唯識三十頌 · 名相Glossary

SelfThe sense of "sovereign master": grasped as a permanent, single, autonomous subject (sentient being · life · stream-enterer, and such manifold characters).

DharmaThe sense of "holding a norm": maintaining its own nature and evoking cognition (the real · qualities · action · aggregates · sense-fields · elements, and such characters).

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."

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).

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.

All-seeds (consciousness)The eighth consciousness in its cause-aspect: holding the seeds of all dharmas so that they are not lost.

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).

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.

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.

ImperceptibleThe ālaya's mode (its discerning) and object (its locus · appropriation) are subtle and hard to know.

AppropriationWhat the eighth consciousness appropriates: the seeds and the body-with-faculties (which it makes sentient and grasps as its own substance).

Locus (discerning)The receptacle-world as object (locus) and the discerning as cognizer (the seeing-part).

The five omnipresent factorsContact · attention · sensation · conception · volition; the eighth consciousness associates only with these five.

(Only) neutral sensationThe eighth consciousness associates only with neutral sensation (neither painful nor pleasant · subtle, uniform, continuous).

Unobstructed-neutralNeither good nor bad (neutral) · not veiled by defiled dharmas (unobstructed); the eighth consciousness is only of this nature, being of retribution-nature.

EverBeginningless, uniform, continuous, constant and unbroken (excluding "annihilation").

TransformingArising and ceasing moment to moment, varying before and after, cause ceasing and fruit arising (expressing "impermanence").

TorrentThe simile of continuity that is neither annihilated nor permanent: water flowing long · waves rising unbroken · things borne along the current.

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.

Relinquishing (the name ālaya)Permanent loss of the name "ālaya" (grasped-store), not relinquishing the substance of the eighth consciousness.

ManasThe seventh consciousness · thought · deliberation; ever deliberating and grasping the eighth as a self.

Arising in dependence on thatArising in dependence on the ālaya (the eighth).

Cognizing thatTaking the ālaya (store consciousness) as its object (grasping it as an inner self).

Deliberation (as nature and mode)Deliberation as its intrinsic nature and also as its mode; ever-deliberating is the unique mark of the manas.

Self-delusionThat is, ignorance: deluded as to the mark of self, confused about the principle of no-self.

Self-viewThat is, self-grasping: falsely reckoning a self in what is not the self.

Self-conceitThat is, arrogance: relying on the grasped self and exalting the mind.

Self-loveThat is, self-craving: deep attachment to the grasped self.

Obstructed-neutralThe four afflictions, being defiled, obstruct the noble path and veil one's own mind (obstructed); neither good nor bad (neutral).

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).

The cessation attainmentAn attainment temporarily suppressing the defiled manas at the learning stage (one of the mindless attainments); corresponds to Bǎifǎ #76.

The supramundane pathTrue no-self liberation and the subsequently-attained uncontaminated (both uncontaminated); when present, it temporarily suppresses the defiled manas.

Discerning objects (as nature and mode)The six consciousnesses have discerning objects as their intrinsic nature and their mode.

The three moral natures (good · bad · neither)The six consciousnesses pass through all three natures — good, bad, and neutral (neither).

Mental factorThe mind-associated activities; ever arising in dependence on mind, associated with mind, belonging to mind (six categories, fifty-one).

The six categoriesOmnipresent · object-specific · good · afflictive · secondary-afflictive · indeterminate; corresponding to the fifty-one mental factors of the Bǎifǎ.

(Association with) the three sensationsThe six consciousnesses associate with the three sensations — painful, pleasant, neutral.

The omnipresentContact · attention · sensation · conception · volition; pervading all minds · all grounds · all times · all natures.

The object-specificAspiration · resolve · mindfulness · concentration · insight; each arising toward its specific object, not pervading all.

The eleven wholesomeTrust · shame · dread-of-blame · non-greed · non-hatred · non-delusion · vigour · pliancy · non-negligence · equanimity-in-action · non-harm.

Trust (faith)Deep acceptance, joyful longing toward the real · the virtuous · the possible, with the mind's purity as its nature.

The six root afflictionsGreed · hatred · delusion · conceit · doubt · wrong-view; the base on which the secondary afflictions depend.

Wrong viewThe defiled discernment reckoning perversely about the truths (the five: self-body · extreme · false · view-grasping · rite-and-vow-grasping).

Secondary afflictionsDifferentiated positions of, and homogeneous outflows from, the root afflictions; divided into small, medium, and great.

The medium secondary (shamelessness · non-dread)Shamelessness · non-dread-of-blame; pervading all unwholesome minds (the two medium).

The great secondaryRestlessness · torpor · faithlessness · sloth · negligence · forgetfulness · distraction · non-attentiveness (pervading defiled minds).

The four indeterminateRegret · drowsiness · applied-thought · sustained-thought; indeterminate as to good or defiled, and not omnipresent or ground-pervading.

Applied-thought · sustained-thoughtApplied = coarse · sustained = fine; making the mind reckon coarsely and finely upon its object.

The five consciousnessesThe first five evolving consciousnesses (eye · ear · nose · tongue · body), spoken of together for their likeness of kind.

Manifesting according to conditionsShowing that they do not arise constantly; "conditions" means attention · faculty · object and such — they manifest only when the conditions gather.

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.

The mind-consciousness ever manifestThe sixth mind-consciousness arises constantly except in the five states (comprising both solitary and five-conjoined operation).

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).

Transformation of consciousnessConsciousness transforming as the seeing- and image-parts; "these consciousnesses" means the three transformers and their mental factors.

The discriminatingThe transformed seeing-part, since it grasps the image.

The discriminatedThe transformed image-part, since it is grasped by the seeing.

Self-cognition-partThe self-substance on which the image- and seeing-parts depend; the result of cognition (the third of Dharmapāla's four parts).

Cognition-of-self-cognition-partThe fourth part, cognizing the third (self-cognition-part); subsumed under direct perception (the fourth of Dharmapāla's four parts).

All-seeds consciousnessThe particular capacity within the root consciousness to produce its own fruit; producing the homogeneous-outflow · retribution · deed-result · dominant fruits.

Mutual forceThe eight manifest consciousnesses and their associated image- and seeing-parts assisting one another in force.

Such-and-such discriminationThe manifest consciousnesses, having false discrimination as their nature; "such-and-such" because their kinds are many.

Karmic impressionsThe capacity, perfuming the root consciousness, of meritorious · demeritorious · imperturbable volitional deeds; summoning retribution as the dominant condition.

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.

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.

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.

The pervasive-reckonerThe mind of false discrimination; Dharmapāla takes only the sixth and seventh consciousness-groups.

The pervasively-reckonedThe manifold things falsely grasped (aggregates-fields-elements · the nature-and-distinctions of self and dharmas).

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.

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.

The twofold emptinessEmptiness of self · emptiness of dharmas; the suchness disclosed is what the perfectly-accomplished discloses.

Neither identical nor separateThe relation of the perfectly-accomplished to the other-dependent (disclosed upon that other-dependent).

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).

Dharma and dharma-natureThe other-dependent = dharma · the perfectly-accomplished = dharma-nature; the dharma-nature is neither identical with nor separate from the dharma.

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.

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."

The three non-naturesNon-nature of characteristic · of arising · in the ultimate sense; set up upon the three natures · taught with hidden intent.

Hidden intentNon-definitive; the Buddha, upon both existence and non-existence, taught non-nature to remove the superimposition of the wholly-imagined.

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).

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.

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.

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.

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).

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.

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.

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.

The twofold-grasping latenciesThe seed-latencies of the grasping and grasped; not yet suppressed or extinguished at the stage of accumulation.

The stage of applicationThe factors conducive to penetration; cultivating the four investigations and the four cognitions-of-the-real, suppressing the manifest twofold grasping.

The four applications (heat · summit · forbearance · highest-worldly)Attaining-clarity · increasing-clarity · conforming-forbearance · uninterrupted attainment; progressively suppressing the grasping and grasped.

The stage of penetrationThe first ground, the path of seeing; the non-discriminating cognition actually realizes suchness, first illumining the Consciousness-Only-reality.

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.

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).

Supramundane cognitionThe non-discriminating cognition that severs the twofold-grasping latencies (the root of the worldly) · uncontaminated in substance · realizing suchness.

The two coarse drossThe seeds of the two obstructions; by nature unserviceable · "relinquished" because made forever to cease.

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).

The liberation-bodyAttained by the two vehicles as well; only free of the bondage of the afflictive obstruction · without surpassing dharmas.

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.

The five dharmas as its natureThe pure dharma-realm + the four-cognition mind-classes (suchness + the four cognitions); the substance of the Dharma-body.