攝大乘論 · 名相Glossary
十相殊勝殊勝語
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.
所知依
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.
大乘是佛語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.
三無數大劫
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).
體大
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.
阿賴耶識ālaya-vijñāna
十殊勝之①『所知依』，一切雜染法之所依止、持種之根本識；攝藏諸法種子、與雜染法更互為因。『藏』有三義：能藏（雜染法藏此為果）、所藏（此識藏彼為因）、執藏（有情攝藏此識為自我）。三系音寫各異：玄奘 阿賴耶識 · 真諦 阿黎耶識 · 佛陀扇多 阿犁耶識（亦作阿梨耶識）。
the storehouse consciousness: the first supreme point, "the basis of the knowable" — the root consciousness that supports all defiled dharmas and holds the seeds; it stores the seeds of all dharmas and is mutually cause with the defiled. "Storehouse" carries three senses: it stores (defiled dharmas store it as their fruit), it is stored (it stores them as their cause), it is grasped-as-store (beings grasp it as a self). Each recension transcribes it differently: Xuanzang 阿賴耶識 · Paramārtha 阿黎耶識 · Buddhaśānta 阿犁耶識 (also 阿梨耶識).
阿陀那識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.
異門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.
染污意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.
一切種子識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.
薰習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).
三相
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).
緣起二種
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.
窮生死蘊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.
三自性 / 三相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).
依他起（自性）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.
遍計所執（自性）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.
圓成實（自性）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.
十一識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.
唯識無義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).
能遍計 / 所遍計
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.
十種分別
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.
四意趣
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).
四祕密
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).
金土藏喻
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).
入所知相 / 唯識性悟入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.
四尋思paryeṣaṇā
推求名／義／自性／差別假立四者皆唯意言、皆不可得。佛陀扇多以『求』代『尋思』、以『性／勝安』代「自性／差別」。
the four investigations: searching out name / object / own-nature / particular-as-imputed, and finding all four to be mere mental speech and unfindable. Buddhaśānta uses 求 for "investigation" and 性／勝安 for 自性／差別.
四如實智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.
意言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.
蛇繩喻
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).
見道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.
四順決擇分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.
六波羅蜜多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."
清淨增上意樂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.
六數立義
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.
六最勝
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.
六意樂
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.
訓詞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).
嗢拕南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.
菩薩十地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.
十相法界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.
十無明所治（障）
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).
五修五果
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).
後四波羅蜜多
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).
三無數大劫
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.
增上戒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.
菩薩律儀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).
三品戒
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.
共不共學處
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.
甚深尸羅
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.
增上心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.
諸三摩地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.
健行（三摩地）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.
楔出楔
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.
十難行
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.
隨覺祕密言詞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.
甚深佛法
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.
增上慧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.
無分別智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."
離五相
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.
十六門
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.
加行 / 根本 / 後得（三智）
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."
三智虛空喻
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.
彼果斷 / 無住涅槃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.
轉依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.
二分依他
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.
六種轉依
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.
下劣轉 / 廣大轉
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.
三種佛身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.
自性身 / 法身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.
受用身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.
變化身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).
法身五相
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.
轉識蘊依得四智自在
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.
十自在
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.
歸禮頌
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.