本願 Original Vow · 宗級名相彙編School Glossary
諸本異釋 2 條 · 各本並存，不強和會（2 lemmas rendered differently across works — co-existing, unharmonized）
一七日
地藏菩薩本願經「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.”〔X21n0384 0714b22〕
一切智成就（如來）
地藏菩薩本願經「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.”〔X21n0384 0689b04〕
一念
地藏菩薩本願經「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.”〔X21n0384 0765a17〕
一念（剎那）
地藏菩薩本願經「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.”〔X21n0384 0743c07〕
一生所繫菩薩
藥師琉璃光如來本願功德經即一生補處。經自判此法之信解分齊——「一切聲聞、獨覺，及未登地諸菩薩等，皆悉不能如實信解」〔T14n0450 0407b02〕；行門極低而解門極高the bodhisattva bound by one more birthThat is, the bodhisattva of one more birth to the position of succession. The sūtra itself fixes the boundary of belief and understanding for this Dharma — 「一切聲聞、獨覺，及未登地諸菩薩等，皆悉不能如實信解」—“all śrāvakas and pratyekabuddhas, and the bodhisattvas who have not yet ascended the grounds, are none of them able to believe and fathom it as it is”〔T14n0450 0407b02〕; the gate of practice is set very low and the gate of understanding very high — 「惟除一生所繫菩薩」—“save only the bodhisattva bound by one more birth”「惟除一生所繫菩薩」〔T14n0450 0407b04〕〔T14n0450 0407b04〕
一闡提
地藏菩薩本願經「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.”〔X21n0384 0694c01〕
七千眷屬
藥師琉璃光如來本願功德經十二乘七千，是全經最大之護法數Twelve times seven thousand, the largest number of Dharma-guardians in the whole sūtra — 「此十二藥叉大將，一一各有七千藥叉以為眷屬」—“each one of these twelve yakṣa generals has seven thousand yakṣas as his attendants”「此十二藥叉大將，一一各有七千藥叉以為眷屬」〔T14n0450 0408b02〕〔T14n0450 0408b02〕
七層五色
藥師琉璃光如來本願功德經經未言其所以，逐文鏡不代為之說，唯標「若以義推」而後出七支與五方之解——推者自言其為推The sūtra does not say why, and the line-by-line lens does not speak in its place; it marks 「若以義推」—“if one reasons it out by sense” and only then brings out the explanation by the seven branches and the five directions — one who reasons says of himself that he is reasoning — 「七層五色者，無說所以。若以義推，伏七支罪、調五方故」—“as for seven tiers and five colors, no reason is stated. If one reasons it out by sense, it is for subduing the offenses of the seven branches and harmonizing the five directions”「七層五色者，無說所以。若以義推，伏七支罪、調五方故」〔T38n1770 0261c07〕〔T38n1770 0261c07〕
七難
藥師琉璃光如來本願功德經國難之目，底本所詳The items of the calamities of a realm, given in full by the base text — 「所謂人眾疾疫難，他國侵逼難，自界叛逆難，星宿變怪難，日月薄蝕難，非時風雨難，過時不雨難」—“namely the calamity of pestilence among the people, the calamity of invasion by another country, the calamity of revolt within their own borders, the calamity of portents among the stars, the calamity of eclipse of sun and moon, the calamity of wind and rain out of season, the calamity of rain withheld past its season”「所謂人眾疾疫難，他國侵逼難，自界叛逆難，星宿變怪難，日月薄蝕難，非時風雨難，過時不雨難」〔T14n0450 0407c13〕〔T14n0450 0407c13〕
三供養
藥師琉璃光如來本願功德經財物→正行→三業，自外而內offering of goods / of right practice / of the three deedsGoods, then right practice, then the three deeds: from the outer inward. 「供養有三：一財物供養」—“offering is of three kinds: first, offering of goods”〔T38n1770 0260c23〕; 「二正行供養」—“second, offering of right practice”〔T38n1770 0260c25〕; 「三三業供養」—“third, offering of the three deeds”「供養有三：一財物供養」〔T38n1770 0260c23〕；「二正行供養」〔T38n1770 0260c25〕；「三三業供養」〔T38n1770 0260c26〕〔T38n1770 0260c26〕
三假
地藏菩薩本願經「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.”〔X21n0384 0757a05〕
三分
藥師琉璃光如來本願功德經逐文鏡判全經為三分；第一分在本單元前半，第三分在單元九the part on the occasion of the teaching / the part of question-and-extensive-exposition / the part on hearing the name, rejoicing, and practicingThe line-by-line lens divides the whole sūtra into three parts; the first falls in the earlier half of this unit, the third in unit 09 — 「本文有三，一說經因起分、二對問廣說分、三聞名喜行分」—“The text proper has three: first, the part on the occasion of the teaching; second, the part of question-and-extensive-exposition; third, the part on hearing the name, rejoicing, and practicing.”「本文有三，一說經因起分、二對問廣說分、三聞名喜行分」〔T38n1770 0257b05〕〔T38n1770 0257b05〕
三劫（本段之三劫）
地藏菩薩本願經「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.”〔X21n0384 0742a04〕
三十二大丈夫相·八十隨好
藥師琉璃光如來本願功德經願一所誓之佛身莊嚴。四譯用字互異，敦煌本作「八十隨形好」the thirty-two marks of a great man and the eighty accompanying excellencesThe adornment of the buddha-body pledged in vow one. The four translations differ in wording, and the Dunhuang witness reads 「八十隨形好」—“the eighty excellences that follow upon the form” — 「以三十二大丈夫相、八十隨好，莊嚴其身」—“and with the thirty-two marks of a great man and the eighty accompanying excellences shall adorn my body”「以三十二大丈夫相、八十隨好，莊嚴其身」〔T14n0450 0405a09〕〔T14n0450 0405a09〕
三名
藥師琉璃光如來本願功德經佛自舉之三名。三譯之題各取此三名之一，其源在此The three names the Buddha himself brings out. The titles of the three translations each take one of these three, and their source is here. 「此法門名說藥師琉璃光如來本願功德」—“this Dharma-gate is named Setting Forth the Original Vows and Merits of Bhaiṣajyaguru Vaiḍūryaprabha Tathāgata”〔T14n0450 0408b18〕; 「亦名說十二神將饒益有情結願神呪」—“it is also named Setting Forth the Twelve Spirit Generals’ Benefiting of Sentient Beings, the Spirit-Spell of the Knotted Vow”〔T14n0450 0408b19〕; 「亦名拔除一切業障；應如是持」—“it is also named The Uprooting of All Karmic Obstructions; thus should it be upheld”「此法門名說藥師琉璃光如來本願功德」〔T14n0450 0408b18〕；「亦名說十二神將饒益有情結願神呪」〔T14n0450 0408b19〕；「亦名拔除一切業障；應如是持」〔T14n0450 0408b20〕〔T14n0450 0408b20〕
三因佛性（配三業）
地藏菩薩本願經「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〔X21n0384 0736c11〕
三寶（歸敬之所對）
地藏菩薩本願經四喻並舉：「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.”〔X21n0384 0679c12〕
三德秘藏
地藏菩薩本願經「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.”〔X21n0383 0640b18〕
三獲益
藥師琉璃光如來本願功德經所求稱遂配「隨所樂願，一切皆遂」，所厭消滅配惡夢惡相與水火刀毒諸怖，毀戒離苦配毀犯戒者專念不墮惡趣與女人產難二事What is sought being granted is matched to 「隨所樂願，一切皆遂」—“whatever they wish for and vow, all of it will be granted”; what is loathed being extinguished is matched to evil dreams and evil signs and the terrors of water, fire, sword, and poison; parting from the suffering of broken precepts is matched to two matters — that one who has broken the precepts and single-mindedly calls the name does not fall into the evil destinies, and the hardship of a woman in childbirth. 「獲益有三：一所求稱遂門」—“benefit is of three kinds: first, the gate in which what is sought is granted”〔T38n1770 0260c27〕; 「二所厭消滅門」—“second, the gate in which what is loathed is extinguished”〔T38n1770 0260c28〕; 「三毀戒離苦門」—“third, the gate of parting from the suffering of broken precepts”「獲益有三：一所求稱遂門」〔T38n1770 0260c27〕；「二所厭消滅門」〔T38n1770 0260c28〕；「三毀戒離苦門」〔T38n1770 0260c29〕〔T38n1770 0260c29〕
三目·四目·五目
地藏菩薩本願經「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〕〔X21n0384 0725a24〕
三種果
地藏菩薩本願經果報果·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〔X21n0384 0699b04〕
三聚戒
藥師琉璃光如來本願功德經律儀·攝善法·饒益有情三聚；其名同《瑜伽師地論》三種戒藏，與單元五之「三聚戒障」為因果兩面the threefold preceptsThe three gatherings are restraint · the embracing of wholesome dharmas · the benefiting of sentient beings; the name is the same as the three treasuries of precepts in the Yogācārabhūmi, and this term and 「三聚戒障」—“the obstructions to the threefold precepts” of unit 05 are the two faces, cause and effect, of one thing. 「具三聚戒」—“and to be complete in the threefold precepts”〔T14n0450 0405a23〕; 「不缺重戒，具三聚故」—“because the grave precepts are unbroken and the threefold precepts complete”「具三聚戒」〔T14n0450 0405a23〕；「不缺重戒，具三聚故」〔T38n1770 0258b25〕〔T38n1770 0258b25〕
三聚戒之障
藥師琉璃光如來本願功德經戒障一段之三支，正配願五所誓之三聚戒；其名同《瑜伽師地論》三種戒藏The three branches of the section on the obstruction to precepts, matching exactly the threefold precepts pledged in vow five; the name is the same as the three treasuries of precepts in the Yogācārabhūmi. 「初門有三：一攝律儀戒障」—“the first gate has three: first, the obstruction to the restraint precepts”〔T38n1770 0259b14〕; 「三攝有情戒障」—“third, the obstruction to the precepts embracing sentient beings”「初門有三：一攝律儀戒障」〔T38n1770 0259b14〕；「三攝有情戒障」〔T38n1770 0259b17〕〔T38n1770 0259b17〕
三輪（身·意·口）
地藏菩薩本願經「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〔X21n0384 0763b02〕
三門
藥師琉璃光如來本願功德經顯障自性—示障過患—聞佛勝利；五段共用此一式gate disclosing the obstruction’s own nature / showing its harm / the benefit of hearing the Buddha’s nameDisclosing the obstruction’s own nature — showing its harm — the benefit of hearing the Buddha’s name; all five sections use this one pattern — 「此有三門：一顯障自性門」—“this has three gates: first, the gate disclosing the obstruction’s own nature”「此有三門：一顯障自性門」〔T38n1770 0259a21〕〔T38n1770 0259a21〕
下賤人
地藏菩薩本願經「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.”〔X21n0384 0692c14〕
不與取
地藏菩薩本願經「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.”〔X21n0384 0682b15〕
世出世間門
藥師琉璃光如來本願功德經對二，配願三、願四；願三屬世間資生，願四屬出世三乘gate of mundane and supramundanePair two, matched to vows three and four; vow three belongs to the worldly provision of livelihood, vow four to the supramundane three vehicles — 「二世出世間門，即次二願，以人天乘無所乏故，乃至行邪道者隨其種姓安住三乘菩提道中，不定二乘皆以大乘而安立故」—“Second, the gate of mundane and supramundane, that is, the next two vows: because in the vehicle of humans and devas there is no lack, and because those who walk wrong paths are settled, each according to his lineage, within the path of awakening of the three vehicles, while those of the two vehicles who are of indeterminate lineage are all established in the Great Vehicle.”「二世出世間門，即次二願，以人天乘無所乏故，乃至行邪道者隨其種姓安住三乘菩提道中，不定二乘皆以大乘而安立故」〔T38n1770 0258b22〕〔T38n1770 0258b22〕
主命（鬼王）
地藏菩薩本願經「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〕〔X21n0384 0725a18〕
主疾
地藏菩薩本願經鏡唯作「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〔X21n0384 0725a19〕
主禽·主獸
地藏菩薩本願經「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”〔X21n0384 0725a03〕
主耗·主禍
地藏菩薩本願經「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”〔X21n0384 0724c13〕
主險
地藏菩薩本願經「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”〔X21n0384 0725a20〕
主魅
地藏菩薩本願經「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”〔X21n0384 0725a13〕
九橫
藥師琉璃光如來本願功德經九種非其時而死者；初橫獨詳，佔九橫之半篇，餘八橫各一句而下the nine untimely deathsNine kinds of death out of their time; the first alone is given in full and takes up half the passage on the nine, while the remaining eight run one sentence each — 「汝豈不聞如來說有九橫死耶」—“have you not heard the Tathāgata say that there are nine untimely deaths”「汝豈不聞如來說有九橫死耶」〔T14n0450 0407c29〕〔T14n0450 0407c29〕
乾闥·緊那
地藏菩薩本願經「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〔X21n0384 0710c06〕
二十五有
地藏菩薩本願經「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.”〔X21n0384 0683a04〕
二施·三施
地藏菩薩本願經「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〕見左
于闐
地藏菩薩本願經「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.”〔X21n0384 0653a10〕
五分法身
地藏菩薩本願經「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”〔X21n0384 0768a04〕
五成就
藥師琉璃光如來本願功德經「對問廣說分」之下五節；第五節空過一部經而至單元八方現The five sections that stand under 「對問廣說分」—“the part of question-and-extensive-exposition”; the fifth passes over a whole sūtra’s length and appears only in unit 08 — 「此有五義：一菩薩請問成就、二法王讚許成就、三大眾樂聞成就、四如來說法成就、五夜叉報恩成就」—“This has five senses: first, the accomplishment of the bodhisattva’s asking; second, the accomplishment of the Dharma King’s praise and assent; third, the accomplishment of the great assembly’s gladness to hear; fourth, the accomplishment of the Tathāgata’s teaching of the Dharma; fifth, the accomplishment of the yakṣas’ requital of kindness.”「此有五義：一菩薩請問成就、二法王讚許成就、三大眾樂聞成就、四如來說法成就、五夜叉報恩成就」〔T38n1770 0257b23〕〔T38n1770 0257b23〕
五濁
地藏菩薩本願經「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.”〔X21n0384 0655c05〕
五無間·阿鼻
地藏菩薩本願經底本本段並舉「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〔T13n0412 0789b05〕
五無間業
地藏菩薩本願經常說之五：「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〔T29n1558 0092b28〕
五無間罪
地藏菩薩本願經「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.”〔X21n0384 0723b15〕
地藏菩薩本願經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”〔T29n1558 0092b28〕
五色綵囊
藥師琉璃光如來本願功德經盛經之囊；與單元七之續命神幡、單元八之五色縷同用五色five-colored silk bagThe bag that holds the sūtra; it uses the five colors, as do the life-prolonging banners of unit 07 and the five-colored cord of unit 08 — 「以五色綵，作囊盛之」—“take silk of five colors and make a bag to hold it in”「以五色綵，作囊盛之」〔T14n0450 0406b29〕〔T14n0450 0406b29〕
五色縷結名
藥師琉璃光如來本願功德經結而後解，為本經唯一之結縷法；經之第二名「結願神呪」之「結」即指此five-colored cordKnotted and then untied, the one method of knotting a cord in this sūtra; the 「結」—“knot” in the sūtra’s second name, 「結願神呪」—“the Spirit-Spell of the Knotted Vow”, points precisely here — 「以五色縷，結我名字，得如願已，然後解結」—“with a five-colored cord, knot our names; and when the wish has been obtained, then untie the knot”「以五色縷，結我名字，得如願已，然後解結」〔T14n0450 0408b12〕〔T14n0450 0408b12〕
五辛
地藏菩薩本願經「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〔X21n0384 0759a07〕
五障
藥師琉璃光如來本願功德經施·戒·修·十善業道·往生樂處五障，即本段五節之綱。二家注疏所牒之本不同而分段全同five kinds of obstructionThe five obstructions — to giving · to precepts · to cultivation · to the path of the ten wholesome deeds · to birth in a place of joy — are the outline of the five sections of this passage. The two commentaries gloss different recensions, and yet their division into sections agrees entirely — 「於中有五，令諸聞者除施戒修十善業道往生樂處五種障故」—“within it there are five, because they cause those who hear to remove five kinds of obstruction: to giving, to precepts, to cultivation, to the path of the ten wholesome deeds, and to birth in a place of joy”「於中有五，令諸聞者除施戒修十善業道往生樂處五種障故」〔T38n1770 0259a19〕〔T38n1770 0259a19〕
仁者
地藏菩薩本願經「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.”〔X21n0384 0700c03〕
伊尼延（金）
地藏菩薩本願經「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.”〔X21n0384 0753a16〕
似位
地藏菩薩本願經「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〔X21n0384 0767b21〕
伽藍
地藏菩薩本願經「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’.”〔X21n0384 0682a02〕
佛醫法藥聖財
藥師琉璃光如來本願功德經以佛為醫、法為藥、聖財為資，配願七之果The Buddha as physician, the Dharma as medicine, the noble wealth as provision — matched to the fruit of vow seven — 「今得佛醫法藥聖財，故除病等乃至豐足」—“Now they obtain the Buddha as physician, the Dharma as medicine, and the noble wealth; and so illness and the rest are removed, on to ampleness.”「今得佛醫法藥聖財，故除病等乃至豐足」〔T38n1770 0258c03〕〔T38n1770 0258c03〕
依（但依一事）
地藏菩薩本願經「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〕見左
俱生神
藥師琉璃光如來本願功德經與身俱生而錄其罪福者；逐文鏡引《淨土三昧經》「同生同名，一神俱生」〔T38n1770 0261c03〕為據co-born spiritThat which is born together with the body and records its offenses and merits; the line-by-line lens adduces the Sūtra of the Pure Land Samādhi, 「同生同名，一神俱生」—“born together and named together, one spirit born along with him”〔T38n1770 0261c03〕, as its ground. 「然諸有情，有俱生神，隨其所作，若罪若福，皆具書之」—“yet sentient beings have a co-born spirit, which sets down in full whatever they have done, whether offense or merit”〔T14n0450 0407b16〕; 「傳說本識與身，故名俱生」—“it is handed down that the root consciousness comes together with the body, and it is therefore named co-born”「然諸有情，有俱生神，隨其所作，若罪若福，皆具書之」〔T14n0450 0407b16〕；「傳說本識與身，故名俱生」〔T38n1770 0261c01〕〔T38n1770 0261c01〕
俱胝
藥師琉璃光如來本願功德經數名koṭi(s)A name of number — 「復令無量俱胝有情，墮大險坑」—“and cause measureless koṭis of beings to fall into the great pit of peril”「復令無量俱胝有情，墮大險坑」〔T14n0450 0406a02〕〔T14n0450 0406a02〕
像法轉時
藥師琉璃光如來本願功德經本經所被之機。逐文鏡先引《大集經》六堅固，次以五百年為節配三時，而以教·行·果三事別其得失the age when the Semblance Dharma turnsThe capacity this sūtra addresses. The line-by-line lens first cites the six firmnesses of the Great Collection Sūtra, then takes five hundred years as the unit and matches them to the three ages, and distinguishes gain from loss by the three matters of teaching · practice · fruit — 「總言三時：一者正法，謂彼五中初二堅固；二者像法，即次二堅固；三者末法，即後一堅固」—“Spoken of together as three ages: first, the True Dharma, that is, the first two firmnesses of those five; second, the Semblance Dharma, that is, the next two firmnesses; third, the Final Dharma, that is, the last one firmness.”「總言三時：一者正法，謂彼五中初二堅固；二者像法，即次二堅固；三者末法，即後一堅固」〔T38n1770 0257c11〕〔T38n1770 0257c11〕
僧那
地藏菩薩本願經「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.”〔X21n0384 0718a02〕
地藏菩薩本願經「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〔X21n0384 0768a21〕
優婆塞·優婆夷
地藏菩薩本願經「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.”〔X21n0384 0678b08〕
光目
地藏菩薩本願經「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.”〔X21n0384 0690c20〕
內外解縛門
藥師琉璃光如來本願功德經對五，配願九、願十；願九解內（惡見與魔羂），願十解外（王法之刑縛）gate of loosing inner and outer bondsPair five, matched to vows nine and ten; vow nine looses the inner (evil views and the demon’s snare), vow ten the outer (the bonds of punishment under the king’s law) — 「五內外解縛門，即次二願，攝置正見，解惡見縛。證無上道，出魔羂故。以威神力，出刑縛故」—“Fifth, the gate of loosing inner and outer bonds: that is, the next two vows. Gathering beings in and placing them in right view, it looses the bond of evil views; realizing the unsurpassed way, they go out from the demon’s snare; by awesome spiritual power, they go out from the bonds of punishment.”「五內外解縛門，即次二願，攝置正見，解惡見縛。證無上道，出魔羂故。以威神力，出刑縛故」〔T38n1770 0258c06〕〔T38n1770 0258c06〕
八分齋戒
藥師琉璃光如來本願功德經往生樂處一節之行；逐文鏡於此釋其日數，一年者月別六日，三月者正月·五月·九月三長月the eight-precept fastThe practice of the section on birth in a place of joy; the line-by-line lens explains here the number of its days — a year meaning six days in every month, three months meaning the three long months, the first, the fifth, and the ninth — 「有能受持八分齋戒，或經一年，或復三月」—“able to receive and keep the eight-precept fast, whether for a year or for three months”「有能受持八分齋戒，或經一年，或復三月」〔T14n0450 0406b08〕〔T14n0450 0406b08〕
八熱地獄
地藏菩薩本願經「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.”〔X21n0384 0683a18〕
八種功德成就
藥師琉璃光如來本願功德經彼佛土莊嚴之科：一無所著穢·二離所怖惡·三所依清淨·四道路成文·五宮殿莊嚴·六大聖無絕·七利樂不斷·八願生無礙。自無而有、自土而人、自人而勸the eight perfections of meritThe outline of the adornments of that buddha-land: first, nothing defiled adhering · second, free of what is feared and evil · third, the support pure · fourth, the roads patterned · fifth, the palaces adorned · sixth, the great sages without break · seventh, benefit and gladness unceasing · eighth, the vow for birth there unobstructed. From absence to presence, from the land to its people, from its people to the exhortation — 「略說其土則有八種功德成就」—“stated in brief, that land has eight perfections of merit”「略說其土則有八種功德成就」〔T38n1770 0258c26〕〔T38n1770 0258c26〕
八菩薩
藥師琉璃光如來本願功德經底本唯言其數而不出其名；敦煌本於此有長異讀，逐一出八名（文殊師利·觀世音·得大勢·無盡意·寶檀華·藥王·藥上·彌勒），並錄不判The base text gives only their number and not their names; the Dunhuang witness has a long variant here that brings out the eight names one by one (Mañjuśrī · Avalokiteśvara · Mahāsthāmaprāpta · Inexhaustible Intent · Precious Sandalwood Flower · Bhaiṣajyarāja · Medicine Superior · Maitreya), recorded side by side and not adjudicated — 「臨命終時，有八菩薩，乘神通來，示其道路」—“at the time of death eight bodhisattvas will come by their spiritual powers and show him the road”「臨命終時，有八菩薩，乘神通來，示其道路」〔T14n0450 0406b11〕〔T14n0450 0406b11〕
八部
藥師琉璃光如來本願功德經玄奘譯例；他譯多作乾闥婆·阿修羅·迦樓羅·緊那羅·摩睺羅伽。末段之會眾較序分為詳，八部俱全gandharva · asura · garuḍa · kiṃnara · mahoragaXuanzang’s translating practice; the other translations mostly use the older transliterations Qiantapo, Axiuluo, Jialouluo, Jinnaluo, and Mohouluojia. The assembly of the closing passage is given more fully than that of the introductory part, all eight classes complete — 「揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽」—“gandharva, asura, garuḍa, kiṃnara, mahoraga”「揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽」〔T14n0450 0408b22〕〔T14n0450 0408b22〕
六對門
藥師琉璃光如來本願功德經逐文鏡讀十二願為六對，二願一對；六對與本版三單元之界相合而不切斷任何一對the six paired gatesThe line-by-line lens reads the twelve vows as six pairs, two vows to a pair; the six pairs agree with the boundaries of this edition’s three units, and no pair is cut across — 「廣說門中有六對門」—“Within the gate of extensive exposition there are six paired gates.”「廣說門中有六對門」〔T38n1770 0258b19〕〔T38n1770 0258b19〕
六種堅固
藥師琉璃光如來本願功德經三時之所本；逐文鏡引自《大集經》The ground of the three ages; the line-by-line lens cites them from the Great Collection Sūtra — 「有六種堅固：一法身得住堅固、二解脫得住堅固、三禪定得住堅固、四多聞得住堅固、五福德得住堅固、六鬪諍得住堅固」—“There are six kinds of firmness: first, firmness in the abiding of the Dharma-body; second, firmness in the abiding of liberation; third, firmness in the abiding of meditative concentration; fourth, firmness in the abiding of wide learning; fifth, firmness in the abiding of merit; sixth, firmness in the abiding of strife and contention.”「有六種堅固：一法身得住堅固、二解脫得住堅固、三禪定得住堅固、四多聞得住堅固、五福德得住堅固、六鬪諍得住堅固」〔T38n1770 0257c07〕〔T38n1770 0257c07〕
其身下劣·諸根不具
藥師琉璃光如來本願功德經願六十三名相之總標，非別目The general heading over the thirteen terms of vow six, and not separate items of the list. 「此中下劣，不具標句也」—“Here ‘lowly’ and ‘not complete’ are the sentences of general heading.”〔T38n1770 0258b26〕; 「雖具諸根，不勝妙故及有缺故」—“Though the faculties be complete, they are not fine and excellent; or else something is lacking.”「此中下劣，不具標句也」〔T38n1770 0258b26〕；「雖具諸根，不勝妙故及有缺故」〔T38n1770 0258b26〕〔T38n1770 0258b26〕
冥冥遊神（中有）
地藏菩薩本願經「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〕〔X21n0384 0722c16〕
出家（四種）
地藏菩薩本願經「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〕〔X21n0384 0689c10〕
分身·合身
地藏菩薩本願經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.”〔X21n0384 0679a23〕
前後父母
地藏菩薩本願經「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.”〔X21n0384 0698a12〕
剎利
地藏菩薩本願經「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.”〔X21n0384 0740c14〕
剎帝利灌頂王
藥師琉璃光如來本願功德經國難一節所被之人；其下列七難kṣatriya anointed kingThe person addressed in the section on the calamities of a realm; seven calamities are listed under it — 「若剎帝利灌頂王等，災難起時」—“when calamities arise for kṣatriya anointed kings and the like”「若剎帝利灌頂王等，災難起時」〔T14n0450 0407c13〕〔T14n0450 0407c13〕
劫
地藏菩薩本願經「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.”〔X21n0384 0666a18〕
動（訓）
地藏菩薩本願經「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.”〔X21n0384 0684c04〕
勸物利益門
藥師琉璃光如來本願功德經其下五門，前三在本單元，後二在單元七gate of exhorting people to benefitFive gates stand under it: the first three in this unit, the last two in unit 07 — 「大段第二勸物利益門」—“the great section, second: the gate of exhorting people to benefit”「大段第二勸物利益門」〔T38n1770 0260b21〕〔T38n1770 0260b21〕
十二大願
藥師琉璃光如來本願功德經全經之主體；答第二問，其科為略標·廣說·總結三節the Twelve Great VowsThe main body of the sūtra; it answers the second question, and its outline runs in three sections — brief statement · extensive exposition · summing up — 「本行菩薩道時，發十二大願，令諸有情，所求皆得」—“when he was formerly walking the bodhisattva path, he made twelve great vows, that sentient beings might obtain all they sought”「本行菩薩道時，發十二大願，令諸有情，所求皆得」〔T14n0450 0405a05〕〔T14n0450 0405a05〕
十二微妙上願
藥師琉璃光如來本願功德經十二願總結之語，答第二問於此竣the Twelve Sublime and Supreme VowsThe words that sum up the twelve vows; with this the answer to the second question is complete — 「是為彼世尊藥師琉璃光如來、應、正等覺，行菩薩道時，所發十二微妙上願」—“these are the twelve sublime and supreme vows that the World-Honored Bhaiṣajyaguru Vaiḍūryaprabha Tathāgata, Worthy One, Perfectly Awakened One, made when he practiced the bodhisattva path”「是為彼世尊藥師琉璃光如來、應、正等覺，行菩薩道時，所發十二微妙上願」〔T14n0450 0405b27〕〔T14n0450 0405b27〕
千眼
地藏菩薩本願經「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〔X21n0384 0724c09〕
叔離（白）
地藏菩薩本願經「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.”〔X21n0384 0752c12〕
名字佛
地藏菩薩本願經「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”〔X21n0384 0735c16〕
命
地藏菩薩本願經「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〕〔X21n0384 0721c10〕
咄哉·男子
地藏菩薩本願經「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”〔X21n0384 0727c15〕
問答釋難門
藥師琉璃光如來本願功德經門五；九橫一節屬此gate of question and answer resolving difficultiesGate five; the section on the nine untimely deaths belongs here — 「自下第五問答釋難門」—“from here below is the fifth, the gate of question and answer resolving difficulties”「自下第五問答釋難門」〔T38n1770 0262a07〕〔T38n1770 0262a07〕
善知識
地藏菩薩本願經鏡逕指其實：「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.”〔X21n0384 0695a04〕
囑累（通別）
地藏菩薩本願經「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〔X21n0384 0762c19〕
四大天王
藥師琉璃光如來本願功德經護持有此經之處；與單元八十二將之護持持名之人，一護處一護人the four great heavenly kingsThey guard the place where this sūtra is; set beside the twelve generals of unit 08, who guard the person that holds the name, the one guards a place and the other a person — 「爾時，四大天王與其眷屬」—“at that time the four great heavenly kings, together with their retinues”「爾時，四大天王與其眷屬」〔T14n0450 0406c01〕〔T14n0450 0406c01〕
四悉檀
地藏菩薩本願經釋「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.”〔X21n0384 0763a08〕
四悉檀（本品釋名之器）
地藏菩薩本願經《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〕見左
四無量之障
藥師琉璃光如來本願功德經慳貪障慈、嫉妬障喜、讚毀障悲，三者通障捨——三障別配三無量，通障第四Miserliness and greed obstruct loving-kindness, envy obstructs sympathetic joy, self-praise and disparagement obstruct compassion, and the three together obstruct equanimity — three obstructions matched severally to three of the immeasurables, and jointly to the fourth — 「此中慳貪能障修慈，不與樂故。嫉妬障喜，不隨喜故。讚毀障悲，能惱害故。三通障捨性，染污故」—“here miserliness and greed can obstruct the cultivation of loving-kindness, because they do not give joy. Envy obstructs sympathetic joy, because it does not rejoice with others. Self-praise and disparagement obstruct compassion, because they can vex and injure. And the three together obstruct the nature of equanimity, because they are defiled.”「此中慳貪能障修慈，不與樂故。嫉妬障喜，不隨喜故。讚毀障悲，能惱害故。三通障捨性，染污故」〔T38n1770 0259c03〕〔T38n1770 0259c03〕
四相分
藥師琉璃光如來本願功德經逐文鏡判經所敘之四事為病人自己意識所現之相分，非外在四物——以唯識讀冥途之顯例image-objectsThe line-by-line lens judges the four things the sūtra narrates to be image-objects manifested by the sick person’s own mind-consciousness, and not four outward things — a plain instance of reading the dark road with the eye of consciousness-only — 「病人意識現四相分：一琰魔使、二己神識、三琰魔王、四俱生神」—“the sick person’s mind-consciousness manifests four image-objects: first the messenger of Yama, second his own consciousness, third King Yama, fourth the co-born spirit”「病人意識現四相分：一琰魔使、二己神識、三琰魔王、四俱生神」〔T38n1770 0261b28〕〔T38n1770 0261b28〕
四眾
藥師琉璃光如來本願功德經出家二眾與在家二眾；英文本作 bhikṣu · bhikṣuṇī 與其對The two assemblies who have left the household and the two who remain in it; the English of this edition reads bhikṣu · bhikṣuṇī and their two counterparts — 「苾芻、苾芻尼、鄔波索迦、鄔波斯迦」—“bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās”「苾芻、苾芻尼、鄔波索迦、鄔波斯迦」〔T14n0450 0406b06〕〔T14n0450 0406b06〕
四種報
地藏菩薩本願經「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〔X21n0384 0699b06〕
四種常住
地藏菩薩本願經「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〕)〔X21n0384 0681c17〕
四角
地藏菩薩本願經「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.”〔X21n0384 0701c17〕
因果為宗
藥師琉璃光如來本願功德經全經之宗趣：以如來之因果為所宗，以勸歸依出苦為所趣The theme and aim of the whole sūtra: the cause and fruit of the Tathāgata as what it takes for its theme, the exhorting of beings to take refuge and come out of suffering as what it takes for its aim — 「即以如來因果為宗，勸物歸依出苦為趣」—“It takes the cause and fruit of the Tathāgata as its theme, and the exhorting of beings to take refuge and to come out of suffering as its aim.”「即以如來因果為宗，勸物歸依出苦為趣」〔T38n1770 0257a18〕〔T38n1770 0257a18〕
地·藏（別行之譯）
地藏菩薩本願經「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〔X21n0383 0640a01〕
地神之性
地藏菩薩本願經「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〕見左
地藏（名義·本品所申）
地藏菩薩本願經鏡引十輪「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〔X21n0384 0679a22〕
地藏（名義·梵形）
地藏菩薩本願經梵形出《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〔X21n0383 0639c24〕
地藏（名義·經據）
地藏菩薩本願經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.”〔T13n0411 0722a08〕
執·主
地藏菩薩本願經「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〕〔X21n0384 0725b19〕
堅牢地神（梵名）
地藏菩薩本願經「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見左
堅牢（約事）
地藏菩薩本願經「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〕見左
堅牢（約法·四德）
地藏菩薩本願經「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〕見左
增上慢
藥師琉璃光如來本願功德經第五層；五層自持戒之相而入於見、於聞、於慢，末乃及於誤他overweening prideThe fifth layer; the five layers pass from the marks of keeping precepts into view, into learning, into pride, and at the last reach the leading of others astray — 「有雖多聞而增上慢，由增上慢覆蔽心故，自是非他，嫌謗正法，為魔伴黨」—“some, though of wide learning, give rise to overweening pride, and because overweening pride covers over their minds they hold themselves right and others wrong, dislike and slander the true Dharma, and become companions of the demon”「有雖多聞而增上慢，由增上慢覆蔽心故，自是非他，嫌謗正法，為魔伴黨」〔T14n0450 0405c29〕〔T14n0450 0405c29〕
外方聞名功德成就
藥師琉璃光如來本願功德經與單元四之「本處莊嚴功德成就」相對，同屬答後問二門the perfection of the merits of hearing the name in other quartersIt stands opposite 「本處莊嚴功德成就」—“the perfection of the merits of adornment in that very place” of unit 04, the two together being the gates that answer the later question — 「此即第二外方聞名功德成就」—“this is the second, the perfection of the merits of hearing the name in other quarters”「此即第二外方聞名功德成就」〔T38n1770 0259a18〕〔T38n1770 0259a18〕
多攢火槍
地藏菩薩本願經「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.”〔X21n0384 0705c18〕
多羅（彼岸）
地藏菩薩本願經「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.’”〔X21n0384 0761b15〕
夜叉報恩成就
藥師琉璃光如來本願功德經單元一所立五成就之第五，至此方現，全經第二分於此收束the accomplishment of the yakṣa generals’ gaining benefit and requiting kindnessThe fifth of the five accomplishments set up in unit 01, appearing only at this place; with it the second part of the whole sūtra closes — 「此下第五藥叉大將獲益報恩成就」—“from here below is the fifth, the accomplishment of the yakṣa generals’ gaining benefit and requiting kindness”「此下第五藥叉大將獲益報恩成就」〔T38n1770 0262c09〕〔T38n1770 0262c09〕
大士
地藏菩薩本願經「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.”〔X21n0384 0701a06〕
大橫·小橫
地藏菩薩本願經「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〕見左
大諍
地藏菩薩本願經「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〕〔X21n0384 0724b12〕
大辯（鉢底婆）
地藏菩薩本願經「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〕〔X21n0384 0721b15〕
大險坑
藥師琉璃光如來本願功德經以坑譬邪見所陷；此句屬攝有情戒障，是破戒五層之末果the great pit of perilThe pit figures the fall into wrong views; this sentence belongs to the obstruction to the precepts embracing sentient beings, and is the last fruit of the five layers of breaking the precepts — 「墮大險坑」—“falling into the great pit of peril”「墮大險坑」〔T14n0450 0406a03〕〔T14n0450 0406a03〕
夾山
地藏菩薩本願經「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.”〔X21n0384 0702a15〕
如來述成門
藥師琉璃光如來本願功德經門二；二家注疏於此門同名，所牒之本不同而判讀相合gate of the Tathāgata’s confirmationGate two; the two commentaries give this gate the same name, and though what they gloss is not the same recension their readings agree — 「此即第二如來述成門」—“this is the second, the gate of the Tathāgata’s confirmation”「此即第二如來述成門」〔T38n1770 0260c22〕〔T38n1770 0260c22〕
妙高山王
藥師琉璃光如來本願功德經妙高即須彌。以可動者反顯不可動者，譬之力在讓步Sumeru the Wondrously HighThe Wondrously High is Sumeru. What can be moved is set against what cannot, and the force of the simile lies in the concession — 「此日月輪，可令墮落；妙高山王，可使傾動，諸佛所言，無有異也」—“these orbs of sun and moon could be made to fall, the king of mountains, Sumeru the Wondrously High, could be made to topple, but what the buddhas say is never otherwise”「此日月輪，可令墮落；妙高山王，可使傾動，諸佛所言，無有異也」〔T14n0450 0407a22〕〔T14n0450 0407a22〕
威神力
地藏菩薩本願經「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.”〔X21n0384 0687a19〕
娑羅（力）
地藏菩薩本願經「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.”〔X21n0384 0718a05〕
婆羅門
地藏菩薩本願經「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.”〔X21n0384 0668c22〕
婢子
地藏菩薩本願經「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」〔X21n0384 0692b19〕
孔雀·鴿·鴛鴦
地藏菩薩本願經「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.”〔X21n0384 0697a24〕
存戒存身門
藥師琉璃光如來本願功德經對三，配願五、願六gate of preserving precepts and preserving the bodyPair three, matched to vows five and six — 「三存戒存身門，即次二願，不缺重戒，具三聚故、六根之身皆得淨故」—“Third, the gate of preserving precepts and preserving the body, that is, the next two vows: because the grave precepts are unbroken and the threefold precepts complete, and because the body of the six faculties is wholly made pure.”「三存戒存身門，即次二願，不缺重戒，具三聚故、六根之身皆得淨故」〔T38n1770 0258b24〕〔T38n1770 0258b24〕
定自在王
地藏菩薩本願經「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.”〔X21n0384 0689a04〕
宿命念
藥師琉璃光如來本願功德經從惡趣還生人中所得；由昔曾暫聞佛名之力the recollection of former livesWhat is gained on returning from the evil destinies to birth among human beings, by the power of having once briefly heard the buddha’s name in a former life — 「得宿命念」—“they gain the recollection of former lives”「得宿命念」〔T14n0450 0405c21〕〔T14n0450 0405c21〕
實叉難陀
地藏菩薩本願經「難陀，唐翻學喜」Śikṣānanda「難陀，唐翻學喜」—“nanda, rendered in the Tang tongue as Delight-in-Learning.”〔X21n0384 0653a23〕
寶勝
地藏菩薩本願經「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〕見左
尸羅
藥師琉璃光如來本願功德經破戒五層之第一層śīlaThe first of the five layers of breaking the precepts — 「雖於如來受諸學處，而破尸羅」—“though they have received the several points of training from the Tathāgata, they break the śīla”「雖於如來受諸學處，而破尸羅」〔T14n0450 0405c25〕〔T14n0450 0405c25〕
尼羅（青）
地藏菩薩本願經「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.”〔X21n0384 0753a05〕
居士異釋
藥師琉璃光如來本願功德經世間眾之一；居家而有士行者householderOne of the worldly assembly; a man who dwells at home and yet has the conduct of a gentleman — 「就中居士，居家士也」—“Among them, the householder is a gentleman who dwells at home.”「就中居士，居家士也」〔T38n1770 0257b18〕〔T38n1770 0257b18〕
地藏菩薩本願經「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〕見左
居士（迦羅越）
地藏菩薩本願經「迦羅越翻居士」Householder (*kulapati*)「迦羅越翻居士」—“kulapati is rendered ‘householder’.”〔X21n0384 0678a15〕
山王（第十二枚·總指之中）
地藏菩薩本願經「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〕見左
布施
地藏菩薩本願經「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〕見左
帝釋（釋提桓因）
地藏菩薩本願經「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.”〔X21n0384 0742a02〕
常住
地藏菩薩本願經「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.”〔X21n0384 0681c17〕
常分地神
地藏菩薩本願經底本自出其對——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〕見左
幢旛
地藏菩薩本願經「旛之大者為幢」Banners and pennants「旛之大者為幢」—“The larger sort of pennant is a banner.”〔X21n0384 0709b08〕
幽冥眾生
藥師琉璃光如來本願功德經願二所被之機。底本但言幽冥，義淨本更明指鐵圍中間beings in gloom and darknessThe capacity vow two addresses. The base text says only gloom and darkness; Yijing’s recension points further to the interstices of the iron encircling mountains — 「幽冥眾生，悉蒙開曉」—“beings in gloom and darkness shall all receive opening and awakening”「幽冥眾生，悉蒙開曉」〔T14n0450 0405a13〕〔T14n0450 0405a13〕
廟（塔廟）
地藏菩薩本願經「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〔X21n0384 0742b21〕
廣嚴（毘舍離）
藥師琉璃光如來本願功德經說經之城；漢名取「眾德圓滿」之義。隋本逕作毘舍離國VaiśālīThe city where the sūtra was spoken; the Chinese name takes the sense of 「眾德圓滿」—“the multitude of qualities complete”. The Sui recension writes simply the country of Vaiśālī — 「言廣嚴者，梵云毘舍離或云毘耶離，表眾德滿」—“As for the name rendered ‘broad and dignified,’ in Sanskrit it is Vaiśālī, or else Vaiyālī; it signifies that the multitude of qualities is complete.”「言廣嚴者，梵云毘舍離或云毘耶離，表眾德滿」〔T38n1770 0257b14〕〔T38n1770 0257b14〕
彈指
地藏菩薩本願經「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.”〔X21n0384 0695a06〕
彌勒（慈氏）
地藏菩薩本願經「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.”〔X21n0384 0679a02〕
忉利天
地藏菩薩本願經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.”〔T13n0412 0778b07〕
志心
地藏菩薩本願經「志者，心之所至也」Wholehearted mind「志者，心之所至也」—“Intent is that at which the mind arrives.”〔X21n0384 0710b01〕
志食與衣門
藥師琉璃光如來本願功德經對六，配願十一、願十二gate of intent upon food and clothingPair six, matched to vows eleven and twelve — 「六志食與衣門，即次二願，以食法味而建立故、以妙衣等而令滿足故」—“Sixth, the gate of intent upon food and clothing: that is, the next two vows — because it establishes them by food and by the savor of Dharma, and because it satisfies them by fine garments and the rest.”「六志食與衣門，即次二願，以食法味而建立故、以妙衣等而令滿足故」〔T38n1770 0258c08〕〔T38n1770 0258c08〕
性識無定
地藏菩薩本願經「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.”〔X21n0384 0687c08〕
恒河沙
地藏菩薩本願經底本作「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〔T13n0412 0778a29〕
恣
地藏菩薩本願經「恣，縱也」To grant as one pleases「恣，縱也」—“to grant as one pleases is to let go free”〔X21n0384 0726a13〕
悅帝利
地藏菩薩本願經「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)〔X21n0384 0674b03〕
悲田·敬田
地藏菩薩本願經「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.”〔X21n0384 0741b18〕
惡人
地藏菩薩本願經「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.”〔X21n0384 0710c21〕
惡毒
地藏菩薩本願經「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〔X21n0384 0724b03〕
惡緣
地藏菩薩本願經「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.”〔X21n0384 0720b17〕
惡見稠林
藥師琉璃光如來本願功德經同上；以稠林譬惡見之所迷the dense forest of evil viewsThe same; the dense forest figures the bewilderment worked by evil views — 「惡見稠林」—“the dense forest of evil views”「惡見稠林」〔T14n0450 0405b11〕〔T14n0450 0405b11〕
慈悲喜捨
藥師琉璃光如來本願功德經即四無量心，屬正行供養；與單元五之四無量障正反相對loving-kindness, compassion, sympathetic joy, and equanimityThat is, the four immeasurable minds; they belong to the offering of right practice, and stand as the positive counterpart to the obstructions to the four immeasurables in unit 05 — 「於一切有情，起利益安樂，慈、悲、喜、捨，平等之心」—“toward all sentient beings raise up benefit and ease, and the even mind of loving-kindness, compassion, sympathetic joy, and equanimity”「於一切有情，起利益安樂，慈、悲、喜、捨，平等之心」〔T14n0450 0406c13〕〔T14n0450 0406c13〕
慎
地藏菩薩本願經「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.’”〔X21n0384 0720b15〕
應如是持
藥師琉璃光如來本願功德經阿難所問有二，佛舉三名答其初問，此四字答其第二問——名不只是稱謂，是所持之綱thus should it be upheldĀnanda asks two things; the Buddha brings out the three names to answer the first, and these four graphs answer the second — a name is not merely an appellation but the cord by which the thing is held — 「言應如是持者，答第二問。應如三名所詮之法而受持故」—“as for the words ‘thus should it be upheld,’ they answer the second question; for one should uphold it in accordance with the dharma that the three names set forth”「言應如是持者，答第二問。應如三名所詮之法而受持故」〔T38n1770 0262c20〕〔T38n1770 0262c20〕
懺悔
地藏菩薩本願經「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.”〔X21n0384 0714b17〕
所問三事
藥師琉璃光如來本願功德經曼殊室利所請者三，佛之答亦分三，貫串單元一至四Mañjuśrī asks after three matters, and the Buddha’s answer likewise falls into three, running through units 01 to 04 — 「略問三事：一問佛名號、二問因大願、三問果功德」—“In brief he asks three matters: first, he asks after the names of the buddhas; second, he asks after the great vows that are the cause; third, he asks after the merits that are the fruit.”「略問三事：一問佛名號、二問因大願、三問果功德」〔T38n1770 0257c04〕〔T38n1770 0257c04〕
拔出根本業緣
地藏菩薩本願經「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”〔X21n0384 0726c18〕
拘留孫
地藏菩薩本願經「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〕見左
授記（和伽那）
地藏菩薩本願經「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.”〔X21n0384 0679a15〕
搩手
藥師琉璃光如來本願功德經度量之名，張指之距spanA name of measure, the reach of an outstretched hand — 「造五色綵幡，長四十九搩手」—“make a banner of five-colored silk forty-nine spans long”「造五色綵幡，長四十九搩手」〔T14n0450 0407c10〕〔T14n0450 0407c10〕
摩偷／𡨧唎（酒）
地藏菩薩本願經「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〔X21n0384 0759a10〕
摩耶（夫人）
地藏菩薩本願經「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〔X21n0384 0654c15〕
救脫菩薩
藥師琉璃光如來本願功德經說續命幡燈之法者；阿難兩問，皆問於此菩薩Bodhisattva Rescue-and-DeliveranceThe one who sets out the method of the banners and lamps for prolonging life; Ānanda’s two questions are both put to this bodhisattva — 「眾中有一菩薩摩訶薩，名曰救脫」—“in the assembly there was a bodhisattva-mahāsattva named Rescue-and-Deliverance”「眾中有一菩薩摩訶薩，名曰救脫」〔T14n0450 0407b10〕〔T14n0450 0407b10〕
散殃
地藏菩薩本願經「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”〔X21n0384 0724b21〕
日光遍照·月光遍照
藥師琉璃光如來本願功德經彼土二大菩薩，無量菩薩眾之上首Sunlight Universally Shining · Moonlight Universally ShiningThe two great bodhisattvas of that land, foremost among its measureless bodhisattva assembly — 「一名日光遍照，二名月光遍照」—“the first named Sunlight Universally Shining, the second named Moonlight Universally Shining”「一名日光遍照，二名月光遍照」〔T14n0450 0405c06〕〔T14n0450 0405c06〕
普廣（菩薩名）
地藏菩薩本願經「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.”〔X21n0384 0707b11〕
暫生恭敬（四字之分訓）
地藏菩薩本願經「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”〔X21n0384 0735c14〕
曼殊室利
藥師琉璃光如來本願功德經本經之請問者；漢義妙吉祥，稱法王子有其所以MañjuśrīThe one who asks in this sūtra; in Chinese Wondrous Auspiciousness, and there is a reason for his being called Prince of the Dharma — 「曼殊室利，唐云妙吉祥。從法化生、得佛法分，稱法王子」—“Mañjuśrī, in the Tang tongue Wondrous Auspiciousness. Born from the transformation of the Dharma and receiving a share of the Buddha’s Dharma, he is called Prince of the Dharma.”「曼殊室利，唐云妙吉祥。從法化生、得佛法分，稱法王子」〔T38n1770 0257b27〕〔T38n1770 0257b27〕
最（最不思議之最）
地藏菩薩本願經「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.”〔X21n0384 0744a02〕
會眾三分
藥師琉璃光如來本願功德經序分列眾之科The outline by which the introductory part lists the assembly — 「眾有三種：一聲聞眾、二菩薩眾、三世間眾」—“The assembly is of three kinds: first, the assembly of śrāvakas; second, the assembly of bodhisattvas; third, the worldly assembly.”「眾有三種：一聲聞眾、二菩薩眾、三世間眾」〔T38n1770 0257b16〕〔T38n1770 0257b16〕
本段三分
藥師琉璃光如來本願功德經逐文鏡於本段唯出此三分而曰文相可知，不逐名訓釋For this passage the line-by-line lens brings out only these three divisions and says that the shape of the text can be known of itself; it does not gloss the names one by one — 「此中有三：初經家列名、次藥叉誓願、後如來讚許」—“there are three within this: first the compiler’s listing of the names, next the yakṣas’ vow, last the Tathāgata’s approval”「此中有三：初經家列名、次藥叉誓願、後如來讚許」〔T38n1770 0262c09〕〔T38n1770 0262c09〕
本神力
地藏菩薩本願經「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〕見左
本識
地藏菩薩本願經「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〔X21n0384 0719c16〕
本願·功德
藥師琉璃光如來本願功德經本願屬因，功德屬果；經題四句以此分因果二段original vow · meritThe original vows belong to the cause and the merits to the fruit; by this the four phrases of the sūtra’s title divide into two stretches, cause and fruit — 「所修妙行名為本願，所證勝果名為功德」—“The wondrous practice cultivated is named the original vows; the surpassing fruit realized is named the merits.”「所修妙行名為本願，所證勝果名為功德」〔T38n1770 0257a17〕〔T38n1770 0257a17〕
某甲
地藏菩薩本願經「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.”〔X21n0384 0712b24〕
梵志
地藏菩薩本願經「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〔X21n0384 0694a01〕
梵行
藥師琉璃光如來本願功德經願五所被之機the holy lifeThe capacity vow five addresses — 「於我法中修行梵行，一切皆令得不缺戒，具三聚戒」—“who practice the holy life within my Dharma, I shall cause them all to obtain precepts unbroken, and to be complete in the threefold precepts”「於我法中修行梵行，一切皆令得不缺戒，具三聚戒」〔T14n0450 0405a22〕〔T14n0450 0405a22〕
業感
地藏菩薩本願經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」〔T29n1558 0067b09〕
業海
地藏菩薩本願經序分已出；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〕見左
業道
地藏菩薩本願經「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〔X21n0384 0740b02〕
業道之器
地藏菩薩本願經「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.”〔X21n0384 0706a10〕
極無間·大阿鼻·無間
地藏菩薩本願經「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〔X21n0384 0701b05〕
樂音樹
藥師琉璃光如來本願功德經說經之處；風動而出雅音，故名the Tree of Musical SoundThe place where the sūtra was spoken; the wind stirs it and elegant notes come forth, whence the name — 「住樂音樹，微風歷動，宮商雅音從而出故，名樂音樹」—“He stayed beneath the Tree of Musical Sound: because a light breeze passes and stirs it, and elegant notes of the scale come forth therefrom, it is named the Tree of Musical Sound.”「住樂音樹，微風歷動，宮商雅音從而出故，名樂音樹」〔T38n1770 0257b15〕〔T38n1770 0257b15〕
標數·興願·迴施眾生
藥師琉璃光如來本願功德經敦煌《藥師經疏》所立之逐願三節；其所牒為《灌頂》本，與逐文鏡之六對並錄不設調停The three sections into which the Dunhuang Commentary on the Medicine Buddha Sūtra divides each vow; what it glosses is the Consecration recension, and it stands side by side with the six pairs of the line-by-line lens, with no mediation set between them — 「第一標數。第二興願。第三迴施眾生也」—“First, the marking of the number. Second, the raising of the vow. Third, the turning over and bestowing upon beings.”「第一標數。第二興願。第三迴施眾生也」〔T85n2766 0309a02〕〔T85n2766 0309a02〕
檀越
地藏菩薩本願經「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〕見左
檀（六度之初門）
地藏菩薩本願經「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.”〔X21n0384 0740a11〕
正使
地藏菩薩本願經「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.”〔X21n0384 0763b20〕
死（末剌諵）
地藏菩薩本願經「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.”〔X21n0384 0720a17〕
殑伽沙
藥師琉璃光如來本願功德經底本作音寫「殑伽」，隋本與《灌頂》本作「恒河」，義淨本作「殑伽河」——譯例之異，並錄不判sands of the GaṅgāThe base text uses the transliteration 「殑伽」—“Gaṅgā”; the Sui recension and the Consecration recension read 「恒河」—“the Ganges”, and Yijing’s recension 「殑伽河」—“the Gaṅgā river” — a difference of translating practice, recorded side by side and not adjudicated — 「東方去此過十殑伽沙等佛土，有世界名淨琉璃」—“Eastward from here, past buddha-lands as many as ten Gaṅgā’s sands, there is a world named Pure Beryl”「東方去此過十殑伽沙等佛土，有世界名淨琉璃」〔T14n0450 0405a01〕〔T14n0450 0405a01〕
殘·瘖瘂·聾·癡·無目
地藏菩薩本願經「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.”〔X21n0384 0741a01〕
毀信損益門
藥師琉璃光如來本願功德經門三；其下四門為佛語決定·毀謗衰損·敬信獲益·勸物信受gate of the loss and gain of slighting or believingGate three; the four gates under it are the certainty of the Buddha’s word · the decline and loss that come of slander · the benefit gained by reverent faith · the exhorting of people to believe and receive — 「此第三毀信損益門。此有四門：一佛語決定門」—“this is the third, the gate of the loss and gain of slighting or believing. It has four gates: first, the gate of the certainty of the Buddha’s word”「此第三毀信損益門。此有四門：一佛語決定門」〔T38n1770 0261b01〕〔T38n1770 0261b01〕
母陀羅臂·兜羅綿手
地藏菩薩本願經「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.”〔X21n0384 0676b23〕
比丘
地藏菩薩本願經「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’.”〔X21n0384 0678b04〕
毗灑迦（灌頂）
地藏菩薩本願經「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〔X21n0384 0759b13〕
毘婆尸（鏡作毗婆尸）
地藏菩薩本願經「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〕見左
沙門
地藏菩薩本願經「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〔X21n0384 0682a20〕
法味
藥師琉璃光如來本願功德經願十一之第二層；先食後法，次第分明。《灌頂》本唯言飲食，無此一層the savor of DharmaThe second layer of vow eleven; food first and Dharma after, the order plain. The Consecration recension speaks only of food and drink and has no such second layer — 「後以法味，畢竟安樂而建立之」—“and afterwards, with the savor of Dharma, establish them in ultimate peace and joy”「後以法味，畢竟安樂而建立之」〔T14n0450 0405b21〕〔T14n0450 0405b21〕
法界
地藏菩薩本願經「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)〔X21n0384 0742a15〕
波頭摩（勝）
地藏菩薩本願經「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〕見左
泥犁
地藏菩薩本願經「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’.”〔X21n0384 0685b15〕
涅槃
地藏菩薩本願經「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”〔X21n0384 0735b04〕
淨琉璃
藥師琉璃光如來本願功德經彼佛之國土名Pure BerylThe name of that buddha’s land — the basis is the citation immediately above.同上as above
清淨蓮華目
地藏菩薩本願經「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.”〔X21n0384 0690b15〕
火宅
地藏菩薩本願經底本作「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〔T09n0262 0014c22〕
火箭
地藏菩薩本願經「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.”〔X21n0384 0702a06〕
火鷹
地藏菩薩本願經「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」〔T13n0412 0780a24〕
烏瑟膩沙（頂）
地藏菩薩本願經「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.”〔X21n0384 0752b05〕
無常（薩迦耶薩）
地藏菩薩本願經「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)〔X21n0384 0722c02〕
無救·無歸
藥師琉璃光如來本願功德經願七之二語；經文下句「無醫無藥，無親無家」正是其展開none to save · nowhere to turnThe two phrases of vow seven; the sūtra’s next line, 「無醫無藥，無親無家」—“without physician or medicine, without kin or home”, is precisely their unfolding — 「無救者，標無醫藥也。無歸者，標無親等也」—“‘None to save’ heads what follows about having no physician or medicine. ‘Nowhere to turn’ heads what follows about having no kin and the rest.”「無救者，標無醫藥也。無歸者，標無親等也」〔T38n1770 0258c02〕〔T38n1770 0258c02〕
無明㲉
藥師琉璃光如來本願功德經㲉即卵殼，以殼譬無明之覆，以河譬煩惱之流the shell of ignoranceThe graph is that of an eggshell: the shell figures the covering of ignorance, the river the stream of the afflictions — 「破無明㲉，竭煩惱河」—“breaking the shell of ignorance, drying up the river of the afflictions”「破無明㲉，竭煩惱河」〔T14n0450 0406a21〕〔T14n0450 0406a21〕
無生
地藏菩薩本願經「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.’”〔X21n0384 0721b20〕
無相（如來）
地藏菩薩本願經「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”〔X21n0384 0734a24〕
無間（名義）
地藏菩薩本願經論唯取受苦一義：「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〔T29n1558 0058b05〕
焰網莊嚴
藥師琉璃光如來本願功德經願二之譬；以焰網狀身光交織，以日月為所過之量。義淨本同有此語，隋本與《灌頂》本無adorned with a net of flameThe simile of vow two; a net of flame figures the interweaving of the body’s light, and sun and moon are the measure it passes beyond. Yijing’s recension has the same words; the Sui and the Consecration recensions do not — 「焰網莊嚴，過於日月」—“adorned with a net of flame, surpassing the sun and moon”「焰網莊嚴，過於日月」〔T14n0450 0405a13〕〔T14n0450 0405a13〕
燒脚（乙系）
地藏菩薩本願經八熱獄燒炙之別業：「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.”〔X21n0384 0704a22〕
燒脚（甲系）
地藏菩薩本願經熱灰之處：「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.”〔X21n0384 0702c13〕
牟尼（字）
地藏菩薩本願經「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〔X21n0384 0655c01〕
獄卒（有情·非情）
地藏菩薩本願經「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〕〔X21n0384 0683c22〕
珠瓔
地藏菩薩本願經「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〔X21n0384 0768a06〕
琉璃光（名義）
藥師琉璃光如來本願功德經取琉璃之表裏通徹，喻光之無所不至Beryl RadianceTaken from the way beryl is clear through, outside and in, to figure a light that reaches everywhere — 「無緣不徹稱琉璃光」—“There being no condition it does not pass through, it is called Beryl Radiance.”「無緣不徹稱琉璃光」〔T38n1770 0257a17〕〔T38n1770 0257a17〕
琰魔（法王）
藥師琉璃光如來本願功德經漢言靜息；其所以名者在能令罪人曉悟而止息眾惡，是故雖屬鬼界亦得稱法王Yama (the Dharma King)In Chinese, quiescing; he is so named because he can bring the guilty to awareness and so still all their evil — and therefore, though he belongs to the realm of ghosts, he may yet be called a Dharma King — 「言琰魔者，唐云靜息，曉悟罪人止眾惡故」—“as for Yama, in Tang speech quiescing, for he brings the guilty to awareness so that they cease from all evil”「言琰魔者，唐云靜息，曉悟罪人止眾惡故」〔T38n1770 0261b27〕〔T38n1770 0261b27〕
生死（闍提闍）
地藏菩薩本願經「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.”〔X21n0384 0676b04〕
畜生
地藏菩薩本願經「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.”〔X21n0384 0711b21〕
癃
地藏菩薩本願經「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〔X21n0384 0740c23〕
癲狂
藥師琉璃光如來本願功德經屬意根之不具；義淨本作「瘨狂」It belongs to the incompleteness of the faculty of mind; Yijing’s recension writes 「瘨狂」—“deranged” — 「癲狂，釋意根不具」—“‘Deranged’ glosses the incompleteness of the faculty of mind.”「癲狂，釋意根不具」〔T38n1770 0258b29〕〔T38n1770 0258b29〕
白虎·血虎·赤虎
地藏菩薩本願經「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”〔X21n0384 0724b20〕
盲·聾·瘖·瘂·攣·躄·背僂·白癩
藥師琉璃光如來本願功德經盲配眼，聾配耳，瘖瘂配舌，攣躄背僂白癩配身Blind is matched to the eye, deaf to the ear, mute and speechless to the tongue, and crippled, unable to walk, hunchbacked and leprous to the body — 「盲聾等下，釋眼耳舌身根不具」—“From ‘blind and deaf’ onward glosses the incompleteness of the faculties of eye, ear, tongue, and body.”「盲聾等下，釋眼耳舌身根不具」〔T38n1770 0258b28〕〔T38n1770 0258b28〕
知識（近遠二層）
地藏菩薩本願經「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.”〔X21n0384 0719a15〕
碧
地藏菩薩本願經不出梵名，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〔X21n0384 0753a08〕
祁利失王等六名
地藏菩薩本願經「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)〔X21n0384 0725b02〕
神·力
地藏菩薩本願經「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.”〔X21n0384 0763b02〕
福利
地藏菩薩本願經「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.”〔X21n0384 0765c14〕
種種病苦
藥師琉璃光如來本願功德經鼻根獨無專目，以此總攝之The nose alone has no item of its own, and is gathered in under this — 「種種病苦，攝鼻等病」—“‘Every kind of illness’ gathers in the illnesses of the nose and the rest.”「種種病苦，攝鼻等病」〔T38n1770 0258b29〕〔T38n1770 0258b29〕
端正
地藏菩薩本願經「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.”〔X21n0384 0710a15〕
端正黠慧
藥師琉璃光如來本願功德經果之四句逐一反轉因之四類：端正翻醜陋，黠慧翻頑愚，諸根完具翻盲聾等，無諸疾苦翻種種病苦——四對四，非泛言upright and keen-wittedThe four phrases of the fruit reverse the four classes of the cause one by one: well-formed reverses ugly, keen-witted reverses dull and stupid, faculties whole reverses blind and deaf and the rest, free of illness reverses every kind of illness — four answering to four, and not a loose manner of speaking — 「端正等四，如次翻上」—“The four beginning with ‘well-formed’ reverse the above in order.”「端正等四，如次翻上」〔T38n1770 0258c01〕〔T38n1770 0258c01〕
綠
地藏菩薩本願經不出梵名，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〔X21n0384 0753a14〕
緣（品題之緣）
地藏菩薩本願經「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〔X21n0383 0650b20〕
縲縛
藥師琉璃光如來本願功德經願十所被之機；此句校記異讀三處（見該單元目九）The capacity vow ten addresses; this sentence carries three variant readings in the collation notes (see Topic IX of that unit) — 「王法所錄，縲縛鞭撻，繫閉牢獄，或當刑戮，及餘無量災難凌辱，悲愁煎迫，身心受苦」—“taken up by the king’s law, bound with cords, beaten with the rod and the whip, shut fast in prison, or about to be put to death, together with measureless further calamities and humiliations, scorched and pressed by grief and sorrow, suffering in body and mind”「王法所錄，縲縛鞭撻，繫閉牢獄，或當刑戮，及餘無量災難凌辱，悲愁煎迫，身心受苦」〔T14n0450 0405b14〕〔T14n0450 0405b14〕
繒綵
續命神幡
藥師琉璃光如來本願功德經續命法之主物；逐文鏡取其字義——「燈者明也，幡者將也。救闇沈故，須幡燈也」〔T38n1770 0261c06〕life-prolonging banner(s)The chief object of the method of prolonging life; the line-by-line lens takes the sense of the two graphs — 「燈者明也，幡者將也。救闇沈故，須幡燈也」—“the lamp is light; the banner is leading. Because darkness and sinking are what must be rescued, banner and lamp are needed”〔T38n1770 0261c06〕 — 「請諸眾僧，轉讀此經，然七層之燈，懸五色續命神幡」—“invite the assembly of monks to recite this sūtra through, light lamps of seven tiers, hang up five-colored life-prolonging banners”「請諸眾僧，轉讀此經，然七層之燈，懸五色續命神幡」〔T14n0450 0407b21〕〔T14n0450 0407b21〕
罪福
地藏菩薩本願經「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.”〔X21n0384 0722c20〕
羅差／勒叉（紫）
地藏菩薩本願經「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.”〔X21n0384 0753a03〕
習（習氣）
地藏菩薩本願經「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.”〔X21n0384 0676c21〕
聖·賢
地藏菩薩本願經「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〕見左
聖分
地藏菩薩本願經「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.”〔X21n0384 0720c18〕
聖者
地藏菩薩本願經「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〔X21n0384 0680b21〕
聞健
地藏菩薩本願經「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.”〔X21n0384 0722b08〕
聞名喜行分
藥師琉璃光如來本願功德經全經三分之第三，與單元一所立之三分相接the part on hearing the name, rejoicing, and practicingThe third of the three parts of the whole sūtra, joining with the three parts set up in unit 01 — 「此下第三聞名喜行分」—“from here below is the third, the part on hearing the name, rejoicing, and practicing”「此下第三聞名喜行分」〔T38n1770 0262c19〕〔T38n1770 0262c19〕
聞我名已
藥師琉璃光如來本願功德經自願五起「聞名」成為願文常句（願五至八四見，其三作「聞我名已」，願七作本欄所引之句；願十至十二又三見；唯願九無之），為後文聞名利益一大段之伏筆upon hearing my nameFrom vow five onward 「聞名」—“hearing the name” becomes a standing phrase of the vows (four occurrences across vows five through eight, three of them reading 「聞我名已」—“upon hearing my name” while vow seven reads the sentence cited in this column; three occurrences again in vows ten through twelve; vow nine alone lacks it), and it foreshadows the long passage on the benefits of hearing the name that follows — 「我之名號，一經其耳，病悉得除」—“let my name but once pass their ear, and their illnesses shall all be removed”「我之名號，一經其耳，病悉得除」〔T14n0450 0405b02〕〔T14n0450 0405b02〕
聲聞·獨覺乘
藥師琉璃光如來本願功德經願四所被之機之二；「皆以大乘而安立之」〔T14n0450 0405a20〕the vehicle of the śrāvakas or of the pratyekabuddhasThe second of the capacities vow four addresses; 「皆以大乘而安立之」—“I shall establish them all in the Great Vehicle”〔T14n0450 0405a20〕 — 「若行聲聞獨覺乘者」—“if there are any who walk the vehicle of the śrāvakas or of the pratyekabuddhas”「若行聲聞獨覺乘者」〔T14n0450 0405a19〕〔T14n0450 0405a19〕
胡跪（互跪）
地藏菩薩本願經「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.”〔X21n0384 0717b18〕
能（「能對菩薩像前」之能）
地藏菩薩本願經「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.”〔X21n0384 0710b13〕
臨（諸佛護臨之臨）
地藏菩薩本願經「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.”〔X21n0384 0767b22〕
荷護
地藏菩薩本願經「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〕〔X21n0384 0732a18〕
荷負
藥師琉璃光如來本願功德經藥叉之誓；與單元六曼殊室利之誓同型，一在人天之首，一在鬼神之列to shoulderThe yakṣas’ pledge; of the same shape as Mañjuśrī’s pledge in unit 06, the one foremost among devas and humans, the other in the ranks of ghosts and spirits — 「誓當荷負一切有情，為作義利饒益安樂」—“we vow to shoulder all sentient beings, working for their good, their benefit and their ease”「誓當荷負一切有情，為作義利饒益安樂」〔T14n0450 0408b06〕〔T14n0450 0408b06〕
菩薩四百戒
藥師琉璃光如來本願功德經四眾戒數並列，他譯多略。逐文鏡於此釋其開合不同：「此中菩薩四百戒者，良由如來隨物宜聞，廣略說故，開合不同」〔T38n1770 0261a02〕，並列方等經、《瑜伽論》、《梵網經》三家戒數The precept-numbers of the four assemblies are set out together here, where the other translations mostly abridge. The line-by-line lens explains at this place why the dividing and joining are not the same — 「此中菩薩四百戒者，良由如來隨物宜聞，廣略說故，開合不同」—“as for the four hundred bodhisattva precepts here, it is simply that the Tathāgata, according to what it befits beings to hear, speaks now at length and now in brief, and so the dividing and the joining are not the same”〔T38n1770 0261a02〕 — and sets side by side the precept-numbers of three books, the Vaipulya scriptures, the Yogācārabhūmi, and the Brahmā’s Net Sūtra — 「若五戒、十戒、菩薩四百戒、苾芻二百五十戒、苾芻尼五百戒」—“whether the five precepts, the ten precepts, the four hundred bodhisattva precepts, the two hundred and fifty bhikṣu precepts, or the five hundred bhikṣuṇī precepts”「若五戒、十戒、菩薩四百戒、苾芻二百五十戒、苾芻尼五百戒」〔T14n0450 0407a09〕〔T14n0450 0407a09〕
華（布瑟波）
地藏菩薩本願經「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.”〔X21n0384 0676a01〕
薄伽梵
藥師琉璃光如來本願功德經六義為自在·熾盛·端嚴·名稱·吉祥·尊貴；底本「薄伽梵」與「世尊」二詞並見，本版分譯不混BhagavānThe six senses are sovereign freedom · blazing intensity · dignity · renown · auspiciousness · nobility; the base text has both 「薄伽梵」—“Bhagavān” and 「世尊」—“World-Honored One”, and this edition renders the two separately and does not conflate them — 「薄伽梵者，含六義名：一自在義，永不繫屬諸煩惱故」—“As for Bhagavān, the name holds six senses: first, the sense of sovereign freedom, because he is never bound to the afflictions.”「薄伽梵者，含六義名：一自在義，永不繫屬諸煩惱故」〔T38n1770 0257b07〕〔T38n1770 0257b07〕
薄伽梵六義頌
藥師琉璃光如來本願功德經逐文鏡引《佛地論》頌以總結六義The line-by-line lens cites a verse of the Treatise on the Buddha-Bhūmi to draw the six senses together — 「自在熾盛與端嚴，名稱吉祥及尊貴，如是六種義差別，應知總名為薄伽」—“Sovereign freedom, blazing intensity, and dignity; renown, auspiciousness, and nobility: such are the six distinctions of sense, and all together they should be known as bhaga.”「自在熾盛與端嚴，名稱吉祥及尊貴，如是六種義差別，應知總名為薄伽」〔T38n1770 0257b12〕〔T38n1770 0257b12〕
藥叉大將
藥師琉璃光如來本願功德經十二將之名為音寫，四譯用字互異；三家注疏俱不出梵形，故存漢音而不作還原the twelve yakṣa generalsThe names of the twelve generals are transliterations, and the four translations differ in wording; none of the three commentaries gives a Sanskrit form, and so the Chinese sound is kept and no reconstruction is attempted — 「眾中有十二藥叉大將，俱在會坐」—“in the assembly there were twelve yakṣa generals, all seated in the gathering”「眾中有十二藥叉大將，俱在會坐」〔T14n0450 0408a24〕〔T14n0450 0408a24〕
藥叉（夜叉）
藥師琉璃光如來本願功德經世間眾之一；其名二義。十二藥叉大將即此類yakṣaOne of the worldly assembly; the name carries two senses. The twelve yakṣa generals are of this kind — 「夜叉，可畏或威勢義」—“Yakṣa: the sense is ‘to be feared,’ or ‘of awesome power.’”「夜叉，可畏或威勢義」〔T38n1770 0257b18〕〔T38n1770 0257b18〕
藥師琉璃光如來
藥師琉璃光如來本願功德經東方淨琉璃世界之佛，本經所歸之人；十號一列，四譯用字互異Bhaiṣajyaguru Vaiḍūryaprabha TathāgataThe buddha of the eastern world of Pure Beryl, the one to whom this sūtra turns; the ten epithets stand in a single row, and the four translations differ in their wording — 「佛號藥師琉璃光如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵」—“The buddha is named the Medicine Buddha, Beryl Radiance Tathāgata, Worthy One, Perfectly and Fully Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Great Man, Tamer and Guide, Teacher of Devas and Humans, Buddha, Bhagavān”「佛號藥師琉璃光如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵」〔T14n0450 0405a02〕〔T14n0450 0405a02〕
藥師（名義）
藥師琉璃光如來本願功德經取譬於世間醫者能拔病苦，以名如來能拔眾生之苦；逐文鏡明言其為喻the Medicine Buddha (*Medicine Master*)Taken by simile from the physician of the world, who can draw out the suffering of sickness, to name the Tathāgata who can draw out the suffering of beings; the line-by-line lens says outright that it is a simile — 「能拔眾苦喻名藥師」—“Able to draw out the multitude’s suffering, he is named by simile the Medicine Master.”「能拔眾苦喻名藥師」〔T38n1770 0257a16〕〔T38n1770 0257a16〕
虛空藏（梵形）
地藏菩薩本願經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.”〔X21n0384 0765b13〕
虛耗
地藏菩薩本願經「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)見左
補處
藥師琉璃光如來本願功德經釋二菩薩之為「大聖無絕」：上首之位不斷，故曰無絕。敦煌本於此有「次補佛處」四字之異讀，與此釋同指the position of successionIt glosses the two bodhisattvas as 「大聖無絕」—“the great sages without break”: the place of the foremost is unbroken, and so it is said to be without break. The Dunhuang witness has here a variant of four graphs, 「次補佛處」—“next in succession to the buddha-place”, which points to the same thing as this gloss — 「即補處故」—“because they are in the position of succession”「即補處故」〔T38n1770 0259a03〕〔T38n1770 0259a03〕
誓願警覺門
藥師琉璃光如來本願功德經門一；配曼殊室利「我當誓於像法轉時」〔T14n0450 0406b22〕以下gate of the pledge that wakensGate one; matched to Mañjuśrī’s 「我當誓於像法轉時」—“I pledge that in the age when the Semblance Dharma turns”〔T14n0450 0406b22〕 and what follows — 「此有五門：一誓願警覺門」—“this has five gates: first, the gate of the pledge that wakens”「此有五門：一誓願警覺門」〔T38n1770 0260b22〕〔T38n1770 0260b22〕
請問威儀六句
藥師琉璃光如來本願功德經請問一節之身儀，逐一表法；為序分釋要之最詳處The bodily bearing of the section on asking, each item in turn signifying a dharma; the fullest stretch of gloss in the whole introductory part — 「從座而起者，表從真際起。偏袒一肩者，表作利樂事。右膝著地，住世間故。向薄伽梵者，趣出世故。曲躬者，離慢故。合掌者，專心故」—“That he rises from his seat signifies rising from the true limit. That he bares one shoulder signifies the doing of what benefits and gladdens. That he sets his right knee to the ground is because he abides in the world. That he faces the Bhagavān is because he tends toward the transcending of the world. That he bends his body is because he departs from pride. That he joins his palms is because his mind is single.”「從座而起者，表從真際起。偏袒一肩者，表作利樂事。右膝著地，住世間故。向薄伽梵者，趣出世故。曲躬者，離慢故。合掌者，專心故」〔T38n1770 0257b29〕〔T38n1770 0257b29〕
諍論·多瞋
地藏菩薩本願經「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.”〔X21n0384 0703a06〕
讀·誦（二字之分）
地藏菩薩本願經「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.”〔X21n0384 0713b02〕
讚·歎（二字之分）
地藏菩薩本願經「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.”〔X21n0383 0648c17〕
讚許四句
藥師琉璃光如來本願功德經二「善哉」各有所屬；「諦聽」屬文，「善思惟」屬義The two occurrences of 「善哉」—“excellent” each have their own referent; 「諦聽」—“listen attentively” belongs to the letter and 「善思惟」—“ponder it well” to the sense — 「所聞可記，初言善哉。應時宜故，重言善哉。欲令審文，故言諦聽。令解義故，言善思惟」—“Because what is heard is worth recording, the first ‘excellent’ is spoken. Because it accords with what the time requires, ‘excellent’ is spoken again. Because he would have him examine the letter, ‘listen attentively’ is spoken. Because he would have him understand the sense, ‘ponder it well’ is spoken.”「所聞可記，初言善哉。應時宜故，重言善哉。欲令審文，故言諦聽。令解義故，言善思惟」〔T38n1770 0257c21〕〔T38n1770 0257c21〕
豐壤
地藏菩薩本願經「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〕見左
資緣五事
藥師琉璃光如來本願功德經正配經文之五事They match exactly the five matters of the sūtra text — 「此中資緣有五，歸佛、請僧、轉法、燃燈及懸幡故」—“the supporting conditions here are five: taking refuge in the Buddha, inviting the saṅgha, turning the Dharma, lighting lamps, and hanging banners”「此中資緣有五，歸佛、請僧、轉法、燃燈及懸幡故」〔T38n1770 0261c05〕〔T38n1770 0261c05〕
賢劫
地藏菩薩本願經「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.”〔X21n0384 0711b07〕
賢劫千佛
地藏菩薩本願經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〔X21n0384 0736c08〕
趁
趣
地藏菩薩本願經「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.”〔X21n0384 0719c24〕
踏蓮生·盤腸生
地藏菩薩本願經「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〔X21n0384 0715a21〕
軌則
藥師琉璃光如來本願功德經第二層；與尸羅分用不混rules of deportmentThe second layer; kept distinct from śīla and not conflated with it — 「有雖不破尸羅，而破軌則」—“some, though they do not break the śīla, break the rules of deportment”「有雖不破尸羅，而破軌則」〔T14n0450 0405c26〕〔T14n0450 0405c26〕
較（量）
地藏菩薩本願經「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.”〔X21n0383 0650a21〕
轉女成男
藥師琉璃光如來本願功德經願八所誓。其條件句為「極生厭離，願捨女身」〔T14n0450 0405b06〕——所轉者是自願捨離者之身。《灌頂》本此願所誓全異turned from woman to manWhat vow eight pledges. Its conditional clause is 「極生厭離，願捨女身」—“so that she conceives an extreme weariness of it and vows to cast off the body of a woman”〔T14n0450 0405b06〕 — so that what is turned is the body of one who herself wishes to cast it off. The Consecration recension pledges something wholly other in this vow — 「聞我名已，一切皆得轉女成男，具丈夫相，乃至證得無上菩提」—“then upon hearing my name she shall be turned from woman to man, complete in the marks of a man, and so on until she realizes unsurpassed awakening”「聞我名已，一切皆得轉女成男，具丈夫相，乃至證得無上菩提」〔T14n0450 0405b07〕〔T14n0450 0405b07〕
轉輪王
地藏菩薩本願經「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.”〔X21n0384 0678a12〕
迴向（三意）
地藏菩薩本願經「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〕見左
通槍
地藏菩薩本願經「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.”〔X21n0384 0702a20〕
遂（所求遂意）
地藏菩薩本願經「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〕見左
遮吒迦鳥
地藏菩薩本願經釋「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)〔X21n0384 0698c14〕
邃
地藏菩薩本願經「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.”〔X21n0384 0701a21〕
邪道
藥師琉璃光如來本願功德經願四所被之機之一；隋本作「行異道者」wrong pathsOne of the capacities vow four addresses; the Sui recension reads 「行異道者」—“those who walk other paths” — 「若諸有情行邪道者」—“if among sentient beings there are any who walk wrong paths”「若諸有情行邪道者」〔T14n0450 0405a18〕〔T14n0450 0405a18〕
醜陋·頑愚
藥師琉璃光如來本願功德經醜陋屬身，頑愚屬意Ugliness belongs to the body, dullness and stupidity to the mind — 「言醜陋者，釋身下劣。言頑愚者，釋意下劣」—“‘Ugly’ glosses lowliness of body; ‘dull and stupid’ glosses lowliness of mind.”「言醜陋者，釋身下劣。言頑愚者，釋意下劣」〔T38n1770 0258b27〕〔T38n1770 0258b27〕
釋迦（姓）
地藏菩薩本願經「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〔X21n0384 0655b22〕
金·銀·銅·鐵
地藏菩薩本願經「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.”〔X21n0384 0708c02〕
鐵圍
地藏菩薩本願經「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〔X21n0384 0672a04〕
開像資助門
藥師琉璃光如來本願功德經門四；其下二門為資助所為、資助勝利gate of setting out images and rendering aidGate four; the two gates under it are what the aid is done for, and the benefit of the aid — 「此是第四開像資助門」—“This is the fourth, the gate of setting out images and rendering aid”「此是第四開像資助門」〔T38n1770 0261b24〕〔T38n1770 0261b24〕
閻浮（樹）
地藏菩薩本願經「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〔X21n0384 0686c03〕
閻羅（天子）
地藏菩薩本願經「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〕〔X21n0384 0724a14〕
阿僧祇
地藏菩薩本願經「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.”〔X21n0384 0668b12〕
阿盧那（紅）
地藏菩薩本願經「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.”〔X21n0384 0753a10〕
阿耨多羅三藐三菩提異釋
藥師琉璃光如來本願功德經底本唯願一作全稱，餘願略作「得菩提時」〔T14n0450 0405a11〕unsurpassed perfect awakeningOnly in vow one does the base text use the full name; the remaining vows abbreviate it to 「得菩提時」—“when I have attained awakening”〔T14n0450 0405a11〕 — 「第一大願：願我來世得阿耨多羅三藐三菩提時」—“The first great vow: I vow that in an age to come, when I have attained unsurpassed perfect awakening”「第一大願：願我來世得阿耨多羅三藐三菩提時」〔T14n0450 0405a07〕〔T14n0450 0405a07〕
地藏菩薩本願經「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’.”〔X21n0384 0676a11〕
阿逸多
地藏菩薩本願經「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〔X21n0384 0687b18〕
阿那婆婁吉低輸（觀世音）
地藏菩薩本願經「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〔X21n0384 0754a14〕
阿鼻（名訓）
地藏菩薩本願經「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.”〔X21n0384 0701b13〕
除內外苦門
藥師琉璃光如來本願功德經對四，配願七、願八；外緣者病與貧，內緣者身之所受gate of removing inner and outer sufferingPair four, matched to vows seven and eight; the outer conditions are illness and poverty, the inner what the body undergoes — 「四除內外苦門，即次二願，一能除外緣逼切苦」—“Fourth, the gate of removing inner and outer suffering, that is, the next two vows: the first is able to remove the suffering pressed on by outer conditions.”「四除內外苦門，即次二願，一能除外緣逼切苦」〔T38n1770 0258c01〕〔T38n1770 0258c01〕
除（「除五無間罪」之除）
地藏菩薩本願經「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〔X21n0384 0739a24〕
隨力所能
藥師琉璃光如來本願功德經逐文鏡引《法社經》「貧者一燈亦得成」〔T38n1770 0262a12〕以釋供養之量——數是圓滿之量，非入門之限The line-by-line lens cites the Sūtra of the Dharma Society, 「貧者一燈亦得成」—“for one who is poor, a single lamp too brings it to completion”〔T38n1770 0262a12〕, to explain the measure of an offering — the number is the measure of completeness, not the threshold of entry — 「隨力所能，恭敬供養」—“so far as one’s strength allows, reverently make offerings”「隨力所能，恭敬供養」〔T14n0450 0407b28〕〔T14n0450 0407b28〕
頭頭
地藏菩薩本願經「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”〔X21n0384 0726c12〕
願果無邊
藥師琉璃光如來本願功德經願—土—身三事一貫；因無邊故果亦無邊，是全經以因果為宗之落實處Vow, land, and body run through as one; because the cause is without bound the fruit too is without bound — the place where the sūtra’s taking of cause and fruit for its theme comes to ground — 「顯如大願果亦無邊。身應準願」—“It discloses that as the great vows are, so too the fruit is without bound. The body should be reckoned according to the vows.”「顯如大願果亦無邊。身應準願」〔T38n1770 0258c25〕〔T38n1770 0258c25〕
願生西方
藥師琉璃光如來本願功德經所被之機是願生西方而心未定者，非泛言願生者The capacity addressed is one who vows birth in the West and whose mind is not yet settled, not whoever vows birth in general — 「願生西方極樂世界無量壽佛所，聽聞正法，而未定者」—“vowing to be born in the Western World of Ultimate Bliss, before the Buddha of Measureless Life, there to hear the true Dharma, but not yet settled”「願生西方極樂世界無量壽佛所，聽聞正法，而未定者」〔T14n0450 0406b09〕〔T14n0450 0406b09〕
飛刀
食頃
地藏菩薩本願經「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〔X21n0384 0709c24〕
餓鬼
地藏菩薩本願經「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.”〔X21n0384 0711b20〕
饒益淨穢門
藥師琉璃光如來本願功德經對一，配願一、願二；願一所饒益者屬淨（「淨土一切如我身」），願二所饒益者屬穢（「幽冥眾生」）——門名「淨穢」之序即依此gate of benefiting pure and defiledPair one, matched to vows one and two; what vow one benefits belongs to the pure (「淨土一切如我身」), what vow two benefits belongs to the defiled (「幽冥眾生」) — the order “pure and defiled” in the gate’s name follows this — 「一饒益淨穢門，即初二願，淨土一切如我身故，乃至世界中間幽冥眾生皆逐意故」—“First, the gate of benefiting pure and defiled, that is, the first two vows: because in the pure land all are as my own body, and because even the beings in gloom and darkness in the interstices of the worlds all follow their intention.”「一饒益淨穢門，即初二願，淨土一切如我身故，乃至世界中間幽冥眾生皆逐意故」〔T38n1770 0258b20〕〔T38n1770 0258b20〕
香（健達）
地藏菩薩本願經「梵語健達。此云香」Incense (*gandha*)「梵語健達。此云香」—“In Sanskrit gandha; here it means incense.”〔X21n0384 0675c24〕
魍魎
地藏菩薩本願經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”〔X21n0384 0720c07〕
魔羂網
藥師琉璃光如來本願功德經願九所離之境；十二願之中唯此願以譬狀所離the demon’s snare and netWhat vow nine departs from; among the twelve vows this one alone figures by simile the thing departed from — 「魔羂網」—“the demon’s snare and net”「魔羂網」〔T14n0450 0405b10〕〔T14n0450 0405b10〕
魘寐
地藏菩薩本願經「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.”〔X21n0384 0712a09〕
點（污）
地藏菩薩本願經「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.”〔X21n0384 0681c24〕
齋
地藏菩薩本願經「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.”〔X21n0384 0716b19〕
齋（營齋）
地藏菩薩本願經「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.”〔X21n0384 0723b22〕
龕（室）
地藏菩薩本願經「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見左
𨪏鏫
地藏菩薩本願經「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〔X21n0384 0705c17〕