一切經音義 51
English (machine translation) 51
- Language
- English
51.1
Compiled by the Translation Monk Huilin
51.2
Sounds for:
Nyāyamukha-śāstra-mūla, one fascicle — Huilin
Nyāyapraveśa-śāstra, one fascicle — Huilin
Vijñaptimātratā-śāstra, one fascicle — Huilin
Vyakti-vijñāna-śāstra, one fascicle — Huilin
Pariṇāma-vijñāna-śāstra, one fascicle — Huilin
Viṃśatikā-vijñaptimātratāsiddhi, one fascicle — Huilin
Triṃśikā-vijñaptimātratāsiddhi, one fascicle — Huilin
Vijñaptimātratāratnottpāda-śāstra, five fascicles — Huilin
Vijñaptimātratā-śāstra, one fascicle — Huilin
Vijñaptimātratāsiddhi-śāstra, ten fascicles — Huilin
Mahāpuruṣa-śāstra, two fascicles — Huilin
Mahāyānāvatāra-śāstra, two fascicles — Huilin
Karatalaratna, two fascicles — Xuanying
Pratītyasamutpāda-śāstra, one fascicle — None
Mahāyāna-pratītyasamutpāda-śāstra, one fascicle — Xuanying
*Alambanaparīkṣā-śāstra [Wuxiang sichen lun], one fascicle — None
Pañcaskandhaka-śāstra, one fascicle — Xuanying
Mahāyāna-pañcaskandhaka-vaibhāṣya, one fascicle — Huilin
Ratnāvalī-rāja-parikathā, one fascicle — None
Awakening of Faith in the Mahāyāna, one fascicle — Huilin
Awakening of Faith in the Mahāyāna, two fascicles — Huilin
Bodhicittotpāda-śāstra, two fascicles — Xuanying
Triniḥsvabhāva-śāstra, two fascicles — None
Tattvasiddhi-śāstra, one fascicle — None
Vigrahavyāvartanī, one fascicle — Huilin
Śloka-śāstra, one fascicle — Huilin
Dvādaśāṅgapratītyasamutpāda-śāstra, one fascicle — Huilin
Ālambanaparīkṣā, one fascicle — Huilin
Hastavālaprakaraṇa, one fascicle — Huilin
Hastavālaprakaraṇa-vṛtti [Zhangzhong lun], one fascicle — Huilin
Śamathavipaśyanāmukha-śāstra-kārikā, one fascicle — Huilin
Upādāyaprajñapti-śāstra, one fascicle — Huilin
Sāmānyalakṣaṇa-parīkṣā-kārikā, one fascicle — None
Mahāyāna-śatadharma-prakāśamukha-śāstra, one fascicle — Huilin
Śatākṣara-śāstra, one fascicle — Huilin
Daṇḍa-śāstra, one fascicle — Huilin
Mahāyānadharmadhātvaviśeṣa-śāstra, one fascicle — Huilin
Ṣaṇmukhadharmasaṃgīti-śāstra, one fascicle — Huilin
Treatise Refuting the Four Schools of Heterodox and Hīnayāna Traditions, one fascicle — Huilin
Treatise Refuting Heterodox and Hīnayāna Nirvāṇa, one fascicle — Huilin
Ālambanaparīkṣā-vṛtti, one fascicle — Huilin
The above forty-one treatises in sixty fascicles are pronounced in this fascicle.
51.3
Nyāyamukha-śāstra-mūla
51.4
Sounds by Huilin
51.5
Collared scops owl (鵂鶹; the first character is pronounced with the fanqie 朽 + 尤 [xiū]; the second character has the sound liú. The Wenzidian shuo says: "The xiūliú is a strange bird." Note that the xiūliú hides by day and flies by night, of the same kind as the wild pheasant and horned owl. It is as large as a black kite, grey-blue in color with red eyes. The Gujin zhengzi writes both with the bird semantic, and 休 and 留 as phonetics respectively).
51.6
Holding the hare (懷兔; in that country of India, the moon is called 'hare', hence the metaphor. The Hare King Sūtra says: "The hare in the moon was the Buddha in the past as the Hare King; in order to make offerings to an ascetic, he cast his body into the fire to give his meat to that ascetic. Śakra, lord of the gods, gathered his bones and placed them in the moon palace to keep them cool and pure, and also so that sentient beings on earth may constantly see it and give rise to a mind of compassion").
51.7
Smoke and so forth (煙等; the first character is pronounced with the fanqie 鷰 + 賢 [yān]. The Guoyu says: "Eating smoke reaching upward." The Kaosheng says: "Fire smoke." The Shuowen says: "Formed with the fire semantic and 垔 as phonetic; also written 煙, and anciently written [序-予+((栗-木+土)*大)]." In the treatise, it is written 烟, which is also acceptable; 垔 is pronounced yīn).
51.8
Hesitating (躊躇; the first character is pronounced with the fanqie 紂 + 流 [zhóu]; the second character is pronounced with the fanqie 直 + 閭 [chú]. The Boya says: "'躊躇' means vacillating, with the mind undecided." The Gujin zhengzi writes both with the foot semantic, and 壽 and 著 as phonetics respectively).
51.9
Spreading wide (流漫; [the second character] is pronounced with the fanqie 滿 + 伴 [màn]. Wang Yi's commentary on the Chuci says: "'漫漫' means long and unending." Gu Yewang says: "'漫漫' is the appearance of being vast and distant." Guo [Pu's] commentary on the Fangyan says: "Referring to overflowing surface water that spreads vastly." The Gujin zhengzi says: "Formed with the water semantic and 曼 as phonetic." In the treatise, it is written 漫, which is a vulgar character).
51.10
Nyāyapraveśa-śāstra
51.11
Pronunciations by Huilin
51.12
"Conceals a hare is not the moon" (Fanqie: 通 + 路 [tù]. The correct cause and correct action have already been fully explained before according to Buddhist teachings. Now, teachings of Confucian texts are cited to enlighten those who have not heard them. Wang Chong's Lunheng states: 'Confucian scholars all say that within the sun there is a three-legged crow; the sun is the essence of yang and fire. Within the moon there is a white hare and a toad; the moon is the essence of yin and water. How could a crow dwell in fire without being scorched, and a hare reside in water without drowning? This is contradictory and unreasonable.' Li Chunfeng's commentary on the Jisheng fu cites the Baopuzi: 'Those who attain the Way now and persons of wondrous arts can also enter fire without being burned and enter water without getting wet; yet both belong to human kind, and their differences are like this. How could this Master Wang know that the crow in the sun and the toad and hare in the moon are not like the sorcerers among humans who can enter water and fire, differing from ordinary crows and common hares?' It also says: 'Karmic retribution resides above the starry heavens and within the sun and moon. Although their forms are similar, they must be of the spirit-like class, which cannot be measured by human principles and worldly sentiments.' The Shuowen jiezi says: 'Hare is the name of a beast. It resembles [the animal] crouching, and the dot at the end resembles its tail. The head of a hare is the same as that of an elephant, hence it derives from the abbreviated 㲋.')
51.13
Weishi lun (Treatise on Representation-Only)
51.14
Pronunciations by Huilin
51.15
"Cataract eyes" (The first character has the fanqie: 繄 + 計 [yì]. The Yunlüe says: '瞖 is an obstruction of the eyes.' The treatise has it with the feather radical as 翳, meaning to conceal or screen, which is not this meaning. 繄 has the fanqie: 曀 + 兮 [yī]).
51.16
"Dust and turbidity" (The second character has the fanqie: 憧 + 覺 [zhuó]. Gu Yewang says: 'Turbid (濁) is a designation for what is not pure and clean.' The Shuowen jiezi states that it derives from the water radical with 蜀 as phonetic. The treatise has it with 曷 as 渴, which is a scribal error. 憧 has the fanqie: 濯 + 江 [zhuāng]).
51.17
"River of pus" (Fanqie: 奴 + 冬 [nóng]. The Shuowen jiezi says: '膿 means broken blood from ulcers and sores.' It derives from the flesh (月) radical with 農 as phonetic. The 'river of pus' means that hungry ghosts, through their own karmic power, see water as a river of pus).
51.18
"Ghee jar" (Fanqie: 烏 + 貢 [wèng]. The Fangyan says: 'From the Pass eastward, in the countryside of Zhao and Wei, large ones are called weng (甕) and small ones are named ying (甖).' The Gujin zhengzi states that it derives from the earthenware (瓦) radical with 雍 as phonetic; some have it with 公 as 瓮, which is a vulgar character).
51.19
"Fire flame" (Fanqie: 葉 + 壍 [yàn]. The Kaosheng says: 'The appearance of firelight.' The Shuowen jiezi says: 'The blazing of fire.' It derives from the fire radical with 閻 as phonetic. The treatise writes it as 焰, which is a vulgar character. 壍 has the fanqie: 妾 + 𤏐 [qiàn]).
51.20
"Broad-tailed sheep" (Fanqie: 奴 + 頭 [nóu]. The Picang says: 'Barbarian sheep.' The Gujin zhengzi states that it derives from the sheep radical with 需 as phonetic).
51.21
"Jibin" (Fanqie: 几 + 例 [jì]. The Hanshu says: 'Jibin is the name of a country in the Western Regions.' The Gujin zhengzi states that it derives from the net (网) radical with [序-予+剡] as phonetic. [序-予+剡] has the fanqie: 几 + 例 [jì]).
51.22
"Habituation" (Fanqie: 關 + 患 [guàn]. The Erya says: '慣 also means to practice.' The Shuowen jiezi writes it as 遦, which is an ancient character).
51.23
"Confused and asleep" (Fanqie: 忽 + 昆 [hūn]. The Guangya says: '惛 means confused; foolish.' The Shuowen jiezi states that it derives from the mind radical with 昏 as phonetic).
51.24
"Anger" (Fanqie: 叱 + 真 [chēn]. The Cangjie pian says: '謓 means anger.' The Shuowen jiezi says: '謓 means resentment.' It derives from the speech radical with 真 as phonetic. The treatise writes it as 瞋, which is also commonly accepted).
51.25
The pronunciations for the root text of the treatise are finished. Below are the separately translated verses from the excerpt by Huikai.
51.26
"Huikai" (The second character has the fanqie: 開 + 改 [kǎi]. The Erya says: '愷 means joy.' Du's commentary on the Zuozhuan says: '愷 means harmonious.' The Shuowen jiezi says: 'Joyful.' It derives from the mind radical with 豈 as phonetic).
51.27
"To peruse" (Fanqie: 緣 + 拙 [yuè]. The Kaosheng says: '閱 means to string together / examine.' The Dian-shuo of the Gujin zhengzi says: 'To select.' Here, to peruse and read, investigating the agreements and differences of the text of the treatise. It derives from the gate radical with 兊 as phonetic).
51.28
Xianshi lun (Treatise on the Manifestation of Consciousness)
51.29
Pronunciations by Huilin
51.30
"Flower garland" (Pronounced mán. In the Western regions, seasonal flowers are gathered to make ornaments for the body).
51.31
"To sniff raw [meat]" (Fanqie: 休 + 又 [xiù]. The Shuowen jiezi says: 'To bring the nose close to a scent is called xiu (齅).' It derives from the nose radical and scent (臭); scent also provides the phonetic).
51.32
"Illusory transformation" (Fanqie: 滑 + 辦 [huàn]. The Kaosheng says: 'Delusion.' The bottom part derives from an inverted character for child [子]).
51.33
"Sweet things" (Fanqie: 牒 + 拈 [tián]. The Guangya says: '[甘*古] means sweet.' The Jiayu says: 'Cleaving and eating it, it was sweet as honey.' This is it. The Shuowen jiezi says: 'Delicious.' It derives from sweet (甘) with tongue (舌) as phonetic. The treatise writes it as 甜, which is a vulgar character. 拈 has the fanqie: 念 + 添 [niān]).
51.34
"Seven adoptions" (Fanqie: 懿 + 宜 [yī]. Kong's commentary on the Shangshu says: '猗然 refers to a single-minded minister.' The Shuowen jiezi says it derives from the dog radical with 奇 as phonetic. The treatise writes it as 猗, which is a vulgar character).
51.35
"Restlessness and sport" (Fanqie: 條 + 弔 [diào]. Jia's commentary on the Guoyu says: 'The large can wag the small.' It also says: '掉 means to shake.' The Shuowen jiezi says it derives from the hand radical with 卓 as phonetic).
51.36
"Also extinguished" (Fanqie: 蜜 + 牝 [mǐn]. The Commentary says: '泯 means extinguished.' The Erya says: '泯 means exhausted.' The Shuowen jiezi says it derives from the water radical with 民 as phonetic. 牝 has the fanqie: 頻 + 泯 [pǐn]).
51.37
Zhuanshi lun (Treatise on the Transformation of Consciousness)
51.38
Pronunciations by Huilin
51.39
"Dwelling place" (The first character has the fanqie: 悉 + 齊 [qī]. The Erya says: '栖 means resting.' It is also written as 棲. The second character has the fanqie: 昌 + 恕 [chù]. The Guangya says: '處 means place.' The text of the treatise writes 處, which is an error in cursive script).
51.40
"To deliberate and measure" (Fanqie: 紂 + 流 [chóu]. Zheng's commentary on the Yili says: '籌 means to calculate.' The Shiji says: 'Borrowing chopsticks to plan for the Great King' and 'devising strategies within the tent of command'; this is it. The Shuowen jiezi states that it derives from the bamboo radical with 壽 as phonetic).
51.41
"Three shames" (Fanqie: 雜 + 甘 [cán]. The Shangshu says: 'Only having shameful virtue.' The Shuowen jiezi says: '慚 means ashamed.' It derives from the mind radical with an abbreviated 斬 as phonetic. The treatise writes it as 漸, pronounced with the fanqie: 蠶 + 感 [cǎn], which does not accord with the meaning).
51.42
"Mutually" (Fanqie: 乎 + 故 [hù]. The Kaosheng says: '互 means intersecting.' The Zhouli says: 'The alternations of affairs.' Alternation also means mutual. This is the correct character for 互).
51.43
Weishi ershi lun (Vṃśatikā Vijñaptimātratāsiddhi)
51.44
Pronunciations by Huilin
51.45
"Dizziness and cataracts" (The first character has the fanqie: 玄 + 絹 [xuàn]. The Cangjie pian says: '目眩 means unclear vision.' Jia Kui's commentary on the Guoyu says: '眩 means deluded.' The Shuowen jiezi says: 'The eye has no fixed master.' It derives from the eye radical with 玄 as phonetic).
51.46
"Naraka" (Fanqie: 難 + 葛 [nà]. The general Sanskrit name for hell).
51.47
"Ram" (Fanqie: 底 + 泥 [dī]. The Mao Commentary to the Shijing says: '羝羊 is a male sheep.' The Guangya says: '羝 is a ram; a stubborn male sheep of three years is called 羝.' The Shuowen jiezi says it derives from the sheep radical with 氐 as phonetic. The treatise writes it as 羝, which is an erroneous explanation).
51.48
"Feeble and inferior" (Fanqie: 累 + 追 [léi]. Du's commentary on the Zuozhuan says: '羸 means weak.' Jia Kui's commentary on the Guoyu says: '羸 means sickly.' The Shuowen jiezi says: '羸 means diseased.' It derives from the sheep radical with 羸 as phonetic).
51.49
"Lāraṇa" (The first character has the fanqie: 欄 + 怛 [lán]. The second character has the fanqie: 搦 + 加 [nuò]. The Sanskrit name of a king. 怛 has the fanqie: 單 + 剌 [dá]).
51.50
"Dālī" (Fanqie: 單 + 剌 [dá]. The Sanskrit name of a king).
51.51
"Upāli" (Fanqie: 烏 + 古 [wū]. The Sanskrit name of an elder).
51.52
Postface to the Treatise
51.53
"Clear and wondrous" (Fanqie: 氈 + 熱 [zhé]. The Mao Commentary to the Shijing says: '晰晰 means bright.' The Shuowen jiezi says: 'Illuminating clearly is also bright.' Some write it as 晢; both derive from the sun radical).
51.54
"Crane-trees" (Fanqie: 何 + 各 [hè]. The treatise writes it with 告 as 鵠, which is incorrect).
51.55
"Galloping relays" (The first character has the fanqie: 丑 + 領 [chěng]. The Guangya says: '騁 means to run.' The Shuowen jiezi says: 'To gallop straight forward.' It derives from the horse radical with 甹 as phonetic. 甹 has the fanqie: 匹 + 丁 [pīng]. The second character has the fanqie: 人 + 質 [rì]. Du's commentary on the Zuozhuan says: '馹 is a courier carriage.' Guo's commentary on the Erya says: 'The general name for courier carriages and relay horses.' The Shuowen jiezi glosses it identically; it derives from the horse radical with 日 as phonetic).
51.56
"Racing and galloping" (The first character has the fanqie: 無 + 付 [wù]. Gu Yewang says: '驁 means galloping swiftly.' The Chuci says: 'Suddenly racing and galloping to pursue.' This is it. The Guangya says: '騖 means to rush.' The second character has the fanqie: 想 + 羊 [xiāng]. Mao's commentary on the Shijing says: '驤 means to drive.' Xue's commentary on the Xijing fu says: '驤 means to gallop.' The Shuowen jiezi states that both derive from the horse radical, with 務 and 襄 as phonetics).
51.57
"Deeply overcast" (Fanqie: 繄 + 計 [yì]. The Erya says: 'Overcast with wind is called 曀.' The Maoshi says: 'The wind blows unceasingly and it is overcast.' It also says: 'Is it not overcast?' The Shuowen jiezi says it derives from the sun radical with 壹 as phonetic. 繄 has the fanqie: 噎 + 兮 [yī]).
51.58
"Dark dust-storm" (Fanqie: 買 + 排 [mái]. The Erya says: 'Wind with falling soil is called mái.' The commentary to the Shijing says: 'Mái is raining dust.' The Shuowen jiezi writes it with the beast (豸) radical as 霾, which is the standard form. The treatise writes it with the dog (犬) radical as 霾, which is a vulgar character. 豸 has the fanqie: 池 + 爾 [chí]).
51.59
"Foothill of the mountain" (Fanqie: 聾 + 谷 [lù]. The commentary to the Shijing says: 'The foot of a mountain is called lù.' The Guliang zhuan says: 'Forests belonging to a mountain are called lù.' The Shuowen jiezi says it derives from the forest radical with 鹿 as phonetic).
51.60
"The Way overtakes" (Fanqie: 田 + 綟 [tié]. The Chuci says: 'Overtaking the swift wind in coolness'; this is it. He Xiu's commentary on the Gongyang zhuan says: 'To surpass.' Du's commentary on the Zuozhuan says: 'To rush forward suddenly.' The Shuowen jiezi says: 'Chariots passing each other.' It derives from the chariot radical with an abbreviated 失 as phonetic).
51.61
"Equal status" (Fanqie: 莫 + 侯 [móu]. Zheng's commentary on the Kaogongji says: '侔 means equal; even.' The Shuowen jiezi small seal script writes it as 侔; some write it with the power radical as 劺, which also means equal. The Shuowen jiezi states it derives from the person radical with 牟 as phonetic).
51.62
"A key, indeed?" (Fanqie: 健 + 偃 [jiàn]. The Zhouli states that the gate official takes charge of issuing the official keys to open and shut the city gates. Zheng's commentary says: '鍵 means a lock and key.' The Fangyan says: 'Between Chen and Chu, a key is called a jiàn.' The Shuowen jiezi says it derives from the metal radical with 建 as phonetic).
51.63
"Nine pivots" (Fanqie: 觸 + 朱 [chū]. Guo Pu's commentary on the Erya says: 'The pivot of the leaves of a door or gate.' Gu Yewang notes that the Zhuangzi says: 'Tattered bramble doors, using mulberry for the pivot'; this is it. The Shuowen jiezi says it derives from the wood radical with 區 as phonetic).
51.64
"To moor square" (Fanqie: 宜 + 倚 [yǐ]; also pronounced yí. Ru Chun's commentary on the Shiji says: 'Southerners refer to aligning a boat toward the shore as 檥.' Meng Kang's commentary says: 'To draw near; bringing the boat to shore.' Some write it as 艤, which is the same. The Shuowen jiezi says it derives from the wood radical with 義 as phonetic).
51.65
"Can submerge" (Fanqie: 一 + 寅 [yīn]. Jia Kui's commentary on the Guoyu says: '湮 means to sink down.' The Erya says: '湮 means to fall.' The Shuowen jiezi says: 'To sink.' It derives from the water radical with 垔 as phonetic).
51.66
"Together with orders" (Fanqie: 其 + 懿 [jì]. The Kaosheng says: 'What is reached by many words.' The Shuowen jiezi says: 'The rising of many words.' The preface to the Yueling says: 'Reaching down to (洎乎) the new moon, there are discrepancies.' It derives from the 乑 radical with 自 as phonetic. 乑 is pronounced yín. The treatise writes it as 洎. Xu Guang's commentary on the Shiji says: '洎 means meat broth.' This contradicts the meaning of the treatise and is incorrect).
51.67
"Weeds among the seeds" (Fanqie: 由 + 酒 [yǒu]. The Commentary says: 'Weeds (莠) resemble grain shoots.' The Shangshu says: 'Like shoots having weeds.' The Dian-shuo of the Wenzixue says: 'Noxious weeds resemble millet but yield no grain.' The Shuowen jiezi says: 'What grows below the grain and millet under the sun is called yóu.' It derives from the grass radical with 秀 as phonetic).
51.68
"Faulty angelica" (The first character has the fanqie: 匹 + 毘 [pī]. The Kaosheng says: 'To arrange; to adorn; thin and sparse silk fabric.' The Dian-shuo says: '紕 means error.' It derives from the silk radical with 比 as phonetic. 繆 has the fanqie: 眉 + 憂 [móu]. The second character has the fanqie: 七 + 泉 [quán]. Wang Yi's commentary on the Chuci says: '荃 is the name of fine cloth.' The Shuowen jiezi says it derives from the grass radical with 全 as phonetic; some write it as 絟).
51.69
"Accumulated weediness" (The first character has the fanqie: 氳 + 粉 [yùn]. Ma's commentary on the Analects says: '蘊 means to store.' Du's commentary on the Zuozhuan says: '蘊 means gathered algae'; it also says: 'To accumulate.' Guo's commentary on the Fangyan says: '蘊藉 means luxuriant.' The second character has the fanqie: 武 + 撫 [wǔ]. Jia's commentary on the Guoyu says: '蕪 means overgrown with weeds.' The Shuowen jiezi says both derive from the grass radical with 縕 and 無 as phonetics. 縕 has the fanqie: 氳 + 運 [yùn]; 蘊 is also in the falling tone).
51.70
"Confused intent" (Fanqie: 文 + 糞 [wèn]. Kong's commentary on the Shangshu says: 'Like a net upon its rope, orderly and not confused (紊).' The Shuowen jiezi says: '紊 means disorderly.' It derives from the silk radical with 文 as phonetic).
51.71
翳薈 (The first character has the fanqie 繄計. Du [Yu]'s commentary on the Zuozhuan states: "Something covering it so there is shade and concealment." The Fangyan states: "Yi (翳) means ai (薆, concealed); moreover, ai is like 'covered'." The Shuowen jiezi states that it is derived from the 'feather' radical (羽) with 殹 as phonetic; 殹 has the same sound as above, and 繄 has the fanqie 噎兮. The second character has the fanqie 烏外. The Guangya states: "Hui (薈) means yi (翳, concealed)." The Shuowen jiezi states: "The appearance of luxuriant grass." It is derived from the 'grass' radical (艸) with 會 as phonetic.)
51.72
芟夷 (The first character has the fanqie 霎銜. The [Zuozhuan] Commentary states: "Shan (芟) means to remove weeds." The Shuowen jiezi states: "To mow grass." It is derived from the 'grass' radical (艸) with 殳 as phonetic; 殳 is pronounced 殊; 霎 has the fanqie 杉夾.)
51.73
穿沙礫 (The first character has the fanqie 歠專. The Shuowen jiezi states: "Chuan (穿) means to penetrate through." It is derived from 牙 [teeth] inside 穴 [a cave]. The last character has the fanqie 零滴. The Shuowen jiezi states: "Small stones." It is derived from the 'stone' radical (石) with 樂 as phonetic. 歠 has the fanqie 喘拙.)
51.74
鶖鷺 (The first character has the fanqie 七修; the second has the fanqie 盧妬. Upon examination, the qiulu is the Chinese grosbeak (fanshe). Śāriputra's mother's eyes resembled this bird, so he was named after it; hence he is called Qiuluzi [son of the heron/Śāri]. The Shuowen jiezi states that both are derived from the 'bird' radical (鳥), with 秋 and 路 respectively as phonetics.)
51.75
琮義 (The first character has the fanqie 徂宗. The Baihu tong states: "Cong (琮) means accumulation (ju); it symbolizes the accumulation of the myriad things." The Shuowen jiezi states that it is derived from the 'jade' radical (玉) with 宗 as phonetic.)
51.76
沖濬 (The first character has the fanqie 逐隆. Laozi states: "Great fullness seems chong (empty)." Gu Yewang states: "Chong is like empty." The Shuowen jiezi states that it is derived from the 'water' radical (水) with 中 as phonetic. The second character has the fanqie 詢俊. Kong [Anguo]'s commentary on the Shangshu states: "Jun (濬) means deep." It is also written as 濬; the Wenzi dian shuo states that it is derived from the 'water' radical (水) with 睿 as phonetic; 睿 is pronounced 銳.)
51.77
Triṃśikā-vijñaptimātratā-kārikā (Thirty Verses on Consciousness-Only)
51.78
Compiled by Huilin
51.79
嫉𩋆 (The first character has the fanqie 秦悉. Wang Yi's commentary on the Chuci states: "Harming the worthy is called ji (jealousy)." The Gujin zhengzi states that it is derived from the 'woman' radical (女) with 疾 as phonetic. The second character has the fanqie 苦閑. The Guangya states: "Kuan (𩋆) means firm." The Picang states: "Firm." The Gujin zhengzi states that it is derived from the 'leather' radical (革) with 臤 as phonetic; 臤 is pronounced 堅; it is a popular character.)
51.80
害憍 (The second character has the fanqie 矯喬. Zheng [Xuan]'s notes on the Mao Shi state: "Jiao (憍) means dissipated." Gu Yewang states: "Jiao refers to self-conceit, self-indulgence, arrogance, and disrespect." The Gujin zhengzi states that it is derived from the 'heart' radical (心) with 喬 as phonetic. In the treatise, it is written as 憍; the popular character is interchangeable.)
51.81
惛沈 (The first character has the fanqie 忽昆. The Guangya states: "Hun (惛) means confused; it means deluded." The Shuowen jiezi states: "Hun means [巾*奴] [stupid/dull]." It is derived from the 'heart' radical (心) with 昏 as phonetic; [巾*奴] has the fanqie 女交.)
51.82
尋伺 (The second character has the pronunciation of the character 司. Zheng [Xuan]'s commentary on the Zhouli states: "Si (伺) means to scrutinize." Gu Yewang states: "Si means to watch for." The Gujin zhengzi states: "To spy and watch." It is derived from the 'person' radical (人) with 司 as phonetic.)
51.83
濤波 (The first character has the fanqie 道勞. The Huainanzi states: "Tao (濤) is ocean water surging up." The Wenzi dian shuo states: "Tao means large waves; sea tides are called tao." It is derived from the 'water' radical (水) with 壽 as phonetic. The second character has the fanqie 搏摩. The Shuowen jiezi states: "Bo (波) is water bursting through." It is derived from the 'water' radical (水) with 皮 as phonetic.)
51.84
Cheng weishi baosheng lun (Ratnasaṃbhava-śāstra on Consciousness-Only), Fascicle 1 (also titled Treatise Explaining the Twenty Verses on Consciousness-Only in Succession)
51.85
Compiled by Huilin
51.86
諠靜 (The first character has the fanqie 兄元. The Shenglei states: "Xuan (諠) means clamorous (hua)." The Shuowen jiezi states: "To cry out in alarm." It is derived from the 'speech' radical (言) with 宣 as phonetic; it is also written with the 'mouth' radical as 喧, which is a popular character; 譁 is pronounced 花.)
51.87
躭著 (The first character has the fanqie 答南. The popular usage Kaosheng states: "Dan (耽) means indulgence; it means dallying." It is written with the 'ear' radical as 耽.)
51.88
笈摩 (The first character has the fanqie 鉗裛. It is Sanskrit [āgama]. 鉗 has the fanqie 儉淹; 裛 has the fanqie 淹業.)
51.89
昞然 (The first character has the fanqie 兵皿. The Guangya states: "Bing (昞) means bright." The Gujin zhengzi states that it is derived from the 'sun' radical (日) with 丙 as phonetic; it is also written as 昺. In the treatise, it is written as [耳*丙], which is a clerical error.)
51.90
蘇呾囉 (The second character has the fanqie 丹達. The last character, 囉, is in the rising tone and pronounced with a trilled tongue. It is Sanskrit [sūtra].)
51.91
摩怛攞 (The last character has the fanqie 勒可. [mātrā].)
51.92
喏那 (The first character has the fanqie 而者. It is Sanskrit [jñāna].)
51.93
仳喏那 (The first character has the fanqie 紕匕 in the rising tone. It is Sanskrit [vijñāna].)
51.94
甛味 (The first character has the fanqie 牒拈. The Guangya states: "Tian (甛) means sweet." The Jiayu states: "Cut it open and eat it; it is as sweet as honey." The Shuowen jiezi states: "Tian means pleasant [in taste]." It is derived from the 'sweet' radical (甘) with 舌 as phonetic. In the treatise, it is written as 甜, which has the same usage. 拈 has the fanqie 念添.)
51.95
眩目 (The first character has the fanqie 玄絹. The Cang Jie pian states: "Xuan (眩) means dim vision." Jia [Kui]'s commentary on the Guoyu states: "Xuan means confused." The Shuowen jiezi states that it is derived from the 'eye' radical (目) with 玄 as phonetic.)
51.96
眩瞖 (The second character has the fanqie 瞖計. The Yunlüe states: "Yi (瞖) is an obstruction of the eye [cataract]." 繄 has the fanqie 曀兮.)
51.97
踈膜 (The second character has the fanqie 茫博. The Shuowen jiezi states: "A membrane between flesh." It is derived from the 'meat' radical (肉) with 莫 as phonetic. In the treatise, it is written with the 'eye' radical as 瞙; the Kaosheng states: "To stare wide-eyed." This differs from the meaning in the treatise; the scribe made an error.)
51.98
鑠羯羅 (The first character has the fanqie 商約; the second has the fanqie 建謁. It is the Sanskrit name for a bow in the Western regions [śakra? / śārṅga?].)
51.99
羝蜜梨迦 (The first character is pronounced 底. It is Sanskrit [timirika].)
51.100
排擯 (The first character has the fanqie 拔埋; the second has the fanqie 賓恡. Gu Yewang states: "Pai (排) is like di (push)." The Guangya states: "Pai means to push." Sima [Biao]'s commentary on the Zhuangzi states: "To abandon." The Shiji mentions 'mutually expelling and rejecting' (xiangyu paibin), which is this. The ancient form with the hand radical is derived from the hand radical (手) with 非 and 賓 respectively as phonetics.)
51.101
Cheng weishi baosheng lun, Fascicle 2
51.102
於稱 (The second character has the fanqie 出證. The Erya states: "Cheng (稱) refers to an instrument for balancing light and heavy." The Guangya states: "Cheng means to weigh/measure." Zheng [Xuan]'s commentary on the Kaogongji states: "Cheng is like equalizing." In the Kaosheng, the correct character is written as 稱. The Shuowen jiezi states that it is derived from the 'grain' radical (禾) with 爯 as phonetic; writing it as 秤 is a popular character.)
51.103
嚼咽 (The first character has the fanqie 牆爵. Gu Yewang states: "Jiao (嚼) is like jiao (噍, to chew)." The Zishu states: "To chew (ju)." The second character has the fanqie 烟見. Gu Yewang states: "Yan (咽) is like to swallow." The Shuowen jiezi states that they are derived from the 'mouth' radical (口) with 爵 and 因 respectively as phonetics. 噍 has the fanqie 樵笑; 咀 has the fanqie 才與.)
51.104
詰處 (The first character has the fanqie 企吉. Zheng [Xuan]'s commentary on the Liji states: "Gao (誥) means interrogating about matters." The Kaosheng states: "Jie (詰) means questioning thoroughly." The Shuowen jiezi also states: "To question." It is derived from the 'speech' radical (言) with 吉 as phonetic.)
51.105
青茜 (The second character has the fanqie 千見. Gu Yewang states: "The qian (茜) plant can dye cloth crimson." The Shuowen jiezi states that it is derived from the 'grass' radical (艸) with 西 as phonetic. In the treatise, it is written as 蒨, which is also acceptable.)
51.106
藤蔓 (The second character has the fanqie 武販. The Mao Shi Commentary states: "Man (蔓) means to spread." The Guangya states: "Man means long." The Shuowen jiezi states: "Man belongs to the category of climbing vines." It is derived from the 'grass' radical (艸) with 曼 as phonetic.)
51.107
崇墉 (The second character has the fanqie 涌從. The Mao Shi Commentary states: "Yong (墉) means a wall." Upon examination, the Erya states: "A wall is called yong." The Shuowen jiezi states that it is derived from the 'earth' radical (土) with 庸 as phonetic. 涌 has the fanqie 庸種.)
51.108
飛甍 (The second character has the fanqie 麥耕. Du [Yu]'s commentary on the Zuozhuan states: "Meng (甍) is the ridgepole of a house." The Shuowen jiezi states that it is derived from the 'tile' radical (瓦) with an abbreviated 瞢 as phonetic.)
51.109
靃靡 (The first character has the fanqie 雖㭰; the second is pronounced 美. The Kaosheng states: "Huomi (靃靡) describes grass bending down." The Chuci has 'the ping grass is bending and swaying'; Wang Yi's commentary states: "Spreading and bending with the wind." In the text of the treatise, both characters are written with the 'grass' radical as 𧆑蘼, which are popular forms. Pronouncing it as huo is incorrect.)
51.110
皠粲 (The first character has the fanqie 崔猥. The Picang states: "Cui (皠) describes an appearance of freshness and beauty." The Kaosheng states: "Cui describes an appearance of white frost and snow." The Shuowen jiezi states that it is derived from the 'white' radical (白) with 崔 as phonetic; it is also written as 漼. 猥 has the fanqie 隈每. The second character has the fanqie 倉散.)
51.111
迸灒 (The second character has the fanqie 臧散. The Shuowen jiezi states: "Zan (灒) means splashing and staining each other; another explanation says it is water splashing onto people." It is derived from the 'water' radical (水) with 贊 as phonetic. 贊 has the same sound as above.)
51.112
共齅 (The second character has the fanqie 朽又. The Shuowen jiezi states: "To bring the nose near a smell is called xiu (齅)." It is derived from the 'nose' radical (鼻) and the character chou (臭, smell); 臭 is also phonetic. In the text of the treatise, it is written as 嗅, which is incorrect.)
51.113
罥索 (The first character has the fanqie 決泫. The Shenglei states: "Juan (罥) means to bind and capture." The Kaosheng states: "Juan means to catch birds with a net/rope." It is also written as 羂. The Wenzi dian shuo states that it is written as 羂. The Gujin zhengzi states that it is derived from 𠔿 with 肙 as phonetic. 肙 has the fanqie 一椽, which is the departing tone of yuan (淵); it is derived from 口 [mouth] and 肉 [flesh].)
51.114
所蜇 (The second character has the fanqie 展列. The Boya states: "Zhe (蜇) means to sting (shi)." It is also written as 蛆. The Shuowen jiezi states that it is derived from the 'insect' radical (虫) with 旦 as phonetic.)
51.115
捺落迦 (The first character has the fanqie 難怛. It is the Sanskrit name for a great hell [naraka].)
51.116
墋害 (The first character has the fanqie 初錦. Lu Ji's Eulogy on the Meritorious Officials of Han Gaozu has: 'Vast is the universe; above it was murky (chen), below it was polluted.' The Gujin zhengzi states that it is derived from the 'earth' radical (土) with 參 as phonetic.)
51.117
捶拷 (The first character has the fanqie 隹[共-八+柴]. The Guoyu states: "Lashing and whipping them to drive them." The Shuowen jiezi states: "Chui (捶) means to strike with a staff." It is derived from the 'hand' radical (手) with 垂 as phonetic. The second character is pronounced 考.)
51.118
鬘等 (The first character is pronounced 蠻. In the Western regions, seasonal flowers are strung together with thread and used as bodily adornments, called flower garlands [mālā].)
51.119
Cheng weishi baosheng lun, Fascicle 3
51.120
䥫鏟 (The second character has the fanqie 察盞. In the Kaosheng, it is also written as 丳. The Boya states: "An iron implement for roasting meat." The Shuowen jiezi states: "A spit (qian) is called a chan (鏟)." It is derived from the 'metal' radical (金) with 產 as phonetic; 籤 has the fanqie 妾鹽.)
51.121
驚飈 (The second character has the fanqie 必遙. Zheng [Xuan]'s commentary on the Erya states: "Biao (飈) is a whirlwind rising from below upwards." The Shizi states: "Violent winds and falling whirlwinds," which is this. The Shuowen jiezi states that it is derived from the 'wind' radical (風) with 焱 as phonetic; it is also written as 飊. 焱 has the same sound as above.)
51.122
[馬*(橐-石+各)]駝 (The first character has the fanqie 湯洛; the second has the fanqie 鐸何. The Shanhaijing states: "The luotuo has a saddle of flesh, can carry a thousand catties, and knows where water springs are located." The Zhoushu states: "The Wanghui chapter records camels being offered as tribute; they can carry heavy loads and are good at traveling far; the northern regions abound in them." Both are derived from the 'horse' radical (馬) with 橐 and 它 respectively as phonetics; 橐 is pronounced 託, and 它 has the same sound as above. In the treatise, it is written with 洛, which denotes a horse's color; it is also the character for camel [駱駝].)
51.123
蠍蜇 (The first character has the fanqie 軒謁; the second has the fanqie 展列. The Guangya states: "Xie (蠍) is a venomous insect [scorpion]." The Picang states: "Zhe (蜇) also means to sting (shi)." The Shuowen jiezi states that both are derived from the 'insect' radical (虫) with 歇 and 折 respectively as phonetics. Zhe (蜇) is also written as 蛆, derived from 虫 with an abbreviated 怛 as phonetic. In the treatise, it is written as [口*蜇], which is an erroneous character.)
51.124
顛蹶 (The second character has the fanqie 眷月. Zheng [Xuan]'s commentary on the Liji states: "Jue (蹶) is the appearance of hurried walking." Gu Yewang states: "Jue is like an intention of being startled and in haste." Jia [Kui]'s commentary on the Guoyu states: "Jue means to run." The Shuowen jiezi states that it is derived from the 'foot' radical (足) with 厥 as phonetic.)
51.125
波跛 (It has the fanqie 波頗. It is Sanskrit [pāpa].)
51.126
礭論 (The first character has the fanqie 腔角. Han [Kangbo]'s commentary on the Zhouyi states: "Que (礭) describes an appearance of firmness." The Shuowen jiezi also states: "Firm." It is derived from the 'stone' radical (石) with 霍 as phonetic.)
51.127
矬㾨 (The first character has the fanqie 坐莎; the second has the fanqie 櫻解. The Guangya states: "Cuo (矬) means short; it is written as ai (矮). Moreover, qi (㾨) also means cuo; it is also written as ai." The Gujin zhengzi states: "Qi also means short." Cuo is derived from the 'arrow' radical (矢) with 坐 as phonetic; qi is derived from the 'sickness' radical (疒) with 奇 as phonetic. In the Kaosheng, the correct form is ai (矮). In the text of the treatise, both characters are written with the 'person' radical (人) combined with 坐 and 歲 respectively as 侳 and 𬿳, both of which are incorrect. 莎 has the fanqie 鏁和.)
51.128
光熾 (The second character has the fanqie 齒志. Gu Yewang states: "Chi (熾) means necessarily pure; it also refers to a blazing, fierce fire." The [Zuozhuan] Commentary states: "Chi means flourishing." The Kaosheng states: "Chi means red color." The Shuowen jiezi states that it is derived from the 'fire' radical (火) with 戠 as phonetic; 戠 has the fanqie 承識.)
51.129
頗胝 (The second character is pronounced 知. It is the Sanskrit name for a precious stone [sphaṭika / crystal].)
51.130
濕耎 (The second character has the fanqie 儒兖. Zheng [Xuan]'s commentary on the Kaogongji states: "Pronounce it as ruan (耎) of gentle and soft (rouruan)." The Boya states: "Ruan means weak." The Shuowen jiezi states that it is derived from 而 with 火 as phonetic.)
51.131
Treatise on the Jewel Mine (*Ratnagotravibhāga), Fascicle Four
51.132
分析 'To analyze, to divide' (The second character is fanqie 星 + 績. Kong's commentary on the Shangshu states: 'To split (析) means to divide (分).' The Shenglei states: '析 means to cleave.' The Shuowen jiezi states: 'To split wood; derived from 木 "wood" and 斤 "axe".').
51.133
豁脫總撥為空 'Vastly dismissing all as emptiness' (The first character is fanqie 歡 + 栝. Gu Yewang states: '豁 means open and unobstructed, having great capacity.' The Guangya states: 'It means empty.' The Shuowen jiezi states: 'An unobstructed valley; derived from 谷 "valley" with 害 phonetic; alternatively written as [害*各].' The treatise's use of 壑 is incorrect.).
51.134
爴烈 'Blazing' (The first character is fanqie 居 + 碧).
51.135
芽者 'Sprouts' (The first character is fanqie 雅 + 加. The Guangya states: 'Sprout (芽) means beginning.' The Shuowen jiezi states: 'A sprout is a germinating shoot; derived from 艸 "grass" with 牙 phonetic.').
51.136
問緒 'Inquiring into the clue' (The second character is fanqie 徐 + 與. Guo Pu's commentary on the Erya states: '緒 means the beginning thread (端緒).' It also states: '緒 means an affair.' The Mao Commentary on the Shijing states: '緒 means an undertaking.' Wang Yi's commentary on the Chuci states: '緒 means a remnant.' The Shuowen jiezi states: '緒 means the end of a thread; derived from 糸 "silk" with 者 phonetic.').
51.137
睎望 'To gaze, to hope' (The first character is fanqie 喜 + 衣. The Guangya states: '睎 means to look.' The Shuowen jiezi states: '睎 means to gaze in hope; derived from 目 "eye" with 希 phonetic.' In the treatise it is written as 悕, which is also interchangeably used.).
51.138
用𣟄 'Using a watchman's clapper' (The second character is fanqie 湯 + 洛. The Yijing states: 'They doubled the gates and struck the clappers (𣟄) to guard against roving marauders.' The Chunqiu commentary states: 'Lu struck the clappers, and the sound was heard in Zhu.' The Shuowen jiezi states: 'Derived from 木 "wood" with 橐 phonetic.' The treatise writes 拓, which denotes the appearance of deciduous branches falling out of season; because the meaning in the treatise is different, it is an erroneous usage.).
51.139
Treatise on the Jewel Mine (*Ratnagotravibhāga), Fascicle Five
51.140
㸦決 'Mutually determining' (The first character is fanqie 乎 + 故. The Kaosheng states: '㸦 means intersecting.' The Zhouli states: 'The alternation and transmission of affairs is also called 㸦.' The Shuowen jiezi states: 'The middle depicts human hands mutually clasping and hooking; this is the intended sense of the character.').
51.141
如睡 'As if asleep' (The second character is fanqie 垂 + 類. The Cangjiepian states: '睡 is like lying down.' The Shuowen jiezi states: 'To sleep; derived from 目 "eye" with 垂 phonetic.' In the treatise it is written as 媱, which is an error.).
51.142
重纏 'Repeatedly entangled' (The second character is fanqie 徹 + 連. The Huainanzi states: 'Entangled (緾) with red silk.' The Shuowen jiezi states: '緾 means to bind; derived from 糸 "silk" with 厘 phonetic; alternatively written as 纏.').
51.143
苾蒭 'Bhikṣu' (The first character is fanqie 頻 + 蜜; the second is fanqie 惻 + 俱. In Sanskrit, ancient translations rendered this as 比丘 [bhikṣu]).
51.144
屠膾 'To butcher and mince' (The second character is fanqie 括 + 會. The Guangya states: '膾 means to cut.' The Shuowen jiezi states: 'Finely minced meat; derived from 肉 "meat" with 會 phonetic.').
51.145
Treatise on Consciousness-Only (Vijñaptimātratāsiddhi), in One Fascicle (Refuting Form and Mind)
51.146
Compiled by Huilin
51.147
迭共 'Alternately together' (The first character is fanqie 田 + 頡. The Kaosheng states: '迭 means sequentially.' Du's commentary on the Zuozhuan states: '迭 means in turn.' The Fangyan states: '迭 means in succession.' The Shuowen jiezi states: 'Derived from 兄 with 昳 abbreviated as phonetic.' 頡 is fanqie 賢 + 結; 遞 is pronounced 弟; 昳 is pronounced the same as above [迭]).
51.148
拏迦 'Nāga' (The first character is fanqie 搦 + 加. A Sanskrit word from the Western regions).
51.149
棘樹 'Bramble tree' (The first character is fanqie 矜 + 力. The Mao Commentary on the Shijing states: '棘 is the sour jujube.' The Guangya states: '棘 means needles/thorns.' The Erya lists ox bramble, top bramble, merchant bramble, horse bramble, and dog bramble. The Fangyan states: 'Whenever plants and trees have thorns that prick people, in the region between the Yangzi and the Huai rivers they are called 棘.' The Shuowen jiezi states: '棘 resembles the jujube and grows in clumps; it is derived from two 朿 placed side by side; 朿 is pronounced fanqie 此 + 漬.' In the treatise it is written with two 来 as 棗, which is incorrect.).
51.150
遍躡 'Pervasively treading' (The second character is fanqie 黏 + 輒. The Fangyan states: '躡 means to ascend; west of the Passes, between Qin and Jin, ascending is called 躡.' The Guangya states: '躡 means to step on.' The Shuowen jiezi states: 'To tread upon; derived from 足 "foot" with 聶 phonetic.' 黏 is fanqie 尼 + 霑).
51.151
迦旃延 'Kātyāyana' (The second and third characters are fanqie 戰 + 然. Sanskrit name of an arhat).
51.152
夜蹋 'Treading by night' (The second character is fanqie 談 + 答. The Guangya states: '蹋 means to step on.' The Shuowen jiezi states: 'To trample; derived from 足 "foot" with [日/羽] phonetic; [日/羽] is pronounced 塔.').
51.153
蝦蟇 'Frog / toad' (The first character is pronounced 遐; the second is pronounced 麻. The Cangjiepian states: '蝦蟇 is a frog; an aquatic creature.' The Shuowen jiezi writes 蝦蟇, stating: 'Also called tianfu ("field-father"), chanchu ("toad"), qingwa ("green frog"), or huanghuai ("yellow embrace").').
51.154
Demonstration of Consciousness-Only (*Vijñaptimātratāsiddhi-śāstra), Fascicle One
51.155
Compiled by Huilin
51.156
橐籥 'Bellows and pipes' (The first character is fanqie 湯 + 洛; the second is fanqie 羊 + 灼. Laozi states: 'Between Heaven and Earth, is it not like a bellows and pipe? Empty yet unexhausted, moved and more comes forth.' The imperial commentary states: 'The 橐 is a leather pouch; the 籥 is a Qiang flute. The bellows stirs the wind, and the flute directs the blowing.' Gu Yewang states: 'Bellows and pipes are what smelters use to blow air onto fire to make it blaze fiercely.' The Cangjiepian states: 'A bottomless sack is called a 橐.' The Mao Commentary on the Shijing states: '橐橐 describes the sound of exerting strength.' In ancient script it is written with 口 as 𡇈. The Shuowen jiezi states: 'A sack; derived from 石 with 橐 abbreviated.' 㯻 is fanqie 胡 + 本; 口 is pronounced 韋; [革*匍] is pronounced 敗; 冶 is pronounced 野).
51.157
鎔銅 'Melting copper' (The first character is fanqie 涌 + 鍾, having the same sound as 容. The Jixun states: 'The method of smelting and casting vessels.' Ying Shao's commentary on the Hanshu states: 'The form of cast iron.' The Shuowen jiezi states: 'Derived from 金 "metal" with 容 phonetic.').
51.158
瓶甌 'Bottles and bowls' (The second character is fanqie 歐 + 侯. The Kaosheng states: 'An 甌 is a small earthenware basin. Note: Earthenware bowls and porcelain bowls are both called 甌.' Zheng's commentary on the Zhouli states: 'An 甌 is a small vessel.' The Fangyan states: 'Small basins are called 甌.' The Shuowen jiezi states: 'A small basin; derived from 瓦 "earthenware" with 區 abbreviated as phonetic.').
51.159
堤塘 'Embankments and dikes' (The first character is fanqie 底 + 泥. The Kaosheng states: 'A 堤 is a defense, a barrier, a weir.' Guo's commentary on the Erya states: 'A bridge.' The Shuowen jiezi states: 'A 塘 (dike); alternatively written with 阜 as 隄.' The second character is fanqie 蕩 + 郎; a 塘 is mounded earth forming a road; a 塘 is also an embankment (堤); alternatively written with 阜 as 䧜).
51.160
Demonstration of Consciousness-Only (*Vijñaptimātratāsiddhi-śāstra), Fascicle Two
51.161
焦炷 'Burnt lamp-wick' (The first character is fanqie 獎 + 遙. The Kaosheng states: 'Extremely dry; injured by fire.' The Yunquan states: 'Blackened and singed.' The Shuowen jiezi states: 'Scorched by fire; in ancient script written with three 隹 and 火 as 𤓪; now abbreviated in clerical script simply as 焦.' In the treatise it is written with 火 as 燋, which is incorrect and is pronounced 即 + 藥, meaning to scorch a tortoise shell with fire. The second character is fanqie 朱 + 孺. The Kaosheng states: 'A 炷 is a lamp-wick.' This character appeared in recent times in the Yupian; neither the Shuowen nor the Gujin zhengzi contains it.).
51.162
尸骸 'Corpse skeleton' (The second character is fanqie 駭 + 皆. Gu Yewang states: 'The bones of the body are collectively called 骸.' The Kaosheng states: 'The bones of the physical form.' The Yunpu states: 'Bones are also called 骸.' The Shuowen jiezi states: 'Shin-bones; derived from 骨 "bone" with 亥 phonetic.' 駭 is fanqie 遐 + 界).
51.163
Demonstration of Consciousness-Only (*Vijñaptimātratāsiddhi-śāstra), Fascicle Three
51.164
瞢昧 'Dim and obscure' (The first character is fanqie 墨 + 崩. The Mao Commentary on the Shijing states: '瞢 means disordered.' Du's commentary on the Zuozhuan states: 'Stupefied.' The Shuowen jiezi states: 'Dim eyesight; derived from 苜; alternatively written with 䀏 as 𥊄.' 䀏 means eyes rolling. 苜 is fanqie 武 + 福; 䀏 is pronounced 縣).
51.165
駛流 'Swift current' (The first character is fanqie 師 + 利. The Cangjiepian states: '駛 means fast.' The Kaosheng states: 'A horse running swiftly; quick.' The Gujin zhengzi states: 'Water flowing rapidly; derived from 馬 "horse" with 史 phonetic.').
51.166
Demonstration of Consciousness-Only (*Vijñaptimātratāsiddhi-śāstra), Fascicle Four
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局理 'Narrow principle' (The first character is fanqie 蛬 + 玉. The Erya states: '𡱈 is that by which things are sectioned.' The Shijing commentary states: 'Bent.' The Guangya states: 'Confined, near.' The Shuowen jiezi states: 'Narrow, constricted; derived from 口 placed under 尺. Constriction that cannot be accommodated is its gloss.').
51.168
倨傲 'Haughty and arrogant' (The first character is fanqie 居 + 御. Du's commentary on the Zuozhuan states: '倨 also means arrogant.' Zheng's commentary on the Liji states: 'Disrespectful.' The Shuowen jiezi states: 'Insolent; derived from 人 "person" with 居 phonetic.' The scripture writes it with 足 as 踞, which is an error. The second character is fanqie 敷 + 誥. The Kaosheng states: 'Proud and haughty.' The Shangshu states: 'Disdainful.' The Boya states: 'Reckless.' The Shuowen jiezi also writes it as 𢾕; the scripture's use of 𢾕 is a vulgar character form.).
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嚻動 'Clamorous agitation' (The first character is fanqie 虛 + 驕. Gu Yewang states: '嚻 means clamorous.' Zheng's commentary on the Shijing states: 'The appearance of a multitude.' The Kaosheng states: 'To slander.' The Shuowen jiezi states: '嚻 depicts breath rising from the head; derived from 㗊 and 頁, an associative compound character.' 㗊 is fanqie 莊 + 立).
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人杌 'Human stump' (The second character is fanqie 五 + 骨. The Tongsuwen states: 'A thing without a head or opening is called 兀.' The Jixun states: 'A tree without branches is called 杌; derived from 木.' It is missing in the Shuowen jiezi.).
51.171
Demonstration of Consciousness-Only (*Vijñaptimātratāsiddhi-śāstra), Fascicle Five
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寔繁 'Truly numerous' (The first character is fanqie 承 + 軄. Du's commentary on the Zuozhuan states: '寔 means truly (實).' The Erya states: '寔 means this / is (是).' The Shuowen jiezi states: 'To stop; derived from 宀 with 是 phonetic.' The treatise writes it with 穴, which is incorrect. The second character is fanqie 伐 + 袁. The Mao Commentary on the Shijing states: '繁 means many.' Zheng's commentary on the Liji states: 'Abundant.' The Kaosheng states: '繁 means numerous.' The Gujin zhengzi states: 'Derived from 糸 with 敏 phonetic.').
51.173
Demonstration of Consciousness-Only (*Vijñaptimātratāsiddhi-śāstra), Fascicle Six
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礭陳 'Distinctly stating' (The first character is fanqie 腔 + 岳. The Xici Xia of the Yijing states: 'Now Qian clearly and firmly (礭然) manifests to people with ease.' Han Kangbo says: '礭 is the appearance of firmness.' The Gujin zhengzi states: '礭 means solid; derived from 石 "stone" with 霍 phonetic.' 霍 is pronounced 鶴).
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悍表 'Fierce external manifestation' (The first character is fanqie 寒 + 旦. The Cangjiepian states: '悍 means violent.' The Shuowen jiezi states: 'Brave; derived from 心 "heart" with 旱 phonetic.' The second character is fanqie 筆 + 天. The Shuowen jiezi states: 'An outer garment; derived from 衣 "clothing" and 毛 "fur". In ancient times, fur garments had the fur on the outside (表), hence the character 表 is derived from 毛.').
51.176
善軶 'Good yoke' (The first character, 善, according to the Shuowen jiezi, means auspicious; derived from 羊 with 言. The second character is pronounced 厄; it is the standard character form, referring to the crossbar at the end of a carriage pole; derived from 車 "chariot" with 戹 phonetic; 戹 is pronounced the same as above [厄] and is derived from 戶 and 乙).
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誹撥 'Slandering and repudiating' (The first character is fanqie 非 + 未; the second is fanqie 補 + 末; derived from 手 with 發 phonetic, meaning to brush away).
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詭詐 'Deceitful and fraudulent' (The first character is fanqie 歸 + 委. Gu Yewang states: '詭 means strange and misleading.' The Guangya states: 'Evil.' The Kaosheng states: '詭 also means fraudulent, deceptive, or treacherous.' The Shuowen jiezi states: 'Derived from 言 "words" with 危 phonetic.' The scripture writes 詭 with clerical error.).
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躁擾 'Restless and disturbed' (The first character is fanqie 遭 + 到. Gu Yewang states: '躁 means agitated.' Jia's commentary on the Guoyu states: 'Also means perturbed.' Zheng's commentary on the Lunyu states: 'Not peaceful and quiet.' The Kaosheng states: 'Impatient by nature.' The Shuowen jiezi gives the character 躁 as derived from 走 with 喿 phonetic; 喿 is fanqie 蘇 + 到).
51.180
Demonstration of Consciousness-Only (*Vijñaptimātratāsiddhi-śāstra), Fascicles Seven, Eight, Nine, and Ten (The above four fascicles are plain in text and do not require sound glosses or explanations.)
51.181
Treatise on the Great Man (*Mahāpuruṣa-śāstra), Fascicle One
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Compiled by Huilin
51.183
摧破 'To crush and destroy' (The first character is fanqie 罪 + 雷. The Kaosheng states: '摧 means to chop fine.' The Shuowen jiezi states: '摧 means to break; derived from 手 "hand" with 崔 phonetic.' In the treatise it is written with 石 as 礭, which is incorrect.).
51.184
Treatise on the Great Man (*Mahāpuruṣa-śāstra), Lower Fascicle
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調濡 'Harmonious and gentle' (The first character is fanqie 庭 + 聊. Zheng's commentary on the Zhouli states: '調 means to blend, to harmonize.' The second character is fanqie 乳 + 珠. The Zuozhuan states: '濡 means moist and sleek.' The Shuowen jiezi states: 'Wet; derived from 水 "water" with 需 phonetic; 需 is fanqie 相 + 餘; the character 需 has 雨 above and the ancient character for 天 below; the Yijing states: "Clouds ascending into heaven is Xu [waiting/nourishing]", which is its image.').
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- 一切經音義 — 慧琳, Classical Chinese