翻譯名義集 4

English (machine translation) 4

Language: English

4.1

Compiled by Fayun, Great Master Purun of Jingde Temple in Gusu

General Explanation of the Tripiṭaka, Chapter 39
The Twelvefold Canon, Chapter 40
The Fivefold Division of the Vinaya, Chapter 41
The Eight Clusters of the Treatises, Chapter 42
Showing the Teachings of the Three Trainings, Chapter 43
Distinguishing the Six Pāramitās, Chapter 44
Explaining the Twelve Links, Chapter 45
Clarifying the Four Noble Truths, Chapter 46
The Three Meanings of Śamatha-Vipaśyanā, Chapter 47
The Practices of All Goodness, Chapter 48

4.3

Chapter 39: General Explanation of the Tripiṭaka

4.4

First, the Sūtra-piṭaka; second, the Vinaya-piṭaka; third, the Abhidharma-piṭaka. The Sūtra-piṭaka determines causes and effects, exhaustively investigating nature and characteristics. The Vinaya-piṭaka sets down models for the four bodily deportments, strictly regulating the three karmas. The Abhidharma-piṭaka investigates truth and manifests correctness, examining falsehood and crushing heresy. Arising together from a single sound, they vary according to the four siddhāntas, serving to reveal the perfectly luminous principle and opening the gateway to liberation—hence the establishment of the teachings of the Tripiṭaka.

4.5

【Sūtra】 Also [transliterated as] *xiū dān lán* or *xiū dù lù*. The *Xiyu ji* states: "It is called *sūtra* (sùtǎnlǎn); the old form *sūtra* (xiūduōluó) is erroneous." Some say it is not to be translated because it contains five meanings. The *Zhihua* states: "Its doctrinal flavours are inexhaustible, hence it is compared to a gushing spring; it can give birth to exquisite goodness, hence it is called producing; it sets the standard for the deviant and the correct, hence it is likened to the carpenter's marking-line; it can display the correct principle, hence it is named revealing; it threads together all dharmas, hence it is called stringing a garland. Because it contains these five meanings, it cannot be translated (from the *Saṃyuktābhidharma-hṛdaya-śāstra*)." Others say it can be translated. The *Miaoxuan* explains that there are five translations: "First, translated as scripture (*jīng*); second, translated as treatise (*lùn*); third, translated as root of the Dharma (*fǎběn*); fourth, translated as thread (*xiàn*); fifth, translated as teaching of good speech (*shànyǔjiào*)." Tiantai decided: "For now, relying on one name to serve as the correct translation will also prevent resentment between the two parties. Why? From ancient times to the present, in translating from Sanskrit into Chinese, all have been entitled *jīng* (scripture). If other translations were correct, why did they not change it to 'thread tally'? If the tradition of translation has been unanimous, then *jīng* being the correct [rendering] is clear! Because the teachings of the Duke of Zhou and Confucius in this land are called the Five Classics (*wǔjīng*), the character *jīng* was therefore used to translate *sūtra*. Yet although the various scriptures are titled simply as *jīng*, what the various treatises refer to is always *qìjīng* (tallying scripture; sūtra). What tallies with principle and tallies with capacity is called a 'tallying scripture'." The *Zhihua* states: "Tallying with principle accords with the two truths; tallying with capacity matches the three faculties." As for *jīng*, it is glossed as constant (*cháng*) and glossed as model (*fǎ*). The *Miaoxuan* states: "That heavenly māras and non-Buddhists cannot alter or destroy it is called constancy of teaching. That it is true, correct, and unmixed, such that none can surpass it, is called constancy of practice. That it is tranquil, unmoving, and definitely has no divergent paths is called constancy of principle. Furthermore, as glossed as model: the teaching can serve as a model; practice can serve as a model; principle can serve as a model." The *Buddhabhūmi-śāstra* states: "A scripture has the meaning of stringing together and encompassing: stringing together the meanings that ought to be known, and encompassing and sustaining the sentient beings to be converted." Ci'en states: "It is constant, it is a model; it encompasses, it strings together. As constant, its path is a guide for a hundred kings; as a model, its virtue is a pattern for ten thousand generations; encompassing, it gathers these subtle meanings; stringing together, it directs those common beings—hoping to cause all together to emerge from the ford of suffering and ultimately return to the shore of enlightenment."

4.6

【Vinaya】 Also *bǐní*. Master Kumārajīva said: "*Vinaya* is in the language of Qin 'good governance' (*shànzhì*). It means governing one's own lust, anger, and delusion, and also being able to govern the evils of sentient beings." The *Yuanjue chao* states: "Here it is translated as taming and subduing (*tiáofú*). It means training the three karmas and subduing errors and misdeeds. Training applies to both cessation and action; subduing strictly elucidates the cessation of evil. In terms of the practice that is explained, it reveals the name 'treasury of taming and subduing'." The *Sijiao yi* states: "Here it is translated as extinction (*miè*). It means the Buddha taught active and non-active precepts, which can extinguish the evils of body and speech; therefore it is called extinction." The *Yuanjue lüechao* states: "Extinction has three meanings: first, extinguishing karmic errors (Treatise fascicle 1 states: 'Because it extinguishes evil, it is called *vinaya*'); second, extinguishing afflictions (the Vinaya states: 'The Bhagavat, in order to tame greed, hatred, and delusion to cause them to be ended, established the higher training in precepts'); third, obtaining the fruit of extinction (the *Prātimokṣa Sūtra* states: 'When precepts are pure and there is wisdom, one immediately attains the supreme path')." Nanshan said: "Translating *vinaya* as extinction takes its name from its function; it is not the primary translation. The primary translation is 'discipline' (*lǜ*). Discipline is law (*fǎ*); it takes its name from the teaching. Severing and settling between grave and light, permitting and prohibiting, keeping and violating—without law, these are not determined. In the mundane world there are nine lineages of thought, and the Legalist lineage is one among them; thus worldly statutes and laws are all formulated around penal codes. The sacred path diverges from the mundane, and so criminal designations differ; yet when it comes to passing judgment, it must rely on constant law." The *Guxiang* states: "The term for law and statutes (*fǎlǜ*) in this land was used to translate the word *vinaya* of that land. Discipline (*lǜ*) means deliberation (*quán*)—deliberating the weight of offenses, whether there is a violation or non-violation, and so forth." The *Fengsu tong* states: "The 'Counsels of Gaoyao' [records that] the Yu dynasty instituted penal laws. *Lǜ* is glossed as deliberation and glossed as law." The *Shangshu dazhuan* states: "Great is the grand law (*lǜ*) of Heaven." The commentary states: "To receive the grand law (*fǎ*) of Heaven. *Fǎ* is also *lǜ*." The name *lǜ* in this land began in the era of Shun; in the Han dynasty Xiao He made the Nine Chapters, gradually distinguishing the grave, light, and detailed points. The *Xiyu ji* states: "For the Vinaya Piṭaka, the old erroneous form was *bǐnàyē*."

4.7

【Abhidharma】 Also called *āpídámó*. Here it is translated as 'peerless dharma', meaning that the undefiled dharma-wisdom is the most supreme. The *Sijiao yi* states: "Peerless dharma means the wisdom of sages distinguishing the meanings of dharmas. The new translation is *abhidharma* (āpídámó), which is here translated as 'confronting the dharma' (*duìfǎ*). There are two kinds of confronting: first, confronting towards—namely, facing toward nirvāṇa, using the cause of riding the undefiled noble path to evoke and incline toward the completely ultimate fruit of nirvāṇa; second, confronting through contemplation—namely, contemplating face-to-face the four truths, meaning that with a mind of pure wisdom, one contemplates the dharmas of the four truths; hence it is called confronting. There are two kinds of dharmas: first, the dharma of ultimate meaning, namely analytical cessation, nirvāṇa (and so forth); second, the dharma of dharma-characteristics, which applies broadly to the four noble truths (and so forth). Question: 'If based on this meaning, it ought to be called the Treasury of Confronting the Dharma (*duìfǎ zàng*). Now, why is the name 'confronting the dharma' concealed, and it is merely called the Treatise on Wisdom (*huìlùn*)?' Answer: 'This is in accordance with the vernacular usage of the region. In Sanskrit it is *śāstra*, which here means treatise (*lùn*). In Sanskrit it is *mātṛkā*, which here means matrix (*běnmǔ*). The matrix can give birth to exquisite wisdom, and exquisite wisdom is born by means of treatises; hence, by transposition, it was translated as treatise.'" The *Yogācāra-bhūmi-śāstra* states: "Questioning, answering, and decisively resolving the nature and characteristics of all dharmas, hence it is called a treatise." The *Biography of Master Xuanzang* states: "The old form *upadeśa* (yōupótíshè) was erroneous. The correct form is *upadeśa* (wūbōdìshuò)." In the later division of the scriptures it is called *madharma*.

4.8

【Piṭaka】 Also called *piṭaka* (bǐzhà) or *cakkā* (zhājiā), translated here as 'treasury' (*zàng*). That is, the meaning of containing, encompassing, and sustaining. Without a treasury, one cannot amass money and wealth; without a treasury, one cannot store texts and meanings. Thus the *Mahāyānasaṃgraha* states: "What is called a treasury? Answer: 'Due to its ability to encompass—namely, encompassing all meanings that ought to be known without letting them be dispersed; hence it is called a treasury.'" The *Sijiao yi* states: "Now, speaking of the three names, each contains all texts and principles, hence they are called treasuries. The Āgamas are the treasury of concentration; the Vinaya is the treasury of precepts; the Abhidharma is the treasury of wisdom. Now it is asked: 'The scriptures speak of those who greedily grasp the study of the Hīnayāna Tripiṭaka. Since the name Tripiṭaka applies to both the Mahāyāna and Hīnayāna teachings, why does the *Lotus Sūtra* define it as restricted to the Hīnayāna?' Answer: 'The Tripiṭaka belongs to the Hīnayāna for two reasons in general: first, the Hīnayāna Tripiṭaka was entirely spoken by the Buddha. As the *Chuyao jing* states: "The Buddha was in the Ṛṣipatana Deer Park in Vārāṇasī, and addressed the five bhikṣus: 'This root of suffering was originally unheard, originally unseen.'" Expounding this teaching at length constitutes the Sūtra Piṭaka. When the Buddha was in Rājagṛha, at that time Kalanda's son, named Sudinna, left home to study the Way and was the first to violate the discipline, and so the Buddha spoke the Vinaya Piṭaka. When the Buddha was in Vaiśālī, seeing the fundamental and secondary causes and conditions of the Vṛji sons, he addressed the bhikṣus: "Whoever is free from the five fears and thoughts of resentment will not fall into evil destinies, nor will they again be born entering hell," expounding at length as in the Abhidharma. Thus it is known that the Hīnayāna was entirely spoken by the Buddha, which differs from the Mahāyāna Abhidharma Piṭaka, which was composed by bodhisattvas themselves. Second, the texts and divisions of the Hīnayāna Tripiṭaka are each distinct, whereas the Sūtra and Vinaya Piṭakas of the Mahāyāna are intermingled; therefore the *Lotus Sūtra* determines its Tripiṭaka as belonging to the Hīnayāna. Moreover, the *Mahāprajñāpāramitōpadeśa* everywhere uses Mahāyāna to rebuke the Tripiṭaka Dharma as not belonging to great bodhisattvas; former worthies falsely attacked Tiantai's establishment of the teachings because they failed to thoroughly investigate the reasons in the sūtras and treatises.' Question: 'Since the *Lotus Sūtra* speaks of "scholars of the Tripiṭaka", how could the *Mahāprajñāpāramitōpadeśa* say that in the Buddha's lifetime there was no name "Tripiṭaka"?' Answer: 'After the Buddha's parinirvāṇa, Ānanda compiled the Sūtra Piṭaka, Upāli compiled the Vinaya Piṭaka, and Kāśyapa compiled the Abhidharma Piṭaka. If so, the Sanskrit text of the *Lotus Sūtra* probably lacked this name, and it was mostly the translators who added the name Tripiṭaka to make clear the Hīnayāna teaching. Just as in the present scriptures, the various other chapters were all arranged by the compilers.' Question: 'Now in listing the Tripiṭaka, what order of exposition is followed?' Answer: 'The *Sijiao yi* states: "The time of speaking is not the time of practice; in the order of the arising of the teachings, the Āgamas come first; at the beginning of cultivation and practice, the prātimokṣa comes foremost."' Hence the order of expounding the teachings in the *Chuyao jing* places sūtras first, then vinaya, and thereafter abhidharma. That the *Sijiao yi* places abhidharma in the middle is because the sūtras are what is explained, and the treatises are what explains them; hence sūtras come first and then treatises. However, observing the various texts, their order is not uniform, and each also varies according to the author; one cannot adhere rigidly to one. If one restricts it dogmatically by concept, one merely brings about self-contradiction." As for those who indicate four piṭakas, the *Mahāprajñāpāramitōpadeśa* states: "The fourth is named the Miscellaneous Piṭaka." For those who speak of five piṭakas, the *Xiyu ji* states: "The fourth is named the Miscellaneous Collection Piṭaka, and the fifth is named the Dhāraṇī-Mantra Piṭaka." This is because the Sthaviravāda compiled only three piṭakas, whereas the Mahāsāṃghika separately made five piṭakas. Furthermore, the *Jingyinyi* lists eight piṭakas: 1. the Womb-Transformation Piṭaka, 2. the Intermediate State Piṭaka, 3. the Mahāyāna Vaipulya Piṭaka, 4. the Precept and Vinaya Piṭaka, 5. the Ten Abodes Bodhisattva Piṭaka, 6. the Miscellaneous Piṭaka, 7. the Vajra Piṭaka, and 8. the Buddha Piṭaka.

4.9

Chapter 40: The Twelve Divisions of the Teaching (Distinctly clarifying the Sūtra Piṭaka, with titles of various works appended)

4.10

I observe that the principle transcends the four propositions, and the teaching encompasses all capacities; there are the differences of scattered flowers and strung flowers, the distinctions of responsive verses and standalone verses; some are unfolded upon request, while some are stated spontaneously without inquiry; there are past events and past lives, discourse on principle and discourse on parables. They capture delusive consciousness and unify with the true source; diseases have ten thousand varieties, and medicines have no single standard; therefore the categories of the teaching are divided into twelve divisions. The *Fazhen* states: "Prose, reiterative verses, and prophecies of attainment, / Standalone verses, and spontaneous discourses without inquiry, / Causes and conditions, parables, and past events, / Past lives, expansive discourses, marvels, / And analytical treatises together make the twelve names, / Expounded at length in the thirty-third [fascicle] of the *Mahāprajñāpāramitōpadeśa*."

4.11

【Sūtra】 Here translated as tallying scripture (*qìjīng*). It has a general and a specific [meaning]. In the general sense, *sūtra* is the collective name for the sacred teachings. In the specific sense, the *Miaoxuan* states: "Directly explaining dharma-characteristics is the specific sūtra, such as expounding the four truths, etc." As for what is called the specific, the *Samuccaya* states: "It refers to assembling in prose a concise explanation of the meanings that ought to be expounded."

4.12

【Geya】 Here translated as reiterative verse (*chóngsòng*). The *Miaoxuan* states: "It reiterates in verse the direct explanation of the sūtra above. It is also called responsive verse (*yìngsòng*), versifying the prose."

4.13

[Vyākaraṇa] This translates as "prophecy" (vyākaraṇa). Dharmottara says: "When holy words bestow [a prediction], it is called bestowing (vyā-); when the fruit is what the mind anticipates, it is called prophecy (-karaṇa)." The Miaoxuan says: "Explaining the kalpas and realms of the nine paths wherein one shall attain Buddhahood." The Śūraṅgama Sūtra explains four kinds of prophecy: First, prophecy before giving rise to the aspiration [for awakening]. There may be those transmigrating through the six paths who go into the human realm and love and delight in the Buddha-Dharma; passing hundreds of thousands of ten thousands of kotis of kalpas, they will give rise to the aspiration; passing hundreds of thousands of ten thousands of kotis of asaṃkhyeya kalpas, they will practice the bodhisattva path, making offerings to buddhas and transforming people; after a certain number of kalpas, they will attain bodhi. (The Commentary on the Vimalakīrti says: "Although they have not yet given rise to the aspiration, the prophecy is bestowed. Just as the Buddha, beside the Jeta Grove, bestowed a prophecy on a sparrow." It also says: "In terms of the stages of the four teachings, although one is an ordinary being bound by all fetters, or [practicing] the expedient means of the two vehicles, if one has the Mahāyāna capacity according to the four teachings, prophecy is bestowed even though one has not yet given rise to the aspiration.") Second, prophecy upon having just given rise to the aspiration. This person has long planted roots of goodness, loves and delights in the great Dharma, has a mind of compassion, and abides in the stage of non-retrogression; therefore, upon giving rise to the aspiration, prophecy is bestowed. (The Commentary on the Vimalakīrti says: "Being directly before [the Buddha] refers to the internal ordinary being; upon just giving rise to the aspiration, prophecy is bestowed.") Third, secret prophecy. There are bodhisattvas who have not yet received prophecy, but whose merits in practicing the six perfections are fulfilled. The devas, dragons, and eight classes of beings all think: 'When will this bodhisattva attain bodhi? How many kalpas, lands, and assemblies of disciples will there be?' The Buddha resolves this doubt and immediately bestows prophecy. The whole assembly knows it, yet this bodhisattva alone does not know. (The Commentary on the Vimalakīrti: "Question: 'Why is prophecy given secretly?' Answer: 'There are bodhisattvas whose mental practice is not yet mature; if they were to hear the prophecy, their minds would become indolent and negligent, so they cannot receive prophecy in person.'" It also says: "Secret prophecy corresponds to the stage of external ordinary beings in the three teachings.") Fourth, in-person prophecy of non-arising. In the great assembly, attaining non-arising in person, prophecy is bestowed openly. (The Commentary on the Vimalakīrti says: "'Non-arising' refers to the stage of seeing the true in the three teachings.")

4.14

[Gāthā] This translates as "isolated verses." The Miaoxuan says: "Those that do not repeat in verse [what preceded] are called isolated verses. They are also called chant verses." The Record of the Western Regions says: "In ancient times it was called jie, which was an abbreviation of the Sanskrit text. Some called it jieta, which was a corruption of the Sanskrit sound. Now, following the correct pronunciation, it should be called gāthā, which in the language of the Tang is 'verse' (song)."

4.15

[Udāna] This translates as "spontaneous discourses." The Miaoxuan says: "Just as when the Buddha was on the upper floor of Viśākhā's hall in Śrāvastī, walking in the shaded ground, he spontaneously spoke an udāna, namely: 'No self, no belonging to self—how wonderful is this!'"

4.16

[Nidāna] This translates as "causes and conditions." The Miaoxuan says: "Because someone asked a question in the sūtras, this matter was spoken for them. Because someone committed a transgression in the Vinaya, this precept was laid down. All matters concerning the conditioned origination of the Buddha's words are called causes and conditions (nidāna)."

4.17

[Avadāna] This translates as "parables." The Zhiguan says: "When the moon is hidden behind layered mountains, one raises a fan to illustrate it; when the wind is at rest in great space, one moves a tree to instruct about it."

4.18

[Itivṛttaka] This translates as "past events." The Miaoxuan says: "This speaks of matters regarding others. Just as when the Buddha led five hundred of Śuddhodana's men back to his home country, he spoke the verses on the three causes and conditions."

4.19

[Jātaka] This translates as "birth stories." This recounts the bodhisattva's practices, the matters formerly performed in past lives. The Prakaraṇāryavācā Śāstra says: "'Past events' refers to the Tathāgata speaking of matters such as the previous lives of holy disciples. 'Birth stories' refers to the Tathāgata speaking of matters corresponding to the bodhisattva's original practices."

4.20

[Vaipulya] This translates as "broad and equal." The Miaoxuan says: "This derives its name from what it signifies: the principle of being broad and equal. Correct principle is 'square' (equal); encompassing abundance is 'broad'."

4.21

[Adbhūtadharma] This translates as "unprecedented." The Miaoxuan says: "The Buddha manifests various supernormal powers, and sentient beings marvel at them as unprecedented."

4.22

[Upadeśa] This translates as "discourses following detailed discrimination," rendered in meaning as "treatise discussions." The Miaoxuan says: "Answering questions and explaining their reasons." The Record of the Western Regions says: "Upadeśa; formerly corrupted as youpotishe." Now it is asked: "As the Lotus Sūtra says: 'This ninefold Dharma of mine is preached in accordance with sentient beings, with entering the Mahāyāna as the foundation.' Why does the Hinayana teaching consist of only nine parts?" Answer: "This is setting the small school against the great teaching, thereby depriving the Hinayana so that it meaningfully consists of only nine parts. Thus the Miaoxuan says: 'In the Hinayana, [passions are] reduced to ashes and [consciousness] extinguished, and there is no wish-fulfilling jewel body; therefore it has no vaipulya. The faculties in the Hinayana are dull; preaching necessarily relies on conditions, unlike the heavenly drum that sounds spontaneously, so it rarely has spontaneous discourses (udāna). Although it has prophecies (vyākaraṇa), prophecies of becoming a buddha are few.' Although absent when specifically discussed, they are also present when generally explained. Thus the Miaoxuan says: 'The small relies on causes and effects of the preceding six paths, the Āgamas also bestow the prophecy of Maitreya becoming a buddha, and there are also spontaneous shouts of "Wonderful!"—spontaneous discourses. The sūtras of the śrāvakas take the emptiness of dharmas as the great emptiness; thus the Hinayana also generally shares in the twelve.' Furthermore, if the Mahāyāna is revealed by means of the small teaching, then when displaying the Mahāyāna, in meaning it also has only nine, lacking the three parts of nidāna, avadāna, and upadeśa. Thus the Miaoxuan says: 'Some say that because faculties in the Mahāyāna are sharp, it does not rely on these three; this is also a specific discussion. Speaking generally of the Mahāyāna, how could it lack these three classes of scripture?' However, as for these twelve divisions of scripture being formerly called 'twelve sections', the Miaoxuan says: 'Each section is classified according to its category; new translations, fearing confusion with book fascicles (chih), changed the name to "divisions" (aṅga).' The Treatise on the Two Teachings says: 'These are the standard maxims that exhaust principles and fully penetrate natures, the pathway for transcending the world and entering the truth. In terms of their text, their sections are divided into twelve; speaking of their purport, they are the four siddhāntas. The principle is subtle within the realm, indeed beyond the reach of names and designations; the teaching predominates outside the bonds, nor can it be sought by emotional intellect. Reaching the point of banishing encumbrances and forgetting the fish trap, nurturing the spirit in complete illumination, it transcends birth and death in the immediate and realizes nirvāṇa in the distant; it propagates the five vehicles, accommodating the depth and shallowness of various capacities; it encompasses the six paths, discerning the ascent and descent of good and evil. Remotely aiming to transcend the world, its Dharma leaves nothing unreached; closely compared to royal transformation, its affairs leave nothing unexhausted. Capable of being broad and concise, neither unhewn nor ornate—unless one possesses the supreme reflection of all under heaven, who could match this teaching!'"

4.23

[Āgama] Correctly called āgata, here translated as "teaching." Miaole says: "This translates as incomparable Dharma, which is to say, spoken teaching." The Vijñaptimātratāsiddhi Śāstra says: "It refers to the teachings spoken by the Tathāgatas." The preface to the Dīrgha Āgama says: "Āgama, in the language of Qin, means 'refuge of dharmas', the so-called deep storehouse of the myriad dharmas, the garden grove of dhāraṇī." The Treatise on the Lotus Sūtra interprets its gate of wisdom, stating that the meaning of the Āgamas expounded is extremely profound. Dharma Master She says: "Āgama translates here as 'transmitting the expounded meaning'. Thus both the great and small teachings are universally called Āgama. Yet within the Hinayana, it is specifically divided into four collections: first, the Ekottara Āgama, which clarifies the causes and effects of humans and devas; second, the Dīrgha Āgama, which refutes wrong views; third, the Madhyama Āgama, which clarifies various profound meanings; fourth, the Saṃyukta Āgama, which clarifies various methods of dhyāna. Because the four Āgamas are the foremost of the teachings set forth in the turning of the wheel of the Dharma, they uniquely receive this name. Song's Fujiaobian, through failing to understand the general and the specific, was hesitant and indecisive, and his words branched off."

4.24

[Śūraṅgama] The Mahāprajñāpāramitā-śāstra says: "In the language of Qin, it means 'valiant aspect'. One discriminates and knows the aspects, quantities, depths, and shallownesses of all samādhis, just as a great general knows the strengths and numbers of all soldiers. When a bodhisattva attains this samādhi, none of the affliction-māras or human māras can destroy them. For example, wherever the treasure-general commanding the troops of a wheel-turning sage king resides or goes, no one can defeat or crush him; hence it is called the valiant aspect samādhi." The Mahāparinirvāṇa Sūtra says: "'Śūraṅ' means all matters are finished; 'gama' means solid. When everything is ultimate and attains solidity, it is called śūraṅgama." Therefore, the Śūraṅgama samādhi is called the Buddha-nature. Ci'en translated it as "adamantine treasury". Because all bodhisattvas realize this samādhi, it is named accordingly.

4.25

[Laṅkā] Correctly pronounced lengjia. The Buddha dwelt on the shore of the southern sea, entered Mount Malaya in the country of Laṅkā, and expounded this sūtra. In Sanskrit, Laṅkā translates as "inaccessible", which only those with supernormal powers can reach. Avatāra translates as "entry", meaning entering into this mountain and preaching this jewel. Alternatively, it is translated as "unsurpassed", meaning that the Dharma of this sūtra is an unsurpassed jewel.

4.26

[Saddharmapuṇḍarīka] This translates as "the Lotus of the Wonderful Dharma". Tiantai says: "'Wonderful' means inconceivable; 'Dharma' refers to the provisional and real dharmas of the ten realms and ten suchnesses; 'Lotus' is a metaphor for the provisional and real dharmas." Ci'en says: "It adorns the ultimate chant of the grand principle; it signifies the overarching name of the entire work. The Dharma encompasses rules and upholds principles, binding all auspicious things so as to be called wonderful; the lotus combines elegance and bloom, uniting all beauties so as to manifest as the lotus."

4.27

[Pratyutpanna] This translates as "the Buddha standing [before one]", also titled the Sūtra on the Samādhi of the Present Buddhas of the Ten Directions All Standing in Front. The sūtra says: "Upholding the Buddha's spiritual power, standing within the samādhi involves three things: upholding the Buddha's spiritual power, upholding the power of the Buddha's samādhi, and upholding the power of one's fundamental merits. By employing these three things, one is therefore able to see the Buddha."

4.28

[Mahādaṇḍadhāraṇī] The Zhiguan translates it as "the great secret essential". Warding off evil and upholding goodness in secret and essential ways is simply the true mark. The Fuxing says: "Revealing that it is not partial or small, it is therefore called great. All dharmas are simply the one Dharma, hence called secret; the one Dharma gathers all dharmas, hence called essential."

4.29

[Ullambana] Ullam is a word of the Western Regions, which here translates as 'hanging upside down'. Pen is an eating vessel of this land. The Tripiṭaka [master] says: 'The vessel arranges a hundred flavors to present respectfully to the Three Honored Ones. Relying on the gracious light of the great assembly, it saves from the distress of hanging upside down.' In meaning, it corresponds to a vessel for saving from hanging upside down. (As Mencius says: 'At the present time, if a state of ten thousand chariots practices benevolent government, the delight of the people will be like being released from hanging upside down.') Dharma Master Ying says: 'Ullan is a corruption; correctly it should be ulambana, which translates as saving from hanging upside down.'

4.30

[Suvaṇṇa] (this means "gold"); [prabhāsa] (this means "light"); [uttama] (this means "splendour"). Tiantai states that the Dharma of dharmatā is venerable and noble, hence dharmatā is called "gold". This dharmatā is quiescent yet ever luminous, hence it is called "light". This dharmatā possesses great compassion and can bring vast benefit, hence it is called "splendour". When the Xuanyi separately explained the title formed by these three words, it established five headings. Although the text is clear and distinct, people have remained stubbornly confused: some say the title was established from the Dharma, some say it is purely a metaphor, and some say that both text and meaning are preserved, intending to deliver equally both the sharp and the dull. The musical notes are played separately, and vermilion and white are displayed in rivalry; bewildered by disparate doctrines, who can grasp the single unity? When called upon to lecture, I therefore ventured to discuss it. Examining the purport of this title: according to the primary intent of the text, it resides solely in the Dharma; extending by association to the name, it encompasses the metaphor. That is to say, the Buddha entered dhyāna, wondrously tallying with primal quiescence, and then pronounced the true name to respond to sharp faculties. Wishing to have them abide peacefully within it, he established the designation from the essence itself. Therefore, according to the text, it resides solely in the Dharma; although by inferring the meaning it is a metaphor, no text explicitly says so. Yet because the name is shared with worldly phenomena, it seems identical to a metaphor, so there is no harm in those of dull faculties taking it as an explanation through metaphor. Hence, extending by association from the name, it applies to the metaphor: although it embraces both the sharp and dull, and Dharma and metaphor both communicate, by the Buddha's original intent and the purport of the text, among the seven ways of establishing titles, it should be categorized as purely Dharma. Question: "The Souxuan lu, relying on the Xuanyi, says: 'If it is a person of sharp faculties, they take the Dharma as a metaphor.' Since it says 'take as a metaphor', how could it be purely Dharma? How can this single objection be resolved?" Answer: "Those of dull faculties consider 'Golden Light' to be the name of a material object; those of sharp faculties consider 'Golden Light' to be the name of dharmatā. This is to manifest the essence through the function: the golden jewel is true suchness, and so one knows that the entirety of the nature forms the marks; true suchness is the golden jewel, hence it is said to 'take the Dharma as a metaphor'. Once one understands taking the Dharma as a metaphor, one realizes that the entirety of phenomena is principle; therefore, persons of sharp faculties do not rely on metaphors. Hence the Miaoxuan says: 'Those of sharp faculties understand principle directly from the name, without relying on metaphors.' Understanding it merely as the Lotus of the Dharma, this meaning is profound; how could it be understood by clinging to the words?" Question: "Masters of recent times, in explaining this sūtra's title, divide the two paths of text and meaning, determining the two directions of Dharma and metaphor. Since everyone agrees, why alone do you not follow it?" Answer: "The text is that which reveals, and the meaning is that which is expressed. The expressing text must summon the expressed meaning; the expressed meaning must correspond to the expressing text. If one now sets them in opposition, they become like fire and water; that I do not adopt it is because the fault lies precisely here." Question: "Predecessors established the principle of according with faculties to expound this title, waiting for someone to ask: 'Is it Dharma? Or is it metaphor?' Then they would reply: 'Are you asking for sharp faculties or dull faculties? If asking for sharp faculties, it is purely Dharma; if asking for dull faculties, it is purely a metaphor.' This meaning is universally applicable; why is there any need for a re-explanation?" Answer: "Although it accords with faculties in this way, what of the Buddha's pronouncing this name—was it established according to Dharma, or was it set forth as a metaphor? Doing this only seeks versatility in answering questions, heedless of the confusion in explaining the name." Question: "The Siming commentary, determining the title on the basis of the sūtra, says it is established from Dharma; but when explaining the meaning, it says it addresses both faculties. Jingjue called this a self-contradiction, inconsistent from beginning to end. Is this criticism really well-founded?" Answer: "This is not acceptable. Why? Saying it is established from Dharma is the primary intent according to the text; saying it addresses both faculties is the extended sense according to the name. It is simply because the title's purport is so comprehensive that the explanation of the meaning became universally applicable. Where there is a flaw is only in improperly saying that one follows the old tradition in taking it as a metaphor, without knowing that the metaphor arises from the title's name. For this reason I have ventured to express my humble view, roughly setting out the broad outline. Wishing to use the minuteness of dust and mist to add a little to the vastness of mountains and oceans, I have appended it to this collection to circulate in the four directions, hoping that those who read it will bring an end to worldly sentiment."

4.31

[Loutan] (this translates as "formation and destruction").

4.32

Chapter 41: The Vinaya Divided into Five Schools

4.33

In the thirty-eighth year after the Bhagavat attained enlightenment, he finished eating at the invitation of the king in the city of Rājagṛha. He ordered Rāhula to wash the bowl; [Rāhula's] hand slipped and the bowl struck the ground, breaking into five pieces. On that day, many bhikṣus reported to the Buddha: "The bowl broke into five pieces." The Buddha said: "This portends that in the first five hundred years after my nirvāṇa, wicked bhikṣus will divide the Vinayapiṭaka into five schools." Therefore, the five masters—Kāśyapa, Ānanda, Madhyāntika, Śāṇavāsa, and Upagupta—understood the provisional and realized the Path, and so did not divide the teaching. Upagupta had five disciples, each holding to one view, who then divided the Tathāgata's one great Vinayapiṭaka into five schools.

4.34

[Dharmagupta] Also called Tanmoguoduo; this means "Dharma-secret". Concealment is the meaning of secret; it is also translated as "Dharma-treasury". The Daji jing says: "After my nirvāṇa, my disciples will uphold the Tathāgata's twelve divisions of scriptures, writing, reading, and reciting them, but expounding them upside-down. Because of their upside-down preaching, they will conceal the Dharma-treasury. The person is named Dharmagupta, the Dharma is named the Four-Part [Vinaya], and in the celestial language it is catur-dha."

4.35

[Sarvâstivāda] This means "all exists". This school posits that the three times have real existence, and that all three natures can receive the precepts. The Daji jing says: "Furthermore, reading, reciting, and copying non-Buddhist texts, they accept that there are the three times, as well as the internal and external. Refuting non-Buddhists, they are skilled at debating, and state that all natures are capable of receiving the precepts. Whatever difficult questions are posed, they can answer them all; therefore they are named Sarvâstivāda, and their Dharma is named the Ten-Recitation [Vinaya]."

4.36

[Kāśyapīya] This means "contemplation of repeated emptiness". The Daji jing says: "They say there is no self and no experiencer, and they discard the afflictions like a corpse; therefore they are named Kāśyapīya, and their Dharma is named Liberation. This school has a prātimokṣa, which is identical to the Five-Part [Vinaya]."

4.37

[Mahīśāsaka] This means "contemplation of not clinging to existence or non-existence". The Daji jing says: "Not forming marks of earth, marks of water, fire, or wind, nor marks of space or consciousness, they are called Mahīśāsaka, and their Dharma is named the Five-Part [Vinaya]."

4.38

[Vatsa] (translates as "calf"); [putra] (translates as "son"). In ancient times there was an immortal who consorted with a calf and gave birth to a son; from then on the lineage was called Vātsīputrīya. This school posits a self that is neither identical to the aggregates nor separate from the aggregates, yet is a real self. Its vinaya text did not come [to China]. The Daji jing says: "They all state that there is a self, and do not speak of the mark of emptiness, like small children; therefore they are named Vātsīputrīya."

4.39

[Mahāsāṃghika] This means "the great assembly". The Daji jing says: "Because they extensively and comprehensively read the sūtras and treatises of the five schools, they are named Mahāsāṃghika." This school has a vinaya text. Master Shou's commentary says: "Of the six schools, general and specific, the Mahāsāṃghika is the general, and the previous five are the specific. The assembly of this Mahāsāṃghika school has unhindered practice and understanding, does not give rise to one-sided attachments, and accords fully with the five views; because its practice is universal, it is known to be the general." The lower fascicle of the Yijiao sanmei jing says: "When the Buddha was in the world, the assembly of monks wore only miscellaneous clothes taken from corpses. Because Luo Xunyu returned empty-handed from alms-begging, the Buddha, knowing his past deeds, had the assembly of monks divide the Vinaya into five schools, with five colors of robes as well. He instructed each day to follow the practice of one school, and then instituted protocols, each bringing out its strengths, and named their robe colors: The Dharmagupta school, having penetrated the flavor of principle, guiding and benefiting, manifesting what is sublime, should wear red robes, though not the red of the south. The Sarvâstivāda school, having broad understanding and keen discernment, guiding through Dharma transformation, should wear black robes, though not the black of the north. The Kāśyapīya school, diligent and courageous, swiftly gathering sentient beings, should wear magnolia-bark colored robes. The Mahīśāsaka school, whose contemplation enters the profound and subtle, thoroughly penetrating the hidden and esoteric, should wear green-blue robes, though not the green of the east. The Mahāsāṃghika school, diligently studying the scriptures, expounding the true meaning, occupying the root and dwelling in the center, should wear yellow robes, though not the yellow of the center. From that time on, they obtained abundant food. In this way, five-colored robes were used to manifest the characteristics of the five schools."

4.40

Chapter 42: Abhidharmas Divided into Eight Gatherings (Separately explaining the Abhidharmapiṭaka, with titles of various works appended)

4.41

[Skandha] The correct pronunciation is pojiantu; this means "gathering of dharmas". Just as in the Eight Skandhas, dividing one work into eight gatherings, dharmas that follow one another by category are gathered into a section. 1. Action Skandha, explaining the three actions; 2. Anuśaya Skandha, explaining the hundred and eight afflictions; 3. Knowledge, explaining the ten knowledges; 4. Samādhi, explaining the eight samādhis; 5. Faculties, explaining the nature of faculties; 6. Great, explaining the four great elements; 7. Views, refuting the sixty-two views; 8. Miscellaneous, meaning Hīnayāna dharmas. The Da zhidu lun asks: "'Who composed the Eight Skandhas? From where did the Abhidharma in Six Sections emerge?' Answer: 'While the Buddha was in the world, there was no error. One hundred years after his nirvāṇa, King Aśoka assembled the treatise masters, and different schools arose. Those with sharp faculties read all three baskets of the canon, and wishing to explain the Buddha's scriptures, composed the Eight Skandhas. Later disciples, because later people could not fully understand, composed abridged Abhidharmas. The one who first composed it was Kātyāyana.'"

4.42

[Yogācārabhūmi] This translates as "correspondence", meaning all phenomena such as the objects, practices, and fruits of all vehicles are called correspondence. "Master" refers to practitioners of the three vehicles, who gradually practice through hearing, contemplation, and so forth the seventeen grounds of such yoga.

4.43

[Vibhāṣā] This means "broad explanation"; the correct pronunciation is biposha, which means "various expositions", and also "section-by-section exposition". In total it has three meanings: broad exposition, superior exposition, and distinct exposition.

4.44

[Peṭaka] This means "basket-treasury". The Da zhidu lun says: "The Peṭaka has 3,200,000 words; it was composed by Mahākātyāyana while the Buddha was in the world. After the Buddha's nirvāṇa, human lifespans decreased and memory capacity weakened, so people could not recite it at length. Those who had attained the Path compiled it into 384,000 words." The treatise has not reached this land.

4.45

[Vibhajyavāda] This means "analytical treatise".

4.46

[Yuktivāda] This means "reasoning treatise".

4.47

[Mātṛkā] Translated here as "Mother of Wisdom," because it gives birth to wisdom. Bodhisattvas enter this samādhi to compose treatises expounding the sūtras. The Confucians take the subtle analysis of principles to be called "treatise" (lùn); the Buddhists expound, penetrate, discriminate, and discuss the fundamental tenets, synthesizing what was taught, and establishing ten branches: First, the branch that briefly sets forth terms and categories, namely the *Baifa lun* (*Treatise on the Hundred Dharmas*); second, the branch that roughly explains substance and meaning, namely the *Wuyun lun* (*Treatise on the Five Skandhas*)—these two were composed by Vasubandhu; third, the branch that comprehensively covers all principles, namely the *Xianyang lun* (*Prakaraṇāryavācā*); fourth, the branch that completely gathers the Mahāyāna meaning, namely the *She dacheng lun* (*Mahāyānasaṃgraha*)—both composed by Asaṅga; fifth, the branch that distinguishes terms and categories, namely the *Zaji lun* (*Abhidharmasamuccayavyākhyā*); sixth, the branch that departs from extremes and abides in the center, namely the *Bian zhongbian lun* (*Madhyāntavibhāga*); seventh, the branch that shatters the mountain of heterodoxy, namely the *Ershi weishi lun* (*Viṃśatikāvimarśatā*); eighth, the branch that raises high the banner of the Dharma, namely the *Sanshi weishi lun* (*Triṃśikāvijñaptimātratā*); ninth, the branch that adorns substance and meaning, namely the *Da zhuangyan lun* (*Mahāyānasūtrālaṃkāra*); tenth, the branch that gathers distraction into contemplation, namely the *Yujia lun* (*Yogācārabhūmi*). By these ten meanings, the various treatises are classified in order, each having its own category, which can be clearly seen. Therefore, the ultimate tenet transcends appellation, and the sages abide in profound silence; yet the profound purport cannot be transmitted without words, and thus Śākyamuni delivered his teaching. Restraining body and speech, he guarded them with monastic prohibitions; illuminating good and evil, he guided with the sūtras; expounding what is hidden and subtle, he discriminated them with the marks of dharmas (lakṣaṇa). This refers to the three trainings of morality (śīla), meditation (samādhi), and wisdom (prajñā).

4.48

Section 43: Demonstrating the Teachings of the Three Trainings

4.49

Master Dao'an said: "The Bhagavat established three aspects of teaching: the first is the monastic rules (vinaya); the second is meditative concentration (dhyāna); the third is wisdom (prajñā). These three are the portal to the ultimate Way and the critical pass to nirvāṇa. Morality is the sharp sword that cuts off the three evil realms; concentration is the keen instrument that severs distraction; wisdom is the wondrous physician that dispenses medicine to cure sickness." Now we say: preventing wrongdoing and halting evil is called morality; putting thoughts to rest and quieting conditions is called concentration; breaking through delusion and realizing truth is called wisdom. Master Kumārajīva said: "Upholding precepts can subdue afflictions and make their power faint; meditative concentration can block afflictions like a stone mountain stopping a torrent; wisdom can eliminate afflictions completely without remainder." Therefore, the *Bequeathed Teaching Sūtra* (*Yijiao jing*) says: "Relying on this morality, various meditative concentrations and the suffering-destroying wisdom are able to arise." Master Nanshan [Daoxuan] said: "Matters arising from body and speech are restrained by morality; the violent arising of the three poisons is governed by the mind. Now, one first catches them with morality, next binds them with concentration, and finally slays them with wisdom; such is the order of the principle." Generally speaking, what is called "learning" is that by which one purges the spirit, penetrates thought, gladdens the emotions, and cultivates the nature; it is the foremost endeavor of the sage. Learning is like polishing: if a vessel is not polished, it cannot become beautiful to behold; if a person does not study, they cannot possess fine virtue. As for this, "the pursuit of learning increases daily; the pursuit of the Way decreases daily." Through decreasing, the accomplishments in the Way become ever higher; through increasing, the merit of learning reaches ever further. Thus, the physical form is forever separated from the worldly, and the mind is completely opposite to worldly passions. The clothing worn is only the three robes; the food eaten is never a second meal. Following a master, one orders a carriage to travel a thousand leagues; yearning for the Dharma, one is diligent and sincere throughout the six periods of the day. One washes away thoughts in the pool of the eight liberations; one gladdens the spirit in the park of the seven blossoms. As in the cases of Dao'an, Daoyu, Huiyuan, Huichi, the Red-Bearded Dharma Master [Buddhayaśas], and the Blue-Eyed Vinaya Master [Kumārabuddhi], they propagated the scriptures, debated treatises, lectured on the *Changes*, and discussed poetry; they opened the spirit and delighted the ear, resolved difficulties and dispelled doubts, winning renown in later generations and taking prominent steps in their own time. Some shared a carriage with the King of Qin, or shared a tent with the Emperor of Jin. They caused Huan Xuan to bow twice without pause, and Xi Chao to offer a thousand bushels without a word. Thus, having made their causal practice upright, they then enjoyed their remaining blessings: the four Brahmās vied to invite them; the six heavens rushed together to honor them. Their domains were broad and splendid; their lands were adorned and pure. Jeweled trees bore crystal branches, and golden lotuses had jade stems. The wind bore Sanskrit chants, and flowing springs gave voice to elegant hymns. The pools were bright as silver, and the ground was smooth as a mirror. Wondrous fragrances were richly scented, and celebrated flowers shone together. In the near term, they obtained a body of bliss; in the long term, they attained eternal life. Therefore, through the cause of practicing and studying the three dharmas, one attains the realization of the fivefold fruit. Hence, among the fivefold dharmakāya, the first three manifest virtue from the cause, and the latter two display ability with respect to the fruit. When the knowledge of exhaustion (kṣayajñāna) has cut off both active defilements and residual habits, it is called the body of liberation; when the knowledge of non-arising (anutpādajñāna) perceives clearly with awareness, it is called the body of knowledge and vision. If one wishes to properly distinguish the three trainings, one should reduce the seven classes of the factors of enlightenment to these three dharmas, because though extensive they are thirty-seven factors, in brief they are merely the three: morality, concentration, and wisdom. One should know that the six perfections are a general enumeration, while the three trainings are a specific exposition, like the four dhyānas and the eight concentrations. Because bodhisattvas are eager to transform others, the six perfections add generosity, patience, and vigor. Because śrāvakas seek self-deliverance, their three trainings consist only of morality, concentration, and wisdom. Thus the *Great Commentary* (*Dazhidulun*) considers the six perfections to be the dharmas for sentient beings, and the three trainings to be the dharmas for nirvāṇa. Furthermore, the *Great Commentary* considers the six perfections to be a brief exposition and the thirty-seven factors to be an extensive exposition, in order to explain the six pāramitās. Let those who love learning contemplate this in accord with principle.

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翻譯名義集 — 法雲, Classical Chinese