地藏菩薩本願經 · 名相Glossary
于闐〔X21n0384 0653a10〕
「正云瞿薩怛那，唐言地乳」
Khotan「正云瞿薩怛那，唐言地乳」—“properly it is called Kusatana; in the Tang tongue, Earth-Milk.”
實叉難陀〔X21n0384 0653a23〕
「難陀，唐翻學喜」
Śikṣānanda「難陀，唐翻學喜」—“nanda, rendered in the Tang tongue as Delight-in-Learning.”
釋迦（姓）〔X21n0384 0655b22〕
「釋迦，姓也」——本起經翻能仁
Śākya (the clan name)「釋迦，姓也」—“Śākya is the clan name.” — the Sūtra of Original Arising renders it Able in Humaneness
牟尼（字）〔X21n0384 0655c01〕
「牟尼，字也」——本行經翻寂默
Muni (the style-name)「牟尼，字也」—“Muni is the style-name.” — the Sūtra of Original Conduct renders it Silent and Still
五濁〔X21n0384 0655c05〕
「譬如清水，投之塵土，容貌泪然，名之為濁」
The five turbidities「譬如清水，投之塵土，容貌泪然，名之為濁」—“It is as when dust and earth are thrown into clear water and its look becomes muddied: this is what is named turbidity.”
劫〔X21n0384 0666a18〕
「梵語劫簸，秦言分別時節」
Kalpa「梵語劫簸，秦言分別時節」—“In Sanskrit kalpa; in the tongue of Qin, the distinguishing of periods of time.”
阿僧祇〔X21n0384 0668b12〕
「阿僧祇或阿僧企耶，此云無央數」
Asaṃkhyeya「阿僧祇或阿僧企耶，此云無央數」—“Asaṃkhyeya, transcribed 阿僧祇 or else 阿僧企耶; here it means a number without limit.”
婆羅門〔X21n0384 0668c22〕
「婆羅門，普門疏翻淨行」
Brahmin「婆羅門，普門疏翻淨行」—“Brahmin: the Universal Gate commentary renders it Pure Conduct.”
鐵圍〔X21n0384 0672a04〕
「梵語柘迦羅，翻輪山」——舊云銕圍，圍即輪義
The Iron Ring「梵語柘迦羅，翻輪山」—“In Sanskrit cakra; rendered Wheel Mountain.” — the old rendering was 銕圍, and 圍 has the sense of a wheel
悅帝利〔X21n0384 0674b03〕
「悅帝利未詳」——古德明言未詳，存漢音不作還原（Rule 9a）
Yuedili「悅帝利未詳」—“Yuedili: not ascertained.” — the ancient worthy says plainly that it is not ascertained; the Chinese sound is preserved and no reconstruction is made (Rule 9a)
地藏（名義·梵形）〔X21n0383 0639c24〕
梵形出《綸貫》，並標其所準之經：「地藏之名準佛說八大菩薩曼陀羅經」〔X21n0383 0639c23〕，「應云乞灑〔二合〕訶羅惹」，「義翻地藏」——Rule 9a 之據在此：所傳者古德，所準者經，非現代還原
Kṣitigarbha (the sense of the name · the Sanskrit form)The Sanskrit form comes from the Guiding Thread, which marks the sūtra it follows: 「地藏之名準佛說八大菩薩曼陀羅經」—“the name Kṣitigarbha follows the Sūtra of the Maṇḍala of the Eight Great Bodhisattvas Spoken by the Buddha” 〔X21n0383 0639c23〕, 「應云乞灑〔二合〕訶羅惹」—“it should be said kṣa〔the two characters joined as one syllable〕hara-ja”, 「義翻地藏」—“rendered by sense as the store of the earth” — the ground of Rule 9a lies here: what is transmitted is transmitted by an ancient worthy, and what it follows is a sūtra; it is not a modern reconstruction
地·藏（別行之譯）〔X21n0383 0640a01〕
「若準諸翻譯，應言瞿薩翻地、俱舍、或比迦、或摘迦、翻藏」——一名數譯，古德並錄不擇
Earth · Store (renderings taken separately)「若準諸翻譯，應言瞿薩翻地、俱舍、或比迦、或摘迦、翻藏」—“If one follows the several translations, one should say that gusa renders earth, and kusha, or bika, or zhaijia, renders store.” — one name with several renderings, all recorded by the ancient worthy without choosing among them
地藏（名義·經據）〔T13n0411 0722a08〕
名義之經據在同尊異經：「安忍不動猶如大地，靜慮深密猶如祕藏」
Kṣitigarbha (the sense of the name · the scriptural ground)The scriptural ground of the sense of the name lies in a sūtra of the same honored one but of different text: 「安忍不動猶如大地，靜慮深密猶如祕藏」—“Patient and unmoving as the great earth; still in contemplation and deeply hidden as a secret store.”
三德秘藏〔X21n0383 0640b18〕
「隱故名秘，覆故名藏」〔X21n0383 0640b05〕；三德之名為「大即法身，滅即解脫，度即般若」
The secret store of the three virtues「隱故名秘，覆故名藏」—“because it is hidden it is called secret; because it is covered it is called store.” 〔X21n0383 0640b05〕; and the three virtues are named 「大即法身，滅即解脫，度即般若」—“the great is the dharma-body, extinction is liberation, deliverance is prajñā.”
忉利天〔T13n0412 0778b07〕
本經自出其漢名之數：「百返生於三十三天」
The Heaven of the Thirty-ThreeThe sūtra itself gives the number in its Chinese name: 「百返生於三十三天」—“born a hundred times over in the Thirty-Three Heaven.”
恒河沙〔T13n0412 0778a29〕
底本作「一恒河沙」，全帙十一見，無「殑伽」之譯例
Sands of the GangesThe base text reads 「一恒河沙」—“the sands of one Ganges”, eleven occurrences in the whole volume, with no instance of the rendering 殑伽
香（健達）〔X21n0384 0675c24〕
「梵語健達。此云香」
Incense (*gandha*)「梵語健達。此云香」—“In Sanskrit gandha; here it means incense.”
華（布瑟波）〔X21n0384 0676a01〕
「梵語布瑟波，此云華」
Flower (*puṣpa*)「梵語布瑟波，此云華」—“In Sanskrit puṣpa; here it means flower.”
阿耨多羅三藐三菩提〔X21n0384 0676a11〕
「阿，翻無；耨多羅，翻上；三藐，翻正；三，徧也、等也；菩提，翻覺」
Unsurpassed perfect awakening「阿，翻無；耨多羅，翻上；三藐，翻正；三，徧也、等也；菩提，翻覺」—“a is rendered ‘un-’; uttara is rendered ‘surpassed’; samyak is rendered ‘right’; sam means ‘universal’ and ‘equal’; bodhi is rendered ‘awakening’.”
生死（闍提闍）〔X21n0384 0676b04〕
「梵語闍提闍，此云生死」
Birth-and-death「梵語闍提闍，此云生死」—“In Sanskrit Shetishe; here it means birth-and-death.”
母陀羅臂·兜羅綿手〔X21n0384 0676b23〕
「如來以一母陀羅臂，一兜羅綿手」
The Mutuoluo arm · the hand of tūla-cotton「如來以一母陀羅臂，一兜羅綿手」—“The Tathāgata, with one Mutuoluo arm and one hand of tūla-cotton.”
習（習氣）〔X21n0384 0676c21〕
「習者，習氣。正使雖斷，餘習尚在」
Habit (habit-energy)「習者，習氣。正使雖斷，餘習尚在」—“Habit means habit-energy. Though the active defilements themselves are cut off, the residual habit is still there.”
轉輪王〔X21n0384 0678a12〕
「梵名斫迦羅、伐辣底、曷羅闍，此云轉輪王」
Wheel-turning king「梵名斫迦羅、伐辣底、曷羅闍，此云轉輪王」—“The Sanskrit name is cakra · varti · rāja; here it means a wheel-turning king.”
居士（迦羅越）〔X21n0384 0678a15〕
「迦羅越翻居士」
Householder (*kulapati*)「迦羅越翻居士」—“kulapati is rendered ‘householder’.”
比丘〔X21n0384 0678b04〕
「比丘，名乞士，清淨活命故」——又「淨名疏翻除饉」
Bhikṣu「比丘，名乞士，清淨活命故」—“Bhikṣu is named ‘mendicant,’ because his livelihood is pure.” — and again 「淨名疏翻除饉」—“the Pure Name commentary renders it ‘remover of dearth’.”
優婆塞·優婆夷〔X21n0384 0678b08〕
「鄔波索迦，唐言近事男」〔X21n0384 0678b07〕·「鄔波斯迦，云近事女」
Upāsaka · upāsikā「鄔波索迦，唐言近事男」—“upāsaka: in the Tang tongue, a man in close attendance.” 〔X21n0384 0678b07〕 · 「鄔波斯迦，云近事女」—“upāsikā: called a woman in close attendance.”
彌勒（慈氏）〔X21n0384 0679a02〕
「梅哩麗耶，唐言慈氏」
Maitreya (the Kindly One)「梅哩麗耶，唐言慈氏」—“Maitreya: in the Tang tongue, the Kindly One.”
授記（和伽那）〔X21n0384 0679a15〕
「梵語和伽那，此云授記。聖言說與名授，果與心期曰記」
Conferring the prediction (*vyākaraṇa*)「梵語和伽那，此云授記。聖言說與名授，果與心期曰記」—“In Sanskrit vyākaraṇa; here it means the conferring of the prediction. That the holy word is spoken and given is called conferring; that the fruit answers to what the mind expects is called the prediction.”
分身·合身〔X21n0384 0679a23〕
本經與逐文鏡俱不出其梵形；其義由釋文所訓：「合分身為一形者，一為諸身之本」
Dividing the body · joining the bodyNeither this sūtra nor the word-by-word mirror gives a Sanskrit form for it; its sense comes from the gloss: 「合分身為一形者，一為諸身之本」—“That the divided bodies are joined into one form is because the one is the root of all the bodies.”
地藏（名義·本品所申）〔X21n0384 0679a22〕
鏡引十輪「安忍不動，猶如大地」而還之於本品之合身：「忍斯濁穢，化度泥犁，其猶地乎」——名之經據在品一目六，本品申其用
Kṣitigarbha (the sense of the name, as unfolded in this chapter)The mirror cites the Daśacakra, 「安忍不動，猶如大地」—“patient and unmoving as the great earth,” and returns it to the joining of the bodies in this chapter: 「忍斯濁穢，化度泥犁，其猶地乎」—“to bear this turbid filth, and to transform and deliver in the niraya: is that not earth?” — the scriptural ground of the name stands under topic six of chapter one; this chapter unfolds its use
三寶（歸敬之所對）〔X21n0384 0679c12〕
四喻並舉：「三寶乃却惡之前陣，入道之初章，越苦海之舟航，到涅槃之要道」
The Three Jewels (that to which one returns and which one reveres)Four figures raised together: 「三寶乃却惡之前陣，入道之初章，越苦海之舟航，到涅槃之要道」—“The Three Jewels are the front rank that repels evil, the first chapter of entering the Way, the ship that crosses the sea of suffering, the main road that reaches nirvāṇa.”
摩耶（夫人）〔X21n0384 0654c15〕
「梵語摩訶摩耶，唐言大術，或云大幻」——長阿含名大化
Māyā (Lady)「梵語摩訶摩耶，唐言大術，或云大幻」—“In Sanskrit Mahāmāyā; in the Tang tongue, Great Art, or else Great Illusion.” — the Dīrgha Āgama names her Great Transformation
聖者〔X21n0384 0680b21〕
「梵語阿離野，此翻聖者」——事無不通謂之聖
Holy One「梵語阿離野，此翻聖者」—“In Sanskrit ārya; here it is rendered ‘holy one’.” — there is nothing in affairs he does not penetrate, and so he is called holy
常住〔X21n0384 0681c17〕
「常住者，梵語僧祇。此云四方僧物」
The Permanent Property「常住者，梵語僧祇。此云四方僧物」—“As for the Permanently Abiding: in Sanskrit saṃghika; here it means the property of the saṃgha of the four quarters.”
點（污）〔X21n0384 0681c24〕
「點與玷同，小黑也」
The character 點 (to defile)「點與玷同，小黑也」—“點 is the same as 玷: a small blot.”
伽藍〔X21n0384 0682a02〕
「梵名僧伽藍，譯為眾園」
Saṃghārāma「梵名僧伽藍，譯為眾園」—“The Sanskrit name is saṃghārāma, rendered ‘the garden of the assembly’.”
沙門〔X21n0384 0682a20〕
「沙門，準瑜伽論有四」——本段所指為第四
Śramaṇa「沙門，準瑜伽論有四」—“Of the śramaṇa, following the Yogācārabhūmi, there are four.” — what this passage points to is the fourth
不與取〔X21n0384 0682b15〕
「灼然不與取名劫，潛盜不與取名盜」
Taking what is not given「灼然不與取名劫，潛盜不與取名盜」—“To take what is not given openly is called robbery; to take what is not given by stealth is called theft.”
四種常住〔X21n0384 0681c17〕
「律鈔明四種常住」——常住常住·十方常住（「此二名僧祇物」）·現前現前·十方現前（「此二名現前僧物」〔X21n0384 0681c21〕）
The four kinds of Permanent Property「律鈔明四種常住」—“The Vinaya Digest makes plain four kinds of permanent property.” — permanent-permanent · permanent of the ten directions (「此二名僧祇物」—“these two are named the property of the saṃgha”) · present-present · present of the ten directions (「此二名現前僧物」—“these two are named the property of the saṃgha present” 〔X21n0384 0681c21〕)
二十五有〔X21n0384 0683a04〕
「四洲四惡趣，六欲并梵天，四禪四空處，無想五那含」
The twenty-five existences「四洲四惡趣，六欲并梵天，四禪四空處，無想五那含」—“The four continents and the four evil destinies; the six desire heavens together with the Brahmā heaven; the four dhyānas and the four formless spheres; the No-Thought heaven and the five Non-Returner heavens.”
獄卒（有情·非情）〔X21n0384 0683c22〕
「諸地獄卒，為是有情數，為是非情數耶」——押解者有情、苦具非情；而其總判為「有情非情，並是共業所感，而為心變」〔X21n0384 0684a01〕
The wardens of the hells (sentient · non-sentient)「諸地獄卒，為是有情數，為是非情數耶」—“Are the wardens of the hells counted among sentient beings, or among the non-sentient?” — those who escort are sentient, the implements of suffering are not; while the judgment that gathers both is 「有情非情，並是共業所感，而為心變」—“Sentient and non-sentient alike are called forth by karma held in common, and are what the mind transforms into being” 〔X21n0384 0684a01〕
動（訓）〔X21n0384 0684c04〕
「動與靜對。心體本靜，人自動之」〔X21n0384 0684c02〕；字書訓形則「力重為動」
Stirring (the gloss)「動與靜對。心體本靜，人自動之」—“Stirring stands over against stillness. The substance of the mind is originally still, and man stirs it himself.” 〔X21n0384 0684c02〕; and the dictionary gloss on the form of the graph is 「力重為動」—“weight of force makes the graph for stirring.”
八熱地獄〔X21n0384 0683a18〕
「即等活等七大獄，及第八無間，名八熱地獄」
The eight hot hells「即等活等七大獄，及第八無間，名八熱地獄」—“That is, the seven great hells beginning with Reviving, together with the eighth, the Uninterrupted, named the eight hot hells.”
泥犁〔X21n0384 0685b15〕
「此言苦具無物不備，故泥犁翻苦具」
*Niraya*「此言苦具無物不備，故泥犁翻苦具」—“This says that of the implements of suffering nothing is lacking, and therefore niraya is rendered ‘implements of suffering’.”
無間（名義）〔T29n1558 0058b05〕
論唯取受苦一義：「以於其中受苦無間，非如餘七大㮈落迦受苦非恒，故名無間」；本經自出五義
Uninterrupted (the sense of the name)The treatise takes only the one sense of suffering: 「以於其中受苦無間，非如餘七大㮈落迦受苦非恒，故名無間」—“Because within it suffering is undergone without interruption, unlike the other seven great narakas where the undergoing of suffering is not constant, it is named Uninterrupted”; this sūtra brings out five senses of its own
五無間業〔T29n1558 0092b28〕
常說之五：「一者害母、二者害父、三者害阿羅漢、四者破和合僧、五者惡心出佛身血」——與本段五罪目不同組
The five deeds of immediate retributionThe five of the usual account: 「一者害母、二者害父、三者害阿羅漢、四者破和合僧、五者惡心出佛身血」—“first, killing one’s mother; second, killing one’s father; third, killing an arhat; fourth, breaking a harmonious saṃgha; fifth, with evil mind drawing blood from the Buddha’s body” — not the same set as the five names of guilt in this passage
閻浮（樹）〔X21n0384 0686c03〕
「閻浮樹乃南洲樹王」——復出黑暗、染污二義之穢樹說
Jambu (the tree)「閻浮樹乃南洲樹王」—“the jambu tree is the king of trees of the southern continent.” — and it brings out besides the two senses, darkness and defilement, in which it is called the foul tree
業感〔T29n1558 0067b09〕
本經與逐文鏡俱不別釋此二字；其論據在《俱舍》分別業品首頌「世別由業生」
Karmic impulsionNeither this sūtra nor the word-by-word mirror glosses these two characters separately; their ground in the treatises is the opening verse of the chapter on karma in the Abhidharmakośa, 「世別由業生」
威神力〔X21n0384 0687a19〕
「威即四無畏，神即六神通，力即十力」
Awesome spiritual power「威即四無畏，神即六神通，力即十力」—“awe is the four fearlessnesses, spirit is the six spiritual penetrations, power is the ten powers.”
阿逸多〔X21n0384 0687b18〕
「阿逸多，此云無能勝，彌勒之姓」——鏡辨其為姓非名
Ajita「阿逸多，此云無能勝，彌勒之姓」—“Ajita: here it means Unconquerable, and it is Maitreya’s clan name.” — the mirror argues that it is a clan name and not a personal name
性識無定〔X21n0384 0687c08〕
「無定者，無堅住之定性」
The nature-consciousness has no fixity「無定者，無堅住之定性」—“having no fixity means that there is no fixed nature that abides firmly.”
定自在王〔X21n0384 0689a04〕
「那伽常在定，無有不定時，於定自在，名定自在王」
King Sovereign in Samādhi「那伽常在定，無有不定時，於定自在，名定自在王」—“the nāga is ever in concentration and has no time out of it; being sovereign in concentration, he is named King Sovereign in Samādhi.”
一切智成就（如來）〔X21n0384 0689b04〕
「梵名薩婆若多，般舟名薩雲，秦言一切智相」
Accomplishment of All Wisdom (Tathāgata)「梵名薩婆若多，般舟名薩雲，秦言一切智相」—“the Sanskrit name is Sapo-ruo-duo; in the Pratyutpanna the name is Sayun; in the tongue of Qin, the aspect of all wisdom.”
清淨蓮華目〔X21n0384 0690b15〕
「清淨蓮華目，三十二相之一」
Pure Lotus Eyes「清淨蓮華目，三十二相之一」—“Pure Lotus Eyes is one of the thirty-two marks.”
光目〔X21n0384 0690c20〕
「目表定，光表慧。因定發慧，慧光注目」
Bright Eyes「目表定，光表慧。因定發慧，慧光注目」—“the eye signifies concentration and the brightness signifies wisdom; by concentration wisdom is brought forth, and the light of wisdom is poured into the eye.”
婢子〔X21n0384 0692b19〕
「梵名駄索迦，此云奴」〔X21n0384 0692b18〕；《說文》「男入罪曰奴，女入罪曰婢」
The bondmaid’s child「梵名駄索迦，此云奴」—“the Sanskrit name is Tuo-suo-jia; here it means a bondman.” 〔X21n0384 0692b18〕; the Shuowen, 「男入罪曰奴，女入罪曰婢」
下賤人〔X21n0384 0692c14〕
「梵名薩拘盧楴，此云賣姓，即下賤人」
A person of low station「梵名薩拘盧楴，此云賣姓，即下賤人」—“the Sanskrit name is Sa-ju-lu-di; here it means a sold clan, that is, a person of low station.”
梵志〔X21n0384 0694a01〕
「梵志，正翻淨裔」——《長阿含》稱為婆羅門
Brahman「梵志，正翻淨裔」—“brahman is properly rendered Pure Progeny.” — the Dīrgha Āgama calls them brahmins
一闡提〔X21n0384 0694c01〕
「不信因果者，即一闡提」
Icchantika「不信因果者，即一闡提」—“one who does not believe in cause and effect is precisely an icchantika.”
出家（四種）〔X21n0384 0689c10〕
「大師明四種出家」〔X21n0384 0689c09〕；第四為「四、形心俱出，能見佛性」，而「出二死家，方真出家」〔X21n0384 0689c11〕
Leaving the household life (four kinds)「大師明四種出家」 〔X21n0384 0689c09〕; the fourth is 「四、形心俱出，能見佛性」, and 「出二死家，方真出家」 〔X21n0384 0689c11〕
彈指〔X21n0384 0695a06〕
「二十念為一瞬，二十瞬名一彈指」
A snap of the fingers「二十念為一瞬，二十瞬名一彈指」—“twenty thought-moments make one blink, and twenty blinks are called one snap of the fingers.”
善知識〔X21n0384 0695a04〕
鏡逕指其實：「今教一彈指頃，歸依地藏菩薩，是真善知識」
A good friendThe mirror points directly at the fact: 「今教一彈指頃，歸依地藏菩薩，是真善知識」—“one who now teaches taking refuge in Kṣitigarbha Bodhisattva in the space of a snap of the fingers is a true good friend.”
三種果〔X21n0384 0699b04〕
果報果·習氣果·「三、增上果，依彼十種不善業道，一切外物，無有氣勢」——出《彌勒問經》
The three kinds of fruitThe fruit that is requital · the fruit of habitual energy · 「三、增上果，依彼十種不善業道，一切外物，無有氣勢」—“third, the dominant fruit: on account of those ten unwholesome paths of action, all outward things are without vigor.” — from the Sūtra of Maitreya’s Questions
四種報〔X21n0384 0699b06〕
「一、現報〔今身作業，今身即受〕，二、生報〔今身造業，次後身受〕，三、後報〔今生造業，更二三生已去方受〕，四、無報〔猶無記等業〕」——出《優婆塞戒經》
The four kinds of requital「一、現報〔今身作業，今身即受〕，二、生報〔今身造業，次後身受〕，三、後報〔今生造業，更二三生已去方受〕，四、無報〔猶無記等業〕」—“first, present requital 〔the deed made in this body is undergone in this body〕; second, requital in the next birth 〔the deed made in this body is undergone in the body immediately following〕; third, later requital 〔the deed made in this life is undergone only after two or three lives more have passed〕; fourth, no requital 〔as with karma that is morally indeterminate and the like〕.” — from the Sūtra of the Upāsaka Precepts
孔雀·鴿·鴛鴦〔X21n0384 0697a24〕
「梵名摩由邏」〔X21n0384 0697a20〕（此云孔雀）·「梵名迦逋，唐言鴿」〔X21n0384 0697a22〕·「梵名斫迦邏婆，此云鴛鴦」
Peacock · dove · mandarin duck「梵名摩由邏」 〔X21n0384 0697a20〕 (here the peacock) · 「梵名迦逋，唐言鴿」 〔X21n0384 0697a22〕 · 「梵名斫迦邏婆，此云鴛鴦」—“the Sanskrit name is Zhuo-jia-luo-po; here it means the mandarin duck.”
前後父母〔X21n0384 0698a12〕
「前後父母，即繼父母也」
The parents before and after「前後父母，即繼父母也」—“the parents before and after are the step-parents.”
遮吒迦鳥〔X21n0384 0698c14〕
釋「破戒犯齋」所引《正法念》之鳥名，逐文鏡夾註明言未詳：「恐是斑鳩之梵語，俟載考」——古德自云未詳，存漢音不作還原（Rule 9a）
The zhezhajia birdThe name of a bird from the Sūtra of the Mindfulness of the True Dharma, cited in glossing 「破戒犯齋」; the word-by-word mirror says plainly in an interlinear note that it is not ascertained: 「恐是斑鳩之梵語，俟載考」, it may be the Sanskrit for the turtledove, and awaits further inquiry — the ancient worthy says of himself that it is not ascertained; the Chinese sound is preserved and no reconstruction is made (Rule 9a)
鐵圍〔X21n0384 0672a04〕
「梵語柘迦羅，翻輪山」——舊云銕圍，圍即輪義
The Iron Ring「梵語柘迦羅，翻輪山」—“In Sanskrit cakra; rendered Wheel Mountain.” — the old rendering was 銕圍, and 圍 has the sense of a wheel
極無間·大阿鼻·無間〔X21n0384 0701b05〕
「無間、阿鼻二大地獄，或合或離，自古難定」——古德明言難定，不代裁；讀者面照經文之字並列
Utmost Uninterrupted · Great Avīci · Uninterrupted「無間、阿鼻二大地獄，或合或離，自古難定」—“the two great hells, Uninterrupted and Avīci, are now joined and now divided; from of old it has been hard to fix.” — the ancient worthy says plainly that it is hard to fix, and no adjudication is made in his stead; the reader-facing layers follow the wording of the sūtra and set the names side by side
阿鼻（名訓）〔X21n0384 0701b13〕
「阿言無，鼻言遮，或言救。合名無遮、無救」
Avīci (the gloss of the name)「阿言無，鼻言遮，或言救。合名無遮、無救」—“a- means no, and -vīci means screening off, some giving it as saving. Taken together the name is no screening off, no saving.”
仁者〔X21n0384 0700c03〕
「仁者，慈育之尊稱」
Benevolent one「仁者，慈育之尊稱」—“benevolent one is an honorific for one who is kindly and nurturing.”
大士〔X21n0384 0701a06〕
「普賢是佛嫡子，尊無敵也」
Great being「普賢是佛嫡子，尊無敵也」—“Samantabhadra is a true son of the Buddha, honored beyond any match.”
邃〔X21n0384 0701a21〕
「邃，深遠也。黑而且䆳，闇之極者矣」
Deep「邃，深遠也。黑而且䆳，闇之極者矣」—“deep means far and distant. Black and deep besides: this is darkness at its very utmost.”
四角〔X21n0384 0701c17〕
「所謂熱鐵四角地獄」
Four-Cornered「所謂熱鐵四角地獄」—“that is, the four-cornered hell of hot iron.”
飛刀〔X21n0384 0701c24〕
「即刀輪地獄」
Flying Blades「即刀輪地獄」—“that is, the hell of the blade-wheels.”
火箭〔X21n0384 0702a06〕
「即五百億鐵機地獄」
Fire Arrows「即五百億鐵機地獄」—“that is, the hell of the five hundred koṭis of iron mechanisms.”
夾山〔X21n0384 0702a15〕
「兩山自合如磨」
Crushing Mountains「兩山自合如磨」—“two mountains close upon each other of themselves, like a millstone.”
通槍〔X21n0384 0702a20〕
「槍，矟也，又剡木傷盜曰槍」
Piercing Spears「槍，矟也，又剡木傷盜曰槍」—“the spear is a lance; and a sharpened stake set to wound thieves is also called a spear.”
燒脚（甲系）〔X21n0384 0702c13〕
熱灰之處：「如平坦空地。見相起心，我應往彼」
Burning Feet (series one)A place of hot ash: 「如平坦空地。見相起心，我應往彼」—“like level open ground. Seeing the look of it a thought arises: I should go over there.”
燒脚（乙系）〔X21n0384 0704a22〕
八熱獄燒炙之別業：「今從別業，但燒手脚」
Burning Feet (series two)A particular karma within the scorching of the eight hot hells: 「今從別業，但燒手脚」—“here it follows a particular karma, and only the hands and feet are burned.”
火鷹〔T13n0412 0780a24〕
「鷹、烏事同」〔X21n0384 0704a07〕；鏡之「同前銕鷹」上溯前品之「復有鐵鷹，啗罪人目」
Fire Hawks「鷹、烏事同」—“hawk and crow are one matter.” 〔X21n0384 0704a07〕; the mirror’s 「同前銕鷹」 runs back to the chapter before, 「復有鐵鷹，啗罪人目」
趁〔X21n0384 0705c02〕
「逐也，從也」
To run down「逐也，從也」—“to chase, to follow after.”
𨪏鏫〔X21n0384 0705c17〕
「此由兵家結寨，四角藏埋銕𨪏鏫害人」——兵家埋於寨角之尖刺之器
𨪏鏫「此由兵家結寨，四角藏埋銕𨪏鏫害人」—“this comes of the soldiers’ practice, when they set up a camp, of burying iron caltrops at the four corners to wound those who come.” — a spiked implement buried by soldiers at the corners of a camp
多攢火槍〔X21n0384 0705c18〕
「多攢火槍，與通槍同，唯多火耳」
Fire-spears massed in numbers「多攢火槍，與通槍同，唯多火耳」—“fire-spears massed in numbers are the same as the Piercing Spears, save that there is fire besides.”
諍論·多瞋〔X21n0384 0703a06〕
「諍論，多嗔，雖分二獄，同成一因」
Contention · Much Anger「諍論，多嗔，雖分二獄，同成一因」—“Contention and Much Anger, though divided into two hells, come of one and the same cause.”
業道之器〔X21n0384 0706a10〕
「器者，即眾生日用之器皿」
Implements of the paths of karma「器者，即眾生日用之器皿」—“an implement is precisely a vessel of beings’ daily use.”
普廣（菩薩名）〔X21n0384 0707b11〕
「從心發智，智彌法界，曰普。以智導行，行滿虗空，曰廣」
Universally Broad (a bodhisattva’s name)「從心發智，智彌法界，曰普。以智導行，行滿虗空，曰廣」—“Wisdom issues from the mind, and the wisdom fills the dharma-realm: this is called universal. With wisdom he leads his practice, and the practice fills empty space: this is called broad.”
讚·歎（二字之分）〔X21n0383 0648c17〕
「讚者，稱美之詞，乃從文以結章」〔X21n0383 0648c16〕／「歎者，咨嗟之意，乃隨聲而歌詠」
Praise · extolling (the two characters distinguished)「讚者，稱美之詞，乃從文以結章」—“Praise is a word of commendation, following the text and rounding it into a section.” 〔X21n0383 0648c16〕 / 「歎者，咨嗟之意，乃隨聲而歌詠」—“Extolling is the sense of sighing in admiration, following the voice and singing it out.”
繒綵〔X21n0384 0709a24〕
「繒綵，即五色綵縀」
Silk damask「繒綵，即五色綵縀」—“Zengcai is damask of the five colors.”
幢旛〔X21n0384 0709b08〕
「旛之大者為幢」
Banners and pennants「旛之大者為幢」—“The larger sort of pennant is a banner.”
食頃〔X21n0384 0709c24〕
「食頃，一飯食時」——以少顯多，以短形長
The space of a meal「食頃，一飯食時」—“Shiqing is the time of taking one meal.” — the little shows forth the much, the short sets off the long
端正〔X21n0384 0710a15〕
「梵名阿波羅提目伽，此言端正」
Upright in form「梵名阿波羅提目伽，此言端正」—“The Sanskrit name is transcribed apoluotimujia; here it means upright in form.”
志心〔X21n0384 0710b01〕
「志者，心之所至也」
Wholehearted mind「志者，心之所至也」—“Intent is that at which the mind arrives.”
能（「能對菩薩像前」之能）〔X21n0384 0710b13〕
「能者，信善之實」
Able (the 「能」 of “able, before the bodhisattva’s image”)「能者，信善之實」—“Able is the substance of faith in the good.”
乾闥·緊那〔X21n0384 0710c06〕
「況乾闥、緊那皆天帝樂神」——鏡以此釋作樂何以得鬼神衛護
Gandharva · kiṃnara「況乾闥、緊那皆天帝樂神」—“how much more when the gandharvas and the kiṃnaras are all musician-spirits of the lord of the gods.” — with this the mirror glosses how making music gains the guarding of ghosts and spirits
惡人〔X21n0384 0710c21〕
「此云惡人，亦云不好人」
Evil person「此云惡人，亦云不好人」—“This says an evil person, and also says a person who is not good.”
賢劫〔X21n0384 0711b07〕
「秦翻為賢，以多賢人出世，故名賢劫也」
The Worthy Kalpa「秦翻為賢，以多賢人出世，故名賢劫也」—“In the tongue of Qin it is rendered ‘worthy,’ because many worthy men appear in the world, and hence the name Worthy Kalpa.”
餓鬼〔X21n0384 0711b20〕
「梵名闍黎哆，云餓鬼」
Hungry ghost「梵名闍黎哆，云餓鬼」—“The Sanskrit name is transcribed shelituo; it says hungry ghost.”
畜生〔X21n0384 0711b21〕
「梵名底栗車，云畜生」
Animal「梵名底栗車，云畜生」—“The Sanskrit name is transcribed dilizhe; it says animal.”
魘寐〔X21n0384 0712a09〕
「烏蘇慢，此云厭」〔X21n0384 0712a08〕／「臥厭不寤，故曰魘寐」
Nightmare-oppression「烏蘇慢，此云厭」—“wusuman; here it means pressing down.” 〔X21n0384 0712a08〕 / 「臥厭不寤，故曰魘寐」—“pressed down while lying asleep and not waking, and so it is called yanmei.”
某甲〔X21n0384 0712b24〕
「梵語那莽，此云某甲」
So-and-so「梵語那莽，此云某甲」—“The Sanskrit is transcribed namang; here it means so-and-so.”
讀·誦（二字之分）〔X21n0384 0713b02〕
「對經名讀，以未熟故；背本名誦，以文熟故」
Reading · reciting (the two characters distinguished)「對經名讀，以未熟故；背本名誦，以文熟故」—“Facing the text is called reading, because it is not yet familiar; turning from the book is called reciting, because the wording has grown familiar.”
懺悔〔X21n0384 0714b17〕
「梵語懺摩，此云悔過，華梵雙標也」
Repentance「梵語懺摩，此云悔過，華梵雙標也」—“The Sanskrit is transcribed chanmo; here it means to repent of a transgression — the term sets Chinese and Sanskrit side by side.”
一七日〔X21n0384 0714b22〕
「一七者，世數，極於七也」
A single seven days「一七者，世數，極於七也」—“A single seven: it is a worldly number, and seven is its limit.”
踏蓮生·盤腸生〔X21n0384 0715a21〕
「甚有一足先下，謂之踏蓮生，母腸同出，謂之盤腸生。此最險惡，命在須臾」——產難二名，鏡自出其訓，二式不歸併
Treading-the-lotus birth · coiled-bowel birth「甚有一足先下，謂之踏蓮生，母腸同出，謂之盤腸生。此最險惡，命在須臾」—“There are even those where one foot comes down first, which is called a treading-the-lotus birth, and those where the mother’s bowels come out along with the child, which is called a coiled-bowel birth. This last is the most perilous, and life hangs upon a moment.” — two names for hard delivery, the mirror giving the gloss itself; the two forms are not merged
齋〔X21n0384 0716b19〕
「齋之為言，齊也。齊不齊，以致齊者也」〔X21n0384 0716b18〕；教門之制「今釋氏以不過中食為齋」
Fast「齋之為言，齊也。齊不齊，以致齊者也」—“Fast says even: it evens what is uneven, and so brings about evenness.” 〔X21n0384 0716b18〕; the rule within the Buddhist house, 「今釋氏以不過中食為齋」—“the followers of Śākya now take not eating past noon as the fast.”
胡跪（互跪）〔X21n0384 0717b18〕
「故名互跪，即右膝著地也」
Kneeling in the Hu manner (alternate kneeling)「故名互跪，即右膝著地也」—“and hence it is called alternate kneeling; that is, the right knee is set to the ground.”
僧那〔X21n0384 0718a02〕
「梵語僧那，此云弘誓」
The great pledge「梵語僧那，此云弘誓」—“The Sanskrit is transcribed sengna; here it means the great pledge.”
娑羅（力）〔X21n0384 0718a05〕
「梵名娑羅，此云力」
Power「梵名娑羅，此云力」—“The Sanskrit name is transcribed suoluo; here it means power.”
金·銀·銅·鐵〔X21n0384 0708c02〕
「修䟦拏，翻金」〔X21n0384 0708b21〕／「阿路巴，翻銀」〔X21n0384 0708b22〕／「銅，赤金，銀之次也」〔X21n0384 0708b23〕／「銕，黑金也」
Gold · silver · copper · iron「修䟦拏，翻金」—“xiubana renders gold.” 〔X21n0384 0708b21〕 / 「阿路巴，翻銀」—“alupa renders silver.” 〔X21n0384 0708b22〕 / 「銅，赤金，銀之次也」—“Copper is red metal, next after silver.” 〔X21n0384 0708b23〕 / 「銕，黑金也」—“Iron is black metal.”
知識（近遠二層）〔X21n0384 0719a15〕
「知識有近遠。近指父母眷屬，為作福事者；遠指佛、菩薩等，銷滅其罪者」
Friend (in its near and far layers)「知識有近遠。近指父母眷屬，為作福事者；遠指佛、菩薩等，銷滅其罪者」—“Friends are of the near and of the far. The near are parents and kin, who do deeds of blessing on his behalf; the far are the buddhas and bodhisattvas and the rest, who extinguish his offences.”
本識〔X21n0384 0719c16〕
「使是名號得歷耳根，納在八識，終無毀壞」——本識即第八識
Root-consciousness「使是名號得歷耳根，納在八識，終無毀壞」—“It causes this name to pass through the ear-faculty and be taken into the eighth consciousness, never in the end to be destroyed.” — the root-consciousness is the eighth consciousness
趣〔X21n0384 0719c24〕
「毗曇論云：趣者，名到，亦名為道」
Destiny「毗曇論云：趣者，名到，亦名為道」—“The Abhidharma Treatise says: a destiny is named an arriving, and is also named a path.”
死（末剌諵）〔X21n0384 0720a17〕
「梵語末剌諵，此云死」
Death (*molanan*)「梵語末剌諵，此云死」—“The Sanskrit is transcribed molanan; here it means death.”
慎〔X21n0384 0720b15〕
「慎，恒謹也」〔X21n0384 0720b14〕——又「惟慎為真心，故从心从真」
Taking care「慎，恒謹也」—“Shen is constant carefulness.” 〔X21n0384 0720b14〕 — and 「惟慎為真心，故从心从真」—“only carefulness is the true mind, and so the graph is made of ‘mind’ and ‘true.’”
惡緣〔X21n0384 0720b17〕
「惡緣，助成殺害事者」
Evil condition「惡緣，助成殺害事者」—“An evil condition is what helps to bring the act of killing about.”
魍魎〔X21n0384 0720c07〕
逐文鏡於此不出其訓（「今是拜祭鬼神魍魎，詳乳記」〔X21n0384 0720b22〕，所指之書不在盤）；其相唯由所引《灌頂經》之語見之：「襍物之精，浮遊人村」
*Wangliang* spritesThe word-by-word mirror gives no gloss for them here (「今是拜祭鬼神魍魎，詳乳記」—“here it is a matter of sacrificing to ghosts, spirits, and wangliang; see the Ru record for details” 〔X21n0384 0720b22〕, the book named not being on the board); their look is seen only through the words of the Consecration Sūtra cited there: 「襍物之精，浮遊人村」—“essences of miscellaneous things, drifting about the villages of men”
聖分〔X21n0384 0720c18〕
「聖分即七菩提分、八聖道分、菩薩果分」
The portion of the holy「聖分即七菩提分、八聖道分、菩薩果分」—“The portion of the holy is the seven limbs of awakening, the eight limbs of the holy path, and the portion that is a bodhisattva’s fruit.”
大辯（鉢底婆）〔X21n0384 0721b15〕
「長者如前，梵語鉢底婆，此云辯才」；辯才「有四種：一義，二法，三詞，四樂說」〔X21n0384 0721b17〕
Great Eloquence (*bodipo*)「長者如前，梵語鉢底婆，此云辯才」—“Elder is as before; the Sanskrit is transcribed bodipo, and here it means eloquence.”; and eloquence 「有四種：一義，二法，三詞，四樂說」—“is of four kinds: first in meaning, second in dharma, third in wording, fourth in delight in speaking.” 〔X21n0384 0721b17〕
無生〔X21n0384 0721b20〕
「久證無生者，無，訓為不」
The unborn「久證無生者，無，訓為不」—“‘Long since realized the unborn’: the character for ‘no’ is glossed as ‘not.’”
命〔X21n0384 0721c10〕
「色心連持不斷為命」——「乃緣會而生，緣盡而終也」〔X21n0384 0721c13〕
Life「色心連持不斷為命」—“The unbroken holding together of form and mind is life.” — 「乃緣會而生，緣盡而終也」—“it arises when conditions meet and ends when conditions are spent.” 〔X21n0384 0721c13〕
聞健〔X21n0384 0722b08〕
「聞健者，謂耳聰強健之時」
Sound of hearing「聞健者，謂耳聰強健之時」—“‘Sound of hearing’ means the time when the ears are keen and the body strong.”
無常（薩迦耶薩）〔X21n0384 0722c02〕
「梵語薩迦耶薩，此云無常」——音寫照鏡之字，不代以他形（Rule 9a）
Impermanence (*sajiayesa*)「梵語薩迦耶薩，此云無常」—“The Sanskrit is transcribed sajiayesa; here it means impermanence.” — the transcription follows the mirror’s own characters and is not replaced by another form (Rule 9a)
冥冥遊神（中有）〔X21n0384 0722c16〕
「大論云：凡夫人憶想分別，隨我心取相，故計有神，即中陰身也」；夾註「中有亦名中陰」〔X21n0384 0723b01〕
The spirit roaming in the dark (the intermediate state)「大論云：凡夫人憶想分別，隨我心取相，故計有神，即中陰身也」—“The Great Treatise says: ordinary people, imagining and discriminating, take marks according to the mind of self, and so reckon that there is a spirit; that is the body of the intermediate state.”; with the inline note 「中有亦名中陰」—“the intermediate state is also called the intermediate shade” 〔X21n0384 0723b01〕
罪福〔X21n0384 0722c20〕
「罪福，即十惡十善」
Offence and blessing「罪福，即十惡十善」—“Offence and blessing are just the ten evils and the ten goods.”
五無間罪〔X21n0384 0723b15〕
「五無間罪，乃十惡上品，故永無出期」
The five offences of uninterrupted retribution「五無間罪，乃十惡上品，故永無出期」—“The five offences of uninterrupted retribution are the highest grade of the ten evils, and therefore there is never a term of coming out.”
齋（營齋）〔X21n0384 0723b22〕
「初勸營齋，此明奉齋三寶，非指過午為齋」
The feast (preparing the feast)「初勸營齋，此明奉齋三寶，非指過午為齋」—“The first exhortation to prepare a feast: this makes plain the offering of a feast to the Three Jewels, and does not refer to the fast of not eating past noon.”
閻羅（天子）〔X21n0384 0724a14〕
「閻羅，鬼官之總司，無量鬼王俱為所統」；《綸貫》別出其音「云閻羅，𦦨魔，聲之轉也」〔X21n0383 0649b10〕
Yama (Son of Heaven)「閻羅，鬼官之總司，無量鬼王俱為所統」—“Yama is the general director of the ghost officialdom, and measureless ghost kings are all governed by him”; the Guiding Thread gives its sound separately, 「云閻羅，𦦨魔，聲之轉也」—“that it is said Yanluo, or Yanmo, is a shifting of the sound” 〔X21n0383 0649b10〕
惡毒〔X21n0384 0724b03〕
「惡毒即十惡三毒」——三毒屬意，為身口七惡之本
Evil and Poison「惡毒即十惡三毒」—“evil and poison are the ten evils and the three poisons” — the three poisons belong to the mind and are the root of the seven evils of body and speech
大諍〔X21n0384 0724b12〕
「大諍，諍即鬬諍」——「故鬼王以大諍法門化人無諍也」〔X21n0384 0724b18〕
Great Contention「大諍，諍即鬬諍」—“Great Contention: contention is strife” — 「故鬼王以大諍法門化人無諍也」—“and so the ghost king transforms people into non-contention by the Dharma-gate of great contention” 〔X21n0384 0724b18〕
白虎·血虎·赤虎〔X21n0384 0724b20〕
「白虎，西方之獸。血虎，口似血盆。赤虎，毛如火赤」
White Tiger · Blood Tiger · Red Tiger「白虎，西方之獸。血虎，口似血盆。赤虎，毛如火赤」—“the white tiger is the beast of the west; the blood tiger’s mouth is like a basin of blood; the red tiger’s fur is red as fire”
散殃〔X21n0384 0724b21〕
「散殃，殃，咎也、禍也」
Scatterer of Calamity「散殃，殃，咎也、禍也」—“Scatterer of Calamity: calamity is fault, is disaster”
千眼〔X21n0384 0724c09〕
「此鬼千眼，不知如何安立」——古德明言不知，誌錄不判
Thousand Eyes「此鬼千眼，不知如何安立」—“where this ghost’s thousand eyes are set, I do not know” — the ancient worthy says plainly that he does not know; recorded without adjudication
主耗·主禍〔X21n0384 0724c13〕
「主耗、主禍，二事相因」
Master-of-Wasting · Master-of-Calamity「主耗、主禍，二事相因」—“Master-of-Wasting and Master-of-Calamity: two things that follow upon each other”
主禽·主獸〔X21n0384 0725a03〕
「飛曰禽，羽族之總名」／「走曰獸，毛蟲之總名」
Master-of-Birds · Master-of-Beasts「飛曰禽，羽族之總名」—“what flies is called a bird, the general name of the feathered kind” ／ 「走曰獸，毛蟲之總名」—“what runs is called a beast, the general name of the furred kind”
主魅〔X21n0384 0725a13〕
「主魅，魅謂魑魅，老精物也」
Master-of-Sprites「主魅，魅謂魑魅，老精物也」—“Master-of-Sprites: a sprite means a hill-goblin, an aged thing of essence”
主疾〔X21n0384 0725a19〕
鏡唯作「主疾，如前」，不另出釋
Master-of-SicknessThe mirror writes only 「主疾，如前」—“Master-of-Sickness: as above”, and sets out no separate gloss
主險〔X21n0384 0725a20〕
「高山峻嶺，大海溟淵，險難之處，身命所係，應死者錄之，不應死者護之」
Master-of-Perils「高山峻嶺，大海溟淵，險難之處，身命所係，應死者錄之，不應死者護之」—“high mountains and steep ranges, the great sea and the deep abyss — these places of peril and hardship are where body and life hang; those who ought to die he enters in the register, and those who ought not to die he guards”
三目·四目·五目〔X21n0384 0725a24〕
「三目，二目中間豎亞一目，如摩醯狀」／「四目，額上又橫開二目，與蒼頡同」／「五目，於上下中，豎生一目也」〔X21n0384 0725b01〕
Three Eyes · Four Eyes · Five Eyes「三目，二目中間豎亞一目，如摩醯狀」—“Three Eyes: between the two eyes a third stands upright, after the fashion of Maheśvara” ／ 「四目，額上又橫開二目，與蒼頡同」—“Four Eyes: upon the forehead two more open crosswise, as with Cangjie” ／ 「五目，於上下中，豎生一目也」—“Five Eyes: in the middle, between those above and those below, yet another grows upright” 〔X21n0384 0725b01〕
祁利失王等六名〔X21n0384 0725b02〕
「祁利失王等，未見翻譯」；「失字未詳」〔X21n0384 0725b10〕；「則未可的指，然其名既同，未可知也」〔X21n0384 0725b12〕——古德三度明言未詳，存漢音不作梵文還原（Rule 9a）
The six names, King Qilishi and the rest「祁利失王等，未見翻譯」—“for the king Qilishi and the rest, no translation has been found”; 「失字未詳」—“the character 失 is not ascertained” 〔X21n0384 0725b10〕; 「則未可的指，然其名既同，未可知也」—“then it cannot be pointed to for certain; yet since the name is the same, neither can it be known” 〔X21n0384 0725b12〕 — three times over the ancient worthy says plainly that it is not ascertained; the Chinese sound is kept and no reconstruction into Sanskrit is made (Rule 9a)
執·主〔X21n0384 0725b19〕
「各有執者，執，守法也」；「言主者，古之制字」〔X21n0384 0725b23〕
To hold · to be master「各有執者，執，守法也」—“as for each having what he holds: to hold is to keep the law”; 「言主者，古之制字」—“as for the word master, it is a graph made by the ancients” 〔X21n0384 0725b23〕
恣〔X21n0384 0726a13〕
「恣，縱也」
To grant as one pleases「恣，縱也」—“to grant as one pleases is to let go free”
頭頭〔X21n0384 0726c12〕
「頭頭，猶言處處」
One head at a time「頭頭，猶言處處」—“one head at a time is as much as to say in place after place”
拔出根本業緣〔X21n0384 0726c18〕
「梵名阿浮訶那，此云拔除罪根」
Drawing out the root of the karmic conditions「梵名阿浮訶那，此云拔除罪根」—“the Sanskrit name is Afuhena, which here means the plucking out of the root of guilt”
咄哉·男子〔X21n0384 0727c15〕
「咄哉，喚醒之辭。男子，警惕之意」
Hey there · good man「咄哉，喚醒之辭。男子，警惕之意」—“‘Hey there’ is a word that wakes one up; ‘good man’ carries the sense of putting him on his guard”
荷護〔X21n0384 0732a18〕
「是使其如背負物，不可失墜一般，故云荷護」——底本全帙唯此一見〔T13n0412 0785b22〕
Bearing up「是使其如背負物，不可失墜一般，故云荷護」—“it is to have them do as one does with a thing carried on the back, which must on no account be let fall; and so it is called bearing up and guarding” — the only occurrence in the whole base text 〔T13n0412 0785b22〕
主命（鬼王）〔X21n0384 0725a18〕
「主命，準經，毗沙門主護四天下人命」；而其權有界——「然言主者，不過司命存亡，非能與奪人命，令生之死之」〔X21n0384 0731a06〕
Master-of-Life (ghost king)「主命，準經，毗沙門主護四天下人命」—“Master-of-Life: according to the scriptures, Vaiśravaṇa has the mastery of guarding the lives of the people of the four continents”; and his power has a limit — 「然言主者，不過司命存亡，非能與奪人命，令生之死之」—“yet to say master is to say no more than that he has charge of the register of life and death; he cannot give or take a life, or make one live or make one die” 〔X21n0384 0731a06〕
無相（如來）〔X21n0384 0734a24〕
「無相者，不但無生住異滅之相，無相亦無，故名無相」
Signless (Tathāgata)「無相者，不但無生住異滅之相，無相亦無，故名無相」—“Signless: not only are the marks of arising, abiding, changing, and ceasing absent; the absence of marks is itself absent, and therefore he is named Signless”
波頭摩（勝）見左
「波頭摩，亦名鉢特摩，此云紅蓮華」〔X21n0384 0736b06〕；勝之義據《佛地論》：「四蓮，以紅蓮為勝」〔X21n0384 0736b07〕
Red Lotus (Supreme)「波頭摩，亦名鉢特摩，此云紅蓮華」—“Botoumo, also called Botemo, means here the red lotus flower” 〔X21n0384 0736b06〕; the sense of supreme on the ground of the Buddhabhūmi Treatise: 「四蓮，以紅蓮為勝」—“of the four lotuses, the red lotus is supreme” 〔X21n0384 0736b07〕
拘留孫見左
「拘留孫，梵名也。此云所應斷」〔X21n0384 0736c07〕——古德明言其為梵名（Rule 9a 所許之古德所傳）；同處復出第二訓「又翻作用莊嚴」〔X21n0384 0736c07〕，並各繫其取義之處〔約五住二死斷處立名／約修因證果為名〕
Krakucchanda「拘留孫，梵名也。此云所應斷」—“Krakucchanda is a Sanskrit name; it means here What Ought to Be Cut Off” 〔X21n0384 0736c07〕 — the ancient worthy says plainly that it is a Sanskrit name (transmitted by an ancient worthy, and so allowed under Rule 9a); in the same place he brings out a second gloss besides, 「又翻作用莊嚴」—“and it is rendered again as Adornment of Function” 〔X21n0384 0736c07〕, each with the ground from which its sense is taken 〔the one setting up the name upon the place where the five abodes and the two deaths are cut off ／ the other naming it from cultivating the cause and realizing the fruit〕
毘婆尸（鏡作毗婆尸）見左
「毗婆尸，亦名維衛，此云勝觀」〔X21n0384 0737a23〕
Vipaśyin (the mirror writes 毗婆尸)「毗婆尸，亦名維衛，此云勝觀」—“Vipaśyin, also called Weiwei, means here Supreme Contemplation” 〔X21n0384 0737a23〕
寶勝見左
「梵名囉怛曩毗婆。囉怛曩，翻寶。毗婆，翻勝」〔X21n0384 0737b20〕
Jewel Supreme「梵名囉怛曩毗婆。囉怛曩，翻寶。毗婆，翻勝」—“the Sanskrit name is Luodanang Pipo; Luodanang is rendered jewel, and Pipo is rendered supreme” 〔X21n0384 0737b20〕
山王（第十二枚·總指之中）見左
「山王，梵名勢禮捺囉惹，此云山王」〔X21n0384 0738b17〕
Mountain King (the twelfth · among those pointed to in general)「山王，梵名勢禮捺囉惹，此云山王」—“Mountain King: the Sanskrit name is Shilinaraluore, which means here mountain king” 〔X21n0384 0738b17〕
涅槃〔X21n0384 0735b04〕
「涅槃，奘三藏翻圓寂」——「德無不備稱圓，障無不盡稱寂」
Nirvāṇa「涅槃，奘三藏翻圓寂」—“nirvāṇa: Tripiṭaka Master Xuanzang renders it as round quiescence” ——「德無不備稱圓，障無不盡稱寂」—“that no virtue is lacking is called round; that no obstruction remains is called quiescent”
名字佛〔X21n0384 0735c16〕
「故於暫生恭敬心中，早已成名字佛」
A buddha at the identity in name「故於暫生恭敬心中，早已成名字佛」—“and so within the mind in which reverence arises for a moment, one has already become a buddha at the identity in name”
暫生恭敬（四字之分訓）〔X21n0384 0735c14〕
「暫謂歷時不久」；「生謂當下發心，恭謂束身翹仰，敬謂心無異緣」
Reverence arising for a moment (the four characters taken apart)「暫謂歷時不久」—“for a moment means that the time it lasts is not long”; 「生謂當下發心，恭謂束身翹仰，敬謂心無異緣」—“arising means raising the thought on the spot; reverent in bearing means drawing the body together and looking up; reverent in mind means that the mind has no other object to reach after”
三因佛性（配三業）〔X21n0384 0736c11〕
「聞佛名屬意，是顯正因佛性」等三
The three causes of buddha-nature (matched to the three deeds)「聞佛名屬意，是顯正因佛性」—“hearing a buddha’s name belongs to mind, and this discloses the direct-cause buddha-nature”, and the other two
五無間罪〔T29n1558 0092b28〕
本段唯出其名而不出其目；目在《俱舍》：「一者害母、二者害父、三者害阿羅漢、四者破和合僧、五者惡心出佛身血」
The sins of the five Uninterrupted deedsThis passage brings out the name alone and not the roll of them; the roll is in the Kośa: 「一者害母、二者害父、三者害阿羅漢、四者破和合僧、五者惡心出佛身血」—“first, killing one’s mother; second, killing one’s father; third, killing an arhat; fourth, splitting a harmonious saṃgha; fifth, with evil mind drawing blood from a buddha’s body”
除（「除五無間罪」之除）〔X21n0384 0739a24〕
「除者，去之也。非聽除而不銷也」——古德明訓為除去，非除外
除 (the 除 of 「除五無間罪」)「除者，去之也。非聽除而不銷也」—“to remove is to take away. It is not that they are let off and not extinguished” — the ancient worthy glosses it plainly as taking away, and not as excepting
賢劫千佛〔X21n0384 0736c08〕
鏡以本段拘留孫非賢劫首佛，並廣論賢劫千佛出世之數
The thousand buddhas of the Worthy KalpaThe mirror takes the Krakucchanda of this passage not to be the first buddha of the Worthy Kalpa, and argues at length the number of the thousand buddhas of the Worthy Kalpa appearing in the world
業道〔X21n0384 0740b02〕
「業道者，殺害等罪行，名黑黑業，及不善業」——布施等福行名白白業及以善業
The paths of karma「業道者，殺害等罪行，名黑黑業，及不善業」—“As for the paths of karma: guilty deeds such as killing are named black-black karma and unwholesome karma.” — deeds of blessing such as giving are named white-white karma and wholesome karma
較（量）〔X21n0383 0650a21〕
「較者，不等也；量者，寬虗容物也」
Comparative weighing「較者，不等也；量者，寬虗容物也」—“Jiao is what is not equal; liang is what is broad and empty and holds things.”
布施見左
「布，散也」〔X21n0383 0650b08〕·「施，惠也、與也」〔X21n0383 0650b09〕
Giving「布，散也」—“bu is to scatter abroad.” 〔X21n0383 0650b08〕 · 「施，惠也、與也」—“shi is to bestow, to give.” 〔X21n0383 0650b09〕
二施·三施見左
「二即財施、法施」〔X21n0383 0650b10〕·「三即資生、無畏、法」〔X21n0383 0650b12〕
Two kinds · three kinds of giving「二即財施、法施」—“the two are the giving of goods and the giving of Dharma.” 〔X21n0383 0650b10〕 · 「三即資生、無畏、法」—“the three are the giving of the means of life, of fearlessness, and of Dharma.” 〔X21n0383 0650b12〕
緣（品題之緣）〔X21n0383 0650b20〕
「緣即因緣，生起助成之意」——內有信心、外有福田、中有財物，三事和合
Conditions (the *yuan* of the chapter title)「緣即因緣，生起助成之意」—“Yuan is cause and condition, in the sense of arising and helping to accomplish.” — a mind of faith within, a field of blessing without, goods between: the three coming together
檀（六度之初門）〔X21n0384 0740a11〕
「以六波羅蜜是佛道，檀為初門，餘行皆悉隨從」
Dāna (the first gate of the six perfections)「以六波羅蜜是佛道，檀為初門，餘行皆悉隨從」—“because the six pāramitās are the way of a buddha, and dāna is the first gate, all the other practices follow after it.”
剎利〔X21n0384 0740c14〕
「大論三十二云：若有人布施及持戒故，生剎利家」
Kṣatriya「大論三十二云：若有人布施及持戒故，生剎利家」—“The Great Treatise, fascicle thirty-two, says: if a person gives and keeps the precepts, he is born into a kṣatriya house.”
居士見左
「居士者，小人而巨富」〔X21n0384 0740c16〕——「等者，等居士也」〔X21n0384 0740c14〕
Householder「居士者，小人而巨富」—“A householder is a commoner yet hugely rich.” 〔X21n0384 0740c16〕 — 「等者，等居士也」—“‘and the like’ means and the householders.” 〔X21n0384 0740c14〕
癃〔X21n0384 0740c23〕
「癃，罷病」——又背凸曰癃，又膀胱不利亦曰癃
The infirm「癃，罷病」—“long: a wasting sickness.” — a humped back is also called long, and a bladder that will not pass is also called long
殘·瘖瘂·聾·癡·無目〔X21n0384 0741a01〕
「殘，則肢體不全。瘖瘂，則口不能言。聾，則不聞。癡，則不別。無目，則不覩物」
Maimed · mute · deaf · witless · eyeless「殘，則肢體不全。瘖瘂，則口不能言。聾，則不聞。癡，則不別。無目，則不覩物」—“Maimed: the limbs are not whole. Mute: the mouth cannot speak. Deaf: it does not hear. Witless: it does not discriminate. Eyeless: it does not see things.”
悲田·敬田〔X21n0384 0741b18〕
「悲是貧華，敬是三寶。悲是田劣而心勝，敬是田勝而心劣」
The field of compassion · the field of reverence「悲是貧華，敬是三寶。悲是田劣而心勝，敬是田勝而心劣」—“Compassion is the poor and needy; reverence is the Three Jewels. In compassion the field is poor but the mind excels; in reverence the field excels but the mind is poor.”
迴向（三意）見左
「一、迴事向理」〔X21n0384 0742a11〕·「二、迴自向他」〔X21n0384 0742a13〕·「三、迴因向果」〔X21n0384 0742a14〕
Dedication (three senses)「一、迴事向理」—“first, turning the phenomenal toward the principle” 〔X21n0384 0742a11〕 · 「二、迴自向他」—“second, turning from oneself toward others” 〔X21n0384 0742a13〕 · 「三、迴因向果」—“third, turning cause toward fruit” 〔X21n0384 0742a14〕
法界〔X21n0384 0742a15〕
「梵名達磨䭾都，此云法界」——古德所傳之梵形（Rule 9a）
The dharma-realm「梵名達磨䭾都，此云法界」—“In Sanskrit dharmadhātu; here it means the dharma-realm.” — a Sanskrit form transmitted by an ancient worthy (Rule 9a)
廟（塔廟）〔X21n0384 0742b21〕
「梵名窣堵波，此云廟。廟者，貌也」——古德所傳之梵形
Shrine (stūpa and shrine)「梵名窣堵波，此云廟。廟者，貌也」—“In Sanskrit stūpa; here it means shrine. A shrine is a likeness.” — a Sanskrit form transmitted by an ancient worthy
帝釋（釋提桓因）〔X21n0384 0742a02〕
「本為人時，沙門婆羅門貧窮困苦，施以飲食錢財燈明等，以堪能故，名釋提桓因」
Śakra (Śakra Devānām Indra)「本為人時，沙門婆羅門貧窮困苦，施以飲食錢財燈明等，以堪能故，名釋提桓因」—“When he was formerly a man, to śramaṇas and brahmins in poverty and hardship he gave food and drink, money and goods, lamps and lights, and because he was capable of it he was named Śakra Devānām Indra.”
三劫（本段之三劫）〔X21n0384 0742a04〕
「三劫，三小劫也」
Three kalpas (the three kalpas of this passage)「三劫，三小劫也」—“three kalpas: three small kalpas.”
一念（剎那）〔X21n0384 0743c07〕
「準毗曇論，明時節，合有十二重：第一名剎那，翻為一念」
One thought (*kṣaṇa*)「準毗曇論，明時節，合有十二重：第一名剎那，翻為一念」—“Following the Abhidharma treatise, in setting out the periods of time there are in all twelve tiers: the first is called kṣaṇa, rendered as one thought.”
最（最不思議之最）〔X21n0384 0744a02〕
「最不思議者，軍前曰最，乃前軍第一人」
Most (the *zui* of “most inconceivable”)「最不思議者，軍前曰最，乃前軍第一人」—“As for the most inconceivable: at the head of an army it is called zui, the foremost man of the front ranks.”
檀越見左
「梵云陀那鉢底，譯為施主。陀那是施，鉢底是主」〔X21n0384 0746b08〕——古德所傳之梵形；並自繫「而云檀越者，本非正譯」〔X21n0384 0746b09〕
Donor (*tanyue*)「梵云陀那鉢底，譯為施主。陀那是施，鉢底是主」—“In Sanskrit dānapati, translated as lord of the gift. Dāna is giving, pati is lord.” 〔X21n0384 0746b08〕 — a Sanskrit form transmitted by an ancient worthy; and he fastens his own judgment, 「而云檀越者，本非正譯」—“to say tanyue is in origin not the correct translation.” 〔X21n0384 0746b09〕
堅牢地神（梵名）見左
「梵名涅哩鋤，此翻堅牢」〔X21n0384 0748b05〕——遍檢全藏 4,990 檔，此三字唯此一見；依 Rule 9a，梵形唯依古德所傳，不作還原、不以近人擬音回填
The earth spirit Firm-and-Stable (Sanskrit name)「梵名涅哩鋤，此翻堅牢」—“The Sanskrit name is Nielichu; here it is rendered Firm-and-Stable.” 〔X21n0384 0748b05〕 — searched throughout the canon across 4,990 files, these three characters occur only here; by Rule 9a the Sanskrit form is only such as an ancient worthy transmits, no reconstruction is made, and no modern conjectural sound is filled in
堅牢（約事）見左
「一約事，取力能承載發生，資益地味，養育萬民，安立羣品」〔X21n0384 0748b06〕
Firm-and-Stable (on the side of phenomena)「一約事，取力能承載發生，資益地味，養育萬民，安立羣品」—“first, on the side of phenomena, taken from her power to bear up and to bring forth, to enrich the savor of the earth, to nourish the myriad people, and to settle the kinds of beings.” 〔X21n0384 0748b06〕
堅牢（約法·四德）見左
「二約法，以智度法門，常無改變」〔X21n0384 0748b07〕；其所本＝「智度法門常無改變，義曰堅牢，常也。能荷，樂也。能生，淨也，名之為地」〔T39n1785 0076c07〕
Firm-and-Stable (on the side of the Dharma · the four virtues)「二約法，以智度法門，常無改變」—“second, on the side of the Dharma, because the gate of the perfection of wisdom is constant and undergoes no change.” 〔X21n0384 0748b07〕; its source = 「智度法門常無改變，義曰堅牢，常也。能荷，樂也。能生，淨也，名之為地」—“The gate of the perfection of wisdom is constant and undergoes no change: its sense is called firm and stable, which is permanence. That she can carry is bliss. That she can bring forth is purity; and this is named earth.” 〔T39n1785 0076c07〕
地神之性見左
「問：地神男耶？女耶？答：女神也」〔X21n0384 0748b10〕——所據為長阿含地神受戒「聽我於正法中為優婆夷」〔X21n0384 0748b16〕
The sex of the earth spirit「問：地神男耶？女耶？答：女神也」—“Question: is the earth spirit male or female? Answer: a female spirit.” 〔X21n0384 0748b10〕 — grounded on the Dīrgha Āgama passage of the earth spirit taking the precepts, 「聽我於正法中為優婆夷」—“Permit me to be an upāsikā within the right Dharma.” 〔X21n0384 0748b16〕
龕（室）見左
「龍窟也」〔X21n0384 0749b09〕——从合，取蟄而閉戶、靜之極之意
Niche (chamber)「龍窟也」—“a dragon’s den.” 〔X21n0384 0749b09〕 — written with the element for “to close,” taking the sense of lying hidden with the door shut, still to the utmost degree
豐壤見左
「豐，盛大也」〔X21n0384 0749c03〕；「無塊柔土曰壤」〔X21n0384 0749c05〕；「以萬物自生則言土，以人所耕藝則曰壤」〔X21n0384 0749c09〕
Rich and abundant soil「豐，盛大也」—“Feng: full and great.” 〔X21n0384 0749c03〕; 「無塊柔土曰壤」—“soft earth without clods is called loam.” 〔X21n0384 0749c05〕; 「以萬物自生則言土，以人所耕藝則曰壤」—“where the myriad things grow of themselves one says soil; where people plow and plant one says loam.” 〔X21n0384 0749c09〕
遂（所求遂意）見左
「從志曰遂」〔X21n0384 0750a02〕
Fulfilled (what is sought fulfilled according to one’s wish)「從志曰遂」—“to follow one’s intent is called fulfillment.” 〔X21n0384 0750a02〕
虛耗見左
「多而亂曰耗」〔X21n0384 0750a12〕（底本作「虛」，鏡作「虗」，見目九）
Waste and loss「多而亂曰耗」—“what is much and disordered is called waste.” 〔X21n0384 0750a12〕 (the base text writes 虛, the mirror 虗; see topic nine)
大橫·小橫見左
「大橫，如藥師經，九橫死。小橫，如九橫經」〔X21n0384 0750b23〕；藥師之據＝「汝豈不聞如來說有九橫死耶」〔T14n0450 0407c29〕
Great untimely deaths · lesser untimely deaths「大橫，如藥師經，九橫死。小橫，如九橫經」—“The great untimely deaths are as in the Sūtra of the Medicine Buddha, the nine untimely deaths; the lesser untimely deaths are as in the Sūtra of the Nine Untimely Deaths.” 〔X21n0384 0750b23〕; the ground in the Medicine Buddha sūtra = 「汝豈不聞如來說有九橫死耶」—“Have you not heard that the Tathāgata spoke of nine untimely deaths?” 〔T14n0450 0407c29〕
四悉檀（本品釋名之器）見左
《綸貫》以之配智者四義（見目五）；同書卷首自陳其通例——「地藏大士現身六道，於四不可說，用四悉檀赴緣，隨機說教，化轉物心」〔X21n0383 0644a04〕
The four siddhāntas (the instrument of the gloss on the title of this chapter)The Guiding Thread matches them to Zhizhe’s four senses (see topic five); the same work states its general practice at its head — 「地藏大士現身六道，於四不可說，用四悉檀赴緣，隨機說教，化轉物心」—“The great being Kṣitigarbha manifests his body in the six destinies, and within the four inexpressibles uses the four siddhāntas to meet conditions, teaching according to capacity and transforming the minds of beings.” 〔X21n0383 0644a04〕
依（但依一事）見左
「梵語膩地，此云依。依，憑也」〔X21n0384 0751b01〕
Rely (relying on this one thing alone)「梵語膩地，此云依。依，憑也」—“In Sanskrit nidi; here it means to rely. To rely is to lean upon.” 〔X21n0384 0751b01〕
本神力見左
「本神力者，約事，指主地為本；約法，指四德為本」〔X21n0384 0751b15〕
Her own spiritual power「本神力者，約事，指主地為本；約法，指四德為本」—“As for her own spiritual power: on the side of phenomena it points to her charge of the earth as her own; on the side of the Dharma it points to the four virtues as her own.” 〔X21n0384 0751b15〕
聖·賢見左
「聖謂真正，賢名善直」〔X21n0384 0751c19〕；「以正直者為天為神耳」〔X21n0384 0751c20〕
Holy · worthy「聖謂真正，賢名善直」—“Holy means true and correct; worthy names the good and upright.” 〔X21n0384 0751c19〕; 「以正直者為天為神耳」—“for it is the correct and upright who become gods and become spirits.” 〔X21n0384 0751c20〕
常分地神見左
底本自出其對——地神之功德神通「百千倍於常分地神」〔T13n0412 0787b12〕，逐文鏡作「較餘地神超過萬倍」〔X21n0384 0751a18〕
An ordinary earth spiritThe base text gives the contrast itself — the earth spirit’s merit and spiritual penetration are 「百千倍於常分地神」—“a hundred thousand times those of an ordinary earth spirit” 〔T13n0412 0787b12〕, and the word-by-word mirror writes 「較餘地神超過萬倍」—“compared with the other earth spirits she surpasses them ten-thousandfold.” 〔X21n0384 0751a18〕
業海見左
序分已出；本品收句之苦海，逐文鏡逕指為業海：「今指業海，苦有萬端；既由禮讀，出離無難」〔X21n0384 0752a04〕
The sea of karmaAlready given in the introductory section; the sea of suffering in the closing sentence of this chapter the word-by-word mirror points to directly as the sea of karma: 「今指業海，苦有萬端；既由禮讀，出離無難」—“Here it points to the sea of karma, where suffering has ten thousand forms; and since it is by bowing and reciting, coming out of it is no hard thing.” 〔X21n0384 0752a04〕
烏瑟膩沙（頂）〔X21n0384 0752b05〕
「梵名烏瑟膩沙，此云佛頂」
Uṣṇīṣa (the crown)「梵名烏瑟膩沙，此云佛頂」—“in Sanskrit uṣṇīṣa; here it means the buddha-crown.”
叔離（白）〔X21n0384 0752c12〕
「梵語叔離，此云白色」
Shuli (white)「梵語叔離，此云白色」—“in Sanskrit 叔離; here it means the color white.”
羅差／勒叉（紫）〔X21n0384 0753a03〕
「梵名羅差，或勒叉，此云紫色」
Luocha · Lecha (purple)「梵名羅差，或勒叉，此云紫色」—“the Sanskrit name is 羅差 or 勒叉; here it means the color purple.”
尼羅（青）〔X21n0384 0753a05〕
「梵名尼羅，此云青色」
Niluo (blue)「梵名尼羅，此云青色」—“the Sanskrit name is 尼羅; here it means the color blue.”
阿盧那（紅）〔X21n0384 0753a10〕
「梵名阿盧那，此云赤色」
Aluna (red)「梵名阿盧那，此云赤色」—“the Sanskrit name is 阿盧那; here it means the color red.”
伊尼延（金）〔X21n0384 0753a16〕
「梵名伊尼延，此云金色」
Yiniyan (gold)「梵名伊尼延，此云金色」—“the Sanskrit name is 伊尼延; here it means the color gold.”
碧〔X21n0384 0753a08〕
不出梵名，改從字書取義：「說文謂石之青美」——深青色
AzureNo Sanskrit name is given; the sense is taken from the dictionaries instead: “the Shuowen calls it the beautiful blue among stones” — a deep blue
綠〔X21n0384 0753a14〕
不出梵名，改從字書取義：「綠毫相光，綠，瀏也」——青黃之間色
GreenNo Sanskrit name is given; the sense is taken from the dictionaries instead: “the green hair-mark light: green is limpid” — a color between blue and yellow
阿那婆婁吉低輸（觀世音）〔X21n0384 0754a14〕
「西音名阿那婆婁吉低輸」，此云觀世音；觀是能觀之智，世音是所觀之境，境智合標
Anapoloujidishu (Avalokiteśvara)“in the Western sound the name is 阿那婆婁吉低輸,” which here means the contemplator of the world’s sounds; contemplating is the wisdom that contemplates, the world’s sounds are the object contemplated, and object and wisdom are joined in the designation
毗灑迦（灌頂）〔X21n0384 0759b13〕
「梵名毗灑迦，此云灌頂」——以剎帝利澆頭立王子為比
Pisajia (consecration)“the Sanskrit name is 毗灑迦; here it means consecration” — likened to a kṣatriya pouring water on the head to establish a prince
摩偷／𡨧唎（酒）〔X21n0384 0759a10〕
「梵語摩偷，或𡨧唎，皆翻酒」——有穀酒、果酒、藥酒之別
Motou · 𡨧唎 (wine)“in Sanskrit 摩偷, or else 𡨧唎; both render ‘wine’” — with grain wine, fruit wine, and medicinal wine distinguished
多羅（彼岸）〔X21n0384 0761b15〕
「梵語多羅，秦言岸」
Duoluo (the further shore)「梵語多羅，秦言岸」—“in Sanskrit 多羅; in the tongue of Qin, ‘shore.’”
五辛〔X21n0384 0759a07〕
「五辛者，梵網云：大蒜」、茖葱、慈葱、蘭葱、興渠
The five pungent roots“as for the five pungent roots, the Brahmā Net says: garlic,” mountain scallion, onion, leek, and xingqu
三假〔X21n0384 0757a05〕
「假即因成、相續、相待之三假也」
The three borrowings「假即因成、相續、相待之三假也」—“‘borrowed’ is the three borrowings: completion by causes, continuity, and mutual dependence.”
虛空藏（梵形）〔X21n0384 0765b13〕
底本之字形作虛空藏，鏡作虗空藏（見目九）；古德明出其梵形（Rule 9a 所許之古德所傳）：「梵語誐誐曩獻惹，此云虗空藏」
Ākāśagarbha (the Sanskrit form)The base text writes the name with the character 虛, the mirror with 虗 (see Topic IX); the ancient worthy gives its Sanskrit form plainly (a transmission by an ancient worthy, such as Rule 9a permits): 「梵語誐誐曩獻惹，此云虗空藏」—“in Sanskrit 誐誐曩獻惹; here it means the store of empty space.”
囑累（通別）〔X21n0384 0762c19〕
「此名通者，經經囑累也」——以此名品為諸經通例
Entrustment (general and particular)“this name is general, for sūtra after sūtra has its entrustment” — naming a chapter thus is a general practice of the sūtras
四悉檀〔X21n0384 0763a08〕
釋「爾時」而配之，四目以夾註出之：「有四悉檀因緣」
The four siddhāntasMatched in glossing “at that time,” the four items given as inline notes: 「有四悉檀因緣」—“there are the causes and conditions of the four siddhāntas.”
三輪（身·意·口）〔X21n0384 0763b02〕
「不越能化三輪」——初句讚身輪，慈悲屬意輪，智慧辯才屬口輪
The three wheels (body · mind · speech)“they do not go beyond the three wheels of the one who transforms” — the first clause praises the wheel of the body, kindness and compassion belong to the wheel of mind, wisdom and eloquence to the wheel of speech
神·力〔X21n0384 0763b02〕
「諸聖罔測名為神，八自在我名為力」
Spiritual · power「諸聖罔測名為神，八自在我名為力」—“what the sages cannot fathom is called spiritual; the self of the eight sovereignties is called power.”
正使〔X21n0384 0763b20〕
「正，對假說，言假使，則意涉浮汎；言正使，則詞彰真實」
“Even were”「正，對假說，言假使，則意涉浮汎；言正使，則詞彰真實」—“‘even’ is said over against ‘supposing’: say ‘supposing,’ and the sense turns loose and vague; say ‘even were,’ and the words make the reality plain.”
火宅〔T09n0262 0014c22〕
底本作「在火宅中者」，其語出《法華》「三界無安，猶如火宅」；本經唯此一見
The burning houseThe base text reads “are within the burning house”; the wording comes from the Lotus, 「三界無安，猶如火宅」—“the three realms have no peace; they are like a burning house”; it occurs only this once in this sūtra
五無間·阿鼻〔T13n0412 0789b05〕
底本本段並舉「五無間及阿鼻地獄」而不出其目；三名之分見地獄名號品
The five hells without interval · AvīciThe base text in this passage raises “the five hells without interval and the Avīci hell” together without listing their items; the distinction of the three names is found in the chapter on the names of the hells
一念〔X21n0384 0765a17〕
「現前介爾之心，甚小甚微，故曰一念」
One thought「現前介爾之心，甚小甚微，故曰一念」—“the least stirring of the present mind is very small and very slight, and so it is called one thought.”
福利〔X21n0384 0765c14〕
「準地持，福即布施、持戒、忍辱、依禪、依精進」
Blessed benefit「準地持，福即布施、持戒、忍辱、依禪、依精進」—“Following the Bodhisattvabhūmi, blessing is giving, keeping the precepts, patience, relying on meditation, relying on vigor.”
似位〔X21n0384 0767b21〕
「既在似位，已隣真因」——釋七利之第三枚
The semblance station“standing already in the semblance station, one neighbors the true cause” — glossing the third of the seven benefits
臨（諸佛護臨之臨）〔X21n0384 0767b22〕
「臨，蒞下也」
To look down (the “looking down” of the buddhas guarding and looking down)「臨，蒞下也」—“to look down is to come upon what is below.”
五分法身〔X21n0384 0768a04〕
「香表因通果海，成就五分法身」
The fivefold dharma-body“incense signifies that the cause reaches through to the sea of the fruit, accomplishing the fivefold dharma-body”
珠瓔〔X21n0384 0768a06〕
「珠瓔，別行疏云」或眾寶瓔珞，或眾寶珠；今是眾寶珠成
Pearl necklaces“as for pearl necklaces, the Commentary on the Separate Practice says” they are either necklaces of many jewels or strings of many pearls; here they are made of many pearls
僧那〔X21n0384 0768a21〕
「效地藏之僧那，救三塗而不了」——鏡以此稱地藏之弘誓
Armor of vows“imitating Kṣitigarbha’s armor of vows, rescuing from the three evil paths without ever having done” — the mirror uses this word for Kṣitigarbha’s great vow