[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) › 6.20 # 翻譯名義集 6.20 翻譯名義集 6.20 - **Language:** Classical Chinese ### [6.20](https://indike.org/pramana/in.bauddha.taisho.2131.6.20) 【羯吒斯】此云愛之別名。《涅槃》云：「愛河洄澓沒眾生，無明所盲不能出。」貪與於愛，圭峯《圓覺》約四句釋：一、貪非愛（如人貪忙，非是愛忙），二、愛非貪（如人愛看相打相殺，誰肯貪求），三、亦貪亦愛（即名利財色），四、非貪非愛（即違情之境）。《管子》云：「利之所在，雖千仞之山，無所不上，深源之下，無所不入。商人通賈，倍道兼行，夜以續日，千里不遠，利在前也。漁人入海，海水百仞，衝波迸流，宿夜不出，利在水也。」〈漁父〉：「人有八疵：非其事而事之，謂之總（總，濫也。非是己事，而強知之，謂之叨濫也）。莫之顧而進之，謂之佞（強進忠言，人不采顧，謂之侫）。希意導言，謂之諂（希望前人意氣，而導達其言）。不擇是非而言，謂之腴（調苟順物，不簡是非）。好言人之惡，謂之讒（聞人之過，好揚顯之）。析交離親，謂之賊（人有親情交故，輒欲離而析之，斯助害也）。稱譽詐偽，以販惡人，謂之匿（與己親者，雖惡而譽；與己疏者，雖善而毀）。不擇善否，兩容顏適，偷拔其所欲，謂之險（否，惡也。善惡二邊，兩皆容納。和顏悅色，偷拔其意之所欲，隨而侫之，斯險詖之人也）。」此八疵者，外以亂人，內以傷身。君子不友，明君不臣。〈漁父〉：「事有四患：好經大事，變更易常，以掛功名，謂之叨（注云：伺候安危，經營大事，變改之際，建立功名，謂叨濫之人）。專知擅事，侵人自用，謂之貪（注云：專己獨擅，自用陵人，謂之貪）。見過不更，聞諫愈甚，謂之狠（注云：有過不改，聞諫彌增，謂之狠戾之人）。人同於己則可，不同於己，雖善不善，謂之矜（注曰：物同於己，雖惡而善；物異乎己，雖善而惡，謂之矜夸之人）。」 > \[\*Kaṭasī\*\]: translated here as an alternative name for craving (tṛṣṇā). The \*Nirvāṇa \[Sūtra\]\* states: "The whirlpools of the river of craving submerge sentient beings; blinded by ignorance, they cannot escape." Regarding greed (rāga) and craving (tṛṣṇā), Guifeng's \[commentary on the\] \*Yuanjue \[jing\]\* explains them through four propositions: 1. Greed but not craving (such as a person who is greedy for being busy, yet does not love being busy); 2. Craving but not greed (such as a person who loves to watch people fighting and killing one another, yet who would covet and seek that for themselves?); 3. Both greed and craving (namely, fame, profit, wealth, and sex); 4. Neither greed nor craving (namely, conditions that run counter to one's desires). \*Guanzi\* states: "Where profit lies, even if a mountain is a thousand fathoms high, there is nowhere men will not climb; even beneath a deep abyss, there is nowhere they will not penetrate. Merchants conduct trade, travelling double stages and hastening on, continuing by night what they began by day, not counting a thousand leagues as distant, because profit lies ahead. Fishermen enter the sea where the water is a hundred fathoms deep, braving surging waves and gushing currents, staying out through the night, because profit lies in the water." The "Old Fisherman" \[chapter of \*Zhuangzi\*\] states: "People have eight defects: attending to affairs that are not one's own is called meddling (meddling means overstepping; that which is not one's own affair yet one insists on taking charge of it is called usurping and overstepping). Pressing forward when no one pays heed is called sycophancy (insistently offering loyal advice when others pay no heed is called sycophancy). Guiding one's words by anticipating the intentions of others is called flattery (looking to the mood and intentions of the person before one and guiding one's speech accordingly). Speaking without distinguishing right from wrong is called smooth talk (adapting merely to comply with things without discerning right from wrong). Delighting in speaking of others' faults is called slander (hearing of others' transgressions and delighting in exposing them). Severing friendships and alienating relatives is called malice (when people have close feelings and friendships, readily desiring to alienate and sever them—this abets harm). Praising fraud and deceit to peddle evil men is called duplicity (praising those close to oneself even if evil, and defaming those distant from oneself even if good). Without choosing between good and bad, accommodating both with a pleasing countenance so as to covertly extract what they desire, is called treachery (bad means evil; accommodating both good and evil sides alike, maintaining an amiable face and pleasant expression while covertly extracting what their minds desire and flattering them accordingly—this is a treacherous person)." These eight defects externally cause disorder among people and internally harm one's own person. A gentleman does not befriend them, and an enlightened ruler does not employ them as ministers. The "Old Fisherman" states: "In undertaking affairs there are four afflictions: delighting in managing great matters, altering and changing constants to grasp at fame and praise, is called usurpation (the commentary says: watching for security and danger, managing great matters, and during moments of alteration and change establishing merit and fame—such is called a usurping person). Claiming exclusive knowledge and monopolizing affairs, encroaching upon others through self-opinionated ways, is called greed (the commentary says: monopolizing exclusively for oneself and encroaching upon others through self-opinionated ways is called greed). Seeing one's faults and not changing, hearing admonition and becoming worse, is called obstinacy (the commentary says: having faults and not reforming them, hearing admonition and increasing them all the more—such is called an obstinate person). Approving when others agree with oneself, but deeming them not good when they disagree even if they are good, is called arrogance (the commentary says: when things agree with oneself, though evil they are deemed good; when things differ from oneself, though good they are deemed evil—such is called an arrogant and boastful person)." > — English (machine translation) (machine translation) - [Previous: 6.19](https://indike.org/pramana/in.bauddha.taisho.2131.6.19) - [Next: 6.21](https://indike.org/pramana/in.bauddha.taisho.2131.6.21) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2131.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.6.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.6.20](https://indike.org/pramana/in.bauddha.taisho.2131.6.20) · Pramāṇa