Appendix C · Glossary of Names and Terms

In the main text, every Pāli or Sanskrit term is glossed in a plain phrase at its first appearance, and its romanization—those letters with their little dots and bars (diacritics)—is carried there in full; this appendix gathers the full set in one place, with the Pāli and Sanskrit forms laid side by side.

The reader who wants to know how a term is written in the original, and what it first meant, can consult this table. The reader who would rather not bother can skip it without losing anything of the book—which is exactly why it sits at the back.

("Pā." marks Pāli; "Skt." marks Sanskrit; where the two traditions write the same word differently, both forms are given.)

I. Three Backbone Words

• Repentance (kṣama) — 懺（懺摩） — kṣamā (Skt.) / khama (Pā.) — Its root sense is close to "to bear, to contain, to ask to be received"—what it seeks is being received by another. The first syllable of the Chinese compound for "repentance" is a shortened transcription of this very word.
• Disclosure — 發露 — deśanā (Skt./Pā.) — Saying one's own fault plainly, openly, before others. The true protagonist of this book—"laying what was hidden out into the light."
• Remorse — 悔（惡作） — kukkucca (Pā.) / kaukṛtya (Skt.) — That ache of regret in the heart, the inability to sit at ease. One word, double-valenced—given an outlet it is a gate; denied one, it is a prison.
• Concealment — 覆藏 — (paṭicchanna, Pā., "what is covered over") — Hiding the fault, covering it up. The reverse of disclosure; the Vinaya prices it day by day.

II. The Two Roads of Remorse

• Remorse / remorse-in-accord-with-the-Dharma — 追悔／如法追悔 — kukkucca (Pā.) — The remorse that walks the road "see the offense → disclosure → guard against doing it again"—a wholesome blade, finishing its work and ending of itself.
• Restlessness-and-remorse — 掉悔（掉舉與悔） — uddhacca-kukkucca (Pā.) — Remorse bound to the mind's agitation, turning without end—the fifth of the five hindrances, a cover that obstructs the path (the sick blade).
• The five hindrances — 五蓋 — pañca nīvaraṇā (Pā.) — The five coverings that shut out practice; restlessness-and-remorse is the fifth—remorse by itself does not make a hindrance.
• Guarding against doing it again — 護不更作 — āyatiṁ saṁvara (Pā., future restraint) — Holding the line from here on, not committing it again—the seal that closes wholesome remorse, a force that faces forward.

III. The Saṅgha's Machinery of Restoration

• Saṅghādisesa — 僧殘（僧伽婆尸沙） — saṅghādisesa (Pā.) — The class of offense the Saṅgha can still heal, short of permanent expulsion—the man gravely wounded, with a remnant yet alive.
• Pārājika — 波羅夷 — pārājika (Pā.) — The gravest class of offense; to commit it is to lose the standing of a bhikkhu forever, beyond the Saṅgha's power to bring back.
• Pāṭidesanīya — 波羅提提舍尼 — pāṭidesanīya (Pā.) — The class of fault that becomes pure upon disclosure to a single bhikkhu—literally, "that which is to be disclosed."
• Probation — 別住（波利婆沙） — parivāsa (Pā.) — The stage of living apart from the pure assembly, one's standing lowered a grade; instituted solely for concealment.
• Probation matching the days concealed — 隨覆藏日 — (a Dharmaguptaka Vinaya term) — Named from the measure it takes: as many days hidden, so many days apart. The same thing as probation, under another name.
• Reset to day one — 本日治 — mūlāya paṭikassanā (Pā., "sending back to the root") — If one offends again during probation, the days already walked are struck off—one begins again from the first day.
• Mānatta — 摩那埵 — mānatta (Pā.) — The fixed six-night period of discipline after probation (it does not stretch with the days concealed). The commentaries gloss it as "gladdening the Saṅgha," "subduing pride"—a commentarial layer.
• Rehabilitation — 出罪 — abbhāna (Pā., "drawing out, calling back") — The final step, restoring the person "as he originally stood," re-certified as pure—the only act in the whole Vinaya that requires a saṅgha of twenty.
• The formal act (karman) — 羯磨 — kamma (Pā.) / karma (Skt.) — The Saṅgha's lawful procedure of deliberation and decision; the Chinese rendering is "procedure"—the word inside "procedural repentance" (one motion with three announcements: the fourfold act).
• The three breaks of the night-count — 三斷夜 — ratticchedā (Pā.) — The three circumstances that break the count of probation nights and void the ground already covered (sharing a roof with the pure / dwelling alone away from probation / failing to announce).
• Announcement — 告白 — ārocana (Pā.) — One under probation must openly announce his status to bhikkhus coming and going, and on uposatha and invitation days—the structural reverse of concealment.

IV. The Institutions Against Concealment

• Uposatha (the recitation of the precepts) — 布薩（說戒） — uposatha (Pā.) — The Saṅgha's fortnightly assembly for reciting the precepts; purity is required first—one bearing an undisclosed offense may neither recite the precepts nor hear them.
• The invitation — 自恣 — pavāraṇā (Pā., inviting others to raise one's offenses) — Once a year, at the close of the rains retreat, each one asks the Saṅgha before the assembly to raise his faults on the three grounds of the seen, the heard, and the suspected.
• The seen, the heard, the suspected — 見、聞、疑 — diṭṭha / suta / parisaṅkā (Pā.) — The three ranges of accusation the invitation welcomes—far wider than a courtroom's threshold of evidence.
• The rule of silence — 瘂法 — (the "dumb practice"—a silence-rule of other sects) — A retreat in which all agree to pass the whole season without a word—rebuked by the Buddha as "dwelling together like enemies"; concealment in its collective form.
• The eight-limbed observance — 八關齋戒 — aṭṭhaṅga-sīla (Pā., the noble eight-limbed uposatha) — The eight precepts householders take on the six monthly observance days—the layperson's periodic purification; not the invitation.

V. The Seven Limbs and the Fivefold Repentance

• The sevenfold worship — 七支供（七支行願） — saptāṅga-pūjā (Skt.) — The seven members of Mahāyāna worship: homage, praise, offering, confession, rejoicing, entreaty (asking the Buddhas to remain), dedication. Confession is its one subtractive limb.
• The fivefold repentance — 五悔 — (repentance, entreaty, rejoicing, dedication, vow-making) — The core structure of the Chinese repentance liturgies, gathered under the sevenfold worship's confession limb—opened by repentance, sealed by the vow.
• The three heaps — 三聚 — triskandhaka (Skt.) — The categories of the Śikṣāsamuccaya: repentance, entreaty, rejoicing (without dedication and offering). The Treatise on the Great Perfection of Wisdom gives them as the "three events."
• Repenting the karmic obstacle — 懺悔業障 — (the fourth of Samantabhadra's ten great vows) — Raised from a "limb" among the seven to a "vow" among the ten—cast in the vow-form of the four exhaustion-similes plus "thought after thought, in unbroken continuity."
• The four exhaustion-similes — 四喻無盡 — (the realm of space, the realm of beings, the karma of beings, the afflictions of beings—all exhausted) — A logical construction: a terminating condition that can never be met, so that the repentance "has no exhaustion." The chassis shared by all ten great vows.
• "Moment after moment it continues, without interruption… no weariness" — 念念相續，無有疲厭 — (the language of Samantabhadra's practice-and-vows) — Sustained by "the power of Samantabhadra's contemplative practice," not by willpower's grim endurance—endless yet unwearied: the continuity of vow-power, not of punishment.
• The repentance before the thirty-five Buddhas — 三十五佛懺 — (the Sūtra on the Determination of the Vinaya; the Upāli Assembly) — The penitent, alone day and night before the names of the thirty-five Buddhas, repenting with all his heart—the concrete form of "the same disclosure, with different witnesses."

VI. The Three Repentances, and the Auspicious Sign

• Procedural repentance — 作法懺 — (Zhiyi's classification; supporting the Vinaya) — Extinguishing offense by the Saṅgha's formal procedure—closest to the phenomenal, its standard outward and checkable. The first rung of the three repentances.
• Sign-based repentance — 取相懺（觀相懺） — (Zhiyi's classification; supporting concentration) — Taking as its term the seeing, in a stilled mind, of a sign that the offense is extinguished (an auspicious sign)—drawn into the concentrated mind, the spine by which phenomenal repentance grows into principial repentance. The second rung. Zhiyi's own text reads "sign-contemplating"; "sign-based" is the later common name.
• The repentance of non-arising — 無生懺（觀無生懺） — (Zhiyi's classification; supporting wisdom) — Contemplating that transgression has no own-being, that transgression is without self-mark—the highest rung of the three, "most honored and most sublime among repentances." It answers to the Heart Sūtra's "emptiness."
• Seeing an auspicious sign — 見好相 — (the Buddha coming to lay His hand on the crown; seeing light, seeing flowers) — The auspicious sign required when repenting grave offenses, serving as proof of extinguishment and the switch by which the precept-substance may again be received; the sign is a criterion, not a destination—not to be clung to.
• The three grades of offense — 罪三品 — (the offense of violating the unmanifest restraint and obstructing the path / the offense in its own nature / the root offense of ignorance) — Each of the three repentances breaks one grade, shallow to deep; the repentance of non-arising "extinguishes the very source of offense."
• Morality, concentration, and wisdom (the three trainings) — 戒定慧（三無漏學） — sīla / samādhi / paññā (Pā.) — The three master-axes of practice; the three repentances support them one by one—hence the ladder from the phenomenal into the principial.

VII. Non-Arising and Emptiness

• Non-arising — 無生 — anutpāda (Skt., "not arisen") — Transgression never arose by way of own-being in the first place; the Heart Sūtra's "neither arising nor ceasing," brought down onto karmic transgression.
• Transgression has no own-being — 罪性本空 — (transgression is neither within, nor without, nor in between) — Transgression has no real nature standing on its own apart from conditions—sought, it proves entirely hollow. This does not deny cause and effect.
• Emptiness — 空 — śūnyatā (Skt.) / suññatā (Pā.) — Not "nothing," but "no iron-cast own-nature." The Heart Sūtra word that the repentance gate answers to.
• The real mark — 實相 — (the real mark of all dharmas; the emptiness of the ultimate meaning) — The way all dharmas originally are; "sit upright and contemplate the real mark" is repentance at its deepest illumination.
• The repentance free of the mark of transgression — 無罪相懺悔 — (the Samantabhadra Contemplation Sūtra's name for its own practice) — Repentance carried to the point of seeing that transgression "has no self-mark"—what is negated is the mark of transgression, not the transgression itself (the fact that the karma was done).
• The sun of wisdom / frost and dew — 慧日／霜露 — ("the host of transgressions are like frost and dew; the sun of wisdom can dissolve them") — The dissolving of transgression is the sun of wisdom's seeing it clearly—a turn of cognition, not absolution, not emotional relief; frost and dew were never solidly there, so the sun's shining is itself their melting.
• Self-grasping / "mine" — 我執／我所 — ahaṃkāra / mamakāra (Skt.) — The grasping at "I" and at "mine"; what the loss of self loses is exactly this—the I who repents—not the transgression repented.
• Sealing delusion, binding oneself — 封惑自縛 — (Zhu Daosheng's phrase) — The solidity of the mark of transgression is one's own hand sealing delusion into something real, then binding oneself with it; see its nature as empty, and the knot loosens of itself.
• "Karmic fruit is not empty" — 業果不空 — (emptiness does not sweep away cause and effect) — Though transgression has no own-being, the fruit of karma is not empty—"neither apprehending transgression nor non-transgression," the double negation. The volume's highest guard-point.

VIII. Daily Use, in Continuity

• The six-period repentance — 六時懺（晝夜六時） — (three periods of day, three of night) — Facing the Buddhas in repentance six times a day—rewriting repentance from "arising when something happens" into a daily office performed by the hour.
• The three actions — 三業 — (the actions of body, speech, and mind) — Defilement arises through body, speech, and mind; purification enters back through the same gate, in reverse.
• The five heinous offenses / the deeds of immediate retribution — 五逆／無間業 — pañca ānantarika (Skt.) — The five gravest offenses (patricide, matricide, and the rest). "The five heinous" is already in the Āgamas; "deeds of immediate retribution" is the later Abhidharma systematization of the term.
• Rootless faith — 無根之信 — (what Ajātasattu attained) — "Faith without root"—the killing of his father severed the root of attainment; what remained was a conviction that had lost its supporting root on the path, yet was real all the same.
• The five-part Dharma-body — 五分法身 — (morality, concentration, wisdom, liberation, and the knowledge-and-vision of liberation) — The "body born anew" accomplished in receiving the new precept-substance—the sūtra's own name for the "rebirth" in death-and-rebirth.

IX. Names of Persons

Disciples and Kings

• Upāli — 優波離 — Upāli (Pā./Skt.) — Foremost in upholding the Vinaya, reciter of the Vinaya at the council; guardian of phenomenal repentance's foundation, and the one rebuked before Vimalakīrti precisely on his keeping of the Vinaya—phenomenal repentance was laid by him, and principial repentance summited on him.
• Ānanda — 阿難 — Ānanda — At the council of the five hundred he disclosed, five times, faults he "did not see" as faults—cutting disclosure free of remorse.
• Sāriputta — 舍利弗 — Sāriputta (Pā.) / Śāriputra (Skt.) — On the night of the invitation, he rose before the Buddha and asked the Buddha, in turn, to raise his faults.
• Mahākassapa — 大迦葉 — Mahākassapa (Pā.) — Raised the fault of the two bhikkhus Bhaṇḍa and Abhiñjika, who contended over their learning.
• Mahāmoggallāna — 目連（大目乾連） — Mahāmoggallāna (Pā.) — Entering concentration and surveying the whole assembly, he seized the two impure bhikkhus, Assaji and Punabbasuka, and led them out the door—only then did the Buddha recite the precepts.
• Rāhula — 羅睺羅（羅云） — Rāhula — The Buddha's son; in the Hot Springs Grove at Rājagaha, the Buddha used a vessel of water to teach him disclosure and discarding.
• Pāṭaliya (the headman) — 波羅牢（伽彌尼） — Pāṭaliya (gāmaṇi, village headman) — The headman among the Koliyans who, having offended the Buddha, repented in fear and trembling, and received the seal: "this is growth in the noble Dharma."
• Kassapagotta — 迦葉氏 — Kassapagotta (Pā.) — In the forest at Paṅkadhā he felt a flash of intolerance at the Buddha's teaching on the precepts; remorse arose at once, and he followed Him all the way to the Jeta Grove to repent his fault.
• Ajātasattu — 阿闍世 — Ajātasattu (Pā.) / Ajātaśatru (Skt.) — King of Magadha, slayer of his father Bimbisāra; disclosing and repenting before the Buddha, he gained "the lessening of the fault" and rootless faith—the limit case of phenomenal repentance.
• Bimbisāra — 頻婆娑羅 — Bimbisāra — The king of Magadha who ruled by the Dharma, killed by his son, the crown prince Ajātasattu.
• Devadatta — 提婆達兜（提婆達多） — Devadatta — Incited Ajātasattu to harm the Buddha and loosed the drunken elephant; with the five heinous offenses upon him he fell into Avīci for a kalpa, yet by one thought of "Namo" became, in the end, a pratyekabuddha—plain proof that the turn is "a lessening, not an erasure."
• Jīvaka — 耆婆（壽命童子） — Jīvaka — The royal physician who led King Ajātasattu to the mango grove to see the Buddha.
• Ruci (the bodhisattva) — 信相（菩薩） — (in the Sūtra of Golden Light) — Dreamed of a golden drum, heard from within it the verses of repentance, and recited them before the Buddha—the originating image behind the wording of the Chinese repentance liturgies.
• Vimalakīrti — 維摩詰 — Vimalakīrti (Skt.) — The householder who rebuked Upāli—"do not add to the offense of these two bhikkhus"—and laid bare that transgression is "neither within, nor without, nor in between," and that "one who knows this is called a keeper of the Vinaya."

Patriarchs and Treatise Masters

• Nāgārjuna — 龍樹 — Nāgārjuna — Treatise-master of the Treatise on the Great Perfection of Wisdom (the "three events"; the emptiness of the three spheres) and the Daśabhūmika-vibhāṣā (the six-period repentance).
• Śāntideva — 寂天 — Śāntideva — The Śikṣāsamuccaya and the Bodhicaryāvatāra—"one should repent first"; the three heaps.
• Zhiyi (Master Zhizhe) — 智顗（智者大師） — (Tiantai school, Sui) — Classified the three repentances (supporting morality, concentration, and wisdom); the Lotus Samādhi Repentance Rite (the ten stages); "employ body and speech with full weight, to aid the arising of the mental act"; "the deep contemplation of non-arising is most honored and most sublime."
• Guanding — 灌頂 — (Tiantai, Sui–Tang) — Set down the Great Calming and Contemplation from Zhiyi's lectures; compiled the Golden Light Repentance in the Hundred Records of Guoqing—recording its procedure straight through, with the contemplative wisdom drawn out separately.
• Zhili (Siming) — 知禮（四明） — (Tiantai school, Song) — The Essentials of Practicing Repentance (sign-based repentance worked in the concentrated mind's visualization—"the practice in a single time"); the Great Compassion Repentance; the Records on the Words and Phrases of the Golden Light Sūtra.
• Sengzhao — 僧肇 — (Later Qin) — Compiled the Annotated Vimalakīrti Sūtra; "the entanglements of transgression are formed of conditions—sought, they prove entirely hollow."
• Zhu Daosheng — 竺道生 — (Eastern Jin) — His notes in the Annotated Vimalakīrti Sūtra: "the sealing-in of delusion comes from the person himself—can transgression still reach one who has already stepped beyond transgression's country?"
• Kumārajīva — 鳩摩羅什 — Kumārajīva — Translator of the Vimalakīrti Sūtra, the Diamond Sūtra, the Treatise on the Great Perfection of Wisdom, and more; his own note: "fix a mark of transgression, and transgression increases."
• Chengguan — 澄觀 — (Huayan school, Tang) — The Commentary on the Practices-and-Vows Chapter; set the sense of inexhaustibility up front in the vow of homage—"the nine gates below follow this in their inexhaustibility."
• Zongmi (Guifeng) — 宗密（圭峰） — (Huayan and Chan, Tang) — The subcommentary to the separately circulated Practices-and-Vows Chapter; "the power of Samantabhadra's contemplative practice"; the contemplation of transgression's empty nature—emptiness of nature as the ground beneath the vow of repentance.
• Daoxuan — 道宣 — (Vinaya school, Tang) — The Abridged and Supplemented Handbook of Conduct for the Dharmaguptaka Vinaya; purity as the precondition of receiving.
• Yuanzhao — 元照 — (Vinaya school, Song) — The Zichi ji, his sustaining notes to Daoxuan's handbook; "when phenomenal repentance attains the auspicious sign, even grave offense is extinguished"; "the sign-taking repentance of the northern teaching"; the four propositions on repenting offense.
• Zunshi — 遵式 — (Tiantai, Song) — Collated the original text of the Lotus Samādhi Repentance Rite, distinguishing the lines interpolated by later hands.

The romanizations in this table follow the PTS / Mahāsaṅgīti spellings for Pāli, and standard scholarly usage for Sanskrit. Diacritics (ā, ṃ, ñ, ṛ, ṭ, ḍ, and the rest) are carried here in full. The table is a help, not a gate—consult it or skip it, and nothing bars the reading of this one road, from disclosure to the repentance of non-arising.