解深密經 · 名相Glossary

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).

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).

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).

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).

The foremost (chief) onesThe ten leaders anticipate the principal later interlocutors, including one respondent; they do not exhaust the questioners.

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.〕

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.

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.

Words gathered by pervasive imaginationThe speech amassed by imaginative discrimination; the names "conditioned" and "unconditioned" are posited from it.

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.〕

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.”

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.〕

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.

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").

Store consciousnessThe storing sense of the eighth consciousness, with three senses: able-to-store · stored-in · grasped-store (Wŏnch'ŭk).

Mind (citta)The sense of accumulating/amassing-and-arising; this sūtra names it from "amassing and increasing" (Wŏnch'ŭk).

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."

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.〕

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).

Defiled mentation (the seventh)The seventh manas; the ancients distinguish it as not the ādāna (the ādāna being solely the eighth's appropriating sense).

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.〕

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.〕

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.〕

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").

Maṇi (wish-fulfilling) gemIllustrates the resembled gem-images (sapphire, amber, etc.); Wŏnch'ŭk: "the maṇi gem, the wish-fulfilling jewel."

Marakata (emerald)The gem resembled by the green dye-color (Wŏnch'ŭk: "no name here, hence untranslated; some say: a kill-colored gem").

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).

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.〕

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.〕

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.〕

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.〕

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.〕

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.〕

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.〕

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).

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.〕

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).

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").

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).

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).

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.〕

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.〕

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.〕

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.〕

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.〕

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.〕

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).

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).

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'").

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.〕

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.〕

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.〕

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.〕

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.〕

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).

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).

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.〕

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.〕

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.〕

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.〕

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").

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).

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'").

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.〕

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.

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).

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).

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.〕