Appendix C　Glossary

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

Each entry gives: English term / Chinese — romanization (Skt) — a one-line gloss. This being a Mahāyāna volume, the romanization is chiefly Sanskrit; terms native to the Chinese rendering, or established by later doctrinal classification, or the book's own reading, carry no romanization, marked instead (Ch.) (classification) (book's reading) (reserved to author).

I. The Buddha-Fruit's Mastery and Its Frame

• Mastery / freedom (自在) — vaśitā / aiśvarya — unobstructedness, freedom; what the book reads is that buddha-fruit freedom in which "not one place still remains provisional."
• The Tathāgata's mastery (如來自在) — (the book's subject) — the buddha-fruit's mastery; its deepest mark, "name and reality coincide, not one place still provisional."
• Unobstructed (無礙) — apratihata — the book's keynote; not "unending (measureless, boundless)," but "not one hindrance remaining, not one thing left outside." A subtraction, not an addition.
• The name's fullness is the mastery's fullness (名滿即在滿) — (book's reading) — the name is full (the ten epithets complete) precisely because the reality is full (the mastery perfected); name and reality met in one place.
• The fruit-level is not the causal-level brightened (果位非因位之調亮) — (book's reading) — the buddha-fruit's virtues are not the causal virtues enlarged, but one and the same brought to fruit-level fullness.
• The arhat's / bodhisattva's mastery (阿羅漢自在／菩薩自在) — (the twin / first two volumes' subjects) — the mastery of going out (going, all suffering quieted) / the mastery of staying (not going, refusing quiescence, benefiting beings); with the Tathāgata's "mastery of the unobstructed," the arc of the attainment axis's three volumes.

II. Name — The Ten Epithets

• The ten epithets (十號) — daśa-nāman — a Buddha's ten names; not ten titles affixed from without, but ten faces of one mastery.
• Thus-Come (如來) — tathāgata — come along the path of suchness; first of the ten.
• Worthy-of-Offerings (應供) — arhat — worthy to receive the offerings of gods and humans (foe-slayer, hence worthy).
• Rightly-and-Fully-Awakened (正遍知／正等覺) — samyaksaṃbuddha — rightly and pervadingly knowing all dharmas.
• Perfect-in-Knowledge-and-Conduct (明行足) — vidyācaraṇa-saṃpanna — the three knowledges (past-lives, divine-eye, outflow-exhaustion) and conduct complete; the two vehicles' three knowledges not full, a Buddha's full.
• Well-Gone · Knower-of-the-World · Unsurpassed-One · Tamer-of-Persons · Teacher-of-Gods-and-Humans · Buddha · World-Honored One (善逝·世間解·無上士·調御丈夫·天人師·佛·世尊) — sugata / lokavid / anuttara / puruṣadamyasārathi / śāstā devamanuṣyāṇām / buddha / bhagavat — the remaining epithets; Buddha = one awake and clearly knowing beneath the bodhi tree, World-Honored One = one possessed of virtue.

III. Body — The Three Bodies

• The three bodies (三身) — trikāya — self-nature body (dharma-body) · enjoyment body (reward-body) · transformation body; not three Buddhas, but one mastery showing three faces by capacity.
• Dharma-body / self-nature body (法身／自性身) — dharmakāya / svābhāvika-kāya — a Buddha's markless substance, the basis on which all dharmas turn in mastery; the basis of the reward and transformation bodies.
• Reward-body / enjoyment body (報身／受用身) — saṃbhogakāya — the body that enjoys the dharma-bliss; self-enjoyment (all-pervading) · other-enjoyment (shown by capacity to ground-dwelling bodhisattvas).
• Transformation body (化身／變化身) — nirmāṇakāya — the body shown to deliver ordinary beings and the two vehicles.
• Transformation of the basis (轉依) — āśraya-parāvṛtti — turning the defiled into the pure, casting off the two hindrances; the three bodies are what this transformation discloses.
• The three kinds of permanence (三種常) — (Buddhabhūmi classification) — the dharma-body's permanence-of-nature, the reward-body's permanence-without-break, the transformation-body's permanence-in-continuity; "the three bodies are permanent" being a Yogācāra / Sūtrālaṃkāra-line classification.

IV. Wisdom — The Four Wisdoms

• The four wisdoms (四智) — catur-jñāna — great-perfect-mirror, equality, wondrous-observing, duty-fulfilling; turned out of the eight consciousnesses, not spirit-cognitions acquired apart from severance.
• Great-perfect-mirror wisdom (大圓鏡智) — ādarśa-jñāna — turned from the eighth consciousness; like a great round mirror showing all images.
• Equality wisdom (平等性智) — samatā-jñāna — turned from the seventh; observing self and other all equal, ever joined with great compassion; establishes the buddha-ground's non-abiding nirvāṇa.
• Wondrous-observing wisdom (妙觀察智) — pratyavekṣaṇā-jñāna — turned from the sixth; severing all doubt, raining the great dharma-rain; opened toward beings, the four analytical knowledges.
• Duty-fulfilling wisdom (成所作智) — kṛtyānuṣṭhāna-jñāna — turned from the first five; manifesting transformations throughout the ten directions, accomplishing what the original vows would do.
• Turning consciousness into wisdom (轉識成智) — (expedient designation) — said, to urge reliance on wisdom and the letting-go of consciousness; wisdom is not consciousness, nor a thing apart from it.
• Pure dharma-realm / the buddha-ground's five dharmas (清淨法界／佛地五法) — (Ch.) — pure dharma-realm + four wisdoms = the buddha-ground's five dharmas; the five subsume the three bodies.

V. Function — Powers, Fearlessnesses, Distinctive Dharmas, Analytical Knowledges

• The ten powers (十力) — daśa-bala — a Buddha's ten "powers of wisdom" (each a kind of "knowing-as-it-is," not spirit-power): the possible-and-impossible, karma-and-fruit, meditations, faculties, inclinations, dispositions, paths-and-where-they-lead, past lives, the divine eye, the exhaustion of the outflows.
• The four fearlessnesses (四無所畏／四無畏) — catur-vaiśāradya — a Buddha's four fearlessnesses before the assembly, with nothing to be challenged: all-knowledge, the exhaustion of outflows, declaring what obstructs the path, declaring the path that ends suffering. The first two self-benefit, the latter two other-benefit.
• The lion's roar (師子吼) — siṃha-nāda — a Buddha's fearless proclaiming before the great assembly, able to turn the Brahmā-wheel; an image of His teaching, beyond challenge.
• The eighteen distinctive dharmas (十八不共法) — aṣṭādaśa-āveṇika-buddha-dharma — eighteen virtues the buddha-ground alone possesses fully, in which the śrāvakas and pratyekabuddhas have no share: three non-lapses, six non-diminutions, three actions following wisdom, the three-times knowledge unobstructed, and the rest.
• The four analytical knowledges (四無礙解／四無礙智) — catuḥ-pratisaṃvid — penetration without impediment in four respects: meaning, dharma, language, glad speaking; "unobstructed" = penetration without impediment, the wondrous-observing wisdom opened toward beings.
• The Tathāgata's masterful function (如來自在用) — (Avataṃsaka phrase) — the "Sage Leader" chapter's verse names the ten powers, fearlessnesses, and eighteen distinctive dharmas "the Tathāgata's masterful function, all manifested to deliver beings"; the eye of this book's Part Four.

VI. The Marks, the Great Compassion, the All-Kinds Wisdom

• The thirty-two marks and eighty signs / secondary marks (三十二相·八十種好／八十隨形好) — dvātriṃśal-lakṣaṇa / aśīty-anuvyañjana — a Buddha's marks and signs; an adornment of the "born-body," felt as fruit of cultivated cause, shown for delivering beings, the seal "that can be seen" upon the form-body.
• Born-body / dharma-body (in the marks' context) (生身／法身) — (Ch.) — the born-body adorns itself with the marks and signs, the dharma-body by the virtues of wisdom; "for the born-body the thirty-two marks are spoken, for the dharma-body the markless."
• Great loving-kindness and compassion (大慈大悲) — mahāmaitrī-mahākaruṇā — great loving-kindness giving joy to all beings, great compassion drawing out their suffering; "the loving-kindness and compassion in the mind of the buddhas is named great" (arising from the buddha-mind, tied to the sequence of the eighteen distinctive dharmas, not an enlarging of the quantity of feeling).
• The great compassion as root (大悲為根本) — (Nirvāṇa phrase) — the buddhas of the three times have great compassion for their root, "were there no great compassion, He would not be called a Buddha"; the great compassion constitutes a Buddha, not an ornament to be added or subtracted. (Note: "compassion of one substance" (同體大悲) is a later expression, absent by the letter from the three sutras drawn on here, and not used in this book.)
• The all-kinds wisdom (一切種智) — sarvākāra-jñatā — prajñā's fruit-level fullness in the buddha-mind (observing the various dharma-gates, breaking ignorance); prajñā in the buddha-mind "changes its name" to the all-kinds wisdom—not an acquired omniscience.
• The all-knowledge (一切智) — sarvajñatā — the general mark, the cause (breaking ignorance in general); set against the all-kinds wisdom (the particular mark, the fruit).
• Prajñā-pāramitā (般若波羅蜜) — prajñā-pāramitā — the wisdom that reaches the far shore; the bodhisattva seeking to cross, named pāramitā; the Buddha having crossed, named the all-kinds wisdom (one and the same prajñā, the name differing at cause and fruit).

VII. Perfection and Terminus

• The Tathāgata's ten masteries / the buddhas' ten masterful dharmas (如來十自在／諸佛十種自在法) — (Avataṃsaka · fruit level) — the buddhas' ten masterful dharmas, with "manifesting all buddhas in a single thought yet never using the least skillful effort," effortless spontaneity, for their aspect; listed in a separate chapter from the eighth-ground bodhisattva's ten masteries.
• The eighth-ground ten masteries (八地十自在) — (Avataṃsaka · causal level) — the immovable-ground bodhisattva's ten masteries of life, mind, wealth, action, birth, vow, understanding, as-wished, wisdom, dharma; causal level, a different register from the Tathāgata's ten.
• Effortless spontaneity (任運無功用) — anābhoga — self-operating without a hair's breadth of contrived force; the aspect of the buddha-fruit's ten masteries ("never using the least skillful effort").
• Permanence-bliss-self-purity (the four virtues of the great nirvāṇa) (常樂我淨) — nitya-sukha-ātma-śuddha — the great nirvāṇa's four virtues; the scripture judges the world's permanence-bliss-self-purity to have "words without meaning" (the four inversions), the supramundane great nirvāṇa's to have "words with meaning," matched to the Tathāgata's dharma-body (permanence) · nirvāṇa (bliss) · the Buddha / tathāgatagarbha (self) · the true dharma (purity). The definitive sense of its "self" virtue this book records from scripture and does not adjudicate, leaving the telling to the author (see "reserved to the author," below).
• Tathāgatagarbha / buddha-nature (如來藏／佛性) — tathāgatagarbha / buddhadhātu — the buddha-nature all beings inherently have; nirvāṇa's "self" virtue points, on the face of the words, to the tathāgatagarbha-buddha-nature, not the ordinary being's five-aggregate false self. Its definitive sense is reserved to the author.
• The ultimate non-abiding nirvāṇa (究竟無住處涅槃) — apratiṣṭhita-nirvāṇa — suchness emerged from the cognitive hindrance, ever supported by great compassion and prajñā, not abiding in birth-and-death or nirvāṇa, benefiting beings to the end of the future, functioning yet ever-quiescent; the buddha-fruit's terminus, "mastery as non-abiding," not cessation.
• The unobstructed liberation (無礙解脫) — apratihata-vimokṣa (traditional restoration) — the afflictions and traces pulled out at the root, unobstructed in wisdom over all dharmas, the liberation truly indestructible; the book's keynote "unobstructed" come to its name. (Note: the precise analysis of the two Sanskrit words a-pratiṣṭhita "non-abiding" of the nirvāṇa and a-pratihata "unobstructed" of the keynote is left to the author; in Chinese the book takes only "non-abiding is the nirvāṇa-face of unobstructedness.")
• The vajra-like samādhi (金剛喻定) — vajropama-samādhi — the concentration of the threshold thought-moment of becoming a Buddha; in a single thought-moment the two hindrances are cut at once, the tathāgata-ground entered, the four wisdoms perfected and bright.
• The sublime awakening / sarvajña (妙覺／薩婆若) — (classification) / sarvajña (Skt, sarvajña = all-knowledge) — the sublime awakening = ultimate awakening (the buddha-fruit); "the aspect of ignorance's ending is the vajra (the path's last step), the aspect of ending being without aspect is the sarvajña (the ultimate)."
• The two hindrances (二障) — kleśa-āvaraṇa / jñeya-āvaraṇa — the affliction-hindrance and the cognitive hindrance; the vajra-like samādhi in a single thought-moment severs both at once and enters the tathāgata-ground.
• Complete / forming (圓成／漸成) — (book's reading) — the Tathāgata's ultimate non-abiding nirvāṇa is "complete" (only the Buddha possessing all four); the bodhisattva's non-abiding nirvāṇa is "forming" (a causal-level process); their reconciliation is left to the author.

VIII. Axes, Seam, Reserved to the Author

• Realization axis / attainment axis (行軸／證軸) — (series classification) — among the four axes faith-understanding-realization-attainment, "realization" speaks of "arrival" (the ladder of stages), "attainment" (this axis) of "the mastery after arrival."
• Twin / two-axis seam (雙生／兩軸接縫) — (series structure) — this volume is the twin of the realization axis's The Sublime Awakening (one moment of the sublime awakening, two faces: realization = the path's last step, attainment = the mastery that need take no step further); the realization and attainment axes end together at the sublime-awakening seam—the second seam (mirroring the first, where The Four Fruits of the Path and The Arhat's Mastery meet at the exhaustion of the outflows).
• The "self" of permanence-bliss-self-purity (常樂我淨之「我」) — (reserved to the author · the book's weightiest) — the line between nirvāṇa's true self and the ordinary being's false self, the middle way of the self / no-self teachings, the universality of the buddha-nature (the icchantika)—the book records the scripture and does not adjudicate, leaving the telling to the author to rule; before that ruling it enters neither chapter title nor part-introduction.
• Only the Buddha possesses all four (唯佛具四) — (Ch. · reserved to the author) — the four nirvāṇas a Buddha alone fully possesses (the two vehicles' arhats may have the prior three); its cross-axis reconciliation with the two vehicles' without-remainder and the bodhisattva's causal level is left to the author.
• Heteromorphic, not hierarchically superior (異質而非高下) — (the bodhisattva volume's locked line · cross-axis convergence) — the three masteries (arhat, bodhisattva, Tathāgata) stand heteromorphic and side by side, each true; their cross-axis positioning (how the buddha-fruit is positioned against the bodhisattva's causal level and the two vehicles' fruit) is left to the author.
• Turning-from-the-small-to-the-great / the two vehicles' ultimacy (迴小向大／二乘究竟) — (Ch. · reserved to the author) — whether and how the two vehicles turn toward the great, and whether the two vehicles' fruit is ultimate; the book does not adjudicate, this belonging to the author's doctrinal discernment.

End of Appendix C. This being a Mahāyāna volume, the Sanskrit restorations (such as apratihata-vimokṣa) are parenthetical notes, not the Chinese text, and the main text carries no Sanskrit. Wherever "reserved to the author" is marked, the book records the scriptures and treatises and does not adjudicate.