楞伽阿跋多羅寶經 · 名相Glossary

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.

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).

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.

The eight consciousnessesEye · ear · nose · tongue · body · mind-consciousness · manas · ālaya; one of the matters directly questioned by the hundred-and-eight statements.

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.

The knowable (object)The knowable (its object); the knowable of the affliction-hindrance and the cognitive-hindrance.

Established tenet (siddhānta)The tenet (the doctrine-gate established, the sense accomplished); set over against "view," free of verbal expression.

Muni (the silent sage)Quiescent silence; in the praise-verses it points to the Buddha's quiescent contemplation.

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."

The true consciousnessOne of the three consciousnesses; Zonglei: "the true consciousness is the Tathāgata-womb consciousness" — the true aspect of the Tathāgata-womb.

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.)

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.

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.

The seven kinds of intrinsic natureThe seven intrinsic natures: aggregation · nature · character · great-elements · cause · condition · consummation.

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.

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."

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."

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.

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.

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.

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).

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.

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.

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.

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.

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.

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."

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.

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).

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.

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.

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.

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.

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."

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."

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."

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.

The five dharmasCharacter · name · discrimination · right knowledge · suchness (the rubric of the Laṅkā's five dharmas; this movement names them without separate exposition).

The twofold no-selfThe no-self of persons · the no-self of dharmas.

Self-natureThe three self-natures (this movement names them; T672 likewise reads 自性; T671 abbreviates this entry).

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."

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."

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.

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.

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.

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.

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).

Mentation · mind-consciousnessThe seventh mentation, the front-six mind-consciousness; the same locus of transformation-of-support as the store-consciousness.

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.

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."

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.

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."

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."

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."

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."

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."

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."

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."

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.

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]."

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.

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."

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."

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).

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."

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.

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."

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.'"

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.

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."

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").

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").

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.

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.

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).

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.

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.

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."

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.

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.

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.

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."

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.

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."

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."

The four equalitiesWord-equality · speech-equality · dharma-equality · body-equality; the Tathāgata's equality with the past buddhas.

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."

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.

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.

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."

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).

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."

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."

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."

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.

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."

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."

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."

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.

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."

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."

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.

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.

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.

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.

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.'"

Indra · Śakra · PurandaraAlternate names of Śakra (the simile of one thing with many names); T671 gives them as "Śakra-Devānām-Indra, Śakra, King, Purandara."

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.

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.

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.

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.

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.

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).

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.

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.

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.

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.

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.

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.

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.

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.

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).

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).

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.

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.

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."

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.

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.

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.

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.'"

Ḍomba (the dog-meat eater)A dog-meat-eating person, a hunter. Zonglei: "Ḍomba, here 'the dog-meat-eating person,' also 'the hunter.'"

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.