Abhidharma / direct engagement with dharmas勝義：「淨慧隨行名對法」 tr. “pure discernment together with its accompaniments is called Abhidharma”〔0001b02〕；世俗：「能得此諸慧論」 tr. “the forms of discernment and the treatises by which this can be obtained”

對法（同）〔T29 0161c08〕　音寫「阿毘達磨」〔T29 0001a03 題〕 abhidharma

direct engagement with dharmas (the same)〔T29 0161c08〕; in the passage explaining the name he uses 「達磨」 tr. “dharma” alone〔0162a09〕　phonetic transcription 「阿毘達磨」 tr. “Abhidharma”〔T29 0001a03, in the title〕abhidharma

法

「能持自相故名為法」〔0001b09〕

dharma「能持自相故名為法」 tr. “because it can maintain its intrinsic mark it is called a dharma”〔0001b09〕

俱舍／藏

「攝彼勝義依彼故，此立對法俱舍名」〔0001b13〕

*kośa* / treasury「攝彼勝義依彼故，此立對法俱舍名」 tr. “because it gathers in their ultimate meaning and depends upon them, the name Treasury of Abhidharma is established for it”〔0001b13〕

俱舍（同·題「俱舍釋論」）　音寫「俱舍」（題）kośa

kośa (the same; in the title 「俱舍釋論」 tr. “Expository Treatise on the Treasury”)　phonetic transcription 「俱舍」 tr. “kośa” (in the title) kośa

有漏／無漏

「除道餘有為，於彼漏隨增，故說名有漏」〔0001b29–c01〕

with outflows / without outflows「除道餘有為，於彼漏隨增，故說名有漏」 tr. “the conditioned dharmas other than the path—the outflows increase by attachment therein, and so they are called with outflows”〔0001b29–c01〕

有流／無流〔0162a06·a03〕

with currents / without currents〔0162a06·a03〕

虛空（無為）

「虛空但以無礙為性」〔0001c14〕

space (unconditioned)「虛空但以無礙為性」 tr. “space has only non-obstruction as its nature”〔0001c14〕

同

the same

擇滅

「擇滅即以離繫為性」〔0001c15〕

cessation through discernment「擇滅即以離繫為性」 tr. “cessation through discernment has separation from bonds as its nature”〔0001c15〕

同

the same

非擇滅

「永礙當生得非擇滅」〔0001c25〕·「得不因擇，但由闕緣」

cessation independent of discernment「永礙當生得非擇滅」 tr. “what permanently obstructs what would arise is obtained as cessation independent of discernment”〔0001c25〕·「得不因擇，但由闕緣」 tr. “its obtaining is not due to discerning, but only to the absence of a condition”

同

the same

蘊／處／界

「聚生門種族，是蘊處界義」〔0004c13〕

aggregate / sense field / element「聚生門種族，是蘊處界義」 tr. “collection, gate of arising, and lineage are the senses of aggregate, sense field, and element”〔0004c13〕

陰／入／界〔0162a04·0163a10〕

skandha / entrance / element〔0162a04·0163a10〕

取蘊

「煩惱名取，蘊從取生故名取蘊，如草穅火」〔0002a24–26〕

aggregate of appropriation「煩惱名取，蘊從取生故名取蘊，如草穅火」 tr. “affliction is named appropriation; because aggregates arise from appropriation they are named aggregates of appropriation, as with a fire of grass and chaff”〔0002a24–26〕

取陰〔0162c20〕

appropriation-skandha〔0162c20〕

無表（色）

「亂心無心等，隨流淨不淨，大種所造性，由此說無表」〔0003a16–17〕

nonmanifest (form)「亂心無心等，隨流淨不淨，大種所造性，由此說無表」 tr. “in a distracted mind, in no mind, and so forth, flowing on, pure or impure, having the nature of derivation from the great elements—on this basis it is called nonmanifest”〔0003a16–17〕

無教〔0163a04〕

uninstructive form〔0163a04〕

大種

「大種謂四界，即地水火風，能成持等業，堅濕煖動性」〔0003a28–29〕

great elements「大種謂四界，即地水火風，能成持等業，堅濕煖動性」 tr. “the great elements are the four elements, namely earth, water, fire, and wind; they accomplish the functions of supporting and the rest; their natures are hardness, moisture, warmth, and motion”〔0003a28–29〕

同

the same

隣阿伽色

「傳說：阿伽謂積集色，極能為礙故名阿伽。此空界色與彼相隣」〔0006c13–14〕

form neighboring *agha*「傳說：阿伽謂積集色，極能為礙故名阿伽。此空界色與彼相隣」 tr. “it is transmitted that agha means accumulated form; because it is maximally obstructive it is named agha, and this form of the space element neighbors it”〔0006c13–14〕

隣礙色〔0167a03〕　音寫「阿伽」〔T29 0006c12〕agha

form neighboring obstruction〔0167a03〕　phonetic transcription 「阿伽」 tr. “agha”〔T29 0006c12〕agha

有對（三種）

「對是礙義。此復三種：障礙、境界、所緣異故」〔0007a13–14〕

resistant (three kinds)「對是礙義。此復三種：障礙、境界、所緣異故」 tr. “resistance has the sense of obstruction; and it is further of three kinds, since obstruction, object field, and object of consciousness differ”〔0007a13–14〕

有礙〔0167a14–17〕

obstructive; resistance of the object field = resistance of the dust · resistance of the object of consciousness = resistance of the object condition〔0167a14–17〕

界繫

「繫謂繫屬，即被縛義」〔0007b28〕

realm affiliation「繫謂繫屬，即被縛義」 tr. “affiliation means belonging, that is, the sense of being bound”〔0007b28〕

相應〔0167b27–29〕

correspondence (glossed as 「有義、不相離義」 tr. “the sense of possessing and the sense of not being separate”)〔0167b27–29〕

三分別

「分別略有三種：一自性分別、二計度分別、三隨念分別」〔0008b02–03〕

the three kinds of discrimination「分別略有三種：一自性分別、二計度分別、三隨念分別」 tr. “discrimination is briefly of three kinds: first intrinsic discrimination, second conceptual discrimination, third recollective discrimination”〔0008b02–03〕

顯示分別·憶念分別〔0168b07–08〕

(conceptual =) displaying discrimination · (recollective =) remembering discrimination〔0168b07–08〕

執受

「心心所法共所執持攝為依處名有執受，損益展轉更相隨故」〔0008b24–25〕

appropriation「心心所法共所執持攝為依處名有執受，損益展轉更相隨故」 tr. “what mind and mental factors together hold and take as their base is named appropriated, because benefit and injury are passed back and forth between them”〔0008b24–25〕

執〔0168b14·b23〕

grasping (glossed as 「執以覺義」 tr. “grasping in the sense of feeling”)〔0168b14·b23〕

異熟生

「異熟因所生名異熟生，如牛所駕車名曰牛車」〔0009a24–25〕

maturation-born「異熟因所生名異熟生，如牛所駕車名曰牛車」 tr. “what is produced by a maturation cause is named maturation-born, as a cart drawn by an ox is named an ox-cart”〔0009a24–25〕

果報生〔0169a19〕

retribution-produced〔0169a19〕

所長養

「飲食資助眠睡等持勝緣所益，名所長養」〔0009b01–04〕

nourished「飲食資助眠睡等持勝緣所益，名所長養」 tr. “what is augmented by excellent conditions such as food and drink, assistance, sleep, and concentration is named nourished”〔0009b01–04〕

增長生〔0169a20〕

growth-produced〔0169a20〕

同分·彼同分

「若作自業名為同分，不作自業名彼同分」〔0010a14–15〕

participating · corresponding nonparticipant「若作自業名為同分，不作自業名彼同分」 tr. “what performs its own work is named participating; what does not perform its own work is named a corresponding nonparticipant”〔0010a14–15〕

等分·非等分〔0169c29–0170a02〕

equal share · unequal share〔0169c29–0170a02〕

見

「審慮為先決度名見」〔0010c18〕

seeing「審慮為先決度名見」 tr. “what deliberates first and then judges decisively is named seeing”〔0010c18〕

同

the same (seeing)

迦濕彌羅

「然迦濕彌羅國毘婆沙宗，說眼能見……意能了」〔0011b06–08〕

Kaśmīra「然迦濕彌羅國毘婆沙宗，說眼能見……意能了」 tr. “yet the Vaibhāṣika school of Kaśmīra says that the eye can see . . . and the mind can cognize”〔0011b06–08〕

罽賓〔0171a25–26〕　音寫「迦濕彌羅」〔T29 0011b06〕

Jibin〔0171a25–26〕　phonetic transcription 「迦濕彌羅」 tr. “Kaśmīra”〔T29 0011b06〕

根（增上）

「最勝自在光顯名根，由此總成根增上義」〔0013b12〕

faculty (dominance)「最勝自在光顯名根，由此總成根增上義」 tr. “Supreme, sovereign, and manifestly evident—these are called a faculty; by these the faculty’s sense of dominance is constituted altogether”〔0013b12〕

根（同）·「光飾」〔T29n1559 0173a06〕

faculty (same) · 「光飾」 tr. “illumination and adornment”〔T29n1559 0173a06〕

眾同分

「命根二者，謂於眾同分能續及能持」〔0013c01〕

commonality of sentient beings「命根二者，謂於眾同分能續及能持」 tr. “The life faculty has two: with respect to the commonality of sentient beings it can continue and can sustain”〔0013c01〕

聚同分〔0173a25〕

aggregate commonality〔0173a25〕

健達縛

「時健達縛於二心內隨一現前，謂或愛俱、或恚俱等」〔0013c04〕

gandharva「時健達縛於二心內隨一現前，謂或愛俱、或恚俱等」 tr. “at that time the gandharva has present one of two minds, whichever it may be, either accompanied by craving or accompanied by hostility, and so forth”〔0013c04〕

乾闥婆〔0173a27〕　音寫「健達縛」〔T29 0013c04〕

「乾闥婆」 tr. “gandharva, in another transcription”〔0173a27〕　phonetic transcription 「健達縛」 tr. “gandharva”〔T29 0013c04〕

捨根

「中謂非悅非不悅，即是不苦不樂受，此處中受名為捨根」〔0014c20〕

equanimity faculty「中謂非悅非不悅，即是不苦不樂受，此處中受名為捨根」 tr. “‘Intermediate’ means neither pleasure nor displeasure, that is, feeling neither painful nor pleasant; this intermediate feeling is called the equanimity faculty”〔0014c20〕

捨根（同）

equanimity faculty (same)

未知當知根

「謂在見道有未曾知當知行轉故，說彼名未知當知」〔0015a04〕

faculty of coming to know what is not yet known「謂在見道有未曾知當知行轉故，說彼名未知當知」 tr. “because on the path of seeing a mode of what has never yet been known and is to be known operates, he is called one who comes to know what is not yet known”〔0015a04〕

未知欲知根〔0173c06〕

faculty of desiring to know what is not yet known〔0173c06〕

具知根

「在無學道知己已知故名為知，有此知者名為具知」〔0015a07〕

faculty of full knowledge「在無學道知己已知故名為知，有此知者名為具知」 tr. “on the path beyond training, because one knows that one has already known, it is called knowing; one who has this knowing is called one of full knowledge”〔0015a07〕

知已根·已知護根〔0173c10·0174b20〕

faculty of having known · faculty guarding what is known〔0173c10·0174b20〕

命根／壽行·命行

「云何命根？謂三界壽」〔0015c14〕·「先世業果名為壽行，現在業果名為命行」〔0015c15〕

life faculty / life-formations · vital formations「云何命根？謂三界壽」 tr. “What is the life faculty? Lifespan in the three realms”〔0015c14〕·「先世業果名為壽行，現在業果名為命行」 tr. “The result of karma of a former life is called life-formations; the result of present karma is called vital formations”〔0015c15〕

同

the same · 「宿業果報／現世業果」 tr. “retribution of past karma / result of present karma”〔0175a19〕

微聚

「色聚極細立微聚名，為顯更無細於此者」〔T29 0018b22〕

minute aggregate「色聚極細立微聚名，為顯更無細於此者」 tr. “when the aggregation of form is finest the name minute aggregate is established, to show that there is nothing finer than this”〔T29 0018b22〕

隣虛〔0177c17〕

「隣虛」 tr. “next to the void”〔0177c17〕

心所

「心與心所必定俱生，隨闕一時餘則不起」〔T29 0019a01〕

mental factor「心與心所必定俱生，隨闕一時餘則不起」 tr. “mind and mental factors necessarily arise together; should either be lacking, the other does not arise”〔T29 0019a01〕

心法〔0178b03〕

「心法」 tr. “mental dharma”〔0178b03〕

大地法

「地謂行處，若此是彼所行處，即說此為彼法地。大法地故名為大地，此中若法大地所有名大地法，謂法恒於一切心有」〔T29 0019a10〕

factors of the great ground「地謂行處，若此是彼所行處，即說此為彼法地。大法地故名為大地，此中若法大地所有名大地法，謂法恒於一切心有」 tr. “ground means the place of activity; if this is the place in which that is active, this is said to be the ground of that dharma. Because it is the ground of the great dharmas it is called the great ground; and any dharma here belonging to the great ground is called a factor of the great ground, that is, a dharma present in every mind at all times”〔T29 0019a10〕

大地〔0178b04〕

「大地」 tr. “the great ground”〔0178b04〕

尋·伺

「心之麁性名尋，心之細性名伺」〔T29 0021b18〕

applied thought · sustained thought「心之麁性名尋，心之細性名伺」 tr. “mind’s coarse nature is called applied thought, mind’s fine nature sustained thought”〔T29 0021b18〕

覺·觀〔0180b06〕

「覺·觀」 tr. “apprehension · examination”〔0180b06〕

無慚·無愧

「於諸功德及有德者，無敬無崇、無所忌難、無所隨屬，說名無慚」·「於此罪中不見怖畏說名無愧」〔T29 0021a10〕

non-conscience · shamelessness「於諸功德及有德者，無敬無崇、無所忌難、無所隨屬，說名無慚」 tr. “to have toward qualities and toward those who possess them no reverence and no esteem, nothing that gives one pause, and nothing to which one submits, is called non-conscience”·「於此罪中不見怖畏說名無愧」 tr. “to see nothing to fear in such wrongdoing is called shamelessness”〔T29 0021a10〕

無羞·無慚〔0180a03〕（二名互易）

「無羞·無慚」 tr. “want of disgrace · want of conscience”〔0180a03〕—the two names are interchanged (Paramārtha’s 「無羞」 = Xuanzang’s 「無慚」 · Paramārtha’s 「無慚」 = Xuanzang’s 「無愧」)

心·意·識

「集起故名心，思量故名意，了別故名識」〔T29 0021c20〕

mind · thought · consciousness「集起故名心，思量故名意，了別故名識」 tr. “because it gathers and gives rise it is called mind; because it deliberates it is called thought; because it discerns it is called consciousness”〔T29 0021c20〕

同〔0180c02〕

the same〔0180c02〕

相應

「有五義故，謂心心所五義平等故說相應，所依所緣行相時事皆平等故」〔T29 0022a01〕

associated (even in five senses)「有五義故，謂心心所五義平等故說相應，所依所緣行相時事皆平等故」 tr. “because of five senses: mind and mental factors are even in five senses and are therefore said to be associated, since support, object, mode of apprehension, time, and entity are all even”〔T29 0022a01〕

相應（五平等類）〔0180c12〕

「相應」 tr. “associated,” glossed by five kinds of evenness〔0180c12〕

心不相應行

「如是諸法心不相應，非色等性，行蘊所攝，是故名心不相應行」〔T29 0022a08〕

formations not associated with mind「如是諸法心不相應，非色等性，行蘊所攝，是故名心不相應行」 tr. “dharmas such as these are not associated with mind and are not of the nature of form and the rest, yet are included in the aggregate of formations, and are therefore called formations not associated with mind”〔T29 0022a08〕

不相應諸行〔0180c15〕

「不相應諸行」 tr. “the unassociated formations”〔0180c15〕

得／非得

「得有二種，一者未得已失今獲、二者得已不失成就」〔T29 0022a13〕

acquisition / non-acquisition「得有二種，一者未得已失今獲、二者得已不失成就」 tr. “acquisition is of two kinds: first, what has not been acquired or has been acquired and lost, now obtained; second, what has been acquired and not lost, possessed”〔T29 0022a13〕

至得／非至〔0180c18·c20〕

「至得／非至」 tr. “attainment / non-attainment”〔0180c18·c20〕

種子

「謂名與色於生自果所有展轉隣近功能，此由相續轉變差別」〔T29 0022c12〕

seed「謂名與色於生自果所有展轉隣近功能，此由相續轉變差別」 tr. “it is the capability—serially transmitted or immediately proximate—that name and form have with respect to producing their own result; and this is by continuum, transformation, and distinctiveness”〔T29 0022c12〕

種子〔0181b13〕

「種子」 tr. “seed”〔0181b13〕

異生性

「由許聖道非得，說名異生性故」〔T29 0023b17〕

ordinary-being status「由許聖道非得，說名異生性故」 tr. “because the non-acquisition of the noble path is granted to be what is called ordinary-being status”〔T29 0023b17〕

凡夫性〔0182a12〕

「凡夫性」 tr. “the worldling’s status”〔0182a12〕

無想定／滅盡定

「無想者定名無想定，或定無想名無想定」〔T29 0024c05〕·「如是復有別法能令心心所滅名滅盡定」〔T29 0025a03〕

absorption without perception / absorption of cessation「無想者定名無想定，或定無想名無想定」 tr. “the absorption of one who is without perception is called the absorption without perception; or the absorption that is itself non-perception is called the absorption without perception”〔T29 0024c05〕·「如是復有別法能令心心所滅名滅盡定」 tr. “in the same way there is another dharma able to make mind and mental factors cease, named the absorption of cessation”〔T29 0025a03〕

無想定／滅心定〔0183a12·0183b05〕　諦「三摩跋提」〔0183a10〕samāpatti

無想定／滅心定 tr. “the absorption without perception / the absorption that extinguishes mind”〔0183a12·0183b05〕　Paramārtha’s transcription 「三摩跋提」 tr. “samāpatti”〔0183a10〕

生·住·異·滅

「此於諸法能起名生，能安名住，能衰名異，能壞名滅。性是體義」〔T29 0027a15〕

arising · abiding · change · cessation (the four marks)「此於諸法能起名生，能安名住，能衰名異，能壞名滅。性是體義」 tr. “with regard to dharmas, what can make them arise is called arising, what can make them settle is called abiding, what can make them decay is called change, what can make them break up is called cessation. ‘Nature’ has the sense of entity”〔T29 0027a15〕

生·老·住·無常〔0185b18〕

「生·老·住·無常」 tr. “arising · aging · abiding · impermanence”〔0185b18〕

名·句·文

「名謂作想」〔T29 0029a11〕·「句者謂章，詮義究竟」〔T29 0029a12〕·「文者謂字」〔T29 0029a14〕

name · phrase · syllable「名謂作想」 tr. “name means ideation”〔T29 0029a11〕·「句者謂章，詮義究竟」 tr. “a phrase is a statement, able to express a sense to completion”〔T29 0029a12〕·「文者謂字」 tr. “a syllable is a letter-sound”〔T29 0029a14〕

名·句·字〔0187b08–12〕　音寫「那磨」〔T41n1823 0852a06〕nāma·「鉢陀」〔T41n1821 0108b12〕pada·「便膳那」〔T41n1821 0108c16〕vyañjana

「名·句·字」 tr. “name · phrase · letter”〔0187b08–12〕　transcriptions 「那磨」 tr. “nāma”〔T41n1823 0852a06〕·「鉢陀」 tr. “pada”〔T41n1821 0108b12〕·「便膳那」 tr. “vyañjana”〔T41n1821 0108c16〕

能作因

「一切有為唯除自體，以一切法為能作因，由彼生時無障住故」〔0030a17–18〕

enabling cause「一切有為唯除自體，以一切法為能作因，由彼生時無障住故」 tr. “Every conditioned dharma, excluding only its own entity, takes all dharmas as enabling causes, because when it arises they abide without obstructing it”〔0030a17–18〕

隨造因〔0188a25〕

「隨造因」 tr. “facilitating cause”〔0188a25〕

俱有因

「若法更互為士用果，彼法更互為俱有因」〔0030b18〕

coexistent cause「若法更互為士用果，彼法更互為俱有因」 tr. “Dharmas that are reciprocally results of human effort are reciprocally coexistent causes”〔0030b18〕

同〔0188b24〕

coexistent cause (same)〔0188b24〕

同類因

「謂相似法與相似法為同類因」〔0031a23〕

homogeneous cause「謂相似法與相似法為同類因」 tr. “Similar dharmas are homogeneous causes of similar dharmas”〔0031a23〕

同〔0188a26〕

homogeneous cause (same)〔0188a26〕

相應因

「唯心心所是相應因」〔0032b26〕

associated cause「唯心心所是相應因」 tr. “Only mind and mental factors are associated causes”〔0032b26〕

同〔0188a26〕

associated cause (same)〔0188a26〕

遍行因

「謂前已生遍行諸法，與後同地染污諸法為遍行因」〔0032c15〕

all-pervading cause「謂前已生遍行諸法，與後同地染污諸法為遍行因」 tr. “Previously arisen all-pervading dharmas are all-pervading causes of subsequently arisen defiled dharmas of the same level”〔0032c15〕

同〔0188a26〕

all-pervading cause (same)〔0188a26〕

異熟因

「唯諸不善及善有漏是異熟因，異熟法故」〔0033a05〕

maturation cause「唯諸不善及善有漏是異熟因，異熟法故」 tr. “Only unwholesome dharmas and wholesome dharmas with outflows are maturation causes, because they are dharmas that mature”〔0033a05〕

果報因〔0188a27〕

「果報因」 tr. “retribution cause”〔0188a27〕

等流果

「似自因法名等流果，謂似同類、遍行二因」〔0035b20〕

homogeneous result「似自因法名等流果，謂似同類、遍行二因」 tr. “A dharma resembling its own cause is called a homogeneous result; that is, it resembles the two causes, homogeneous and all-pervading”〔0035b20〕

同〔0193a15〕

homogeneous result (same)〔0193a15〕

離繫果

「由慧盡法名離繫果。滅故名盡，擇故名慧」〔0035b28〕

result of release from bondage「由慧盡法名離繫果。滅故名盡，擇故名慧」 tr. “A dharma exhausted through discernment is called a result of release from bondage. Because it is cessation it is called exhaustion; because it is selection it is called discernment”〔0035b28〕

離滅果〔0193a24〕

「離滅果」 tr. “release-and-cessation result”〔0193a24〕

士用果

「若法因彼勢力所生，即說此法名士用果」〔0035b29〕

result of human effort「若法因彼勢力所生，即說此法名士用果」 tr. “If a dharma arises through the force of another, this dharma is said to be that other’s result of human effort”〔0035b29〕

功力果〔0192c26〕

「功力果」 tr. “efficacy result”〔0192c26〕

增上果

「諸有為法，除前已生，是餘有為之增上果」〔0035c04〕

dominant result「諸有為法，除前已生，是餘有為之增上果」 tr. “Among conditioned dharmas, apart from those already arisen before, the rest are dominant results of conditioned dharmas”〔0035c04〕

同〔0192c22〕

dominant result (same)〔0192c22〕

取果·與果

「能為彼種故名取果，正與彼力故名與果」〔0036a06〕

taking a result · giving a result「能為彼種故名取果，正與彼力故名與果」 tr. “Because it can serve as the seed of a result it is called taking the result; because it is presently giving that result power it is called giving the result”〔0036a06〕

同〔0193b07〕

taking a result · giving a result (same)〔0193b07〕

因緣

「於六因內除能作因，所餘五因是因緣性」〔T29 0036b16〕

causal condition「於六因內除能作因，所餘五因是因緣性」 tr. “within the six causes, excluding the enabling cause, the remaining five causes are the nature of the causal condition”〔T29 0036b16〕

因緣類〔0194a01〕

「因緣類」 tr. “the class of causal condition”〔0194a01〕

等無間緣

「此緣生法等而無間，依是義立等無間名」〔T29 0036b19〕

immediately antecedent condition「此緣生法等而無間，依是義立等無間名」 tr. “the dharmas this condition produces are equal and without interval, and on this sense the name immediately antecedent is established”〔T29 0036b19〕

次第緣類〔0194a01〕

「次第緣類」 tr. “the class of sequential condition”〔0194a01〕

所緣緣

「所緣緣性，即一切法望心心所，隨其所應」〔T29 0037a29〕

object condition「所緣緣性，即一切法望心心所，隨其所應」 tr. “the nature of the object condition is all dharmas with respect to mind and mental factors, each as applicable”〔T29 0037a29〕

緣緣類〔0194a01〕

「緣緣類」 tr. “the class of object condition”〔0194a01〕

增上緣

「增上緣性即能作因」〔T29 0037b13〕

dominant condition「增上緣性即能作因」 tr. “the nature of the dominant condition is just the enabling cause”〔T29 0037b13〕

增上緣類〔0194a01〕

「增上緣類」 tr. “the class of dominant condition”〔0194a01〕

正性離生

「由初證入正性離生」〔T29 0040c02〕

certainty of the noble path「由初證入正性離生」 tr. “by first entering the certainty of the noble path”〔T29 0040c02〕

正定聚〔0197b24〕

「正定聚」 tr. “the class fixed in rightness”〔0197b24〕

界（能持自相）

「能持自相故名為界」〔0041b21〕·「或種族義，如前已釋」〔0041b22〕

realm (upholding its own intrinsic mark)「能持自相故名為界」 tr. “because it can uphold its own intrinsic mark it is called a realm”〔0041b21〕·「或種族義，如前已釋」 tr. “or it has the sense of lineage, as was already explained above”〔0041b22〕

界（同）

realm (the same)

欲界

「地獄等四及六欲天并器世間，是名欲界」〔0041a02〕

desire realm「地獄等四及六欲天并器世間，是名欲界」 tr. “the four beginning with the hells, the six heavens of desire, and the receptacle world together are named the desire realm”〔0041a02〕

同

desire realm (the same)

無色界

「無色界中都無有處，以無色法無有方所」〔0041a25〕·「彼體非色立無色名」〔0041b25〕

formless realm「無色界中都無有處，以無色法無有方所」 tr. “within the formless realm there is no place at all, since dharmas without form have no location”〔0041a25〕·「彼體非色立無色名」 tr. “the entity of that realm is not form and so the name formless is established”〔0041b25〕

同

formless realm (the same)

趣

「趣謂所往，不可說言中有是所往，即死處生故」〔0042b18〕

destiny「趣謂所往，不可說言中有是所往，即死處生故」 tr. “a destiny is what is gone to; one cannot say that intermediate existence is what is gone to, since it arises in the very place of death”〔0042b18〕

道〔T29n1559 0199b04〕

「道」 tr. “way”〔T29n1559 0199b04〕

識住

「謂彼所繫五蘊四蘊，如其所應是名識住」〔0043a24〕

station of consciousness「謂彼所繫五蘊四蘊，如其所應是名識住」 tr. “that is, the five aggregates or the four aggregates affiliated to that place, each as applicable, is named a station of consciousness”〔0043a24〕

「愛色識住」等〔T29n1559 0200b23〕

「愛色識住」 tr. “the station of consciousness that craves form” and the rest〔T29n1559 0200b23〕

化生

「無而欻有故名為化」〔0044a03〕

birth by transformation「無而欻有故名為化」 tr. “because what was not there suddenly is, it is called transformation”〔0044a03〕

化生（同）

birth by transformation (the same)

中有

「於死有後、在生有前，即彼中間有自體起」〔0044b09〕·「為至生處故起此身，二趣中間故名中有」〔0044b10〕

intermediate existence「於死有後、在生有前，即彼中間有自體起」 tr. “after the existence of death and before the existence of birth, in that very interval an entity of its own arises”〔0044b09〕·「為至生處故起此身，二趣中間故名中有」 tr. “this body arises in order to reach the place of birth, and because it is between two destinies it is named intermediate existence”〔0044b10〕

中陰〔T29n1559 0200c28〕

「中陰」 tr. “the intermediate skandha”〔T29n1559 0200c28〕

健達縛

「其細者何？謂唯香氣，由斯故得健達縛名」〔T29 0046b09〕

gandharva「其細者何？謂唯香氣，由斯故得健達縛名」 tr. “what is the subtle? Fragrance alone; and it is for this that it gets the name gandharva”〔T29 0046b09〕

乾闥婆〔T29n1559 0203a15〕　頌疏「健達縛者，此云尋香，中有食香，名尋香也」〔T41n1823 0867c25〕

「乾闥婆」 tr. “gandharva, in another transcription”〔T29n1559 0203a15〕　Yuanhui’s Verse Commentary: 「健達縛者，此云尋香，中有食香，名尋香也」 tr. “gandharva means here scent-seeking; intermediate existence feeds on scent, and so is named scent-seeking”〔T41n1823 0867c25〕

四有（中·生·本·死）

「二者生有，謂於諸趣結生剎那」〔T29 0046a15〕·「三者本有，除生剎那死前餘位」〔T29 0046a16〕·「四者死有，謂最後念」〔T29 0046a17〕

the four existences (intermediate · birth · basic · death)「二者生有，謂於諸趣結生剎那」 tr. “second, birth-existence, that is, the moment of rebirth-linking in any of the destinies”〔T29 0046a15〕·「三者本有，除生剎那死前餘位」 tr. “third, basic existence, that is, all the stages except the moment of birth and before death”〔T29 0046a16〕·「四者死有，謂最後念」 tr. “fourth, death-existence, that is, the last thought-moment”〔T29 0046a17〕

四種有〔T29n1559 0211c27〕

「四種有」 tr. “the four kinds of existence”〔T29n1559 0211c27〕

羯剌藍等胎中五位

「謂母腹中分位有五」〔T29 0047c23〕

the *kalala* and the five stages in the womb「謂母腹中分位有五」 tr. “that is, within the mother’s belly the stages are five”〔T29 0047c23〕

柯羅邏等〔T29n1559 0204c11–13〕　光記「羯剌藍，此云和合，或云雜穢、或云凝滑」〔T41n1821 0164a09〕；寶疏「閉尸，此云軟肉」〔T41n1822 0597a05〕（光記作「血肉」·並錄不判）

「柯羅邏」 tr. “Kalaluo” and the rest〔T29n1559 0204c11–13〕　Puguang’s Record: 「羯剌藍，此云和合，或云雜穢、或云凝滑」 tr. “kalala means here conjoined, or mixed and foul, or congealed and slippery”〔T41n1821 0164a09〕; Fabao’s Commentary: 「閉尸，此云軟肉」 tr. “peśī means here soft flesh”〔T41n1822 0597a05〕 (Puguang has 「血肉」 tr. “flesh and blood” · both are recorded without adjudication)

緣起／緣已生

「諸支因分說名緣起，由此為緣能起果故」〔T29 0049c27〕·「諸支果分說緣已生，由此皆從緣所生故」〔T29 0049c28〕

dependent origination / what has arisen from conditions「諸支因分說名緣起，由此為緣能起果故」 tr. “the cause-portion of the links is called dependent origination, since with this for condition a result can be originated”〔T29 0049c27〕·「諸支果分說緣已生，由此皆從緣所生故」 tr. “the result-portion of the links is called what has already arisen from conditions, since these are all produced from conditions”〔T29 0049c28〕

緣生〔T29n1559 0205a16〕

「緣生」 tr. “arising from conditions”〔T29n1559 0205a16〕

三際

「言三際者，一前際、二後際、三中際，即是過未及現三生」〔T29 0048a27〕

the three periods「言三際者，一前際、二後際、三中際，即是過未及現三生」 tr. “as for the three periods: first the earlier period, second the later period, third the middle period — that is, the three lives past, future, and present”〔T29 0048a27〕

三節〔T29n1559 0205a19〕

「三節」 tr. “the three sections”〔T29n1559 0205a19〕

六處

「眼等已生，至根境識未和合位，得六處名」〔T29 0048b27〕

the six sense fields「眼等已生，至根境識未和合位，得六處名」 tr. “from when the eye and the rest have arisen up to the stage where faculty, object, and consciousness have not yet met, it gets the name six sense fields”〔T29 0048b27〕

六入〔T29n1559 0205a18〕

「六入」 tr. “the six entrances”〔T29n1559 0205a18〕

無明

「明所治無明，如非親實等」〔0051c10〕·「謂不了知諦實業果」〔0052a13〕

ignorance「明所治無明，如非親實等」 tr. “ignorance is what clear knowing counteracts, as with ‘not a kinsman,’ ‘not true,’ and the rest”〔0051c10〕·「謂不了知諦實業果」 tr. “that is, not comprehending the truths, the real, action, and result”〔0052a13〕

無明（同）〔T29n1559 0208b22〕

「無明」 tr. “ignorance” (the same)〔T29n1559 0208b22〕

觸

「三和所生，謂根、境、識三和合故有別觸生」〔0052b08〕

contact「三和所生，謂根、境、識三和合故有別觸生」 tr. “produced by the meeting of three, that is, because faculty, object, and consciousness meet together, a separate contact arises”〔0052b08〕

觸〔T29n1559 0209a25〕

「觸」 tr. “contact”〔T29n1559 0209a25〕

增語觸

「增語謂名，名是意觸所緣長境，故偏就此名增語觸」〔0052c06〕

contact of designation「增語謂名，名是意觸所緣長境，故偏就此名增語觸」 tr. “designation is name, and name is the long object taken by mind-contact, and so with respect to just this it is named contact of designation”〔0052c06〕

依言觸〔T29n1559 0209b20〕

「依言觸」 tr. “contact dependent on speech”〔T29n1559 0209b20〕

身受·心受

「六中前五說為身受，依色根故。意觸所生說為心受，但依心故」〔0053a01〕

bodily feeling · mental feeling「六中前五說為身受，依色根故。意觸所生說為心受，但依心故」 tr. “of the six, the first five are said to be bodily feeling, because they depend on material faculties; what is produced by mind-contact is said to be mental feeling, because it depends on mind alone”〔0053a01〕

屬身·屬心〔T29n1559 0209c17〕

「屬身·屬心」 tr. “belonging to the body · belonging to the mind”〔T29n1559 0209c17〕

意近行

「此復成十八，由意近行異」〔0053b29〕

mental proximate-activity「此復成十八，由意近行異」 tr. “this becomes eighteen besides, by the differences of mental proximate-activity”〔0053b29〕

心分別行／意分別行〔T29n1559 0210b18〕

「心分別行／意分別行」 tr. “mind-discriminating activity / mental discriminating activity”〔T29n1559 0210b18〕

段食

「香味觸三，一切皆為段食自體，可成段別而飲噉故，謂以口鼻分分受之」〔0055a14〕

morsel nutriment「香味觸三，一切皆為段食自體，可成段別而飲噉故，謂以口鼻分分受之」 tr. “odor, taste, and the tangible, these three, are all of them the very entity of morsel nutriment, since they can be drunk and eaten as separate morsels, that is, received portion by portion with mouth and nose”〔0055a14〕

段食〔T29n1559 0212a13〕

「段食」 tr. “morsel nutriment”〔T29n1559 0212a13〕

觸食·思食·識食

「觸謂三和所生諸觸，思謂意業，識謂識蘊，此三唯有漏，通三界皆有」〔0055a25〕

contact nutriment · volition nutriment · consciousness nutriment「觸謂三和所生諸觸，思謂意業，識謂識蘊，此三唯有漏，通三界皆有」 tr. “contact means the several contacts produced by the meeting of three; volition means mental action; consciousness means the aggregate of consciousness; these three are with outflows alone and are present throughout the three realms”〔0055a25〕

觸·思·識〔T29n1559 0212a13〕

「觸·思·識」 tr. “contact · volition · consciousness”〔T29n1559 0212a13〕

末摩

「無有別物名為末摩，然於身中有異支節觸便致死，是謂末摩」〔0056b22〕

the vital points「無有別物名為末摩，然於身中有異支節觸便致死，是謂末摩」 tr. “there is no separate thing called a vital point; yet within the body there are particular joints which, once touched, bring death, and these are called the vital points”〔0056b22〕

末摩〔T29n1559 0213c10〕

「末摩」 tr. “the vital points”〔T29n1559 0213c10〕

蘇迷盧

器世間之中心

SumeruThe center of the receptacle world

須彌婁〔0214b07〕　光記「蘇迷盧，此云妙高。舊云須彌，訛也」〔T41n1821 0185c07〕

「須彌婁」 tr. “Xumilou”〔0214b07〕　Puguang’s Record: 「蘇迷盧，此云妙高。舊云須彌，訛也」 tr. “Sumeru means here the Sublime and Lofty. The old rendering Xumi is a corruption”〔T41n1821 0185c07〕

踰健達羅

七金山之一

YugandharaOne of the seven golden mountains

由乾陀羅〔0214b07〕　光記「踰健達羅，此云持雙。此山頂上有二道猶如車跡，山持二跡故名持雙」〔T41n1821 0185c08〕

「由乾陀羅」 tr. “Youqiantuoluo”〔0214b07〕　Puguang’s Record: 「踰健達羅，此云持雙。此山頂上有二道猶如車跡，山持二跡故名持雙」 tr. “Yugandhara means here Upholding the Pair. Upon the summit of this mountain there are two tracks like the ruts of a chariot, and because the mountain upholds the two tracks it is named Upholding the Pair”〔T41n1821 0185c08〕

踰繕那

「說八俱盧舍為一踰繕那」〔0062b11〕

yojana「說八俱盧舍為一踰繕那」 tr. “eight krośas are spoken of as one yojana”〔0062b11〕

由旬〔0220a08〕　光記「踰繕那，如下別釋。舊云由旬，訛也」〔T41n1821 0185b23〕

「由旬」 tr. “youxun”〔0220a08〕　Puguang’s Record: 「踰繕那，如下別釋。舊云由旬，訛也」 tr. “yojana, explained separately below. The old rendering youxun is a corruption”〔T41n1821 0185b23〕

洛叉

風輪水輪之量所用

*lakṣa*Used for the measures of the wind circle and the water circle

洛沙〔0214a15〕　光記「洛叉，此云億」〔T41n1821 0185b19〕

「洛沙」 tr. “luosha”〔0214a15〕　Puguang’s Record: 「洛叉，此云億」 tr. “lakṣa means here a hundred thousand”〔T41n1821 0185b19〕

八功德水

「一甘、二冷、三軟、四輕、五清淨、六不臭、七飲時不損喉、八飲已不傷腹」〔0057c11〕

water possessed of the eight qualities「一甘、二冷、三軟、四輕、五清淨、六不臭、七飲時不損喉、八飲已不傷腹」 tr. “first sweet, second cool, third soft, fourth light, fifth pure, sixth free of foul odor, seventh not hurting the throat when drunk, eighth not harming the belly once drunk”〔0057c11〕

同〔0214c19〕

the same〔0214c19〕

㮈落迦

「以於其中受苦無間，非如餘七大㮈落迦受苦非恒，故名無間」〔0058b05〕

naraka「以於其中受苦無間，非如餘七大㮈落迦受苦非恒，故名無間」 tr. “because suffering is undergone therein without remission, unlike the remaining seven great narakas where the undergoing of suffering is not constant, it is named the Unremitting”〔0058b05〕

地獄〔0215c08〕　光記「若言捺落迦，顯受罪處。若言那落迦，顯能受罪人」〔T41n1821 0186b29〕

「地獄」 tr. “hell”〔0215c08〕　Puguang’s Record: 「若言捺落迦，顯受罪處。若言那落迦，顯能受罪人」 tr. “if it is written with the one transcription, it displays the place where punishment is undergone; if with the other, it displays the person who undergoes punishment”〔T41n1821 0186b29〕

極微

「分析諸色至一極微，故一極微為色極少」〔0062a18〕

ultimate atom「分析諸色至一極微，故一極微為色極少」 tr. “analyzing the several forms down to one ultimate atom, and so one ultimate atom is the least of form”〔0062a18〕

隣虛〔0219c17〕　光記「此微即極，名曰極微」〔T41n1821 0192c10〕

「隣虛」 tr. “next to the void”〔0219c17〕　Puguang’s Record: 「此微即極，名曰極微」 tr. “this fine thing is itself the ultimate, and is named the ultimate atom”〔T41n1821 0192c10〕

剎那

「眾緣和合法得自體頃，或有動法行度一極微」〔0062a21〕

*kṣaṇa* (moment)「眾緣和合法得自體頃，或有動法行度一極微」 tr. “the instant in which, the many conditions having come together, a dharma obtains its own existence; or, if there is a dharma in motion, its passing over one ultimate atom”〔0062a21〕

剎那〔0219c21〕

「剎那」 tr. “moment”〔0219c21〕

中劫

「中劫從無量，減至壽唯十，次增減十八，後增至八萬」〔0062c02〕

the intermediate aeon「中劫從無量，減至壽唯十，次增減十八，後增至八萬」 tr. “the intermediate aeon runs from the immeasurable, decreasing to a lifespan of ten alone; next eighteen of increase and decrease; and last an increase to eighty thousand”〔0062c02〕

別劫〔0220a23〕

「別劫」 tr. “the separate aeon”〔0220a23〕

大劫

「如是所說成住壞空，各二十中積成八十，總此八十成大劫量」〔0063b07〕

the great aeon「如是所說成住壞空，各二十中積成八十，總此八十成大劫量」 tr. “the formation, abiding, dissolution, and emptiness thus stated are each of twenty intermediate aeons, accumulating to eighty; and these eighty in all make the measure of a great aeon”〔0063b07〕

大劫〔0220a23〕

「大劫」 tr. “the great aeon”〔0220a23〕

阿僧企耶

「既稱無數，何復言三？非無數言，顯不可數」〔0063b12〕

*asaṃkhyeya*「既稱無數，何復言三？非無數言，顯不可數」 tr. “since it is called innumerable, why is it further said to be three? The word innumerable does not display that it cannot be counted”〔0063b12〕

阿僧祇〔0221a23〕　光記「阿僧企耶，第五十二，於此六十數中其一」〔T41n1821 0194a23〕

「阿僧祇」 tr. “asaṃkhyeya,” in another transcription〔0221a23〕　Puguang’s Record: 「阿僧企耶，第五十二，於此六十數中其一」 tr. “asaṃkhyeya is the fifty-second, one within these sixty numbers”〔T41n1821 0194a23〕

五濁

「一壽濁、二劫濁、三煩惱濁、四見濁、五有情濁」〔0064a21〕·「劫減將末，壽等鄙下如滓穢故，說名為濁」〔0064a22〕

the five turbidities「一壽濁、二劫濁、三煩惱濁、四見濁、五有情濁」 tr. “first the turbidity of lifespan, second of the aeon, third of the afflictions, fourth of views, fifth of sentient beings”〔0064a21〕·「劫減將末，壽等鄙下如滓穢故，說名為濁」 tr. “when the decrease of the aeon is drawing to its end, the lifespan and the rest are mean and low like dregs and filth, and are therefore named turbid”〔0064a22〕

五濁（名有三異）〔0222a02〕

the five turbidities (three of the names differing)〔0222a02〕

麟角喻（獨覺）

「言獨覺者，謂現身中離稟至教唯自悟道，以能自調不調他故」〔0064b09〕

likened to the qilin’s horn (the pratyekabuddha)「言獨覺者，謂現身中離稟至教唯自悟道，以能自調不調他故」 tr. “one called a pratyekabuddha is one who in the present body, apart from receiving the highest teaching, awakens to the path by himself alone, because he can tame himself and does not tame others”〔0064b09〕

犀角喻〔0222a10〕　光記「如麟一角無二竝生，獨居悟道故喻麟角」〔T41n1821 0195b09〕

「犀角喻」 tr. “likened to the rhinoceros horn”〔0222a10〕　Puguang’s Record: 「如麟一角無二竝生，獨居悟道故喻麟角」 tr. “as the qilin has one horn and no second is born beside it, and he dwells alone and awakens to the path, he is likened to the qilin’s horn”〔T41n1821 0195b09〕

剎帝利

「各以所收六分之一，雇令防護封為田主，因斯故立剎帝利名」〔0065c11〕

kṣatriya「各以所收六分之一，雇令防護封為田主，因斯故立剎帝利名」 tr. “each handing over a sixth part of what he had reaped, they hired him to keep guard and invested him as lord of the fields, and thereby the name kṣatriya was established”〔0065c11〕

剎帝利　寶疏「剎帝利，此云田主」〔T41n1822 0624a12〕

「剎帝利」 tr. “kṣatriya” (the same)　Fabao’s Commentary: 「剎帝利，此云田主」 tr. “kṣatriya means here lord of the fields”〔T41n1822 0624a12〕

業

「此所由業其體是何？謂心所思及思所作」〔0067b17〕

action「此所由業其體是何？謂心所思及思所作」 tr. “what is the entity of this action by which they come about? It is the volition that arises in the mind, together with what volition brings about”〔0067b17〕

業（同）

action (the same)

思業／思已業

「故契經說：有二種業，一者思業、二思已業，思已業者謂思所作」〔0067b18〕

the action that is volition / the action of having willed「故契經說：有二種業，一者思業、二思已業，思已業者謂思所作」 tr. “hence the sūtra says: there are two kinds of action, first the action that is volition, second the action of having willed; and the action of having willed refers to what volition brings about”〔0067b18〕

「故意及所作」〔T29n1559 0225a27〕

「故意及所作」 tr. “intention and what is done”〔T29n1559 0225a27〕

意業

「然心所思即是意業」〔0067b26〕

mental action「然心所思即是意業」 tr. “the volition that arises in the mind is mental action”〔0067b26〕

「故意即心業」〔T29n1559 0225b06〕

「故意即心業」 tr. “intention is just the action of mind”〔T29n1559 0225b06〕

表·無表

「此身語二業，俱表無表性」〔0067b29〕

manifest · nonmanifest「此身語二業，俱表無表性」 tr. “these two, bodily action and verbal action, both alike have the nature of the manifest and the nonmanifest”〔0067b29〕

有教·無教〔T29n1559 0225b09〕

「有教·無教」 tr. “instructive · uninstructive”〔T29n1559 0225b09〕

身表

「由思力故，別起如是如是身形，名身表業」〔0067c08〕

bodily manifest action「由思力故，別起如是如是身形，名身表業」 tr. “by the force of volition, such and such a shape further arises in the body, and this is called bodily manifest action”〔0067c08〕

「說身有教相」〔T29n1559 0225b11〕

「說身有教相」 tr. “it is said that the body has the instructive mark”〔T29n1559 0225b11〕

語表

「語表業體謂即言聲」〔0068c25〕

verbal manifest action「語表業體謂即言聲」 tr. “the entity of verbal manifest action is just vocal sound”〔0068c25〕

「言教語音聲」〔T29n1559 0226c03〕

「言教語音聲」 tr. “instruction in words is vocal sound”〔T29n1559 0226c03〕

滅不待因

「謂有為法滅不待因。所以者何？待因謂果，滅無非果，故不待因」〔0067c17〕·「故無有因令諸法滅，法自然滅，是壞性故」〔0068a25〕

cessation awaits no cause「謂有為法滅不待因。所以者何？待因謂果，滅無非果，故不待因」 tr. “that is, the cessation of conditioned dharmas awaits no cause. Why so? What awaits a cause is a result; cessation is a nonexistence, and a nonexistence is not a result, and so it awaits no cause”〔0067c17〕·「故無有因令諸法滅，法自然滅，是壞性故」 tr. “therefore there is no cause that makes dharmas cease; dharmas cease of themselves, since it is their nature to perish”〔0068a25〕

「生因成能滅」〔T29n1559 0225c17〕

「生因成能滅」 tr. “the productive cause becomes the extinguishing one”〔T29n1559 0225c17〕

思種子

「是故所言思所熏習微細相續漸漸轉變差別而生，定為應理」〔0069c03〕

the seeds of volition「是故所言思所熏習微細相續漸漸轉變差別而生，定為應理」 tr. “therefore what was said, that the subtle continuum perfumed by volition goes on gradually transforming and differentiating as it arises, is decidedly the reasonable account”〔0069c03〕

——（諦本作別語系）

— (Paramārtha uses another set of words)

隄塘戒

「又契經說：離殺等戒名為隄塘戒，能長時相續堰遏犯戒過故」〔0069a26〕

the discipline that is a dyke「又契經說：離殺等戒名為隄塘戒，能長時相續堰遏犯戒過故」 tr. “again, the sūtra says: the discipline of abstaining from killing and the rest is called the discipline that is a dyke, since it can for a long time continuously dam and hold back the fault of transgressing the discipline”〔0069a26〕

——（此段諦本從略）

— (Paramārtha abridges this passage)

勝義善

「勝義善者，謂真解脫」〔0071a22〕·「以涅槃中最極安隱、眾苦永寂猶如無病」〔0071a22〕

the ultimate wholesome「勝義善者，謂真解脫」 tr. “what is called the ultimate wholesome refers to true liberation”〔0071a22〕·「以涅槃中最極安隱、眾苦永寂猶如無病」 tr. “since within nirvāṇa there is the utmost security and all sufferings are forever stilled, as when one is free of illness”〔0071a22〕

「解脫真實善」〔T29n1559 0228c12〕

「解脫真實善」 tr. “liberation, the truly real wholesome”〔T29n1559 0228c12〕

自性善

「自性善者，謂慚愧根」〔0071a23〕·「不待相應及餘等起，體性是善猶如良藥」〔0071a24〕

the intrinsically wholesome「自性善者，謂慚愧根」 tr. “what is called the intrinsically wholesome refers to conscience, shame, and the roots”〔0071a23〕·「不待相應及餘等起，體性是善猶如良藥」 tr. “needing not to await association nor anything else to raise them, they are in their nature wholesome, like a good medicine”〔0071a24〕

「自性根慚羞」〔T29n1559 0228c14〕

「自性根慚羞」 tr. “intrinsic, the roots and conscience and abashment”〔T29n1559 0228c14〕

律儀

「能遮能滅惡戒相續故名律儀」〔0072b10〕·「能防身語，故名律儀」〔0073a19〕

discipline「能遮能滅惡戒相續故名律儀」 tr. “because it can block and can extinguish the continuum of evil discipline, it is called discipline”〔0072b10〕·「能防身語，故名律儀」 tr. “it can guard body and speech, and so it is called discipline”〔0073a19〕

「護」〔T29n1559 0229c14〕

「護」 tr. “protection”〔T29n1559 0229c14〕

不律儀

「不禁身語名不律儀」〔0074a29〕

non-discipline「不禁身語名不律儀」 tr. “not restraining body and speech, it is called non-discipline”〔0074a29〕

「不護」〔T29n1559 0229c14〕

「不護」 tr. “non-protection”〔T29n1559 0229c14〕

別解脫律儀

「一別解脫律儀，謂欲纏戒」〔0072b14〕·「依初別捨義，立別解脫名」〔0073a23〕

the discipline of individual liberation「一別解脫律儀，謂欲纏戒」 tr. “first, the discipline of individual liberation, that is, the discipline bound to desire”〔0072b14〕·「依初別捨義，立別解脫名」 tr. “in reliance upon the sense of a first relinquishing severally, the name individual liberation is established”〔0073a23〕

「波羅提木叉」〔T29n1559 0229c17〕

「波羅提木叉」 tr. “prātimokṣa”〔T29n1559 0229c17〕

靜慮生律儀／道生律儀

「二靜慮生律儀，謂色纏戒」·「三道生律儀，謂無漏戒」〔0072b15〕

the discipline produced by meditative absorption / the discipline produced by the path「二靜慮生律儀，謂色纏戒」 tr. “second, the discipline produced by meditative absorption, that is, the discipline bound to form”·「三道生律儀，謂無漏戒」 tr. “third, the discipline produced by the path, that is, the discipline without outflows”〔0072b15〕

「定護」／「無流護」〔T29n1559 0229c19〕

「定護」／「無流護」 tr. “the protection of absorption” / “the protection without flow”〔T29n1559 0229c19〕

近住

「言近住者，謂此律儀近阿羅漢住，以隨學彼故」〔0075b07〕

one-day observance「言近住者，謂此律儀近阿羅漢住，以隨學彼故」 tr. “as for what is called the one-day observance, this discipline abides near the arhat, since one trains after him”〔0075b07〕

「優波婆娑」〔T29n1559 0229c22〕

「優波婆娑」 tr. “upavāsa”〔T29n1559 0229c22〕

五種定限

「若人不作五種定限，方可受得別解律儀，謂有情、支、處、時、緣定」〔0078b03〕·「如是受者不得律儀，但得律儀相似妙行」〔0078b10〕

the five stipulations「若人不作五種定限，方可受得別解律儀，謂有情、支、處、時、緣定」 tr. “a man must make none of five stipulations if he is to be able to take on the discipline of individual liberation, namely the stipulations of sentient beings, of limbs, of places, of times, and of circumstances”〔0078b03〕·「如是受者不得律儀，但得律儀相似妙行」 tr. “one who takes it up in this way does not obtain discipline; he obtains only an excellent conduct resembling discipline”〔0078b10〕

——（諦本此段從略·見目四誠實記）

— (Paramārtha’s version abridges this passage · see the honest record at item four)

處中無表

「得餘無表由三種因」〔0079a14〕——「一者由田」〔0079a14〕·「二者由受」〔0079a16〕·「三由重行」〔0079a18〕

the middling nonmanifest「得餘無表由三種因」 tr. “the remaining nonmanifest is obtained by three kinds of cause”〔0079a14〕·「一者由田」 tr. “first, by the field”〔0079a14〕·「二者由受」 tr. “second, by undertaking”〔0079a16〕·「三由重行」 tr. “third, by weighty performance”〔0079a18〕

所餘無教〔T29n1559 0235b21〕

the remaining uninstructive〔T29n1559 0235b21〕

調伏

「言調伏者，意顯律儀，由此能令根調伏故」〔0079a26〕

taming「言調伏者，意顯律儀，由此能令根調伏故」 tr. “what is called taming means to show the discipline, since by this it can make the faculties tamed”〔0079a26〕

木叉調〔T29n1559 0235c03〕

the mokṣa taming〔T29n1559 0235c03〕

尸羅

「能平險業故名尸羅」〔0073a13〕·「訓釋詞者，謂清涼故」〔0073a13〕

śīla「能平險業故名尸羅」 tr. “because it can level rugged action, it is called śīla”〔0073a13〕·「訓釋詞者，謂清涼故」 tr. “the gloss of the term is that it is cooling”〔0073a13〕

尸羅（同）

「尸羅」 tr. “śīla” (the same)

業道

「依業暢義立業道名」〔0073a24〕·「於前所說惡妙行中，若麁顯易知，攝為十業道」〔0084b17〕

path of action「依業暢義立業道名」 tr. “in reliance upon the sense of action being brought through, the name path of action is established”〔0073a24〕·「於前所說惡妙行中，若麁顯易知，攝為十業道」 tr. “within the evil conduct and good conduct spoken of above, whatever is coarse, evident, and easily known is gathered in as the ten paths of action”〔0084b17〕

業道（同）

「業道」 tr. “path of action” (the same)

福·非福·不動

「欲界善業說名為福，招可愛果益有情故」〔0081a05〕·「諸不善業說名非福，招非愛果損有情故」〔0081a06〕·「上二界善說名不動」〔0081a07〕

meritorious · unmeritorious · immovable「欲界善業說名為福，招可愛果益有情故」 tr. “the wholesome action of the desire realm is said to be named meritorious, because it draws on a lovely result and benefits sentient beings”〔0081a05〕·「諸不善業說名非福，招非愛果損有情故」 tr. “the unwholesome actions are said to be named unmeritorious, because they draw on an unlovely result and harm sentient beings”〔0081a06〕·「上二界善說名不動」 tr. “the wholesome action of the two higher realms is said to be named immovable”〔0081a07〕

福·非福·不動〔T29n1559 0239b23 前之偈系〕

meritorious · unmeritorious · immovable〔T29n1559 0239b23, the family of the verse preceding〕

順樂受·順苦受·順不苦不樂受

「諸善業中始從欲界至第三靜慮名順樂受業，以諸樂受唯至此故」〔0081a26〕·「過三靜慮上地諸善業，說名為順不苦不樂受，此上都無苦樂受故」〔0081a28〕

conducive to pleasant feeling · to painful feeling · to feeling neither painful nor pleasant「諸善業中始從欲界至第三靜慮名順樂受業，以諸樂受唯至此故」 tr. “among the wholesome actions, those from the desire realm up to the third meditative absorption are called actions conducive to pleasant feeling, because pleasant feelings extend only so far”〔0081a26〕·「過三靜慮上地諸善業，說名為順不苦不樂受，此上都無苦樂受故」 tr. “the wholesome actions of the levels beyond the third meditative absorption are said to be named conducive to feeling neither painful nor pleasant, because above that there are no feelings of pain or pleasure at all”〔0081a28〕

順樂受等（諦本句式異）

conducive to pleasant feeling and the rest (Paramārtha’s constructions differ)

順現法受·順次生受·順後次受

「定復有三：一順現法受、二順次生受、三順後次受」〔0081c10〕·「順現法受者，謂此生造即此生熟」〔0081c14〕

conducive to being experienced in the present life · in the next birth · in a life after the next「定復有三：一順現法受、二順次生受、三順後次受」 tr. “settled action is of three kinds: first conducive to being experienced in the present life, second conducive to being experienced in the next birth, third conducive to being experienced in a life after the next”〔0081c10〕·「順現法受者，謂此生造即此生熟」 tr. “conducive to being experienced in the present life means done in this life and ripening in this very life”〔0081c14〕

現報·生報·後報系〔T29n1559 0238a07〕

the family of retribution in the present · in the next birth · in a later birth〔T29n1559 0238a07〕

心狂

「有情心狂唯在意識，若在五識必無心狂，以五識身無分別故」〔0082c29〕

madness of mind「有情心狂唯在意識，若在五識必無心狂，以五識身無分別故」 tr. “a sentient being’s madness of mind is in the mental consciousness alone; in the five consciousnesses there is certainly no madness of mind, because the five bodies of consciousness have no discrimination”〔0082c29〕

心癲〔T29n1559 0239a13〕

derangement of mind〔T29n1559 0239a13〕

曲·穢·濁（業）

「身語意三各有三種，謂曲、穢、濁。如其次第，應知依諂、瞋、貪所生」〔0083b05〕

crooked · foul · turbid (action)「身語意三各有三種，謂曲、穢、濁。如其次第，應知依諂、瞋、貪所生」 tr. “the three of body, speech, and mind have each three kinds, namely the crooked, the foul, and the turbid; and in that same order it should be known that they arise in dependence upon flattery, hatred, and greed”〔0083b05〕

曲·麁·澁〔T29n1559 0239b18〕

crooked · coarse · rough〔T29n1559 0239b18〕

黑黑業

「諸不善業一向名黑，染污性故，異熟亦黑，不可意故」〔0083b26〕

black-black action「諸不善業一向名黑，染污性故，異熟亦黑，不可意故」 tr. “all unwholesome action is called black without exception, because its nature is defiled; and the maturation is likewise black, because it is not agreeable”〔0083b26〕

黑業黑果報〔T29n1559 0239b23〕

「黑業黑果報」 tr. “black action with a black retribution”〔T29n1559 0239b23〕

白白業

「色界善業一向名白，不雜惡故，異熟亦白，是可意故」〔0083b27〕

white-white action「色界善業一向名白，不雜惡故，異熟亦白，是可意故」 tr. “wholesome action of the form realm is called white without exception, because it is not mingled with evil; and the maturation is likewise white, because it is agreeable”〔0083b27〕

白業白果報〔T29n1559 0239b23〕

「白業白果報」 tr. “white action with a white retribution”〔T29n1559 0239b23〕

黑白業

「欲界善業名為黑白，惡所雜故，異熟亦黑白，非愛果雜故」〔0083c02〕·「此黑白名依相續立，非據自性」〔0083c03〕

black-and-white action「欲界善業名為黑白，惡所雜故，異熟亦黑白，非愛果雜故」 tr. “wholesome action of the desire realm is called black-and-white, because it is mingled with evil; and the maturation is likewise black-and-white, because its unlovely results are mingled therein”〔0083c02〕·「此黑白名依相續立，非據自性」 tr. “this name black-and-white is established with respect to a continuum, and not with respect to intrinsic nature”〔0083c03〕

黑白業黑白果報〔T29n1559 0239b23〕

「黑白業黑白果報」 tr. “black-and-white action with a black-and-white retribution”〔T29n1559 0239b23〕

非黑非白業

「諸無漏業能永斷盡前三業者名為非黑，不染污故，亦名非白，以不能招白異熟故」〔0083c08〕

action neither black nor white「諸無漏業能永斷盡前三業者名為非黑，不染污故，亦名非白，以不能招白異熟故」 tr. “the actions without outflows that can forever cut off and exhaust the former three actions are called not black, because they are undefiled; and are also called not white, because they cannot draw a white maturation”〔0083c08〕

不黑不白業〔T29n1559 0239b23〕

「不黑不白業」 tr. “action not black and not white”〔T29n1559 0239b23〕

牟尼

「勝義牟尼唯心為體」〔0084a17〕·「由遠離義建立牟尼」〔0084a19〕

muni「勝義牟尼唯心為體」 tr. “the muni in the ultimate sense has mind alone for its entity”〔0084a17〕·「由遠離義建立牟尼」 tr. “it is from the sense of keeping away that muni is established”〔0084a19〕

「牟那」〔T29n1559 0240a11〕

「牟那」 tr. “Mouna”〔T29n1559 0240a11〕

加行·根本業道·後起

「業道加行必定有表，此位無表或有或無」〔0084c18〕·「此剎那頃表無表業，是謂殺生根本業道」〔0084c28〕·「此剎那後殺無表業隨轉不絕，名殺後起」〔0085a01〕

the preparatory stage · the root path of action · the consequent stage「業道加行必定有表，此位無表或有或無」 tr. “the preparatory stage of a path of action necessarily has the manifest, and the nonmanifest at this stage may or may not be present”〔0084c18〕·「此剎那頃表無表業，是謂殺生根本業道」 tr. “the manifest and nonmanifest action within this single moment, this is called the root path of action of killing”〔0084c28〕·「此剎那後殺無表業隨轉不絕，名殺後起」 tr. “after this moment the nonmanifest action of killing turns along unbroken, and this is called the consequent stage of killing”〔0085a01〕

同系

of the same family

殺生

「要由先發欲殺故思，於他有情他有情想，作殺加行不誤而殺」〔0086c01〕

killing「要由先發欲殺故思，於他有情他有情想，作殺加行不誤而殺」 tr. “one must first set going the deliberate volition to kill, and with respect to another sentient being raise the perception of another sentient being, and set going the preparation for killing and kill not by mistake”〔0086c01〕

殺生（同）

「殺生」 tr. “killing” (the same)

不與取

「於他物中起他物想，或力或竊起盜加行，不誤而取令屬己身」〔0087a02〕

taking what is not given「於他物中起他物想，或力或竊起盜加行，不誤而取令屬己身」 tr. “with respect to another’s goods raise the perception of another’s goods, and by force or by stealth set going the preparation for stealing, and take not by mistake, making it belong to oneself”〔0087a02〕

「偷盜」〔T29n1559 0242b05〕

「偷盜」 tr. “stealing”〔T29n1559 0242b05〕

虛誑語

「於所說義異想發言，及所誑者解所說義，染心不誤成虛誑語」〔0087b05〕

false speech「於所說義異想發言，及所誑者解所說義，染心不誤成虛誑語」 tr. “to raise a divergent perception with respect to the sense one speaks and to utter it, the one deceived understanding the sense spoken, with a defiled mind and not by mistake, completes false speech”〔0087b05〕

「妄語」〔T29n1559 0241b15〕

「妄語」 tr. “lying”〔T29n1559 0241b15〕

離間語／麁惡語／雜穢語

「若染污心發壞他語，若他壞不壞俱成離間語」〔0088a11〕·「若以染心發非愛語毀呰於他，名麁惡語」〔0088a12〕·「一切染心所發諸語名雜穢語」〔0088a15〕

divisive speech / harsh speech / frivolous speech「若染污心發壞他語，若他壞不壞俱成離間語」 tr. “if with a defiled mind one sets going an utterance that would break another, then whether or not the other is broken, divisive speech is completed in either case”〔0088a11〕·「若以染心發非愛語毀呰於他，名麁惡語」 tr. “if with a defiled mind one sets going an unlovely utterance abusing another, that is called harsh speech”〔0088a12〕·「一切染心所發諸語名雜穢語」 tr. “all utterances set going by a defiled mind are called frivolous speech”〔0088a15〕

「破語」／「惡語」／「非應語」〔T29n1559 0243a24–b02〕

「破語」／「惡語」／「非應語」 tr. “breaking speech” / “evil speech” / “unfitting speech”〔T29n1559 0243a24–b02〕

貪·瞋·邪見（意三業道）

「於他財物惡欲名貪」〔0088b04〕·「於有情類憎恚名瞋」〔0088b11〕·「於善惡等惡見撥無，此見名為邪見業道」〔0088b13〕

greed · hatred · wrong view (the three mental paths of action)「於他財物惡欲名貪」 tr. “evil desire toward another’s goods is called greed”〔0088b04〕·「於有情類憎恚名瞋」 tr. “to raise hostility toward the class of sentient beings is called hatred”〔0088b11〕·「於善惡等惡見撥無，此見名為邪見業道」 tr. “to deny outright with an evil view, with respect to the wholesome and the evil and the rest, this view is called the path of action of wrong view”〔0088b13〕

同系

of the same family

上品圓滿邪見（斷善根）

「惡業道中唯有上品圓滿邪見能斷善根」〔0088c22〕

wrong view of the high grade and complete「惡業道中唯有上品圓滿邪見能斷善根」 tr. “among the evil paths of action only a wrong view of the high grade and complete can cut off the wholesome roots”〔0088c22〕

最上上品圓滿邪見〔T29n1559 0243c12〕

wrong view of the highest of the high grade and complete〔T29n1559 0243c12〕

生得善根

「唯欲界生得善根」〔0088c27〕·「何緣唯斷生得善根？」〔0089a01〕

wholesome roots acquired by birth「唯欲界生得善根」 tr. “only the wholesome roots of the desire realm acquired by birth”〔0088c27〕·「何緣唯斷生得善根？」 tr. “why is it only the wholesome roots acquired by birth that are cut off?”〔0089a01〕

——（諦本作欲界中善根）

—— (Paramārtha’s text has “the wholesome roots within the desire realm”)

非得（斷善之體）

「此善根斷其體是何？善斷應知非得為體」〔0089b11〕·「替善根得非得生位，名斷善根」〔0089b12〕

non-acquisition (the entity of the cutting off of the wholesome)「此善根斷其體是何？善斷應知非得為體」 tr. “what is the entity of this cutting off of the wholesome roots? It should be known that the cutting off of the wholesome has non-acquisition for its entity”〔0089b11〕·「替善根得非得生位，名斷善根」 tr. “the stage at which non-acquisition arises in place of the acquisition of the wholesome roots is named cutting off the wholesome roots”〔0089b12〕

——（諦本此段從略）

—— (Paramārtha’s text abridges this passage)

邪命

「從貪所生身語二業，以難除故別立邪命」〔0091a07〕

wrong livelihood「從貪所生身語二業，以難除故別立邪命」 tr. “the two actions of body and speech arising from greed are, because they are hard to be rid of, separately established as wrong livelihood”〔0091a07〕

邪命（同）〔T29n1559 0245c14〕

wrong livelihood (the same)〔T29n1559 0245c14〕

引業·滿業

「一業引一生，多業能圓滿」〔0092a23〕

the projecting action · the completing action「一業引一生，多業能圓滿」 tr. “one action projects one birth; many actions can complete it”〔0092a23〕

——（諦本無此二名之對舉）

—— (Paramārtha’s text has no such pairing of names)

三障（業·煩惱·異熟）

「三障無間業，及數行煩惱，并一切惡趣，北洲無想天」〔0092b25〕·「全三惡趣、人趣、北洲及無想天名異熟障」〔0092c09〕

the three obstructions (of action · of the afflictions · of maturation)「三障無間業，及數行煩惱，并一切惡趣，北洲無想天」 tr. “the three obstructions are the deeds of immediate retribution, and the afflictions of frequent occurrence, together with all the evil destinies, the northern continent, and the Heaven of Non-Percipient Beings”〔0092b25〕·「全三惡趣、人趣、北洲及無想天名異熟障」 tr. “the whole of the three evil destinies, and within the human destiny the northern continent, and the Heaven of Non-Percipient Beings, are named the obstruction of maturation”〔0092c09〕

業障·惑障·果報障〔T29n1559 0247b20〕

obstruction of action · obstruction of the defilements · obstruction of retribution〔T29n1559 0247b20〕

五無間業

「言無間業者，謂五無間業」〔0092b27〕·「約異熟果決定更無餘業餘生能為間隔，故此唯目無間隔義」〔0092c19〕

the five deeds of immediate retribution「言無間業者，謂五無間業」 tr. “by ‘deeds of immediate retribution’ are meant the five deeds of immediate retribution”〔0092b27〕·「約異熟果決定更無餘業餘生能為間隔，故此唯目無間隔義」 tr. “with regard to the fixedness of the maturation result, no other action and no other birth can be interposed between, and so this points only to the sense of nothing intervening”〔0092c19〕

——（諦本本子範圍僅標名）

—— (Paramārtha’s text within the range of this unit merely names them)

破僧（僧破）

「僧破體是不和合性，無覆無記心不相應行蘊所攝」〔0093b03〕·「非能破者成此僧破，但是所破僧眾所成」〔0093b05〕

splitting the Saṅgha (the split in the Saṅgha)「僧破體是不和合性，無覆無記心不相應行蘊所攝」 tr. “the entity of the split in the Saṅgha is the nature of non-concord; it is gathered under the aggregate of formations, unobscured-indeterminate and not associated with mind”〔0093b03〕·「非能破者成此僧破，但是所破僧眾所成」 tr. “it is not the one who splits that possesses this split in the Saṅgha; it is possessed only by the Saṅgha that is split”〔0093b05〕

「僧破非和合」〔T29n1559 0247b26〕

「僧破非和合」 tr. “the split in the Saṅgha is non-concord”〔T29n1559 0247b26〕

破法輪僧／破羯磨僧

「如是名曰破法輪僧」〔0093b28〕·「能障聖道輪、壞僧和合故」〔0093b28〕·「唯破羯磨通在三洲，極少八人，多亦無限」〔0093c08〕

splitting the Saṅgha of the wheel of Dharma / splitting the Saṅgha in its formal acts「如是名曰破法輪僧」 tr. “this is called splitting the Saṅgha of the wheel of Dharma”〔0093b28〕·「能障聖道輪、壞僧和合故」 tr. “since it can obstruct the wheel of the noble path and destroys the concord of the Saṅgha”〔0093b28〕·「唯破羯磨通在三洲，極少八人，多亦無限」 tr. “the splitting of formal acts alone extends to three continents, at the least eight men, and at the most without limit”〔0093c08〕

——（諦本此節逐句嵌釋·無獨立立名句）

——(Paramārtha embeds his explanation line by line in this section · there is no separate sentence establishing the name)

恩田·德田

「謂害父母是棄恩田」〔0093c26〕·「德田謂餘阿羅漢等，具諸勝德及能生故」〔0093c27〕·「壞德所依，故成逆罪」〔0093c28〕

the field of kindness · the field of virtue「謂害父母是棄恩田」 tr. “that is, killing one’s father or mother is forsaking the field of kindness”〔0093c26〕·「德田謂餘阿羅漢等，具諸勝德及能生故」 tr. “the field of virtue means the remaining arhats and the like, who are furnished with all excellent virtues and are able to produce them”〔0093c27〕·「壞德所依，故成逆罪」 tr. “destroying the support of virtue, it becomes an offense of immediate retribution”〔0093c28〕

——（諦本作「有恩功德田」）

——(Paramārtha has 「有恩功德田」 tr. “the field of kindness and of virtue”)

波羅蜜多

「能到自所往圓德彼岸，故此六名曰波羅蜜多」〔0095b26〕

pāramitā「能到自所往圓德彼岸，故此六名曰波羅蜜多」 tr. “because they are able to reach the far shore of the fullness of virtue toward which they go, these six are called pāramitā”〔0095b26〕

「遍處施一切」〔T29n1559 0249c08〕以下四偈

「遍處施一切」 tr. “giving all things everywhere”〔T29n1559 0249c08〕and the four verses following

福業事

「三類皆福，或業或事，隨其所應如業道說」〔0095c03〕·「且施類中身語二業具福業事三種義名」〔0095c06〕

basis of meritorious action「三類皆福，或業或事，隨其所應如業道說」 tr. “all three classes are merit; some are action and some are basis, each according to what fits it, as was said of the paths of action”〔0095c03〕·「且施類中身語二業具福業事三種義名」 tr. “now within the class of giving, the two actions of body and speech are furnished with all three of the names merit, action, and basis”〔0095c06〕

「福業福業類」〔T29n1559 0250a02〕

「福業福業類」 tr. “meritorious action and the class of meritorious action”〔T29n1559 0250a02〕

造作業／增長業

「有二種業，一造作業、二增長業」〔0097a02〕·「未圓滿時但名造作不名增長」〔0097a11〕

action done / action increased「有二種業，一造作業、二增長業」 tr. “there are two kinds of action, first action that is done, second action that is increased”〔0097a02〕·「未圓滿時但名造作不名增長」 tr. “so long as it is not complete it is called only done and is not called increased”〔0097a11〕

「故意作圓滿」〔T29n1559 0251a18〕

「故意作圓滿」 tr. “intention, doing, completeness”〔T29n1559 0251a18〕

等引善（＝修）

「修名何義？謂熏習心」〔0097c11〕·「如花熏苣蕂。是故獨名修」〔0097c12〕

the wholesome of equipoise (= cultivation)「修名何義？謂熏習心」 tr. “what does the name cultivation mean? It means perfuming the mind”〔0097c11〕·「如花熏苣蕂。是故獨名修」 tr. “as flowers perfume sesame; therefore it alone is named cultivation”〔0097c12〕

「寂靜地善業修」〔T29n1559 0251c23〕

「寂靜地善業修」 tr. “the wholesome action of the stage of tranquility is cultivation”〔T29n1559 0251c23〕

順福分·順解脫分·順決擇分

「言順福分者，謂感世間可愛果善」〔0098a12〕·「順解脫分者，謂定能感涅槃果善」〔0098a12〕·「順決擇分者，謂近能感聖道果善」〔0098a17〕

conducive to merit · conducive to liberation · conducive to penetration「言順福分者，謂感世間可愛果善」 tr. “‘conducive to merit’ means the wholesome that draws down the lovely results of the world”〔0098a12〕·「順解脫分者，謂定能感涅槃果善」 tr. “‘conducive to liberation’ means the wholesome that is fixed to draw down the result that is nirvāṇa”〔0098a12〕·「順決擇分者，謂近能感聖道果善」 tr. “‘conducive to penetration’ means the wholesome that nearly draws down the result that is the noble path”〔0098a17〕

「福解脫決擇」〔T29n1559 0252a24〕

「福解脫決擇」 tr. “merit, liberation, penetration”〔T29n1559 0252a24〕

隨眠

「由此隨眠是諸有本，故業離此無感有能」〔0098b23 後〕

latent tendency「由此隨眠是諸有本，故業離此無感有能」 tr. “because these latent tendencies are the root of the several existences, action parted from them has no power to call forth a coming existence”〔0098b23 後〕

惑〔T29n1559 0252c06〕（品題作「分別惑品第五」）　光記「隨逐有情名隨，行相微細名眠」〔T41n1821 0291a06〕

「惑」 tr. “confusion”〔T29n1559 0252c06〕 (the chapter title reading 「分別惑品第五」 tr. “Chapter Five, Analysis of the Confusions”)

六隨眠

「此略應知差別有六，謂貪、瞋、慢、無明、見、疑」〔0098b29 前後〕

the six latent tendencies「此略應知差別有六，謂貪、瞋、慢、無明、見、疑」 tr. “here, spoken of in brief, it should be known that the differences are six, namely greed, hatred, pride, ignorance, view, and doubt”〔0098b29 前後〕

有貪

「此中有貪以何為體？謂色無色二界中貪」〔0099a17 前後〕

craving for existence「此中有貪以何為體？謂色無色二界中貪」 tr. “what here has craving for existence for its entity? It is the greed within the two realms of form and of formlessness”〔0099a17 前後〕

「有欲」〔T29n1559 0252c18〕

「有欲」 tr. “desire for existence”〔T29n1559 0252c18〕

纏

「謂諸煩惱現起纏心」〔0099a05 前後〕

entanglement「謂諸煩惱現起纏心」 tr. “that is, the several afflictions arisen and entangling the mind”〔0099a05 前後〕

「上心」〔T29n1559 0253a16〕

「上心」 tr. “the upper mind”〔T29n1559 0253a16〕

睡／覺

「何名為睡？謂不現行種子隨逐。何名為覺？謂諸煩惱現起纏心」〔0099a04〕

the sleep and the waking of a latent tendency「何名為睡？謂不現行種子隨逐。何名為覺？謂諸煩惱現起纏心」 tr. “what is called sleep? It is a seed following along without being active. What is called waking? It is the several afflictions arisen and entangling the mind”〔0099a04〕

「惑眠」／「惑覺」〔T29n1559 0253a17〕

「惑眠」 tr. “the sleep of a confusion”／「惑覺」 tr. “the waking of a confusion”〔T29n1559 0253a17〕

煩惱種子

「謂自體上差別功能，從煩惱生能生煩惱」〔0099a06 前後〕

the seed of an affliction「謂自體上差別功能，從煩惱生能生煩惱」 tr. “it is a capability that is a differentiation upon its own entity, arising from an affliction and able to produce an affliction”〔0099a06 前後〕

「種子隨逐」〔T29n1559 0253a18 前後〕

「種子隨逐」 tr. “a seed following along”〔T29n1559 0253a18〕

薩迦耶見

「執我及我所，是薩迦耶見」〔0100a01〕·「壞故名薩，聚謂迦耶，即是無常和合蘊義」〔0100a01〕

the view of a real person「執我及我所，是薩迦耶見」 tr. “to hold to a self and to what belongs to self is the view of a real person”〔0100a01〕·「壞故名薩，聚謂迦耶，即是無常和合蘊義」 tr. “because it perishes it is called sat; the aggregation is kāya, that is, the sense of aggregates conjoined and impermanent”〔0100a01〕

「身見」〔T29n1559 0253c25〕

「身見」 tr. “the view of self”〔T29n1559 0253c25〕

邊執見

「即於所執我我所事執斷執常，名邊執見，以妄執取斷常邊故」〔0100a13 前後〕

the extreme view「即於所執我我所事執斷執常，名邊執見，以妄執取斷常邊故」 tr. “just upon the matter of the self and what belongs to self that are held to, to hold to annihilation and to hold to eternity is called the extreme view, since it falsely holds to the extremes of annihilation and eternity”〔0100a13 前後〕

「邊見」〔T29n1559 0253b07〕

「邊見」 tr. “the view of extremes”〔T29n1559 0253b07〕

邪見

「於實有體苦等諦中起見撥無，名為邪見」〔0100a14 前後〕

wrong view「於實有體苦等諦中起見撥無，名為邪見」 tr. “to give rise to a view denying outright, within the really existent truths of suffering and the rest, is called wrong view”〔0100a14 前後〕

邪見（同）

「邪見」 tr. “wrong view” (the same)

見取

「於劣謂勝，名為見取」〔0100a18 前後〕

adherence to views「於劣謂勝，名為見取」 tr. “to say of the inferior that it is superior is called adherence to views”〔0100a18 前後〕

見取（同）

「見取」 tr. “adherence to views” (the same)

戒禁取

「於非因道謂因道見，一切總說名戒禁取」〔0100a20 前後〕

adherence to observances and vows「於非因道謂因道見，一切總說名戒禁取」 tr. “the view that says of what is neither cause nor path that it is cause and path, all of this together is called adherence to observances and vows”〔0100a20 前後〕

「戒執取」〔T29n1559 0253b07〕

「戒執取」 tr. “adherence by holding to precepts”〔T29n1559 0253b07〕

五部

「部謂見四諦、修所斷五部。界謂欲色無色三界」〔0099b15 前後〕

the five categories「部謂見四諦、修所斷五部。界謂欲色無色三界」 tr. “category means the five categories, what is abandoned by seeing the four truths and by cultivation. Realm means the three realms of desire, form, and formlessness”〔0099b15 前後〕

四顛倒

「一於無常執常顛倒、二於諸苦執樂顛倒、三於不淨執淨顛倒、四於無我執我顛倒」〔0100b22 前後〕

the four inversions「一於無常執常顛倒、二於諸苦執樂顛倒、三於不淨執淨顛倒、四於無我執我顛倒」 tr. “first the inversion of holding the impermanent to be eternal, second the inversion of holding the several sufferings to be pleasure, third the inversion of holding the impure to be pure, fourth the inversion of holding what is without self to be a self”〔0100b22 前後〕

「四倒」〔T29n1559 0254b16〕

「四倒」 tr. “the four inversions”〔T29n1559 0254b16〕

遍行隨眠

「力能遍行自界地五部故，此十一皆得遍行名」〔0101c03 前後〕

all-pervading (latent tendency)「力能遍行自界地五部故，此十一皆得遍行名」 tr. “because they have the power to pervade the five categories of their own realm and level, these eleven all obtain the name all-pervading”〔0101c03 前後〕

遍行（同系）〔T29n1559 0255b14〕

「遍行」 tr. “all-pervading” (of the same family)〔T29n1559 0255b14〕

隨增

「諸有情類於此事中隨眠隨增，名繫此事」〔0104a07〕

increase by attachment「諸有情類於此事中隨眠隨增，名繫此事」 tr. “when for any class of sentient beings a latent tendency increases by attachment upon this thing, that is called binding this thing”〔0104a07〕

——（同系）

—— (the same family)

自相惑

「一者自相，謂貪、瞋、慢」〔0104a14〕·「以貪瞋慢是自相惑，非諸有情定遍起故」〔0104a18〕

affliction of individual characteristic「一者自相，謂貪、瞋、慢」 tr. “the first is of individual characteristic, namely greed, hatred, and pride”〔0104a14〕·「以貪瞋慢是自相惑，非諸有情定遍起故」 tr. “because greed, hatred, and pride are afflictions of individual characteristic, and it is not that all sentient beings must arouse them universally”〔0104a18〕

——（同系）

—— (the same family)

共相惑

「二者共相，謂見、疑、癡」〔0104a15〕·「由此三種是共相惑，一切有情俱遍縛故」〔0104a23〕

affliction of common characteristic「二者共相，謂見、疑、癡」 tr. “the second is of common characteristic, namely view, doubt, and delusion”〔0104a15〕·「由此三種是共相惑，一切有情俱遍縛故」 tr. “because these three are afflictions of common characteristic, and all sentient beings are alike universally bound by them”〔0104a23〕

——（同系）

—— (the same family)

位（世友）

「如運一籌，置一名一、置百名百、置千名千」〔0104c16〕

position (Vasumitra)「如運一籌，置一名一、置百名百、置千名千」 tr. “as with the moving of a single counting-rod: set at one it is called one, set at a hundred it is called a hundred, set at a thousand it is called a thousand”〔0104c16〕

大德婆須蜜多羅〔T29n1559 0258a12〕　光記「梵名筏蘇密呾囉，筏蘇名世，密呾囉名友。舊云和須密，訛也」〔T41n1821 0310c25〕

the Venerable Vasumitra〔T29n1559 0258a12〕　Puguang: 「梵名筏蘇密呾囉，筏蘇名世，密呾囉名友。舊云和須密，訛也」 tr. “the Sanskrit name is Fasumidaluo; fasu means world and midaluo means friend; the old rendering Hexumi is corrupt”〔T41n1821 0310c25〕

有隨眠心

「有隨眠心總有二種，有染、無染心差別故」〔0107a14〕·「若無染者，唯局隨增」〔0107a17〕

a mind possessed of latent tendencies「有隨眠心總有二種，有染、無染心差別故」 tr. “a mind possessed of latent tendencies has two kinds in all, because there is a difference between the defiled and the undefiled mind”〔0107a14〕·「若無染者，唯局隨增」 tr. “if it is undefiled, it is confined to increase by attachment alone”〔0107a17〕

——（同系）

—— (the same family)

三因緣

「即因境界加行三力」〔0107b17〕·「由此力故便起欲貪」〔0107b16〕

the three causes and conditions「即因境界加行三力」 tr. “that is, the three forces of cause, of the object-field, and of preparatory effort”〔0107b17〕·「由此力故便起欲貪」 tr. “by these forces desire-greed thereupon arises”〔0107b16〕

——（同系）

—— (the same family)

漏

「於六瘡門泄過無窮故名為漏」〔0108a27〕·「諸境界中流注相續泄過不絕故名為漏」〔0108b01〕

outflow「於六瘡門泄過無窮故名為漏」 tr. “because it leaks out harm without end from the six sores, it is called outflow”〔0108a27〕·「諸境界中流注相續泄過不絕故名為漏」 tr. “because within the several object-fields it flows on in a continuous stream and leaks out harm without ceasing, it is called outflow”〔0108b01〕

流（真諦系）

flow (Paramārtha’s system)

瀑流

「極漂善品故名瀑流」〔0108a28〕·「若勢增上說名瀑流」〔0108b06〕

torrent「極漂善品故名瀑流」 tr. “because it utterly sweeps away the wholesome, it is called torrent”〔0108a28〕·「若勢增上說名瀑流」 tr. “if its potency preponderates it is called torrent”〔0108b06〕

暴河（真諦系）

violent river (Paramārtha’s system)

九結

「結有九種，一愛結、二恚結、三慢結、四無明結、五見結、六取結、七疑結、八嫉結、九慳結」〔T29 0108c01〕

the nine fetters「結有九種，一愛結、二恚結、三慢結、四無明結、五見結、六取結、七疑結、八嫉結、九慳結」 tr. “there are nine kinds of fetter: first the fetter of craving, second the fetter of ill will, third the fetter of pride, fourth the fetter of ignorance, fifth the fetter of views, sixth the fetter of grasping, seventh the fetter of doubt, eighth the fetter of envy, ninth the fetter of avarice”〔T29 0108c01〕

五順下分結

「謂有身見、戒禁取、疑、欲貪、瞋恚」〔T29 0108c29〕·「此五順益下分界故」〔T29 0109a01〕

the five fetters favoring the lower part「謂有身見、戒禁取、疑、欲貪、瞋恚」 tr. “that is, the view of a real person, the grasping at rules and observances, doubt, greed for the objects of desire, and ill will”〔T29 0108c29〕·「此五順益下分界故」 tr. “because these five favor and benefit the realm that is the lower part”〔T29 0109a01〕

「由二不過欲，由三更還下」〔T29n1559 0262b04〕

「由二不過欲，由三更還下」 tr. “by two one does not pass beyond desire, by three one comes down again”〔T29n1559 0262b04〕

五順上分結

「順益上界故，名順上分結」〔T29 0109a24〕

the five fetters favoring the upper part「順益上界故，名順上分結」 tr. “because they favor and benefit the upper realms, they are called the fetters favoring the upper part”〔T29 0109a24〕

「二色非色欲，掉起慢無明」〔T29n1559 0262b25〕

「二色非色欲，掉起慢無明」 tr. “the two desires for form and the formless, restlessness, pride, ignorance”〔T29n1559 0262b25〕

三縛

「縛有三種：一貪縛，謂一切貪」〔T29 0109a27〕·「由隨三受說縛有三」〔T29 0109a29〕

the three bonds「縛有三種：一貪縛，謂一切貪」 tr. “there are three kinds of bond: first the bond of greed, that is, all greed”〔T29 0109a27〕·「由隨三受說縛有三」 tr. “because it is in accordance with the three feelings that bonds are said to be three”〔T29 0109a29〕

欲縛／瞋縛／無明縛〔T29n1559 0262b29〕

「欲縛／瞋縛／無明縛」 tr. “the bond of desire / the bond of hatred / the bond of ignorance”〔T29n1559 0262b29〕

隨煩惱

「以皆隨心為惱亂事故」〔T29 0109b10〕·「不名煩惱非根本故」〔T29 0109b12〕

secondary affliction「以皆隨心為惱亂事故」 tr. “because they all follow along after mind and do the work of harassing it”〔T29 0109b10〕·「不名煩惱非根本故」 tr. “they are not called afflictions, since they are not roots”〔T29 0109b12〕

纏（八·十）

「然《品類足》說有八纏，毘婆沙宗說纏有十」〔T29 0109b22〕

entanglement (eight · ten)「然《品類足》說有八纏，毘婆沙宗說纏有十」 tr. “yet the Treatise on Categories of Dharmas says there are eight entanglements, and the Vaibhāṣika school says there are ten entanglements”〔T29 0109b22〕

「倒起惑有八，及忿覆」〔T29n1559 0262c15〕

「倒起惑有八，及忿覆」 tr. “the afflictions arising awry are eight, and rage and concealment”〔T29n1559 0262c15〕

煩惱垢（六）

「如是六種從煩惱生，穢污相麁名煩惱垢」〔T29 0109c14〕

the six grimes of affliction「如是六種從煩惱生，穢污相麁名煩惱垢」 tr. “these six kinds arise from the afflictions, and the mark of their defilement being coarse they are called grimes of affliction”〔T29 0109c14〕

「誑諂醉如前，不捨及結過，逼惱」〔T29n1559 0263a04〕

「誑諂醉如前，不捨及結過，逼惱」 tr. “deception, flattery, intoxication as before, not letting go and binding up fault, oppressive harassing”〔T29n1559 0263a04〕

五蓋

「一欲貪蓋、二瞋恚蓋、三惛眠蓋、四掉悔蓋、五疑蓋」〔T29 0110c05〕·「唯此於五蘊能為勝障故」〔T29 0110c25〕

the five hindrances「一欲貪蓋、二瞋恚蓋、三惛眠蓋、四掉悔蓋、五疑蓋」 tr. “first the hindrance of greed for the objects of desire, second the hindrance of ill will, third the hindrance of torpor-and-sleep, fourth the hindrance of restlessness-and-regret, fifth the hindrance of doubt”〔T29 0110c05〕·「唯此於五蘊能為勝障故」 tr. “because these alone can be an eminent obstruction to the five aggregates”〔T29 0110c25〕

「貪欲、瞋恚、睡弱、掉悔、疑」〔T29n1559 0263c26〕

「貪欲、瞋恚、睡弱、掉悔、疑」 tr. “greed for the objects of desire, ill will, weary sleep, restlessness and regret, doubt”〔T29n1559 0263c26〕

見道

「見道應知唯是無漏」〔0113c13〕·「見道速能治三界故」〔0113c14〕·「頓斷九品見所斷故，非世間道有此堪能」〔0113c15〕

the path of seeing「見道應知唯是無漏」 tr. “the path of seeing should be known to be without outflows alone”〔0113c13〕·「見道速能治三界故」 tr. “because the path of seeing can quickly counteract the three realms”〔0113c14〕·「頓斷九品見所斷故，非世間道有此堪能」 tr. “because it cuts off the nine grades of what is abandoned by seeing all at once, and no mundane path has such capacity”〔0113c15〕

見道（同系）

of the same family

修道

「修道有異故通二種」〔0113c16〕

the path of cultivation「修道有異故通二種」 tr. “the path of cultivation, being different, extends to both kinds”〔0113c16〕

修道（同系）

of the same family

現觀

「應知此目現等覺義」〔0114a20〕

direct realization「應知此目現等覺義」 tr. “it should be known that this points to the sense of awakening to what is present just as it is”〔0114a20〕

——（諦本句法異）

— (the syntax of this passage differs in Paramārtha · see item four)

苦苦性·壞苦性·行苦性

「諸非可意有漏行法，與苦苦合故名為苦」〔0114b10〕·「此中可意有漏行法，與壞苦合故名為苦」〔0114b09〕·「除此所餘有漏行法，與行苦合故名為苦」〔0114b11〕·「違逆聖心是行苦相」〔0114c01〕

the suffering of suffering · the suffering of change · the suffering of formations「諸非可意有漏行法，與苦苦合故名為苦」 tr. “the disagreeable formations with outflows are called suffering because they conjoin with the suffering of suffering”〔0114b10〕·「此中可意有漏行法，與壞苦合故名為苦」 tr. “within this, the agreeable formations with outflows are called suffering because they conjoin with the suffering of change”〔0114b09〕·「除此所餘有漏行法，與行苦合故名為苦」 tr. “the remaining formations with outflows besides these are called suffering because they conjoin with the suffering of the formations”〔0114b11〕·「違逆聖心是行苦相」 tr. “going against the mind of the noble ones is the mark of the suffering of the formations”〔0114c01〕

——（諦本譯字系統異）

— (Paramārtha has the three kinds of suffering but with a different system of rendering-characters)

聖諦

「是聖者諦故得聖名」〔0114a25〕·「於一切是諦，性無顛倒故」〔0114a26〕

noble truth「是聖者諦故得聖名」 tr. “because they are the truths of the noble ones they obtain the name noble”〔0114a25〕·「於一切是諦，性無顛倒故」 tr. “for all persons they are truths, since their nature is without inversion”〔0114a26〕

——（諦本此段從略）

— (Paramārtha abridges this passage)

世俗諦

「若彼物覺彼破便無，彼物應知名世俗諦」〔0116b15〕

the conventional truth「若彼物覺彼破便無，彼物應知名世俗諦」 tr. “if the cognition of that thing is gone once it is broken, that thing should be known to be called the conventional truth”〔0116b15〕

「俗諦」〔T29n1559 0268c10〕

「俗諦」 tr. “the conventional truth” (the two-character abbreviation)〔T29n1559 0268c10〕

勝義諦

「謂彼物覺彼破不無，及慧析餘彼覺仍有，應知彼物名勝義諦」〔0116b22〕·「此真實有故名勝義」〔0116b25〕

the ultimate truth「謂彼物覺彼破不無，及慧析餘彼覺仍有，應知彼物名勝義諦」 tr. “that is, the cognition of that thing is not lost when it is broken, and when the remainder is analyzed with discernment the cognition of it is still there; such a thing should be known to be called the ultimate truth”〔0116b22〕·「此真實有故名勝義」 tr. “this really exists and so is called ultimate”〔0116b25〕

「真諦」〔T29n1559 0268c10〕

「真諦」 tr. “the true truth”〔T29n1559 0268c10〕

聞·思·修三慧

「聞所成慧唯緣名境，未能捨文而觀義故」〔0116c10〕·「思所成慧緣名義境」〔0116c11〕·「修所成慧唯緣義境，已能捨文唯觀義故」〔0116c13〕

the three kinds of discernment, formed through hearing, reflection, and cultivation「聞所成慧唯緣名境，未能捨文而觀義故」 tr. “the discernment formed through hearing takes the name alone for its object, since it is not yet able to relinquish the letter and observe the sense”〔0116c10〕·「思所成慧緣名義境」 tr. “the discernment formed through reflection takes both name and sense for its object”〔0116c11〕·「修所成慧唯緣義境，已能捨文唯觀義故」 tr. “the discernment formed through cultivation takes the sense alone for its object, since it is already able to relinquish the letter and observe the sense alone”〔0116c13〕

聞慧·思慧·修慧（簡稱式）

聞慧·思慧·修慧 tr. “the discernment of hearing · of reflection · of cultivation” (the abbreviated forms)

四聖種

「能生眾聖故名聖種」〔0117a15〕·「四聖種體亦是無貪」〔0117a16〕

the four noble lineages「能生眾聖故名聖種」 tr. “because they can produce the host of the noble ones they are called noble lineages”〔0117a15〕·「四聖種體亦是無貪」 tr. “the entity of the four noble lineages is likewise non-greed”〔0117a16〕

四聖種（同）

「四聖種」 tr. “the four noble lineages” (the same)

不淨觀

「修不淨觀正為治貪」〔0117b22〕·「此唯勝解作意攝故、少分緣故，不斷煩惱，唯能制伏令不現行」〔0117b29〕

the contemplation of impurity「修不淨觀正為治貪」 tr. “the contemplation of impurity is cultivated precisely for counteracting greed”〔0117b22〕·「此唯勝解作意攝故、少分緣故，不斷煩惱，唯能制伏令不現行」 tr. “since this is taken in by attention through resolve alone and takes only a portion for its object, it does not cut off the afflictions but can only suppress them and keep them from being manifest”〔0117b29〕

不淨觀（同系）

of the same family

持息念

「言息念者，即契經中所說阿那阿波那念」〔0118a08〕·「言阿那者，謂持息入，是引外風令入身義」〔0118a09〕

mindfulness that holds the breath「言息念者，即契經中所說阿那阿波那念」 tr. “what is called mindfulness of the breath is the mindfulness of āna and apāna spoken of in the sūtras”〔0118a08〕·「言阿那者，謂持息入，是引外風令入身義」 tr. “what is called āna is the holding of the breath in, meaning the drawing of the outer wind in so as to enter the body”〔0118a09〕

「阿那波那念」〔T29n1559 0269c10〕

「阿那波那念」 tr. “mindfulness of ānāpāna”〔T29n1559 0269c10〕

六因（數隨止觀轉淨）

「此相圓滿由具六因：一數、二隨、三止、四觀、五轉、六淨」〔0118a22〕

the six causes (counting, following, settling, observing, turning, purifying)「此相圓滿由具六因：一數、二隨、三止、四觀、五轉、六淨」 tr. “for this mark to be complete six causes must be present: first counting, second following, third settling, fourth observing, fifth turning, sixth purifying”〔0118a22〕

——（諦本逐項對照待補）

— (the item-by-item comparison of the six matters in Paramārtha awaits supplement)

四念住

「謂以自共相觀身、受、心、法」〔0118c21〕

the four foundations of mindfulness「謂以自共相觀身、受、心、法」 tr. “that is, by the individual and the common characteristic one observes body, feeling, mind, and dharmas”〔0118c21〕

「四念處」〔T29n1559 0271a02〕

「四念處」 tr. “the four stations of mindfulness”〔T29n1559 0271a02〕

自性念住·相雜念住·所緣念住

「自性念住以慧為體」〔0118c29〕·「相雜念住以慧、所餘俱有為體」〔0119a01〕·「所緣念住以慧所緣諸法為體」〔0119a02〕

foundation of mindfulness as intrinsic nature · as conjoined · as object「自性念住以慧為體」 tr. “the foundation of mindfulness as intrinsic nature has discernment for its entity”〔0118c29〕·「相雜念住以慧、所餘俱有為體」 tr. “the foundation of mindfulness as conjoined has for its entity discernment together with the remaining dharmas coexisting with it”〔0119a01〕·「所緣念住以慧所緣諸法為體」 tr. “the foundation of mindfulness as object has for its entity the dharmas that discernment takes as its object”〔0119a02〕

「自性念處」·「相應念處」·「境界念處」〔T29n1559 0271a14〕

「自性念處」 tr. “the station of mindfulness as intrinsic nature”·「相應念處」 tr. “the station of mindfulness as associated”·「境界念處」 tr. “the station of mindfulness as object-field”〔T29n1559 0271a14〕

十六行相

「一非常、二苦、三空、四非我」〔0119b15〕·「一因、二集、三生、四緣」〔0119b17〕·「一滅、二靜、三妙、四離」〔0119b18〕·「一道、二如、三行、四出」〔0119b19〕

the sixteen modes of apprehension「一非常、二苦、三空、四非我」 tr. “first impermanent, second suffering, third empty, fourth non-self”〔0119b15〕·「一因、二集、三生、四緣」 tr. “first cause, second origin, third production, fourth condition”〔0119b17〕·「一滅、二靜、三妙、四離」 tr. “first cessation, second calm, third excellent, fourth escape”〔0119b18〕·「一道、二如、三行、四出」 tr. “first path, second suitable, third proceeding, fourth deliverance”〔0119b19〕

——（諦本逐諦分列）

— (Paramārtha’s version lists them truth by truth)

煖法

「有順決擇分初善根生，名為煖法。此法如煖立煖法名，是能燒惑薪聖道火前相」〔0119b11〕

the wholesome root of heat「有順決擇分初善根生，名為煖法。此法如煖立煖法名，是能燒惑薪聖道火前相」 tr. “there arises the first wholesome root of the factors conducive to penetration, named the wholesome root of heat. This dharma is named the wholesome root of heat as being like heat, being the forerunner of the fire of the noble path which can burn the firewood of the afflictions”〔0119b11〕

「暖行」〔T29n1559 0271b20〕

「暖行」 tr. “the practice of warmth”〔T29n1559 0271b20〕

頂法

「動善根中此法最勝，如人頂故，名為頂法。或由此是進退兩際，如山頂故，說名為頂」〔0119b21〕

the wholesome root of summit「動善根中此法最勝，如人頂故，名為頂法。或由此是進退兩際，如山頂故，說名為頂」 tr. “among the movable wholesome roots this dharma is the most excellent, as with the crown of a man, and so it is named the wholesome root of summit. Or because it is the very brink between advance and retreat, as with the summit of a mountain, it is called summit”〔0119b21〕

「頂」〔T29n1559 0271b28〕

「頂」 tr. “summit”〔T29n1559 0271b28〕

忍法

「於四諦理能忍可中此最勝故。又此位忍無退墮故名為忍法」〔0119c01〕

the wholesome root of receptivity「於四諦理能忍可中此最勝故。又此位忍無退墮故名為忍法」 tr. “because among those that can receive the principle of the four truths this is the most excellent. Again, because the receptivity of this station has no falling back, it is named the wholesome root of receptivity”〔0119c01〕

「忍」（三品之分同）〔T29n1559 0271c13〕

「忍」 tr. “receptivity” (the division into three grades the same)〔T29n1559 0271c13〕

世第一法

「此有漏故名為世間，是最勝故名為第一。此有漏法世間中勝，是故名為世第一法」〔0119c14〕

the highest worldly dharma「此有漏故名為世間，是最勝故名為第一。此有漏法世間中勝，是故名為世第一法」 tr. “since this is with outflows it is called worldly, and since it is the most excellent it is called highest. This dharma with outflows is the most excellent among worldly dharmas, and is therefore named the highest worldly dharma”〔0119c14〕

「世第一」〔T29n1559 0271c24〕

「世第一」 tr. “highest in the world”〔T29n1559 0271c24〕

順決擇分

「決謂決斷，擇謂簡擇……分謂分段，此言意顯所順唯是見道一分，決擇之分故得決擇分名」〔0120a18〕

the factors conducive to penetration「決謂決斷，擇謂簡擇……分謂分段，此言意顯所順唯是見道一分，決擇之分故得決擇分名」 tr. “‘decision’ means deciding, ‘discernment’ means discriminating … ‘factor’ means a portion; the sense of the words is to show that what they are conducive to is only one portion, the path of seeing, a portion of decisive discernment, and hence they get the name factors of penetration”〔0120a18〕

——（諦本此門另立）

— (Paramārtha’s version sets this gate up otherwise)

家家

「即預流者進斷修惑，若三緣具轉名家家」〔0123c25〕

family-to-family「即預流者進斷修惑，若三緣具轉名家家」 tr. “it is that stream-enterer who goes on abandoning the defilements abandoned by cultivation; if the three conditions are complete he is renamed family-to-family”〔0123c25〕

家家（同）〔T29n1559 0275c25〕

「家家」 tr. “family-to-family” (the same)〔T29n1559 0275c25〕

一來果

「若斷第六成一來果，彼往天上一來人間而般涅槃」〔0124a09〕·「此或名曰薄貪瞋癡」〔0124a11〕

the fruit of once-returning「若斷第六成一來果，彼往天上一來人間而般涅槃」 tr. “if he abandons the sixth he becomes the fruit of once-returning; he goes up to the heavens once and comes back to the human world and attains parinirvāṇa”〔0124a09〕·「此或名曰薄貪瞋癡」 tr. “this may also be called thin in greed, hatred, and delusion”〔0124a11〕

斯陀含〔T29n1559 0276a07〕

「斯陀含」 tr. “sakṛdāgāmin”〔T29n1559 0276a07〕

一間

「間謂間隔，彼餘一生為間隔故，不證圓寂」〔0124a24〕

one-interval「間謂間隔，彼餘一生為間隔故，不證圓寂」 tr. “interval means an interval that intervenes; because that one remaining birth becomes an interval he does not realize perfect quiescence”〔0124a24〕

一間（同）〔T29n1559 0276a07〕

「一間」 tr. “one-interval” (the same)〔T29n1559 0276a07〕

不還果

「若斷第九成不還果，必不還來生欲界故」〔0124b01〕·「此或名曰五下結斷」〔0124b02〕

the fruit of non-returning「若斷第九成不還果，必不還來生欲界故」 tr. “if he abandons the ninth he becomes the fruit of non-returning, because he certainly does not come back to be born in the desire realm”〔0124b01〕·「此或名曰五下結斷」 tr. “this may also be called one who has abandoned the five lower fetters”〔0124b02〕

阿那含〔T29n1559 0276b23〕

「阿那含」 tr. “anāgāmin”〔T29n1559 0276b23〕

中般涅槃

「言中般者，謂往色界住中有位便般涅槃」〔0124b15〕

attaining parinirvāṇa in the interval「言中般者，謂往色界住中有位便般涅槃」 tr. “the one said to attain parinirvāṇa in the interval is he who, going to the form realm, attains parinirvāṇa while abiding in the stage of intermediate existence”〔0124b15〕

中滅〔T29n1559 0276a24〕

「中滅」 tr. “extinction in the interval”〔T29n1559 0276a24〕

生般·有行般·無行般

「言生般者，謂往色界生已不久便般涅槃，以具勤修速進道故」〔0124b16〕·「有行般者，謂往色界生已，長時加行不息，由多功用方般涅槃」〔0124b20〕·「無行般者，謂往色界生已經久，加行懈息不多功用便般涅槃」〔0124b22〕

attaining parinirvāṇa upon birth · with exertion · without exertion「言生般者，謂往色界生已不久便般涅槃，以具勤修速進道故」 tr. “the one said to attain parinirvāṇa upon birth is he who, going to the form realm and being born, attains parinirvāṇa before long, because he is furnished with the diligent cultivation and the path of swift advance”〔0124b16〕·「有行般者，謂往色界生已，長時加行不息，由多功用方般涅槃」 tr. “the one attaining parinirvāṇa with exertion is he who, going to the form realm and being born, does not let his preparatory effort rest for a long time and attains parinirvāṇa only by much exertion”〔0124b20〕·「無行般者，謂往色界生已經久，加行懈息不多功用便般涅槃」 tr. “the one attaining parinirvāṇa without exertion is he who, going to the form realm and being born, after a long while lets his preparatory effort slacken and rest and attains parinirvāṇa without much exertion”〔0124b22〕

生滅·有行滅·無行滅（同系）

「生滅·有行滅·無行滅」 tr. “extinction upon birth · with exertion · without exertion” (of the same family)

上流

「言上流者是上行義，以流與行其義一故」〔0124c01〕

going upstream「言上流者是上行義，以流與行其義一故」 tr. “the one said to go upstream has the sense of proceeding upward, for flowing and proceeding are one in sense”〔0124c01〕

上流〔T29n1559 0276b10〕

「上流」 tr. “going upstream”〔T29n1559 0276b10〕

全超·半超·遍歿

「頓越中間是全超義」〔0124c13〕·「超非全故名為半超」〔0124c15〕·「一切處死故名遍歿」〔0124c18〕

the full leap · the half leap · dying everywhere「頓越中間是全超義」 tr. “leaping over the middle at one stroke is the sense of the full leap”〔0124c13〕·「超非全故名為半超」 tr. “because he leaps but not fully he is named half leap”〔0124c15〕·「一切處死故名遍歿」 tr. “because he dies in every place he is named dying everywhere”〔0124c18〕

超出·半超出·遍退〔T29n1559 0276b16〕

「超出·半超出·遍退」 tr. “leaping out · half leaping out · retreating everywhere”〔T29n1559 0276b16〕

七善士趣

「中、生各三，上流為一，經依此立七善士趣」〔0125b04〕·「趣是行義」〔0125b07〕

the seven destinies of good men「中、生各三，上流為一，經依此立七善士趣」 tr. “three in the interval and three upon birth, with going upstream as one; the sūtra establishes the seven destinies of good men in accordance with this”〔0125b04〕·「趣是行義」 tr. “destiny has the sense of proceeding”〔0125b07〕

七賢聖行〔T29n1559 0276c27〕

「七賢聖行」 tr. “the seven practices of the worthy and the noble”〔T29n1559 0276c27〕

雜修靜慮

「如是有漏中間剎那前後剎那無漏雜故，名雜修定根本圓成」〔0125c22〕

the mixed cultivation of the meditative absorptions「如是有漏中間剎那前後剎那無漏雜故，名雜修定根本圓成」 tr. “thus, the middle moment with outflows being mixed in by the moments without outflows before and after, it is named the completion of the fundamental of the concentration of mixed cultivation”〔0125c22〕

雜修定（同系）〔T29n1559 0277b28〕

「雜修定」 tr. “the mixed cultivation of concentration” (of the same family)〔T29n1559 0277b28〕

身證

「即不還者若於身中有滅定得轉名身證」〔0126a18〕

the bodily witness「即不還者若於身中有滅定得轉名身證」 tr. “it is that non-returner who, if within his body there is the acquisition of the absorption of cessation, is renamed the bodily witness”〔0126a18〕

身證〔T29n1559 0277c05〕

「身證」 tr. “the bodily witness”〔T29n1559 0277c05〕

金剛喻定

「斷有頂惑第九無間道亦說名為金剛喻定，一切隨眠皆能破故、先已破故」〔0126b25〕

the vajra-like concentration「斷有頂惑第九無間道亦說名為金剛喻定，一切隨眠皆能破故、先已破故」 tr. “the ninth uninterrupted path that abandons the defilement of the summit of existence is also said to be named the vajra-like concentration, because it is able to break every latent tendency, and because it has already broken them before”〔0126b25〕

金剛譬三摩提〔T29n1559 0278a03〕

「金剛譬三摩提」 tr. “the vajra-simile samādhi”〔T29n1559 0278a03〕

盡智

「由此解脫道與諸漏盡得最初俱生故名盡智」〔0126c24〕

the knowledge of exhaustion「由此解脫道與諸漏盡得最初俱生故名盡智」 tr. “because this path of liberation arises together with the acquisition of the exhaustion of the several outflows for the first time, it is named the knowledge of exhaustion”〔0126c24〕

盡智（同）〔T29n1559 0278a25〕

「盡智」 tr. “the knowledge of exhaustion” (the same)〔T29n1559 0278a25〕

六種阿羅漢

「於契經中說阿羅漢由種性異故有六種，一者退法、二者思法、三者護法、四安住法、五堪達法、六不動法」〔0129a24〕

the six kinds of arhat「於契經中說阿羅漢由種性異故有六種，一者退法、二者思法、三者護法、四安住法、五堪達法、六不動法」 tr. “in the sūtras it is said that the arhat, because of difference of lineage, is of six kinds: first the dharma of falling back, second the dharma of deliberation, third the dharma of guarding, fourth the dharma of abiding, fifth the dharma of being able to reach, sixth the dharma of the unshakable”〔0129a24〕

「阿羅漢有六性：一退墮法、二自害法、三守護法、四住不動法、五應通達法、六不壞法」〔T29n1559 0280b15〕

「阿羅漢有六性：一退墮法、二自害法、三守護法、四住不動法、五應通達法、六不壞法」 tr. “the arhat has six natures: first the dharma of falling and sinking, second the dharma of self-slaying, third the dharma of watching and guarding, fourth the dharma of abiding unshaken, fifth the dharma of being fit to penetrate, sixth the dharma of the indestructible”〔T29n1559 0280b15〕

時愛心解脫

「即此總名時愛心解脫，恒時愛護及心解脫故」〔0129a27〕

the liberation of mind that is cherished and dependent on circumstance「即此總名時愛心解脫，恒時愛護及心解脫故」 tr. “these same, taken together, are called the liberation of mind that is cherished and dependent on circumstance, because he constantly cherishes and guards it and because the mind is liberated”〔0129a27〕

時所愛心解脫〔T29n1559 0281c07〕

the liberation of mind cherished at the time〔T29n1559 0281c07〕

時解脫／不時解脫

「亦說名為時解脫者，以要待時及解脫故。略初言故，如言酥瓶」〔0129a28〕·「亦說名為不時解脫，以不待時及解脫故」〔0129b04〕

liberation dependent on circumstance / liberation not dependent on circumstance「亦說名為時解脫者，以要待時及解脫故。略初言故，如言酥瓶」 tr. “they are also called liberation dependent on circumstance, because it must await the time and because there is liberation. The first word being elided, one says it as one says ‘a butter jar’”〔0129a28〕·「亦說名為不時解脫，以不待時及解脫故」 tr. “he is also called liberation not dependent on circumstance, because it does not await the time and because there is liberation”〔0129b04〕

「彼觀時得解脫故。由除觀字故，說時解脫，譬如酥甕」〔T29n1559 0280b20〕

「彼觀時得解脫故。由除觀字故，說時解脫，譬如酥甕」 tr. “because he is liberated upon watching for the time. Since the word ‘watching’ is dropped, one says liberation dependent on time, as with a butter jar”〔T29n1559 0280b20〕

練根

「有是先種性，有後練根得」〔0129b11〕·「求勝種性修練根者，無學位中轉一一性各九無間、九解脫道，如得應果」〔0131a27〕

refining the faculties「有是先種性，有後練根得」 tr. “some are the lineage had from the first, some are got afterward by refining the faculties”〔0129b11〕·「求勝種性修練根者，無學位中轉一一性各九無間、九解脫道，如得應果」 tr. “for one who seeks a superior lineage and cultivates the refining of the faculties, at the stage beyond training the turning of each single nature takes nine uninterrupted paths and nine paths of liberation, as when the fruit of worthiness was obtained”〔0131a27〕

「見道無練根」〔T29n1559 0282a14〕

「見道無練根」 tr. “on the path of seeing there is no refining of the faculties”〔T29n1559 0282a14〕

七聖者

「一隨信行、二隨法行、三信解、四見至、五身證、六慧解脫、七俱解脫」〔0131b17〕

the seven noble persons「一隨信行、二隨法行、三信解、四見至、五身證、六慧解脫、七俱解脫」 tr. “first one who follows through faith, second one who follows the dharma, third one resolute through faith, fourth one attained through view, fifth one who witnesses with the body, sixth one liberated through discernment, seventh one liberated in both parts”〔0131b17〕

「加行根滅定，解脫二故成七人」〔T29n1559 0282c15〕

「加行根滅定，解脫二故成七人」 tr. “preparation, faculty, the absorption of cessation, and liberation, two by two, make seven persons”〔T29n1559 0282c15〕

俱解脫／慧解脫

「諸阿羅漢得滅定者名俱解脫，由慧定力解脫煩惱解脫障故」〔0131c11〕·「所餘未得滅盡定者名慧解脫，但由慧力於煩惱障得解脫故」〔0131c12〕

liberated in both parts / liberated through discernment「諸阿羅漢得滅定者名俱解脫，由慧定力解脫煩惱解脫障故」 tr. “those arhats who obtain the absorption of cessation are called liberated in both parts, because by the force of discernment and of absorption they are liberated from the afflictions and from the obstruction to liberation”〔0131c11〕·「所餘未得滅盡定者名慧解脫，但由慧力於煩惱障得解脫故」 tr. “the rest, who have not obtained the absorption of cessation, are called liberated through discernment, because by the force of discernment alone they are liberated from the obstruction of the afflictions”〔0131c12〕

「得滅定俱脫，餘人慧解脫」〔T29n1559 0283a07〕

「得滅定俱脫，餘人慧解脫」 tr. “obtaining the absorption of cessation, liberated in both; the rest are liberated through discernment”〔T29n1559 0283a07〕

四道（加行·無間·解脫·勝進）

「加行道者，謂從此後無間道生。無間道者，謂此能斷所應斷障。解脫道者，謂已解脫所應斷障最初所生。勝進道者，謂三餘道」〔0132a08〕

the four paths (preparation · uninterrupted · liberation · further advance)「加行道者，謂從此後無間道生。無間道者，謂此能斷所應斷障。解脫道者，謂已解脫所應斷障最初所生。勝進道者，謂三餘道」 tr. “the path of preparation is that after which the uninterrupted path arises. The uninterrupted path is that which can cut off the obstruction to be cut off. The path of liberation is that which arises first after the obstruction to be cut off has been liberated from. The path of further advance is the paths other than these three”〔0132a08〕

「略說道，四加行無間，解脫增進道」〔T29n1559 0283b02〕

「略說道，四加行無間，解脫增進道」 tr. “spoken of in brief, the paths are four: preparation, uninterrupted, liberation, and the path of further increase”〔T29n1559 0283b02〕

菩提分法（覺分）

「盡、無生智說名為覺」〔0132b04〕·「三十七法順趣菩提，是故皆名菩提分法」〔0132b07〕

the factors of awakening「盡、無生智說名為覺」 tr. “the knowledge of exhaustion and the knowledge of non-arising are called awakening”〔0132b04〕·「三十七法順趣菩提，是故皆名菩提分法」 tr. “the thirty-seven dharmas conduce toward awakening, and therefore all are called factors of awakening”〔0132b07〕

「戒覺」〔T29n1559 0283c11〕

「戒覺」 tr. “moral discipline and awakening”〔T29n1559 0283c11〕

智（品題）

「慧有二種，有漏、無漏，唯無漏慧立以聖名」〔T29 0134b24〕

knowledge (the chapter title)「慧有二種，有漏、無漏，唯無漏慧立以聖名」 tr. “discernment is of two kinds, with outflows and without outflows, and only discernment without outflows is given the name noble”〔T29 0134b24〕

「慧」（品題作「分別慧品」〔T29n1559 0285c11〕）

「慧」 tr. “discernment” (the chapter title reading 「分別慧品」 tr. “Analysis of Discernment”〔T29n1559 0285c11〕)

忍

「此聖慧中八忍非智性，自所斷疑未已斷故」〔T29 0134b25〕

receptivity「此聖慧中八忍非智性，自所斷疑未已斷故」 tr. “within this noble discernment the eight receptivities are not of the nature of knowledge, since the doubt they are themselves to sever has not yet been severed”〔T29 0134b25〕

——（諦本句法異）

— (the syntax of Paramārtha’s text differs in this passage)

見（推度性）

「可見性攝，推度性故」〔T29 0134b26〕

view (of the nature of weighing and considering)「可見性攝，推度性故」 tr. “it may be included in the nature of view, since it is of the nature of weighing and considering”〔T29 0134b26〕

——（同上）

— (as above)

世俗智

「有漏智總名世俗，多取瓶等世俗境故」〔T29 0134c11〕

conventional knowledge「有漏智總名世俗，多取瓶等世俗境故」 tr. “knowledge with outflows has the general name conventional, since it takes for the most part conventional objects such as a pot”〔T29 0134c11〕

「俗類為境」之智〔T29n1559 0285c26〕

the knowledge that 「俗類為境」 tr. “has conventional kinds for its object”〔T29n1559 0285c26〕

法智·類智

「後無漏智分法、類別」〔T29 0134c12〕·「法類二種如其次第，以欲上界四諦為境」〔T29 0134c14〕

dharma knowledge · subsequent knowledge「後無漏智分法、類別」 tr. “the knowledge without outflows spoken of afterward divides into the two, dharma and subsequent”〔T29 0134c12〕·「法類二種如其次第，以欲上界四諦為境」 tr. “the two kinds, dharma and subsequent, take in that order the four truths of the desire realm and of the upper realms as their object”〔T29 0134c14〕

——（諦本句法異）

— (the syntax of Paramārtha’s text differs in this passage)

他心智

「此智於境有決定相，謂不知勝及去來心」〔T29 0134c29〕·「此他心智見道中無，總觀諦理極速轉故」（同段）

the knowledge of others’ minds「此智於境有決定相，謂不知勝及去來心」 tr. “this knowledge has fixed marks with respect to its object, namely that it does not know a superior mind nor minds past and future”〔T29 0134c29〕·「此他心智見道中無，總觀諦理極速轉故」 tr. “this knowledge of others’ minds is absent within the path of seeing, since that contemplates the principle of the truths as a whole and turns exceedingly fast”（同段）

——（諦本逐字對句待補）

— (the word-for-word pairing in Paramārtha’s text awaits supplement)

盡智

「云何盡智？謂無學位若正自知：我已知苦、我已斷集、我已證滅、我已修道」〔T29 0135a23〕

the knowledge of exhaustion「云何盡智？謂無學位若正自知：我已知苦、我已斷集、我已證滅、我已修道」 tr. “what is the knowledge of exhaustion? It is that in the stage beyond learning one rightly knows of oneself: I have known suffering, I have severed origination, I have realized cessation, I have cultivated the path”〔T29 0135a23〕

——（諦本句法異）

— (the syntax of Paramārtha’s text differs in this passage)

無生智

「云何無生智？謂正自知：我已知苦，不應更知」（同段）

the knowledge of non-arising「云何無生智？謂正自知：我已知苦，不應更知」 tr. “what is the knowledge of non-arising? It is that one rightly knows of oneself: I have known suffering, and need not know it again”（同段）

同上

as above

行相

「諸心心所取境類別皆名行相」〔T29 0137c02 段內〕·「如是行相以慧為體」〔T29 0137c02〕

mode of apprehension「諸心心所取境類別皆名行相」 tr. “every difference of class in the taking of an object by minds and mental factors is called a mode of apprehension”〔T29 0137c02 段內〕·「如是行相以慧為體」 tr. “modes of apprehension such as these have discernment for their entity”〔T29 0137c02〕

——（諦本三類語分承）

— (Paramārtha carries it by three classes of expression)

能行·所行

「由此三門體有寬陿，慧通行相、能行、所行，餘心心所唯能所行，諸餘有法唯是所行」〔T29 0137c06〕

that which apprehends · that which is apprehended「由此三門體有寬陿，慧通行相、能行、所行，餘心心所唯能所行，諸餘有法唯是所行」 tr. “by these three gates the entities have their breadth and narrowness: discernment extends to mode of apprehension, to that which apprehends, and to that which is apprehended; the remaining minds and mental factors are only that which apprehends and that which is apprehended; and all the remaining existing dharmas are that which is apprehended alone”〔T29 0137c06〕

同上

as above

念住

「諸智念住攝，滅智唯最後，他心智後三，餘八智通四」〔T29 0137c22〕

foundation of mindfulness「諸智念住攝，滅智唯最後，他心智後三，餘八智通四」 tr. “as to the foundations of mindfulness that include the knowledges, the knowledge of cessation is only in the last, the knowledge of others’ minds in the latter three, and the remaining eight knowledges extend to all four”〔T29 0137c22〕

「念處」（全篇系統性譯字）

「念處」 tr. “station of mindfulness” (a systematic rendering-character throughout)

現觀邊俗智

「唯苦集滅三類智時，能兼修未來現觀邊俗智，於一一諦現觀後邊方能兼修故立斯號」〔T29 0138b21〕

the conventional knowledge at the border of direct realization「唯苦集滅三類智時，能兼修未來現觀邊俗智，於一一諦現觀後邊方能兼修故立斯號」 tr. “only at the three subsequent knowledges of suffering, origination, and cessation can one cultivate in addition the future conventional knowledge at the border of direct realization; since it can be cultivated in addition only at the hindmost border of the direct realization of each single truth, this name is established for it”〔T29 0138b21〕

——（諦本逐字待核）

— (Paramārtha’s text at this passage awaits word-for-word checking)

四修（得·習·對治·除遣）

「修有四種：一得修、二習修、三對治修、四除遣修」〔T29 0140a03〕

the four cultivations (acquisition · practice · counteragent · expulsion)「修有四種：一得修、二習修、三對治修、四除遣修」 tr. “cultivation is of four kinds: first cultivation as acquisition, second cultivation as practice, third cultivation as counteragent, fourth cultivation as expulsion”〔T29 0140a03〕

「習修」「治修」（部分見）

「習修」 tr. “cultivation as practice” · 「治修」 tr. “cultivation as counteraction” (partly attested)

防修·觀修

「外國諸師說修有六，於前四上加防、觀修，防護諸根、觀察身故」〔T29 0140a11 段內〕

cultivation as guarding · cultivation as contemplating「外國諸師說修有六，於前四上加防、觀修，防護諸根、觀察身故」 tr. “the treatise masters abroad say cultivation is of six kinds, adding upon the foregoing four cultivation as guarding and cultivation as contemplating, since one guards and protects the several faculties and contemplates the body”〔T29 0140a11 段內〕

「守修」·「擇修」

「守修」 tr. “cultivation as warding” · 「擇修」 tr. “cultivation as selecting”

十八不共法

「佛十力、四無畏、三念住及大悲，如是合名為十八不共法」〔0140a29〕·「唯於諸佛盡智時修，餘聖所無，故名不共」〔0140b01〕

the eighteen dharmas not held in common「佛十力、四無畏、三念住及大悲，如是合名為十八不共法」 tr. “the Buddha’s ten powers, four fearlessnesses, three foundations of mindfulness, and great compassion — these together are named the eighteen dharmas not held in common”〔0140a29〕·「唯於諸佛盡智時修，餘聖所無，故名不共」 tr. “they are cultivated only at the time of the buddhas’ knowledge of exhaustion and the remaining noble ones have none of them, hence the name ‘not held in common’”〔0140b01〕

「十八不共得佛法」〔T29n1559 0291a22〕

「十八不共得佛法」 tr. “the eighteen dharmas of a buddha obtained and not held in common”〔T29n1559 0291a22〕

力

「以於一切所知境中智無礙轉，故名為力」〔0140b23〕

power「以於一切所知境中智無礙轉，故名為力」 tr. “because within every object of knowledge his knowledge turns without obstruction, it is named power”〔0140b23〕

力（同）

power (the same)

四無畏

「此無畏名目無怯懼，由有智故不怯懼他」〔0140c21〕·「理實無畏是智所成，不應說言體即是智」〔0140c23〕

the four fearlessnesses「此無畏名目無怯懼，由有智故不怯懼他」 tr. “this name ‘fearlessness’ designates the absence of timidity; because he has knowledge he is not timid before another”〔0140c21〕·「理實無畏是智所成，不應說言體即是智」 tr. “in truth fearlessness is accomplished by knowledge, and one should not say that its entity is just knowledge”〔0140c23〕

四無畏（同）〔T29n1559 0291c24〕

the four fearlessnesses (the same)〔T29n1559 0291c24〕

大悲

「如來大悲俗智為性」〔0141a13〕·「依五義故此立大名」〔0141a15〕·「此與悲異由八種因」〔0141a21〕

great compassion「如來大悲俗智為性」 tr. “the great compassion of the Tathāgata has conventional knowledge for its nature”〔0141a13〕·「依五義故此立大名」 tr. “it is on five senses that the name ‘great’ is here established”〔0141a15〕·「此與悲異由八種因」 tr. “this differs from compassion by eight kinds of cause”〔0141a21〕

大悲（同）〔T29n1559 0292a14〕

great compassion (the same)〔T29n1559 0292a14〕

無諍

「此行能息諸有情類煩惱諍故得無諍名」〔0141c28〕·「此行但以俗智為性，第四靜慮為其所依」〔0141c29〕

non-contention「此行能息諸有情類煩惱諍故得無諍名」 tr. “because this practice can still the contention of affliction among the classes of sentient beings, it obtains the name ‘non-contention’”〔0141c28〕·「此行但以俗智為性，第四靜慮為其所依」 tr. “this practice has conventional knowledge alone for its nature, and the fourth meditative absorption for its support”〔0141c29〕

「無諍三摩提」〔T29n1559 0292c22〕

「無諍三摩提」 tr. “the concentration of non-contention”〔T29n1559 0292c22〕

願智

「以願為先引妙智起如願而了，故名願智」〔0142a08〕

the knowledge of aspiration「以願為先引妙智起如願而了，故名願智」 tr. “because with aspiration foremost it draws forth the arising of a fine knowledge that understands as it aspired, it is named the knowledge of aspiration”〔0142a08〕

願智（同）〔T29n1559 0292c22〕

the knowledge of aspiration (the same)〔T29n1559 0292c22〕

四無礙解

「一法無礙解、二義無礙解、三詞無礙解、四辯無礙解」〔0142a22〕·「隨得一時必具得四，非不具四可名為得」〔0142b19〕

the four unobstructed knowledges「一法無礙解、二義無礙解、三詞無礙解、四辯無礙解」 tr. “first the unobstructed knowledge of dharma, second of meaning, third of speech, fourth of eloquence”〔0142a22〕·「隨得一時必具得四，非不具四可名為得」 tr. “whichever one is obtained, at that moment all four are assuredly obtained together; it cannot be called obtaining if the four are not complete”〔0142b19〕

「四無礙解」〔T29n1559 0292c22〕

「四無礙解」 tr. “the four unobstructed knowledges” (listed among the general roll of merits)〔T29n1559 0292c22〕

通（六通）

「如是六通解脫道攝，慧為自性，如沙門果」〔0142c28〕·「解脫道言顯出障義」〔0142c29〕

supernormal knowledge (the six supernormal knowledges)「如是六通解脫道攝，慧為自性，如沙門果」 tr. “these six supernormal knowledges are included in the path of liberation and have discernment for their own nature, like the fruits of the ascetic life”〔0142c28〕·「解脫道言顯出障義」 tr. “the words ‘path of liberation’ show the sense of issuing forth from obstruction”〔0142c29〕

「通慧」〔T29n1559 0293c26〕

「通慧」 tr. “penetrating discernment”〔T29n1559 0293c26〕

靜慮

「依何義故立靜慮名？由此寂靜能審慮故」〔0145b11〕·「審慮即是實了知義」·「此宗審慮以慧為體」

meditative absorption「依何義故立靜慮名？由此寂靜能審慮故」 tr. “by what sense is the name meditative absorption established? Because by this, in stillness, one is able to consider examiningly”〔0145b11〕·「審慮即是實了知義」 tr. “to consider examiningly is just the sense of really comprehending”·「此宗審慮以慧為體」 tr. “in this school examining consideration has discernment for its entity”

「定」·音寫「持訶那」〔T29n1559 0296b28〕

「定」 tr. “absorption” · transcription 「持訶那」 tr. “dhyāna”〔T29n1559 0296b28〕

等持（定）

「定靜慮體總而言之是善性攝心一境性，以善等持為自性故」·「等持與定名異體同」

absorption (concentration · *samādhi*)「定靜慮體總而言之是善性攝心一境性，以善等持為自性故」 tr. “the entity of meditative absorption as absorption, spoken of generally, is the one-pointedness of mind upon a single object gathered under the wholesome nature, since it has wholesome concentration for its own nature”·「等持與定名異體同」 tr. “concentration and absorption differ in name and are one in entity”

「三摩提」〔T29n1559 0296b15〕

「三摩提」 tr. “samādhi”〔T29n1559 0296b15〕

一境性

「何名一境性？謂專一所緣」

one-pointedness upon a single object「何名一境性？謂專一所緣」 tr. “what is called one-pointedness upon a single object? It is being intent upon a single object of consciousness”

「一類」〔T29n1559 0296b15〕

「一類」 tr. “of a single class”〔T29n1559 0296b15〕

無色

「彼色微故名無色，如微黃物亦名無黃」·「即此四根本并上三近分，總說名為除去色想」

the formless「彼色微故名無色，如微黃物亦名無黃」 tr. “because the form there is subtle it is named formless, just as a thing of faint yellow is also named without yellow”·「即此四根本并上三近分，總說名為除去色想」 tr. “these four basic ones together with the preliminary stages of the upper three are named as a whole the removal of the perception of form”

「四無色定」（同系）

「四無色定」 tr. “the four formless absorptions” (of the same family)

等至

「此上所辯靜慮無色。根本等至總有八種」〔T29 0146b22〕

attainment「此上所辯靜慮無色。根本等至總有八種」 tr. “of the meditative absorptions and the formless adjudicated above, the basic attainments are eight in all”〔T29 0146b22〕

「三摩跋提」〔T29n1559 0296b06〕

「三摩跋提」 tr. “samāpatti”〔T29n1559 0296b06〕

味等至

「初味等至，謂愛相應，愛能味著故名為味，彼相應故此得味名」〔T29 0146b24〕

the attainment of savoring「初味等至，謂愛相應，愛能味著故名為味，彼相應故此得味名」 tr. “the first, the attainment of savoring, is what is associated with craving; craving is able to savor, and hence the name savoring; and being associated with it, this obtains the name of savoring”〔T29 0146b24〕

「噉味相應」〔T29n1559 0297c25〕

「噉味相應」 tr. “associated with the relishing of savor”〔T29n1559 0297c25〕

淨等至

「淨等至名目世善定，與無貪等諸白淨法相應起故，此得淨名」

the pure attainment「淨等至名目世善定，與無貪等諸白淨法相應起故，此得淨名」 tr. “the name pure attainment marks a mundane wholesome absorption, since it arises associated with the several bright and pure dharmas such as non-greed, and thereby obtains the name pure”

「清淨」（同系）

「清淨」 tr. “purified” (of the same family)

無漏等至

「無漏定者，謂出世定，愛不緣故非所味著」

the attainment without outflows「無漏定者，謂出世定，愛不緣故非所味著」 tr. “the absorption without outflows is the absorption beyond the world; craving cannot take it as object, and so it is not an object of savoring”

「無流」〔T29n1559 0297c24〕

「無流」 tr. “without flow”〔T29n1559 0297c24〕

內等淨

「此定遠離尋伺鼓動，相續清淨轉，名為內等淨」·「信是淨相，故立淨名。離外均流，故名內等」

inner evenness and purity「此定遠離尋伺鼓動，相續清淨轉，名為內等淨」 tr. “this absorption, being far removed from the agitation of applied and sustained thought, proceeds with a pure continuum, and is called inner evenness and purity”·「信是淨相，故立淨名。離外均流，故名內等」 tr. “confidence is the mark of purity, and hence the name purity is established; being apart from an outward even flowing, it is called inner and even”

「內淨」（同系）

「內淨」 tr. “inner purity” (of the same family)

輕安

「初二樂，輕安攝故」

pliancy「初二樂，輕安攝故」 tr. “the pleasure of the first two is gathered under pliancy”

「輕安」（同）〔T29n1559 0298b06〕

「輕安」 tr. “pliancy” (the same)〔T29n1559 0298b06〕

不動（第四靜慮）

「第四靜慮名不動者，無災患故」——災患八者「尋、伺、四受、入息、出息」

unmoving (the fourth meditative absorption)「第四靜慮名不動者，無災患故」 tr. “the fourth meditative absorption is called unmoving because it has no calamities”——災患八者「尋、伺、四受、入息、出息」 tr. “applied thought, sustained thought, the four feelings, in-breath, and out-breath”

「不動」（同）〔T29n1559 0299a25〕

「不動」 tr. “unmoving” (the same)〔T29n1559 0299a25〕

中間靜慮

「唯中靜慮有伺無尋，故彼勝初未及第二，依此義故立中間名」

the intermediate meditative absorption「唯中靜慮有伺無尋，故彼勝初未及第二，依此義故立中間名」 tr. “only the intermediate meditative absorption has sustained thought without applied thought, and so it surpasses the first and has not come up to the second, and with reference to this sense the name intermediate is established”

「中間定」〔T29n1559 0301a12〕

「中間定」 tr. “the intermediate absorption”〔T29n1559 0301a12〕

四分（順退·順住·順勝進·順決擇）

「順退分能順煩惱，順住分能順自地，順勝進分能順上地，順決擇分能順無漏」

the portions conducive to falling back · to abiding · to advancing · to penetration「順退分能順煩惱，順住分能順自地，順勝進分能順上地，順決擇分能順無漏」 tr. “the portion conducive to falling back is conducive to the afflictions, the portion conducive to abiding is conducive to one’s own level, the portion conducive to advancing is conducive to the upper level, and the portion conducive to penetration is conducive to what is without outflows”

——（諦本四分對稱語）

— (Paramārtha’s version renders the four portions by corresponding terms)

空·無願·無相

「空三摩地，謂空、非我二種行相相應等持」·「涅槃離十相，故名無相」

emptiness · wishlessness · signlessness (the three concentrations)「空三摩地，謂空、非我二種行相相應等持」 tr. “the concentration of emptiness is the concentration associated with the two modes of apprehension, empty and not-self”·「涅槃離十相，故名無相」 tr. “nirvāṇa is apart from ten signs, and so it is called signless”

「空定、無願定、無相定」〔T29n1559 0301b03〕

「空定、無願定、無相定」 tr. “the absorption of emptiness, the absorption of wishlessness, the absorption of signlessness”〔T29n1559 0301b03〕

三解脫門

「於中無漏者名三解脫門，能與涅槃為入門故」

the three gates of liberation「於中無漏者名三解脫門，能與涅槃為入門故」 tr. “those among them that are without outflows are called the three gates of liberation, since they can serve as the gateway to nirvāṇa”

——（諦本作「解脫門」系語）

— (Paramārtha’s version here uses terms of the 「解脫門」 tr. “gate of liberation” family)

補特伽羅

「然犢子部執有補特伽羅，其體與蘊不一不異」〔0152c09〕·「但可依內現在世攝有執受諸蘊立補特伽羅」〔0152c17〕

pudgala「然犢子部執有補特伽羅，其體與蘊不一不異」 tr. “yet the Vātsīputrīyas grasp that there is a pudgala, whose entity is neither the same as the aggregates nor different from them”〔0152c09〕·「但可依內現在世攝有執受諸蘊立補特伽羅」 tr. “a pudgala may be established only in dependence on the inner aggregates, included in the present time, and appropriated”〔0152c17〕

「人」（真諦逕以「人」譯之）　三疏未見另出訓詞·從闕

「人」 tr. “person” (Paramārtha renders it directly by this word)　no separate gloss found in the three commentaries · omitted

犢子部

「然犢子部執有補特伽羅」〔0152c09〕

the Vātsīputrīyas「然犢子部執有補特伽羅」 tr. “yet the Vātsīputrīyas grasp that there is a pudgala”〔0152c09〕

「跋私弗多羅部」·後段又作「筏蹉」　頌疏「筏蹉此云犢子」〔T41n1823 0979c19〕

「跋私弗多羅部」 tr. “the Bosifuduoluo school” (transcription) · in the later passage also 「筏蹉」 tr. “Vatsa”　Yuanhui’s Verse Commentary: 「筏蹉此云犢子」 tr. “Vatsa means here Vātsīputra”〔T41n1823 0979c19〕

實有相／假有相

「別有事物是實有相，如色聲等」〔0152c11〕·「但有聚集是假有相，如乳酪等」〔0152c12〕

the mark of real existence / the mark of provisional existence「別有事物是實有相，如色聲等」 tr. “for there to be a further separate thing is the mark of real existence, as with form and sound”〔0152c11〕·「但有聚集是假有相，如乳酪等」 tr. “for there to be merely an aggregation is the mark of conventional existence, as with milk and curds”〔0152c12〕

「實有物」／「假名有」

「實有物」／「假名有」 tr. “a really existent thing” / “existent in name only”

現量

「於彼所計離蘊我中，無有真實現比量故」〔0152b29〕·「若無障緣，應現量得如六境意」〔0152c01〕

direct perception「於彼所計離蘊我中，無有真實現比量故」 tr. “because within that self apart from the aggregates which they reckon there is no real direct perception or inference”〔0152b29〕·「若無障緣，應現量得如六境意」 tr. “if there were no obstructing condition it should be obtained by direct perception, as the six object-fields are by the mind”〔0152c01〕

——（諦本句法異）

—— (the syntax of this passage differs in Paramārtha’s text)

比量

「或比量得如五色根」〔0152c02〕·「此別緣者即眼等根，如是名為色根比量」〔0152c07〕

inference「或比量得如五色根」 tr. “or it should be obtained by inference, as the five form-faculties are”〔0152c02〕·「此別緣者即眼等根，如是名為色根比量」 tr. “this separate condition is just the faculties, the eye and the rest, and this is called the inference of the form-faculties”〔0152c07〕

同上

as above

命者

「若補特伽羅即諸蘊者，世尊何不記命者即身」〔0155c12〕·「命者亦無，如何可言與身一異」〔0155c29〕

the life-principle「若補特伽羅即諸蘊者，世尊何不記命者即身」 tr. “if the pudgala just is the aggregates, why did the World-Honored One not declare that the life-principle is the body”〔0155c12〕·「命者亦無，如何可言與身一異」 tr. “the life-principle likewise does not exist; how then can it be said to be the same as or different from the body”〔0155c29〕

命者（同系）

the life-principle (of the same family)

阿世耶（意樂）

「觀能問者阿世耶故」〔0155c13〕·「如是觀筏蹉，意樂差別故」〔0156a24〕

*āśaya* (the underlying inclination)「觀能問者阿世耶故」 tr. “because he observes the āśaya of the one who can ask”〔0155c13〕·「如是觀筏蹉，意樂差別故」 tr. “observing thus the differences of Vatsa’s inclination”〔0156a24〕

——（諦本待核）

— (this passage in Paramārtha’s text awaits checking)

一切智

「纔作意時於所欲知境無倒智起故名一切智，非於一念能頓遍知」〔0155a07〕

omniscience「纔作意時於所欲知境無倒智起故名一切智，非於一念能頓遍知」 tr. “as soon as attention is directed, an unmistaken cognition arises with regard to the object one wishes to know, and it is therefore called omniscience, and not that in a single thought one can know all at once”〔0155a07〕

——（諦本作「遍知」系）

— (Paramārtha’s text uses the 「遍知」 tr. “thorough knowing” family)

重擔·荷重擔者

「吾今為汝說諸重擔、取捨重擔、荷重擔者」〔0155a27〕·「即五取蘊自相逼害得重擔名」〔0155b08〕·「前前剎那引後後故名為荷者」〔0155b08〕

the burden · the bearer of the burden「吾今為汝說諸重擔、取捨重擔、荷重擔者」 tr. “I shall now expound for you the burdens, the taking up and laying down of the burden, and the bearer of the burden”〔0155a27〕·「即五取蘊自相逼害得重擔名」 tr. “the five aggregates of appropriation, oppressing one another by their own mark, get the name of burden”〔0155b08〕·「前前剎那引後後故名為荷者」 tr. “since each preceding moment draws forth each succeeding one, they are called the bearer”〔0155b08〕

——（諦本待核）

— (this passage in Paramārtha’s text awaits checking)

相續·轉變·差別

「謂業為先，後色心起，中無間斷，名為相續」〔0159a05〕·「即此相續，後後剎那異前前生，名為轉變」〔0159a06〕·「即此轉變，於最後時有勝功能無間生果，勝餘轉變，故名差別」〔0159a07〕

continuum, transformation, and differentiation「謂業為先，後色心起，中無間斷，名為相續」 tr. “that action comes first and form and mind arise thereafter with no interval between is called the continuum”〔0159a05〕·「即此相續，後後剎那異前前生，名為轉變」 tr. “that in this very continuum each succeeding moment arises differently from each preceding one is called transformation”〔0159a06〕·「即此轉變，於最後時有勝功能無間生果，勝餘轉變，故名差別」 tr. “that this very transformation at the last time has a surpassing capacity that produces its fruit with nothing intervening, surpassing the other transformations, is therefore called differentiation”〔0159a07〕

——（諦本末段場景相合）

— (the scene of the closing passage agrees in Paramārtha’s text · the word-for-word collation is still to be supplied)

慧毒門

「於此方隅已略說，為開智者慧毒門」〔0159b13〕

the poison-gate of discernment「於此方隅已略說，為開智者慧毒門」 tr. “within this corner it has been briefly expounded, in order to open for the wise the poison-gate of discernment”〔0159b13〕

——（諦本末頌待核）　頌疏「如似毒門，名慧毒門」〔T41n1823 0814c01〕

— (the closing stanzas in Paramārtha’s text await checking)　Yuanhui’s Verse Commentary: 「如似毒門，名慧毒門」 tr. “it is as it were a poison-gate, and so is named the poison-gate of discernment”〔T41n1823 0814c01〕

四加行〔附錄 C · 首見：俱舍論卷二十三、瑜伽師地論卷三十五。〕

通達真如前的四個觀行階位：煖、頂、忍、世第一法。

the four aids to penetrationThe four stages of contemplative practice prior to penetrating suchness: warmth, summit, forbearance, and the highest worldly dharma.

共業〔附錄 C · 首見：俱舍論、成唯識論卷二。〕

眾生共同造作、共同感受的業力，相對於「別業」（個人獨受）。

shared karmaThe karmic force that sentient beings create together and experience together, in contrast to "individual karma" (received by one alone).

異熟vipāka〔附錄 C · 首見：阿含、俱舍論卷六、成唯識論卷二。〕

業所感果報；因（業）與果（受報）異時而熟、異性而熟。

maturationThe fruit-retribution drawn forth by karma; the cause (karma) and the fruit (the experiencing of retribution) ripen at a different time and in a different moral nature.

符號見凡例 · Sigla