一切經音義 50
English (machine translation) 50
- Language
- English
50.1
Compiled by the Translation-Assisting Śramaṇa Huilin
50.2
Mahāyānasaṃgraha, 2 fascicles — Huilin
Root text of the Mahāyānasaṃgraha, 3 fascicles — Huilin
Commentary on the Mahāyānasaṃgraha, 15 fascicles (Paramārtha) — Xuanying
Commentary on the Mahāyānasaṃgraha, 10 fascicles (Gupta) — Huilin
Commentary on the Mahāyānasaṃgraha, 10 fascicles (Xuanzang, Vasubandhu) — Huilin
Commentary on the Mahāyānasaṃgraha, 10 fascicles (Xuanzang, Asabhāva) — Huilin
Buddhadhātu-śāstra, 4 fascicles — Huilin
Viniścayasaṃgrahaṇī, 3 fascicles — Huilin
Upāyahṛdaya-śāstra, 1 fascicle — Huilin
Madhyāntavibhāga-śāstra, 2 fascicles — none
Madhyāntavibhāga-ṭīkā, 3 fascicles — Huilin
Ratnagotravibhāga Mahāyānottaratantra-śāstra, 4 fascicles — Xuanying
Madhyāntavibhāga-kārikā, 1 fascicle
Karmasiddhiprakaraṇa, 1 fascicle — Huilin
Mahāyāna-karmasiddhiprakaraṇa, 1 fascicle — Xuanying
The sounds and meanings for the above fifteen treatises in seventy fascicles are in this fascicle.
50.3
Mahāyānasaṃgraha, Upper Fascicle (composed by Asaṅga, translated by Buddhasānta under the Later Wei)
50.4
Sounds by Huilin
50.5
[(黍*ㄉ)/牛]轅 (The first character has the fanqie 禮蹄. The Yupian says: "The plowshare iron for cattle plowing." The Hanshu says: "To recruit poor people and lend them plowshares, plow-oxen, and seeds." The Shuowen says: "To plow. Derived from 'ox', with the archaic form of 約 [利] as phonetic." The character [(黍-(企-止))*ㄉ] is composed of 黍 and 刀, the latter being the archaic form of the character 刀. The lower character is pronounced 𡊮. Zheng's commentary on the Liji says: "The zhou [chariot pole], fanqie 張溜, is the yuan [shaft]." The Fangyan says: "Between Chu and Wei, the shaft is called zhou." The Shuowen says: "The shaft is the zhou. Derived from 'carriage' with 𡊮 as phonetic." The meaning of [(黍-(企-止))*ㄉ]/牛 can be understood by analogy with the chariot shaft; it is a Chu regional word).
50.6
𭛹帚 (The second character has the fanqie 周酉. The Shiben says: "Shaokang first made the winnowing basket and broom." Song Zhong says: "Shaokang was the son of the Xia sovereign Zu. The broom sweeps away dung." Shaokang is Dukang, buried at Changyuan. We note: a broom is that which is used to sweep and clean dung and filth. The Shuowen says: "Composed of 'hand' holding a cloth sweeping inside an enclosure (冂)." It is an ideographic compound character. In the treatise text it is written with 'bamboo' as 帚, which is an incorrect popular usage. 冂 has the fanqie 癸營).
50.7
Lower Fascicle
50.8
(At the end of the fascicle there are sixteen lines of verses where the line of refuge was mistakenly written by the copyist as 'taking mindfulness' (歸念). From the second line down through the eighth line, all were mistakenly written as 'taking mindfulness' (歸念), which is entirely without principle and extremely contrary to the intent of the treatise. This mistake is found in copies in many scriptoria. Please correct it to 'taking refuge' (歸命). Apart from this single error, this fascicle contains no other difficult characters requiring sound or gloss).
50.9
Root text of the Mahāyānasaṃgraha, Fascicle One (composed by Bodhisattva Asaṅga, translated by Xuanzang)
50.10
Sounds by Huilin
50.11
簸箕 (The first character has the fanqie 波箇. The Mao Commentary to the Shijing says: "To winnow chaff." The Shuowen says: "That which tosses rice to discard the chaff. Derived from 'winnowing basket' and 'hide'." The second character has the fanqie 幾宜. The Shiben says: "Shaokang made the winnowing basket and broom." Zheng's commentary on the Erya says: "It means that which holds rice to pour it into a bushel." The Shuowen says: "Derived from 'bamboo' with 其 as phonetic").
50.12
麁歰 (The first character has the fanqie 蒼呼. Zheng's commentary on the Zhouli says: "麤 is like coarse." Gu Yewang says: "Not fine." The Shuowen says: "Comparing their size and distinguishing their deer-like coarseness and fineness. In antiquity it was written 麤, composed of three deer; now it is abbreviated as 麁." The second character has the fanqie 所立. Wang Yi's commentary on the Chuci says: "Difficult." The Shuowen says: "Not smooth. Composed of four 'foot' (止) elements, two inverted and two upright").
50.13
Fascicle Two
50.14
伏[爿-〡+(序-予+祭)] (Fanqie 側界. The Mao Commentary to the Shijing says: "瘵 means illness." The Shuowen also says: "Illness. Derived from [爿-〡+(序-予)] (fanqie 女厄) with 祭 as phonetic").
50.15
妙飾 (Fanqie 尸食. The Guangya says: "飾 means to put on." Zheng's commentary on the Liji says: "飾 is the external display of internal feelings." The Shuowen says: "飾 means to brush and clean. Derived from 'cloth' with 飤 (pronounced 似) as phonetic").
50.16
[印-ㄗ+(ㄗ@、)]物 (Fanqie 虐鞅. The Fangyan says: "卬 means to do." The Guangya says: "[印-ㄗ+(ㄗ@、)] means to hold; it also means to face toward." The Shuowen says: "To gaze toward; desiring to reach something. Derived from 匕 and 卪 (pronounced 節); 匕 is pronounced 比").
50.17
Fascicle Three
50.18
無閡 (The second character has the fanqie 五代. Jin Zhuo says: "To shut from outside is called 閡." The Guangya says: "礎 also means to obstruct (閡)." The Shuowen also says: "To bar from outside. Derived from 'gate' with 亥 as phonetic").
50.19
Commentary on the Mahāyānasaṃgraha, Fascicle One (Vasubandhu's commentary, translated by Paramārtha)
50.20
Compiled by Xuanying
50.21
通敏 (The second character has the fanqie 眉殞. 通 means penetrating; 敏 means proficient. The Guangya says: "通 means clear and penetrating; 敏 means agile and swift").
50.22
披閱 (The second character has the fanqie 餘說, meaning to examine and inspect. The Xiao Erya says: "閱 means to prepare fully. Fully counting within the gates is called 閱").
50.23
成㲉 (Also written 殼, identical; fanqie 口角. In the Wu and Guiji regions it is pronounced 哭. It is the soft shell of an egg (卵). In general, the outer rind of anything is called 殼. While still inside the egg, it is called 㲉; after emerging from the shell, it is called 𪅏 (pronounced 𱏽). The Erya says: 'Those born needing to be fed are 𮭑.' Guo Pu says: 'It means needing to be fed by the mother,' 飤 being pronounced 似).
50.24
𤡜惡 (The first character has the fanqie 於焰; 猒 means sated, or 㤥. The second character has the fanqie 於路. The Guangya says: "惡 means to detest, or to abhor (懀)." 懀 has the fanqie 一外; 㤥 has the fanqie 何岱).
50.25
彼勿 (The second character has the fanqie 無弗. The Shijing says: "Do not (勿) go out on duty and relieve them." The commentary says: "勿 means no/not").
50.26
屬耳 (The first character has the fanqie 之欲. The Guoyu says: "Fearing that the people of the state would fix their ears and eyes upon me." Wei Zhao says: "屬 means to fix upon." The Hanshu yinyi says: "屬 means to bring close." The Shijing says: "Do not readily say 'Ears are attached to the wall'; this is it).
50.27
Fascicle Two
50.28
𦙁柯 (Also written [病-丙+互], identical; fanqie 竹尸).
50.29
鞞世 (Fanqie 陛奚).
50.30
沉麝 (The second character has the fanqie 神夜; shaped like a small river deer, with fragrance in its navel).
50.31
彎弓 (The first character has the fanqie 於閞. The Xiao Erya says: "控, 彎, and 𢯂 all mean to draw [a bow]").
50.32
Fascicle Three
50.33
所詮 (The second character has the fanqie 且全. The Tongsuwen says: "Explanatory words are called 詮." The Shuowen says: "詮 means complete." The Huainanzi says: "'詮言' are words used to compare human affairs by analogy so that people may understand one another").
50.34
Fascicle Four (None previously glossed for sound)
50.35
Fascicle Five
50.36
彌彰 (Also written 暲, identical; fanqie 諸楊. The Guangya says: "彰 means conspicuous; bright").
50.37
乍起 (The first character has the fanqie 仕嫁. The Guangya says: "乍 means temporarily." The Cangjiepian says: "乍 is a word indicating two alternative choices").
50.38
Fascicle Six
50.39
預立 (The archaic forms were 預 and 忬, two variants; now written 預, identical; fanqie 余據. It means to prepare beforehand. 預 is like 'to prepare'. Preparing instruments in advance is therefore called 預).
50.40
輕蔑 (The standard character form is 懱, identical; fanqie 莫結. The Shuowen says: "蔑 means to treat lightly and disrespect").
50.41
Fascicles Seven and Eight (None previously glossed for sound)
50.42
Fascicle Nine
50.43
室家 (The first character has the fanqie 書逸. The Liji says: "At thirty, a man is vigorous and has a household (室)." Zheng Xuan says: "'Having a household' means having a wife; hence a wife is called a 'household' (室). We note: 'household' means the inner room within the doors. The Lunyu says: 'You has ascended the hall, but has not yet entered the inner chamber.' 家 means residing).
50.44
後登 (The second character has the fanqie 都恒. 登 means to ascend; to advance; it also means to accomplish).
50.45
善枙 (Also written 軛, identical; fanqie 於革. That which is at the end of the shaft and rests on the ox's neck is called a yoke (軛). A yoke is a crossbar).
50.46
沮壞 (The first character has the fanqie 才與. The Cangjiepian says: "沮 means gradually rotting and ruining." In the treatise text it is frequently written 爼, fanqie 側所, which is a vessel for storing minced meat, or a table on which meat is placed; 爼 does not carry this meaning).
50.47
諧遂 (The first character has the fanqie 胡皆; 諧 means harmonious. The Shuowen says: "諧 means to unite." 遂 means to complete; to achieve; it also means to follow).
50.48
Fascicle Ten
50.49
練摩 (The archaic forms were 鍊, 練, and 潄, three variants; now written 涷, identical; fanqie 力見. The Shuowen says: "鍊 means to smelt and refine metal." The second character had the archaic forms 劘 and 攠, two variants, identical; fanqie 莫羅. The Yijing says: "The hard and the soft rub (摩) against each other." The commentary says: "They rub and touch each other." The Erya says: "Rubbing stone is called grinding (磨)." Guo Pu says: "Jade and stone being ground is like a person cultivating and adorning himself." In the treatise text it is written 磨, a millstone).
50.50
藤譬 (The first character has the fanqie 達曾. The Guangya says: "藤 means creeping vines." Nowadays grasses that creep and trail like arrowroot vines are called 藤).
50.51
Fascicle Eleven
50.52
以楔 (Also written 榍, identical; fanqie 先結. The Shuowen says: "A wedge (楔) is a shim (櫼)." Nowadays south of the Yangtze people call it a shim (櫼); it is a commonly used word. 櫼 has the fanqie 子僉).
50.53
拙訥 (The archaic form was 吶, identical; fanqie 奴骨. 訥 means slow and dull. The Shuowen says: "Hesitant in speech").
50.54
扣擊 (The first character has the fanqie 去後. 扣 also means to strike. The Guangya says: "扣 means to hold").
50.55
Fascicles Twelve and Thirteen (None previously glossed for sound)
50.56
Fascicle Fourteen
50.57
蓄聚 (Also written 稸, identical; fanqie 耻六; 蓄 means to store up. The Guangya says: "蓄 means to gather").
50.58
瘵其 (The first character has the fanqie 側界. The Erya says: "瘵 means illness." The Sancang says: "Nowadays east of the Yangtze all illnesses are called 瘵; in eastern Qi they are called 寞").
50.59
Fascicle Fifteen
50.60
所鎮 (The second character has the fanqie 知陣. The Shuowen says: "鎮 means to weigh down; it also means to pacify").
50.61
乘除 (The first character has the fanqie 實升; 乘 means to calculate; it also means to ascend. 除 means to eliminate or subtract).
50.62
Regulating the cauldron [調鼎] (ding: d[u] + [t]ǐng fan; like Yi Yin in the time of King Tang. The Shuowen says: 'A cauldron is a precious vessel with three legs and two ears for blending the five flavors.' Note: A cauldron is a vessel; it is that by which food and drink are boiled and cooked).
50.63
Mahāyānasaṃgraha-bhāṣya (Commentary composed by Vasubandhu, translated by Tripiṭaka Master Dharmagupta), Fascicle 1
50.64
Sounds and Meanings by Huilin
50.65
Secret [祕密] (mi: b[ēi] + [j]ì fan; the Mao Commentary to the Classic of Poetry says: '"Mì" means divine.' The Guangya says: '"Mì" is like firm.' A character dictionary says: 'One definition is "hidden" (mì).' The Shuowen also says: 'Divine; it takes the phonetic "bì" (必) under the "shì" (示) radical.' In the text of the treatise, it is written with the "hé" (禾) radical as 秘, which is erroneous).
50.66
Fascicle 2
50.67
Blacksmith [鍜師] (duan: d[uān] + [lu]àn fan; the Cangjiepian says: '"Duàn" means to hammer.' Kong's Commentary on the Book of Documents says: '"Duàn" means to forge and refine.' The Jixun says: '"Duàn" means beating iron.' The Shuowen says: 'A minor metallurgist; it takes the phonetic "jiǎ" (叚) under the "jīn" (金) radical').
50.68
Ru-bi-shi [如鞞世] (bi-shi: b[ì] + [m]í fan; in the Tang language, it is the name of a non-Buddhist; it is Sanskrit).
50.69
Musk [沉麝] (she: sh[í] + [y]è fan; the Classic of Mountains and Seas says: 'Green Mountain has many musk deer.' Guo's Commentary says: 'It resembles a small deer, with musk in its navel.' The Shuowen says: 'It takes the phonetic "shè" (射) under the "lù" (鹿) radical').
50.70
Draw a bow [彎弓] (wan: y[ū] + [k]āi fan; the Cangjiepian says: '"Wān" means to draw.' The Shuowen says: 'Holding a bow and nocking an arrow; it takes the phonetic "luán" (䜌) under the "gōng" (弓) radical.' Luán is liè + zhuān fan).
50.71
Fascicle 3 (No characters glossed for sounds or meanings)
50.72
Fascicle 4
50.73
Habituated [串習] (chuan: gu[ān] + [hu]àn fan; the Shuowen says: '"Chuàn" is like practice (xí).' It is also written with the "xīn" (心) radical as 慣 or with the "chuò" (辵) radical as 遦; both are used interchangeably).
50.74
Fascicle 5
50.75
Rú-bō [汝撥] (bo: b[àn] + [m]ò fan; the Mao Commentary to the Classic of Poetry says: '"Bō" means to govern.' He's Commentary on the Gongyang says: '"Bō" is like managing.' Zheng's Commentary on the Classic of Rites says: '"Bō" is the appearance of rising or flourishing.' The Shuowen says: 'It takes the phonetic "fā" (發) under the "shǒu" (手) radical').
50.76
Forever banish [永擯] (bin: b[ēi] + [p]ìn fan; Sima Biao's commentary says: '"Bìn" means to reject.' The Records of the Grand Historian says: 'Mutually repelling and banishing him (排檳之),' which is this. The Shuowen says: 'It takes the phonetic "bīn" (賓) under the "shǒu" (手) radical.' In the text of the treatise, it is written with the "rén" (人) radical as 儐, which is erroneous).
50.77
Fascicle 6
50.78
Cane [中藤] (teng: d[èng] + [l]éng fan; the Picang says: '"Téng" is ténghóng, sesame.' The Gujin zhengzi says: 'Creeping plants resembling kudzu vines are called "téng"; it takes the phonetic "téng" (滕) under the "cǎo" (艸) radical.' Cǎo is pronounced cǎo).
50.79
Exempt [為複] (fu: f[āng] + [f]ù fan; the Cangjiepian says: '"Fù" means thick.' Gu Yewang says: '"Fùchú" refers to exemption from corvée.' The Shuowen says: '"Fù" also means duplicate; it takes the phonetic "fù" (复) under the "yī" (衣) radical.' Fù has the same pronunciation as above).
50.80
Fascicle 7
50.81
Properly hold [善扼] (e: y[īng] + [g]é fan; the Guangya says: '"È" means to grasp; it means to take.' Zheng's Commentary on the Classic of Rites says: 'A handful is called "è".' The Shuowen says: 'It takes the phonetic "è" (厄) under the "shǒu" (手) radical.' È has the same pronunciation as above).
50.82
Fascicle 8
50.83
Burn and destroy [焚滅] (fen: f[ú] + [y]ún fan; Kong's Commentary on the Book of Documents says: '"Fén" means to burn.' Du's Commentary on the Zuo Tradition says: '"Fén" also means to perish.' The Shuowen says: 'To burn fields; it takes "huǒ" (fire) and "lín" (forest)').
50.84
Fascicle 9
50.85
Formulate and establish [製立] (zhi: zh[ī] + [sh]ì fan; Du's Commentary on the Zuo Tradition says: '"Zhì" means to cut out or regulate.' The Cangjiepian says: '"Zhì" means to rectify.' The Shuowen says: 'Taking cutting and tailoring as "zhì"; it takes the phonetic "zhì" (制) under the "yī" (衣) radical').
50.86
Fascicle 10 (Nothing to gloss for sounds or meanings)
50.87
Mahāyānasaṃgraha-bhāṣya
50.88
(Commentary composed by Vasubandhu, translated by Xuanzang), Sounds and Meanings by Huilin
50.89
Fascicle 1
50.90
Is auspicious [是禎] (zhen: pronounced zhēn; the Cangjiepian says: '"Zhēn" means good.' The Shuowen says: '"Zhēn" means auspicious omen; it takes the phonetic "zhēn" (貞) under the "shì" (示) radical').
50.91
Fascicle 2
50.92
Spine [脊𭩮] (ji: j[īng] + [b]èi fan; Gu Yewang says: '"Jǐ" is the spine and back.' The Mao Commentary to the Classic of Poetry says: '"Jǐ" means principle or pattern.' The Wenzi dianshuo says: 'It takes "ròu" (meat) and above resembles the shape of the vertebrae').
50.93
Fascicle 3
50.94
Entangling desire [緾貪] (chan: ch[è] + [l]ián fan; the Kaosheng says: '"Chán" means to entangle.' The Shuowen says: '"Chán" means to bind; it takes the phonetic "lí" (厘) under the "mì" (糸) radical.' In the treatise, it is written under the "hàn" (厂) radical as 𠪩, which is incorrect).
50.95
Fascicle 4
50.96
Cataracts and dizziness [翳眩] (yi: y[ī] + [j]ì fan; character dictionaries say: '"Yì" means to shade and conceal.' Guo's Commentary on the Fangyan says: '"Yì" means to cover up.' The Guangya says: 'To block.' The Shuowen says: 'It takes the phonetic "yì" (殹) under the "yǔ" (羽) radical.' Xuan: xu[án] + [ju]àn fan; the Cangjiepian says: '"Xuàn" is dimness of sight; it means deluded.' The Shuowen says: 'It takes the phonetic "xuán" (玄) under the "mù" (目) radical.' Yì is wū + jì fan).
50.97
Naraka [捺洛迦] (na: n[án] + [d]à fan; Sanskrit; in the Tang language, it is the name for hell).
50.98
Fascicle 5
50.99
Hard and firm [堅鞕] (ying: é + [g]uài fan; character dictionaries say: '"Yìng" means firm.' The Wenzi dianshuo says: '"Yìng" means hard; it takes the phonetic "gèng" (更) under the "gé" (革) radical.' It is also written as 硬).
50.100
Fascicle 6
50.101
Warmth and conformity [煖順] (nuan: n[ú] + [gu]ǎn fan; the Shuowen says: '"Nuǎn" means warm; it takes the phonetic "yuán" (爰) under the "huǒ" (火) radical.' In the treatise, it is written as 𤏙, which is a vulgar form).
50.102
Thickets and briars [榛梗] (zhen: ch[ú] + [sh]ēn fan; Xu's Commentary on Huainanzi says: 'Trees in a thicket.' The Guangya says: 'Clustered trees are also called "zhēn".' The Shuowen says: 'It takes the phonetic "qín" (秦) under the "mù" (木) radical.' Geng: g[é] + [x]ìng fan; the Fangyan says: 'East of the Pass, vegetation that pricks people is called "gěng".' Jia's Commentary on the Guoyu says: '"Gěng" means harm.' Wang Yi's commentary says: '"Gěng" means tough.' The Shuowen says: 'It takes the phonetic "gèng" (更) under the "mù" (木) radical').
50.103
Fascicle 7
50.104
Embers and ashes [灰燼] (jin: h[ē] + [x]ìn fan; Du's Commentary on the Zuo Tradition says: '"Jìn" is the wood remaining from fire.' The Fangyan says: '"Jìn" means remnant.' The Shuowen says: 'It takes the phonetic "jìn" (盡) under the "huǒ" (火) radical').
50.105
Perfuming [熏習] (xun: x[ùn] + [y]ún fan; the Jixun says: '"Xūn" is smoke ascending.' The Shuowen says: 'Vapor of fire; it takes "huǒ" (火).' It is also written as 燻, 焄, or 𡼡).
50.106
Fascicle 8
50.107
Digging the raw earth [掘生地] (jue: q[ún] + [y]ù fan; the Guangya says: '"Jué" means to excavate.' Gu Yewang says: '"Jué" means to break the ground with a spade.' The Shuowen says: '"Jué" means to dig out (hú); it takes the phonetic "qū" (屈) under the "shǒu" (手) radical.' Hú is kuài + mò fan).
50.108
Suddenly [欻然] (xun: x[ūn] + [y]ù fan; Jia Yi's Commentary on the Western Metropolis Rhapsody says: '"Xū" means sudden.' The Shuowen says: 'It takes "yán" (炎) and "qiàn" (欠)').
50.109
Stubborn and dull [頑鈍] (wan: w[ǔ] + [b]ān fan; the Kaosheng says: '"Wán" means foolish.' The Guangya says: 'It also means dull.' The Zuo Tradition says: 'A mind that does not conform to the standards of virtue and righteousness is called "wán".' The Shuowen says: 'Corrupt and obstinate; it takes the phonetic "yuán" (元) under the "xié" (頁) radical.' Xié is pronounced xié).
50.110
Fascicle 9
50.111
Destitute and lacking [匱乏] (kui: ku[í] + [w]èi fan; the Kaosheng says: '"Kuì" means exhausted; it means scanty.' Zheng's Commentary on the Classic of Rites says: '"Kuì" means lacking.' The Wenzi dianshuo says: 'It takes the phonetic "guì" (貴) under the "fāng" (匚) radical.' Fāng is pronounced fāng).
50.112
Fascicle 10 (No characters glossed for sounds or meanings)
50.113
Mahāyānasaṃgraha, Fascicle 1
50.114
Sounds and Meanings by Xuanying
50.115
Banner and insignia [幖幟] (biao-zhi: piāo + yáo fan; zhi: shān + zhì fan. An older pronunciation glossed 幟 as shì, the same as "zhīshi" (acquaintance). They are banners and insignia, by which things are distinguished from one another. The Tongsuwen says: 'A pennant (huī) signal is called "biāo"; a personal insignia is called "zhì". That is, writing on red silk attached to the back is called "huī".' The Guangya says: '"Biāo" and "zhì" are banners.' Mozi says: 'A banner five chǐ long and half a bolt wide is called a "zhì"').
50.116
Action and instrument [業具] (Among the eight declensional cases (vibhakti), the accusative case (karma) is the second, and the instrumental case (karaṇa) is the third. In the manner of disputation, being able to establish and refute thesis is analogous to an army (senā); therefore, the term "army" is established. The second case explains what is done (the object/karma), and the third case explains the means that accomplishes it (the instrument/karaṇa). An army explaining action and instrument is called an 'action-and-instrument army'. The eight cases are: 1. nominative (nominative/substance), 2. accusative (action/object), 3. instrumental (instrument), 4. dative (purpose), 5. ablative (origin/source), 6. genitive (belonging/relation), 7. locative (locus/substrate), 8. vocative (address). As fully explained in the science of grammar (śabdavidyā), the first seven cases are in common use, while the vocative is used rarely).
50.117
Expressive [能詮] (quan: q[ī] + [qu]án fan; "quán" means to elucidate the meaning. The text says "fully expressive" (quánjù). Note: To describe principles and facts completely is called "quán". The Huainanzi says: 'Expressive words mean using analogies of human affairs to explain and illustrate').
50.118
Deva, Māra, and Brahmā [天魔梵] (In Sanskrit, "māra"; here translated as "hindrance", as it creates obstacles for cultivation of the Path. It is also called "the killer"; the treatise explains that because it cuts off the life of wisdom, it is called Māra. Because it constantly engages in heedlessness and harms oneself, it is called Māra. Māra is an office or rank, namely the lord of the sixth heaven. His name is Pāpīyān, which means "evil love"; this was the name of the Demon King when Śākyamuni Buddha appeared in the world. When various Buddhas appear in the world, their demons differ; for example, at the time of Kāśyapa Buddha, the demon was named Duṣṭa, which means "wicked anger", etc.).
50.119
Able to expound [能闡] (chan: ch[āng] + [sh]àn fan; the Guangya says: '"Chǎn" means to open up and develop; it means to clarify').
50.120
Waken [覺寤] (jue: sound of jiào; "jué" also means to waken. The Cangjiepian says: 'Waking up with speech is called "wù"; it is waking after sleep').
50.121
Śūraṅgama [首楞伽摩] (Sanskrit; here translated as "Heroic March Samādhi", or also "Heroic Aspect"; formerly rendered as Shoulengyan).
50.122
Rūḍha (Sanskrit; fanqie: 宅 [zh-] + 加 [-(y)a]; a verbal affix. It is able to manifest what is produced. Where there is a rūḍha, it is certainly the signified object; it is not established in all things, but is a manifoldly applied designation).
50.123
Sautrāntika (Within four hundred years after the Buddha's decease, this school branched off from the Sarvāstivāda. They establish only one piṭaka, stating that there is solely a Sūtrapiṭaka. The reason for taking this name is that they hold sūtras to be the fundamental root, while vinaya and abhidharma merely explain the meaning of the sūtras; since they do not go beyond the sūtras, they establish only a Sūtrapiṭaka).
50.124
Painting and decorating (First character: fanqie 七 [q-] + 在 [-ai]; second character: fanqie 胡 [h-] + 卦 [-ua]. What is formed of the five colours is called cai [variegated/colourful]; depicting shapes and images is called hua [painting]).
50.125
Entanglement and obstruction (The character is abbreviated as 罫; same as fanqie 胡 [h-] + 卦 [-ua]; netted and obstructed).
50.126
Vaiśeṣika (Sanskrit; fanqie: 扶 [f-] + 癈 [-ei]; also written as Weishishi, both are corruptions. Here it translates as 'superior and distinct': because it surpasses other treatises, it is called 'superior'; because it can refute and destroy other treatises, it is called 'distinct'. Its treatise takes the six categories [padārtha] as its principal doctrine, also called the six truths).
50.127
Teacher and disciple (Teacher and pupil; zi means 'to use' and also 'to take'. 'The good person is the teacher of the unvirtuous; the unvirtuous person is the resource of the good'—it is also like resources and wealth).
50.128
Gāthā (Sanskrit; here translated as regular verse, or called verse summing up words. What is composed by the holy sages, regardless of whether it is a restatement in verse or the number of characters, that which has four lines forming a stanza is called a gāthā. According to the method of reckoning sūtras in the Western countries, thirty-two syllables are counted as one gāthā. Saying gatuo is an error; the old rendering ji is also a corruption of gāthā).
50.129
Naraka (Sanskrit; also pronounced narake or nilaye; the old rendering nilaye was merely a dialectal variation of the Sanskrit. This translation has four meanings: first, unjoyful; second, unrescuable; third, pitch-darkness; fourth, hell. What is called 'hell' in the sūtras is just one of these meanings, which is why the original name was retained; or it is called 'non-going', referring to a realm where improper conduct occurs).
50.130
Āgama (Sanskrit; fanqie: 其 [q-] + 業 [-e]; also called agama; here meaning 'doctrinal teaching' or 'tradition', meaning that it has been transmitted successively down through generations to instruct with the Dharma. The old rendering ahan is a corrupted abbreviation).
50.131
Market stalls (Fanqie: 直 [zh-] + 連 [-ian]. In Sanskrit, avacara; here rendered as 'market stalls'. The Liji states: 'Market stalls are not taxed.' Zheng Xuan says: 'Chan refers to the stalls and sheds for market goods; today's shops in the market are this.' The old rendering 'realm of desire' is incorrect. According to the Sanskrit text, saṃskāra translates as 'conditioned phenomena'; because the name did not match the original, it was rendered as 'market stalls').
50.132
Infantile convulsions (Fanqie: 核 [h-] + 間 [-ian]. The Shenglei says: 'It is a form of epilepsy in young children').
50.133
Fascicle Two
50.134
Mahīśāsaka (Sanskrit. In the third century [after the Buddha's parinirvāṇa], it branched off from the Sarvāstivāda. In Sanskrit, mahīśāsaka, also named miyishebake; here it is translated as 'transforming the earth', also as 'teaching the earth', or 'correct earth'—it is a person's name. When this arhat was still a layman, he was a king who transformed and governed his realm, hence was called 'transformer of the earth'; now that he has entered the Buddha's Dharma, he sustains and transforms it like the earth, hence the school was named after him. The old name Mishasai is corrupt).
50.135
Established and increased (Fanqie: 時 [sh-] + 注 [-u]. The Guangya says: 'Shu means to plant and erect.' All instances of setting up and erecting are called shu; shu also means to plant).
50.136
Illuminating (Fanqie: 之 [zh-] + 欲 [-u]. Zhu also means bright).
50.137
Penetrating through (Fanqie: 古 [g-] + 玩 [-uan]. Guan means to reach; che means to penetrate. The Cangjiepian says: 'Guan means to thread through; threading an object with a cord is called guan').
50.138
Snare (Also written 罥, same sound; fanqie: 古 [g-] + 泫 [-uan]. The Shenglei says: 'To bind and seize. Catching beasts with a rope is called jian').
50.139
Never (Fanqie: 視 [sh-] + 羊 [-ang]. Weichang means 'never once'. The Guangya says: 'Chang means temporarily; it means to try').
50.140
Abruptly (First character: fanqie 䟽 [sh-] + 律 [-ü]; second character: in the Erya, xun means 'from oneself', referring to speaking according to one's own thought first. The Lunyu states: 'Zilu abruptly answered.' He Yan says: 'Answering ahead of the other three disciples is what this refers to').
50.141
Giant sesame (Fanqie: 其 [q-] + 耜 [s-]. Ju means large. The Bencao says: 'Black sesame seeds that are large are called jusheng').
50.142
Various tie-dyed patterns (Fanqie: 賢 [x-] + 結 [-ie]. According to custom, binding silk fabric with thread, dyeing it, and then untying the thread to reveal the pattern is called xie. Nowadays, in the Western countries, they dot it with a mild astringent juice to form patterns, just like the wax-resist tie-dye in this land).
50.143
Ktva affix (Sanskrit; fanqie: 都 [d-] + 果 [-uo]; here meaning 'already completed', like saying 'having bathed, one ate' or 'having crossed the mountain, one crossed the river').
50.144
Blended and mixed (The ancient forms are 鈕 and [米*(刃/一)], both identical; fanqie: 女 [n-] + 救 [-iu]. The Guangya says: 'Rou means mixed.' Nowadays it refers to the gathering together of things of different colours).
50.145
Drawing a bow (Fanqie: 烏 [w-] + 還 [-an]; drawing open a bow. The Xiao Erya says: 'Wan means to draw, pull, and drag').
50.146
Garland (In Sanskrit, mālā; translated here as man [garland], pronounced man. In the Western countries, garland-makers often string sumana flowers in rows; regardless of noble or humble rank, people all adorn themselves with this as an ornament).
50.147
Weeds and tares (First character: fanqie 徒 [t-] + 梨 [-i]; second character: fanqie 蒲 [p-] + 懈 [-ai]. Ti resembles barnyard grass and is a foul weed that spreads over the ground; bai is a weed resembling grain).
50.148
Manas (Fanqie: 摩 [m-] + 鉢 [-o]; here translated as 'mind').
50.149
Is turbid (Two fanqie readings: 胡 [h-] + 昆 [-un], and 胡 [h-] + 𬡄 [-un]. Hun means turbid. The Shuowen says: 'Hun means chaotic').
50.150
Is fine (Fanqie: 私 [s-] + 延 [-ian]. The Guangya says: 'Xian means fine; it means good').
50.151
Fascicle Three
50.152
Burning (Fanqie: 扶 [f-] + 雲 [-un]. Fen also means to burn; the character is formed with 'fire', conveying the sense of burning a forest).
50.153
Transgressing and offending (Also written as 愆 and 諐, both forms identical; fanqie: 去 [q-] + 連 [-ian]. The Shuowen says: 'Qian means error; it also means failure and fault.' Fan means to encroach upon).
50.154
Prison (First character: fanqie 力 [l-] + 丁 [-ing]; second character: fanqie 魚 [y-] + 耜 [s-]. The name of a prison. The Zhouli states that prisons first existed under the Three Kings. The Guangya says: 'Under the Xia it was called Xiatai, under the Yin it was called Youli, under the Zhou it was called Lingyu'—these are all variant names for a prison. The Shiming says: 'Ling means to take charge of; yu means to ward off; it means to take charge of prisoners and restrain them').
50.155
Foul shoals (Fanqie: 且 [q-] + 歷 [-i]. An accumulation of stones is called a qi. The Guangya says: 'Qi means shallows').
50.156
Fascicle Four
50.157
Cataracts and dizziness (First character: fanqie 於 [y-] + 計 [-i]; the Yunji says: 'A disease of obstruction of the eye.' Second character: fanqie 玄 [x-] + 絹 [-uan]; the Zilin says: 'Xuan means confused and disordered').
50.158
Awakening from a dream (Fanqie: 居 [j-] + 効 [-iao]. Jue means awakening).
50.159
Tranquil and still (First character: fanqie 徒 [t-] + 濫 [-an]; second character: fanqie 普 [p-] + 白 [-ai]. The Guangya says: 'Danpo means quiet and desolate; it also means calm and serene,' referring to a lonely place without people).
50.160
Body sleeping (Fanqie: 民 [m-] + 庇 [-i]. Mei refers to sleeping soundly. The Guoyu says: 'The duke lay down but did not sleep.' Qin means to lie down).
50.161
Obstinate and perverse (Two fanqie readings: 祿 [l-] + 公 [-ong], and 祿 [l-] + 孔 [-ong]. It refers to being stubborn, perverse, unyielding, and fierce).
50.162
Rushing rapids and whirlpools (First character: fanqie 土 [t-] + 桓 [-uan]; second character pronounced hui. Agitated water forms rapids; swirling water forms a whirlpool. Ji means turbulent. The Shuowen says: 'Tuan means swift shallows; shallow water flowing over sand').
50.163
Weapons (Fanqie: 直 [zh-] + 亮 [-iang]. What is held in hand by people is a zhang. Zhang is also the general term for bows, spears, pestles, and clubs).
50.164
Entertainers and seductive beauty (First character: fanqie 齒 [ch-] + 揚 [-ang]; second character also written 艷, identical; fanqie: 余 [y-] + 膽 [-an]. Chang means music; yan means beauty. Beautiful complexion is yan).
50.165
That which is, that which is (Fanqie: 諸 [zh-] + 野 [-e]. The Shuowen says: 'Zhe is a particle that regulates an affair; it also clarifies what emerges from a sentence.' Citing the root text to explain it, hence repeating the word zhe).
50.166
Thusness of each phenomenon (Because phenomena are many and not one, it says 'thusness, thusness'. Below, 'thus, thus' points to the actual entities).
50.167
Investigation and discernment (Fanqie: 𦙃 [s-] + 吏 [-i]. In Sanskrit, vitarka translates as 'investigation' [xun], and vicāra translates as 'discernment' [ci]. Xun means seeking out, ci means examining. It is either volition or wisdom searching into an object: the coarse state is called xun; these very same two factors thoroughly examining the object in a subtle state is called ci, hence the term 'investigation and discernment'. The old names 'sensory thought and contemplation' [jueguan] were due to translators not examining the original language—in the Sanskrit text, bodhi is jue, and vipaśyanā is guan—which led to this error).
50.168
Coiling and bending (Fanqie: 蒲 [p-] + 寒 [-an]. The Guangya says: 'Pan means coiling; it also means turning and meandering').
50.169
Island of sugarcane (Also written 藷, identical; fanqie: 以 [y-] + 遮 [-e]. Several thousand li floating south by sea from Siṃhala Island, the inhabitants of this island are short and small, three feet in height, with human bodies and bird beaks. They eat solely sugarcane, and having no grain crops, they do not recognize cattle).
50.170
Kapila (Sanskrit; here translated as 'tawny-coloured', referring to the tawny-coloured sage. He composed the Sāṃkhya treatise that explains the doctrine of the twenty-five truths).
50.171
Saugata (Sanskrit; fanqie: 渠 [q-] + 謁 [-e]; the name of a disciple of the Sugata. The Sugata is the 'Well-Gone' among the ten titles of the Buddha).
50.172
Disturbance and agitation (Fanqie: 而 [r-] + 沼 [-ao]. The Shuowen says: 'Rao means vexing.' The Guangya says: 'Rao means disordered').
50.173
Fascicle Five
50.174
Nighaṇṭu treatises (Sanskrit; here translated as 'collection of synonyms', like one object having many names, and the like).
50.175
Governing the multitude (Fanqie: 魚 [y-] + 據 [-u]; driving and directing. The Guangya says: 'Yu means to direct; driving them into goodness.' It refers to waving the reins to direct horses).
50.176
Not reaching (Fanqie: 徒 [t-] + 戴 [-ai]. The Erya says: 'Dai means to reach').
50.177
Toil and distress (Fanqie: 窶 [j-] + 俱 [-u]. The Han school of poetry says: 'Qu means repeatedly.' The Mao commentary on the Shijing says: 'Qulao means weariness and illness.' Shuo is pronounced here as fanqie 所 [suo] + 角 [jiao]).
50.178
Araṇya (Sanskrit. A translates here as 'non-'. Raṇya has two meanings: first, sound, meaning devoid of the sounds of people, drums, clamour, and the like; second, cutting, meaning free from the noise of felling and hacking. Although it is said that an araṇya is located one krośa away from a settlement, it must also be kept away from places of felling. Zao is pronounced as fanqie 桑 [s-] + 到 [-ao]).
50.179
Krośa (Sanskrit; it refers to the sound of a great ox, a sound that can be heard across five li. The old translation says that one krośa is five li here).
50.180
Fascicle Six
50.181
Rāhula (Sanskrit; also called Raohula, formerly written Luohouluo; translated here as 'moon-eclipser'. Because he was born at the time when the asura Rāhu was eclipsing the moon with his hand, he was named after this. His seven years in his mother's womb were due firstly to past karma, and secondly to present conditions).
50.182
誅國 (punish a state: [誅 has the fanqie] 追于. It means to punish crimes. The Guangya says: "Zhu (誅) means to execute." The Shuowen says: "Zhu means to chastise; it also means to reprove.")
50.183
那庾多 (nayuta: Sanskrit; [庾 has the fanqie] 翼主. Formerly rendered as nayuta (那由他). This number corresponds to a hundred billion).
50.184
蠲除 (dispel and remove: [蠲 has the fanqie] 古玄. The Fangyan says: "In Southern Chu, when an illness is cured, it is called juan (蠲)." Juan also means to remove).
50.185
榛梗 (thickets and spiny shrubs: [榛 has the fanqie] 仕巾; the second character [梗 has the fanqie] 伽杏. The Guangya says: "Trees growing in thickets are called zhen (榛)." The Zilin says: "Mountain elm is also named geng (梗); it has thorns and can be used to make elm paste." Geng also means unyielding).
50.186
阿揭陀藥 (agada medicine: Sanskrit; also written agada (阿竭陁) or agada (阿伽陁), corrupt variants of the Sanskrit pronunciation. Here it means medicinal pills).
50.187
怯憚 (cowed and fearful: also written 㹤; both pronounced with the fanqie 袪業. Qie (怯) means having much fear. The second character has the fanqie 徙旦; dan (憚) means being alarmed and finding something difficult).
50.188
Fascicle Seven
50.189
潰散 (broken and scattered: ancient form 殨, both with the fanqie 胡對. The Cangjiepian says: "Kui (潰) means bursting laterally." The Shuowen says: "Kui means leaking out").
50.190
怨讎 (enmity and foe: [讎 has the fanqie] 視由. The Sancang says: "An adversarial match is called chou (讎)." Chou means counterpart. The Erya says: "Chou means peer").
50.191
嗢柁南 (udāna: [嗢 has the fanqie] 烏骨; the middle character [柁 has the fanqie] 徒我; the last character is pronounced 男. It is Sanskrit. Here it is translated as "gathering the dispersed," also as "summarizing and presenting," and also as "collectively gathering the scattered." Formerly rendered as yudāna (鬱陁那), which is corrupt).
50.192
遊玩 (amuse oneself: [玩 has the fanqie] 五喚. The Zilin says: "Wan (玩) means to play with." The Guangya says: "Wan means to appreciate").
50.193
瞿沙經 (Ghoṣa-sūtra: Ghoṣa here translates as "Wondrous Sound"; it is a person's name. The sūtra is named after the person).
50.194
Fascicle Eight
50.195
聰敏 (clever and keen: [敏 has the fanqie] 眉殞. Cong (聰) means acute hearing, or prescience. Min (敏) means perceptive and quick).
50.196
Fascicle Nine
50.197
即士釋 ([tatpuruṣa compound]: also called "dependent-on-the-principal compound" (依士釋). Shi (士) refers to the principal. Establishing the name derives from the principal, hence it is called "dependent on the principal," as in the phrase "eye-consciousness," etc.).
50.198
持業釋 ([karmadhāraya compound]: ye (業) refers to function. The distinctive meaning designated by the established name is called ye. When two names are fully established for a single entity, it shows that its substance can sustain both functions, as in the phrase "the eye is itself the realm," etc.).
50.199
屬耳 (incline one's ears: [屬 has the fanqie] 之欲. The Guoyu says: "Fearing the people of the state might direct their ears and eyes toward me." Wei Zhao says: "Zhu (屬) means to focus." The Hanshu yinyi says: "Zhu means to draw near." In the Shijing, "Ears are inclined to the wall" illustrates this).
50.200
保任 (guarantee and entrust: [保 has the fanqie] 補道. The Shuowen says: "Bao (保) means to undertake; ren (任) means to guarantee." It means being worthy of trust).
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Linked texts (1)
- 一切經音義 — 慧琳, Classical Chinese