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# 翻譯名義集 2.198

翻譯名義集 2.198

- **Language:** Classical Chinese

### [2.198](https://indike.org/pramana/in.bauddha.taisho.2131.2.198)

【僧伽彼】或𠳎（詞孕）多，此云師子。《大論》云：「如師子王，清淨種中生，深山大谷中住。方頰大骨，身肉肥滿，頭大眼長，光澤明淨。眉高而廣，牙利白淨，口鼻方大，厚實堅，齒密齊利。吐赤白舌，雙耳高上，髦髮光潤，上身廣大，膚肉堅著。脩脊細腰，其腹不現，長尾利爪，其足安立。以身大力從住處出，優脊嚬申，以口扣地，現大威勢。食不過時，顯晨朝相，表師子王力。」又《大論》明佛說本事，有師子至。佛言：「是師子，鞞婆尸佛時，作婆羅門師，見佛說法，來至佛所。爾時大眾，以聽法故，無共語者。即生惡念，發惡罵言：『此諸禿輩，畜生何異？不別好人，不知言語。』以是業故，從毘婆尸佛至今九十一劫，常墮畜生中。此人爾時即應得道，以愚癡故，自作生死長久。今於佛所心清淨故，當得解脫。」新《華嚴》云：「譬如大師子吼，小師子聞，悉皆勇健，一切禽獸，遠避竄伏。佛師子吼，諸菩薩等若聞，讚歎菩提心聲，長養法身，妄見眾生，慚伏退散。」《法界次第》云：「師子奮迅者，借譬以顯法也。如世師子奮迅為二事故：一為奮却塵土，二能前走却走，捷疾異於諸獸。此三昧亦爾，一則奮除障定微細無知之惑，二能入出捷疾無間。」《廣雅》：「奮，振也。」又梵云嘶（先奚）字，如師子形相也。

> \[Siṃha\] (僧伽彼, saṅghapi?): Or saṃgha (𠳎多). Here translated as 'lion' (師子). The \*Mahāprajñāpāramitāśāstra\* says: 'Like the lion king, born of a pure breed and dwelling among deep mountains and great valleys. It has square cheeks and large bones, its flesh is plump, its head large and eyes long, glossy, clear, and bright. Its brows are high and broad, its fangs sharp, white, and clean, its mouth and nose square and large, thick, solid, and firm, its teeth closely set, even, and sharp. It puts forth a reddish-white tongue, its ears stand high, its mane is glossy, its upper body broad and large, its flesh and skin firmly knit. With a long spine and slender waist, its belly does not show; with a long tail and sharp claws, its feet stand firmly. Coming forth from its dwelling with great physical power, it stretches its back, yawns, and strikes the ground with its mouth, displaying great majesty. It does not eat past the proper time, revealing the appearance of morning, signifying the power of the lion king.' Furthermore, the \*Śāstra\* explains that when the Buddha was expounding on former lives, a lion arrived. The Buddha said: 'During the time of Vipaśyin Buddha, this lion was a Brahman master. Seeing the Buddha preaching the Dharma, he went to the Buddha's presence. At that time, because the great assembly was listening to the Dharma, none spoke with him. Thereupon he gave rise to an evil thought and uttered evil curses, saying: "What difference is there between these shaven fellows and beasts? They do not recognize a good man, nor do they know how to speak!" By this karma, from the time of Vipaśyin Buddha until now—for ninety-one eons—he has constantly fallen among animals. This person should have attained the Way at that time, but due to his foolishness, he prolonged his own samsara. Now, because of his pure mind in the presence of the Buddha, he will attain liberation.' The New \*Avataṃsaka Sūtra\* says: 'Just as when a great lion roars, small lions hear it and all become courageous and strong, while all beasts flee far and hide in fear; when the bodhisattvas and others hear the Buddha's lion's roar praising the sound of the bodhicitta, it nurtures their dharmakāya, whereas beings of deluded views shrink in shame and scatter.' The \*Fajie cidi\* says: 'The lion's sprint (siṃha-vikrīḍita) uses a metaphor to reveal the Dharma. In the world, a lion sprints for two purposes: first, to shake off dust and dirt; second, to run forward and retreat with agility surpassing all other beasts. This samādhi is also like this: first, it shakes off the subtle, unknowing delusions that obstruct concentration; second, it can enter and emerge with agility and without interruption.' The \*Guangya\* says: '"Fen" (奮) means to shake or rouse.' Furthermore, the Sanskrit letter \*si\* (嘶) resembles the form of a lion.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.2.198) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2131.2.198](https://indike.org/pramana/in.bauddha.taisho.2131.2.198) · Pramāṇa
