般若 Prajñā · 宗級名相彙編School Glossary
諸本異釋 16 條 · 各本並存，不強和會（16 lemmas rendered differently across works — co-existing, unharmonized）
一切有為法
金剛般若波羅蜜經saṃskṛta眾緣和合所造作之法。玄奘「諸和合所為」；六喻、九喻所觀者即此，如幻而以八識為依。All conditioned dharmas, made by the assembling of conditions. Xuanzang: "what is done by assembling"; the six and nine similes contemplate just these — illusory, yet resting on the eight consciousnesses.§三十二
一合相
金剛般若波羅蜜經piṇḍa-grāha執眾微聚為一之相、執。窺基「執一身總聚五蘊以為我」；無著「一摶取及差別摶取」。The mark of a unitary aggregate, the grasping of many particles as one. Kuiji: "grasping the five aggregates of one body together as self"; Asaṅga: "unitary grasping and differentiated grasping."§三十
一如
文殊師利所說摩訶般若波羅蜜經tathatā諸佛「皆乘一如，成最正覺」〔T08 0731b〕，以此說念一佛與三世諸佛功德無二。the one suchnessThe Buddhas 「皆乘一如，成最正覺」— “all ride upon the one suchness and accomplish perfect awakening”〔T08 0731b〕; this explains why the merit of recollecting one Buddha is nondual with that of the Buddhas of the three times.
一行三昧
文殊師利所說摩訶般若波羅蜜經samādhi（三昧）經自定義：「法界一相，繫緣法界，是名一行三昧。」〔T08 0731a〕全詞無古德所傳梵音可繫，故不另補。single-practice samādhiThe sūtra itself defines it: 「法界一相，繫緣法界，是名一行三昧。」— “The dharma-realm has a single mark; bind the attention to the dharma-realm. This is called the single-practice samādhi.”〔T08 0731a〕No ancient transmitted full-compound sound is attached to the whole term.
七寶
金剛般若波羅蜜經sapta-ratna較量之財施物。喻有漏有量之福，反顯持經無漏之福。The seven treasures, the wealth-gift of the comparison — figuring contaminated, finite merit, to set off the uncontaminated merit of upholding the sūtra.§八
三世心不可得
金剛般若波羅蜜經過去未來故不可得，現在虛妄分別故不可得。義淨「現在者即是遍計所執自性非有」。The minds of the three times are unobtainable: past and future because gone or not-yet; present because of deluded discrimination. Yijing: "the present is the wholly-imagined nature, non-existent."§十八
三十七道品
維摩詰所說經念處、正勤、神足、根、力、覺、道七組，不以總名抹去列目。the thirty-seven factors of the pathThe seven groups of foundations, right efforts, bases of power, faculties, powers, awakening factors, and path factors are not erased by the collective name.
三十二相
金剛般若波羅蜜經dvātriṃśal-lakṣaṇa大丈夫相、化身相，非法身相。轉輪聖王亦具，故不可以相定佛；無著「以相是色自性故」。The thirty-two marks of a great being — the transformation-body's marks, not the Dharma-body's. A wheel-turning king bears them too, so the Buddha cannot be fixed by marks; Asaṅga: "the marks are the self-nature of form."§十三
三家（心無／即色／本無）
肇論從闕僧肇序論所誌的三種般若舊說；本版依論文與元康疏記其得失，不替三家另判高下。The three schools (No-mind / Matter-as-such / Fundamental-Non-being)Three earlier accounts of prajñā recorded in Sengzhao's introduction. This edition records their strengths and limits from the treatise and Yuankang's commentary without independently ranking them.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
三性異釋
金剛般若波羅蜜經tri-svabhāva依他起、遍計所執、圓成實。本經即非一式映此三性之動轉，為「以唯識為鏡」讀經之骨。The three natures: other-dependent, wholly-imagined, perfectly-accomplished. The 即非 formula mirrors their turning — the structural backbone of reading the sūtra "with Yogācāra as mirror."§一
三昧
維摩詰所說經samādhi限定語依經文翻譯，不另造未傳的梵文複合詞。samādhiQualifying names are translated from the transmitted wording without inventing Sanskrit compounds.
三相
金剛般若波羅蜜經utpāda · sthiti · bhaṅga生、住、滅，有為法之三相。世親「三相異體故，離彼是如來」。Arising, abiding, ceasing — the three marks of conditioned dharmas. Vasubandhu: "the three marks being of distinct substance, apart from them is the Tathāgata."§五
三箭中的／三獸渡河
肇論從闕以三箭皆中而力有深淺、三獸渡河而窮底不同，譬三乘同證而深淺有別。Three arrows striking the target / three animals crossing a riverAll three arrows strike and all three animals cross, yet their powers and depths differ. The figure shows shared realization with differing depth among the three vehicles.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
三解脫門
維摩詰所說經空、無相、無作三項與次序都須保留。the three gates of liberation：emptiness, signlessness, and wishlessnessAll three members and their order are preserved.
三輪
金剛般若波羅蜜經tri-maṇḍala施物、受者、施者。三輪之事相即依他，不取三輪之實即遣遍計，三輪皆空而施福如虛空即立圓成。The three spheres: gift, recipient, giver. Their phenomenal reality is the other-dependent; not grasping them as real removes the wholly-imagined; all three emptied, with merit like space, establishes the perfectly-accomplished.§四
三鳥出網
肇論從闕三鳥同離網而至無患，無患境界不異而鳥各不同；專解我與無為的一異兩關。Three birds leaving a netThree birds together leave the net for the realm free from danger. The realm is not different, yet the birds remain distinct; the figure addresses the two alternatives of sameness and difference between the self and the unconditioned.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
不二法門
維摩詰所說經第九品導航題作 Entering the Dharma-Gate of Nonduality；保留 Dharma-gate。the Dharma-gate of nondualityThe Chapter Nine navigation title is Entering the Dharma-Gate of Nonduality. Dharma-gate is retained.
不二／無二
維摩詰所說經不等於同一或混合；第九品先保留成對語，再鬆開對兩端實性的執取。nonduality／nondualNeither identity nor mixture. Chapter Nine preserves each pair before releasing grasping at the fixed reality of its poles.
不住法／無住相
文殊師利所說摩訶般若波羅蜜經「以不住法為住般若波羅蜜」及「以無住相，即住般若波羅蜜」〔T08 0726c〕。the dharma of non-abiding / the mark of non-abidingThe sūtra says: 「以不住法為住般若波羅蜜」— “take the dharma of non-abiding as abiding in prajñā-pāramitā,” and 「以無住相，即住般若波羅蜜」— “through the mark of non-abiding, one abides in prajñā-pāramitā”〔T08 0726c〕.
不出不在
肇論從闕不可離有無另求，也不可在有無中執得；處有不有、居無不無。Neither transcending nor abiding withinOne cannot seek apart from existence and non-being or grasp within them: dwelling in existence without being existent, dwelling in non-being without being non-existent.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
不取
肇論從闕不是先知後捨，也不是全無知覺；是照知當下不把境相據為所知。Non-graspingNeither knowing first and relinquishing later nor total lack of awareness. In the very act of illuminating, it does not appropriate the object's mark as what is known.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
不可得／不得
維摩詰所說經依句法選用，不能一律改作 does not exist。cannot be apprehended／is not to be found／cannot be attainedThe form follows syntax and never defaults to does not exist.
不可思議解脫
維摩詰所說經第六品所顯的解脫法門；神變保留本相如故、無所嬈等經文限制。inconceivable liberationThe liberation displayed in Chapter Six. Miracles retain the sūtra's limits: things remain as they were and beings are unharmed.
不可思議／不思議
文殊師利所說摩訶般若波羅蜜經acintya諸佛一相、如來、凡夫與一切心相皆說不可思議〔T08 0729a〕；不思議又與般若、法界、無相相即。inconceivableThe Buddhas’ single mark, the Tathāgata, ordinary beings, and every mark of mind are all called inconceivable〔T08 0729a〕; the inconceivable is also spoken of together with prajñā, the dharma-realm, and the signless.
不思議三昧
文殊師利所說摩訶般若波羅蜜經samādhi初學時繫心一緣，久習成就後更無心想而恒與定俱；其相不可得〔T08 0729c〕。inconceivable samādhiIn initial training the mind is bound to one object; once long practice is accomplished, no further deliberate mental image remains and one is constantly together with concentration. Its mark cannot be attained〔T08 0729c〕.
不有不無
肇論從闕不取常見之定有，也不取斷見之定無；不是抹平有無二字。Neither being nor non-beingNeither the determinate being of a view of permanence nor the determinate non-being of an annihilationist view is grasped. The phrase does not erase the distinction between being and non-being.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
不生不滅（等六相）
不盡有為／不住無為
維摩詰所說經前者不令慈悲利生中斷，後者不把空寂之證作行願終點。not exhausting the conditioned／not abiding in the unconditionedThe first keeps compassionate activity from ending; the second refuses to make realization of emptiness or quiescence the end of the vow.
不真空
肇論從闕萬物因緣所成，並非真實自生、固定自有，所以是空；不是先立真物再將它消滅。The emptiness of the unrealThings are constituted by conditions and are not truly self-born or fixedly self-existent; they are therefore empty. This does not first affirm a real thing and then destroy it.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
不知之知
肇論從闕不以境相為可占有的所知，而照知之用不廢；不是先知而後忘。A knowing that is not knowingIt does not possess the object-mark as something known, yet the function of illumination is not abandoned. It is not knowing first and forgetting afterward.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
不調比丘
文殊師利所說摩訶般若波羅蜜經諸結已盡，更無所調，故漏盡阿羅漢名不調〔T08 0728b–c〕。the bhikṣu with nothing left to tameBecause all bonds are exhausted and there is nothing further to tame, the sūtra gives an arhat whose outflows are exhausted this name〔T08 0728b–c〕.
不退智／無作智
文殊師利所說摩訶般若波羅蜜經佛名如是知為不退智，文殊再說「無作智名不退智」〔T08 0730a〕，並以金鋌受治打說行境界而顯。non-retrogressive wisdom / wisdom without fabricationThe Buddha names knowing in this way non-retrogressive wisdom; Mañjuśrī then says 「無作智名不退智」— “Wisdom without fabrication is named non-retrogressive wisdom”〔T08 0730a〕and illustrates its manifestation with the gold-ingot simile.
不退法忍
文殊師利所說摩訶般若波羅蜜經本經自釋：「不見少法有生滅相，名不退法忍。」〔T08 0728b〕non-retrogressive acceptance of dharmasThe sūtra defines it: 「不見少法有生滅相，名不退法忍。」— “To see no slightest dharma bearing a mark of arising or ceasing is called non-retrogressive acceptance of dharmas.”〔T08 0728b〕
世尊
維摩詰所說經採既有美式拼法；漢文第三人稱用祂。the World-Honored OneThe established American spelling is used. Chinese uses 祂 for a buddha.
世界
金剛般若波羅蜜經loka-dhātu三千大千世界。即非世界——非眾多實極微所成之實世界，唯名身得名。A world-system. "Is not a world" — not a real world made of many real atoms; it takes its name from a mere designation.§十三
中道
金剛般若波羅蜜經雙離增益、損減二邊。窺基「有空雙觀，方成中道」——遣遍計（空門）而存依他圓成（有府）。The middle way, free of both superimposition and denial. Kuiji: "the dual contemplation of being and emptiness completes the middle way" — removing the wholly-imagined (the gate of emptiness) while keeping the other-dependent and perfectly-accomplished (the storehouse of being).§二十三
九喻
金剛般若波羅蜜經星、翳、燈、幻、露、泡、夢、電、雲。能斷五本與二論本作九喻；世親以「九種正智」配「九種有為境」。The nine similes: star, cataract, lamp, illusion, dew, bubble, dream, lightning, cloud. The five "diamond-cutter" versions and the two treatises give nine; Vasubandhu aligns "nine right knowings" with "nine conditioned objects."§三十二
九折十演
肇論從闕九番問難與十番答釋之總稱；開宗屬答家根本，連同九答成十演。Nine rebuttals and ten expositionsThe collective form of nine challenges and ten responses. Opening the Thesis is the foundation of the answering side and, with the nine answers, makes ten expositions.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
九目考據
金剛般若波羅蜜經考據層體例：科判定位·異譯對勘·即非三性·諸家異釋·術語·譬喻修辭·互讀·東西對觀·校本定位。The nine-register apparatus: placement in the sectioning schemes · collation of the variant translations · “is-not” and the three natures · variant readings of the ancient masters · terminology · simile and rhetoric · cross-reading · East–West observation · manuscript placement.§一
乞食
金剛般若波羅蜜經piṇḍapāta著衣持鉢、次第乞食之日常即依他緣生之流，般若已在行住坐臥中（示現身教）。Alms-gathering — robing, bowl in hand, begging in order: the everyday as the other-dependent stream of conditions; prajñā is already in the going, standing, sitting, lying (teaching by demonstration).§一
了因
金剛般若波羅蜜經jñāpaka-hetu顯了之因——經為證法之了因，顯法身。世親「了因顯法身」。The revealing cause — the sūtra is the revealing cause of the realized Dharma, disclosing the Dharma-body. Vasubandhu: "the revealing cause discloses the Dharma-body."§八
二無我
金剛般若波羅蜜經dvividha-nairātmya人無我與法無我。樞紐分十七「通達無我、法」即達二空、證無我理。The twofold no-self: of person and of dharma. The pivot, §17, "penetrating no-self and dharma," realizes both emptinesses and the principle of no-self.§十七
二空
二菩提
金剛般若波羅蜜經法身菩提（斷所知障所顯）與報身菩提（斷煩惱障所顯）。窺基依無著「斷除二障，得二菩提」。The two awakenings: Dharma-body bodhi (disclosed by severing the cognitive hindrance) and reward-body bodhi (disclosed by severing the afflictive). Kuiji, after Asaṅga: "severing the two hindrances, one gains the two awakenings."§二十二
二諦（真諦／俗諦）
肇論從闕真諦與俗諦；序文以二諦串聯〈物不遷論〉與〈不真空論〉，未在序中詳判諸宗。The two truths (ultimate / conventional)Ultimate and conventional truth. The preface uses them to link On the Immutability of Things and On the Emptiness of the Unreal, without developing the various schools' interpretations here.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
二障
金剛般若波羅蜜經dvividha-āvaraṇa煩惱障與所知障。前半破四相、我空，斷煩惱障；後半破四見、法空，斷所知障。窺基「二障都亡盡，名真滅罪」。The two hindrances: afflictive and cognitive. The first half removes the four marks (self-emptiness), severing the afflictive; the latter half removes the four views (dharma-emptiness), severing the cognitive. Kuiji: "when both hindrances are exhausted, this is true expiation."§九
五層讀本
金剛般若波羅蜜經原典·白話·義疏·心要·考據。每一分備五層，讀者可循序、可擇取。The five reading-layers: source · vernacular · exposition · essence · apparatus. Each division carries all five; the reader may follow them in order or select.§一
五眼
金剛般若波羅蜜經pañca-cakṣus肉、天、慧、法、佛眼。佛以五眼見眾生若干種心之顛倒。The five eyes: fleshly, divine, wisdom, dharma, Buddha. With the five eyes the Buddha sees the deluded variety of beings' minds.§十八
五種勝功德
金剛般若波羅蜜經持經之五勝：如來憶念親近·攝福德·讚歎法及修行·天等供養·滅罪（無著）。The five excellences of upholding the sūtra: the Tathāgata's mindful nearness · gathering merit · praise of the Dharma and of practice · the offerings of devas and others · expiation of sin (Asaṅga).§十五
五種善巧
般若心經三乘通修之蘊·處·界·緣起·諦五善巧；此段依空相遣六門（五善巧＋智得）（窺基「三乘通修五種善巧，謂蘊、處、界、緣起及諦」；圓測「依空相遣六門法，即分為六」）。〔窺基 T33n1710 0538b16·圓測 T33n1711 0546b11〕
五蘊
般若心經pañca-skandha（古德傳義不傳音，從闕；羅馬字發音輔助）色·受·想·行·識；有三種：遍計所執蘊（情有理無）·依他起蘊（因緣假有）·圓成實蘊（真實理有），引《辯中邊論》（圓測）。〔圓測 T33n1711 0544b28·引辯中邊 T31n1600〕
五重唯識觀
人無我
金剛般若波羅蜜經pudgala-nairātmya於補特伽羅中求常一主宰之我不可得；破四相之所顯。No self in the person: no abiding sovereign self is found in the person; disclosed by breaking the four marks.§十七
住無所住
肇論從闕聖心安住而不執取固定住處，與觀有而不取相相應。Abiding without anywhere to abideThe sage's mind abides without grasping any fixed place of abiding, corresponding to contemplating being without grasping a mark.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
佛事
維摩詰所說經第十一品廣列光明、飯食、形色、文字、寂默乃至煩惱門皆可隨機成辦化導。buddha-workChapter Eleven includes light, food, forms, words, silence, and even the skillful use of gates of affliction as means of accomplishing guidance.
佛國／佛土
維摩詰所說經第一品以眾生、行與心說取土；不把每一處都縮成較窄的 pure land。buddha-landChapter One relates a land to beings, conduct, and mind. Not every occurrence is narrowed to pure land.
依他起
金剛般若波羅蜜經paratantra-svabhāva緣生宛然之法相、事相。即非式中「是X」一支所當——緣生之施、緣生之心、緣生之相皆依他幻有。The other-dependent nature — phenomena and events arising through conditions, vivid yet without self-nature. The "is X" member: the conditioned gift, mind, and mark are all dependently illusory.§一
俱胝
假號
肇論從闕隨事、隨俗而勉強安立之名；能指示事物，卻不能取得事物自身。Provisional designationA name established provisionally according to affairs and convention. It can indicate a thing but cannot acquire the thing itself.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
僧肇
優波尼沙陀分
金剛般若波羅蜜經upaniṣad微數名、極微之數。世親判為「因勝」所錨；吉藏「不相似數勝」。An upaniṣad fraction, a name for an extreme minuteness. Vasubandhu anchors it to "superiority of cause"; Jizang: "the superiority of dissimilar number."§二十四
兔馬渡河
肇論從闕反用兔馬不能窮河底之喻，說真諦無餘深、般若無不窮之鑒。Rabbit and horse crossing a riverThe treatise reverses the image of rabbit and horse being unable to reach the riverbed: ultimate truth leaves no depth unexhausted, and prajñā's illumination has nowhere it cannot reach.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
入法空
八十隨形好
金剛般若波羅蜜經aśīty-anuvyañjana隨好之身。世親「色身攝得八十種好三十二相」。The eighty secondary marks, the body of fine features. Vasubandhu: "the form-body comprises the eighty fine features and thirty-two marks."§二十
六喻
金剛般若波羅蜜經夢、幻、泡、影、露、電。羅什本以六喻觀有為法之如幻。The six similes: dream, illusion, bubble, shadow, dew, lightning. Kumārajīva's text contemplates conditioned dharmas as illusory through six.§三十二
六家七宗
肇論從闕序文概括前代般若學諸家，並說諸論延至十二；本版只誌此一歷史名相。The Six Houses and Seven SchoolsA collective name in the preface for earlier schools of prajñā learning; it also says their treatises extended to twelve. This edition records the historical term only.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
六度／六波羅蜜
維摩詰所說經pāramitā布施、持戒、忍辱、精進、禪定、般若；英文依本編既有次序。the six perfectionsGiving, ethical discipline, patience, diligent effort, meditation, and prajñā.
六波羅蜜
文殊師利所說摩訶般若波羅蜜經pāramitā（波羅蜜）聞深般若而信樂聽受、歡喜不厭者，經列布施、持戒、忍辱、精進、禪定與般若六度〔T08 0727c–0728a〕。the six perfectionsFor those who trust, delight in, hear, and receive profound prajñā without weariness, the sūtra lists giving, ethical discipline, patience, diligent effort, meditation, and prajñā〔T08 0727c–0728a〕.
六漢譯
金剛般若波羅蜜經羅什·流支·真諦·笈多·玄奘·義淨六本，前後三百年並存，異譯對勘之硬資料。The six Chinese translations — Kumārajīva, Bodhiruci, Paramārtha, Dharmagupta, Xuanzang, Yijing — coexisting across three centuries, the hard material for cross-translation collation.§一
具足色身
金剛般若波羅蜜經rūpa-kāya-sampad報、化隨好之身；非法性具足色身（法身）。義淨「色身者，是隨好義故」。The fully-featured form-body — the reward- and transformation-body of fine features, not the Dharma-nature form-body. Yijing: "form-body means the matter of fine features."§二十
冥寂
肇論從闕聖心幽深寂靜；與知、應、運物並提，不可逕解成全無作用。Profound stillnessThe profound stillness of the sage's mind. The letter sets it beside knowing, response, and the moving of things; it cannot be reduced to complete inactivity.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
凡所有相皆是虛妄
金剛般若波羅蜜經破相之總綱。窺基判虛妄三義，第三義「遍計所執名為虛妄，依他、圓成名為真實」；見諸相非相則見如來。The master-thesis for dissolving marks: "whatever bears a mark is illusory." Kuiji's third sense of "illusory" = "the wholly-imagined is illusory; the other-dependent and perfectly-accomplished are real"; to see marks as non-marks is to see the Tathāgata.§五
出有無
肇論從闕借出字遣除六境內相待有無，不另立一個在有無外的實體。Transcending existence and non-being“Transcending” is borrowed to remove mutually dependent existence and non-being within the six sense-realms, not to establish an entity outside them.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
化身
金剛般若波羅蜜經nirmāṇa-kāya應機現去來、說法利物之身。世親「去來化身佛，如來常不動」；化身說法而不自言是化。The transformation-body — coming and going to teach and benefit beings as occasion requires. Vasubandhu: "coming and going is the transformation-body Buddha; the Tathāgata is ever unmoved"; it teaches yet never declares itself the teacher.§七
即偽即真
肇論從闕就世俗顯現的虛假照見真實，不毀壞現象後另立真諦。The very unreal is the trueTrue reality is seen in conventional appearances themselves, without destroying phenomena and establishing ultimate truth elsewhere.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
即物
肇論從闕就眼前事物本身契入，不離具體動相另覓靜境。In the very things before oneEntering through the concrete things immediately at hand, without leaving their appearances of motion to seek a separate realm of stillness.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
即真
肇論從闕不把物固定成物時，就當下之物明其真；不是捨物另求真。Directly according with truthWhen a thing is not fixed as a self-standing thing, its truth is disclosed right within the thing; truth is not sought elsewhere by abandoning it.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
即非
金剛般若波羅蜜經經中反覆之句式「是X·即非X·是名X」。唯識讀為三性之動轉：說「是X」即依他起、說「即非X」即遣遍計所執、說「是名X」即立圓成實。The recurrent formula "is X · is not X · is called X." Read through Yogācāra as the turning of the three natures: "is X" = the other-dependent (paratantra); "is not X" = removing the wholly-imagined (parikalpita); "is called X" = establishing the perfectly-accomplished (pariniṣpanna).§三
即非三段式
金剛般若波羅蜜經本書術語，金剛經反覆出現的句法：「所言 X 者，即非 X，是名 X」。A term of this book: the syntactic pattern that recurs throughout the Diamond Sūtra — "what is called X is not X; that is what is named X."〔附錄 C · 首見：金剛般若波羅蜜經（T8 No. 235）。〕
受持異釋
文殊師利所說摩訶般若波羅蜜經與讀誦、為他解說、隨順實相連說〔T08 0732b〕；帝釋之願亦列信解、受持、讀誦、演說。receive and keepSpoken together with reciting, explaining to others, and following the true mark〔T08 0732b〕; Śakra’s vow likewise lists trust and understanding, receiving and keeping, recitation, and exposition.
維摩詰所說經常與讀誦、解說、如說修行並列，不只是保存經卷。receive and retain／upholdRegularly joined to recitation, explanation, and practice as taught; not merely physical preservation of a scroll.
各性住於一世
肇論從闕古在古、今在今，各依其時位而住；不是把每一物立為永恆常住。Each abides by its nature in one timeThe ancient remains in the ancient and the present in the present, each abiding according to its temporal position. This does not establish each thing as eternally permanent.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
名實無當
肇論從闕名不是實物，實物也不是名稱，二者不能完全相當；不是說日常語言全無作用。Names and realities do not correspondA name is not the real thing, and the real thing is not the name; neither corresponds completely to the other. This does not mean that ordinary language has no use.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
向物
肇論從闕向指先前、昨日；向物在向時未曾沒有，在今時未曾存在。A former thingThe expression means a thing of “formerly” or “yesterday”; the former thing was not absent in that former time and has never existed in the present time.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
和南
肇論從闕書首致敬語；元康釋為外國致敬之辭，在本書兼作問候開端。Salutation of reverenceA salutation at the opening of the letter. Yuankang explains it as a foreign expression of homage; here it also begins the greeting.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
咒 揭帝揭帝…
般若心經gate gate pāragate pārasaṃgate bodhi svāhā歎德總持；窺基不翻（「呪祕密…不易詳贊」）；圓測逐字翻「揭諦此云度…波羅揭諦此云彼岸到…僧揭諦此云到竟…莎婆呵此云速疾」（古德相異，並陳不裁）。〔窺基 T33n1710 0542c10·圓測 T33n1711 0551c18〕
唯識
金剛般若波羅蜜經vijñapti-mātra萬法唯識所現。世親逕標淨土「智習唯識通」「智流唯識性」，雲喻歸阿賴耶識；本經以此為鏡。Consciousness-only: all dharmas are manifestations of consciousness. Vasubandhu marks the pure land directly — "wisdom permeated, consciousness-only penetrated"; the cloud-simile resolves to the ālaya. This sūtra takes it as a mirror.§十
唯識證真四句（頌）
唱獨者應希
肇論從闕唱調高絕則和應者少，譬義旨深遠而知音難遇。A singular voice finds few who can answerA voice pitched high finds few who can join it, illustrating a meaning so profound that few recognize it.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
善法
金剛般若波羅蜜經kuśala-dharma求菩提善法、無漏法、順無漏法。修一切善法則得菩提；即非有漏生滅之善。Wholesome dharmas — the wholesome dharmas of seeking bodhi, the uncontaminated, the conducive-to-uncontaminated. Cultivating all wholesome dharmas one attains bodhi; "is not" the contaminated, arising-and-ceasing wholesome.§二十三
囑累
維摩詰所說經末品由佛付囑彌勒、諸菩薩、四天王與阿難，落在受持、廣說與護持。entrustmentThe final chapter entrusts the scripture to Maitreya, the bodhisattvas, the Four Great Kings, and Ānanda through retaining, teaching, and protection.
四依菩薩
肇論從闕序文用以說末代弘經之人；只誌其護持經教之語境，不另展開階位判攝。The bodhisattvas of the four reliancesThe preface uses the term for those who transmit the sūtras in the latter age. It records only their context of protecting the scriptural teaching and does not extend it into a classification of stages.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
四句偈異釋
金剛般若波羅蜜經catuṣpadikā gāthā受持演說之最小單位。窺基「明此宗義之處義圓足者，即為一句」。The smallest unit of upholding and expounding. Kuiji: "wherever the doctrine of this teaching is complete in sense, that is one verse."§八
文殊師利所說摩訶般若波羅蜜經本經所舉的最小受持單位；須受持讀誦、為他解說、隨順實相〔T08 0732b〕。four-line verseThe smallest unit of the sūtra expressly named for receiving and keeping: it is to be received and kept, recited, explained to others, and followed in accord with the true mark〔T08 0732b〕.
四念處
金剛般若波羅蜜經catvāri smṛty-upasthānāni身、受、心、法。世親「住四念處名真住」。The four foundations of mindfulness: body, feeling, mind, dharmas. Vasubandhu: "abiding in the four foundations is true abiding."§十八
四攝
維摩詰所說經布施、愛語、利行與同事；實際列目依所引經疏欄位保存。the four means of gatheringGiving, kind speech, beneficial action, and shared activity, with exact lists kept in their scriptural or commentarial column.
四時之質
肇論從闕四時因時而至，譬聖應隨緣而現；不因應有出沒便立聖心生滅。The substance of the four seasonsThe seasons arrive according to their times, illustrating the sage's response manifesting according to conditions. Responsive appearing and disappearing do not establish that the sage's mind arises and ceases.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
四智三身（轉依）
四無量
維摩詰所說經慈、悲、喜、捨四項與次序須保留。the four immeasurablesLoving-kindness, compassion, sympathetic joy, and equanimity remain four and in order.
四相
金剛般若波羅蜜經ātman · pudgala · sattva · jīva我、人、眾生、壽者之相（lakṣaṇa 所取相、saṃjñā 能取分別）。前半所破，屬我執、煩惱障。The marks of self, person, being, life-span (lakṣaṇa, the grasped mark; saṃjñā, the grasping discrimination). What the first half breaks — self-grasping, the afflictive hindrance.§三
四見
金剛般若波羅蜜經ātma-dṛṣṭi …我見、人見、眾生見、壽者見——能執之見，異於前半之四相。後半所破，屬法執、所知障。The views of self, person, being, life-span — the grasping views, distinct from the four marks of the first half. What the latter half breaks — dharma-grasping, the cognitive hindrance.§三十一
圓成實
金剛般若波羅蜜經pariniṣpanna-svabhāva遣執之後所顯之真如真實。即非式中「是名X」一支所立——窺基「智者了此圓成是有」「二無我理是實有」。The perfectly-accomplished nature — the suchness disclosed once grasping is removed. The "is called X" member establishes it; Kuiji: "the wise understand the perfectly-accomplished to be existent"; "the principle of twofold no-self is truly real."§一
城塹與津梁
肇論從闕城塹譬姚興護持三寶，津梁譬法領遠行取經；一顯護法，一顯傳法。Walls and moats, and the bridgeWalls and moats portray Yao Xing's protection of the Three Jewels; the bridge portrays Faling's journey in search of scriptures. One protects the Dharma, the other transmits it.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
報身
金剛般若波羅蜜經saṃbhoga-kāya受用身、受樂報佛。世親判須彌山王喻受用身、法王身。The reward / enjoyment body. Vasubandhu reads "Mount Sumeru" as a figure for the enjoyment-body, the Dharma-king body.§七
塔廟
金剛般若波羅蜜經caitya · stūpa支提、制底、靈廟、方墳。經所在處則如塔廟，為諸佛真法身所託。A caitya, stūpa, shrine, mound. Where the sūtra is, is as a shrine — the depository of the Buddhas' true Dharma-body.§十二
增上慢
金剛般若波羅蜜經abhimāna未證謂證之慢。作「我得果」之念即落我得慢。Overweening pride — taking the unrealized as realized. The thought "I have gained the fruit" falls into this pride.§九
增益邊
金剛般若波羅蜜經samāropa於緣生法上妄執有實自性之一邊。無著「於如言辭法中分別執有自性，是增益邊」。The extreme of superimposition — falsely grasping a real self-nature in other-dependent phenomena. Asaṅga: "to grasp self-nature in dharmas-as-worded is the extreme of superimposition."§二十七
增語
金剛般若波羅蜜經adhivacana異名。玄奘「如來者即是真實、真如增語」。Designation, synonym. Xuanzang: "the Tathāgata is the designation of the real, of suchness."§十七
大悲
維摩詰所說經問疾品說菩薩病由大悲起；菩薩行又以不捨大悲展開不盡有為。great compassionThe illness in Chapter Five arises from great compassion; Chapter Eleven begins not exhausting the conditioned with not abandoning it.
天女
維摩詰所說經第七品與舍利弗對話者；不加經文未說的寓意身分。the goddessŚāriputra's interlocutor in Chapter Seven. No allegorical identity is added.
如來異釋
文殊師利所說摩訶般若波羅蜜經tathāgata文殊以「如如相不異相」正觀，不落動作、生滅、有無、方所、三世、二不二與垢淨等相〔T08 0726b〕。the TathāgataMañjuśrī rightly contemplates the Tathāgata through 「如如相不異相」— “the mark of suchness, a mark not different [from suchness]” — without falling into the marks of movement or action, arising or ceasing, existence or nonexistence, location, the three times, duality or nonduality, and defilement or purity〔T08 0726b〕.
維摩詰所說經tathāgata普通指稱用定冠詞；不把第十二品的正觀縮成一個形相。the TathāgataTakes the definite article in ordinary reference. Chapter Twelve's contemplation is not reduced to one form.
如如／真如
文殊師利所說摩訶般若波羅蜜經tathatā本經見如來章作「如如相不異相」〔T08 0726b〕；僧伽婆羅本作如如實際，玄奘本作真如相。suchnessIn the “Seeing the Tathāgata” section, the base text has 「如如相不異相」— “the mark of suchness, a mark not different [from suchness]”〔T08 0726b〕; Saṅghabhara has 如如實際, and Xuanzang has 真如相.
如幻人
文殊師利所說摩訶般若波羅蜜經聽法者不念不著、無聞無得時的經內譬喻；下句接「聽者莫作二相」〔T08 0732a〕。an illusion-like personThe sūtra’s own simile for a hearer who neither thinks nor clings and has neither hearing nor attainment; the next sentence says 「聽者莫作二相」— “Let the hearer not make two marks.”〔T08 0732a〕
如是我聞
金剛般若波羅蜜經evaṃ mayā śrutam證信序之首。古德讀為令人生信之式，非僅史傳之框。"Thus have I heard" — the head of the certifying preface. The masters read it as a formula inspiring faith, not merely a historiographic frame.§一
妙吉祥
維摩詰所說經T476 見證名，不靜默換入 T475 敘事。Wondrous AuspiciousnessT476 witness name, not silently inserted into the T475 narrative.
妙喜國
維摩詰所說經透明翻譯 T475 妙喜；不靜默插入 Abhirati。the Land of Wondrous JoyTransparent rendering of T475 妙喜. Abhirati is not silently inserted.
妙存
肇論從闕非有非無而道不斷滅；元康以妙有釋名，仍以不住有無為界。Subtle presenceThe Way is neither existent nor non-existent yet is not annihilated. Yuankang glosses the title with “subtle existence,” while its boundary remains non-abiding in existence and non-being.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
妙盡
肇論從闕靈明與心數窮盡妙用；元康以般若之心釋之，不另分定慧二體。Subtle function brought to its utmostNuminous clarity and the operations of mind exhaust their subtle function. Yuankang explains it through the mind of prajñā, without dividing concentration and wisdom into two essences.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
實相
肇論從闕諸法性空之真實相；所謂相，是無固定相之相。True realityThe true reality of all dharmas as empty of intrinsic nature. What is called a mark is a mark without fixed mark.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
實際
文殊師利所說摩訶般若波羅蜜經bhūtakoṭi一切業緣皆住實際〔T08 0728b〕；又以「身見等是實際」〔T08 0727c〕回答何名實際。the reality-limit「一切業緣皆住實際」— “All karmic conditions abide in the reality-limit”〔T08 0728b〕; the sūtra also answers “What is the reality-limit?” with 「身見等是實際」— “The view of a self in the body and the rest are the reality-limit”〔T08 0727c〕.
居士
維摩詰所說經維摩詰的讀者稱謂與對話稱呼，依句法使用。the laymanReader designation and form of address for Vimalakīrti, according to syntax.
布施
金剛般若波羅蜜經dāna檀那。無著「六波羅蜜初攝一切檀那」，窺基「檀度攝於六」。Giving, dāna. Asaṅga: "the six pāramitās, the first comprising all giving"; Kuiji: "the perfection of giving comprises the six."§四
幻化人
肇論從闕以幻人非無顯現而無真實自性，譬諸法因緣有而不真。The illusory personAn illusory person appears and so is not sheer non-being, yet lacks true intrinsic nature; the figure shows that dharmas arise through conditions but are unreal.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
幽谷之響／明鏡之像
肇論從闕以谷響、鏡像說應物有迹而不立固定自體。The echo in an empty valley / the image in a bright mirrorThe echo and mirror-image illustrate responsive traces appearing without establishing a fixed self-existent substance.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
幽靈／靈照
肇論從闕說五陰永滅而神用不竭；不得逕自升格成論文未明說的另一實體。Hidden numinous awareness / numinous illuminationThe treatise uses these to say that the five aggregates cease permanently while numinous functioning is not exhausted. They must not be elevated into another entity not expressly established by the treatise.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
度一切苦厄／轉依
般若心經āśraya-parāvṛtti（古德傳義；羅馬字發音輔助·唯識論本所傳）度苦即轉依——觀轉依深妙難證，捨麁重依得無麁重依（窺基「謂觀轉依深妙難證…捨麁重依得無麁重」）。〔窺基 T33n1710 0536a10〕
彌勒
維摩詰所說經Maitreya第四品受記問答與末品受囑菩薩；T476 慈氏另守本欄。MaitreyaRecipient of the prediction dialogue in Chapter Four and the entrustment in Chapter Fourteen. T476's 慈氏 remains in that witness.
彌天大德
肇論從闕指道安；彌天是古德尊稱。Great Worthy Whose Virtue Filled the HeavensA title for Dao'an; “filling the heavens” is an ancient honorific for the master.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
影與響
肇論從闕影不等於形、響不等於聲；有無之名亦不是聖心本身。Shadow and echoA shadow is not the form and an echo is not the sound. In the same way, the names existence and non-being are not the sage's mind itself.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
後五百歲
金剛般若波羅蜜經paścimāyāṃ pañcaśatyāṃ正法將滅之時。經明此時猶有持戒修福者能於此章句生實信。The last age, when the true Dharma is about to fade — yet even then those who keep the precepts and cultivate merit can give rise to true faith at these phrases.§六
微塵
金剛般若波羅蜜經paramāṇu地塵、極微。即非微塵——非外道（衛世師）所執之實有極微（窺基）。A mote, an atom. "Is not a mote" — not the real atom grasped by the outsiders (the Vaiśeṣikas) (Kuiji).§十三
微朕
肇論從闕極細微的跡象；既無往返之跡，便無定物可遷。The finest traceAn exceedingly subtle sign. Since there is no trace of going or returning, there can be no fixed thing that migrates.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
微細障
金剛般若波羅蜜經sūkṣma-āvaraṇa我見、法見二見之細障，所知障所攝。世親「此是微細障，見真如遠離」。The subtle hindrance — the two views of self and dharma, of the cognitive hindrance. Vasubandhu: "this is the subtle hindrance, departed from when one sees suchness."§三十一
徽聞
肇論從闕美好的名聞；劉遺民因聞僧肇之名而遙思相見。Fine renownLiu Yimin has heard Sengzhao's name and longs to meet him from afar.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
心
心數
肇論從闕心的種種作用與數法；第一問以心數既玄而照仍孤運，追問般若之知與無知。The mind's enumerated functionsThe mind's various functions and enumerated factors. The first question asks how, once these become hidden and subtle, illumination can still operate on its own.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
心淨則佛土淨
維摩詰所說經保留心淨與佛土淨的條件次第，也保留此前如說行、迴向、方便與成就眾生的展轉。when the mind is pure, the buddha-land is pureThe conditional movement and both instances of purity remain. The preceding sequence through practice, dedication, skillful means, and accomplishing beings is not omitted.
心無罣礙
忍辱波羅蜜
金剛般若波羅蜜經kṣānti-pāramitā羼提波羅蜜。無我相故令誰瞋，離相之忍；世親「彼岸功德不可量」。The perfection of patience (kṣānti). With no self-mark, who is there to be angered — patience as the practice of departing from marks; Vasubandhu: "the virtue of the far shore is immeasurable."§十四
念一佛
文殊師利所說摩訶般若波羅蜜經buddhānusmṛti經文作「繫心一佛，專稱名字」及「能於一佛念念相續」〔T08 0731b〕；不把憶念與稱名任意割裂。recollect one BuddhaThe sūtra says 「繫心一佛，專稱名字」— “bind the mind to one Buddha and exclusively invoke that Buddha’s name,” and 「能於一佛念念相續」— “keep recollection of one Buddha continuous from thought to thought”〔T08 0731b〕. Recollection and invoking the name are not arbitrarily separated.
性空
肇論從闕緣生法無固定自性；元康取性常自空之義於此成句。Intrinsic-nature-emptinessDharmas arisen through conditions have no fixed intrinsic nature. Yuankang takes the nature's being always of itself empty as a complete statement here.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
恆河沙
金剛般若波羅蜜經Gaṅgā-nadī-vālukā喻數之多。玄奘作「殑伽河」；窺基「方廣深淺四十里為一恒河沙」。The sands of the Ganges, a figure for vast number. Xuanzang renders "the Ganges"; Kuiji: "a stretch forty li broad and deep counts as one Ganges-sands."§十一
愛見大悲
維摩詰所說經對眾生起愛著與所見而生的悲；經教離此而不捨大悲。compassion bound to attachment and viewsCompassion entangled in attachment to beings and views about them. The sūtra releases this form without abandoning great compassion.
應住
金剛般若波羅蜜經sthātavyam安心於何處。無著「應住者，謂欲願故」。Where one should abide. Asaṅga: "should abide — that is, by aspiration."§二
應無所住而生其心
金剛般若波羅蜜經前半轉依之完式。不住色聲香味觸法而生其心，即轉依識所執而依無分別；窺基「要以智證於無住」「修習淨智、淨識清淨心」。The first-half formula of the turning-of-the-basis: give rise to mind dwelling nowhere — abandon what is grasped by consciousness and rest on the non-discriminative. Kuiji: "realize non-dwelling through wisdom"; "cultivate the pure-wisdom, pure-cognition, pure mind."§十
成山與修途
肇論從闕以前功積累成山、行程漸至終點，說因果不俱而功效不失。Building a mountain and completing a long roadThe gradual building of a mountain and completion of a journey show that cause and fruit do not coexist, yet causal efficacy is not lost.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
我執
金剛般若波羅蜜經ātma-grāha執實有我。世親「取我度為過」；取度眾生即取我之過。Grasping a real self. Vasubandhu: "to grasp 'I liberate' is a fault"; grasping that one liberates beings is a grasping at self.§二十五
所知障
金剛般若波羅蜜經jñeyāvaraṇa障菩提之法執——法我所攝。後半（分十七起）即非所對治者，破四見而法空。The cognitive hindrance — the dharma-grasping that blocks bodhi. What the 即非 of the latter half (from §17) counters, breaking the four views into dharma-emptiness.§六
折／演
肇論從闕折是問難、摧折答家；演是答釋、演暢宗旨。Rebuttal / expositionA rebuttal raises a challenging difficulty and breaks against the answering side; an exposition responds and unfolds the thesis.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
指與馬
肇論從闕以彼此、是非隨所指而換位，鬆開名稱的必然性；不以子書之喻取代經論宗依。The finger and the horseThis and that, right and wrong, exchange places according to what is indicated, loosening the supposed necessity of names. The figure does not replace the treatise's scriptural foundations.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
損減邊
金剛般若波羅蜜經apavāda撥圓成真如為空無之一邊。斷滅見即損減邊；無著「於法無我事中而執為無，是損減邊」。The extreme of denial — denying the perfectly-accomplished suchness as void nothing. The nihilist view is this extreme; Asaṅga: "to hold as non-existent in the matter of dharma-no-self is the extreme of denial."§二十七
撫會
肇論從闕撫化眾生、與機緣契會；第二問以此追問照無相如何仍有化世之功。Tending beings and according with conditionsTo tend and transform beings and accord with conditions. The second question asks how illumination of the signless can still accomplish this work in the world.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
支謙
文殊師利
斬木去尺、去寸
肇論從闕尺寸增減屬於木，不屬於無；三乘斷結深淺屬於行人，不把無為分割成三。Cutting a foot or an inch from timberChanges in length belong to the timber, not to non-being. Likewise, differences in the three vehicles' severance belong to practitioners and do not divide the unconditioned into three.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
斯陀含
金剛般若波羅蜜經sakṛd-āgāmin一來、一往來。名一往來而實無往來。Once-returner. Called "once coming and going" yet in truth no coming and going.§九
斷滅相
金剛般若波羅蜜經uccheda斷見、撥諸法為無，損減邊。經「於法不說斷滅相」，立非斷非常之中道。The mark of annihilation — the nihilist view that denies dharmas as nothing, the extreme of denial. The sūtra "does not teach annihilation of dharmas," establishing the middle way of neither-cut-off-nor-permanent.§二十七
方便／善巧方便
維摩詰所說經由住城、說法、現疾、神變至教化眾生皆可見；不作貶義的權宜。skillful means／skillfulness in meansVisible in dwelling in the city, teaching, manifested illness, miracles, and the work of benefiting beings. It never has a pejorative sense.
旋嵐四句
肇論從闕以旋嵐、江河、野馬、日月四組劇烈動相，逼顯前者非後者，無定物由前位搬到後位。The four lines on the whirlwindWhirlwind, rivers, mirage, and sun and moon present four intense images of motion, disclosing that the former is not the latter and that no fixed thing is carried from one position to the next.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
昭明三十二分
金剛般若波羅蜜經梁昭明太子之科判，本書脊樑（兼採釋慧鏡〈第十七分〉前後二分之判）。Prince Zhaoming's thirty-two-division outline, the spine of this book (with Shi Huijing's split of §17 into a fore- and aft-half).§一
是故空中無色（蘊處界）
最上法供養
維摩詰所說經進一步如說修行、隨順緣起、具足四依；不與前一層靜默合併。the supreme offering of DharmaFurther includes practice as taught, following dependent arising, and the four reliances. It remains distinct from the preceding level.
有名／無名
肇論從闕有名是九折發難者之稱，無名是十演答者之稱，也是全論所守宗旨。Named / NamelessNamed is the title of the challenger in the nine rebuttals. Nameless is the title of the respondent in the ten expositions and the thesis maintained by the whole treatise.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
有為／無為
維摩詰所說經第十一品明說不盡有為、不住無為；兩端不可互相吞沒。the conditioned／the unconditionedChapter Eleven says not to exhaust the conditioned and not to abide in the unconditioned. Neither pole absorbs the other.
有餘／無餘
肇論從闕位體章判為顯迹、息迹的外稱與應物假名，不把正體分成有、無兩物。With-remainder / without-remainderPlacing the Substance judges these to be outward names for manifesting traces and bringing traces to rest, provisional names used in responding to things; they do not divide the true substance into two things.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
服像、江山與木契
肇論從闕一僧一俗、一南一北而理可相契；外在身分與處所有別，不妨礙所期之理相鄰。Garb and appearance, rivers and mountains, and the wooden tallyOne correspondent is ordained and the other lay; one is north and the other south; yet the two halves of a tally can accord. Differences of station and place do not prevent accord in principle.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
本無
肇論從闕序以此標示大分深義，隨即又遣除可執之本；不可只取立名而略去遣名。Fundamental non-beingThe preface uses this to mark a broadly divided profound meaning, then immediately relinquishes any root that can be grasped. The establishment of the name must not be taken while its relinquishment is omitted.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
肇論從闕實相本自無，不是經由推遣才變成無；不可讀成先有後無。Fundamental non-beingTrue reality is fundamentally non-being; it is not changed into non-being by inferential elimination. It must not be read as a process in which something first exists and later becomes absent.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
杜耳目於胎殼
肇論從闕折家以閉塞胎殼中的耳目卻求辨聲為喻，逼問無名之說如何利益聞者；不是全論最後立場。Blocking the ears and eyes within the fetal shellThe challenger uses this figure to ask how a teaching of namelessness can benefit hearers. It is not the final position of the treatise.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
東、西與中
肇論從闕說中非東，不等於中即是西；說中非西，也不等於中即是東。以此防止把非有翻成定無、非無翻成定有。East, west, and the middleTo say that the middle is not east does not make it west, and to say that it is not west does not make it east. The figure prevents non-being from being inferred from not-being, or fixed being from not-non-being.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
植善種
文殊師利所說摩訶般若波羅蜜經在不可思議福田中如法修善；「如是植種，名無增無減」〔T08 0729b〕。plant seeds of goodnessTo cultivate goodness in accord with Dharma within the inconceivable field of merit; 「如是植種，名無增無減」— “Planting seeds in this way is named neither increase nor decrease.”〔T08 0729b〕
極數
肇論從闕窮極眾多心數與應物差別；不表示被數量拘束。Exhausting the manifoldBringing the many operations of mind and differentiated responses to their utmost; not being confined by quantity.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
標位
肇論從闕對義理所標示的位置；書末承認彼此似各有根據，不等於宣告兩說全同。A marked doctrinal positionThe doctrinal position one marks. The conclusion acknowledges that the positions marked seem each to have a ground; it does not declare the two accounts identical.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
權智／實智
肇論從闕元康以涉有利生為權智、觀空不染為實智；是同一聖智隨用所分。Expedient wisdom / real wisdomYuankang calls engagement with being for the benefit of beings expedient wisdom and contemplation of emptiness without defilement real wisdom. They are two functions of one sacred wisdom.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
歌羅分
金剛般若波羅蜜經kalā微數名。世親判為「力勝」所錨。A kalā, a name for a minute fraction. Vasubandhu anchors it to "superiority of force."§二十四
正觀
文殊師利所說摩訶般若波羅蜜經文殊說「我樂正觀利益眾生」〔T08 0726b〕；所觀與利益眾生同在一段。right contemplationMañjuśrī says: 「我樂正觀利益眾生」— “I delight in rightly contemplating for the benefit of sentient beings”〔T08 0726b〕; contemplation and benefiting sentient beings stand in the same passage.
比丘
毛道凡夫
金剛般若波羅蜜經bāla-pṛthagjana愚異生。即非凡夫——不生聖法故非生，可化成佛。The foolish ordinary being. "Is not an ordinary being" — not giving rise to noble dharmas, hence "non-arising," yet convertible into a Buddha.§二十五
法供養
維摩詰所說經包括聞、信解、受持、讀誦、解說與守護正法；不只指誦經或財施改名。the offering of DharmaIncludes hearing, trusting and understanding, receiving and retaining, reciting, explaining, and protecting the true Dharma.
法印／無相法印
文殊師利所說摩訶般若波羅蜜經聞般若不驚不畏、心生信解者為佛所印可；結經又說「無相法印不可讚毀」〔T08 0732c〕。Dharma-seal / signless Dharma-sealOne who hears prajñā without alarm or fear and gives rise to trust and understanding is sealed by the Buddha; at the close the sūtra says 「無相法印不可讚毀」— “The signless Dharma-seal can neither be praised nor disparaged.”〔T08 0732c〕
法執
金剛般若波羅蜜經執法為實有。義淨「若起於法執，與我執過同」——執實有眾生可度即法執，所知障攝。Grasping dharmas as real. Yijing: "if one gives rise to dharma-grasping, the fault is the same as self-grasping" — to grasp that there are real beings to liberate is dharma-grasping, of the cognitive hindrance.§二十一
法性
肇論從闕性空之法如是；本論由性空承接法性，再承接實相。Dharma-natureDharmas are just so in being empty of intrinsic nature. The argument proceeds from intrinsic-nature-emptiness to dharma-nature and then to true reality.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
法無我
金剛般若波羅蜜經dharma-nairātmya凡情所執之諸法其實自性不可得；破四見之所顯。No self in dharmas: the dharmas ordinary feeling grasps have no real self-nature; disclosed by breaking the four views.§十七
法界異釋
金剛般若波羅蜜經dharma-dhātu真法界，平等無差別、不增不減。世親「法界不增減，淨平等自相」。The true Dharma-realm, equal and undifferentiated, neither increasing nor decreasing. Vasubandhu: "the Dharma-realm neither increases nor decreases; pure, equal, its own mark."§二十一
文殊師利所說摩訶般若波羅蜜經dharmadhātu與菩提、一切法空、般若、不思議、無相與無生無滅連說；「世尊即是法界」〔T08 0728b〕。the dharma-realmSpoken together with awakening, the emptiness of all dharmas, prajñā, the inconceivable, the signless, and neither arising nor ceasing; 「世尊即是法界」— “The World-Honored One is precisely the dharma-realm”〔T08 0728b〕.
法界一相
文殊師利所說摩訶般若波羅蜜經與繫緣法界連文，為一行三昧定義句的前半〔T08 0731a〕。the single mark of the dharma-realmIt occurs with “bind the attention to the dharma-realm” as the first half of the defining sentence for single-practice samādhi〔T08 0731a〕.
法相
金剛般若波羅蜜經dharma-saṃjñā假說之法相；即非實執之法相。不生法相即不起遍計實執而真如智現。The mark of dharma, provisionally said; "is not" the truly-grasped mark of dharma. Not giving rise to dharma-marks = not raising the wholly-imagined real-grasping, so that suchness-wisdom appears.§六
法眼淨異釋
文殊師利所說摩訶般若波羅蜜經福田章地動後，七百比丘、三千優婆塞、四萬優婆夷與六欲天眾所得〔T08 0729b〕。the purified Dharma-eyeAttained after the earth-tremor by seven hundred bhikṣus, three thousand upāsakas, forty thousand upāsikās, and devas of the six desire heavens〔T08 0729b〕.
維摩詰所說經多品所記聞法利益；不等同肉眼清明。purification of the Dharma-eyeA benefit of hearing the Dharma in several chapters, not physical improvement of sight.
法空
金剛般若波羅蜜經dharma-śūnyatā諸法無自性。後半即非所施之境，所知障所對。The emptiness of dharmas — dharmas without self-nature. The domain the latter-half 即非 addresses, countering the cognitive hindrance.§十七
法身異釋
金剛般若波羅蜜經dharma-kāya無為真如之身、智相身、畢竟體。唯智所證、非識境；窺基「法身猶如虛空，雖無形相而於鏡智現報、化身」。The Dharma-body — the unconditioned suchness-body, the wisdom-mark body, the ultimate substance; realized by wisdom alone, no object of consciousness. Kuiji: "the Dharma-body is like space — formless, yet in the mirror-wisdom it manifests the reward- and transformation-bodies."§五
維摩詰所說經第三品說佛身即法身，第十二品正觀如來又離一切可取身相；不外加後世身論分類。dharma-bodyChapter Three identifies the Buddha's body as dharma-body; Chapter Twelve's contemplation releases every graspable body-mark. No later body taxonomy is added.
法身舍利
金剛般若波羅蜜經經為諸佛真法身之所託，異於碎身舍利之一化佛體（窺基）。Dharma-body relic — the sūtra is the depository of the Buddhas' true Dharma-body, unlike the relics of a single transformation-Buddha's pulverized body (Kuiji).§十二
法門
維摩詰所說經技術名稱保持 Dharma-gate；普通門徑語境才可依句法作 gateway。Dharma-gateA repeated technical name remains Dharma-gate. Gateway is reserved for ordinary syntax.
波羅蜜多
泥洹盡諦
肇論nirvāṇa煩惱結盡、生死永滅；盡只在結盡，不另有一個盡處。The truth of the exhaustion that is nirvāṇaThe afflictive bonds are exhausted and birth-and-death ceases forever. Exhaustion lies in the exhaustion of the bonds; no separate place of exhaustion exists.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
浴心方等之淵
肇論從闕以沐浴於方等深淵，說讀論問道而洗心。Bathing the mind in the depths of the vaipulya teachingsBathing in the depths of the vaipulya teachings portrays reading the treatise and inquiring into the Way as a cleansing of the mind.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
涅槃
涅槃無名
肇論nirvāṇa不是廢除涅槃之名；是說名稱只能隨緣標示，不能傳盡正體。Nirvāṇa is namelessThis does not abolish the name nirvāṇa. Names can indicate only in response to conditions and cannot transmit the true substance exhaustively.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
淨土
維摩詰所說經用於清淨國土與淨土行；與佛國、佛土相關而不全等同。pure landUsed for a purified land and the practices of purification. It overlaps with 佛國 and 佛土 without replacing them everywhere.
深心
維摩詰所說經與功德、調伏、出家法及護法願相連；依句法不一律作 deep mind。profound resolveConnected with merit, discipline, renunciation, and the vow to protect the Dharma. Deep mind is not imposed in every syntax.
深海與九流
肇論從闕以淵海與九流形容僧肇胸襟文章廣大，不繫一家，能容眾流而超越眾流。The deep sea and the nine streamsThe deep sea and nine streams describe the breadth of Sengzhao's mind and writing: not tied to one school, it can receive the many streams and surpass them.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
漏盡阿羅漢
文殊師利所說摩訶般若波羅蜜經arhat（阿羅漢）經先以諸結已盡說漏盡，文殊又以斷求聲聞、辟支佛之欲自說其義〔T08 0728c〕。an arhat whose outflows are exhaustedThe sūtra first explains the exhaustion of outflows through the exhaustion of all bonds; Mañjuśrī then explains the name through cutting off the desire to seek the śrāvaka and pratyekabuddha vehicles〔T08 0728c〕.
漚和般若
肇論upāya · prajñā漚和涉有化生而不取證，般若觀實相而不染；兩門合稱大慧。Skillful means and prajñāSkillful means engages with being and transforms beings without grasping realization; prajñā contemplates true reality and remains unstained. Together they are called great wisdom.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
無住
金剛般若波羅蜜經apratiṣṭhita不住於事、不住六塵、不住能所之相。捨依識所執而依無分別之施行；玄奘作「都無所住」。Not dwelling — on objects, on the six dusts, on the marks of giver and gift. Practice that abandons what consciousness grasps and rests on non-discrimination; Xuanzang: "dwelling on nothing at all."§四
無住本
維摩詰所說經第七品逆尋一切法所從而至無住；不把『本』另立成實體。the root of non-abidingChapter Seven traces all dharmas back to non-abiding. Root is not turned into a separate substance.
無住涅槃
金剛般若波羅蜜經apratiṣṭhita-nirvāṇa不住生死、不住涅槃。無著「不斷一切生死影像法，於涅槃自在行利益眾生事」。The non-abiding nirvāṇa — dwelling in neither saṃsāra nor nirvāṇa. Asaṅga: "not cutting off the reflection-dharmas of birth-and-death, freely acting to benefit beings within nirvāṇa."§二十七
無作
維摩詰所說經三解脫門中依既有詞表作 wishlessness；其他語境按原句判讀。wishlessness；contextually unfabricated／without doingWishlessness in the three gates of liberation; otherwise translated by local syntax.
無分別智異釋
金剛般若波羅蜜經離概念分別之出世智，即正覺轉依。持經受持引生此智，定當成佛。Non-discriminative wisdom, the supramundane knowing free of conceptual discrimination — the turning-of-the-basis itself. Upholding the sūtra gives rise to it, and one will surely become a Buddha.§十四
無垢稱
維摩詰所說經T476 見證名；只在分本對讀或明示共同人物時使用。Stainless RenownT476 witness name, used only in a witness column or where the shared person is explicit.
無寄
肇論從闕心不寄著於有、無、名、相；是妙盡之道的根本。Having nowhere to lodgeThe mind does not lodge in existence, non-being, names, or marks; this is the root of subtle function brought to its utmost.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
無得之得
肇論從闕離著而不立能得、所得；不是把全無所得再執成固定答案。Attainment as non-attainmentFreedom from attachment without establishing attaining subject and attained object. It does not grasp the total absence of attainment as another fixed answer.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
無所得異釋
維摩詰所說經保留『無』與『得』；不可改成『不存在』。non-attainment／nothing apprehended as attainedBoth negation and attainment remain. It is never changed to does not exist.
無智亦無得／二取俱遣
無智無得（總釋）
無為法
金剛般若波羅蜜經asaṃskṛta真如、圓成所顯。賢聖之差別、福德之勝，皆以無為般若為體。The unconditioned — suchness, what the perfectly-accomplished discloses. The noble ones' distinctions and merit's excellence all take unconditioned prajñā as their substance.§七
無生法忍異釋
金剛般若波羅蜜經anutpattika-dharma-kṣānti達一切法無我、不生而起之忍。窺基三忍配三性：本性無生（遍計）·自然無生（依他）·惑苦無生（圓成）。The forbearance of the non-arising of dharmas — the patient realization, born unborn, that all dharmas lack self. Kuiji's three forbearances align with the three natures: original non-arising (wholly-imagined) · natural non-arising (other-dependent) · the non-arising of affliction and suffering (perfectly-accomplished).§二十七
文殊師利所說摩訶般若波羅蜜經福田章地動後，一萬六千人所得〔T08 0729b〕；本章不另展開定義。acceptance of the non-arising of dharmasThe attainment of sixteen thousand people after the earth-tremor in the Field of Merit section〔T08 0729b〕; the section gives no further definition.
維摩詰所說經多品記菩薩所得法益；英文保留 of dharmas，不縮成一般 patience。acceptance of the non-arising of dharmasA benefit received by bodhisattvas in several chapters. Of dharmas is retained; it is not generic patience.
無當／無是
肇論從闕不先立固定對象為當或是；因無固定取著，故能隨物皆當、見物皆是而不住是。No fixed correspondence / no fixed “is”No fixed object is established beforehand as what corresponds or what is. Because there is no fixed grasping, the sage can meet every thing appropriately without abiding in any “is.”〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
無相
維摩詰所說經三解脫門之一；不以僅指外形的 formless 取代。signlessness／signlessOne of the three gates of liberation. Formless is not used where it would erase 相 as mark.
無知／無所不知
肇論從闕無知是無取相之知，不是昏昧；無所不知是不受固定所知限制。Without knowing / there is nothing it does not knowWithout knowing means no knowing that grasps marks, not darkness. There is nothing it does not know because illumination is not limited by a fixed known.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
無知／知無
肇論從闕無知屬般若，本無惑取之知；知無屬惑智性空，是已有取相之知而知其無。Without knowing / knowing emptinessWithout knowing belongs to prajñā, originally without deluded grasping. Knowing emptiness belongs to deluded wisdom's empty nature: an already mark-grasping knowing knows its object to be empty.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
無諍三昧
金剛般若波羅蜜經araṇā-samādhi離煩惱障與定障之定。世親「離煩惱障、三昧障」。The samādhi of non-contention, free of both the afflictive hindrance and the hindrance of concentration. Vasubandhu: "free of the afflictive hindrance and the samādhi-hindrance."§九
無餘涅槃
金剛般若波羅蜜經nirupadhiśeṣa-nirvāṇa玄奘作「無餘依妙涅槃界」；古德判非小乘灰身，乃大乘累盡德圓。Nirvāṇa without remainder; Xuanzang: "the realm of subtle nirvāṇa without remaining basis." The masters judge it not the Hīnayāna extinction of the body but the Mahāyāna fullness of exhausted bonds and perfectly-accomplished virtue.§三
然燈佛
金剛般若波羅蜜經Dīpaṃkara過去授記之佛。於然燈佛所實無有法得菩提。Dīpaṃkara, the Buddha of the past prediction. At Dīpaṃkara's place there was in truth no dharma by which bodhi was attained.§十
照／寂
肇論從闕照是應物鑒境，寂是不取能所之相；本論以用即寂、寂即用封住二者分離。Illumination / stillnessIllumination responds to things and discerns objects; stillness does not grasp the marks of subject and object. “Functioning itself is stillness; stillness itself is functioning” prevents their separation.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
煩惱
維摩詰所說經不自然化為一般情緒；第十一品又說諸佛可隨機以煩惱門作佛事。afflictionsNot naturalized as ordinary emotion. Chapter Eleven also says buddhas can use gates of affliction skillfully as buddha-work.
煩惱障
金剛般若波羅蜜經kleśāvaraṇa障涅槃之惑——我執所攝。前半（分一至十六）即非所對治者，破四相而我空。The afflictive hindrance — the defilement of self-grasping that blocks nirvāṇa. What the 即非 of the first half (§§1–16) counters, breaking the four marks into self-emptiness.§九
燈盡火滅
肇論從闕折家以燈油與火焰俱竭描寫無餘；十演不許由此示現之迹逕判涅槃為斷無。The spent lamp and extinguished flameThe challenger uses spent oil and an extinguished flame to describe nirvāṇa without remainder. The ten expositions do not allow the cessation of responsive traces to establish nirvāṇa as annihilating non-being.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
物不遷
肇論從闕不是說前後毫無變異；所遮的是一個固定之物從此時遷到彼時。The immutability of thingsThis does not mean that there is no change whatsoever between before and after. It denies that a fixed thing migrates from one time to another.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
物非真物
肇論從闕不是全無事物，而是顯現之物不能被執定為自性成立的真實物。A thing is not a real thingThis does not say that no thing appears. It says that what appears cannot be fixed as a real thing established by intrinsic nature.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
玄奘
生因
金剛般若波羅蜜經kāraka-hetu生起之因——成化身。世親「生因成化身」。The producing cause — bringing forth the transformation-body. Vasubandhu: "the producing cause completes the transformation-body."§八
用／寂
肇論從闕用指照境應物，寂指境智俱無可取；從作用看有別，從寂靜看同無相，不可定同定異。Functioning / stillnessFunctioning illumines objects and responds to things; stillness means that object and wisdom alike cannot be grasped. They differ in functioning and are signless in stillness, and cannot be fixed as either the same or different.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
發菩提心
金剛般若波羅蜜經anuttarā-samyak-saṃbodhi-citta發無上正等覺心。智顗「翻云無上正遍知覺」。Giving rise to the mind of unsurpassed awakening. Zhiyi: "rendered as the awakening of unsurpassed right and universal knowing."§二
白首梵志
肇論從闕以少壯與白首不俱，說前後身分各住其時，非一物搬移而來；原始經籍依元康疏列為未詳。The white-haired brahminYouth and white age do not coexist; each identity abides in its own time and is not one thing transported forward. Yuankang says the story's original scriptural source is unknown.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
直心
維摩詰所說經第一品淨土行之首，第四品又說直心是道場；不是只指直率性格。straightforward mindFirst among the practices of a pure land and later called a site of awakening. It is more than a personality trait.
相續顛倒
金剛般若波羅蜜經心相續轉而顛倒。世親「不住示彼相續顛倒」。The deluded continuity of mind. Vasubandhu: "non-dwelling indicates that deluded continuity."§十八
真如
金剛般若波羅蜜經tathatā常如是住、不變不異之圓成真實。義淨「此云法性者即是真如」。Suchness — the perfectly-accomplished reality that abides ever thus, unchanging. Yijing: "what is called dharma-nature is suchness."§二十六
真是／至當
肇論從闕無心固著而隨事所立的是與當；若再固定成名相，即成過患。True rightness / ultimate fittingnessRightness and fittingness established responsively without mental fixation; if fixed once more as names and marks, they become faults.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
眾生
維摩詰所說經保留複數、數量與所受教化；T476 的有情只在其見證欄使用。sentient beingsNumber, quantifiers, and the beings taught are preserved. T476's 有情 remains in that witness.
眾生界
文殊師利所說摩訶般若波羅蜜經sattvadhātu眾生定相不可得，故「眾生界亦不增不減」〔T08 0726c〕；又說相、量、處所與所住皆不可固取。the realm of sentient beingsBecause no fixed mark of a sentient being can be attained, 「眾生界亦不增不減」— “the realm of sentient beings neither increases nor decreases”〔T08 0726c〕; its mark, measure, place, and abode likewise cannot be fixed by grasping.
眾香國
維摩詰所說經保留香的具體意象；T476 一切妙香另守本欄。the Land of Many FragrancesRetains the concrete fragrance imagery. T476's 一切妙香 remains in its witness column.
祇樹給孤獨園
金剛般若波羅蜜經Jeta-vana Anāthapiṇḍada-ārāma說經之園。笈多義譯「無親」即給孤獨。Jeta Grove, Anāthapiṇḍada's park. Dharmagupta's sense-rendering "the friendless" = Anāthapiṇḍada.§一
福德聚
金剛般若波羅蜜經puṇya-skandha聚（skandha）有聚積、肩荷、分段三義（義淨校梵「塞建陀」）；福德無實自性故說福德多。The mass of merit. "Mass" (skandha) carries three senses — heaping, shouldering, segmenting (Yijing's collation of skandha); because merit has no real self-nature, it is "said to be much."§四
福田／無上福田
文殊師利所說摩訶般若波羅蜜經puṇyakṣetra如來是無盡福田、無盡相；又說「非福田非不福田，是名福田」〔T08 0729b〕。field of merit / unsurpassed field of meritThe Tathāgata is an inexhaustible field of merit and an inexhaustible mark; the sūtra also says: 「非福田非不福田，是名福田」— “Neither a field of merit nor not a field of merit: this is named a field of merit.”〔T08 0729b〕
福自在
金剛般若波羅蜜經佛地六具足之一。為般若行施等故，福法成滿（無著·窺基）。Sovereignty in merit — one of the six masteries of the Buddha-stage: practicing giving for prajñā's sake, the meritorious dharmas are fulfilled (Asaṅga, Kuiji).§十九
空異釋
金剛般若波羅蜜經śūnyatā不是「沒有」，是「沒有獨立不變的自性」。Not "nothing," but "no independent, unchanging self-nature."〔附錄 C · 首見：般若經（T8 No. 235 等）；龍樹中論系統化。〕
維摩詰所說經不作斷滅或不存在；常與不捨眾生、植眾德本及方便同讀。emptiness／emptyNever annihilation or nonexistence. It is repeatedly read with non-abandonment, the planting of wholesome roots, and skillful means.
空相
空／三無性
般若心經śūnya／śūnyatā（古德傳義不傳音，從闕；羅馬字發音輔助）此「空」即三無性——相無性·生無性·勝義無性；非斷無（窺基「此中『空』言，即三無性…對破有執總密說空」）。〔窺基 T33n1710 0535b14·0535b25〕
窺基
維摩詰所說經T1782《說無垢稱經疏》作者，依 T476 詞系疏解。KuijiAuthor of T1782《說無垢稱經疏》, commenting through T476 terminology.
立處即真
肇論從闕萬法的安立不離真際；不是從真際之外另造萬法所住之處。The place of establishment is itself the trueThe establishment of all dharmas does not depart from the reality-limit. No separate place for dharmas is constructed outside it.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
童壽
肇論從闕鳩摩羅什名義的漢稱；序末亦以童壽指羅什。Youthful LongevityThe Chinese rendering of Kumārajīva's name; near its end the preface again uses Youthful Longevity for Kumārajīva.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
第一波羅蜜
金剛般若波羅蜜經parama-pāramitā唯佛所得之第一。吉藏「真諦遣第一、世諦假名說第一」。The foremost perfection, attained by the Buddha alone. Jizang: "in ultimate truth the 'foremost' is removed; in conventional truth it is provisionally named foremost."§十四
等流
金剛般若波羅蜜經從諸佛無分別智、真如所流之教法。世親「此法門乃是諸佛親所證會等流之性」。An outflow — the teaching that flows from the Buddhas' non-discriminative wisdom and suchness. Vasubandhu: "this teaching is the very outflow-nature of what the Buddhas have realized."§十二
筏喻
金剛般若波羅蜜經kola-upama栰喻。法尚應捨、何況非法；玄奘、義淨作「密意」，世親「一筏之上有取捨，故名為密」。The raft-simile: even the Dharma is to be let go, still more the non-Dharma. Xuanzang and Yijing read it as "veiled intent"; Vasubandhu: "on a single raft there is taking and leaving, hence 'veiled.'"§六
結習
肇論從闕煩惱已斷後之習氣；辯差以如來結習盡、聲聞結習未盡說人有深淺。Residual habitsHabits remaining after the afflictions have been severed. Distinguishing Difference says that the Tathāgata has exhausted them while the śrāvakas have not.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
維摩詰
維摩詰所說經VimalakīrtiT475 敘事中的讀者名，不以 T476 的無垢稱取代。VimalakīrtiReader name in T475, never displaced by T476's Stainless Renown.
緣會
肇論從闕諸法待條件聚合而生、條件離散而滅；是五名推論的起點。The coming-together of conditionsDharmas arise when conditions come together and cease when conditions disperse. This is the starting point of the argument joining the five names.〔〈宗本義〉T45n1858 0150c11–0151a07；元康 T45n1859 0165a07–0166c13〕
緣覺／辟支佛
維摩詰所說經pratyekabuddha不代作 arhat；異譯名稱各守本欄。pratyekabuddhaNever replaced by arhat. Forms in parallel translations remain in their own witness column.
繫緣法界
文殊師利所說摩訶般若波羅蜜經定義句的後半；下文以先聞般若、如說修學、繫心一佛與念念相續展開〔T08 0731a–b〕。bind the attention to the dharma-realmThe second half of the defining sentence; the passage unfolds it through first hearing prajñā, cultivating as taught, binding the mind to one Buddha, and continuing recollection from thought to thought〔T08 0731a–b〕.
繭絲
肇論從闕序如繭緒，一得其緒便可循而盡絲；本序由線索領入宗本與四論。Silk in a cocoonOnce one finds the end of a cocoon's thread, one can follow it through all the silk. In the same way, the preface leads from its opening thread into the Fundamental Thesis and the four treatises.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
續鳧截鶴
肇論從闕以續短截長譬不應抹平現象差別；萬法相異而同樣無固定自性相。Lengthening the duck and cutting the craneThe phenomenal differences of the myriad dharmas are not erased. Dharmas differ while alike lacking any fixed intrinsic mark.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
群數之應
肇論從闕對眾多事物與機緣的回應；聖心冥寂而此應不息。Responses to the multitudeResponses to the many things and occasions; the sage's mind is profoundly still, yet these responses do not cease.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
翳花（喻）
聖心
肇論從闕聖者不取相而能照應之心；不可分割成相離的知與無知、照與寂。The sage's mindThe mind that responds and illumines without grasping marks. Its knowing and without-knowing, illumination and stillness, cannot be divided into separate parts.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
聚沫（喻）
聲聞
維摩詰所說經śrāvaka初見可依句脈附 disciple-hearer；不可與菩薩或緣覺互換。śrāvakaA first occurrence may add disciple-hearer when the sentence permits. It is not interchangeable with bodhisattva or pratyekabuddha.
能斷
金剛般若波羅蜜經chedikā能斷一切疑執。以金剛之利，斷盡心中對我、法之執取，故名「能斷金剛般若」。Able to sever every doubt and clinging. With the diamond's sharpness it cuts away all grasping at self and dharmas — hence "diamond-cutter prajñā."§十三
舍利子
舍利弗
舍衛
金剛般若波羅蜜經Śrāvastī說經之國。玄奘音寫作「室羅筏」，達摩笈多義譯作「聞者」。The city where the sūtra was spoken. Xuanzang transliterates "Śrāvastī"; Dharmagupta renders it by sense, "the heard-of."§一
般若異釋
肇論prajñā不取相、不攀緣而能照見真諦的聖智，不是日常分別計度。PrajñāSacred wisdom that illumines ultimate truth without grasping marks or climbing upon an object, not ordinary discriminative calculation.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
般若波羅蜜異釋
金剛般若波羅蜜經prajñāpāramitā智慧到彼岸。本經所詮之佛智、佛金剛，非二乘智慧（吉藏「佛波若·佛金剛」）；笈多義譯作「智慧彼岸到」。Wisdom gone to the far shore. The Buddha-wisdom this sūtra expounds, not the wisdom of the two vehicles (Jizang); Dharmagupta renders it "wisdom-far-shore-arriving."§十三
文殊師利所說摩訶般若波羅蜜經prajñā-pāramitā經說無邊無際、無名無相、如法界而無分齊限數；又名菩薩摩訶薩行處〔T08 0731a〕。prajñā-pāramitā; the perfection of wisdomThe sūtra calls it boundless and without limit, without name or mark, like the dharma-realm and without division, boundary, or number; it also names it the sphere of practice of a bodhisattva-mahāsattva〔T08 0731a〕.
色不異空
色即是空
色（蘊）
若干種心
金剛般若波羅蜜經nānā-citta種種心、六識差別之顛倒心。即非為非心——遣其顛倒虛妄之執，非謂無心。The manifold minds, the deluded variety of the six consciousnesses. "Are not minds" — removing their deluded grasping, not denying mind.§十八
荷擔菩提
金剛般若波羅蜜經受持妙法即荷負大菩提。世親「受持法者，即是荷擔大菩提」；菩提正因，非僅福事。To shoulder bodhi — to uphold the wondrous Dharma is to bear great bodhi. Vasubandhu: "one who upholds the Dharma shoulders great bodhi"; the very cause of bodhi, not merely a meritorious act.§十五
菩提異釋
文殊師利所說摩訶般若波羅蜜經bodhi「法界之相即是菩提」及「一切法空即是菩提」〔T08 0728b〕；菩提性相空寂，無能證、能知、能得者。awakening「法界之相即是菩提」— “The mark of the dharma-realm is precisely awakening,” and 「一切法空即是菩提」— “The emptiness of all dharmas is precisely awakening”〔T08 0728b〕. Its nature and mark are empty and quiescent, with no fixed realizer, knower, or attainer.
維摩詰所說經bodhi單用時作 awakening；與完整無上正等正覺公式分辨。awakeningThe independent term remains awakening and is distinguished from the full formula.
菩提心
維摩詰所說經發無上正等正覺之心；完整音寫公式另列。the mind of awakeningThe resolve for unsurpassed perfect awakening. The full transliterated formula remains distinct.
菩提自在三昧
文殊師利所說摩訶般若波羅蜜經bodhi（菩提）· samādhi（三昧）得此定後，照明甚深佛法、知諸佛名、達諸佛世界而無礙〔T08 0731a〕；全詞不另作梵文重建。samādhi of mastery in awakeningOn attaining this samādhi, one illuminates profound buddha-dharmas, knows the names of Buddhas, and comprehends Buddha-worlds without obstruction〔T08 0731a〕. No full Sanskrit compound is reconstructed.
菩提薩埵
菩薩摩訶薩異釋
金剛般若波羅蜜經bodhisattva-mahāsattva覺有情、大有情。無著釋「七種大」。An awakening being, a great being. Asaṅga glosses the "seven greatnesses."§三
薄伽梵
藏山與臨川
肇論從闕並取藏山失山與臨川歎逝二事，顯示前後難留、前人非後人。Hiding a mountain and standing by the riverThe two figures place the loss of the hidden mountain beside the lament over passing at the river, showing that before and after cannot be retained and that the earlier person is not the later person.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
虛空
金剛般若波羅蜜經ākāśa喻無相施福之不可量。窺基「唯有虛空可喻法身」。Space — a figure for the immeasurable merit of formless giving. Kuiji: "only space can figure the Dharma-body."§四
螢火與日光
肇論從闕以螢光不比日照，譬有限智照不及如來圓照。Firefly light and sunlightFirefly light cannot compare with sunlight, illustrating that limited wisdom does not equal the Tathāgata's complete illumination.〔〈涅槃無名論〉T45n1858 0157a12–0161b28；元康 T45n1859 0189c23–0200c26〕
行深
見取
金剛般若波羅蜜經dṛṣṭi-parāmarśa義淨「此之我、法二見是其見取」。View-grasping. Yijing: "these two views of self and dharma are view-grasping."§三十一
觀自在／觀世音（羅什）
般若心經Avalokiteśvara標能觀之人與智；「觀」者照義，「自在」者縱任義（窺基）；「內證二空，外觀三業，不依功用，任運自在」（圓測）。羅什獨作「觀世音」。〔窺基 T33n1710（觀＝照·自在＝縱任）·圓測 T33n1711 0543c19 起；羅什 T08n0250 0847c10〕
觸事而真
肇論從闕真實不在眼前事物之外；接觸具體事情，即可照見其不真而空。Encountering affairs and meeting the trueThe true is not apart from the things before us. In encountering a concrete affair, one may see that it is unreal and therefore empty.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
言迹
肇論從闕言語如足跡，能引向所指而不等同所指。Words and tracesWords are like footprints: they can guide toward what they indicate but are not identical with it.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
諸法如義
金剛般若波羅蜜經tathatā如來即諸法如義——真如、圓成實。樞紐分十七標出，分二十九同詮「如來者即真如增語」。"The Tathāgata is the suchness of all dharmas" — suchness, the perfectly-accomplished. Named at the pivot §17; §29 echoes it, "the Tathāgata is the designation of suchness."§十七
護法四句
護法正義
變即無相
肇論從闕變動不在無相之外；見變不必另起一心，照無相也不廢應會。Change itself is the signlessChange is not outside the signless. Seeing change does not require another mind, and illumining the signless does not abandon responsive engagement.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
賢聖
金剛般若波羅蜜經ārya一切賢聖皆以無為法而有差別。玄奘作「賢聖補特伽羅」。"All the noble and worthy differ by the unconditioned dharma." Xuanzang: "noble persons."§七
足跡與鞋履
肇論從闕足跡由鞋履走出而不是鞋履；言由心義而出，也不是心義本身。Footprints and shoesA footprint is left by a shoe but is not the shoe. Words issue from the mind's meaning but are not that meaning itself.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
身相
金剛般若波羅蜜經lakṣaṇa-sampad佛之色身相好，生住滅三相之有為身。即非身相——離三相方是法身如來（窺基）。The Buddha's physical marks — the conditioned body of the three marks (arising, abiding, ceasing). "Not the bodily mark" — apart from the three marks is the Dharma-body Tathāgata (Kuiji).§五
轉依
金剛般若波羅蜜經āśraya-parāvṛtti轉所依——轉雜染依識所執而依無分別清淨。「無住生心」「淨業障」「度無所度」皆轉依之事相。The turning of the basis — turning from the defiled, consciousness-grasped basis to the non-discriminative, pure one. "Giving rise to mind without dwelling," "purifying karmic hindrance," "liberating with none liberated" are all its enactments.§二
轉輪聖王
金剛般若波羅蜜經cakravartin具三十二相之世間王。輪王與佛同具三十二相，故不可以相定佛。A wheel-turning king, the worldly monarch bearing the thirty-two marks. King and Buddha bear the same thirty-two marks, so the Buddha cannot be fixed by marks.§二十六
逃峰赴谷
肇論從闕以避峰而赴谷仍受一邊之患，譬捨有取無只是換邊取著。Fleeing a peak and rushing into a valleyAbandoning being to grasp non-being merely exchanges one extreme for another. Peak and valley alike illustrate the danger of one-sided attachment.〔〈般若無知論〉T45n1858 0153a07–0154c23；元康 T45n1859 0174c20–0181c13〕
連環
肇論從闕譬四論語勢相續、文字前後鉤連而義旨不窮；不升格為四論外的新術語。Interlocking ringsA figure for the continuous movement of the four treatises' language: the words hook together from beginning to end while their purport remains inexhaustible. It is not a new term beyond the four treatises.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
遍計所執
金剛般若波羅蜜經parikalpita-svabhāva分別心於緣生法上妄執之實自性。即非式中「即非X」一支所遣——窺基「凡情妄執執法我為有名為法相」。The wholly-imagined nature — the real self-nature falsely superimposed by discrimination on other-dependent phenomena. The "is not X" member removes it; Kuiji: "ordinary feeling falsely grasps self and dharmas as existent."§三
道生
那由他
金剛般若波羅蜜經nayuta大數名。然燈佛前供佛之數。A nayuta, a great number — the count of Buddhas served before Dīpaṃkara.§十六
郢人與匠石
肇論從闕以匠石運斧與郢人受斲，說好問與恰答彼此相須；只譬書問之難，不替義理作證。The man of Ying and Master Carpenter ShiThe figure of the axe-stroke and its unflinching recipient shows how an excellent question and a fitting answer require each other. It illustrates the difficulty of the exchange and does not prove a doctrine.〔〈答劉遺民書〉T45n1858 0155b22–0157a11；元康 T45n1859 0184a27–0189c23〕
重玄
肇論從闕以般若之因與涅槃之果構成末後雙重幽玄；是四論次第語，不擴為別系玄學。Double profundityThe preface uses prajñā as cause and nirvāṇa as fruit to form its final double profundity. This is language for the sequence of the four treatises, not a separate system of arcane learning.〔〈序〉T45n1858 0150a22–0150c08；曉月 X54n0869 0136a03–0140a11〕
野馬
肇論從闕日光下浮動飄揚之遊氣；本論取其看似奔動而前氣非後氣。MirageThe floating, wavering haze seen in sunlight. The treatise takes its seeming rush of motion while the earlier haze is not the later haze.〔〈物不遷論〉T45n1858 0151a08–0152a01；元康 T45n1859 0166c14–0170c01〕
金剛
金剛般若波羅蜜經vajra至堅至利。無著立名義「細、牢故；細者智因，牢者不可壞，能斷者如金剛斷處而斷」；喻般若能斷我法二執。The hardest, sharpest thing. Asaṅga's naming-gloss: "fine and firm — fine because it is the cause of wisdom, firm because it cannot be broken, cutting as the diamond cuts where it cuts"; figures prajñā severing the twofold grasping at self and dharmas.§十三
鏡中像
肇論從闕以鏡像可見而不可執取為實物，譬有與不真不相妨。The image in a mirrorA mirror-image is visible but cannot be grasped as a real thing, illustrating that appearance and unreality do not conflict.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
鏡心象迹
肇論從闕以〈般若無知論〉如僧肇之像與行跡，返照自己的心。Reflecting the mind through image and traceTo take On Prajñā Without Knowing as Sengzhao's image and trace and use it to reflect upon one's own mind.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
鏡心象迹與瞻霞永歎
肇論從闕前者以論返照其心，後者以遙望雲霞寫未得相見之歎。Reflecting the mind through image and trace, and gazing toward the cloudsThe first figure reflects Liu's mind through the treatise; the second expresses his lament at being unable to meet Sengzhao across the distance.〔〈劉遺民書問〉T45n1858 0154c24–0155b21；元康 T45n1859 0181c13–0184a26〕
阿僧祇
金剛般若波羅蜜經asaṃkhya無量數。無著「無量者過譬喻故，阿僧祇者顯多故」。Incalculable. Asaṅga: "'measureless' exceeds comparison; 'incalculable' shows the many."§十一
阿羅漢
金剛般若波羅蜜經arhat無著、不生、應供。智顗「此云無著，亦曰不生……得盡、無生二智」。Worthy one — "unattached," "non-arising," "worthy of offerings." Zhiyi: "rendered 'unattached,' also 'non-arising'… gaining the two knowledges of exhaustion and non-arising."§九
阿耨多羅
文殊師利所說摩訶般若波羅蜜經anuttara經保留無上之名，而以「無法可得名阿耨多羅」〔T08 0727a〕說其義。*anuttara*; unsurpassedThe sūtra retains the name “unsurpassed” while explaining it through 「無法可得名阿耨多羅」— “no dharma can be attained; this is named anuttara”〔T08 0727a〕.
阿耨多羅三藐三菩提異釋
金剛般若波羅蜜經anuttarā-samyak-saṃbodhi無上正等正覺。窺基「無上覺即法身菩提，正覺即報身菩提」。Unsurpassed, perfect, complete awakening. Kuiji: "unsurpassed awakening is Dharma-body bodhi; perfect awakening is reward-body bodhi."§二
文殊師利所說摩訶般若波羅蜜經anuttarā-samyak-saṃbodhi無上正等正覺；本經屢說速得，又說菩提中無得佛，不以因得、不以非因得〔T08 0731c〕。unsurpassed perfect awakeningThe sūtra repeatedly speaks of swift attainment, yet also says that within awakening no Buddha is attained and that it is attained neither through a cause nor through a non-cause〔T08 0731c〕.
維摩詰所說經anuttarā-samyak-saṃbodhi保留無上與正等之完整目標，不縮成一般 awakening。unsurpassed perfect awakeningThe complete goal retains unsurpassed and perfect rather than collapsing into generic awakening.
阿賴耶識
金剛般若波羅蜜經ālaya-vijñāna第八識，種子位能攝藏諸種子、為一切法之依。九喻雲喻所配；流支作「阿黎耶識」。The eighth consciousness, which at the seed-stage stores all seeds and is the basis of all dharmas. Assigned to the cloud-simile among the nine; Bodhiruci renders it "ālīya."§三十二
阿那含
阿閦佛／無動如來
維摩詰所說經Akṣobhya品題保留阿閦佛，T475 正文多稱無動；兩種形態依原句分用。Akṣobhya Buddha／the Tathāgata UnmovedThe chapter title retains Akṣobhya Buddha; the T475 narrative commonly says Unmoved. Forms follow the sentence.
阿難
維摩詰所說經Ānanda問香飯、聞法與末品受囑者。ĀnandaQuestioner about the fragrant rice and recipient of the final entrustment.
降伏其心
金剛般若波羅蜜經cittaṃ pragrahītavyam折伏散亂分別。無著「折伏散亂」「無分別三摩提」。Subduing the mind — quelling scattered discrimination. Asaṅga: "quelling distraction"; "non-discriminative samādhi."§二
非有非無
肇論從闕非有是非真有，非無是非真無；雙遮常見與斷滅，不另立第三實物。Neither being nor non-being“Not being” means not truly existent; “not non-being” means not wholly absent. The two ward off permanence and annihilation without establishing a third substance.〔〈不真空論〉T45n1858 0152a01–0153a06；元康 T45n1859 0170c01–0174c22〕
須彌山王
金剛般若波羅蜜經Sumeru妙高山王。喻受用身、法王身；玄奘、義淨作「妙高山王」。Sumeru, king of mountains — a figure for the enjoyment-body, the Dharma-king body. Xuanzang and Yijing render "the Wondrous-High King of mountains."§十
須菩提
金剛般若波羅蜜經Subhūti長老、慧命、淨命。玄奘義譯「善現」，笈多、義淨義譯「善實、妙生」。The elder Subhūti — "of long life," "of pure life." Xuanzang renders by sense "Good Manifestation"; Dharmagupta and Yijing, "Good Reality," "Wondrous Birth."§二
須陀洹
金剛般若波羅蜜經srota-āpanna預流、入流。名為入流而無所入；玄奘作「預流」，吉藏「逆生死流、入道流」。Stream-enterer. Called "entering the stream" yet entering nothing; Xuanzang renders it "stream-entered," Jizang: "going against the stream of birth-and-death, entering the stream of the path."§九
香積佛
維摩詰所說經T475 佛名；T476 最上香臺只在其見證欄。Buddha Fragrance-AccumulationT475 name. T476's 最上香臺 remains in its witness column.
魔／魔王
維摩詰所說經māra保留行動者與語境；持世段的魔相不可泛化給一切人。Māra／the king MāraAgent and action are preserved. The appearance of Māra in Chapter Four is not generalized into permission for everyone.
鳩摩羅什
維摩詰所說經KumārajīvaT475 譯者；T1775 什曰亦逐條歸其名。KumārajīvaTranslator of T475 and the commentator marked 什曰 in T1775.
麁重