Preface

The present work is a glossary of Kumārajīva’s translation of the Lotus Sutra, Miàofǎliánhuājīng 妙法蓮華經 (Taishō, vol. 9, No.262; translated in 406 C.E.). Three other glossaries are also appended here, covering namely (I) words found in certain parts of Kumārajīva’s translation of the Lotus Sutra, which were originally translated by others and later (presumably in the 6th century) added to his translation; (II) the Sàtánfēntuólìjīng 薩曇芬陀利經 (Taishō, vol. 9, No.265; translated in the Xijin Period [265-316 C.E.]), which is an older but partial translation of the Lotus Sutra; and (III) the Tiānpǐn Miàofǎliánhuājīng 添品妙法蓮華經 (Taishō, vol. 9, No.264; translated in 601 C.E.) which is a revision of Kumārajīva’s translation. This present volume, then, together with my previous work, A Glossary of Dharmarakṣa’s Translation of the Lotus Sutra, completes a set of glossaries of the extant Chinese translations of the Saddharmapuṇḍarīkasūtra, or the Lotus Sutra.

In compiling this volume, I have followed the same principle as used in my previous work, that is, focusing on mediaeval vernacular words and usages, semantic peculiarities, Buddhist technical terms, transliterations, which has resulted in the selection of roughly 2200 words and about two hundred dhāraṇīs from the above-stated texts. In principle, ordinary words which occur (with the same meanings as) in Chinese classics, are excluded, except for those which are difficult or interesting. Each entry word is compared with parallels found in Dharmarakṣa’s translation of the Lotus Sutra and the Kern-Nanjio Edition of the Saddharmapuṇḍarīkasūtra. I have paid a great deal of attention to the readings of Sanskrit manuscripts and fragments discovered in Central Asia, as Kumārajīva’s translation shows a great similarity to these (cf. Karashima 1992: 252f.), and hence, in many cases, the parallels, found there, are also listed in this volume.

Throughout the process of compiling this volume, I have freely consulted old Chinese commentaries on Kumārajīva’s translation of the Lotus Sutra and modern translations of the same text in English, French, German, Chinese, and Japanese. Among them, I am especially indebted to Leon Hurvitz’s meticulous translation, Scripture of the Lotus Blossom of the Fine Dharma, translated from the Chinese of Kumārajīva, New York, 1976 (Columbia University Press). When I could not find any better English expressions than those given in these English translations and other reference works, which was frequently the case, I simply and implicitly borrowed them. However, I could not agree with the interpretation of these modern translators in many instances, and except for a Chinese one, they were somehow influenced by the traditional Japanese(!) interpretation and seemed not to have paid much attention to the results of recent research on Mediaeval Chinese. The modern Chinese translation mentioned above, for its part, is rather careless and incorrect.

Hereunder, I cite some instances to demonstrate the difference between the interpretation of others and that of mine. Hurvitz translates “是菩薩住何三昧，而能如是在所變現，度脱衆生？”(56b13f.) as follows: “In which samādhi does this bodhisattva dwell, that in this way, wherever he may be, he can make magical demonstra-tions and rescue living beings?”(p. 309). However, the phrase “在” + “所” + verb means “at will, as one likes”(see p. 353 in this volume), and “在所變現” should be translated as “(in this way, he can) carry out magical transformations as he likes”.

In another example, he translates “長表” in “大目犍連　…………　諸佛滅後　起七寶塔　長表金刹　華香伎樂　而以供養　諸佛塔廟”(22a1f.) and “表刹” in “以舍利起塔　七寶而莊嚴　表刹甚高廣　漸小至梵天”(46a7f.) as “making long displays (of golden chattras)”(p. 128) and “displaying a chatra”(p. 254), respectively. However, “表”, in these contexts, does not mean “displays” but “a banner” or “a flag” (see pp. 22 and 32 in this volume).

Also Hurvitz translates “導師見捨　觀我心故　初不勸進　説有實利”(18c8f.) as “The Teacher made a show of indifference, for he knew our thoughts. He never urged us on by telling us that we should gain a real advantage” (p. 97). However, the word “見” here means neither “shows” nor functions as a particle, forming a phrase with a passive meaning, but rather is employed as a particle, indicating an action, performed by one person towards another. This usage is very common in Mediaeval Chinese texts (cf. p. 131 in this volume).

All the citations from the Chinese texts are punctuated afresh and provided with various kinds of marks such as exclamation marks, question marks, quotation marks and so on, following, in principle, the system of marking which is commonly used in China. In quite a few cases, I have implicitly presented my own interpretation which is, at times, significantly different from that of others, using these marks. For example, Hurvitz translates “然我等不解方便隨宜所説。初聞佛法，遇便信受，思惟：‘取證’ ”(10c9f.) as: “However, since we did not understand that the preaching had been based on expedient devices and accorded with what was appropriate to the particular circumstances, when we first heard the Buddha’s dharma, directly we had encountered it we believed it, accepted it, had thoughts about it, and based conclusions on it.”(p. 49). I would have, however, translated the last part of this sentence as “(we) thought (wrongly) that we had realised (enlightenment)”. This interpretation of mine is shown by the use of quotation marks.

In another example, he translates “世尊諸子等　聞佛入涅槃　各各懷悲惱： ‘佛滅一何速！’ ”(5a14f.) as “When the sons of the World-Honored One heard that the Buddha was entering nirvāṇa, each harbored grief and anguish, [saying]: ‘Why must the Buddha’s extinction be so swift?’ ”(p. 19). However, “一何” does not mean “Why” but “How (fast the Buddha enters extinction)!”, hence my use of an exclamation mark instead.

Now, I feel the need to write a separate article, dealing with misinterpretations found in old commentaries and these modern translations, since there are still many such instances which I could not point out in this volume. One such example concerns the title of the eleventh chapter of the Lotus Sutra, i.e. 見寶塔品 which was formerly interpreted and translated as “Apparition of the Jeweled Stūpa”(Hurvitz p.183) or the like, which I feel is grammatically incorrect. I assume that the title means “Showing of the Jewelled Stūpa”, in which “見” has the same meaning as “現”(“shows, displays”).

This volume is, therefore, by no means a mechanically compiled index, but rather embodies my interpretation of the Lotus Sutra. Considering that this scripture is one of the most influential books in the religious history of the East and presumably has been the most studied Buddhist text up to now, I must admit that this volume, with many defects and omissions, is far from perfect. If I had two or three more years to spend on it, perhaps it would be made more precise and brought nearer to perfection. However, I must confess that I have no more energy or interest in continuing this work, and I am also aware of dozens of other texts, useful in the area, still waiting to be studied, and while working on this volume, I have already started compiling glossaries of older Chinese translations of the Aṣṭasāhasrikā Prajñāpāramitā and the Larger Sukhavatīvyūha. I hope that I shall, sometime in the future, after having made philological studies of Central Asian manuscripts of the Saddharmapuṇḍarīkasūtra and the oldest Tibetan translation of this sutra known to us, discovered in Khotan, together with other earlier Chinese Buddhist translations, return to the study of this very important Chinese translation of the Lotus Sutra, which is seemingly easy but, in fact, difficult to read with absolute precision.

The present work is the result of two and half years of effort on my part, warm encouragement from scholars whom I admire, invaluable help from my friends, and great patience from my family during that time.

Since the publication of the Glossary of Dharmarakṣa’s translation of the Lotus Sutra, as far as I know, six reviews on it have appeared, all encouraging me to continue compiling glossaries of Chinese Buddhist translations. In this respect, I should like to offer my sincere gratitude to the reviewers, namely, Prof. T. H. Barrett (Journal of the Royal Asiatic Society, Series 3, 10[2000]), Prof. Margarita I. Vorobyova-Desyatovskaya (Manuscripta Orientalia 5/2[1999]), Dr. Imre Hamar(Acta Orientalia 52[1999]), Prof. Helwig Schmidt-Glintzer (Orientalistische Literaturzeitung 95[2000]), Mr. Xú Wénkān (Ōuyà Xuékān 1[1999]), and Dr. Bart Dessein (Asiatische Studien LII/3 [1998]), though I learnt nothing new from the last review which demonstrates the reviewer’s insufficient knowledge of Sinology.

I also wish to express my gratitude to all readers of my previous works, who have responded by encouraging me or pointing out misprints and other errors. It is sad that I cannot hear Prof. Yoshitaka IRIYA’s opinion on the present volume, though it was very fortunate for me that I could take part in the reading circle, led by this great Sinologist, held once a month at his home, near the top of Mt. Hiei in Kyoto, from 1995 until his death in 1998. He often told me that the Lotus Sutra in the Iwanami Library Edition, contained many mistakes as to punctuation and interpretation, though he, himself, had helped the editors by pointing out mistakes. I saw, in fact, a copy of the book, filled with corrections and marginal notes on his desk.

It may sound odd but the origin of my glossary series, goes back to a day in the early nineties when I had a conversation with my then supervisor Dr. Oskar von Hinüber, Professor of Indology at Freiburg University. While pointing out problems in Franklin Edgerton’s Buddhist Hybrid Sanskrit Grammar and Dictionary, he told me that dictionaries of Buddhist Sanskrit in future should be compiled separately, according to each Buddhist school, such as a Buddhist Sanskrit Dictionary of the Mahāsāṃghika-Lokottaravādins and so on. This valuable hint of his, made me decide to begin compiling glossaries of Chinese translations as well as Sanskrit Buddhist texts. For the above-stated hint and for his continual encouragement and advice on various matters, I should like, here, to express my deepest gratitude to him.

I often asked my friends in Kyoto for help in dealing with computing difficulties and for this, I wish to thank Mr. Yasuyuki KAMINO (Zenbunka Kenkyūjo), Mr. Takamichi FUKITA (Bukkyo University), Mr. Kazuhiro KANEIWA (Bukkyo University), Mr. Kyosyun KANEDA (Bukkyo University) and my colleague, Mr. Noriyuki KUDO, who were all kind enough to give me advice and helped me out. Mr. Kamino and Mr. Kaneda also helped me considerably by compiling the Four-Corner System Index, the Radical Index, and the Japanese Readings System Index for this volume. Mr. Kamino also kindly gave me helpful advice about compiling the Reverse Order Index .

Also, I wish to thank Dr. CHEN Ming(Beijing University) who most generously helped me by checking quotations, references, page and line numbers throughout the glossary. Our librarian, Miss Naoko  SUZUKI, also assisted me by checking the quotations from Sanskrit versions, and three foreign students of our University from China and Taiwan, Miss ZHANG Xiaojing, Miss LI Ying, Miss ZHANG Baoyue, did likewise from the various Chinese translations, and hence, all the above-mentioned people have notably reduced the number of misprints and other errors which would have escaped my own proofreading.

I have kept the habit of doing research on Sanskrit manuscripts during the day at the Institute, while compiling this volume at home, at night and at the weekends. In this respect, to find words to thank my wife, Yúnqīng, is truly beyond my capacity, as she allowed me to concentrate on this research, rather than spend time on my family or even take holidays with them. Without her great patience and understanding, I could not have completed this volume in such a short time.

I cannot close my acknowledgements without expressing gratitude to Mr. Peter Lait, who went to great trouble in checking my English.

前言

本書是鳩摩羅什譯《妙法蓮華經》(406年譯。大正藏、第9卷, No. 262)的詞典。作為附錄加上了三部詞典，即(I)後世某人翻譯後編入羅什譯的部分(六世紀左右？)的詞典，(II)雖然是部分翻譯，但是比較古老的《薩曇芬陀利經》(西晉代。大正藏、第9卷, No. 265)的詞典，(III)羅什譯部分的改譯《添品妙法蓮華經》(601年譯。大正藏、第9卷, No. 264)的詞典。由此，如果把前著《正法華經詞典》與本書合起來的話，那麼《法華經》的所有漢譯詞典就完全了。

執筆時，筆者採取了與前著相同的方針，選擇了以口語表現、佛教詞、音寫詞為中心的約二千二百條項目以及上述經典中的陀羅尼約二百條項目，並且對它們作注釋。出現在漢魏以前的文獻中的較淺顯且意思相同的詞匯基本上省略。但是難解或令人深思的詞匯筆者還是把它們選了進來。每條項目都並記了梵本（Kern-Nanjio 校刊本）以及竺法護譯《正法華經》（收於大正九卷）中與其對應的詞，並且附加了英語翻譯。因羅什譯與中亞出土寫本·斷簡相近(參照 Karashima 1992: 252f.)，所以在讀這些詞時筆者盡最大努力給以注意，如與Kern-Nanjio 校刊本的讀法不同時一並作以標記。

執筆之際筆者參照了道生、智顗、吉藏、窺基等對《妙法蓮華經》的注釋和英語、法語、德語、現代漢語翻譯及日語訓點·、訓讀本。尤從Leon Hurvitz的精彩譯注 Scripture of the Lotus Blossom of the Fine Dharma, translated from the Chinese of Kumārajīva, New York, 1976 (Columbia University Press)學習到的東西甚多。在找不到比英譯書或英文參考書中的譯詞更合適的英文表現時，筆者不斷借用了上述的英譯。但是現代漢語譯中的解釋常常與筆者的解釋不同。除現代漢語譯注一冊外，其他譯者明顯地受到日本傳統解釋（訓點及訓讀）的影響，儘管他們不承認這一點。另一方面，他們根本沒有注意到中古漢語近年來的研究成果。上述現代漢語譯注是極不正確的杜撰，無法用來作參考。

下面例舉幾個歷來的解釋與筆者的解釋不同的例子。首先，“是菩薩住何三昧，而能如是在所變現，度脫眾生？”(56b13f.)一句，Hurvitz把它翻譯為：“In which samādhi does this bodhisattva dwell, that in this way, wherever he may be, he can make magical demonstrations and rescue living beings?”(p. 309)。但是“在”+“所”+ 動詞的意思是"自在地(做)⋯"(參照本書353頁)。“在所變現”應該解釋為“自在地變現”。

第二個例子。“大目犍連　⋯⋯⋯⋯　諸佛滅後　起七寶塔　長表金剎　華香伎樂　而以供養　諸佛塔廟”(22a5)中的“長表”譯為“making long displays (of golden chattras)”(Hurvitz, p. 128)。“以舍利起塔　七寶而莊嚴　表剎甚高廣　漸小至梵天”(46a7f.)中的“表剎”譯為“displaying a chatra”(同、p. 254)。但是這里的“表”不是“表現”的意思，而是“幡”或“旗”的意思。(參照本書22, 32頁)。

第三個例子。“導師見捨　觀我心故　初不勸進　說有實利”(18c8f.)譯為“The Teacher made a show of indifference, for he knew our thoughts. He never urged us on by telling us that we should gain a real advantage”(Hurvitz, p. 97)，但是這里的“見”不表被動，更不是“讓⋯看”的意思，而是表示某人的行為對他人的影響。這種用法在中古漢語文獻中頻繁出現（參照本書131頁）。因此上文的意思是“導師置（我們）不顧，觀察我心，所以鼓勵我們，說真實之利”。

對於本書所引例文，筆者加了新的標點，基本上以中國的標點方法為標準，加了新的標點，如引用符號(“　”)、頓號(、)、問號(？)和驚嘆號(！)等符號。通過這些標點符號可以看出筆者的理解與歷來解釋的不同之處。例如，“然我等不解方便隨宜所說。初聞佛法，遇便信受，思惟：‘取證’”(10c9f.)一句被譯為：“However, since we did not understand that the preaching had been based on expedient devices and accorded with what was appropriate to the particular circumstances, when we first heard the Buddha’s dharma, directly we had encountered it we believed it, accepted it, had thoughts about it, and based conclusions on it.”(Hurvitzt, p. 49)最後的部分筆者理解為：“我等認定已得悟”，引用符號(“⋯⋯”)表現了筆者這一理解。

再舉一例。“世尊諸子等　聞佛入涅槃　各各懁悲惱：？佛滅一何速！”(5a14f.)被譯為“When the sons of the World-Honored One heard that the Buddha was entering nirvāṇa, each harbored grief and anguish, [saying]: Why must the Buddhas extinction be so swift?”（Hurvitz, p. 19)。“一何”不是“為甚麼？”，而是“（佛）竟然（如此快便入滅）啊！”，表示驚嘆。“！”表現了筆者的這一理解。

這樣的例子還有很多，但有些例子無法收進本書－－例如第十一品《見寶塔品》這一名稱，歷來被解釋為“（大眾）看寶塔”（岩波文庫本、中、343頁）、“Apparition of the Jeweled Stpa”(Hurvitz p.183)等。而筆者則認為正確的解釋應該是“（佛）讓（大眾）看寶塔”，這里的“見”意思是“現”——。筆者想專就這些例子再寫一篇論文

因此，本書絕非是機械所作的索引，而是包含了眾多筆者對《法華經》的解釋的書，從這一意義上來說，做法與前作相同。但是，《法華經》是亞洲宗教史上最具影響的經典之一，同時也是最為後人研究的一部經典。從這個意義來說，本書一定存在許多缺點和遺漏。要想接近完美地完成本書，不知還要花費多少歲月。倘若筆者能再花上二、三年來完成本書，也許本書的弊漏會稍少一些。但是筆者已經沒有精力再繼續作下去。原因在於還有數十部經典值得我們用同一方法去研究－－在撰寫本書的同時，筆者已經開始著手《八千頌般若經》及《無量壽經》古譯、舊譯的詞典編寫——。將來在完成中亞出土法華經梵語寫本、和田出土的已知最古的藏譯本、及幾部古譯、舊譯漢譯經典的文獻學研究的基礎之上，如果可能的話，筆者想再回到《妙法蓮華經》這一看似容易，實際上難讀的經典來。

拙作的完成歷時兩年半。在此期間受到了多位學者的教誨和鼓勵，得到了許多友人的支持。

《正法華經詞典》出版後，僅限筆者所知，就出了六篇書評。每一篇都鼓勵筆者繼續漢譯佛典詞典的編寫。在此筆者想對撰寫書評的諸位學者——T. H. Barrett教授(Journal of the Royal Asiatic Society, Series 3, 10[2000])、Margarita I. Vorobyova-Desyatovskaya教授(Manuscripta Orientalia 5/2[1999])、Imre Hamar博士(Acta Orientalia 52[1999])、Helwig Schmidt-Glintzer教授(Orientalistische Literaturzeitung 95[2000])、徐文堪先生(歐亞學刊 1[1999])、Bart Dessein博士(Asiatische Studien LII/3 [1998])——深表謝意。但列舉的最後一篇書評的作者缺乏對中國學和中期印度語的充分了解，筆者從這篇書評中毫無所得。

此外，還有諸多學者在讀了前作後，不僅鼓勵筆者，而且指出拙著中的誤植及錯誤，尤其是張涌泉教授（浙江大學）及五島清隆先生（種智院大學）曾對筆者多次指教，使筆者受益非淺。借此機會表示深切感謝。

令人感到遺憾的是筆者無法向入矢義高先生討教了。在京都比叡山先生家中每月舉行一次讀書會。自1995年從德國回國至1998年先生去世，讀者有幸參加了這個讀書會。在那裡學到的一切令人終身難忘，是筆者終身的財富。先生曾屢屢指出岩波文庫版《法華經》中標點和日語文言翻譯的錯誤，岩波文庫版《法華經》也以此為據，做了多處修改。即便如此，入矢義高先生仍說其中還有很多錯處。

說起筆者編寫這一連有關詞典的動機，話還應當追溯到九十年代初的某一天，和筆者當時的指導教授弗萊堡大學印度學教授Oskar von Hin er先生的一次對話。先生在指出Franklin Edgerton的《教混淆梵語文法及辭典》的問題時，說將來的佛教梵語辭典應該像《大眾部出世間部教梵語辭典》那樣按部派分別編篡。這一寶貴的建議使筆者產生了編這類詞典的想法。從那時起，開始著手同時編寫幾部梵語佛典和漢譯佛典的詞典。從筆者留學時起直至今日，先生一直給予筆者鼓勵、教誨和多方面的建議、提示，對於先生所做的一切，筆者萬分感謝。

對有關電腦操作及軟件問題，筆者京都的友人——神野恭行先生（禪文化研究所）、吹田隆道先生（佛教大學）、兼岩和廣先生（同）、金田恭俊先生（同）——及同事工藤順之先生誠懇賜教。在作卷末四角號碼索引及部首索引時，神野先生給予了極大的幫助。金田先生作了五十音順索引，神野先生也對卷末的逆序索引提出了寶貴的建議。

此外，陳明博士（北京大學）對本書多達數萬的梵漢引用文及其頁數、行數一一作了確認；在確認諸梵本引用文、漢語文獻引用文時，得助於研究所圖書室的鈴木直子女史、創價大學的留學生蔣小靜女史（中國）、李櫻女史（中國）、張寶月女史（台灣）。借此機會，對以上諸位一並表示衷心感謝。

本書英文的修改得助於彼德•萊特(Peter Lait)先生。他不厭其煩，反復修改，指出筆者的英文，對萊特先生筆者衷心感謝。

筆者早有這樣的習慣，即白天在研究所研究梵語寫本，晚上和周末在家編寫漢譯佛典詞典。如此生活日復一日，年復一年，對家人照顧甚少，也沒有像樣的假日。不管是在家還是在旅行途中，都是專心執筆研究。筆者的妻子雲青沒有怨言，總是默默忍耐。如果沒有她的忍耐和理解，如此短暫的時間內完成本書是不可能的。

序

本書は鳩摩羅什訳『妙法蓮華経』(406年訳。大正蔵、第9巻, No. 262)の詞典である。さらに三つの詞典を附録として加えた。すなわち、(I)後世の誰かが訳して羅什訳に組み込んだ部分(六世紀頃か)の詞典、(II)部分訳だが古い訳である『薩曇芬陀利經』(西晋代。大正蔵、第9巻, No. 265)の詞典、(III)羅什訳の部分的改訳である『添品妙法蓮華經』(601年訳。大正蔵、第9巻, No. 264)の詞典である。従って、前著『正法華經詞典』と本書をあわせて、『法華経』のすべての漢訳の詞典が揃ったことになる。

本書を執筆するにあたり、筆者は前著と同じ方針をとり、前掲の経典から口語的表現、仏教語、音写語を中心にして約二千二百項目を選び注釈した。それ以外に陀羅尼約二百項目も取り上げた。基本的に、漢魏以前の文献に見え、しかも同じ意味で使われている平明な語彙は省いた。しかし、難解なあるいは興味深い語彙は取り上げた。各項目には梵本（Kern-Nanjio校刊本）および竺法護訳『正法華経』（大正九巻所収）などの対応語を併記し、さらに英訳語を付した。羅什訳は中央アジア出土写本・断簡に近いので(Karashima 1992: 252f.を参照)、それらの読みにできる限り注意を払い、それらがKern-Nanjio校刊本の読みと異なる場合は、併記した。

本書を執筆するに際して、『妙法蓮華経』に対する道生、智顗、吉蔵などの注釈と英語・仏語・独語・現代中国語の翻訳及び日本語訓点・訓読本を参照した。とりわけ、Leon Hurvitzのすぐれた訳注、Scripture of the Lotus Blossom of the Fine Dharma, translated from the Chinese of Kumārajīva, New York, 1976 (Columbia University Press)からは多くを学んだ。英訳書やそのほかの英文参考書に見られる英訳語より適切な英語表現が見つからなかったときは（それはしばしばであったが）、断わらずに借用した。しかし、これら現代語訳に見られる解釈と筆者の解釈が異なる場合も少なくない。現代中国語訳注の一冊を除けば、その他の訳者たちは、意識しているとしていないとに拘わらず、日本(!)の伝統的解釈（訓点および訓読）の影響を受けていることは明らかで、その一方で、中古漢語の近年の研究成果にほとんど注意を払っていない。前述の現代中国語訳注は、しかし、はなはだ不正確で杜撰なもので、あまり参考にならない。

以下に、従来の解釈と筆者の解釈とが異なる例を、幾つかあげることにする。まず、「是菩薩住何三昧，而能如是在所變現，度脱衆生？」(56b13f.)を、岩波文庫本は「この菩薩何なる三昧に住して、能くかくの如く在所（あらゆるところ）に變現して，衆生を度脱（すく）えるや」（岩波文庫本、下、236頁)と書き下し、Hurvitzは“In which samādhi does this bodhisattva dwell, that in this way, wherever he may be, he can make magical demonstrations and rescue living beings?”(p. 309)と訳している。しかし、「在」+「所」+ 動詞は、「自在に〜する」の意味であり(本書353頁を参照)、「在所變現」は「自在に変現する」という意味に解釈すべきである。

また、「大目犍連　…………　諸佛滅後　起七寶塔　長表金刹　華香伎樂　而以供養　諸佛塔廟」(22a1f.)の「長表」は、「長く(金刹を)表わし」（岩波文庫本、上、320頁)と訓読され、“making long displays (of golden chattras)”(Hurvitz, p. 128)と訳されている。また、「以舍利起塔　七寶而莊嚴　表刹甚高廣　漸小至梵天」(46a7f.)の「表刹」は、「塔上に高く表出する幢竿」と注釈され（同、下、350頁)と訓読され、 “displaying a chatra”(同、p. 254)と訳されている。しかし、この場合の「表」は「表わす」という意味ではなく、「のぼり」あるいは「はた」の意味である(本書22, 32頁参照)。

また、「導師見捨　觀我心故　初不勸進　説有實利」(18c8f.)は、「導師に捨てられし　わが心を観じたもうが故なり。初め勧進して実の利、有りとときたまわざるは　……」（同、上、258頁)と書き下され、“The Teacher made a show of indifference, for he knew our thoughts. He never urged us on by telling us that we should gain a real advantage”(Hurvitz, p. 97)と訳されているが、この「見」は、受け身を表すのでもなく、まして「見せる」という意味でもなく、ある人の行為が他者に及ぶことを示す語なのである。この用法は中古漢語文献に頻繁に見られる（本書131頁参照）。従って、上の文は「導師は(私たちを）放置して、私たちの心を観察していたから、(私たちを）励ましたり、真実の利（意味）があることを説いたりすることは全くなかった」という意味である。

本書に引いた例文には、新しく句読を施し、また、基本的に中国の標点方法に準拠して、引用符号や？、！などの符号を付した。これら句読や符号で暗に示した筆者の解釈が、従来の解釈と大いに異なっている場合も少なくない。例えば、「然我等不解方便隨宜所説。初聞佛法，遇便信受，思惟：“取證”」(10c9f.)は、「然るに、われ等は方便して宜しきに随って説かれし所を解らずして、初めて仏の法を聞き、遇（たまたま）便ち信受し、思惟して証を取りたればなり」（岩波文庫本、上、136頁)と訓読され、“However, since we did not understand that the preaching had been based on expedient devices and accorded with what was appropriate to the particular circumstances, when we first heard the Buddha’s dharma, directly we had encountered it we believed it, accepted it, had thoughts about it, and based conclusions on it.”(Hurvitzt, p. 49)と訳されているが、筆者は、最後の部分を「（私たちは）さとりを得たと（勝手に）思い込んでいた」と理解する。筆者のこの新しい解釈は、引用符号(“……”)で示されている。

もう一つ例をあげれば、「世尊諸子等　聞佛入涅槃　各各懷悲惱：　“佛滅一何速！” 」(5a14f.)は、「世尊の諸子等は　仏が涅槃に入りたまわんと聞きて　各各、悲悩を懐く　『仏の滅したもうこと一に何ぞ速かなるや』と」と訓読され（同、58頁)、“When the sons of the World-Honored One heard that the Buddha was entering nirvāṇa, each harbored grief and anguish, [saying]: ‘Why must the Buddha’s extinction be so swift?’ ”(Hurvitz, p. 19)と訳されているが、「一何」は「なぜ？」ではなくて「なんと（はやく仏は入滅されることか）！」と驚きを示す。この筆者の解釈は「！」で示されているのである。

従来の解釈が筆者のものとは異なるが、本書で示すことが出来なかった例も沢山あり───その中には、例えば第十一品「見寶塔品」という名の問題がある。これは、従来は「（大衆が）宝塔を見る」（岩波文庫本、中、343頁）とか“Apparition of the Jeweled Stūpa”(Hurvitz p.183)などと解釈されているが、「（仏が）宝塔をみせる」と理解するのが正しい。この場合「見」は「現」の意味である───、これらに関してはまた稿を改めて示すことにしたい。

従って、本書は機械的に作った索引では決してなく、前著同様、筆者の法華経に対する解釈を大いに盛り込んだ書なのである。しかし、法華経が、アジアの宗教史上、最も影響を与えつづけてきた書物の一つであり、おそらく最も研究されてきた仏典であるということを考えるとき、多くの欠点や遺漏のあるに違いない本書は完成というには程遠い。もし筆者があと二、三年を本書の執筆にかけたならば、もう少し正確な、完璧に近い詞典になったかも知れない。しかし、筆者にはそれを続ける集中力がもはやない。同じような研究をすべき経典がまだ数十もあり、本書執筆と並行してすでに『八千頌般若経』および『無量寿経』の古訳・旧訳の詞典を書き始めた。将来、法華経の中央アジア出土梵語写本とコータン出土の知られている限り最古のチベット訳本、及び幾つかの古訳・旧訳の漢訳経典の文献学的研究を成し遂げた上で、出来れば、この一見読み易そうでその実正確に読解するのは難しい『妙法蓮華経』の研究に再び戻って来たいと考えている。

本書は、二年半に及ぶ筆者のささやかな努力と、尊敬する先生方からの暖かい励ましと、親友たちのかけがえのない応援と、そして、家族のその間の忍耐の産物に他ならない。

『正法華經詞典』を出版して後、筆者の知る限り六篇の書評が出た。そのいずれもが漢訳仏典の詞典を書き続けるよう筆者を励ましてくれた。その点において、筆者は書評執筆者諸氏───T. H. Barrett教授(Journal of the Royal Asiatic Society, Series 3, 10[2000])), Margarita I. Vorobyova-Desyatovskaya教授 (Manuscripta Orientalia 5/2[1999]), Imre Hamar博士 (Acta Orientalia 52[1999]), Helwig Schmidt-Glintzer教授(Orientalistische Literaturzeitung 95[2000]), 徐文堪氏(欧亜学刊 1[1999]), Bart Dessein博士(Asiatische Studien LII/3 [1998])───に満腔の謝意を表したい。ただ、最後にあげた中国学への不十分な理解を露呈した書評からは殆ど何も学ばなかったが。

また、筆者の前著を読んで励まして下さったり、誤植や誤りを指摘して下さったその他の方々にも深くお礼を申し上げたい。なかでも、多数の訂正すべき点を御教示下さった張涌泉教授（浙江大学）、五島清隆氏（種智院大学）に特に感謝の意を表したい。

入矢義高先生の本書に対する意見をお伺いできないのは残念である。先生の比叡平の御自宅で月に一度開かれていた研究会（お山の会）に、ドイツより帰国後1995年から先生のお亡くなりになる1998年まで参加させて頂いたことは正しく幸運であり、そこで学んだ事柄は筆者にとってかけがえのない財産となった。先生はしばしば、岩波文庫版の『法華経』の句読や書き下しには、先生が指摘して改められた箇所も少なくないが、まだまだ問題点が多いと仰っておられた。事実、筆者は先生宅の居間の本の山の上に、書き込みと訂正の入った岩波文庫本を見たような気がする。

奇妙に思われるかも知れないが、筆者の一連の詞典執筆の着想は、九十年代初めのある日の、当時筆者の指導教授であったフライブルク大学インド学教授Oskar von Hinüber博士との会話に遡る。先生はFranklin Edgertonの『仏教混淆梵語文法及び辞典』の問題点を指摘しながら、将来の仏教梵語の辞典は、例えば『大衆部出世間部の仏教梵語辞典』といったように部派毎に個別に編纂すべきだと仰った。この貴重なヒントがきっかけとなり、筆者はいくつかの梵語仏典と漢訳仏典との詞典を並行して書き始めたのである。このヒントを与えて下さり、留学中から今日に至るまで絶えず励まして下さり、また多方面に亘って助言をして下さる先生に深い感謝の意を表したい。

コンピュータ操作やソフトウェアに関して懇切に教えて下さった筆者の京都の友人たち、神野恭行（禅文化研究所）、吹田隆道（佛教大学）、兼岩和広（同）、金田恭俊（同）の諸氏および同僚の工藤順之氏に対して心から感謝申し上げたい。また神野氏は、巻末に付した四角号碼索引及び部首別索引の作成にも御助力下さり、金田氏は五十音順索引を作成して下さった。神野氏は、さらに、巻末の逆引き索引に関して、『多功能漢語大詞典索引』編纂の経験に基づく有益な御助言を下さった。 　さらに、親切にも本書の数万にのぼる梵漢の引用文とその頁数、行数を一々確認してくれた陳明博士（北京大学）に心から感謝したい。また、研究所図書室の鈴木直子女史も諸梵本からの引用文を確認して下さり、創価大学の留学生、蔣小静女史（中国）、李桜女史（中国）、張宝月女史（台湾）は漢語文献からの引用文を確認して下さった。上記諸氏の御助力のお蔭で、筆者の目を逃れた沢山の誤りを直すことができた。深く感謝したい。

また、幾度も幾度も原稿を読んで英文の誤りを指摘して下さったピーター・ライト師につつしんで感謝の意を表したいと思う。

筆者は久しく、昼間は研究所で梵語写本の研究をし、平日の夜と土日に、漢訳仏典の詞典を執筆するという習慣を保ってきた。家族を顧みず、また休日らしい休日もとらずに、家や旅先で本書の執筆に専心する私に、文句も言わず、支えてくれた妻、雲青に心から感謝の念を捧げたい。彼女の大きな忍耐と理解なしには、このような短期間で本書を書き終えることなど筆者には到底不可能であった。

Abbreviations and Signs 縮略語和符號表

• A1 = MSS. of the Saddharmapuṇḍarīka kept at the Asiatic Society, Calcutta. Facsimile edtion: SMS.
• A2 = MSS. of the Saddharmapuṇḍarīka kept at the Asiatic Society, Calcutta. Facsimile edtion: SMS.
• A3 = MSS. of the Saddharmapuṇḍarīka kept at the Asiatic Society, Calcutta. Facsimile edtion: SMS.
• Am = The Lotus Sutra dhāraṇī found in Chéngjiù Miàofăliánbuājīngwáng Yúqié Guānzhì Yíguĭ成就妙法蓮華經王瑜伽觀智儀軌, translated by Amoghavajra(Bùkōng 不空); Taishō, vol. 19, No. 1000, 598c-599b,601b~c.
• B = MS. Or. 2204, kept in the British Museum. Facsimile edition: SMS.
• Bailey, H.W. 1950 "Irano-Indica Ⅲ", Bulletin of the School of Oriental Studies 13, pp. 389-409.
• BHS = Buddhist Hybrid Sanskrit
• BHSD = Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary, New Haven, 1953 (Yale University Press); Repr. Delhi, 21970(Motilal Banarsidass).
• Bongard-Levin, Gregory. M. 1989 "Two fragments of the Saddharmapuṇḍarīka-Sūtra from N. Petrovsky Collection", in: Prācī-prabhā: Perspectives in Indology: Essays in Honour of Professor B.N. Mukherjee, ed. D. C. Bhattacharyya, Devendra Handa, New Delhi(Harman Pub. House).
• Bongard-Levin, Gregory. M. and M. I. Vorob'ëva-Desjatovskaja 1985 Pamjatniki Indijskoj Pis'mennosti iz Tsentral'noj Azii, Vypusk 1, Moskva(Pamjatniki Pis'mennosti Vostoka LXXIII, 1; Bibliotheca Buddhica 33)(Nauka).
• Bongard-Levin, Gregory. M. and M. I. Vorob'ëva-Desjatovskaja 1987 "Novye sanskritskie teksty iz Tsentral'noj Azii", in : Tsentral'naja Azija. Novye Pamjatniki Pis'mennosti i Iskusstva, Moskva (Nauka),pp. 6-18; plates pp. 302-311.
• Bongard-Levin, Gregory. M. and M. I. Vorob'ëva-Desjatovskaja 1990 Pamjatniki Indijskoj Pis'mennosti iz Tsentral'noj Azii, Vypusk 2, Moskva(Pamjatniki Pis'mennosti Vostoka LXXIII, 2; Bibliotheca Buddhica 34)(Nauka).
• Brough, John 1975 "Buddhist Chinese Etymological Notes", in: Bulletin of the School of Oriental Studies 38, pp. 581-585.
• Brough, John 1996 , edited by Minoru Hara and J. C. Wright, London(School of Oriental and African Studies, University of London).
• C1 = MSS. of the Saddharmapuṇḍarīka kept in the Cambridge University Library. Facsimile edition: SMS.
• C2 = MSS. of the Saddharmapuṇḍarīka kept in the Cambridge University Library. Facsimile edition: SMS.
• C3 = MSS. of the Saddharmapuṇḍarīka kept in the Cambridge University Library. Facsimile edition: SMS.
• C4 = MSS. of the Saddharmapuṇḍarīka kept in the Cambridge University Library. Facsimile edition: SMS.
• C5 = MSS. of the Saddharmapuṇḍarīka kept in the Cambridge University Library. Facsimile edition: SMS.
• C6 = MSS. of the Saddharmapuṇḍarīka kept in the Cambridge University Library. Facsimile edition: SMS.
• Coblin, W. South 1983 A Handbook of Eastern Han Sound Glosses, Hong Hong(The Chinese University Press).
• Coblin, W. South 1991 Studies in Old Northwest Chinese, Journal of Chinese Linguistics Monograph Series Number 4, Berkeley.
• Coblin, W. South 1994 A Compendium of Phonetics in Northwest Chinese, Journal of Chinese Linguistics Monograph Series Number 7, Berkeley.
• CY = Cíyuán Héddìngběn 辭源 合訂本, Beijing (商務印書館).
• D1 = Gilgit MSS. of the Saddharmapuṇḍarīka kept in the National Archives of India(New Delhi), the British Museum (London), and in the possession of Mr. M. A. Shah(Lahore). Facsimile edition and transliteration: Watanabe 1972-1975; Toda 1979.
• D2 = Gilgit MSS. of the Saddharmapuṇḍarīka kept in the National Archives of India(New Delhi), the British Museum (London), and in the possession of Mr. M. A. Shah(Lahore). Facsimile edition and transliteration: Watanabe 1972-1975; Toda 1979.
• D3 = Gilgit MSS. of the Saddharmapuṇḍarīka kept in the National Archives of India(New Delhi), the British Museum (London), and in the possession of Mr. M. A. Shah(Lahore). Facsimile edition and transliteration: Watanabe 1972-1975; Toda 1979.
• D4 = Gilgit MS. of the Saddharmapuṇḍarīka kept in the Sir Pratap Singh Museum. Facsimile edition and transliteratioin: Oskar von Hinüber 1982.
• D(Toda 1988)=Gilgit MS. of the Saddharmapuṇḍarīkain the Tucci Colletion. Facsimile edition: Gnoli 1987; transliteration: Toda 1988a.
• Dàoshēng = Făhuājīngshū 法華經疏 of Zhú Dàoshēng 竺道生, in: Dainippon Zokuzōkyō 大日本續藏經, ed. E. Maeda 前田慧雲, Kyoto 1905-1912(藏經書院), vol. 42/2, pp. 396-412; Reprint: Wàn Xùzàngjīng 卍續藏經, vol. 150, pp. 800-832, Taipei 21976, 31994(新文豐).
• DB = Dūnhuáng Biànwén Zìyì Tōngshì 敦煌變文字義通釋, Jiǎng Lǐhóng 禮鴻, Shanghai 19884, 上海古籍出版社
• DBJ = Dūnhuángbiànwén Fiàozhù 敦煌變文校注, Huáng Zhéng 黃征 and Zhāng Yǒngquán 張涌泉, Beijing 1997( 中華書局).
• DH = Fragmentary manuscripts of Dharmarakṣa's translation of the Lotus Sutra from Dunhuang(敦煌).
• DK = Dai Kanwa Jiten 大漢和辞典, ed. Morohashi Tetsuji 諸橋轍次, Tokyo, 1955-60; 21966-1968(大修館書店).
• Dobson, W. A. C. H. 1974 A Dictionary of the Chinese Particles: with A Prolegomenon in which the Problems of the particles are Considered and They are Classified by the Grammatical Functions,Toronto(University of Toronto Press).
• Dǒng, Zhìqiào 董志翹 1999 Xùngŭ Léigăo 訓詁類稿, Chéngdū 成都(四川大學出版社).
• Dǒng, Zhìqiào 董志翹 2000 Zhōnggŭ Wénxiàn Yŭyàn Lùnji 中古文獻語言論集, Chéngdū 成都(巴蜀書社) (漢語史研究叢書).
• DWYC = Dūnhuāng Wénxiàn Yŭyán Cídiǎn敦煌文獻語言詞典, ed. Jiǎng Lǐhóng 蔣禮鴻, Hángzhōu 1994(杭州大学出版社).
• F = the Sanskrit Manuscripts of the Saddharmapuṇḍarīkasūtra, discovered in Farhād-Bēg, romanised in Toda 1981: 229-258.
• Féng, Chūntián 馮春田 2000 Fìndái Hànyŭ Yŭfǎ Yánjiū近代汉语语法研究，Jinan(済南)(山东教育出版社).
• FS = Fángshān Shíjīng 房山石經, complied by Zhōngguófójiàoxiéhuì 中國佛教協會, Beijing 1986-(中國佛教圖書文物館); 22000(華夏出版社).
• G = koryǒ Taejanggyǒng高麗大藏經(Seou11957-76[東国大學校]). The photographic reprints of the texts, dealt with in this volume, are to be found in vol. 9.
• Gen, Sachiko 玄 幸子 1995 “‘Kengukyō’ niokeru ‘Yŭ’ no yōhō nitsuite”「『賢愚経』に於ける“與”の用法について───口語史研究への一試論───」, in: Kansai Daigaku Chūgokubungakukai Kiyō 関西大学中国文学会紀要16, pp.101-119.
• GHX = Gŭdàihànyŭ Xŭcí Cídiăn古代汉语虚词词典, ed. 中国社会科学院语言研究所古代汉语研究室, Beijing 1999(商务印书馆).
• GHX(B) = Gŭhànyŭ Xŭcí Cídiăn 古汉语虚词词典, Wáng Hăifēn 王海棻, Beijing 1996(北京大学出版社).
• GHXT = Gŭdàihànyŭ Xŭcí Tōngshì 古代汉语虚词通釋, Hé Lèshì 何乐士 et al., Beijing 1985(北京出版社).
• Gnoli Raniero 1987 "The Gilglit Manuscript of the Saddharmapuṇḍarīkasūtram", in: Orientalia Iosephi Tucci Memoriae Dicata, edenda curaverunt G. Gnoli et L.Lanciotti, Roma(Istituto Italiano per il Medio ed Estremo Oriente), vol. 2, 1987, p. 533 with plates I~XX.
• Guō, Zàiyí 郭在貽 1992 Guō Zàiyí Yŭyánwénxué Lúngǎo 郭在貽語言文学論稿, Hángzhōu 杭州, 浙江古籍出版社
• Gurevich, Isabella S. 1974 Ocberk Grammatiki Kitajskogo Fazyka III-V vv. (Pa Perevodam Na Kitajckil Jazyk Proizvedenij Buddhijskoj Loteratury), Mokva(Nauka)
• GWCH = Gŭshŭ Wèishì Cíyŭ Huìshì古書未釋詞語薈釋, ed. Xī Zhèngmín 郗政民 et al. Nánchāng(南昌)1991 (江西教育出版社).
• GXC = Gŭhànyŭ Xŭcí Cídiǎn 古汉语虚词词典, ed. Wáng Zhèngbái 王政白, Héféi(合肥) 1986(黃山书社).
• GXC(B) = Gŭhànyŭ Xŭcí Cídiăn 古汉语虚词词典, ed. Wáng Hăifēn et al. (王海棻等), Beijing 1996(北京大学出版社).
• GYGŭhànyŭ Yŭfă jí qí Fāzhăn 古汉语语法及其发展, ed. Yáng Bójùn 杨伯峻 and Hé Lèshì 何乐士, Beijing 1992 (语文出版社).
• H1~6 = Readings of the Central Asian Manuscript fragments of the Saddharmapuṇḍarīkasūtra, romanized in Toda 1981: 261-320 (cf. Krsh. 18)
• H(1988) = Toda 1988
• HD = Hànyŭ Dàcídiǎn 漢語大詞典, 13 vols. Shanghai 1986-1994(漢語大詞典出版社).
• HDZ = Hànyŭ Dàzìdiǎn Suōyìnběn 漢語大字典 縮印本, Chéngdū 成都, 1993(四川辭書出版社、湖北辭書出版社).
• von Hinüber, Oskar 1982 A new Fragmentary Gilgit Manuscipt of the Saddharmapuṇḍarīkasūtra, Tokyo (The Reiyukai)
• Hurvitz = Leon Hurvitz, Scripture of the Lotus Blossom of the Dharm, translated from the Chinese of Kumārajīva,New York 1976(Columbia University Press).
• IQ = Yíqièjīngyīnyì 一切經音義 of Huìlií 慧琳, in: Taishō, vol. 54. No. 2128.
• IQ(Xy) = Yíqièjīngyīnyì 一切經音義 of Xuányìng 玄應, in: Koryŏ Taejanggyŏng 高麗大藏經, vol. 32, No. 1063.
• Iwamoto, Yutaka 岩本裕 1978 佛教說話の伝承と信仰, Bukkyō Setsuwa Kenkyū Ⅲ 佛教說話研究 第三卷, Tokyo(開明書院).
• J = The Jin Edition (金藏廣勝寺本 = 趙城金藏). The photographic reprints are to be found in Zhōnghuā Dàzàngjīng 中華大藏經(Beijing 1984-[中華書局]). The photographic reprints of the texts, dealt with in this volume, are to be found in vol. 15(1985).
• Jg = The Lotus Sutra dhāraṇī found in Zhŏngzhŏngzázhòujīng 種種雜呪經, translated by Jñānagupta during the years of Wúdì(武帝), Northern Zhou dynasty(北周代)(A. D. 561-578); Taishō, vol. 21, No. 1337, 637c-638b.
• Jī, Xiànlin 季羨林 1982a Yìndù Gŭdàiyŭyán Lŭnjí 印度古代语言论集, Beijing(中国社会科學出版社).
• Jī, Xiànlin 季羨林 1982b Zhōng Yìn Wénbuà Guānxìshĭ Lùnwénjí 中印文化关系論文集, Beijing(三联书店).
• Jī, Xiànlin 季羨林 1998 Fì Xiànlìn Wénjì 季羨林文集, XI, Tŭbuŏluówén Mílè Huìjiàn Fì Yìshì 吐火罗文《弥勒会见记》译釋, Náchāng 南昌(江西教育出版社).
• Jiāng, Lánshēng 江蓝生 1988 Wèijìnnánběicháo Xiǎoshuōcíyŭ Huìshì 魏晉南北朝小説詞語匯釋, Beijing (語文出版社).
• Jiāng, Lánshēng 江蓝生 2000 Fìndai Hànyŭ Tànyuàn 近代汉语探源, Beijing(商务印书馆).
• Jiăng, Shàoyú 蒋绍愚 1990 Tángshī Yŭyányánjiū 唐诗语言研究, Zhèngzhōu(郑州)(中州古籍出版社).
• Jiăng, Zhongxin 蔣忠新 1988 A Sanskrit Manuscipt of Saddharmapuṇḍarīka kept in the library of the Cultural Palace of the Nationalities, Beijing, Romanized Text, 民族文化宮圖書館藏梵文《妙法蓮華經》写本, ed. Jiang with the preface by Ji Xianlin, Beijing.
• Jiăng, Zhongxin 蔣忠新 1977 Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection, Facsimile Edition and Romanized Text, ed. by Jiang Zhongxin, Dalian and Tokyo 1997 (The Lüshun Museum and The Soka Gakkai)(蔣忠新編)『旅順博物館藏梵文法華經殘片 影印版及羅馬字版』, 旅順博物館‧創価学會, 1997).
• Jízàng = Făbuāyìshū 法華義疏 of Jízàng 吉藏, in: Taishō, vol. 34, No. 1721.
• K = Kern, H. and Nanjio, B. 1908-12 Saddharmapuṇḍarīka, St. Petersburg (Bibliotheca Buddhica Ｘ)
• K’ = MS. of the Saddharmapuṇḍarīka kept in the Tōyō Bunko(東洋文庫), Tokyo(brought from Tibet by Rev. E. Kawaguchi 河口慧海). Facsimile edition: SMS; transliteration: Toda 1980-85.
• Kabutogi, Shōkō 兜木正亨 1978 Tōshōdaiji zō Kasugaban Teibon Hokekyō 唐招提寺藏 春日版 定本法華經, Tokyo(The Reiyūkai).
• Kabutogi, Shōkō 兜木正亨 1983 Hokke Shakyō no Kenkyū 法華写経の研究(A Study of Hand-copied Manuscripts of the Lotus Sutra), Tokyo(大東出版社)(Kabutogi Shōkō Chosakushū 兜木正亨著作集[Collected Papers of Kabutogi Shōkō] Ⅱ).
• Kanaoka, Shōkō 金岡照光 1978 Bukkyō Kanbun no Yomikata 佛教漢文の読み方, Tokyo(春秋社).
• Karashima, Seishi 辛嶋静志 1992 The Textual Study of the Chinese Versions of the Saddharmapuṇḍarīkasūtra–––– in the light of the Sanskrit and Tibetan Versions, Tokyo(山喜房佛書林).
• Karashima, Seishi 辛嶋静志 1993 “Hokekyō ni okeru jō (yāna) to chie (jñāna) –– Daijō Bukkyō ni okeru yāna no gainen no kigen ni tuite” 法華経における乗(yāna)と智慧(jñāna)–––大乗仏教における yānaの概念の起源について, in : Taga Ryūgen 田賀龍彦 ed., Hokekyō no juyō to tenkai 法華経の受容と展開, Kyoto, pp.137-197.
• Karashima, Seishi 辛嶋静志 1997 “Hànyì Fódiǎn de Yŭyán Yánjiū 漢譯佛典的語言研究 附篇：佛典漢語三題───關于語氣詞“婆”、關于貝多、關于罽賓 in: SYY4(1997), pp. 29-49
• Karashima, Seishi 辛嶋静志 1998a A Glossary of Dharmarakṣa's Translation of the Lotus Sutra 正法華經詞典, Tokyo(The International Research Institute for Advanced Buddhology at Soka University)(Bibliotheca Philologica Buddhica I).
• Karashima, Seishi 辛嶋静志 1998b "Hànyì Fódiăn de Yŭyán Yánjiū (2) 漢語佛典的語言研究 (二) , in: SYY5(1998), pp. 47-57.
• Karashima, Seishi 辛嶋静志 1999 Hokekyō no Bunkengakuteki Kenkyū (2) " 法華経の文献学的研究 (二) —観音Avalokitasvaraの語義解釈, in: Annual Report of the International Research Institute for Advanced Buddhology, Vol. 2(1999), pp. 39-66.
• Karlgren, Bernhard 1954 "Compendium of Phonetics in Ancient and Archaic Chinese", in: Bulletin of The Museum of Far Eastern Antiquities 26, pp. 211-367.
• Kato = The Threefold Lotus Sutra, translated by B. Kato, Y. Tamura and K. Miyasaka with revisions by W.E.Soothill, Wilhelm Schiffer and Pier P. Del Campana, Tokyo 1975(Kosei Publishing Co.).
• Kern, H. and B. Nanjio 1908-12 Saddharmapuṇḍarīka, St. Petersburg (Bibliotheca Buddhica X); Reprint: Tokyo 1977(Meicho-Fukyū-Kai).
• Kōsaka, Jun’ichi 香坂順一 1983 Hakuwa Goi no Kenkyū 白話語彙の研究, Tokyo(光生館).
• Krsh = Karashima 1992
• KS = the Kasuga Edition of the Miàofăliănbuājīng, printed in 1263, and now kept in Tōshōdai-ji in Nara. Facsimile edition: Kabutogi 1978.
• Kuījī = Miàofăliánbuājīng Xuánzàn妙法蓮華經玄贊 of Kuījī 窺基, in: Taishō, vol. 34, No. 1723.
• L = Miàofǎliánhuājīng 妙法蓮華經, translated by Kumārajīva, Taishō, vol.9, No.262, pp.1-62
• Li, Fang-Kuei 李方桂 1971 "Shànggŭyīn Yánjiū” 上古音研究(Studies on Archaic Chinese Phonology), in: Qīngbuá Xuébào 清華學報 9, pp. 1-61.
• Li, Fang-Kuei 李方桂 1974-5 "Studies on Archaic Chinese", Monumenta Serica 31, 219-287.
• Lĭ, Wéiqí 李维琦 1993 Fójīng shìcí 佛経释词, Changsha 长沙(岳麓书社).
• Lĭ, Wéiqí 李维琦 1999 Fójīng xùshìcí 佛経续释词, Changsha 长沙(岳麓书社).
• Lín, Zhàodé 林昭德 Shīcí Qŭcíyŭ záshì 詩詞曲詞語雜釋, Chengdu 成都(四川人民出版社).
• Liú, Jiān 刘坚 et al. 1992 Fìndài Hànyŭ Xūcĭ Yánjiū 近代汉语虚词研究, by Liú, Jiān 刘坚, Jiāng Lánshēng 江蓝生 et al., Beijing(语文出版社).
• Liŭ Shìzhèn 柳士鎭 1992 Wèijìnnánběicháo Lìshǐ Yŭfǎ 魏晉南北朝历史语法, Nanjing南京 (南京大学出版社).
• Liŭ Shìzhèn 柳士鎭 1998 Yŭwéncónggăo语文丛稿, Nanjing 南京(南京大学出版社).
• Lokesh Chandra 1976 Saddharma-puṇḍarīka-sūtra. Kashgar Manuscript, edited by Lokesh Chandra with a foreword by Heinz Bechert, New Delhi 1976(Śata Piṭaka Series 229) [Repr. Tokyo, Reiyukai, 1977].
• Lü = Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection, Facsimile Edition and Romanized Text, ed. by Jiang Zhongxin, Dalian and Tokyo 1997(Lüshun Museum and Soka Gakkai)(蔣忠新編『旅順博物館藏梵文法華經殘片 影印版及羅馬字版』，旅順博物館‧創価学会, 1997)
• Lǚ, Shuxiang 吕叔湘 1984 Hànyǚ Yǚfa Lùnwénjí 汉语语法论文集（增订本）, Beijing, 商务印书馆.
• M = Mironov’s readings of the Central Asian Sanskrit fragments of the Otani Collection preserved in the Lüshun Museum, which are to be found in the footnotes of Nalinaksha Dutt, Saddharmapuṇḍarīkasūtram, Calcutta 1953.
• Má Tiānxiáng 麻天祥 1998 “Chán kăo” 禪考, Wénshĭ 文史 45, pp. 225-233.
• Matsuda, Kazunobu 1988 "Some Hitherto Unknown Fragments of the Saddharmapuṇḍarīkasūtra in the Hoernle Collection of the India Office Library and Records ─── Presented to Professor Hirofumi Toda", in: TDKR 15, pp. 25f., plates I-VII.
• Matsuo, Yoshiki 松尾良樹 1988 "Kandai Yakkyō to Kōgo" 漢代訳経と口語───訳経による口語史‧初探, in: Zenbunka kenkyūsho Kiyō 禅文化研究所紀要, vol. 15, pp. 25-57.
• m.c. = metri causa
• Mínzúwénhuágōng 民族文化宮 1984 Mínzúwénhuágōng Túshūguān Cáng Fànwén Bèiyèxiĕbĕn zhī yī, Miàofăliánbuājīng民族文化宮圖書館藏梵文貝葉寫本之一，妙法蓮華經 (A Sanskrit Manuscript fo the Saddharmapuṇḍarīka kept in the library of the Cultural Palace of the Nationalities), Nationalities Cultural Palace 民族文化宮, Beijing.
• Mizutani, Shinjō 水谷真成 1954 Ha' zi Kunko Shōkō"「頗」字訓詁小考, in: Ōtani Gakuhō 大谷学報34/3, pp. 29-36 = Mizutani 1994: 42-50
• Mizutani, Shinjō 水谷真成 1961 “Kanyaku Butten ni okeru tokuinaru Taigū-hyōgen ni tsuite—Yakkyō-goi Reisyaku no ichi” 漢譯佛典における特異なる待遇表現について——譯經語彙零釋之———, in: Tsukamoto Hakase Shōju Kinen Bukkyō Shigaku Ronshū 《塚本博士 頌壽記念佛教史學論集》, Kyoto 1961, pp. 746-759(=Mizutani 1994: 163-176).
• Mizutani, Shinjō 水谷真成 1994 Chūgokugoshi Kenkyū——Chūgokugo-gaku to Indo-gaku toni Setten《中國語史研究——中國語學とインド學との接點——》, Tokyo(三省堂).
• MO = Manuscripta Orientalia, International Fournal for Oriental Manuscript Research, Russian Academy of Sciences, Institute of Oriental Studies, St. Petersburg Branch, Vol. 1-,1995-
• Morino, Sigeo 森野繁夫 1975 “Rikucho Kango no Gimonbun” (On the interrogative expressions of the Chinese of the Six-Dynasties)六朝漢語の疑問文, in: Hiroshima-Daigaku Bungakubu Kiyo 広島大学文学部紀要, vol. 34, pp.211-229.
• MW = Monier-Williams, M., A Sanskrit-English Dictionary, Oxford, 1899.
• N1 = MSS. of the Saddharmapuṇḍarīka kept in the National Archives of Nepal, Kathmandu. Facsimile edition: SMS.
• N2 = MSS. of the Saddharmapuṇḍarīka kept in the National Archives of Nepal, Kathmandu. Facsimile edition: SMS.
• N3 = MSS. of the Saddharmapuṇḍarīka kept in the National Archives of Nepal, Kathmandu. Facsimile edition: SMS.
• Nishitani, Tōshichirō 西谷登七郎 1958 “Rikuchō Yakkyō Gohō no Ittan” 六朝訳経語法の一端───増壱阿含経を中心として───, in: Hiroshima-Daigaku Bungakubu Kiyo 広島大学文学部紀要, vol. 14, pp. 74-98.
• O = the so-called Kashgar manuscript of the Saddharmapuṇḍarīka, actually found in khādaliq but purchased in Kashgar. Facsimile edition: Lokesh Candra 1976; transliteration: Toda 1981: 3-225.
• Ōta, Tatsuo 太田辰夫 1958 Chūgokugo Rekishi Bunpō 中国語歷史文法, Tokyo(江南書院).
• Ōta, Tatsuo 太田辰夫 1987a “Zhōnggŭ (Wèijìnnánběicháo) Hànyŭde Tèshūyíwèn Xíngshì” 中古(魏晉南北朝)漢語的特殊疑問形式, Zhōngguóyŭwén 中国語文201, pp.404-408.
• Ōta, Tatsuo 太田辰夫 1988 Chūgoku Goshi Tsūko 中国語史通考, Tokyo(白帝社).
• Ōta, Tatsuo 太田辰夫 1991 Hànyŭshǐtōngkǎo 漢語史通考, translated by 江藍生, 白維国, Chóngqìng (重慶出版社). (A Chinese translation of Ōta 1988)
• Ōta, Tatsuo 太田辰夫 and Jiāng Lánshēng 江藍生 1989 “Shēngjīng, Jiùshēngjīng Cíyŭzhájì” 《生經・舅甥經》詞語札語, in: Yŭyán Yánjiū 語言研究, 16(1989), pp.81-85.
• P = prose
• P1 = MSS. of the Saddharmapuṇḍarīka kept in the Bibliothèque Nationale, Paris. Facsimile edition: SMS.
• P2 = MSS. of the Saddharmapuṇḍarīka kept in the Bibliothèque Nationale, Paris. Facsimile edition: SMS.
• P3 = MSS. of the Saddharmapuṇḍarīka kept in the Bibliothèque Nationale, Paris. Facsimile edition: SMS.
• Pk = MS. of the Saddharmapuṇḍarīka formerly kept in the Library of the Cultural Palace of the Nationalities(民族文化宮图书館) , Beijing. A photographic edition: Mínzúwénhuàgōng 1984; transliteration: Jiang 1988; Toda 1989-1991.
• ps-L = ps(eudo)-L: the later interpolated parts in Kumārajīva's translition of the Lotus Sutra. See p. 393 in this volume.
• QYS = a reconstruction of the Qieyun 切韻 System. In this volume, the Qieyun System forms, reconstructed by Karlgren(1954) and revised by F. K. Li (1971: 4-7; 1974-5: 224-227), are used. The following further notational changes, made by Coblin (1983: 41; 1991: 11; 1994), are also adopted here. (1) .- will be written as Ã-; (2) Ï will be written as e; (3) Divisions III and IV chongniu 重紐 finals will be redundantly identified with superscripts “3” and “4”.
• R1-7 = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the Petrovsky Collection, in: Bongard-Levin / Vorob 'ëva-Desjatovskaja 1985. Cf. Krsh.18
• R(1987) = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the Petrovsky Collection, in: Bongard-Levin / Vorob 'ëva-Desjatovskaja 1987, pp. 16-17.
• R(1990) = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the Petrovsky Collection, in: Bongard-Levin / Vorob 'ëva-Desjatovskaja 1990
• S(1) = The Old Song Edition, belonging to the Library of the Imperial Household Office in Tokyo (宮内廰圖書室本 = 舊宋本)
• S(2) = Zīfú Edition of the Song Period (宋，資福藏)
• S(3) = Qìshā Edition of the Song Period (宋，磧砂藏)
• Satō, Toshiyuki 佐藤利行 1985 “Ukemikei ‘wéi .... suǒ’ shiki shiron───Rikuchōki no siryō wo humaete” 受身形「為─所─」式試論───六朝期の資料をふまえて───, in: Huruta Kyōju Taikankinen Chūgoku bungaku gogaku ronsyū 古田教授退官記念 中国文学語学論集, Tokyo (東方書店), pp.627-649.
• SCQ = Zhāng Xiāng (張相) 19793.
• Shimura, Ryōji 志村良治 1984 Chūgoku Chūsei Gohōshi Kenkyū 中国中世語法史研究, Tokyo (三冬社).
• Shimura, Ryōji 志村良治 1995 Zhōngguó Zhōngshì Yŭfăshĭ Yánjiū 中国中世语法史研究, translated by Jiāng Lánshēng 江蓝生 and Bái Wéiguó 白維国, Beijing(中华书局). (A Chinese translation of Shuimura 1984).
• Shitennoji = A manuscript of L. copied in the Heian period in Japan, and now preserved in in Osaka, Japan. A transcription and a textual study of the manuscript is found in Kabutogi 1983: 246f.
• SMS = Sanskrit Manuscripts of Saddharmapuṇḍarīka 梵文法華経写本集成. Collected from Nepal, kashmir and Central Asia, comp. by Institute for the Comprehensive Study of the Lotus Sutra, Rissho University 立正大学法華経文化研究所, Tokyo (Publishing Association of Saddharmapuṇḍarīka Manuscripts 梵文法華経研究会), 12 vols, 1977-1982.
• SMSR = Sanskrit Manuscripts of Saddharmapuṇḍarīka. Collected from Nepal, kashmir and Central Asia. Romanized Text and Index梵文法華経写本集成 (ローマ字本‧所引), ed. Keishō Tsukamoto, Ryūgen Taga, Ryōjun Mitomo and Moriichi Yamazaki, Tokyo (Publishing Association of Saddharmapuṇḍarīka Manuscripts 梵文法華経研究会), vols. I-II, 1986-1988.
• SQZ = Lín Zhàodé 林昭德 1986
• STF = SàtánFēntuólìJīng 薩曇芬陀利經. Anonymous, possibly translated in the Xījìn(西晉) Period, in: Taishō, vol.9, No.265, pp.197-98.
• s.v(v). = under the word(s)
• SYL = Wáng Yīng 王瑛 19862
• SYY = Súyūyán Yánjiū 俗語言研究 (Studies on the Vwrnacular language), Kyoto (禪文化研究所).
• SYYC = Sòng yuán cídiăn 宋元语言词典 ed. Lóng Qián ān 龙潜庵, Shanghai, 1985 (上海辞书出版社).
• T = Taishō
• T1 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T2 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T3 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T4 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T5 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T6 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T7 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T8 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• T9 = MSS. of the Saddharmapuṇḍarīka kept in the Library of the University of Tokyo. Facsimile edition: SMS.
• Taishō = Taishō Shinshū Daizōkyō 大正新修大藏經, ed. J.Takakusu and K. Watanabe, 100 vols., Tokyo, 1924-34.
• Táng = A manusrcipt of L. copied in the Táng period in China, previously preserved in Horyūji Temple in Nara, Japan. Variant Readings found in the manuscript are listed in Kabutogi 1983: 400f.
• TDKR = Tokushima Daigaku Kyōyōbu Rinri Gakka Kiyō 徳島大学教養部倫理学科紀要
• Ten = Tiānpǐn MiàofǎliánhuāJīng 添品妙法蓮華經, translated by Jñanagupta and Dharmagupta, A.D. 601 or 602, in: Taishō, vol.9, No.264, pp.134-196.
• Toda, Hirofumi 戸田宏文 1979 "Saddharmapuṇḍarīkasūtra Gilgit Manuscritps (Groups B and C)", in: Tokushima Daigaku Kyōyōbu Kiyō. (Finbun Shakai kagaku) 德島大学教養部紀要(人文‧社会学), 14, pp. 249-304.
• Toda, Hirofumi 戸田宏文 1980-1985 "Saddharmapuṇḍarīkasūtra, Nepalese Manuscript(K'), in: TDKR 8(1980), 9(1982),10(1982), 11(1985).
• Toda, Hirofumi 戸田宏文 1981 Saddharmapuṇḍarīkasūtra, Central Asian Manuscripts, Romanized Text, Tokushima.
• Toda, Hirofumi 戸田宏文 1988 “Central Asian Fragments of the Hoernle Collection, Romanized Text”, in: TDKR 15, pp. 20-23. Photographs of the fragments: Matsuda 1988.
• Toda, Hirofumi 戸田宏文 1988a "Gilgit Manuscript (Tucci's Correction). Group C", in: TDRK 15, pp. 1-19.
• Toda, Hirofumi 戸田宏文 1989-1991 "Saddharmapuṇḍarīkasūtra, Nepalese Manuscript(北京民族文化宮圖書館蔵)", in: TDKR17(1989), 18(1990), 19(1990), 20(1991), 21(1991).
• TS = Wáng Yīng 1990
• Tsukamoto, Keishō 塚本啟祥 1978 Hokekyō Daraniju no Oboegaki 法華経陀羅尼呪の覺え書，in: Hokke-Bunka Kenkyū 法華文化研究 4, pp. 1-35.
• Turf. = Chinese Fragments of the Lotus Sutra found in Turfan Kosyabonten Zuroka トウルフアン古写本展図錄, published by Asahi Shinbun-Sha 朝日文新聞社, Tokyo 1991.
• TWYC = Táng Wŭdài Yŭyán Cídiăn 唐五代语言词典ed. Liú Jiān 刘坚, Jiāng Lánshēng 江蓝生, Shanghai, 1997(上海教育出版社).
• Tyomkin, E.N. 1995 "Fragments of the 'Saddharmapuṇḍarīka-sūtra' in the I. P. Lavrov Manuscript collection of the St. Petersburg Branch of the Institute of Oriental Studies", in: MO, 1.2(1995), pp. 9-15.
• Tyomkin, E.N. 1996 "Unknown Sanskrit fragments from Central Asia", in: MO, 2.4(1996), pp. 3-22.
• Ushijima, Tokuji 牛島徳次 1971 Kango bumpōron (Chūkohen) 漢語文法論(中古編), Tokyo (大修館書店).
• V-D(1995) = Vorobyova-Desyatovskaya 1995
• v. l. = varia lectio (variant reading)
• Vorobyova-Desyatovskaya (or Vorob'ëva-Desjatovskaja), M. I. 1995 "The S. E. Malov Collection of Manuscript in the St. Petersburg Branch of the Institute of Oriental Studies", in:MO, 1.2(1997), pp. 29-39.
• Wāng, Wéihuī 汪维辉 1997 讀《中國中世紀語法史研究》札記, in: SYY 4(1997), pp. 104-120.
• Wáng, Jìrú 王継如 1999 Dūnbuáng Wènxué Cónggăo 敦煌问学丛稿, Zhōngguó Dūnbuángxué Băinián Wénkū Biéjuàn 中国敦煌学百年文库．別卷, Lanzhou 兰州(甘肃文化出版社).
• Wáng Yīng 王瑛 19862 Shīcíqŭ Yŭcí Lìshì 詩詞曲語辭例釋(増訂本), Beijing (中華書局).
• Wáng Xiăoxīn 王小莘 《〈顏式家训〉集解》注释商榷, in: Yŭyuànxiéyīng 语苑擷英, 庆祝唐作藩教授七十寿辰学术论文集, ed. 《语苑擷英》編辑組, Beijing 1998(北京语言文化大学出版社), pp. 265-272.
• Wáng Yīng 王瑛 19862 Shīcíqŭ Yŭcí Lìshì 詩詞語辭例釋例(增訂本), Beijing(中華書局).
• Wáng Yīng 王瑛 1990 Tángsòng Bǐjì Yŭcí Huìshì 唐宋筆記語辭匯釋, Beijing (中華書局).
• Wáng, Yúnlù 王雲路 1997 Hàn Wèi Liùcháo Shīgē Yŭyán Lùngăo 漢魏六朝詩歌語言論稿, Xian西安(陜西人民教育出版社).
• Wáng, Yúnlù 王雲路 1999 Liùcháo Shīgē Yŭcí Yánjiū 六朝詩歌語詞研究, Harbin 哈爾濱(黑龍江教育出版社).
• Watanabe, Shōkō 渡辺照宏 1972-1975 Saddharmapuṇḍarīka Manuscript Found in Gilgit, ed. and annotated; pt. 2 romanized text, Tokyo(The Reiyukai)
• WCH = Jiāng Lánshēng(江藍生)1988.
• Wi = Fragmentary Manuscript of the Saddharmapuṇḍarīkasūtra from Khādaliq. Transliteration: Wille 2000: 23-130.
• Wi(Turf.) = Fragmentary Manuscript ot the Saddharmapuṇḍarīkasūtra in the Turfan Collection(Berlin). Transliteration: Wille 2000: 131-145.
• Wille, Klaus 1997 "Die Fragmente Or. 9610 in der British Library" in: Bauddhavidyāsudhākaraḥ, Studies in Honour of Heinz Becbert on the Occasion of His 65th Birthday, ed. Petra Kieffer-Pülz and Jens-Uwe Hartmann, Swisttal-Odendorf(Indica et Tibetica, 30), pp. 717-728.
• Wille, Klaus 1998 "The rediscovered Saddharmapuṇḍarīkasūtr fragment Khad. 016 in the Stein collection(London)", in: Facets of Indian Culture, Gustav Roth Felicitation Volume,published on the Occasion of his 82nd Birthday, ed. C. P. Sinha et al.,Patna(Bihar Puravid Parishad), pp. 473-479.
• Wille, Klaus 1998a "Weitere Kleine Saddharmapuṇḍarīkasūtra-Fragmente aus der Sammlung Hoernle(London)", in: Sūryacandrāya, Essays in Honour of Akira Yuyama on the Occasion of His 65th Birthday, ed. Paul Harrison and Gregory Schopen, Swisttal-Odendorf(Indica et Tibetica Bd. 35), pp. 241-256.
• Wille, Klaus 2000 Fragments of a Manuscript of the Saddharmapuṇḍarīkasūtra from Khādaliq, Tokyo(Soka Gakkai)(Lotus Sutra Manuscript Series 3).
• WNCL = Wèijìnnánběicháo Cìyŭ Lìshì 魏晉南北朝詞語例釋, Cài Jìnghào 蔡鏡浩, 1990(江蘇古籍出版社).
• w.r. = wrong reading
• Wú, Fúxáng 吳福祥 1996 Dūnbuángbiànwén Yŭfă Yánjiū 敦煌变文语法研究, Chángshā长沙(岳麓书社).
• Wú, Jīnhuá 呉金華 1994 Shìshuōxīngŭ Kăoshì 世說新語考釋, Héféi 合肥(安徽教育出版社).
• Wú, Jīnhuá 呉金華 1995 Gŭwénxiàn Yánjiū Cónggǎo 古文献研究叢稿, Nánjīng 南京 (江蘇教育出版社).
• Xz = The Lotus Sutra dhāraṇī, transcribed by Xuánzàng 玄奘(A.D.602-664),found in IQ(Xy), 90b~91b.
• Yang Bojun 杨伯峻 1984 Yang Bojun Xueshu Lunwenji 杨伯峻学术论文集, Changsha 长沙: 岳麓书社.
• Yáng, Róngxiáng 杨荣祥 1998 “总括副詞‘都’的历史演变”in: Bĕidà Zhōngwén Yánjiū 北大中文研究, vol. 1, Beijing 1998(北京大学出版社), pp. 310-332.
• Yú, Lǐmíng 兪理明 1993 Fójīng Wénxiàn Yŭyán 佛經文献語言, Chéngdū 成都 (巴蜀書社).
• Yuyama, Akira 湯山明 1989 "Gyaku-Lokayada" 逆路伽耶陀, in: Fujita Kōtatsu Hakushi Kanreki Kinen Ronshū—— Indo Tetsugaku to Bukkō 藤田宏達博士還曆記念論集『インド 哲学と仏教』, Kyoto, pp. 355-372.
• Z = Zhengfahua Jing 正法華經, translated by Dharmarakṣa, in: Taishō, vol. 9, No.263, pp.63-134.
• ZGC = Zhuàngguócè 戰國策, 3 vols, Shanghai 1978(上海古籍出版社).
• Zhāng, Wánqĭ 张万起 1997 "《世说新语》中的副詞‘亦’”, in: Qìngzhù Zhōngguó Shèbuìkēxuéyuán Yŭyán Yánjiūsuŏ Fiànsuŏ 45 Zhōunián Xuéshù Lùnwénjí 《庆祝中国社会科学语言研究所建所45周年学术论文集》, ed. 中国语文编辑部, Beijing 1997(商务印书馆), pp. 108-115.
• Zhāng, Xiāng 張相 19793 Shīcíqŭyŭcí Huìshì 詩詞曲語辭匯釋, Beijing 1953, 19793 (中華書局).
• Zhāng, Yǒngyán 張永言 1992 Yŭwénxué Lúnjí 語文学論集, Beijing 1992 (語文出版社).
• ZHD = Zhōnggŭ Hànyŭ Dúbĕn 中古汉语读本, Wáng Yúnlù(王云路) and Fāng Yīxīn(方一新), 長春 1993(吉林教育出版社).
• Zhìyĭ = Miàofăliănbuājīng Wénjù 妙法蓮華經文句 of Zhìyĭ 智顗, in: Taishō, vol. 34, No. 1718.
• Zhōu, Zŭmó 周祖謨 1963 Luòyángqiélánjì Fiàoshì 洛陽伽藍記校釋, Beijing(中華書局).
• Zhū, Qìngzhī 朱慶之 = Fódiǎn yŭ Zhōnggŭhànyŭ Cíhuì Yánjiū 佛典與中古漢語詞彙研究, Taipei 台北 1992 (文津出版社).
• Zhū, Qìngzhī 朱慶之 1998 "佛教語言的‘時’和‘時時’”, in: Hànyŭshĭ Yánjiū Fíkān 漢語史研究集刊, Chéngdū 成都(巴蜀書社), No. 1, vol. 1, pp. 166-175.
• ZHYL = Zhōnggŭ Hànyŭ Yŭcí Lìshì 中古漢語語詞例釋, Wáng Yúnlù 王雲路 and Fāng Yīxīn 方一新, Chángchūn(長春) 1992 (吉林教育出版社).
• Zürcher, Erik 1977 “Late Han Vernacular Elements in the Earliest Buddhist Translations”, Journal of the Chinese Language Teachers Association, XII, no.3, 1977, 177-203.
• Zürcher, Erik 1987 許理和[Erik Zürcher]著、蒋紹愚譯「最早的佛經譯文中的東漢口語成分」in:『語言学論叢』14 (商務印書館), pp.197-225.
• ZXYL = Zhōnggŭ Xūcí Yŭfǎ Lìshì 中古虛詞語法例釋, Dǒng Zhìqiáo 董志翹 and Cài Jìnghào 蔡鏡浩, Chángchūn (長春)1994 (吉林教育出版社).
• ZYCS = Zhōngyī Císhì 中医词釋, Xú yuánzhēn 徐元贞 et al., Hénán, 1983(河南科学技术出版社).

do. = ditto
i.e. = that is
incl. = including, inclusive
lit. = literally
MS(S) = manuscript(s)
p = prose
Pa = Pāli
Skt = Sanskrit
v = verse
v.l. = varia lectio (variant reading)

○ = a circle, found in a Chinese phrase, stands for an entry word.
# = the meaning of the Chinese entry word is not found in dictionaries.
*** = a missing portion in a Sanskrit manuscript.
- = absence of the word(s).

e.g. HD.2.1184.- = the Chinese entry word is not found in the Hànyŭ Dàcídiǎn 漢語大詞典.
e.g. K.350.19.- = no Sanskrit equivalent of the Chinese entry word is found in the Nanjio Edition.

~ = stem of a word, e.g. dharma~.
- = (before or after a Sanskrit word) the word is a part of a compound, e.g. dharma-(the first part of a compound), -dharma~(the last part of a compound), -dharma-(the middle part of a compound).
? = doubtful
° = except for letters, following or preceding the sign, the word is the same as the preceding one.
≠ = ≠ α: the entry Chinese word does not agree with the Sanskrit word α
＝ = ＝ α: the entry Chinese word agrees with the Sanskrit word α
∈ = ∈ α: the Sanskrit word α is misunderstood by the Chinese translator(s)
⇒ = refer(ence) to
← = α ← β: the Chinese character (or Sanskrit form)β should be changed to α
{} = superfluous Chinese character(or akṣara)
= the dotted underline designates a proper name, e.g. 阿難
= the underline is used when a Sanskrit or Chinese equivalent corresponds to two or more words containing a Chinese entry word in Kumārajīva’s translation of the Lotus Sutra, e.g. 商估、○○ 亦甚眾多 K.102.4.-vaṇijya-; Z.80b6.賈作
…… = word(s) omitted

○ = 詞條。或其中一部分
# = 詞典中沒有該詞條的意思
*** = 中亞出土梵語寫本中缺少與該詞條相對應的詞
- = 辭典中沒有收在該詞條，或梵本、竺法護等漢譯中沒有與該詞條對應的詞。
~ = 梵語語幹。如：dharma~.
- = （附在梵語單詞前或後）此詞為複合詞的一部分。如：dharma-(複合詞的第一詞), -dharma~(複合詞的末尾詞), -dharma-(複合詞的中間詞).
? = 有疑問處
° = （梵語中）此記號前或後的部分與前面列舉的詞相同
≠ = ≠ α: 梵本中出現的α 與該詞條不一致
＝ = ＝ α: 梵本中出現的α 與該詞條一致
∈ = ∈ α: 漢譯者誤解了梵語α
⇒ = 見⋯⋯項
← = α ← β: 漢字（或梵語）β應換作α
{} =衍字
= 固有名詞。 例：“阿難”
= 包含條目詞匯的複數詞群與漢譯的某詞相對應。如：商估、○○ 亦甚眾多 K.102.4 -vaṇijya; Z.80b6賈作喜
…… = 詞（群）的省略

○ = 見出し語、あるいはその一部分
# = その意味が辞書類にみられない場合
*** = 梵語写本（特に中央アジア出土本）に欠けている場合
- = 見出し語が辞書に採られていない場合、あるいは見出し語に対応する語が梵本や竺法護訳などにない場合。
~ = 梵語の語幹。例えば、dharma~.
- = (梵語の単語の前または後ろにつけて) その語が複合語の一部分であることを示す。例えば、dharma-(複合語の第一語である), -dharma~(複合語の末尾の語である), -dharma-(複合語の中間の語である).
? = 疑わしい場合
° = （梵語で）この記号の前あるいは後ろの部分は、直前に挙げた語と同じことを示す。
≠ = ≠ α: 梵本に見えるα は見出し語と一致しない。
＝ = ＝ α: 梵本に見えるα は見出し語と一致する。
∈ = ∈ α: 梵語α は漢訳者によって誤解された
⇒ =参照せよ、見よ
← = α ← β: 漢字(或いは梵語)βは 漢字(或いは梵語)αに換えるべき
{}= 衍字
= 固有名詞。 例えば、“阿難”
= 見出し語を含む複数の語群が梵本あるいは竺法護訳に対応する場合。例えば、 商估、○○ 亦甚眾多 K.102.4 -vaṇijya; Z.80b6賈作
…… = 語（群）の省略

How to Use This Glossary

1) Entries are arranged according to the order of Hanyu Pinyin(漢語拼音) or the Chinese phonetic alphabet. Within one sound, arrangement is ordered according to the traditional stroke system(部首) which is common both in Japan and Taiwan, whereas the new stroke system, used in China, is not adopted here.

2) The arrangement of an entry

Example
坐禪(zuò chán) “sits in meditation”
　　　HD.2.1053b(晉書); DK.3.156c(大阿彌陀經)
　49b7.菩薩志堅固　○○若讀誦　或爲人説法　聞香悉能知(v)
　　　K.365.9.dhyāyin~; Z.121a21.禪定

(1) Hanyu Pinyin (e.g. “zuò chán”)

(2) English translation of the Chinese reading (e.g. “sits in meditation”)

(3) volume, page and column numbers of the entry word in the Hànyŭdàcídiǎn(漢語大詞典) (e.g. “HD.2.1053b”) and name of the oldest text (or period), cited in the dictionary (e.g. “晉書”)

(4) volume, page and column numbers of the Daikanwajiten (大漢和辭典) (e.g. “DK.3.156c”) and name of the oldest text (or period), cited in the dictionary(e.g. “大阿彌陀經”)

(5) page, section and line number in vol. 9 of the Taishō Edition, in which the entry word occurs (e.g. “49b7”)

(6) reading of Kumārajīva’s translation of the Lotus Sutra (e.g. “菩薩志堅固　○○若讀誦　或爲人説法　聞香悉能知”)

“○○” stands for the entry word

(7) the type of phrase, namely prose (abbr. p) or verse (abbr. v) (e.g. “v”)

(8) corresponding Sanskrit word, found in the Kern-Nanjio Edition of the Sanskrit version of the Lotus Sutra (e.g. “K.365.9.dhyāyin~”)

(9) corresponding Chinese word and its location in Dharmarakṣa’s translation of the Lotus Sutra, which is to be found in vol. 9 of the Taishō Edition (e.g. “Z.121a21.禪定”)

3) In the case where an entry word is not found in dictionaries or where it lacks its parallel in the Sanskrit or Dharmarakṣa’s translation of the Lotus Sutra, the sign “-” is used, e.g.:

勝法(shèng fǎ) “the excellent Dharma”
　　　HD.6.1336.-; DK.2.402.-
　3a2.若人有福　曾供養佛　志求○○　 爲説縁覺(v)
　　　K.10.3.-; Z.64b3.-

4) In the case of a proper name, neither the English translation, locations in dictionaries, nor the passage is given, e.g.:

不共(bù gòng) (name of a samādhi)
　55b2(K.424.8.Apkṛtsna; Z.127b2.無緣)

5) In the case of a transcription, a reconstruction of the Qieyun 切韻 System (QYS) is given. In this volume, Qieyun System forms, reconstructed by Karlgren(1954) and revised by F. K. Li (1971: 4-7; 1974-5: 224-227), are used. The following further notational changes, made by Coblin (1983: 41; 1991: 11; 1994), are also adopted here. (1) .- will be written as ʔ-; (2) ĕ will be written as e; (3) Division III and IV chongniu 重紐 finals will be redundantly identified with superscripts “3” and “4”. E.g.:

偈(jì; QYS. gjäi-3) a transliteration of Skt. gāthā (“a verse, stanza”)
須彌(xū mí; QYS. sju mjie4[mjie:4]) (name of a mountain)

6) In the case where an entry word is treated in the old Chinese commentaries on the Sutra by Kuījī 窺基 etc., in Xuányìng’s Yíqièjīngyīnyì 一切經音義 (abbr. IQ[Xy]), in Huìlín’s Yíqièjīngyīnyì (abbr. IQ), in recent Chinese grammar books or articles, or in my previous work, i.e. A Glossary of Dharmarakṣa’s Translation of the Lotus Sutra (abbr. Krsh[1998]), their locations are shown, e.g.:

衣裓(yī gé) “an apron”
　　　HD.9.23a(法華經); DK.10.171.-; cf. Zhìyǐ 68b15f.; Jízàng 524a22, 571b6f.;
　Kuījī 747b26f.; IQ(Xy).81c9f.; IQ.486a7f.
及與(jí yŭ) “and, as well as”
　　　HD.1.637.-; DK.2.685.-; Ōta 1988: 79 = 1991: 55(雜寶藏經); WNCL.155(舊雜譬喩經 etc.); ZHYL.206(後漢書、賢愚經 etc.); Gen 1995: 107(賢愚經); ZXYL.263(舊雜譬喩經 etc.); Krsh(1998), s.v.

7) In the case where an entry word itself is found in dictionaries or other reference works, but its sense in Kumārajīva’s translation is different, the sign “*” is used, e.g.:

可惡(kě wù) “disgusting, ugly”
　　　HD.3.36b(捜神記); DK.2.754d(*[方言 etc.])

In the above-mentioned case, it is shown that the instance of the word cited in the Hànyŭdàcídiǎn(HD) has the same sense as that found in Kumārajīva’s translation, namely “disgusting, ugly”, while none of the instances cited in the Daikanwajiten(DK) has this sense.

Another example:

決(jué) “prophecy, prediction; explanation, elucidation”
　　　HD.5.1017.*; DK.6.954.*; Krsh(1998), s.v.

In this case, the character 決 is of course dealt with both in the Hànyŭdàcídiǎn and the Daikanwajiten, but the senses “prophecy, prediction; explanation, elucidation” are not found in these dictionaries.

8) In the case where a ceratin sense of an entry word is found neither in the dictionaries nor in other reference books, the sign “#” is used, e.g.

摧朽(cuī xiŭ) “broken and rotten”#
　　　HD.6.836b(*[魏代]); DK.5.362a(*[北史])

9) In the case where Kumārajīva’s translation of the Lotus Sutra corresponds with the earlier but partial translation of the text, Sàtánfēntuólìjīng(薩曇芬陀利經　abbr. STF; Taishō, vol. 9, No.265), its location and the word parallel to the entry word is entered in the list, e.g.:

多寳(duō bǎo)
33b28(K.249.4.Prabhūtaratna; Z.104a4.多寳; STF.197a12.抱休羅蘭)

10) In the case where Kumārajīva’s translation is assumed to be the result of the translator’s misunderstanding of a Sanskrit word, it is denoted by “∈”, e.g.:

丹枕(dān zhěn) “a vermilion pillow”
　12c21.爾時，長者各賜諸子等一大車。其車高廣，衆寶莊校，周匝欄楯，四面懸鈴。………　寶繩絞絡，垂諸華纓，重敷綩綖，安置○○(p)
　　　∈ K.75.8.lohitôpadhāna~; Z.75b26.-

In the above-mentioned case, the translator presumably misunderstood the meaning of the Sanskrit word lohitôpadhāna~(“a red cushion”).

11) Kumārajīva’s translation of the Lotus Sutra shows a great similarity to the Sanskrit manuscripts and fragments found in Central Asia, as I have shown elsewhere (Karashima 1992: 252f.). Therefore, in the case where a reading of the Kern-Nanjio Edition (unless noted, readings of the Nepalese and Gilgit MSS. are regarded as agreeing with the Kern-Nanjio Edition without significant variance) disagrees significantly with that of a certain Central Asian manuscript or fragment, the latter will be also cited, e.g.:

地獄(dì yù)
　21b29.其土………無四惡道––––––○○、餓鬼、畜生、阿修羅道。多有天、人(p)
　　　K.151.9.-niraya-; O.-naraka-; Z.87c10.地獄

In the above-mentioned case, it is shown that the so-called Kashgar manuscript (abbr. O), reads “-naraka-” instead of “-niraya-”.

The following are the abbreviations of the manuscripts and fragments from Central Asia referred to in this volume:

F = the Sanskrit Manuscripts, discovered in Farhād-Bēg, romanised in Toda 1981: 229-258.

H1~6 = readings of the Central Asian Manuscript fragments, romanised in Toda 1981: 261-320 (cf. Krsh. 18)

Lü = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the Lüshun Museum Collection. Facsimile edition and transliteration: Jiang Zhongxin 1997.

M = Mironov’s readings of the preceding fragments

O = the so-called Kashgar manuscript, actually discovered in Khādaliq but purchased in Kashgar. Facsimile edition: Lokesh Candra 1976; transliteration: Toda 1981: 3-225.

R1-7 = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the Petrovsky Collection, in: Bongard-Levin / Vorob’ëva-Desjatovskaja 1985. Cf. Krsh.18

R(1987) = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the Petrovsky Collection, in: Bongard-Levin / Vorob’ëva-Desjatovskaja 1987, pp. 16-17.

R(1990) = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the Petrovsky Collection, in: Bongard-Levin / Vorob’ëva-Desjatovskaja 1990.

V-D(1995) = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from the S. E. Malov Collection, in: Vorobyova-Desyatovskaya 1995

Wi = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra from Khādaliq, ed. in Wille 2000: 23-130.

Wi(Turf.) = Fragmentary Manuscripts of the Saddharmapuṇḍarīkasūtra in the Turfan Collection (Berlin), ed. in Wille 2000: 131-145.

Apart from the above-mentioned Central Asian manuscripts and fragments, those found in Toda 1988, Tyomkin 1995, do. 1996, Wille 1997, do. 1998, do. 1998a etc. are also referred to.

12) As the so-called Kashgar manuscript (abbr. O) preserves a large part of the text, in the case where a relevant portion in the manuscript is missing, it is denoted by “***”, e.g.:

佛事(fó shì)
　60c7.其善知識能作○○，示教利喜，令入阿耨多羅三藐三菩提(p)
　　　K.466.6.śāstṛ-kṛtya~(O.***); Z.132a17.顯世尊教

The sign “***” is used also when (a) letter(s) in certain Central Asian manuscripts is(are) lost or illegible, e.g.:

千世界(qiān shì jiè)
　51c9.○○○微塵等菩薩、摩訶薩從地踊出者，皆於佛前，一心合掌，瞻仰尊顏(p)
　　　K.386.1.sāhasra-lokadhātu-; ≠ O.tṛsāha(sra) ****; ≠ Lü. D-5 (Verso).7.***sra-mahāsā***, H4(278).***(ma)hāsāhasra***; Z.124a4.三千世界

13) Apart from the Central Asian MSS., readings of the manuscripts from Gilgit, Nepal and Tibet are also occasionally referred to when they are siginificantly different from those of the Kern-Nanjio Edition.

The following are the abbreviations of the manuscripts from Gilgit:

D1, D2, D3 = Gilgit MSS. kept in the National Archives of India (New Delhi), the British Museum (London), and in the possession of Mr. M. A. Shah (Lahore). Facsimile edition and transliteration: Watanabe 1972-1975; Toda 1979.

D4 = Gilgit MS. kept in the Sir Pratap Singh Museum. Facsimile edition and transliteration: Oskar von Hinüber 1982.

D(Toda 1988) = Gilgit MS. in the Tucci Collection. Facsimile edition: Gnoli 1987; transliteration: Toda 1988a.

The following are the abbreviations of the manuscripts from Nepal and Tibet referred to in this volume:

K’ = MS. kept in the Tōyō Bunko(東洋文庫), Tokyo (brought from Tibet by Rev. E. Kawaguchi 河口慧海). Facsimile edition: SMS; transliteration: Toda 1980-85.

Pk = MS. formerly kept in the Library of the Cultural Palace of the Nationalities(民族文化宫图书馆), Beijing. A photographic edition: Mínzúwénhuàgōng 1984; transliteration: Jiang 1988; Toda 1989-1991.

C1, C2, .. C5, C6 = MSS. kept in the Cambridge University Library. Facsimile edition: SMS.

B = MS. Or. 2204, kept in the British Museum. Facsimile edition: SMS.

P1, P2, P3 = MSS. kept in the Bibliothèque Nationale, Paris. Facsimile edition: SMS.

T1, T2, ...T8, T9 = MSS. kept in the Library of the University of Tokyo. Facsimile edition: SMS.

A1, A2, A3 = MSS. kept at the Asiatic Society, Calcutta. Facsimile edition: SMS.

N1, N2, N3 = MSS. kept in the National Archives of Nepal, Kathmandu. Facsimile edition: SMS.

Detailed descriptions of these manuscripts are found in SMSR II, pp. 7-9; Krsh. 16-17.

14) In the case where Kumārajīva’s translation agrees with the reading of certain MSS. concerning its meaning, while that of the Kern-Nanjio Edition disagrees with both of them or vice versa, the correlation between the translation and the Sanskrit texts is denoted by “＝”, “≠”, “≒” and “∈”, e.g.:

餓鬼(è guǐ) “hungry ghosts”
　21b29.其土…………無四惡道––––––地獄、○○、畜生、阿修羅道(p)
　　　≠ K.151.10.-yamaloka-; ＝ O.-preta-; Z.87c10.餓鬼

In the above-mentioned case, the sign “≠” denotes that the reading “餓鬼” in Kumārajīva’s translation does not agree with the reading “-yamaloka-” in the Kern-Nanjio Edition, but rather with that of “-preta-” in the Kashgar MS.

几案(jī àn) “a table”
　12b24.是長者作是思惟：“我身手有力，當以衣裓、若以○○，從舍出之。”(p)
　　　K.73.2.-; ∈ O.pīṭhaka~; Z.75b14.-

In this case, the sign “∈” denotes that the reading “几案” in Kumārajīva’s translation was based on the translator’s misunderstanding of the meaning of the word “pīṭhaka~”(“a chair, bench”).

15) The following editions of the text are checked against the Taishō Edition in this Glossary:

The Koryŏ (or Korean) Edition(高麗大藏經) (abbr. G)

The Jin Edition (金藏廣勝寺本 = 趙城金藏) (abbr. J)

The Kasuga Edition of the text, printed in 1263, and now kept in Tōshōdai-ji in Nara. Facsimile edition: Kabutogi 1978 (abbr. KS)

A manuscript of the text in Fángshān Shíjīng (房山石經) (abbr. FS)

Fragmentary manuscripts of the text from Turfan (abbr. Turf)

A manuscript of the text, copied in the Heian period in Japan, and now preserved in Shitennoji in Osaka, Japan. Transcription: Kabutogi 1983: 246f. (abbr. Shitennoji)

etc.

In the case where a reading of the Taishō Edition needs to be amended on the basis of the readings of other Chinese editions (also, but rarely on the basis of Sanskrit versions), the sign “←” is used, e.g.:

惠雲(huì yún)
　44a2.我常知衆生　行道不行道　○○所([FS, KS]←隨所應[= J, G etc.])可度(v)
末法(mò fǎ)
　46a13.惡世○○([= KS]←法末[= G, J, FS etc.])時　能持是經者　則爲已如上　具足諸供養(v)

16) In the case where a Sanskrit or Chinese equivalent corresponds to two or more words containing a Chinese entry word in Kumārajīva’s translation, they are underlined, e.g.:

賈客(gŭ kè) “a tradesman”
　16c3.其家大富，財寶無量，………　出入息利，乃遍他國。商估、○○亦甚衆多(p)
　　　K.102.4.-vaṇijya-; O.-vaṇij-; Z.80b6.賈作

17) Dhāraṇīs in Kumārajīva’s translation of the Lotus Sutra are separately listed on pp. 380ff., which are compared with Sanskrit equivalents, Dharmarakṣa’s earlier renderings(Z.), and the following other Chinese parallels.

Jg = The Lotus Sutra dhāraṇī, found in the Zhǒngzhǒngzázhòujīng 種種雜呪經

Ten = The Tiānpǐn Miàofǎliánhuājīng 添品妙法蓮華經

Xz = The Lotus Sutra dhāraṇī, transcribed by Xuánzàng 玄奘

Am = The Lotus Sutra dhāraṇī, found in the Chéngjiù Miàofǎliánhuājīngwáng Yúqié Guānzhì Yíguǐ 成就妙法蓮華經王瑜伽觀智儀軌

For example:

安爾(ān ĕr; QYS. ʔân ńźje:)
　58b19(K.396.4.anye; Z.130a13.奇異; Jg.637c-14.安泥; Ten.186c22.安; Xz.90b16.遏爾; Am.598c3.安禰)

18) In the Appendices in this volume, words of interest, selected from (I) certain parts of Kumārajīva’s translation of the Lotus Sutra, which were originally translated by others and later added to his translation (abbr. ps-L), (II) the Sàtánfēntuólìjīng 薩曇芬陀利經(abbr. STF), (III) the Tiānpǐn Miàofǎliánhuājīng 添品妙法蓮華經(abbr. Ten) including dhāraṇīs found in that particular text, are dealt with. The arrangement of an entry in these Appendices follows the already stated system (1)~(17), e.g.:

宗奉(zōng fèng) “respects”
　　　HD.3.1351b(現代); DK.3.961.-
　ps-L.35c3.天人所戴仰　龍神咸恭敬　一切衆生類　無不○○者(v)
　　　K.264.3.-namas-kṛta~; Z.106a10.宗奉; STF.197c26.敬
善師(shàn shī) “a good teacher”
　　　HD.3.445.-; DK.2.1076.-; Krsh(1998), s.v.
　STF.197b15.調達是我○○(p)
　　　K.259.2.kalyāṇamitra~; Z.105b20.-; ps-L.34c26.善知識
何處(hé chù) “how on earth? how could it be possible?”
　　　HD.1.1231a(宋史[the definition given here is wrong]); DK.1.697d(*[唐代])
　Ten.154b2.爾時如來爲彼説法：“若於諸法未能悉到，○○彼有究竟涅槃？”(p)
　　　K.137.8.kutas; Z.85c14.-; L.20b24.-

Glossary of Kumārajīva's Translation of The Lotus Sutra
妙法蓮華經詞典本文

A

阿鼻地獄 (ā bí dì yù) (QYS. ʔâ bi-4) “the hell Avīci” Cf. 阿鼻獄(ā bí yù)

HD.11.937b(敦煌變文集 etc.) ; DK.11.805ab(法華經 etc.) ;

2b18 下至阿鼻地獄，上至阿迦尼吒天，於此世界，盡見彼土六趣衆生(p)

K.6.8 Avīci mahāniraya~ ; O. Avīci mahānaraka~ ; Z.63c8 無擇大地獄 ;

阿鼻獄 (ā bí yù) (QYS. ʔâ bi-4) “the hell Avīci” Cf. 阿鼻地獄(ā bí dì yù)

HD.11.937b.阿鼻(梁書 etc.) ; DK.11.805ab.阿鼻地獄(法華經 etc.) ;

2c15 ( K.9.5 Avīci ; Z.64a19 無擇獄 ; )

15b29 其人命終　入阿鼻獄　具足一劫　劫盡更生　如是展轉　至無數劫　從地獄出　當墮畜生(v)

K.94.3 do. ; Z.78c21 無擇獄 ;

47c20 下至阿鼻獄　上至有頂處　其中諸衆生　一切皆悉見(v)

K.355.7 do. ; Z.119b8 無可獄 ;

48b11 ( K.359.10 do. ; not found at Z.120a4 ; )

阿迦尼吒天 (ā jiā ní zhā tiān) (QYS. ʔâ kja[ka] ṇi[niei-] ṭa[ṭa-]) “Akaniṣṭha Heaven” Cf. 有頂天(yǒu dǐng tiān)

2b18 ( K.6.8 Bhavâgra~ ; Z.63c8 三十三天 ; )

阿羅漢 (ā luó hàn) (QYS. ʔâ lâ xân-) “a saint”(a transliteration of Skt. arhān [or its Middle Indic form arahaṃ] which is a nominative form of Skt. arhat) Cf. 阿羅訶(ā luó hē), 羅漢(luó hàn), 大阿羅漢(dà ā luó hàn), 應供(yīng gòng)

HD.11.941b(百喩經) ; DK.11.811c(金剛般若經) ;

1c-10 大比丘衆………皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利，盡諸有結，心得自在(p)

K.1.6 arhat~ ; Z.63a5 無著 ;

7b27~29 若我弟子自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事。此非佛弟子，非阿羅漢，非辟支佛(p)

K.43.8~10 arhat~ ..... arhat~ ; Z.69c22~23 緣覺………緣覺 ;

7c1 是諸比丘、比丘尼自謂：“已得阿羅漢。是最後身，究竟涅槃”…………當知此輩皆是增上慢人(p)

K.43.11 arhattva~ ; Z.69c24 羅漢 ;

18c21 我等今者　眞阿羅漢　於諸世間　天人魔梵　普於其中　應受供養(v)

K.119.2 arhanta- ; Z.83a5 無所著 ;

26b26 宣暢是法時　六百萬億姟　得盡諸苦際　皆成阿羅漢(v)

≠ K.192.4 śrāvaka- ; Z.93b15 聲聞 ;

26b28 第二説法時　千萬恒沙衆　於諸法不受　亦得阿羅漢(v)

≠ K.192.6 śrāvaka- ; Z.93b18 聲聞 ;

27a28 (the Buddha) 旣知到涅槃　皆得阿羅漢　爾乃集大衆　爲説眞實法(v)

K.197.12 arhanta-(bhūmi~) ; Z.94b6 羅漢 ;

34b7 若人説法　令千萬億　無量無數　恒沙衆生　得阿羅漢　具六神通　雖有是益　亦未爲難(v)

K.255.3 arhatva~ ; Z.105a6 無著塔(Krsh.153) ;

阿羅漢道 (ā luó hàn dào) “the Path of an arhat; arhatship” Cf. 阿羅漢果(ā luó hàn guǒ)

not found at HD.11.941. ; not found at DK.11.811. ;

29a17 佛……教化我等，令發一切智心。而尋廢忘，不知不覺。旣得阿羅漢道，自謂滅度(p)

K.211.9 arhad-bhūmi~ ; Z.97b16 羅漢之地 ;

46c18 一時，皆得須陀洹道、斯陀含道、阿那含道、阿羅漢道，盡諸有漏，於深禪定皆得自在，具八解脱(p)

K.347.11 arhat~ ; O. arhatva-phala~ ... arhat~ ; H4(277) arhatva-phala~ ... arhat~ ; Z.118a27 無著 ;

阿羅漢果 (ā luó hàn guǒ) “the fruit of arhatship; arhatship” Cf. 阿羅漢道(ā luó hàn dào), 道果(dào guǒ)

HD.11.941b(百喩經) ; not found at DK.11.811. ;

46c23 若是施主但施衆生一切樂具，功德無量，何況令得阿羅漢果？(p)

K.348.2 arhattva~ ; Z.118b3 無著證 ;

46c25 ( K.348.6 do. ; Z.118b5 do. ; )

阿羅訶 (ā luó hē) (QYS. ʔâ lâ xâ) 　　a transliteration of Middle Indic nominative form arahā (= Skt. arhān) Cf. 阿羅漢(ā luó hàn)

not found at HD.11.941. ; not found at DK.11.811. ; cf. T8.429a28.阿羅呵 ;

4b5 日月燈明佛……告諸比丘：“是德藏菩薩次當作佛，號曰淨身多陀阿伽度、阿羅訶、三藐三佛陀。”(p)

K.21.14 arhat~ ; Z.66b12 至眞 ;

11c9 ( K.67.4 do. ; not found at Z.74b22 ; )

56a5 阿羅訶(J. 呵)

K.431.7 do. ; Z.128a13 至眞 ;

59c2 ( K.457.3 do. ; Z.131a3 至眞 ; )

阿那含 (ā nà hán) (QYS. ʔâ nâ- γậm) 　　a transliteration of Skt. anāgāmin (“never-returner, one who will not again be reborn in this world”) Cf. 阿那含道(ā nà hán dào)

HD.11.927b(佛國記) ; DK.11.810c(大智度論) ;

54b5 又如一切凡夫人中，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛爲第一，此經亦復如是，一切如來所説、若菩薩所説、若聲聞所説諸經法中最爲第一(p)

K.416.16 anāgāmin~ ; Z.126b10.- (四道) ;

阿鞞跋致 (ā pí bá zhì) (QYS. ʔâ biei buât ṭi-) 　　a transliteration of Skt. avivarti(ka) (“non-retrogressing, [concerning the state of bodhisattvas, who are firmly set on the path to enlightenment,] not liable to going back to a lower stage”) Cf. 阿惟越致(ā wéi yuè zhì), 不退(bù tuì)

not found at HD.11.940. ; not found at DK.11.813. ; cf. IQ.487c7.阿鞞跋致 ; Kuījī 765a1.阿鞞跋致 ;

15b10 若有聞者　隨喜頂受　當知是人　阿鞞跋致(v.l. 阿惟越致)(v)

K.93.2 avivartika~ ; Z.78b29 不退轉 ;

阿若憍陳如 (ā ruò jiāo chén rú) (QYS. ʔâ ńźja:[ńźjak] kjäu ḍjen ńźjwo) 　　name of a disciple of the Buddha Cf. 憍陳如(jiāo chén rú)

1c-8 ( K.1.9 Ājñātakauṇḍinya ; O. Ājñātakoṇḍinya ; Z.63a8 知本際 ; )

阿惟越致 (ā wéi yuè zhì) (QYS. ʔâ jiwi jwɒt ṭi-) 　　a transliteration of Skt. avivarti(ka) (“non-retrogressing, [concerning the state of bodhisattvas, who are firmly set on the path to enlightenment,] not liable to going back to a lower stage”) Cf. 阿鞞跋致(ā pí bá zhì), 不退(bù tuì), 阿惟越致地(ā wéi yuè zhì dì)

not found at HD.11.934. ; not found at DK.11.812. ;

36b10 是諸菩薩皆是阿惟(J. 鞞)越(J. 跋)致，轉不退法輪，得諸陀羅尼(p)

K.270.9- ; not found at Z.106c16 ;

阿惟越致地 (ā wéi yuè zhì dì) “the state (of bodhisattvas, who are firmly set on the path to enlightenment) without going back to a lower stage” Cf. 阿惟越致(ā wéi yuè zhì), 不退地(bù tuì dì)

not found at HD.11.934. ; not found at DK.11.812. ;

42b21 是諸世界無量無邊，非算數所知。………　我等住阿惟越致地，於是事中亦所不達(p)

K.317.2 avaivartya-bhūmi~ ; O. avaivartika-bodhisatva-bhūmi~ ; F. avaivartika-bodhisatva-bhūmi~ ; Z.113b18 不退轉地 ;

阿修羅 (ā xiū luó) (QYS. ʔâ sjəu lâ) 　　a transliteration of Skt. asura(“an evil spirit, demon, ghost, opponent of the gods”[MW.]) Cf. 阿修羅道(ā xiū luó dào)

HD.11.932a(唐代) ; DK.11.809d(金剛經) ;

2a28 有四阿修羅王───婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王───各與若干百千眷屬倶(p)

K.5.2 asura- ; Z.63b17 阿須倫 ;

6c16 若説是事，一切世間天、人、阿修羅皆當驚疑(p)

not found at K.37.1 ; not found at Z.69a28 ;

12a8 天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大衆見舍利弗於佛前受阿耨多羅三藐三菩提記，…………(p)

K.69.5 -asura- ; Z.74c26 阿須倫 ;

24c8 世尊未出時　十方常暗(v.l. 闇)冥(v.l. 瞑)　三惡道增長　阿修羅亦盛　諸天衆轉減　死多墮惡道(v)

K.176.14 asura~ ; not found at Z.91b4 ;

48a1 ( K.356.9 asura- ; Z.119b19 阿須倫 ; )

阿逸 (ā yì) (QYS. ʔâ jiet) 　　an epithet of Maitreya Cf. 阿逸多(ā yì duō)

41b12 ( K.309.14- ; not found at Z.112b2 ; )

阿逸多 (ā yì duō) (QYS. ʔâ jiet tâ) 　　an epithet of Maitreya Cf. 阿逸(ā yì)

41a15 ( K.308.1 Ajita ; Z.112a3 阿逸 ; )

嘊喍 (ái chái) => 啀喍(ái chái)

B

八道 (bā dào) “eightfold-network of roads”# Cf. 八交道(bā jiāo dào)

not found at HD.2.16. ; DK.2.16a(*[元志]) ;

33a11 時娑婆世界卽變清淨，琉璃爲地，寶樹莊嚴，黄金爲繩，以界八道(p)

K.244.10 -aṣṭāpada- ; Z.103b14 八交路道 ;

45b20 其地琉璃坦然平正，閻浮檀金以界八道，寶樹行列(p)

K.337.12 -aṣṭāpada- ; Lü.C-2 (Recto).6. -aṣ(ṭ)āpa(d)ī ; Z.117a4 八重(←種)交道 ;

八交道 (bā jiāo dào) “eightfold-network of roads” Cf. 八道(bā dào)

not found at HD.2.5. ; not found at DK.2.3. ; cf. Krsh(1998), s.v. ;

11b22 其土平正，…………琉璃爲地，有八交道。黄金爲繩，以界其側(p)

K.65.10 -aṣṭāpada- ; Z.74b8 八重交道 ;

白毫相光 (bái háo xiàng guāng) “a ray of light from the tuft of white hair (between the eyebrows) as (one of the thirty-three) characteristic feature(s of the Buddha)” Cf. 眉間白毫相光(méi jiān bái háo xiàng guāng)

HD.8.194b.白毫相(佛藏經) ; DK.8.6c(法華經) ;

33a6 爾時，佛放白毫一光。卽見東方五百萬億那由他恒河沙等國土諸佛。彼諸國土皆以頗梨爲地，寶樹、寶衣以爲莊嚴。…………　南、西、北方、四維、上下，白毫相光所照之處亦復如是(p)

not found at K.243.12 ; O. ūrṇakośāto raśmi pramuktā ; not found at Z.103b8 ;

般涅槃 (bān niè pán) (QYS. puân niet buân) “enters parinirvāṇa, enters complete extinction” (a transliteration of Skt. parinirvāṇa) Cf. 涅槃(niè pán)

HD.9.4b(涅槃經、魏書) ; not found at DK.9.486. ; cf. Krsh(1998), s.vv. 般泥洹, 般泥曰 ;

2b23 復見諸佛般涅槃者；復見諸佛般涅槃後，以佛舍利起七寶塔(p)

K.7.2 parinirvṛta~ ; O. etc. parinirvāṃti, parinirvānti ; Wi.23 paranirvvāti(read pari- nirrvāṃti) ; not found at Z.63c15 ;

2b23 復見諸佛般涅槃者；復見諸佛般涅槃後，以佛舍利起七寶塔(p)

K.7.3 parinirvṛta~ ; Z.63c15 滅度 ;

53c10 我涅槃時到，滅盡時至。汝可安施床座。我於今夜當般涅槃(p)

K.410.8 parinirvāyiṣyāmi ; Z.125c24 取滅度 ;

般若波羅蜜 (bān ruò bō luó mì) 　　般若波羅蜜(bån ruò bØ luó mì) => 般若波羅蜜(bō rě bō luó mì)

寶交露幔 (bǎo jiāo lù màn) “a jewel-strewn curtain” Cf. 寶幔(bǎo màn), 幔(bǎo wǎng màn), 交絡(jiāo luò), 絞絡(jiǎo luò), 珠交露幔(zhū jiāo lù màn)

not found at HD.3.1643. ; not found at DK.3.1125. ; cf. Kuījī 813b26f. ; IQ.490a10 ; Krsh(1998), s.vv. 交露(jiāo lù), 交露帳(jiāo lù zhàng) ;

33a29 釋迦牟尼佛……八方各更變二百萬億那由他國，皆令清淨，………………　通爲一佛國土，寶地平正，寶交露幔遍覆其上，懸諸幡蓋，燒大寶香，諸天寶華遍布其地(p)

K.245.12 saptaratna-hemajāla- ; Z.103c7 諸寶交露 ;

33b10 ( K.247.7 do. ; ,Z.103c16 珍琦交露 ; )

寶幔 (bǎo màn) “a jewelled curtain” Cf. 寶網幔(bǎo wǎng màn), 寶交露幔(bǎo jiāo lù màn)

not found at HD.3.1653. ; not found at DK.3.1123. ;

33a3 彼諸國土皆以頗梨爲地，寶樹、寶衣以爲莊嚴。………　遍張寶幔，寶網羅上(p)

K.243.7 vitāna- ; O. nānāratna-vitāna~ ; R1(No.3) nānāratna-vitāna~ ; not found at Z.03b4 ;

寶山 (bǎo shān) 　　寶山(b£o shån)寶山(b￡o shån) => 十寶山(shí bǎo shān)

寶網 (bǎo wǎng) “a jewelled net” Cf. 寶網幔(bǎo wǎng màn)

not found at HD.3.1653. ; not found at DK.3.1123. ;

33a4 彼諸國土皆以頗梨爲地，寶樹、寶衣以爲莊嚴。………　遍張寶幔，寶網羅上(p)

K.243.7 saptaratna-hema-jāla- ; Z.103b4 寶交露 ;

寶網幔 (bǎo wǎng màn) “jewelled nets and curtains” Cf. 寶幔(bǎo màn), 寶網(bǎo wǎng), 寶交露幔(bǎo jiāo lù màn)

not found at HD.3.1653. ; not found at DK.3.1123. ; cf. Kuījī 812c23f. ; IQ.490a9.網幔 ;

33a12 時娑婆世界卽變清淨，琉璃爲地，…………　曼陀羅華遍布其地，以寶網幔羅覆其上，懸諸寶鈴(p)

K.244.8 saptaratna-hemajāla- ; Z.103b18 七寶諸交露帳 ;

倍復 (bèi fù) “very, much, much more” Cf. 復(fù)

not found at HD.1.1516. ; not found at DK.1.825. ; Ōta 1988: 61 = 1991: 43(賢愚經) ; Zhu 148(阿闍世王經 etc.) ; Wáng Yúnlù 1997: 210(阿育王傳) ;

5a24 比丘、比丘尼　其數如恒沙　倍復加精進　以求無上道(v)

K.26.9- ; not found at Z.67b16 ;

輩 (bèi) => 此輩(cǐ bèi), 我等輩(wǒ děng bèi)

彼岸 (bǐ àn) “the farther shore” i.e. “completion, perfection”# (“到彼岸”[“reaches the other shore”] is the usual Chinese rendering of BHS. pāramitā [“perfection, supremacy”], based on a fanciful interpretation of the word, as though it consisted of the noun pāra[“the opposite shore”] and the verb √i[“to go”], cf. BHSD, s.v. pāramitā) Cf. 波羅蜜(bō luó mì)

HD.3.940a(*[大智度論 etc.]) ; DK.4.812a(*[大智度論 etc.]) ;

2a7 菩薩、摩訶薩八萬人………　以慈修身，善入佛慧，通達大智，到於彼岸，………(p)

K.3.2 (mahāprajña~ prajñā-)pāramitā-gatiṃgata~ ; Z.63a16 (普至大智[←知])度無極 ;

比丘僧 (bǐ qiū sēng) (QYS. bi4[bi-4] khjəu səng) 　　a transliteration of Skt. bhikṣu-saṅgha (“a community of Buddhist monks”) Cf. 僧(sēng), 衆僧(zhòng sēng)

not found at HD.5.262. ; DK.6.802b(清代) ;

15b14 若人有能　信汝所説　則爲見我　亦見於汝　及比丘僧　幷諸菩薩(v)

K.93.5 bhikṣusaṃgha~ ; Z.78c4 比丘衆 ;

45c11 如是僧坊、堂閣若干百千萬億其數無量。以此現前供養於我及比丘僧(p)

K.339.6 śrāvakasaṃgha~ ; not found at Z.117a26 ;

必當 (bì dāng) “certainly, undoubtedly”# Cf. 必應(bì yīng)

not found at HD.7.397. ; DK.4.952a(*[禮記]) ;

18a13 窮子驚喚　迷悶躄地：　“是人執我　必當見殺　何用衣食　使我至此？” (v)

K.113.8 dhruvaṃ ; Z.81c29 得無 ;

必應 (bì yīng) “certainly, undoubtedly” Cf. 必當(bì dāng)

not found at HD.7.397. ; not found at DK.4.951. ; Liŭ 1992: 133(魏書) ;

2b29 是文殊師利法王之子已曾親近供養過去無量諸佛，必應見此希有之相(p)

K.7.9 dṛṣṭapūrvāṇi .... bhaviṣyanti ; Z.63c22 曾當(read 嘗?)瞻覲 ;

畢已 (bì yǐ) “after having completed (an action)” Cf. 已(yǐ), 已後(yǐ hòu)

not found at HD.7.1320. ; not found at DK.7.1101. ; Ōta 1988: 49 = 1991: 35(過去現在因果經) ;

22c10 其祖轉輪聖王………到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊(p)

K.161.4 pradakṣiṇīkṛtya ; O. pradakṣiṇīkṛtvā ; Z.89a24 繞 ;

辟支佛 (bì zhī fó) (QYS. pjiäk4 tśje bjuət) 　　a transliteration of BHS. pratyekabuddha (“one who has attained enlightenment by himself”) Cf. 緣覺(yuán jué)

HD.11.484b(水經注) ; not found at DK.10.1079. ;

3c24 爾時，有佛，…………爲求辟支佛者，説應十二因緣法(p)

K.17.15- ; not found at Z.65c24 ;

6a7 辟支佛利智　無漏最後身　亦滿十方界　其數如竹林　斯等共一心　於億無量劫　欲思佛實智　莫能知少分(v)

K.32.1 pratyekabuddha~ ; Z.68b9 緣一覺 ;

6b4 ( K.33.9 do. ; Z.68c12 緣覺 ; )

7b27 ( K.43.8 do. ; Z.69c22 do. ; )

30c4 (the Buddha said)“藥王！　汝見是大衆中無量諸天、龍王、…………求辟支佛者、求佛道者？”(p)

K.224.3 do. ; Z.100b17 do. ;

50c5 其威音王佛………　爲求辟支佛者，説應十二因緣法(p)

K.376.6- ; not found at Z.122c12 ;

變成 (biàn chéng) “changes into, transforms into” Cf. 化成(huà chéng)

not found at HD.5.528. ; DK.10.616d(法華經) ; Krsh(1998), s.v. ;

49b18 若好，若醜，若美，不美，及諸苦澁物，在其舌根，皆變成上味，如天甘露，無不美者(p)

K.366.8 mokṣyante ; O. adhimokṣyati ; Z.121b6 化成 ;

52a12 所散諸物從十方來，譬如雲集，變成寶帳，遍覆此間，諸佛之上(p)

not found at K.390.10 ; Z.Z124b11 爲(寶華蓋) ;

變化人 (biàn huà rén) “a magically conjured-up person” Cf. 化人(huà rén)

not found at HD.5.527. ; not found at DK.10.615. ;

32b3 若人欲加惡　刀杖及瓦石　則遣變化人　爲之(i.e. a preacher of the Lotus Sutra)作衞護(v)

K.237.6 nirmita~ ; Z.102b10 化人 ;

辯才 (biàn cái) “eloquence” Cf. 樂説辯才(lè shuō biàn cái), 樂説辯力(lè shuō biàn lì)

HD.11.510a(華嚴經、顔氏家訓) ; DK.10.1091c(顔氏家訓) ; Krsh(1998), s.v. ;

44a12 復有一世界微塵數菩薩、摩訶薩得樂説無礙辯才(p)

K.327.6 (asaṅga-)pratibhānatā-(v.l. -pratibhāna-) ; Z.115b-10 (無礙)辯才 ;

表刹 (biǎo chà) “banners(or flags) and canopies”(“刹” is perhaps a transliteration of Skt. chattra [“a canopy”]) Cf. 長表(cháng biǎo), 金刹(jīn chà)

not found at HD.1.536. ; not found at DK.10.178. ; cf. HD.1.533a.表.(7)“a banner, a flag” ;

46a8 以舍利起塔　七寶而莊嚴　表刹甚高廣　漸小至梵天(v)

K.340.14~15 chatrâvaḍi- .... vaijayantī- ; Z.117b4 幡蓋 ;

53c21 一切衆生憙見菩薩見佛滅度，………　收取舍利，作八萬四千寶瓶，以起八萬四千塔，高三世界，表刹莊嚴，垂諸幡蓋，懸衆寶鈴(p)

K.412.1 chatrâvalī- ; R1(No.24) chatravaṭī- ; O. *** ; Z.126a1 幢蓋 ;

波利質多 (bō lì zhì duō) (QYS. puâ li- tśjet tâ) 　　an incomplete transliteration which corresponds with BHS. pāracitraka (a coral tree, a tree in Indra’s heaven) Cf. 波利質多羅(bō lì zhì duō luó), 天樹王(tiān shù wáng)

not found at HD.5.1117. ; not found at DK.6.1064. ;

49a19 天上諸華等　曼陀、曼殊沙　波利質多樹　聞香悉能知(v)

K.364.8 pārijāta~ ; D1 pāriyātra~ ; D2 pāriyātra~ ; D3 pāriyātra~ ; Pk pāriyātra~ ; O. *** ; Z.120c22 衆會之中 ; cf. Krsh. 204 ;

波利質多羅 (bō lì zhì duō luó) (QYS. puâ li- tśjet tâ lâ) 　　a transliteration which corresponds with BHS. pāracitraka (a coral tree, a tree in Indra’s heaven) Cf. 波利質多(bō lì zhì duō), 天樹王(tiān shù wáng)

not found at HD.5.1117. ; DK.6.1064c(慧苑音義) ;

48b28 持是經者，雖住於此，亦聞天上諸天之香───波利質多羅、拘鞞陀羅樹香及曼陀羅華香、摩訶曼陀羅華香、………　諸雜華香。如是等天香和合所出之香，無不聞知(p)

K.360.13 pārijātaka~　(v.l. pāriyātraka~) ; ≒ O. pāracitraka~ ; Z.120a21 畫(←晝)度樹 ; cf. Krsh. 34, 201 ;

波羅蜜 (bō luó mì) (QYS. puâ lâ mjiet4) “pāramitā, perfection” Cf. 禪波羅蜜(chán bō luó mì), 羼提波羅蜜(chàn tí bō luó mì), 方便波羅蜜(fāng biàn bō luó mì), 六波羅蜜(liù bō luó mì), 毘梨耶波羅蜜(pí lí yē bō luó mì), 尸羅波羅蜜(shī luó bō luó mì), 檀波羅蜜(tán bō luó mì), 五波羅蜜(wŭ bō luó mì), 彼岸(bǐ àn)

HD.5.1121a(大智度論) ; DK.6.1063a(法華次第) ;

5c4 如來方便、知見、波羅蜜皆已具足(p)

K.29.10 (mahôpāya-kauśalya-jñāna-darśana-)parama-pāramitā-(v.l. -pārami-)(prāptāḥ) ; O. mahôpāya-kauśalya-jñāna-darśana-pārami-(prāptāḥ) ; not found at Z.68a7 ;

11c22 彼國諸菩薩　志念常堅固　神通、波羅蜜　皆已悉具足(v)

not found at K.68.5 ; not found at Z.74c9 ;

13a15 如來亦復如是，則爲一切世間之父，…………有大神力及智慧力，具足方便智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利(J. 相)益一切(p)

K.77.8 (mahopāyakauśalyajñāna-parama-)pāramitā-(prāpta~) ; not found at Z.75c14 ;

不可思議 (bù kě sī yì) “inconceivable; an inconceivable number of” Cf. 不思議(bù sī yì), 思議(sī yì)

HD.1.402b(維摩詰經) ; DK.1.237d(資治通鑑) ; CY.41a(洛陽伽藍記) ; Krsh(1998), s.v. ;

6b16 慧日大聖尊　久乃説是法　自説得如是　力、無畏、三昧　禪定、解脱等　不可思議法(v)

≠ K.34.8 aprameya~ ; Z.68c21 無央数 ;

11b17 ( K.65.3 acintya~ ; Z.74b1 無數 ; )

19a3 諸佛希有　無量無邊　不可思議　大神通力　無漏無爲　諸法之王　能爲下劣　忍于斯事　取相凡夫　隨宜爲説(v)

K.120.1- ; not found at Z.83a19 ;

21b13 其佛説法　現於無量　神通變化　不可思議　諸天人民　數如恒沙　皆共合掌　聽受佛語(v)

K.150.3 acintiya~ ; O. acintika~ ; Z.87b22 不可思議 ;

22a19 ( K.156.1 acintya~ ; not found at Z.88b-6 ; )

44c1 ( K.330.14- ; not found at Z.116a5 ; )

52a15 諸佛神力如是無量無邊，不可思議(p)

K.390.12 acintya-(prabhāvāḥ) ; Z.124b13 (功德威神)不可思議 ;

59b29 乃往古世，過無量、無邊、不可思議、阿僧祇劫，有佛，名雲雷音宿王華智多陀阿伽度、阿羅訶、三藐三佛陀(p)

K.457.2- ; O. acintya~, H5(295).acintaka~ ; Z.131a1 不可思議 ;

不輕 (bù qīng) 　　name of a bodhisattva Cf. 常不輕(cháng bù qīng)

51a9 ( K.380.2 Sadāparibhūta ; Z.123a19 常被輕慢 ; )

51b15 ( K.383.12- ; not found at Z.123c5 ; )

不善根 (bù shàn gēn) “roots of demerit” Cf. 善根(shàn gēn)

not found at HD.1.453. ; not found at DK.1.250. ;

7b26 如是，舍利弗！　劫濁亂時，衆生垢重，慳貪、嫉妬成就諸不善根。故諸佛以方便力，於一佛乘分別説三(p)

K.43.6 alpa-kuśalamūla~ ; Z.69c21 本德淺薄 ;

36a3 後惡世衆生善根轉少，多增上慢，貪利供養，增不善根，遠離解脱(p)

K.267.5 akuśala-mūla-pratipanna~ ; Z.106b3 不備善本 ;

不思議 (bù sī yì) “inconceivable” Cf. 不可思議(bù kě sī yì), 思議(sī yì)

not found at HD.1.432. ; DK.1.261b(維摩經序) ;

6a18 無漏不思議　甚深微妙法　我今已具得　唯我知是相　十方佛亦然(v)

K.32.13 atarkika~ ; Z.68b26 非心所念 ;

51c3 億億萬劫　至不思議　時乃得聞　是《法華經》　億億萬劫　至不可議　諸佛世尊　時説是經(v)

K.385.3 acintya~ ; O. acintika~ ; H4(278) acintika~ ; Z.123c27 當思惟 ; cf. Krsh. 211 ;

51c4 億億萬劫　至不可議　時乃得聞　是《法華經》　億億萬劫　至不思議　諸佛世尊　時説是經(v)

K.385.4- ; not found at Z.123c28 ;

不退 (bù tuì) “non-retrogressing, not turning back; (the state of bodhisattvas, who are firmly set on the path to enlightenment) without going back to a lower stage” Cf. 阿鞞跋致(ā pí bá zhì), 阿惟越致(ā wéi yuè zhì), 不退地(bù tuì dì), 不退法輪(bù tuì fǎ lún), 不退輪(bù tuì lún), 不退轉(bù tuì zhuǎn)

HD.1.432b(*[儒林外史]) ; DK.1.251d(日本) ;

6a16 新發意菩薩　……………　咸皆共思量　不能知佛智　不退諸菩薩　其數如恒沙　一心共思求　亦復不能知(v)

K.32.11 avivartika~ (... bodhisattva~) ; Z.68b23 不退轉 ;

15a4 是諸子等　若心決定　具足三明　及六神通　有得緣覺　不退菩薩(v)

K.90.8 do. ; Z.78a9 do. ;

41b26 我於伽耶城　菩提樹下坐　得成最正覺　轉無上法輪　爾乃教化之　令初發道心　今皆住不退　悉當得成佛(v)

K.310.10- ; not found at Z.112b17 ;

不退地 (bù tuì dì) “the state (of bodhisattvas, who are firmly set on the path to enlightenment) without going back to a lower stage” Cf. 不退(bù tuì), 阿惟越致地(ā wéi yuè zhì dì)

not found at HD.1.432. ; not found at DK.1.251. ; cf. Krsh(1998), s.v. 不退轉地(bù tuì zhuǎn dì) ;

42a28 是無量菩薩　云何於少時　教化令發心　而住不退地？(v)

K.314.4- ; not found at Z.113a20 ;

44b14 或住不退地　或得陀羅尼　或無礙樂説　萬億旋總持(v)

K.330.3 avivartiyā(Wi.104.avivarttikā)... sthitâgrabodhau ; Z.115c19 不退轉輪　住於佛道 ;

不退法輪 (bù tuì fǎ lún) “the non-retrogressing Wheel of the Dharma” Cf. 不退輪(bù tuì lún)

not found at HD.1.432. ; not found at DK.1.251. ;

36b10 是諸菩薩皆是阿惟越致，轉不退法輪，得諸陀羅尼(p)

K.270.9 avaivartika-dharmacakra- ; Z.106c16 不退轉法輪 ;

44a15 復有三千大千世界微塵數菩薩、摩訶薩能轉不退法輪(p)

K.327.10 avaivartya-dharmacakra~ ; Z.115b-8 不退轉法輪 ;

不退輪 (bù tuì lún) “the non-retrogressing Wheel (of the Dharma)” Cf. 不退法輪(bù tuì fǎ lún)

not found at HD.1.432. ; DK.1.251d(維摩經) ; Krsh(1998), s.v. ;

20b1 安住神通　轉不退輪　度無量億　百千衆生　如是菩薩　名爲大樹(v)

K.130.3 avivarticakra~ ; D1 etc. avivartya-cakra~) ; O. avivartika~ cakra~ ; Z.84c10 不退轉輪 ;

21b9 其佛法中　多諸菩薩　皆悉利根　轉不退輪　彼國常以　菩薩莊嚴(v)

K.149.13 avivartya-cakra~ ; O. avivartika~ cakra~ ; Z.87b17 不退轉輪 ;

不退轉 (bù tuì zhuǎn) “non-retrogressing, not turning back; (the state of bodhisattvas, who are firmly set on the path to enlightenment) without going back to a lower stage” Cf. 不退(bù tuì)

not found at HD.1.432. ; DK.1.251d(無量壽經) ; Krsh(1998), s.v. ; cf. HD.10.846a.退轉(法華經) ; DK.11.36c.退轉(南朝陳代) ;

2a3 菩薩、摩訶薩八萬人皆於阿耨多羅三藐三菩提不退轉(p)

K.2.11 avaivartika~ ; not found at O. ; Z.63a12 不退轉 ;

22a12 菩薩無數　志固精進　於佛智慧　皆不退轉(v)

K.155.3 avaivartika~ ; Z.88b8 不退轉 ;

51b5 爾時，四衆常輕是菩薩者，豈異人乎？　今此會中跋陀婆羅等五百菩薩、師子月等五百比丘尼、思佛等五百優婆塞皆於阿耨多羅三藐三菩提不退轉者是(p)

K.383.2 do. ; Z.123b24 不退轉 ;

C

刹 (chà) (QYS. tṣhat) 　　2) “a canopy” (a transliteration of Skt. chattra [“a canopy”] => 表刹(biǎo chà), 金刹(jīn chà)

禪定 (chán dìng) “dhyāna-concentration” Cf. 定(dìng)

HD.7.954a(長阿含經) ; DK.8.499d(六度集經) ; Krsh(1998), s.v. ;

3a22 又見(bodhisattvas)離欲　常處空閑　深修禪定　得五神通(v)

K.12.3 paribhāvitâtman~ ; Z.64c12 常自纂修 ;

4c22 又見諸菩薩　深入諸禪定　身心寂不動　以求無上道(v)

K.24.16 dhyāna~ ; Z.67a8 自伏其志 ;

5c5 ( K.29.11 dhyāna- ; Z.68a8 一心 ; )

6b16 ( K.34.8 dhyāna~ ; Z.68c21 禪定 ; )

13b17 乘是三乘，以無漏根力、覺道、禪定、解脱、三昧等，而自娯樂，便得無量安隱、快樂(p)

K.80.1 -dhyāna- ; Z.76a13 禪定 ;

20a25 知無漏法　能得涅槃　起六神通　及得三明　獨處山林　常行禪定　得緣覺證　是中藥草(v)

≠ K.129.12 madhya-(v.l. dharma-)viśuddha-buddhayaḥ ; ≒ O. dhyāna-viśuddha-gocarā ; cf. Krsh. 95-96 ; Z.84c3 修禪　清淨之行 ;

23b14 我等(i.e. Mahābrahmans)所從來　五百萬億國　捨深禪定樂　爲供養佛故(v)

≠ K.166.8 vimāna-śreṣṭha~ ; Z.90a15 宮殿 ;

25b5 佛説是經，於八千劫未曾休廢，説此經已，卽入靜室，住於禪定八萬四千劫(p)

K.182.2 pratisaṃlayana~ ; O. pratisaṃlyāna~ ; Wi(Turf.).144 pratisaṃlyāna~ ; Z.92a1 閑定 ;

25c21 ( K.186.10 dhyāna- ; Z.92b20 一心定意 ; )

26c11 彼佛説經已　靜室入禪定　一心一處坐　八萬四千劫(v)

K.193.9 vilakṣayīta ; Z.93c6 三昧等觀 ;

33b29 卽時，一切衆會皆見多寶如來於寶塔中坐師子座，全身不散，如入禪定(p)

K.249.5 samādhi- ; not found at Z.104a5 ;

39c5 ( K.294.14 do. ; not found at Z.110a27 ; )

46c19 一時，皆得須陀洹道、斯陀含道、阿那含道、阿羅漢道，盡諸有漏，於深禪定皆得自在，具八解脱(p)

K.347.11 dhyāyin~ mahādhyāyin~ ; Z.118a28 禪定具足，威神巍巍 ;

常不輕 (cháng bù qīng) 　　name of a bodhisattva Cf. 不輕(bù qīng)

50c16 ( K.377.10 Sadāparibhūta ; Z.122c22 常被輕慢 ; )

長表 (cháng biǎo) “a long banner(or flag)” Cf. 表刹(biǎo chà)

HD.11.587b(法華經 etc.; the definition given here is wrong) ; not found at DK.11.688. ; IQ(Xy).86c3f., IQ.489b9f., Kuījī 789a23f. ; cf. HD.1.533a.表.(7) “a banner, a flag” ;

22a5 大目犍連　…………　諸佛滅後　起七寶塔　長表、金刹　華、香、伎樂　而以供養　諸佛塔廟(v)

K.154.11 -vaijayanta~ ; O. -vejayanta~ ; Wille 1998a.249 -vejayanta~ ; Z.88a27 (爲諸最勝)　建修上業(?) ;

乘 (chéng) => 乘(shèng)

成得 (chéng dé) => 得成(dé chéng)

持 (chí) “with, by means of” Cf. 持以(chí yǐ)

HD.6.548.* ; DK.5.211.* ; Gurevich 1974: 160(舊雜譬喩經 etc.) ; Ōta 1988: 58 = 1991: 40~41(漢書、中本起經 etc.) ; ZXYL. 66f.(樂府 etc.) ; Krsh(1998), s.v. ;

45a21 持此一心福　願求無上道　我得一切智　盡諸禪定際(v)

K.335.9 tena dhyānena ; Z.116c5 (一切)禪(寂然) ;

持以 (chí yǐ) “with, by means of” Cf. 以用(yǐ yòng)

not found at HD.6.549. ; not found at DK.5.211. ;

9a14 若使人作樂　撃鼓吹角貝　簫笛琴箜篌　琵琶鐃銅鈸　如是衆妙音　盡持以供養　或以歡喜心　歌唄頌佛德　乃至一小音　皆已成佛道(v)

K.52.1- ; not found at Z.71c3 ;

出内 (chū nà) “lends and collects”(?) Cf. 出入(chū rù)

HD.2.493b(*[墨子 etc.]) ; DK.2.182a(*[墨子 etc.]) ; Krsh(1998), s.v. ; cf. IQ.488b17, 494c13 ;

16c16 爾時，窮子………遙見其父踞師子床，寶机(KS etc. 几)承足。………　覆以寶帳，垂諸華幡，香水灑地，散衆名華，羅列寶物，出内取與(p)

K.103.3 vyavahāraṃ kurvan ; Toda 1988. ārovahāraṃ(← ārocahāraṃ) karantaṃ ; Z.80b14 分部言教 ; cf. Krsh. 83 ;

17b14 今我所有一切財物，皆是子有。先所出内是子所知(p)

K.108.12- ; not found at Z.80c24 ;

18a5 爾時長者　於其門内　施大寶帳　處師子座　眷屬圍遶　諸人侍衞　或有計算　金銀寶物　出内財産　注記劵疏(v)

K.112.12 prayogaṃ ca prayojayanti ; O. prayogāni prayojayati ; Z.81c16 出入(v.l. 内)財産 ;

出入 (chū rù) “lends and collects”(?) Cf. 出内(chū nà)

HD.2.474b(*[荀子 etc.]) ; DK.2.182d(*[荀子 etc.]) ; Krsh(1998), s.v. ;

16c3 其家大富，財寶無量，………　出入息利，乃遍他國。商估、賈客亦甚衆多(p)

K.102.4 āyoga-prayoga- ; Z.80b6 出内錢財 ;

17c20 其父　………　出入息利　乃遍他國　商估賈人　無處不有　千萬億衆　圍繞(J. 遶)恭敬(v)

K.111.9 prayoga āyoga ; Z.81b25 出内産息 ;

處 (chù) “a stage, state”# Cf. 地(dì), 無有是處(wú yǒu shì chù)

HD.8.836.* ; DK.9.1059.* ;

20a26 求世尊處　我當作佛　行精進、定　是上藥草(v)

K.129.13 puruṣarṣabhatva~ ; Z.84c5 上士美德 ;

慈悲 (cí bēi) “compassion, benevolence” Cf. 大慈悲(dà cí bēi)

HD.7.649b(大智度論) ; DK.4.1148d(大日經) ;

20a28 又諸佛子　專心佛道　常行慈悲　自知作佛　決定無疑　是名小樹(v)

K.130.1 maitrī~ ; Z.84c8 慈心 ;

此輩 (cǐ bèi) “these” Cf. 輩(bèi) etc.

HD.5.331b(宋代) ; DK.6.680c(宋代) ; Liŭ 1992: 215(顔氏家訓) ;

7a9 此輩罪根深重及增上慢，未得謂得，未證謂證(p)

K.39.1 te ; not found at Z.69b20 ;

7c3 是諸比丘、比丘尼自謂：“已得阿羅漢。是最後身，究竟涅槃”，便不復志求阿耨多羅三藐三菩提。當知此輩皆是增上慢人(p)

K.43.11~13 yaḥ kaścid ...... taṃ ; not found at Z.69c24 ;

次復 (cì fù) “thereafter, then” Cf. 復次(fù cì)

not found at HD.6.1437. ; not found at DK.6.618. ; Zhu 149(成具光明定意經) ; Krsh(1998), s.v. ;

3c26~27 爾時，有佛，號日月燈明如來…………………　次復有佛，亦名日月燈明。次復有佛，亦名日月燈明(p)

≠ K.18.2 pareṇa parataraṃ ; ＝ O. etc. pareṇa paratareṇa .... pareṇa paratareṇa ; cf. Krsh. 36 ; Z.65c26~27 次復………次復 ;

D

大阿羅漢 (dà ā luó hàn) “a great arhat” Cf. 阿羅漢(ā luó hàn)

not found at HD.2.1345. ; not found at DK.3.460. ;

1c-2 阿若憍陳如、…………阿難、羅睺羅。如是衆所知識大阿羅漢等(p)

K.1.9 mahāśrāvaka~ ; not found at Z.63a12 ;

大慈悲 (dà cí bēi) “great compassion” Cf. 慈悲(cí bēi)

not found at HD.2.1386. ; not found at DK.3.458. ; Krsh(1998), s.v. ;

26b19 (Mahābrahmans said:)“世尊甚難値　願以大(v.l. 本 = pūrvasevita~?)慈悲　廣開甘露門　轉無上法輪”(v)

K.191.10 maitrībala~ pūrvasevita~ ; O. maitrābala~ pūrvasevita~ ; Wi.72. m[ai]trā[ba]** pūrvasevita~ ; Z.93b7 往古根力　(加)哀 ;

32a21 ( K.236.9 maitrībala~ ; O. maitrābala~ ; Z.102a28 慈心 ; )

52c13 ( not found at K.485.1 ; not found at Z.134a26 ; )

大導師 (dà dǎo shī) “a great guide, i.e. a buddha” Cf. 導師(dǎo shī)

HD.2.1392b(唐代) ; not found at DK.3.459. ; Krsh(1998), s.v. ;

26a14 如來亦復如是，今爲汝等作大導師，知諸生死煩惱惡道險難長遠應去應度(p)

K.188.11 deśika~ ; Z.92c12 唱道(v.l. 導)經誼 ;

大道 (dà dào) “the great (Buddha-)Path; the great enlightenment” Cf. 道(dào), 大道心(dà dào xīn)

HD.2.1378a(禮記 etc.) ; DK.3.425d(禮記 etc.) ; Krsh(1998), s.v. ;

① “the great (Buddha-)Path”

5a29 是諸八王子　………………　供養諸佛已　隨順行大道　相繼得成佛　轉次而授記(v)

K.27.2 caryā~ ; O. cāryā~ ; Z.67b22 行(←教) ; cf. Krsh. 42 ;

5b10 時有一弟子　心常懷懈怠　貪著於名利　…………　以是因緣故　號之爲求名　亦行衆善業　得見無數佛　供養於諸佛　隨順行大道(v)

K.27.13 caryā~ vara~ ; Z.67c8 正行 ;

21b4 須菩提　………　當供無數　萬億諸佛　隨佛所行　漸具大道(v)

K.149.8 jñāna~ ; cf. Krsh. 103 ; Z.87b11 佛之要道 ;

② “the great enlightenment”

39c2 汝善男子　當於來世　得無量智　佛之大道(v)

K.294.10 anuttara~ śiva~ .... jñāna~ ; Z.110a22 無上眞慧 ;

大道心 (dà dào xīn) “an intention for the great enlightenment” Cf. 道心(dào xīn), 道意(dào yì)

not found at HD.2.1378. ; not found at DK.3.426. ; Krsh(1998), s.v. 大道意(dà dào yì) ;

41b14 是諸大菩薩　從無數劫來　修習佛智慧　悉是我所化　令發大道心(v)

K.310.1 bodha~ ; O. bodhi~ ; F. bodhi~ ; Z.112b5 大聖道 ;

大法鼓 (dà fǎ gŭ) “the Drum of the great Dharma” Cf. 法鼓(fǎ gŭ)

not found at HD.2.1350. ; not found at DK.3.439. ; Krsh(1998), s.v. ;

3c13 今佛世尊欲説大法，雨大法雨，吹大法螺，撃大法鼓，演大法義(p)

K.16.11 mahā-dharma-dundubhi- ; Z.65c12 大法鼓 ;

24b6 (Mahābrahmans said:)“唯願天人尊　轉無上法輪　撃于大法鼓　而吹大法螺”(v)

K.174.2 dharmamaya~ ... dundubhi~ ; Z.91a17 (講)若干法　聲若雷震 ;

55a1 ( K.421.8 dharma-bherī~ ; Z.127a10 法鼓 ; )

大法利 (dà fǎ lì) “great advantage gained from the Dharma, great benefit of the Law” Cf. 法利(fǎ lì)

not found at HD.2.1350. ; not found at DK.3.439. ;

44a26 佛説是諸菩薩、摩訶薩得大法利時，於虛空中，雨曼陀羅華、摩訶曼陀羅華(p)

K.328.11 dharmâbhisamaya-(← dharmâbhisamaye) ; not found at Z.115b-1 ;

大法螺 (dà fǎ luó) “the conch of the great Dharma” Cf. 法螺(fǎ luó)

not found at HD.2.1350. ; DK.3.439c(金光明經) ; Krsh(1998), s.v. ;

3c13 今佛世尊欲説大法，雨大法雨，吹大法螺，撃大法鼓，演大法義(p)

K.16.12 mahādharmaśaṅkha- ; Z.65c12 大法螺 ;

24b6 (Mahābrahmans said:)“唯願天人尊　轉無上法輪　撃于大法鼓　而吹大法螺”(v)

K.174.2 dharma-śaṅkha~ ; Z.91a18 大法螺 ;

大法師 (dà fǎ shī) “a great Dharma-master, a great Dharma-preacher” Cf. 法師(fǎ shī)

not found at HD.2.1350. ; not found at DK.3.439. ;

36a19 憍曇彌　……　將來之世當於六萬八千億諸佛法中爲大法師(p)

K.268.12 dharmabhāṇaka~ ; Z.106b23 法師 ;

36a27 佛告耶輸陀羅：“汝於來世百千萬億諸佛法中，修菩薩行，爲大法師，漸具佛道。……”(p)

K.269.10 do. ; Z.106c2 do. ;

大法王 (dà fǎ wáng) “the great Dharma-king” Cf. 法王(fǎ wáng)

not found at HD.2.1350. ; not found at DK.3.439. ; Krsh(1998), s.v. ;

39a10 (the Tathāgata) 於三界中爲大法王，以法教化一切衆生(p)

≠ K.290.8 dharmarājan~ ; ＝ O. mahādharmarājan~ ; ＝ F. mahādharmarājan~ ; ＝ D3 etc. mahādharmarājan~ ; cf. Krsh. 172 ; not found at Z.109c7 ;

大法雨 (dà fǎ yŭ) “the rain of the great Dharma” Cf. 法雨(fǎ yŭ)

not found at HD.2.1350. ; not found at DK.3.439. ; Krsh(1998), s.v. ;

3c13 今佛世尊欲説大法，雨大法雨，吹大法螺，撃大法鼓，演大法義(p)

K.16.11 mahā-dharmavṛṣṭi- ; Z.65c12大法雨;

24b7 (Mahābrahmans said:)“唯願天人尊　轉無上法輪　………　普雨大法雨　度無量衆生　我等咸歸請　當演深遠音”(v)

K.174.3 saddharma-varṣa~ ; O. dharmapravarṣa~ ; R2[No.54] dharmapravarṣa~ ; D1 dharmapravarṣa~ ; Z.91a18 (以)大經典　(雨於世界) ;

大梵天王 (dà fàn tiān wáng) “the great Brahmā king” Cf. 梵天王(fàn tiān wáng)

not found at HD.2.1368. ; DK.3.460c(no indication of the source) ;

23a21 時彼衆中有一大梵天王，名救一切(p)

K.164.9 mahābrahman~ ; Z.89c20 大梵天) ;

23b25 ( K.167.16 do. ; Z.90a29 do. ; )

24a6 ( K.171.10 do. ; Z.90c16 do. ; )

24b14 時彼衆中有一大梵天王，名曰尸棄(p)

K.175.1 do. ; Z.91a26 do. ;

54b2 又如大梵天王一切衆生之父，此經亦復如是一切賢聖、學、無學及發菩薩心者之父(p)

K.416.11 Brahmā sahāṃpatiḥ ; Z.126b8 梵天王 ;

大慧 (dà huì) => 平等大慧(píng děng dà huì)

大妙音 (dà miào yīn) “a great and wonderful voice” Cf. 妙音(miào yīn)

not found at HD.2.1345. ; not found at DK.3.460. ;

33a4 彼國諸佛以大妙音而説諸法(p)

K.243.8 madhura~ valgu~ svara~ ; Z.103b6 音聲柔和 ;

大目揵連 (dà mù qián[jiàn] lián) 　　name of a disciple of the Buddha Cf. 摩訶目犍連(mó hē mù jiān lián)

1c-6 ( K.2.2 Mahāmaudgalyāyana ; Z.63a9 大目揵連 ; )

大千界 (dà qiān jiè) “a world system consisting of (a triple-thousand) great one-thousand worlds, i.e. the whole universe” Cf. 三千大千界(sān qiān dà qiān jiè), 三千大千世界(sān qiān dà qiān shì jiè), 三千大千土(sān qiān dà qiān tŭ), 三千界(sān qiān jiè), 三千世界(sān qiān shì jiè)

HD.2.943b(百喩經) ; not found at DK.3.432. ;

34a19 若以足指　動大千界　遠擲他國　亦未爲難(v)

K.253.7 trisāhasrī~ ; Z.104c11 百千 ;

大善利 (dà shàn lì) “great good gain, great advantage, great benefit” Cf. 善利(shàn lì)

not found at HD.2.1380. ; not found at DK.3.459. ;

16b23 我等今於佛前聞授聲聞阿耨多羅三藐三菩提記。………　深自慶幸，獲大善利。無量珍寶不求自得。………”(p)

K.101.7 mahālābhaprāpta~ ; Z.80a21 得大利 ;

大神力 (dà shén lì) “great supernatural powers” Cf. 神力(shén lì)

not found at HD.2.1359. ; not found at DK.3.459. ;

13a14 如來亦復如是，則爲一切世間之父，…………有大神力及智慧力，具足方便智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利(J. 相)益一切(p)

K.77.7 ṛddhibalenâtibalavat~ ; Z.75c14 神力 ;

51c18 世尊於………摩睺羅伽、人、非人等一切衆前，現大神力，出廣長舌，上至梵世(p)

not found at K.387.8. ; cf. Krsh. 213 ; Z.124a12 神足變化 ;

52c4 釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩、摩訶薩頂(p)

K.484.2 ṛddhy-abhisaṃskāra- ; Z.134a21 神足 ;

59c5 ( K.457.9 ṛddhimat~ ; Z.131a8 神足 ; )

大神通 (dà shén tōng) “great supernatural powers” Cf. 神通(shén tōng)

not found at HD.2.1359. ; not found at DK.3.459. ; Krsh(1998), s.v. ;

11c3 此諸菩薩………常修佛慧，具大神通，善知一切諸法之門(p)

K.66.8 mahā-abhijñā- ; Z.74b16 大神通 ;

20c22 諸菩薩衆　不可稱計　其心調柔(v.l. 和)　逮大神通　奉持諸佛　大乘經典(v)

K.146.7 maharddhika~ ; Z.86c23 逮大神通 ;

27c26 其佛以恒河沙等三千大千世界爲一佛土。………　一切衆生………得大神通，身出光明，飛行自在(p)

K.202.6 ṛddhimat~ ; Z.96a2 大神足 ;

28a1 ( K.202.10 mahâbhijñā- ; Z.96a6 神通 ; )

28a29 ( K.204.11 do. ; Z.96b7 大神通 ; )

28b12 ( K.205.9 do. ; Z.96b24 do. ; )

52a29 ( K.392.2 abhijña-jñāna~ ; Z.124b29 神通之慧 ; )