翻譯名義集 7
English (machine translation) 7
- Language
- English
Contents
7.1
Compiled by Great Master Purun Fayun of Jingde Monastery in Gusu
7.2
Chapter 59: Monasteries, Stūpas, Altars, and Banners
Chapter 60: Bell-chimes and Utensils
Chapter 61: Appearance of Śramaṇa Robes
Chapter 62: Fasting Rules and the Four Foods
Chapter 63: Categories, Offenses, Names, and Retributions
Chapter 64: General Discussion of the Two Truths
7.3
Chapter 59: Monasteries, Stūpas, Altars, and Banners
7.4
Master Yu's "Proclamation on Monasteries" states: "A monastery is a domain that gathers all monks of the ten directions to cultivate the Path, a place whose Dharma-function is to receive and provide offerings to all monks who pass through and travel to and fro. There is neither other nor self, neither host nor guest. The principle of the saṅgha is equal, because all together protect the Buddha-Dharma. The food, drink, and various utensils within it are all shared possessions offered to ordinary and noble beings of the ten directions. Striking the bell and performing the rituals, the saṅgha gathers universally to receive them together at the same time, serving as a field of merit that generates blessings for the dānapatis. Those who act according to the Dharma and in proper time encounter no obstruction. Thus, one should broaden distant intentions, purge base sentiments, begrudge neither body nor wealth, and protect and uphold the true Dharma." The *Xiyu ji* states: "The various saṅghārāmas are built with extraordinary craftsmanship: corner towers rise on all four sides, layered pavilions have three storeys, rafters, eaves, ridgepoles, and beams take wondrous shapes and have carved rafters, and doors, windows, and enclosing walls are painted in multiple colors." The Liang *Biographies of Eminent Monks* states: "Tradition says that a foreign king once destroyed various monasteries, but only the Zhaoti Monastery had not yet been demolished. At night, a white horse circled the stūpa and neighed mournfully. This was immediately reported to the king. The king at once ceased the destruction and changed [the name from] Zhaoti to Baima (White Horse). Hence, when establishing names for various monasteries, many took this as a model." The *Sengshi lüe* states: "The Court of State Ceremonial (Honglu Si) was originally a hostel for receiving foreign emissaries from distant countries of the four barbarian regions. Soon after, orders were given to select another site outside the Xiyong Gate of Luoyang to erect a vihāra, which was named 'White Horse' because the scriptures had been carried there on white horses." Regarding the word *si* (monastery), the *Shiming* says: "*Si* means succession (*si*). Those who administer affairs succeed one another continuously within it. Originally it was the name of an administrative bureau. When Western monks first arrived, they lodged temporarily in public offices, and were later moved to separate dwellings. Not forgetting their origin, they still preserved the title *si*." According to the celestial being Lu Xuanchang: "In the time of King Mu of Zhou, Mañjuśrī and Maudgalyāyana came to transform [beings]. King Mu followed them; these were indeed the 'transformed men' mentioned in the *Liezi*. The transformed men showed King Mu the Four High Terraces, which were the places where Kāśyapa Buddha preached the Dharma, whereupon he built a site of awakening for the Three Assemblies." He also says: "King Mu of Zhou personally traveled to Daxia. The Buddha told him that in that land there was an ancient stūpa which he could return and pay homage to. The king asked, 'In which direction?' The reply was, 'To the southeast of Haojing.'" He further asked: "Why are records rarely seen in the writings of this land concerning the stūpas and monasteries erected by the various kings after King Mu of Zhou?" The reply was: "The erection of stūpas was due to past karmic connections; most were built by spirits and deities, so few humans saw them, and thus few written records were transmitted." When Yang Xiong and Liu Xiang searched the stored books, they often saw Buddhist scriptures; how could there not have been scriptures and stūpas prior to the Qin? They are also called *sengfang* (monastic quarters), as separate rooms are called *fang*. Or they are called *jingshe* (vihāra); the *Shijia pu* states: "Because it is a dwelling where the mind is set at rest (*xixin*), it is called *jingshe* (pure dwelling)." Lingyu's "Proclamation on Monasteries" states: "Because it is not inhabited by coarse and violent persons, it is called *jingshe*." The *Yiwen leiju* says: "It is called this not because the dwelling is fine and subtle, but truly because it is inhabited by practitioners of refined cultivation." Or they are called *daochang* (bodhimaṇḍa); Master Zhao says: "A place for cultivating the Path." Emperor Yang of Sui decreed that monasteries throughout the realm should all be named *daochang*. The *Zhiguan* states: "The bodhimaṇḍa is a pure realm where the chaff of the five entrenchments is processed to reveal the rice of true reality." Or they are called *lianshe* (lotus societies); a *she* refers to the fifth *wu* day after the beginning of autumn, when farming communities gathered to offer sacrifices and pray for grain. The *Bohu tong* says: "Why did rulers have altars to the earth (*she*)? It was to seek blessings and repay the earth for the realm. Without the earth, one cannot eat. The earth is too vast to revere everywhere, so earth was heaped up to establish the *she*." The *Wangsheng zhuan* states: "Master Huiyuan of the Eastern Jin rested his traces on Mount Lu, where one hundred and twenty-three people formed an association beyond the mundane world, and thus together conceived the idea of the Lotus Society. Today's usage of 'Lotus Society' and so forth originated from this."
7.5
【Kṣetra】 The correct sound is *kṣetra*, translated here as land or fields. The *Brief Commentary on Vimalakīrti* states: "Myriad realms differ; they are also called *kṣetra*." Chuiyu states: "Taking their differences in adornment, they are named *kṣetra*." This is a general designation referring to a country as a *kṣetra*. Furthermore, saṅghārāmas are called Brahma-*kṣetra* (monastic grounds); as the *Fuxing* says: "In the Western Regions, a pillar was used to signal a *kṣetra*, indicating the place of dwelling. The Sanskrit word *yaṣṭi* is translated here as pole, that is, a banner pole. The *Dīrgha-āgama* states: 'If a śramaṇa in this Dharma diligently strives and attains a single teaching, he should erect a banner to announce to the four directions: "There is now a person of few desires."' Furthermore, the *Lotus Sūtra* states: 'The indicator pole was extremely high and wide.' This was because the stūpa was high and eminent, serving as a prominent sign for the golden ground. Therefore, using the sign of gathering, it permanently marked the golden *kṣetra*. As the *Fayuan* states: 'King Aśoka took golden flowers and golden banners and hung them upon various poles, so that the stūpas and monasteries rose and fell [in visual splendour].'"
7.6
【Ārāma】 Translated here as courtyard (*yuan*), a small courtyard enclosed by walls.
7.7
【Cāturdiśa】 The *Jing yinyi* states: "The Sanskrit is *cāturdiśa*, which means in the Tang language 'property of the saṅgha of the four directions'. But scribes erroneously called it *zhaoti*, which is translated here as 'offerings to separate rooms'." Some say it means "direct face-to-face offering"; or that the Sanskrit word is *saṅghamālā*, translated here as "face-to-face offering". The *Yinyi* states: "When substance and object appear together, it is called 'facing'; relinquishing one's own to bestow on others is called 'offering'." In the first year of the Shiguang era of Emperor Taiwu of the Northern Wei, when a saṅghārāma was built, the name *zhaoti* was first established.
7.8
【Sāṅghika】 Translated here as property of the saṅgha of the four directions. The *Lüchao* lists four kinds of permanent property (*nitya*): First, the permanently permanent property, which refers to the saṅgha's kitchens, storehouses, monastic buildings, various implements, flowering and fruit trees, fields, gardens, servants, livestock, and so forth. Because its essence is restricted to that particular place and does not extend to other boundaries, it can only be used and enjoyed, and may not be divided or sold; hence it is called 'permanently permanent'. Second, permanent property of the ten directions, such as the monastic community's regular meals offered to monks; its essence extends to the ten directions, but is restricted to this local place; these two are called *sāṅghika* property. Third, present property for the present community, which refers to goods received as offerings by monks that were offered exclusively to the monks present at this place. Fourth, present property of the ten directions, such as the light personal belongings of deceased members of the five assemblies. If a karmavācanā has not yet been performed, one incurs an offense against the monks of the ten directions; if a karmavācanā has already been performed, one incurs an offense with respect to the monks present; these two are called property of the monks present.
7.9
【Araṇya】 Also named *āreṇya*. The *Dazhidulun* translates it as a distant and secluded place; the *Sarvāstivāda-śāstra* translates it as a calm and quiet place. Tiantai states: Not engaging in worldly affairs is called calm (*xian*); being free from bustling noise is called quiet (*jing*). It is also translated as 'free from contention', meaning that where one dwells, one does not contend with the world, that is, a place five *li* away from villages. Sengzhao states: "Anger and contention arise among assemblies; freedom from contention emerges from empty seclusion. Therefore, the Buddha praised dwelling in an araṇya." Master Huanying translated it as empty and tranquil. Master Huiyuan divided it into three types: first, dharma-araṇya, that is, at the beginning of the *Avataṃsaka*, referring to the preaching that all dharmas are originally tranquil and calm, devoid of the sense of arising or action; second, mātaṅga-araṇya, referring to charnel grounds, which must be one krośa away from villages, beyond the reach of the bellowing of a large ox; third, daṇḍaka-araṇya, referring to a sandy desert. *Qi* (desert) is pronounced with the fanqie *qian-li*.
7.10
【Saṅghārāma】 Translated as a community grove. The *Sengshi lüe* states: "It is a garden and orchard for the multitude; a garden and orchard is where things are planted and grown, whereas disciples of the Buddha give birth to and grow the sprouts of the Path and noble fruits."
7.11
【Nālandā】 The *Xiyu ji* states: "In the Tang language, it means 'giving without satiety'. To the south of this saṅghārāma, there is a pond in an āmra grove where a nāga named Nālandā resides; the saṅghārāma was built beside it and took its name from it. According to the true facts, when the Tathāgata in the past practiced the bodhisattva path, he was a great king who established his capital here. Pitying sentient beings and delighting in providing for them generously, contemporaries praised his virtue and called him 'Giving without Satiety'." The Great Song *Biographies of Eminent Monks* states: "The Nālandā Monastery was forty-eight *li* in circumference, with nine temples and a single gate, built by nine kings. Among the saṅghārāmas of the Western Regions, none equaled its vastness!"
7.12
【Āmrapālī Grove】 The *Chanyi* states: "*Āmra* is the name of a fruit tree, whose fruit resembles a peach, or some say a crabapple. When this tree blossomed, a girl was born from a flower; the people of the country marveled at it and enfeoffed the grove to her. Since the grove belonged to the girl and the girl guarded it, it was called the Āmra Tree Grove. Through the subtle influence of past wholesome deeds, she rejoiced upon seeing the Buddha and offered the grove to him; the Buddha accepted it and made it his dwelling."
7.13
【Kalandaka】 The *Samantapāsādikā* and the *Jinglü yixiang* state: "It is the name of a mountain squirrel. At that time, the King of Vaiśālī entered the mountains and fell asleep under a tree. There was a large venomous snake about to come out and harm the king. Under this tree, a squirrel came down and chirped to awaken the king. The king was grateful for its kindness and provided the food of an entire village to offer to this mountain squirrel, subsequently naming this village Kalandaka. In this village there was an elder who possessed forty billion gold coins; the king conferred a title upon the elder, and because of this village, he was called Elder Kalandaka." The *Biography of the Tripiṭaka Master* states: "The owner of the grove was named Kalandaka. He had previously given this grove to non-Buddhists, but later, upon seeing the Buddha and hearing the profound Dharma, he regretted not having been able to offer the grove to the Tathāgata. At that time, the earth deity knew his intention and manifested disasters and prodigies to terrify the non-Buddhists and drive them out, declaring: 'The elder wishes to offer the grove to the Buddha; you must leave quickly.' The non-Buddhists departed in anger, and the elder, filled with joy, erected a vihāra and went in person to invite the Buddha."
7.14
【Lumbinī】 Also transcribed Linweini, Liumini, Lanbini, or Lanbini; translated here as 'place of liberation'. It is also translated as 'severance', and also as 'extinction'. The *Huayan yinyi* translates it as 'joyous, supreme, and round radiance', an appellation established because a goddess arrived there in the past. Newly transcribed as Lanbanni, which means 'overseer', which was the name of the female grove-keeper in ancient times.
7.15
【Maduvanam】 The *Xiyu ji* states: "In the Tang language, it means 'Dark Forest'. A thousand buddhas all preached the Dharma in this land. Three hundred years after the Buddha's parinirvāṇa, Kātyāyana composed the *Jñānaprasthāna-śāstra* here."
7.16
【Āścarya】 The *Xiyu ji* states: "In the Tang language, it means 'extraordinary'."
7.17
【Kukkuṭārāma】 Master Song's commentary explaining the Cock's Grove quotes the *Dazhidulun*: "In ancient times a wild fire burned a forest; in the forest was a pheasant that entered the water to soak its feathers in order to rescue it from the flames." The *Zuanyao* states: "This is the Kukkuṭārāma Monastery."
7.18
[Stūpa] The Xiyu ji says: "Futu; also called toupo, and also called sitoubo—these are all corruptions." Here it is translated as "square tumulus," also as "round mound," and also as "lofty and manifest." By meaning, it is translated as "spirit shrine." Liu Xi's Shiming says: "A shrine (miao) means appearance (mao); it is where the bodily form and appearance of ancestors reside." It is also called tūpa in Sanskrit. The Fazhen says: "The Shuowen originally lacked this character [ta 塔]." Xu Xuan newly added: "It is the futu of the Western countries. As for futu, here it is translated as 'accumulated signs.'" The Jietan tuxing says: "As for the character ta, in the dictionaries of this land it represents the sound of an object. Originally it was not a name from the Western lands. If based on the Sanskrit texts, the place where the Buddha's bones are interred is named thūpa. In the Latter Part of the [Nirvāṇa] Sūtra, the Buddha told Ānanda: 'After the Buddha's parinirvāṇa and the completion of the cremation, all fourfold assemblies shall collect the śarīra and place them in vases made of the seven treasures. You should, within the city of Kuśinagara, at the crossroads, erect a stupa of the seven treasures thirteen stories high, with wheel-signs on top (and so forth). A pratyekabuddha's stupa should be eleven stories; an arhat's stupa shall be made of four stories, also adorned with manifold gems. That of a wheel-turning king is also made of the seven treasures, but without additional tiers. Why is this? Because he has not yet escaped the sufferings of worldly existences in the three realms.' The Sūtra of the Twelve Links of Dependent Origination describes eight kinds of stupas, all having dew basins: the Buddha's stupa has eight tiers, a bodhisattva's seven tiers, a pratyekabuddha's six tiers, the fourth fruition five tiers, the third fruition four, the second fruition three, the first fruition two, and a wheel-turning king one. For ordinary monks there are only plantain leaves and fire pearls." (Regarding the "wheel-signs", the Mahāsāṃghika-vinaya says: "When the Buddha built a stupa for Kāśyapa Buddha, he placed basin-canopies above it, with a tall staff displaying wheel-signs; in the sūtras they are mostly called 'sign-wheels' (xianglun), because people gaze upward to look upon their signs.")
7.19
[Caitya] Also called nandi, zhidi, zhidi, or zhituo; here it is translated as "place worthy of offerings," or translated as "place of destroying evil and giving rise to good." The Za xin lun says: "One with śarīra is called a stupa; one without śarīra is called a caitya." The Wenju says: "A caitya is one without bodily bones. The Āgamas elucidate the four caityas, meaning the place where the Buddha was born, the place where he attained the Way, the place where he turned the wheel of the Dharma, and the place where he entered extinction."
7.20
[Śmaśāna] Here this means a grave mound. When a monk dies in the Western Regions, his bones are buried underground, and bricks and stones are piled on top, resembling a stūpa, but lower and smaller in form.
7.21
[Gandhakuṭī] Yijing says: "In the West, a Buddha hall is called a gandhakuṭī. Here this means 'fragrant chamber.'"
7.22
[Vihāra] Here this means "place for walking about," referring to the place where monks stroll and tread.
7.23
[Maṇḍala] (Pronounced li-ge). Here it is translated as "altar" (tan). The newer translation says its correct name is maṇḍala. Regarding the "altar," Zheng Xuan's commentary on the Li says: "Mounded earth is called tan; cleared ground is called shan." Mounding means raising earthen boundaries; tan means tan [level, flat]. Tan is the appearance of clarity. The Han shu yinyi says: "Compacted earth built high is called an altar (tan); ground cleared flat is called a ground (chang)." The Guoyu says: "The ground cleared by an altar is called a ground." Clearing means sweeping clean. The Book of Zhou says: "Constructing three altars on the same cleared ground." Shan means cleared ground. The Shuowen says: "Wild ground." The Erya says: "Where deer rest is called a ground." The Book of Odes says: "In the ninth month they make the ground and vegetable garden." The commentary says: "In spring and summer it is a vegetable garden; in autumn and winter it is a threshing ground. A ground means levelling the earth's surface to process grain upon it."
7.24
[Dhvaja] Zizhong translates it as "banner." The Xunwen says: "Zhe (pronounced shi-zhe), some pronounce as du. Citing the Erya, it says: 'A zhe is called a terrace.' And as for tuo, it means piled earth that has shed and fallen. We do not adopt this now, because it is simply a Sanskrit word."
7.25
[Koṣṭhaka] Here this means "small cottage."
7.26
Chapter Sixty: Ghaṇṭā and Implements of the Way
7.27
The Bodhisattva Precepts Sūtra says: "Implements for sustaining life and conforming to the Way." The Madhyama Āgama says: "Objects stored that can sustain the body and advance the Way are implements that increase wholesome dharmas." The Bianzheng lun says: "Śramaṇas have conduct surpassing the ordinary world, and their minds wander beyond worldly dust; therefore, their alms-bowls are not what is displayed in court halls, and their dyed robes differ from the garments of royal audience." The Beishan lu says: "The fu and gui baskets, the zu chopping board and dou platters, with their regulations and designs, are the implements of ritual propriety. Ascending and descending, moving about, bearing the shoulder and layering robes, are the outward forms of ritual propriety. Bells, drums, pipes, and chiming stones, feathers, flutes, shields, and axes are the implements of music. Bending and stretching, bowing and looking up, the measured movements slow and fast, are the outward forms of music. If these are set aside, ritual propriety and music fall into disuse. Copying texts and painting statues, incense tables and Dharma low-tables, are the implements of virtue and the Way. Shaving the head, prostrating, circumambulating, meditating, lecturing, fasting, and observing precepts, are the outward forms of virtue and the Way. If these are relaxed, virtue and the Way decline."
7.28
【Ghaṇṭā】 The *Śabda-śāstra* translates it as chime, and also translates it as bell. The *Zichi* says: "As for the various vinayas and treatises, they all write *jiantui* (犍槌) or *jiantui* (犍椎). Now the character *tui* (槌) must be pronounced *di* (地). Furthermore, in the *Karma Commentary*, it is simply called *jiandi* (犍地); I have never seen the character *tui* (椎) pronounced as *di*. Later generations were ignorant, and through this a single mistake arose. Coming down to the text of the *Chao*, the patriarchal teachings of a whole school, whenever the word *jiantui* (犍槌) appears, it was altered to *zhi* (稚), simply pronouncing it as *di*. Please consult the ancient editions and the scriptures and vinayas of the Tripiṭaka to examine it, and only then will one know its error. Now one must follow the vinayas and treatises, all writing *jiantui* (犍槌). As for calling and summoning, naturally follow the *Śabda-śāstra*." The *Ekottarika-āgama* says: "When Ānanda ascended the lecture hall to strike the *jiantui*, this was the Tathāgata's drum of faith." The *Mahīśāsaka-vinaya* says: "When the bhikṣus observed the poṣadha, they did not gather on time, hindering their practice of the Path. The Buddha said: 'One should announce that the time has arrived, whether by striking the *jiantui*, beating the drum, or blowing the conch. Let resident novices or pure attendants strike it; it must not be many, but should be struck three rounds. If one announces that the second time has arrived, one should also have a novice or pure attendant announce it; if the dwellings are many and it cannot be heard everywhere, one should announce it from a high place. If they still do not know to assemble, they should inform one another. If there is no novice, a bhikṣu may also strike it.'" The *Shishi chao* says: "As for what is ordinarily done, the beginning of sounding the mallet must start softly, gradually becoming sparser and louder, until the sound ends, at which point one round is struck. When the Buddha was in the world, there were only three strokes; thus the *Mahīśāsaka-vinaya* says to strike three rounds. Later, due to requests by others, long striking arose. However, when intending to strike it initially, one should rely on the sūtras and treatises to establish the mind and mark the purpose, and there will surely be an effective response. One should approach the bell, bow to the Three Jewels, and with full deportment generate the thought: 'My ringing this bell is to summon the saṅgha of the ten directions; may those who hear it all gather like clouds and together attain harmony and benefit. Furthermore, may the sentient beings suffering in the miserable destinies be granted respite.' Therefore, in the *Fu fazang zhuan*, King Kaniṣka, because of great slaughter, fell upon death into a thousand-headed fish, with sword-wheels rotating around his body, reviving as soon as he was cut down. An arhat serving as the saṅgha's karmadāna struck the bell on time. Whenever the sound of the bell was heard, the sword-wheels halted in the air. For this reason, he sent an emissary to request that they strike it continuously, so that my suffering might cease. After seven days had passed, his suffering ceased. A commoner of Shangyuan County in Jiangnan died suddenly of an illness, but his chest remained warm. After three days he revived; it was a mistaken summons. He recounted that he reached a palace courtyard and suddenly saw the former ruler heavily bound in the five wooden fetters. The commoner was terrified and quietly asked: 'How did my lord come to this?' The lord replied: 'I was misled by Song Qiqiu into slaughtering over a thousand who surrendered at Hezhou, and on account of their grievances and appeals I am imprisoned here.' The lord asked the commoner: 'How did you come here?' The commoner recounted in full the affair of the mistaken summons. Hearing that the commoner could return alive, the lord said with both joy and tears: 'I rely on you to return and tell my heir: wherever monasteries and temples ring bells, they should prolong them to last long. In my suffering, only when hearing the bell do I get temporary rest; or if he could cast a bell for me, that would be even better.' The commoner said: 'I am only a lowly subject, with no access to see him. Even if I saw him, what proof could I offer?' The lord pondered deeply and said: 'While on the throne, I once exchanged envoys with the kingdom of Khotan, and they presented me with an auspicious jade heavenly king. I treasured it and often placed it in my topknot when receiving the court of the hundred officials. One day I went to the privy and forgot to remove it, and consequently contracted a headache. A spirit told me in a dream: "If the jade heavenly king is placed in a Buddhist stūpa or inside a Buddha's body, you will recover." I then privately took a craftsman to the Waguan Monastery, hollowed out the left knee of the Buddha to conceal it, and personally sealed it with fragrant clay. Not a single person knows of this; you may use this matter as proof.' When the commoner returned home, he dared not let it drop, and so begged an audience with the ruler to report it all. As expected, the ruler asked what proof there was from the netherworld. The commoner related the matter of the jade heavenly king in detail. The ruler went in person to Waguan Monastery, opened the Buddha's knee, and indeed found it. Moved to tears and beating his breast in grief, he immediately had a bell cast at Qingliang Monastery, engraving upon it: 'Dedicated to Liezu, Emperor Xiaogao, to release him from obscurity and deliver him from distress; a stūpa was erected with the jade image, buried at Mount Jiang.' (The story of Zhixing ringing the bell comes from the *Fayuan*.) The *Ekottarika-āgama* says: 'When the bell is struck, all the sufferings of all the evil paths are halted.' Master Ying, basing himself on the *Nishi chao*, says: 'When the time arrives, one should strike (*piṭa*) the *jiantui*.' Master Ying explains: 'The Sanskrit *piṭa* means "to strike" here; the Sanskrit *ghaṇṭā* means "the wood that is struck" here, either sandalwood or tung tree. There is no direct translation here, because they have neither bells nor chimes.' The *Yinyi zhigui* refutes this, saying: 'As for Brahmā casting a golden bell for the Jetavana Monastery, and Kāśyapa striking a copper *jiantui* at the council, how could there be no bells? It is only that India did not know of stone chimes.' The *Mahīśāsaka-vinaya* says: 'Whatever sounds from clay, wood, copper, or iron is called a *ghaṇṭā*.' Moreover, in the Vinaya there are seven methods for assembling the saṅgha: first, measuring shadows; second, splitting bamboo to make a sound; third, making smoke; fourth, blowing the conch; fifth, beating the drum; sixth, striking the *jiantui*; seventh, chanting that the time has arrived for the venerable ones to observe the poṣadha and recite the precepts. The *Shishi chao* clarifies the method for entering the hall: one should remain outside the door, bare the right shoulder, clasp hands before the chest, collect a reverent mind, and regard the monks inside the hall as identical to the Buddha, pratyekabuddhas, and arhats. Why? Because the three vehicles share the same food of the Dharma. Next, when wishing to enter the hall, if sitting west of the door, one enters from outside the door along the western jamb, lifting the left foot first, entering with a settled mind. If going out the door, one likewise follows the western jamb, lifting the right foot first to exit. If sitting east of the door, the opposite of the above is understood; one must not cross paths inside the door. When wishing to sit, one covers oneself with one's robe, not exposing physical unseemliness. One must know five dharmas: first, one must be compassionate and respectful, esteeming the Dharma and honoring others; second, one should humble oneself like a rag for wiping dust; third, one should know when to sit and rise, carrying oneself in accordance with the proper time; fourth, among those monks, one does not engage in idle chatter; fifth, regarding intolerable matters, one should remain silent. As for the deportment of the assembly, the matter lies in strict order, cleanliness, and observable conduct; then the worldly good mind will arise, and gods and dragons will assist and praise. The *Avataṃsaka* says: 'Fully maintaining the teachings on deportment, one is therefore able to keep the jewel of the Saṅgha unbroken.' The *Mahāprajñāpāramitā-śāstra* says: 'Disciples of the Buddha's Dharma abide together in harmony: first, by the noble and sagely expounding the Dharma; second, by the noble and sagely observing silence.' According to this, when dwelling in the assembly, one only practices these two matters; one must not engage in miscellaneous worldly talk, resembling defiled households and theatrical banter (a play is an entertainment). Furthermore, one values quiet restraint, not noise and disturbance. In chanting sūtras and expounding the Dharma, one must know the proper time.' The *Satyasiddhi-śāstra* says: 'Even if it is Dharma talk, if spoken out of season, it is called frivolous speech.' May future abbots follow this model.
7.29
【Śalākā】 The *Dharmaguptaka-vinaya* says: "Here translated as tally." The *Mahīśāsaka-vinaya* says: "The shortest tally is the width of five fingers; the longest is a fist and one cubit; the thickest does not exceed the little finger; the thinnest must not be less than a chopstick." The *Sarvāstivāda-vinaya* says: "Because a dānapati inquired of the saṅgha and they did not know their number, the Buddha ordered the distribution of tallies. When they did not know the number of novices, tallies were distributed to count them. If someone offers poṣadha goods, novices also receive them. Although they do not go to the site of the poṣadha karma, it is because they receive tallies." The *Dharmaguptaka-vinaya* says: "Distributing tallies for receiving offerings extends to novices as well. Even if they have not yet received the ten precepts, they also may receive tallies, because they share in receiving the offerings." The *Yexhu* gives three kinds of tally distribution: first, uncovered; second, concealed (covering the tally with an object); third, whispering in the ear (encouraging at the ear). The *Shishi chao* says: "Nowadays, when monasteries assign turns for invitations among the saṅgha and exclude visiting monks, this saṅgha-rotation is conversely called 'transgressing the turn.' Causing a visiting monk to fail to receive what he should receive, the host commits a grave offense; according to how many were complicit, it is collectively a single theft."
7.30
【Khakkara】 Here translated as sounding staff, because when shaken it makes a *xixi* sound. The *Sarvāstivāda-vinaya* names it 'sounding staff'; the *Khakkara-sūtra* also names it 'wisdom staff'. It is also named 'virtue staff', because it manifests the merit of wise practice. It is the insignia of holy ones, the distinct mark of worthy men, and the banner of the Path and Dharma. The *Mūlasarvāstivāda-vinaya-kṣudrakavastu* says: "When bhikṣus went begging for food, they entered deep into the houses of elders, thereby incurring ridicule and slander. The bhikṣus reported this to the Buddha. The Buddha said: 'You may make a sound to alert them.' They then made loud shouting sounds (*he-he*), creating a commotion, and again incurred ridicule and censure. The Buddha forbade it, so they knocked on the doors with their fists. The householders asked in surprise: 'Why are you breaking down my door?' They remained silent without an answer. The Buddha said: 'You should make a khakkara.' The bhikṣus did not understand. The Buddha said: 'Attach a ring to the top of the staff round like the rim of a cup, and attach small rings to it, shaking it to make a sound to alert them. Shake it once or twice; if no one hears, you must walk away.'" The *Treatise of Five Hundred Questions* says holding a khakkara has many functions, able to warn away noxious insects and venomous beasts. Yijing says: "The khakkara has three parts in all: the upper part is pewter, the middle is wood, and the lower is ivory or horn. If it has two prongs and six rings, it was instituted by Kāśyapa Buddha; if four prongs and twelve rings, it was instituted by Śākyamuni Buddha." Dhyāna Master Sengchou of the Qi, while at Mount Wangwu in Huaizhou, heard tigers fighting and used his khakkara to separate them. Thereupon he composed a verse: "Originally I never sought fame, / Yet fame forcefully pursued me; / Before the cliff I parted two tigers, / Obstructing the third fruit." Also, Deng Yinfeng flew his khakkara into the air, resolving a conflict between two armies.
7.31
【Lakuṭa】 Here translated as staff. A verse says: "Shouldering the staff crosswise without minding anyone, / Heading straight into thousands of peaks and tens of thousands of peaks."
7.32
【Kuṇḍikā】 Here translated as vase. The *Nanhai jigui zhuan* says: "There are two kinds of *kuṇḍikā*: porcelain or earthenware ones are for clean use; copper or iron ones are for unclean use." The *Xiyu ji* says: "*Kuṇḍikā* is a water vase for washing. The old term *junchi* (軍持) was an erroneous abbreviation. In the Western Regions, nuns keep a *kuṇḍikā*, while monks keep a washing vase, meaning a double-spouted washing vase." The *Shishi chao* says: "A canonical washing vase." The *Zichi* says: "Meaning one tou or less."
7.33
[Parisrāvaṇa] This is translated as "water-filtering strainer." The Huizheng ji states: "In the Western Regions, they use fine white cotton cloth; in China, one should take dense silk. If raw silk is used, small insects pass right through. One may take four feet of boiled silk, grasp the edges and pull them longwise, stitch the two ends together, and that is the pattern of the strainer. Attach straps at the two corners and straight loops at both sides (pronounced guan, resembling the handles of a caldron). Set a horizontal stick of one foot six inches in the middle, tie both sides to pillars, and place a basin beneath it. When pouring water, the bottom of the water jar must enter inside the strainer. If not done thus, insects will fall with the water, dropping to the ground or into the basin, and killing them is still not avoided." The Mahāsāṃghika Vinaya states that if the insects are minute, it should be filtered with three layers. The Vinayamātṛkā states: "One should make a water-filtering bag of two layers. If [insects] are still present, one should make three layers; they must not be sewn together as a double layer. Fearing that insects might be caught between them and difficult to release, one should make each layer separate, turning each layer over one by one; only then is life protected." The Mūlasarvāstivāda Ekottarakarma explains five kinds of water strainers: first, the square strainer, using three feet or two feet of silk, made large or small according to circumstance; second, the Dharma-vase, which is a yin-yang vase; third, the kuṇḍikā, with its mouth tied with silk, suspended with a rope and submerged in the water, and pulled out when full; fourth, the ladle strainer; fifth, the robe-corner strainer, where one simply takes dense silk one span square, and either ties it to the bottle's mouth or places it in the bowl, using it to filter water.
7.34
[Patsekmo] Also called ariṭaka (a compound). This is translated as "counting beads" [rosary]. The Scripture of the Soapberry Seeds states: "One should string one hundred and eight soapberry seeds, constantly keep them on one's person, and with focused mind recite 'Homage to the Buddha, homage to the Dharma, homage to the Saṅgha,' passing one bead each time." It is fully described in that scripture.
7.35
[Pātra] This is translated as "receptacle that accords [with the Dharma]" [alms bowl]. The Fazhen states: "It is a receptacle that accords with the Dharma; that is to say, its substance, color, and measure must all accord with the Dharma. As for substance, generally speaking there are two: clay and iron. As for color, it is smoked to a dark red color, or the color of a peacock's throat, or pigeon color. As for measure, the large holds three pecks (dou), the small holds a peck and a half, and the medium can be known accordingly. It is also translated as 'thin,' meaning that one works thick material to make it thin, thereby fashioning this receptacle." Nanshan says: "This is the peck of the Zhou dynasty. Measured by the Tang peck, the top-tier bowl holds one peck, and the lower-tier bowl holds five pints (sheng)." The Mahīśāsaka Vinaya states: "The Buddha personally fashioned a bowl mold to serve as a model for later generations." When receiving it, according to the Daśabhāṇavāra Vinaya: "'Venerable One, with focused mind take heed: I, the bhikṣu so-and-so, receive this pātra of standard measure for regular use' (recited three times). If abandoning it, follow the rule for robes." The Vinaya states: "A bhikṣu held a wooden bowl. The Buddha said: 'One must not hold such a bowl; this is the practice of non-Buddhists.'"
7.36
[Kanduka (pronounced qian-zi)] The Mātṛkā translates it as "shallow." The Iron Bowl Scripture Phonetic Commentary states: "The small bowl inside a bowl; today it is called a xunzi." The Daśabhāṇavāra Vinaya states: "A bowl, a medium kanduka, a small kanduka." The Dharmaguptaka Vinaya states: "The kanduka enters the small bowl, the small bowl enters the next bowl, and the next bowl enters the large bowl." It is also written as jianci or jianzi, all reflecting lighter or heavier Sanskrit pronunciations.
7.37
[Kuyara] This is translated as "utensils accompanying the bowl." The Fabao jie states: "That is, spoons, chopsticks, kandukas, and the like."
7.38
[Floating float-bag] The Mahīśāsaka Vinaya states: "From now on, I permit the bhikṣus to keep floating bags, whether of sheepskin or oxhide." Tradition reports that in the Western Regions, those who cross the sea often make bags of bird feathers, or carry large ox bladders; if an ocean ship is lost, they blow air into them to float their bodies.
7.39
Chapter 61: The Characteristics of the Śramaṇa's Robes
7.40
The Great Commentary states: "A disciple of the Śākya receiving the prohibitive precepts is their nature; shaving the hair and wearing cut, dyed robes is their characteristic appearance." The Daozong chao states: "Deportment is the characteristic appearance of the śramaṇa, namely shaving the hair and wearing ruined [colored] robes; essence is the nature of the śramaṇa, namely the unmanifest precept-nature." The Mahāsāṃghika Vinaya states: "The three robes are the standard and banner of the noble and saintly śramaṇas." The Dharmaguptaka Vinaya states: "The Tathāgatas of the three times all wore such robes." The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains the twelve dhūtas; regarding robes there are two kinds: First is the rag robe (pāṃśukūla). The Treatise on the Great Perfection of Wisdom comments: "Due to fine robes, one pursues things in the four directions and falls into wrong livelihood. If one receives fine robes from others, personal attachment arises; if one is not personally attached, the donor feels resentment. Furthermore, fine robes are an occasion for those who have not attained the Path to give rise to greed and attachment; fine robes cause the calamity of thieves, or even the loss of life. Because there are such harms, one adopts the practice of worn rag robes." Second is wearing only the three robes. The Treatise on the Great Perfection of Wisdom comments: "The practitioner has few desires and is content, with robes merely covering the body, neither too many nor too few; hence one receives the three robes. White-robed laypersons seek pleasure, and so keep many kinds of robes. Some non-Buddhists practice austerities, and so go naked without shame. Therefore, the Buddha's disciples abandon the two extremes and abide in the Middle Way." Beishan states: "Kauṇḍinya wore dilapidated clothes worth five coins, while Subhūti had a magnificent room with a hundred treasures—both were noble sages. Hengyue wore a single patch-robe his entire life, while Xuanjing changed his clothes every dawn—both were eminent monks. Overcoming or not overcoming [delusion] lies within oneself; fitting or not fitting does not depend on material things."
7.41
[Zhenyue] Dharma Master Ying says: "This translates as 'clothing'; it should mean bedding." The Shiming states: "Garments worn above are called yi. Yi means to rely upon (yi), because they shelter one from cold and heat." The Zuo Tradition states: "Robes are the emblems of the body. The upper is called yi, the lower is called shang." The Baihu tong states: "Yi means to conceal (yin). Shang means to shield (zhang). They serve to conceal the body and shield oneself." The Mahāparinirvāṇa Sūtra states: "Like the robes and skirts of the world, shielding and covering the physical body."
7.42
[Kaṣāya] In full, kāṣāya; here translated as "improper color" [i.e., decayed or broken color], named after its color. The Zhangfu yi states: "The name kaṣāya derives from the color of the robe, like the 'decayed-color robes' in the scriptures." The Huizheng states: "According to this, it was originally the name of a plant that could dye robes; therefore, using that plant, this robe was named." The Daśabhāṇavāra Vinaya regards it as a mat to sit upon, saying it has the form of a felt mat. The Dharmaguptaka Vinaya regards it as bedding, saying it is like quilts and blankets. The Sarvāstivāda states: "'Bedding' is another name for the three robes." The Dajing famen jing states: "Kaṣāya is called 'removing defilement' in Jin." The Mahāsaṃnipāta Sūtra names it "garment free of defilement"; the Damamūkanidāna Sūtra names it "world-transcending garment." Paramārtha's Miscellaneous Notes states: "Kaṣāya is the name for the three robes in foreign countries; the name contains multiple meanings. It is also called 'dust-free garment,' because it cuts off the six dusts [sense objects]; or 'wasting garment,' because it cuts off defilements; or 'lotus garment,' because the wearer is free from attachment; or 'compound-color garment,' because it is made of the three canonical colors." Regarding the three colors, the Vinaya has three kinds of decayed colors: blue-green, black, and magnolia-bark color. Blue-green refers to verdigris, black refers to mixed mud, and magnolia refers to tree bark. The Yeshu states: "The Buddha permitted cutting it with a knife to make a śramaṇa's robe, so that it would not be stripped away by enemies or thieves." The Zhangfu yi states: "The appearance of its strips and borders is like fields and paddies: just as dikes store water to nourish fine sprouts, so wearing this robe gives birth to merits and virtues. The Buddha made it resemble this, and its meaning is not in vain." The Mahīśāsaka Vinaya states: "If the lower part of the robe is frequently torn, one should wear it upside down. When walking in the rain, if water enters the pleats, one should wear it the right way." The Zhangfu yi states: "Lately I have seen strips and folds that do not conform to proper propriety; they should be stitched like horse teeth and bird tracks, and open holes must be made along the left and right strips. If not so made, it is identical to a plain, seamless robe." Nanshan asked: "Lately, when monks arrive from the Western Regions, why do many sew the robe folds closed?" The answer: "Nearly two hundred years after the Buddha's parinirvāṇa, monks in Northern India lived together with non-Buddhists. The non-Buddhists were jealous of them and secretly placed a sharp knife inside a robe's folds, going with them to the king's presence. The non-Buddhists told the king: 'The śramaṇas of the Śākya conceal sharp knives within, intending to harm the king.' Following the report, it was searched and seized, and because of this, all the bhikṣus throughout the country were executed. At that time, the arhat Yaśas had all bhikṣus temporarily sew them shut as an expedient, so as to avert deadly perils. This was an expedient measure instituted in that region due to circumstances, not a dispensation granted by the Buddha. Thus Yijing says: 'The three robes in the Western countries are all stitched together; only in China are they kept open without being sewn.' According to the Vinaya, the great robe (saṅghāṭī) must be finished within five days, the seven-strip robe within four days, and the five-strip robe within two days. If not completed within the time limit, a nun commits a pātayantika and a bhikṣu commits a duṣkṛta." The Yeshu states: "If there is a robe that is not formally resolved upon, it is a duṣkṛta. If one has extra cloth for the lower two robes, one is permitted to make an accompanying piece." The Karuṇāpuṇḍarīka Sūtra states: "Before the Buddha Ratnagarbha, the Buddha made a vow: 'When I attain buddhahood, may the kaṣāya possess five merits: 1. Those who enter my Dharma, even if they commit grave offenses or harbor wrong views, if in a single thought they revere it with a respectful mind, they will certainly receive a prophecy in the three vehicles; 2. Devas, nāgas, humans, and ghosts, if they can revere even a small portion of this kaṣāya, will immediately attain non-retrogression in the three vehicles; 3. If there are ghosts, spirits, or people who obtain even four inches of this kaṣāya, their food and drink will be abundant; 4. If sentient beings are in mutual conflict, by recollecting the power of the kaṣāya, a compassionate mind will instantly arise; 5. If one holds even a small portion of this, honoring and respecting it, one will always surpass others.'" The Yingluo jing states: "If the devas, nāgas, and eight classes of beings fight, by recollecting this kaṣāya, a compassionate mind will arise." The Sāgaranāgarāja Sūtra states: "The Dragon King said to the Buddha: 'In this sea there are countless kinds of dragons, and the four [species of] garuḍas constantly come to devour them. May the Buddha protect us so that we may obtain peace.' Thereupon the Bhagavat took off the black robe from his body and said to the Dragon King: 'Take this robe and divide it among all the dragons, so that it reaches everyone. If among them there is one who possesses even a single thread of it, the garuḍa king will not be able to harm them. Those who uphold the prohibitive precepts will surely obtain what they wish.'" The Souxuan quotes the Mahāsaṃnipāta: "When the king questioned him and the bhikṣu could not speak, he fell down in shame, and his kaṣāya turned white." The Scripture on the Extinction of the Dharma states: "The śramaṇas' kaṣāyas will naturally turn white." Dharma Master Ying says: "In rhyme books it was written with radical 123 as jiāshā. It was Ge Hong's Ziyuan that first altered it to have the clothing radical [衣]."
7.43
[Saṅghāṭī] The Xiyu ji says: 'Saṅghāṭī; anciently corrupted as sengqieli. Here this translates as "united," and also as "double," referring to cutting [strips] and assembling them together.' Yijing says: 'Saṅghāṭī is translated into the Tang language as "double robe".' The Linggan zhuan says: 'Whenever turning the wheel of the Dharma, he donned the saṅghāṭī.' Nanshan says: 'Regarding the names of these three robes, the various schools provide no definitive translations. Translating them here according to meaning, the great robe is named the " robe of miscellaneous pieces," because the number of strips is large. If named according to its function, it is called "the robe for entering royal palaces and settlements," worn when begging for food and expounding the Dharma.' The Sarvāstivāda-vinaya-vibhāṣā divides the great robe into three grades: nine strips, eleven strips, and thirteen strips, with two long and one short [segments], are called the lower grade; fifteen strips, seventeen strips, and nineteen strips, with three long and one short, are called the middle grade; twenty-one strips, twenty-three strips, and twenty-five strips, with four long and one short, are called the upper grade. The Huizheng ji asks: 'Why is it that the long [segments] increase while the short ones remain few?' The Yeshu says: 'The Dharma robe is a field of respect; to benefit all sentient beings, it signifies that the noble increases while the ordinary diminishes.' The Yeshu says: 'Now following the Sarvāstivāda-vinaya, the empowerment [formula] should say: "May the Venerable One keep in mind with single-hearted attention: I, the bhikṣu so-and-so, take and maintain this saṅghāṭī of [so many] strips, comprising [so many] long and [so many] short, a cut-and-pieced robe" (stated three times).' The Huizheng ji says: 'If one lacks a great robe and one of the lower two robes has extra strips, it is permitted to use it in place [of the great robe]. For taking and maintaining it, one should additionally say: "May the Venerable One keep in mind with single-hearted attention: I, the bhikṣu so-and-so, take and maintain this antarvāsaka of twenty-five strips, comprising four long and one short, a cut-and-pieced robe" (stated three times. The Mahāsāṃghika-vinaya says: If due to circumstances it must be relinquished, fully perform the dignified manner and recite the ritual formula: "May the Venerable One keep in mind with single-hearted attention: I, the bhikṣu so-and-so, have this saṅghāṭī, which was in my count of three robes, formerly taken and maintained; now I relinquish it" [stated once; the same applies to the lower two robes]).'
7.44
[Uttarāsaṅga] Also written as 郁多羅僧; translated here as the upper robe, which is the seven-strip robe. Nanshan says: 'The seven-strip robe is called the middle-priced robe. According to its function, it is called the robe for entering the assembly, worn during worship, recitation, vegetarian feasts, and lectures. When receiving it, the empowerment ritual formula should say: "I take and maintain this uttarāsaṅga seven-strip robe, comprising two long and one short, a cut-and-pieced robe" (stated three times. If one lacks a seven-strip robe, it is permitted to use the upper or lower robe in its place; the empowerment formula follows the previous model).'
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- 翻譯名義集 — 法雲, Classical Chinese