辯中邊論 · 名相Glossary
虛妄分別abhūta-parikalpa
心不息造作、分辨、似現之活動。名「虛妄」非謂其不存在，乃謂其所現之「能所二分」靠不住；而此活動本身是有的——即三性中之依他起。全論題眼。
unreal imagination: the ceaseless activity of mind that fabricates, divides, and presents semblances. Called "unreal" not because it does not exist, but because the grasper-grasped duality it presents cannot be relied on; the activity itself exists — the other-dependent nature among the three. The eye of the whole treatise.
二／二取dvaya（grāhya-grāhaka）
能取（攀執之識）與所取（被執之境）。心一動即劈為「我—境」二半；此二取於虛妄分別中本無——即三性中之遍計所執。
the two / the dual grasping: grasper (the apprehending consciousness) and grasped (the object apprehended). The moment mind stirs, it cleaves into "self–object"; this duality is absent within unreal imagination — the imputed nature.
空／空性śūnyatā
非空無一物，乃「那能所二分不成立」這件事本身；不在別處，即在虛妄分別之中——即三性中之圓成實。
not a blank nothing, but the very fact that "the grasper-grasped duality does not hold"; not elsewhere, but within unreal imagination — the consummate nature.
中道madhyamā pratipad
於增益（執二分為實）、損減（撥一切為無）二邊之外，如實而見：分別有、二取無、空有、分別亦有。非折中，是更準之見。
the middle: seeing-as-it-is beyond the two extremes of superimposition (taking the duality for real) and denial (dismissing all as nothing): the imagination exists, the two are absent, emptiness exists, the imagination also exists. Not a compromise, but a more accurate seeing.
識變四似artha · sattva · ātman · vijñapti
識生時變似四種：似義（境）、似有情、似我、似了別。境無故識亦非實有。
the four semblances consciousness becomes as it arises: semblance of object, of sentient being, of self, of representation. Since the object is unreal, consciousness too is not real apart from it.
三性trisvabhāva
遍計所執、依他起、圓成實。本論即以虛妄分別一法貫攝三性（[006]）。
the three natures: wholly-imagined, other-dependent, perfectly-accomplished. This treatise gathers the three natures by the single dharma of unreal imagination ([006]).
有所得／無所得upalabdhi / anupalabdhi
依識起時似有所得（境），達境無則識亦無所得，二無所得平等而入見道（[007]–[008]）。
apprehension / non-apprehension: in dependence on consciousness there is a seeming apprehension (of object); reaching the object's absence, consciousness too has no apprehension; the two non-apprehensions, equal, enter the path of seeing ([007]–[008]).
心／心所citta / caitta
心王與相應心所；三界一切心心所皆是虛妄分別所攝（[009]）。
mind and its concomitant mental factors; all the mind and mental factors of the three realms are subsumed under unreal imagination ([009]).
三界traidhātuka
欲、色、無色三界；其心心所盡屬虛妄分別。
the three realms — desire, form, formless; their mind and mental factors all belong to unreal imagination.
雜染saṃkleśa
煩惱、業、生之染法；虛妄分別九相之末（[011]–[012]）。
the defiled dharmas of affliction, action, and birth; the last of the nine aspects of unreal imagination ([011]–[012]).
真如tathatā
空性之異門之一；無變、無倒之實際（[015]）。
one of the synonyms of emptiness; the changeless, unmistaken reality-limit ([015]).
法界dharma-dhātu
空性之異門之一；聖法所依、所緣之界（[015]）。
one of the synonyms of emptiness; the realm on which and toward which the noble dharmas rest ([015]).
心性本淨prakṛti-pariśuddha
心之本性清淨；非染非淨，為客塵所染而本淨不失（[023]，辯相品結頌）。
the mind's nature is originally pure; neither defiled nor pure, defiled by adventitious dust yet not losing its original purity ([023], the closing verse of Ch. 1).
客塵āgantuka-kleśa
外來、非本性之煩惱垢染；染於本淨心性而可離。
the adventitious, non-intrinsic defilement; staining the originally-pure mind-nature, and removable.
障āvaraṇa
蔽覆、令不能證實相之法。
what veils and prevents the realization of reality.
二障（kleśa-/jñeya-āvaraṇa）
煩惱障（障解脫）、所知障（障一切智菩提）；二障盡則一切障解脫（[040]）。
the afflictive obscuration (obscuring liberation) and the cognitive obscuration (obscuring the omniscience of awakening); when both are exhausted, all obscuration is freed ([040]).
九結（nava saṃyojanāni）
愛等九種繫縛，煩惱障之九相（[025]–[026]）。
the nine fetters (craving and the rest), the nine aspects of the afflictive obscuration ([025]–[026]).
三十七菩提分bodhipakṣya-dharma
道品之總集（四念住至八正道七科）；各有所障（[034]，廣於品四）。
the thirty-seven limbs of awakening (the seven sets from the four foundations of mindfulness to the eightfold path); each has its obscuration ([034], expanded in Ch. 4).
真實tattva
如實之理。本品開「真實」為十真實，皆所以除我見（[041]）。
the real-as-it-is. This chapter opens "the real" into ten reals, all serving to remove the view of self ([041]).
遍計所執性parikalpita-svabhāva
於依他起上妄執之實我實法，如繩上見蛇——畢竟非有。
the wholly-imagined nature: the real self and real dharmas falsely grasped upon the other-dependent, like seeing a snake on a rope — ultimately non-existent.
依他起性paratantra-svabhāva
眾緣所生之識流（即虛妄分別）——有而不真。
the other-dependent nature: the mind-stream arisen from conditions (i.e. unreal imagination) — existent but not real.
圓成實性pariniṣpanna-svabhāva
依他起上遠離遍計所執而顯之真如——有而真實。
the perfectly-accomplished nature: the thusness disclosed on the other-dependent once the wholly-imagined is removed — existent and real.
世俗諦／勝義諦saṃvṛti-/paramārtha-satya
二諦各開為三：世俗三（假、行、顯了），勝義三（義、得、正行），皆依根本真實（[050]–[051]）。
the two truths, each opened into three: conventional (the nominal, the practiced, the manifest) and ultimate (the meaning, the attainment, the right practice), both resting on the root real ([050]–[051]).
五事（pañca-vastu）
相、名、分別、真如、正智；攝受真實以此五事攝三性（[053]）。
the five items — appearance, name, discrimination, thusness, right cognition; the real-of-inclusion subsumes the three natures by these five ([053]).
無我nairātmya
補特伽羅無我（人）、法無我；十善巧治十我見（[055]–[056]）。
the selflessness of persons (pudgala) and the selflessness of dharmas; the ten skills cure the ten views of self ([055]–[056]).
對治pratipakṣa
能治、能除障之修法。
the antidote, what is able to cure and remove obscuration.
四念住catvāri smṛtyupasthānāni
觀身、受、心、法，對治四顛倒（[064]）。
the four foundations of mindfulness — of body, feeling, mind, dharmas; antidote to the four mistaken views ([064]).
四正斷catvāri prahāṇāni
已生惡令斷、未生惡令不生、未生善令生、已生善令增（[065]）。
the four right exertions — to sever arisen evil, to prevent unarisen evil, to give rise to unarisen good, to increase arisen good ([065]).
八斷行（aṣṭau prahāṇa-saṃskārāḥ）
滅五過失（懈怠、忘聖言、惛沈掉舉、不作行、作行）之八種行（[066]–[069]）。
the eight applications that abandon, which extinguish the five faults (sloth, forgetting the instruction, dullness-and-agitation, non-application, over-application) ([066]–[069]).
五根／五力pañca-indriya / pañca-bala
信、勤、念、定、慧；增上名根，損障名力（[070]–[071]）。
faith, effort, mindfulness, concentration, wisdom; as ascendant they are "faculties," as overcoming obstruction they are "powers" ([070]–[071]).
七覺支sapta-bodhyaṅga
念、擇法、精進、喜、輕安、定、捨（[072]–[073]）。
mindfulness, discernment, effort, joy, pliancy, concentration, equanimity ([072]–[073]).
八正道āryāṣṭāṅga-mārga
正見至正定八支，由略四廣為八（[074]–[075]）。
the eightfold noble path, from right view to right concentration, drawn from the abbreviated four to the full eight ([074]–[075]).
分位avasthā
修對治之階位。本品開為十八分位（[078]–[079]）。
the stages of cultivating the antidote. This chapter opens them into eighteen stages ([078]–[079]).
三分位（tisro 'vasthāḥ）
不淨位、淨不淨位、清淨位（依法界三分，[080]）。
the three stages — impure, pure-and-impure, pure (by the threefold division of the dharma-realm, [080]).
補特伽羅pudgala
數取趣（有情）；唯依位差別假立，無實我（[081]）。
the person (sentient being); only nominally posited by the difference of stages, with no real self ([081]).
五果pañca-phala
異熟、增上、等流、士用、離繫——阿毘達磨通說之五果（[082]）。
the five fruits — maturation, dominant, outflow, virile-action, disjunction; the common Abhidharma teaching of the five fruits ([082]).
十果（daśa-phala）
五果之外更開後後、究竟等十果，極於佛地（[083]）。
beyond the five fruits, ten further fruits — the ever-subsequent, the ultimate, and the rest — culminating in the buddha-ground ([083]).
無上乘anuttara-yāna
大乘；以三無上故無能過之。
the Great Vehicle; unsurpassed because of the three unsurpassed.
三無上（trividhā anuttaryā）
正行無上、所緣無上、修證無上——無上乘之綱（[084]）。
unsurpassed practice, unsurpassed object, unsurpassed realization — the outline of the unsurpassed vehicle ([084]).
波羅蜜多pāramitā
到彼岸之行；十度＝施、戒、忍、進、定、慧、方便、願、力、智（[087]–[088]）。
the practice that reaches the far shore; the ten perfections — giving, discipline, patience, effort, concentration, wisdom, means, vow, power, knowledge ([087]–[088]).
十法行daśa dharma-caryāḥ
書寫、供養、施他、聽聞、披讀、受持、開演、諷誦、思惟、修習（[091]–[092]）。
the ten dharma-practices — copying, offering, giving, listening, reading, upholding, expounding, reciting, reflecting, cultivating ([091]–[092]).
十無倒aviparyāsa（daśa）
於文、義、作意、不動、自相、共相、染淨、客、二（有情法無）等十處之無顛倒（[096]–[105]）。
the ten non-perversions — non-perversion regarding letter, meaning, attention, the immovable, own-character, common-character, defilement-and-purity, the adventitious, and the two (the absence of self in beings and dharmas) ([096]–[105]).
十金剛句（vajra-pada）
安立十無倒所依之十句深義（[097]–[105]）。
the ten adamantine sentences, the ten profound statements on which the ten non-perversions are established ([097]–[105]).
二邊anta-dvaya
增益、損減等諸偏執之兩端；離二邊即中道正行（[106]–[109]，引《寶積經》中道行）。
the two ends of biased grasping — superimposition, denial, and the rest; to depart from the two extremes is the middle-way practice ([106]–[109], citing the Ratnakūṭa's middle-way conduct).