翻譯名義集 4.94

4.94

【薩婆迦摩】翻樂欲，好樂希須也。《淨名疏》云：「根是過去，欲是現在，性是未來。若過去善根牢固成就，今生對緣則起，此是因根成欲。若過去善根未牢，今生遇緣起欲，數習成性，故云性以不改為義。」荊溪釋云：「習欲成性，性在未來；由性成欲，性在過去。」《智論》云：「隨所欲說法，所謂善欲，隨心為說，如船順流。惡欲，以苦切語教，如以榍出榍。是故智中，佛悉遍知，無能壞無能勝。」《事鈔》云：「凡作法事，必須身心俱集，方成和合。設若有緣，不開心集，則機教莫同，將何拔濟？故聽傳心口應僧前事，方能彼此俱辦。緣此故開與欲，說云：『大德一心念，某甲比丘，如法僧事，與欲清淨（一說便止）。』其受欲者，應至僧中，羯磨者言：『不來者說欲，即具修威儀。』說云：『大德僧聽，某甲比丘，我受彼欲清淨。彼如法僧事，與欲清淨。』」

[Sarvakāma] is translated as "desire-aspiration" (chanda-kāma)—to be fond of, to desire, to hope for and require. The Commentary on the Vimalakīrti says: "Faculties pertain to the past, desire pertains to the present, and nature pertains to the future. If wholesome roots in the past were firmly established, then when encountering conditions in this life they arise: this is desire formed from faculties. If wholesome roots in the past were not yet firm, then when encountering conditions in this life desire arises, and repeated practice becomes nature; therefore it is said that 'nature has the meaning of being unalterable.'" Jingxi [Zhanran] explained: "Practicing desire forms nature: nature is in the future. Deriving desire from nature: nature is in the past." The Dazhidu lun says: "Teaching the Dharma according to desire: for wholesome desires, one teaches according to their minds, like a boat moving with the current; for unwholesome desires, one instructs them with painful, sharp words, like using a wedge to remove a wedge. Therefore, among types of knowledge, the Buddha knows all completely; nothing can destroy it and nothing can surpass it." The Xishi chao says: "Whenever performing a formal act of the Saṅgha (karman), body and mind must both assemble, only then does it constitute harmony. If there are circumstances where the mind cannot be opened to assemble, then the capacities and teachings would not align—how could there be deliverance? Therefore it is permitted to transmit mind and mouth to respond to the affairs before the Saṅgha, so that both parties may be accommodated. For this reason, giving consent (chanda) is permitted, saying: 'Venerable Ones, with one mind be mindful: bhikṣu so-and-so, regarding the dharmic affairs of the Saṅgha, gives his pure consent' (said once and then stops). The one receiving the consent should go before the Saṅgha, and the performer of the karman says: 'Let those who have not come state their consent, and observe full deportment.' He says: 'Venerable Saṅgha, listen: bhikṣu so-and-so—I have received his pure consent. Regarding the dharmic affairs of the Saṅgha, he gives pure consent.'"