成唯識論 · 名相Glossary

consciousness-only naturethe real nature of consciousness, i.e. the perfectly-accomplished (pariniṣpanna), suchness; the substance to which the homage stanza pays homage.

transformer / transformationthe body of consciousness turning to resemble the image- and seeing-parts; the transforming consciousness is of just three classes — maturational · deliberative · object-discerning.

the two emptinessesemptiness of self (no person-self) · emptiness of dharmas (no dharma-self); the treatise is composed so that the confused and mistaken may generate right understanding and penetrate the two.

the twofold obscurationthe affliction-obscuration (perpetuates rebirth · blocks liberation) · the obscuration-to-the-knowable (blocks understanding · blocks awakening); born of attachment to self and to dharmas, severed once the two emptinesses are realized.

the twofold partimage-part (the supported object · resembling dharmas) · seeing-part (the supporting cognizer · resembling self); both arise in dependence on the self-witnessing part.

conventionin two senses: substanceless-following-feeling convention (the fool's reckoned real self and dharmas, wholly non-existent) · substantial-designation convention (what consciousness transforms, resembling self and dharmas, existent but not of real nature).

real selfthe permanent, unitary, governing self held by the heterodox schools; the target refuted in this chapter.

measure of selfthe self's substance-and-measure; three reckonings: permanent-and-pervasive (equal to space) · indeterminate measure · utterly fine (like an atom).

identical-with / apart-from / neither-identical-nor-apart the aggregatesthe three reckonings of the self's relation to the five aggregates; the "neither-identical-nor-apart" is the Vātsīputrīya's "inexpressible self."

innate self-attachmentthe self-attachment arising spontaneously from beginningless deluded perfuming, ever accompanying the body; severed only on the path of cultivation.

discriminated self-attachmentthe self-attachment arising in dependence on false teaching and false discrimination, in the sixth consciousness alone; severed only on the path of seeing.

five grasping-aggregatesthe contaminated form, feeling, perception, formations, consciousness; the real object of every self-attachment.

person-emptiness suchnessthe suchness disclosed by the emptiness of persons (pudgala-nairātmya); contemplated on the path of seeing to sever the discriminated self-attachment.

dharma-attachmentgrasping dharmas (form and the rest) as really existent self-substances apart from consciousness; the counterpart to the "self-attachment." Refuted in this chapter.

wholly-imaginedthe self-nature set up by reckoning all around in dependence on conventional name-and-word, ultimately without substance; the real dharmas refuted are this.

atomthe smallest unit of form's analysis; the treatise judges it merely conventional (the Buddha conventionally taught the "limit of form" to break attachment to coarse form).

resistant form · non-resistant formform with obstructive, mutually-blocking marks / form without obstruction; the former refutes atoms, the latter refutes the five consciousnesses' outer object.

non-concurrent formationsformation-dharmas not concurrent with mind (acquisition · non-acquisition · the homogeneous · the life-faculty, etc.); only conventionally posited upon the states of form and mind.

the unconditionedspace · cessation-through-discrimination · cessation-not-through-discrimination, and the rest; not really existent apart from form and mind, conventionally designated in dependence on consciousness-transformation or the dharma-nature.

spacedisclosed merely as the non-being of forms; conventionally named "unconditioned space" as apart from all obstructions.

cessation-through-discriminationthe unconditioned disclosed when, by the power of discriminating wisdom, the defilements are extinguished and [suchness] is finally realized.

cessation-not-through-discriminationthe unconditioned disclosed not by the power of discrimination but through original purity, or through the lack of a condition.

suchnessthe dharma-nature disclosed by emptiness and no-self, the true principle of all dharmas; "existent," "non-existent," and "both-not" all denied, the paths of mind and speech cut off; even the name is a conventional designation (warding off dismissal-as-non-existent · grasping-as-existent · supposing-it-illusory · deluded-inversion).

object-support conditiona really-existent substantial object on which the function of grasping rests; this chapter wards off outer dharmas, the other-cluster, and the same-cluster from being the direct object-support condition.

conventional positinga name set up in dependence on what consciousness transforms, by superimposition upon the general characteristic; not in dependence on a real thing apart from consciousness.

real thing · resembling-thing · shared propertythe three supports of the objection's rule: a real thing (the particular characteristic · the substance-category), a resembling-thing (a similar appearance), a shared property (a property held in common, such as fierce-and-red). The treatise refutes "the conventional must rest on these three."

in dependence on the class · in dependence on the realthe two routes of the objection's "conventionally positing 'fire'": positing in dependence on the class (fire's class-nature · the general characteristic), and positing in dependence on the real (fire's own substance); the treatise refutes both.

particular characteristic · general characteristica dharma's own individual substance-mark / the mark running through many dharmas; conventional cognition and conventional expression turn only on the general characteristic and never reach the particular.

superimpositionsuperimposing upon the particular characteristic the general characteristic, an other-dependent borrowed dharma (one form-appearance run across many forms); the "resembling" is the superimposed mark, not really existent.

mark-less-ness of self-natureone of the three non-self-natures; the wholly-imagined mark is set up by a conventional name, not by the particular characteristic, and so is without self-nature — the scriptural root for "the conventional positing of self and dharmas."

store consciousness (ālaya)store; the self-mark of the eighth consciousness, containing the three senses of the storing · the stored · the appropriated-as-store.

maturationmaturing at a different time · maturing by transformation · maturing into a different class; the fruit-mark of the eighth consciousness, the substance of the general retribution.

all-seedsthe consciousness that holds the seeds of all dharmas; the cause-mark of the eighth consciousness.

seedthe differentiated capacity within the root consciousness that directly produces its own fruit; neither identical nor different, yet really existent (by way of the conventional).

seeds abiding by their own nature · seeds completed by practiceinnate seeds (existent by their very nature from beginningless time) · newly-arisen seeds (existent through repeated manifest-activity perfuming); jointly established as two kinds.

appropriationone of the objects; the seeds and the embodied body, embraced as one's own substance and giving rise to feeling.

unobscured-indeterminatesubsumed under the nature of the eighth consciousness; not defiled (unobscured), not wholesome-or-unwholesome (indeterminate).

appropriating consciousness (ādāna)appropriating; appropriating the seeds and the material faculties so they are not destroyed.

object-support · mode of activitythe object grasped onto / the discerning mark that grasps; the eighth inwardly transforms into seeds and the body-with-faculties, outwardly into the receptacle, taking what it transforms as object-support, the mode of activity arising in reliance on it.

the four partsthe image-part (object-support · the measured) · the perceiving-part (mode of activity · the measurer) · the self-witnessing-part (the result of measuring) · the witnessing-of-self-witnessing-part.

constant-yet-turningconstant (of one kind, continuous · holding the seeds so they are not lost · warding off severance) · turning (arising-and-perishing moment by moment · cause perishing and effect arising · showing it is not permanent).

maturation-consciousness · undefiled-consciousnessalternative names of the eighth consciousness according to sense.

elementthe sense of cause; namely the seed-consciousness, from beginningless time turning and continuing in succession, directly giving birth to all dharmas.

the true place of loving attachmentthe place where the self-love of sentient beings definitely arises; only the eighth consciousness answers to it, not the other five appropriating aggregates.

upholding the seeds · receiving perfumingof one kind, constant, and uninterrupted, firmly abiding and able to be perfumed, able to gather and arouse the seeds of all defiled and pure dharmas.

manasthe seventh consciousness, cogitating constantly and examiningly; its sense is "intellect."

what it rests on · what it refers tothat in dependence on which it arises / the object it reaches out to; for the manas both are the eighth.

the four defilementsself-delusion (ignorance) · self-view (self-attachment) · self-conceit (haughtiness) · self-love (self-greed).

veiled-indeterminatethe nature-class of the manas; defiled (veiled · obstructing the holy path · veiling its own mind) yet neither wholesome nor unwholesome (indeterminate).

secondary-afflictions pervading defiled mindthe secondary-afflictions concomitant with every defiled mind; the root treatise sets out the positions of five · six · ten · eight, taking eight secondary-afflictions as correct.

absent in the three statesthe arhat (permanent severance · seeds and present activity both extinguished) · the cessation-attainment · the supramundane path (temporary severance · suppressed-and-extinguished).

the supramundane manasthe purified manas; the seventh that has turned the defiled into the pure and is concomitant with the wisdom of equal-nature, operating constantly in the three states.

the wisdom of equal-naturethe wisdom obtained on turning the seventh consciousness; the third of the manas's three differentiations.

the non-shared ignoranceof two kinds, the ever-operating non-shared (which the other consciousnesses lack · which only the seventh has) and the solitary non-shared (which is not concurrent with other afflictions); the basis of doctrinal ground one in proving the seventh.

bondage to marksbeing held fast by the seeing-part and the seen-part, unable to penetrate the marks of objects as illusion-like; while the manas is unceased, the bondage to marks is not freed.

the object-discerning transformerthe consciousness-substance of the third transformer, the first six consciousnesses, taking the discerning of the realm of objects as its nature-and-mark.

named after the faculty · named after the objectthe two gates of naming: the eye-consciousness through the mind-consciousness (the faculty being superior) / form-consciousness through dharma-consciousness (conforming to the sense of "consciousness").

discerning objects as nature-and-markconsciousness takes the discerning of the realm of objects as its self-nature, and again takes that very [discerning] as its mode-of-action (self-nature being the self-witnessing part, mode-of-action being the perceiving part).

the three naturesgood (concurrent with the eleven [factors] of trust and the rest) · bad (concurrent with the ten [factors] of shamelessness and the rest) · neither-of-the-two / indeterminate (concurrent with neither).

the spontaneous · the outflowingthe mind-states in the arising of the five consciousnesses; the root treatise uses them to prove that the three natures of the five consciousnesses may be concurrent.

the mind-consciousness concurrent with the fivethe discriminating mind-consciousness that turns together with the five consciousnesses, at the same time and on the same object; the root treatise proves its good nature and the rest need not be the same as the five consciousnesses'.

the state of attained sovereigntythe Buddha's state; the six consciousnesses are subsumed under the good nature alone, form and mind alike subsumed under the Path-truth, the seeds of conceptual proliferation forever extinguished.

the mental factorsthe mental operations constantly arising in dependence on the mind · concurring with the mind · belonging to the mind; in all six classes, fifty-one.

the omnipresentcontact · attention · feeling · conception · volition, five; necessarily found in every mind, possessing the four "all" (nature · stage · time · concurrence).

the object-specificdesire · resolve · mindfulness · concentration · wisdom, five; arising only on referring to its distinct object (the wished-for · the determined · the once-practiced · the contemplated).

the four "all"all-nature (the three natures) · all-stage (the several stages) · all-time · all-concurrence (concurrent with every mind); the measure for the breadth-and-narrowness of the five classes.

the three feelingspleasant (fitting-and-gladdening) · painful (pressing-and-oppressing) · neither-painful-nor-pleasant (middling, equanimity); all six evolving consciousnesses may concur.

desireupon the wished-for object, wish is its nature, the being-rested-on-by-exertion its function.

resolveupon the determined object, stamping-and-holding is its nature, being undivertible its function.

mindfulnessupon the once-practiced object, clear recording and non-forgetting is its nature, the being-rested-on-by-concentration its function.

concentrationupon the contemplated object, concentrating-and-undistracting is its nature, the being-rested-on-by-wisdom its function.

wisdomupon the contemplated object, discernment is its nature, the severing of doubt its function.

the wholesome mental factorsmental factors that arise concurring with the wholesome mind alone; definitely eleven.

trustwith respect to the real · virtuous · capable, deep-accepting · delight · desire; mind-purifying as its nature.

shame · embarrassmentin dependence on the force of self-and-Dharma, revering the worthy-and-wholesome (shame) / in dependence on the force of the world, slighting-and-refusing the violent-and-evil (embarrassment); being-ashamed-of-fault-and-evil is their two shared marks.

diligencevigor; brave-and-bold as its nature in the affairs of cultivating-and-severing.

easebuoyant-ease; leaving behind the gross-and-heavy · harmonizing-and-easing body-and-mind · fit-for-the-task as its nature.

non-heedlessness · equanimity-of-formationspositional states of the four dharmas, vigor plus the three roots, with no separate substance (conventional).

non-harmconventionally set up in dependence on one portion (non-injuring · compassionate-pity) of non-hatred.

the root afflictionsthe root of all the afflictions; the six — greed, anger, delusion, conceit, doubt, bad view — the remaining secondary afflictions all derived from them.

greedcraving-attachment toward existence and the instruments of existence; obstructs non-greed · gives rise to suffering.

angerhatred-resentment toward suffering and the instruments of suffering; obstructs non-anger · is the basis of bad conduct.

delusion (ignorance)benighted confusion toward the various principles and things; obstructs non-delusion · is the basis of all defilement (the arising of every affliction necessarily by way of delusion).

conceitexalting oneself over others; obstructs non-conceit · gives rise to suffering. It has, by distinction, the seven conceits and the nine conceits.

doubtwavering toward the various truths and principles; it has a separate own-substance · makes discernment irresolute, not [identical with] discernment.

bad viewinverted reckoning toward the various truths and principles, a defiled discernment; it opens into five: the view of the perishing-body · the view that grasps an extreme · wrong view · view-clinging · clinging to precepts-and-observances.

the view of the perishing-body (body-view)toward the five appropriated aggregates it grasps self and what belongs to self; the basis of all the [false] view-courses.

the view that grasps an extremetoward the self thus grasped it grasps accordingly annihilation or eternity; obstructs the middle course.

wrong viewdenies cause, effect, function, and the really-existent; its name-and-sense the most pervasive, subsuming the remaining wrong graspings other than the four views.

view-clinginggrasps the views and the aggregates they rest on as supreme and as able to purify; the basis of disputation.

clinging to precepts-and-observancesgrasps the precepts-and-observances conforming to the views as supreme and as able to purify; the basis of profitless toil.

the innate · the discriminatedthat which arises spontaneously / that which arises by reflective examination through bad friends and wrong teaching.

the secondary defilementsdefiled mental factors that arise following the root defilements; all are positional differentiations and the outflow-kind of the root defilements.

the minor · middling · major secondary [defilements]anger and the [other] ten each arising separately (minor) · lack-of-shame and lack-of-dread pervading the unwholesome (middling) · agitation and the [other] eight pervading defiled mind (major).

the indeterminatethe four mental factors (regret, drowsiness, applied-thought, sustained-thought) indeterminate as to wholesome-defiled-unmarked, not pervading all mind, not pervading all stages.

remorseregret; aversion to the deed done and after-regret over it, conventionally giving the cause's name to the effect.

sleepdrowsiness; making the body not its own master, with dimness and abridgement for nature.

applied-thought · sustained-thoughtcoarse turning (applied-thought) · fine turning (sustained-thought) upon the mental-speech object; both using a portion of volition and discernment for substance.

agitation · torpormaking mind unstill (agitation, obstructing śamatha) · making mind unfit-for-work (torpor, obstructing vipaśyanā).

consciousness-transformationthe several consciousnesses, in their own substance, transform into the semblance of the two parts, seeing and image; the root treatise sets this up as the correct explanation of "all is consciousness-only."

discrimination · the discriminatedthe grasping seeing-part (the grasper of the mark) · the grasped image-part (what the seeing grasps).

the root consciousnessthe ādāna consciousness (the eighth), the root from which the defiled and pure consciousnesses arise, the common intimate support of the first six evolving consciousnesses.

the five mindless statesthe heaven of no-conception · the concentration of no-conception · the concentration of cessation · sleep · fainting; in these five states the mental consciousness does not become active.

unreal imaginingthe mind and mental factors of the three realms, which can transform so as to manifest the marks of self, dharmas, and outer objects; the own-nature of consciousness-transformation.

consciousness-only"consciousness" altogether displays that the eight consciousnesses · the six classes of mental factors · the two parts, image and seeing · the states · and suchness are all not apart from consciousness; "only" merely wards off an outer object really existing apart from consciousness.

the all-seeds consciousnessthe eighth root consciousness that holds all seeds; apart from the root consciousness the seeds have no separate self-substance.

the four conditionsthe cause-condition · the immediately-antecedent condition · the object-support condition · the dominant condition.

the cause-conditionthe cause that directly accomplishes its own fruit; its substance is of two classes, seeds and active functioning.

the immediately-antecedent conditionthe prior cluster, with respect to the subsequent same-kind cluster, without interval and as an equal, clears the way and leads on, causing the subsequent cluster definitely to arise.

the dominant conditionthat which has a superior force, able to favor or oppose other dharmas; taking the remainder after the prior three.

the ten causesthe speaking-accordingly · observing-dependence · drawing-along · giving-rise · gathering-in · calling-forth · fixing-and-distinguishing · same-undertaking · contrary · non-contrary, set up in dependence on fifteen bases.

the two causesthe producing-cause (the drawing-along seeds · the giving-rise seeds) · the facilitating-cause (the remaining causes).

the twenty-two facultiesthe superior and conspicuous of the dominant function; the five faculties (eye, etc.) · the male and female faculties · the life-faculty · the mental faculty · the five feeling-faculties · the five faculties (trust, etc.) · and the three uncontaminated faculties, the will-come-to-know-the-unknown · the already-known · the fully-knowing.

the five fruitsmaturation · outflow · disjunction · the deed-and-use · the dominant.

karma-habit-energythe capacity formed by the three volitional karmas — meritorious · non-meritorious · imperturbable — perfuming the root consciousness; the eminent dominant condition (the remote condition) of the maturation-fruit-to-come.

two-grasping habit-energythe capacity perfumed by the grasper and grasped of image-and-perceiving · name-and-form · mind-and-mental-factors · root-and-branch; intimately giving rise to the maturation-fruit-mind of the coming world (the near / causal condition).

the twelve links of existenceignorance · formations · consciousness · name-and-form · the six bases · contact · feeling · craving · grasping · existence · birth · old-age-and-death; briefly gathered into the four classes of links, projecting · projected · generating · generated.

defilement · karma · sufferingthe afflictions that arouse karma and moisten birth (defilement) · the various karmas that can evoke the subsequent existence (karma) · the manifold suffering drawn forth and produced by karma (suffering); the three are just the twelve links.

discrete-segment birth-and-deaththe coarse maturation-fruit of the three realms evoked by contaminated good-and-evil karma with the affliction-hindrance for assisting condition; the body's lifespan has a fixed limit.

inconceivable transformational birth-and-deaththe excellent, subtle maturation-fruit evoked by uncontaminated discriminating karma with the cognitive-hindrance for assisting condition; the body's lifespan altered by compassion-and-vow, with no fixed limit; also named the mind-made body.

the wholly-imagined self-naturethe self-nature and differences deludedly grasped by imagining all-round; existent to feeling and non-existent to principle, nothing at all.

the other-dependent self-natureborn of the many conditions, raised by another's power; born of the conditions of discrimination, non-existent yet seeming-existent.

the perfectly-accomplished self-naturethe real nature of dharmas, perfectly-accomplished and disclosed by the two emptinesses; that is, suchness.

the imaginer · the wholly-imaginedthe unreal discrimination that imagines all-round (only the sixth-and-seventh that grasp self and dharmas) · the object deludedly grasped (i.e. the other-dependent).

the three non-naturesthe mark-non-nature (set up on the wholly-imagined) · the arising-non-nature (on the other-dependent) · the ultimate-meaning-non-nature (on the perfectly-accomplished).

neither-identical-nor-apartthe relation of the perfectly-accomplished and the other-dependent; neither-different (not apart) nor-not-different (not identical).

the mark-less-nessset up with respect to the wholly-imagined; substance and mark ultimately non-existent, like a sky-flower.

the arising-less-nessset up with respect to the other-dependent; arising in dependence on a host of conditions, not existing spontaneously, conventionally said to be non-self-nature yet not wholly nil.

the ultimate-meaning-less-nessset up with respect to the perfectly-accomplished; set up by being apart from the self- and dharma-nature the wholly-imagined grasps, conventionally said to be non-self-nature yet not wholly nil.

hidden intenta meaning hidden within the words; "all dharmas are without nature" is said with hidden intent, not the definitive meaning, warding off the wholly-imagined's superimposition.

the nature of consciousness-onlythe true reality of all dharmas that consciousness manifests, namely the perfectly-accomplished / suchness.

the perfectly-accomplishedthe third of the three natures; full · accomplished · real, disclosed by the two emptinesses.

the supreme meaningthe object of the most excellent wisdom; the treatise divides it into four: the worldly · the principle · the realized · the supreme of the supreme.

the supreme of the supremethe highest of the four supreme meanings; namely the one true dharma-realm, ranged over by the most excellent path, what the verse's "this supreme meaning of all dharmas" takes.

the dharma-realm · the reality-limitother names of suchness; of the many names shown by the word "also."

the true reality of consciousness-onlyafter distinguishing the delusive (the wholly-imagined) · distinguishing the conventional (the other-dependent), only the supreme-meaning perfectly-accomplished is taken.

the stage of provisionsthe first of the five stages of consciousness-only; the stage, from the rousing of the deep and firm great-bodhi mind up to the not-yet-arising of the consciousness conducive to determination, of seeking to abide in the true ultimate-meaning nature of consciousness-only and cultivating-and-gathering the two provisions of merit and wisdom.

the share conducive to liberationthe wholesome-root share that conduces to liberation; the alternate name of the stage of provisions, named with respect to nirvāṇa as cause (the name explained by other-benefit).

the naturally-abiding lineage · the developed lineagethe uncontaminated dharma-cause obtained as the nature of things (innate) · that formed by the perfuming of hearing the outflow of the dharma-realm (acquired); only with both possessed can one enter and awaken to consciousness-only.

the latent dispositions of the two graspingsthe habit-energy perfumed by the grasping of the grasper and the grasped, lying dormant in the storehouse-consciousness; namely the seeds of the cognitive and afflictive obstructions.

the afflictive obstruction · the cognitive obstructiongrasping a wholly-imagined real self (obstructing nirvāṇa) · grasping wholly-imagined real dharmas (obstructing bodhi); the view of the perishable composite as chief.

the ground of resolute-faith-and-practicethe ground of practicing in dependence on resolute faith (strong faith-and-understanding) before the path-of-seeing; it gathers the stages of provisions and of applied practice.

the stage of applied practicethe second of the five stages; the provisions being prepared, in order to enter the path of seeing one applies effort and practice, cultivating the four applied practices to subdue the two graspings.

the partials conformable to penetrating discernmentthe partials conforming and tending toward the uncontaminated wisdom of the path of seeing; comprising the four dharmas of heat, summit, forbearance, and the supreme worldly dharma.

the four searchingssearching the name, the meaning, the self-nature, and the difference, and knowing them conventionally existent but really non-existent; only contaminated, only the applied-practice mind.

the four wisdoms of reality-as-it-iscomprehensively knowing as-it-is that name and the four dharmas are non-existent apart from consciousness, and that consciousness too is non-existent; pervading both the contaminated and the uncontaminated.

heat · summit · forbearance · the supreme worldly dharmathe four applied practices (the four stations of the partials conformable to penetrating discernment); heat and summit contemplate the emptiness of the grasped, forbearance and the supreme worldly dharma contemplate the emptiness of the grasper, the supreme worldly dharma sealing both emptinesses together.

bearing a markwhat the mind transforms into a suchness-resembling mark (named a little thing); not markless, hence the contemplating mind has something attained, and does not truly realize consciousness-only.

the stage of penetrating comprehensionthe third of the five stages; the stage of the path of seeing, which first illumines the true principle and truly abides in the true-ultimate-meaning nature of consciousness-only.

the path of seeingthe path that first illumines the true principle; divided into the true path of seeing and the path of seeing in marks.

the true path of seeingthe non-discriminating cognition that truly realizes the true principle disclosed by the two emptinesses and truly severs the discriminated latent dispositions of the two obstructions; it realizes the consciousness-only nature, subsumed under the root cognition.

the path of seeing in marksthe contemplation set up separately-and-jointly in imitation of the true path of seeing (the three-class mind · the sixteen minds · the nine minds); it realizes the consciousness-only marks, subsumed under the subsequently-attained cognition.

the non-discriminating cognitionthe root cognition that apprehends nothing at all, departs from the marks of the two graspings, and arises bearing the suchness-mark; seeing-present, mark-absent.

the subsequently-attained cognitionthe cognition attained after the path of seeing, which discriminates the own-and-shared marks of the dharmas and teaches the dharma; both parts present.

the discriminated latent dispositionsthe seeds of the defilements that are discriminated-in-origin (not innate); severed by the path of seeing.

the unestablished truth · the established truththe truth that, setting up no name-words, directly contemplates suchness / the truth that sets up the names-and-marks of the four truths and contemplates them.

the dharma-cognition · the kind-cognitionthe cognition that refers separately (to the sentient being · to dharmas) / the cognition that refers all-together-combined.

the six direct realizationsthought · faith · moral discipline · the truth that is the direct-realization cognition · the truth that is the cognition bordering on direct realization · the ultimate direct realization.

transformation of the basisthe turning-about of the basis (the other-dependent / the suchness of consciousness-only); discarding-by-transformation the wholly-imagined-grasped, attaining-by-transformation the perfectly-accomplished nature; the fruit of the two transformations = the great nirvāṇa (transforming the afflictions) · the unsurpassed awakening (transforming the cognitive [obstruction]).

perfection[a going] to the other shore; the ten excellent practices (giving, discipline, patience, effort, concentration, wisdom · skillful means, vow, power, cognition), named [thus] only when embraced by the seven supremacies.

coarse-and-heavythe unserviceableness of the seeds of the two obstructions, opposed to the fine and opposed to the light (the calm of pliancy); causing them to be forever extinguished is called "discarding."

the ten suchnessesthe ten names conventionally set up according to the excellent virtue of the ten stages (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-kind · neither-defiled-nor-pure · non-difference-of-dharmas · neither-increase-nor-decrease · the basis of mastery-over-cognition · the basis of mastery-over-action and the rest); the nature of suchness is truly without difference.

the adamantine-like samādhithe samādhi arisen when about to become a buddha; all at once it severs the subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction, and one enters the tathāgata-stage.

the path that transformsthe path that accomplishes the transformation of the basis; it divides into the path able to subdue (subduing the power of the latent dispositions of the two obstructions so they are not active) and the path able to sever (forever severing the latent dispositions, definitely not the contaminated preparatory).

the basis transformedthe root basis that is transformed; it divides into the basis that holds the seeds (the root consciousness, holding the defiled and pure seeds) and the basis of delusion-and-awakening (suchness, the root of delusion and awakening).

what is cast off in transformingwhat is cast off in the transformation of the basis; it divides into what is cast off by severing (the seeds of the two obstructions, severed by the uninterrupted path, casting off the wholly-imagined) and what is cast off by relinquishing (the remaining contaminated and inferior uncontaminated seeds, relinquished by the adamantine-like concentration, casting off the inferior dharmas of birth-and-death).

what is attained in transformingthe two fruits of transforming the basis; it divides into what is attained by disclosure (the great nirvāṇa) · what is attained by giving-rise (the great enlightenment).

the four nirvāṇaspure in self-nature from the beginning · with-residual-basis · without-residual-basis · of no-fixed-abode; the latter three are named what is attained by disclosure.

the latent dispositions delusory-as-to-principle · delusory-as-to-factsthe latent dispositions deluded as to the true principle (rightly severed only by the fundamental wisdom) · the latent dispositions deluded as to facts-and-marks (severed by both the fundamental and the subsequently-attained).

the mind-cluster associated with the four wisdomsthe essence of great enlightenment; the four wisdoms attained by transforming the associated clusters of the contaminated eight consciousnesses, together with their associated mind-kings and mental factors (twenty-two dharmas each).

the great-mirror wisdomattained by transforming the eighth consciousness; apart from all discrimination, the bearer of the manifesting seeds, able to manifest and produce the wisdom-images of bodies and lands, like a great round mirror manifesting the multitude of forms and images.

the wondrous-observing wisdomattained by transforming the sixth consciousness; skillfully contemplating the proper marks and common marks, gathering and holding the concentration-gates, raining down the great dharma-rain and severing doubt.

the accomplishing-what-is-to-be-done wisdomattained by transforming the first five consciousnesses; displaying the various transformation-karmas of the three [doors], accomplishing the deeds the original vow is to do.

the uncontaminated realmthe ultimate of the fruit of the twin transformation-of-the-basis; the contaminants forever exhausted · nature pure, perfect, and luminous. "Realm" carries the sense of store (holding the great merits) · the sense of cause (giving rise to the benefit and bliss of the five vehicles).

the fruit of the twin transformation-of-the-basisthe great enlightenment (the four-wisdom mind-and-factors) and the great nirvāṇa (the pure dharma-realm) won by transformation.

the dharma-bodythe total substance of Buddhahood, its nature being the five dharmas (the pure dharma-realm and the four wisdoms), not the pure dharma-realm named alone.

the five dharmasthe pure dharma-realm · the great-mirror wisdom · the wisdom of equal-nature · the wisdom of wondrous discernment · the wisdom of accomplishing what is to be done.

the Great Munione who accomplishes the unsurpassed dharma of stillness-and-silence, that is, the Buddha.

the liberation-bodyone who departs only the bond of the affliction-obstruction; what the two vehicles attain, lacking the Buddha's surpassing dharma.

establishing consciousness-onlythe principle of establishing consciousness-only; the proper title of Xuanzang's redacted treatise, since it establishes consciousness-only by three divisions.

pure consciousness-onlythis treatise's alternate title; because it discloses the principle of consciousness-only as utterly clear and pure.

the Thirty on Consciousness-Onlythe title of Vasubandhu's root verses; the thirty verses disclose the principle of consciousness-only to completeness, neither added to nor diminished.

the dedication-and-vow conclusionconcluding the interpretation of the whole treatise and dedicating and vowing; the upper two lines conclude and cite what was composed, the lower two lines dedicate to the host of beings and to awakening.

dedicationthe merit gained is not kept for oneself but universally bestowed on the host of beings, vowing together to mount to supreme awakening; the root-intention of Mahāyāna composing.

supreme awakeningsupreme, perfect awakening; the ultimate Buddha-fruit toward which the dedication is directed.