唯識 Yogācāra · 宗級名相彙編School Glossary
諸本異釋 18 條 · 各本並存，不強和會（18 lemmas rendered differently across works — co-existing, unharmonized）
一切法無性
唯識三十頌佛密意說一切法無自性；非性全無（後二性體非無）。All dharmas are without natureThe Buddha with hidden intent taught that all dharmas are without self-nature; not that the nature is wholly nonexistent (the substance of the latter two natures is not nonexistent).〔T31n1585 0048a05〕
一切種子心識
解深密經第八識攝持一切種、結生相續之本；圓測「一切種子即三習氣」。All-seeds mind-consciousnessThe basis by which the eighth consciousness holds all seeds and binds rebirth in continuity; Wŏnch'ŭk: "all seeds are the three impregnations."〔本經 T16n0676 0692b11·圓測 X0242b10–11〕
一切種子識
攝大乘論sarvabīja-vijñāna阿賴耶識攝持一切法種子之名。佛陀扇多早期本無此詞。the name of the storehouse consciousness as holder of the seeds of all dharmas. Buddhaśānta's early recension lacks this term.
一切種智
唯識二十論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.
一切種識
唯識三十頌sarvabīja-vijñāna本識中能生自果之功能差別；生等流·異熟·士用·增上果。All-seeds consciousnessThe particular capacity within the root consciousness to produce its own fruit; producing the homogeneous-outflow · retribution · deed-result · dominant fruits.〔T31n1585 0040a03〕
一切種（識）
唯識三十頌第八識因相：執持諸法種子令不失。All-seeds (consciousness)The eighth consciousness in its cause-aspect: holding the seeds of all dharmas so that they are not lost.〔T31n1585 0008a01〕
一切遍
大乘莊嚴經論周遍無遺（眾生·乘·智·寂滅四處皆遍）。all-pervadingPervading without remainder (pervading all four: beings · vehicles · wisdom · quiescence).
七似饒益
大乘莊嚴經論似母·父·善友·同侶·健奴·闍梨·和上（各五業）。the seven semblance-benefitsLike a mother · father · good friend · companion · strong servant · ācārya · preceptor (each with five functions).
七真如
解深密經知義「如所有性」之七：流轉·相·了別·安立·邪行·清淨·正行真如。The seven suchnessesThe seven of knowing the meaning "as it is": suchness of flowing-on · of character · of cognition · of establishment · of wrong-conduct · of purity · of right-conduct. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0699c19；古德音寫無徵，從闕〕
七覺分
大乘莊嚴經論念（依止）·擇（自性）·進（出離）·喜（功德）·猗·定·捨（不染）。the seven factors of awakeningMindfulness (the basis) · discernment (the self-nature) · vigor (the going-forth) · joy (the merit) · pliancy · concentration · equanimity (the undefiled).
七覺支
辯中邊論sapta-bodhyaṅga念、擇法、精進、喜、輕安、定、捨（[072]–[073]）。mindfulness, discernment, effort, joy, pliancy, concentration, equanimity ([072]–[073]).
三三昧
三人禪／三人智
大乘莊嚴經論世間·二乘·菩薩之禪／智（對顯）。the meditation / wisdom of three personsThe meditation / wisdom of the worldling · the two vehicles · the bodhisattva (set out for contrast).
三出
大乘莊嚴經論具足三乘出離行。the threefold going-forthTo be fully furnished with the going-forth practice of the three vehicles.
三分位
辯中邊論（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]).
三十七菩提分
辯中邊論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).
三受（相應）
唯識三十頌前六識與苦·樂·捨三受相應。(Association with) the three sensationsThe six consciousnesses associate with the three sensations — painful, pleasant, neutral.〔T31n1585 0027a05〕
三品戒
攝大乘論律儀戒（攝正護戒）／攝善法戒／饒益有情戒。中品三系全同「攝善法戒」；初品 玄奘『律儀』・真諦『攝正護』・佛陀扇多『受／止』，末品 玄奘「饒益有情」・真諦「攝眾生利益」・佛陀扇多「作眾生益」。the threefold discipline: the discipline of restraint (攝正護戒) / of gathering wholesome dharmas / of benefiting beings. The middle is identical in all three (攝善法戒); the first: Xuanzang 律儀, Paramārtha 攝正護, Buddhaśānta 受／止; the last: Xuanzang 饒益有情, Paramārtha 攝眾生利益, Buddhaśānta 作眾生益.
三忍
大乘莊嚴經論他毀忍·安苦忍·觀法忍。the three patiencesPatience under others' harm · patience amid suffering · patience of contemplating the Dharma.
三性異釋
辯中邊論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]).
大乘莊嚴經論遍計所執，虛妄分別所執之相，實無；依他起，依因緣而起之法；圓成實，於依他上遠離遍計所顯之真實。the three naturesThe wholly-imagined — the mark of what is grasped by false discrimination, actually non-existent; the other-dependent — the dharma arisen through causes and conditions; the perfectly-accomplished — the reality disclosed upon the other-dependent by departing from the wholly-imagined.
大乘莊嚴經論分別（能所取畢竟無）·依他（虛妄分別）·真實（無戲論不可說）。the three naturesThe wholly-imagined (grasper and grasped ultimately non-existent) · the other-dependent (false discrimination) · the true (free of elaboration, unspeakable).
三性（善·不善·俱非）
唯識三十頌前六識通善·不善·無記（俱非）三性。The three moral natures (good · bad · neither)The six consciousnesses pass through all three natures — good, bad, and neutral (neither).〔T31n1585 0026b04〕
三明
大乘莊嚴經論宿命明·天眼明·漏盡明。the three claritiesThe clarity of past lives · the clarity of the divine eye · the clarity of the exhaustion of the outflows.
三昧
三智虛空喻
攝大乘論以『如瘂（求受義）／如愚／如五（根）』喻加行、根本、後得三智；無分別智如虛空無染。the space-similes for the three cognitions: "like the mute (seeking the felt meaning) / like the simple-minded / like the five (faculties)" for the preparatory, fundamental, and subsequent; non-discriminating cognition is like space, undefiled.
三無上
辯中邊論（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]).
三無性
唯識三十頌trividhā niḥsvabhāvatā相·生·勝義無性；即三性而立·密意說。The three non-naturesNon-nature of characteristic · of arising · in the ultimate sense; set up upon the three natures · taught with hidden intent.〔T31n1585 0048a03〕
三無數大劫
攝大乘論菩薩歷三阿僧祇大劫圓滿修證之時量（詳分六）。the three incalculable great eons over which the bodhisattva perfects cultivation and realization (see Division 6).
攝大乘論五補特伽羅（實唯一補特伽羅之位次差別，非五異人——無性釋簡別）歷三阿僧祇大劫而圓滿十地。the five persons (in truth one and the same person in differing positions, not five distinct persons — so Asvabhāva clarifies) perfect the ten grounds over three incalculable great eons.
三無自性性／三種無體相（流支）
解深密經依三性立三無性：相無自性（遍計所執）·生無自性（依他起）·勝義無自性（依他一分＋圓成實一分）（圓測「無自性言，顯三無性」）。Threefold absence-of-self-natureOn the three natures the three no-natures are set up: no-nature-of-mark (wholly-imagined) · no-nature-of-arising (other-dependent) · no-nature-in-the-ultimate (one part of the other-dependent + one part of the perfectly-accomplished) (Wŏnch'ŭk: "the words 'no self-nature' disclose the three no-natures"). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0694a13·圓測 X0259b10–11；古德音寫無徵，從闕〕
三界
辯中邊論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.
三益
三相
攝大乘論阿賴耶識之三相安立：自相（攝持種子之功能差別）／因相（為諸法生起之因）／果相（由先業所引之異熟果）。佛陀扇多作『自相差別處／因事差別相／果差別相』（綴『差別』，最歧）。the threefold positing of the storehouse consciousness: own-mark (the differentiated capacity of holding seeds) / cause-mark (cause for the arising of dharmas) / fruit-mark (the maturation fruit drawn by prior action). Buddhaśānta has 自相差別處／因事差別相／果差別相 (appending "difference," the most divergent).
三種佛身
攝大乘論tri-kāya十殊勝之⑩『彼果智』，果地之智德，全論終章。三系命名交錯易混（須據位不據名）：玄奘 自性身／受用身／變化身 · 真諦 性身／應身／化身 · 佛陀扇多 真身／報身／應身——尤佛陀扇多『應身』指變化身、真諦『應身』指受用身，名同實異。the three buddha-bodies: the tenth supreme point, "the cognition that is its fruit," the cognition-virtue of the fruit-stage and the closing chapter of the whole. The three recensions' names cross and are easily confused (align by position, not by name): Xuanzang 自性身／受用身／變化身 · Paramārtha 性身／應身／化身 · Buddhaśānta 真身／報身／應身 — note especially that Buddhaśānta's 應身 = the transformation body and Paramārtha's 應身 = the enjoyment body: the same name, a different thing.
三緣
大乘莊嚴經論眾生緣·法緣·無緣。the three objectsThe object that is beings · the object that is dharmas · the object-less.
三縛三因
大乘莊嚴經論住持·受用·種子（阿梨耶識）；所縛＝六根·心法·阿梨耶識。the three bonds and three causesUpholding · enjoyment · seed (the store consciousness); the bound = the six faculties · the mental dharmas · the store consciousness.
三聚戒
大乘莊嚴經論律儀·攝善法·攝眾生。the three heaps of disciplineRestraint · gathering wholesome dharmas · gathering beings.
三自性 / 三相
攝大乘論trisvabhāva十殊勝之②『所知相』：依他起／遍計所執／圓成實。承分二（所知依）而立『相』，與阿賴耶識同為唯識見之雙柱。三系異名為唯識校讎之典型異文（見下三條）。the three natures: the second supreme point, "the characteristic of the knowable" — the other-dependent / the wholly-imagined / the perfectly-accomplished. Following Division 2 (the support), it establishes the "characteristic," and with the storehouse consciousness forms the twin pillars of the Yogācāra view. The three recensions' divergent names are a textbook case of variant readings (see the three entries below).
三處
大乘莊嚴經論解脫勝·制入勝·遍入勝。the three placesThe surpassing of liberation · the surpassing of the bases of mastery · the surpassing of the totalities.
三解脫門
大乘莊嚴經論空（三空）·無相·無願。the three gates of liberationEmptiness (the three emptinesses) · signlessness · wishlessness.
三輪
大乘莊嚴經論作者·業·所作；三者不可得故不分別。the three spheresThe doer · the action · the deed; because the three cannot be found, one does not discriminate.
大乘莊嚴經論施供者·受供者·供具；智供養則三事不可得。the three spheresThe one who offers · the one who receives · the offering-goods; in the offering-of-wisdom the three cannot be found.
三輪清淨
大乘莊嚴經論不分別修者·所修·正修（法無我智）。the purity of the three spheresNot discriminating the one who practices · what is practiced · the very practicing (the knowledge of the no-self of dharmas).
三輪（清淨）
大乘莊嚴經論說者·所說·受者三者清淨。the three spheres (purified)The purity of the three: the teacher · what is taught · the receiver.
上首
解深密經列名菩薩中為首者；十上首預示後七品主要問答人物，其中解甚深義密意為答主，且品二長老善現不在十名中。The foremost (chief) onesThe ten leaders anticipate the principal later interlocutors, including one respondent; they do not exhaust the questioners.〔本經 T16n0676 0688c17〕
下劣轉 / 廣大轉
攝大乘論下劣轉（聲聞唯通達補特伽羅空、一向背捨生死）有三過失；廣大轉（菩薩兼通達法空、於生死見寂靜、斷染而不捨）有功德——大小乘涅槃觀之分判。the inferior turning (the śrāvaka, penetrating only the selflessness of persons, turning wholly away from birth-and-death) bears three faults; the vast turning (the bodhisattva, penetrating also the selflessness of dharmas, seeing peace within birth-and-death, cutting defilement yet not casting it off) bears merit — the distinction between the lesser and great vehicles' views of nirvāṇa.
不即不離
唯識三十頌圓成實與依他起之關係（於彼依他上而顯）。Neither identical nor separateThe relation of the perfectly-accomplished to the other-dependent (disclosed upon that other-dependent).〔T31n1585 0046b15〕
不可知
唯識三十頌阿賴耶之行相（了）與所緣（處·執受）微細難知。ImperceptibleThe ālaya's mode (its discerning) and object (its locus · appropriation) are subtle and hard to know.〔T31n1585 0010a17〕
不壞淨
不定（四）
唯識三十頌悔·眠·尋·伺；於善染非定、亦非遍行遍地故。The four indeterminateRegret · drowsiness · applied-thought · sustained-thought; indeterminate as to good or defiled, and not omnipresent or ground-pervading.〔T31n1585 0035c14〕
世俗諦／勝義諦
辯中邊論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]).
中道
辯中邊論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.
中隨（無慚無愧）
唯識三十頌無慚·無愧；遍不善心（中隨二）。The medium secondary (shamelessness · non-dread)Shamelessness · non-dread-of-blame; pervading all unwholesome minds (the two medium).〔T31n1585 0033c25〕
九住心
大乘莊嚴經論本論作安·攝·解·轉·伏·息·滅·性·持住；與瑜伽九住心結構對等、配位屬釋義非字面異譯。the nine stations of mindThis treatise has settling · gathering · loosening · turning · subduing · stilling · extinguishing · [made] natural · holding; structurally equivalent to the Yoga nine stations — a matching that is exegetical, not a literal variant rendering.
九結
辯中邊論（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]).
了別境（識）
唯識三十頌第三能變·前六識·了別外境之識；《轉識論》平行段作「塵識」。Object-discerning (consciousness)The third transformer · the six consciousnesses · the consciousnesses discerning outer objects; the parallel passage in the Zhuǎnshì lùn uses “the object consciousness.”〔T31n1586 0060b01·真諦譯 T31n1587 0061c09〕
了境（為性相）
唯識三十頌前六識以了別境為自性、為行相。Discerning objects (as nature and mode)The six consciousnesses have discerning objects as their intrinsic nature and their mode.〔T31n1585 0026a09〕
了義／不了義（未了義）
解深密經第三時顯了相轉法輪＝真了義；初二時（四諦·依無自性以隱密相轉）＝未了義（本經自判，記而不判）。Definitive / non-definitive meaningThe third-period explicit turning of the wheel = truly definitive; the first two periods (four truths · non-nature taught in a hidden mode) = non-definitive (the sūtra's own judgment; this layer only records, does not judge). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0697a27·0697b03–04·0697b08·流支 T16n0675 0673c23·c25；古德音寫無徵，從闕〕
二分
大乘莊嚴經論障分（煩惱·熟則須捨）·治分（善法·熟則須用）。the two portionsThe obstructing portion (afflictions — when matured, to be relinquished) · the counteracting portion (wholesome dharmas — when matured, to be employed).
二分依他
攝大乘論生死＝依他起之雜染分、涅槃＝依他起之清淨分，二所依止＝通二分之依他；轉依即於此一依他起上轉染成淨。上承分三依他起『彼二分』。birth-and-death = the defiled part of the other-dependent, nirvāṇa = the pure part of the other-dependent, and what supports both = the other-dependent shared by both parts; the turning of the basis is just the turning of defiled into pure upon this one other-dependent nature. It carries forward the "two parts" of the other-dependent from Division 3.
二利
大乘莊嚴經論自利、利他。本品明二者於菩薩無別、且利他為勝。the twofold benefitSelf-benefit and benefiting others; this chapter shows the two are undivided in the bodhisattva, and that benefiting others is the surpassing one.
二取習氣
唯識三十頌grāhadvaya-vāsanā相見·名色·心心所等二取所熏；親能生本識上功能·因緣。Twofold-grasping impressionsPerfumed by the twofold grasping of image-and-seeing · name-and-form · mind-and-factors; directly able to produce, as a cause-condition, the capacities within the root consciousness.〔T31n1585 0043a20〕
二取隨眠
唯識三十頌能取所取之種子隨眠；資糧位未能伏滅。The twofold-grasping latenciesThe seed-latencies of the grasping and grasped; not yet suppressed or extinguished at the stage of accumulation.〔T31n1585 0048c02〕
二得
大乘莊嚴經論世俗得·法性得（歸依之粗細二品）。the two attainmentsWorldly attainment · attainment in the nature of dharmas (the coarse and subtle grades of taking refuge).
二攝
二淨
大乘莊嚴經論自性清淨（本來清淨）·無垢清淨（離客塵）。the two puritiesPurity by nature (originally pure) · purity from stain (freed of adventitious defilement).
二空
唯識三十頌我空·法空；圓成實所顯之真如為其所顯。The twofold emptinessEmptiness of self · emptiness of dharmas; the suchness disclosed is what the perfectly-accomplished discloses.〔T31n1585 0046b10〕
二聚
大乘莊嚴經論福·智（六度配·隨地次第為因）。the two heapsMerit · wisdom (matched to the six perfections · the sequence of the grounds as their cause).
二邊
辯中邊論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).
二障
辯中邊論（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]).
二麁重
唯識三十頌dauṣṭhulya二障種子；性無堪任·令永滅故說「捨」。The two coarse drossThe seeds of the two obstructions; by nature unserviceable · "relinquished" because made forever to cease.〔T31n1585 0050c29〕
二／二取
辯中邊論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.
五事
辯中邊論（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]).
五位無心
唯識三十頌無想天·無想定·滅盡定·極重睡眠·悶絕；此五位意識暫斷。對應百法 #76 滅盡定。The five mindless statesThe heaven of no-conception · the attainment of no-conception · the cessation attainment · deep sleep · fainting; in these five the mind-consciousness is temporarily cut off. Corresponds to Bǎifǎ #76 (the cessation attainment).〔T31n1585 0037b12〕
五依止
五修五果
攝大乘論菩薩五種修（集總／無相／無功用／熾盛／無喜足修）所成之五果。the five fruits accomplished by the bodhisattva's five cultivations (cultivation of totality / of the markless / of the effortless / of the blazing / of the insatiable).
五分法身（求那夾註）
解深密經戒·定·慧·解脫·解脫知見五分；古德以五分法身釋解脫身名（求那夾註）。The fivefold Dharma-bodyThe five parts: discipline · concentration · wisdom · liberation · knowledge-and-vision-of-liberation; the ancients gloss the name "liberation-body" by the fivefold Dharma-body (Guṇabhadra's interlinear note). 〔No transmitted transliteration — 從闕.〕〔求那 T16n0679 0718b06〕
五功德
大乘莊嚴經論融習·身倚·心倚·圓明·見相（滿淨法身之因）。the five meritsMelting-in of habit · bodily ease · mental ease · rounded brightness · seeing the mark (the causes of the full and pure dharma-body).
五學境
大乘莊嚴經論能持·所持·鏡像·明悟·轉依。the five domains of learningWhat upholds · what is upheld · the mirror-image · clear awakening · the transformation of the basis.
五平等
大乘莊嚴經論無我·有苦·所作·不求·同得。the five equalitiesNo-self · having suffering · what is to be done · not seeking · shared attainment.
五明
五果
辯中邊論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]).
五根／五力
辯中邊論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]).
五法為性
唯識三十頌清淨法界＋四智心品（真如＋四智）；法身之體。The five dharmas as its natureThe pure dharma-realm + the four-cognition mind-classes (suchness + the four cognitions); the substance of the Dharma-body.〔T31n1585 0057c19〕
五種相
大乘莊嚴經論憐愍·愛語·勇健·開手·釋義（初一心·後四行）。the five kinds of markPity · kind speech · valor · the open hand · expounding the meaning (the first one is mind · the latter four are practice).
五自意
大乘莊嚴經論淨信·深心·神通·方便·和合。the five own-intentsPure trust · deep mind · supernormal power · skillful means · concord.
五識
唯識三十頌pañca vijñānāni前五轉識（眼·耳·鼻·舌·身），種類相似故總說。The five consciousnessesThe first five evolving consciousnesses (eye · ear · nose · tongue · body), spoken of together for their likeness of kind.〔T31n1585 0037a19〕
五遍行
唯識三十頌sarvatraga觸·作意·受·想·思；第八識唯與此五心所相應。The five omnipresent factorsContact · attention · sensation · conception · volition; the eighth consciousness associates only with these five.〔T31n1585 0011c10〕
人無我異釋
大乘莊嚴經論人假非實·一異不可說·約法差別假說。the no-self of personsThe person is a designation, not real · unspeakable as one or as different · provisionally spoken with reference to the differences of dharmas.
唯識二十論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).
他力／自力
大乘莊嚴經論藉善友力／藉自力之信。other-power / self-powerFaith relying on the power of good friends / faith relying on one's own power.
他心智
唯識二十論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.
似境
唯識二十論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.
佛子十六相
佛語三相
大乘莊嚴經論入修多羅（契經）·顯示毘尼（律）·不違法空——驗『是否佛語』之三準。the three marks of the Buddha's wordEntering the sūtras (the discourses) · appearing in the vinaya (the discipline) · not contradicting the emptiness of dharmas — the three criteria for testing "whether it is the Buddha's word."
作事智
大乘莊嚴經論轉前五識所得，於諸世界作種種化事、利益眾生之智。accomplishing wisdomObtained by transforming the first five consciousnesses; performing all manner of manifested deeds throughout the worlds to benefit beings.
作用成
唯識二十論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).
供養種
大乘莊嚴經論因果·內外·麁細·小大·遠近。the kinds of offeringCause-and-fruit · inner-and-outer · coarse-and-subtle · small-and-great · far-and-near.
依他如幻八喻
唯識三十頌幻事·陽焰·夢境·鏡像·光影·谷響·水月·變化；喻依他「非有似有」。The eight similes of the other-dependent as illusionIllusion · mirage · dream · reflected image · shadow-light · echo · water-moon · magical creation; illustrating the other-dependent as "not existent yet seeming to exist."〔T31n1585 0046c02–04〕
依他起性異釋
辯中邊論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.
唯識三十頌paratantra-svabhāva虛妄分別眾緣所生之識變；託緣生·此性非無。The other-dependent natureThe transformation of consciousness produced by the many conditions of false discrimination; arising in dependence on conditions · this nature is not nonexistent.〔T31n1585 0046a18〕
依他起（相）／因緣相（流支）／依他性（真諦）
解深密經緣生自性，此有故彼有、此生故彼生，攝十二支（圓測「從自薰習種子所生依他緣起故」）。The other-dependent markThe condition-arisen nature: this being, that is; this arising, that arises; it subsumes the twelve links (Wŏnch'ŭk: "arising dependently from the seeds of its own impregnation"). 〔No transmitted transliteration attested — 從闕.〕〔本經 0693a19–22·圓測 X0252a22；古德音寫無徵，從闕〕
依他起（自性）
攝大乘論paratantra-svabhāva阿賴耶為種子、虛妄分別所攝之諸識（即十一識）——眾緣所生，有而非實。真諦作『依他性』、佛陀扇多作『他性』。the other-dependent nature: the consciousnesses (the eleven) that have the storehouse consciousness for their seed and are subsumed under unreal imagination — arisen from conditions, existent but not real. Paramārtha 依他性, Buddhaśānta 他性.
依彼轉
唯識三十頌依阿賴耶（第八）而轉起。Arising in dependence on thatArising in dependence on the ālaya (the eighth).〔T31n1585 0021c14〕
依止親近
大乘莊嚴經論以法利為依止、不以財利為依止（為法不為財）。attending as one's basisTo take the benefit of Dharma as one's basis, not the benefit of goods (for the Dharma, not for wealth).
依止（供養）十一種
大乘莊嚴經論物·思惟·信·願·悲·忍·行·正念·正見·解脫·真實。the eleven kinds of basis (of offering)Goods · reflection · trust · vow · compassion · patience · practice · right mindfulness · right view · liberation · reality.
信異釋
大乘莊嚴經論於三寶·四諦·業果等深忍樂欲、心淨之善法；本品判為菩提之近因。faithThe wholesome dharma of deep acceptance, glad longing, and purity of mind toward the Three Jewels, the four truths, action-and-fruit, and the rest; this chapter judges it the near cause of bodhi.
唯識三十頌śraddhā於實·德·能深忍樂欲、心淨為性。Trust (faith)Deep acceptance, joyful longing toward the real · the virtuous · the possible, with the mind's purity as its nature.〔T31n1585 0029b23〕
信相十三／信種十三
大乘莊嚴經論本品二組各十三之信目。the thirteen marks of faith / the thirteen kinds of faithThe two sets of thirteen items of faith in this chapter.
假（說）
唯識三十頌隨情施設、依實而立之假名；非虛無，乃『依識所變似我似法』之假。Provisional (designation)A provisional name posited according to disposition and set up upon the real; not nothing, but the provisionality of "self-like and dharma-like [appearances] transformed by consciousness."〔T31n1585 0001a23〕
健行（三摩地）
攝大乘論śūraṃgama諸三摩地之一；玄奘『健行』義譯，真諦「首楞伽摩」・佛陀扇多『首楞嚴』音譯。「集福定王」三系遞變：玄奘「集福定王」・真諦「集福德王」・佛陀扇多「一切功德積聚」。one of the samādhis; Xuanzang renders the sense as 健行 ("heroic march"), while Paramārtha 首楞伽摩 and Buddhaśānta 首楞嚴 transliterate. The "King of Merit-gathering Concentration" shifts across the three: Xuanzang 集福定王, Paramārtha 集福德王, Buddhaśānta 一切功德積聚.
兜率天
大乘莊嚴經論欲界第四天，補處菩薩所居。the Tuṣita heavenThe fourth heaven of the desire realm, where the bodhisattva of the next buddhahood dwells.
入地十相
大乘莊嚴經論明信·無劣·無怯·無待·通達·平等·離偏·離著·知方便·聖眾生。the ten marks of entering a groundClear faith · without inferiority · without timidity · without waiting · penetration · equality · freedom from partiality · freedom from clinging · knowing skillful means · the noble-being.
入所知相 / 唯識性悟入
攝大乘論vijñapti-mātratā-praveśa十殊勝之③：由理解三性走到親證唯識。真諦作『應知入』、佛陀扇多作『入智相』。為『見』之樞紐——由境（分二三）入觀行見道，啟分五以下之『修』。entering the characteristic of the knowable: the third supreme point — passing from understanding the three natures to the direct realization of consciousness-only. Paramārtha 應知入, Buddhaśānta 入智相. The pivot of "seeing" — from the object (Divisions 2–3) into the contemplative practice of the path of seeing, opening onto the "cultivation" of Division 5 onward.
八供養
大乘莊嚴經論依·物·緣起·迴向·因·智·田·依止。the eightfold offeringSupport · goods · originating-condition · dedication · cause · wisdom · field · basis.
八斷行
辯中邊論（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]).
八正道
辯中邊論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]).
八法攝大乘
大乘莊嚴經論性·信·心·行·入·成·淨·菩提勝。the eight dharmas that subsume the Great VehicleNature · trust · mind · practice · entering · accomplishing · purity · the surpassing of bodhi.
八無上
大乘莊嚴經論依·類·緣·迴向·因·智·田·依止。the eightfold unsurpassedSupport · class · object · dedication · cause · wisdom · field · basis.
八相成道
大乘莊嚴經論示現入胎·住胎·出生·出家·降魔·成道·轉法輪·涅槃八相。the eight phases of accomplishing the wayThe manifestation of the eight phases: entering the womb · abiding in the womb · birth · going forth · subduing Māra · accomplishing the way · turning the Dharma-wheel · nirvāṇa.
八親近
大乘莊嚴經論依·物·緣起·迴向·因·智·田·依止。the eightfold attendingSupport · goods · originating-condition · dedication · cause · wisdom · field · basis.
八解脫·八勝處·十遍入
大乘莊嚴經論定境次第之目，神通之具。the eight liberations · eight bases of mastery · ten totalitiesThe sequenced items of meditative attainment — the equipment of supernormal power.
六位
唯識三十頌遍行·別境·善·煩惱·隨煩惱·不定六位；對應百法五十一心所。The six categoriesOmnipresent · object-specific · good · afflictive · secondary-afflictive · indeterminate; corresponding to the fifty-one mental factors of the Bǎifǎ.〔T31n1585 0026c09〕
六度十義
大乘莊嚴經論制數·顯相·次第·釋名·修習·差別·攝行·治障·功德·互顯。the ten senses of the six perfectionsSet number · disclosing the mark · sequence · glossing the name · cultivation · differences · gathered practice · counteracting obstructions · merit · mutual disclosure.
六心
大乘莊嚴經論根本（想名）·隨行（了句）·觀察（思義）·實解（義知）·總聚（法總）·悕望（義求）。the six mindsRoot (imaging the name) · following (grasping the phrase) · observing (pondering the meaning) · true understanding (knowing the meaning) · total gathering (the whole of the Dharma) · aspiring (seeking the meaning).
六意樂
攝大乘論行六度之六種意樂：廣大／長時／歡喜／荷恩／大志／純善。the six resolves in practicing the six perfections: vast / long-lasting / joyful / grateful / great-aspiring / wholly good.
六數立義
攝大乘論何以波羅蜜多唯六之理：對治不發趣（施戒）／退還（忍進）／失壞（定慧）三障；前四為不散動因、第五成不散動、第六證真。the reasoning that the perfections are just six: they counter the three obstacles of failing-to-set-out (giving, discipline) / turning-back (patience, effort) / spoiling (concentration, wisdom); the first four are the cause of non-distraction, the fifth accomplishes non-distraction, the sixth realizes the real.
六智／六通
大乘莊嚴經論天眼（生死智）·天耳·他心·宿命·神足（如意智）·漏盡六種。the six knowledges / the six powersThe divine eye (the knowledge of death and birth) · the divine ear · knowing others' minds · recollecting past lives · magical motion (the knowledge of will-at-command) · the exhaustion of the outflows — the six.
六最勝
攝大乘論六度成「波羅蜜多」之六最勝相：所依／事／處／方便善巧／迴向／清淨。the six supremacies by which the six become "perfections": of basis / of object / of place / of skillful means / of dedication / of purity.
六決定
大乘莊嚴經論財成·生勝·不退·修習·定業·無功用。the six certitudesThe certitude of wealth · surpassing birth · non-retrogression · cultivation · settled action · effortlessness.
六波羅蜜
大乘莊嚴經論檀（施）·尸（戒）·羼提（忍）·毘梨耶（精進）·禪（定）·般若（慧）。the six perfectionsGiving (檀) · discipline (尸) · patience (羼提) · vigor (毘梨耶) · meditation (禪) · wisdom (般若).
六波羅蜜多
攝大乘論ṣaṭ-pāramitā十殊勝之④「彼入因果」：施／戒／忍／精進／靜慮／般若，為悟入唯識之因兼其果。三系譯名各異：玄奘 施／戒／忍／精進／靜慮／般若（義譯）· 真諦 陀那／尸羅／羼提／毘梨耶／持訶那／般羅若（全用音譯）· 佛陀扇多 布施／持戒／忍辱／精進／禪定／智慧（義譯而互異）。為『修』之始。the six perfections: the fourth supreme point, "the cause and fruit of that entering" — giving / discipline / patience / effort / concentration / wisdom, both the cause of entering consciousness-only and its fruit. Each recension renders them differently: Xuanzang 施／戒／忍／精進／靜慮／般若 (sense-translation) · Paramārtha 陀那／尸羅／羼提／毘梨耶／持訶那／般羅若 (all transliterated) · Buddhaśānta 布施／持戒／忍辱／精進／禪定／智慧 (sense-translation, differing from Xuanzang). The beginning of "cultivation."
六種佛相
大乘莊嚴經論體·因·果·業·相應·差別。the six kinds of buddha-markSubstance · cause · fruit · function · association · difference.
六種轉依
攝大乘論損力益能／通達／修習／果圓滿／下劣／廣大轉。初位玄奘作「損力益能」、真諦作「益力損能」（詞序相反，同指一位）。佛陀扇多早期本無此六轉之開數。the six turnings of the basis: weakening-power-and-strengthening-capacity / penetrating / cultivating / fruit-perfecting / inferior / vast. For the first, Xuanzang has 損力益能 and Paramārtha 益力損能 (reversed word-order, the same position). Buddhaśānta's early recension lacks this sixfold enumeration.
六義（每度）
大乘莊嚴經論自性·因·果·業·相應·品類。the six senses (of each perfection)Self-nature · cause · fruit · function · association · class.
共不共學處
攝大乘論性罪與聲聞共（皆不現行）／相似遮罪不共（菩薩有現行）；菩薩持身語心三戒，聲聞唯身語二戒——心亦有犯，為菩薩戒所獨。the shared and unshared bases of training: natural offenses are shared with the śrāvakas (neither acts on them); the analogous proscribed offenses are unshared (the bodhisattva may act on them). The bodhisattva keeps the threefold discipline of body, speech, and mind, the śrāvaka only of body and speech — the mind too may transgress, which is unique to the bodhisattva.
出世道
唯識三十頌lokottara-mārga真無我解及後得無漏（俱無漏）；現前時暫伏染意。The supramundane pathTrue no-self liberation and the subsequently-attained uncontaminated (both uncontaminated); when present, it temporarily suppresses the defiled manas.〔T31n1585 0023c23–24〕
出世間智
唯識三十頌lokottara-jñāna斷二取隨眠（世間本）·體無漏·證真如之無分別智。Supramundane cognitionThe non-discriminating cognition that severs the twofold-grasping latencies (the root of the worldly) · uncontaminated in substance · realizing suchness.〔T31n1585 0050c24〕
分位
辯中邊論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]).
分別
唯識三十頌vikalpa所變見分，能取相故。The discriminatingThe transformed seeing-part, since it grasps the image.〔T31n1585 0038c19〕
分別性／依他性／真實性
別境
唯識三十頌viniyata欲·勝解·念·定·慧；各緣別境而起，非遍一切。The object-specificAspiration · resolve · mindfulness · concentration · insight; each arising toward its specific object, not pervading all.〔T31n1585 0028b12〕
別時意
大乘莊嚴經論判某說為約他時得果而說（如阿彌陀往生）。the intent of a differing timeTo judge a certain teaching as spoken with reference to a fruit attained at another time (as with rebirth in Amitābha's [land]).
剎那滅
大乘莊嚴經論十五義·十四種起·九因·外法十四因。momentary cessationThe fifteen senses · fourteen kinds of arising · nine causes · the fourteen causes for outer dharmas.
加行 / 根本 / 後得（三智）
攝大乘論無分別智之三位：加行無分別智（尋思慧）／根本無分別智（正證慧）／後得無分別智（起用慧）。真諦 根本作「無分別智」、後得作「無分別後智」；佛陀扇多以『閉目見真／開目濟用』喻顯。the three positions of non-discriminating cognition: preparatory non-discriminating cognition (investigating wisdom) / fundamental non-discriminating cognition (truly-realizing wisdom) / subsequently-attained non-discriminating cognition (wisdom putting-to-use). Paramārtha calls the fundamental 無分別智 and the subsequent 無分別後智; Buddhaśānta uses the simile of "eyes closed, seeing the real / eyes open, aiding use."
加行位
唯識三十頌prayoga-avasthā順決擇分；修四尋思·四如實智，伏除二取現行。The stage of applicationThe factors conducive to penetration; cultivating the four investigations and the four cognitions-of-the-real, suppressing the manifest twofold grasping.〔T31n1585 0049b09〕
加行四位
大乘莊嚴經論煖（明·見法忍）·頂（通達唯心）·忍（斷所執亂）·世第一（斷能執亂·無間三摩提）。the four stages of intensified practiceWarmth (brightness · the acceptance of seeing the Dharma) · summit (penetrating consciousness-only) · acceptance (severing the disturbance of the grasped) · supreme worldly (severing the disturbance of the grasper · the uninterrupted samādhi).
勝生／殊勝生
解深密經菩薩於諸有生最殊勝（四因緣：極淨善根所集起·故意思擇力所取·悲愍濟度·自能無染除他染）（圓測「第五約殊勝生分別諸地」）。Excellent birth (superior rebirth)The bodhisattva's most excellent birth among existences (four grounds: amassed from utterly-pure roots-of-good · taken by the power of deliberate choice · compassionate deliverance · self able-to-be-undefiled while removing others' defilement) (Wŏnch'ŭk: "fifth, the stages distinguished by excellent birth"). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0704c21·圓測 X0372b05–06；古德音寫無徵，從闕〕
勝義無性
唯識三十頌paramārtha-niḥsvabhāvatā對圓成實：即勝義·遠離遍計我法性，故立勝義無性。Non-nature in the ultimate senseToward the perfectly-accomplished: it is the ultimate itself · apart from the wholly-imagined self-and-dharma nature, so the ultimate non-nature is set up.〔T31n1585 0048a13〕
勝義無自性／第一義諦無自體相（流支）
解深密經二門：依他起非清淨所緣（一分）·圓成實法無我性所顯（一分）（圓測）。No-nature-in-the-ultimateTwo aspects: the other-dependent as not the pure cognitive-object (one part) · disclosed by the selflessness-of-dharmas of the perfectly-accomplished (one part) (Wŏnch'ŭk). 〔No transmitted transliteration — 從闕.〕〔本經 0694a20·圓測 X0262a14–18；古德音寫無徵，從闕〕
勝義諦／第一義（流支）／真實（真諦）
解深密經五相所辨之諦：離言·無二·超尋思·非一異·遍一味（圓測「勝義諦五相」及「勝義諦有五相」；遁倫「梵本一音，具含」三譯異名）。Ultimate truth (the highest meaning)The truth disclosed by five characteristics: beyond words · non-dual · beyond reasoning · neither-one-nor-different · pervading-one-flavor (Wŏnch'ŭk; Dunlun: "one sound in the Sanskrit, holding all senses" — the three renderings 勝義／第一義／真實). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0688c18–0692a25·圓測 X0203b15–16·X0203c11–13·遁倫 T42n1828 0771b12；古德音寫無徵，從闕〕
勝義（勝義勝義）
唯識三十頌四勝義之最後（一真法界·最勝道所行）；諸法勝義依此說。The ultimate (the ultimate of the ultimate)The last of the four ultimates (the one true dharma-realm · the domain of the supreme path); the ultimate meaning of all dharmas is said with respect to this.〔T31n1585 0048a18〕
化身
大乘莊嚴經論佛隨機示現化度眾生之身。the emanation bodyThe body by which the Buddha manifests, according to disposition, to deliver beings.
化身／變化身
解深密經三身之一；如世界起一切種類·八相示現·非有心非無心（無自依心·有依他心）（圓測「明化身相」）。Transformation-bodyOne of the three bodies; as a world-system arises in all kinds, manifesting the eight phases, neither with-mind nor without-mind (no self-supported mind · having an other-dependent mind) (Wŏnch'ŭk: "clarifying the character of the transformation-body"). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0708b28·0710c15·圓測 X0401a02；古德音寫無徵，從闕〕
化（三種）
大乘莊嚴經論業化（工巧業處）·隨化（隨他欲）·上化（住兜率等勝處）。the three kinds of manifestationManifestation by deed (in crafts and occupations) · manifestation in accord (with what others wish) · higher manifestation (abiding in surpassing places such as Tuṣita).
十一住相
大乘莊嚴經論十地＋佛地之住相。the eleven marks of abidingThe marks of abiding of the ten grounds plus the buddha-ground.
十一識
攝大乘論ekādaśa-vijñāna依他起之體：身／身者／受者識／彼所受識／彼能受識／世識／數識／處識／言說識／自他差別識／善趣惡趣死生識——一切所現，皆阿賴耶種子所變、虛妄分別所攝。真諦近玄奘（『應受／正受識』↔『彼所受／彼能受識』），佛陀扇多異列壓縮。the eleven consciousnesses, the body of the other-dependent nature: of the body / the embodied / the enjoyer / the enjoyed / the enjoying / time / number / place / speech / self-and-other distinction / the dying-and-being-born in good and bad destinies — all that appears, transformed from the storehouse's seeds, subsumed under unreal imagination. Paramārtha is close to Xuanzang (應受／正受識 ↔ 彼所受／彼能受識); Buddhaśānta lists them differently and compressed.
十三隨順
大乘莊嚴經論善說·令歸向·令入·令調·令成·令住·令覺·令解脫·集德·生家·得記·受職·得如來智。the thirteen accommodationsGood teaching · leading to turn toward · leading to enter · leading to be tamed · leading to accomplish · leading to abide · leading to awaken · leading to liberation · gathering virtue · birth in the family · gaining the prophecy · receiving the consecration · gaining the Tathāgata's wisdom.
十九勝功德序
大乘莊嚴經論無量·三處·無諍·願智·無礙·神通·相好·清淨·力·無畏·不護·念處·斷習·不忘·大悲·不共·種智·度滿·佛相。the preface of nineteen surpassing qualitiesMeasureless · the three places · non-contention · the wisdom of vows · unobstructedness · supernormal power · marks-and-signs · purity · powers · fearlessnesses · non-guardedness · foundations of mindfulness · severing habit · non-forgetting · great compassion · the shared-not · all-kinds-of-knowledge · the fullness of the perfections · the buddha-marks.
十八不共法
大乘莊嚴經論身口念三無失·無異想·無不定心·無不知已捨；欲·進·念·慧·解脫·解脫知見六無減；三世智無著無礙；三業隨智行。the eighteen exclusive dharmasNo fault in the three of body, speech, and mindfulness · no differing ideation · no unconcentrated mind · nothing relinquished without knowing; the six non-diminishings of aspiration · vigor · mindfulness · wisdom · liberation · knowledge-and-vision-of-liberation; the unattached, unobstructed knowledge of the three times; the three actions coursing along with wisdom.
十八圓滿
解深密經顯色·形色·分量·方所·因·果·主·輔翼·眷屬·住持·事業·攝益·無畏·住處·路·乘·門·依持——住處依正莊嚴所顯之十八事（佛地論立·圓測判序品住處段）。The eighteen perfectionsColor · shape · measure · location · cause · fruit · lord · retinue · attendants · sustainment · activity · benefit · fearlessness · dwelling · path · vehicle · gate · support — the eighteen items shown by the adorned dwelling-place (set out by the Buddhabhūmi-śāstra; assigned by Wŏnch'ŭk to the Prologue's dwelling-place passage).〔佛地論 T26n1530 0292b25–c03·圓測引 X21n0369 X0185c18〕
十六門
攝大乘論周遍界定無分別智之十六門：自性／所依／因緣／所緣／行相／任持／助伴／異熟／等流／出離／至究竟／加行根本後得勝利／差別／譬喻／無功用／甚深。真諦逐門近並（所依↔依止・因緣↔緣起・所緣↔境界…）；佛陀扇多早期本不列此十六門。the sixteen aspects that exhaustively define non-discriminating cognition: own-nature / basis / cause / object / aspect / sustaining / accompaniment / maturation / outflow / release / reaching the ultimate / the benefit of preparatory-root-attained / distinction / simile / effortlessness / profundity. Paramārtha matches them closely throughout (所依↔依止, 因緣↔緣起, 所緣↔境界...); Buddhaśānta's early recension does not enumerate these sixteen.
十力破魔四誑
大乘莊嚴經論是非智力·自業智力·禪定智力·後七智力。the ten powers that break Māra's four deceptionsThe power of knowing right-and-wrong · the power of knowing one's own action · the power of knowing meditative concentration · the power of the latter seven knowledges.
十地各名
大乘莊嚴經論歡喜·離垢·明〔發光〕·焰慧·難勝·現前·遠行·不動·善慧·法雲。the several names of the ten groundsJoyful · Stainless · Brightness 〔Radiance〕 · Flaming Wisdom · Hard-to-Conquer · Manifest · Far-Going · Immovable · Good Wisdom · Dharma-Cloud.
十果
辯中邊論（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]).
十法行
辯中邊論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
辯中邊論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]).
十無明所治（障）
攝大乘論十地各對治法界一相上之一「不染污無明」——此無明於聲聞獨覺非染、於菩薩是染（所知障攝，障大菩提而不障解脫）。the ten ignorances countered: at each ground one "undefiled ignorance" upon one aspect of the dharma-realm is countered — an ignorance non-defiling for śrāvakas and pratyekabuddhas, but defiling for the bodhisattva (subsumed under the cognitive obscuration, obstructing great awakening though not liberation).
十相殊勝殊勝語
攝大乘論全論之綱：十大主題（所知依至彼果智），玄奘疊用「殊勝（殊勝語）」標其超勝。真諦作『勝相』、佛陀扇多作「勝妙勝語」——三系皆以『勝』標十義之超勝，可證玄奘疊字非衍文。分一即全論之論母（mātṛkā），後十分逐一展開此十相。the outline of the whole: the ten great topics (from the basis of the knowable to the cognition that is its fruit). Xuanzang doubles "supreme (in word)"; Paramārtha has 勝相, Buddhaśānta 勝妙勝語 — all three mark the ten meanings' superiority by 勝, which shows Xuanzang's doubling is not redundant. Division 1 is the mātṛkā of the whole treatise; the ten following divisions unfold these ten topics one by one.
十相法界
攝大乘論dharma-dhātu十地各證法界之一相：遍行／最勝／勝流／無攝受／相續無差別／無雜染清淨／種種法無差別／不增不減／智自在依止／業自在依止。the dharma-realm in ten aspects, one realized at each ground: all-pervading / supreme / supreme-outflow / non-appropriating / continuum-without-difference / undefiled-and-pure / the various dharmas without difference / neither-increasing-nor-decreasing / basis of mastery-over-cognition / basis of mastery-over-action.
十種分別
攝大乘論遍計所執之種種行相分別（根本／緣相／顯相等十）；散動之所對治。the various discriminations of the imputed (root / object-mark / appearance-mark, and so on — ten in all); what the antidote to distraction counters.
十自在
攝大乘論法身白法所成、由六度圓滿而得之十種自在。the ten masteries the dharma-body, accomplished by white dharmas, gains through the completion of the six perfections.
十金剛句
辯中邊論（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]).
十難行
攝大乘論菩薩定學所成之十種難行；第八「隨覺難行」即隨覺如來甚深祕密言詞。the ten difficult practices accomplished in the bodhisattva's concentration; the eighth, "the difficult practice of awakening-to," is awakening to the Buddha's profound secret speech.
受持十功德
大乘莊嚴經論自善種圓滿至速成菩提。the ten merits of upholdingFrom the completion of one's own wholesome seeds to the swift accomplishing of bodhi.
受用身異釋
攝大乘論saṃbhoga-kāya依法身而起，於淨土受大乘法樂之身。真諦作『應身』、佛陀扇多作『報身』。the enjoyment body: arisen in dependence on the dharma-body, the body that enjoys the bliss of the Mahāyāna dharma in the pure lands. Paramārtha 應身, Buddhaśānta 報身.
解深密經三身之一；無加行心生起（先所修習方便般若加行力故）；經文未用「受用身」名，圓測判為「受用身相」。Enjoyment-bodyOne of the three bodies; mind arises without exertion (by the prior cultivation of the power of the means-and-wisdom application). The sūtra does not use the name “enjoyment-body”; Wŏnch'ŭk classifies this as “the character of the enjoyment-body.” 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0710c01·圓測 X0401a02；古德音寫無徵，從闕〕
受職
和合
唯識二十論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
唯識二十論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.
唯心光／二光
大乘莊嚴經論心所現之影顯；能取光·所取光。the light of mind / the two lightsThe manifest appearance of what the mind displays; the light of the grasper · the light of the grasped.
唯識
唯識二十論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.
唯識實性
唯識三十頌vijñaptimātratā圓成實＝真如＝諸法勝義；簡虛妄（遍計）簡世俗（依他）之唯識真實性。The Consciousness-Only-realityThe perfectly-accomplished = suchness = the ultimate meaning of all dharmas; the Consciousness-Only-reality that excludes the false (wholly-imagined) and excludes the conventional (other-dependent).〔T31n1585 0048a27〕
唯識所現
解深密經識所緣境唯是內識所現影像，無別有體；唯識觀行之經據總綱（圓測釋「識所緣境唯是識上所現影像，無別有體」·世親釋「識所緣唯識所現，無別境義」；窺基引「諸識所緣唯識所現」；流支作「唯是心觀彼境像」）。Manifested by consciousness-onlyThe object that consciousness cognizes is solely the image manifested by inner consciousness, with no separate substance; the master rubric of the consciousness-only contemplation (Wŏnch'ŭk cites Asvabhāva "the object consciousness cognizes is solely what inner consciousness manifests" · Vasubandhu "the object cognized is manifested-by-consciousness, no object apart"; Kuiji quotes "what all consciousnesses cognize is manifested-by-consciousness"; Bodhiruci: "only mind observing those object-images"). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0698b02·流支 T16n0675 0674c23–24·圓測 X0305a08–13·窺基 T45n1861 0259a02–03·0260a03–04；古德音寫無徵，從闕〕
唯識無義
攝大乘論artha-abhāva諸識皆唯有識、都無外義（境）；以夢喻、《十地經》三界唯心、《解深密》慈氏影像為證。artha 一名：玄奘、佛陀扇多作『無義』，真諦獨作『無塵』。all consciousnesses are consciousness-only, with no external object whatever; proven by the dream-simile, the Daśabhūmika's "the three realms are mind-only," and the Saṃdhinirmocana's Maitreya image. On artha: Xuanzang and Buddhaśānta write 無義 (no object), Paramārtha alone 無塵 (no dust).
唯識（唯心光）
大乘莊嚴經論所取唯心識所現，心外無實境；本品作「唯心光」「善住唯識」。consciousness-only (the light of mind)What is grasped is only what the mind-consciousness manifests, no real object outside the mind; this chapter has "the light of mind" and "abiding well in consciousness-only."
善生
大乘莊嚴經論由勝勇猛而得之殊勝出生（佛子之生）。excellent birthThe surpassing birth attained by supreme valor (the birth of a son of the Buddha).
善知識十德
大乘莊嚴經論調伏·寂靜·惑除·德增·有勇·經富·覺真·善說·悲深·離退。the ten virtues of the good friendTamed · stilled · delusion-removed · virtue-increased · valorous · rich in scripture · awakened to the true · well-speaking · deep in compassion · beyond backsliding.
善（十一）
唯識三十頌信·慚·愧·無貪·無瞋·無癡·勤·輕安·不放逸·行捨·不害。The eleven wholesomeTrust · shame · dread-of-blame · non-greed · non-hatred · non-delusion · vigour · pliancy · non-negligence · equanimity-in-action · non-harm.〔T31n1585 0029b21〕
嗢拕南
攝大乘論uddāna攝頌——以一頌標一分諸門之目（分五作「數，相及次第，訓詞，修，差別…」十門攝頌）。非引經，乃論主自設之目錄頌。a summarizing verse — a single verse listing the topics of a division (Division 5's runs "number, mark and order, gloss, cultivation, distinction..." — ten topics). Not a scriptural citation but a table-of-contents verse the author sets himself.
四不放逸輪
大乘莊嚴經論勝土·善人·自正·先福（各五因緣）。the four wheels of non-heedlessnessThe surpassing land · good persons · rectifying oneself · prior merit (each with five conditions).
四假建立
大乘莊嚴經論立法（五明）·立諦（七如）·立理（四道理）·立乘（五義三品三乘）。the fourfold provisional establishingEstablishing Dharma (the five sciences) · establishing the truths (the seven suchnesses) · establishing principle (the four principles) · establishing the vehicle (five senses · three grades · three vehicles).
四加行（煖·頂·忍·世第一）
唯識三十頌明得·明增·印順·無間定；漸伏能取所取。The four applications (heat · summit · forbearance · highest-worldly)Attaining-clarity · increasing-clarity · conforming-forbearance · uninterrupted attainment; progressively suppressing the grasping and grasped.〔T31n1585 0049b13〕
四十四作意
大乘莊嚴經論自「知因」至「我勝」，長養善根·圓滿諸度之四十四念。the forty-four attentionsThe forty-four mindful acts, from "knowing the cause" to "my surpassing," that nourish wholesome roots and fulfill the perfections.
四受生
大乘莊嚴經論業力·願力·定力·通力生。the four kinds of taking birthBirth by the power of action · of vow · of concentration · of supernormal power.
四如實智
攝大乘論yathābhūta-parijñāna如實了知名／事／自性／差別假立皆不可得（尋思之果智）。遍智位一名微異：玄奘作『事』・真諦作『義』（稱『如實智』，無『遍』）・佛陀扇多作『知』。the four cognitions of things as they are: knowing as-it-is that name / thing / own-nature / particular-as-imputed are all unfindable (the fruit-cognition of investigation). One name differs slightly in the cognition-stage: Xuanzang 事, Paramārtha 義 (calling it 如實智, without "thorough"), Buddhaśānta 知.
四尋思
攝大乘論paryeṣaṇā推求名／義／自性／差別假立四者皆唯意言、皆不可得。佛陀扇多以『求』代『尋思』、以『性／勝安』代「自性／差別」。the four investigations: searching out name / object / own-nature / particular-as-imputed, and finding all four to be mere mental speech and unfindable. Buddhaśānta uses 求 for "investigation" and 性／勝安 for 自性／差別.
四念住
辯中邊論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]).
四念處
大乘莊嚴經論身·受·心·法之觀（十四勝修·含覺境四喻）。the four foundations of mindfulnessThe contemplation of body · feeling · mind · dharmas (the fourteen surpassing cultivations · containing the four similes of the awakening-object).
四意
大乘莊嚴經論平等·別義·別時·別欲。the four intentsThe equal · the differing-meaning · the differing-time · the differing-wish.
四意趣
攝大乘論通釋一切佛言之解釋學鑰（一）：平等／別時／別義／補特伽羅意樂。「別時意趣」（誦多寶佛名、發願往生即得）為淨土判教出處。真諦作『四意』（末項作「眾生樂欲」）、佛陀扇多名全異（法同／時節／義中間／順眾生心）。the first of the hermeneutic keys for construing all the Buddha's words: the equalizing intention / the intention referring to another time / the intention referring to another meaning / the intention of a person's inclination. The "intention referring to another time" (recite Prabhūtaratna's name, or vow rebirth in Sukhāvatī, and it is at once attained) is the locus for Pure Land doctrinal classification. Paramārtha 四意 (last item 眾生樂欲); Buddhaśānta's names differ entirely (法同／時節／義中間／順眾生心).
四攝
大乘莊嚴經論布施·愛語·利行·同事。the four means of gatheringGiving · kind speech · beneficial action · shared endeavor.
大乘莊嚴經論布施·愛語·利行·同利。the four means of gatheringGiving · kind speech · beneficial action · shared benefit.
四果（菩薩位·借喻）
大乘莊嚴經論生如來家·得記·受職·佛地。the four fruits (of the bodhisattva stages · a borrowed figure)Birth into the family of the Tathāgata · gaining the prophecy · receiving the consecration · buddhahood.
四梵住／四無量
大乘莊嚴經論慈·悲·喜·捨。the four divine abidings / the four immeasurablesLoving-kindness · compassion · sympathetic joy · equanimity.
四梵行
大乘莊嚴經論獨（不共外道）·滿（具斷三界惑）·清（無漏自性淨）·白（漏盡身無垢淨）。the four pure practicesSolitary (not shared with heretics) · complete (fully severing the delusions of the three realms) · clear (the pure self-nature of the outflow-free) · white (the stainless purity of the body with outflows exhausted).
四正斷
辯中邊論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]).
四法印
四清淨
四無畏
大乘莊嚴經論一切智·漏盡（自利）·盡苦道·障道（利他）。the four fearlessnessesAll-knowledge · the exhaustion of the outflows (self-benefit) · the path to the ending of suffering · what obstructs the path (benefiting others).
四無礙解
四無量
四相
大乘莊嚴經論治障·合智·滿願·成生。the four marksCounteracting obstruction · uniting with wisdom · fulfilling the vow · accomplishing beings.
四祕密
攝大乘論通釋佛言之解釋學鑰（二）：令入／相／對治／轉變。真諦作『四依』（末項作『翻』）、佛陀扇多作「四種密語漸次」（勸發／相／對治／發願）。the second hermeneutic key: the secret leading-in / of mark / of antidote / of transformation. Paramārtha 四依 (last item 翻); Buddhaśānta 四種密語漸次 (勸發／相／對治／發願).
四神足
大乘莊嚴經論含八斷行（信·欲·勤·猗·念·智·思·捨）。the four bases of magical powerContaining the eight abandoning-practices (trust · aspiration · effort · pliancy · mindfulness · knowledge · thought · equanimity).
四種修行
大乘莊嚴經論波羅蜜·菩提分·神通·攝生行。the four kinds of cultivationThe practice of the perfections · the factors of awakening · supernormal powers · gathering beings.
四種得地
大乘莊嚴經論信·行（十正行）·通達·成就得。the four ways of attaining a groundAttaining by trust · by practice (the ten right practices) · by penetration · by accomplishment.
四種所緣（境事）
解深密經止觀所緣四境：有分別影像（毘鉢舍那緣）·無分別影像（奢摩他緣）·事邊際·所作成辦（二俱緣）（流支框作「四種觀法」）。The four cognitive-objectsThe four objects of tranquillity-and-insight: image-with-discrimination (insight's object) · discrimination-free image (tranquillity's object) · limit-of-the-object · accomplishment-of-the-task (object of both) (Bodhiruci frames it as "four modes of observation"). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0697c19–27（前半訖）·流支 T16n0675 0674b11–14·遁倫 T42n1828 0777b25–c07；古德音寫無徵，從闕〕
四種業方便
大乘莊嚴經論集起·救他·自護·清淨。the four skillful means of actionGathering-and-arising · rescuing others · guarding oneself · purification.
四節
大乘莊嚴經論令入·相·對治·祕密（深語迴義）。the four juncturesLeading to enter · the mark · the counteragent · the concealed (the deep word turned to its meaning).
四自在
四道理
解深密經本母行相之第七；觀待道理·作用道理·證成道理·法爾道理（佛說所依之四正理）。The four principles (reasonings)The seventh of the matrix's aspects; the principle of dependence · of function · of proof · of natural-law (the four right principles on which the Buddha's teaching rests). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0709b11·遁倫 T42n1828 0788b20；古德音寫無徵，從闕〕
四量（四依）
四順決擇分
攝大乘論nirvedha-bhāgīya暖／頂／忍／世第一四加行善根，配明得／明增／入真義一分／無間四三摩地，為見道之前相。the four aids to penetration — the wholesome roots of warmth / summit / forbearance / supreme worldly dharma, matched to the four samādhis (attaining light / increasing light / entering one part of the true meaning / uninterrupted), the prelude to the path of seeing.
因·體·業
大乘莊嚴經論本品釋每一成熟之三分（生起之因·當體·作用）。cause · substance · functionThis chapter's threefold analysis of each maturation (the cause of its arising · its very substance · its function).
因能變／果能變
唯識三十頌hetu-/phala-pariṇāma因能變＝等流·異熟二習氣；果能變＝二習氣力故八識生現。Cause-transformation / fruit-transformationCause-transformation = the two impressions of homogeneous-outflow and retribution; fruit-transformation = the arising of the eight consciousnesses by the force of the two impressions.〔T31n1585 0007c01–05〕
圓成實性異釋
辯中邊論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.
唯識三十頌pariniṣpanna-svabhāva二空所顯·於依他上遠離遍計之真如；圓滿成就諸法實性。The perfectly-accomplished natureThe suchness disclosed by the twofold emptiness · the perfectly-accomplished, upon the other-dependent, apart from the wholly-imagined; the perfectly-accomplished true nature of all dharmas.〔T31n1585 0046b10〕
圓成實（相）／第一義相（流支）／真實性（真諦）
解深密經一切法平等真如，菩薩精進·如理作意·無倒思惟乃通達（圓測「二空所顯圓滿成就諸法實性」）。The perfectly-accomplished (consummated) markThe equal suchness of all dharmas; a bodhisattva penetrates it through diligence, proper attention, and undistorted reflection (Wŏnch'ŭk: "the perfectly-accomplished real nature of dharmas, disclosed by the two emptinesses"). 〔No transmitted transliteration attested — 從闕.〕〔本經 0693a22–24·圓測 X0252b09·b13–14；古德音寫無徵，從闕〕
圓成實（自性）
攝大乘論pariniṣpanna-svabhāva依他起上遠離遍計所執而顯之真如——妄盡之本然，非異非不異於依他起。真諦作『真實性』（帶如來藏色彩）、佛陀扇多作『成就性』。the perfectly-accomplished nature: the thusness disclosed on the other-dependent once the imputed is removed — the original state when fabrication is exhausted, neither different nor not-different from the other-dependent. Paramārtha 真實性 (with a tathāgatagarbha coloring), Buddhaśānta 成就性.
執受異釋
解深密經第八識所執受之二分：有色諸根及所依／相名分別言說戲論習氣。Appropriation (grasping-and-maintaining)The two parts appropriated by the eighth consciousness: the material faculties with their support; and the impregnations of designation-name-discrimination-verbal-proliferation. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0692b12·流支 0669a22；古德音寫無徵，從闕〕
唯識三十頌upādi / upādāna第八識所執受：諸種子及有根身（令生覺受、執為自體）。AppropriationWhat the eighth consciousness appropriates: the seeds and the body-with-faculties (which it makes sentient and grasps as its own substance).〔T31n1585 0010a20〕
境
唯識二十論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).
增上力
唯識二十論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.
增上心
攝大乘論adhicitta十殊勝之⑦，三增上學之二（定學），即六度靜慮度之別立。真諦作『依心學』；玄奘、佛陀扇多同作『增上心』。higher mind: the seventh supreme point, second of the three higher trainings (concentration), the separately-established perfection of concentration from the six. Paramārtha 依心學; Xuanzang and Buddhaśānta both 增上心.
增上意樂（清淨）／悕望清淨（求那）
解深密經āśaya（圓測音「阿世耶」）攝初地之清淨；求那譯「悕望清淨」即此（悕望／意樂異譯）（圓測「梵音阿世耶，此云意樂」）。Superior resolve (its purity)The purity that subsumes the first stage; Guṇabhadra's "purity of aspiration" is this (aspiration/resolve, variant renderings) (Wŏnch'ŭk: "Sanskrit āśaya, 'resolve'").〔求那 T16n0678 0714c22–24·圓測 X21n0369 X0356c19–20〕
增上慢異釋
大乘莊嚴經論未證謂證之慢，障觀察信。overweening conceitThe conceit of claiming realization unrealized, which obstructs the faith of observation.
解深密經未證謂證之慢；苾芻於蘊處等記別所解而不達遍一味，皆增上慢所執持。Overweening conceitThe conceit of claiming attainment unattained; bhikṣus who, in their accounts of aggregates, sense-fields, etc., do not penetrate the one-pervading-flavor are all gripped by overweening conceit. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0691b11；古德音寫無徵，從闕〕
增上慧
攝大乘論adhiprajñā十殊勝之⑧，三增上學之三（慧學），即六度般若度之別立。真諦作『依慧學』；玄奘、佛陀扇多同作『增上慧』。higher wisdom: the eighth supreme point, third of the three higher trainings (wisdom), the separately-established perfection of wisdom from the six. Paramārtha 依慧學; Xuanzang and Buddhaśānta both 增上慧.
增上戒
攝大乘論adhiśīla十殊勝之⑥，三增上學之首（戒學），即六度尸羅度之別立。真諦作『依戒學』；玄奘、佛陀扇多同作『增上戒』。本分明引《瑜伽·菩薩地》戒品，自身但顯其四殊勝。higher discipline: the sixth supreme point, first of the three higher trainings (discipline), the separately-established perfection of discipline from the six. Paramārtha 依戒學; Xuanzang and Buddhaśānta both 增上戒. This division expressly cites the Yogācārabhūmi's "Bodhisattva Stage," itself only setting out the four supremacies.
大乘七大義
大乘莊嚴經論緣·行·智·勤·巧·果·事。the seven greatnesses of the Great VehicleObject · practice · wisdom · diligence · skill · fruit · deed.
大乘是佛語
攝大乘論buddha-vacana分一之論諍所在：對聲聞部派「大乘非佛說」之質疑，無著正面回應——十相唯大乘有、具四義（最能引大菩提性／善成立／隨順無違／能證一切智智），故為佛語。與《大乘莊嚴經論·成宗品》同脈，後為《成唯識論》卷一所承。"the Great Vehicle is truly the word of the Buddha": the polemical heart of Division 1. Against the śrāvaka schools' charge that the Mahāyāna is not the Buddha's teaching, Asaṅga replies head-on — the ten topics belong to the Great Vehicle alone and possess four marks (best drawing out great awakening / well established / conforming without conflict / able to realize the knowledge of all knowledges), and so are buddha-word. Of one stream with the Mahāyānasūtrālaṃkāra's chapter establishing the teaching, taken up later by the Cheng weishi lun fasc. 1.
大乘是佛說
大乘莊嚴經論本品所成立之宗——大乘為佛親說之正法。the Great Vehicle is the Buddha's wordThe thesis this chapter establishes — that the Great Vehicle is the true Dharma spoken by the Buddha himself.
大悲六差別
大乘莊嚴經論平等·常恒·深極·隨順·淨道·不得。the six differences of great compassionEqual · constant · deep to the utmost · accommodating · the pure path · not-found.
大悲十眾生
大乘莊嚴經論熾然·怨勝·苦逼·闇覆·住險·大縛·食毒·失道·非道住·瘦澁。the ten kinds of beings for great compassionThe blazing · the enemy-vanquished · the suffering-pressed · the dark-covered · those on the dangerous road · the greatly-bound · the poison-eating · the way-lost · those dwelling off the way · the withered-and-stunted.
大悲如樹六事
大乘莊嚴經論悲（根）·忍（莖）·思（枝）·願（葉）·生（華）·成熟（果）。great compassion as a tree in six itemsCompassion (root) · patience (trunk) · thought (branch) · vow (leaf) · birth (flower) · maturation (fruit).
大我見
大乘莊嚴經論以一切眾生為自己之我見（別於染污自我見）。the view of a great selfThe view of self that takes all beings as one's own self (distinct from the defiled view of a self).
大牟尼（法身）
唯識三十頌唯佛；成就無上寂默法·永離二障·五法為性。The Great Sage (Dharma-body)The Buddha alone; accomplishing the unsurpassed dharma of quiescence · forever free of the two obstructions · with the five dharmas as its nature.〔T31n1585 0057c16〕
大隨
唯識三十頌掉舉·惛沈·不信·懈怠·放逸·失念·散亂·不正知（遍染心）。The great secondaryRestlessness · torpor · faithlessness · sloth · negligence · forgetfulness · distraction · non-attentiveness (pervading defiled minds).〔T31n1585 0034b28〕
契經／修多羅（流支·求那）
解深密經sūtra如來言音三藏之一；依攝事顯示諸法（四事·九事·二十九事）（遁倫「契經」）。Discourse (sūtra)One of the Tathāgata's three baskets of sacred speech; it sets forth dharmas by the gathered-topics (four topics · nine topics · twenty-nine topics) (Dunlun: 契經, "discourse").〔本經 T16n0676 0708c13·流支 T16n0675 0685b10–12·求那 T16n0679 0718b21–23·遁倫 T42n1828 0787b25〕
奢摩他
解深密經śamatha止；緣無分別影像·內心相續作意·起身心輕安所成之定（圓測「此云止也…即是定慧」；引佛地論「止謂三摩地」·無性攝論「能對治諸散動定」）。Tranquillity (śamatha; calm-abiding)"Stilling"; the concentration formed on a discrimination-free image, by inwardly-continuous attention, producing physical-mental pliancy (Wŏnch'ŭk: "this means 'stilling'… i.e. concentration-and-insight"; cites Buddhabhūmi "stilling means samādhi" · Asvabhāva's Saṃgraha "the concentration that counters scattering").〔圓測 X21n0369 X0299a09–15〕
如來六十音聲
大乘莊嚴經論佛語業之六十種德（潤澤·柔軟……一切種成就）。the sixty vocal tones of the TathāgataThe sixty excellences of the Buddha's vocal act (moistening · gentle … perfect in every kind).
安·攝·解·轉·伏·息·滅·性·持（九住）
大乘莊嚴經論結構對等·非字面異譯（名相全異·配位屬釋義）structurally equivalent · not a literal variant rendering (the names wholly differ · the matching is exegetical)
客塵
辯中邊論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.
密意異釋
唯識二十論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.
解深密經佛依三無性之隱密意趣，立『一切法無自性』之說，並說「唯有一乘」（非如言而取）；前者為編輯性簡稱，本經完整原句見所引行。Hidden intent (underlying intention)The Buddha's concealed intent grounded in the three no-natures, by which He teaches that all dharmas lack intrinsic nature and says "there is only one vehicle" (not to be taken literally); the former is an editorial shorthand, while the sūtra's complete sentence is at the cited lines. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0694a13–15（前半訖）·0695a17–22；古德音寫無徵，從闕〕
唯識三十頌ābhiprāyika非了義；佛於有及無總說無性、為除遍計增益。Hidden intentNon-definitive; the Buddha, upon both existence and non-existence, taught non-nature to remove the superimposition of the wholly-imagined.〔T31n1585 0048a06〕
尋·伺
唯識三十頌vitarka / vicāra尋＝麁·伺＝細；令心於境麁細推度。Applied-thought · sustained-thoughtApplied = coarse · sustained = fine; making the mind reckon coarsely and finely upon its object.〔T31n1585 0035c19〕
尋伺
解深密經三摩地之三品：有尋有伺·無尋唯伺·無尋無伺（麁顯／微細／都無領受觀察）。Applied and sustained thoughtThe three grades of samādhi: with-applied-and-sustained · without-applied-but-with-sustained · without-either (coarse / subtle / wholly without apprehending-observation). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0699b07；古德音寫無徵，從闕〕
對治
展轉力
唯識三十頌八現識及相應相見分等互相助力。Mutual forceThe eight manifest consciousnesses and their associated image- and seeing-parts assisting one another in force.〔T31n1585 0040a13〕
平等六義
大乘莊嚴經論行相·思惟·隨順·離障·不得·清淨。the six senses of equalityThe aspect of conduct · reflection · accommodation · freedom from obstruction · not-found · purity.
平等智
大乘莊嚴經論轉第七識所得，證自他平等、為大慈悲所依之智。equality wisdomObtained by transforming the seventh consciousness; realizing the equality of self and other, the basis of great loving-kindness and compassion.
度滿六圓滿
大乘莊嚴經論離六障所滿之六圓滿。the six perfectings of the fullness of the perfectionsThe six perfectings fulfilled by departing from the six obstructions.
廣大願·妙願·勝願／妙願·勝願·力願（求那）
解深密經菩薩三願（四因緣：了知涅槃樂住堪能速證·棄捨速證·無緣無待發大願·為利有情處長時大苦）（圓測「約三大願分別十地」）。The great vows (vast · sublime · superior vow)The bodhisattva's three vows (four grounds: knowing nirvāṇa-bliss yet able to swiftly realize · forsaking swift-realization · making the great vow without object or expectation · enduring long-period great suffering to benefit beings) (Wŏnch'ŭk: "sixth, the ten stages distinguished by the three great vows"). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0704c27·圓測 X0372c12–13；古德音寫無徵，從闕〕
影像／境像（流支）
解深密經三摩地所行影像；識所現之似境（鏡喻：似質而實唯識；流支作「境像」，無質像之辨）。Image (reflected image)The image ranged-over in samādhi; the resemblance-object manifested by consciousness (mirror simile: it resembles a substrate yet is consciousness-only; Bodhiruci's 境像 lacks the substrate/image distinction). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0698a27；古德音寫無徵，從闕〕
彼彼分別
唯識三十頌vikalpa現識等，虛妄分別為自性；類多故言「彼彼」。Such-and-such discriminationThe manifest consciousnesses, having false discrimination as their nature; "such-and-such" because their kinds are many.〔T31n1585 0040a15〕
彼果斷 / 無住涅槃
攝大乘論apratiṣṭhita-nirvāṇa十殊勝之⑨，果地之斷德：捨雜染而不捨生死之涅槃。真諦作「學果寂滅」、佛陀扇多作『滅除』。承分九無分別智（火燒藏識）而成，啟分十一果智。the non-abiding nirvāṇa: the ninth supreme point, the cessation-virtue of the fruit-stage — a nirvāṇa that casts off defilement yet does not cast off birth-and-death. Paramārtha 學果寂滅, Buddhaśānta 滅除. It is accomplished following the non-discriminating cognition of Division 9 (the fire that burns the storehouse) and opens onto the fruit-cognition of Division 11.
後四波羅蜜多
攝大乘論六度開為十度之後四：方便（善巧）／願／力／智，般若後得所攝，配後四地修。第十『智』度真諦作音譯『若那』（jñāna）。the last four when the six perfections are opened into ten: skillful means / vow / power / knowledge, subsumed under the wisdom-attained-afterward, matched to the last four grounds. For the tenth, "knowledge," Paramārtha transliterates 若那 (jñāna).
後得智
唯識二十論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.
心
解深密經citta（圓測音「質多」）集起／積集義；本經依「積集滋長」立名（圓測）。Mind (citta)The sense of accumulating/amassing-and-arising; this sūtra names it from "amassing and increasing" (Wŏnch'ŭk).〔本經 T16n0676 0692b18·圓測引經與音釋 X0246b22–24〕
心性本淨
辯中邊論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).
心所
唯識三十頌caitta / caitasika心相應行；恒依心起、與心相應、繫屬於心（六位五十一）。Mental factorThe mind-associated activities; ever arising in dependence on mind, associated with mind, belonging to mind (six categories, fifty-one).〔T31n1585 0026c07〕
心／心所
辯中邊論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]).
忖度
大乘莊嚴經論以世俗臆度推測（非親證），本品斥其不入大乘。conjectural surmiseTo measure and guess by worldly conjecture (not by direct realization); this chapter rebukes it as not entering the Great Vehicle.
思量（為性相）
唯識三十頌以思量為自性、亦以思量為行相；恒審思量為末那獨相。Deliberation (as nature and mode)Deliberation as its intrinsic nature and also as its mode; ever-deliberating is the unique mark of the manas.〔T31n1585 0022a19–23〕
思量（識）
唯識三十頌第二能變·末那識·恒審思量執我之識；《轉識論》平行段作「執識」。Deliberation (consciousness)The second transformer · the manas-consciousness · the consciousness ever deliberating and grasping a self; the parallel passage in the Zhuǎnshì lùn uses “the grasping consciousness.”〔T31n1586 0060b01·真諦譯 T31n1587 0061c08〕
性種／習種
大乘莊嚴經論性種，無始來法爾本具之種子；習種，後天聞熏修習所成。the innate lineage / the cultivated lineageThe innate lineage: the seeds present by their very nature from beginningless time; the cultivated lineage: what is formed by later hearing, perfuming, and practice.
大乘莊嚴經論0594c02 本論原文；與玄奘系四字名對照0594c02, the treatise text compared with the Xuanzang-system four-character forms
恒
唯識三十頌無始一類相續、常無間斷（遮「斷」）。EverBeginningless, uniform, continuous, constant and unbroken (excluding "annihilation").〔T31n1585 0012b29〕
惡見
唯識三十頌dṛṣṭi於諸諦理顛倒推度之染慧（身·邊·邪·見取·戒禁取五見）。Wrong viewThe defiled discernment reckoning perversely about the truths (the five: self-body · extreme · false · view-grasping · rite-and-vow-grasping).〔T31n1585 0031c22〕
意言異釋
攝大乘論manojalpa內心之言說分別；四尋思推求之所對——名義等唯是意言所現。inner mental speech and discrimination; what the four investigations search out — name, meaning, and the rest appear as nothing but mental speech.
大乘莊嚴經論內心之概念言說（名言分別）；一切義類以意言為自性，是謂『義唯意言』。mind-speechThe conceptual speech within the mind (the discrimination of names and words); all classes of meaning have mind-speech for their self-nature — hence "meaning is nothing but mind-speech."
意識常現起
唯識三十頌第六意識除五位外恒起（獨頭·五俱皆攝）。The mind-consciousness ever manifestThe sixth mind-consciousness arises constantly except in the five states (comprising both solitary and five-conjoined operation).〔T31n1585 0037b09〕
愚癡／無明（流支）／愚（求那）
解深密經諸地所對治之二十二種愚（菩薩十地與佛地各二，通計二十二）。Delusion (folly)The twenty-two kinds of delusion countered across the stages (two for each of the ten bodhisattva stages and two at the Buddha-stage, twenty-two in all). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0704b06；古德音寫無徵，從闕〕
慈氏
解深密經maitreya（圓測梵言「梅怛履邪」）本品主問菩薩；母姓慈氏·自性慈悲·依願立名三義（圓測「應云梅怛履邪，此云慈氏…舊云阿逸多者，訛也」；流支作「彌勒」）。Maitreya (the Loving One)The chief interlocutor of this chapter; named on three grounds — maternal clan-name Maitreya · loving-kindness by nature · named from a vow (Wŏnch'ŭk: "properly Maitri-ya, 'the loving'… the old 'Ajita' is corrupt"; Bodhiruci uses 彌勒).〔圓測 X21n0369 X0298c23–0299a08〕
慚四喻
成熟
大乘莊嚴經論善根成就、堪能（自成熟）；化導眾生令其善根成就（成熟眾生）。maturationThe accomplishing and readiness of wholesome roots (self-maturation); and the guiding of beings so that their wholesome roots come to accomplishment (maturing beings).
我
唯識三十頌ātman主宰義：執為常一自在之主體（有情·命者·預流等種種相）。SelfThe sense of "sovereign master": grasped as a permanent, single, autonomous subject (sentient being · life · stream-enterer, and such manifold characters).〔T31n1585 0001a24·述記 T43n1830 0239c01〕
我愛
唯識三十頌ātma-sneha即我貪：於所執我深生耽著。Self-loveThat is, self-craving: deep attachment to the grasped self.〔T31n1585 0022b02〕
我慢
唯識三十頌ātma-māna即倨傲：恃所執我、令心高舉。Self-conceitThat is, arrogance: relying on the grasped self and exalting the mind.〔T31n1585 0022b01〕
我癡
唯識三十頌ātma-moha即無明：愚於我相、迷無我理。Self-delusionThat is, ignorance: deluded as to the mark of self, confused about the principle of no-self.〔T31n1585 0022a29〕
我見
唯識三十頌ātma-dṛṣṭi即我執：於非我法妄計為我。Self-viewThat is, self-grasping: falsely reckoning a self in what is not the self.〔T31n1585 0022b01〕
所分別
唯識三十頌vikalpya所變相分，見所取故。The discriminatedThe transformed image-part, since it is grasped by the seeing.〔T31n1585 0038c20〕
所相五
大乘莊嚴經論色·心·心數·不相應·無為。the five things characterizedForm · mind · mental factors · the non-associated · the unconditioned.
所知依
攝大乘論十殊勝之①，即阿賴耶識（詳分二）。真諦作「應知依止」、佛陀扇多作『智依』。the first of the ten supreme points: the basis of the knowable, i.e. the storehouse consciousness (see Division 2). Paramārtha 應知依止, Buddhaśānta 智依.
所緣
唯識二十論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).
所遍計
唯識三十頌所妄執之種種物（蘊處界·我法自性差別）。The pervasively-reckonedThe manifold things falsely grasped (aggregates-fields-elements · the nature-and-distinctions of self and dharmas).〔T31n1585 0045c16〕
捨（阿賴耶名）
唯識三十頌永失「阿賴耶（執藏）」之名，非捨第八識體。Relinquishing (the name ālaya)Permanent loss of the name "ālaya" (grasped-store), not relinquishing the substance of the eighth consciousness.〔T31n1585 0013c05–06〕
教授六施
大乘莊嚴經論無求·施果·厭財·無間·無厭·捨恩。the six gifts of instructionWithout seeking · giving the fruit · wearying of wealth · without interval · unwearying · relinquishing gratitude-owed.
教起因緣分
解深密經一部三分之首；序品即此分（唯證信無發起，圓測判）。The section [stating] the causes-and-conditions for the teaching's arisingThe first of the three divisions of the whole text; the Prologue is this division (it bears only the trust-attestation, no inciting-event — Wŏnch'ŭk's judgment).〔圓測 X21n0369 X0179c23·X0180a08–10〕
方便法
大乘莊嚴經論如來善巧施設、應機之法。the Dharma of skillful meansThe Dharma the Tathāgata sets up by skillful device, suited to the disposition of beings.
方分
唯識二十論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).
明地
大乘莊嚴經論十地第三地（餘地名見下列）。the Ground of BrightnessThe third of the ten grounds (the other ground-names are listed below).
大乘莊嚴經論0659a25「以法自明明他故名明地」本論明第三地得名之義0659a25「以法自明明他故名明地」states the basis for the name of the third ground
最上乘
最極自在淨識為相
解深密經第六果圓滿：佛淨土唯佛大圓鏡智相應淨識所變現，非離識外別有寶等（佛地論）。Marked by the most sovereign pure consciousnessThe sixth fruit-perfection: the Buddha's pure land is manifested by the pure consciousness associated with the Great Mirror Wisdom alone — there are no jewels etc. apart from consciousness (Buddhabhūmi-śāstra).〔本經 T16n0676 0688b10–11·佛地論 T26n1530 0294a27–b06〕
有所得／無所得
辯中邊論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]).
有滅捨
大乘莊嚴經論有捨——不住生死；滅捨——不住涅槃（無住處涅槃之雙離）。the relinquishing of existence and of cessationRelinquishing-existence — not abiding in saṃsāra; relinquishing-cessation — not abiding in nirvāṇa (the twofold departure of the non-abiding nirvāṇa).
有覆無記
唯識三十頌nivṛta-avyākṛta四煩惱為染法故障聖道·隱蔽自心（有覆）；非善非不善（無記）。Obstructed-neutralThe four afflictions, being defiled, obstruct the noble path and veil one's own mind (obstructed); neither good nor bad (neutral).〔T31n1585 0023c06–09〕
末尼（寶）
解深密經maṇi喻所似之諸寶像（帝青·琥珀等）；圓測「末尼寶者，此云如意珠」。Maṇi (wish-fulfilling) gemIllustrates the resembled gem-images (sapphire, amber, etc.); Wŏnch'ŭk: "the maṇi gem, the wish-fulfilling jewel."〔圓測 X21n0369 X0255c18–19〕（重見於品八，作頗胝迦放光喻之末尼寶珠）
末羅羯多
解深密經marakata綠染色所似之寶（圓測「此處無名，故不翻之。有說：此云煞色寶」）。Marakata (emerald)The gem resembled by the green dye-color (Wŏnch'ŭk: "no name here, hence untranslated; some say: a kill-colored gem").〔本經 0693b07·圓測 X0256a07–09〕
末那
唯識三十頌manas第七識·意·思量；恒審思量、執第八為我。ManasThe seventh consciousness · thought · deliberation; ever deliberating and grasping the eighth as a self.〔T31n1585 0019b08·0022a22〕
本師假施設句／大師正教言句（真諦）
解深密經有為無為皆佛假立之名言，遍計所集言辭所說，不成實。The Teacher's provisionally-posited expressions"Conditioned" and "unconditioned" are both names the Buddha provisionally set up — words gathered by pervasive-imagination, not established as real.〔本經 0688c29·真諦 T16n0677 0711c23–24〕
本母／摩得勒伽（流支）／摩德勒伽（求那）
解深密經mātṛkā如來言音三藏之一；以十一種相決了分別顯示諸法（含八行觀·四道理）（遁倫「今云摩呾履迦，此云本母…故名本母」）。Matrix (mātṛkā)One of the three baskets; by eleven aspects it determinately discriminates and sets forth dharmas (including the eight contemplations · four principles) (Dunlun: "now Mātṛkā, 'matrix'… because this basket broadly clarifies the senses and brings forth manifold principles, it is called 'matrix'").〔本經 T16n0676 0708c13·遁倫 T42n1828 0787b26–29〕
染污意
攝大乘論kliṣṭa-manas第七末那識，恒與四煩惱（薩迦耶見／我慢／我愛／無明）相應之染污意。若無此意則成六種過失（不共無明等）。佛陀扇多早期本無此詞（kliṣṭa-manas 之說未立）；真諦亦作『染污識』。the defiled mentation, the seventh consciousness (manas), ever associated with the four afflictions (view of self / self-conceit / self-love / ignorance). Without it, six faults follow (uncommon ignorance and the rest). Buddhaśānta's early recension lacks this term (the doctrine of kliṣṭa-manas not yet established); Paramārtha also has 染污識.
染污意（第七）
解深密經kliṣṭa-manas（遁倫／窺基音「訖利瑟吒末那」）第七末那；古德辨其非阿陀那（阿陀那唯第八執持義）。Defiled mentation (the seventh)The seventh manas; the ancients distinguish it as not the ādāna (the ādāna being solely the eighth's appropriating sense).〔遁倫 T42n1828 0592b06–07〕
根本煩惱（六）
唯識三十頌貪·瞋·癡·慢·疑·惡見；隨煩惱之所依本。The six root afflictionsGreed · hatred · delusion · conceit · doubt · wrong-view; the base on which the secondary afflictions depend.〔T31n1585 0031b06〕
根本識
唯識三十頌mūla-vijñāna阿陀那（ādāna）識，染淨諸識生起之根本；六識之共親依。Root consciousnessThe ādāna (ādāna) consciousness, the root from which the defiled and pure consciousnesses arise; the common direct support of the six consciousnesses.〔T31n1585 0037a17〕
楔出楔
攝大乘論定學對治之喻：以定遣阿賴耶識中障礙之麁重，如以新楔出舊楔。a simile for the antidote in concentration: using concentration to remove the gross obstruction within the storehouse consciousness, as a new wedge drives out an old one.
業伴
大乘莊嚴經論起業（身口意造作）時以方便（善巧）為伴。action and its companionWhen action arises (the doings of body, speech, and mind), skillful means is its companion.
業海
大乘莊嚴經論業之大海；三輪清淨則度其彼岸。the ocean of actionThe great ocean of action; with the three spheres purified, one crosses to its far shore.
業習氣
唯識三十頌karma-vāsanā福·非福·不動思業所熏本識之功能；招異熟·勝增上緣。Karmic impressionsThe capacity, perfuming the root consciousness, of meritorious · demeritorious · imperturbable volitional deeds; summoning retribution as the dominant condition.〔T31n1585 0043a12〕
極入／遠入
大乘莊嚴經論功用位（初地至七地）之信／極淨位（八地至佛地）之信。utmost entering / far enteringThe faith of the stage of exertion (first to seventh ground) / the faith of the stage of utmost purity (eighth ground to buddhahood).
極微
唯識二十論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.
歡喜地
大乘莊嚴經論菩薩十地之初地，以證真、得自他平等而生大歡喜。the Joyful GroundThe first of the bodhisattva's ten grounds; by realizing the true and gaining the equality of self and other, great joy arises.
止舉捨（相）
解深密經治掉舉之止相·治沈沒之舉相·二隨煩惱所染時無功用任運之捨相。Stilling, uplifting, equanimity (their characters)The stilling-character that counters agitation · the uplifting-character that counters sinking · the equanimity-character of effortless spontaneity when neither secondary-affliction defiles. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0699b20；古德音寫無徵，從闕〕
正受／似受
大乘莊嚴經論內證之信／外相之信。genuine reception / semblance receptionThe faith of inner realization / the faith of the outer mark.
步彌耶（地）三義
大乘莊嚴經論步（數數）·彌（實數）·耶（無畏）。the three senses of 步彌耶 (ground)步 (again and again) · 彌 (the full number) · 耶 (fearlessness).
歸依
大乘莊嚴經論至心投誠、依止三寶；本品專顯「大乘歸依」之勝。taking refugeTo turn to and rely upon the Three Jewels with utmost sincerity; this chapter shows the surpassing worth of the "Mahāyāna refuge."
歸禮頌
攝大乘論分十一末讚佛眾德之歸禮頌系列（逐德一頌一『歸禮』），論主自造，非引經。the series of homage-verses at the close of Division 11, praising the buddha's manifold virtues (one verse and one "homage" per virtue), composed by the author himself, not citing scripture.
毘伽羅論
毘濕縛藥／毘舒婆藥草（流支）
解深密經viśva（藥名）四譬之首：一切散藥仙藥方中皆應安處，喻了義言教遍置一切不了義經（玄奘音寫；毘濕縛／毘舒婆同音異寫）。Viśva medicineThe first of four similes: it should be placed in every powder-medicine and elixir prescription — illustrating that the definitive teaching is set throughout all non-definitive sūtras (Xuanzang's transliteration; 毘濕縛/毘舒婆 same sound, variant graphs).〔本經 T16n0676 0696c29·流支 T16n0675 0673b22〕
毘鉢舍那／毘婆舍那（流支）
解深密經vipaśyanā觀；緣有分別影像·正思擇最極思擇周遍尋伺所成之慧（圓測「此云觀也」·無性攝論「能對治諸顛倒慧」；流支全品作「毘婆舍那」）。Insight (vipaśyanā)"Observing"; the discernment formed on an image-with-discrimination, by proper discernment, utmost discernment, and thorough investigation (Wŏnch'ŭk: "this means 'observing'" · Asvabhāva's Saṃgraha "the discernment that counters distorted views"; Bodhiruci uses 毘婆舍那 throughout).〔圓測 X21n0369 X0299a09–15·流支 T16n0675 0674b06–09〕
法
唯識三十頌dharma軌持義：任持自性、軌生物解（實·德·業·蘊·處·界等種種相）。DharmaThe sense of "holding a norm": maintaining its own nature and evoking cognition (the real · qualities · action · aggregates · sense-fields · elements, and such characters).〔T31n1585 0001a24·述記 T43n1830 0239c01〕
法住智
解深密經菩薩依之而於心意識祕密善巧之智（尚未即勝義善巧）。Knowledge of the abiding of dharmasThe knowledge by which a bodhisattva is skilled in the secret of mind-mentation-consciousness (not yet the skill in the ultimate).〔本經 T16n0676 0692c09〕
法慳
大乘莊嚴經論吝法不說之障；本品首遮之。stinginess with the DharmaThe obstruction of grudging the Dharma and not teaching it; this chapter bars it first.
法無我
唯識二十論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.
法界
辯中邊論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]).
法空
大乘莊嚴經論一切法無自性；菩薩所修，本品判為不違三相。the emptiness of dharmasThat all dharmas lack self-nature; what the bodhisattva cultivates, judged by this chapter as not contradicting the three marks.
法與法性
唯識三十頌dharma-dharmatā依他＝法·圓成＝法性；法性不即不離於法。Dharma and dharma-natureThe other-dependent = dharma · the perfectly-accomplished = dharma-nature; the dharma-nature is neither identical with nor separate from the dharma.〔T31n1585 0046b24〕
法財／聖財
大乘莊嚴經論以法為財、聖道之財富（喻解義所長養者）。the wealth of Dharma / noble wealthTo take Dharma as wealth, the riches of the noble path (a figure for what the understanding of meaning nourishes and increases).
法身五相
攝大乘論法身之五相：轉依／白法所成（六度圓滿得十自在）／無二／常住／不可思議。the five marks of the dharma-body: the turning of the basis / accomplished by white dharmas (the ten masteries gained when the six perfections are complete) / non-dual / permanent / inconceivable.
法身（自性身）
法身／轉依
解深密經諸地波羅蜜多善修出離所證之轉依（斷所知障所顯真如）；如來法身具無量功德最勝差別（圓測引攝論第七卷·遁倫「顯淨真如轉依成滿是法身相」）。若依後世五位框架互讀，可對照「究竟位」；該位名非本經語。Dharma-body / transformation-of-the-basisThe transformation-of-the-basis realized through good cultivation of the stages and perfections leading to liberation (the suchness disclosed by severing the cognitive-hindrance); the Tathāgata's Dharma-body has supreme differentiation in measureless qualities (Wŏnch'ŭk cites Saṃgraha fasc. 7; Dunlun: "the disclosed pure suchness, transformation-of-the-basis perfectly-accomplished, is the character of the Dharma-body"). In the later five-position framework this may be compared with the “ultimate position”; that stage-name is not wording of the sūtra. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0708b17·圓測 X21n0369 X0401b06–08·遁倫 T42n1828 0787b11–12；古德音寫無徵，從闕〕
法陰／法身
大乘莊嚴經論證菩提所得之身，名大·勝·常·善聚。the Dharma-heap / Dharma-bodyThe body attained by realizing bodhi, named the great · surpassing · constant · well-gathered.
波旬
波羅蜜
大乘莊嚴經論到彼岸之行（施·戒·忍·精進·禪·般若六度）。the perfectionThe practice of reaching the far shore (the six: giving · discipline · patience · vigor · meditation · wisdom).
波羅蜜多
辯中邊論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]).
波羅蜜多／到彼岸／波羅蜜（流支·求那）
解深密經pāramitā菩薩十度：六到彼岸（布施·持戒·忍辱·精進·靜慮·慧）＋後四度（方便善巧·願·力·智）；五因緣得名（無染著·無顧戀·無罪過·無分別·正迴向）（圓測引瑜伽四十九三義釋到彼岸）。Perfection (pāramitā; reaching-the-far-shore)The bodhisattva's ten perfections: the six reaching-the-far-shore (giving · discipline · patience · vigor · meditation · wisdom) + the latter four (skillful-means · vow · power · knowledge); named on five grounds (no attachment · no clinging · no fault · no discrimination · right dedication) (Wŏnch'ŭk's threefold gloss of "reaching-the-far-shore," citing Yogācārabhūmi 49).〔本經 0705c26·圓測 X21n0369 X0373b07–13〕
深心九心
大乘莊嚴經論味·隨喜·希望·無厭·廣大·勝喜·勝利·無染·善淨。the nine minds of deep mindSavoring · rejoicing · aspiring · unwearying · vast · surpassing joy · surpassing gain · undefiled · well-purified.
清淨增上意樂
攝大乘論adhyāśaya菩薩行六度所依之清淨意願；具七種相（已圓滿白法等），六度由此意樂所攝乃成入果。the pure superior resolve on which the bodhisattva's six perfections rest; it bears seven marks (the white dharmas already perfectly-accomplished, and so on), and only when the six are subsumed under this resolve do they become the fruit of entering.
清淨所緣／清淨境界（真諦）
解深密經蘊處等一切法中之清淨所緣，即勝義諦·一味相無別異相。Pure cognitive-objectThe pure cognitive-object within all dharmas such as aggregates and sense-fields — i.e. the ultimate truth, the one-flavor character without differentiation.〔本經 0691c26·真諦 T16n0677 0714a23〕
滅盡定
唯識三十頌nirodha-samāpatti學位暫伏染意之定（無心定之一）；對應百法 #76。The cessation attainmentAn attainment temporarily suppressing the defiled manas at the learning stage (one of the mindless attainments); corresponds to Bǎifǎ #76.〔T31n1585 0023c22〕
濤波（依水）
唯識三十頌水喻本識，波喻五識；隨緣多少而興，不離於水。Waves (upon water)Water is the simile for the root consciousness, waves for the five consciousnesses; they rise more or fewer according to conditions, never apart from the water.〔T31n1585 0037a23〕
瀑流
唯識三十頌ogha非斷非常之相續喻：水流長時·浪起不斷·漂物隨流。TorrentThe simile of continuity that is neither annihilated nor permanent: water flowing long · waves rising unbroken · things borne along the current.〔T31n1585 0012c04–13〕
無上乘
無住處涅槃
大乘莊嚴經論不住生死、不住涅槃之涅槃（大悲·般若雙運所歸）。the non-abiding nirvāṇaThe nirvāṇa that abides neither in saṃsāra nor in nirvāṇa (whither great compassion and wisdom, coursing together, return).
無分別智異釋
攝大乘論nirvikalpa-jñāna慧學之體，亦即般若；以十六門界定，般若波羅蜜多與之無別。無性釋明其自性皆作『離』（遮詮）：「由遮詮門說智體相，以表詮門不可說故」。non-discriminating cognition, the body of the wisdom-training and identical with prajñā; defined by sixteen aspects, with which the perfection of wisdom is non-different. Asvabhāva makes its own-nature wholly a matter of "departing from" (negative predication): "by the gate of negation the cognition's nature is stated, since by the gate of affirmation it cannot be spoken."
大乘莊嚴經論離能所分別、親證真如之根本智，本品判為「甚深」方便。non-conceptual knowledgeThe root knowledge that, apart from the discrimination of subject and object, directly realizes suchness; this chapter judges it the "profound" skillful means.
大乘莊嚴經論離能所分別、親證真如之根本智。non-conceptual knowledgeThe root knowledge that, apart from the discrimination of subject and object, directly realizes suchness.
唯識二十論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.
無分別智／地建立智
大乘莊嚴經論正觀中不分別而得法／出觀後分別所得法之分量。non-conceptual knowledge / the knowledge that establishes the groundsThe Dharma gained by not discriminating within right contemplation / the measure of Dharma gained by discrimination after emerging from contemplation.
無垢言／無垢句
大乘莊嚴經論無垢言，能引至涅槃之言；無垢句，字句確切相應之句。stainless speech / stainless phrasingStainless speech: words able to lead one to nirvāṇa; stainless phrasing: phrasing exact and fully corresponding.
無我
辯中邊論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]).
無所得
唯識三十頌智與真如平等平等、俱離能取所取相，方實住唯識真勝義性。Nothing to be attainedWhen cognition and suchness are equal and even, both apart from the marks of grasping and grasped, one truly abides in the Consciousness-Only true ultimate-meaning nature.〔T31n1585 0049c22〕
無漏界
唯識三十頌anāsrava-dhātu二轉依果；諸漏永盡·性淨圓明；界＝藏義（含無邊功德）／因義（生五乘利樂）。The undefiled realmThe twofold-transformed fruit; all contaminants forever exhausted · pure in nature, perfect and bright; "realm" = the sense of storehouse (holding boundless merits) / the sense of cause (producing the benefit and ease of the five vehicles).〔T31n1585 0057a14〕
無生忍
大乘莊嚴經論安忍諸法無生之理。the acceptance of non-arisingPatient acceptance of the principle that dharmas do not arise.
無生法忍（八無起）
大乘莊嚴經論本來·真實·異相·自相·自然·無異·染污·差別 無起。the acceptance of non-arising (the eight non-risings)Non-rising as to: the original · the real · the differing-mark · the own-mark · the spontaneous · the non-differing · the defiled · the differentiated.
無生（法）忍
大乘莊嚴經論安忍諸法無生之理。the acceptance of non-arisingPatient acceptance of the principle that dharmas do not arise.
無緣慈
大乘莊嚴經論以真如為緣之慈，八地無生忍時得。objectless loving-kindnessLoving-kindness with suchness for its object, attained at the eighth ground with the acceptance of non-arising.
無般涅槃法
大乘莊嚴經論缺趣向涅槃之性者；分時邊（暫·可轉）與畢竟（永無）二類。those without the nature for nirvāṇaThose who lack the nature inclining toward nirvāṇa; of two classes — the time-bound (temporary, reversible) and the ultimate (never at all).
無覆無記
唯識三十頌anivṛta-avyākṛta非善非惡（無記）·不為染法所覆（無覆）；第八識唯此性，異熟性故。Unobstructed-neutralNeither good nor bad (neutral) · not veiled by defiled dharmas (unobstructed); the eighth consciousness is only of this nature, being of retribution-nature.〔T31n1585 0012a20·a27〕
煩惱即菩提
大乘莊嚴經論以煩惱法性（不離法界）施設菩提·能出煩惱（經旨）。the afflictions are themselves bodhiBy the nature-of-dharmas of the afflictions (not apart from the dharma-realm) bodhi is set forth, and it can bring one forth from the afflictions (the scripture's purport).
熏習
唯識二十論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.
爾焰（求那）／所知
解深密經jñeya所知（境）；菩提分法所緣相之「遍一切種所知事」（求那本品譯「所知」作「爾焰」，與品七同例，即求那音譯）。The knowable (object)The knowable (object); the "knowable-object in all kinds" of the object-character of the factors-of-enlightenment (Guṇabhadra renders 所知 as 爾焰 in this chapter, as in Ch.7).〔本經 T16n0676 0709a26–27·求那 T16n0679 0718c26〕（重見於品七）
爾焰（求那）／所知（障）
解深密經jñeya所知障；八地已上唯所知障為微細隨眠依止（求那全品譯「所知」作「爾焰」，即求那音譯）。The knowable (cognitive object / hindrance)The cognitive-hindrance; from the eighth stage onward only the cognitive-hindrance is the support of the subtle latent tendency (Guṇabhadra renders 所知 "knowable" as 爾焰 throughout, his transliteration).〔求那 T16n0678 0715b07·0717c18〕（重見於品八，作所知境之爾焰）
物親近
現量
唯識二十論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.
甚深佛法
攝大乘論常住／斷滅／生起／有貪／有瞋等皆是諸佛法之弔詭表述（法身常住、障斷滅、化身生起…）；通分十一三身之甚深。the paradoxical formulations that the permanent / the annihilated / the arising / the lustful / the hateful, and the rest, are all buddha-dharmas (the dharma-body permanent, obscuration annihilated, the transformation body arising...); leading on to the profundity of the three bodies in Division 11.
甚深尸羅
攝大乘論菩薩四殊勝之甚深殊勝：方便善巧行殺生等十作業而無罪、生無量福。無性釋明其義據在「悲願相應後得妙智」＋後三正心所依，非字面開許造惡。the profound supremacy among the bodhisattva's four: by skillful means performing the ten acts (killing and the rest) yet without offense and generating immeasurable merit. Asvabhāva's upanibandhana grounds its sense in "the wisdom-attained-afterward conjoined with compassion and vow" plus the right mind of the latter three — not a literal license to do evil.
生無性
唯識三十頌utpatti-niḥsvabhāvatā對依他起：託眾緣生、無自然性，故立生無性。Non-nature of arisingToward the other-dependent: arising from the many conditions, without self-so nature, so the non-nature of arising is set up.〔T31n1585 0048a11〕
生無自性／無生體相（流支）
解深密經依他起依緣力故有，非自然有，故無自性（圓測「由依他緣力故有，故說為生」）。No-nature-of-arisingThe other-dependent exists by the power of conditions, not naturally; hence no self-nature (Wŏnch'ŭk: "existing by the power of other-dependent conditions, it is called 'arising'"). 〔No transmitted transliteration — 從闕.〕〔本經 0694a18·圓測 X0261c22；古德音寫無徵，從闕〕
田親近
大乘莊嚴經論眾生田（建法於眾生相續）·佛土田（隨所住佛土修淨因）。attending in the fieldThe field of beings (establishing the Dharma in the continuum of beings) · the field of buddha-lands (cultivating pure causes according to the buddha-land wherein one dwells).
界
大乘莊嚴經論種子、體性、類別；「由界差別」謂由種子體性之別而三乘有異。the elementThe seed, the own-substance, the class; "by the difference of the element" means the three vehicles differ by the difference in the seed's own substance.
異熟
唯識二十論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.
異熟（識）
唯識三十頌第一能變·阿賴耶識·隨業受果之識；《轉識論》平行段作「果報識」。Retribution (consciousness)The first transformer · the ālaya-consciousness · the consciousness receiving fruit according to karma; the parallel passage in the Zhuǎnshì lùn uses “the retribution consciousness.”〔T31n1586 0060b01·真諦譯 T31n1587 0061c08〕
異門
攝大乘論paryāya阿賴耶識之諸異名（阿賴耶／阿陀那／心／根本識／窮生死蘊等）；同一根本識，隨義立名。the synonyms of the storehouse consciousness (storehouse / appropriating / mind / root consciousness / the aggregate that lasts to the end of birth-and-death, etc.); one root consciousness, named according to its sense.
發（菩提）心
大乘莊嚴經論發起求無上覺、誓度眾生之心。arousing the mind (of awakening)To arouse the mind that seeks unsurpassed awakening and vows to deliver beings.
相分·見分·自證分
唯識三十頌識變所現之所緣相（相分）、能緣用（見分），俱依自證分起（護法四分義）。Image-part · seeing-part · self-cognition-partThe cognized-object image (image-part) and the cognizing function (seeing-part) manifested by consciousness, both arising in dependence on the self-cognition-part (Dharmapāla's four-part doctrine).〔T31n1585 0001b01〕
相應
唯識二十論samprayoga心與心所同時相應而俱起。ConcomitanceThe conjoined co-arising of consciousness and its mental factors.
相無性
唯識三十頌lakṣaṇa-niḥsvabhāvatā對遍計所執：此體相都無、如空華，故立相無性。Non-nature of characteristicToward the wholly-imagined: its very characteristic-substance is wholly nonexistent, like a sky-flower, so the non-nature of characteristic is set up.〔T31n1585 0048a09〕
相無自性／無自體相（流支）
解深密經遍計所執相唯假名安立，非由自相安立，故無自性（圓測「依名言所立相故」）。No-nature-of-markThe wholly-imagined mark is merely posited by name, not established by its own mark; hence no self-nature (Wŏnch'ŭk: "the mark posited by name"). 〔No transmitted transliteration — 從闕.〕〔本經 0694a15·圓測 X0261c02–03；古德音寫無徵，從闕〕
相續
唯識二十論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.
相續不定
唯識二十論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).
真如異釋
辯中邊論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]).
解深密經遍一切一味相之勝義；不名有因·非因所生·非有為。Suchness (thusness)The ultimate of the character pervading all in one flavor; not called "having a cause," not produced from causes, not conditioned. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0692a04·0692a16–18；古德音寫無徵，從闕〕
唯識三十頌tathatā真＝真實（非虛妄）·如＝如常（無變易）·於一切位常如其性；復名法界·實際。SuchnessTrue = real (not false) · thus = ever-so (without change) · ever thus in its nature in every state; also named the dharma-realm · the reality-limit.〔T31n1585 0048a23〕
真實
辯中邊論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]).
眩瞖
唯識二十論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.
眩瞖／眩翳
解深密經喻遍計所執相：如眩瞖人妄見髮毛輪等（圓測·遁倫：由眩瞖故妄見毛輪喻所執）。Cataract (the eye-disease film)Illustrates the wholly-imagined mark: as one with cataracts falsely sees hair-floaters, wheels, etc. (Wŏnch'ŭk·Dunlun: the false seeing of hair-floaters through the cataract illustrates the wholly-imagined).〔本經 T16n0676 0693a25·遁倫 T42n1828 0773c14·圓測字形 X0255a01；釋喻 X0255a07–13〕
神通
大乘莊嚴經論超凡無礙之自在力；本品以六通為其自性。supernormal powerThe sovereign, unobstructed power beyond the ordinary; this chapter takes the six powers as its self-nature.
種子異釋
唯識二十論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.
唯識三十頌bīja本識中親生自果之功能差別；具六義（剎那滅·果俱有·恒隨轉·性決定·待眾緣·引自果）。SeedThe particular capacity within the root consciousness to directly produce its own fruit; possessing six characters (momentary cessation · co-existence with fruit · continual succession · determinate nature · dependence on conditions · producing its own fruit).〔T31n1585 0008a06〕
種性
大乘莊嚴經論眾生成就三乘菩提的內在依據、種子體性。lineageThe inner ground and seed-substance by which a sentient being achieves the awakening of the three vehicles.
種智三身
空／空性
辯中邊論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.
窮生死蘊
攝大乘論āsaṃsārika-skandha化地部所立、阿賴耶之異門，謂窮盡生死相續而不斷之蘊。唯玄奘本有此譯語，真諦／佛陀扇多無此詞。the aggregate that lasts to the end of birth-and-death, a synonym for the storehouse consciousness posited by the Mahīśāsaka school — the aggregate that runs through the whole continuum of saṃsāra unbroken. Only Xuanzang's text renders it thus; Paramārtha and Buddhaśānta lack the term.
第一義
大乘莊嚴經論最高之真實，諸佛親證、言思不及者；即圓成實、真如。the ultimate truthThe highest reality, realized by the buddhas and beyond word and thought — namely the perfectly-accomplished nature, suchness.
第一義發心
大乘莊嚴經論證真如而發之心（勝義菩提心），登初地。the arousing of the mind in the ultimateThe mind aroused upon realizing suchness (the ultimate awakening-mind), ascending to the first ground.
第四禪
大乘莊嚴經論色界第四靜慮，極清淨，神通所依。the fourth meditative absorptionThe fourth dhyāna of the form realm, utterly pure, the basis on which supernormal power rests.
等流習氣／異熟習氣
唯識三十頌niṣyanda-/vipāka-vāsanā七識善惡無記所熏／六識有漏善惡所熏。Homogeneous-outflow / retribution impressionsPerfumed by the good, bad, and neutral of the seven consciousnesses / perfumed by the defiled good-and-bad of the six consciousnesses.〔T31n1585 0007c02–05〕
筏喻
大乘莊嚴經論法如渡筏、到岸應捨。the raft simileThe Dharma is like a raft for crossing: reaching the shore, one should let it go.
緣彼
唯識三十頌緣阿賴耶（藏識）為所緣（執為內我）。Cognizing thatTaking the ālaya (store consciousness) as its object (grasping it as an inner self).〔T31n1585 0021c17–19〕
緣起二種
攝大乘論大乘極細甚深之緣起：分別自性緣起（種子生現行）／分別愛非愛緣起（業招感愛非愛果）。三系名亦歧：玄奘作『緣起』・真諦作『緣生』・佛陀扇多作『因緣』。the two extremely subtle dependent arisings of the Great Vehicle: dependent arising as differentiated own-nature (seeds give rise to actives) / dependent arising as differentiated agreeable-and-disagreeable (action draws agreeable and disagreeable fruits). The very name diverges: Xuanzang 緣起, Paramārtha 緣生, Buddhaśānta 因緣.
緣起親近
大乘莊嚴經論願樂·知時·除慢。attending in originating-conditionGlad aspiration · knowing the time · removing conceit.
義智
大乘莊嚴經論通達義理之智，能開作諸義。the wisdom of meaningThe wisdom that penetrates the meaning of the doctrine and can open up all its senses.
習氣
唯識三十頌vāsanā業·取纔起即滅而熏本識所成之功能；簡曾現業故名習氣。ImpressionsThe capacity formed by perfuming the root consciousness the instant a deed or grasping arises and ceases; called "impression" to distinguish it from present manifest deeds.〔T31n1585 0043a16〕
聲聞乘
大乘莊嚴經論求自利、厭離求涅槃之乘；本品論諍之對方。the śrāvaka vehicleThe vehicle that seeks self-benefit and, wearying of saṃsāra, seeks nirvāṇa; the opposing party in this chapter's debate.
能取／所取
大乘莊嚴經論認識之主與其對象；二取俱泯即入見道。the grasper / the graspedThe subject of cognition and its object; when the two graspings alike subside, one enters the path of seeing.
能相三
大乘莊嚴經論分別·依他·真實相。the three characterizingThe wholly-imagined · other-dependent · true characteristics.
能變
唯識三十頌pariṇāma識體轉變、現似相見二分；《轉識論》平行段作「能緣」。Transformer (transformation)The transformation of consciousness manifesting as the image- and seeing-parts; the parallel passage in the Zhuǎnshì lùn uses “the cognizer” (能緣).〔T31n1585 0001b01·真諦譯 T31n1587 0061c08〕
能遍計
唯識三十頌虛妄分別之心；護法唯取第六·第七心品。The pervasive-reckonerThe mind of false discrimination; Dharmapāla takes only the sixth and seventh consciousness-groups.〔T31n1585 0045c14〕
能遍計 / 所遍計
攝大乘論能遍計＝意識（有分別故）；所遍計＝依他起性。世親釋略指其名，無性釋詳釋意識遍計無邊之二重名言熏習種子。that which imputes = the mental consciousness (since it discriminates); that which is imputed = the other-dependent nature. Vasubandhu's bhāṣya merely names it; Asvabhāva's upanibandhana explains in detail the two-layered verbal-perfuming seeds by which the mental consciousness imputes without limit.
自他心平等
大乘莊嚴經論視他與己平等之心（信得／智得二門）。the mind of self–other equalityThe mind that regards others as equal to oneself (through the two gates of attainment-by-trust and attainment-by-wisdom).
自分信
大乘莊嚴經論屬自地分位之信（無覆·相應·有聚·極入·遠入），讚為「速通」。the faith of one's own portionThe faith belonging to one's own ground-stage (uncovered · associated · possessing accumulation · utmost-entering · far-entering), praised as "swift penetration."
自心智
唯識二十論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.
自性涅槃
解深密經諸法本性即寂滅；依相無自性·法無我所顯勝義無自性密意說一切法本來寂靜自性涅槃。Intrinsic nirvāṇa (nirvāṇa by nature)The very nature of dharmas is quiescence; through the hidden intent of no-nature-in-the-ultimate (disclosed by no-nature-of-mark and selflessness-of-dharmas) it is said that all dharmas are intrinsically quiescent, nirvāṇa-by-nature. 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0694b08–24；古德音寫無徵，從闕〕
自性身 / 法身
攝大乘論svābhāvika-kāya / dharma-kāya三身之依：一切法自在轉之所依止，即法身。無性釋作構詞訓：「非假所立故名自性，是所依止故名為身，法性即身故名法身」。真諦作『性身』、佛陀扇多作『真身』。the support of the three bodies: the basis on which all dharmas turn freely, i.e. the dharma-body. Asvabhāva gives a word-formation gloss: "not nominally established, hence 'own-nature'; the support, hence 'body'; the dharma-nature is the body, hence 'dharma-body.'" Paramārtha 性身, Buddhaśānta 真身.
自成熟九
大乘莊嚴經論欲（悕求大法）·信·捨（滅煩惱）·悲·忍·念（受持不忘）·力（皆通達）·堅（魔外不奪）·支（善分圓滿）。the nine of self-maturationAspiration (longing for the great Dharma) · trust · relinquishing (extinguishing affliction) · compassion · patience · mindfulness (upholding without forgetting) · power (penetrating all) · firmness (not to be robbed by Māra or heretics) · full support (the completeness of the wholesome parts).
自證分
唯識三十頌相、見所依自體；量果（護法四分義之三）。Self-cognition-partThe self-substance on which the image- and seeing-parts depend; the result of cognition (the third of Dharmapāla's four parts).〔T31n1585 0010b13〕
莊嚴
大乘莊嚴經論裝點、彰顯；謂以義智言句令大乘妙法之德顯發、令人樂入，非徒文飾。adornmentOrnamenting, making manifest: to cause the excellences of the Mahāyāna's wondrous Dharma to shine forth, and to make one glad to enter it, through meaning, wisdom, and phrasing — not mere literary ornament.
菩提分
大乘莊嚴經論覺悟之成分（趣向菩提之法）。the factors of awakeningThe components of awakening — the dharmas that incline toward bodhi.
菩薩十地
攝大乘論daśa-bhūmi十殊勝之⑤「彼因果修差別」：六度於十地中分分修習之階差。前五地三系異譯：玄奘 極喜／離垢／發光／焰慧／極難勝 · 真諦 歡喜／無垢／明焰／燒然／難勝 · 佛陀扇多 歡喜／離垢／明作／焰／難勝；後五地（現前／遠行／不動／善慧／法雲）三系全同。皆本《華嚴·十地品》而漢譯各異。the ten bodhisattva grounds: the fifth supreme point, "the distinctions in that cultivation cause and fruit" — the graded cultivation of the six perfections across the ten grounds. The first five grounds differ across recensions: Xuanzang 極喜／離垢／發光／焰慧／極難勝 · Paramārtha 歡喜／無垢／明焰／燒然／難勝 · Buddhaśānta 歡喜／離垢／明作／焰／難勝; the last five (現前／遠行／不動／善慧／法雲) are identical in all three. All rest on the Avataṃsaka's "Chapter on the Ten Grounds," variously rendered in Chinese.
菩薩律儀
攝大乘論bodhisattva-saṃvara菩薩之防護戒體；攝論唯舉綱「如菩薩地正受菩薩律儀中說」，細目讓《瑜伽師地論·菩薩地》戒品（T30n1579，明引現存）。the bodhisattva's restraining discipline. The Saṃgraha states only the heading — "as said in the receiving of the bodhisattva restraint in the Bodhisattva Stage" — leaving the detail to the precept-chapter of the Yogācārabhūmi's Bodhisattva Stage (T30n1579, an express citation of an extant text).
薄伽梵／婆伽婆（流支）
解深密經bhagavat世尊；說此經之本主（圓測：以薄伽梵說經本主名之為因）。Bhagavat (the Blessed One)The World-Honored One; the principal speaker of this sūtra (Wŏnch'ŭk: the Bhagavat as the sūtra's principal speaker is named the [originating] cause).〔玄奘 T16n0676 0688b07·流支音寫 T16n0675 0665b17·圓測 X0180a09〕
薩迦耶滅
解深密經satkāya身見（薩迦耶見）所緣之滅；究竟涅槃。薩迦耶之音有圓測明釋，所證為詞幹，不逕補「滅」之複合梵形。Cessation of the [view of a] self-bodyThe cessation of the object of the self-body view; ultimate nirvāṇa. Woncheuk explicitly identifies 薩迦耶 as a Sanskrit sound-form; it attests the term-stem, not a reconstructed compound with “cessation.”〔本經 T16n0676 0690a17–18·圓測 X21n0369 X0221a13–17〕
薰習
攝大乘論vāsanā現行法熏成種子、種子攝藏於阿賴耶之機制。佛陀扇多早期本無此詞；真諦作『熏習』（異體）。perfuming: the mechanism by which active dharmas perfume seeds and the seeds are stored in the storehouse consciousness. Buddhaśānta's early recension lacks this term; Paramārtha writes 熏習 (variant form).
處時定
唯識二十論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).
處（了）
唯識三十頌所緣之器世間（處）與能緣之了別（了·見分）。Locus (discerning)The receptacle-world as object (locus) and the discerning as cognizer (the seeing-part).〔T31n1585 0010a23〕
虛妄分別
辯中邊論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.
蛇繩喻
攝大乘論喻三性之層遣：繩顯似蛇，知蛇無則蛇覺滅而繩覺在（遣遍計）；更析繩為色香味觸，則繩覺亦遣（遣依他、顯圓成）。the snake-and-rope simile, for the successive removal of the natures: the rope appears as a snake; knowing there is no snake, the snake-awareness ceases while the rope-awareness remains (removing the wholly-imagined); analyzing the rope further into color, smell, taste, touch, the rope-awareness too is removed (removing the other-dependent, disclosing the perfectly-accomplished).
補特伽羅
辯中邊論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]).
見道
攝大乘論darśana-mārga入極喜地（初地）即見道，無分別智初證真如之位。the path of seeing: to enter the Stage of Great Joy (the first ground) is the path of seeing, the position where non-discriminating cognition first realizes thusness.
觀智
大乘莊嚴經論轉第六識所得，於諸法善能觀察、斷疑說法之智。observing wisdomObtained by transforming the sixth consciousness; well able to observe all dharmas, to sever doubt, and to teach the Dharma.
解脫分
大乘莊嚴經論順解脫分善根，能引生趣向解脫之善。the portion conducing to liberationThe wholesome roots conducing to liberation, able to give rise to what inclines toward liberation.
解脫身異釋
解深密經聲聞獨覺斷惑障所顯之身；三乘平等（非法身·無法身之無量功德差別）（求那夾註「五分法身名解脫，梵音云毘尼木叉，涅槃解脫梵音云木叉」）。Liberation-bodyThe body disclosed by the śrāvaka's and pratyekabuddha's severing of the affliction-hindrance; equal across the three vehicles (not the Dharma-body — lacking the Dharma-body's measureless differentiated qualities) (Guṇabhadra's interlinear note records 毘尼木叉 for the fivefold Dharma-body and 木叉 for nirvāṇa-liberation). 〔Those interlinear sound-forms attest the liberation root, not the compound “liberation-body”; composite IAST is left blank.〕〔本經 T16n0676 0708b22·求那 T16n0679 0718b06；『毘尼木叉／木叉』只證解脫語根音寫，不證「解脫身」複合詞，故從闕〕
唯識三十頌vimukti-kāya二乘亦得；唯永離煩惱障縛·無殊勝法。The liberation-bodyAttained by the two vehicles as well; only free of the bondage of the afflictive obstruction · without surpassing dharmas.〔T31n1585 0057c14〕
訓詞
攝大乘論nirukti釋六度各名之義（施戒忍進定慧各釋其名義）。the etymological gloss explaining the name of each perfection (giving, discipline, patience, effort, concentration, wisdom each glossed).
調伏／毘尼（流支·求那）
解深密經vinaya如來言音三藏之一；顯示別解脫及別解脫相應法（七相）（遁倫「調伏，舊名為滅」；求那「波羅提木叉」prātimokṣa）。Discipline (vinaya)One of the three baskets; it sets forth the prātimokṣa and the dharmas associated with it (seven aspects) (Dunlun: "discipline, old name 'cessation'"; Guṇabhadra: prātimokṣa).〔本經 T16n0676 0708c13·流支 T16n0675 0685b10–12·求那 T16n0679 0718b21–23·0718c13–14·遁倫 T42n1828 0787b25–26〕
諸三摩地
攝大乘論samādhi大乘定學；具六差別（所緣／種種／對治／堪能／引發／作業）。種種三摩地有大乘光明／集福定王／賢守／健行等。the Mahāyāna training in concentration, with six distinctions (object / variety / antidote / capacity / inducement / function). The various samādhis include the Mahāyāna-light, the King of Merit-gathering Concentration, the Well-guarding, and the Heroic-march.
證自證分
唯識三十頌證第三（自證分）之第四分；現量攝（護法四分義之四）。Cognition-of-self-cognition-partThe fourth part, cognizing the third (self-cognition-part); subsumed under direct perception (the fourth of Dharmapāla's four parts).〔T31n1585 0010b17〕
識變四似
辯中邊論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.
識轉變
唯識三十頌vijñāna-pariṇāma識體變似見、相二分；「諸識」謂三能變及彼心所。Transformation of consciousnessConsciousness transforming as the seeing- and image-parts; "these consciousnesses" means the three transformers and their mental factors.〔T31n1585 0038c18〕
變化身
攝大乘論nirmāṇa-kāya依法身而起，八相成道、化導有情之身。真諦作『化身』、佛陀扇多作『應身』（佛陀扇多『應身』即此變化身）。the transformation body: arisen in dependence on the dharma-body, the body that accomplishes the way in the eight phases and guides beings. Paramārtha 化身, Buddhaśānta 應身 (Buddhaśānta's 應身 is precisely this transformation body).
資糧位
唯識三十頌saṃbhāra-avasthā從初發心至順解脫分；深信唯識、積集福慧資糧。The stage of accumulationFrom the first aspiration to the factors conducive to liberation; deep faith in consciousness-only, accumulating the provisions of merit and wisdom.〔T31n1585 0048b13〕
轉
唯識三十頌念念生滅、前後變異、因滅果生（表「非常」）。TransformingArising and ceasing moment to moment, varying before and after, cause ceasing and fruit arising (expressing "impermanence").〔T31n1585 0012c02〕
轉依異釋
攝大乘論āśraya-parāvṛtti無住涅槃之相：以對治起時轉捨雜染分、轉得清淨分。真諦同作『轉依』（分二亦作『轉所依』）、佛陀扇多偈中作『轉身』，無獨立『轉依』名。the turning of the basis, the mark of the non-abiding nirvāṇa: when the antidote arises, the defiled part is turned away and the pure part is turned toward. Paramārtha also writes 轉依 (and 轉所依 in Division 2); Buddhaśānta has 轉身 in verse, with no independent term 轉依.
大乘莊嚴經論所依根本轉變，捨染得淨、捨二取而證真如。the transformation of the basisThe turning-about of the root basis: relinquishing the defiled and gaining the pure, relinquishing the twofold grasping and realizing suchness.
大乘莊嚴經論初地（轉依位）·佛地（究竟轉依，離二障）。the transformation of the basisThe first ground (the stage of transforming the basis) · buddhahood (the ultimate transformation of the basis, free of the two obstructions).
唯識三十頌āśraya-parāvṛtti於依他起（所依）轉捨遍計所執·轉得圓成實性；二轉依果（涅槃·菩提）。Transformation of the basisUpon the other-dependent (the basis), relinquishing the wholly-imagined and gaining the perfectly-accomplished nature; the twofold-transformed fruit (nirvāṇa · bodhi).〔T31n1585 0051a02〕
轉法輪
解深密經三轉：初時四諦·第二時依無自性以隱密相轉·第三時依無自性性以顯了相轉；古德另以「無相教」等語概括第二時。Turning the wheel of DharmaThree turnings: first period — four truths · second period — non-nature taught in a hidden mode · third period — the absence of nature taught in a fully explicit mode; ancient exegesis separately labels the second period the “teaching of no-characteristic.” 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0697a23–0697b09·圓測 X21n0369 X0260b23–c03；古德音寫無徵，從闕〕
轉識蘊依得四智自在
攝大乘論轉識蘊之所依，得圓鏡／平等／觀察／成所作四智自在；此四者皆為攝論本短名。真諦作「顯了／平等／迴觀／作事」，佛陀扇多作「如鏡／觀見／作事／憶持」（第四位當平等而名殊）。《成唯識論》卷十後來始詳列全名及八識配屬。transforming the basis of the consciousness aggregate brings mastery in the four cognitions of mirror / equality / observation / accomplishment; these are the root treatise's short names 圓鏡／平等／觀察／成所作. Paramārtha has 顯了／平等／迴觀／作事, and Buddhaśānta 如鏡／觀見／作事／憶持 (the fourth occupies the position of equality but is named differently). The Cheng weishi lun, fascicle 10, later supplies the full names and eight-consciousness assignments.
迴向
大乘莊嚴經論以所作諸行轉趣、施益一切眾生。dedicationTo turn all the practices one has done toward, and bestow their benefit upon, all beings.
通達位
唯識三十頌prativedha-avasthā初地見道；無分別智實證真如、初照唯識實性。The stage of penetrationThe first ground, the path of seeing; the non-discriminating cognition actually realizes suchness, first illumining the Consciousness-Only-reality.〔T31n1585 0049c17〕
遍行
唯識三十頌sarvatraga觸·作意·受·想·思；遍一切心·一切地·一切時·一切性。The omnipresentContact · attention · sensation · conception · volition; pervading all minds · all grounds · all times · all natures.〔T31n1585 0028a26〕
遍計所執性異釋
辯中邊論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.
唯識三十頌parikalpita-svabhāva周遍計度所妄執之自性（蘊處界·我法）；都無所有·情有理無。The wholly-imagined natureThe nature falsely grasped by pervasive reckoning (aggregates-fields-elements · self and dharmas); wholly nonexistent · existent-to-feeling but void-in-principle.〔T31n1585 0045c14〕
遍計所執（相）／虛妄分別相（流支）／分別性（真諦）
解深密經名假安立自性差別、為令隨起言說；遍計顛倒生相（圓測引攝論）。〔古德音寫無徵，從闕。〕The wholly-imagined markThe provisionally-posited difference of self-nature by name, for the sake of conventional speech; the character born of imaginative inversion (Wŏnch'ŭk cites the Saṃgraha). 〔No transmitted transliteration — 從闕.〕〔本經 0693a18·圓測 X21n0369 X0251c18–20·X0252a17–18；古德音寫無徵，從闕〕
遍計所執（自性）
攝大乘論parikalpita-svabhāva於依他起上妄執之實我實法——畢竟非有。真諦作『分別性』、佛陀扇多作「妄分別性」。the wholly-imagined nature: the real self and real dharmas falsely grasped upon the other-dependent — ultimately non-existent. Paramārtha 分別性, Buddhaśānta 妄分別性.
遍計所集言辭
解深密經遍計分別所聚之言說；有為無為之名由此而立。Words gathered by pervasive imaginationThe speech amassed by imaginative discrimination; the names "conditioned" and "unconditioned" are posited from it.〔本經 0689a01〕
量
唯識二十論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.
金剛喻定
大乘莊嚴經論破最微分別隨眠之定。the vajra-like samādhiThe samādhi that shatters the subtlest latent tendency of discrimination.
金土藏喻
攝大乘論喻依他起含雜染、清淨二分：地界（依他起）／土（遍計所執，非實而現）／金（圓成實，實有而隱）；無分別智火燒鍊，則土相不現、金相顯現（喻轉依）。喻名三系倒置：玄奘『金土藏』・真諦／佛陀扇多『金藏土』（佛陀扇多『地塵』非『地界』）。the simile of the gold-bearing ore: the other-dependent contains a defiled and a pure part — the earth-element (the other-dependent) / the clay (the wholly-imagined, unreal yet appearing) / the gold (the perfectly-accomplished, real yet hidden); when the fire of non-discriminating cognition smelts it, the clay-mark vanishes and the gold-mark appears (a simile for the turning of the basis). The simile-name is inverted across recensions: Xuanzang 金土藏, Paramārtha and Buddhaśānta 金藏土 (Buddhaśānta has 地塵, not 地界).
鏡智
大乘莊嚴經論轉第八識所得，如大圓鏡離垢、無分別而現一切影像之智。mirror wisdomObtained by transforming the eighth consciousness; like a great round mirror free of stain, non-conceptual, manifesting all reflected images.
鏡智／平等智／觀智／作事智
大乘莊嚴經論0606c26 轉識次第全同（八→鏡·七→平等·六→觀·前五→作事）0606c26, the sequence of transforming consciousness wholly agrees (eighth → mirror · seventh → equality · sixth → observing · first five → accomplishing)
闍梨
大乘莊嚴經論本品「大悲闍梨常在心中」謂以大悲為師、依之而行。the ācāryaThis chapter's "the ācārya of great compassion ever in the mind" means to take great compassion as one's teacher and to act in reliance upon it.
阿伽陀
大乘莊嚴經論印度傳說解一切毒之神藥；喻無分別智能除一切過聚。agadaThe divine medicine of Indian legend that resolves all poisons; a figure for how non-conceptual knowledge can remove the whole heap of faults.
阿僧祇劫
阿含說／證說
大乘莊嚴經論以口力說／以神通力說（相好·樹林·樂器·空中）。teaching by scripture / teaching by realizationTeaching by the power of speech / teaching by the power of supernormal act (in marks, groves, instruments, in mid-air).
阿摩羅識
大乘莊嚴經論本品釋以『心真如·自性清淨心』當之。the immaculate consciousnessThis chapter glosses it by "the true-suchness of mind · the mind pure in its self-nature."
阿摩羅識（真諦平行文）
唯識三十頌真諦譯《轉識論》說「境識俱泯即是實性，實性即是阿摩羅識」；該句本身未稱『第九識』。本書只與玄奘系相關義段作平行對讀，不判阿摩羅與圓成真如或清淨第八同義。Amala consciousness (Paramārtha parallel)Paramārtha's Zhuǎnshì lùn says, “境識俱泯即是實性，實性即是阿摩羅識”; that passage does not itself call the amala a “ninth consciousness.” This edition reads it as a doctrinal parallel without equating the amala with perfectly-accomplished suchness or the purified eighth.〔真諦譯 T31n1587 0062c18–19〕
阿梨耶識
阿羅漢
唯識三十頌arhat通攝三乘無學果位；煩惱麁重究竟盡、不復執藏第八為我。ArhatComprehending the no-more-learning fruit of the three vehicles; the coarse dross of the afflictions ultimately exhausted, no longer grasping the eighth as a self.〔T31n1585 0013c04〕
阿耨多羅三藐三菩提
解深密經anuttarā-samyak-saṃbodhi無上正等菩提；一向趣寂聲聞終不能證（一乘密意段）（玄奘音寫）。Unsurpassed perfect awakening (anuttarā-samyak-saṃbodhi)Unsurpassed perfect bodhi; the one-sidedly quiescence-bound śrāvaka can never realize it (the one-vehicle hidden-intent passage) (Xuanzang's transliteration).〔本經 T16n0676 0695a24〕（同義譯「無上正等菩提」見品四 0693a25·品七 0707a27）
解深密經anuttarā-samyak-saṃbodhi無上正等菩提；離二十二愚十一麁重之繫縛（玄奘音寫）。Unsurpassed perfect awakening (anuttarā-samyak-saṃbodhi)Unsurpassed perfect bodhi; freed from the bondage of the twenty-two delusions and eleven coarse-heavinesses (Xuanzang's transliteration).〔本經 T16n0676 0704c05〕（首見於品五）
阿賴耶識
攝大乘論ālaya-vijñāna十殊勝之①『所知依』，一切雜染法之所依止、持種之根本識；攝藏諸法種子、與雜染法更互為因。『藏』有三義：能藏（雜染法藏此為果）、所藏（此識藏彼為因）、執藏（有情攝藏此識為自我）。三系音寫各異：玄奘 阿賴耶識 · 真諦 阿黎耶識 · 佛陀扇多 阿犁耶識（亦作阿梨耶識）。the storehouse consciousness: the first supreme point, "the basis of the knowable" — the root consciousness that supports all defiled dharmas and holds the seeds; it stores the seeds of all dharmas and is mutually cause with the defiled. "Storehouse" carries three senses: it stores (defiled dharmas store it as their fruit), it is stored (it stores them as their cause), it is grasped-as-store (beings grasp it as a self). Each recension transcribes it differently: Xuanzang 阿賴耶識 · Paramārtha 阿黎耶識 · Buddhaśānta 阿犁耶識 (also 阿梨耶識).
阿賴耶（識）
唯識三十頌第八識自相：藏（能藏·所藏·執藏）；與雜染互為緣、有情執為自內我。Ālaya (store consciousness)The eighth consciousness in its self-aspect: storing (able-to-store · stored · grasped-store); mutually conditioning with the defiled, grasped by beings as an inner self.〔T31n1585 0007c20〕
阿賴耶（識）／阿梨耶（流支）
解深密經ālaya第八識之藏義，具能藏·所藏·執藏三義（圓測）。Store consciousnessThe storing sense of the eighth consciousness, with three senses: able-to-store · stored-in · grasped-store (Wŏnch'ŭk).〔圓測 X21n0369 X0246b05〕
阿陀那識異釋
攝大乘論ādāna-vijñāna阿賴耶識之異門，『執受』義——執持種子及有色根令不壞。《解深密經》〈心意識相品〉阿陀那頌「阿陀那識甚深細，一切種子如瀑流」即其經據（T16n0676 0692c，現存可回）。三系同作「阿陀那識」。a synonym of the storehouse consciousness, in the sense of "appropriating" — it appropriates and holds the seeds and the material faculties so they do not perish. The Saṃdhinirmocana's "Chapter on Mind, Mentation, and Consciousness" gives its scriptural warrant: "The appropriating consciousness, deep and subtle, all the seeds like a rushing torrent" (T16n0676 0692c, extant and traceable). All three recensions read 阿陀那識.
解深密經ādāna不可覺知堅住器識；十六行心生起之第一（執持·相續，與品三阿陀那識相承；本品無此云音義，其音義在品三）。Appropriating consciousnessThe imperceptible, firmly-abiding container-consciousness; the first of the sixteen mental activities' arising (appropriating · continuous, continuous with the ādāna of Ch.3; this chapter gives no sound-gloss — its gloss is in Ch.3).〔本經 T16n0676 0702b25（音義見品三 X0246a19–21）〕
阿陀那（識）
解深密經ādāna第八識之執持義：隨逐於身、執受色根令不失壞（圓測引攝論二義·成唯識三義；窺基／遁倫「即第八執持之義」）。Appropriating consciousnessThe appropriating sense of the eighth consciousness: it follows the body and appropriates the material faculties so they do not perish (Wŏnch'ŭk cites the Saṃgraha's two senses · Cheng Weishi Lun's three; Kuiji/Dunlun: "the appropriating sense of the eighth").〔圓測 X21n0369 X0246a19–20·遁倫 T42n1828 0592b06–07〕（重見於品六，作「阿陀那識」）
陀羅尼異釋
解深密經dhāraṇī不共外道之密意言詞；令菩薩善悟入佛所說甚深密意（古德明言「梵云陀羅尼」）。Retentive formulaThe hidden-intent expression not shared with non-Buddhists; it lets the bodhisattva well penetrate the profound hidden intent of what the Buddha taught. An ancient commentary explicitly identifies 陀羅尼 as the Sanskrit sound-form.〔本經 T16n0676 0710b06–07·古德 T39n1797 0795a26〕
障
隨修五分
大乘莊嚴經論知義·知法·隨法·同得·隨行。the five parts of practice-in-accordKnowing the meaning · knowing the Dharma · practice in accord with the Dharma · shared attainment · practice in accord.
隨所生所繫
唯識三十頌隨末那所生之界地而繫屬（生欲界即欲界繫，乃至有頂）。Bound to wherever it arisesBound to the realm-and-ground where the manas arises (born in the desire realm, bound to the desire realm, up to the peak of existence).〔T31n1585 0023c11–14〕
隨煩惱
唯識三十頌upakleśa隨根本煩惱分位差別、等流性故；分小·中·大三類。Secondary afflictionsDifferentiated positions of, and homogeneous outflows from, the root afflictions; divided into small, medium, and great.〔T31n1585 0033b03〕
隨眠／使煩惱（流支）／使（求那）
解深密經地中煩惱之種子位：害伴（前五地）·羸劣（六七地）·微細（八地已上，唯所知障依止）。Latent tendencyThe seed-stage of afflictions within the stages: harming-the-companion (first five stages) · weakened (stages six–seven) · subtle (eighth stage onward, the support of the cognitive-hindrance alone). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0707c12；古德音寫無徵，從闕〕
隨緣現
唯識三十頌顯非常起；緣謂作意·根·境等，眾緣和合方現。Manifesting according to conditionsShowing that they do not arise constantly; "conditions" means attention · faculty · object and such — they manifest only when the conditions gather.〔T31n1585 0037a20〕
隨覺祕密言詞
攝大乘論ābhiprāyika隨覺佛之密意言詞（如「云何菩薩能行惠施？若諸菩薩無少所施」等詭辭表詮）。無性釋立其讀法之則：「捨隨聞義、覺不聞義」——不取字面所聞之義，而覺其未顯之密意。the secret intentional speech to be awakened to (such as the paradoxical "How does a bodhisattva practice giving? When a bodhisattva gives nothing at all..."). Asvabhāva's upanibandhana sets the rule for reading it: "set aside the sense heard, awaken to the sense not heard" — not taking the literal sense heard, but awakening to the undisclosed intent.
隨順
大乘莊嚴經論順眾生根機而施利益；本品列十三種。accommodationTo bestow benefit in accord with the disposition of beings; this chapter lists thirteen kinds.
雜染
辯中邊論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]).
離五相
攝大乘論無分別智之自性，以五離顯：非無作意／非過有尋伺地／非想受滅／非色自性／非於真義異計度——以此精別於滅盡定、無想、木石。the own-nature of non-discriminating cognition, shown by five departures: not the absence of attention / not the stage past investigation-and-examination / not the cessation of perception-and-feeling / not the nature of form / not a divergent calculation upon the true meaning — by which it is precisely set off from the cessation-attainment, the no-perception attainment, and wood-and-stone.
離言法性
解深密經聖者以聖智聖見離名言所現等覺之事；非有為無為假施設言辭所及。The word-free nature of dharmasThe matter awakened-to by the noble ones through noble wisdom and noble vision, free of names and words; not reachable by the conditioned, the unconditioned, or any provisionally-posited verbal expression.〔本經 T16n0676 0689a07–08〕
難行業
大乘莊嚴經論為轉眾生小乘心、變形受苦、無量劫所行之業。difficult actionThe action, done over measureless eons in transformed bodies bearing suffering, to turn the small-vehicle mind of beings.
非不見此彼
唯識三十頌非不證見圓成（此）而能見依他（彼）；無分別智證真如·後得智了如幻。Not [seeing] that without seeing thisNot [that one can] see the other-dependent (that) without cognizing the perfectly-accomplished (this); the non-discriminating cognition realizes suchness · the subsequently-attained cognition discerns the other-dependent as illusion.〔T31n1585 0046b26〕
非異非不異
唯識三十頌圓成與依他之關係；非異（真如即依他實性）·非不異（圓成非無常）。Neither different nor not differentThe relation of perfectly-accomplished to other-dependent; not different (suchness is the very nature of the other-dependent) · not not-different (the perfectly-accomplished is not impermanent).〔T31n1585 0046b18〕
頗胝迦（寶）／清淨琉璃（流支）
解深密經sphaṭika喻依他起相：自體清淨，與染色合似諸寶（圓測「應師經音云：此云水玉，或云白珠」；遁倫「似水精白珠」）。Crystal (rock-crystal) gemIllustrates the other-dependent mark: pure in itself, it resembles various gems when joined with a dye-color (Wŏnch'ŭk cites Xuanying's sound-gloss: "water-jade, or white-pearl"; Dunlun: "like crystal white-pearl").〔本經 0693b02·圓測 X0255c09–11·遁倫 T42n1828 0774a15–16〕
頗胝迦／頗梨（流支·求那）
解深密經sphaṭika水精寶；放大智光喻之喻體（日月輪水火二種頗胝迦寶放大光明）（圓測品四「此云黃綠色」；求那校本明本作「玻瓈」）。Crystal (rock-crystal)A crystal gem; the vehicle of the great-wisdom-light simile (the two crystal gems, of water and fire, in the sun- and moon-discs, radiate great light) (Wŏnch'ŭk in Ch.4: "yellow-green color"; Guṇabhadra's collation, the Ming edition, reads 玻瓈).〔本經 T16n0676 0711a11·圓測 X21n0369 X0186a20〕（首見於品四，作頗胝迦寶喻）
願智五事
大乘莊嚴經論無功用·無著·無礙·恒靜·釋疑。the five matters of the wisdom of vowsEffortless · unattached · unobstructed · ever-calm · resolving doubt.
食身
大乘莊嚴經論佛受法樂、為地上菩薩說法之身。the enjoyment bodyThe body by which the Buddha enjoys the delight of the Dharma and teaches the bodhisattvas on the grounds.
體大
攝大乘論大乘『大』義之一；十殊勝所顯大乘體性之廣大。one sense of the "great" in "Great Vehicle"; the vast substance of the Great Vehicle disclosed by the ten supreme points.
麁重／障（流支）／所治過·過斷（求那）
解深密經諸地所對治之十一種麁重；隨眠之種子位（遁倫「勘於梵本無報字及四生死，故云二十二愚癡十一麁重也」；成唯識兩釋，圓測引）。Coarse-heaviness (gross dysfunction)The eleven kinds of coarse-heaviness countered across the stages; the seed-stage of latent tendencies (Dunlun: "collating the Sanskrit, no 'retribution' graph nor 'four births,' hence twenty-two delusions and eleven coarse-heavinesses"; Cheng Weishi Lun's two readings, cited by Wŏnch'ŭk). 〔No transmitted transliteration — 從闕.〕〔本經 T16n0676 0704b06·遁倫 T42n1828 0784c21–22；古德音寫無徵，從闕〕
（唯）捨受
唯識三十頌upekṣā第八識相應唯捨受（不苦不樂·微細一類相續）。(Only) neutral sensationThe eighth consciousness associates only with neutral sensation (neither painful nor pleasant · subtle, uniform, continuous).〔T31n1585 0011c15〕