[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 2.245 # 翻譯名義集 2.245 翻譯名義集 2.245 - **Language:** Classical Chinese ### [2.245](https://indike.org/pramana/in.bauddha.taisho.2131.2.245) 【阿波那伽低】《經音義》：「此云惡趣。有三惡趣，亦名三塗。」言三塗者，《摭華》云：「塗，道也。」《論語》云：「遇諸塗。」按《四解脫經》云：「地獄名火塗道，餓鬼名刀塗道，畜生名血塗道。」塗有二義：一取殘害義，塗謂塗炭，如《尚書》曰：「民墜塗炭。」二取所趣義，塗謂塗道。如《易》云：「同歸而殊塗。」然《春秋》言四岳三塗。應法師云：「《春秋》有三塗，危險之處，借此為名。」通慧云：「有本作途，非也。須作塗泥之塗。後人妄云畜生、餓鬼、地獄名三塗，當知此單指地獄也。」然此《指歸》之說，非但違於吾教《四解脫經》刀血火三之文，又復誣其應師《音義》。後學尋檢，自見妄立。又諸教典明八難者，三惡道為三，四、北洲，五、長壽天，六、佛前佛後，七、世智辯聰，八、諸根不具。今述頌曰：「三塗北洲長壽天，諸根不具並世智，佛前佛後共八難。」受此果不得聖化，故名難處。或以世智辯聰，名為生邪見家。《淨名疏》明二種八難：「一者凡夫住事八難，二者二乘住理八難。事即界內八難，理乃界外八難。」荊溪云：「若欲略明，則有餘中三十心人，為三惡道；住無我法，名為北洲；地前法愛，如長壽天；未有初地十種六根，名諸根不具；地前智淺，如世智辯聰；不窮中理，如佛前後。若實報中，位位相望，節節作之，此并障於中道理也。」《成論》明菩薩說四論，摧八難：一、生中國輪，能摧五難，謂三塗、北洲及長壽天；二、修正願輪，摧世智辯聰；三、植善因輪，摧聾盲瘖瘂；四、近善人輪，摧佛前佛後。欲摧八難，當習四輪。故今示之，令思修耳。 > \[Apanagati\] The Sounds and Meanings of the Scriptures says: "Here this is translated as 'evil destinies'. There are three evil destinies, also called the 'three paths' (tu)." Regarding the 'three paths', the Zhihua says: "'Tu' means a road." The Analects says: "Meeting him on the road (tu)." According to the Scripture of the Four Liberations: "Hell is called the fire-path; hungry ghosts are called the sword-path; animals are called the blood-path." 'Tu' has two meanings: first, taking the meaning of harm and ruin, where 'tu' means mud and ashes (tutan), as the Book of Documents states: 'The people fell into mud and ashes'; second, taking the meaning of where one goes, where 'tu' means a road (tudao), as the Book of Changes states: 'Returning to the same destination by different roads (tu).' However, the Spring and Autumn Annals mentions the 'Four Sacred Mountains and the Three Paths (Santu).' Master Ying says: "The Spring and Autumn Annals mentions the Santu, which were hazardous places; this name was borrowed from them." Tonghui says: "Some editions have 途 (tu), which is incorrect. It must be written as 塗 (mud/mire). Later people erroneously say that animals, hungry ghosts, and hells are called the three paths (tu); it should be understood that this refers solely to hell." Yet this explanation in the Zhigui not only contradicts the text of our teaching's Scripture of the Four Liberations regarding sword, blood, and fire, but also slanders Master Ying's Sounds and Meanings. When later scholars investigate it, they will see for themselves that it is an erroneous assertion. Furthermore, various scriptural texts explain the eight difficulties: the three evil destinies make three; fourth, the Northern Continent; fifth, the long-lived heavens; sixth, before or after a Buddha; seventh, worldly intelligence and debating eloquence; eighth, incomplete sense faculties. Now it is versified: / "The three paths, the Northern Continent, the long-lived heavens, / Incomplete sense faculties, along with worldly intelligence, / And before or after a Buddha make eight difficulties." / In receiving these retributions one cannot receive noble transformation, hence they are called difficult places. Alternatively, worldly intelligence and debating eloquence is called being born into a family of wrong views. The Commentary on the Vimalakīrti explains two kinds of eight difficulties: "First, the eight difficulties of phenomenal clinging of ordinary beings; second, the eight difficulties of clinging to principle of the two vehicles. The phenomenal refers to the eight difficulties within the realm; the principle refers to the eight difficulties beyond the realm." Jingxi says: "If we wish to explain them briefly, then the people of the thirty minds within the remainder \[of defilements\] correspond to the three evil destinies; abiding in the dharma of non-self is called the Northern Continent; attachment to dharma prior to the bhūmis is like the long-lived heavens; not yet possessing the ten kinds of six sense faculties of the initial bhūmi is called incomplete sense faculties; shallow wisdom prior to the bhūmis is like worldly intelligence and debating eloquence; not exhausting the middle principle is like being before or after a Buddha. If within the retribution of reality, one views each stage in relation to the others and analyzes them section by section, these all obstruct the principle of the Middle Way." The Chengshi lun explains that bodhisattvas preach four wheels to destroy the eight difficulties: first, the wheel of being born in a central land, which can destroy five difficulties, namely the three paths, the Northern Continent, and the long-lived heavens; second, the wheel of cultivating correct vows, which destroys worldly intelligence and debating eloquence; third, the wheel of planting wholesome causes, which destroys deafness, blindness, muteness, and dumbness; fourth, the wheel of associating with good persons, which destroys being born before or after a Buddha. If one wishes to destroy the eight difficulties, one should practice these four wheels. Therefore, they are presented now so that people may reflect upon and cultivate them. > — English (machine translation) (machine translation) - [Previous: 2.244](https://indike.org/pramana/in.bauddha.taisho.2131.2.244) - [Next: 2.246](https://indike.org/pramana/in.bauddha.taisho.2131.2.246) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2131.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.2.245) — English, machine translation ## Linked texts (1) - [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779.3.129) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.2.245](https://indike.org/pramana/in.bauddha.taisho.2131.2.245) · Pramāṇa