翻譯名義集 3
English (machine translation) 3
- Language
- English
3.1
Compiled by Great Master Purun, Fayun, of Jingde Temple in Gusu
3.2
Sovereigns and Kings, Chapter 25
Empresses and Consorts, Chapter 26
The World, Chapter 27
Countries, Chapter 28
Mountains, Chapter 29
Waters, Chapter 30
Forests and Trees, Chapter 31
The Five Fruits, Chapter 32
The Hundred Flowers, Chapter 33
Incenses, Chapter 34
The Seven Jewels, Chapter 35
Quantities and Numbers, Chapter 36
Sundry Implements, Chapter 37
Manifest Colors, Chapter 38
3.3
Sovereigns and Kings, Chapter 25
3.4
The Diwang luelun states: "Now, as for emperors and kings, they must establish virtue and establish merit, which can become great and endure long. Weaving them with benevolence and righteousness, warp and weft with culture and warfare, they plant deep roots and firm pedicels, bequeathing them to their descendants. Their every word and every deed serve as a standard, handed down for myriad generations as unalterable. Thus, of the four greats within the realm, the king occupies one." The emperor's power can stabilize the myriad states, and the king's majesty can subdue the myriad multitudes. Therefore, the testament spoken from the Golden Mouth and the final charge delivered in the Crane Forest (śāla grove)—fearing that the fourfold assembly would be feeble and weak, and anxious lest the Three Jewels should decline and fall—relied on the prestige of the state and leaned upon the power of kings, entrusting [the Dharma] to emperors and kings to decree its propagation.
3.5
【Indra】Here translated as "emperor" (di). The correct translation is "Lord of Devas" (Lord of Heaven), for which "emperor" was substituted. The Rules of Posthumous Titles state: "One whose virtue matches heaven and earth is called Di (Emperor); one born of benevolence and righteousness is called Wang (King). According to Han regulations, the Son of Heaven is called Huangdi (August Emperor), his primary heir is called Huangtaizi (Crown Prince), and the primary heirs of feudal kings are called Shizi (Hereditary Sons)." The Baihu tong states: "Huang is the total of Heaven, an appellation of magnificent greatness. Resplendent (huanghuang), none can contravene it. Not troubling a single man, not disturbing a single officer, he is thus a huang. Taihao Fuxi, Yandi Shennong, and Huangdi Youxiong are called the Three Sovereigns. Shaohao Jintian, Zhuanxu Gaoyang, Diku Gaoxin, Diyao Taotang, and Dishun Youyu are called the Five Emperors." Master Huan said: "The Three Sovereigns governed with the Way; the Five Emperors transformed through virtue; the Three Kings acted through benevolence and righteousness; the Five Hegemons used expedience and cunning." Wang Su said: "Though a ruler is titled Di, he cannot be called Tiandi (Heavenly Emperor), but is called Tianzi (Son of Heaven), namely the son of Heaven. Between son and father, the distance between high and low is vast indeed!" The Suvarṇaprabhāsa-sūtra states: "Because they are protected by the devas, they are also called Sons of Heaven." Zhuangzi states: "The virtue of emperors and kings takes heaven and earth as its source, the Way and virtue as its master, and non-action as its constant." The Yishi zhuan states: "In the time of Emperor Yao, an old man was beating the earth clod along the road, singing: 'When the sun rises I work, when the sun sets I rest; I dig a well to drink, I till the field to eat—what does the Emperor's power have to do with me?'"
3.6
【Rājan】Also called rāja; here translated as "king" (wang). The Satyaka-sūtra states: "A king is the father and mother of the people; because he protects and gathers sentient beings through the Dharma, he brings them peace and happiness." The Baihu tong states: "A king (wang) means 'to go' (wang), that to which all under Heaven turn and go." The "Hongfan" states: "Without partiality, without partisanship, the King's way is vast and broad; without partisanship, without partiality, the King's way is level and easy." Kong's commentary states: "Orderly governance is bian. The rulers of Wu and Chu usurped the title of king; Confucius rectified names, designating the Son of Heaven of the Zhou as the Heavenly King. Therefore the Chunqiu states: 'The Heavenly King hunted at Heyang.'" The Hanshi waizhuan states: "A sovereign (jun) means flock (qun). One who can gather into a flock all things under heaven and eliminate their harms is called a sovereign." Ban Gu said: "When they ruled all under heaven, they shone like the sun, were awe-inspiring like gods, enveloped like the ocean, and nurtured like spring. Like trees planted in mountain forests, or birds and fish bred in rivers and marshes, they joined with heaven and earth to bestow transformation—how could it be just the trivialities of human affairs!" The Buddhist teachings define "king" as sovereign mastery. The Miaoxuan states: "A wheel-turning sage king has sovereign mastery across four continents."
3.7
【Cakravartirāja】Or cakravartin; here translated as "wheel-turning king" (zhuanlunwang). The Kośa states: "From the time when human lifespan in this continent is immeasurable years down to eighty thousand years, wheel-turning kings are born. When the lifespan decreases below eighty thousand, though sentient beings have wealth and joy, their lifespan decreases and various evils gradually flourish; they are no longer vessels for great beings, and thus there are no wheel-turning kings. Because the turning of the wheel responds and guides, overpowering and subduing all, they are called wheel-turning kings. The Prajñaptipāda speaks of four kinds: the responses of gold, silver, copper, and iron wheels differ; according to their sequence, superior, high, medium, and lower, in reverse order they rule over one, two, three, or four continents, and so forth." Sūtras follow the superior and speak only of the golden-wheel [king]. Thus a sūtra states: "If a king is born into the kṣatriya caste and inherits the anointed throne, on the fifteenth day, when observing the precepts, he bathes his head and body and takes the supreme precepts. He ascends to a high terrace palace, attended by his ministers. Suddenly in the east, a golden wheel treasure appears, with a thousand spokes, complete with hub and rim, all features perfect and pure as if fashioned by a skilled artisan, emitting exquisite light and coming to the king's presence—this king is definitely a golden-wheel-turning king. Know that the other wheel-turning kings are also like this." The four kinds of wheel kings also differ in how their majesty pacifies the various directions. That is to say, for the golden-wheel king, the kings of small states all come to welcome him, saying: 'Our lands are vast, abundant, secure, wealthy, and joyous, with many peoples. We only pray that the Heavenly Honored One personally deign to instruct us; we are all the Heavenly Honored One's attendants.' For the silver-wheel king, he goes to their lands himself, and as his majesty approaches, they submit as ministers. For the copper-wheel king, after arriving in their country, he displays majesty and competes in virtue, whereupon they concede superiority. For the iron-wheel king, he also goes to their country, displays his might, and arranges battle formations; once victorious, he halts. All wheel kings commit no harm; causing others to submit and triumphing over them, they settle each in their place and exhort them to cultivate the path of the ten wholesome deeds. Therefore, when a wheel king dies, he is certain to be born in heaven. Ci'en states: 'The golden wheel transforms with people yielding simply on hearing of his approach; the silver wheel causes surrender only when envoys are dispatched; the copper wheel subdues only upon brandishing majesty; the iron wheel pacifies only after taking up weapons.'"
3.8
【Mahāsammata-rāja】Here translated as the "Great Equal King", the democratic sovereign of the beginning of the kalpa.
3.9
【Śuddhodana】Or written Yuetoudan; here translated as "Pure Rice", or translated as "True Pure", or called "White Pure".
3.10
【Droṇodana】Here translated as "Bushel-measure Rice".
3.11
【Sarvadā】The Xiyu ji states: "In the language of Tang, this means 'Giver of All'; it was the title of the Tathāgata when he formerly practiced the bodhisattva path. Fleeing enemies and abandoning his kingdom, he traveled secretly and arrived at this Mahāvana-saṅghārāma (in Tang, 'Great Forest'). Meeting a poor brāhmaṇa who came begging, he had the brāhmaṇa bind him and take him captive to the enemy king, hoping the brāhmaṇa would use the reward to turn it into charitable giving."
3.12
【Śivika】The Xiyu ji states: "In the language of Tang, this means 'Giver'. Formerly called Śibi, which is an abbreviation."
3.13
【Kali】Or written Jiali, or written Jialanfu. Here translated as "Evil Era", also called "Evil Born", also called "Without Principle". The Xiyu ji states: "King Kali; in the language of Tang, this means 'Strife'. Formerly called Gaoli, which is an error."
3.14
【Bimbisāra】Or named King Bingsha; here translated as 'Firm Model', meaning the bodily form is full and solid. It is also translated as 'Solid Form', and also called 'Firm Shadow'. Shadow refers to bodily form and shadow, both taking the meaning of a robust constitution. Bimbi is also written Binbi, which is translated as complexion. Sāra here means upright and handsome, or translated as King of Wonderfully Distinct Form."
3.15
【Prasenajit】Or named Bulixianni; here translated as "Harmonious and Joyous". The Xiyu ji states: "The correct name is Prasenajit, which in the language of Tang means 'Conquering Army'." The Renwang jing states: "This King Prasenajit had already become a bodhisattva of the fourth ground in the Dharma of King Dragon-Light Buddha ten thousand kalpas ago."
3.16
【Udayana】The Xiyu ji states: "This is an error; the correct name is King Udāyana, which in the language of Tang means 'Arisen and Received'."
3.17
【Virūḍhaka】The Xiyu ji states: "Formerly called King Virūḍhaka (Piliuli), which is an error."
3.18
【Virasena】In the language of Qin, this means "Brave Army".
3.19
[Ajātaśatru] Here translated as "Unborn Enmity." The Miaole says: "On the day his mother conceived him, there was already an evil intention. Toward King Bimbisāra, before he was even born there was already enmity, and therefore he was named after this." He is also called Bālaruci, which is translated here as "Fingerless." The Miaole says: "When he was first born, a physiognomist said he was ominous. The king ordered him thrown from a tower, but he did not die, only injuring one finger, hence the name. The women of the palace cared for and protected him, calling him Shanxian (Bhadrika / Sudarśana)."
3.20
[Aśoka] Also written as Ashujia or Ashuke; here translated as "King Without Sorrow" (Aśoka).
3.21
[Pūrṇavarman] The Record of the Western Regions says: "In the Tang language, it is called Manzhou (Full Armor); he was a later descendant of King Aśoka."
3.22
[Śīlāditya] The Record of the Western Regions says: "In the Tang language, it is called Jieri (Sun of Precepts). He lovingly nurtured the four modes of birth and promoted and venerated the Three Jewels. When elephants and horses drank water, it was strained before being fed to them. He reigned for more than fifty years, and wild beasts grew tame with humans."
3.23
[King Śaṅkha] Also written as Shuangke. Here translated as "Shell," namely a white conch shell.
3.24
[Rājyavardhana] The Record of the Western Regions says: "In the Tang language, it is called Wangzeng (Royal Increase)."
3.25
[Mahendra] The Record of the Western Regions says: "In the Tang language, it is called Dadi (Great Emperor). He was King Aśoka's younger brother; after his punishment was deferred for six days, he attained the fruit [of arhatship] and went forth from the household."
3.26
[Jeta] Also written as Jihuan; here translated as "Victory in Battle." When he was born, his father Prasenajit had won a battle against a foreign country. The Record of the Western Regions says: "Jeta, in the Tang language called Shenglin (Grove of Victory). The old form Jituo was an error." Regarding what the scriptures call the Jeta Grove, the Record of the Western Regions says: "At that time, Anāthapiṇḍada wished to build a monastery, and the Buddha ordered Śāriputra to accompany him and inspect [a site]. Only Prince Jeta's park was open and elevated. [Anāthapiṇḍada] immediately went to the prince and told him the whole situation. The prince said in jest: 'Only if it is covered with gold will I sell it.' Hearing this, Sudatta's mind was filled with joy. He immediately brought out his treasury of gold and spread it across the ground according to his words. There remained a small section not yet covered, and the prince asked him to stop, saying: 'The Buddha is truly a fertile field; good seeds should be planted therein.' Thereupon, on the remaining land he built a monastery. The World-Honoured One then told Ānanda: 'From now on, this place should be called the Prince Jeta Grove and Anāthapiṇḍada Park.'"
3.27
[Prince Sudāna] The Great Commentary says: "In the Qin language, called 'Much Loved'." The Record of the Western Regions says: "Sudāna, in the Tang language called Shanya (Good Fang), also called Shanyu (Good Giver)."
3.28
[Chandaka] The Record of the Western Regions says: "The old form Cheni is an error. He was also of the Śākya clan; when the prince went forth from the household, he ordered Chandaka to lead Kaṇṭhaka. Kaṇṭhaka is the name of a horse, properly called Kantheka, translated as 'Ne' (Accepting)." The Sounds and Meanings of the Scriptures says: "Cheni was originally the name of the slave who tended the horse." The Jingming shu says: "Relying on his royal lineage, he slighted the monks. During monastic legal assemblies, he laughed contemptuously, saying: 'Like fallen leaves blown by a whirlwind gathering in one place, what is there to discuss?' After the Buddha passed away, he still did not reform. The Buddha instructed that the brahma-daṇḍa be imposed upon him, meaning silent ostracism. It is also said that it was the penal law of the Brahmā heaven to erect a separate platform: whoever transgressed the rules was made to enter this platform, and none of the Brahmā deities were permitted to speak with him."
3.29
Queens: Chapter 26
3.30
The Rites of Zhou states: "The Son of Heaven's queen establishes six palaces." Zheng [Xuan]'s commentary states: "One palace in front, and five palaces in back. The five are: one palace for the queen, one palace for the three consorts, one palace for the nine concubines, one palace for the twenty-seven hereditary wives, and one palace for the eighty-one imperial concubines. The queen occupies the proper place in the inner quarters, sharing the same status as the Heavenly Throne." The Mao Poetry states: "Guan-guan cry the fish-hawks, on the islet in the river; the modest and graceful maiden is a fine mate for the lord. Composing this poem 'Guanju' was indeed to evoke the virtue of King Wen's queen and concubines. The queen and concubines possessing the virtue of the 'Guanju' were tranquil, refined, chaste, and devoted women, fit to be a fine match for the lord."
3.31
[Mahāmāyā] The Record of the Western Regions says: "In the Tang language called Dashu (Great Art), or Dahuan (Great Illusion)." The Jin Avataṃsaka states: "Queen Māyā answered Sudhana, saying: 'I have achieved the Dharma-gate of the great vow's wisdom-illusion. Because I obtained this Dharma-gate, I became the mother of Vairocana Tathāgata. In Jambudvīpa, in the city of Kapilavastu, within King Śuddhodana's palace, Prince Siddhārtha was born from my right side, manifesting inconceivable and sovereign divine power.'" The Benxing jing says: "At that time, seven days after the prince was born, the prince's mother, Queen Māyā, passed away." The Yinguo jing says: "The prince's aunt, Mahāprajāpatī, nursed and raised the prince no differently from his mother."
3.32
[Gopī] Here translated as "Luminous Woman." The Wumeng jing says: "She was the daughter of the elder Sheyi. The elder's name was Shuiguang, and his wife's name was Yuming. The wife resided near the city. When the girl was born, the sun was about to set, and the remaining light shone throughout her house, making it all bright; hence she was named Gopī, and she was the prince's first consort. The second consort, who gave birth to Rāhula, was named Yetan, also named Yashu; her father was named Elder Yishi. The third consort was named Luye; her father was named Elder Shi. On account of the three consorts, the prince asked King Śuddhodana to construct palaces for the three seasons for them." The Great Commentary says: "The bodhisattva Śākyamuni had two wives: one was named Gopikā, and the second was named Yaśodharā, the mother of Rāhula. Gopikā was a treasure-woman, and therefore did not conceive a child."
3.33
[Vaidehī] Here translated as "Contemplation." The Guan jing says: "I only wish that the World-Honoured One would teach me to contemplate, teach me correct reception (samādhi)."
3.34
[Mālikā] Also written as Moli; here translated as "Garland"; she was the queen of King [Prasenajit]. The Record of the Western Regions translates it as "Nai" (Apple), because she obtained her reward from offering apples. Her daughter was named Śrīmālā, who became the queen of King [Yaśomati]."
3.35
[Pañcikā] Regarding this woman, the Daśabhāṇavāra says: "She had a very pleasant appearance, valued as worth half of Pañcikā country. Because people wished to seize and block her, she sent a messenger to the Sangha to receive the precepts on her behalf."
3.36
Worlds: Chapter 27
3.37
The Śūraṅgama says: "*Shi* (time/world) is flux and change; *jie* (realm/boundary) is spatial orientation. You should now know that east, west, south, north, southeast, southwest, northeast, northwest, above, and below constitute *jie*. Past, future, and present constitute *shi*." There are two kinds of worlds: first, the world of sentient beings, which is the primary retribution; second, the container world, which is the dependent retribution. Therefore the Śūraṅgama says: "Because of being bound by the world of sentient beings from beginningless time, one cannot transcend the container world." The Great Commentary explains three kinds of worlds: first, the five skandhas; second, sentient beings; third, lands. Between *jian* (interval/world) and *jie* (realm), the names differ but the meaning is the same. *Jian* means separation and differentiation; *jie* means boundary and distinction. There are two kinds of realms: first, the ten realms; second, the three realms. The ten realms are hells, hungry ghosts, animals, asuras, humans, and devas—these are called the six ordinary realms; śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas—these are called the four noble realms. The Zhiyue chao states: "Question: 'What clear textual basis is there for the name ten realms?' Answer: 'The Great Commentary states: "Sentient beings receive prediction within the nine paths, namely the paths of the three vehicles and the paths of the six destinies." Thus we know that the nine paths are the nine realms. With the prediction of becoming a buddha, the ten realms are clearly established.'" Second, regarding the three realms: first is the desire realm. Desire is of three kinds: eating and drinking, sleeping, and sexual desire. Craving and longing for these three things is called desire. As for the realm of sentient beings, it spans from the Heaven of Freely Enjoying Others' Emanations down to the Avīci Hell. As for the container world, down to the wind circle, all is subsumed under the desire realm. Second is the form realm: having pure physical substance and supreme bodily marks, yet not having transcended the cage of form, it is therefore called the form realm. Third is the formless realm: because form does not exist in that realm. Furthermore, taken collectively, these three realms comprise the six destinies; divided separately, they comprise the twenty-five states of existence. Jingxi's verse says: "The four continents and four evil destinies, / The six desire [heavens] along with the Brahmā heaven, / The four dhyānas and four formless realms, / Non-conception and the five anāgāmins." Furthermore, throughout these three realms there are three scales: the small-thousand, medium-thousand, and great-thousand [world systems]. As the Kośa says: "The four great continents, suns and moons, / Mount Sumeru and the desire heavens, / And the Brahmā worlds, each a thousand, / Are called a small-thousand realm. / A thousand times this small-thousand / Is said to be a medium-thousand; / A thousand times this is a great-thousand, / All sharing a common creation and destruction." Formerly, the Venerable of Nanshan asked the Heavenly General Weitian: "I have heard that the number of suns, moons, and years in the three-thousand realm of a single buddha's field of conversion is said to be ten billion (baiyi) by some, and a hundred billion (qianbaiyi) by others." He answered: "As for the ten billion or hundred billion that the master asks about, the sutra texts clearly state: 'The hundred billion transformation-body Śākyamuni Buddhas.' Since a single buddha converts [a realm] beneath a single sun and moon, how could one speak of only one out of a hundred parts? It is only that colloquial phrasing has led to confusion and abbreviated it like this. In general, ten thousand billion suns and moons make one great-thousand [world]." The Xunwen says: "It is feared that in the Western Heaven's reckoning, there are large and small billions (*yi*). One should take one hundred small billions as one large billion, thus completing ten billion suns and moons." Such a great-thousand realm is entirely the field of conversion of the World-Honoured Śākya. As the Lotus Sutra says: "The Tathāgata is also like this: being the father of all the world, who appears in the three realms, the rotten old burning house, in order to save sentient beings from the fires of birth, old age, sickness, death, worry, sorrow, pain, distress, delusion, obscurity, and the three poisons, teaching and transforming them to attain anuttara-samyak-saṃbodhi."
3.38
[Thāna] Here translated as "Place." Paramārtha says: "There are two kinds of dwelling places: first, the place of sphere of activity, the realm of travel, for converting laypeople; second, the place of reliance, for governing the monastic community, which is the Jeta Grove." The Vibhāṣā says: "Mentioning Śrāvastī informs those far away, as the country is general; mentioning the Jeta Grove informs those nearby, as the grove is specific."
3.39
[Sumati] The Great Commentary says: "Here translated as 'Subtle Intention', also 'Good Wisdom', and also 'Good Intention'." The Amitābha Sūtra says: "The land in which Amitābha Buddha dwells is named Sumati."
3.40
[Sahā] The Record of the Western Regions says: "The Sahā world-system of three thousand great thousand lands is the scope converted and gathered by one buddha. The old form Suopo, and also Suohe, are both errors." The Laṅkā translates it as "Enduring." The Karuṇāpuṇḍarīka says: "Why is it named Sahā? These sentient beings endure the three poisons and all defilements; because they can endure these evils, it is called the Land of Endurance." The Rulai duzheng zishe sanmei jing says: "Shaha, in the Han language called the Realm of Endurance." Tripiṭaka Master Paramārtha says: "At the beginning of the kalpa, King Brahmā was named Endurance; Brahmā is the lord of the world, hence it is called the Land of Endurance." Another says: "The World of Mixed Assembly." Changshui says: "The general name for the great-thousand realm." The Gantong zhuan says: "Sahā is the collective title for the great-thousand [world]." Gushan says: "It cites its general name, not referring strictly to the great-thousand."
3.41
[Pūrvavideha] The Record of the Western Regions says: "Among those in the sea that can be inhabited, there are roughly four. Pūrvavidehadvīpa, formerly called Fupoti or Fuyudai, both of which are corrupt. Here it is translated as 'Superior', because it is superior to the southern continent. It is also translated as 'Front', meaning it is in front of the other quarters. It is also translated as 'First', referring to the place where the sun first rises." The Abhidharmakośa says: "Pūrvavidehadvīpa resembles a half-moon in shape; [its people's] bodies are eight cubits tall, and their lifespan is two hundred and fifty [years]."
3.42
[Jambudvīpa] Corruptly called Shanfu; here it is translated as 'Superior Gold'. The Mahāprajñāpāramitopadeśa says: "Jambu is the name of a tree. Its forest is luxuriant, and this tree is the largest in the forest; the continent is named after it. On this continent there is this tree forest, and in the forest there is a river, at the bottom of which is gold sand, called jambūnada gold. Because of the jambu tree, it is called Jambudvīpa. This continent is surrounded by five hundred small continents, all collectively called Jambudvīpa." The Kanzheng says: "In this case, the river takes its name from the tree, and the gold derives its name from the river." Changshui says: "Some say the juice of the jambu fruit turns whatever it touches into gold; as it flows into the river, it stains the stones into gold. Its color is reddish-yellow, tinged with a purple flame." The Record of the Western Regions says: "Southern Jambudvīpa, formerly called Yanfuti-zhou or Shanfu-zhou, both of which are corrupt." The Zangchao says: "Jambu has no equivalent in this land, hence it is not translated. Only in the phonological notes of the Record of the Western Regions is it translated as 'impure tree'. The southern continent of Jambudvīpa is broad in the north and narrow in the south, with three sides equal in measure, shaped like a cart." The Abhidharmakośa says: "The bodies of the people of Jambudvīpa are mostly three and a half cubits tall, and human lifespan has no fixed limit."
3.43
[Aparagodānīya] Here translated as 'Cattle Goods', and also translated as 'Taking and Giving'. The Zangshu says: "Because they have many cattle, they use cattle as currency." The Kośa-chao says: "At the beginning of the kalpa, beneath a tall tree, there was a precious cow used for trading goods." The Record of the Western Regions says: "The western continent of Godānīya was formerly called Qunani or Qujianii, both corrupt." The Abhidharmakośa says: "In the western continent of Godānīya, lifespan is five hundred years; its shape is round without defect, and [its people are] sixteen cubits tall."
3.44
[Uttarakuru] Or Uttad-yue; here translated as 'Superior Place', and also 'Superior Birth'. Among the four continents, the dwelling places and goods of sentient beings are all the most superior there. It is also called 'Lofty and Sublime', because it surpasses the other three quarters. In shape it resembles a square seat, with its four sides equal in measure; [its people are] thirty-two cubits tall, and their lifespan is a full one thousand years. Thus the Abhidharmakośa says: "In all places there is untimely death, except in Uttarakuru. Because their lifespan is fixed, because their pleasure is extreme, and because their attachments are rigid, noble ones are not born there, making it one of the eight difficulties; yet regarding meeting a Buddha and hearing the Dharma, the southern continent is foremost." Thus the Mahāprajñāpāramitopadeśa says: "The southern continent surpasses even the heavens in three matters, not to speak of the northern continent! First, the ability to cut off lust; second, the power of mindfulness; third, the ability to be vigorous. For this reason, the Buddhas appear only in the southern continent." The Record of the Western Regions says: "Uttarakurudvīpa was formerly called Yudan-yue or Jiulou, which are corrupt. A gold-wheel-turning king's transformation covers the four worlds; a silver-wheel-turning king's governance excludes Uttarakuru; a copper-wheel-turning king excludes both Uttarakuru and Godānīya; an iron-wheel-turning king governs only Jambudvīpa. Now, when a wheel-turning king is about to assume the great throne, in accordance with the karmic resonance of his merits, a great wheel-treasure floats through the void in response, manifesting differences of gold, silver, copper, or iron."
3.45
Chapter 28: Lands and Countries
3.46
When ancient rulers founded states and settled their people, they measured where heaven and earth unite, and determined where yin and yang harmonize. The Benevolent Kings Sūtra says: "In this Jambudvīpa, there are sixteen great states, five hundred middle states, and one hundred thousand small states." The Śūraṅgama Sūtra says: "In this Jambudvīpa, there are altogether two thousand three hundred great states." The Suvarṇaprabhāsa Sūtra says: "In this Jambudvīpa, there are eighty-four thousand walled cities, towns, and hamlets." However, the dharmakāya has no form; how could it rely on land to dwell? Yet in responding to beings it manifests form, thus transforming according to the country. For this reason, the Buddha was born in Kapilavastu, attained awakening in Magadha, taught the Dharma in Vārāṇasī, and entered cessation in Kuśinagara; stūpas were therefore erected in these four places. The Mahāprajñāpāramitopadeśa says: "To repay the debt of gratitude to the land of his birth, he resided mostly in Śrāvastī. All sentient beings cherish the land of their birth. As a verse says: 'All debate masters / cherish the doctrines they know; / like people yearning for their birthplace, / though gone forth, they still dispute.' To repay the debt of gratitude to the land of the dharmakāya, he resided mostly in Rājagṛha. All Buddhas love the dharmakāya, as a verse says: 'The Buddhas of past, future, and present / all make offerings to Dharma masters with reverence and honor.'"
3.47
[India] The Record of the Western Regions says: "Regarding the name Tiānzhú, there have been conflicting opinions. Formerly it was called Shendu, or Xiandou. If we now follow the correct pronunciation, it should be called Yìndù (and so forth). Yìndù means 'moon' in the language of the Tang; the moon has many names, and this is one of them (and so forth). Indeed, because holy and virtuous ones in that land have succeeded one another, guiding mortals and directing beings just as the moon shines down from above, for this reason it is called Yìndù (and so forth). The domain of the Five Indias has a circumference of over ninety thousand li. On three sides it borders the great sea, and on the north it leans against the Snow Mountains; it is broad in the north and narrow in the south, shaped like a half-moon. Divided into territories, there are more than seventy countries. The seasons are exceptionally hot, and the ground is rich with springs and humidity." Chengguangzi said: "From Central India eastward to Cīnasthāna is fifty-eight thousand li; south to Suvarṇabhūmi, west to *Akuñca, and north to Little Mount Gandhamādana and Anavatapta are also each fifty-eight thousand li; thus one knows that it is the Central Country." The Liang Biographies says: "He Chengtian, who was renowned for his broad learning, asked Huiyan: 'What calendar does the Buddha's country use?' [Huiyan] replied: 'In India, on the day of the summer solstice, at exact midday, a vertical gnomon casts no shadow; it is what is called the center of heaven. In the five elements, it corresponds to the virtue of Earth: its color values yellow, its number values five, eight inches make a foot, and ten ounces equal twelve ounces of this land. The month establishing Chen is the start of the year. In calculating equinoxes and solstices, computing eclipses, and observing solar shadows, its methods are exceedingly detailed. The degrees of lunar lodges, cycles, and epochs all have their systematic regulations.' Chengtian had no way to raise an objection. Later, when people from the kingdom of Boli arrived, their accounts indeed agreed with what Yan had said."
3.48
[Vārāṇasī] The Record of the Western Regions says: "Formerly called Boluonai, which is corrupt. It lies within the borders of Central India." The Mahāvibhāṣā says: "There is a river named Vārāṇā, not far from which the royal city was built." It is also translated as 'River Encircling the City', and also called 'Deer Park'.
3.49
[Kapilavastu] Kapila here means 'tawny yellow'. Vastu here means 'dwelling place'. In high antiquity there was an immortal named Yellow Head who cultivated the Way relying on this place. The Record of the Western Regions says: "Kapilavastu, formerly called Jiabiwei, which is corrupt." It was also named Jiaweiwei, or Jiayi, which here translates as 'Red Marsh'. Or named Pādau-śākya-so, which here translates as 'Dwelling Place of the Capable and Benevolent One', which are sound corruptions. Zhu Falan replied to Emperor Ming of Han: "Kapilavastu is the center of the great chiliocosm." When the Song śramaṇa Huiyan and He Chengtian, the Commandant of the Southern Barbarians, jointly discussed the meaning of center and periphery regarding China and India, [Huiyan] cited Duke of Zhou's method of measuring shadows, stating that in this land on the summer solstice there is still remaining shadow, whereas in India there is none. Regarding measuring shadows: in the fourth year of the Duke of Zhou's regency, seeking the center of the earth to build the royal city, he measured the shadow with an earthen sundial and obtained Yangcheng in Yingchuan, whereupon he founded the capital. The earthen sundial was one foot and five inches long. At midday on the summer solstice, an eight-foot gnomon was erected; north of the gnomon a shadow of one foot and five inches was obtained, equal to the earthen sundial, and this was considered the center of the earth. Zheng Sinong said: "Generally, the solar shadow on earth varies by one inch every thousand li." One should know that Yangcheng is merely the center within this land itself. Since it still had a gnomon shadow, is that not a remaining shadow? Moreover, this land borders the great sea on the east, and the other three directions are likewise not centered; viewed from this, its peripheral status becomes clear.
3.50
[Śrāvastī] The Record of the Western Regions says: "Śrāvastī, formerly corruptly called Shewei. Here translated as 'Hearing of Goods', as precious goods mostly come from this city. It is also translated as 'Abundant Virtues': first, possessing wealth and treasures; second, wondrous five desires; third, abundance of wide learning; fourth, plenty of liberation." When Yijing translated the Diamond Sūtra, he rendered it 'Great City of Fame'. The Zhihua says: "It captures only the meaning of hearing/fame, but lacks the meaning of goods." This is the name of the capital city of the kingdom of Kosala. The Zhenzhen chao of Jiaoli says: "In order to distinguish it from the southern kingdom of Kosala, the kingdom's name was omitted and the city's name was indicated." Fazhen asks: "The sūtras say that the Buddha was born in the country of Kapila; why does the treatise say he was born in Śrāvastī?" Answer: "Kapila borders Śrāvastī, and both belong to the territory of Central India; hence it is stated thus."
3.51
[Magadha] Here translated as 'Good and Superior', and also 'Without Distress'. The Record of the Western Regions says: "Magadha, formerly called Mojiatuo or Mojieti, both corrupt. It lies within the borders of Central India." The Wenju ji says: "Here translated as 'Non-harming'. From the beginning of the kalpa onward, there were no corporal punishments or injury there. When it came to Ajātaśatru, cutting off fingers was instituted as punishment; later, biting his own finger and feeling the pain, he brought an end to this punishment again. Because the Buddha was to be born in that land, auspicious omens were manifested in advance, which is why it was previously given the name Non-harming; it is also named Harmless." The Wenju says: "Here translated as 'Heavenly Snare'. Heavenly Snare was the name of a king; the country was named after the king, and the city was named Rājagṛha."
3.52
[Rājagṛha] The *Xiyu ji* calls it Hélóujiégílìxī (harili). Here it is translated as King's House City (Rājagṛha). Dharma Master Ying says: “*Luoyue* means 'governance.' Taking 'king' in place of it, it is the name of a city in the country of Magadha.” The *Dazhidulun* says: “Long ago there was King Saudāsa. This king was energetic in upholding the precepts, and always relied on truthful speech. In the early morning, riding his chariot and accompanied by his court ladies, he went into the park to stroll and take pleasure. When he went out of the city gate, a brahmin came begging and said to the king: 'The king is a person of great merit. I am poor; please look upon me with compassion and bestow a little something upon me.' The king said: 'Respectfully following your request, I shall give you alms; wait until I go out and return.' Having said this, he entered the park to bathe and make merry. At that time, a two-winged king named Kalmāṣapāda (Deer Leg) flew through the air, seized the king from among his court ladies, and carried him away. The women wept, their wailing resounding through the park, alarming those inside and outside the city, who were in turmoil and terrified grief. Deer Leg carried the king on his back, leaped into the empty sky, arrived at his dwelling place, and set him among ninety-nine kings. King Saudāsa said: 'I do not fear death, but regret having broken my word. Since birth, I have never once spoken falsely. Today, when I went out of the gate in the early morning, a brahmin came to beg from me. At that time I promised that I would return and give alms. Not considering impermanence (anitya), I failed his expectations and brought upon myself the sin of deceit; that is why I weep.' King Deer Leg said: 'If that is your intention, and you fear this false speech, I allow you to go back. When you have given alms to the brahmin within seven days, then you must return. If seven days elapse, with the power of my wings, taking you will not be difficult.' King Saudāsa was able to return to his own country. He gave alms without restraint, installed the crown prince as king, held a great gathering of the people, and apologised to them, saying: 'My wisdom is not comprehensive; in governing at first, much was not in accordance with Dharma. Please grant me loyalty and forgiveness. As for me today, my body is not my own, and I am returning right away.' The people of the entire country and his relatives kowtowed to detain him: 'May the king keep us in mind and compassionately shelter this country; do not be concerned about the ghost-king Deer Leg. We shall set up iron houses and elite troops; although Deer Leg is supernatural, we do not fear him.' The king said it could not be done, and spoke a verse: 'Truthful speech is the foremost precept; / Truthful speech is the ladder to the heavens. / Truthful speech makes a great person; / False speech leads into hell. / I now uphold truthful speech; / I would rather cast away my physical life, / With no regret in my mind.' Having reflected thus, the king promptly set off and arrived at Deer Leg's dwelling. Deer Leg saw him from afar, rejoiced, and said: 'You are a person of truthful speech; you did not break your promise. All people cherish their lives; having escaped death, you returned to keep your word. You are a great person (and so forth).' Deer Leg further said: 'You speak so well! Now I release you, and I also give you the nine hundred and ninety-nine kings; let each return to his own country as he pleases.' Because of these thousand kings dwelling together, it was therefore called the King's House (Rājagṛha).”
3.53
[Kuśīnagara] Here it is translated as Corner City. The *Fuxing* says: “The city is triangular, hence it is called 'Corner'.”
3.54
[Vaiśālī] Also called Weiyeli, Bisheli, or Feisheli. Here it is translated as Vast and Adorned. The *Xiyu ji* says: “The country of Feisheli, formerly mistakenly called Pishali.” Master Jīva says: “*Bi* means rice, which is what the land is suited for. *Liye* means vast and adorned; its land is level, regular, and adorned.” The *Jingming lueshu* says: “Here it is translated as Vast, Broad, Adorned, and Pure. The country is spacious and level, hence called vast and broad. Its cities and towns are magnificent, hence called adorned and pure. Some masters translate it as 'Fine Rice,' because it produces fine nonglutinous grain superior to other countries. Some say 'Good Roads,' because the country has roads that are level and straight (*di*, pronounced *zhi*, meaning level and straight). Some say 'Fond of the Way,' because the people of the country take pleasure in the correct Way, cultivate benevolence and righteousness on their own, and do not need a sovereign; five hundred elders practice the methods of the Way together, and all the people of the land submit with joy.”
3.55
[Gayā] Here it is translated as Mountain City, about twenty *li* from the Bodhimaṇḍa. The *Xiyu ji* says: “The city is very perilous and firm; five or six *li* southwest of the city one reaches Mount Gayā. The valleys are deep and dark, and the peaks are precipitous and perilous. The Indian custom calls it the Sacred Mountain. From antiquity, when sovereigns governed the realm and inherited the lineage, extending their transformative influence far and wide, with virtue surpassing previous dynasties, none failed to ascend and perform the *feng* sacrifice to announce their success.”
3.56
[Kuśāgrapura City] The *Xiyu ji* says: “In the language of the Tang it is called City of the Superior Kuśa Palace. It produces much superior, auspicious, fragrant *kuśa* grass. It is in the exact center of the country of Magadha, and was the capital of the sovereigns of antiquity.”
3.57
[Kusumapura City] The *Xiyu ji* says: “In the language of the Tang it is called City of the Fragrant Flower Palace.” Guliang says: “A city is built to protect the people.” In the *Avataṃsaka*, the city deity Ratnanetra said to Sudhana: “One should guard the city of the mind, so as to transcend birth and death.”
3.58
[Kanyākubja] The *Xiyu ji* says: “In the language of the Tang it is called City of the Humpbacked Women, in the territory of Central India. A great-tree ṛṣi, resting his spirit, entered meditative absorption for several tens of thousands of years. Arising from absorption, he saw the king's hundred daughters who had come to the palace to invite him. Only the youngest daughter was sent to serve him. The ṛṣi harbored anger, and immediately spoke a malicious curse: 'May the ninety-nine daughters have their waists bent at once!' From then on, it was called the City of the Humpbacked Women.”
3.59
[Suvarṇagotra] The *Xiyu ji* says: “In the language of the Tang it is called Gold Clan. It produces superior yellow gold. For generations they have taken a woman as king, and therefore took woman as the name of the kingdom.”
3.60
[Udyāna] The *Biography of Xuanzang* says: “In the language of the Tang it is called Park; long ago it was the park of King Aśoka. Formerly called Wuchang or Wucha, both are erroneous. It is in the territory of Northern India.”
3.61
[Kauśāmbī] The *Xiyu ji* says: “Formerly called Jushanmi, which is erroneous. It is in the territory of Central India.”
3.62
[Jibin] Here it is translated as Low Caste. The *Xiyu ji* says: “Kāśmīra, formerly called Jibin, is erroneous. It is in the territory of Northern India. After Madhyāntika obtained that land, he established five hundred monasteries, bought low-caste people from various foreign countries to fill menial service and provide for the saṅgha. After Madhyāntika entered cessation, those low-caste people set up their own chiefs. The neighboring countries despised their low caste and would not associate or form marriage alliances with them, calling them Kṛtya. In the language of the Tang this means 'Purchased'.”
3.63
[Kapōtāna] The *Xiyu ji* says: “The country of Cao.”
3.64
[Čāč] The *Xiyu ji* says: “In the language of the Tang, the country of Shi.”
3.65
[Samarkand] The *Xiyu ji* says: “In the language of the Tang, the country of Kang.”
3.66
[Maimargh] The *Xiyu ji* says: “In the language of the Tang, the country of Mi.”
3.67
[Kushāniya] The *Xiyu ji* says: “In the language of the Tang, the country of He.”
3.68
[Ayodhyā] Here it is translated as the Unconquerable Country.
3.69
[Khokhand] The *Xiyu ji* says: “In the language of the Tang, the country of Eastern An.”
3.70
[Bukhara] Also named Bujie. The *Xiyu ji* says: “In the language of the Tang, the country of Middle An.”
3.71
[Betik] The *Xiyu ji* says: “In the language of the Tang, the country of Western An.”
3.72
[Kesh] The *Xiyu ji* says: “In the language of the Tang, the country of Shi.”
3.73
[Agni] The *Xiyu ji* says: “Formerly called Wuqi, which is erroneous.”
3.74
[Kucha] The *Xiyu ji* says: “Formerly called Qiuci, also pronounced Qiuci.”
3.75
[Gandhāra] The *Xiyu ji* says: “Formerly called Ganduowei, which is erroneous.” The Sui called it the Country of Fragrant Travel.
3.76
[Adbhuta] The *Xiyu ji* says: “In the language of the Tang, it means Marvellous.”
3.77
[Kāṣa] The *Xiyu ji* says: “What was formerly called Shule is the name of its city, and the pronunciation is still erroneous. The correct pronunciation is Śrīkrīratati.”
3.78
[Cīnabhukti] The *Xiyu ji* says: “In the language of the Tang, it means Chinese Fief. It was the residence of hostage princes from the border regions of Hexi, and was therefore taken as the name of the kingdom.”
3.79
[Khostana] The *Xiyu ji* says: “In the language of the Tang, it means Earth Milk. The king had no heir, and prayed before an image of Vaiśravaṇa; an infant burst forth from its forehead, but would not drink human milk. The ground before the deity suddenly swelled up in the shape of a breast. The divine child sucked and drank from it, and thus grew to adulthood. This is the refined term of their custom. In vernacular speech they call it the country of Huanna, the Xiongnu call it Yutun, the various Hu peoples call it Huoqie, and India calls it Qudan. Formerly called Yutian, which is erroneous.”
3.80
[Bactria] This should be Yuezhi, located northwest of the Snowy Mountains; also called Yuezhi.”
3.81
[Siṃhala] The *Xiyu ji* says: “In the language of the Tang it is called Seizer of Lions. It is not within the borders of India, but is on the Southern Sea route. Its ancestor captured and seized a lion; his son killed it and came to the king's admiration, but the king, fearing his violent rebellion, gave him a heavy reward and banished him far away. His boat drifted to a jewel island, where he then established this country.”
3.82
[Cīnasthāna] Also called Zhendan, or called Zhandan. Dharma Master Lin says: “The east corresponds to the trigram *zhen*, which is the direction of the rising sun, hence it is called Zhendan.” The *Huayan yinyi* translates it as the Land of Han, but this is poor Chinese. The *Loutan jing* says: “East of the Congling Mountains is named Zhendan. Because the sun first rises and shines upon the eastern corner, it received this name.”
3.83
[Cīna] The *Vibhāṣā* gives two pronunciations: one says Zhina, which here means Country of Civilization, praising this land as a realm of robes, caps, and culture. The second says Zhinan, which here means Frontier Wilderness, disparaging this land as not being the Central Kingdom. The *Xiyu ji* says: “*Mahācīna*, here meaning the Great Tang.”
3.84
[Aiśāna] The *Qingliang shu* says: “Here it is translated as Long and Straight, referring to the lanes and paths being lengthy. Signifying knowledge of the three periods of time, it is said to be 'long'; signifying knowledge of ultimate truth, it is said to be 'straight'.”
3.85
[Mleccha] The *Biography of Xuanzang* says: “In the language of the Tang, it means Frontier Lands. The northern frontiers of Northern India are all called Mleccha.”
3.86
[Gandharvanagara] The *Dazhidulun* says: “When the sun first rises, one sees city gates, watchtowers, and palaces, with travelers going in and out. As the sun rises higher, they progressively disappear; they can only be seen with the eyes, but have no reality. This is called a gandharva city (gandharvanagara).” Jingyuan's *Huayan yinyi* says: “In the Western Regions, musicians are called gandharvas. Those musicians often magically create city walls that return to normal in an instant; hence it is attributed to the manifestations of water dragons (*shen*).” The *Fuxing* says: “A gandharva city is commonly called a *shen* vapor. The *shen* is a large clam. Rising in the morning over ocean islands, viewed from afar it seems to exist, but viewed close up it is nothing.”
3.87
Chapter 29: Mountains
3.88
The Five Sacred Peaks hold down the earth, fully recorded in the books of China; the seven concentric gold mountains encircle [Meru], documented in the scriptures of India. Some serve as the caves and dwellings of devas and dragons, while others serve as the bodhimaṇḍas of sages and saints. Since translations have been transmitted, their names and meanings should be compiled.
3.89
[Śilā] The *Xiyu ji* says: “In the language of the Tang it means Mountain; *upaśilā* is translated as Small Mountain.” The *Guangya* says: “A mountain is 'production' (*chan*); it can produce all things. High ones are called *yue* (peaks); small ones are called *qiu* (hills).”
3.90
[Sumeru] The Record of the Western Regions says: 'In the language of Tang it is called Wonderfully High (Miaogao). Formerly it was called Xumi or Xumilou, which are both errors. Compounded of the four jewels, it sits amidst the great ocean, resting upon the golden wheel, where the sun and moon circle and pause, and where the gods wander and dwell. Seven mountains and seven seas encircle it in surrounding ranges and arrays. Each of its four faces has a single color: gold on the east, lapis lazuli on the south, silver on the west, and crystal on the north. Following each respective direction, the water shares the color of the mountain.' The Abhidharma and the Kośa say: 'Wonderfully High: formed of the seven jewels, it is therefore called wonderful; rising above the seven golden mountains, it is therefore called high.' The Commentary on the Contemplation Sūtra says: 'Its elevation is 3,360,000 li, and its breadth and length are likewise so.'
3.91
[Meru] Some say that Meru is translated here as "Luminous," referring to the seven golden mountains because they shine with golden light. Yet if one follows the Supreme Dharmavijaya Sūtra which speaks of Mount Sumeru, Meru is an older translation of Mount Sumeru. The Kośa says: 'Sumeru is also called Meru.' Thus the Sanskrit pronunciation differs. If one relies on the Lotus Sūtra which says, 'The inner and outer Meru mountains, Sumeru and the Cakravāḍa,' then their mountain bodies are also distinct.
First 91 of 289 passages. Read on
Linked texts (1)
- 翻譯名義集 — 法雲, Classical Chinese