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→‎sapudgaleṣu dharmeṣu saṃjñāyā viprahāṇataḥ | prajñāvantaś ca saṃjñāyā aṣṭadhāṣṭārthabhedataḥ ||11||
第2,670行： 第2,670行：
【净译】能斷於我想 及以法想故 此名為具慧 二四殊成八 11
【净译】能斷於我想 及以法想故 此名為具慧 二四殊成八 11


==1、
==1、sa==
梵汉词汇表
 
【析词】 sa
 
【释义】 ［前缀］ 有，连同，一起，和，带着，具有。
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1137c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) . ► p. 1139a
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1140b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, See 5. sa, ► p. 1111b. ► p. 1140c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1141b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1148b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1151a
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1151b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa 1., (to be similarly prefixed to the following) : ► p. 1181c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) ► p. 1183a
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1189c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1190c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1191c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) ► p. 1192a
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1195a
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa 1., the last of the three sibilants (it belongs to the dental class and in sound corresponds to s in sin). ► p. 1111b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa 2., (in prosody) an anapest ( ˘ ˘ ¯ ) ► p. 1111b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa 3., (in music) an abbreviated term for ṣaḍ-ja (See ► p. 1109b) . ► p. 1111b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa 4., m. (only L.) a snake ; air, wind ; a bird ; N. of Vishṇu or Śiva ; ► p. 1111b
 
sā, f. N. of Lakshmi or Gaurī ; ► p. 1111b
 
sa, n. knowledge ; meditation ; a carriage road ; a fence. ► p. 1111b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa 5., mfn. (fr. √ san) procuring, bestowing (only ifc.; cf. palu-ṣá and priya-sá). ► p. 1111b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sá 6., the actual base for the nom. case of the 3rd pers. pron. tád q.v. (occurring only in the nom. sg. m.f. [sá or sás, sā], and in the Ved. loc. [sásmin RV. i, 152, 6; i, 174, 4; x, 95, 11]; the final s of the nom. m. is dropped before all consonants [except before p in RV. v, 2, 4, and before t in RV. viii, 33, 16] and appears only at the end of a sentence in the form of Visarga; sa occasionally blends with another vowel [as in saîṣaḥ]; and it is often for emphasis connected with another pron. as with aham, tvam, eṣa, ayam &c. [e.g. so 'ham sa tvam, “I (or thou) that very person;” cf. under tád, p.434] , the verb then following in the 1st and 2nd pers. even if aham or tvam be omitted [e.g. sa tvā pṛcchāmi “I that very person ask you” BṛĀrUp.; sa vai no brūhi “do thou tell us” ŚBr.]; similarly, to denote emphasis, with bhavān [e.g. sa bhavān vijayāya pratiṣṭhatām, “let your Highness set out for victory” Śak.]; it sometimes [and frequently in the Brāhmaṇas] stands as the first word of a sentence preceding a rel. pronoun or adv. such as ya, yad, yadi, yathā, cêd; in this position sa may be used pleonastically or as a kind of ind., even where another gender or number is required [e.g. sa yadi sthāvarā āpo bhananti, “if those waters are stagnant” ŚBr.]; in the Sāṃkhya sa, like eṣa, ka, and ya, is used to denote Purusha, “the Universal Soul”) RV. &c. &c. [cf. Zd. hō, hā; Gk. ὁ, $.] ► p. 1111b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa 7., ind. (connected with saha, sam, sama, and occasionally in BhP. standing for saha with instr.) an inseparable prefix expressing “junction” , “conjunction” , “possession”(as opp. to a priv.), “similarity,” “equality” ; (and when compounded with nouns to form adjectives and adverbs it may be translated by “with,” “together or along with,” “accompanied by,” “added to,” “having,” “possessing,” “containing,” “having the same” [cf. sa-kopa, sâgni, sa-bhāya, sa-droṇa, sa-dharman, sa-varṇa]; or it may = “ly,” as in sa-kopam, “angrily,” sôpadhi, “fraudulently”) RV. &c. &c. [cf. Gk. $ in $; Lat. sim in simplex; sem in semel, semper Eng. same.] ► p. 1111b
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1123c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1125a
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
sa, (to be similarly prefixed to the following) : ► p. 1130c
 
Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary, 1953
 
【释义】
 
sa-, inseparable prefix in 'pleonastic' positive use, as opp. of neg. (= Pali id., see Childers); sace(t), saca, sa-cchambita, saśakya, sāntarabahis, santika and sā° (°ke), see s.vv.: (lokapālān yakṣarākṣasa-)-gandharvabhu-jagagaṇa-saparivṛtān LV 209.19 (prose), attended by crowds of...; paribubhukṣitā (so Senart em., mss. paribhuk°) sma sapipāsitā (Senart em. saṃpi°, but no such cpd. is recorded) sma Mv i.8.2 (prose), we are hungry, we are thirsty; ayoguḍā hi agnismiṃ yathā-d-iva (so mss.) sa-tāpitā (so mss.) Mv i.15.15 (vs); this could be interpreted as m.c. for saṃtāpitā(ḥ), which Senart reads (unmetr.) by em.; sa-pṛthagjanasevitaṃ (dharmaṃ) Mv i.33.13 (vs); sajaḍaḥ sajaḍataro bhavati Śikṣ 152.12 (prose), he is stupid, very stupid. Cf. sajyotibhūta, satejobhūta, which do not require similar interpretation. (In sayyathīdaṃ, °thāpi, etc., the pronoun sa, tad, is concerned.)
► p. 538
 
==2、pudgala==
梵汉词汇表
 
【析词】 pudgala
 
【对译词】
 
〈藏〉 gang zag
 
【释义】 ［阳］〔古〕补特伽羅，人，數取趣者。
 
【例句】
 
《现观庄严光明疏》：
 
punaḥpunar gatiṣu līyata iti pudgalaḥ
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
pudgala, mf(ā)n. beautiful, lovely, handsome MārkP. ; ► p. 633b
 
pudgala, m. the body Hit. i, 41 v.l. ; (with Jainas) material object (including atoms) Śaṃk. MWB. 535 ; the soul, personal entity Lalit. ; man Var. ; the Ego or individual (in a disparaging sense) SaddhP. ; N. of Śiva MBh. (= deha Nīlak.) ; a horse of the colour of rock-crystal Gal. ► p. 633b
 
Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary, 1953
 
【释义】
 
pudgala, m., often written puṃgala (so regularly in LV, ŚsP, e. g. 4.1, and mss. of Mv, also Mmk 108.23; 112.19 etc.; RP 19.2; this writing also occurs in Skt., see BR, and Tedesco, JAOS 67.172 ff., who rightly observes that the word is essentially Buddh. and Jain, and offers an etym. which does not convince me; another reading found in Mv mss. is puṅgava, a Skt. word which may have influenced the form with nasal, pumgala; = Pali puggala; see also aprati-pu°, niṣ-pu°), = Skt. puruṣa, person, man, creature, soul (often in the latter sense = ātman, esp. in niṣ-pu°): SP 120.7; LV 103.14; 420.10; 423.13; 439.2; Mv i.4.2 (Senart always prints pudgala, contrary to most or all his mss. puṃg°); 47.2, 8; 80.13; 119.14; 142.4; 163.18; Bbh 46.22; Śikṣ 236.15 (puruṣo vā pudgalo vā); Ud xiii.14; Mvy 4674; 7028; ŚsP 4.1 etc.; Mmk 108.23; 112.19 etc.; catvāra ime.. . pudgalā bodhisattvena na sevitavyāḥ RP 18.17 (wicked persons, listed in sequel; here text repeatedly pudgala but in 19.2 puṃgala); pumgalādhyāśaya (Senart em. pudga°) Mv i.85.10; 88.12; 14, acc. to Senart, Introd. xxviii note, (inclination's) tournées vers la grande personnalité (i. e. the Buddha), which seems to me doubtful; rather = Skt. ātma-, with self-determined (directed, -controlled?) dispositions; eatvāraḥ pudgalāḥ Mvy 2968-72 (as in Pali, Puggala-paññatti 51 f. same terms in Pali form), tamas (separate word) tāmaḥparāyaṇaḥ, tamo jyotiṣparā°, jyotis tamaḥpara°. jyotlr jyotiṣparā°, i.e. one who is in a low state of existence and does evil (tending to still lower states), ditto but does good, who is in a good state but does evil, ditto and does good; eight pudgala Mv i.291.16 = Pali Khp. 6.6, on which comm. 182.11 f. says, te hi cattāro ca paṭipannā (viz. the four just listed above) cattāro ca phale ṭhitā (i. e. as reaping the fruits of their good or evil courses) ti aṭṭha honti.
► p. 347
 
==3、dharma==
梵汉词汇表
 
【析词】 dharma 一级词汇
 
【对译词】
 
〈巴〉 dhamma
 
〈藏〉 chos
 
【释义】 ［阳］ ❶ 法，正法，正义，法则，规律，职责，行为。❷ 〔佛〕 教法，说教。❸ 〔佛〕 范畴，事物。 ❹ 属性，性质。
 
〔古〕 法，法教，正法，达摩，达磨。
 
【例句】
 
❸《俱舍》：
 
nirvacanaṃ tu svalakṣaṇadhāraṇād dharmaḥ |
 
‹真›因何義立此名？能持自體相，故稱達磨。
 
‹玄›釋此名者，能持自相，故名為法。
 
【变形】
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
dharma 2., Nom. P. °mati, to become, law Vop. ► p. 512c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
dhárma 3., in comp. for °man q.v. 2. ► p. 512c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
dharma, See ► p. 510c. ► p. 513a
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
dhárma 1., m. (rarely n. g. ardharcâdi; the older form of the RV. is dhárman q.v.) that which is established or firm, steadfast decree, statute, ordinance, law ; usage, practice, customary observance or prescribed conduct, duty ; right, justice (often as a synonym of punishment) ; virtue, morality, religion, religious merit, good works ( dhármeṇa ind. or °māt ind. according to right or rule, rightly, justly, according to the nature of anything; cf. below; °mesthita mfn. holding to the law, doing one's duty) AV. &c. &c. ; Law or Justice personified (as Indra ŚBr. &c.; as Yama MBh.; as born from the right breast of Yama and father of Śama, Kāma and Harsha ib.; as Vishṇu Hariv.; as Prajā-pati and son-in-law of Daksha Hariv. Mn. &c.; as one of the attendants of the Sun L.; as a Bull Mn. viii, 16; as a Dove Kathās. vii, 89, &c.) ; the law or doctrine of Buddhism (as distinguished from the saṅgha or monastic order MWB. 70) ; the ethical precepts of Buddhism (or the principal dharma called sūsra, as distinguished from the abhi-dharma or, “further dharma” and from the vinaya or “discipline,” these three constituting the canon of Southern Buddhism MWB. 61) ; the law of Northern Buddhism (in 9 canonical scriptures, viz. Prajñā-pāramitā, Gaṇḍa-vyūha, Daśa-bhūmîśvara, Samādhirāja, Laṅkâvatāra, Saddharma-puṇḍarīka, Tathā-gata-guhyaka, Lalita-vistara, Suvarṇa-prabhāsa,ib. 69) ; nature, character, peculiar condition or essential quality, property, mark, peculiarity (= sva-bhāva L.; cf. daśa-dharma-gata ŚBr. &c. &c.; upamānôpameyayor dh°, the tertium comparationis Pāṇ. 2-1, 55 Sch.) ; a partic. ceremony MBh. xiv, 2623 ; sacrifice L. ; the ninth mansion Var. ; an Upanishad L. ; associating with the virtuous L. ; religious abstraction, devotion L. ; = upamā L. (cf. above ) ; a bow Dharmaś. ; a thing, Sukh. i ; a Soma-drinker L. ; N. of the 15th Arhat of the present Ava-sarpiṇī L. ; of a son of Anu and father of Ghṛita Hariv. ; of a son of Gāndhāra and father of Dhṛita Pur. ; of a son of Haihaya and father of Netra BhP. ; of a son of Pṛithu-śravas and of Uśanas ib. ; of a son of Su-vrata VP. (cf. dharma-sūtra) ; of a son of Dīrgha-tapas, VāyuP. ; of a king of Kaśmīra, Rāj. iv, 678 ; of another man ib. vii, 85 ; of a lexicographer &c. (also -paṇḍita, -bhaṭṭa and -śāstrin) Cat. [cf. Lat. firmus, Lith. dermé.] ; ► p. 510c
 
dhármeṇa, ind., see dharma , according to right or rule, rightly, justly, according to the nature of anything ; ► p. 510c
 
dhármāt, ind., see dharma , according to right or rule, rightly, justly, according to the nature of anything ► p. 510c
 
Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary, 1953
 
【释义】
 
1 Dharma, as n. pr., (1) n. of a brother of Śāriputra: Mv iii.56.11; (2) n. of a Pratyekabuddha: Divy 200.12; (3) n. of a Buddha in the nadir: Sukh 98.8; (4) n. of a pupil of Mati 4 = Mahāmati 5, qq.v.: Laṅk 365.3.
 
2 dharma, normally m. as in Skt.; occasionally (as in Pali, see Childers s.v. dhammo) nt.: SP 70.2 (vs) acc. to Kashgar rec. duḥśrāddheyam idaṃ dharmaṃ deśitam adya śāstṛṇām (ms.), but Tib. seems to support Nep. mss. which lack dharma; idam ... dharmaṃ śrutvā SP 71.3 (prose; KN em. to imaṃ, which WT keep without note); aśrutvaiva ... idam . .. dharmaṃ SP 60.4 (here kept with all mss. in both edd.); mā ... a-dharmaṃ utpadyate LV 15.10 (prose), may no wickedness arise; idaṃ dharmaṃ LV 396.1 (prose; acc. sg.); paramaṃ dharmaṃ Mv ii.99.5 (n. sg.; in next sentence dharmo). — (1) characteristic, quality, substantially as in Skt. (BR s.v. 2), but used in BHS, as in Pali dhamma, very commonly and in a way which seems specially pointed and deserving of special mention: asti-dharma, see s.v. 1 asti; vināśa-dharmeṇa (subject to destruction, perishable) mānsena Mv i.94.12; divyāś ca kāyāḥ parihāṇa- (v.l. °ṇi-) dharmāḥ SP 162.3 (vs), and divine bodies were characterized by diminution, i.e. became few (meaning proved by parallel 170.2; wrongly Burnouf and Kern); māreṇa ... īrṣyādharmaparītena LV 267.2 (prose), full of the quality of jealousy; catvāra ime ... duḥkhavipākā dharmāḥ RP 19.16 (prose), qualities that result in misery, i.e. vices; in Mv iii.200.5 are mentioned eight āścaryādbhuta dharma, marvelous qualities, of the Buddha, seven of which (the eighth apparently being omitted by mistake) are listed 200.6-202.2; they cor-respond imperfectly to the eight yathābhucca vaṇṇa of Pali DN ii.222.7, listed 222.13-224.14 (DN nos. 2, 4, 5, 6, and 8 = Mv nos. 2, 7, 3, 4, 6); śuddhāvāsā ca devā aṣṭādaśa āmodanīyāṃ dharmān (the eighteen 'qualities of rejoicing', here conditions of, elements or matters for re-joicing) pratilabhanti Mv ii.259.10 (they are listed in the sequel); (2) like Pali dhamma, dharma (or dharmāyatana) is the object of manas (as rūpa of cakṣus, etc.); sometimes rendered idea; it seems likely that, at least in origin, it meant quality, characteristic (= 1), as that element in the outside world which the indriya manas (as distinguished from the five external organs of perception) concerned itself with; see AbhidhK. LaV-P. i.45, where it is ex-plained that 'tho all the āyatanas are dharmas' (qualities), 'because it includes many and the chief (agra) dharma, one āyatana is specifically so called;' in any case this exclusively Buddhist use occurs: dharmāyatanam Mvy 2039; Dharmas 24; dharmadhātuḥ Mvy 2057 (after mano-dhātuḥ, as dharmāyatanam 2039 follows mana-āy°); manendriyaṃ dharmavicāraṇeṣu Suv 56.12; similarly 57.8, etc.; see also dharmāyatanika, s.v. āyatanika; (3) in Laṅk used in a peculiar sense; pañcadharmāḥ Laṅk 229.6; °rma- id. 2.2; the list of them is given id. 228.5 pañca-dharmo (v.l. °mā, which seems surely correct), nimittaṃ nāma vikalpas tathatā samyagjñānaṃ ca, which are then defined in the sequel, but I confess I find the definitions hard to understand; Suzuki, Studies 155 ff., discusses the passage and renders dharma by category; it seems likely that it started out as a specilized application of mg. (1), quality; (4) very commonly, as with Pali dhamma, state of existence, condition of being; crystallized in the phrase or cpd. dṛṣṭa dharma, the present state, the present life, see dṛṣṭa-dharma; (nāhaṃ ... ye) dharmā anityās te nityato deśayāmi, nāpi ye dharmā nityā te anityato deśayāmi Mv i.173.2, I do not teach that impermanent states are permanent, nor permanent ones impermanent; mostly restricted to states of empiric, hence transitory, worthless, existence: nairātmyaṃ ... dharmāṇāṃ Laṅk 1.4; nairātmy' aśubhāś (so divide, as Foucaux implies) ca dharm' ime LV 176.19 (vs); māyasamāṃs tatha svapnasamāṃś ca . .. samudīkṣati dharmāṃ; LV 308.9 (vs), but note in 10 that the word is used in two radically different senses, īdṛśa dharma-nayaṃ vimṛṣanto (considering as such the rule, nature, condition, of the states of existence) ... dhyāyati saṃsthitu dharme, he meditated ... steadfast in the Doctrine; dharma pratītya-samutthita buddhvā LV 308.13 (vs, just after prec), realizing that the states of being have originated by dependent-causation; śāntāḥ kila (read with WT °lā or with K' °laḥ) sarv' imi dharm' anāsravā ... (4) na cātra kaścid bhavatīha dharmo SP 117.3-4 (vs; Burnouf and Kern take dharma in 3 as law), all the conditions of being (in the saint) are calmed, free of the impurities (so that) there is not (any longer) in them under these conditions any state of (conditioned, empiric) existence; by extension, however, even nirvāṇa is called a dharma, state of being: (śreṣṭho ... ) dharmāṇa nirvāṇam iva Mv i.166.18 (vs), (Buddha is the best of creatures) as nirvāṇa of states of being; nirvṛtau ... dharma (loc. sg.) RP 6.9 (vs), in the state (of) nirvāṇa. See also the following cpds., esp. dharma-kāya. For Dharma as n. pr. see prec.; for dharma as adj. see next. I have not listed dharma law, doctrine (second of the 3 ratna, Dharmas 1 etc.), since it is both extremely common and hardly un-Skt. It may refer particularly to the collections of sūtras which set forth the Doctrine; see e. g. dharma-caryā. — dharma is also one of the four pratisaṃvid, q.v.; on the mg. here see esp. AbhidhK. LaV-P. vii.89ff., with references (note Dbh 77.3 ff.); it seems likely to belong to mg. (4) but definitions are confusingly variant and obscure. 3 dharma, f. -ā or (rarely) -ī, adj. ( = Skt. dharmya, dhārma; BHS also dhārmya, and as element in comp. dharmī-, dhārmī-, dhārmi-, dharmi-, dharmā-, qq.v.; Pali dhammī, as fem. adj. or as element in comp., as such also dhammi-, only with kathā), religious, only with kathā except for the last citations; on the forms cf. Senart i n. 574 (the regular Skt. dharmya also occurs); most commonly instr. sg.: dharmayā kathayā LV 38.13 (prose, all mss.; Lefm. and Calc. °myayā); Mv i.261.18 (prose, no v.l.); 297.16 (ib.); 309.2 (v.l. dhammā-); 329.14 (v.l.; text with 1 ms. °myayā); 333.19 (v.l. °māyā); 334.5 (v.l. °myā); 334.10, 16; iii.272.11 (v.l. dharmā-); dharmyā (v.l. dhārya-, intending dhārmya-?) kathayā iii.142.4; dharmā- (Senart em. °myā) kathayā iii.143.6; dhārmyayā kathayā Mv i.322.6; dhārmi-kathayā Mv i.282.3 (vs); less often acc. sg., dharmi-kathāṃ Mahāsamāj., Waldschmidt, Kl. Skt. Texte 4, 157.8; dharmī-kathāṃ Mv i.319.3 (v.l. dharmayā kathāṃ!); Divy 241.26 (3 of 4 mss. dhārmī- or dhārmi-), 28 (no v.l.); dhārmyāṃ kathāṃ Mv iii.446.9; dhārmyaṃ dharmacakraṃ Divy 393.23. In MPS 34.30 ff. dharma, f. °mā, occurs many times as adj. with other words than kathā (prāsāda, puṣkariṇī, tālavana); ed. al-ways em. to dhārma, f. °mī.
► p. 276-277
 
Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary, 1953
 
【释义】
 
dharma-kāya, m. (in Pali recorded only as Bhvr. adj. in quite different sense, having a body that is, or is characterized by, the Doctrine, DN iii.84.24, said of the Buddha; see below for similar use in BHS); (1)the mass of conditions of existence, see s.v. kāya (2); (2) perhaps to be rendered spiritual body (?), contrasted with rūpa-kāya, q.v.: (dṛṣṭo mayopādhyāyānubhāvena) sa bhagavān dharmakāyena (in his spiritual form, or the like; he had not seen him physically) no tu rūpakāyena (but not in his physical form) Divy 19.11; similarly 360.19 ( ... na dṛṣṭo rūpakāyo me 20-21); na rūpakāyatas tathāgataḥ prajñā-tavyaḥ ... dharmakāyaprabhāvitāś ca buddhā bhagavanto na rūpakāya-prabhāvitāḥ Samādh 22.7 (Régamey, Absolute Body, Material Body; R. does not understand prabhāvita quite rightly; it means recognized, see BR s.v. bhū with pra, caus., 3); similarly 22.9 and esp. 34, with the explanation, dharmeṇa kāyu nirjito, (His) body is born (? see nirjita) by dharma; see Régamey p. 23; elsewhere, with the same contrast, the word dharma-k° is used as a Bhvr. adj. (cf. the Pali usage above, with which this usage may be directly connected), na hi tathāgato rūpakāyato draṣṭavyaḥ, dharmakāyās tathāgatāḥ AsP 513.15; instead of rūpakāya, simply kāya may be used in contrast, dharma-kāyā buddhā bhagavantaḥ, mā khalu punar imaṃ bhik-ṣavaḥ satkāyaṃ kāyaṃ manyadhvaṃ, dharmakāya-pariniṣpattito māṃ bhikṣavo drakṣyanty AsP 94.11-13; (3) perhaps to be rendered in the same way as (2), but considered the highest of three bodies of a Buddha, the others being saṃbhoga- and nirmāṇa-k°; this is a late formula (Régamey, l. c. above) and I have noted the triad only in Mvy 116-118 among texts included in this work (see under the others); (4) without specific contrast with other kāyas but most likely belonging to (2) rather than (3): sa dharmakāya-prabhāvito (see Samādh 22.7 above) darśanenāpi sattvānām arthaṃ karoti Śikṣ. 159.7; manomaya-dharmakāyasya tathāgatasya Laṅk 192.1 (AbhidhK. knows a manomaya-kāya, app. not identified with dharma-k°, see LaV-P. Index; acc. to ii.209 it pertains to the rūpa-dhātu); prob., na rājan kṛpaṇo loke dharma-kāyena saṃspṛśet Divy 560.2 (vs). [In LV 401.21 all mss. and Calc. read Dharmakāya as n. of one of the four devatās of the bodhi-tree; Lefm. Dharmakāma, with Tib. chos ḥdod; the em. seems plausible.]
► p. 277
 
==4、saṃjñā==
梵汉词汇表
 
【析词】 saṃjñā
 
【对译词】
 
〈藏〉 'du shes，zhes bya bar 'gyur ba，ming
 
【释义】 ［阴］ ❶ 认知，理解，会意。〔佛〕 〈藏〉 'du shes
 
形成概念的思维活动。《俱舍》七十五法之一，大地法之一。〔古〕‹真›‹玄›想。假想，名，名想，想号。❷ 示意，标志。❸ 名称，专名，术语。
 
【例句】 ❶ 《俱舍》：
 
saṃjñā saṃjñānaṃ viṣayanimittodgrahaḥ |
'du shes ni 'dus nas shes pa ste/ yul la mtshan mar 'dzin pa'o ||
 
‹玄›想谓于境取差别相。
 
‹真› 想谓心执境差别相。
 
Abhidharmakośavyākhyā : viṣaya-nimitta-grāha iti. viṣaya-viśeṣa-rūpa-grāha ity arthaḥ.
 
《顺正理论》：
 
安立执取男女等境差别相因。说名为想。
 
《品类足论》：
 
想云何？谓取像性。
 
● 瑜伽百法之一，遍行心所之一。
 
《集论》：
 
想蕴何相。构了相是想相。谓由想故。构画种种诸法像类。随所见闻觉知之义起诸言说。
 
'du shes kyi mtshan nyid ci zhe na | 'dus te shes par byed pa'i mtshan nyid de | mtshan mar 'dzin pa dang | bkra bar 'dzin pa'i ngo bo gang gis ci ltar mthong ba dang | thos pa dang | bye brag phyed pa dang | rnam par shes pa'i don rnams la tha snyad 'dogs pa'o ||
 
《五蕴》：
 
sañjñā katamā | viṣayanimittodgrahaṇam | tat trividham parīttaṃ mahadgatam apramāṇaṃ ca ||
'du shes gang zhe na | yul la mtshan mar 'dzin pa'o || de ni rnam pa gsum ste | chung ngu dang | rgya chen por gyur pa dang | tshad med pa'o ||
 
‹玄› 云何想蕴？谓于境界取种种相。
 
梵汉词汇表
 
【析词】 saṃjñā
 
【释义】 ［动］ saṃjānīte，saṃjānate 〈藏〉 shes pa，shes par 'gyur ba 知，令...了知，起...想。
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
saṃ-√jñā, P. Ā. -jānāti, -jānīte, (Ā.) to agree together, be of the same opinion, be in harmony with (loc.; accord. to Pāṇ. 2-3, 22, also instr. or acc.) RV. AV. VS. ŚBr. ; (A.) to obey (dat.) AitBr. ; (Ā.) to appoint, assign, intend (for any purpose), destine ib. ; (only ind.p. -jñāya) to direct, order, command Hariv. ; to acknowledge, recognize, own Pāṇ. 1-3, 46 Sch. ; (P.) to acknowledge or claim as one's own, take possession of SaddhP. ; (P.) to think of. recollect sorrowfully (with acc. or gen.) Pāṇ. Vop. ; Ā. to know well, understand R. ; to watch for Bhaṭṭ.: Caus. -jñā̆payati, °te, to cause to be of the same opinion or agree together AV. AitBr. ; to cause to acquiesce or agree in (euphemistically said of a sacrificial victim, which ought not to be led forcibly to its death but made to resign itself) ŚBr. GṛŚrS. MBh. BhP. ; to appease, satisfy MBh. Kālid. ; to make to be understood or known, cause to understand ŚBr. ; to make signs to (acc.), communicate or make anything known by signs Mṛicch. Hcar. ; to command, enjoin, instruct Hariv. ► p. 1133c
 
M. Monier-Williams, Sanskrit-English Dictionary, 1899
 
【释义】
 
saṃ-jñā́, f. (ifc. f(ā).) agreement, mutual understanding, harmony TBr. ŚBr. Kathās. ; consciousness, clear knowledge or understanding or notion or conception ŚBr. &c. &c. ; a sign, token, signal, gesture (with the hand, eyes &c.; saṃjñām-√kṛ or dā, “to give a signal”) MBh. Kāv. &c. ; direction (in a-kṛtas°, “one who has received no direction”) MBh. ; a track, footstep BhP. ; a name, appellation, title, technical term (ifc. = “called, named”) Nir. Mn. MBh. &c. ; (in gram.) the name of anything thought of as standing by itself, any noun having a special meaning (saṃjñāyām therefore denotes “[used] in some peculiar sense rather than in its strictly etymological meaning” e.g. as a proper name) Pāṇ. 1-1, 34; 2, 53 &c. ; a technical expression in grammar (see -sūtra) ; (with Buddhists) perception (one of the 5 Skandhas q.v.) Dharmas. 22 MWB. 109 ; N. of the Gāyatrī (q.v.) L. ; of a partic. high number Buddh. ; N. of a daughter of Tvashṭṛi or Viśva-karman (the wife of the Sun and mother of Manu, Yama and Yamī) Hariv. Pur. ► p. 1133c
 
Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary, 1953
 
【释义】
 
saṃjñā, ifc. Bhvr. -saṃjña (cf. Skt. id.; the Skt. mgs. sign, signal, and name, are also BHS; note esp. vaidya-saṃjñāṃ ghoṣayitvā Divy 109.21, proclaiming the title of physician = saying that he was a physician; Pali saññā is used in most of the mgs. listed below; Tib. regu-larly ḥdu śes, a mechanically literal rendering), (1) aware-ness, consciousness, as a generalized faculty, fundamentally as in Skt.: cf. visaṃjña, unconscious (in a swoon, or the like) = Skt. id., e. g. SP 104.8; technical uses, see saṃjñā-vedayita-(vedita-)-nirodha, naivasaṃjñānāsaṃjñā-yatana (°nopaga); (2) not clearly distinguishable from prec., notion, conception, idea, of anything in the external world: the third of the five (upādāna-)skandha (as in Pali), see upādāna (sometimes rendered perception); when the Bodhisattva sat down at the bodhi-tree, he received (pratilabhati) at once five saṃjñā, ideas or impressions, viz. kṣema-s°, sukha-, śubha-, hita-, and (fifthly) adya cāhaṃ anuttarāṃ samyaksaṃbodhim abhisaṃbuddhiṣyati (so mss., Senart em. °ṣyaṃ ti) Mv ii.268.6-8, and similarly 404.17-19, where the fifth is substantially the same, the others being atīta-s°, kṣema-, sukha-, aśakya- (neither passage explains the first four); aśubha-saṃjñā (= Pali asubha-saññā), conceptions of foul things which must be meditated on by monks, see s.v. aśubha-bhāvanā; often prec. in comp. by other words specifying the emotional or intellectual content of the saṃjñā, (na ca) anitya-saṃjñā-bahulā viharanti Mv i.79.15, and (backsliders) dwell not abounding in the notion of the impermanence (of sentient existence, as they ought to); parikatha bhikṣu yadī na bhāra-saṃjñā LV 242.22 (vs), speak, monk, if you are not conscious of a burden (in doing as I ask), wrongly Foucaux on Skt. and Tib. (khur gyi ḥdu śes med na gsuṅs); in a neg., or impliedly or quasi-neg., expression, something like the very idea, thought, āhāra-saṃjñā ca na tatra bhe-ṣyati anyatra dharme rati dhyānaprītiḥ (Nep. mss. jñāna°) SP 206.1 (vs), and there will be no thought or idea of food, other than delight in the Doctrine and joy in meditation; adhimāna-saṃjñāṃ ca vihāya sarvāṃ SP 287.8 (vs), and abandoning every thought of pride; sukhaṃ vinaśyatī teṣāṃ sukha-saṃjñā ca naśyati SP 177.5 (vs), ... and the very notion of happiness was lost; tena ca mahatā duḥkhaskan-dhenābhyāhatā na duḥkhamanasikāra-saṃjñām utpāda-yanti SP 78.5, and, afflicted with that great mass of misery, they do not conceive the idea of putting their minds on misery (it does not occur to them to consider the question of misery seriously); (3) developing out of prec. (cf. āhāra-saṃjñā, SP 206.1 above, which might perhaps be rendered interest in, inclination towards food; and cf. AMg. saṇṇā = manovṛtti, mental inclination, Ratnach.), interest in, pur-poseful thought about: in Mv ii.147.12 (the Bodhisattva replies to his father's attempt to interest him in women; read with mss.) yasya tāta strīsaṃjñā bhaveyā so atra rajyeyā..., father, whoever has 'ideas' about women, let him take pleasure in them; the king replies, tava kīdṛśī saṃjñā bhavati 13, what are your thoughts or ideas?, to which the prince replies, mamātra viparītasaṃjñā bha-vati 14, I have the idea of the reverse, i.e. (as the sequel explains), that things are the opposite of what they seem; here saṃjñā belongs to 2 above; cf. viparīta-saṃjñin SP 320.12, s.v. saṃjñin (3); (4) in BHS esp. false notion, erroneous impression in the mind: in LV 374.11-12 (vss, unmetr. in Lefm.; see his note and Foucaux's note on Calc. 485.7) read, iha hetudarśanād vai jitā mayā hetukās trayaḥ saṃjñāḥ, nityānitye saṃjñā sukhaduḥkha 'nātmani cātmani ca, ... three false notions, (viz.) the notions about the permanent and impermanent, pleasure and pain, non-self and self; saṃjñā-graheṇa (by clinging to false notions) bālā dṛṣṭi-viparyāsa niśritā LV 235.17 (vs); samjñākṛta-mātram (a mere product of a false notion) idaṃ kaṇṭhako vahatīti vādiśārdūlaṃ Mv i.157.10 (the gods held the horse's hoofs); saṃjñāsūtraṃ (the cord of...) uddharī saṃskṛtātaḥ LV 196.2 (vs); vitarkamālā saṃjñāsūtreṣu granthitā LV 372.3 (vs), the garland of doubt, strung on the cords of ...; sattvānāṃ ... saṃjñā-vikalpa-caritānāṃ SP 318.13, of creatures whose actions are characterized by false notions and vain imaginings; mṛgiye ... taṃ prasrā-vaṃ pānīya-saṃjñāya (instr., under the mistaken impression that is was water) pītaṃ Mv iii.143.17, so 153.12, °saṃjñāye 144.7; 154,9; bhagavaṃ (mss. °vāṃ) mṛgasaṃjñena mayā etaṃ iṣu kṣiptaṃ Mv ii.213.16, under the mistaken im-pression of (your being) a deer (cf. 5 below) I shot this arrow; krīḍāratiṃ ca janayec chubha-saṃjña-tāṃ ca LV 190.5 (vs), ... and a state of having a false notion of (its being) fine (also cf. 5); keṣa-cid ... vartati saṃjñā Samādh 19.24, some have the false notion ..., and so, keṣa-ci saṃjñā 25; (5) in comp. with a prec. noun or adj. (as in some cases under 4), the notion or idea or impression, opinion, that (something or someone) is (what the prior member of the cpd. means); esp. as object of utpādayati (cf. SP 78.5, under 2 above) or a synonym, forms, conceives such an idea or opinion; the object of the idea is generally loc., sometimes gen. with antike, q.v., rarely acc., sometimes not expressed (understood from context): (tato imā asmākaṃ striyaḥ sarvakālaṃ) paribhavetsuḥ, tṛṇasaṃjñā pi na (mss. recorded as ta) utpādayetsuḥ (so read) Mv iii.393.14, then these our wives would always scorn us, would not even think we were worth a straw (lit. form a grass-blade-notion, sc. of us); śrotavyaṃ (read °vya, m.c.) buddhavacanaṃ dullabha-saṃjñām upajanetvā Mv i.248.2 (vs), one must listen to the word of a Buddha, realizing that it is hard to find; (te... durlabhaprādurbhāvāms) tathāgatān viditvāścaryasaṃjñām utpādayiṣyanti śoka-saṃjñām utpā° SP 320.1, ... will conceive the notion of surprise and sorrow, virtually = will be surprised and grieved; hīnasaṃjñā, a low (= unfavorable) opinion, (na tvayā...) °jñotpādayitavyā SP 425.9, and with loc. of object, mā hīnasaṃjñām utpādayiṣyasi tathāgate ca bo-dhisattveṣu ca tasmiṃś ca buddhakṣetre 426.2; the op-posite is viśiṣṭa-s°, LV 244.1-2, below; others with loc., śmaśāna-saṃjñāṃ (mss. °jño) janayate iṣṭikāsu Mv ii.384.22 (vs), forms the idea about women that they are (repulsive as) cemeteries; tāsu mātṛsaṃjñā upasthāpayitavyā bhaginī-saṃjñā duhitṛsaṃjñā Divy 115.5, you must learn to think of them as if mothers, sisters, daughters; kiṇīkṛta-(q.v., so read)-saṃjñā bhaveyur na ca tathāgate durlabha-saṃjñām uipādayeyuḥ SP 319.8, ... and would not conceive the diffi-culty of finding a T.; the object is in gen. with antike (q.v.), naiṣa mamāntike viśiṣṭasaṃjño (Bhvr.) bhaven LV 244.1-2, he would not have a high opinion of me; (sarvatathāgatānāṃ) cāntike pitṛsaṃjñām utpādayati sarvabodhisattvānāṃ cāntike śāstṛsaṃjñām utpā° SP 286.1; also SP 107.4-5 (see antike); object is acc., svabhavanāni śmaśāna-saṃjñām utpādayām āsuḥ LV 278.7, (gods etc.) began to think of their own dwellings as cemeteries (i. e. repulsive; = svāni vimānāni śmaśānānīva menire 280.20, vs); (6) (cf. Skt. mg. sign, symbol), alphabetic sign, letter: (yā) vā imā loke saṃjñā (mss. mostly sajñā, perh. representing a pronunciation like MIndic saññā, as in Pali?), brāhmī (etc., list of alphabets) Mv i.135.5; (7) a high number: Mvy 8034 .= Tib. brdaḥ śes; cf. mahā-saṃjñā, sarva-s°, visaṃjñāvatī.
► p. 551-552
 
 
==5、
晶晶
JC、L4、LK、MAIN、QA、writer
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