翻譯名義集 1.67

1.67

【摩納縛迦】或號摩那婆。《瑞應》翻為儒童。《本行》翻為雲童，又云善慧，又翻年少淨行。燃燈佛時，為菩薩號。今問：「《瑞應》明昔為摩納，獻燃燈華。諸文引此，證二僧祇。何故《妙玄》證通行因耶？」答：「經中既云得不起法忍，三藏由伏惑故，無此法忍，故證通教。而諸文中證二僧祗者，以《瑞應》是三藏故。《淨名疏》中，義以初祗為伏，二三祇為順，百劫為無生，三十四心為寂滅。故諸文中證二僧祗。」《發軫》問：「若通別圓，《妙玄》何故判為通教？」答：「非但通二，亦通三藏。隨教所說，淺深不同。一往《瑞應》，多屬通義。以得忍故，異前三藏，不說行因不思議相，異後別圓。況復若判屬通，必兼後二。」又云：「餘經說，遇燃燈是八地。正是通教辟支佛地。」

[Māṇavaka] Also called Mānava. The Ruiying translates it as 'Confucian Youth.' The Benxing translates it as 'Cloud Youth,' also as 'Good Wisdom' (Sumati), and also as 'Youth of Pure Practice.' At the time of Dīpaṃkara Buddha, it was the bodhisattva's appellation. Now it is asked: "The Ruiying explains that in the past, as a māṇava, he offered flowers to Dīpaṃkara. Various texts cite this to prove [the completion of] two asaṃkhyeyas. Why does the Miaoxuan cite it to prove the cause of practice of the shared teaching?" The answer is: "Since the sūtra says that he attained the forbearance of the non-arising of dharmas, and the Tripiṭaka [teaching], by merely subduing afflictions, lacks this forbearance of dharmas, it therefore proves the shared teaching. As for the various texts citing it to prove two asaṃkhyeyas, it is because the Ruiying belongs to the Tripiṭaka [teaching]. In the Jingming shu, in terms of meaning, the first asaṃkhyeya is subduing [afflictions], the second and third asaṃkhyeyas are compliance, the hundred kalpas are non-arising, and the thirty-four minds are quiescence. Therefore various texts cite it to prove two asaṃkhyeyas." The Fazhen asks: "If compared with the distinct and complete [teachings], why did the Miaoxuan classify it under the shared teaching?" The answer is: "It is not only shared with the two [distinct and complete], but also shared with the Tripiṭaka. According to what each teaching expounds, there are differences of shallowness and depth. Speaking provisionally, the Ruiying mostly belongs to the meaning of the shared teaching. Because he attained forbearance, it differs from the preceding Tripiṭaka, and because it does not speak of the inconceivable aspects of the cause of practice, it differs from the subsequent distinct and complete teachings. What is more, if it is classified under the shared teaching, it must also encompass the latter two." It also says: "Other sūtras say that encountering Dīpaṃkara occurs at the eighth stage, which is precisely the stage of the pratyekabuddha in the shared teaching."