumor on his chest resembling a papaya, he was named after it).

27.20

Gayā-kāśyapa: (Gayā is the name of a mountain).

27.21

Nadī-kāśyapa: (Nadīka is the name of a river).

27.22

Śāriputra: (Śāriputra; here rendered 'Son of the Śāri bird' [鶖子]).

27.23

Mahāmaudgalyāyana: ([The fanqie for 連 is] qu + yan. In Sanskrit, Mahā-maudgalyāyana; here rendered 'Bean-Gathering Clan' [採菽氏], or also 'Mung-Bean Child' [菉豆子]. His maternal clan descends from a bean-gathering ṛṣi. His personal name derived from his father was originally Kolita; forms like Jūlìduō or Jūlǜtuó are both corruptions).

27.24

Mahā-kātyā- ([The fanqie for 栴 is] zhu + yan; some write 旃).

27.25

-yana: (Mahā-kātyāyana; here rendered 'Great Shaven-Head Clan Son'. 'Shaven-Head' [剪剔] is a brāhmaṇa clan name).

27.26

Anu- ([The fanqie for 㝹 is] nu + gou; the Qieyun gives 'hare'; it is also written [(而/而)*免]).

27.27

-ruddha: ([The fanqie for 馱 is] tang + zuo. Aniruddha; here rendered 'Unextinguished' [無滅]).

27.28

Kaphina: (In the Tang language, 'Fang lunar mansion' [房宿]).

27.29

Gavāmpati: (Gavāmpati; here rendered 'Bull-like Aspect' [牛相]).

27.30

Revata: (Revata; here rendered 'House Star' [室星], a northern constellation. Because [his parents] prayed to it and had a son, he was named after it. Some texts write Libopo [離婆多], but Libuoduo [離波多] should be followed as correct).

27.31

Pilindavatsa: ([The fanqie for 蹉 is] qi + he. Pilindavatsa; here rendered 'Residual Habit' [餘習]).

27.32

Vakkula: (Vakkula; in the Tang language, 'Good Appearance' [善容]).

27.33

Mahā-koṣṭhi- ([The fanqie for 絺 is] chi + zhi).

27.34

-la: (Mahā-koṣṭhila; here rendered 'Large Knee' [大膝]).

27.35

Nanda: (In the Tang language, 'Joy' [喜]).

27.36

Sundarananda: (Sundarananda; here rendered 'Beautiful Joy' [𧰚喜]).

27.37

Pūrṇa-maitrāyaṇīputra: (Pūrṇa-maitrāyaṇīputra; here rendered 'Son of Full Compassion' [滿慈子]. Pūrṇa is 'Full'; Maitrāyaṇī is the feminine vocative for 'Compassion'; putra is 'son'. 'Compassion' is his mother's name; 'Full' is his personal name. Thus Venerable Pūrṇa is the son of the lady Maitrāyaṇī. Or, both 'Full' and 'Compassion' are designations of the mother, hence 'Son of Full Compassion'. Other explanations are not correct).

27.38

Subhūti: (Subhūti; here rendered 'Good Manifestation' [善現]).

27.39

Ānanda: (Ānanda; here rendered 'Joyous Delight' [慶喜]).

27.40

Rāhula: (Rāhula; here rendered 'Seizer of the Sun'. Originally the name of a sun-seizing asura, who in the vanguard of the asuras seizes the sun with his hands to block its intense light; here he is named by analogy).

27.41

Mahāprajāpatī: (Mahāprajāpatī; here rendered 'Great Supreme Lord of Progeny' [大勝生主]).

27.42

Yaśodharā: (Yaśodharā; here rendered 'Upholder of Fame' [持譽]).

27.43

Bhikṣuṇī: (Bhikṣuṇī. The ending -ṇī is the feminine form; having the five meanings as [explained] previously).

27.44

Bhad- [颰]: ([The fanqie is] pu + bo; written also as 跋, which is also permissible).

27.45

Bodhisattva-mahāsattva: (Bodhi is awakening, wisdom; sattva is a sentient being, the courageous and heroic, or skillful means. Awakening is the fruit sought by knowledge; sentient beings are those ferried across by compassion; being named based on their vast vows, they are called 'bodhisattva'. Or [it means] 'a sentient being who seeks the fruit of awakening', or 'a courageous hero among them'. Or, because through wondrous wisdom and skillful means they benefit and gladden [others] without limit, they are called 'bodhisattva'. Mahāsattva means 'great sentient being', distinguished from those who seek the lesser awakening and those in ordinary, lower ranks; hence named 'mahāsattva').

27.46

Anut- [阿耨]: ([The fanqie for 耨 is] nu + wo; ancient pronunciation was nu + dou. Written 耨 as in weeding [耘耨]; borrowed for its sound).

27.47

-tara-samyak- [多羅三藐]: ([The fanqie for 藐 is] mi + yao. Originally the sound of miǎo, a gromwell plant. The Yupian gives the pronunciation as mo + jiao; also mi + shao. Here it is borrowed for the sound mi + yao).

27.48

-saṃbodhi [三菩提]: (From 'Anut-' down to here, combined it means 'unexcelled, correct, and complete awakening' [anuttara-samyak-saṃbodhi]. Mārga is 'path'; bodhi is 'awakening').

27.49

Dhāraṇī: (Rendered 'all-retentive' [總持], encompassing much within brief concise form).

27.50

Planted many [殖眾]: (For the first character, the fanqie is shi + li. The Cangjie pian says: 'to plant' [種]. The Guangya says: 'to accumulate'; 'to establish'. The second character may be read in either level or departing tone).

27.51

Constantly acts [常為]: ([The fanqie for 為 is] rong + wei. The Yupian says: 'to employ'; 'to cover'. The macaque [is called] wei [為]; this animal likes to claw and hold people. The macaque depicts the intestines; wei portrays the form of a macaque, being a pictographic character).

27.52

Mañjuśrī: (Mañjuśrī; here rendered 'Wondrous Auspiciousness' [妙吉祥]).

27.53

Bhadrapāla: (In the San Cang, the pronunciation of 颰 is pan + mo; it is also written 跋. Some say Bhadrapāla is the Sanskrit sound; here rendered 'Wise Protector' [賢護]. The Great Treatise says 'Good Guardian' [善守]).

27.54

Maitreya: (Maitreya; here rendered 'Benevolent One' [慈氏]. 'Benevolence' is his original clan name, or he took his mental conduct as his clan name).

27.55

Śakra Devānām Indra: (Śakra-devānām-indra. Śākya is a kṣatriya clan name, meaning 'capable' [能]; deva is 'god' [天]; indra is 'lord' [帝]. That is, the lord of gods among the Śākya [clan]).

27.56

Sahā: (Sahā; in the Tang language, 'Endurance' [堪忍]. Because there is much resentment and jealousy here, and the noble ones are able to endure weariness and toil while carrying out their teaching, it is named 'Endurance').

27.57

Brahmā: (Brahmā; here rendered 'tranquil' [寂靜], or 'pure and undefiled' [清淨潔], both being acceptable. Ge Hong's Ziyuan glosses fan [梵] as 'pure' [潔]).

27.58

Upananda: ('Virtuous Joy' [賢喜]).

27.59

Sāgara: (Also written 娑竭羅; the name of the salty ocean).

27.60

Vāsuki: (Vāsuki; here rendered 'Nine Heads' [九頭]).

27.61

Takṣaka: (Here rendered 'Many Tongues' [多舌]).

27.62

Anavatapta: (Anavatapta; in the Tang language, 'Free from Affliction' [無熱惱], the name of a lake).

27.63

Manasvin: (Manasvin; here rendered 'Compassionate Mind' [慈心]).

27.64

Utpala: (Utpala; said to be the red lotus flower. Some write 優鉢, but 殟鉢 should be taken as correct).

27.65

Kiṃnara: (Kiṃnara; rendered 'Singing Deity' [歌神]).

27.66

Music / Delight [樂]: ([The fanqie is] wu + xiao; causing fond appreciation. In Sanskrit, manoña-svara; here rendered 'pleasing to the mind' [可意], also called 'wish-fulfilling sound' [如意音]. In the Zheng fahua jing, they are the devaputras named 'Gentle' [柔耎] and 'Harmonious Sound' [和音]).

27.67

Gandhar- [乾闥]: ([The fanqie for 闥 is] ta + da).

27.68

-va [婆]: (Gandharva; here rendered 'Scent-Seeker' [尋香行], music-making spirits. There are also some in the sea belonging to the devas).

27.69

Asura: (Asura; in the Tang language, 'Non-god' [非天]).

27.70

Bali: (Balika means 'round'. In the Zheng fahua jing he is called 'Most Excellent' [最勝]. Baddha means 'bound', but this does not mean being bound. For zhi, 𧙣 or 穉 are both acceptable; both have the fanqie zhi + li).

27.71

Kharaskandha: (The fanqie for 騫 has the departing tone; the last character is pronounced 陀. Here rendered 'Broad-Shouldered' [廣𢩌髆]).

27.72

Vemacitra: (Vemacitrin; here rendered 'Variegated Embroidery' [綺畫], or 'Precious Adornment' [寶飾]).

27.73

Rāhu: (Rāhula; rendered 'Seizer of the Sun' [執日]).

27.74

Garuḍa: (Garuḍa; here rendered 'Wondrous-Winged Bird' [妙翅鳥]).

27.75

King Ajātaśatru, son of Vaidehī: (Vaidehī means 'Superior Body' [勝身]; vai is 'superior' and dehī is 'body'—namely, the name of the eastern continent. Vaideha is the masculine pronunciation; this is the feminine form. It is the name of a mountain goddess; because [his mother] prayed to her and obtained him, it became his mother's designation. Ajātaśatru means 'Unborn Enemy' [未生怨]; another name is 'Broken Finger' [折指], the king's name).

27.76

Crossed legs [加趺]: ([The fanqie for 加 is] gu + xia. The Erya says: 'jia [加] means doubled' [重]. Thus sitting cross-legged. The Chu zaiheng jing and other sūtras say 'sitting with crossed legs' [結交趺坐]. The character 趺 has an unknown derivation and is a vulgar graph. South of the Yangtze, sitting with knees opened wide is called 'straddle-sitting' [跘跨坐]; east of the mountains it is called 'interlocking-foot sitting' [甲趺坐]. The fanqie for 跘 is ba + huan; the fanqie for 跨 is kou + hua).

27.77

Domain of Immeasurable Meanings [無量義處]: (義 is read in the departing tone).

27.78

Samādhi: (mo + pei [mèi]). Samādhi; here translated as equal retention (dengchi), which is to equally hold the mind and abide in the objective sphere.

27.79

Rained from heaven (tianyu): (yu + ju [yǔ]); it is also pronounced with the sound of yu (yù).

27.80

Mān- (man): (Its original sound is like that of wan [wàn]; at the bottom it follows you [又]; there are also those with wan [万] below, which are vulgar characters. Here we borrow the sound mo + ban [mān] to conform to the Sanskrit pronunciation).

27.81

-dārava flower (tuoluo hua): (The flower that accords with one's wish [māndārava]).

27.82

Mañ- (man): (The pronunciation conforms to the entry above).

27.83

-jūṣaka flower (shusha hua): (The soft and supple flower [mañjūṣaka]).

27.84

Shook in six ways (liuzhong zhendong): (zhi + ren [zhèn]). The Yupian says: "Zhen also means to move; to rise."

27.85

Upāsaka and upāsikā (youbaosai youbaoyi): (Upāsaka, upāsikā. Upa means 'close'; kā means 'to serve'. Sa is the masculine form, here translated as 'man who serves closely'. Si is the feminine form, here translated as 'woman who serves closely').

27.86

Yakṣa (yecha): (Yakṣa; here translated as 'valorous and swift', namely those who fly through the air; it also encompasses the terrestrial kind. As for the various rākṣasas: rākṣasa is translated here as 'violent and evil', and also called 'terrifying').

27.87

Mahoraga (mohouluojia): (Mahoraga; here translated as 'great belly', kinds such as great pythons and green frogs).

27.88

Emitted from between the eyebrows a white ūrṇā-hair (fang meijian baihao): (hu + dao [háo]). The commentary on the Zhuangzi says: "The finest of hairs is called hao." The Yupian says: "A hao is a long hair." The Sūtra on the Samādhi of the Contemplation of the Buddha states that when he was the crown prince it stretched out to five feet long; beneath the [bodhi] tree it was one zhang, four feet, and five inches long; and upon becoming a Buddha it was one zhang and five feet long. When released, it curls in a circle like the autumn full moon, distinct, bright, and pure, its color resembling mother-of-pearl and snow.

27.89

None (mi): (mi + bi [mǐ]). The Erya says: "Mi means 'none'."

27.90

Avīci (abi): (Avīci; here translated as 'uninterrupted' [wujian]).

27.91

Hell (diyu): (In Sanskrit it is naraka; here translated as 'vessel of suffering', also as 'unpleasant', and also as 'abode of non-conduct and unrighteous conduct'. Some are amidst mountains, in wildernesses, or in the open sky; what is here called 'earth prison' [diyu] is beneath the great earth).

27.92

Akaniṣṭha (ajianicha): (zhu + jia [zhà]; in ancient script it is the same as du [度]. Aka means 'material obstruction'; niṣṭha means 'ultimate'. Ni is nü + fan [nǎn]; cha is chi + jia [chā]).

27.93

Practice (xiuxing): (The second character is xia + meng [xìng]; it is the name for putting into practice, namely carrying out cultivation).

27.94

Appearance (xiangmao): (mo + jiao [mào]; meaning demeanor or appearance. Some editions have 貌 with 刃 [rèn] or 狠 [hěn], both of which are incorrect).

27.95

Pari- (bo): (bo + guan [bān]; here the borrowed sound is bo + mo [bō]).

27.96

-nir- (nie): (nian + jie [niè]. The Shuowen says: "Black earth in water." It follows "water" [shui] and "earth" [tu], with yue [曰] as phonetic. There are those who write it following gong [工], which is incorrect).

27.97

-vāṇa (pan): (Parinirvāṇa; in the Tang language it is 'complete extinction' [yuanji]. Ni is nu + ji [nì]; fu is pronounced in the falling tone; nan is nu + xian [nán]).

27.98

Śarīra (sheli): (Śarīra; here translated as 'body').

27.99

Stūpa (ta): (In Sanskrit, stūpa; here translated as 'high and prominent'. Caitya; here translated as 'numinous shrine'. The Vinaya says: with relics it is a stūpa (tapuo), without relics it is called a caitya (zhiti). The present ta is stūpa, corrupted as ta. Ancient books did not have the character ta [塔]. Ge Hong's Ziyuan and the Qieyun say that a ta is a Buddha hall or a Buddha stūpa shrine).

27.100

Auspicious sign (rui): (shi + wei [ruì]. The Yupian says: "A token of trust; a sign of tallying response." It has the same sound as shui [睡]).

27.101

Verse (ji): (In Sanskrit, gāthā; here translated as 'hymn of praise' or 'song'. Śloka refers to thirty-two syllables forming a four-line verse).

27.102

Soft and supple (churouruan): (er + yan [ruǎn]. The Guangya says: "Rouruan means weak." The Tongsuwen says: "When a thing is soft it is called ruan." The Hanshu says: "Ruan means incapable of bearing a burden." The popular form 軟 is incorrect. The lower ruan [耎] is used interchangeably; some write 𣽈, which is incorrect).

27.103

Disgusted with suffering (zaokuyan): (yu + yan [yàn]. The Yupian says: "Yan is like being satiated and no longer wishing to do something").

27.104

Sands of the Gaṅgā (hengsha): (Gaṅgā is the name of a river goddess; the river was named after the goddess. This river possesses five qualities; many sūtras use it as a metaphor. Jing is qi + jin [qíng]; it also takes the rising tone).

27.105

Gold (jin): (The Shuowen says: "Of the five colors of metals, yellow is the chief. Buried for long it does not spoil; smelted a hundred times it does not lighten; it conforms to transformation without resistance. It belongs to the phase of the West. It is born of earth, hence it follows 'earth' [土]; the dots on left and right depict the form of gold in the earth. Jin [今] is the phonetic." It should be written as 金).

27.106

Silver (yin): (White metal).

27.107

Coral (shanhu): (A red-colored jewel).

27.108

Mani (moni): (Maṇi; the wish-fulfilling jewel).

27.109

Musāragalva (chequ): (Musāragalva; here translated as chequ, which is faintly variegated with green and white).

27.110

Agate (manao): (Aśmagarbha; here translated as 'pestle-womb/treasure'. Aśma means pestle, garbha means womb or treasure, or it is called embryo, taking the meaning of its solidity. It is called manao because its color resembles a horse's brain [manao]. Various books write it with the characters 瑪𰢐 because it belongs to the jade class, or write it with 碼𥖋 as it belongs to the stone class).

27.111

Male slave (nu): (nu + hu [nú]. In antiquity, criminals forfeited to the state were made slaves. In the Shuowen, the ancient script is the character 仅).

27.112

Female slave (bi): (pi + bi [bì]; bi is pronounced bei + bi [bēi]. The Shuowen says: "A bi is a humble appellation for a woman").

27.113

Carriage (che): (chang + ye [chē]. The Shuowen says: "The collective name for carts and wheels. Made by Xi Zhong of the Xia Dynasty." Its ancient sound was ju [jū]. In antiquity, a carriage [che] was like a dwelling [ju]; it was said that in moving about it was that in which people dwelt. Nowadays it is ju-she [dwelling-house]; it means that where the traveler resides is like dwelling in a house. It is a pictographic character).

27.114

Chariot (sheng): (shi + zheng [shèng]. The Guangya says: "Sheng means to ride; that is, that which can be ridden." The Zhouli says: "Four horses make a sheng." Sheng means to carry).

27.115

Hand-cart (nian): (li + zhan [niǎn]. The Shuowen says: "A carriage drawn by men; being in front, people pull it." In antiquity, ministers and grand masters also rode in nian; from the Han onward, only the Son of Heaven rode in them. The Yupian says: "The carriage ridden by the Son of Heaven and the Empress is called a nian").

27.116

Palanquin (yu): (The two pronunciations are yu + ju [yù] and yu + ju [yú]. The Shuowen says: "A carriage compartment; one source says that one that is elevated without wheels is called a yu." Today's carriage compartments differ in shape between past and present. The Yupian says: "The multitude; to carry; to lift; many." Some write 轝, which is incorrect).

27.117

Four-horse team (si): (xi + li [sì]. The Shuowen says: "Four horses together in one chariot; four horses are called a si." The Yupian says: "To pursue; the four stars of the Fang mansion are called the heavenly si").

27.118

Railing (lan): (luo + gan [lán]; hook-railing; also written as 闌. The Shuowen says: "A door-barrier." Some editions have 蘭, which is a fragrant herb and not this meaning. Both 欄 and 闌 are acceptable).

27.119

Balustrade (shun): (shi + yin [shǔn]. The Shuowen says: "A shun is a railing balustrade." Furthermore, Wang Yi's commentary on the Chuci says: "A kan-shun [balustrade]; the vertical are called kan, the horizontal are called shun." In the Yupian, it is in the wood section, pronounced shi + yun [shǔn]).

27.120

Canopy (huagai): (hu + hua [huá]. The Gujin zhu says: "When the Yellow Emperor fought Chi You in the wilds of Zhuolu, there was constantly a five-colored cloudy vapor with golden branches and jade leaves hovering above the Emperor, resembling a floral canopy [huahui], and so because of this he made the floral canopy." The character hua [華] is also pronounced hu + gua [huà]. In the Western Regions the weather is hot and people often carry canopies decorated with flowers; this is the banners, pennants, and canopies. Zhuo is zhuo [zhuó]; hui is hui [huǐ]).

27.121

Ornate carriage (xuanshi): (The first character is xu + yan [xiān]. The Shenglei says: "A comfortable carriage." The Shuowen says: "A curved-shaft carriage with screens." It is also written as xian [幰], pronounced xu + yan [xiǎn]. The Yupian says: "Cloth spread over a carriage to ward off heat." Shi means decorating the carriage with precious objects. Fan is fu + fan [fán]. Shi follows si [飤] and zhong [中]).

27.122

Wife (qi): (qing + xi [qī]. The Shuowen says: "A woman who is equal to oneself." It follows [妻-女] and follows 'woman' [女]; holding affairs is the office of a wife).

27.123

Wearing (erbei): (pi + yi [pèi]; to wear; to be clad in. Some editions have pi [披], pronounced fu + ji [pī]. The Fangyan says: "To disperse." Nowadays it means to put on; it should follow bei [被]).

27.124

Defeated Māra (pomo): (Māra; here translated as having the meaning of 'destruction'. It is also said to be Pāpīyān, here translated as 'the evil one'. Saying Papiyan [boshun] is a corruption; it means fulfilling evil dharmas and harboring evil intentions. The titles and names 'evil Māra' and 'Papiyan' are both related here).

27.125

Repose (yan): (yan + jian [yàn]; resting in peace. Some editions have 晏, pronounced wu + jian [yàn], which also means silent. The ancient script writes 燕, which also means resting in peace).

27.126

Never (weichang): (shang + yang [cháng]. The Xiao Erya says: "Chang means to try; that is, to do something temporarily").

27.127

Beaten (chuida): (The first character is zhi + rui [chuǐ], meaning to strike. The second character in Wu pronunciation is ding [dǐng], or du + ting [dǐng]; here we adopt the Qin pronunciation de + geng [dǎ]. The Shuowen says: "To strike with a staff." The Guangya says: "Chuida means to strike").

27.128

Fine delicacies (yaoshan): (The first character is hu + jiao [yáo]. The Guoyu says: "Drinking with delicacies." Jia Kui says: "Yao are meat platters." The Yupian says: "The contents of the dou vessel; in general, that which is eaten that is not grain is called yao; eating; dining; vegetables, meats, and the like." The Shuowen says: "Shan is prepared food." In the Zhouli, regarding the Master of Provisions [shanfu], Zheng Xuan says: "Shan speaks of excellence [shan]. Nowadays, delicious things are also called precious delicacies." The Guangya says: "Yaoshan is meat." Both follow 'meat' [rou] with shan [善] as phonetic. There are also the forms 餚 and 饍; on inspection they have no origin, but are vulgar characters that appeared in recent times).

27.129

Sandalwood (zhantan): (Candana refers to ox-head candana and the like. The red kind belongs to the category of purple sandalwood; the white refers to white sandalwood. In antiquity it was written as zhandan [旃丹]; the Qieyun writes 𱣔, which is incorrect).

27.130

Instructed and commanded (jiaozhao): (The first character is gu + xiao [jiào], meaning to instruct and train. The second character is zhao + yao [zhào]. The Zilin says: "Zhao means to inform." The Erya says: "Zhao means to guide." Guo Pu says: it means to teach and guide. The Shiming says: "Zhao means to illuminate; when people are in the dark regarding accomplishing affairs and thus make errors, one reveals it with this to let them clearly know its source." Some editions have jiaozhao [教招]; jiao has no level tone, and zhao means to entice and lead forward).

27.131

Yojana (youxun): (Yojana; meaning a measure of distance. Some other sūtras say that forty li make one yojana. The Abhidharmakośa-śāstra states: the paramāṇu, aṇu, gold dust, water dust, hare hair, sheep hair, ox hair, sunbeam dust, nit, louse, barley grain, and finger joint, each successively increasing by seven times. Twenty-four fingers make a cubit [hastakā]; four cubits make a bow's length [dhanus]; five hundred bows make one krośa; eight krośas make one yojana, which is over sixteen and a half li).

27.132

Lengthwise (zong): (The two pronunciations are ji + rong [zōng] and zi + yong [zòng]. The Shijing says: "Lengthwise and crosswise are its furrows." Han's commentary on the Shijing says: "North-south is called zong; east-west is called heng." In the Zhouli, regarding the dimensions of broadness and wheel-length of the nine provinces, Zheng Xuan says: "Wheel means lengthwise; broadness means crosswise." The Guangya writes 从; the Qieyun only has the three characters 蹤, 縱, and 䡮. Some write 从, but its origin is unknown).

27.133

Curtain interwoven with pearls (zhu jiaolu man): (mo + ban [màn]. The Shuowen says: "A man is an overhead canopy." It follows 'cloth' [jin] with man [曼] as phonetic. That at the sides is called a wei; that above is called a mu. Mu means to cover; to cover what is exposed. The 'jewel-interwoven exposed canopies' and 'jewel-interwoven exposed carriages' in various sūtras are the same thing. Some write 縵; the Shuowen says: "Plain patterned silk is called man." This is not the proper form of curtain [幔]; it will be explained again when encountered in the 'Treasure Stūpa Chapter').

27.134

Harmonious singing (heming): (The first character is hu + ge [hé]. The Shuowen says: "Music that is harmonized." The Shijing says: "The harmonious bells tinkle," which is this).

27.135

At that (shi): (Some editions have 'at that time' [ershi]; one should follow 'at that time' [shishi] as definitive).

27.136

Reflected (wei): (The Yupian says: "To think; to reflect; to plan").

27.137

Pondered (cun): (cang + ben [cǔn]; meaning to measure or consider).

27.138

Rain down the great rain of the Dharma (雨大法雨): both [occurrences of 雨] are pronounced according to the character's [falling-tone] sound (yù), or the first is pronounced in the level tone (yú).

27.139

Blow (吹): chuwei [fanqie] or chiwei [fanqie]; we now follow the first. To expel breath from the mouth.

27.140

Conch (螺): luoguo [fanqie]; a popular character; an aquatic mollusc; properly written as 蠃.

27.141

Asaṃ- (阿僧): asaṃkhyeya, translated here as "innumerable" (wu yangshu); the term for an exhaustive number. The Abhidharmakośa-śāstra states that the basic numbers were sixty, of which eight have been lost through transmission; "innumerable" is the fifty-second. The Avataṃsaka-sūtra lists one hundred and twenty numbers, among which "innumerable" is the one hundred and twentieth.

27.142

Kalpa (劫): kalpa, here the name for the discrimination of time-periods.

27.143

Pratyekabuddha (辟支佛): pratyeka here means "solitary"; buddha means "awakened".

27.144

Preached appropriately (說應): yixing [fanqie]. The commentary states: "It should appropriately correspond (yingdang), meaning that the faculty and the Dharma match one another." The Qieyun also gives the fanqie yuzheng; generally it means to tally and accord with.

27.145

Clan name (姓): The Shuowen says: "That by which a person is born. When the mothers of ancient divine men and sages were moved by Heaven to give birth to sons, they were therefore called the Sons of Heaven, and their clan name was determined based on their birth. Hence the character 姓 is formed with 女 'woman' and 生 'birth'; 生 also acts as the phonetic component."

27.146

Po (頗): banghe [fanqie].

27.147

Laduoxie (羅惰): A brāhmaṇa clan name [Bhāradvāja].

27.148

Lax (懈): gu'ai [fanqie]; lazy. The Yupian says: weary; negligent.

27.149

Fatigued (倦): qujuan [fanqie]; weary. The Yupian says: lax; dazzlingly tired; exhausted; stopped. Also written as 劵, or as 𠉮, and some write 惓; in all cases it is unknown how they were derived.

27.150

Śramaṇa (沙門): Meaning "putting to rest"; because one has attained the Dharma, one temporarily puts all evils to rest. Hence also pronounced śramaṇa or śramaṇera; translated here as "meritorious toil", meaning that one incurs meritorious toil in cultivating the path.

27.151

Brāhmaṇa (婆羅門): Meaning "pure conduct"; because among the four classes they practice pure conduct.

27.152

Duotuo'jiadu (多陀阿伽度): Tathāgata; translated as "Thus-Come" (Rulai).

27.153

A-luo-he (阿羅訶): Arhat; translated here as "Worthy" (ying).

27.154

Sanmiao-sanfoduo (三藐三佛陀): Translated here as "Completely and Perfectly Awakened One" (Samyaksaṃbuddha).

27.155

Material support (利養): yuliang [fanqie] (yǎng); it does not have the reading yuliang (yàng).

27.156

Indolence (懈怠): The upper character is gu'ai [fanqie]; the lower is tuhai [fanqie]. The Erya says: "懈 means 怠." The Jizhu says: "懈 is being exhausted; 怠 is being lazy." The Shiming says: "懈 is relaxation (jie 解); the joints of the bones are loosened." The Qieyun says: "Weary. Written as 怠, it means careless and arrogant; indolent; desolate; to relax the physical body; to let fall; lazy."

27.157

Lapis lazuli (瑠璃): Vaiḍūrya; or simply called liuli.

27.158

Quartz crystal (頗梨): lisi [fanqie]; sphaṭika; translated here as "water essence" (rock crystal), also called "water jade", or called "white pearl". In the Da zhidu lun: this jewel is produced in the crags of rocky mountains. One theory says that ice turns into it after more than a thousand years; this statement is unfounded, for the western lands are sweltering and hot without ice, yet are abundant in this jewel—what could have transformed into it? This is merely a type of stone, found everywhere.

27.159

Just now came (適從): The upper character has the sound of chi [fanqie]. The ancient script of the Sancang writes it as 適, meaning recent or beginning.

27.160

Clan (族姓): The upper character is zulu [fanqie]. The Shangshu says: "Defying orders, he destroyed the clan (zu)." The commentary says: "Zu means lineage." The Zhouli says: "Four lü make a zu." Zheng Xuan says: "One hundred families; zu also means an aggregation; clan name."

27.161

Chapter on Expedient Means (方便品)

27.162

Reform (𠊳): bianmian [fanqie], in the falling tone. The Zitong says: "When a person does not act well, changing it brings peace. Hence the Lunyu says: 'They change (geng 更), and all men look up to them.' Therefore it is formed from 人 'person' and 㪅 'change'; the character 㪅 is formed from 丙 and 攴; 攴 has the fanqie sound pubu."

27.163

Examine closely (詳): siyang [fanqie]; to scrutinize. The Shuowen says: to scrutinize and deliberate. The Guangya says: 詳 means to verify. The ancient script writes 𦍹.

27.164

Unimpeded (無礙): wudai [fanqie]; in the ancient script it is the same as 硋. The Shuowen says: 礙 means to stop. The Guangya says: 礙 is the same as 閡. Some write 閡, which is also an ancient script for 礙. The Xiao Erya says: 閡 means a boundary limit. The Shuowen says: to be shut out. Some write 㝵, which is incorrect; 㝵 is pronounced de. The Shuowen says: 得 means to acquire. The Shangshu says: 'Gaozong dreamed he obtained (de) Yue'; this is it. Wei Hong's imperial verification of ancient script for official texts states that 㝵 and 得 are identical in form; 㝵 is not used here.

27.165

Utmost / to exhaust (盡): jinyin [fanqie]; to bear; to exhaust. Or qinyin [fanqie]; the original jin of jin.

27.166

Think (思): xizi [fanqie].

27.167

Lands of the ten directions (十方剎): chuxia [fanqie]. The Qieyun writes 剎. Kṣetra means field, or soil and field; or it is translated by its sense as land. We note that the character 剎 is not found in character dictionaries; the Shuowen writes 㓼, which was abbreviated as 剎; 㓼 has the fanqie sound chuyi, meaning to wound; the character is formed from 桼, pronounced qi.

27.168

Rice (稻): conghao [fanqie]; homophonous with dao 道.

27.169

Destination (所趣): qiju [fanqie] (qù); also qiju [fanqie] (qū); we now follow the first. The destination or direction of intention.

27.170

Profound and subtle (甚深妙): Some texts have "exquisite and subtle" (微妙); both are acceptable.

27.171

Net (網): wenliang [fanqie]. A metaphor for doubt, like a hunting net from which it is difficult to emerge alive.

27.172

Hesitation (猶豫): The upper character is yizhou [fanqie]; the lower is yishu [fanqie]. The Shuowen says: "In Longxi, puppies are called you (猶). The nature of the you is full of suspicion; yu (豫) is always ahead of people. Therefore, all indecisiveness is called youyu, synonymous with fox-like doubt (huyi)." The Erya says: "The you is like a barking deer, good at climbing trees." Guo Pu says: "Vigorously climbs trees." Barking deer (ji 麂) has the fanqie juli.

27.173

Such folk (此輩): bupei [fanqie]; a crowd or party. The Shuowen says: "In military law, dispatching one hundred carriages forms one bei (輩). Formed with 車, with 非 as phonetic, though derived from 北 erroneously." The Cangjie pian says: "輩 means to compare." The Guangya says: "等, 𤳖, and 輩 also mean category; 𤳖 has the fanqie bupan." The Yupian says: "輩 means class, rank, category."

27.174

Overweening pride (增上慢): moyan [fanqie]. The Qieyun says: "To deceive is man (謾); to be lax is man (慢)." The Yupian says: "慢 means remiss; to slight; sluggish; indolent; fearless; loose; also haughty. Sometimes written as 嫚."

27.175

Silent (默): mobei [fanqie]; quiet. The popular writing as 嘿 is incorrect.

27.176

Restrain (制止): zhishi [fanqie]; not zhi (紙) nor zhi (旨).

27.177

Excellent indeed (佳矣): The upper character is guxie [fanqie]. The Shuowen says: 佳 means good. The Guangya says: pleasing. 膎 has the fanqie hujia; 膎 means dried meat.

27.178

Indeed so (唯然): The upper character is yishui [fanqie]. The Shuowen says: assent. The Guangya says: response. The Liji says: "When one's father calls, do not say nuo; when one's teacher calls, do not say nuo; respond with wei and rise." Zheng Xuan says: "Wei is a respectful term of response, more deferential than nuo." The borrowed pronunciation is also yishui [fanqie]; it is also a modal particle. 然 means compliant and acceptable.

27.179

Udumbara blossom (優曇鉢華): Udumbara; an auspiciously responding flower.

27.180

From the buddhas (從諸佛): Some editions have "from the Buddha" (從佛); both are acceptable.

27.181

Only teach (但教): The upper character is tudan [fanqie]. The Shenglei says: 但 means tu (徒); tu means empty / in vain / only.

27.182

Turbid (濁): zhijiao [fanqie]; dregs and defilement.

27.183

Impurity (垢): guhou [fanqie]; filthy and soiled; stained and impure.

27.184

Miserliness (慳): kujian [fanqie]; stingy with what has already been obtained.

27.185

Greed (貪): tahan [fanqie]; coveting what has not yet been obtained.

27.186

Jealousy and envy (嫉妒): The upper character is qinxi [fanqie], with Qin entering tone; the Yupian gives cili [fanqie]; the ancient forms 𧪠, 㑵, and 愱 are identical. The lower character is danggu [fanqie]. The Chuci says: "Hence giving rise in mind to jealousy and envy." Wang Yi's commentary on the Chuci says: "Harming the worthy is called ji (嫉); begrudging physical beauty is called du (妒)." The Shuowen says: "A woman's envy of her husband; formed from 女 'woman' with 戶 as phonetic."

27.187

Flaws and blemishes (瑕疵): jiyi [fanqie]; in ancient script identical to 𤶬. Xia means an error. The Shuowen says: ci is a defect. The Yupian says: "A flaw inside jade is called xia; a blemish outside jade is called ci." Its use here as 疵 means that a person within the Dharma has the affliction of defilement like a flaw inside jade, not like a defect on the outside of jade.

27.188

Dregs (糟): zuocao [fanqie]; wine sediment.

27.189

Chaff (糠): kugang [fanqie]; coarse rice husk.

27.190

Such people are few (斯人尠): xiqian [fanqie]; few. Also written as 鮮; the Yupian says 鮮 also means few.

27.191

Sūtra (修多羅): sūtra, translated as "matching scriptures" (qijing).

27.192

Gāthā (伽他): Meaning verse (song).

27.193

Geya (祇夜): geya; repeating verse (yingsong).

27.194

Upadeśa (優波提舍): upadeśa, meaning treatise or discussion (lunyi). Some write 優婆; following 波 is correct.

27.195

Boastful and arrogant (矜高): The upper character is juling [fanqie]. The Shangshu says: "Only when you are not boastful (jin) will none in the realm contend with you for merit." Kong Anguo says: "Deeming oneself worthy is called jin." The Liji says: "Confucius was not boastful but dignified." Zheng Xuan says: "Jin means holding oneself high and mighty."

27.196

Flattering and crooked (諂曲): The upper character is chouran [fanqie]; sycophantic. The Shuowen writes it as 讇, identical. Zhuang Zhou says: "Following another's wishes and speaking their words is called flattery (chǎn)." The Yupian says: "Chǎn means sycophancy; bowing one's body as if humbling oneself." Also written as 讇, identical.

27.197

Meigui gem (玫瑰): The Shuowen gives the upper character as mohui [fanqie], the lower character as hukui [fanqie]; a fire-talisman pearl (huoqi zhu). Another view states: a fine stone is called mei; a round and fine one is called gui. Guo Pu says: meigui is a stone pearl. Zhang Yi says: meigui is a red-gem coral pearl that comes from Mount Kaimingyue in the Kunlun range.

27.198

Stone temple (廟: *m[i]e-djaw* [fanqie: 眉召], ancient script 庿. The Baihu tong and the Yupian say: 'A temple (廟) means appearance/form (皃). It is the revered dwelling of ancestors; hence called a temple').

27.199

Aromatic wood (櫁: Ziyuan has *mji-yit* [fanqie: 民一], an aromatic wood. The Qieyun gives the tree name as 榓. The Yupian says: '櫁 is an aromatic wood; written as 䀄 is incorrect. The tree resembles the pagoda tree (sophora), but its fragrance is extraordinarily strong. Five years after felling, it is ready for use; when harvesting its fragrance, one must cut it beforehand and wait a long time for the fragrance to emerge').

27.200

Lead and tin (鈆: *yu-jwen* [fanqie: 與專]. The Shuowen and Yupian say: 'It is black metal (lead).' The Shangshu says: 'Qingzhou offered lead and tin as tribute.' Tin lies between silver and lead).

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一切經音義 — 慧琳, Classical Chinese