續一切經音義 2

English (machine translation) 2

Language: English

2.1

Compiled by the Śramaṇa Xilin of Chongren Temple in Yanjing

2.2

Continued Pronunciation of the New Buddhāvataṃsaka-sūtra in Forty Fascicles

2.3

From the first through the fifteenth above are the continued pronunciations of this fascicle.

Śrāvastī (室羅筏) (The second [character] has the sound fá. Sanskrit; the name of a country in the Western Regions. In full it should be said Śrāvastī; here translated as 'Abundant Virtue' or called 'Hearing of Persons and Things'. That is what was formerly called the country of Śrāvastī (Shewei). It means that this city produced many talents who loved to practice virtue, renowned throughout the Five Indias; hence it is called 'Hearing of Persons and Things'. It is also said: in the past an old immortal practiced the way of the immortals here, and later a young immortal received instruction from him, his title being 'Hearing of Persons and Things'. After the old immortal passed away, the young immortal established a walled city here and took this as its name).

2.6

Screen / obstacle (翳障) (The first [character] has the fanqie yú + jì [yì]. Gu Yewang says: 'To conceal; also to cover.' The Shuowen states: 'A feather canopy, held by dancers to conceal the body. It derives from feather (羽) with the phonetic yì (殹).' The second [character] is also written as 鄣; both have the fanqie zhī + liàng [zhàng]. The Qieyun states: 'Zhàng means to block; to separate.' The character books say: 'To screen.' The Yupian states: 'It is also written as 㢓.' The Shuowen states: 'It derives from mound (阜) with the phonetic zhāng (章)').

2.7

To select / to choose (揀擇) (The first [character] has the fanqie gǔ + yǎn [jiǎn]. Character books say: 'Jiǎn means to select; to choose and pick the good.' The Shuowen states: 'It derives from hand (手) with the phonetic jiǎn (柬).' Jiǎn derives from bundle (束) with eight (八) in the middle, having the same pronunciation as above. In the sūtra text it is written with east (東) as 揀, which is an error by the scribe. The second [character] has the sound zé. Zé also means to select. The Shuowen states: 'To choose. It derives from hand (手) with the phonetic zé (澤) abbreviated').

2.8

Jambū[nada] (閻浮檀) (Sanskrit. Also called Yǎnfú or called Zhānbù [Jambu]. The Treatise on the Establishment of the World states: 'There is a Jambu tree growing on the south bank of the Nimindhara River, precisely at the center of this continent, facing north over the water. Beneath the tree at the bottom of the water on the south bank is Jambu gold, which is Jambūnada gold. Southern Jambudvīpa derives its name from this').

2.9

Outer and inner gates (門闥) (The second [character] has the fanqie tā + dá [tà]. The Collected Commentaries on the Hanshu states: 'Tà refers to a small gate.' The Shuowen states: 'It derives from gate (門) with the phonetic dá (達).' The character gate (門) in the Shuowen derives from two door-leaves (戶)).

2.10

Windows (牕牖) (The first [character] has the fanqie chǔ + jiāng [chuāng]. The Shuowen states: 'On a wall it is called a yǒu; in a house it is called a chuāng. It derives from split-wood (片) with the phonetic cōng (悤), resembling the shape of criss-cross lattice openings.' In the sūtra it is written as 牎 or as 窗, both being popular characters. The second [character] has the fanqie yóu + jiǔ [yǒu]. The Shuowen states: 'Piercing a wall with interwoven wood to make a window. It derives from split-wood (片), door (戶), with the phonetic fǔ (甫).' 悤 has the same pronunciation as above).

2.11

Steps and courtyard (階墀) (The first [character] has the sound jiē. The second has the fanqie zhí + ní [chí]. The Yupian states: 'Jiē refers to the path for ascending the hall.' The Shuowen states: 'Chí refers to smearing the ground with cinnabar; it is called dānchí (cinnabar courtyard). It is also a path; also steps').

2.12

Balustrade / railings (欄楯) (The first [character] has the fanqie lè + dān [lán]. The second has the fanqie shù + yǐn [shǔn]. The Shuowen states: 'Lán means a railing (kǎn).' Wang Yi's commentary on the Chuci states: 'Vertical posts are called kǎn; horizontal rails are called shǔn; the spaces between are called líng.' The character jiān (間) is in the departing tone).

2.13

Rushing rapids (湍激) (The first [character] has the fanqie tǔ + guān [tuān]. The second has the fanqie gǔ + lì [jī]. The Shuowen states: 'Tuān means a shallow rapid. Shallow water flowing over sand is called tuān. Water patterns congealing and surging swiftly is called jī.' Both derive from water (水), with the phonetics zhuān (耑) and jiào (敫). The character níng (凝) is in the departing tone; 耑 has the sound duān, and 敫 has the same pronunciation as above).

2.14

Whirlpool / backwater (洄澓) (The first [character] has the fanqie hù + huī [huí]. The Erya states: 'Going upstream against the current is called sùhuí.' The second [character] has the fanqie fú + fú [fù]. The Sancang states: 'Fù means deep, referring to a place of whirling currents in rivers or seas.' In the Shuowen both derive from water (水), with huí (回) and fù (復) both acting as phonetics).

2.15

Lotus blossoms (菡萏) (The first [character] has the fanqie hán + gǎn [hàn]. The second has the fanqie tán + gǎn [dàn]. The commentary on the Mao Shijing states: 'Unopened is called fúróng; already opened is called hàndàn.' In the sūtra text it is written as 𦴻萏, both characters being erroneous).

2.16

Spreading widely (布濩) (The second [character] has the sound hù. Yan [Shigu]'s commentary on the Hanshu states: 'Bùhù is like saying widely displayed, meaning completely spread across all exposed places.' In the sūtra text it is written with speech (言) as 護; the Qieyun states: 'To aid; to soothe,' which is not the usage here).

2.17

Vapour / fragrant mist (氤氳) (The first [character] has the fanqie yú + zhēn [yīn]. The second has the sound of the fanqie yú + yún [yūn]. The Qieyun states: 'These two characters mean the primordial pneuma is flourishing; also the appearance of fragrance spreading.' The Shuowen states: 'They derive from pneuma (气) with yīn (因) and wēn (昷) as phonetics; they are phono-semantic characters.' 气 has the sound qì, and 昷 has the sound wēn).

2.18

Profuse / fluttering (繽紛) (The first [character] has the fanqie pǐ + bīn [bīn]. The second has the fanqie fāng + fēn [fēn]. The Kaosheng states: 'Bīnfēn means chaotic.' The Documents says: 'Bīnfēn is the appearance of great numbers.' The Jixun states: 'Bīnfēn is the appearance of abundance.' Both derive from silk (糸) with bīn (賓) and fēn (分) as phonetics. 糸 has the sound mì. The character bīn is properly written as 繽).

2.19

Rings and bracelets (鐶釧) (The first [character] is also written as 環, both having the fanqie huá + guān [huán]. The Boya states: 'Finger rings.' The Wenzidian shuo states: 'A ring for the little finger.' The Shuowen states: 'It derives from metal (金) with the phonetic huán (還) abbreviated.' The second [character] has the fanqie chuān + juàn [chuàn]. The Wenzidian shuo states: 'An armlet.' The Shuowen states: 'A wrist bracelet. It derives from metal (金) with the phonetic chuān (川)').

2.20

Kusuma (拘蘇摩) (Sanskrit flower name. Correctly called kusumana; here translated as 'delighting the mind'. Its flower is beautiful in colour and entirely fragrant in scent, with an upright shape; none who see or smell it are not delighted in mind).

2.21

Cross-legged sitting (跏趺) (The first [character] has the sound jiā. The second has the sound of the fanqie fǔ + wú [fū]. The Sancang states: 'Fū refers to the instep of the foot.' Zheng [Xuan]'s commentary on the Yili states: 'The top of the foot.' According to Yoga rituals, there are the posture for subduing Māra and the auspicious posture. The character jiā (跏) should properly be written simply as jiā (加). First placing the right instep on the left thigh, and then placing the left instep on the right thigh, causing the two soles to face upward: this is named the posture for subduing Māra. As for the auspicious posture, first place the left instep upon the right thigh, and understand the rest by analogy with the preceding. Thus the auspicious posture is superior, and the posture for subduing Māra is secondary).

2.22

Tianzhu (India) (天竺) (The second [character] is traditionally pronounced zhú; some also pronounce it dǔ. The Shanhaijing states: 'The land of Shendu.' Guo Pu's commentary states: 'That is the country of Tianzhu.' It is also called Xiandou or called Yindu; all are corrupt transcriptions of Sanskrit. Correctly it is Indo (Indu), which is here translated as 'Moon'. The Records of the Western Regions states: 'All sentient beings transmigrate without ceasing through the long night of ignorance, with none to oversee them; just as when the bright sun has set, the night moon follows after. Truly because in that land sages and worthies follow in succession, guiding the commoners and governing beings like the moon shining down upon them, it is therefore named after it').

2.23

Uḍḍiyāna country (烏長國) (Correctly called Uḍḍiyāna in Sanskrit. The Records of the Western Regions states: 'The country's circuit is over five thousand li. They venerate the Buddha-Dharma and respectfully believe in the Mahāyāna. Formerly there were one thousand four hundred saṅghārāmas with eighteen thousand monks, all studying the Mahāyāna, taking quiet contemplation as their practice, skilled at reciting their texts, pure in moral conduct, and exceptionally skilled in incantations and dhāraṇīs').

2.24

Cīna country (支那國) (Also called Zhēnnuó or Zhèndàn [Cīnāsthāna], and also Mahācīna; all are slight phonetic variations in Sanskrit. Formerly translated as the Han country, or said to be the Great Tang country; some translate it as the Great Xia country, and also called 'Country of Reflection', meaning that the people of this country possess great wisdom and strategy and are able to reflect deeply; these are all semantic translations).

2.25

New Buddhāvataṃsaka-sūtra, Fascicle Two

2.26

Conflict / contention (違諍) (The first [character] has the fanqie yǔ + fēi [wéi]. Character books say: 'To turn one's back on; also to disobey.' The Shuowen states: 'To depart from. It derives from walking (辵) with the phonetic wéi (韋).' The character wéi (韋) derives from chuǎn (舛) and kǒu (口), in the form of opposing each other above and below. Chuǎn has the sound chuǎn; kǒu has the sound wéi; zǒu (走) has the fanqie chǒu + lüè [chè]. The second [character] has the fanqie cè + bèng [zhèng]. The Shuowen states: 'To remonstrate and stop. It derives from speech (言) with the phonetic zhēng (爭).' 爭 has the same sound as above).

2.27

Aṇu (阿㝹) (The first [character] has the sound è. The second has the fanqie nú + gōu [nóu]. Sanskrit; its literal Chinese character meaning is not sought).

2.28

Naked / exposed (裸露) (The first [character] has the fanqie huá + wǎ [huà], following popular pronunciation; here the correct sound is the fanqie lǔ + guǒ [luǒ]. The Shuowen states: 'Luǒ means naked flesh bare. It derives from clothing (衣) with the phonetic guǒ (果).' In ancient script it is written as 躶 or as 倮, both being interchangeably used. In the sūtra text it is frequently written with the altar radical (示) as 祼, which has the sound guàn, an error by scribes).

2.29

羸瘦 (The first character is pronounced with the fanqie *l-*, [lei], from 累 and 危. Du's commentary on the *Zuo zhuan* states: '羸 means weak.' Xu You's sub-commentary on the *Huainanzi* states: 'It means feeble.' It takes 羊 [sheep] as semantic and 𣎆 as phonetic. The second character is pronounced with the fanqie *sh-*, [shou], from 所 and 救. The *Qieyun* states: '瘦 means emaciated and impaired.' The *Shuowen* states: 'It takes 疒 [illness] as semantic and 叟 as phonetic; the orthodox form is written 瘦.' The sūtra text writes it as 瘦, a popular variant; 疒 is pronounced with the fanqie *n-*, [ne], from 女 and 厄.)

2.30

顦顇 (The first character is pronounced with the fanqie *q-*, [qiao], from 情 and 遙. The second character is pronounced with the fanqie *q-*, [cui], from 情 and 燧. The *Yunying* states: '顦顇 means an emaciated and sickly appearance.' The sūtra text writes 憔悴. The *Kaosheng* states: 'It means sorrowful; it means perturbed; it does not have the meaning of emaciated.' The *Hanshu* writes 癄瘁, meaning sickly. The *Zuo zhuan* writes 蕉萃, meaning withered. The *Mao Shi* writes 譙誶. Emperor Wu writes 嫶𡝵. None of these are the orthodox characters.)

2.31

豺狼 (The first character is pronounced with the fanqie *ch-*, [chai], from 牀 and 皆; it is a mountain beast. The *Erya* states: 'The dhole has canine paws.' The *Shuowen* states: 'It is also of the wolf kind; it takes 豸 as semantic and 才 as phonetic.' Sūtra texts write it with 犬 as 犲, which is incorrect. Note: of dholes there are two kinds: the first is called the dhole-lord (豺郎), and the second is called the dhole-slave (豺奴). The smaller ones go first to hunt together; once they have captured and killed beasts, they dare not eat them immediately, but wait for the dhole-lord. Hence the *Yueling* states, 'The dholes offer up beasts in sacrifice,' which refers to this matter. The second character is pronounced with the fanqie *l-*, [lang], from 洛 and 當. The *Shuowen* states: 'The wolf resembles a dog with a sharp head and white cheeks; it is a ferocious beast. It takes 犬 as semantic and 良 as phonetic; it is a phono-semantic character.')

2.32

枯涸 (The first character is pronounced with the fanqie *k-*, [ku], from 康 and 胡. The *Kaosheng* states: 'It means trees drying up and dying.' It is also written with 歹 as 㱠, which is an ancient character. The second character is pronounced with the fanqie *h-*, [he], from 河 and 各. Jia's commentary on the *Guoyu* states: '涸 means dried up.' The *Guangya* states: 'It means exhausted.' The *Shuowen* states: 'It takes 水 [water] as semantic and 固 as phonetic.')

2.33

瞖膜 (The first character is pronounced with the fanqie *y-*, [yi], from 於 and 計. Guo Pu states: '瞖 means to cover, to conceal.' The *Shuowen* states: 'It is an eye ailment; it takes 目 [eye] as semantic and 殹 as phonetic.' Sūtra texts write it with 羽 as 翳, which does not refer to cataracts of the eye. The second character is pronounced with the fanqie [mo], homophonous with 莫. The *Kaosheng* states: 'That which is inside the skin and outside the flesh is called 膜 [membrane].' The *Shuowen* has it with 肉 [flesh] as semantic and 莫 as phonetic. Sūtra texts write 瞙, which is also acceptable.)

2.34

假寐 (The second character is pronounced with the fanqie *m-*, [mei], from 彌 and 庇. The commentary to the *Mao Shi* states: '寐 means to sleep.' Gu Yewang states: '假寐 [dozing] refers to sleeping while seated with one's robes and cap fully on.' The *Shuowen* states: '寐 takes 未 as semantic and an abbreviated form of 㝱 as phonetic.')

2.35

賑給 (The first character is pronounced with the fanqie *zh-*, [zhen], from 章 and 刃. Ma's commentary on the *Analects* states: '賑 means to relieve the destitute and needy.' The *Kaosheng* states: '賑 also means to supply.' The *Shuowen* has it taking 貝 [cowrie] as semantic and 辰 as phonetic. The second character is pronounced with the fanqie *j-*, [ji], from 居 and 立. The *Qieyun* states: 'It means to provide; it means to distribute and give.' The *Shuowen* states: 'It takes 糸 as semantic and 合 as phonetic.' The first character, 賑, is also pronounced with the fanqie *zh-*, [zhen], from 之 and 忍.)

2.36

地獄 (The second character is pronounced with the fanqie *y-*, [yu], from 虐 and 錄. The *Shiji* states that Gaoyao first established prisons. Du Yu's commentary on the *Zhouli* states: 'Disputes over wealth are called litigation (訟); disputes over crimes are called trials/prisons (獄).' The *Fengsu tong* states: 'The Three Kings instituted prisons: Xia called it the Xia Terrace, the Yin called it Youli, and the Zhou called it the Lingyu. From the Qin and Han onward, they were universally called prisons (獄).' The *Shuowen* states: 'It takes 犾 and 言; two dogs biting each other and speech used to litigate it. It is an associative compound character.' Now, when the sūtras speak of 'earth prisons' (地獄, naraka), it means subterranean; because they are beneath Jambudvīpa, they are called 'earth prisons'. Thus the *Abhidharmakośa-bhāṣya* states: 'Descending twenty thousand [yojanas] beneath this, the depth and breadth of Avīci are the same as the seven narakas above; the eight supplementary [hells] each have sixteen,' as fully explained in the treatise.)

2.37

New Avataṃsaka-sūtra, Fascicle Three

2.38

頻申 (The first character is pronounced with the fanqie *p-*, [pin], from 瓶 and 寅. The commentary to the *Mao Shi* states: '頻 means urgent; 申 means relaxed.' It refers to moving one's hands, feet, chest, back, left, right, up, and down, either contracting briskly or stretching out to relieve one's own fatigue.)

2.39

聚落 (The first character is pronounced with the fanqie *j-*, [ju], from 疾 and 喻. Wei Zhao's commentary to the *Hanshu* states: 'A small township is called a 聚; an enclosed settlement with a hedge is called a 落; because it is where people dwell.' For the character 聚, the *Shuowen* states: 'It takes 乑 as semantic and 取 as phonetic; 乑 is pronounced *y-*, [yin], and is composed of three 人 [persons].')

2.40

旋澓 (The second character is pronounced with the fanqie *f-*, [fu], from 符 and 福. The *Sancang* states: '澓 means deep; it refers to places of swirling currents in rivers and seas.' The *Shuowen* states: 'It takes 水 [water] as semantic and 復 as phonetic.')

2.41

雷震 (The first character is pronounced with the fanqie *l-*, [lei], from 魯 and 迴. Wang Chong's *Lunheng* states: 'With heaven and earth as the furnace, and yin and yang as the qi, their striking against one another produces sound.' The *Shuowen* has the orthodox form as 靁, taking 雨 as semantic and 畾 as phonetic. The second character is pronounced with the fanqie *zh-*, [zhen], from 章 and 認. The *Qieyun* states: 'It means to shake; it means to arise.' The *Shuowen* states: 'It takes 雨 as semantic and 辰 as phonetic.')

2.42

New Avataṃsaka-sūtra, Fascicle Four

2.43

赫奕 (The first character is pronounced with the fanqie *h-*, [he], from 亨 and 格. The *Erya* states: '赫赫 means swift.' Guo Pu states: 'It is the appearance of majestic swiftness.' The *Fangyan* states: '赫 means to emanate.' The *Guangya* states: '赫 means bright.' The *Shuowen* states: 'The appearance of intense redness; it is composed of two 赤 [red].' The second character is pronounced with the fanqie *y-*, [yi], from 羊 and 益, or written with 大 as 奕. The commentary to the *Mao Shi* states: '奕 means the appearance of great abundance.' The *Shuowen* states: 'It takes 火 [fire] as semantic and 亦 as phonetic.' Sūtra texts write it with 廾 as 弈, which is also accepted; 廾 is pronounced with the fanqie *g-*, [gong], homophonous with 拱.)

2.44

熙怡 (The first character is pronounced with the fanqie *x-*, [xi], from 虛 and 之. The second character is pronounced with the fanqie *y-*, [yi], from 與 and 之. The *Shuowen* states: '熙怡 means harmonious and joyful.' The *Fangyan* states: '怡 means joy; in the Xiang-Tan region they say 紛怡, or 熈怡.' Sūtras sometimes write 嬉, with the same sound; the *Shuowen* states: '嬉 means amusement'; the *Cangjiepian* states: 'It means to laugh'; these are not its usage here.)

2.45

池塹 (The first character is pronounced with the fanqie *ch-*, [chi], from 直 and 离. The *Guangya* states: 'Accumulated water is called a pond (池).' The second character is pronounced with the fanqie *q-*, [qian], from 僉 and 焰. Gu Yewang states: 'The moat of a city wall is a 塹; that is, the moat ditch outside the walls today.' The character books say: 'It is a city moat.' The *Shuowen* states: 'It means a pit; it takes 土 [earth] as semantic and 斬 as phonetic.' It is also written with 漸 as 壍, which is the same.)

2.46

垣牆 (The first character is pronounced with the fanqie *y-*, [yuan], from 遠 and 元. The commentary to the *Mao Shi* states: '垣 is also a wall (牆).' The second character is pronounced with the fanqie *q-*, [qiang], from 匠 and 羊. The *Shenglei* states: '牆 is also a low wall (垣).' The *Shangshu* states: 'None dare scale the walls and ramparts.' The *Shuowen* states: '垣牆 means an enclosure; it takes 嗇 as semantic and 爿 as phonetic'; 爿 has the same sound as above. Sūtra texts sometimes write it in four forms: 牆, [序-予+(夾/回)], 𡓜, and 牆; these are all non-standard characters used colloquially and are incorrect.)

2.47

諂誑 (The first character is pronounced with the fanqie *ch-*, [chan], from 丑 and 斂. The *Book of Changes* states: 'A gentleman in associating with superiors is not flattering; in associating with inferiors he is not disrespectful.' He's commentary on the *Gongyang zhuan* states: '諂 is like specious adulation.' The *Zhuangzi* states: 'Anticipating someone's intention and speaking accordingly is called flattery (諂).' The *Shuowen* states: '諂 means to flatter; it takes 言 [speech] as semantic and 臽 as phonetic.' 嬻 is pronounced like 獨 [du]. The second character is pronounced with the fanqie *k-*, [kuang], from 居 and 況. Jia's commentary on the *Guoyu* states: '誑 means to deceive and delude.' Guo's commentary on the *Erya* states: 'It means to cheat and dupe.' The *Shuowen* states: 'It takes 言 [speech] as semantic and 狂 as phonetic.')

2.48

羂索 (The first character is pronounced with the fanqie *j-*, [juan], from 癸 and 兖. The *Guiyuan zhucong* states: 'Binding an object with a rope is called 羂.' It is also written as 罥. The second character is pronounced with the fanqie *s-*, [suo], from 蘇 and 各. The character books say: '索 means a thick rope; it also means a well-rope; it also means exhausted; it also means dispersed.')

2.49

羈鞅 (The first character is pronounced with the fanqie *j-*, [ji], from 居 and 宜. The second character is pronounced with the fanqie *y-*, [yang], from 於 and 兩. Wang Yi's commentary on the *Chuci* states: 'Wrapping the horse's head with leather.' The *Shiming* states: '羈 means restraint; that which is used to restrain and halter.')

2.50

茵蓐 (The first character is pronounced with the fanqie *y-*, [yin], from 於 and 真. The second character is pronounced with the fanqie *r-*, [ru], from 如 and 欲. The commentary to the *Mao Shi* states: '茵 means tiger skin.' The *Yupian* states: 'Using tiger skin as a mat is called 茵.' It is also written as 鞇. Guo's commentary on the *Erya* states: '蓐 means a mat.' The *Shenglei* states: '蓐 means bedding.' It is also written as 褥, which is the same character. Note: for the two characters 茵 and 蓐, if made of skin, they are written with 艸 [grass]; if made of leather, they are written with 革 as 鞇.)

2.51

瘡疣 (The first character is pronounced with the fanqie *ch-*, [chuang], from 楚 and 霜. The *Liji* states: 'If one has sores on the head, one washes it.' The *Shuowen* writes it as 創, meaning a wound; the ancient script writes it with 刀, resembling a knife entering. The second character is pronounced with the fanqie *y-*, [you], from 有 and 求. A small one is called a wart (疣); a large one is called an excrescence (贅). The *Gujin zhengzi* writes it as 𤴨; 贅 is pronounced with the fanqie *zh-*, [zhui], from 佳 and 茵.)

2.52

誘誨 (The first character is pronounced with the fanqie *y-*, [you], from 與 and 之. The *Kaosheng* states: 'It means to lead; it means to guide.' The *Analects* state: 'The Master skillfully and step by step guides people.' The *Shuowen* states: 'It means to instruct; it takes 言 [speech] as semantic and 秀 as phonetic.' The second character is pronounced with the fanqie *h-*, [hui], from 荒 and 外. It means to instruct, and also to admonish. The *Analects* state: 'Instructing others without wearying—what is that to me?' The *Shuowen* states: 'It takes 言 [speech] as semantic and 每 as phonetic.')

2.53

New Avataṃsaka-sūtra, Fascicle Five

2.54

鹹味 (The first character is pronounced with the fanqie *x-*, [xian], from 遐 and 巖. The 'Hongfan' chapter of the *Shangshu* states: 'Soaking downward produces saltiness.' The *Erya* states: '鹹 means bitter.' The *Shuowen* states: 'The flavor of the north; it takes 鹵 as semantic and 咸 as phonetic.' Sūtra texts write it with 酉 as 醎, which is incorrect.)

2.55

欻然 (The first character is pronounced with the fanqie *x-*, [xu], from 許 and 勿. The *Qieyun* states: 'To arise suddenly; also meaning abrupt.' The character takes 炎 with 吹 abbreviated. The second character is pronounced with the fanqie *r-*, [ran], from 如 and 延. The character books say: 'It means so/thus.' The *Shuowen* states: 'It takes 月, pronounced 肉 [flesh], 犬 [dog], and 灬, pronounced *b-*, [biao], where 灬 is the appearance of moving fire; a dog pursuing its meat so as to roast (然) it. It is an associative compound character.')

2.56

泳游 (The first character is pronounced with the fanqie *y-*, [yong], from 榮 and 柄. The *Erya* states: 'Moving underwater is called diving (泳).' Guo Pu's commentary states: 'Moving along the bottom of the water.' The *Yanzi Chunqiu* states: 'Moving submerged against the current for a hundred paces, or with the current for seven li.' The second character is pronounced with the fanqie *y-*, [you], from 以 and 周. The *Erya* states: 'Going down with the current is called floating and swimming (泝游).' The *Shuowen* states: 'It takes 水 [water] as semantic and 斿 as phonetic.' Sūtra texts write it as [游-方+(十/十)], a vulgar variant, not orthodox.)

2.57

旋澓 (The second character is pronounced with the fanqie *f-*, [fu], from 符 and 福. The *Sancang* states: '旋澓 refers to deep places where currents swirl in rivers and seas.' It has already been explained above.)

2.58

捃拾 (The first character is pronounced with the fanqie *j-*, [jun], from 居 and 運. The collective commentary to the *Hanshu* states: '捃 means to gather.' The *Qieyun* states: '捃拾 means to pick up and take.' The second character is pronounced with the fanqie *sh-*, [shi], from 是 and 汁. The *Qieyun* states: 'It means to gather; also to collect and pick up.')

2.59

楞伽 (The first character is pronounced with the fanqie *l-*, [leng], from 勒 and 登; it is a popular character, the orthodox form being written 棱, taking 木 as semantic and 夌 as phonetic. In proper Sanskrit it should be said as *laṅgā*, which is the name of a jewel. Sanskrit terms do not require character-etymological meaning; 䮚 is pronounced with the fanqie *l-*, [leng], from 勒 and 鄧.)

2.60

嘯和 (The first character is pronounced with the fanqie *x-*, [xiao], from 蘇 and 弔. The *Shuowen* states: 'It means to whistle or hum; that is, to gather the lips and produce a sound.' It is also written as 歗. The second character is pronounced with the fanqie *h-*, [he], from 胡 and 臥. The *Erya* states: 'Blowing solely with the mouth is called 和; that is, responding in harmony.')

2.61

罣礙 (The first character is also written in the two forms 罫 and 絓, with the fanqie *g-*, [gua], from 胡 and 卦. The character books say: '𦊱 also means obstruction; that is, ensnared and obstructed.' The second character is pronounced with the fanqie *ài*, from 五 and 槩. The *Qieyun* states: 'It means to halt.' It is also written as 硋, 㝵, and 閡, which are all popular variants.)

2.62

捫摸 (The first character is pronounced with the fanqie *m-*, [men], from 沒 and 奔. The commentary to the *Mao Shi* states: 'It means to hold.' The *Shenglei* states: '捫 also means to feel/grope (摸).' The *Shuowen* states: 'It takes 手 [hand] as semantic and 門 as phonetic.' The second character is pronounced with the fanqie *m-*, [mo], from 𢗅 and 博. The *Fangyan* states: '摸𢱢 means to caress or stroke.' The *Shuowen* has it taking 手 as semantic and 莫 as phonetic; it is a phono-semantic character.)

2.63

達邏 (The second character is pronounced with the fanqie *l-*, [luo], from 來 and 箇. Being a Sanskrit term, character-etymological meanings are not sought.)

2.64

遽即 (The first character is pronounced with the fanqie *j-*, [ju], from 其 and 倨. The character books say: 'It means urgent and swift.' The *Qieyun* states: 'It means trembling with fear.' The *Shuowen* states: 'It takes 辵 as semantic and 豦 as phonetic'; 豦 has the same sound as above. Sūtra texts write 遽, which is a vulgar and incorrect form.)

2.65

普霔 (The second character is pronounced with the fanqie *sh-*, [shu], from 之 and 戍. The *Qieyun* states: 'Timely rain pouring down.' The *Shuowen* has it taking 雨 as semantic and 注 as phonetic; it is a phono-semantic character. It is also written as 澍, which is the orthodox form.)

2.66

船舫 (The first character is pronounced with the fanqie *ch-*, [chuan], from 食 and 川. The *Yupian* states: 'A small vessel is called a舟; [a boat is called a] 船.' The second character is pronounced with the fanqie *f-*, [fang], from 府 and 妄, or 補 and 浪. The *Yupian* states that it also means a boat. The *Tongsuwen* states: 'Boats joined together are called a 舫; two boats paired together.')

2.67

New Avataṃsaka-sūtra, Fascicle Six

2.68

船橃 (The first character is pronounced with the fanqie *ch-*, [chuan], from 述 and 緣. The *Fangyan* states: 'From the Pass westward, a boat is called a 船.' The *Shuowen* states: '船 means a boat; it takes 舟 [boat] as semantic and an abbreviated form of 沿 as phonetic.' The second character is pronounced with the fanqie *f-*, [fa], from 煩 and 韈. The *Kaosheng* states: 'Binding bamboo or wood to float on water.' The *Jixun* states: 'A wooden raft (橃); it takes 木 as semantic and 發 as phonetic.' Colloquially it is written with 竹 as 筏, which is universally used. The *Guangya* writes 𦪑, which is the ancient character. Sūtra texts write 栰, an erroneous form.)

2.69

惑箭 (The first character is pronounced with the fanqie *h-*, [huo], from 胡 and 國. The *Qieyun* states: 'The mind confused and disordered.' The *Shuowen* states: 'It takes 心 [mind] as semantic and 或 as phonetic.' The second character is pronounced with the fanqie *j-*, [jian], from 煎 and 線; it is a popular character. The orthodox form is written 箭, taking 竹, 止, and 刂. The *Shuowen* states: 'Stopping a boat is written 歬, pronounced *qián*; Cai Yong added 刂, pronounced with the fanqie *g-*, [wai], from 古 and 外; 刂 [cutting/propelling] water makes it possible to move a boat.' Later, due to cursive clerical script, the characters transformed: 止 became [止-├+〡], 舟 became 月, and 刂 became 刀, forming the character 前. The *Kaosheng* states: '箭 was originally the name of a bamboo; the leaves of this bamboo resemble reeds, growing in clusters five or six feet high, with solid stems that can be made into arrow shafts (笴); hence arrows (矢) came to be called 箭.' 笴 is pronounced with the fanqie *g-*, [gan], from 干 and 旱.)

2.70

袈裟 (The first character is pronounced like 加 [jia]. The second character is pronounced like 沙 [sha]. This is an inaccurate transliteration of the Sanskrit; in full it should be said as *kāṣāya*, translated here as 'dyed robe' or 'drab-colored robe'. Because secular people in the Western Regions all wear white clothes, this distinguishes them. The two characters 袈裟 were not originally the names of garments, so they should not properly be written with the 衣 [clothing] radical.)

2.71

臍輪 (The first character is pronounced with the fanqie *q-*, [qi], from 情 and 奚. The character books say: 'That which is in the exact center of the belly is called the navel (臍).' The *Shuowen* states: 'The navel cavity; it takes 肉 [flesh] as semantic and 齊 as phonetic.' It is also written as 齊, which is acceptable; sūtra texts simply write 齊, borrowing the ancient character. The second character is pronounced with the fanqie *l-*, [lun], from 力 and 迍. The *Zhouli* states: 'The squareness of the carriage frame models the Earth; the canopy models Heaven; the roundness of the wheel models the sun and moon.' A wheel has thirty spokes. It takes 車 [cart] as semantic and 侖 as phonetic.)

2.72

兩脇 (The second character is also written as 脅, with the fanqie *x-*, [xie], from 香 and 業. The *Shuowen* states: 'The two sides of the belly; it takes 肉 [flesh] as semantic and 劦 as phonetic.' The sound is *yè*; it is composed of three 力 [strengths]. Sūtra texts write it with three 刀 [knives] as 𦚰, which is incorrect.)

2.73

廣陿 (The second character is pronounced with the fanqie *x-*, [xia], from 遐 and 甲. The *Liji* states: 'If broad, it tolerates villainy; if narrow, it stirs desires.' The *Kaosheng* states: '陿 means confined.' The *Yupian* states: 'Cramped and confined; not broad.' Sūtra texts write it with 犬 as 狹, which is an error; that is the character *xia* for habituation (狹習), referring to dogs and horses being tamed and familiarized, and also meaning frivolous and careless; it by no means carries the sense of broad versus narrow (廣陿). Some sūtras write 陜, which is also incorrect, as that is the character for Shan Prefecture (陝州); 陝 is pronounced with the fanqie *sh-*, [shan], from 式 and 染, which is the land of the division of Shan in the *Book of Zhou*.)

2.74

漁捕 (The first character is pronounced with the fanqie *y-*, [yu], from 語 and 居. The *Shuowen* states: '漁 means catching fish.' The *Shiben* states: 'In antiquity, because there was much water under heaven, people were taught to fish.' The second character is pronounced with the fanqie *b-*, [bu], from 蒲 and 故. The *Qieyun* states: 'It means to seize.' Gu Yewang states: '捕 means to pursue.' The *Shuowen* states: 'It takes 手 [hand] as semantic and 甫 as phonetic'; 甫 is pronounced *f-*, [fu], homophonous with 俯.)

2.75

Butcher and hunt (屠獵: the first character has the fanqie 唐 + 胡; Kaosheng states, “To slaughter and destroy.” Shuowen says, “To disembowel; it takes 尸 with 都 abbreviated for phonetic.” The second character has the fanqie 廉 + 葉; Kaosheng states, “Hounds chasing beasts.” Erya says, “Lie means empty; it also means to take; it also refers to hunting beasts as lie.” Shuowen says, “It takes 犬 with 鼠 for phonetic; 鼠 is pronounced as above”).

2.76

New Avataṃsaka-sūtra, Fascicle Seven

2.77

Screen and cover (暎蔽: the first character has the fanqie 於 + 敬; Kaosheng states, “Bright sunlight; hidden.” Yunying says, “Illuminating from the side.” The ancient script writes it as [暟-豆+火]. The second character has the fanqie 卑 + 袂; Yunying says, “To cover.” Kaosheng states, “To obstruct.” Shuowen says, “It takes 草 with 敝 for phonetic”).

2.78

Good yoke (善軶: the second character has the fanqie 於 + 格; the popular form writes 軛; the correct form is 軶; it takes 戶 with 乙 for phonetic. Zheng Zhong's commentary to Kaogong ji says, “The yoke is the wood at the end of the shaft that presses on the ox's neck”).

2.79

King Yama (閻羅王: sometimes written Shanmo [剡魔], sometimes [𤓁魔], all of which are corrupt and abbreviated Sanskrit terms. Correctly it is Yamarāja [琰魔羅]; translated in meaning as the “King of Equality.” He oversees the karmas of transgressions and merits regarding life and death, and guards the eight cold and eight hot great hells. He employs ghost minions to pursue and arrest sinners in the five destinies, punishing and scourging them with impartial justice. Therefore the Sānqǐ jīng says, “Brought before King Yama, receiving retribution according to one's karma”—this is what it refers to).

2.80

Low and high walls (垣牆: the first character has the fanqie 遠 + 元; the Mao Commentary to the Book of Odes says, “Yuan is also a wall.” The second character has the fanqie 匠 + 羊; Shenglei says, “Also a wall. The Book of Documents says, ‘None dare cross walls.’ Shuowen says, ‘A wall is a sheltering enclosure; it takes 嗇 with 爿 for phonetic.’ In the sūtras it is sometimes written 墻, [堐-圭+(土/回)], or [爿*((暴-(日/共))/回)], which are all popular forms”).

2.81

Dense and fragrant mist (氛氳: the first character has the fanqie 符 + 云; the second has the fanqie 於 + 云. Wang Yi's commentary to Chu ci says, “Fenyun means abundant, describing the far-reaching diffusion of fragrance”).

2.82

Length and breadth (延袤: the second character has the fanqie 莫 + 候; the character dictionary says, “Width and length.” Qieyun says, “East-to-west is called width; south-to-north is called length (mao). Mao also means long.” Shuowen says, “It takes 衣 with 矛 for phonetic”).

2.83

Rafters and ridgepole (甍棟: the first character has the fanqie 莫 + 耕; Qieyun states, “Meng is also a ridgepole.” The second character has the fanqie 多 + 貢; Erya says, “The ridgepole is called fu.” Guo Pu's commentary says, “The beam supporting the roof.” Fu is pronounced 浮; 檼 is pronounced 於 + 靳. Meng takes 瓦 with 夢 abbreviated for phonetic).

2.84

Teal and geese (鳧雁: the first character has the fanqie 輔 + 於; Erya says, “Shufu are ducks [鶩, pronounced 木].” Guo Pu's commentary says, “Ducks.” Kaosheng says, “The smaller among wild ducks.” The character dictionary says, “It takes 鳥 with 几; 几 provides the phonetic, pronounced 殊.” The second character has the fanqie 顏 + 諫; the Mao Commentary to the Book of Odes says, “Large ones are hong; small ones are yan, which are birds that follow the sun.” The Monthly Ordinances of the Book of Rites says, “In the last month of autumn, geese arrive as guests.” Fangyan says, “West of the Pass, geese are called gē'é [鴚鵞], with gē pronounced like 歌”).

2.85

Mandarin ducks (鴛鴦: the first character has the fanqie 於 + 袁; the second has the fanqie 於 + 薑. The Book of Odes says, “The mandarin ducks fly in pairs.” The commentary says, “Mandarin ducks are paired birds, meaning they rest in pairs and fly in tandem.” Shuowen states that they take 夗 and 央 respectively; both are phono-semantic characters).

2.86

White crane (白鶴: pronounced 何 + 各; Guo Pu's commentary to Shanhai jing says, “White in color with a long beak, living up to a thousand years, with vermilion on the crown and back.” The character dictionary says, “A divine immortal bird; its appearance is an auspicious omen.” Baopuzi says, “The crane cries in the nine marshes, its sound heard in heaven.” Huainanzi says, “The rooster knows the coming of dawn; the crane knows midnight.” Shuowen says, “It takes 鳥 with 寉 for phonetic; 寉 has the fanqie 何 + 各. Another explanation is that 寉 takes 冖, pronounced 癸 + 營, and takes 隹; 隹 is a bird; when a bird flies high and is about to emerge from 冖, it is an ideogram”).

2.87

Preening the quills (理翮: the first character has the fanqie 良 + 始; the character dictionary says, “To smooth out.” Qieyun says, “To arrange and tend to.” Shuowen says, “It takes 玉 with 里 for phonetic.” The second character has the fanqie 行 + 格; Gu Yewang says, “The quills of bird feathers.” Shuowen says, “It takes 羽 with 鬲 for phonetic; 鬲 is pronounced 革”).

2.88

Earrings (耳璫: the second character has the fanqie 都 + 郎; Shiming says, “Piercing the ear and wearing pearls is called dāng.” Picang says, “Ear ornament.” Shuowen says, “It takes 玉 with 當 for phonetic”).

2.89

New Avataṃsaka-sūtra, Fascicle Eight

2.90

Lush and dense (蓊鬱: the first character has the fanqie 烏 + 孔; in Sima Xiangru's biography in the Book of Han, it is written with the bamboo radical as 䈵. The second character has the fanqie 于 + 物; Qieyun says, “Fragrant grass.” It is also written 欝, which is a popular character. Yupian says, “Wěngyù describes the luxuriant growth of plants and trees”).

2.91

Lush verdant (葱翠: the first character has the fanqie 倉 + 紅; the second has the fanqie 七 + 醉. The first character properly should be 總, meaning blue-yellow color; 葱 and 䓗 are pungent vegetables. Shuowen says, “Cuì is a blue-green feathered bird.” Here, zǒngcuì denotes variegated dazzling brilliance, not the green of scallion vegetables).

2.92

Utpala (優鉢羅: or written 漚鉢羅, correctly 嗢鉢羅; here translated as “blue lotus.” Its petals are blue, its leaves slender and long, its fragrance smelled from afar. In the human realm this flower does not exist; it is only found in the great dragon pond of Anavatapta. 嗢 has the fanqie 烏 + 骨).

2.93

Padma (波頭摩: or written 鉢頭摩, 鉢弩摩, or 鉢特摩, all of which are phonetic corruptions of the Sanskrit; correctly it is padma [鉢納摩], here translated as “red lotus.” It is also found in the human realm, sometimes called the reddish-yellow lotus).

2.94

Kumuda (拘物頭: or written 拘牟那; correctly it is kumuda [拘某陀], here translated as “crimson lotus.” Its blossoms are deep vermilion, extremely fragrant, and also very large. In the human realm it likewise does not exist; it is found only in that pond).

2.95

Puṇḍarīka (芬陁利: or written 奔茶利迦; correctly it is puṇḍarīka [本拏哩迦], here translated as “white lotus.” Its blossoms are like snow or silver, dazzling people's eyes, extremely fragrant and large; it mostly grows in that pond. [去/(冗-几+手)] has the fanqie 奴 + 雅).

2.96

Drag me along (牽我: the first character has the fanqie 企 + 堅; Guangya says, “Qiān means to connect; to pull.” Shuowen says, “To lead forward; it takes 冖, pronounced 癸 + 營, resembling an ox's halter; it takes 牛 with 玄 for phonetic.” The popular form writing it with 去 and 手 as 牽 is incorrect).

2.97

New Avataṃsaka-sūtra, Fascicle Nine

2.98

Waves and billows (波濤: the first character has the fanqie 博 + 和; Erya says, “Great waves are lán; small waves are lún.” Qieyun says, “Water waves.” The second character has the fanqie 唐 + 豪; the Cang Jie pian says, “Tāo are great waves.” Shuowen says, “Tāo refers to surging tidal waters; it takes 水 with 壽 abbreviated for phonetic”).

2.99

Surging waves (湧浪: the first character has the fanqie 容 + 悚; Shuowen says, “Surging (yong) also means leaping up; it takes 水 with 勇 for phonetic.” It is also written 涌. The second character has the fanqie 來 + 宕; Qieyun says, “Làng also means waves.” Shuowen says, “It takes 水 with 朗 abbreviated for phonetic”).

2.100

Balustrades and railings (欄楯: the first character has the fanqie 落 + 干; Cien's Pronunciation and Meaning says, “Hooked balustrade.” It is also written 闌. Shuowen says, “A gate screen.” The second character has the fanqie 食 + 尹; Shuowen says, “Shǔn is a balustrade or railing.” Wang Yi's commentary to Chu ci says, “Kǎn is shǔn; vertical ones are kǎn, horizontal ones are shǔn. The character takes 木 with 盾 for phonetic”).

2.101

Windows and apertures (窗牖: the first character has the fanqie 楚 + 江; Shiming says, “Chuāng means auditory lucidity (cōng), meaning looking outward from within with clear perception.” The second character has the fanqie 餘 + 帚; Yupian says, “A passage; an opening.” Erya says, “Between the window and door is called the screen (yǐ)”).

2.102

Dwellings and neighborhoods (廛里: the first character has the fanqie 直 + 連; the commentary on the Rites of Zhou says, “Chán means dwelling.” Zheng's commentary on the Book of Rites says, “Chán means an inn or shop in a market.” Yupian says, “An open space of one and a half mǔ within a city is called a chán.” In the sūtras it is written 厘 or [堐-圭+(烈-列+里)], both of which are incorrect. The second character has the fanqie 良 + 耳; the Rites of Zhou says, “Five households make a lín; five lín make a lǐ; lǐ also means a residence”).

2.103

Cheeks and chin (頤頷: the first character has the fanqie 以 + 伊; the second has the fanqie 含 + 感. Fangyan says, “Yí and hàn are names for the jaw.” Wenzi jilüe says, “The lower jaw.” Shuowen says, “The cheekbone; it takes 頁 [meaning head] with 含 abbreviated for phonetic.” In the sūtras it is written 頤, which is incorrect; 臣 is pronounced 夷).

2.104

Nape and shoulders (𢩌髆: the first character has the fanqie 古 + 賢; Qieyun says, “The sides of the crown of the head; above the shoulder.” The second character has the fanqie 牓 + 莫; Zilin says, “The shoulder blade.” Shuowen says, “The shoulder blade; it takes 骨 with 博 abbreviated for phonetic.” In the sūtras it is written 膊, pronounced 普 + 博; Guo Pu says, “Splitting and disemboweling the five internal organs of a ram is called bó, which is not the meaning of shoulder. 胛 is pronounced 甲).

2.105

Erect and rounded (傭圓: the first character has the fanqie 丑 + 囟; Kaosheng says, “Uniform top and bottom.” Yunying says, “Yōng means straight.” Shuowen says, “Even and upright; it takes 人 with 庸 for phonetic.” In the sūtras it is written 𦟛, which is a popular character).

2.106

Chest and breast (胸臆: the first character has the fanqie 香 + 邕; Shuowen says, “Xiōng is the chest; yīng is the breast.” It is also written 匈. The second character has the fanqie 應 + 力; Shuowen says, “Yì is also the breastbone; it takes 肉 with 億 abbreviated for phonetic”).

2.107

Passing the knees (過膝: the second character has the fanqie 𦙃 + 逸; Yupian says, “The knee is the upper part of the shin.” Shuowen says, “The joint of the shinbone.” The standard form takes 月 and 𣷚, written as 𦡀; this character 𦡀 has long been in customary use. Some sūtras write 𦡀, which is completely mistaken).

2.108

Webbed skin (網鞔: the second character has the fanqie 莫 + 盤; Zheng's commentary to the Rites of Zhou says, “Leather strapping and covering.” Guangya says, “Mán means to mend.” To examine: ‘webbed skin’ refers to the Tathāgata having netting spanning between his ten fingers).

2.109

Antelope shanks (鹿腨: the first character has the fanqie 來 + 谷; Qieyun says, “A kind of beast.” The second character has the fanqie 遄 + 耎; Wenzi jilüe says, “The calf of the leg.” Shuowen says, “The belly of the leg and foot.” It is also written [跳-兆+專] or 踹; both are equivalent. Here it takes 肉 with 遄 abbreviated for phonetic; 遄 is pronounced 船. To examine: ‘antelope shanks’ refers to the eneya deer king, whose bodily hair is of diverse colors, bright, lustrous, and radiant, with shanks and knees that are straight and slender; thus it is cited as an analogy).

2.110

Heels of the feet (足跟: the second character has the fanqie 網 + 恩; Zhitong says, “The back of the foot is called the heel (gēn).” Shuowen says, “The heel (zhǒng) of the foot; it takes 足 with 根 abbreviated for phonetic; zhǒng is pronounced 腫).

2.111

Without blinking (不瞬: also written 瞚, identically pronounced 式 + 閏; Yunying says, “Moving the eyes frequently.” Lüshi chunqiu says, “Ten thousand generations are like the blink of an eye.” It is also written 眴).

2.112

Harmonious and reverent (雍肅: the first character has the fanqie 於 + 容; Erya says, “Yōngyōng means harmonious.” Guo Pu's commentary says, “Harmonious and joyful.” It is also written 邕, or correctly 癰 in Erya; both are identical. The second character has the fanqie 息 + 竹; Erya says, “Sùsù means respectful.” Guo's commentary says, “Demeanor is cautious and reverent.” The character 肅 takes 𦘒 and [(棩-木)-一]; 𦘒 has the fanqie 女 + 輒, belonging to dried brushwood. [(棩-木)-一] is the ancient script for spring (泉), with both sides resembling banks and the horizontal stroke resembling water; inserting 𦘒 into the middle creates an impression of solemnity; it is an ideogram).

2.113

New Avataṃsaka-sūtra, Fascicle Ten

2.114

River islets (河渚: the first character is pronounced 河; Erya says, “The Jiang, He, Huai, and Ji are the Four Great Waterways.” Shanhai jing says, “The River emerges from the northwest corner of Kunlun.” Guo's commentary says, “Flowing underground, it churns and washes sand and soil, producing its turbid yellow color.” The second character has the fanqie 章 + 與; Erya says, “Habitable land within water is called a zhōu; a small islet is called a zhǔ.” Wang Yi's commentary to Chu ci says, “A water's edge is called a zhǔ.” Erya writes it with the mound radical as 陼, meaning the same).

2.115

Wind epilepsy (風癎: the first character is pronounced 封; Shuowen says, “Winds move and insects are born; thus insects transform in the eighth month; it takes 虫 with 𠘨 for phonetic.” The second character has the fanqie 限 + 姦; Shenglei says, “An infantile disease; it takes 疒 with 間 for phonetic.” 疒 has the fanqie 女 + 厄, resembling the posture of reclining in sickness).

2.116

Wasted and emaciated (痟瘦: the first character has the fanqie 相 + 焦; Shuowen writes it 消, meaning exhausted; Qieyun says, “Thirst disease.” The second character is correctly written 𤸃, identically pronounced 所 + 救; Qieyun says, “Diminished.” Shuowen says, “Thin and emaciated.” 瘠 is pronounced 籍).

2.117

Inner doorways (門闥: the first character 門 is sometimes written 門; Shuowen says, “It takes two single doors.” The second character has the fanqie 他 + 達; the Collected Commentary to the Book of Han says, “Tà refers to a small doorway.” Qieyun says, “Tà refers to the passageway of a gate; it also means unobstructed”).

2.118

A hundred lakṣas make one koṭi (百洛叉為一俱胝: Lakṣa and koṭi are both Sanskrit numerical terms. Sometimes one hundred thousand makes one lakṣa, or one million makes one lakṣa, or one hundred million makes one lakṣa. According to the Master Sun's Computational Classic of this land: ten tens make a hundred; ten hundreds make a thousand; ten thousands make a myriad (wàn). From myriad to myriad-myriad (yì), there are three grades of transformation: upper, middle, and lower. According to the Yellow Emperor's Computational Classic, there are twenty-three numbers in total: one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, myriad (wàn), yì, zhào, jīng, gāi, zǐ, rǎng, gōu, jiàn, zhèng, and zài. From myriad onward, there are also three grades of counting: the lower grade increments tenfold, the middle grade increments hundredfold, and the upper grade increments yì-fold. Master Huiyuan states that the sūtra’s ‘koṭi’ corresponds to yì here, ‘ayuta’ to zhào, and ‘nayuta’ to jīng; the rest can be known by extension. From yì onward, each previous counting quantity is taken as one unit to count up to the next named quantity, all the way up to the ineffable-ineffable).

2.119

Noupami (獶鉢弥: the first character has the fanqie 奴 + 刀; the second has the fanqie 迷 + 比).

2.120

Logha (邏伽: the first character has the fanqie 盧 + 賀).

2.121

Bāhā (皤訶: the first character is pronounced 婆; the second is pronounced 呵).

2.122

Dudye (覩𨤤: the second character has the fanqie 里 + 也).

2.123

Nikhi (你㕧: the second character has the fanqie 許 + 伊).

2.124

Byogata (瓢孽哆: the first character has the fanqie 毘 + 摽; the middle has the fanqie 魚 + 謁; the last has the fanqie 多 + 可).

2.125

Indye (印𡫸: the second character has the fanqie 寧 + 吉).

2.126

Tāra (呾羅: the first character is pronounced 怛; it takes 旦; writing it with 且 in the sūtra is incorrect).

2.127

鞞麼 (the first character is pronounced like 毘 [pí]; the second is pronounced *m[ò]-k[ě]* fan. From 獶鉢彌 to 鞞麼, all are characters in mantras; they merely borrow sound through characters to reflect Sanskrit sounds, without seeking glosses or explanations).

2.128

New Avataṃsaka-sūtra, Fascicle 11

2.129

衢路 (thoroughfares and roads: the first character is *j[ù]-y[ú]* fan; the Erya states: “That which leads in four directions is called a 衢 [*qú*].” Guo Pu's commentary says: “It refers to an intersection with ways leading out in four directions.” The second character is *l[ú]-g[ù]* fan; the Erya states: “A 路 [*lù*] is a travelled 途 [*tú*] (path).” Guo Pu's commentary says: “A 途 [*tú*] is a 道 [*dào*] (road)”).

2.130

藤根 (wisteria root: the first character is *t[ú]-n[éng]* fan; the Qieyun states: “苰藤 [*hóngténg*] is the name of a plant.” The Yunying states: “藤蘿 [*téngluó*] (creeping vine); it grows entwining around trees.” The Shuowen jiezi states that it is classified under the radical 艸 [grass] with 滕 [*téng*] phonetic).

2.131

雉堞 (parapets and battlements: the first character is *ch[í]-l[ǚ]* fan; character dictionaries state: “A 雉 is an [earthen] wall.” The Gongyang zhuan states: “Five planks make a 堵 [*dǔ*]; five 堵 [*dǔ*] make a 雉 [*zhì*]; one hundred 雉 [*zhì*] make a city wall.” He Xiu's commentary says: “It is twenty thousand feet.” The Kaosheng and Liji both state: “The Son of Heaven's city wall is one thousand 雉 [*zhì*]”—meaning it holds ten of the one-hundred-雉 city walls. “A duke's or marquis's wall is one hundred 雉; an earl's is seventy 雉; a viscount's or baron's is fifty 雉. However, the walls of the feudal lords omit the south wall in order to submit their transgressions [for inspection].” The second character is *t[ú]-ji[á]* fan; Du's commentary on the Zuo zhuan says: “A 堞 [*dié*] is the female parapet (crenel) on top of a city wall.” The Shuowen jiezi says: “A low crenel wall.” It is classified under 土 [earth] with 枼 [*yè*] phonetic).

First 131 of 202 passages. Read on

Linked texts (1)

續一切經音義 — Classical Chinese