Appendix C · Glossary of Terms

In the main text, every term was glossed in plain words at its first appearance; the Sanskrit romanizations and diacritics are gathered here, so as not to disturb the text.

Each entry gives: English rendering — Chinese — Sanskrit romanization — one plain sentence. As a Mahāyāna volume, the romanizations are Sanskrit. Terms native to the Chinese translations, or names laid down by the later classifiers, or the book's own synthesized readings, carry no romanization and are marked (Ch.), (classifiers' term), or (book's reading).

I. The Two Masteries and Their Discrimination

• Mastery — 自在 — vaśitā / aiśvarya — unobstructedness, freedom; what this book reads is the kind of freedom won by walking this road (the freedom of the arrived-at).
• The bodhisattva's mastery — 菩薩自在 — (this book's subject) — the freedom of refusing that final rest and benefiting beings to the end of future time; its seal is "able to take that realization, and not taking it" (able to leave, and not leaving).
• The arhat's mastery — 阿羅漢自在 — (the twin volume's subject) — the freedom of taking that final rest, all suffering forever quieted, no-more-becoming; its seal is "able to leave, and leaving." This series' The Arhat's Mastery treats it in full.
• Different in kind, not in height — 異質而非高下 — (book's locked phrase) — the two masteries are two heteromorphic kinds, each true in its own right, not two rungs on one ladder.
• Not taking the realization / not abiding in nirvāṇa — 不取證／不住涅槃 — (Ch.) — arriving where one could take the realization, enter the cessation, and not taking it; the bodhisattva's mastery's deepest seal, set against the śrāvaka's taking realization.
• Discrimination — 分判 — (book's reading) — to judge the two masteries as two heteromorphic kinds (as one tells the fish's swimming from the bird's flying), not to judge which is higher.

II. The Gate and the Root

• Bodhicitta / arousing the mind — 菩提心／發菩提心 — bodhicitta — the resolve to seek unsurpassed awakening for the liberation of all beings; where the bodhisattva's mastery is sealed, entered in one thought.
• Bodhisattva — 菩薩 — bodhisattva — one who has aroused bodhicitta and walks the bodhisattva path; counted among the bodhisattvas from the arising.
• Great Vehicle — 大乘 — mahāyāna — the vehicle whose aim is buddhahood for the sake of beings; a parallel track to the two vehicles.
• Śrāvaka / pratyekabuddha — 聲聞／辟支佛（獨覺） — śrāvaka / pratyekabuddha — the hearer who takes the four fruits' realization / the solitary sage who awakens in a buddha-less age; together, the two vehicles.
• Lineage — 種姓 — gotra — the capacity to become a buddha; the bodhisattva lineage realizes the purity of the cognitive obstruction too (unlike the two vehicles, who realize only the afflictive obstruction's purity).
• All-knowledge / the knowledge of all modes — 一切智／一切種智 — sarvajñatā / sarvākārajñatā — the buddha's all-penetrating knowing; the aim sought at the arousing of the mind.
• The two provisions — 二資糧 — puṇya-jñāna-saṃbhāra — the provisions of merit and wisdom; what the bodhisattva's mastery, measured by "amassing," amasses without bound.
• Three incalculable eons — 三阿僧祇劫 — asaṃkhyeya-kalpa (asaṃkhyeya) — three stretches of incalculable eons; the length over which the two provisions are amassed.
• Turning from the lesser toward the great — 迴小向大 — (Ch.) — the two-vehicle's turning the heart toward the great vehicle; whether and how, the book does not adjudicate—it belongs to the author's tenet-choice.

III. The Six and Ten Perfections, and the Four Embraces

• The six perfections — 六波羅蜜／六度 — ṣaṭ-pāramitā — giving, morality, patience, vigour, meditation, wisdom; the shape of the bodhisattva's mastery.
• Pāramitā — 波羅蜜 — pāramitā — meaning "to the far shore"; the five earn the name only with prajñā as guide.
• Dāna · śīla · kṣānti · vīrya · dhyāna · prajñā — 檀・尸羅・羼提・毘梨耶・禪・般若 — dāna / śīla / kṣānti / vīrya / dhyāna / prajñā — that is, giving, morality, patience, vigour, meditation, wisdom.
• The portions of merit and wisdom — 福智二分 — (Ch.) — the warp and weft of the six: giving-morality-patience the merit portion, prajñā the wisdom portion, vigour and meditation through both.
• The ten perfections / the four added perfections — 十度／後四度 — daśa-pāramitā — the six plus skillful means, vow, power, knowledge; the latter four no new exercise but the turning-back, world-entering use of subsequent wisdom, completing the first six.
• Skillful means · vow · power · knowledge — 方便・願・力・智 — upāya / praṇidhāna / bala / jñāna — the four added perfections.
• Non-discriminating wisdom / subsequent wisdom — 無分別智／後得智 — nirvikalpa-jñāna / (Ch.) — the root wisdom directly beholding suchness without discriminating; the subsequent wisdom arising after it, turning back into the differentiated world to function.
• The four embraces — 四攝 — catuḥ-saṃgraha-vastu — giving, kind speech, beneficial conduct, shared work; the shape mastery takes purely as altruism.
• Shared work — 同事 — (Ch.) — first perfecting in oneself the good one urges, sharing the work with those one would transform; the pivot where mastery is legible within the relationship.

IV. The Ten Grounds and the Forbearance of Non-Arising

• The ten grounds — 十地 — daśabhūmi — the bodhisattva's ten stations from entering the grounds to buddhahood.
• Joy · Stainless · Radiant · Blazing · Hard-to-Conquer · Presence · Far-Reaching · Immovable · Good-Insight · Dharma-Cloud — 歡喜・離垢・發光・焰慧・難勝・現前・遠行・不動・善慧・法雲 — pramuditā / vimalā / prabhākarī / arciṣmatī / sudurjayā / abhimukhī / dūraṃgamā / acalā / sādhumatī / dharmameghā — the ten grounds, each by name.
• Immovable ground — 不動地 — acalā — the eighth ground; cannot be broken or moved, letting go of effort and going by itself.
• The forbearance of non-arising — 無生法忍 — anutpattika-dharma-kṣānti — settled trust in the seeing that "all dharmas are from the first unarisen, like empty space"; accomplishing it, one enters the eighth ground. Forbearance here means trusting acceptance and rest, not endurance.
• Direct seeing — 現觀 — (Ch.) — seeing reality on the spot, not inferring it at the remove of a concept.
• Effortless flow / effort-free — 任運／無功用 — anābhoga — turning of itself without deliberate exertion; the eighth ground's mark of letting go of effort, gaining the effort-free dharma.
• Avaivartika / non-regress — 阿鞞跋致／不退轉 — avaivartika — irreversibility; the canon's own name for "non-regress."
• The ten masteries — 十自在 — (Ch.) — what the eighth-ground bodhisattva gains: over life, mind, wealth, karma, birth, vow, resolve, psychic power, knowledge, Dharma (Xuanzang's wording differs slightly); countering ten fears. The bodhisattva's causal-stage mastery, a different list from "the buddhas' ten kinds of mastery."

V. The Two Nirvāṇas and the Two Obstructions

• The four nirvāṇas — 涅槃四種 — (Ch.) — intrinsically pure by nature, with-remainder, without-remainder, no-abode; all beings have the first, the two-vehicle adepts may have the first three, only the buddha all four.
• Without-remainder nirvāṇa — 無餘依涅槃 — nirupadhiśeṣa-nirvāṇa — freed of the afflictive obstruction, the afflictions exhausted, the remaining basis extinguished, all suffering forever quieted, no-more-becoming; the final rest the arhat's mastery takes.
• The nirvāṇa of no fixed abode — 無住處涅槃 — apratiṣṭhita-nirvāṇa — freed of the cognitive obstruction, great compassion and wisdom in twofold flow, abiding in neither birth-and-death nor nirvāṇa, benefiting beings to the end of future time, functioning yet ever quiescent; the ultimate core of the bodhisattva's mastery. The term is established by the Yogācāra/Saṃgraha treatises.
• The turning of the basis — 轉依 — āśrayaparāvṛtti — forsaking defilement yet not forsaking birth-and-death, turning the defiled into the pure; the bodhisattva's "vast turning (for forsaking-and-not-forsaking)" differs from the śrāvaka's "inferior turning (one-pointedly turning the back on birth-and-death)."
• The afflictive obstruction / the cognitive obstruction — 煩惱障／所知障 — kleśa-āvaraṇa / jñeya-āvaraṇa — each obstructing one fruit: the afflictive obstructs nirvāṇa (liberation), the cognitive obstructs awakening (the buddha's knowing); the two vehicles cut only the former, the bodhisattva both.
• No-more-becoming — 不受後有 — (Ch.) — receiving no future birth-and-death body; the arhat's mastery's seal, set against the bodhisattva's "to the end of future time."
• Great compassion and wisdom — 大悲般若 — mahākaruṇā / mahāprajñā — by compassion not abiding in nirvāṇa, by wisdom not abiding in birth-and-death; in twofold flow, causing non-abiding in both extremes.
• Only the buddha has four — 唯佛具四 — (Ch.) — the four nirvāṇas are full only in the buddha; the no-abode nirvāṇa's fruit-stage fullness belongs to the buddha, the book taking the bodhisattva's causal-stage orientation, the fruit-stage fullness belonging to the tathāgata division.

VI. The Rest

• Dharma-emptiness suchness / the selflessness of dharmas — 法空真如／法無我 — dharma-nairātmya — the suchness of dharmas' having no real self-nature; veiled by the cognitive obstruction, disclosed when it is cut, letting great compassion and wisdom arise.
• The thirty-seven aids to the path — 三十七道品 — (Ch.) — the thirty-seven practices that approach the path; what the bodhisattva cultivates while fully contemplating, yet not taking realization.
• Keeping a trace of defilement to moisten birth — 留惑潤生 — (Ch.) — the bodhisattva's not exhausting realization, keeping a portion to sustain rebirth for delivering beings.
• Anuttarā samyak-saṃbodhi — 阿耨多羅三藐三菩提 — anuttarā samyak-saṃbodhi — unsurpassed perfect awakening; the fruit sought at the arousing of the mind.
• Homage to the Original Teacher, Śākyamuni Buddha — 南無本師釋迦牟尼佛 — namo … (Skt., salutation) — the words of taking refuge in reverence to the Original Teacher, Śākyamuni Buddha.