一切經音義 9

English (machine translation) 9

Language: English

9.2

Sounds for the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra (Light-Emitting Prajñā Sūtra), thirty fascicles

9.3

Mahāprajñāpāramitā-sūtra (Larger Prajñā Sūtra), forty fascicles

9.4

Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra (Praising the Light Prajñā Sūtra), fifteen fascicles

9.5

Bore chao (Extracts from the Prajñāpāramitā), five fascicles.

9.6

Daoxing bore jing (Ashtasāhasrikā Prajñāpāramitā-sūtra / Practice of the Way), ten fascicles.

9.7

Xiaopin bore jing (Smaller Prajñāpāramitā-sūtra), ten fascicles.

9.8

The six scriptures above comprise one hundred and ten fascicles in total.

9.9

The sounds and meanings for the scriptures in this fascicle were all compiled by Xuanying.

9.10

Fangguang bore jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā-sūtra / Light-Emitting Prajñāpāramitā-sūtra)

Luoyue (羅閱, fanqie 以拙 [y/zhuo]). According to the Scripture on King Ajātaśatru, it says 'Luoyueqi', which in the Jin language is 'City of the Royal Abode' (Rājagṛha); this must be corrupt. Correctly spoken it is Luoyue-jielixi (Rājagṛha). The meaning of luoyue is 'to judge and regulate'; replacing it with 'king' refers to the ability to judge and regulate the populace. Jielixi (gṛha) here means 'abode'. In general it is named Rājagṛha ('City of the Royal Abode'), which is the name of a city in the country of Magadha.

9.14

Nashu (那術). In the scripture it is also written with 述; both are pronounced with the fanqie 食聿 [sh/yu]. It is also called nayouta (nayuta); correctly spoken it is nayuduo (nayuta), which corresponds to one hundred thousand in the Central Land (China). The Guangzan jing says 'hundreds of millions of nayuta kalpas', which is this. According to the Buddhacarita-sūtra, one hundred thousand is called a koṭi, which corresponds to ten million; one hundred koṭis is called an ayuta, which corresponds to one billion; one hundred ayutas is called a nayuta, which corresponds to one hundred billion; this must be the higher system of calculation.

9.15

Powa (叵我, fanqie 普我 [p/wo]). It refers to leaning over, shaking, and being unstable. In the scripture text it is written in the two forms 𧿽𨁟, or sometimes in the two forms 𡶅峨; neither is seen among the standard character sources.

9.16

Danran (澹然, fanqie 徒濫 [d/lan]). The Guangya states: 'Dan means tranquil.' In the scripture text it is also written in the two forms 憺 and 淡; their pronunciation and gloss are identical.

9.17

Sahe (娑訶). Also written Saheloutuo (Sahāloka) or Saba (Saha); these are all corrupt. Correctly spoken it is Suohe (Saha). Here this means 'capable of enduring' (nengren) or 'tolerable enduring' (kanren); another interpretation says it is the 'world of mixed assemblage'.

9.18

Xixu (習緒, fanqie 徐呂 [x/lü]). The Erya states: 'Xu means remnants, or karma.' The Mahāsaṃnipāta-sūtra says 'severing the karmic remnants of habitual tendencies (vāsanā)', which is this.

9.19

Jialuoyue (迦羅越, kulapati). In the Dapin jing, this is the 'householder' (gṛhapati/kulapati).

9.20

Fudang (甫當, fanqie 膚武 [f/wu]). Fu means 'beginning'; dang means 'ending'. It means beginning from the initial arousal of the mind and culminating at the knowledge of all aspects (sarvākārajñatā).

9.21

Wocao (我曹). Also written 曹; both have the fanqie 自勞 [z/lao]. The commentary to the Mao Classic of Poetry says: 'Cao means group.' Ru Chun's commentary to the Records of the Grand Historian says: 'It means cohort.'

9.22

Axulun (阿須倫). Also written as Axuluo (asura) or Axiuluo; these are all corrupt. Correctly spoken it is Asuluo (asura). Sula means 'liquor'; as translated here, a- means 'without', also 'not', and also 'deva', hence 'spirits without liquor', or also 'non-devas'. In the scriptures they are also called 'spirits without goodness'.

9.23

Aweisanfo (阿惟三佛). This expression is corrupt. Correctly spoken it is Apisanfo (abhisambuddha). Api (abhi-) here means 'manifest'; san (sam-) means 'equal'; fotuo (buddha) here means 'awakening'; it is named 'manifestly and completely awakened' (abhisambodhi). The Chang'an Pin scripture says 'becoming the Supreme Buddha'; the Dapin jing says 'all dharmas, all aspects'; they share the same meaning.

9.24

Liuzai (六栽, fanqie 作才 [z/cai]). In the scriptures it is also called touch (sparśa). Note that touch can nourish mental factors (caittas), just as saplings (栽) can nourish branches, leaves, and flowering twigs; because their meaning is similar, it was named after this.

9.25

Qitong (七痛). Also written 痛痒, with the fanqie 弋掌 [y/zhang]. In the scriptures it is called sensation (vedanā), which refers to the capacity to experience pain and pleasure; hence it is called sensation.

9.26

Yifa (倚法, fanqie 於蟻 [y/yi]). Meaning to abide. The Shuowen says: 'Yi is like relying upon.' The Guangya says: 'Yi means depending on.' In the scripture text it is written with the dog radical as 猗, which is not the standard form.

9.27

Sayunruo (薩云若). Also written sayunran or sapuoruo (sarvajña); all are corrupt. Correctly spoken it is safaruo (sarvajña). Translated here it means 'all-knowledge' (sarvajñatā).

9.28

Yuxun (俞旬, fanqie 庾朱 [y/zhu]). Also written youxun (yojana) or youyan, or written as yushena; these are all one and the same, and are corrupt. Correctly spoken it is yushanna (yojana). Translated here it means 'conjoining' or 'fitting', meaning calculating the proper measure, identical to the courier relay stations of this region. Note that five hundred bows make one krośa, and eight krośas make one yojana, which corresponds to thirty li in this region. It refers to the number of li traversed in one day by an ancient sage king.

9.29

Zhuji (珠璣, fanqie 居衣 [j/yi]). The Shuowen says: 'Pearls that are not round.' A character dictionary says: 'One source says small pearls.'

9.30

Chuangxiang (窓向, fanqie 許亮 [x/liang]). The Classic of Poetry says: 'Stop up northern windows and plaster doors.' The commentary says: 'Xiang is a window facing north.' The Guangya says: 'A you (牖) is a xiang.' The Cang Jie jiegu says: 'The chuang is the primary window; the you is a side window; they are that which aids illumination.'

9.31

Fascicle Two (No characters requiring pronunciation or gloss)

9.32

Fascicle Three

9.33

Buwan (不惋, fanqie 烏喚 [w/huan]). The Zilüe says: 'Wan means sighing with astonishment and wonder.'

9.34

Fascicle Four

9.35

Jita (羇他, fanqie 居猗 [j/yi]). The Shiming says: 'Ji means to restrain; that by which one restrains and controls.'

9.36

Dasa'ajie aluohe sanyesanfo (怛薩阿竭阿羅訶三耶三佛, Tathāgata, Arhat, Samyaksaṃbuddha). In the Dapin jing it is written duotuo'ajiedu aluohe sanmiaosanfatuo; they are identical titles. These are three of the ten epithets [of a Buddha], differing only by the heaviness or lightness of the Sanskrit pronunciation. Duotuo'ajiedu (Tathāgata) here means 'Thus Come'; aluohe (Arhat) here means 'Worthy of Offerings'; sanmiaosanfatuo (Samyaksaṃbuddha) here means 'Rightly and Completely Awakened'.

9.37

Bili (薜茘, fanqie 蒲計 [p/ji], the second character 力計 [l/ji]). Also called beidili, beidiliye, beiliduo, or written biliduo; all are corrupt. Correctly spoken it is [璊-王+弓]lituo (preta). Translated here it means 'ancestral spirit'. Old translations say 'hungry ghost' (preta); they are the most inferior among hungry ghosts. [璊-王+弓] has the fanqie 補蔑 [b/mie]. In the Peacock King Sutra it is written biliduo, which in the Liang language is 'hungry ghost', which is this. Bi (俾) has the fanqie 卑寐 [b/mei].

9.38

Bennouwentanizi (邠耨文陀尼子, fanqie for 邠 is 筆貧 [b/pin]). Also written fennou or bennouwentuofu. It should be Funamantuofuduoluo (Pūrṇa Maitrāyaṇīputra). Translated here it means 'Son of the Woman of Full Adornment'. The Mingdu jing says 'Son of Full Vision'.

9.39

Sengnasengnie (僧那僧涅). It should be Mohesengnasengnieduo (mahā-saṃnāha-saṃnaddha). Old translations say: mahā means great; sengna means armor; sengnie means putting on, also adornment, hence called 'putting on the great armor'; the Dapin jing says 'adorned with the great vow', which is this. Another says: sengna is the great vow, sengnie is one's own vow; these are all corrupt. Correctly spoken it is funahe (saṃnāha), which means 'armor'; nainahe (saṃnaddha), which is either 'putting on' or 'wearing', meaning putting on armor or donning armor. Yi (衣) has the fanqie 於既 [y/ji].

9.40

Buzhi (不㧗, two fanqies: 側賣 [z/mai] and 子爾 [z/er]). It means grasping and attaching. The Tongsuwen says: 'To pull and tug is called zhi.' The Shuowen says: 'Zhi means clutching; meaning to seize and hold.' In the Dapin jing it is written as 'not grasping' (bù qǔ), which is this.

9.41

Fascicle Five

9.42

Yuecha (閱叉, fanqie 以拙 [y/zhuo]). Also written yecha (yakṣa); both are corrupt. Correctly spoken it is yaocha (yakṣa). Translated here it means 'cannibal ghost', or also 'injurer', meaning one capable of harming people.

9.43

Zhejiayueluo (遮迦越羅). Correctly spoken it is Zhuojialuofaladidieluoju (cakravartirāja). Translated here it means 'wheel-turning king'.

9.44

Shimo (適莫, fanqie 都狄 [d/di], the second character 謨各 [m/ge]). It means without person and without characteristics. Shi is like match (敌), meaning equal peer. Mo is like yearning (慕), meaning yearning and desiring.

9.45

Wutai (無態, [fanqie] 他伏 [t/fu]). The name of a samādhi.

9.46

Keku (窠窟). Also written 薖; both have the fanqie 苦和 [k/he]. The Xiao Erya says: 'Where chickens and pheasants brood is called a ke; where hares rest is called a ku; it is not a burrow dwelling, but a place occasionally rested in.' The Strategies of the Warring States says: 'A cunning hare has three burrows.' It is also written 𡑣. It is the name of a samādhi.

9.47

Yangai (厭該, fanqie 古來 [g/lai]). Gai means complete. The Fangyan says: 'Gai means all.' Guo Pu says: 'Gai, xian, bei all mean entirety.' It is also a samādhi.

9.48

Zhongji (種稷, ancient character 𥟄, fanqie 子力 [z/li]). Ji is millet; the chief of the five grains.

9.49

Jiaocan (澆灒, the first character also written 𣻏, fanqie 古堯 [g/yao]). The Shuowen says: 'Jiao means to sprinkle and soak.' The second character is also written in the two forms 濺 and 𠵖, both with the fanqie 子旦 [z/dan]. The Shuowen says: 'Can means mutually splashing and soiling.' The Records of the Grand Historian says: 'Within five paces, blood will splash (濺) upon Your Majesty's robes,' written with 濺. Yang Quan's Wuli lun says: 'Fearing he did not know the flavour, he spat and splattered (𠵖).' South of the Yangtze this pronunciation is used; east of the mountains it is pronounced jian, with the fanqie 子見 [z/jian].

9.50

Fascicle Six

9.51

Fan (繁, fanqie 薄何 [b/he]). A human surname.

9.52

Cuozhe (蹉者, fanqie 麤何 [c/he]).

9.53

Ezhe (峨者, fanqie 五歌 [w/ge]).

9.54

Tazhe (咃者, fanqie 士何 [sh/he]).

9.55

Cuozhe (嵯者, fanqie 作歌 [z/ge]).

9.56

Luhu (虜扈, fanqie 力古 [l/gu], the second character 胡古 [h/gu]). Note that luhu means haughty and domineering; referring to acting without restraint. The Hanshu yinyi says: 'Hu means domineering (bahu); referring to self-indulgent arrogance.' In the scripture text it is written as 怙恃 (relying on); 怙 is not the correct meaning here. In the scriptures it is arrogance (māna) or self-exaltation.

9.57

Jiantuoluo (揵陀羅, fanqie 巨焉 [j/yan]). Translated here it means 'incense-seeking spirit'; that is, gandharva.

9.58

Xie'ou (諧耦, fanqie 胡皆 [h/jie]). The Guangya says: 'Xie means harmony; ou means joining.' In the scripture text it is written 偶𧪓, which is incorrect. The Classic of Documents says: 'He was able to bring harmony through filial piety.' The commentary says: 'Xie means harmony; ou means joining.'

9.59

Fascicle Seven

9.60

Wu'ou (無耦, fanqie 吳口 [w/kou]). Ou means peer or match. In the Dapin it is rendered as 'equal and unequal' (samāsama); written in the scripture text as 𧪓, which is incorrect.

9.61

Xuyan (須炎). Also written Xuyamotian (Suyāma-deva); here translated as 'wonderfully good devas'. Furthermore, yanmo (yāma) here means 'time division', and xuyanmo (suyāma) here means 'good time division', which is the celestial lord.

9.62

Juyi (拘翼). This expression is corrupt and abbreviated. He is of the Kauśika clan, that is, Śakro Devānām Indra, the same position and name as the Lord of Devas, Śakra.

9.63

Daojian (道撿, fanqie 居儼 [j/yan]). It means regulating the mind by the Way, hence called daojian. The Dapin jing says: 'If one enters the right status of a śrāvaka,' which is this. The Cang Jie pian says: 'Jian means standard of law; it also means to restrain.'

9.64

Sijiao (四徼, fanqie 古弔 [g/diao]). The lanes of the four gates; that is, the 'four borders' (sijiao) in the calendar refers to this matter.

9.65

E jue 遏絕 (fanqie: 於曷): The Erya says: 'E 遏 means to stop.' Here, taking a reverse appearance to stop is e. The Cangjie pian says: 'E 遏 means to obstruct.'

9.66

Fascicle Nine

9.67

Tihejie 提和竭 (also called Tihejieluo 提和竭羅; here translated as Dingguang [Fixed Light]; also called Diandeng Fo [Burning Lamp Buddha, Dīpaṃkara]).

9.68

Nimoluo tian 尼摩羅天 (also called Banmituo tian 頒蜜陀天; here translated as Huale tian [Nirmāṇarati Devas], also called Le bianhua tian [Delighting in Transformations Devas]).

9.69

Boluonimi tian 波羅尼蜜天 (also called Poshebaheti tian 婆舍跋提天; here translated as Tahuazizai tian [Paranirmitavaśavartin Devas]).

9.70

Apohui tian 阿波會天 (here translated as Guangyin tian [Ābhāsvara Devas, Light-Sound Devas], also called Jiguangjing tian [Utmost Pure Light Devas]; namely, the third heaven of the second dhyāna. In some sūtra texts it is written with the speech radical as 譮, which is incorrect; pronounced hu-kuai).

9.71

Shouhejinai tian 首訶既那天 (here translated as Bianjing tian [Śubhakṛtsna Devas, Pervading Purity Devas], which is the second heaven within the third dhyāna; because blissful purity pervades everywhere, it is named Bianjing).

9.72

Weiyupouluo tian 惟于頗羅天 (here translated as Guangguo tian [Bṛhatphala Devas, Vast Fruit Devas], which is the third heaven; among the fruits of ordinary beings this is the most supreme, hence named Guangguo).

9.73

Xianghen 項很 (fanqie: 胡講; refers to a stubborn person who is stiff-necked and hard to turn around, hence named on this basis. Namely, the Yougaluoyue wen jing says 'stiff-necked person', and the Wuliang qingjing pingdengjue jing says 'stiff-necked and foolish'; in the Dapin jing it is written as 'excessive pride' [adhimāna]. In some sūtra texts it is written with the phonetic component yuan 元 as wan 頑, pronounced wu-guan; wan 頑 means dull and blunt, but wan is not the original character).

9.74

Bazhuo 拔擢 (fanqie: 憧卓; the Cangjie pian says: 'Zhuo 擢 means to pull out, draw forth, and lead out.' Zhuo also means to extract).

9.75

Maozhi 摩祗 (in the Chang'an pin written as maoshe 摩蛇, and in the Xiaopin jing written as maoxi 摩醯; these are all corruptions of the Sanskrit. In the Mingdu jing it is translated as shendan [divine elixir]; this refers to that).

9.76

Fascicle Ten

9.77

Maojian 矛箭 (in ancient script, the three forms 𢦵, 鉾, and 𨥨 are the same; fanqie: 莫侯; the Fangyan says: 'In Chu, a halberd is called a mao 矛.' The Shuowen says: 'The mao is two zhang long, mounted on war chariots').

9.78

Baweiwu 八惟無 (sometimes written as baweiwu 八惟務; namely, the eight liberations [aṣṭa-vimokṣa]).

9.79

Pingsha 洴沙 (fanqie: 蒲經; this should be a corruption; correctly speaking, it is King Bimbisāra; also called Binbi 頻毘, which is translated here as 'firm form'; another says that Binbi 頻毘 translates here as 'facial appearance' and suoluo 娑羅 translates here as 'upright and handsome'; another says 'splendid and wondrous bodily appearance').

9.80

Suiyeli 隨耶利 (also called Duosheli 墮舍利, Duoshezhong 墮舍種, Lichang 栗唱, Lichang 離昌, Licche 離車, Licche 𤝽車, or Lichang 梨昌; these are all corrupt transliterations of the Sanskrit. The correct term is Licchavi [栗呫婆], which translates here as 'lineage of ṛṣis' or 'royal lineage'. Zhan 呫 is pronounced chang-ye. In sūtras and treatises it is sometimes written as Licche 離車 or Lüche 律車; they are the same).

9.81

Zhi zhao 之兆 (fanqie: 除矯; zhao 兆 is like subtle incipient sign; it is a matter seen beforehand; it is also a bodily omen. In the Dapin jing it is written as 'the fading of the Dharma').

9.82

Qiantatuo 揵沓和 (also called Qiantuoluo 揵陀羅, Gantapuo 乾沓婆, Qiandapo 揵達婆, or Gandharva [乾闥婆], which are older names. Now, correctly speaking, it is Gandharva [犍達嚩], all due to differences in regional pronunciation. Here it is translated as 'fragrance sniffer', also called 'spirit of music'; another says 'fragrance eater'; the old rendering 'fragrance spirit' is also close. In sūtras it is also written as 'fragrance-sound spirit'. Translating by meaning as 'fragrance-seeking spirit' is the correct rendering).

9.83

Zhentuoluo 甄陀羅 (fanqie: 之人; also written as Zhentuoluo 真陀羅 or Kinnara [緊那羅], all of which are corruptions. Correctly speaking it is Kinnara [緊捺洛], which translates here as 'is it human?' and 'not human').

9.84

Mohoule 摩睺勒 (also written as Moxiule 摩休勒 or Mahoraga [摩睺羅伽], all of which are corruptions. Correctly speaking it is Mahoraga [牟呼洛迦], which translates here as 'great crawling dragon').

9.85

Zhenyue 真越 (the character is sometimes written as zhenyue 震越; this should be bedding).

9.86

Fascicle Eleven (no characters to gloss in sound and meaning)

9.87

Fascicle Twelve

9.88

Fanjianitian 梵迦夷天 (this means Pure Body Heaven [Brahmakāyika]; fan 梵 means pure; namely, the Brahma heavens of the first dhyāna).

9.89

Fascicle Thirteen and Fascicle Fourteen (both have no characters to gloss in sound)

9.90

Fascicle Fifteen

9.91

Gengse 梗歰 (fanqie: 庚杏; Wang Yi's commentary on the Chuci says: 'Geng 梗 means stiff; it also means harm, or illness.' Se 歰 is also written as 濇, both fanqie: 所立; it means unsmooth. The character consists of four zhi 止; four stops mean impassable, which is the meaning of the character).

9.92

Feilei 痱癗 (also written as 𤷂, both fanqie: 蒲罪; the latter character is fanqie: 力罪; feilei 痱癗 means small swelling; here its meaning is taken).

9.93

Yi shu 已署 (fanqie: 時去; shu 署 means position or office; it refers to the reverence of assigning a post. The Guoyu says: 'A position is the establishment of administration; shu 署 means position; it also means to mark,' referring to marking and recognizing).

9.94

Fascicle Sixteen (no characters to gloss in sound and meaning)

9.95

Fascicle Seventeen

9.96

Qiangzhe 檣者 (also written as 牆, both fanqie: 自羊; the Zilin says: 'A sail-post.' In the Jiangnan region this pronunciation is used; in Guanzhong people mostly call it a mast-pole).

9.97

Laoque 牢𰕋 (fanqie: 盧刀; it means firm and solid. The latter is also written in the two forms 㲂 and 楟, both fanqie: 丈鞕 and 丈莖; the Sancang says: 'Que 㲂 means to ram.' The Tongsu wen says: 'To ram out is called tong 朾.' Nowadays, driving out what is inside a hole using wood or iron and repairing it again is called que 㲂. In the sūtra text it is written as tang 棠, which is not the proper form of que 㲂).

9.98

Zhuangsuan 莊算 (fanqie: 𤇅陽; the Shenglei says: 'Zhuang 莊 means adornment.' The latter in ancient script is the same as 祘, fanqie: 桑亂; the Erya says: 'Suan 算 means number; it is six cun long, used for calculating.' The character is composed of 'bamboo' [竹] and 'to handle' [弄], meaning that frequent handling leads to no errors).

9.99

Fascicle Eighteen

9.100

Jiaoxi 狡戲 (fanqie: 古巧; the Fangyan says: 'Whenever children are deceitful and cunning, it is called jiaohua 狡猾 [crafty]').

9.101

Fascicle Nineteen

9.102

Heyiluohuanyuecha 和夷羅洹閱叉 (namely, the vajra-holding deity [Vajradhara-yakṣa]; referring to holding a vajra pestle in hand, named on this basis).

9.103

Fascicle Twenty (no characters to gloss in sound and meaning)

9.104

Fascicle Twenty-One

9.105

Zarou 雜糅 (in ancient script, the two forms 粈 and [飢-几+(刃/一)] are the same; fanqie: 女救; the Shuowen says: 'Mixed rice.' Nowadays it refers to different colored things coming together, called rou 糅).

9.106

Zhanduoluo 旃陀羅 (or written as 旃荼羅 [Caṇḍāla]; here translated as 'fierce and blazing', which is the clan name of slaughterers; another says the prison guards who oversee executions. Note that the Xiyu ji says: 'When those people walk, they shake bells to identify themselves, or carry split bamboo sticks; if they do not do so, the king imposes punishment on them').

9.107

Bojian 跛蹇 (also written as 跛, both fanqie: 補我; the latter character is fanqie: 居免; the Zilin says: 'Bojian 跛蹇 means walking unevenly').

9.108

Yu zhuang 欲撞 (fanqie: 濁江; the Guangya says: 'Chong 揰 means to prick; chong 揰 is like striking').

9.109

Fascicle Twenty-Two

9.110

Aweiyan 阿惟顏 (in the Dapin jing it is rendered as 'bound to one more birth' [ekajāti-pratibaddha]; the Shizhu jing says: 'The tenth, the aweiyan 阿惟顏 bodhisattva's abiding in the Dharma', which is this).

9.111

Mengshi 盟誓 (fanqie: 靡京; the Liji says: 'When feudal lords approach a sacrificial beast, it is called meng 盟 [covenant].' The Zhouli's 'Official of Covenants' on the ritual of warfare: Zheng Xuan says: 'They write the text on tablets, slaughter the beast, take its blood to smear on their mouths, place the writing on top of the beast and bury it, to make its trustworthiness manifest. A great affair is called meng 盟; a small affair is called shi 誓 [pledge]').

9.112

Fascicle Twenty-Three

9.113

Qingyi 輕易 (the character form is 㑥 or 敭; now written as yi 易, fanqie: 以豉; the Cangjie pian says: 'Yi 㑥 means contemptuous.' The Shuowen says: 'Yi 㑥 also means light.' In some sūtra texts it is written as xie 劦, fanqie: 胡頰; the Shuowen says: 'Same as concerted effort; it also means urgent.' Xie 劦 does not have this meaning).

9.114

Yema 野馬 (like a mirage [yangyan]; note that the Zhuangzi refers to this as 'dust and motes blown about by the breath of living creatures'; the commentary says: 'That which the Peng bird relies on to fly is merely wandering vapor.' The Da zhidu lun says: 'Extremely tormented by hunger and thirst, seeing heat vapors and taking them to be water', which is this).

9.115

Wubing 五兵 (the Zhouli's 'Officer of Weapons' oversees the five weapons. Zheng Zhong says: 'The five weapons are the dagger-axe, the spiked spear, the pike, the halberd, and the wuyi.' For infantry, the five weapons exclude the wuyi and include bows and arrows).

9.116

Fascicle Twenty-Four and Fascicle Twenty-Five (both have no characters to gloss in sound)

9.117

Fascicle Twenty-Six

9.118

Xuyantou Fo 須延頭佛 (also called Xushanduo Fo 須扇多佛 [Suśānta Buddha]; in the Jin language: Shenjing [Extremely Pure]).

9.119

Dongran 洞然 (fanqie: 徒貢; the Shuowen says: 'Dong 洞 means flowing rapidly; it is also the appearance of deep penetration.' In some sūtra texts it is written as tong 烔, fanqie: 徒東, which is the appearance of heat, or the appearance of drought).

9.120

Fascicle Twenty-Seven (no characters to gloss)

9.121

Fascicle Twenty-Eight

9.122

Quanxu 勸訹 (fanqie: 私律; the Shuowen says: 'Xu 訹 means to entice.' The Guangya says: 'Xu 𰴫 means to flatter; xiao 謏 is pronounced xian-jiu.' In some sūtra texts it is written as xu 恤 or 䘏, both fanqie: 思律; xu 恤 means sorrow; xu is not used here).

9.123

Fascicle Twenty-Nine

9.124

Baolun 波崘 (also written as Baolun 波倫; here translated as 'constancy'. The Mingdu jing says 'Universal Compassion'; they are all the same meaning).

9.125

Parapets (俾倪; also written in the two forms 㪏 and 堄; Zilin: fanqie p- [普] + -m- [米]; the second character: fanqie w- [五] + -l- [禮]; Guangya: "Parapets (俾倪) are battlements and low defensive walls"; Shiming states: "Parapets (俾倪) are low walls atop city ramparts. It means peeping through the apertures (俾倪) at unusual matters").

9.126

Padma (波曇; also called bomu [波暮], or called baotoumo [波頭摩], or called botanmo [鉢曇摩]; correctly stated as bote'mo [鉢特摩]; translated here as "red lotus flower").

9.127

Kumuda (句文羅; also written as gouwutuo [拘物陀], also written as goumótou [拘牟頭], or written as gouwutou [拘物頭]; translated here: ku [拘] means "earth", and mutuo [物陀] means "delight and joy", so it is named the flower of joy).

9.128

Utpala (優鉢釗; fanqie zh- [指] + -y- [遙]; also written as oupoluo [漚鉢羅]; translated here as "blue-black flower").

9.129

Jiaojing birds (鵁鶄; sounds like jiao-jing [交精]; the name of a bird, also called jiaolu [鵁鸕]; this bird originates from Mount Manlian; flying in flocks like hens, resembling wild ducks with high legs; reared along the Changjiang and Huai rivers, they can ward off fire; this is it).

9.130

Fascicle Thirty

9.131

Modest and respectful (謙恪; the ancient character 愙 is the same; fanqie k- [苦] + -g- [各]; Zilin: "Ke (恪) means reverent, and also respectful"; modesty means emptily deferring with respect and yielding).

9.132

Cruel and vicious (酷毒; also written in the two forms 嚳 and 俈; both fanqie k- [口] + -h- [斛]; Shuowen: "Ku (嚳) means urgent and extreme, and also tyrannical and oppressive").

9.133

Precious jar (寶罌; the two fanqie y- [於] + -g- [耕] and y- [於] + -ch- [成]; Fangyan: "The bulou (瓿甊) is a pot (㼚) or jar (罌); east of the Pass, between Zhao and Wei, some call it ying (罌); it is also common speech." Bu (瓿) sounds like bu [部]; lou (甊) has the fanqie l- [勒] + -k- [口]; gang (㼚) sounds like gang [剛]").

9.134

Mahāprajñāpāramitā-sūtra

9.135

Fascicle One (Compiled by Xuanying)

9.136

Bhagavān (婆伽婆; old translations say: "One possessing great merit; the designation of the supreme sage"; below it is said "Baojiafan (薄伽梵, Bhagavat)": baojia (薄伽) is translated here as "virtue/merit", and fan (梵) here means "accomplishment"; one whose multitude of virtues is fully perfected is called Baojiafan; furthermore, this single name gathers all virtues collectively, whereas other names do not; hence, at the beginning of all sūtras this name is placed).

9.137

Nāga (那伽; translated here as "dragon", or as "elephant"; meaning its great power, it is used as a metaphor).

9.138

Samādhi (三昧; fanqie m- [莫] + -g- [蓋]; or said here as sanmoti [三摩提], or called sanmoti [三摩帝], which are both corruptions; correctly it is sanmodi [三摩地]; translated here as "equal-holding (equipoise)": "equal" means correct, correctly holding the mind, which means maintaining all merits; or it is called "correct concentration", meaning resting on one sense-sphere while leaving all delusions and distractions).

9.139

Hoping (希望; Shuowen writes 晞, the same; fanqie x- [虗] + -y- [依]; xi (晞) means to gaze (望); between the sea and Mount Dai it is called xi (晞); Guangya: xi (晞) means to watch; the second character has the fanqie w- [無] + -f- [方]; Shuowen: "To go out and live abroad, and gaze hoping for his return"; the character is derived from wàng (朢) as an abbreviated phonetic component; if read with the fanqie w- [無] + -f- [放], Shuowen says: "The full moon facing the sun"; the character is derived from yuè (月, moon); but people often do not distinguish the pronunciation and form of this character, hence writing it with yuè (月) without discerning these two explanations).

9.140

Mental activity (心行; the second character has the fanqie h- [下] + -g- [庚]; meaning roaming and stepping; the Fangguang jing says: "that whereto the mind tends"; the Guangzan jing says: "where one tends and goes"; the Da zhidu lun says: "Question: How are the mental activities of sentient beings fully known? Answer: The bodhisattva knows that sentient beings move everywhere amidst various phenomena"; that is what the Vimalakīrti-sūtra means by "well knowing the comings, goings, inclinations, and mental activities of sentient beings", the meaning of which is one and the same; people today who read it with the fanqie x- [下] + -m- [孟] are mistaken).

9.141

Obstruction (罣礙; also written as 罫, the same; fanqie h- [胡] + -g- [卦]; character dictionaries: "hindered by a net"; ai (礙) means to halt; having a limit to which one reaches is called ai (礙)").

9.142

Ratna (剌那; fanqie l- [盧] + -g- [割]; the Guangzan jing writes "Luolinajie (羅鄰那竭) Bodhisattva"; translated here as "Baoji (寶積, Jewel Accumulation)"; the old Vimalakīrti-sūtra in Chinese says "Baoshi (寶事, Jewel Matter)"; the Fangguang jing writes "Baolai (寶來, Jewel Arrival)"; examining the Sanskrit text, it is ratnagarbha (曷刺怛那揭婆), translated here as "Jewel Terrace" or "Jewel Treasury", all having the same meaning; in sūtra texts some write ji (罽; fanqie j- [居] + -l- [例]), which is incorrect).

9.143

Manju (滿子; the two sounds y- [餘] and y- [與]; the Sancang jiegu states: "This is also the character yu (與), a Sanskrit word"; in sūtras it is sometimes written as Manru [滿濡], or as Wenshushili [文殊師利], or said as Manshushili [曼殊尸利], translated as Miaode [妙德, Wondrous Virtue], or said as Jingshou [敬首, Revered Head]; the old Vimalakīrti-sūtra says that in Chinese it is Rushou [濡首, Gentle Head]; the Fangguang jing writes Aiya [哀雅], all of which are corruptions; correctly it is Mañjuśrī [曼殊室利], translated here as Miaojixiang [妙吉祥, Wondrous Auspiciousness]; in sūtras some write Pushou [溥首]: considering that pu (溥) is an ancient form of pu (普), it is suspected of being an error; it should be [予*(十/田/├/(舄-(臼/(白-日))))], sounding like fanqie ér- [而] + -zhū [朱], but the character forms resemble each other, so people are often confused).

9.144

Fastening mindfulness (繫念; ancient forms are 繫 and 繼; now written as 係, the same; fanqie g- [古] + -d- [帝]; Shuowen: "Xi (係) means to tie and bind, and also to join continuously without cease").

9.145

Both shanks (兩腨; also written as [跳-兆+專]; the same fanqie sh- [時] + -r- [耎]; Shuowen: "The shank is the belly of the leg"; Sancang: "The calf-belly"; sūtra texts write chuai (踹; fanqie d- [丁] + -g- [管]), which means to stamp the foot; chuai is not for this usage).

9.146

Both thighs (兩髀; the ancient character is written as 䠋, the same; fanqie p- [蒲] + -m- [米]; Shuowen: "The outside of the thigh"; northerners use this pronunciation; also fanqie f- [方] + -’e- [爾], which southerners use; sūtra texts write it with the flesh radical as 䏶, a vulgar character).

9.147

Uṣṇīṣa (肉髻; fanqie g- [古] + -d- [帝]; the Sanskrit word is uṣṇīṣa [嗢瑟尼沙], translated here as "fleshy topknot"; that is, the Wushangyi jing says: "The uṣṇīṣa [鬱尼沙] is the crown bone swelling up, naturally forming a topknot", this is it; sūtra texts writing it with the silk radical as jie (結) are incorrect; wa (嗢) has the fanqie w- [烏] + -m- [沒]").

9.148

Cheerfully beaming (熙怡; fanqie x- [䖒] + -zh- [之]; the second character: fanqie y- [與] + -zh- [之]; Shuowen: "Xiyi (熙怡) means harmonious and delighted"; Fangyan: "Yi (怡) means joyful; between the Xiang and Tan rivers it is called fenyi (紛怡) or xiyi (熙怡)"; sūtra texts sometimes write xi (嬉), the same as fanqie x- [虛] + -zh- [之]; Shuowen: "Xi (嬉) means joyful"; Cang Jie pian: "To laugh"; xi (嬉) is not used here for play).

9.149

Recovering (得愈; ancient form 瘉, the same; fanqie y- [揄] + -r- [乳]; Fangyan: "To remit and convalesce is yu (愈)"; Shuowen: "Yu (愈) means the clearing up of illness").

9.150

Serene (恬然; fanqie t- [徒] + -j- [兼]; Fangyan: "Tian (恬) means tranquil, and also peaceful"; the Da zhidu lun writes danran (淡然; fanqie d- [徒] + -l- [濫]; on examination, dan (淡) also means peaceful, their gloss and meaning being identical); sūtra texts writing yi (怡; fanqie y- [與] + -zh- [之]) are mistaken).

9.151

Not harassing (不嬈; Zilin: fanqie n- [乃] + -l- [了]; Sancang: "Rao (嬈) means to toy with"; Shuowen: "Rao (嬈) means harsh; harsh means vexatious, meaning to trouble and tease; rao (嬈) also means to distress"; ke (苛) has the fanqie h- [何] + -k- [可]").

9.152

In profusion (繽紛; fanqie p- [匹] + -r- [仁]; the second character: fanqie f- [敷] + -y- [云]; Guangya: "Binfen (繽紛) is the appearance of abundance").

9.153

Avaivartika (阿鞞; character dictionaries: fanqie b- [陛] + -x- [奚]; translated here as "the stage of non-retrogression"; the Shizhu jing says it is the seventh stage).

9.154

Kumārabhūta (鳩摩; correctly stated as kumārabhūta [究磨羅浮多]; kumāra is the general designation for one above eight years of age who has not yet married, traditionally called "youth"; bhūta [浮多] was traditionally translated as "true", meaning the same as the ground of truth, or said as "real", which is also one meaning; now it should be rendered as "appearance", meaning the appearance of a youth, following worldly designation to designate bodhisattvas of the eighth stage and above as "youth"; or "Dharma Prince", which is a distinct title).

9.155

Count and know (數知; fanqie sh- [山] + -l- [縷]; shu (數) means to calculate; inspecting the number is called shu (數)").

9.156

Time of burning (燒時; fanqie sh- [尸] + -zh- [昭]; examining shao (燒), it also means burning; occurring naturally it is called burning (燒), and initiated by humans it is also burning (燒)").

9.157

Fascicle Two

9.158

Rice and sugarcane (稻茅; fanqie d- [徒] + -l- [老]; the second character: fanqie m- [卯] + -b- [包]; dao (稻) means awned grain; sūtra texts sometimes write ganzhe (竿蔗; fanqie g- [古] + -h- [寒]; the second character: fanqie zh- [諸] + -y- [夜]; Tongsu wen: "Jingzhou produces ganzhe (竿蔗)"; sometimes written as ganzhe [甘柘], the same thing).

9.159

Hate and loathe (憎惡; fanqie w- [烏] + -g- [故]; Liji: "Wherewithal shall I use my comprehension of feelings?"; e (惡) is like loathing (憎); the Shijing says: "hating unruliness", which are all like this).

9.160

Fascicle Three

9.161

Stroke and touch (摩捫; fanqie m- [莫] + -b- [奔]; Shenglei says: "Men (捫) means to stroke (摸)"; Zilin: "Men (捫) means to caress and hold"; examining menchi (捫持), it means holding an object with the hand; thus in various sūtras writing "stroking and grasping the sun and moon", this is it).

9.162

Fascicle Four, Fascicle Five, Fascicle Six (Above, none have pronunciation or gloss)

9.163

Fascicle Seven

9.164

Ignorant and obscure (蒙昧; character form written as [曚-卄], the same; fanqie m- [莫] + -g- [公]; the second character: fanqie m- [莫] + -d- [對]; Yijing says: "Meng (蒙) means shrouded, meaning clouded and unenlightened"; Guangya: "Mei (昧) means dark, meaning obscured and lacking knowledge"; Yijing says: "The ignorant youth", meaning he does not seek me, which is this).

9.165

Fascicle Eight

9.166

Observe the body sequentially (循身; Sancang's ancient form is written as 𢓈, the same; fanqie s- [似] + -z- [遵]; Erya: "Xun (循) means from"; Guo Pu says: "It also means to patrol, and also thoroughly to inspect and traverse").

9.167

Observe and divine (視占; fanqie zh- [之] + -y- [鹽]; Fangyan: "Zhan (占) means to observe; zhan also means to await; generally observing things mutually is called zhan (占), and also zhan (瞻)").

9.168

Lathe craftsman (鏇師; fanqie s- [似] + -j- [絹]; Shuowen: "Xuan (鏇) is a circular turning lathe"; Zhou Chengnan's characters writes huan (擐), meaning turning the axis with a rope to cut wood into vessels; sūtra texts writing xuan (旋) is not the correct form).

9.169

Urinary bladder (胃脬; fanqie p- [普] + -j- [交]; Cang Jie jiegu: "Pao (脬) is that which holds urine"; Shuowen: "Pao (脬) is the side bladder"; sūtra texts writing bao (胞; fanqie b- [補] + -j- [交]) refers to wrapping/placenta; bao is not for this usage).

9.170

Tears and snot (淚涕; ancient form 𪖦, the same; fanqie ch- [勑] + -j- [計]; Sancang: "Nasal secretion"; Zhouyi: "Wailing with snot and tears; from the eyes it is called tears (涕), and from the nose it is called snot (洟)"; sūtra texts writing it with the di radical as ti (涕; fanqie t- [他] + -l- [禮]) means tears, which is not adopted here).

9.171

Phlegm and fluid (淡飲; fanqie t- [徒] + -g- [甘]; the second character: fanqie y- [於] + -j- [禁]; referring to fluid above the chest; sūtra texts sometimes write yinzhi [陰之]").

9.172

Suet and fat (肪𦚻; fanqie f- [府] + -f- [房]; the second character: fanqie x- [先] + -’a- [安]; Guangya: "Fang-xian (肪𦚻) is fat"; Tongsu wen: "At the loins it is called fang (肪), and at the stomach it is called xian (𦚻)").

9.173

Swollen and bloated (膖脹; fanqie p- [普] + -j- [江]; Picang: "Pangzhang (胖脹) means fullness of the abdomen"; the second character is sometimes written as zhang (痮), the same; fanqie zh- [猪] + -l- [亮]").

9.174

Bluish bruise (青瘀; fanqie y- [於] + -y- [豫]; Shuowen: "Yu (瘀) is accumulated blood"; sūtra texts also write yu (淤), which is mud in water or dregs).

9.175

Jackals and wolves (豺狼; fanqie sh- [仕] + -j- [皆]; Erya: "The jackal has dog feet"; Cang Jie xungu says: "The jackal resembles a white-colored dog, with swift claws and teeth, adept at seizing and biting").

9.176

Claw and tear (爴裂; the character should properly be jue (攫), the same; the two fanqie j- [九] + -f- [縛] and j- [居] + -b- [碧]; Shuowen: "Jue (攫) means holding with claws; jue means seizing"; Cang Jie pian: "Jue (攫) means pouncing"; Huainanzi says: "When birds are trapped they strike; when beasts are trapped they claw (攫)", this is it).

9.177

Rib bones (肋骨; fanqie l- [郎] + -d- [得]; Shuowen: "Flank bones"; the character is derived from the flesh radical; sūtra texts write it with the leather radical as le (勒), which is the bridle on a horse's head).

9.178

Sun-bleached (日㬥; fanqie p- [蒲] + -m- [𢛡]; Xiao Erya: "Bao (㬥) means to expose to the sun; also bao means to dry in the sun"; the character is derived from rì (日, sun) and chū (出, emerge), with the sense of nu-mi [奴米]; nu (奴) is written as bai (拜), sounding fanqie j- [居] + -s- [竦], holding mutually with both hands).

9.179

Like cowries (如貝; fanqie b- [補] + -g- [蓋]; Shuowen: "Shelled creatures of the sea", referring to spiral shells and cowries; jie (介) means carapace).

9.180

The letter La (邏字; fanqie l- [力] + -h- [賀]).

9.181

The letter Kha (呿字; fanqie q- [丘] + -sh- [庶]).

9.182

The letter Tha (哆字; Shuowen: fanqie d- [殆] + -k- [可]; Zilin: fanqie ch- [丑] + -j- [加] and fanqie ch- [丑] + -y- [亞]).

9.183

The letter Sa (醝字; fanqie c- [才] + -h- [何]).

9.184

Impeded or easy (礙易; fanqie y- [以] + -ch- [豉]; yi (易) is the designation for not difficult).

9.185

Fascicle Twelve

9.186

𦚻兜 (fanqie: 先 + 安, [pronounced shān]); this is the lord of devas; here translated as 'Proper Joy' (Saṃtuṣita), or also 'Proper Contentment'. 'Tuṣita' is translated here as 'Wondrous Contentment').

9.187

無央 (fanqie: 於 + 良). In Sanskrit, asaṃkhya; here translated as 'countless' (lit. 'without end'). 'Yang' means 'end'. In the sūtra text it is written as 鞅 (fanqie: 於 + 兩); the Shuowen says it is a neck strap for horses; 鞅 is not used in that sense here; 靼 is pronounced in fanqie: 之 + 列).

9.188

Fascicle Thirteen

9.189

鞞侈遮羅那 (Vidyācaraṇasaṃpanna; fanqie: 蒲 + 迷, 昌 + 是). This is translated as 'Perfect in Knowledge and Conduct' (mingxingzu).

9.190

迦憊 (also written as 𤸶 and 𢞎, both forms the same; fanqie: 蒲 + 戒. The Ajātaśatru-rāja-sūtra states: 'This means "Knower of the World"' [Lokavit]).

9.191

適生 (The Sancang gives the ancient forms 適 and 這 as identical; fanqie: 施 + 尺. The Guangya says: '適 means "just"', meaning just recently or newly begun).

9.192

乞匃 (fanqie: 古 + 賴. The Cangjiepian says: '匃 means begging, going about to seek and request'. The Tongsuwen says: 'Praying and beseeching is called 匃'. The character is composed of 人 [person] and 亾 [loss], meaning when a person has lost their means of support, they go about begging).

9.193

Fascicle Fourteen

9.194

蠱道 (fanqie: 公 + 戶; the Shenglei gives fanqie: 翼 + 者. The Shuowen says: 'Gu refers to insects inside the belly', meaning the practice of insect-based poison).

9.195

譴責 (fanqie: 牽 + 戰. The Cangjiepian says: '譴 means to scold'. The Guangya says: '譴 means anger'. In some sūtra texts it is written as 詰責; the Guangya says: '詰 means to interrogate').

9.196

盲瞽 (fanqie: 公 + 戶. Having no eyes is called 瞽. The Shiming says: 'In 瞽 [blindness], the eyes are shut tight; the eyes are flat and closed like the skin of a drum').

9.197

Fascicle Fifteen

9.198

毒螫 (fanqie: 式 + 亦. The Zilin says: 'Insects inflicting poison'. In Guanxi this pronunciation is used. Another pronunciation is fanqie: 呼 + 各, which is used east of the mountains. 䖧 is pronounced in fanqie: 知 + 列, common to north and south. The pronunciation qū is an error).

9.199

紅縹 (fanqie: 匹 + 繞; referring to celestial cyan, resembling silk, a bluish-white colour. There is jasper cyan, celestial cyan, and blue cyan, each named after what its colour resembles).

9.200

Fascicle Sixteen, Fascicle Seventeen, Fascicle Eighteen (The above three fascicles have no characters glossed for sound or meaning.)

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一切經音義 — 慧琳, Classical Chinese