唯識二十論 · 名相Glossary
唯識vijñaptimātra
唯有識（了別），實無離識之外境——全論所立之宗。
Consciousness-onlyThat there is only consciousness and no external object apart from it — the thesis of the whole treatise.
相續saṃtāna
心識前後相續、剎那不斷之流（過去、現在、未來貫串而成）。
The mind-stream (continuum)The unbroken stream of consciousness-moments across past, present, and future.
相應samprayoga
心與心所同時相應而俱起。
ConcomitanceThe conjoined co-arising of consciousness and its mental factors.
眩瞖timira
眼之翳病，令患者於空中妄見毛輪、飛蠅等；論中以喻似境之現。
Cataract (the eye-disease film)The eye-disease that makes one see floating hairs and flies in empty space; the treatise's stock simile for seeming-objects.
似境artha-ābhāsa
識變起時內部所現之似外境（似有外境而實非離識之物）；世親以「似外境現」（偈一）、「似境相而轉」（偈八）言之，後成唯識標準術語。
Object-semblanceThe seeming-external object consciousness presents from within as it arises (an appearance, not a thing apart from consciousness); phrased as 似外境現 (v.1) and 似境相而轉 (v.8); later the standard Yogācāra term.
處時定deśa-kāla-niyama
四難之第一。對方執：識繫特定處、時而起，故須外境為定；世親答以夢中所見亦處時定，定不必預設外境（偈二）。
Place- and time-determinationThe first objection: cognition arises at a particular place and time, said to prove external objects determine it; answered by the dream, equally place- and time-determined (v.2).
相續不定saṃtāna-aniyama
四難之第二。對方執：多有情共見同一境，須共同外因；世親答以餓鬼共見膿河、地獄共見獄卒，共業即成共見（偈二、三）。
Mind-stream non-determinationThe second objection: many beings co-perceive one object, said to need a shared external cause; answered by ghosts' shared pus-river and hell-beings' shared guards, common karma sufficing (vv.2–3).
作用成kṛtya-kriyā
四難之第四。對方執：實境能起實用（食能養、刃能傷），夢境不能；世親答以獄卒能加苦、夢中亦有實用，業力足以成用（偈三、五）。
The workings of efficacyThe fourth objection: real objects produce real effects (food nourishes, weapons wound), dreams do not; answered by hell-guards' real pain and real dream-effects, karmic force sufficing (vv.3, 5).
異熟vipāka
過去諸業所感、後時異類而成熟之果報。
Maturation (ripened fruit)The matured fruit of past actions, ripening later and in a different class.
增上力adhipati-bala
增上、主導之力用，能助他法生起而不直成其體。
Dominant conditioning powerThe dominant conditioning power that helps another factor arise without itself becoming its substance.
熏習vāsanā
業於識中所薰留之餘習種子，能牽後時識之變現。
Impregnation (latent impression)The latent impressions and seeds that karma deposits in consciousness, conditioning its later unfolding.
種子bīja
藏於識相續中之潛能；遇緣成熟，即生一特定識之現行。
SeedThe karmic seed held in the consciousness-continuum, whose ripening generates a specific moment of consciousness.
密意abhiprāya／abhisaṃdhi（候選）
教說背後之深隱用意，不與言表之義盡同；佛隨機方便而說。
Hidden intent (underlying intention)A pedagogical intention not literally identical with the surface meaning of the teaching; the Buddha speaks by skillful means as the occasion requires.
人無我pudgala-nairātmya
於補特伽羅（人、有情）中求常一主宰之我不可得。
No-self of personsThat no enduring, sovereign self can be found among the so-called individuals (persons, beings).
法無我dharma-nairātmya
凡情所執之諸法（如外色境），其實體自性亦不可得。
No-self of dharmasThat the discrete form-objects ordinarily taken as real are themselves without substantial essence.
極微paramāṇu
印度古代原子論所立、不可再分之最小物質微粒，執為色法之究竟構成。
Atom (smallest particle)Indivisible smallest particles posited as the ultimate constituents of all material form in Indian atomism.
和合saṃyoga
諸極微於接觸處真實結合為一。
Conjunction (union at contact)Joining at points of contact, forming a true union.
和集saṃcita
諸極微聚集為群而無接觸處之真實結合。
Aggregation (gathering)Gathering together as a group without true union at the contact-points.
方分digbhāga
物體面向不同方位之分位（東西南北上下之側分）。
Spatial division (directional sides)The dimensions or sides of a body facing different directions (the partial sides of the four quarters, zenith, nadir).
境viṣaya
識之所緣對象（十二處之外處六項）。唯識立「識起必有所緣，而所緣不必是離識之外境」（偈十）。
ObjectThe object of cognition (the six outer āyatanas); in Yogācāra there is always an object, but it need not be one apart from consciousness (v.10).
量pramāṇa
正智之量準；如現量、比量、聖教量等。
Means of valid knowledgeThe instruments of valid knowledge — chiefly direct perception, inference, and scriptural testimony.
現量pratyakṣa
對現前境之直接、無分別之認知；諸量中最為憑準者。
Direct perceptionImmediate, non-conceptual cognition of present sense-objects, traditionally the most authoritative pramāṇa.
所緣ālambana
識生起時所攀緣、所依託之境；唯識立「識起必有所緣，而所緣不必是離識之外境」（偈十）。
Object-supportThe object consciousness takes as the support-condition for its arising; in Yogācāra there is always an object-support, but it need not be an object apart from consciousness (v.10).
無分別智nirvikalpa-jñāna
離一切概念分別之出世智，斷能取所取之妄構，即正覺之轉依。
Non-conceptual cognitionCognition free from conceptual differentiation — the world-transcending wisdom that severs subject-object fabrication at its root; awakening proper, the transformation-of-the-basis.
後得智pṛṣṭha-labdha-jñāna
無分別智後所得之清淨世間智；證後猶能於世間起用，了諸法唯識所現。
Subsequently-attained cognitionThe purified worldly cognition arising after non-conceptual awakening, still able to act in the world, seeing all objects as the consciousness-constructions they are.
他心智para-citta-jñāna
神通之一，能直了他有情心中所念。
Knowledge of others' mindsThe supernormal capacity by which an adept directly cognizes others' mental contents.
自心智sva-citta-jñāna
心反緣自心之認知；自知己之心念。
Knowledge of one's own mindThe reflexive cognition by which mind knows mind — introspective awareness of one's own mental states.
一切種智sarva-ākāra-jñatā
佛之圓滿一切智；遍知一切法之種種行相、因果差別。
Omniscient cognition (knowledge of all aspects)The omniscient cognition of perfect Buddhahood, knowing every phenomenon in its full causal and categorical specificity.