唯識 Yogācāra · 宗級名相彙編School Glossary
諸本異釋 100 條 · 各本並存，不強和會（100 lemmas rendered differently across works — co-existing, unharmonized）
一乘
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）得一乘道覺、唯除如來所得；二乘障習未斷故不為說。The one vehicleAwakening to the one-vehicle path, excepting only what the Tathāgata attains; the two vehicles, their hindrance-impressions not cut off, are not taught it.〔本段 T16n0670 0497a·0497b15〕
一切法不生
楞伽阿跋多羅寶經—（從闕）一切法唯自心現、性非實性，故離有生亦離無生；非愚夫斷然無生之計。All dharmas are non-arisingAll dharmas are only one's own mind's manifestation, their nature not a real nature; hence free of both arising-from-being and arising-from-non-being — not the fool's outright reckoning of non-arising.〔本段 T16n0670 0486c28〕
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
成唯識論sarva-bīja持一切法種子之識；第八識因相。all-seedsthe consciousness that holds the seeds of all dharmas; the cause-mark of the eighth consciousness.〔§7·本論 T31n1585〕（一切種識見於§23）
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.
一切種識異釋
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〕
成唯識論sarva-bīja-vijñāna含藏一切種子之第八本識；種離本識無別自體。the all-seeds consciousnessthe eighth root consciousness that holds all seeds; apart from the root consciousness the seeds have no separate self-substance.〔§23·本論 T31n1585〕
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).
七支
瑜伽師地論從闕生圓滿·聞正法圓滿·涅槃為上首·能熟解脫慧之成熟·修習對治·世間一切種清淨·出世間一切種清淨The seven branchesThe perfection of birth · the perfection of hearing the true Dharma · having nirvāṇa as the foremost · the maturing of the liberation-ripening wisdom · the cultivation of the antidotes · the worldly purity of all kinds · the world-transcending purity of all kinds〔T30n1579 0388b13–16；遁倫 T42n1828 0426a17–20〕
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〕
七種性自性
楞伽阿跋多羅寶經—（從闕）集·性·相·大種·因·緣·成 七性自性。The seven kinds of intrinsic natureThe seven intrinsic natures: aggregation · nature · character · great-elements · cause · condition · consummation.〔本段 T16n0670 0483b11〕
七種無常（外道）
楞伽阿跋多羅寶經—（從闕）外道七計：作已而捨·形處壞·即色·色轉變·性·性無性·一切法不生。佛法非此七——非常非無常。The seven kinds of impermanence (the non-Buddhists')The non-Buddhists' seven reckonings: made-and-then-abandoned · shape-position perishing · being-the-very-matter · matter-transformation · nature · nature-non-nature · all-dharmas-non-arising. The Buddha-Dharma is none of these seven — neither constant nor impermanent.〔本段 T16n0670 0508b12–13〕
七種第一義
楞伽阿跋多羅寶經—（從闕）心·慧·智·見·超二見·超子地·如來自到 七境界。The seven kinds of ultimate [realm]The seven realms: mind · discernment · knowledge · vision · transcending-the-two-views · transcending-the-son-stage · the Tathāgata's own-attainment.〔本段 T16n0670 0483b13·0483b15〕
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).
三位無有
成唯識論從闕阿羅漢（永斷·種現俱滅）· 滅盡定 · 出世道（暫斷·伏滅）。absent in the three statesthe arhat (permanent severance · seeds and present activity both extinguished) · the cessation-attainment · the supramundane path (temporary severance · suppressed-and-extinguished).〔§13–14·本論 T31n1585〕
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
成唯識論從闕樂（適悅）·苦（逼迫）·不苦不樂（中容、捨）；六轉識皆容相應。the three feelingspleasant (fitting-and-gladdening) · painful (pressing-and-oppressing) · neither-painful-nor-pleasant (middling, equanimity); all six evolving consciousnesses may concur.〔§16·本論 T31n1585〕
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〕
三和合緣
楞伽阿跋多羅寶經—（從闕）宗泐：外道妄計根、塵、我三緣和合，諸識次第相續而起；T671 作「執著因緣」、T672 作「三和合緣」。The threefold conjunction of conditionsZonglei: the non-Buddhists falsely reckon that the three conditions — faculty, object, self — conjoin, so that the consciousnesses arise in continuity one after another; T671 reads "the clinging cause-and-condition," T672 reads "the threefold conjunction of conditions."〔本段 T16n0670 0501c15·宗泐 T39n1789 0395a22·T671 0545a28·T672 0611a24〕
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.
三善根
成唯識論kuśala-mūla無貪（alobha）· 無瞋（adveṣa）· 無癡（amoha）；生善勝、近對治三不善根。the three wholesome rootsnon-greed (alobha) · non-hatred (adveṣa) · non-delusion (amoha); superior at producing the wholesome, the close counteragents of the three unwholesome roots.〔§17·本論 T31n1585〕
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).
解深密經trisvabhāva觀照同一對象的三個角度：遍計所執性（妄加）、依他起性（緣生）、圓成實性（本然）。imagined / dependent / perfected natureThree angles for contemplating one and the same object: the imagined nature (falsely superimposed), the dependent nature (conditionally arisen), and the perfected nature (as it inherently is).〔附錄 C · 首見：解深密經〈一切法相品〉（T16 No. 676）。〕
成唯識論從闕善（信等十一相應）· 不善（無慚等十法相應）· 俱非／無記（俱不相應）。the three naturesgood (concurrent with the eleven [factors] of trust and the rest) · bad (concurrent with the ten [factors] of shamelessness and the rest) · neither-of-the-two / indeterminate (concurrent with neither).〔§15·本論 T31n1585〕（三性性攝亦見§34）
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〕
三摩呬多
瑜伽師地論samāhita等引：定心平等、能引功德之勝定地總名Meditative equipoise"Evenly drawn" (等引): the general name of the stage of superior concentration in which the concentrated mind is even and balanced and able to draw forth excellent qualities〔T30n1579 0328c07–13；遁倫 T42n1828 0378a03–06〕
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
三昧樂正受意生身
楞伽阿跋多羅寶經—（從闕）三四五地，三昧樂正受，安住心海、起浪識相不生，知自心現境界性非性。The mind-made body of samādhi-bliss right-receptionOn the third, fourth, and fifth grounds; in samādhi-bliss right-reception, abiding in the mind-ocean, the wave-consciousness-characters not arising, one knows one's own mind's manifested realm to be without nature.〔本段 T16n0670 0497c26〕
三昧正受
楞伽阿跋多羅寶經—（本段無古德音寫·從闕）二種神力之一；宗泐：三昧即正受，華梵兼舉，翻正心行處。Samādhi and right-receptionOne of the two kinds of spiritual power; Zonglei: 三昧 is 正受 (right-reception), the Sanskrit and the Chinese named together, translating "right-course of mental activity."〔本段 T16n0670 0492b26·宗泐 T39n1789 0373b21〕
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.
三淨肉
楞伽阿跋多羅寶經—（從闕）不見·不聞·不疑（不教·不求·不想）為己殺之肉；本段明「若無教想求，則無三淨肉」，於此經一切悉斷。The three kinds of pure meatThe meat not-seen · not-heard · not-suspected (not-instructed · not-sought · not-thought-of) to be killed for oneself; this movement clarifies that "if there is no instructing-thought-seeking, there is no three-kinds-of-pure-meat," and in this sūtra all [meat] is entirely cut off.〔本段 T16n0670 0514a26〕
三災
瑜伽師地論從闕器世間安立：火·水·風三災壞劫之相The three catastrophesThe establishment of the receptacle world: the marks of the destruction-kalpa's three catastrophes of fire, water, and wind〔T30n1579 0285b27–0285c03〕
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]).
三無性異釋
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〕
成唯識論trividhā niḥsvabhāvatā相無性（依遍計立）· 生無性（依依他立）· 勝義無性（依圓成立）。the three non-naturesthe mark-non-nature (set up on the wholly-imagined) · the arising-non-nature (on the other-dependent) · the ultimate-meaning-non-nature (on the perfectly-accomplished).〔§25·本論 T31n1585〕（詳辨於§26）
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).
三相續
楞伽阿跋多羅寶經—（從闕）貪·恚·癡＋愛未來（有喜愛俱）；宗泐：「三毒相續，故有諸趣輪轉」。The threefold continuityGreed · hatred · delusion + craving-for-the-future (accompanied by joy-and-love); Zonglei: "the three poisons continue, hence there is the turning-round of the destinies."〔本段 T16n0670 0501c12·宗泐 T39n1789 0395a20〕
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.
三結
楞伽阿跋多羅寶經—（從闕）身見、疑、戒取。三果所斷之惑差別。宗泐：「正當初果所斷，見惑與八十八使，廣略之異耳」。The three fettersSelf-body view, doubt, and clinging to precepts. The differentiated delusions cut off at the third fruit. Zonglei: "these belong precisely to what the first fruit cuts off, the view-delusions being the same as the eighty-eight afflictions, only broad and abbreviated differing."〔本段 T16n0670 0494c29·宗泐 T39n1789 0378c25〕
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.
三能變
成唯識論trividha-pariṇāma唯識把八識的活動分為三層轉變：初能變（阿賴耶）、第二能變（末那）、第三能變（前六識）。threefold transformationYogācāra divides the activity of the eight consciousnesses into three layers of transformation: the first transformation (ālaya), the second transformation (manas), and the third transformation (the first six consciousnesses).〔附錄 C · 首見：成唯識論卷一（T31 No. 1585）。〕
三脫門／三解脫
楞伽阿跋多羅寶經—（從闕）空·無相·無作。本段「妄想不生者，空無相無作，入三脫門，名為解脫」。The three gates of liberation / the three liberationsEmptiness · signlessness · non-action. This movement: "when false imagining does not arise — emptiness, signlessness, non-action — one enters the three gates of liberation, this is called liberation."〔本段 T16n0670 0503c11·0504b05〕（與分14 三解脫別立）
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).
三自性／三種自性
楞伽阿跋多羅寶經—（從闕）妄想（遍計）·緣起（依他）·成（圓成）自性；百八句所正問之一。The three self-naturesFalse-imagining (pervasively-imagined) · condition-arising (other-dependent) · consummated (perfectly-accomplished) self-nature; one of the matters directly questioned by the hundred-and-eight statements.〔宗泐 T39n1789 0344c29〕（重見於分05·18）
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
楞伽阿跋多羅寶經—（從闕）宗泐：「性淨解脫、圓淨解脫、方便淨解脫；蓋了三緣即三解脫，非別有也」。T671 作「三解脫門」。The three liberationsZonglei: "nature-purity liberation, complete-purity liberation, skillful-means-purity liberation; for realizing the three conditions is itself the three liberations, not that they are separate." T671 reads "the three gates of liberation."〔本段 T16n0670 0501c16·宗泐 T39n1789 0395a25·T671 0545a29〕（三脫門另見分15）
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.
三身
成唯識論從闕自性身（svābhāvika-kāya）·受用身（sāṃbhogika-kāya，分自受用·他受用）·變化身（nairmāṇika-kāya）。the three bodiesthe self-nature body (svābhāvika-kāya) · the enjoyment body (sāṃbhogika-kāya, divided into self-enjoyment and other-enjoyment) · the transformation body (nairmāṇika-kāya).〔§35·本論 T31n1585〕
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.
不信
不共無明
成唯識論從闕恒行不共（餘識所無·唯第七有）· 獨行不共（不與他惑俱）二種；證有第七理證一所依。the non-shared ignoranceof two kinds, the ever-operating non-shared (which the other consciousnesses lack · which only the seventh has) and the solitary non-shared (which is not concurrent with other afflictions); the basis of doctrinal ground one in proving the seventh.〔§13–14·本論 T31n1585〕
不動滅
大乘百法明門論āniñjya無為法之第四。「苦樂受滅」（《成唯識論》卷二）為體，「第四靜慮之無動搖性」為其面相名——非另立一「不動之法」，乃真如於第四禪境之「苦樂離繫性」面向之假立命名（→#95 5-依真如假立框架已詳）。百法原文為「不動滅無為」（含滅字，T31n1614），「不動無為」為後代常見簡稱；「滅」字保留「苦樂之滅」之義。
不即不離異釋
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〕
成唯識論從闕圓成與依他之關係；非異（不離）非不異（不即）。neither-identical-nor-apartthe relation of the perfectly-accomplished and the other-dependent; neither-different (not apart) nor-not-different (not identical).〔§25·本論 T31n1585〕
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〕
不和合性
大乘百法明門論asāmagrī不相應行第二十四。心不相應行法之最末。於因、果、緣之不齊集（hetu-phala-pratyaya-asamavadhāna）之分位中，假立「不和合」（asāmagrī，「眾緣不集會」「緣乖」）之名——其體非實，乃諸緣未能齊集之分位施設。「緣散則滅」之「緣散」即不和合性之現象的基礎；然「使諸緣不和合之力」非實有，「諸緣不齊集」本身即為假名。
不壞淨
不定
成唯識論aniyata於善染無記不定、不遍一切心、不遍一切地之四心所（悔、眠、尋、伺）。the indeterminatethe four mental factors (regret, drowsiness, applied-thought, sustained-thought) indeterminate as to wholesome-defiled-unmarked, not pervading all mind, not pervading all stages.〔§19–20·本論 T31n1585〕
不定種性／各別種性
楞伽阿跋多羅寶經—（從闕）五種性之二；不定＝隨說而入·隨彼而成；各別＝執我人眾生壽命而求涅槃者。The indeterminate lineage / the several-and-separate lineageTwo of the five lineages; the indeterminate = entering as one is taught · accomplishing as one follows another; the several-and-separate = those who cling to self, person, being, and life-span while seeking nirvāṇa.〔本段 T16n0670 0487a09〕
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〕
不害異釋
成唯識論ahiṃsā依無瞋一分（不損惱·悲愍）假立。non-harmconventionally set up in dependence on one portion (non-injuring · compassionate-pity) of non-hatred.〔§17·本論 T31n1585〕
不實妄想
楞伽阿跋多羅寶經—（從闕）種種義計著所生之妄想；攝所攝計著、不知自心現量、墮有無見所增長。Unreal false imaginingThe false imagining born of clinging to manifold meanings; grasping the grasping-and-grasped, not knowing one's own mind's manifestation, increased by falling into being-and-non-being views.〔本段 T16n0670 0499c24〕
不思議變易生死
成唯識論從闕無漏有分別業·所知障緣助所感殊勝細異熟果，由悲願改轉身命，無定齊限；亦名意成身。inconceivable transformational birth-and-deaththe excellent, subtle maturation-fruit evoked by uncontaminated discriminating karma with the cognitive-hindrance for assisting condition; the body's lifespan altered by compassion-and-vow, with no fixed limit; also named the mind-made body.〔§24·本論 T31n1585〕
不放逸異釋
成唯識論apramāda · upekṣā精進＋三根四法之分位，無別體（假）。non-heedlessness · equanimity-of-formationspositional states of the four dharmas, vigor plus the three roots, with no separate substance (conventional).〔§17·本論 T31n1585〕
不正知
不正見
大乘百法明門論dṛṣṭi根本煩惱六之第六，亦為篇幅最大者。百法唯識以「不正見」（kudṛṣṭi）一名統攝 Asg 所列之五種 dṛṣṭi，于梵本中為五條獨立 kleśa 條目——唯識之合五為一本身即為分類判斷，非文本事實。
不生不滅
楞伽阿跋多羅寶經—（從闕）如來究竟之趣；非無性、非外道偏乘所造詣。愚夫於此作無性想＝謬解。Non-arising and non-perishingThe Tathāgata's ultimate resort; not without nature, not what the non-Buddhists or the partial vehicles arrive at. For the fool to form a thought of "without nature" here = a mistaken understanding.〔本段 T16n0670 0506a18·0506b23〕
不相應行
成唯識論viprayukta-saṃskāra與心不相應之行法（得·非得·同分·命根等）；唯依色心分位假立。non-concurrent formationsformation-dharmas not concurrent with mind (acquisition · non-acquisition · the homogeneous · the life-faculty, etc.); only conventionally posited upon the states of form and mind.〔§3–4·本論 T31n1585〕
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]).
世論
楞伽阿跋多羅寶經—（從闕）外道世間言論；但飾文詞、誑惑凡愚，攝取世間財欲不得法利。宗泐：「即外道盧伽耶陀，此翻左世、亦云惡論」·「不詮正理，卒歸於二邊」。Worldly disputationThe non-Buddhists' worldly discourse; merely ornamenting words and phrases, deceiving the ignorant, gathering worldly wealth and desire, gaining no benefit of Dharma. Zonglei: "that is, the non-Buddhist Lokāyata, here translated 'the left-worldly,' also called 'the evil disputation'" · "not stating right principle, ending in the two extremes."〔宗泐 T39n1789 0399a12〕
世間·出世間·出世間上上智
楞伽阿跋多羅寶經—（從闕）三智；世間＝外道凡夫計有無、出世間＝二乘墮自共相、出世間上上＝諸佛菩薩觀無所有入如來地人法無我。Worldly · transcendent · transcendent-supreme knowledgeThree knowledges; the worldly = non-Buddhists and ordinary beings reckoning being-and-non-being · the transcendent = the two vehicles fallen into own-and-shared character · the transcendent-supreme = the buddhas and bodhisattvas observing nothing-whatever, entering the Tathāgata ground, the no-self of persons and dharmas.〔本段 T16n0670 0500c19–0501a05〕（重見於分18 三分波羅蜜）
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.
九種心住
瑜伽師地論從闕內住至等持九次第，奢摩他道之全程The nine abidings of mindThe nine successive steps from inward abiding to concentration (等持), the whole course of the path of śamatha〔T30n1579 0450c18–20〕
九種轉變（論）
楞伽阿跋多羅寶經—（從闕）外道轉變見九目：形處·相·因·成·見·性·緣分明·所作分明·事轉變（T670）；皆「自心現、外性非性」之妄想。The nine kinds of transformationThe nine items of the non-Buddhists' transformation-view: shape-position · character · cause · accomplishment · view · nature · condition's-distinctness · the-made's-distinctness · thing-transformation (T670); all are the false imagining of "one's own mind's manifestation, outer natures being without nature."〔本段 T16n0670 0501a22〕
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
成唯識論從闕識以了別境界為自性，又即以之為行相（自性即自證分、行相即見分）。discerning objects as nature-and-markconsciousness takes the discerning of the realm of objects as its self-nature, and again takes that very [discerning] as its mode-of-action (self-nature being the self-witnessing part, mode-of-action being the perceiving part).〔§15·本論 T31n1585〕
了境能變
成唯識論viṣaya-vijñapti第三能變·前六識識體，以了別境界為性相。the object-discerning transformerthe consciousness-substance of the third transformer, the first six consciousnesses, taking the discerning of the realm of objects as its nature-and-mark.〔§15·本論 T31n1585〕
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〕
二分異釋
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).
成唯識論從闕相分（所緣·似法）· 見分（能緣·似我）；俱依自證分而起。the twofold partimage-part (the supported object · resembling dharmas) · seeing-part (the supporting cognizer · resembling self); both arise in dependence on the self-witnessing part.〔§1·本論 T31n1585〕（四分具見於§8–9）
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.
二十二根
成唯識論從闕增上用之勝顯者；眼等五根·男女二根·命根·意根·五受根·信等五根·未知當知·已知·具知三無漏根。the twenty-two facultiesthe superior and conspicuous of the dominant function; the five faculties (eye, etc.) · the male and female faculties · the life-faculty · the mental faculty · the five feeling-faculties · the five faculties (trust, etc.) · and the three uncontaminated faculties, the will-come-to-know-the-unknown · the already-known · the fully-knowing.〔§23·本論 T31n1585〕
二取習氣異釋
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〕
成唯識論grāha-dvaya-vāsanā相見·名色·心心所·本末之能取所取所熏功能；親生來世異熟果心（親緣／因緣）。two-grasping habit-energythe capacity perfumed by the grasper and grasped of image-and-perceiving · name-and-form · mind-and-mental-factors · root-and-branch; intimately giving rise to the maturation-fruit-mind of the coming world (the near / causal condition).〔§24·本論 T31n1585〕
二取隨眠異釋
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〕
成唯識論從闕能取、所取之取所薰習氣，眠伏藏識；即所知、煩惱二障種子。the latent dispositions of the two graspingsthe habit-energy perfumed by the grasping of the grasper and the grasped, lying dormant in the storehouse-consciousness; namely the seeds of the cognitive and afflictive obstructions.〔§28·本論 T31n1585〕
二因
成唯識論從闕能生因（牽引種·生起種）· 方便因（所餘諸因）。the two causesthe producing-cause (the drawing-along seeds · the giving-rise seeds) · the facilitating-cause (the remaining causes).〔§23·本論 T31n1585〕
二寂滅
瑜伽師地論從闕寂靜寂滅·無損惱寂滅The twofold quiescenceThe quiescence of stillness · the quiescence of freedom from harm-and-distress〔T30n1579 0577b07–16〕
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).
二無我
楞伽阿跋多羅寶經—（從闕）人無我·法無我。The twofold no-selfThe no-self of persons · the no-self of dharmas.〔本段 T16n0670 0488b14〕（首見於分01）
楞伽阿跋多羅寶經—（從闕）人無我·法無我。攝法門云「見人無我及法無我相，妄想不生」；涅槃門云「知二無我」。The twofold no-selfThe no-self of persons · the no-self of dharmas. The dharma-gathering passage says "seeing the no-self of persons and the character of the no-self of dharmas, false imagining does not arise"; the nirvāṇa passage says "knowing the twofold no-self."〔本段 T16n0670 0504b06·0505a13〕（首見於分01）
二種死
楞伽阿跋多羅寶經—（從闕）覺人法無我、二障斷則離；承衍唯識論開為分段生死·變易生死。The two kinds of deathAwakening to the no-self of persons and dharmas, when the two hindrances are cut off one is free of them; the Cheng Weishi Lun, carrying this forward, unfolds them as apportioned birth-and-death · transformational birth-and-death.〔本段 T16n0670 0513a24〕（分段死見分11）
二種無我／二無我
楞伽阿跋多羅寶經—（從闕）人無我·法無我；百八句所正問之一。The twofold no-selfThe no-self of persons · the no-self of dharmas; one of the matters directly questioned by the hundred-and-eight statements.〔開經 T16n0670 0480a23·宗泐 0344c29〕（重見於分06·11）
二空異釋
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〕
成唯識論dvi-śūnyatā我空（人無我）· 法空（法無我）；造論為令迷謬者生正解、達二空。the two emptinessesemptiness of self (no person-self) · emptiness of dharmas (no dharma-self); the treatise is composed so that the confused and mistaken may generate right understanding and penetrate the two.〔§1·本論 T31n1585〕
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).
二轉依果
成唯識論從闕所轉得之大菩提（四智心品）與大涅槃（清淨法界）。the fruit of the twin transformation-of-the-basisthe great enlightenment (the four-wisdom mind-and-factors) and the great nirvāṇa (the pure dharma-realm) won by transformation.〔§35·本論 T31n1585〕
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).
二重障
成唯識論從闕煩惱障（續生·障解脫）· 所知障（礙解·障菩提）；由我執·法執而生，證二空則隨斷。the twofold obscurationthe affliction-obscuration (perpetuates rebirth · blocks liberation) · the obscuration-to-the-knowable (blocks understanding · blocks awakening); born of attachment to self and to dharmas, severed once the two emptinesses are realized.〔§1·本論 T31n1585〕
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]).
二障／二死
楞伽阿跋多羅寶經—（從闕）涅槃門：「離二煩惱，淨除二障，永離二死」——如來地涅槃相。The two hindrances / the two deathsThe nirvāṇa passage: "departing from the two afflictions, purging the two hindrances, forever leaving the two deaths" — the character of the Tathāgata-ground nirvāṇa.〔本段 T16n0670 0505a13〕
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]).
五位無心異釋
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〕
成唯識論從闕無想天 · 無想定 · 滅盡定 · 睡眠 · 悶絕；意識於此五位不現行。the five mindless statesthe heaven of no-conception · the concentration of no-conception · the concentration of cessation · sleep · fainting; in these five states the mental consciousness does not become active.〔§21–22·本論 T31n1585〕
五位百法
大乘百法明門論唯識把一切法分為五大類共一百種：心法（八）、心所法（五十一）、色法（十一）、心不相應行法（二十四）、無為法（六）。
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).
五俱意識
成唯識論從闕與五識同時、同境俱轉之分別意識；本論證其與五識善等性不必同。the mind-consciousness concurrent with the fivethe discriminating mind-consciousness that turns together with the five consciousnesses, at the same time and on the same object; the root treatise proves its good nature and the rest need not be the same as the five consciousnesses'.〔§15·本論 T31n1585〕
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〕
五分論
楞伽阿跋多羅寶經—（從闕）因明五支；宗泐：「一宗、二因、三喻、四合、五結」·「宗、因、喻三，亦云三支比量」——本段「五分論多過故」不應立宗之所指。The five-part inferenceThe five members of logic; Zonglei: "one, thesis; two, reason; three, example; four, application; five, conclusion" · "thesis, reason, example — the three, also called the three-membered inference" — this movement's "the five-part inference having many faults" refers to why a thesis should not be posited.〔宗泐 T39n1789 0370c29〕
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).
五取蘊
成唯識論pañca-upādāna-skandha有漏之色受想行識；一切我執之實所緣。five grasping-aggregatesthe contaminated form, feeling, perception, formations, consciousness; the real object of every self-attachment.〔§2·本論 T31n1585〕
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.
五施設
瑜伽師地論從闕此三地之綱：界·相·如理作意·不如理作意·雜染等起五番建立The five designationsThe outline of these three stages: the fivefold establishment of the Designations of Elements · of Characteristics · of Attention in accord with principle · of Attention contrary to principle · of the Arising of Defilement〔T30n1579 0294b16–19〕
五明
五明處
瑜伽師地論從闕內明·醫方明·因明·聲明·工業明——聞所成慧之所學全目The five sciencesThe Inner Science · medicine · the Science of Reasoning · grammar · the crafts — the full curriculum of the wisdom attained through hearing〔T30n1579 0345a22–23〕
五果異釋
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]).
成唯識論從闕異熟·等流·離繫·士用·增上。the five fruitsmaturation · outflow · disjunction · the deed-and-use · the dominant.〔§23·本論 T31n1585〕
瑜伽師地論從闕異熟·等流·離繫·士用·增上The five fruitsThe maturational · the outflowing · disjunction · a person's effort · the dominant〔T30n1579 0301b〕
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]).
五法異釋
楞伽阿跋多羅寶經—（從闕）名·相·妄想·正智·如如；百八句所正問之一。統攝一經之綱（法藏判宗要）。The five dharmasName · appearance · false imagining · right knowledge · suchness; one of the matters directly questioned by the hundred-and-eight statements. It subsumes the whole sūtra's guiding rubric (Fazang's judgment of the essential doctrine).〔開經 T16n0670 0480a23·宗泐 T39n1789 0344c29〕（重見於分06·18）
楞伽阿跋多羅寶經—（從闕）相·名·分別·正智·如如（楞伽五法之綱，本段舉名未別釋）。The five dharmasCharacter · name · discrimination · right knowledge · suchness (the rubric of the Laṅkā's five dharmas; this movement names them without separate exposition).〔本段 T16n0670 0488b13〕（首見於分01）
楞伽阿跋多羅寶經—（從闕）名·相·妄想·正智·如如；總攝三性·八識·二無我之綱。宗泐：法無自性，迷悟在人。The five dharmasName · appearance · false imagining · right knowledge · suchness; the rubric subsuming the three natures · the eight consciousnesses · the twofold no-self. Zonglei: dharmas are without self-nature, delusion-and-awakening lie with the person.〔本段 T16n0670 0510c25·0511b03·宗泐 T39n1789 0416c17〕（首見於分01）
成唯識論從闕清淨法界·大圓鏡智·平等性智·妙觀察智·成所作智。the five dharmasthe pure dharma-realm · the great-mirror wisdom · the wisdom of equal-nature · the wisdom of wondrous discernment · the wisdom of accomplishing what is to be done.〔§35·本論 T31n1585〕
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〕
五無間業
楞伽阿跋多羅寶經—（從闕）殺父母·害羅漢·破壞眾僧·惡心出佛身血；本段以貪愛·無明·陰集·諸使·了境識內釋，究竟斷之為無間。The five uninterrupted deedsKilling father and mother · harming an arhat · breaking the harmony of the Saṅgha · with malicious mind drawing the Buddha's blood; this movement expounds them inwardly through craving-love · ignorance · the accumulation of the aggregates · the fetters · the object-cognizing consciousness, and the final cutting-off of these being the "uninterrupted."〔本段 T16n0670 0498a14·0498a18〕
五無間種性
楞伽阿跋多羅寶經—（從闕）五類種性（聲聞·緣覺·如來三乘＋不定＋各別）；「無間」＝種性純一無間雜（宗泐），非五無間業。The five uninterrupted lineagesThe five classes of lineage (the three vehicles of śrāvaka · pratyekabuddha · Tathāgata + the indeterminate + the several-and-separate); "uninterrupted" = the lineage single and unmixed by interruption (Zonglei), not the five uninterrupted [heinous] deeds.〔本段 T16n0670 0487a08〕
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〕
五識身
瑜伽師地論pañca-vijñāna-kāya眼耳鼻舌身五識之聚；「身」者聚義The fivefold body of consciousnessThe cluster of the five consciousnesses — eye, ear, nose, tongue, and body; "body" (身) bears the sense of a cluster〔T30n1579 0279a22–25；遁倫 T42n1828 0313a25–0313b01〕
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〕
五陰（四陰非色）
楞伽阿跋多羅寶經—（從闕）色受想行識。色者四大及造色；受想行識四陰非色，過數相、離於數，如虛空。The five aggregates (the four non-material aggregates)Form, feeling, perception, formations, consciousness. Form is the four elements and derived matter; the four aggregates feeling, perception, formations, consciousness are non-material, beyond the character of number, free of number, like space.〔本段 T16n0670 0495c29〕
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.
伺
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.
住
大乘百法明門論sthiti不相應行第十三。四相（生老住無常）之第三。於眾同分中諸行之「相續不斷」分位，假立「住」之名——其體非實，乃色心分位之施設。四相結構軸「相續」（prabandha）之中段：相續啟動後（→#81 生），在壞滅前（→#84 無常），相續保持不斷之分位，稱為「住」。特殊性在於：#83 住與 #82 老可同時為真——相續在「住」（不壞）之中同時亦在「老」（變異），兩者為有為法中段之不同分析切面，而非互斥時序（→#81 →#82 →#84）。
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.
作意
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〕
依他起自性
成唯識論paratantra-svabhāva眾緣生他力所起；分別緣所生，非有似有。the other-dependent self-natureborn of the many conditions, raised by another's power; born of the conditions of discrimination, non-existent yet seeming-existent.〔§25·本論 T31n1585〕
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.
依類
成唯識論從闕外難「假說火」之二途：依類（火之類性·共相）假說、依實（火之自體）假說；本論二俱破。in dependence on the class · in dependence on the realthe two routes of the objection's "conventionally positing 'fire'": positing in dependence on the class (fire's class-nature · the general characteristic), and positing in dependence on the real (fire's own substance); the treatise refutes both.〔§6·本論 T31n1585〕
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〕
成唯識論śraddhā於實·德·能深忍·樂·欲，心淨為性。trustwith respect to the real · virtuous · capable, deep-accepting · delight · desire; mind-purifying as its nature.〔§17·本論 T31n1585〕
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.
修（慧）
瑜伽師地論從闕等引（三摩地）所攝，修是證義；因修生慧名修慧(The wisdom of) cultivationSubsumed under equipoise (samādhi); "cultivation" bears the sense of realization; the wisdom born from cultivation is named the wisdom of cultivation〔窺基 T43n1829 0105c14〕
俱生
成唯識論sahaja · parikalpita任運而起者／藉惡友邪教審思而起者。the innate · the discriminatedthat which arises spontaneously / that which arises by reflective examination through bad friends and wrong teaching.〔§18·本論 T31n1585〕
俱生我執
成唯識論sahaja-ātma-grāha無始虛妄熏習、恒與身俱、任運而起之我執；唯修所斷。innate self-attachmentthe self-attachment arising spontaneously from beginningless deluded perfuming, ever accompanying the body; severed only on the path of cultivation.〔§2·本論 T31n1585〕（重見於§12，末那所起者）
假
成唯識論prajñapti二義：無體隨情假（愚計實我法都無）· 有體施設假（識變似我法雖有非實性）。conventionin two senses: substanceless-following-feeling convention (the fool's reckoned real self and dharmas, wholly non-existent) · substantial-designation convention (what consciousness transforms, resembling self and dharmas, existent but not of real nature).〔§1·本論 T31n1585〕
假相有法
瑜伽師地論從闕由六種言論所立、假施設而有Phenomena of fictitious characteristicEstablished by the six kinds of verbal expression; existent by fictitious positing〔T30n1579 0362a01·遁倫 T42n1828 0415b05〕
假說
成唯識論prajñapti（真諦作『識轉作相貌』）依識所變·於共相增益而立之名言安立，非依離識實事。conventional positinga name set up in dependence on what consciousness transforms, by superimposition upon the general characteristic; not in dependence on a real thing apart from consciousness.〔§6·本論 T31n1585·真諦 T1587〕
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.
入聖諦現觀
瑜伽師地論從闕出世清淨之初門Entry into the direct realization of the noble truthsThe first gate of the world-transcending purity〔T30n1579 0392c12–16；遁倫 T42n1828 0428c10–13〕
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.
八依
瑜伽師地論從闕施設·攝受·住持·流轉·障礙·苦惱·適悅·後邊八依The eight basesThe eight bases: designation · appropriation · sustaining · transmigration · obstruction · affliction-and-distress · delight · the final〔T30n1579 0576c27〕
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.
八識異釋
解深密經aṣṭa-vijñāna心識被分為八層的唯識架構：眼、耳、鼻、舌、身、意、末那、阿賴耶。eight consciousnessesThe Yogācāra framework that divides mind-consciousness into eight layers: eye, ear, nose, tongue, body, mind, manas, and ālaya.〔附錄 C · 首見：解深密經（T16 No. 676）、瑜伽師地論（T30 No. 1579）。〕
楞伽阿跋多羅寶經—（從闕）眼耳鼻舌身意·末那·阿賴耶；百八句所正問之一。The eight consciousnessesEye · ear · nose · tongue · body · mind-consciousness · manas · ālaya; one of the matters directly questioned by the hundred-and-eight statements.〔宗泐 T39n1789 0344c29〕
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〕
六善巧
瑜伽師地論從闕蘊·處·界·緣起·處非處·諦六善巧——獨覺道之所修The six skillsThe six skills — in the aggregates · sense-bases · elements · dependent origination · the possible-and-impossible · the truths — what the pratyekabuddha path cultivates〔T30n1579 0477c17–20〕
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."
六現觀
成唯識論從闕思·信·戒·現觀智諦·現觀邊智諦·究竟現觀。the six direct realizationsthought · faith · moral discipline · the truth that is the direct-realization cognition · the truth that is the cognition bordering on direct realization · the ultimate direct realization.〔§30·本論 T31n1585〕
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.
出世末那
成唯識論從闕清淨末那；轉染成淨、與平等性智相應之第七，於三位恒行。the supramundane manasthe purified manas; the seventh that has turned the defiled into the pure and is concomitant with the wisdom of equal-nature, operating constantly in the three states.〔§13–14·本論 T31n1585〕
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〕
出世間上上（波羅蜜）
楞伽阿跋多羅寶經—（從闕）六波羅蜜三分之上上；覺自心現妄想量、不生妄想、為安樂眾生而起檀等六度。與世間（我我所攝受）·出世間（二乘墮涅槃攝受）別。The transcendent-supreme (perfection)The supreme of the three divisions of the six perfections; awakening the measure of one's own mind's false imagining, not giving rise to false imagining, raising up giving and the other six perfections for the peace-and-joy of sentient beings. Distinct from the worldly (grasped by self-and-mine) · the transcendent (grasped by the two vehicles falling into nirvāṇa).〔本段 T16n0670 0512b27·0512c〕
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]).
分別異釋
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〕
成唯識論vikalpa · vikalpita能取之見分（能取相）· 所取之相分（見所取）。discrimination · the discriminatedthe grasping seeing-part (the grasper of the mark) · the grasped image-part (what the seeing grasps).〔§21–22·本論 T31n1585〕
分別事識
楞伽阿跋多羅寶經—（從闕）三識之一；宗泐：「即意根、意識及五識身」——前七轉識。The object-discriminating consciousnessOne of the three consciousnesses; Zonglei: "the mind-faculty, the mind-consciousness, and the five-fold sense-body" — the front-seven evolving consciousnesses.〔本段 T16n0670 0483a16〕
分別性／依他性／真實性
分別我執
成唯識論vikalpita-ātma-grāha待邪教邪分別而起之我執，唯第六識；唯見所斷。discriminated self-attachmentthe self-attachment arising in dependence on false teaching and false discrimination, in the sixth consciousness alone; severed only on the path of seeing.〔§2·本論 T31n1585〕
分別隨眠
成唯識論從闕分別起（非俱生）之惑種；見道所斷。the discriminated latent dispositionsthe seeds of the defilements that are discriminated-in-origin (not innate); severed by the path of seeing.〔§30·本論 T31n1585〕
分段生死
成唯識論從闕有漏善惡業·煩惱障緣助所感三界麁異熟果，身命有定齊限。discrete-segment birth-and-deaththe coarse maturation-fruit of the three realms evoked by contaminated good-and-evil karma with the affliction-hindrance for assisting condition; the body's lifespan has a fixed limit.〔§24·本論 T31n1585〕
分段（生死）
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）二種生死之一；二乘居分段，未名變易生死（不離分段死）。Apportioned (birth-and-death)One of the two kinds of birth-and-death; the two vehicles dwell in the apportioned, not yet named the transformational birth-and-death (not free of apportioned death).〔本段 T16n0670 0497b15·宗泐 T39n1789 0385a24〕（重見於分19 二種死）
別境異釋
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〕
成唯識論viniyata / pratiniyata-viṣaya欲·勝解·念·定·慧五；緣別別境（所樂·決定·曾習·所觀）方生。the object-specificdesire · resolve · mindfulness · concentration · wisdom, five; arising only on referring to its distinct object (the wished-for · the determined · the once-practiced · the contemplated).〔§16·本論 T31n1585〕
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."
加行位異釋
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〕
成唯識論prayoga五位之第二；資糧既備、為入見道而加功用行，修四加行以伏二取。the stage of applied practicethe second of the five stages; the provisions being prepared, in order to enter the path of seeing one applies effort and practice, cultivating the four applied practices to subdue the two graspings.〔§29·本論 T31n1585〕
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).
動機（即「思」心所）
成唯識論cetanā推動身語意造業的心所；唯識視為業的核心。motivationThe mental factor that drives body, speech, and mind to create karma; Yogācāra regards it as the core of karma.〔附錄 C · 首見：阿含、成唯識論卷三。〕
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
成唯識論paramārtha殊勝智之境；本論分四：世間·道理·證得·勝義勝義。the supreme meaningthe object of the most excellent wisdom; the treatise divides it into four: the worldly · the principle · the realized · the supreme of the supreme.〔§27·本論 T31n1585〕
勝義伽他
瑜伽師地論從闕三伽他之一：依補特伽羅無我而說之頌The Verses on the Ultimate MeaningOne of the three sets of verses: gāthās spoken in dependence on the no-self of the person (pudgala)〔T30n1579 0363a14–16、0364a18–19；遁倫 T42n1828 0416b03–07〕
勝義勝義
成唯識論從闕四勝義之最；即一真法界、最勝道所行，頌「此諸法勝義」所取。the supreme of the supremethe highest of the four supreme meanings; namely the one true dharma-realm, ranged over by the most excellent path, what the verse's "this supreme meaning of all dharmas" takes.〔§27·本論 T31n1585·頌 T31n1586〕
勝義無性異釋
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〕
成唯識論paramārtha-niḥsvabhāvatā約圓成實立；由遠離遍計所執我法性而立，假說無性而非全無。the ultimate-meaning-less-nessset up with respect to the perfectly-accomplished; set up by being apart from the self- and dharma-nature the wholly-imagined grasps, conventionally said to be non-self-nature yet not wholly nil.〔§26·本論 T31n1585〕
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〕
勝解異釋
成唯識論adhimokṣa於決定境印持為性、不可引轉為業。resolveupon the determined object, stamping-and-holding is its nature, being undivertible its function.〔§16·本論 T31n1585〕
勝解行地
成唯識論從闕見道前依勝解（強信解）修行之地；資糧位、加行位攝。the ground of resolute-faith-and-practicethe ground of practicing in dependence on resolute faith (strong faith-and-understanding) before the path-of-seeing; it gathers the stages of provisions and of applied practice.〔§28·本論 T31n1585〕
勢速
大乘百法明門論java不相應行第十八。於因果之迅速生起（hetu-phala-āśu-pravṛtti）分位中，假立「勢速」之名——其體非實，乃色心分位之施設。此為 #85–#94 因果座標群之第四條：#85 假立相續之不斷性，#86 假立相續之差別性，#87 假立相稱性，本條假立諸行相續之迅疾性（→#85, →#86, →#87）。
勤
成唯識論vīrya精進；於修斷事勇悍為性。diligencevigor; brave-and-bold as its nature in the affairs of cultivating-and-severing.〔§17·本論 T31n1585〕
化佛
楞伽阿跋多羅寶經—（從闕）金剛力士所隨護者；不從業生，因陶家輪等眾生所作相而說法。宗泐：「化謂化現，亦應也，又無而歘有曰化」。The transformation-buddhaThe one attended and guarded by the vajra-holders; not born from karma, He teaches the Dharma in response to the characters made by beings, such as the potter's wheel and the like. Zonglei: "'transformation' means manifestation, also responsiveness; further, coming-to-be-suddenly-from-nothing is called transformation."〔本段 T16n0670 0513b01·宗泐 T39n1789 0422c04〕
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.
十二住
瑜伽師地論從闕菩薩住品：種姓住至最上成滿菩薩住，攝諸地之行程The twelve dwellingsThe Chapter on Dwellings of the Bodhisattva Stage: from the dwelling of lineage to the dwelling of the topmost consummate fulfillment of a bodhisattva, gathering the course of all the grounds〔T30n1579 0552c25–0553a15〕
十二有支
成唯識論dvādaśāṅga無明·行·識·名色·六處·觸·受·愛·取·有·生·老死；略攝為能引·所引·能生·所生四支類。the twelve links of existenceignorance · formations · consciousness · name-and-form · the six bases · contact · feeling · craving · grasping · existence · birth · old-age-and-death; briefly gathered into the four classes of links, projecting · projected · generating · generated.〔§24·本論 T31n1585〕
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.
十因異釋
成唯識論從闕隨說·觀待·牽引·生起·攝受·引發·定異·同事·相違·不相違，依十五處立。the ten causesthe speaking-accordingly · observing-dependence · drawing-along · giving-rise · gathering-in · calling-forth · fixing-and-distinguishing · same-undertaking · contrary · non-contrary, set up in dependence on fifteen bases.〔§23·本論 T31n1585〕
瑜伽師地論從闕隨說·觀待·牽引·生起·攝受·引發·定異·同事·相違·不相違The ten causesPredication · dependence · drawing-in · arising · appropriation · inducing · fixed distinction · joint action · contradiction · non-contradiction〔T30n1579 0301b09〕
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.
十真如
成唯識論daśa-tathatā隨十地勝德假立之十名（遍行·最勝·勝流·無攝受·類無別·無染淨·法無別·不增減·智自在所依·業自在等所依）；真如性實無別。the ten suchnessesthe ten names conventionally set up according to the excellent virtue of the ten stages (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-kind · neither-defiled-nor-pure · non-difference-of-dharmas · neither-increase-nor-decrease · the basis of mastery-over-cognition · the basis of mastery-over-action and the rest); the nature of suchness is truly without difference.〔§31–32·本論 T31n1585〕
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.
即蘊·離蘊·非即非離蘊
成唯識論從闕我與五蘊關係之三計；非即非離蘊即犢子部之『不可說我』。identical-with / apart-from / neither-identical-nor-apart the aggregatesthe three reckonings of the self's relation to the five aggregates; the "neither-identical-nor-apart" is the Vātsīputrīya's "inexpressible self."〔§2·本論 T31n1585〕
受
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
句身
大乘百法明門論pada-kāya不相應行第九，三身（名／句／文，→#78、→#80）詞族之第二條。於諸法之差別能詮之語言分位中，假立「句身」（pada-kāya，眾句集聚）之名——其體非實，乃心心法及色法（特依語聲）分位之施設。句非名之簡單堆疊，乃名身組合後所生之意義完整性（「差別能詮」）之新分位。
名·相
楞伽阿跋多羅寶經—（從闕）五法前二；相＝色像等現，名＝依相立名（瓶等）。宗泐：名相不出六識取六塵，屬凡夫。Name · appearanceThe first two of the five dharmas; appearance = the manifest, such as form-images; name = naming set upon appearance (a vase, and the like). Zonglei: name-and-appearance do not go beyond the six consciousnesses grasping the six objects, belonging to the ordinary being.〔本段 T16n0670 0511b12–15·宗泐 T39n1789 0417a15〕
名句形身
楞伽阿跋多羅寶經—（從闕）名身（依事立名）·句身（句有義身·自性決定究竟）·形身（顯示名句·長短高下）；善觀者疾得菩提。宗泐判為「三假」。The name-, phrase-, and letter-bodyThe name-body (naming set upon a thing) · the phrase-body (a phrase bearing a body of meaning · the self-nature determined and final) · the letter-body (displaying names and phrases · long-short, high-low); one who observes them well swiftly attains bodhi. Zonglei judges them "the three provisional [designations]."〔本段 T16n0670 0494a28·宗泐 T39n1789 0377b14〕
名身
大乘百法明門論nāma-kāya不相應行第八，三身（名／句／文，→#79、→#80）詞族之首條。於諸法之自性能詮之語言分位中，假立「名身」（nāma-kāya，眾名集聚）之名——其體非實，乃心心法及色法（特依語聲）分位之施設。
名身·句身·文身
瑜伽師地論從闕詞·句·字三類能詮；聲明所依The word-, phrase-, and syllable-collectionsThe three classes of signifiers — word, phrase, and syllable; that on which grammar rests〔T30n1579 0345a18–21、0360c28–0361a01、0587c11–24〕
味境
命根
大乘百法明門論jīvitendriya心不相應行法之第二。於眾同分（nikāyasabhāga，→#73）中，由先業所牽引（pūrvakarma-āviddha）之住時決定（sthitikāla-niyama）分位，假立「命根」（jīvitendriya）、即「壽命」（āyus）之名——其體非實，乃先業種子於阿賴耶識（→#08）中所引功能差別之施設。本條詞族定位屬「依心所（種子）分位假立」——《成唯識論》卷一明判為四種假立地中之第三類（→#71 詞族首闡明全形）。
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.
和合性
大乘百法明門論sāmagrī不相應行第二十三。於因、果、緣之共同到來（hetu-phala-pratyaya-samavadhāna）之分位中，假立「和合」（sāmagrī，「整體之合」「眾緣集會」）之名——其體非實，乃諸緣齊集之分位施設。「緣會則生」之「緣會」即和合性之現象的基礎；然「使諸緣和合之力」非實有，「諸緣會合」本身即為假名。
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.
唯識異釋
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.
解深密經vijñapti-mātratā佛教對「心是怎麼運作的」最精密的描述系統；八部曲的底層語法。YogācāraBuddhism's most precise descriptive system for "how the mind works"; the underlying grammar of the Eight-Part Symphony.〔附錄 C · 首見：解深密經（T16 No. 676）；瑜伽師地論卷七十六；成唯識論。〕
成唯識論從闕「識」總顯八識·六位心所·相見二分·分位·真如皆不離識；「唯」但遮離識實有之外境。consciousness-only"consciousness" altogether displays that the eight consciousnesses · the six classes of mental factors · the two parts, image and seeing · the states · and suchness are all not apart from consciousness; "only" merely wards off an outer object really existing apart from consciousness.〔§21–22·本論 T31n1585〕
唯識三十
成唯識論triṃśikā世親本頌之名；三十頌顯唯識理圓滿、非增減。the Thirty on Consciousness-Onlythe title of Vasubandhu's root verses; the thirty verses disclose the principle of consciousness-only to completeness, neither added to nor diminished.〔§36·本論 T31n1585·頌 T31n1586〕
唯識實性異釋
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〕
成唯識論從闕簡虛妄（遍計）· 簡世俗（依他）後，唯取勝義圓成實。the true reality of consciousness-onlyafter distinguishing the delusive (the wholly-imagined) · distinguishing the conventional (the other-dependent), only the supreme-meaning perfectly-accomplished is taken.〔§27·本論 T31n1585〕
唯識性
成唯識論vijñaptimātratā識之真實性，即圓成實、真如；歸敬頌所敬之體。consciousness-only naturethe real nature of consciousness, i.e. the perfectly-accomplished (pariniṣpanna), suchness; the substance to which the homage stanza pays homage.〔§1·本論 T31n1585〕（重見於§27，作唯識實性之體）
成唯識論vijñapti-mātratā唯識所現一切法之真實性，即圓成實／真如。the nature of consciousness-onlythe true reality of all dharmas that consciousness manifests, namely the perfectly-accomplished / suchness.〔§27·本論 T31n1585〕（首見於§1）
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."
善心所
成唯識論kuśala-caitta唯與善心相應而起之心所，定有十一。the wholesome mental factorsmental factors that arise concurring with the wholesome mind alone; definitely eleven.〔§17·本論 T31n1585〕
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.
四一切
成唯識論從闕一切性（三性）·一切地（諸地）·一切時·一切俱（一切心俱）；辨五位寬狹之尺。the four "all"all-nature (the three natures) · all-stage (the several stages) · all-time · all-concurrence (concurrent with every mind); the measure for the breadth-and-narrowness of the five classes.〔§16·本論 T31n1585〕
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).
四分
成唯識論從闕相分（所緣·所量）·見分（行相·能量）·自證分（量果）·證自證分（證自證者）。the four partsthe image-part (object-support · the measured) · the perceiving-part (mode of activity · the measurer) · the self-witnessing-part (the result of measuring) · the witnessing-of-self-witnessing-part.〔§8–9·本論 T31n1585〕（二分見於§1）
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.
四大造色
楞伽阿跋多羅寶經—（從闕）地水火風四大所造色。菩薩觀「真諦四大不生」。宗泐：「理非無四大，直彰無相，故云不生」。The elements and derived matterThe matter derived from the four great elements — earth, water, fire, wind. The bodhisattva observes that "in the true reality the four elements are non-arising." Zonglei: "in principle it is not that there are no four elements; He directly discloses signlessness, hence 'non-arising.'"〔本段 T16n0670 0495c12·宗泐 T39n1789 0381a07〕
四如實智異釋
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.
成唯識論catur-yathābhūta-parijñāna如實遍知名等四法離識非有、識亦非有；通有漏無漏。the four wisdoms of reality-as-it-iscomprehensively knowing as-it-is that name and the four dharmas are non-existent apart from consciousness, and that consciousness too is non-existent; pervading both the contaminated and the uncontaminated.〔§29·本論 T31n1585〕
四寂靜
瑜伽師地論從闕苦·煩惱·不損惱有情·捨四寂靜——有餘依地之相The four quiescencesThe four quiescences — of suffering · of the afflictions · of not harming sentient beings · of equanimity — the marks of the Stage with Remaining Basis〔T30n1579 0576c07–25〕
四尋思異釋
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.
成唯識論catur-paryeṣaṇā尋思名、義、自性、差別，知其假有實無；唯有漏，唯加行心。the four searchingssearching the name, the meaning, the self-nature, and the difference, and knowing them conventionally existent but really non-existent; only contaminated, only the applied-practice mind.〔§29·本論 T31n1585〕
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.
四智
成唯識論轉識成智所成的四種智慧：大圓鏡智（轉阿賴耶）、平等性智（轉末那）、妙觀察智（轉第六）、成所作智（轉前五）。the four wisdomsThe four kinds of wisdom accomplished by transforming consciousness into wisdom: the great mirror wisdom (transforming the ālaya), the wisdom of equality (transforming manas), the wisdom of subtle discernment (transforming the sixth consciousness), and the wisdom of accomplishing what is to be done (transforming the first five).〔附錄 C · 首見：成唯識論卷十、佛地經論卷三。〕
四智相應心品
成唯識論從闕大菩提之體；轉有漏八識相應品所得之四種智及其相應心王心所（各二十二法）。the mind-cluster associated with the four wisdomsthe essence of great enlightenment; the four wisdoms attained by transforming the associated clusters of the contaminated eight consciousnesses, together with their associated mind-kings and mental factors (twenty-two dharmas each).〔§34·本論 T31n1585〕
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
四涅槃
成唯識論從闕本來自性清淨·有餘依·無餘依·無住處；後三名所顯得。the four nirvāṇaspure in self-nature from the beginning · with-residual-basis · without-residual-basis · of no-fixed-abode; the latter three are named what is attained by disclosure.〔§33·本論 T31n1585〕
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
四煩惱
成唯識論從闕我癡（無明）· 我見（我執）· 我慢（倨傲）· 我愛（我貪）。the four defilementsself-delusion (ignorance) · self-view (self-attachment) · self-conceit (haughtiness) · self-love (self-greed).〔§12·本論 T31n1585〕
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.
四種禪
楞伽阿跋多羅寶經—（從闕）愚夫所行禪·觀察義禪·攀緣如禪·如來禪；階次增進至入如來地。The four meditationsThe meditation practiced by fools · the meditation observing meaning · the meditation attending to suchness · the Tathāgata meditation; progressing by stages up to entering the Tathāgata ground.〔本段 T16n0670 0492a13〕
四種言說妄想相
楞伽阿跋多羅寶經—（從闕）相言說·夢言說·過妄想計著言說·無始妄想言說；四者皆眾生妄想。The four false-imagining characters of verbal expressionCharacter-expression · dream-expression · past-false-imagining-clinging-expression · beginningless-false-imagining-expression; all four are sentient beings' false imagining.〔本段 T16n0670 0490b19·宗泐 T39n1789 0369a29〕
四等
楞伽阿跋多羅寶經—（從闕）字等·語等·法等·身等；如來與過去諸佛之等。The four equalitiesWord-equality · speech-equality · dharma-equality · body-equality; the Tathāgata's equality with the past buddhas.〔本段 T16n0670 0498b27·0498b29〕
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).
四緣異釋
成唯識論catvāraḥ pratyayāḥ因緣·等無間緣·所緣緣·增上緣。the four conditionsthe cause-condition · the immediately-antecedent condition · the object-support condition · the dominant condition.〔§23·本論 T31n1585〕
瑜伽師地論從闕因緣（種子）·等無間·所緣·增上The four conditionsThe causal condition (the seed) · the immediately-antecedent · the objective-support · the dominant〔T30n1579 0292a01–02、0301b12–13〕
四自在
四處
瑜伽師地論從闕修處所·修因緣·修瑜伽·修果——修方滿之四義處The four lociThe locus of cultivation · the causes-and-conditions of cultivation · the yoga of cultivation · the fruit of cultivation — the four loci of meaning by which cultivation reaches fullness〔T30n1579 0388b11–13；遁倫 T42n1828 0426a13–16〕
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).
因緣
成唯識論hetu-pratyaya親辦自果之因；體有種子·現行二類。the cause-conditionthe cause that directly accomplishes its own fruit; its substance is of two classes, seeds and active functioning.〔§23·本論 T31n1585〕
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〕
因陀羅釋迦·不蘭陀羅
楞伽阿跋多羅寶經—（從闕）帝釋之異名（一物多名之喻）；T671 出作「釋提桓因、帝釋、王、不蘭陀羅」。Indra · Śakra · PurandaraAlternate names of Śakra (the simile of one thing with many names); T671 gives them as "Śakra-Devānām-Indra, Śakra, King, Purandara."〔本段 T16n0670 0506b02·T671 0551a11〕
圓成實
成唯識論pariniṣpanna三性之第三；圓滿·成就·真實，二空所顯。the perfectly-accomplishedthe third of the three natures; full · accomplished · real, disclosed by the two emptinesses.〔§27·本論 T31n1585〕（圓成實自性見§25）
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〕
圓成實自性
成唯識論pariniṣpanna-svabhāva二空所顯圓滿成就之諸法實性；即真如。the perfectly-accomplished self-naturethe real nature of dharmas, perfectly-accomplished and disclosed by the two emptinesses; that is, suchness.〔§25·本論 T31n1585〕（重見於§27）
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〕
成唯識論upādi / upādāna所緣之一；攝為自體、令生覺受之種子及有根身。appropriationone of the objects; the seeds and the embodied body, embraced as one's own substance and giving rise to feeling.〔§7·本論 T31n1585〕（重見於§8–9）
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.
增上緣
成唯識論adhipati-pratyaya有勝勢用、能於餘法或順或違者；除前三取餘。the dominant conditionthat which has a superior force, able to favor or oppose other dharmas; taking the remainder after the prior three.〔§23·本論 T31n1585〕
增益
成唯識論samāropa於自相之上增益共相依他有法（一色相通諸色上）；「似」即增益相，非實有。superimpositionsuperimposing upon the particular characteristic the general characteristic, an other-dependent borrowed dharma (one form-appearance run across many forms); the "resembling" is the superimposed mark, not really existent.〔§6·本論 T31n1585〕（重見於§26，愚夫於後二性增益遍計）
增益／損減
瑜伽師地論從闕執有我用＝增益；撥法性無＝損減——二邊執Over-affirmation / under-denialTo cling that there is a self-function = over-affirmation; to deny away the dharma-nature as nonexistent = under-denial — the two extreme clingings〔遁倫 T42n1828 0416b26·窺基 T43n1829 0097c〕
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.
大乘照明三昧
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）初地所入定；宗泐：即光明定。T672 作「大乘光明定」。The samādhi of the great-vehicle's illuminationThe concentration entered on the first ground; Zonglei: the light-samādhi. T672 reads "the great-vehicle light-samādhi."〔本段 T16n0670 0492b28·宗泐 T39n1789 0373b29·T672 0602b26〕
大圓鏡智
成唯識論ādarśa-jñāna轉第八識得；離諸分別、現種依持、能現能生身土智影，如大圓鏡現眾色像。the great-mirror wisdomattained by transforming the eighth consciousness; apart from all discrimination, the bearer of the manifesting seeds, able to manifest and produce the wisdom-images of bodies and lands, like a great round mirror manifesting the multitude of forms and images.〔§34·本論 T31n1585〕
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
成唯識論mahā-muni成就無上寂默之法者，即佛。the Great Munione who accomplishes the unsurpassed dharma of stillness-and-silence, that is, the Buddha.〔§35·本論 T31n1585〕
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〕
失念
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〕
奢摩他／毘鉢舍那
瑜伽師地論śamatha / vipaśyanā止（心一境·寂止）／觀（簡擇·慧觀）——第三瑜伽處止觀雙軌Tranquillity / insightStilling (one-pointedness of mind · calm quiescence) / observing (discriminative discernment · wisdom-contemplation) — the twin rails of tranquillity-and-insight in the Third Yoga-Station〔T30n1579 0450c13–20、0451b13–15；遁倫 T42n1828 0378a15、0513c25〕
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).
如來異名
楞伽阿跋多羅寶經—（從闕）不生不滅即如來之別號；名異義一（一體多名），非以名多而有多性。The Tathāgata's alternate namesNon-arising-and-non-perishing is itself an epithet of the Tathāgata; the names differ but the sense is one (one substance, many names), not that from many names there are many natures.〔本段 T16n0670 0506b01〕
如來藏
楞伽阿跋多羅寶經—（本段四卷本無古德音寫·從闕）自性清淨、常住不變、陰界入垢衣所纏之如來藏；佛說不同外道我。宗泐：「皆如來藏之異名…是為如來藏門。門者能通」。The Tathāgata-wombIntrinsically pure, constantly abiding and unchanging, wrapped in the soiled robe of the aggregates, elements, and sense-fields; the Buddha's teaching, unlike the non-Buddhists' self. Zonglei: "all are alternate names of the Tathāgata-womb … this is the Tathāgata-womb gate. A 'gate' is what can lead through."〔本段 T16n0670 0489a25·宗泐 T39n1789 0366c05〕（如來藏之梵名 *tathāgatagarbha* 見分17·19）
楞伽阿跋多羅寶經tathāgatagarbha（通行梵名；本段四卷本古德音寫從闕）本段明說如來藏是輪轉、涅槃、苦樂之因，空亂愚夫之意。分17另明如來之藏「為無始虛偽惡習所薰，名為識藏」，又說「若無識藏名如來藏者，則無生滅」；故此處只錄本段「如來藏」字面，與藏識依受熏命名條件互讀，不作無條件等同。The Tathāgata-wombThis movement says that the Tathāgata-womb is the cause of birth-and-death and nirvāṇa, pain and pleasure, confounding the foolish mind. Movement 17 separately says that the Tathāgata-womb, "perfumed by beginningless false and harmful habits, is named the consciousness-store," and adds, "were there no consciousness-store named the Tathāgata-womb, there would be no arising-and-perishing." This row therefore records movement 19's own wording and cross-reads it with the store consciousness only under the stated perfuming-and-naming condition, not as an unconditional identity.〔本段 T16n0670 0513a28〕；互讀〔分17 T16n0670 0510b04–10·0510b27–29〕（如來藏首見於分07）
如來藏（識藏）
楞伽阿跋多羅寶經tathāgatagarbha如來之藏；善不善因，能遍興造一切趣生。與七識俱，如海浪身常生不斷。本段：「無明住地」薰習故名為識藏。梵名本段四卷本無古德音寫·從闕（tathāgatagarbha 為通行梵名）。The Tathāgata-womb (the consciousness-store)The womb of the Tathāgata; the good and non-good cause, able to give rise pervasively to birth in all destinies. Together with the seven consciousnesses, like the wave-body of the ocean, ever arising unbroken. This movement: perfumed by the "ground of ignorance-abiding," it is named the consciousness-store. In the four-scroll text this movement gives no ancient transliteration of the Sanskrit — 從闕 (tathāgatagarbha is the current Sanskrit name).〔本段 T16n0670 0510b06〕（如來藏義首見於分07）
如來覺（自覺聖趣）
楞伽阿跋多羅寶經—（從闕）見如來藏、五法自性、人法無我則滅，地次第相續轉進；住菩薩不動地，向自覺聖趣。The Tathāgata's awakening (the noble resort of self-realization)Seeing the Tathāgata-womb, the five-dharmas-self-nature, and the no-self of persons and dharmas, [defilement] ceases, and the grounds continue in succession advancing; abiding on the bodhisattva immovable ground, one heads toward the noble resort of self-realization.〔本段 T16n0670 0510b21〕
如如（＝真如，流支）
楞伽阿跋多羅寶經—（從闕）五法之五；名相不生、捨有無二邊。宗泐：以無得而得，登歡喜地。三譯 T670／T672「如如」·T671「真如」。Suchness (= thusness, Bodhiruci)The fifth of the five dharmas; name-and-appearance non-arising, casting off the two extremes of being-and-non-being. Zonglei: attaining by non-attainment, ascending the Ground of Joy. Of the three renderings, T670 / T672 read 如如 · T671 reads 真如.〔本段 T16n0670 0510c25·T671 0557b08·宗泐 T39n1789 0417b09〕
如幻
楞伽阿跋多羅寶經—（從闕）一切法不實、速滅如電（剎那頃現，現已即滅），非種種幻相計著相似之如幻。Illusion-likeAll dharmas are unreal, perishing swiftly as lightning (manifesting in an instant, and, once manifest, at once ceasing) — not the illusion-like resemblance of clinging to manifold illusory characters.〔本段 T16n0670 0493c23·0494a02〕
妄想自性
楞伽阿跋多羅寶經—（從闕）三性之遍計所執；依緣起自性而起。T672 作「妄計自性（妄計性）」。The false-imagining self-natureThe pervasively-imagined of the three natures; it arises in dependence on the condition-arising self-nature. T672 reads 妄計自性 (the falsely-reckoned nature).〔本段 T16n0670 0486a21·T672 0596b18〕（重見於分05·14·18）
妄想自性／妄計自性（實叉）
楞伽阿跋多羅寶經—（從闕）三自性之一；遍計所執之古譯；「從相生」（計著名相·事相二相而起）。The false-imagining self-natureOne of the three self-natures; the ancient rendering of the pervasively-imagined; "arising from character" (arising through clinging to the two characters — name-character and thing-character).〔本段 T16n0670 0487c05·T672 0597c24〕（首見於分03）
妄想自性／緣起自性／成自性
楞伽阿跋多羅寶經—（從闕）三自性入五法；名相＝妄想（妄計）性、依妄想生心心法如日光俱＝緣起性、正智如如不壞＝成（圓成）性。三譯 T670「妄想·緣起·成」·T672「妄計·緣起·圓成」。The false-imagining / condition-arising / consummated self-natureThe three self-natures entering the five dharmas: name-and-appearance = the false-imagining (falsely-reckoned) nature; the mind-and-mental-factors arising in dependence on false imagining, together like sunlight = the condition-arising nature; right-knowledge and suchness, indestructible = the consummated (perfectly-accomplished) nature. Of the three renderings, T670 reads 妄想·緣起·成 · T672 reads 妄計·緣起·圓成.〔本段 T16n0670 0511b03–06〕（三自性首見於分03·05）
妄想（自性）
楞伽阿跋多羅寶經—（從闕）相續相之體；宗泐：「妄則續、真則不續」。相續相＝不真實妄想，證真實則相續網斷。False imagining (self-nature)The substance of the character of continuity; Zonglei: "false, then it continues; true, then it does not continue." The character of continuity = unreal false imagining; realizing the real, the net of continuity is cut.〔本段 T16n0670 0501c19·宗泐 T39n1789 0395b05〕（首見於分03）
妄想（＝分別，流支）
楞伽阿跋多羅寶經—（從闕）五法之三；施設眾名顯示諸相之計著。宗泐：名相既立謂決定不異，是名妄想分別。三譯 T670「妄想」·T671／T672「分別」。False imagining (= discrimination, Bodhiruci)The third of the five dharmas; the clinging that sets up manifold names to display the characters. Zonglei: name-and-appearance once set up, one calls them definitively not-different — this is called false-imagining discrimination. Of the three renderings, T670 reads 妄想 · T671 / T672 read 分別.〔本段 T16n0670 0510c25·T671 0557b08·宗泐 T39n1789 0417a19〕
妙觀察智
成唯識論pratyavekṣaṇā-jñāna轉第六識得；善觀自相共相、攝持定門、雨大法雨斷疑。the wondrous-observing wisdomattained by transforming the sixth consciousness; skillfully contemplating the proper marks and common marks, gathering and holding the concentration-gates, raining down the great dharma-rain and severing doubt.〔§34·本論 T31n1585〕
娑呵世界
楞伽阿跋多羅寶經—（從闕）堪忍世界；釋尊所化之土（經文夾註「娑呵譯言能忍」）。T672 作「娑婆世界」。The Sahā worldThe world of endurance; the land the Śākya[muni] transforms (the sūtra's interlinear note: "Sahā is translated 'able-to-endure'"). T672 reads 娑婆世界.〔本段 T16n0670 0506b05〕
嫉
大乘百法明門論īrṣyā小隨煩惱之第十（→#38 覆—#51 散亂）。瞋恚一分為體。徇自名利，不耐他榮，妬忌為性；憂慼為業。與 45 慳（→#45）並列為「issā-macchariya 一對」——南北傳同時以獨立心所立之。
安
成唯識論praśrabdhi輕安；遠離麁重·調暢身心·堪任為性。easebuoyant-ease; leaving behind the gross-and-heavy · harmonizing-and-easing body-and-mind · fit-for-the-task as its nature.〔§17·本論 T31n1585〕
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)
宗通
楞伽阿跋多羅寶經—（從闕）二通之一；緣自得勝進、離言說文字、趣無漏界自覺地自相之自證門。宗泐：「即自證殊勝之相也·得意忘言」。Realization-masteryOne of the two masteries; the self-realization gate — advancing through what is attained by one's own realization, free of verbal expression and letters, resorting to the own-character of the self-realizing ground within the uncontaminated realm. Zonglei: "that is, the character of surpassing self-realization · grasping the meaning and forgetting the words."〔本段 T16n0670 0499b28·宗泐 T39n1789 0389c28〕（重見於分15）
定異釋
成唯識論samādhi於所觀境專注不散為性、智依為業。concentrationupon the contemplated object, concentrating-and-undistracting is its nature, the being-rested-on-by-wisdom its function.〔§16·本論 T31n1585〕
定異
大乘百法明門論pratiniyama不相應行第十六。於因果鏈各自之差別性（hetu-phala-nānātva）分位中，假立「定異」之名——其體非實，乃色心分位之施設。此為 #85–#94 因果座標群之第二條；#85 流轉假立因果相續之不斷性，本條則假立因果之差別性——每一因果鏈有其特定性質，善因生善果，惡因生惡果，各異而不混淆（→#85）。
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.
害
寂滅異門
瑜伽師地論從闕常·恒·久住·無變等無量異名——涅槃之異門施設The alternate names of quiescenceThe innumerable alternate names — constant · enduring · long-abiding · unchanging, and so on — nirvāṇa designated through its alternate gates〔T30n1579 0577c06–14〕
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〕
成唯識論ābhiprāyika言中藏意；「一切法無性」是密意說、非了義，遮遍計增益。hidden intenta meaning hidden within the words; "all dharmas are without nature" is said with hidden intent, not the definitive meaning, warding off the wholly-imagined's superimposition.〔§26·本論 T31n1585〕
實我
成唯識論dravya-ātman外道部執之常一主宰我；本章所破之的。real selfthe permanent, unitary, governing self held by the heterodox schools; the target refuted in this chapter.〔§2·本論 T31n1585〕
尋異釋
成唯識論vitarka · vicāra於意言境麁轉（尋）· 細轉（伺）；並用思、慧一分為體。applied-thought · sustained-thoughtcoarse turning (applied-thought) · fine turning (sustained-thought) upon the mental-speech object; both using a portion of volition and discernment for substance.〔§19–20·本論 T31n1585〕
尋·伺異釋
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〕
瑜伽師地論vitarka / vicāra尋＝麁思量；伺＝細伺察——三地以此有無立界Applied and sustained thoughtApplied thought = coarse mental ranging; sustained thought = subtle examining — the three stages take their boundaries from the presence or absence of these〔遁倫 T42n1828 0336a09–13〕
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〕
尋思
瑜伽師地論毘恒迦（遁倫泰述）未決了之尋求思量；四尋思＝名·事·自性假立·差別假立InvestigationThe seeking-and-pondering not yet decided; the four investigations = of name · of the thing · of the provisional positing of intrinsic nature · of the provisional positing of distinction〔T30n1579 0490b05–11；遁倫 T42n1828 0513c23–25〕
對治
小隨
成唯識論從闕忿等十各別起（小）· 無慚無愧遍不善（中）· 掉舉等八遍染心（大）。the minor · middling · major secondary [defilements]anger and the [other] ten each arising separately (minor) · lack-of-shame and lack-of-dread pervading the unwholesome (middling) · agitation and the [other] eight pervading defiled mind (major).〔§19–20·本論 T31n1585〕
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〕
師子蘇陀娑
楞伽阿跋多羅寶經—（從闕）過去食肉之王名；食種種肉遂至食人，臣民謀反——食肉過患之經證。Siṃha-SaudāsaThe name of a past meat-eating king; eating manifold meats he came at last to eating men, and his ministers and people revolted — a scriptural attestation of the faults of meat-eating.〔本段 T16n0670 0513c29〕
帶相
成唯識論從闕心上變似如相（名為少物），非無相，故觀心有所得，未真證唯識。bearing a markwhat the mind transforms into a suchness-resembling mark (named a little thing); not markless, hence the contemplating mind has something attained, and does not truly realize consciousness-only.〔§29·本論 T31n1585〕
常不思議
楞伽阿跋多羅寶經—（從闕）第一義常，因相而成、離性非性、自覺聖智所得；宗泐：常即自覺聖趣、不思議即第一義。異外道無因妄計之常。The constant-and-inconceivableThe constancy of the ultimate: accomplished through a character, free of nature-and-non-nature, attained by the noble wisdom of self-realization; Zonglei: "constant" is the noble resort of self-realization, "inconceivable" is the ultimate. Distinct from the non-Buddhists' causeless, falsely-reckoned constancy.〔本段 T16n0670 0486b23·0486c03·宗泐 T39n1789 0359c15〕
常聲
楞伽阿跋多羅寶經—（從闕）「常」之言說；佛依惑亂（無常）而說常——相相不壞故常。宗泐：「常聲者，說常法也……無常說常，要達無常即常故」。The word "constant"The verbal expression "constant"; the Buddha, relying on delusion (the impermanent), speaks of the constant — constant because character-upon-character does not perish. Zonglei: "'the word constant' means: it speaks a constant dharma … speaking the constant of the impermanent, one must reach the very impermanence as the constant."〔本段 T16n0670 0493b11·宗泐 T39n1789 0375a20〕
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.
平等性智
成唯識論samatā-jñāna轉第七識所得之智；末那三差別之第三。the wisdom of equal-naturethe wisdom obtained on turning the seventh consciousness; the third of the manas's three differentiations.〔§13–14·本論 T31n1585〕（重見於§34，四智之一）
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〕
建立
楞伽阿跋多羅寶經—（從闕）於本無自共相之陰界入等強作有見（常見一邊）；宗泐：「謂其本無，強作有見」。PositingForcibly imposing a being-view (the extreme of eternalism) on the aggregates, elements, sense-fields, etc., which have no own-and-shared character; Zonglei: "it is originally non-existent, yet one forcibly imposes a being-view."〔本段 T16n0670 0488a24·宗泐 T39n1789 0364a09〕
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).
後得智異釋
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.
成唯識論pṛṣṭha-labdha-jñāna見道後所得、分別諸法自共相而說法之智；二分俱有。the subsequently-attained cognitionthe cognition attained after the path of seeing, which discriminates the own-and-shared marks of the dharmas and teaches the dharma; both parts present.〔§30·本論 T31n1585〕（重見於§34）
後邊依
瑜伽師地論從闕阿羅漢相續諸蘊，任持最後身The final basisThe aggregates in the continuum of the arhat, bearing the final body〔T30n1579 0577a21–23〕
得
得自在位
成唯識論從闕佛位；六識唯善性攝，色心皆道諦攝、永滅戲論種。the state of attained sovereigntythe Buddha's state; the six consciousnesses are subsumed under the good nature alone, form and mind alike subsumed under the Path-truth, the seeds of conceptual proliferation forever extinguished.〔§15·本論 T31n1585〕
得自覺聖差別相
楞伽阿跋多羅寶經—（從闕）聲聞二相之一；宗泐：「所證之理」——於自覺聖智所得之差別相。The character of the differentiations attained in the noble wisdom of self-realizationOne of the two characters of the śrāvaka; Zonglei: "the principle realized" — the differentiating character attained in the noble wisdom of self-realization.〔本段 T16n0670 0486b06·宗泐 T39n1789 0359b01〕
心異釋
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〕
瑜伽師地論citta集起義：一切種子所隨依止·能執受·異熟所攝阿賴耶識MindThe sense of accumulating-and-arising: the store consciousness — that upon which all seeds rest and follow, able to appropriate, subsumed under maturation〔T30n1579 0280b06–08；遁倫 T42n1828 0318a08–09〕
心、意、意識
楞伽阿跋多羅寶經—（從闕）第八（藏識·心）、第七（思量·意）、前六（了境·識）三分；承衍成唯識論引楞伽伽他定此三名。Mind, mentation, consciousnessThe threefold division: the eighth (store-consciousness · mind), the seventh (deliberation · mentation), and the front-six (object-cognizing · consciousness); the Cheng Weishi Lun, carrying this forward, cites the Laṅkā verse to fix these three names.〔本段 T16n0670 0488b13〕（重見於分08）
心一境性
瑜伽師地論cittaikāgratā心專一境；定之體相One-pointedness of mindThe mind fixed one-pointedly upon its object; the essential character of concentration〔T30n1579 0329b01–02；窺基 T43n1829 0067a07–09、0067a22–23〕
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).
心所異釋
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〕
成唯識論caitta / caitasika恒依心起·與心相應·繫屬於心之心理作用；總有六位五十一。the mental factorsthe mental operations constantly arising in dependence on the mind · concurring with the mind · belonging to the mind; in all six classes, fifty-one.〔§16·本論 T31n1585〕
瑜伽師地論從闕意地遍行·別境·善·煩惱·隨煩惱·不定諸位心所之總列The mental factorsThe full listing of the Mental stage's mental factors in the classes of omnipresent · object-specific · wholesome · affliction · secondary affliction · indeterminate〔T30n1579 0280b13–19；窺基 T43n1829 0007b03–08〕
心所法
成唯識論caitta／caitasika與心王相應俱起的心理活動，唯識立五十一種，分六類：遍行五、別境五、善十一、煩惱六、隨煩惱二十、不定四。mental factorsThe mental activities that arise in conjunction with the king-mind; Yogācāra posits fifty-one of them, in six classes: five omnipresent, five object-specific, eleven wholesome, six root afflictions, twenty secondary afflictions, and four indeterminate.〔附錄 C · 首見：阿毘達磨集論、成唯識論卷五–六。〕
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.
念異釋
成唯識論smṛti於曾習境明記不忘為性、定依為業。mindfulnessupon the once-practiced object, clear recording and non-forgetting is its nature, the being-rested-on-by-concentration its function.〔§16·本論 T31n1585〕
忿
思
思所成（慧）
瑜伽師地論cintāmayī (prajñā)從思所生、解法相之慧；三慧之第二(The wisdom) attained through reflectionThe wisdom born from reflection, which resolves the characteristics of phenomena; the second of the three wisdoms〔最勝子 T30n1580 0887b〕
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
瑜伽師地論濕縛娑縛（svabhāva）種姓異名：體性義NatureAn alternate name of lineage: the sense of substance-nature〔遁倫 T42n1828 0430c04〕
性妄想自性計著相
楞伽阿跋多羅寶經—（從闕）聲聞二相之一；宗泐：「執教起見」——於大種等起自性妄想、計著。The character of clinging to the self-nature falsely imagined in thingsOne of the two characters of the śrāvaka; Zonglei: "grasping a view founded on the teaching" — false imagining of a self-nature in the great-elements and so forth, and clinging to it.〔本段 T16n0670 0486b07·宗泐 T39n1789 0359b01〕
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〕
恒轉
成唯識論從闕恒（一類相續·持種令不失·遮斷）· 轉（念念生滅·因滅果生·表非常）。constant-yet-turningconstant (of one kind, continuous · holding the seeds so they are not lost · warding off severance) · turning (arising-and-perishing moment by moment · cause perishing and effect arising · showing it is not permanent).〔§8–9·本論 T31n1585〕
恨
悉檀
楞伽阿跋多羅寶經—（從闕）宗（所立法門·成就義）；與見對舉，離言說。Established tenet (siddhānta)The tenet (the doctrine-gate established, the sense accomplished); set over against "view," free of verbal expression.〔百八問 T16n0670 0481b14·前偈 0482b24〕
悔（惡作）· Kaukṛtya
惑·業·苦
成唯識論從闕發業潤生煩惱（惑）· 能感後有諸業（業）· 業所引生眾苦（苦）；三即十二支。defilement · karma · sufferingthe afflictions that arouse karma and moisten birth (defilement) · the various karmas that can evoke the subsequent existence (karma) · the manifold suffering drawn forth and produced by karma (suffering); the three are just the twelve links.〔§24·本論 T31n1585〕
惑亂
楞伽阿跋多羅寶經—（從闕）種種現而離性非性者；愚夫執之起顛倒，諸聖於此離顛倒不顛倒。宗泐：「惑亂者，無常也」。DelusionThat which manifests in manifold ways yet is free of nature-and-non-nature; fools cling to it and raise inversions, the noble ones are here free of inversion-and-non-inversion. Zonglei: "'delusion' is the impermanent."〔本段 T16n0670 0493b12·0493c22·宗泐 T39n1789 0375a21〕
惛沈
惡作
成唯識論kaukṛtya悔；厭所作業而追悔，於果假立因名。remorseregret; aversion to the deed done and after-regret over it, conventionally giving the cause's name to the effect.〔§19–20·本論 T31n1585〕
惡見異釋
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〕
成唯識論dṛṣṭi於諸諦理顛倒推度、染慧為性；開薩迦耶見·邊執見·邪見·見取·戒禁取五。bad viewinverted reckoning toward the various truths and principles, a defiled discernment; it opens into five: the view of the perishing-body · the view that grasps an extreme · wrong view · view-clinging · clinging to precepts-and-observances.〔§18·本論 T31n1585〕
惱
想
想受滅
大乘百法明門論saṃjñā-vedayita-nirodha無為法之第五。「諸不恒行心心法及恒行一分心心法滅、無為」（《雜集論》卷二）——滅盡定境界之自性面（狀態面相），其事相面為 #76 滅盡定（→#76 對讀）。《成唯識論》卷二「此五皆依真如假立」之五依真如假立框架，將本條歸入真如於滅盡定境之離繫性（圓成實面相）；本條詞族定位為「依法性假施設有」形態，承 #95 詞族首條已闡明之框架（→#95 全闡述）。同滅盡定一詞於南傳判為單一有為等至（架構框架詳 §4.8）。
意
瑜伽師地論manas思量義：恒行意（第七末那）及六識身無間滅意MentationThe sense of cogitation: the constantly-operating mentation (the seventh, manas) and the just-ceased-without-interval mentation of the six consciousness-bodies〔T30n1579 0280b08–09；遁倫 T42n1828 0318a09–10〕
意·意識
楞伽阿跋多羅寶經—（從闕）第七意、前六意識；與藏識同名轉依之所。Mentation · mind-consciousnessThe seventh mentation, the front-six mind-consciousness; the same locus of transformation-of-support as the store-consciousness.〔本段 T16n0670 0492b07〕（見分06 心意意識）
意生法身（意生身）
楞伽阿跋多羅寶經—（從闕）如來隨意所成之法身；宗泐：不生而生、一切法身異名皆從不生義出。T671 作「意生身」、T672 作「意生法身」。The mind-made Dharma-body (the mind-made body)The Dharma-body the Tathāgata forms as He wishes; Zonglei: non-arising yet arising — all the alternate names of the Dharma-body issue from the sense of non-arising. T671 reads 意生身, T672 reads 意生法身.〔本段 T16n0670 0506a29·宗泐 T39n1789 0405c13〕（首見於分07）
意生身
楞伽阿跋多羅寶經—（本段四卷本無古德音寫·從闕）譬如意去迅疾無礙；住第八菩薩地，如幻三昧力自在神通所現聖種類身。The mind-made bodyAs mind goes, swift and unobstructed; abiding on the eighth bodhisattva ground, a body of noble-kind manifested by the sovereign spiritual powers of the illusion-like samādhi.〔本段 T16n0670 0489c18〕（重見於分12·16）
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）隨意願而成之身；三種：三昧樂正受·覺法自性性·種類俱生無行作。宗泐：「通教菩薩自行化他之道」。The mind-made bodyA body formed as one wishes; of three kinds: the samādhi-bliss right-reception [body] · the awakened-to-the-self-nature-of-dharmas [body] · the noble-kind co-born without-action [body]. Zonglei: "the way of self-cultivation and transforming-others of the shared-teaching bodhisattva."〔本段 T16n0670 0497c17·宗泐 T39n1789 0386a03〕（首見於分07）
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
大乘百法明門論mano-vijñāna心王八識之第六。三能變中之了境能變（第三能變）之主——前五識為了境能變之表層五官分支，意識為其深度延展、認知總綰。依意根（即第七末那識，→#7）而起，緣法境（一切法皆其所緣）。三性、三量、三境皆通；五十一心所全相應——八識中相應心所最廣者，造業之主處。
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〕
愧
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〕
慚異釋
成唯識論hrī · apatrāpya依自·法力崇重賢善（慚）／依世間力輕拒暴惡（愧）；羞恥過惡為二通相。shame · embarrassmentin dependence on the force of self-and-Dharma, revering the worthy-and-wholesome (shame) / in dependence on the force of the world, slighting-and-refusing the violent-and-evil (embarrassment); being-ashamed-of-fault-and-evil is their two shared marks.〔§17·本論 T31n1585〕
慚四喻
慢異釋
大乘百法明門論māna根本煩惱六之第四。高舉為性，生苦、不敬為業。六根本煩惱中結構最特殊者——Asg 明立其所依為另一根本煩惱（身見，satkāyadṛṣṭi），為六法中唯一以另一根本煩惱為 sanniśraya 之法。其無 clean 之善法鏡像（無「無慢」獨立心所），但與末那（→#07）之「我慢」（ātma-māna）呈內外展用之結構之對偶：末那恆執我（內），慢以此恆執外顯為高舉（外）。
成唯識論māna恃己於他高舉為性；障不慢、生苦。差別有七慢、九慢。conceitexalting oneself over others; obstructs non-conceit · gives rise to suffering. It has, by distinction, the seven conceits and the nine conceits.〔§18·本論 T31n1585〕
慧異釋
成唯識論prajñā於所觀境簡擇為性、斷疑為業。wisdomupon the contemplated object, discernment is its nature, the severing of doubt its function.〔§16·本論 T31n1585〕
慳
大乘百法明門論mātsarya小隨煩惱之第十一（→#38 覆—#51 散亂）。貪愛一分為體。耽著財、法，不能慧捨，祕悋為性；鄙畜為業。與 44 嫉（→#44）並列為「issā-macchariya 一對」——南北傳同時以獨立心所立之。
憍
懈怠
成唯識
成唯識論vijñaptimātratā-siddhi成立唯識之理；玄奘糅釋論之正名，以三分成立唯識故。establishing consciousness-onlythe principle of establishing consciousness-only; the proper title of Xuanzang's redacted treatise, since it establishes consciousness-only by three divisions.〔§36·本論 T31n1585〕
成所作智
成唯識論kṛtyānuṣṭhāna-jñāna轉前五識得；示現種種變化三業、成本願所應作事。the accomplishing-what-is-to-be-done wisdomattained by transforming the first five consciousnesses; displaying the various transformation-karmas of the three [doors], accomplishing the deeds the original vow is to do.〔§34·本論 T31n1585〕
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).
成自性／圓成自性（實叉）
楞伽阿跋多羅寶經—（從闕）三自性之一；圓成實之古譯；「離名相事相妄想·聖智所得·自覺聖智趣所行境界」——即如來藏心。The consummated self-natureOne of the three self-natures; the ancient rendering of the perfectly-accomplished; "free of name-character and thing-character · attained by noble wisdom · the realm coursed-in by the resort of the noble wisdom of self-realization" — that is, the Tathāgata-womb mind.〔本段 T16n0670 0487c05·T672 0597c25〕（重見於分18）
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〕
我量
成唯識論ātma-parimāṇa我之體量；常遍量同虛空·量不定·至細如極微三計。measure of selfthe self's substance-and-measure; three reckonings: permanent-and-pervasive (equal to space) · indeterminate measure · utterly fine (like an atom).〔§2·本論 T31n1585〕
戒禁取
成唯識論śīlavrata-parāmarśa執隨順諸見之戒禁為最勝、能淨；無利勤苦所依。clinging to precepts-and-observancesgrasps the precepts-and-observances conforming to the views as supreme and as able to purify; the basis of profitless toil.〔§18·本論 T31n1585〕
所依
成唯識論āśraya · ālambana依之而起者／所攀緣之境；末那二者皆第八。what it rests on · what it refers tothat in dependence on which it arises / the object it reaches out to; for the manas both are the eighth.〔§12·本論 T31n1585〕
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.
所緣異釋
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).
成唯識論ālambana · ākāra所攀緣之境／能緣了別之相；第八識內變種及有根身、外變器，以所變為所緣，行相仗之而起。object-support · mode of activitythe object grasped onto / the discerning mark that grasps; the eighth inwardly transforms into seeds and the body-with-faculties, outwardly into the receptacle, taking what it transforms as object-support, the mode of activity arising in reliance on it.〔§8–9·本論 T31n1585〕
所緣緣
成唯識論ālambana-pratyaya能緣之用所依之實有體境；本章遮外法·他聚·同聚為親所緣緣。object-support conditiona really-existent substantial object on which the function of grasping rests; this chapter wards off outer dharmas, the other-cluster, and the same-cluster from being the direct object-support condition.〔§5·本論 T31n1585〕（四緣之一詳見於§23）
所轉依
成唯識論āśraya被轉之根本所依；分持種依（本識，持染淨種）、迷悟依（真如，迷悟根本）。the basis transformedthe root basis that is transformed; it divides into the basis that holds the seeds (the root consciousness, holding the defiled and pure seeds) and the basis of delusion-and-awakening (suchness, the root of delusion and awakening).〔§33·本論 T31n1585〕
所轉得
成唯識論從闕二轉依果；分所顯得（大涅槃，斷障令相顯）、所生得（大菩提，斷障令種起）。what is attained in transformingthe two fruits of transforming the basis; it divides into what is attained by disclosure (the great nirvāṇa) · what is attained by giving-rise (the great enlightenment).〔§33·本論 T31n1585〕（重見於§34）
所轉捨
成唯識論從闕轉依時所捨；分所斷捨（二障種，無間道斷，捨遍計所執）、所棄捨（餘有漏劣無漏種，金剛喻定棄，捨生死劣法）。what is cast off in transformingwhat is cast off in the transformation of the basis; it divides into what is cast off by severing (the seeds of the two obstructions, severed by the uninterrupted path, casting off the wholly-imagined) and what is cast off by relinquishing (the remaining contaminated and inferior uncontaminated seeds, relinquished by the adamantine-like concentration, casting off the inferior dharmas of birth-and-death).〔§33·本論 T31n1585〕
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〕
手灌頂
楞伽阿跋多羅寶經—（從闕）二種神力之二；法雲地諸佛灌頂。T671「手摩其頂受位」。Hand-consecrationThe second of the two kinds of spiritual power; the buddhas' consecration on the Dharma-cloud ground. T671: "with the hand He strokes his crown and confers the station."〔本段 T16n0670 0492c11·T671 0533c01〕
持種
成唯識論從闕一類恒無間斷、堅住可熏，能集起染淨諸法種子。upholding the seeds · receiving perfumingof one kind, constant, and uninterrupted, firmly abiding and able to be perfumed, able to gather and arouse the seeds of all defiled and pure dharmas.〔§10–11·本論 T31n1585〕
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〕
掉舉異釋
成唯識論auddhatya · styāna令心不寂靜（掉舉，障奢摩他）· 令心無堪任（惛沈，障毘鉢舍那）。agitation · torpormaking mind unstill (agitation, obstructing śamatha) · making mind unfit-for-work (torpor, obstructing vipaśyanā).〔§19–20·本論 T31n1585〕
摩怛履迦
瑜伽師地論mātṛkā本母·對法；內明三藏之一Mātṛkā (the matrix-mother)The matrix-mother · the abhidharma; one of the Inner Science's three baskets〔T30n1579 0345a27–29；窺基 T43n1829 0087b27–29、0161b20–22；遁倫 T42n1828 0866c20–24〕
擇滅異釋
大乘百法明門論pratisaṃkhyā-nirodha無為法之第二。「以簡擇力滅諸雜染」（pratisaṃkhyā 之「擇」）為用，「離繫」（visaṃyoga）為體——非一次性總滅，乃每一煩惱類別之析擇所各成一擇滅實例，修行人於道次第中漸次積累。
成唯識論pratisaṃkhyā-nirodha由簡擇智力滅諸雜染、究竟證會所顯之無為。cessation-through-discriminationthe unconditioned disclosed when, by the power of discriminating wisdom, the defilements are extinguished and [suchness] is finally realized.〔§5·本論 T31n1585〕
攝受·攝受者
楞伽阿跋多羅寶經—（從闕）所取·能取；宗泐：「言攝受者，能取也；及攝受者，所取也」。The grasped · the grasperThe grasped-object · the grasping-subject; Zonglei: "'the grasper' is the subject that grasps; 'that which is grasped' is the object grasped."〔本段 T16n0670 0485a10·宗泐 T39n1789 0356a15〕
攝所攝
楞伽阿跋多羅寶經—（從闕）能取（攝）與所取（所攝）；計著攝所攝則不覺自心現量。宗泐：「攝所攝非性者，謂了因緣生法唯心所現，無能取所取」。The grasping and the graspedThe grasping-subject (攝) and the grasped-object (所攝); clinging to grasping-and-grasped, one fails to realize one's own mind's manifestation. Zonglei: "'grasping-and-grasped are without nature' means: understanding that condition-arisen dharmas are mind-only manifestation, there is no grasping-subject or grasped-object."〔本段 T16n0670 0493a17·宗泐 T39n1789 0374b23〕
放逸
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〕
散亂
數
大乘百法明門論saṃkhyā不相應行第二十二。於諸行之逐一差別（pratyekaśo bheda）分位中，假立「數」（saṃkhyā，「計別」「枚數」）之名——其體非實，乃諸行分別計量之施設。「一」「二」「三」乃至一切數量，皆依諸行之「各別性」而起，無獨立之數量實體。
文身
大乘百法明門論vyañjana-kāya不相應行第十，三身（名／句／文，→#78、→#79）詞族之末條，亦為詞族之語音基礎層。於作為名身（→#78）、句身（→#79）共同所依之字母音節之語言分位中，假立「文身」（vyañjana-kāya，眾字聚集）之名——其體非實，乃心心法及色法（特依語聲）分位之施設。文身為三身之最底層：名依文而發音，句依文而成形；文身本身無詮釋義，唯為能詮者（名、句）之物質性基礎。
斯陀含
楞伽阿跋多羅寶經—（從闕）二果·一往來。宗泐：「能斷欲界前六品思惑，後三品未斷，於人天中更一往來」；本段：「頓照色相妄想生相，見相不生」。Sakṛdāgāmin (once-returner)The second fruit · the once-returner. Zonglei: "able to cut off the first six grades of desire-realm cultivation-delusions, the latter three grades not yet cut, one returns once more among humans and gods"; this movement: "suddenly illumining the character of matter and the character of false-imagining's arising, so that the seen-character does not arise."〔本段 T16n0670 0495a27·宗泐 T39n1789 0362a05〕
方
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).
旃陀羅
楞伽阿跋多羅寶經caṇḍāla屠者·殺生賤業種。IAST 依宗泐「梵音旃陀羅，此云屠者」之標。Caṇḍāla (the outcaste)A butcher · one of the base lineage of killing living beings. IAST follows Zonglei's marking: "the Sanskrit sound caṇḍāla, here 'butcher.'"〔宗泐 T39n1789 0423c06〕
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
時
大乘百法明門論kāla不相應行第二十一。於諸行之相續流轉、新新生滅之分位中，假立「時」（kāla，「因果之連續性推移」）之名——其體非實，乃色心法及諸心所分位之施設。「過去、現在、未來」三世之假立，皆依識流之生滅狀態而立，非三條獨立時間之實流。
智障
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）即所知障；T671／T672 顯出此名，二乘未除（「不離智障」「未能除滅智障」）。The cognitive-hindranceThat is, the hindrance-to-the-knowable; T671 / T672 make this name explicit — the two vehicles have not removed it ("not free of the cognitive-hindrance," "not yet able to eliminate the cognitive-hindrance").〔T671 0540a14·T672 0607a21〕（重見於分19）
楞伽阿跋多羅寶經—（從闕）二障之一；見法無我殊勝清淨所斷。宗泐：「智本破惑，惑即人法二執…若於智生著，智亦成障」。承衍唯識論作「所知障」。The cognitive-hindranceOne of the two hindrances; cut off by the surpassing purity of seeing the no-self of dharmas. Zonglei: "knowledge fundamentally breaks delusion — delusion being the twofold clinging to persons and dharmas … but if clinging arises with respect to knowledge, knowledge too becomes a hindrance." The Cheng Weishi Lun, carrying this forward, renders it 所知障 (the hindrance-to-the-knowable).〔本段 T16n0670 0513a20·宗泐 T39n1789 0344b16〕（首見於分11）
智／識
楞伽阿跋多羅寶經—（從闕）智＝不生不滅、非長養、超有無、無事方便自性；識＝生滅、長養、墮相因、採集業。宗泐：「轉識為智」。Knowledge / consciousnessKnowledge = non-arising and non-perishing · not nourished · transcending being-and-non-being · the skillful-means self-nature without object; consciousness = arising-and-perishing · nourished · fallen into character-and-cause · gathering karma. Zonglei: "transforming consciousness into knowledge."〔本段 T16n0670 0500c25·0501a01·宗泐 T39n1789 0393b12〕
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〕
有對色
成唯識論sa-pratigha · a-pratigha rūpa有質礙相障之色／無質礙之色；前者破極微、後者破五識外緣。resistant form · non-resistant formform with obstructive, mutually-blocking marks / form without obstruction; the former refutes atoms, the latter refutes the five consciousnesses' outer object.〔§3–4·本論 T31n1585〕
有心地／無心地
瑜伽師地論從闕心（轉識）行與不行之地；五門建立分之The Stage with Mind / the Stage without MindThe stages in which mind (the arising consciousnesses) operates and does not operate; distinguished by an establishment through five gates〔T30n1579 0344c17〕
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).
有覆無記異釋
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〕
成唯識論從闕末那性攝；染（有覆·障聖道·隱自心）而非善惡（無記）。veiled-indeterminatethe nature-class of the manas; defiled (veiled · obstructing the holy path · veiling its own mind) yet neither wholesome nor unwholesome (indeterminate).〔§12·本論 T31n1585〕（重見於§13–14）
有餘依（涅槃）
瑜伽師地論從闕煩惱障永寂，而微苦所依尚未滅；最後身諸蘊猶存（後邊依）[Nirvāṇa] with remaining basisThe affliction-obstacle is forever quiescent, while the basis of slight suffering has not yet ceased; the aggregates of the final body remain (the final basis)〔最勝子 T30n1580 0887c03–20；T30n1579 0577a21–23；T31n1585 0055b12–14〕
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〕
末那異釋
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〕
成唯識論manas恒審思量之第七識，義即「意」。manasthe seventh consciousness, cogitating constantly and examiningly; its sense is "intellect."〔§12·本論 T31n1585〕（重見於§13–14）
末那識異釋
解深密經manas-vijñāna一直在運作但看不見的「我」感，把阿賴耶識的見分執為「我」。manasThe sense of "self" that operates ceaselessly yet remains unseen, grasping the perceiving-aspect of the ālaya-vijñāna as "I."〔附錄 C · 首見：解深密經、攝大乘論卷一。〕
大乘百法明門論manas心王八識之第七。三能變中之第二能變（思量能變）。依彼轉、緣彼——依阿賴耶識（→#8）而起，緣阿賴耶識之見分恆執為「我」。思量為性相——以思量為自性，亦以思量為行相。四煩惱（我癡、我見、我慢、我愛）恆俱。有覆無記——煩惱障覆性，但不直接造業。八識中唯一「亦恆亦審」之識——恆續不斷地深細執審我相。
本住法
楞伽阿跋多羅寶經—（從闕）二法之一；古先聖道，如金銀等性，法界常住，佛出不出常住。宗泐：「本具性德」。The originally-abiding dharmaOne of the two dharmas; the path of the ancient sages, like the nature of gold and silver — the Dharma-realm constantly abiding, abiding constant whether a Buddha appears or not. Zonglei: "the intrinsically-possessed nature-virtue."〔本段 T16n0670 0498c26·宗泐 T39n1789 0388b05〕
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〕
本性住種
成唯識論從闕本有種（無始法爾而有）· 始起種（數數現行熏習而有）；二類並建。seeds abiding by their own nature · seeds completed by practiceinnate seeds (existent by their very nature from beginningless time) · newly-arisen seeds (existent through repeated manifest-activity perfuming); jointly established as two kinds.〔§7·本論 T31n1585〕（種姓義見於§28）
本性住種姓
成唯識論prakṛti-stha-gotra · samudānīta-gotra法爾所得無漏法因（先天）· 聞法界等流熏習所成（後天）；二者俱具方能悟入唯識。the naturally-abiding lineage · the developed lineagethe uncontaminated dharma-cause obtained as the nature of things (innate) · that formed by the perfuming of hearing the outflow of the dharma-realm (acquired); only with both possessed can one enter and awaken to consciousness-only.〔§28·本論 T31n1585〕
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（末那）
瑜伽師地論從闕恒與四惑（無明·薩迦耶見·我慢·我愛）俱生滅之第七識；勝義伽他長行所出The defiled mentation (manas)The seventh consciousness, arising and ceasing ever together with four afflictions (ignorance · identity-view · self-conceit · self-love); brought out in the prose exposition of the Verses on the Ultimate Meaning〔T30n1579 0364a06、0581a17–21；遁倫 T42n1828 0417c18–24〕
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
成唯識論mūla-kleśa諸煩惱之本；貪、瞋、癡、慢、疑、惡見六，餘隨煩惱皆由之派生。the root afflictionsthe root of all the afflictions; the six — greed, anger, delusion, conceit, doubt, bad view — the remaining secondary afflictions all derived from them.〔§18·本論 T31n1585〕
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〕
根本識異釋
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〕
成唯識論mūla-vijñāna阿陀那識（第八），染淨諸識生起之根本、前六轉識之共親依。the root consciousnessthe ādāna consciousness (the eighth), the root from which the defiled and pure consciousnesses arise, the common intimate support of the first six evolving consciousnesses.〔§21–22·本論 T31n1585〕
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.
業習氣異釋
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〕
成唯識論karma-vāsanā福·非福·不動三思業熏本識所成功能；當異熟果之勝增上緣（疎緣）。karma-habit-energythe capacity formed by the three volitional karmas — meritorious · non-meritorious · imperturbable — perfuming the root consciousness; the eminent dominant condition (the remote condition) of the maturation-fruit-to-come.〔§24·本論 T31n1585〕
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).
極微異釋
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.
成唯識論paramāṇu色法分析之最小單位；本論判其唯假（佛為破麁色執而假說「色邊際」）。atomthe smallest unit of form's analysis; the treatise judges it merely conventional (the Buddha conventionally taught the "limit of form" to break attachment to coarse form).〔§3–4·本論 T31n1585〕
次第
大乘百法明門論anukrama不相應行第十九。於因果之逐一生起（hetu-phala-ekatye pravṛttau）分位中，假立「次第」之名——其體非實，乃色心分位之施設。此為 #85–#94 因果座標群之第五條：#85 假立相續不斷性，#86 假立差別性，#87 假立相稱性，#88 假立迅疾性，本條假立相續之逐一序列性——因果以「一個一個的方式」而非同時生起（→#85, →#88, →#93 和合性）。
欲異釋
成唯識論chanda於所樂境希望為性、勤依為業。desireupon the wished-for object, wish is its nature, the being-rested-on-by-exertion its function.〔§16·本論 T31n1585〕
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.
正智
楞伽阿跋多羅寶經—（從闕）五法之四；悟名相不實如過客、識心不起、離斷常。宗泐：就聖賢法明悟相。Right knowledgeThe fourth of the five dharmas; awakening that name-and-appearance are unreal, like a passing guest, the cognizing mind not arising, free of annihilation-and-eternalism. Zonglei: with respect to the dharma of the sages, awakening the character clearly.〔本段 T16n0670 0510c25·0511a15·宗泐 T39n1789 0417a21〕
此有故彼有
楞伽阿跋多羅寶經—（從闕）緣起正說；攝（能取）所攝（所取）非性，覺自心現量，非無因、非漸生、非外道因緣雜亂。宗泐：「此即六根，彼即六塵，謂根塵相由而起」。This being, therefore that isThe right teaching of dependent arising; grasping (subject) and grasped (object) are without nature, one awakens to one's own mind's manifestation — not causeless, not gradually-arising, not the non-Buddhists' jumbled cause-and-condition. Zonglei: "'this' is the six faculties, 'that' is the six objects — that is, faculty and object arise in mutual dependence."〔本段 T16n0670 0493a17·宗泐 T39n1789 0374b23〕
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
毘奈耶
瑜伽師地論vinaya律；內明三藏之一Vinaya (the discipline)The discipline; one of the Inner Science's three baskets〔T30n1579 0345a27–29；窺基 T43n1829 0087b27–29、0161b20–22〕
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〕
法器
瑜伽師地論能盛載教法的根器；本書引申為當代讀者修復過的注意力與專注力。vessel of the DharmaThe capacity able to hold the teaching; in this book, extended to mean the attention and concentration that the contemporary reader has repaired.〔附錄 C · 首見：阿含、瑜伽師地論卷二十六（聞慧資糧）。〕
法執
成唯識論dharma-grāha執諸法（色等）離識實有之自體；對「我執」。本章破之。dharma-attachmentgrasping dharmas (form and the rest) as really existent self-substances apart from consciousness; the counterpart to the "self-attachment." Refuted in this chapter.〔§3–4·本論 T31n1585〕
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.
法智
成唯識論從闕各別緣（緣有情·緣法）之智／總合緣之智。the dharma-cognition · the kind-cognitionthe cognition that refers separately (to the sentient being · to dharmas) / the cognition that refers all-together-combined.〔§30·本論 T31n1585〕
法無我異釋
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.
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）二無我之一；二乘破人執未破法執，故不覺法無我。The no-self of dharmasOne of the twofold no-self; the two vehicles break the clinging to persons but not the clinging to dharmas, and so do not realize the no-self of dharmas.〔本段 T16n0670 0497b15·宗泐 T39n1789 0385a22〕
法界異釋
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]).
成唯識論從闕真如異名；「亦」字所顯多名之屬。the dharma-realm · the reality-limitother names of suchness; of the many names shown by the word "also."〔§27·本論 T31n1585〕
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〕
法處所攝色
大乘百法明門論dharmāyatana-paryāpanna-rūpa第十一色法，亦色法之終。前十色——五根（→#60–#64）、五境（→#65–#69）——皆五識所行；唯此最後一色，非五根所對，非五境所攝，乃意識（→#6）所緣之色。「法處」者，意根之境界（dharmāyatana）；「所攝色」者，攝入此法處中之形色——非感官對象，而是心所對之色相。性者：色之所以仍稱為「色」，因其有形色相；業者：為意識所變、所緣、所量度之色境。
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
成唯識論dharma-kāya佛果之總體，五法為性（清淨法界及四智），非淨法界獨名。the dharma-bodythe total substance of Buddhahood, its nature being the five dharmas (the pure dharma-realm and the four wisdoms), not the pure dharma-realm named alone.〔§35·本論 T31n1585〕
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).
波羅蜜多異釋
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]).
成唯識論pāramitā到彼岸；十勝行（施戒忍進定慧·方便願力智），須七最勝攝受方名。perfection[a going] to the other shore; the ten excellent practices (giving, discipline, patience, effort, concentration, wisdom · skillful means, vow, power, cognition), named [thus] only when embraced by the seven supremacies.〔§31–32·本論 T31n1585〕
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〕
流轉
大乘百法明門論pravṛtti不相應行第十五。於因果相續之不間斷（hetu-phala-prabandha-anupaccheda）分位中，假立「流轉」之名——其體非實，乃色心分位之施設。此為 #85–#94 因果座標群之首條，該群以「因果……」為結構軸，逐一假立因果關係之諸面（→#71 詞族框架）。
涅槃
楞伽阿跋多羅寶經—（本段無古德音寫·從闕）非別法；藏意識習氣轉變、自性空事境界。宗泐：名轉而體不轉。NirvāṇaNot a separate dharma; the evolving of the impressions of the store, mentation, and consciousness, the realm of intrinsically-empty things. Zonglei: the name evolves though the substance does not.〔本段 T16n0670 0492b06·宗泐 T39n1789 0373a11〕（IAST *nirvāṇa* 見分15）
楞伽阿跋多羅寶經nirvāṇa本段明外道諸種妄想涅槃（並錄不判）與佛所說涅槃（善覺知自心現量·離四句）之分。IAST 為通行梵名，繫作發音輔助。NirvāṇaThis movement clarifies the distinction between the non-Buddhists' various false-imagining nirvāṇas (recorded without adjudicating) and the nirvāṇa the Buddha teaches (well realizing one's own mind's manifestation · free of the four alternatives). IAST is the current Sanskrit name, appended as a pronunciation aid.〔本段 T16n0670 0503 起〕（涅槃義另見分08·10）
涅槃（妄想識滅）
楞伽阿跋多羅寶經—（從闕）佛所說涅槃＝「妄想識滅」；揀外道四種涅槃（皆不離神我）。宗泐：「直以妄識心滅耳」。Nirvāṇa (the cessation of the false-imagining consciousness)The nirvāṇa the Buddha teaches = "the cessation of the false-imagining consciousness"; to be distinguished from the non-Buddhists' four kinds of nirvāṇa (all of which do not part from a divine self). Zonglei: "it is simply the cessation of the false consciousness-mind."〔本段 T16n0670 0496a19·宗泐 T39n1789 0382a12〕（IAST *nirvāṇa* 見分15）
淨唯識
成唯識論從闕此論亦名；顯唯識理極明淨故。pure consciousness-onlythis treatise's alternate title; because it discloses the principle of consciousness-only as utterly clear and pure.〔§36·本論 T31n1585〕
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〕
滅正受／滅受想正受
楞伽阿跋多羅寶經—（從闕）滅盡定；第九次第定，滅受想。本段判六地菩薩與二乘入滅正受，七地念念正受、八地心意意識妄想相滅。The cessation right-reception / the cessation-of-feeling-and-perception right-receptionThe cessation-attainment; the ninth successive concentration, ceasing feeling and perception. This movement judges: the sixth-ground bodhisattva and the two vehicles enter the cessation right-reception; the seventh-ground has moment-by-moment right-reception; on the eighth ground the false-imagining characters of mind-mentation-consciousness cease.〔本段 T16n0670 0509a21·0510b18〕
滅盡定異釋
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〕
大乘百法明門論nirodha-samāpatti心不相應行法之第六。聖所獨修之無漏定，由「止息想」作意，令前六識心心所及第七末那之恆行染污部分滅之分位假立。與 #75 無想定共立《成唯識論》卷一所判「假立二定」之對偶——彼者異生所修、止息粗想；此者聖位所獨入、滅及末那染污心心所。為 nirodha-samāpatti 同一禪定境界之事相面（prajñapti），其無為自性面為 #99 想受滅（→#99 對讀）。本條詞族定位屬「依色心分位假立」普框架（→#71 為詞族之首闡明全形）。
瑜伽師地論nirodha-samāpatti滅受想之聖定；無心位之一The attainment of cessationThe noble concentration that extinguishes feeling and perception; one of the mindless states〔T30n1579 0469a04–08〕
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
無上覺
成唯識論anuttarā saṃbodhi無上正等菩提；迴向所趣之究竟佛果。supreme awakeningsupreme, perfect awakening; the ultimate Buddha-fruit toward which the dedication is directed.〔§36·本論 T31n1585〕
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.
成唯識論nirvikalpa-jñāna都無所得、離二取相、帶如相起之根本智；有見無相。the non-discriminating cognitionthe root cognition that apprehends nothing at all, departs from the marks of the two graspings, and arises bearing the suchness-mark; seeing-present, mark-absent.〔§30·本論 T31n1585〕（重見於§31–32·§34）
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.
無常
大乘百法明門論anityatā不相應行第十四。四相（生老住無常）之末（亦為其總相）。於眾同分中諸行之「相續壞滅」分位，假立「無常」之名——其體非實，乃色心分位之施設。三法印之首（anitya）。四相以「相續」（prabandha）為軸，本條 #84 為相續之終結：prabandha-vināśa（相續壞滅）。四相閉環：→#81 生（相續啟動）→ →#82 老（相續變異）→ →#83 住（相續不壞）→ 本條 #84 無常（相續壞滅）。
無想報
大乘百法明門論āsaṃjñika心不相應行法之第七。於生於無想有情天（asaṃjñi-sattveṣu deveṣu，色界第四禪之「無想天」）者，諸非恆轉心心所法（asthāvara cittacaitasika dharma）止息之分位，假立「無想報」（āsaṃjñika，「屬於無想之[狀態/果報]」）之名——其體非實，乃依異熟識中業引種子所招之無想天生分位施設。本條詞族定位屬「依色心分位假立（依異熟立）」——《成唯識論》卷一明以「依異熟立，得異熟名」闡明本條之假立立基（→#71 詞族首闡明全形）。
無想定異釋
大乘百法明門論asaṃjñi-samāpatti心不相應行法之第五。於已離遍淨欲（śubhakṛtsna-vītarāga，第三靜慮）、未離上地欲（upary-avītarāga，第四靜慮及以上）者，由「出離想」之前行作意（niḥsaraṇa-saṃjñā-pūrvaka manasikāra），令諸非恆轉心心所法（asthāvara cittacaitasika dharma）止息之分位，假立「無想定」（asaṃjñi-samāpatti）之名——其體非實，乃修定時損伏麁動心心所種、令其暫不現行之分位施設。本條詞族定位屬「依色心分位假立」——《成唯識論》卷一之第四類假立（→#71 詞族首闡明全形）。
瑜伽師地論asaṃjñi-samāpatti六轉識暫滅之外道所修定；無心位之一The attainment of no-perceptionA non-Buddhist attainment in which the six arising consciousnesses temporarily cease; one of the mindless states〔T30n1579 0469a04–09；遁倫 T42n1828 0605a12–15、0621a18–20〕
無愧
大乘百法明門論anapatrāpya中隨煩惱之第二（→#46 無慚—#47 無愧）。貪瞋癡三毒分位。不顧世間，崇重暴惡為性；生長惡行為業。與 21 愧（→#21）為 a- 前綴之完美語素鏡像——Asg 梵文一字（parato avadyena lajjanā → parato avadyena alajjanā）即立此鏡像。
無慚
大乘百法明門論āhrīkya中隨煩惱之第一（→#46 無慚—#47 無愧）。貪瞋癡三毒分位。不顧自法，輕拒賢善為性；生長惡行為業。與 20 慚（→#20）為 a- 前綴之完美語素鏡像——Asg 梵文一字（lajjanā → alajjanā）即立此鏡像。
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〕
無擇（無間）地獄
楞伽阿跋多羅寶經—（從闕）阿鼻獄；宗泐：「無擇即無間也」。內釋五無間者不入此獄。The Avīci (uninterrupted) hellThe Avīci hell; Zonglei: "no-respite is the uninterrupted." One who cuts off the five uninterrupted [deeds] inwardly does not enter this hell.〔本段 T16n0670 0498a14·宗泐 T39n1789 0386c10〕
無明住地
楞伽阿跋多羅寶經—（從闕）識藏所生；與七識俱，如海浪身常生不斷。The ground of ignorance-abidingThat from which the consciousness-store arises; together with the seven consciousnesses, like the wave-body of the ocean, ever arising unbroken.〔本段 T16n0670 0510b06〕
無漏界異釋
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〕
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）習氣斷後所覺、所入（「無漏界覺」「上上無漏界」）；趣如來法身之地。The uncontaminated realmThat which is awakened-to and entered after the impressions are cut off ("awakening to the uncontaminated realm," "the highest uncontaminated realm"); the ground leading to the Tathāgata's Dharma-body.〔本段 T16n0670 0497b15續〕
成唯識論anāsrava-dhātu二轉依果之究竟；諸漏永盡·性淨圓明。「界」含藏義（含容大功德）·因義（生五乘利樂）。the uncontaminated realmthe ultimate of the fruit of the twin transformation-of-the-basis; the contaminants forever exhausted · nature pure, perfect, and luminous. "Realm" carries the sense of store (holding the great merits) · the sense of cause (giving rise to the benefit and bliss of the five vehicles).〔§35·本論 T31n1585〕
無為
成唯識論asaṃskṛta虛空·擇滅·非擇滅等；非離色心實有，依識變或法性假施設。the unconditionedspace · cessation-through-discrimination · cessation-not-through-discrimination, and the rest; not really existent apart from form and mind, conventionally designated in dependence on consciousness-transformation or the dharma-nature.〔§3–4·本論 T31n1585〕（六無為別辨於§5）
無為法
大乘百法明門論非因緣造作所顯之法；唯識判為「假施設有」，非定實有。唯識立六種：虛空、擇滅、非擇滅、不動、想受滅、真如。
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.
無癡
無瞋
大乘百法明門論adveṣa善心所之第五。三善根之二（→#22 →#24）。於苦苦具，無恚為性，作善為業。與三毒之二 #31 瞋（→#31）相對——adveṣa / dveṣa 為 a- 前綴之正反一對。
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).
無覆無記異釋
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〕
成唯識論從闕第八識性攝；非染（無覆）、非善惡（無記）。unobscured-indeterminatesubsumed under the nature of the eighth consciousness; not defiled (unobscured), not wholesome-or-unwholesome (indeterminate).〔§7·本論 T31n1585〕（重見於§8–9）
無貪
大乘百法明門論alobha善心所之第四。三善根之一（→#23 →#24）。於有有具，無著為性，作善為業。與三毒之首 #30 貪（→#30）相對——alobha / lobha 為 a- 前綴之正反一對。
無間所得智
楞伽阿跋多羅寶經—（從闕）如來常之所以：無間所得智常，法畢定住，般若所熏，故如來常（非作常·非虛空常·非無生常）。The knowledge attained uninterruptedlyThe reason the Tathāgata is constant: the knowledge attained uninterruptedly is constant, the Dharma abiding definitively, perfumed by prajñā, so the Tathāgata is constant (not a made-constancy · not the space-constancy · not the non-arising-constancy).〔本段 T16n0670 0510a15〕
無餘依涅槃界
瑜伽師地論從闕第一義無心地：唯此界中阿賴耶識亦永滅The realm of nirvāṇa without remaining basisThe stage without mind in the ultimate sense: only in this realm does even the store consciousness forever cease〔T30n1579 0345a13–16〕
無餘依（涅槃）
瑜伽師地論從闕煩惱既盡、餘依亦滅、眾苦永寂（最勝子：無餘依涅槃地也）[Nirvāṇa] without remaining basisThe afflictions are exhausted, the remaining basis ceases as well, and the manifold sufferings are forever quiescent (Jinaputra: "the stage of nirvāṇa without remaining basis")〔最勝子 T30n1580 0887c20–24；T31n1585 0055b14–16〕
煖
成唯識論從闕四加行（順決擇分四位）；煖頂觀所取空、忍世第一觀能取空，世第一法二空雙印。heat · summit · forbearance · the supreme worldly dharmathe four applied practices (the four stations of the partials conformable to penetrating discernment); heat and summit contemplate the emptiness of the grasped, forbearance and the supreme worldly dharma contemplate the emptiness of the grasper, the supreme worldly dharma sealing both emptinesses together.〔§29·本論 T31n1585〕
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).
煩惱障異釋
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）二障之一；二乘斷其現行而業習氣不斷（本段「煩惱障業習氣不斷」）。The affliction-hindranceOne of the two hindrances; the two vehicles cut off its active-form but do not cut off its karmic impression (this movement: "the karmic impression of the affliction-hindrance is not cut off").〔本段 T16n0670 0497b15〕（重見於分19）
楞伽阿跋多羅寶經—（從闕）二障之一；先習見人無我，斷七識滅、識藏習滅，究竟清淨。The affliction-hindranceOne of the two hindrances; first cultivating the seeing of the no-self of persons, cutting off the seven consciousnesses, the consciousness-store's impressions cease, ultimate purity.〔本段 T16n0670 0513a21〕（首見於分11）
成唯識論從闕執遍計實我（障涅槃）· 執遍計實法（障菩提）；薩迦耶見為上首。the afflictive obstruction · the cognitive obstructiongrasping a wholly-imagined real self (obstructing nirvāṇa) · grasping wholly-imagined real dharmas (obstructing bodhi); the view of the perishable composite as chief.〔§28·本論 T31n1585〕（二重障見§1）
煩惱隨眠
瑜伽師地論anuśaya潛伏之煩惱種子；未斷隨眠故非等引The afflictions' latent proclivitiesThe afflictions' seeds lying latent; because the latencies are not yet cut off, [the state] is not equipoise〔T30n1579 0284c04–06、0344c12〕
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.
爾炎／爾焰
楞伽阿跋多羅寶經—（從闕）所知（境）；煩惱障·所知障之所知。The knowable (object)The knowable (its object); the knowable of the affliction-hindrance and the cognitive-hindrance.〔讚偈 T16n0670 0480b04·百八問 0481c19〕
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）
牟尼
楞伽阿跋多羅寶經—（從闕）寂默；讚偈中指佛之寂靜觀照。Muni (the silent sage)Quiescent silence; in the praise-verses it points to the Buddha's quiescent contemplation.〔讚偈 T16n0670 0480b09〕
物親近
獨覺
瑜伽師地論pratyeka-buddha三乘之中乘：出無佛世、無師自悟（最勝子：中行中果）The pratyekabuddhaThe middle vehicle of the three: one who appears in a world without a buddha and awakens of himself without a teacher (Jinaputra: middle practice, middle fruit)〔T30n1579 0478a07–12；最勝子 T30n1580 0887b24–26〕
率爾
成唯識論從闕五識生起之心位；本論以之證五識三性容俱。the spontaneous · the outflowingthe mind-states in the arising of the five consciousnesses; the root treatise uses them to prove that the three natures of the five consciousnesses may be concurrent.〔§15·本論 T31n1585〕
現識／了別識（流支）
楞伽阿跋多羅寶經—（從闕）三識之一；藏識現境如明鏡持像。宗泐：「如來藏所轉，亦名識藏」。The manifesting consciousnessOne of the three consciousnesses; the store-consciousness manifesting objects as a bright mirror holds images. Zonglei: "evolved from the Tathāgata-womb, also called the consciousness-store." (Bodhiruci renders it 了別識, the discerning consciousness.)〔本段 T16n0670 0483a16·T671 了別識 0522a03〕
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
大乘百法明門論jāti不相應行第十一。四相（生老住無常）之首。於眾同分中諸行之「本無今有」分位，假立「生」之名——其體非實，乃色心分位之施設，所依同 #71 得之普框架（→#71）。四相以「相續」（prabandha）為結構軸，本條 #81 為相續之啟動；#82 老為相續之變異；#83 住為相續之不壞；#84 無常為相續之壞滅——四相互為表裡，缺一不足以描述有為法之全貌（→#82 →#83 →#84）。
生無性異釋
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〕
成唯識論utpatti-niḥsvabhāvatā約依他起立；託眾緣生、非自然有，假說無性而非全無。the arising-less-nessset up with respect to the other-dependent; arising in dependence on a host of conditions, not existing spontaneously, conventionally said to be non-self-nature yet not wholly nil.〔§26·本論 T31n1585〕
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〕
生空真如
成唯識論從闕人空（補特伽羅無我）所顯之真如；見道觀此斷分別我執。person-emptiness suchnessthe suchness disclosed by the emptiness of persons (pudgala-nairātmya); contemplated on the path of seeing to sever the discriminated self-attachment.〔§2·本論 T31n1585〕
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).
界異釋
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.
成唯識論dhātu因義；即種子識，無始展轉相續、親生諸法。elementthe sense of cause; namely the seed-consciousness, from beginningless time turning and continuing in succession, directly giving birth to all dharmas.〔§10–11·本論 T31n1585〕
瑜伽師地論馱都（dhātu）種姓異名：因義（能生現行故）ElementAn alternate name of lineage: the sense of cause (because it can give rise to manifest activity)〔遁倫 T42n1828 0430c03〕
異熟異釋
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.
成唯識論vipāka異時而熟·變異而熟·異類而熟；第八識果相，總報之體。maturationmaturing at a different time · maturing by transformation · maturing into a different class; the fruit-mark of the eighth consciousness, the substance of the general retribution.〔§7·本論 T31n1585〕（異熟識別名見於§8–9·§10–11）
異熟識
成唯識論vipāka · amala-vijñāna第八識隨義別名。maturation-consciousness · undefiled-consciousnessalternative names of the eighth consciousness according to sense.〔§8–9·本論 T31n1585〕
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〕
異生性
大乘百法明門論pṛthagjanatva心不相應行法之第四。於聖法之未獲得（āryadharmāṇām apratilābha）分位中，假立「異生性」（凡夫位，pṛthagjana「各各出生者、別生之人」）之名——其體非實，乃「非得」（apratilābha）於見所斷種未永害位之施設，即 #71 得非得軸之衍生（→#71）。本條詞族定位屬「依心分位假立」——《成唯識論》卷一明判為四種假立地中之第二類：純心位（未證聖法之心的分位狀態），非色亦非心所（→#71 詞族首闡明四種假立地）。
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.
疑異釋
大乘百法明門論vicikitsā根本煩惱六之第五。猶豫為性，善品不行為業。六根本煩惱中唯一純粹認識論之功能之法——不以貪、瞋、高舉為特徵，而以對「諸諦之猶豫」（猶豫不決于所應信任之教義）為特徵，其業相為「癱瘓善法」而非「引起惡行」。
成唯識論vicikitsā於諸諦理猶豫為性；別有自體、令慧不決，非即慧。doubtwavering toward the various truths and principles; it has a separate own-substance · makes discernment irresolute, not [identical with] discernment.〔§18·本論 T31n1585〕
癡
大乘百法明門論avidyā根本煩惱六之第三。迷闇為性，一切雜染所依為業。三毒之第三（→#30 貪 / →#31 瞋），亦為一切煩惱之根中之根——Asg 業式明立「諸法邪定、疑、雜染生起」皆出此法，故 #34 疑（→#34）、隨煩惱二十皆以無明為義理上游。其正對立為 #24 無癡（amoha，→#24）。末那（→#07）四俱煩惱之「我癡」即此法于第七識層之恆俱形態。
癡（無明）
成唯識論moha於諸理事迷闇為性；障無癡、為一切雜染所依（諸惑生必由癡）。delusion (ignorance)benighted confusion toward the various principles and things; obstructs non-delusion · is the basis of all defilement (the arising of every affliction necessarily by way of delusion).〔§18·本論 T31n1585〕
發心
瑜伽師地論從闕最初發心·初正願·普攝餘願；四緣四因四力之所發Arousing the mindThe very first arousing of the mind · the first right vow · the vow that gathers all other vows; aroused by the four conditions, four causes, and four powers〔T30n1579 0480b25–27、0481a03–0481c25〕
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.
百八句
楞伽阿跋多羅寶經—（從闕）一百八對句；宗泐：一句／二句／三句乃至十句為一問，正問五法·三自性·八識·二無我。The hundred-and-eight statementsA hundred-and-eight paired statements; Zonglei: one statement / two statements / three, up to ten statements form one question, questioning directly the five dharmas · three self-natures · eight consciousnesses · two no-selves.〔本段 T16n0670 0482b26·宗泐 T39n1789 0344c27–29〕
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〕
相應異釋
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.
相無性異釋
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〕
成唯識論lakṣaṇa-niḥsvabhāvatā約遍計所執立；體相畢竟非有，如空華。the mark-less-nessset up with respect to the wholly-imagined; substance and mark ultimately non-existent, like a sky-flower.〔§26·本論 T31n1585〕
相無自性性
成唯識論lakṣaṇa-niḥsvabhāvatā三無性之一；遍計所執相由假名安立、非由自相安立，故無自性——「假說我法」之經本。mark-less-ness of self-natureone of the three non-self-natures; the wholly-imagined mark is set up by a conventional name, not by the particular characteristic, and so is without self-nature — the scriptural root for "the conventional positing of self and dharmas."〔§6·本論 T31n1585〕（三無性全辨於§26）
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〕
相縛
成唯識論從闕為見分相分所拘、於境相不能了達如幻；末那未滅則相縛不脫。bondage to marksbeing held fast by the seeing-part and the seen-part, unable to penetrate the marks of objects as illusion-like; while the manas is unceased, the bondage to marks is not freed.〔§13–14·本論 T31n1585〕
相續異釋
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.
楞伽阿跋多羅寶經—（從闕）諸識前後相續不斷。宗泐：貪恚癡＝相續之因、五趣＝相續之果；T672 譯作「密縛」（相續之異譯）。ContinuityThe consciousnesses continuing unbroken, before and after. Zonglei: greed, hatred, delusion = the cause of continuity; the five destinies = the fruit of continuity; T672 renders it 密縛 ("close-binding," a variant rendering of continuity).〔本段 T16n0670 0501c12·宗泐 T39n1789 0395a15·T672 0611a21〕
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).
相見道
成唯識論從闕仿真見道而別總建立之觀（三品心·十六心·九心）；證唯識相，後得智攝。the path of seeing in marksthe contemplation set up separately-and-jointly in imitation of the true path of seeing (the three-class mind · the sixteen minds · the nine minds); it realizes the consciousness-only marks, subsumed under the subsequently-attained cognition.〔§30·本論 T31n1585〕
真事
成唯識論從闕外難立則之三支：真事（自相·實句義）·似事（相似之相）·共法（共有之德，如猛赤）。本論破『假必依此三』。real thing · resembling-thing · shared propertythe three supports of the objection's rule: a real thing (the particular characteristic · the substance-category), a resembling-thing (a similar appearance), a shared property (a property held in common, such as fierce-and-red). The treatise refutes "the conventional must rest on these three."〔§6·本論 T31n1585〕
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〕
大乘百法明門論tathatā無為法之終，百法 100 之究竟。「真謂真實，顯非虛妄」「如謂如常，表無變易」——「於一切位常如其性」（《成唯識論》卷九）為自體；前五無為（虛空 #95、擇滅 #96、非擇滅 #97、不動滅 #98、想受滅 #99）皆此真如於不同面向之假施設名，第六真如自身亦非實常別法、「亦是假施設名」（《成唯識論》卷二）——百法 5+1 結構之軸、識性之實性、唯識學之究竟歸趣。
成唯識論tathatā空無我所顯之法性、諸法真理；有無俱非、心言路絕，名亦假施設（遮撥無·遮執有·遮虛幻·遮妄倒）。suchnessthe dharma-nature disclosed by emptiness and no-self, the true principle of all dharmas; "existent," "non-existent," and "both-not" all denied, the paths of mind and speech cut off; even the name is a conventional designation (warding off dismissal-as-non-existent · grasping-as-existent · supposing-it-illusory · deluded-inversion).〔§5·本論 T31n1585〕（重見於§27，唯識實性之勝義圓成）
真如來
楞伽阿跋多羅寶經—（從闕）離一切根量，凡夫·二乘·外道根量悉滅，得現法樂住；非金剛力士所護。The true TathāgataFree of all the measures of the faculties, the faculty-measures of the ordinary being · the two vehicles · the non-Buddhists all ceased, attaining the present-dharma blissful abiding; not the one guarded by the vajra-holders.〔本段 T16n0670 0513b02〕
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]).
真實義
瑜伽師地論從闕如所有性（諸法真實性）＋盡所有性（諸法一切性）；品類四種The real meaningThe such-as-it-is nature (the true nature of phenomena) together with the exhaustive-extent nature (the entirety of phenomena); four kinds by class〔T30n1579 0486b09〕
真愛著處
成唯識論從闕有情我愛定生之處，唯第八識當之，非餘五取蘊。the true place of loving attachmentthe place where the self-love of sentient beings definitely arises; only the eighth consciousness answers to it, not the other five appropriating aggregates.〔§10–11·本論 T31n1585〕
真見道
成唯識論從闕無分別智實證二空所顯真理、實斷二障分別隨眠；證唯識性，根本智攝。the true path of seeingthe non-discriminating cognition that truly realizes the true principle disclosed by the two emptinesses and truly severs the discriminated latent dispositions of the two obstructions; it realizes the consciousness-only nature, subsumed under the root cognition.〔§30·本論 T31n1585〕
真識
楞伽阿跋多羅寶經—（從闕）三識之一；宗泐：「真識即如來藏識」——如來藏之真相。The true consciousnessOne of the three consciousnesses; Zonglei: "the true consciousness is the Tathāgata-womb consciousness" — the true aspect of the Tathāgata-womb.〔本段 T16n0670 0483a16·宗泐 T39n1789 0350b01〕
眠（睡眠）· Middha
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〕
眼根
大乘百法明門論cakṣur-indriya色法十一之首。五根（內五處）之第一。為四大種所造之淨色，眼識（→#1）之所依，色境（→#65）之能取。不可見、有對——非血肉浮塵之眼球（扶根塵），乃寄於眼球中之清淨色根，唯佛眼天眼能見。
眼識
眾同分
大乘百法明門論nikāyasabhāga心不相應行法之第三。於諸有情（teṣāṃ teṣāṃ sattvānāṃ）於各自之有情趣聚（tasmin tasmin sattvanikāye）之自體相似性（ātmabhāva-sadṛśatā）分位中，假立「眾同分」之名——其體非實，乃依有情身心相似分位差別之施設。本條詞族定位屬「依色心分位差別假立」——《成唯識論》卷一之第四類假立（→#71 詞族首闡明全形）。
睡眠
成唯識論middha眠；令身不自在，昧、略為性。sleepdrowsiness; making the body not its own master, with dimness and abridgement for nature.〔§19–20·本論 T31n1585〕
瞋異釋
大乘百法明門論dveṣa根本煩惱六之第二。害心為性，不安住、惡行所依為業。三毒之第二（→#30 貪 / →#32 癡），為六根本煩惱中唯一純粹不善者（無例外地不通無記）。其正對立為 #23 無瞋（adveṣa，→#23）。
成唯識論pratigha於苦、苦具憎恚為性；障無瞋、為惡行所依。angerhatred-resentment toward suffering and the instruments of suffering; obstructs non-anger · is the basis of bad conduct.〔§18·本論 T31n1585〕
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.
種姓
瑜伽師地論gotra證涅槃之種子法；住種姓者所依LineageThe seed-dharma for the realization of nirvāṇa; that on which the one who abides in the lineage rests〔T30n1579 0395c〕
種姓（菩薩）
瑜伽師地論從闕菩薩種姓二種：本性住種姓——六處殊勝、無始傳來、法爾所得；習所成種姓——先串習善根所得Lineage (of the bodhisattva)The bodhisattva lineage is twofold: the lineage abiding by nature — superiority of the six sense-bases, transmitted from beginningless time, naturally obtained; and the cultivated lineage — obtained through previously habituated wholesome roots〔T30n1579 0478c12–16〕
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〕
成唯識論bīja本識中親生自果之功能差別；非一非異而是實有（依世俗）。seedthe differentiated capacity within the root consciousness that directly produces its own fruit; neither identical nor different, yet really existent (by way of the conventional).〔§7·本論 T31n1585〕
種子依
瑜伽師地論從闕三依之三：含藏種子之依，即「異熟所攝阿賴耶識」——全論首出阿賴耶處The seed supportThe third of the three supports: the support that holds and stores the seeds, i.e. "the store consciousness subsumed under maturation" — the first appearance of the ālaya in the whole treatise〔T30n1579 0279a27〕
種子／現行
解深密經bīja／samudācāra熏習唯識義理：行為留下的潛在力量叫種子，種子發作叫現行；現行又熏新種子；如此循環。seed(s) / actualizationThe Yogācāra doctrine of perfuming: the latent force that an action leaves behind is called a seed; the activation of a seed is called actualization; the actualization in turn perfumes new seeds; and so the cycle runs.〔附錄 C · 首見：解深密經、攝大乘論卷二、成唯識論卷二。〕
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
種類俱生無行作意生身
楞伽阿跋多羅寶經—（從闕）覺一切佛法、緣自得樂相。The mind-made body of noble-kind, co-born and without-actionAwakening to all buddha-dharmas, the bliss-character attained through one's own realization.〔本段 T16n0670 0498a06〕
空·無相·無願（三解脫門）
楞伽阿跋多羅寶經—（從闕）如來藏之異名門；宗泐判「三空也，空是性空，無相是相空，無願是性相俱空」。Emptiness · signlessness · wishlessness (the three gates of liberation)Alternate-name gates of the Tathāgata-womb; Zonglei judges: "these are the three emptinesses — emptiness is nature-emptiness, signlessness is character-emptiness, wishlessness is the joint emptiness of nature and character."〔本段 T16n0670 0489a29·宗泐 T39n1789 0366c03〕
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.
第一義異釋
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.
楞伽阿跋多羅寶經paramārtha究竟真實之境；宗泐：「體絕言思，故云不思議」。本段第一義常＝中道實相。IAST 依古傳「第一義」·玄奘譯「勝義」。The ultimate truth (the highest meaning)The realm of ultimate reality; Zonglei: "its substance cuts off word and thought, hence 'inconceivable.'" Here the constancy of the ultimate = the true character of the middle way. IAST follows the ancient transmission 第一義; Xuanzang renders it 勝義.〔本段 T16n0670 0486b23·宗泐 T39n1789 0359c18·0360a09〕（重見於分07）
楞伽阿跋多羅寶經—（本段四卷本無古德音寫·從闕）聖智自覺所得，非言說妄想覺境界；言說·所說俱非第一義。The ultimateAttained by noble wisdom's self-realization, not a realm of verbal-expression's false-imagining awareness; both the words and what is worded are alike not the ultimate.〔本段 T16n0670 0490c03〕（IAST *paramārtha* 見分04）
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.
第六意識
成唯識論mano-vijñāna八識中唯一能反觀自身的識；同時造業、同時轉染為淨。the sixth mind-consciousnessThe only consciousness among the eight able to reflect back upon itself; it creates karma and, at the same time, turns the defiled into the pure.〔附錄 C · 首見：阿含（六識說）、成唯識論卷五。〕
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.
等持
瑜伽師地論samādhi心一境性；通定散之等持ConcentrationOne-pointedness of mind; the concentration that runs through both the concentrated and the scattered [states]〔T30n1579 0328c14、0329b01–02；窺基 T43n1829 0067a13–16〕
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〕
等無間緣
成唯識論samanantara-pratyaya前聚於後自類無間、等而開導，令後聚定生。the immediately-antecedent conditionthe prior cluster, with respect to the subsequent same-kind cluster, without interval and as an equal, clears the way and leads on, causing the subsequent cluster definitely to arise.〔§23·本論 T31n1585〕
等至
瑜伽師地論samāpatti通有心無心諸定位所有定體The meditative attainmentThe concentration-substance present through all the states of concentration, with mind and without mind〔T30n1579 0328c14、0329a01–03；窺基 T43n1829 0067a17–19〕
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.
精進
素怛纜
瑜伽師地論sūtra經·契經；內明三藏之一Sūtra (the discourses)The discourses · the linking-scriptures; one of the Inner Science's three baskets〔T30n1579 0345a27–29；窺基 T43n1829 0087b27–29、0161b20–22〕
結施願
成唯識論從闕結釋全論並迴施發願；上二句結牒所造、下二句迴向群生與菩提。the dedication-and-vow conclusionconcluding the interpretation of the whole treatise and dedicating and vowing; the upper two lines conclude and cite what was composed, the lower two lines dedicate to the host of beings and to awakening.〔§36·本論 T31n1585〕
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〕
緣自得法
楞伽阿跋多羅寶經—（從闕）二法之一；如來所得我亦得之，究竟境界離言說妄想。宗泐：「自證修德」。The dharma attained through one's own realizationOne of the two dharmas; what the Tathāgata attained I too attain — the final realm free of verbal-expression's false-imagining. Zonglei: "the merit of self-realized cultivation."〔本段 T16n0670 0498c22–23·宗泐 T39n1789 0388b05〕
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.
緣起自性
楞伽阿跋多羅寶經—（從闕）三性之依他起；宗泐：「依草木等作種種幻，此喻緣起自性也」。T672 作「緣起自性」。The condition-arising self-natureThe other-dependent of the three natures; Zonglei: "relying on grass, wood, etc., one conjures manifold illusions — this illustrates the condition-arising self-nature." T672 reads 緣起自性.〔本段 T16n0670 0486a21·宗泐 T39n1789 0358c07·T672 0596b19〕（重見於分05·18）
楞伽阿跋多羅寶經—（從闕）三自性之一；依他起之古譯；「若依若緣生」——依緣而起。The condition-arising self-natureOne of the three self-natures; the ancient rendering of the other-dependent; "arising if by support or by condition" — arising in dependence on conditions.〔本段 T16n0670 0487c05·T672 0597c24〕（首見於分03）
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.
習氣異釋
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〕
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）障之餘習；宗泐：二乘「未斷習氣，別惑全在」——現行斷而習氣不斷。The impression (latent tendency)The residual habit of a hindrance; Zonglei: the two vehicles "have not cut off the impressions, the separate delusions remaining entire" — the active-form is cut off but the impression is not.〔本段 T16n0670 0497b15·宗泐 T39n1789 0385a21〕
老
大乘百法明門論jarā不相應行第十二。四相（生老住無常）之第二。於眾同分中諸行之「相續變異」分位，假立「老」之名——其體非實，乃色心分位之施設。結構軸「相續」（prabandha）之變異態：相續啟動後（→#81 生），在未壞滅前（→#84 無常）、未終止前（→#83 住），相續中發生之質性變異，稱為「老」。四相互見：#81 生 → 本條 #82 老 → #83 住 → #84 無常（→#81 →#83 →#84）。
耳根
大乘百法明門論śrotra-indriya色法十一之第二。五根之第二。為四大種所造之淨色，耳識（→#2）之所依，聲境（→#66）之能取。不可見、有對——非外耳殼之扶根塵，乃寄於耳竅中之清淨色根，唯佛眼天眼能見。
耳識
聖智自覺境界
楞伽阿跋多羅寶經—（從闕）涅槃之體；離斷常、非死非壞。T671 作「內身聖智修行境界」。The realm of noble wisdom's self-realizationThe substance of nirvāṇa; free of annihilation-and-eternalism, neither death nor decay. T671 reads "the realm of the inner-body noble-wisdom cultivation."〔本段 T16n0670 0492b09·T671 0533b07〕
聲境
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.
胎藏八位
瑜伽師地論從闕受生流轉之次第：羯羅藍等諸位The eight womb-embryo positionsThe sequence of taking birth and transmigrating: the positions from the kalala onward〔T30n1579 0284c26–28〕
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.
能變異釋
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〕
成唯識論pariṇāma識體轉似相見二分；能變之識唯異熟·思量·了別境三類。transformer / transformationthe body of consciousness turning to resemble the image- and seeing-parts; the transforming consciousness is of just three classes — maturational · deliberative · object-discerning.〔§1·本論 T31n1585〕
能轉道
成唯識論āśraya-parivartaka-mārga成就轉依之道；分能伏道（伏二障隨眠勢力令不現行）、能斷道（永斷二障隨眠，定非有漏加行）。the path that transformsthe path that accomplishes the transformation of the basis; it divides into the path able to subdue (subduing the power of the latent dispositions of the two obstructions so they are not active) and the path able to sever (forever severing the latent dispositions, definitely not the contaminated preparatory).〔§33·本論 T31n1585〕
能遍計異釋
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〕
成唯識論從闕周遍計度之虛妄分別（唯六七執我法者）· 所妄執之境（即依他起）。the imaginer · the wholly-imaginedthe unreal discrimination that imagines all-round (only the sixth-and-seventh that grasp self and dharmas) · the object deludedly grasped (i.e. the other-dependent).〔§25·本論 T31n1585〕
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."
自宗通／宗通
楞伽阿跋多羅寶經—（從闕）修行者離自心現妄想、超度心意意識、自覺聖境界。宗泐：「宗者道之本…宗以明趣」。Realization-mastery (one's own realization)The practitioner departing from one's own mind's false imagining, transcending mind-mentation-consciousness, the realm of noble self-realization. Zonglei: "the realization [宗] is the root of the way … the realization discloses the aim."〔本段 T16n0670 0503a15·宗泐 T39n1789 0389c17〕（首見於分13）
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.
自心現流
楞伽阿跋多羅寶經—（從闕）自心相續現起之妄流；如來淨除之，漸淨非頓。The flow of one's own mind's manifestationThe deluded flow arising in the continuity of one's own mind; the Tathāgata purges it gradually, not all at once.〔本段 T16n0670 0485c26〕
自心現量
楞伽阿跋多羅寶經—（從闕）諸境唯自心所現之量；宗泐：「現量塵境無不出於自心」。The measure of one's own mind's manifestationThe measure by which all objects are only one's own mind's manifestation; Zonglei: "objects present to direct-perception all issue from one's own mind, without exception."〔本段 T16n0670 0485a10·宗泐 T39n1789 0356a15〕（重見於分10·13）
楞伽阿跋多羅寶經—（從闕）唯自心所現之量。超禪無量無色界之方便＝離自心現量相；受想正受不能超者，以「有心量故」。The measure of one's own mind's manifestationThe measure that is only one's own mind's manifestation. The skillful means of transcending the meditations, the measureless [states], and the formless realm = departing from the character of one's own mind's manifestation; feeling-and-perception right-reception cannot be transcended, because "there is a mind-measure."〔本段 T16n0670 0495b13〕（首見於分03）
自性
楞伽阿跋多羅寶經—（從闕）三自性（本段舉名；T672 同作「自性」，T671 此條略）。Self-natureThe three self-natures (this movement names them; T672 likewise reads 自性; T671 abbreviates this entry).〔本段 T16n0670 0488b13·T672 五法自性 0598c06〕
自性·所依·所緣·助伴·作業
瑜伽師地論從闕五事母題：識之本性·所倚託·所了境·俱起心所·識之作用——每識五問，全地之綱Intrinsic nature · support · object · accompanying aids · activityThe five-item motif: the consciousness's own nature · what it leans upon · the object it cognizes · the co-arising mental factors · the consciousness's activity — five questions asked of each consciousness, the outline of the whole stage〔T30n1579 0279a22〕
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〕
自性清淨
瑜伽師地論從闕思慧之體：九相純淨善淨思惟Intrinsic purityThe substance of the wisdom of reflection: the nine aspects of pure and well-purified reflection〔T30n1579 0361b22〕
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).
自相
成唯識論sva-lakṣaṇa · sāmānya-lakṣaṇa諸法各別之自體相／通於多法之通相；假智、假詮唯緣共相，不得自相。particular characteristic · general characteristica dharma's own individual substance-mark / the mark running through many dharmas; conventional cognition and conventional expression turn only on the general characteristic and never reach the particular.〔§6·本論 T31n1585〕
自相／共相
瑜伽師地論從闕自相有法（自體相）·共相有法（通相）——思擇法相之尺Specific / common characteristicPhenomena of specific characteristic (the mark of own-substance) · phenomena of common characteristic (the pervading mark) — the measuring-rule for the reflective discernment of the characteristics of phenomena〔T30n1579 0361c04–29〕
自覺聖智
楞伽阿跋多羅寶經—（從闕）無所有相·自願處相·自覺聖智究竟相之所歸；諸佛自證境。The noble wisdom of self-realizationThat to which the characters "of nothing-whatever," "of one's own-vow ground," and "the ultimate character of the noble wisdom of self-realization" all return; the realm the buddhas realize for themselves.〔本段 T16n0670 0485a14〕（重見於分04·11·13）
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〕
舌根
舌識
色境
大乘百法明門論rūpa-viṣaya色法十一之第六。五境（外五處）之第一。為眼根（→#60）所緣、眼識（→#1）所緣之相分——非離識之外有，乃識自體變現之「似所緣相」（_nimitta-bhāga_）。⭐ 色境一字於佛法中雙義——廣義即色蘊之全（含十一色法）、狹義即眼境之一（本條義）；本條取狹義。
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〕
薩迦耶見（身見）
成唯識論satkāya-dṛṣṭi於五取蘊執我、我所；一切見趣所依。the view of the perishing-body (body-view)toward the five appropriated aggregates it grasps self and what belongs to self; the basis of all the [false] view-courses.〔§18·本論 T31n1585〕
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).
藏識
楞伽阿跋多羅寶經ālaya-vijñāna第八識；體常（真相不滅）而現諸識浪。宗泐：現識即如來藏所轉，名轉而體不轉。IAST 依玄奘音寫「阿賴耶」；宗泐「亦名識藏」。The store consciousnessThe eighth consciousness; its substance is constant (the true aspect does not perish) while it manifests the waves of the [various] consciousnesses. Zonglei: the manifesting consciousness is itself the Tathāgata-womb evolved — the name evolves though the substance does not. IAST follows Xuanzang's transliteration 阿賴耶; Zonglei also names it "the consciousness-store."〔本段 T16n0670 0483a13 起·宗泐 T39n1789 0350b02〕（重見於分04·08·17·19）
楞伽阿跋多羅寶經ālaya-vijñāna第八識；本段末「非自覺聖智趣藏識轉」——聲聞所未趣達之境。The store consciousnessThe eighth consciousness; at this movement's close, "not the store-consciousness evolved by the resort of the noble wisdom of self-realization" — the realm the śrāvaka has not yet resorted to and reached.〔本段 T16n0670 0486c25〕（首見於分02）
楞伽阿跋多羅寶經ālaya-vijñāna第八識；本段涅槃即其「見習轉變」。宗泐：轉藏識、事識為自覺聖智境界。IAST 依 T671 流支音寫「阿梨耶識」。The store consciousnessThe eighth consciousness; in this movement nirvāṇa is its "evolving of the impressions of seeing." Zonglei: evolving the store-consciousness and the object-consciousness into the realm of the noble wisdom of self-realization. IAST follows Bodhiruci's transliteration 阿梨耶識 (T671).〔本段 T16n0670·T671 0533b05·宗泐 T39n1789 0373a10〕（首見於分02）
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〕
虛妄分別異釋
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.
成唯識論abhūta-parikalpa三界心及心所，能轉似我法外境相現者，識轉變之自性。unreal imaginingthe mind and mental factors of the three realms, which can transform so as to manifest the marks of self, dharmas, and outer objects; the own-nature of consciousness-transformation.〔§21–22·本論 T31n1585〕
虛空異釋
大乘百法明門論ākāśa無為法之首。「色之缺無」（rūpa-abhāva）為體，「容受一切作用」（sarva-kṛtya-avakāśatā）為用——非實有色法之外另立一空，乃於有色法所不及處假立「容受」之名。
成唯識論ākāśa唯諸色非有所顯；離諸障礙假名虛空無為。spacedisclosed merely as the non-being of forms; conventionally named "unconditioned space" as apart from all obstructions.〔§5·本論 T31n1585〕
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).
行捨
補特伽羅異釋
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]).
瑜伽師地論pudgala數取趣：數數往取諸趣之有情——第二瑜伽處逐類建立The person (pudgala)"One who repeatedly takes up the destinies": the sentient being who goes again and again to take up the destinies — established class by class in the Second Yoga-Station〔T30n1579 0424a06–19、0764b17–18〕
覆
大乘百法明門論mrakṣa小隨煩惱之第四。「欺三法」（→#39 / →#40 / →#41）之首。癡之分位（Asg 純癡分位 moha-aṃśika）；成論另有一家兼立貪癡分（詳論段兩家異說）。於自作罪，恐失利譽，隱藏為性，悔惱為業。
見取
成唯識論dṛṣṭi-parāmarśa執諸見及所依蘊為最勝、能淨；諍論所依。view-clinginggrasps the views and the aggregates they rest on as supreme and as able to purify; the basis of disputation.〔§18·本論 T31n1585〕
見道異釋
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.
成唯識論darśana-mārga初照真理之道；分真見道、相見道。the path of seeingthe path that first illumines the true principle; divided into the true path of seeing and the path of seeing in marks.〔§30·本論 T31n1585〕
覺法自性性意生身
楞伽阿跋多羅寶經—（從闕）第八地，觀察覺了如幻等法悉無所有，身心轉變，得如幻三昧，如幻夢水月鏡像。The mind-made body awakened to the self-nature of dharmasOn the eighth ground; observing and awakening that all dharmas, illusion-like, are wholly nothing-whatever, body and mind transformed, one attains the illusion-like samādhi, like illusion, dream, water-moon, mirror-image.〔本段 T16n0670 0497c28〕
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〕
成唯識論vimukti-kāya唯離煩惱障縛者；二乘所得，無佛之殊勝法。the liberation-bodyone who departs only the bond of the affliction-obstruction; what the two vehicles attain, lacking the Buddha's surpassing dharma.〔§35·本論 T31n1585〕
觸
觸境
大乘百法明門論spraṣṭavya色法十一之第十。五境之末。為身根（→#64）所緣、身識（→#5）所緣之相分。⭐⭐⭐ 觸境為十一色法中唯一同時含「能造」（四大本身）與「所造」（22-23 種觸性）之色法——其他十色（五根 + 四境 + 法處所攝色）皆純所造；此為觸境之架構獨特性。
言說自性相·事自性相
楞伽阿跋多羅寶經—（從闕）二種計著；從言說習氣、不覺自心現生。宗泐：諸法唯心則計著空。The self-nature character of verbal expression · the self-nature character of thingsTwo kinds of clinging; arising from the impressions of verbal expression, and from not realizing one's own mind's manifestation. Zonglei: if all dharmas are mind-only, then clinging is emptied.〔本段 T16n0670 0492b20–24·宗泐 T39n1789 0373b14〕
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).
誑
大乘百法明門論māyā小隨煩惱之第五。「欺三法」（→#39 / →#40 / →#41）之第二。貪癡分位（rāga-moha-aṃśika）。為獲利譽，矯現有德，詭詐為性，邪命為業。與 #41 諂為 Asg 文本之鏡像對偶（→#41 梵段）。
說通
楞伽阿跋多羅寶經—（從闕）二通之一；說九部種種教法、離異不異有無、巧方便隨順眾生之教法門。Teaching-masteryOne of the two masteries; the teaching gate — teaching the manifold nine-part doctrines, free of same-and-different and being-and-non-being, with skillful means according with sentient beings.〔本段 T16n0670 0499c01〕（重見於分15）
說通／言說
楞伽阿跋多羅寶經—（從闕）隨眾生心之所應為說種種契經。宗泐：「說者教之跡…教以詮理」。Teaching-mastery / verbal expressionTeaching the manifold discourses according to what sentient beings' minds respond to. Zonglei: "the teaching [說] is the trace of the doctrine … the teaching sets forth the principle."〔本段 T16n0670 0503a13·宗泐 T39n1789 0389c17〕（首見於分13）
誹謗
楞伽阿跋多羅寶經—（從闕）於所立法求不可得，觀察非分而起無見（斷見一邊）；宗泐：「至於建立法中求不可得，以作空想」。DenyingSeeking the posited dharma and not finding it, observing it out of proportion and so raising a non-being-view (the extreme of annihilationism); Zonglei: "coming to seek within the posited dharma and finding it unattainable, one forms a thought of emptiness."〔本段 T16n0670 0488a26·宗泐 T39n1789 0364a10–11〕
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〕
諂
大乘百法明門論śāṭhya小隨煩惱之第六。「欺三法」（→#39 / →#40 / →#41）之第三。貪癡分位（rāga-moha-aṃśika）。為網他故，矯設異儀，險、曲為性，能障不諂教誨為業。與 #40 誑為 Asg 文本之鏡像對偶（→梵段）。
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
瑜伽師地論vijñāna了別義：現前了別所緣境界（前六轉識）ConsciousnessThe sense of cognizing: that which presently cognizes the object-sphere before it (the first six of the arising consciousnesses)〔T30n1579 0280b09；遁倫 T42n1828 0318a10–11〕
識藏／藏識
楞伽阿跋多羅寶經ālaya-vijñāna如來藏受無始虛偽惡習所薰之名；自性無垢、畢竟清淨而客塵所覆。本段：「若無識藏名如來藏者，則無生滅」。IAST 依玄奘音寫「阿賴耶」。The consciousness-store / the store consciousnessThe name of the Tathāgata-womb as perfumed by the beginningless false, deceptive, evil habits; intrinsically stainless, ultimately pure yet covered by adventitious defilement. This movement: "were there no consciousness-store called the Tathāgata-womb, there would be no arising-and-perishing." IAST follows Xuanzang's transliteration 阿賴耶.〔本段 T16n0670 0510b06·0510b25〕（首見於分02）
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.
識轉變異釋
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〕
成唯識論vijñāna-pariṇāma諸識自體變似見、相二分；本論立此為「一切唯識」之正釋。consciousness-transformationthe several consciousnesses, in their own substance, transform into the semblance of the two parts, seeing and image; the root treatise sets this up as the correct explanation of "all is consciousness-only."〔§21–22·本論 T31n1585〕
譚婆
楞伽阿跋多羅寶經—（從闕）食狗肉人、獵師。宗泐：「譚婆，此云食狗肉人，又獵師也」。Ḍomba (the dog-meat eater)A dog-meat-eating person, a hunter. Zonglei: "Ḍomba, here 'the dog-meat-eating person,' also 'the hunter.'"〔宗泐 T39n1789 0423c06〕
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).
貪異釋
大乘百法明門論rāga根本煩惱六之第一。染著為性，生苦為業。三毒之首（→#31 瞋 / →#32 癡），與#22 無貪（→#22）為部分鏡像之反（同對象軸、異業軸），亦為末那（→#07）四俱煩惱「我愛」之根本。
成唯識論rāga於有、有具染著為性；障無貪、生苦。greedcraving-attachment toward existence and the instruments of existence; obstructs non-greed · gives rise to suffering.〔§18·本論 T31n1585〕
資糧位異釋
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〕
成唯識論從闕唯識五位之初；發深固大菩提心至未起順決擇識，求住唯識真勝義性、修集福智二資糧之位。the stage of provisionsthe first of the five stages of consciousness-only; the stage, from the rousing of the deep and firm great-bodhi mind up to the not-yet-arising of the consciousness conducive to determination, of seeking to abide in the true ultimate-meaning nature of consciousness-only and cultivating-and-gathering the two provisions of merit and wisdom.〔§28·本論 T31n1585〕
身根
大乘百法明門論kāya-indriya色法十一之第五（末根）。五根之第五。為四大種所造之淨色，身識（→#5）之所依，觸境（→#69）之能取。不可見、有對。⭐ 身根遍布全身——與其他四根（眼耳鼻舌）局限於頭部不同——是五根中所緣境最廣者。
身見（俱生·妄想）
楞伽阿跋多羅寶經—（從闕）身見二種：俱生身見（自他身四陰無色相所計）、妄想身見（緣起妄想·自性妄想所計）。以人無我攝受，斷除久遠無知計著。Self-body view (innate · imagined)Two kinds of self-body view: innate self-body view (reckoned of the four formless aggregates of self and other) and imagined self-body view (reckoned by condition-arising false-imagining and self-nature false-imagining). Grasped through the no-self of persons, it cuts off the long-standing beginningless clinging of ignorance.〔本段 T16n0670 0495a02〕
身識
大乘百法明門論kāya-vijñāna心王八識之第五。前五識之末。三能變中之了境能變（第三能變）。依身根（→#64），緣觸境（→#69），性境現量通三性。合中取境之第三識（→#3 已詳此分判）—— 鼻識合中取香、舌識合中取味、身識合中取觸。
輕安異釋
瑜伽師地論praśrabdhi身心調柔堪能；有無輕安分定不定PliancyThe pliant workableness of body and mind; by the presence or absence of pliancy the concentrated and the unconcentrated are divided〔T30n1579 0344b22–24、0467c25–27〕
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〕
成唯識論āśraya-parāvṛtti所依（依他起／唯識真如）之翻轉；轉捨遍計所執、轉得圓成實性；二轉依果＝大涅槃（轉煩惱）·無上覺（轉所知）。transformation of the basisthe turning-about of the basis (the other-dependent / the suchness of consciousness-only); discarding-by-transformation the wholly-imagined-grasped, attaining-by-transformation the perfectly-accomplished nature; the fruit of the two transformations = the great nirvāṇa (transforming the afflictions) · the unsurpassed awakening (transforming the cognitive [obstruction]).〔§31–32·本論 T31n1585〕（六位·四義詳於§33）
瑜伽師地論從闕煩惱及苦永斷，轉得其所顯真如（真無漏界）The transformation of the basisAfflictions and suffering are forever cut off, and the suchness thereby disclosed is attained (the true uncontaminated realm)〔T30n1579 0577b16–18；遁倫 T42n1828 0590a15–17〕
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〕
轉相·業相·真相
楞伽阿跋多羅寶經—（從闕）諸識三相；真相不滅、但業相滅。The evolving aspect · the karmic aspect · the true aspectThe three aspects of the [various] consciousnesses; the true aspect does not perish, only the karmic aspect perishes.〔本段 T16n0670 0483a13–14·0483b03〕
轉識
瑜伽師地論從闕前七識；無心位所滅者唯轉識The arising consciousnessesThe first seven consciousnesses; what ceases in the mindless states is the arising consciousnesses alone〔T30n1579 0345a15–16、0580b29–0580c09〕
轉識成智
成唯識論唯識核心修證命題；八識（妄分別）轉為四智（清淨智）的歷程。transforming consciousness into wisdomThe core proposition of realization in Yogācāra; the process by which the eight consciousnesses (deluded discrimination) are transformed into the four wisdoms (pure wisdom).〔附錄 C · 首見：成唯識論卷十、佛地經論卷三。〕
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.
迴向異釋
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.
成唯識論pariṇāmanā所獲功德不自留、普施群生，願共登無上覺；大乘造論之本懷。dedicationthe merit gained is not kept for oneself but universally bestowed on the host of beings, vowing together to mount to supreme awakening; the root-intention of Mahāyāna composing.〔§36·本論 T31n1585〕
迷理隨眠
成唯識論從闕迷昧真理之隨眠（唯根本智正斷）· 迷昧事相之隨眠（根本後得俱斷）。the latent dispositions delusory-as-to-principle · delusory-as-to-factsthe latent dispositions deluded as to the true principle (rightly severed only by the fundamental wisdom) · the latent dispositions deluded as to facts-and-marks (severed by both the fundamental and the subsequently-attained).〔§33·本論 T31n1585〕
通達位異釋
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〕
成唯識論prativedha-avasthā五位之第三；見道位，初照真理、實住唯識真勝義性。the stage of penetrating comprehensionthe third of the five stages; the stage of the path of seeing, which first illumines the true principle and truly abides in the true-ultimate-meaning nature of consciousness-only.〔§30·本論 T31n1585〕
遍行異釋
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〕
成唯識論sarvatraga觸·作意·受·想·思五；一切心中定可得，具四一切（性·地·時·俱）。the omnipresentcontact · attention · feeling · conception · volition, five; necessarily found in every mind, possessing the four "all" (nature · stage · time · concurrence).〔§16·本論 T31n1585〕
遍計所執
成唯識論parikalpita-svabhāva依假名言周遍計度而建立之自性，畢竟無體；所破之實法即此。wholly-imaginedthe self-nature set up by reckoning all around in dependence on conventional name-and-word, ultimately without substance; the real dharmas refuted are this.〔§3–4·本論 T31n1585〕（三性之遍計所執自性詳見於§25）
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〕
遍計所執自性
成唯識論parikalpita-svabhāva周遍計度所妄執之自性差別；情有理無，都無所有。the wholly-imagined self-naturethe self-nature and differences deludedly grasped by imagining all-round; existent to feeling and non-existent to principle, nothing at all.〔§25·本論 T31n1585〕（遍計所執相見§3–4）
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〕
邊執見
成唯識論anta-grāha-dṛṣṭi即於所執我隨執斷、常；障處中行。the view that grasps an extremetoward the self thus grasped it grasps accordingly annihilation or eternity; obstructs the middle course.〔§18·本論 T31n1585〕
那落迦
瑜伽師地論naraka地獄趣；界施設所攝Naraka (the hell destiny)The hell destiny; subsumed under the Designation of Elements〔T30n1579 0288b10–12、0294c09–29〕
邪見
成唯識論mithyā-dṛṣṭi謗因、果、作用、實事；名義最遍，攝四見外諸餘邪執。wrong viewdenies cause, effect, function, and the really-existent; its name-and-sense the most pervasive, subsuming the remaining wrong graspings other than the four views.〔§18·本論 T31n1585〕
部行喻
瑜伽師地論從闕第二、第三習所成之獨勝The group-conduct typeThe solitary victor formed through the second and third trainings〔T30n1579 0478a15–16〕
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.
金剛喻定異釋
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.
成唯識論vajropama-samādhi將成佛時所起之定；頓斷微所知障及任運煩惱障種，入如來地。the adamantine-like samādhithe samādhi arisen when about to become a buddha; all at once it severs the subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction, and one enters the tathāgata-stage.〔§31–32·本論 T31n1585〕
瑜伽師地論從闕有學位最後能斷障之定The adamantine-like concentrationThe concentration, last within the learner's rank, able to cut off the obstruction〔T30n1579 0340b03–06、0395a02–03〕
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
楞伽阿跋多羅寶經asaṃkhya無數（時）；如來果後施化之迹，三阿僧祇百千名號攝諸法名。IAST 依宗泐「阿僧祇·此云無數時」之古傳音寫。Asaṃkhya (the incalculable)Innumerable (time); the traces of the Tathāgata's teaching-transformation after the fruit — the three incalculable [eons], the hundred-thousand names subsuming all dharma-names. IAST follows the ancient transmitted transliteration in Zonglei: "asaṃkhya · here 'incalculable time.'"〔本段 T16n0670 0506b·宗泐 T39n1789 0406a12〕
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
阿羅漢異釋
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〕
楞伽阿跋多羅寶經—（從闕）四果。本段：「諸禪、三昧、解脫、力、明，煩惱苦妄想非性故」；經後別開三種阿羅漢（得寂靜一乘道聲聞·行菩薩行者·佛化化）。ArhatThe fourth fruit. This movement: "the meditations, samādhis, liberations, powers, and knowledges — the afflictions, suffering, and false-imagining being without nature"; the sūtra later distinguishes three kinds of arhat (the śrāvaka who has attained the quiescent one-vehicle path · the practitioner of the bodhisattva course · the Buddha's transformation-of-transformation).〔本段 T16n0670 0495b03〕（重見於分19）
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
成唯識論ālaya藏；第八識自相，含能藏·所藏·執藏三義。store consciousness (ālaya)store; the self-mark of the eighth consciousness, containing the three senses of the storing · the stored · the appropriated-as-store.〔§7·本論 T31n1585〕（重見於§8–9·§10–11）
阿賴耶識異釋
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).
解深密經ālaya-vijñāna心識最深層的倉庫，含藏一切種子；既能藏（受熏處）、又被藏（種子寄存處）、又執藏（被末那執為我）。ālaya-vijñānaThe deepest storehouse of mind-consciousness, holding all seeds; it stores (as the place perfumed), is stored (as the repository where seeds are lodged), and is grasped as a store (taken by manas to be the self).〔附錄 C · 首見：解深密經〈心意識相品〉、瑜伽師地論卷五十一。〕
大乘百法明門論ālaya-vijñāna心王八識之末位——亦為《百法明門論》心法之終，心法、心所、色法、不相應行四範疇之根本依。三能變中之第一能變（異熟能變）。具能藏、所藏、執藏三義——攝持一切法之種子；變現根身、器世間。無覆無記（不與煩惱相應，不障聖道）；恆而不審（無間斷而不分別）。八識中相應心所最少（唯五遍行）；諸緣最少（與末那同 4 緣）。百法心王架構之基底——一切法之本體基底。
瑜伽師地論ālaya-vijñāna異熟所攝·一切種子識；五識之種子依The store consciousnessSubsumed under maturation · the all-seeds consciousness; the seed support of the five consciousnesses〔T30n1579 0279a28〕
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〕
阿那含
楞伽阿跋多羅寶經—（從闕）三果·不還。宗泐：「斷欲界思盡，更不來欲界受生」；本段：「三世色相性非性，生見過患，使妄想不生故，及結斷故」。Anāgāmin (non-returner)The third fruit · the non-returner. Zonglei: "having cut off the desire-realm cultivation-delusions to exhaustion, one no longer comes to the desire-realm to take birth"; this movement: "the character of matter in the three times being without nature, seeing the fault of arising-views, causing false-imagining not to arise, and because the fetters are cut off."〔本段 T16n0670 0495a29·宗泐 T39n1789 0362a07〕
阿那波那（念）
瑜伽師地論ānāpāna入出息念（窺基音釋：阿那名持來＝入息，波那名持去＝出息）Mindfulness of in-and-out breathingMindfulness of the in-and-out breath (Kuiji's phonetic gloss: āna, "carrying in" = the in-breath; apāna, "carrying out" = the out-breath)〔窺基 T43n1829 0114a26–28〕
阿陀那
成唯識論ādāna執持；執持種子及諸色根令不壞。appropriating consciousness (ādāna)appropriating; appropriating the seeds and the material faculties so they are not destroyed.〔§8–9·本論 T31n1585〕（重見於§10–11·§21–22 根本識）
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〕
隨根立名
成唯識論從闕眼識乃至意識（依根勝）／色識乃至法識（順識義）二門安名。named after the faculty · named after the objectthe two gates of naming: the eye-consciousness through the mind-consciousness (the faculty being superior) / form-consciousness through dharma-consciousness (conforming to the sense of "consciousness").〔§15·本論 T31n1585〕
隨煩惱異釋
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〕
成唯識論upakleśa隨根本煩惱而起之染心所；皆根本煩惱之分位差別、等流性。the secondary defilementsdefiled mental factors that arise following the root defilements; all are positional differentiations and the outflow-kind of the root defilements.〔§19–20·本論 T31n1585〕
隨煩惱遍染心
成唯識論從闕遍與一切染污心相應之隨煩惱；本論列五·六·十·八諸說，以八隨為正。secondary-afflictions pervading defiled mindthe secondary-afflictions concomitant with every defiled mind; the root treatise sets out the positions of five · six · ten · eight, taking eight secondary-afflictions as correct.〔§13–14·本論 T31n1585〕
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.
離性非性
楞伽阿跋多羅寶經—（從闕）離有（性）離無（非性）二邊；宗泐：「離性則非有，離非性則非無，非有非無正顯中道」。Free of nature and non-natureFree of both extremes — being (nature) and non-being (non-nature); Zonglei: "free of nature, hence not being; free of non-nature, hence not non-being; neither-being-nor-non-being precisely discloses the middle way."〔本段 T16n0670 0486c04·宗泐 T39n1789 0360a11〕
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〕
離言自性／假說自性
瑜伽師地論從闕諸法非如言所說之性（非有非都無）／隨假說計度執有之性——真實義品之綱The ineffable intrinsic nature / the provisionally-spoken intrinsic natureThe nature of phenomena that is not as words speak it (neither existent [as spoken] nor wholly nonexistent) / the nature clung to as existent through reckoning that follows provisional speech — the outline of the Chapter on the Real Meaning〔T30n1579 0486c20–0487a11、0488a12–17〕
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.
靜慮
瑜伽師地論dhyāna四靜慮：定慧均等之色界勝定The meditative absorptionsThe four dhyānas: the superior concentrations of the form realm in which concentration and wisdom stand in even balance〔T30n1579 0328c14–17；窺基 T43n1829 0067a19–22、0068c18–20〕
非三摩呬多
瑜伽師地論從闕非等引：不定地之總名，以十二種非定相反顯定Non-equipoiseThe general name of the unconcentrated stage: the twelve marks of non-concentration display concentration by contrast〔T30n1579 0344b20–0344c15；窺基 T43n1829 0086b19–23〕
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〕
非安立諦
成唯識論從闕不立名言直觀真如之諦／安立四諦名相而觀之諦。the unestablished truth · the established truththe truth that, setting up no name-words, directly contemplates suchness / the truth that sets up the names-and-marks of the four truths and contemplates them.〔§30·本論 T31n1585〕
非擇滅異釋
大乘百法明門論apratisaṃkhyā-nirodha無為法之第三。「不由擇力、緣闕所顯」為體——非因般若析擇斷惑，而是因緣條件不具足而諸蘊畢竟不生之狀態假立。為 #96 擇滅之形態逆對（a- 前綴取反）。
成唯識論apratisaṃkhyā-nirodha不由簡擇力、本性清淨或緣闕所顯之無為。cessation-not-through-discriminationthe unconditioned disclosed not by the power of discrimination but through original purity, or through the lack of a condition.〔§5·本論 T31n1585〕
非有有建立
楞伽阿跋多羅寶經—（從闕）四種建立之總標：相·見·因·性；「非有」而強立為「有」，故名非有有建立。The positing of being upon non-beingThe general heading of the four kinds of positing: character · view · cause · nature; that which is "non-being" is forcibly posited as "being," hence "the positing of being upon non-being."〔本段 T16n0670 0488a24〕
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〕
順決擇分異釋
成唯識論nirvedha-bhāgīya隨順趣向見道無漏智之決擇分；攝煖頂忍世第一法四法。the partials conformable to penetrating discernmentthe partials conforming and tending toward the uncontaminated wisdom of the path of seeing; comprising the four dharmas of heat, summit, forbearance, and the supreme worldly dharma.〔§29·本論 T31n1585〕
瑜伽師地論從闕見道前之加行善根（煗·頂·忍）[The wholesome roots] conducive to penetrationThe preparatory wholesome roots before the path of seeing (heat · summit · forbearance)〔T30n1579 0477c22〕
順解脫分
成唯識論mokṣa-bhāgīya隨順解脫之善根分；資糧位之別名，望涅槃為因（利他釋名）。the share conducive to liberationthe wholesome-root share that conduces to liberation; the alternate name of the stage of provisions, named with respect to nirvāṇa as cause (the name explained by other-benefit).〔§28·本論 T31n1585〕
須陀洹
楞伽阿跋多羅寶經—（無四卷本古德音寫·從闕）初果·預流。宗泐：「此云預流，能斷三界見惑，預入聖人之流」；有下中上三種果差別。Srotāpanna (stream-enterer)The first fruit · the stream-enterer. Zonglei: "here 'stream-entry,' able to cut off the three realms' view-delusions and enter the stream of the noble ones"; there are the three differentiated fruits — lesser, middling, greater.〔本段 T16n0670 0494c26·宗泐 T39n1789 0362a04〕
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.
香境
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
成唯識論dauṣṭhulya二障種子之無堪任性，違細違輕（輕安）；令永滅故說「捨」。coarse-and-heavythe unserviceableness of the seeds of the two obstructions, opposed to the fine and opposed to the light (the calm of pliancy); causing them to be forever extinguished is called "discarding."〔§31–32·本論 T31n1585〕
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〕
麟角喻
瑜伽師地論從闕初習獨覺：純然孤覺、樂處孤林The rhinoceros-horn typeThe first-practice pratyekabuddha: purely solitary in his awakening, delighting to dwell in the lonely forest〔T30n1579 0478a14–18〕
鼻根
大乘百法明門論ghrāṇa-indriya色法十一之第三。五根之第三。為四大種所造之淨色，鼻識（→#3）之所依，香境（→#67）之能取。不可見、有對——非外鼻肉之扶根塵，乃寄於鼻竅中之清淨色根，唯佛眼天眼能見。
鼻識
大乘百法明門論ghrāṇa-vijñāna心王八識之第三。前五識之第三。三能變中之了境能變（第三能變）。依鼻根（→#62），緣香境（→#67），性境現量通三性。合中取境之第一識（鼻、舌、身三識皆合中取境，與離中取境之眼、耳二識相對）。
（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〕