---
title: "一切經音義 · 1 卷第一"
description: "一切經音義由唐代高僧慧琳撰寫於貞元至元和年間。該書是佛經音義的集大成之作，系統收錄了玄應、慧苑等多位前代學者的音義內容並加以擴充，對佛經中的難字、異讀、詞義進行詳細注音和釋義。全書共一百卷，涵蓋一千三百部佛典，兼具文字學、音韻學和訓詁學價值。作為中國佛教史上規模最大、影響最深遠的音義著作，它不僅是解讀漢譯佛經的重要工具，也為研究中古漢語提供了權威資料，在佛教文獻學和語言學領域享有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcxwzqt816heky04wg4gvpha"
---
### 經卷第一 世主妙嚴品之一
> Chapter 1: The Wondrous Adornments of the World Rulers, Part 1
摩竭提國摩竭提者。或云摩伽陀。或云摩揭陀。或曰墨竭提。此之多名由依八轉聲勢呼召致異。然其意義大略不殊。或有釋云摩者不也。揭提至也。言其國將謀兵勇隣敵不能侵至也。又有云摩遍也。竭提聰慧也。言聰慧之人遍其國內。又有云摩大也。竭提體也。謂五印度中此國最大統攝諸國故名大體。又釋云摩無也。竭提害也。言此國法不行刑戮其有犯死罪者送置寒林耳。
> The kingdom of Magadha"Magadha" is also referred to as "Maghada," "Magadha," or "Makhedha." These various names arise from differences in pronunciation according to the eight grammatical cases. However, their essential meaning is largely the same. Some explain it as "not" (ma) and "arrive" (gadha), meaning that when this kingdom plans military campaigns, its brave soldiers prevent enemies from invading. Others say "ma" means "all-pervading" and "gadha" means "wisdom," indicating that wise people abound throughout the land. Yet others say "ma" means "great" and "gadha" means "body" or "substance," referring to the fact that among the five regions of India, this kingdom is the largest and governs all others, hence called the "great body." Another interpretation is that "ma" means "without" and "gadha" means "harm," noting that this kingdom does not practice capital punishment—those condemned to death are instead sent to the Cold Forest (a charnel ground)..
阿蘭若法若然也反阿蘭若者或曰阿蘭那正云阿爛孃此翻為無諍聲然有三類一名達磨阿蘭若即此所相者也謂說諸法本來湛寂無作義因名其處為法阿蘭若處此中處者即菩提場中是也二名摩登伽阿蘭若謂塚間處要去村落一俱盧舍大牛吼聲所不及處者也三名檀陀伽阿蘭若謂沙磧之處也磧音遷歷反也。
> The Dharma of the AranyaThe Sanskrit term "Aranya" (also spelled "Arana" or "Aranna") is translated as "the place of no conflict." There are three types: First, the Dharma Aranya, which refers to the place where the Dharma is taught—the realization that all phenomena are originally still and unconditioned. This is the place of the Enlightenment site. Second, the Mātṛkā Aranya, which refers to a cemetery or charnel ground, located at a distance from the village where the sound of a large ox's roar cannot be heard. Third, the Dantaka Aranya, which refers to a sandy or gravelly area..
菩提場中菩提者此云覺也場者漢書音義曰築土而高曰壇除地平坦曰場斯皆神祇所遊止也場字有作場者謬也。
> In the place of Enlightenment"Bodhi" is what we call awakening. "Place" here means a raised platform or a flat open ground, as described in the Book of Han—these are sacred sites where deities dwell. The character "場" is sometimes mistakenly written as "塲," which is incorrect..
正覺案諸字書覺字從學學字從教教字從孝從爻因聲義轉相生也。
> AwakeningAccording to various dictionaries, the character for "awakening" originates from "learning," which derives from "teaching," which in turn is rooted in "filial piety" and the sound "yao"—thus, meaning evolves through interconnected sounds and concepts..
摩尼正云末尼末謂末羅此云垢也尼云離也言此寶光淨不為垢穢所染也又云摩尼此云增長謂有此寶處必增其威德舊翻為如意隨意等逐義譯也。
雨無盡寶于句反。
光茂莫搆反爾雅云木如松柏曰茂郭璞注云謂枝葉婆娑也漢書音義曰茂美盛者也。
一切說文云一切普也即遍具之義故切字冝從十說文曰十謂數之終也有從七者俗字也。
瑠璃為幹哥旱反瑠璃梵語具云吠瑠耶此名不遠山謂西域有山去波羅奈城不遠此寶出彼故以名之幹者字書云幹枝也謂也字冝從于經本有從木者謬也案孔安國注書杜注左傳及勘玉篇皆以從干為樹枝從木為築牆板謂即兩當頭者謂之楨兩房者謂之幹也。
寶葉枎踈枎服無反漢書音義曰扶疎分布也說文曰扶踈四布也枎字玉篇在木部經本從扌作者誤也。
嚴麗王逸注楚辭曰嚴莊也小雅曰麗著也。
萃影疾醉反易萃聚也毛詩傳曰萃集也。
纓絡經本有作瓔珞二字並謬也瓔似玉之石音與櫻同非此用。
堂榭徐夜反尒雅曰闍謂之臺有木謂之樹郭璞注云謂臺上起屋者也杜預注左傳曰榭謂屋歇前也言土臺上歇簷之屋並有樹木者也闍音都榭字從木從射。
階砌戶牖砌千計反牖以柳反玉篇曰階謂登堂之道即級道是也廣雅曰砌戺也謂即夾級道兩邊平墄砌石也說文云在屋曰在牆曰牖戺音仕。
𬾨體劉兆注義禮曰𬾨畢盡也言盡體嚴之也。
瑩燭瑩烏定反廣雅曰瑩摩也謂摩拭珠玉使發光明也蒼頡篇曰燭照也言相照發光。
妙音遐暢無處不及邇雅曰遐遠也廣雅曰暢達也及至也。
威光赫弈赫許格反奕移益反廣雅曰赫赫明也奕奕盛也奕字經本有廾作者博弈字也。
靡不咸覩靡土彼反珠叢曰靡無也覩視也。
不思議劫劫梵言也具正云羯臘波此翻長時也。
金剛䐡下藏奚反案此中梵本䐡是肶䐡字宜從肉經作齊者乃是齊等之齊非此所用也。
毘盧遮那案梵本毘字應音云無廢反此云種種也毘盧遮那云光明照也言佛於身智以種種光明照眾生也或曰毘遍也盧遮那光照也謂佛以身智無礙光明遍照理事無礙法界也。
尊嚴珠叢曰尊可敬也鄭玄注禮記曰嚴可畏也毛詩傳曰嚴威也。
那羅延此云堅固。
須彌光梵須彌具云蘇迷盧此曰妙高梵言具云梵摩此翻為清淨也。
栴檀此云與樂謂白檀能治熱病赤檀能去風腫皆是除疾身安之藥故名與樂也。
彩雲尚書云以五彩彰施於五色顧野王曰彩猶色也彩色之雲故曰彩雲也。
擢幹上除覺反許叔重注淮南子云擢引也引謂引出字林曰幹枝也。
逈曜上胡𤈍反尒雅曰逈遠也。
仁慈祐物祐尤救反孔子易曰祐者助也案物謂有情命也言能以利樂事濟明含識也祐又作佑𨳾也。
主稼神稼加暇反廣雅曰主守也馬融註論語云樹五穀曰稼言五穀苗稼植之此田此神守護不令有損。
環髻環胡關反。
旋澓下符福反三蒼曰澓深也謂河海中洄旋之處是也。
樹杪杪彌小反方言曰杪木細枝也郭璞曰杪言梢也。
阿修羅或云阿素羅阿。此云無也素極也妙也羅戱也言此類形雖似天而無天之妙戱也。案婆沙論譯為非天。以此類雖天趣所攝然多諂詐無天實德。故曰非天。如人行惡名曰非人。舊翻為不酒者。譯人謬言也謂梵語中𡨧利名酒而與素囉聲近即訓阿字為不故云不酒斯乃失之甚也。案梵本中阿修羅是多聲呼之。阿素洛是少聲呼之。然皆同一稱謂也。
羅睺睺胡搆反羅此云攝睺云惱也修羅能隱攝日月光明令中諸天生苦惱也或曰羅虎那此云名普聞謂日月普天照臨此既蔽之故天下聞其名也。
毘摩質多羅毘摩此云絲也質多羅云種種也謂此修羅善於幻術能以一𮈔幻作種種事也又云毘摩此曰遍空質多羅云種種嚴儀言此修羅與帝釋戰時嚴備種種軍仗之儀遍空而列也舊云響高或曰穴居者非敵對翻也。
迦樓羅或曰揭路茶此云食吐悲苦聲也謂此鳥凡取得龍先內嗉中復吐食之時其龍猶活此時楚痛出悲苦聲也或云大嗉項鳥謂此鳥常貯龍於嗉內益其項也舊云金翅妙翅者且就狀而名非敵對翻也然其翅有種種寶色非唯金耳也。
緊那羅緊此云疑也那羅此云人也謂此神貌似人然其頂有一角今見者生疑云人耶非耶或曰那羅此云丈夫也緊云猶𮃯也以其形貌如人而口似牛使見者生疑故名也舊云歌樂神者從技翻也。
摩睺羅伽摩睺此云大也羅伽云𦙄腹行也此於諸畜龍類所攝舊云蟒神者相似翻名非正對之也。
夜叉此云苦活或曰祠祭又云捷疾今取初釋也。
毘沙門具正云鞞室羅懣囊此云多聞謂此王福德多處知聞也或曰毘遍也沙門聞也謂諸處遍聞義同前釋或曰毘云伊也此王本名具乞羅後於一時佛正為眾說法其王乃被袈裟來入會中時眾咸怪互相謂言伊是沙門伊是沙門從此與號毘沙門也。
器仗仗直亮反風俗記曰仗者刀戟之總名。
毘樓博叉具云髀路波呵迄叉言髀者種種也路波者色也波呵迄叉者根也謂以種種雜色莊嚴諸根也又云髀種種也路色也波呵迄叉目也言其目種種色莊嚴舊云醜目者謬也。
娑竭羅此云海也。
德叉迦此云能害於所害也謂德叉是所害聲迦是能害聲言此龍嗔時噓視人畜皆致命終也舊云多舌龍由多言故名多舌非是口中多舌也。
鳩盤荼此云陰囊亦曰形卵謂此之類陰囊狀如冬苽行時擎置肩上坐時即便據之由斯弊狀特異諸類故從此為名舊云冬苽神者以其事猥略而不顯故使人謬解耳。
乾闥婆此云食香或云尋香言此類尋逐食之香氣往彼娛樂以求食也舊云樂神者非正翻也。
釋迦因陀羅釋迦正云鑠羯囉此云帝也因陀羅此云主也古來釋之同佛族望之稱謬之深矣。
須夜摩須善也夜摩時也言彼諸天光明赫奕晝夜不別但看花開合以分其時既時非明暗之故曰善時天。
兜率陀具云珊兜率陀此曰喜樂集依俱舍中有三義得此名一喜事二聚集三遊樂舊翻為喜足或云知足非正翻也。
花𧄜如埵反玉篇云𧄜為花䰅頭墨也字從三心有作三止者不是字也。
尸棄具云尸棄那此云有髻或曰頂髻也。