1. vijna: Consciousness, thc2. triatik: Treatise on thirty stanzas, 30 bi tng duy thc3. caitas: Mental associates, tm s (tnh, tnh)4. vijaptimtra: Consciousness - only or mere-consciousness, duy thc (duy thc tng).5. vijaptimtrat: True nature of mere-consciousness, duy thc tnh6. Vasubandhu: th thn, thin thn7. viatik) Treatise on twenty stanzas nhi thap tung luan8. vaibhikas : Hu b, t b sa b (Existence of everything 9. nyat: the voidness, emtyness, tnh khng

10. Madhyamikas: trung qun tng11. citta: mind, tm.

12. caitas or caitasikas: mental associates, tm s.1. Cakurvijna: eye consciousness 2. rotravijna: ear consciousness 3. Ghravijna: nose consciousness 4. Jihvvijna: tongue consciousness 5. Kyavijna: body consciousness 6. Manovijna: mental consciousness 7. Klia manas: deluded consciousness 8. layavijna: foundation or store consciousness.13. Dharmas: php, phenomena14. Arhat: a la hn15. Manas: mt na hoc Klia Manas.16. Sampatti Samadhi: v tm nh nh, two mindless Samadhi.17. dharmakya: Dharma-body, Php thn.18. Kuala (good), thin. 19. akuala (defiled), bt thin

20. nivtvykta (defiled non-defined), hu ph v k

21. anivtvykta (non-defiled non-defined/ unobstructed and indeterminate), v ph v k. 22. svabhvas: nature or state: cnh (tnh). Cnh no tnh . Tam cnh, tam tnh.

23. parinipanna: natural state (the state of things in themselves), tnh cnh (vin thnh tht tnh).

24. paratantra: state of transposed substance (the state of representations), i cht cnh.(y tha khi tnh)

25. parikalpita: state of solitary impressions (the state of mere images), c nh cnh. (bin k s chp tnh) .26. pramas: the modes of knowledge: lng (tam lng), the valuable sources of knowledge). (1) pratyaka: hin lng, direct (the veridical perception), (2) anuma: t lng, inference (or indirect perception), and (3) anupalabdi: phi lng, fallacy (non-cognition or wrong perception).27. Bjas: chng t, seeds.28. Vijapti or vijna (consciousness), thc29. Vijaptirpa and avijapti-rpa (provisional and actual objects or forms), biu sc v v biu sc.30. Daranabhga and nimittabhga (subject and object or knower and known, kin phn v tng phn, ch th nhn thc v i tng nhn thc.31. Vipka (maturation), d thc (chin mi)32. Manan (mentation): thm, is considered as klia manas (instinctive consciousness)33. Indriyavijnas hoc vijnakya: lc cn thc, thc cn (perception of sense-objects consciousnesses) or pravttivijnas (evolving consciousnesses), chuyn thc.34. avyakta: bt nh, v k, Indeterminate, either good or bad35. Vipka-niyandaphala (maturational and causal effects), ng lu qu v d thc qu. (Niyanda: dng nc)36. Vsans (habit-energies, tp kh37. Vipkavijna d thc thc, sarvabjakavijna: nht thit chng thc. 38. Skleika dharmas (afflicted objects): tp nhim php, cc php tp nhim.39. atma: Ego, self: ng40. Dharmas: php, phenomena41. Sarvabjaka (all seeds), nht thit chng, tt c chng t.42. phala: Effect, qu43. dhtu: Sphere of existence, gii, 44. gati: a certain destiny, th, nh hng,

45. yoni: sinh, sinh loi, a certain matrix womb for rebirth46. Hetuparima (cause), nhn nng bin. (parima: chuyn bin, bin thi)47.Phalaparima (effect or fruit), qu s bin48. Vipkavsan (maturational propensities), d thc tp kh, and 2. Niyandavsan (causal propensities), ng lu tp kh hoc tn hun tp kh . 49. (sendriyakakya). Sense-objects, hu cn thn: l thn c nui dng bi thc n vt cht (on thc)50. bhjanaloka, Receptacle world, kh th gian.51. (nimittabhga: object-component). Tng phn, i tng nhn thc

52. (daranabhga: subject-component). Kin phn, ch th nhn thc

53. inner revolution (rayaparvtti): chuyn y (hoc raya parvtti)54. Vajropamasamadhi (concentration compared to a diamond); kim cng nh.55. Lakvatra sutra, kinh lng gi

56. karmadhraya, Rule of composition, tr nghip thch (cch thc ghp ch phn theo li tr nghip). Tatpurua, Rule of composition: y ch thch.57. Four afflictions: tmadi - self view, tmamoha -self confusion, tmamna - self pride and tmasneha - self-love. Bn kin chp: ng kin, ng si, ng mn, ng i.58. updnaskandhas, Constituents of an individual. Un, ng th un: nm th un cu to nn con ngi.59. Constituents (skandhas), un.

60. Svbhvikabhga (reflexive or self-aware or essential component: t th phn, t chng phn. (Nhn thc c 3 phn: kin phn, tng phn, t th phn).61. indriya, Six sense-organs, cn.62. viaya Objects, Tran, cnh.63. Form (rpa), sound (adha, smell (gandha), taste (rasa) and the tactual data (spraavya). Sc, thanh, hng, v, xc. 64. Four great elements (mah bhta): T i.

65. Asajidevas (state or the heaven of non-perception), v tng thin.66. Two sampattis (mindless Samadhi), v tm nh nh (v tng nh v dit tn nh)67. ryamrga. Thnh o, holy path hoc noble path.68. Ktynuhna jna, accomplishment wisdom-knowledge, thnh s tc tr (tr khi nm thc trc chuyn thnh). 69. lambanapratyayas, Object-conditions, s duyn (s duyn duyn). Mt trong bn duyn. Hetupratyaya: nhn duyn, adhipatiprayaya: tang thng duyn, lambana-pratyayas: s duyn, v samanantarapratyaya: ng v gin duyn.70. antarbhava, After going and before coming, trung m (trung m thn)71. Phenomenal (saskta) and noumenal (asaskta: thing-in-itself), hu vi php v v vi php.72. anyonyavat, Mutual assistance, cng nng hm cha (kh nng hm cha tt c chng t).73. Life and death (sasra), lun hi, cycle of birth and death.74. Dual-grasping (grhadvaya), nh th (nng th v s th).75. moisten birth (abhisyanda), nhun sinh. Tm cho t ny mm.76. Adhipatipratyaya, the dominant condition. Tang thuong duyen77. Hetupratyaya, the direct causal condition nhan duyen78. Mlavijna (root-consciousness), cn bn thc (ch cho tang thc).79. Dharmata bjas (natural seeds), bn hu chng t (chng t sn c).80. Bhavnamaya bjas (bjas born by reason of perfuming). Tn hun chng t (chng t c hun tp).81. Dhtus: gioi. Ten khac cua chung tu bjas82. Grains (rudrka), c-xoa-t, kim cng t.83. Perfumes (vsayati), hun tp.84. Bja-vsayati-vsan (seed-perfume-habit energy), chng t-hun tp-tp kh.85. Gene (yathkipte), di truyn (gen di truyn).86. Dharmadhtu (all universal phenomena and mental manifestations), php gii.87. Nature (svabhva). Cnh (nh c nh cnh). (c khi gi tnh. Nh bin k s chp tnh).88. Three natures (trisvabhvas), tam tnh hoc tam t tnh.(i) Parikalpitasvabhva: nature of imagination, (ii) paratantrasvabhva: nature of dependence on others for manifestation and (iii) parinipannasvabhva: nature of ultimate reality. Bin k s chp tnh, y tha khi tnh, vin thnh tht tnh.89. Pudgalanyat (emptiness of persons) and dharmanyat (emptiness of dharmas or things). Nhn v ng v Php v ng.90. common characteristics (smnyalakaa), cng tng (tnh cht chung), khc vi bit tng (tnh cht ring).91. Conditions (pratyayodbhavas: duyn.92. Flower in the sky (gaganakusuma), hoa trn bu tri, hoa m h khng.93. Relative or common-sense truth (savti-satya), tc .94. Ultimate truth (paramrtha-satya), chn .

95. nyat, empty, tnh khng, v ng.

96. Three natures of non-existence (nisvabhvas, tam v tnhNon-existence as regards characteristics (lakaanisvahbvat), non-existence as regards origination (utpattinisvabhvat), non-existence as regards ultimate truth (paramrthanisvabhvat). Tng v tnh, v t nhin tnh (t nhin v tnh), thng ngha v tnh.97. Bhtatathat (suchness of existences, chn nh.

Chapter five- Suffering in so far as (i) updna (grasping Atma and dharmas: self and phenomena); (ii) lakaa: it is related to conditioned and impure dharmas, (iii) sambandha: it is the result of association of the two above factors. S th kh, s tng kh v ha hip kh.- The noble truth of the cause of suffering: (i) bjas as cause. This refers to the habit-energy (vsan, bjas) which proceeds from adherence to the imagination of thing (parikalpitasvabhva); (ii) samutthna (rising up together as cause). This refers to karmas (deeds) and kleas (vexing passions, root afflictions) that rise together; (iii) avisayoga: non-separation from the trammels of the avaranas (truth maskings) as the cause. This means that Tathat (suchness or thing-in-itself), as long as it is not separated from the avaranas (thing-in-veil), can be regarded as cause. Tp kh khi tp (tp kh tp khi), ng khi tp, v ly h tp (bt tng ly tp).The noble truth of the way leading to the cessation of suffering: (i) the all-knowing path (parij-mrga bin tri o). This path is capable of knowing and recognizing the imagination of nature that is the bjas and vsans in laya. This path is considered as the practicing of la (morality), one of three factors of threefold training; (ii) the path that cuts off eternally (prah-mrga-vinh doan dao) that is capable of cutting off klea and karma (deeds). It is considered as concentration (samdhi); and (iii) the self-realization path (prpti-sktkt-mrga): tac chung dao) because it is capable of attaining the tathat (suchness) or Nirva.

V.3.1. Five Stages

Ten bhmis (grounds): 1. Pramudit (Great Joy), 2. Vimal (Stainless), 3. Prabhkar (Lumious), 4. Arcimat (Glowing Wisdom), 5. Sudurjay (Difficult to Cultivate), 6. Abhimukh (Manifest), 7. Duragam (Gone Afar), 8. Achal (Immovable), 9. Sdhumat (Wonderful Intelligence), 10. Dharmamegha (Cloud of Doctrine).

Four mah bhta, which all physical substances are composed of. 1. Prithiv dhtu (earth element) which has the basic quality of hardness and the function of protection. 2. Ab dhtu (water) which has the liquored characteristics and the function of gathering and storing wetness. 3. Teja dhtu (fire) which is the nature of heat and has the function of warming. 4. Vy dhtu (wind) which has the function of giving motion to all living things; motion produces and maintains life.

ryamrga is the noble path including four supramundane or noble stages: 1. Srotpanna: stream enterer, 2. Sakdgamin: once-returner, 3. Angamin: non-returner, and 4. Arhat: worthy one, perfect one, who attained nirva (nirvana).

Grhadvaya (wrongly dual-grasping) consists of two types: grhygrha and grhakagrha. The objects that is wrongly grasped is called grhygrha and the subject that wrongly grasps to the object is grhakagrha.

According to the HYPERLINK "http://en.wikipedia.org/wiki/Elaeocarpus_ganitrus" http://en.wikipedia.org/wiki/Elaeocarpus_ganitrus: Elaeocarpus ganitrus, is a large evergreen broad-leaved tree whose seed is traditionally used for prayer beads in Hinduism and Buddhism. The seeds are known as rudrka (rudras eyes). Rudrka may be produced by several species of elaeocarpus, however, elaeocarpus ganitrus is the principal species used in making of organic jewelry (mala).

Prpti: power, sktkt: directly perceived, mrga: way, path.

Thanh duy thuc luan, p. 647-649.