Zen Vol-11 Dictionary Anh-Viet (J-r) - PDFCOFFEE.COM (2025)

THIEÄN PHUÙC TÖØ ÑIEÅN THIEÀN & THUAÄT NGÖÕ PHAÄT GIAÙO

DICTIONARY OF ZEN & BUDDHIST TERMS ANH-VIEÄT ENGLISH-VIETNAMESE TAÄP MÖÔØI MOÄT (J-R) VOLUME ELEVEN (J-R)

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Copyright © 2016 by Ngoc Tran. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system without the prior written permission of the author, except for the inclusion of brief quotations. However, staff members of Vietnamese temples who want to reprint this work for the benefit of teaching of the Buddhadharma, please contact Ngoc Tran at (714) 778-2832.

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LÔØI GIÔÙI THIEÄU Ñaïo höõu Traàn Ngoïc phaùp danh Thieän Phuùc khoâng chæ laø moät hoïc giaû nghieân cöùu khaù saâu saéc veà Phaät phaùp, maø coøn laø moät Phaät töû thuaàn thaønh luoân gaéng coâng tu taäp ñeå ñaït ñeán con ñöôøng giaùc ngoä vaø giaûi thoaùt. Thieän Phuùc ñaõ bieân soaïn boä töï ñieån Phaät Hoïc Vieät -Ngöõ vaø Anh Ngöõ raát kyõ löôõng. Ñoàng thôøi, ñaïo-höõu cuõng ñaõ bieân soaïn boä Phaät Phaùp Caên Baûn vaø möôøi taäp saùch giaùo lyù phoå thoâng baèng tieáng vieät ñeå giuùp caùc baïn treû muoán tìm hieåu Phaät phaùp. Sau khi ñoïc xong nhöõng boä saùch treân, toâi thaønh thaät taùn thaùn coâng ñöùc cuûa ñaïo höõu, ñaõ daønh ra hai möôi maáy naêm trôøi ñeå nghieân cöùu vaø saùng taùc, trong luùc ñôøi soáng ôû Myõ raát baän roän. Hoâm nay ñaïo höõu Thieän -Phuùc laïi ñem baûn thaûo boä Töø Ñieån Thieàn vaø Thuaät Ngöõ Phaät Giaùo nhôø toâi vieát lôøi giôùi thieäu. Taùc phaåm "Töø Ñieån Thieàn vaø Thuaät Ngöõ Phaät Giaùo" ñöôïc vieát baèng hai ngoân ngöõ Vieät-Anh raát deã hieåu. Sau khi ñoïc xong, toâi nhaän thaáy boä saùch vôùi gaàn 7.000 trang giaáy khoå lôùn toaøn boä vieát veà nhöõng thuaät ngöõ Thieàn, nhöõng lôøi daïy cuûa Phaät Toå Thích Ca Maâu Ni vaø chö Toå veà phöông phaùp Thieàn ñònh, cuõng nhö haønh traïng cuûa caùc Thieàn Sö Trung Hoa, Ñaïi Haøn, Nhaät Baûn vaø Vieät Nam. Maëc daàu caùc Thieàn sö daïy raèng haønh giaû tu Thieàn khoâng neân leä thuoäc vaøo vaên töï ñeå daïy hay ñeå naém baét giaùo phaùp nhaø Thieàn bôûi vì ñoïc vaø giaûi thích kinh ñieån khoâng daãn ñeán giaùc ngoä, nhöng haønh giaû tu Thieàn ñöøng bao giôø queân raèng kinh ñieån luoân ñoùng moät vai troø quan troïng nhaát trong vieäc tu haønh: kinh ñieån gioáng nhö baûn ñoà chæ ñöôøng - trong khi baûn ñoà coù theå chæ cho baïn choã naøo baïn neân ñi vaø ñöa ra moät loä trình ngaén nhaát, baïn vaãn phaûi töï mình ñi treân con ñöôøng aáy. Vaø khoâng leä thuoäc vaøo vaên töï ñoøi hoûi haønh giaû hoïc hoûi qua thöïc taäp vaø kinh nghieäm. Noùi toùm laïi, maëc daàu Thieàn Phaät giaùo nhaán maïnh vaøo thöïc taäp, haønh giaû tu Thieàn phaûi tu taä p môùi mong ñaït ñöôïc caùi thaáy ñuùng ñaén veà giaùo phaùp nhaø Thieàn, nhöng nhöõng höôùng daãn baèng vaên töï vaãn luoân caàn thieát cho ngöôøi môùi baét ñaàu tu taäp Thieàn ñònh. Töôûng cuõng neân nhaéc laïi laø Thieàn ñöôïc Toå Boà Ñeà Ñaït Ma chính thöùc ñöa vaøo Trung Hoa vaøo khoaûng naêm 520 sau Taây lòch, maëc daàu noù ñaõ ñeán ñoù tröôùc ñaây vaø ñaõ phaùt trieån trong toâng Thieân Thai. Nhöng vaøo khoaûng theá kyû thöù hai thì taïi mieàn Baéc Vieät Nam ñaõ coù nhöõng vò Taêng noåi tieáng, ñieån hình laø ngaøi Khöông Taêng Hoäi. Ngöôøi ta tin raèng trong ba trung taâm Phaät giaùo coå ñaïi ôû Ñoâng AÙ laø Laïc Döông, Baønh Thaønh vaø Luy Laâu thì trung taâm Luy Laâu ôû Giao Chæ laø trung taâm Phaät giaùo ñaàu tieân ñöôïc thaønh laäp döôùi trieàu Haùn vaøo khoaûng theá kyû thöù nhaát sau Taây lòch. Thôøi ñoù Luy Laâu laø thuû phuû cuûa Giao Chæ, luùc baáy giôø laø thuoäc ñòa cuûa Trung Hoa. Vì Luy Laâu naèm giöõa con ñöôøng giao thöông AÁn Hoa, neân thôøi ñoù caùc nhaø sö tieàn phong AÁn Ñoä tröôùc khi ñeán Trung Hoa hoï ñeàu gheù laïi Luy Laâu. Vì theá maø Luy Laâu ñaõ trôû thaønh moät ñieåm thuaän tieän vaø höng thònh cho caùc ñoaøn truyeàn giaùo tieân phong töø AÁn Ñoä ñeán löu truù, truyeàn baù giaùo lyù nhaø Phaät tröôùc khi caùc vò tieáp tuïc cuoäc haønh trình ñi veà phöông Baéc. Cuõng chính vì theá maø Taêng Ñoaøn Luy Laâu ñöôïc thaønh laäp tröôùc caû Laïc Döông vaø Baønh Thaønh. Vaøo thôøi ñoù trung taâm Luy Laâu coù treân 20 ngoâi chuøa vaø 500 Taêng só. Chính ra Khöông Taêng Hoäi laø vò Thieàn sö Vieät Nam ñaàu tieân; tuy nhieân, thieàn phaùi Vieät Nam chæ baét ñaàu ñöôïc thaønh laäp töø thôøi Thieàn sö Tyø Ni Ña Löu Chi vaøo theá kyû thöù VI maø thoâi. Kyø thaät, Phaät giaùo Thieàn toâng Vieät Nam chöa ñöôïc phaùt trieån maïnh cho maõi ñeán naêm 580 khi Thieàn sö Tyø Ni Ña Löu Chi, moät vò sö AÁn Ñoä, laø ñeä töû cuûa Tam Toå Taêng Xaùn, tröôùc khi doøng Thieàn Trung Hoa bò chia laøm hai, Baéc vaø Nam toâng, ñaõ ñeán Vieät Nam vaø saùng laäp doøng Thieàn Tyø Ni Ña Löu Chi. Toå truyeàn cuûa doøng Thieàn ñaàu tieân naày chaám döùt sau khi toå thöù 28 cuûa noù thò tòch vaøo naêm 1216. Tuy nhieân, aûnh höôûng cuûa noù coøn raát maïnh ôû phía Baéc. Doøng Thieàn thöù hai taïi Vieät Nam ñöôïc phaùt khôûi vaøo cuoái theá kyû thöù VIII bôûi moät nhaø sö Trung Hoa teân laø Voâ Ngoân Thoâng (?-826), moät ñeä töû cuûa Thieàn sö Baùch Tröôïng Hoaøi Haûi. Toå truyeàn cuûa doøng Thieàn naày chaám döùt vaøo theá kyû thöù 13, duø doøng Thieàn naày vaãn toàn taïi. Maëc duø hai doøng Thieàn naày khoâng coø n toàn taïi nhö nhöõng doøng truyeàn thöøa, nhöng chính hai doøng Thieàn naày ñaõ ñaët neàn moùng vöõng chaéc cho Phaät giaùo Vieät Nam. Naêm 1069, vua Lyù Thaùnh Toân phaùt ñoäng chieán dòch Nam tieán choáng laïi Chieâm Thaønh, trong chieán dòch naày trong soá haøng traêm ngaøn tuø binh baét ñöôïc, coù moät tuø binh raát ñaëc bieät ñöôïc ñöa veà

5656 kinh ñoâ Thaêng Long, moät nhaø sö Trung Hoa teân Thaûo Ñöôøng. Vôùi söï hoå trôï maïnh meõ cuûa vua Lyù Thaùnh Toân, doøng Thieàn Thaûo Ñöôøng ñaõ ñöôïc khai saùn g vaøo theá kyû thöù XI. Sau ñoù doøng Thieàn Truùc Laâm ñöôïc sô Toå Traàn Nhaân Toâng (1258-1308) khai saùng vaøo cuoái theá kyû thöù XIII. Trong khi Laâm Teá toâng ñöôïc Thieàn sö Vinh Taây Minh truyeàn sang Nhaät Baûn vaøo theá kyû thöù XII vaø Taøo Ñoäng ñöôïc truyeàn sang Nhaät Baûn vaøo theá kyû thöù XIII bôûi thieàn sö Ñaïo Nguyeân thì ôû Vieät Nam maõi ñeán theá kyû thöù 17, moät soá nhaø sö Trung Hoa môùi sang Vieät Nam vaø saùng laäp nhöõng doøng Thieàn Laâm Teá vaø Taøo Ñoäng. Hoï ñöôïc caùc chuùa Trònh ôû Ñaøng Ngoaøi cuõng nhö caùc chuùa Nguyeãn ôû Ñaøng Trong tieáp ñaõi noàng haäu. Cuøng thôøi ñoù, Thieàn phaùi Truùc Laâm cuûa Vieät Nam cuõng ñöôïc phuïc hoài. Taát caû nhöõng ñieàu naøy cho chuùng ta thaáy raèng Thieàn ñaõ trôû thaønh moät phaàn cuûa ñôøi soáng vaø cuûa neàn vaên hoùa Vieät Nam chuùng ta trong gaàn hai ngaøn naêm nay. Ñieàu naøy coù nghóa laø khi noùi veà moät ñôøi soáng an laïc trong Phaät giaùo ngöôøi ta nghó ngay ñeán Thieàn. Toâi raát ñoàng yù vôùi ñaïo höõu Thieän Phuùc veà vieäc bieân soaïn boä “Töø Ñieån Thieàn & Thuaät Ngöõ Phaät Giaùo” vì muïc ñích cuûa ngöôøi tu Phaät laø “Giaùc Ngoä vaø Giaûi Thoaùt” vaø muïc ñích cuûa Thieàn cuõng laø nhö vaäy, cuõng laø giaùc ngoä ñeå ñi ñeán choã voâ öu, khoâng buoàn phieàn, khoâng lo aâu. Noùi caùch khaùc, thieàn laø khoâng coù phieàn naõo laøm naùo loaïn thaân taâm. Haønh giaû haønh thieàn ñeå ñaït ñöôïc traïng thaùi haïnh phuùc vaø an laïc nhaát trong ñôøi soáng haèng ngaøy. Ñaïo höõu Thieän Phuùc ñaõ nhieät tình xem xeùt veà taát caû nhöõng gì bao goàm trong boä saùch naøy, vì thaät deã daøng laïc loái trong moät phaïm truø noùi vaø laøm haàu nhö khoâng coù giôùi haïn cuûa caùc Thieàn Sö vaø caùc Thaày Thieàn Trung Hoa, Nhaät Baûn vaø Vieät Nam. Ñeå laøm ñöôïc ñieàu naøy, ñaïo höõu Thieän Phuùc ñaõ coá gaéng laøm sao cho moãi töø trong boä “Töø Ñieån Thieàn & Thuaät Ngöõ Phaät Giaùo” naøy laø moät böôùc tieán ñi gaàn tôùi giaùc ngoä vaø giaûi thoaùt maø Ñöùc Phaät ñaõ noùi ñeán hôn 2.600 naêm tröôùc. Toâi nghó raèng vò naøo coù duyeân laønh tham khaûo nhöõng thuaät ngöõ trong boä “Töø Ñieån Thieàn & Thuaät Ngöõ Phaät Giaùo” naày vaø tinh chuyeân tu taäp thì chaéc chaén seõ töøng böôùc gaët haùi ñöôïc söï giaùc ngoä vaø giaûi thoaùt moïi khoå ñau phieàn naõo ñeå ñi ñeán nieàm an laïc nhaát ñôøi. Vôùi tinh thaàn quaûng baù phaùp thí, ñaïo höõu Thieän Phuùc hy voïng raèng oâng ñaõ trình baøy moät caùch roõ raøng nhöõng yù nghóa cuûa Thieàn vaø ñaày ñuû lòch söû cuõng nhö tieåu söû nhaèm ñöa ra moät böùc tranh khaù roõ raøng veà söï phaùt trieån cuûa Thieàn taïi caùc xöù Trung Hoa, Nhaät Baûn vaø Vieät Nam. Sau khi tham khaûo xong taùc phaåm, toâi thaønh thaät caûm ôn ñaïo höõu Thieän Phuùc ñaõ boû ra raát nhieàu thì giôø vaø coâng söùc trong ñôøi soáng beà boän ôû Hoa Kyø ñeå soaïn thaûo vaø vieát boä “Töø Ñieån Thieàn & Thuaät Ngöõ Phaät Giaùo” ñeå coáng hieán cho caùc ñoïc giaû höõu duyeân vôùi Phaät Phaùp seõ ñöôïc nieàm haïnh phuùc vaø an laïc voâ bieân. Ñaây laø moät coâng ñöùc phaùp thí khoù nghó baøn. Toâi raát hoan hyû taùn thaùn coâng ñöùc phaùp thí trong vieäc hoaøn taát moät taùc phaåm toân giaùo vaø vaên hoùa hieám hoi naøy. Nhöõng taäp saùch naøy coøn laø söï ñoùng goùp quyù baùu trong vieäc truyeàn baù Chaùnh Phaùp. Toâi cuõng muoán nhaân ñaây chaân thaønh ca ngôïi tinh thaàn vò tha cuûa ñaïo höõu Thieän Phuùc, ñaõ vì söï an laïc vaø haïnh phuùc voâ bieân cuûa chuùng sanh maø boû ra nhieàu thì giôø vaø coá gaéng khoâng meät moûi ñeå hoaøn thaønh taùc phaåm “Töø Ñieån Thieàn & Thuaät Ngöõ Phaät Giaùo” naày. Hoâm nay nhaân muøa Phaät Ñaûn Phaät lòch 2559 taây lòch 2015, toâi raát hoan hyû giôùi thieäu taùc phaåm “Töø Ñieån Thieàn & Thuaät Ngöõ Phaät Giaùo” do ñaïo höõu Thieän Phuùc bieân soaïn ñeán vôùi taát caû chö Taêng Ni vaø Phaät töû cuøng ñoäc giaû boán phöông. Ñaây chaúng nhöõng laø moät moùn aên tinh thaàn raát quyù baùu vaø thaät caàn thieát chaúng nhöõng cho chö Taêng Ni trong caùc töï vieän maø coøn cho taát caû moïi ngöôøi. Hy voïng moïi ngöôøi ñeàu coù trong tay boä “Töø Ñieån Thieàn & Thuaät Ngöõ Phaät Giaùo” vaø söû duïng noù nhö Kim Chæ Nam trôï giuùp mình tieán saâu hôn trong vieäc tu taäp haàu coù ñöôïc cuoäc soáng an laïc vaø haïnh phuùc ngay trong luùc naøy. Thaät vaäy, moät khi chuùng ta hieåu ñöôïc coát loûi cuûa Phaät Phaùp, ñaëc bieät laø yù nghóa vaø phöông phaùp haønh Thieàn, chuùng ta coù theå aùp duïng chuùng trong ñôøi soáng nhaèm caûi thieän thaân taâm vaø cuoái cuøng ñaït ñeán Ñaïo Quaû. Caån Buùt Sa-moân Thích Chôn Thaønh

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INTRODUCTION Mr. Ngoc Tran, his Buddha Name Thien Phuc, is not only a Buddhist scholar, but he is also a devout practitioner who always tries his best to cultivate to achieve enlightenment and emancipation. He has an extensive knowledge of Buddhism. Thien Phuc is also the author of Vietnamese-English Buddhist Dictionary, English-Vietnamese Buddhist Dictionary, the Basic Buddhist Doctrines, and ten volumes of Buddhism in Daily Life. These books help Buddhists understand the application of Buddhist theory in their daily activities. After reading these volumes, I sincerely commend Thien Phuc, who has spent more than two decades studying and composing these books, regardless of his busy and hurried life in the United States. Today, Mr. Thien Phuc Ngoc Tran brought me a draft of his work called “Dictionary of Zen & Buddhist Terms” which comprises of nine volumes, and asked me to write an introduction for this work. The work is written in Vietnamese and English and is very easy to understand. After reading the draft of “Dictionary of Zen & Buddhist Terms”, I found that this work with almost 7,000 large-sized pages were written about all Zen terms, the Buddha’s and Patriarches’ teachings on methods of resettlement of mind, as well as actions from Ancient Zen Masters from China, Korea, Japan, and Vietnam. Even though Zen Masters say that Zen practitioners do not depend on written words to teach or grasp the Zen teachings because reading and intepreting the Buddhist scriptures will not lead to enlightenment, but Zen practitioners should never forget the fact that scriptures always play one of the most important roles in cultivation: the scriptures are like a road map - while the map can show you where you would like to go and even set out the quickest route, you still must travel the road for yourself. And not depending on written words requires that practitioners learn through practice and experience. In short, even though Zen Buddhism places great emphasis on practices, a practitioner must perform to gain proper insight into Zen teachings, but written guidelines are still necessary for any Zen beginners. It should be noted that official introduction of Zen to China in around 520 is attributed to Bodhidharma, though it came earlier, and its extension to T’ien-T’ai. But by the second century, Tongkin (North Vietnam) already had several famous monks, especially Sanghapala. It is believed that among the three ancient Buddhist centers in East Asia, Lo-Yang, Peng-Ch’eng, and Luy-Lau, Luy Lau center in Giao Chi (Tongkin) was then the first to be founded under the Han Dynasty, around the early first century A.D. Luy Lau at that time was the capital of Giao Chi, which was then a Chinese colony, was on the main trade route between India and China, so before landing in China, most pioneer Indian monks landed in Tongkin. Therefore, Luy Lau became a favorable and prosperous resort for Indian pioneer missionaries to stay and preach the Buddha’s Teachings before continuing their journey to the North. And therefore, the Order Buddhism of Luy Lau was founded even before the ones in Lo-Yang and Peng-Ch’eng. According to the document recorded in an Anthology of the Most Talented Figures in Ch’an Park, our most ancient Buddhist literary collection, Master K’ang Seng Hui, a monk of Sogdian origin, was the first Buddhist Master at Luy Lau Center. He was born in Tongkin, where he was received into the Order of monks afterwards. He became the most famous monk who translated a large number of Buddhist Canonical books into Chinese and later he visited Nan-King, where he built the first temple and preached the Dharma. At that time, Luy Lau had more than 20 temples and 500 monks. Hjiang-Jing-Hui was the first Vietnamese Zen master; however, Vietnamese Zen sects only developed at the time of Zen master Vinitaruci in the sixth century. As a matter of fact, Vietnamese Zen Buddhism had not developed until 580 when Vinitaruci, an Indian monk, a disciple of the Third Patriarch Seng-Ts’an, long before its split into northern and southern schools. The first lineage of Vietnamese Zen Masters ended with the death of its twenty-eighth patriarch in 1216, however, its influence continued to be prominent in the north (see Tyø Ni Ña Löu Chi). The second Zen lineage in

5658 Vietnam was initiated in the end of the eighth century by the Chinese monk named Wu-Yun-T’ung, a disciple of Pai-Zhang. This lineage of Zen Masters also died out in the thirteenth century, though the school itself survives. Although the first two lineages of Zen did not survive as lineages, they did lay the solid foundations for future Vietnamese Buddhism. In 1069, the Ly dynasty’s campaign of southward expansion against Champa reached its farthest extent, the seventeenth parallel. In the course of this campaign, a very significant prisoner of war was brought to Thang Long Capital from captured Champa territory. This prisoner was the Chinese monk Ts’ao-Tang. With the strong support of king Lyù Thaùnh Toân (1054-1072), Ts’ao-Tang established the Ts’ao-Tang Zen lineage in the eleventh century. Later, Truùc Laâm Zen sect was founded by the first patriarch Traàn Nhaân Toâng in the end of the thirteenth century. While in the twelfth century, the tradition of Lin-Chi school was brought from China by Zen master Eisai Zenji (1141-1215); and in the first half of the 13th century, the tradition of Soto school was brought to Japan from China by the Japanese master Dogen Zenji (1200-1253). In Vietnam, until the 17th century, a number of Chinese monks came to Vietnam and founded such Ch’an Sects as the Lin-Chi Sect and the T’ao Tung Sect. They were warmlly received by both Trinh Lords in the North and Nguyen Lords in the South. The Ch’an Sect of Truc Lam was also restored. All these show us that Zen has become a part of our life and our Vietnamese culture for almost two thousand years. It is to say, when talking about a peaceful life in Buddhism, people think right away of meditation. I totally agree with Thien Phuc about the subject of “Dictionary of Zen & Buddhist Terms” for the purpose of any Buddhist practitioner is “Enlightenment and Emancipation” and the purpose of Zen is also the same, also reaching the state of mind that is without sorrow or without worry. In other words, Zen means something that does not disturb the body and mind. Zen practitioners practice zen in order to obtain the most peaceful state of mind in daily life. Thien Phuc has given the most earnest consideration as to what to include in this series, as it would be easy to stray into the almost unlimited field of sayings and doings of the many Chinese, Japanese and Vietnamese Zen Masters and Teachers. In order to be able to do this, Thien Phuc has tried to make each term in the “Dictionary of Zen & Buddhist Terms” a step that helps us to approach the enlightenment and emancipation that the Buddha mentioned twenty six hundred years ago. I think whoever has the opportunity to make a reference to the “Dictionary of Zen & Buddhist Terms” and dilifently practice will achieve the most peaceful states of mind. With the spirit of broad Dharma offering, Mr. Thien Phuc Ngoc Tran hopes that he has presented the Zen ideas clearly and sufficient history and biography to give a pretty clear picture of the growth of Zen in China, Japan and Vietnam. After reading these volumes, I sincerely thank Mr. Thien Phuc Ngoc Tran, who has sacrificed so much time and efforts in his busy life in the United States in order to be able to complete this work and contribute to our unlimited happiness and peace for all of us. This work is the unthinkable merit of giving of the Buddhadharma. I am very please to praise the author’s merits for his accomplishment of this rare religious and cultural work. These books are also a genuine contribution to the propagation of the Dharma. I also want to take this opportunity to send my appreciation to Mr. Thien Phuc Ngoc Tran for his altruism. For the sake of all beings’ unlimited happiness and peace, he has spent so much time and untiring efforts to complete this work.

By the commemoration festival of the Vesak (Buddha’s Birth Day) in the year of 2559 (2015), I am glad to introduce this great work to all Monks, Nuns, lay-people and all other readers. This is precious spiritual nourishment not only for Monks and Nuns in temples but also for everybody. With the hope that each and everyone of you will possess and to utilize the “Dictionary of Zen & Buddhist Terms” as a guide to aid in your deeper study of Buddha-Dharma so that we can all have peaceful and happy lives at the present moment. In fact, when we understand the core meanings of the Buddhadharma, especially the exact meanings and methods of Zen practices, we can put them into practice in our life to improve our body and mind and, eventually to attain the Way. Respectfully Most Ven. Thich Chon Thanh

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LÔØI TÖÏA Ñaây khoâng phaûi laø boä Töï Ñieån Anh-Vieät Vieät-Anh bình thöôøng, ñaây cuõng khoâng phaûi laø Toaøn Taäp Thuaät Ngöõ Thieàn. Ñaây chæ laø moät boä saùch nhoû goàm nhöõng töø ngöõ Thieàn vaø Phaät giaùo caên baûn, hay nhöõng töø thöôøng hay gaëp trong nhöõng baøi thuyeát giaûng veà Thieàn, vôùi hy voïng giuùp nhöõng Phaät töû vaø haønh giaû tu Thieàn naøo mong muoán tìm hieåu theâm veà nhöõng baøi giaûng veà Thieàn baèng Anh ngöõ. Ñöùc Phaät ñaõ baét ñaàu thuyeát giaûng Phaät phaùp 26 theá kyû veà tröôùc maø giaùo lyù thaät laø thaäm thaâm raát khoù cho baát cöù ai trong chuùng ta thaáu trieät, duø baèng chính ngoân ngöõ cuûa chuùng ta. Ngoaøi ra, khoâng coù töø ngöõ töông ñöông Vieät hay Anh naøo coù theå loät traàn ñöôïc heát yù nghóa cuûa nhieàu töø ngöõ Phaïn Pali vaø Sanskrit. Laïi caøng khoù hôn cho ngöôøi Vieät chuùng ta traùnh nhöõng dieãn dòch sai laàm khi chuùng ta ñoïc nhöõng kinh ñieån ñöôïc Vieät dòch töø nhöõng kinh ñieån Ñaïi thöøa cuûa Trung quoác. Trong boä saùch naøy toâi ñaõ maïo muoäi boû taát caû nhöõng daáu cuûa chöõ Hoa vaø Sanskrit cuõng nhö Pali ñöôïc vieát theo maãu töï La Tinh vì toâi thieát nghó chuùng chæ laøm cho nhöõng ñoäc giaû thoâng thöôøng boái roái theâm maø thoâi. Rieâng ñoái vôùi caùc baäc hoïc giaû uyeân thaâm chöõ Hoa vaø chöõ Baéc Phaïn cuõng nhö Nam Phaïn, thì nhöõng daáu naøy thaät söï khoâng caàn thieát, vì hoï seõ nhaän ra ñöôïc ngay nguyeân ngöõ chöõ Hoa vaø chöõ Phaïn. Theo truyeàn thoáng Thieàn, ngöôøi ta noùi giaùo thuyeát Thieàn ñaõ coù töø thôøi ñöùc Phaät lòch söû Thích Ca Maâu Ni, ngöôøi ñaõ truyeàn laïi khoâng baèng ngoân ngöõ cho moät trong nhöõng ngöôøi ñeä töû taøi gioûi cuûa Ngaøi laø Ma Ha Ca Dieáp. Truyeàn thoáng naøy ñeà caäp ñeán teân cuûa hai möôi taùm vò Toå AÁn Ñoä, nhöõng ngöôøi ñaõ truyeàn laïi giaùo phaùp Thieàn baét ñaàu töø thôøi ñöùc Phaät vaø Ñaïi Ca Dieáp, roài keát thuùc taïi AÁn Ñoä vôùi toå Boà Ñeà Ñaït Ma. Vaøo theá kyû thöù naêm, Boà Ñeà Ñaït Ma du haønh sang Trung Hoa, nôi oâng ñaõ coù nhöõng ñeä töû ngöôøi Hoa. Trong soá nhöõng ngöôøi naøy, ngöôøi ta noùi ngaøi ñaõ choïn Hueä Khaû laø ngöôøi keá thöøa chính thöùc cuûa mình. Sau ñoù truyeàn thoáng naøy theo ñoù maø phaùt trieån qua saùu doøng truyeàn thöøa cuûa caùc Toå sö Trung Hoa, keát thuùc vôùi Luïc Toå Hueä Naêng. Chính vì vaäy chuùn g ta coù theå caû quyeát raèng taát caû nhöõng hình thöùc cuûa Thieàn Phaät giaùo coøn toàn taïi ñeán ngaøy nay ñeàu coù nguoàn goác töø Luïc Toå, Boà Ñeà Ñaït Ma, vaø ñöùc Phaät lòch söû Thích Ca Maâu Ni. Rieâng ñoái vôùi ngöôøi Vieät Nam, nhö quyù vò ñaõ bieát, giaùo lyù vaø truyeàn thoáng Phaät giaùo ñaõ aên saâu vaøo xaõ hoäi Vieät Nam chuùng ta töø 20 theá kyû nay, vaø ña phaàn ngöôøi Vieät chuùng ta trong quoác noäi cuõng nhö taïi haûi ngoaïi ñeàu tröïc tieáp hay giaùn tieáp thöïc haønh Thieàn Phaät giaùo. Thaät tình maø noùi, ngaøy nay Phaät töû hay khoâng Phaät töû ñeàu ñang tìm toøi hoïc hoûi giaùo lyù naày nhöõng mong môû mang vaø caûi thieän cuoäc soáng cho chính mình. Nhöõng ai nhieät thaønh nghieân cöùu Thieàn thöôøng thaáy raèng sau khi caùi quyeán ruõ ban ñaàu cuûa noù moøn moûi, nhöõng böôùc keá tieáp ñoøi hoûi phaûi theo ñuoåi noù moät caùch ñuùng ñaén ñaõ trôû thaønh chaùn naûn vaø khoâng coù keát quaû. Caùi kinh nghieäm ngoä Thieàn quaû thaät laø tuyeät vôøi, nhöng vaán ñeà thieát yeáu ôû ñaây laø laøm sao ngöôøi ta coù theå theå nhaäp vaøo kinh nghieäm naøy? Phaûi thaønh thaät maø noùi raèng vaán ñeà naém baét ñöôïc caùi ngoä Thieàn tuyeät dieäu naøy maõi cho ñeán ngaøy nay vaãn coøn laø moät aån soá chöa giaûi ñaùp ñöôïc cho nhieàu ngöôøi haâm moä Thieàn treân theá giôùi. Coù phaûi vì lyù do ña soá hoï chöa ñaït ñeán möùc chín chaén trong vieäc nghieân cöùu ñeå coù theå thöïc söï tu taäp Thieàn hay khoâng? Raát coù theå laø nhö vaäy, vì ña soá haønh giaû muoán tu thieàn thöôøng nghe ñaâu ñoù caùi caâu 'giaùo phaùp naøy baát laäp vaên töï'. Ñaây quaû laø moät loái suy nghó sai laàm veà Thieàn. Ñoàng yù tu taäp Thieàn khoâng phaûi laø moät vaán ñeà maø caùc hoïc giaû khoâng ñöôïc truyeàn thuï coù theå ñöông ñaàu chæ baèng trí thöùc hoaëc baùc hoïc thuaàn tuùy. Vaø cuõng ñoàng yù chæ coù nhöõng ngöôøi ñaõ coù kinh nghieäm töï thaân môùi coù theå baøn luaän veà chuû ñeà naøy moät caùch maät thieát vaø ñaùng tin caäy ñöôïc. Bôûi vì Thieàn, töï baûn tính cuûa noù khoâng phaûi laø moät trieá t hoïc, maø laø moät kinh nghieäm tröïc tieáp maø ngöôøi ta phaûi thaâm nhaäp baèng caû con ngöôøi mình, nghóa laø baèng taát caû thaân vaø taâm mình. Trong Phaät giaùo moät ngöôøi phaûi traûi qua vieäc tu taäp coù nghóa laø moät ngöôøi 'höõu hoïc'. Haønh giaû tu thieàn neân luoân nhôù raèng phaøm phu, neáu khoâng hoïc thì khoâng bieát ñaâu laø ñuùng ñaâu laø sai ñeå tu taäp. Vì theá, neáu khoâng hoïc theo lôøi chæ daãn cuûa caùc Thieàn sö ñaõ ñaït ñaïo, khoâng suy nghieäm veà nhöõng kinh nghieäm veà cuoäc ñôøi tu haønh cuûa hoï vôùi ñaày nhöõng töôøng thuaät veà kinh nghieäm maø hoï thöïc söï ñaït ñöôïc trong suoát nhöõng cuoäc tranh ñaáu trong Thieàn cuûa hoï, quaû thaät laø khoâng theå naøo tu taäp Thieàn ñuùng caùch ñöôïc. Caùc phaùp ngöõ vaø töï

5660 truyeän cuûa nhöõng thieàn sö ñaõ chöùng toû, trong suoát nhöõng theá kyû ñaõ qua, laø nhöõng taøi lieäu voâ giaù cho ngöôøi hoïc Thieàn, vaø nhöõng taøi lieäu ñoù ñaõ ñöôïc chaáp nhaän vaø quí troïng bôûi taát caû nhöõng ngöôøi tìm kieám Thieàn khaép nôi treân theá giôùi nhö laø caùc höôùng ñaïo vaø baïn löõ voâ song treân cuoäc haønh trình tieán ñeán giaùc ngoä. Vôùi hy voïng giuùp taêng tieán kieán thöùc veà Thieàn vaø giuùp cho nhöõng ai vaãn haèng tìm kieám nhöõng lôøi chæ daãn veà Thieàn ñeå cho vieäc coâng phu tu taäp Thieàn ñöôïc deã daøng hôn, toâi maïo muoäi bieân soaïn boä Töø Ñieån Thieàn vaø Thuaät Ngöõ Phaät Giaùo nhoû nhoi naøy. Nhöõng taäp saùch naøy khoâng nhöõng chæ bao goàm nhöõng thuaät ngöõ, maø coøn coù moät soá caâu chuyeän veà cuoäc ñôø i cuûa caùc thieàn sö vaø phaùp ngöõ cuûa hoï. Hy voïng raèng töø noäi dung cuûa nhöõng taøi lieäu naøy chuùng ta coù theå coù ñöôïc moät hình aûnh veà ñôøi soáng vaø haønh traïng cuûa caùc thieàn sö, nhôø vaäy maø chuùng ta coù theå hieåu roõ hôn Thieàn ñaõ ñöôïc thöïc söï tu taäp nhö theá naøo. Vì khoâng ai coù ñuû tö caùch hôn chính nhöõng baäc thieàn sö ñaõ ñaéc phaùp naøy ñeå ñoái trò vôùi vaán ñeà tu taäp Thieàn. Do vaäy, theo thieån yù, tu taäp theo göông haïnh vaø nhöõng lôøi chæ daïy cuûa nhöõng thieàn sö ñaõ ñaéc phaùp trong quaù khöù laø phöông caùch ñuùng ñaén vaø an toaøn nhaát ñeå tu taäp Thieàn. Vì nhöõng lyù do ñoù, cho ñeán khi naøo coù ñöôïc moät boä Töø Ñieån Thuaät Ngöõ Thieàn hoaøn chænh, toâi ñaõ maïo muoäi bieân soaïn nhöõng töø ngöõ thöôøng duøng cuûa Thieàn Phaät giaùo cuõng nhö nhöõng töø ngöõ lieân heä vôùi Thieàn Phaät giaùo trong suoát hôn hai möôi laêm naêm qua. Ñoàng yù laø coù raát nhieàu loãi laàm vaø sai soùt trong nhöõng taäp saùch nhoû naày vaø coøn laâu laém nhöõng quyeån saùch naày môùi ñöôïc xem laø hoaøn chænh, tuy nhieân, vôùi öôùc mong chia xeû chaân lyù, chuùng toâi ñaõ khoâng ngaàn ngaïi cho xuaát baûn vaø truyeàn baù nhöõng quyeån saùch naày ñeán tay moïi ngöôøi. Hôn nöõa, chính Ñöùc Töø Phuï ñaõ töøng daïy: “Trong phaùp Boá Thí, boá thí Phaùp hay boá thí moùn quaø chaân lyù Phaät phaùp laø caùch cuùng döôøng cao tuyeät nhöùt treân ñôøi naày.” Moät laàn nöõa, Hy voïng nhöõng quyeån saùch nhoû naày seõ thaät söï giuùp ích cho nhöõng ai muoán tìm bieát theâm veà chaân lyù thöïc taùnh vaïn höõu. Nhö ñaõ noùi treân, ñaây khoâng phaûi laø moät tuyeät taùc hoaøn chænh, vì theá chuùng toâi chaân thaønh caûm taï söï chæ daïy cuûa chö hoïc giaû vaø caùc baäc cao minh. Toâi cuõng xin ñöôïc thaâm taï thaày boån sö laø Hoøa Thöôïng Thích Giaùc Nhieân, Phaùp Chuû Giaùo Hoäi Phaät Giaùo Taêng Giaø Khaát Só Theá Giôùi, chö Taêng Ni ñaõ töøng giuùp ñôû toâi trong tieán trình bieân soaïn taäp saùch naøy, cuõng nhö nhöõng ngöôøi trong gia ñình ñaõ trôï giuùp toâi raát nhieàu. Vaø treân heát, taùc giaû xin tröôùc cung kính cuùng döôøng leân ngoâi Tam Baûo, sau thaønh kính hoài höôùng taát caû coâng ñöùc naày ñeán chuùng sanh muoân loaøi trong quaù khöù, hieän taïi vaø vò lai. Nhöõng mong ai naáy ñeàu thaáy ñöôïc söï lôïi laïc cuûa Phaät phaùp, ñeå moät ngaøy khoâng xa naøo ñoù, phaùp giôùi chuùng sanh ñoàng sanh veà coõi Nieát Baøn mieân vieãn. Anaheim, California Thieän Phuùc

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PREFACE This work is not an ordinary English-Vietnamese or Vietnamese-English Dictionary, nor is this a Total Zen and Buddhist Terminology. This is only a small work that compiles of some basic Zen and Buddhist terms, and related terms that are often seen in Zen and Buddhist texts in English with the hope to help Vietnamese Buddhists and Zen practitioners understand more Zen teachings and Buddhist essays written in English or Buddhist Three Baskets translated into English from either Pali or Sanscrit. Buddha teachings taught by the Buddha 26 centuries ago were so deep and so broad that it’s difficult for any one to understand thoroughly, even in their own languages. Beside, there are no absolute English or Vietnamese equivalents for numerous Pali and Sanskrit words. It’s even more difficult for Vietnamese people who have tried to read Vietnamese texts partly translated from the Chinese Mahayana without making a fallacious interpretation. In this work, all the diacritical marks in Romanized Chinese, Sanskrit and Pali words have been left out, since, in my poor opinion, they would only be causing more confusing to the general readers. For Chinese, Sanskrit, and Pali scholars, these marks may not be necessary for they will at once recognize the original characters. According to Zen tradition, the teachings of Zen are said to date back to the historical Buddha, Sakyamuni, who wordlessly transmitted them to Mahakasyapa, one of his most talented disciples. The tradition names a series of twenty-eight Indian Patriarchs who passed the teachings on, beginning with the historical Buddha and Mahakasyapa, then culminating in India with Patriarch Bodhidharma. In the fifth century, Bodhidharma traveled to China, where he took on Chinese disciples. From among them, Bodhidharma is said to have selected Hui-k'o to be his official successor. The tradition then traces its lineage through six generations of Chinese Patriarchs, concluding with Sixth Patriarch Hui-neng. Therefore, we can be determined that all forms of Zen Buddhism existing today trace their origins back to the Sixth Patriarch, Bodhidharma, and the historical Buddha, Sakyamuni. Especially for Vietnamese people, as you know, Buddhist teaching and tradition have deeply rooted in Vietnamese society for at least 20 centuries, and the majority of Vietnamese, in the country or abroad, directly or indirectly practice Buddha teachings. Truly speaking, nowadays Buddhist or Non-Buddhist are searching for Buddhist text books with the hope of expanding their knowledge and improving their life. Those who take up the study of Zen Buddhism enthusiastically often discover, after initial fascination has worn off, that the consecutive steps required for its serious pursuit turn out to be disappointing and fruitless. The experience of enlightenment is indeed wonderful, but the crucial question here is, how can one get into it? Trully speaking, to this very day the problem of catching this wonderful enlightenment remains an unknown matter for most of the Zen enthusiasts in the world. Is this because most of them have not yet come to a point of maturity in their studies at which they can actually practice Zen? May be very so, because most of people who want to practice Zen often hear this phrase 'this teaching does not establish words and letters'. This is really a mistaken way of thinking about Zen. It is agreeable that the practice of religion through the mystic trance. Zen practice is not a subject that uninitiated scholars can deal with competently through intellection or formal pedantry. And it is also agreeable that only those who have had the self-experience can discuss this topic with authoritative intimacy. Since Zen is not, in its essence, a philosophy but a direct experience that one must enter into with one's whole being, it is to say with both one's body and mind. In Buddhism those who still undergo religious exercises means those are still learning. Zen practitioners should always remember that for ordinary men, if they do not learn, will never know what is right and wrong for their cultivation. Therefore, it would be impossible to practice correct methods of Zen if one would not learn to follow the advice of the accomplished Zen Masters, not to reflect on their life-stories; stories that abound with accounts of the actual experience gained during their struggles in Zen. The discourses and autobiographies of these Masters have proved, in past centuries, to be invaluable documents for Zen

5662 students, and they are accepted and cherished by all Zen seekers from all over the world as infallible guides and companions on the journey towards Enlightenment. In the hope of helping beginning Zen practitioners further an understanding of Zen and making things easier for them to search for practical instructions from the past Zen Masters, I venture to compose this little Dictionary of Zen and Buddhist Terms. These volumes not only include Zen and Buddhist terms, but they also include a number of short stories of lives of the past Zen Masters and their teachings. In the hope that from these documents we may obtain a picture of the lives and works of the Zen Masters, thus getting a clearer idea of how Zen work is actually done. For none is better qualified than these accomplished Masters to deal with the subject of Zen practice. Therefore, in my poor opinion, to follow the past Zen masters' examples and instructions is the best and safest way to practice Zen. For these reasons, until an adequate and complete Dictionary of Zen and Buddhist Terms is in existence, I have temerariously tried to compile some most useful Zen and Buddhist terms, and related terms which I have collected from reading Zen and Buddhist texts in English during the last twentyfive years. I agree that there are surely a lot of deficiencies and errors in these booklets and I am far from considering this attempt as final and perfect; however, with a wish of sharing the gift of truth, I am not reluctant to publish and spread these booklets to everyone. Besides, the Buddha taught: “Among Dana, the Dharma Dana or the gift of truth of Buddha’s teachings is the highest of all donations on earth.” Once again, I hope that these booklets are really helpful for those who want to know more about the truth of all nature and universe. As I mentioned above, this is not a completely perfect work, so I would very much appreciate and open for any comments and suggestions from the learned as well as from our elderly. I wish to express my deep gratitude to my original teacher, Most Venerable Thich Giac Nhieân, President of the International Sangha Bhikshu Buddhist Association. I also wish to appreciate all monks and nuns, as well as everybody in my family who have been helping me a lot in the process of composing this work. And above all, the author would like first to respectfully offer this work to the Triratna, and secondly to demit the good produced by composing these books to all other sentient beings, universally, past, present and future. Hoping everyone can see the real benefit of the Buddha’s teachings, and hoping that some day every sentient being will be able to enter the Eternal Nirvana. Anaheim, California Thieän Phuùc

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CAÛM TAÏ Tröôùc nhaát, taùc giaû xin chaân thaønh caûm taï Hoøa Thöôïng Thích Giaùc Nhieân ñaõ khuyeán khích taùc giaû töø nhöõng ngaøy ñaàu khoù khaên cuûa coâng vieäc bieân soaïn. Hoøa Thöôïng ñaõ cung caáp Anh Taïng cuõng nhö nhöõng saùch giaùo lyù Phaät giaùo khaùc. Ngoaøi ra, Ngaøi coøn daønh nhieàu thì giôø quí baùu coi laïi baûn thaûo vaø giaûng nghóa nhöõng töø ngöõ khoù hieåu. Keá thöù, taùc giaû cuõng xin chaân thaønh caûm taï Hoøa Thöôïng Tieán Só Thích Quaûng Lieân, Thieàn sö Thích Thanh Töø, Hoøa Thöôïng Thích Taâm Chaâu, Hoøa Thöôïng Thích Chôn Thaønh, Hoøa Thöôïng Thích Giaùc Löôïng, Hoøa Thöôïng Thích Nguyeân Ñaït , Hoøa Thöôïng Thích Giaùc Toaøn, Hoøa Thöôïng Thích Giaùc Tueä, Hoøa Thöôïng Thích Giaùc Ngoä, Hoøa Thöôïng Thích Taâm Vaân, Hoøa Thöôïng Thích Chaân Toân, Hoøa Thöôïng Thích Giaùc Só, Hoøa Thöôïng Thích Phaùp Taùnh, Hoøa Thöôïng Thích Thích Quaûng Thanh, Thöôïng Toïa G.S. Thích Chôn Minh ñaõ khuyeán taán trong nhöõng luùc khoù khaên, Thöôïng Toïa Thích Minh Maãn, Thích Nguyeân Trí, Thích Minh Ñaït, Thích Voâ Ñaït, Thích Taâm Thaønh, Thích Haûi Tín, chö Ñaïi Ñöùc Thích Minh AÅn, Thích Minh Ñònh, Thích Minh Thoâng, Thích Minh Nhaân, Thích Minh Nghò, caùc Sö Coâ Thích Nöõ Dung Lieân, Thích Nöõ Maãn Lieân, Thích Nöõ Phuïng Lieân, Thích Nöõ Taùnh Lieân, Thích Nöõ Hieån Lieân, Thích Nöõ Dieäu Laïc, Thích Nöõ Dieäu Nguyeät, Thích Nöõ Dieäu Hoùa, Thích Nöõ Tònh Hieàn, Thích Nöõ Dieäu Minh, Thích Nöõ Dieäu Ñaïo, Thích Nöõ Chaân Thieàn, Thích Nöõ Vieät Lieân vaø Thích Nöõ Nhö Haïnh ñaõ khuyeán khích taùc giaû vöôït qua nhöõng khoù khaên trôû ngaïi. Moät soá ñaõ khoâng ngaïi thì giôø quí baùu duyeät ñoïc phaàn Vieät ngöõ nhö Giaùo Sö Löu Khoân, Giaùo Sö Nghieâm Phuù Phaùt, Giaùo Sö Andrew J. Williams, Sonia Brousseau, Giaùo Sö Ñaøo Khaùnh Thoï, Giaùo Sö Voõ thò Ngoïc Dung, Sheila Tröông, Nguyeãn thò Kim Ngaân, Nguyeãn Minh Laân, Nguyeãn thò Ngoïc Vaân, Maät Nghieâm, Minh Haïnh, Thieän Vinh, Minh Taøi Taêng Nhieàu, Töø Bi Phuù Phöông Lan, Töø Bi Quí Phöông Dung, Thieän Taøi, Thieän Minh, Nhieàu Phan, Hoàng Vaân Leâ, Lyù Ngoïc Hieàn, Taêng Nhôn Trí, Hueä Ñöùc, Minh Chaùnh vaø Dieäu Haûo. Taùc giaû cuõng xin chaân thaønh caûm taï ñaëc bieät ñeán quí ñaïo höõu Quaûng Taâm, Minh Chính, Minh Haïnh, Khaùnh Ly, Yeán Tuyeát Ngoâ, Hoa, Laønh, vaø Quaân ñaõ giuùp ñôû taùc giaû thaät nhieàu trong nhöõng luùc khoù khaên. Xin thaønh kính cuùng döôøng taùc phaàm naày leân ngoâi Tam Baûo, keá thöù cuùng döôøng leân Thaày Boån Sö, Hoøa Thöôïng Thích Giaùc Nhieân, Phaùp Chuû Giaùo Hoäi Phaät Giaùo Taêng Giaø Khaát Só Theá Giôùi, keá thöù laø cuùng döôøng ñeán cha meï quaù vaõng laø oâng Leâ Vaên Thuaän vaø baø Traàn Thò Söûu, nhaïc phuï Taân Ngoïc Phieâu vaø nhaïc maãu Traàn thò Phaøn. Toâi cuõng xin kính taëng taùc phaåm naày ñeán hieàn phuï Töông Thuïc, vaø caùc con Thanh Phuù, Thanh Myõ, Thieän Phuù ñaõ heát mình yeãm trôï cho taùc giaû hoaøn taát taùc phaåm naày . Toâi cuõng voâ cuøng bieát ôn vaø caàu an laïc luoân ñeán vôùi taát caû anh chò em cuûa toâi, nhaát laø chò Nguyeãn Hoàng Leä, nhöõng ngöôøi ñaõ heát loøng hoã trôï toâi hoaøn taát taùc phaåm naøy. Keá ñeán taùc giaû xin thaønh thaät caûm ôn söï coá gaéng taän tuï y cuûa ban duyeät ñoïc, ñaëc bieät laø nhöõng coá gaéng vöôït böïc cuûa Öu Baø Di Tònh Myõ Nguyeãn Thò Ngoïc Vaân trong coâng vieäc cöïc kyø khoù khaên naày. Cuoái cuøng, taùc giaû xin thaønh kính hoài höôùng coâng ñöùc naày ñeán chuùng sanh trong saùu ñöôøng phaùp giôùi seõ ñöôïc sanh veà coõi Nieát Baøn mieân vieãn. Taùc giaû cuõng xin töôûng nieäm ñaëc bieät ñeán Thaày Boån Sö, Coá Hoøa Thöôïng Thích Giaùc Nhieân. Tröôùc khi boä saùch naày ñöôïc xuaát baûn thì vò Boån Sö ñaùng kính cuûa toâi laø Hoøa Thöôïng Thích Giaùc Nhieân ñaõ vieân tòch vaøo ngaøy 3 thaùng 8 naêm 2015. Caàu mong möôøi phöông chö Phaät hoä trì cho Ngaøi cao ñaêng Phaät quoác. Anaheim, California Thieän Phuùc

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ACKNOWLEDGEMENTS First, I would like to take this opportunity to thank Most Venerable Thich Giac Nhien for encouraging me to start this project, providing me with Tripitaka in English version and other books of Buddhist doctrines, and reviewing my work. Beside, Most Venerable Thích Giaùc Nhieân also takes his time to sit down and explain to me Buddhist terms which I don’t know. Secondly, I want to take this opportunity to thank Most Venerable Dr. Thich Quang Lien, Zen Master Thich Thanh Tu, Most Venerable Thich Tam Chau, Most Venerable Thich Chon Thanh, Most Venerable Thich Giac Luong, Most Venerable Thich Nguyeân Ñaït, Most Thich Giac Toan, Most Ven. Thich Giac Tue, Most Ven. Thich Giac Ngo, Most Venerable Thich Tam Van, Most Venerable Thich Chan Ton, Most Ven. Thich Giac Si, Most Ven. Thich Phap Tanh, Most Ven. Thich Quang Thanh, Ven. Prof. Thich Chôn Minh, Ven. Thich Minh Man, Ven. Thich Nguyen Tri, Ven. Thich Minh Ñat, Ven. Thich Vo Ñat, Thich Tam Thanh, Thich Hai Tin, Ven. Thich Minh An, Ven. Thich Minh Ñinh, Ven. Thich Minh Thong, Ven. Thich Minh Nhan, Ven. Thich Minh Nghi, Bhikhunis Thich Nu Dung Lien, Thich Nu Man Lien, Thich Nu Phung Lien, Thich Nu Tanh Lien, Thich Nu Hien Lien, Thich Nu Dieu Lac, Thich Nu Dieu Nguyet, Thich Nu Dieu Hoa, and Thich Nu Tinh Hien, Thich Nu Dieu Ñao, Thich Nu Dieu Minh, Thich Nu Chan Thien, Thich Nu Viet Lien, Thich Nu Nhu Hanh, Prof. Nghiem Phu Phat, Prof. Löu Khon, Prof. Andrew J. Williams, Ms. Sonia Brousseau, Prof. Ñao Khanh Tho, Prof. Vo thi Ngoc Dung, Ms. Sheila Truong, Ms. Nguyen Thi Kim Ngan, Mr. Nguyen Minh Lan, Nguyen thi Ngoc Van, Mat Nghiem, Minh Hanh, Thien Vinh, Minh Tai Tang Nhieu, Tu Bi Phu Phuong Lan, Tu Bi Qui Phuong Dung, Thien Tai, Thien Minh, Nhieu Phan, Hong Van Le, Ly Ngoc Hien, Tang Nhon Tri, Hue Duc, Minh Chanh and Dieu Hao. I also would like to take this chance to send my special thanks to all my good spiritual advisors and friends, especially Quang Tam and Minh Chinh, Minh Hanh, Khanh Ly, Yen Tuyet Ngo, Hoa, Lanh and Quan, who have provided me with lots of supports in difficult times. This work is respectfully dedicated to the Three Jewels, to my Original Master, Most Venerable Thích Giaùc Nhieân, to my deceased parents Mr. Leâ Vaên Thuaän and Mrs. Traàn Thò Söûu, and to my inlaws Mr. Taân Ngoïc Phieâu and Mrs Traàn Thò Phaøn. This work is also dedicated to my wife Töông Thuïc and children Thanh Phuù, Thanh Myõ and Thieän Phuù, who have been supporting me with extraordinary efforts to complete this extremely difficult assignment. I am enormously grateful to my brothers and sisters, especially my elder sister Le Hong Nguyen, who have greatly supported me in completion of this work. May they always live in peace and joy! Next, I would like to take this opportunity to thank the proof-reading committee for their hard work, especially Upasika Tinh My Nguyen Thi Ngoc Van for her extraordinary efforts to complete this extremely difficult assignment. Last but not least, I would respectfully like to dedicate all merits and virtues derived from this work to all sentient beings throughout the six paths in the Dharma Realms to rebirth in the Eternal Nirvana. This work is especially in commemoration of my Late Original Master, Most Venerables Thich Giac Nhien. Before the printing of this work, my Original Master, Most Venerable Thich Giac Nhien passed away on August 3, 2015. May the Buddhas in the ten directions support him to advance into the Buddha-land to attain the Buddhahood there. Anaheim, California Thieän Phuùc

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Note on Language and Abbreviations (A) Languages:

(B) Abreviations

Chi : Chinese Jap : Japanese Kor : Korean P : Pali Skt : Sanskrit Tib : Tibetan Viet: Vietnamese

A.D. : Anno Domini (sau Taây Lòch) B.C. : Before Christ (tröôùc Taây Lòch) i.e. : For example e.g. : For example a : Adjective n : Noun n.pl : Noun Plural v : Verb

Words or Phrases that are used interchangeably Nhaân = Nhôn (nghóa laø ngöôøi) Nhaát = Nhöùt (nghóa laø moät) Nhaät = Nhöït (nghóa laø ngaøy) Yeát = Kieát Xaûy = Xaåy

Naày= Naøy Dharma (skt)=Dhamma (p) Karma (skt)=Kamma (p) Sutra (skt)=Sutta (p)

Note To Our Readers Lôøi ghi chuù ñeán chö ñoäc giaû This booklet is a collection of Zen and Buddhist-related terms, and terms that are often seen in Buddhist Zen texts, written in both Vietnamese and English. Like I said in the Preface, this is not a Total and Complete Dictionary of Zen and Buddhist Terms; however, with a wish of share, I hope that all of you will find this a useful and helpful booklet for you to broaden knowledge on Zen Buddhism— Quyeån saùch nhoû naày chæ laø moät taäp hôïp caùc töø ngöõ Thieàn vaø caùc töø ngöõ coù lieân quan ñeán Phaät giaùo, vaø caùc töø ngöõ thöôøng ñöôïc tìm thaáy trong caùc saùch baùo veà Thieàn ñöôïc vieát baèng caû tieáng Vieät laãn tieáng Anh. Nhö treân ñaõ noùi, ñaây khoâng phaûi laø boä töø ñieån hoaøn haûo; tuy nhieân, vôùi taâm nguyeän seû chia, toâi mong raèng quí vò seõ tìm thaáy nôi boä saùch naày nhöõng ñieàu boå ích cho vieäc môû roäng kieán thöùc veà Thieàn trong Phaät giaùo cuûa mình. Thieän Phuùc

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REFERENCES FOR BUDDHIST TERMS 1) 2) 3) 4) 5) 6) 7) 8) 9) 10) 11) 12) 13) 14) 15) 16) 17) 18) 19) 20) 21) 22) 23) 24) 25) 26) 27) 28) 29) 30) 31) 32) 33) 34) 35) 36) 37) 38) 39) 40) 41) 42) 43) 44) 45) 46) 47) 48) 49) 50) 51) 52) 53) 54) 55) 56) 57)

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5667 58) Dictionary of Philosophy, Dagobert D. Runes: 1981. 59) Dictionary Of World Religions, Keith Crim, NY, U.S.A., 1981. 60) Du Taêng Caàu Phaùp, Thích Haèng Ñaït, San Jose, U.S.A., 1998. 61) Duy Thöùc Hoïc, Hoøa Thöôïng Thích Thieän Hoa, 1958. 62) Döôïc Sö Kinh, Haùn dòch Huyeàn Trang, Vieät dòch Hoøa Thöôïng Thích Huyeàn Dung, 1949. 63) Döôïc Sö Boån Nguyeän Coâng Ñöùc Kinh, Hoøa Thöôïng Thích Huyeàn Dung, 1949. 64) Ñaïi Baùt Nieát Baøn, dòch giaû Hoøa Thöôïng Thích Trí Tònh: 1990. 65) Ñaïi Taïng Kinh Nhaäp Moân, Haùn dòch Thích Haûi AÁn vaø Thích Nguyeän Quyûnh, Vieät dòch Thích Vieân Lyù, 1999. 66) Ñaïo Phaät An Laïc vaø Tænh Thöùc, Thieän Phuùc, USA, 1996. 67) Ñaïo Phaät Trong Ñôøi Soáng, 10 volumes, Thieän Phuùc, USA, 1994. 68) Ñaïo Phaät Vôùi Con Ngöôøi, Hoøa Thöôïng Thích Taâm Chaâu, 1953. 69) Ñòa Taïng Kinh, Hoøa Thöôïng Thích Trí Thuû. 70) Ñöôøng Vaøo AÙnh Saùng Ñaïo Phaät, Tònh Maëc, 1959. 71) Early Madhyamika In India and China, Richard H. Robinson, 1967. 72) The Encyclopedia of Eastern Philosophy and Religion, Ingrid Fisher-Schreiber: 1994. 73) English-Vietnamese Buddhist Dictionary, 10 volumes, Thieän Phuùc, USA, 2007. 74) The Essence of Buddhism, Daisetz Teitaro Suzuki, 1947. 75) Essential of Buddhism, Gnanarama, Singapore, 2000. 76) Essentials of Buddhism, Kogen Mizuno, Tokyo, 1972. 77) The Essence of Buddhism, P. Lakshmi Narasu, Colombo 1907. 78) The Essentials of Buddhist Philosophy, Junjiro Takakusu, 1947. 79) Essential Tibetan Buddhism, Robert A.F. Thurman, 1995. 80) The Flower Ornament Scripture, Shambhala: 1987. 81) The Four Noble Truths, Dalai Lama XIV, translated into English Geshe Thupten Jina, Dhramsala, India, 2008. 82) Gems of Buddhist Wisdom, many authors, Kular Lumpur, 1983. 83) Gems Of Buddhism Wisdom, Most Venerable Dr. K. Sri Dhammananda, 1983. 84) Giôùi Ñaøn Ni, T.T. Thích Minh Phaùt: 1988. 85) Giôùi Ñaøn Taêng, Hoøa Thöôïng Thích Thieän Hoøa: 1968. 86) A Glossary of Buddhist Terms, A.C. March, 1937. 87) Good Question Good Answer, Ven. Shravasti Dhammika, Singapore, 1991. 88) The Gospel Of Buddha, Paul Carus, 1961. 89) The Great Buddhist Emperor of Asia, Ven. Dr. Medhankar, Nagpur, India, 2000. 90) The Great Religions by which Men Live, Floyd H. Ross & Tynette Hills, 2000. 91) Göông Saùng Ngöôøi Xöa, Hoøa Thöôïng Thích Huyeàn Vi, 1974. 92) Hai Ngaøn Naêm Vieät Nam & Phaät Giaùo, Lyù Khoâi Vieät, CA, U.S.A., 1981. 93) Haùn Hoïc Töù Töï Thaønh Ngöõ, Hoà Ñaéc Haøm, NXB Vaên Höõu AÙ Chaâu, 1961. 94) The Heart of Wisdom, Dr. C.T. Dorji, New Dehli, 2005. 95) Hinayana and Mahayana, R. Kimura, 1927. 96) History of Theravada Buddhism in South East Asia, Kanai Lal Hazra, New Dehli, 1981. 97) How To Get From Where You Are To Where You Want To Be, Cheri Huber, 2000. 98) How to Overcome Your Difficulties: Worry and Fear, Dhammananda, Ven. Nhuan Chau translated in 2005. 99) Hueä Quang Phaät Hoïc Ñaïi Töø Ñieån, Ven. Thích Minh Caûnh Chuû Bieân, 1994. 100) Human Life and Problems, Dr. K. Sri Dhammananda, 1960. 101) Huyeàn Thoaïi Duy Ma Caät, Tueä Syõ, VN, 2007. 102) In The Hope of Nibbana, Winston L. King, 1964. 103) Introducing Buddhism, Kodo Matsunami, Tokyo 1965. 104) Introduction To Tantra, Lama Thubten Yeshe, 1935. 105) Jataka (Stories Of The Buddha’s Former Births), Prof. E.B. Cowell: Delhi 1990. 106) Khaûo Nghieäm Duy Thöùc Hoïc, Hoøa Thöôïng Thích Thaéng Hoan, 1987. 107) Kim Cang Giaûng Giaûi, Hoøa Thöôïng Thích Thanh Töø, 1992. 108) Laù Thö Tònh Ñoä, Ñaïi Sö AÁn Quang, dòch giaû Hoøa Thöôïng Thích Thieàn Taâm, 1956. 109) Laøm Theá Naøo Toâi Thöïc Haønh Phaät Giaùo Taïi Nhaân Gian?, Ñaïi Sö Tinh Vaân, dòch giaû Thích Nguyeân Haûi, Los Angeles, CA, U.S.A., 2010. 110) The Land of Bliss, Luis O. Gomez, 1996. 111) Liberation In The Palm Of Your Hand, Pabongka Rinpoche, 1991. 112) Lòch Söû Ñöùc Phaät Toå, Thoâng Kham Medivongs. 113) Lieân Toâng Thaäp Tam Toå, Hoøa Thöôïng Thích Thieàn Taâm, 1956. 114) The Life of Buddha, Edward J. Thomas, 1952. 115) Life & Teachings Of Tsong Khapa, Prof. R. Thurman, New Delhi, India, 1982. 116) The Light Of Asia, Sir Edwin Arnold, New Delhi, 1996.

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5672 93) Khai Môû Ñaïo Taâm, Ñaïo Sö Duy Tueä, U.S.A., 2008. 94) Khi Naøo Chim Saét Bay, Ayya Khema, Vieät dòch Dieäu Lieân Lyù Thu Linh, 2004. 95) Kim Cang Giaûng Giaûi, Hoøa Thöôïng Thích Thanh Töø, 1992. 96) Kinh Nghieäm Thieàn Quaùn, Joseph Goldstein, dòch giaû Nguyeãn Duy Nhieân, NXB Ñaø Naúng, 2007. 97) Kinh Phaùp Baûo Ñaøn, Döông Thanh Khaûi, Vinhlong, VN, 2007. 98) Lòch Söû Thieàn Hoïc, Ibuki Atsushi, dòch giaû Taøn Moäng Töû, NXB Phöông Ñoâng, VN, 2001. 99) The Lion Roar, David Maurice, NY, U.S.A, 1962. 100) Living Buddhist Masters, Jack Kornfield, Santa Cruz, CA, U.S.A., 1977. 101) Living In The State Of Stuck, Marcia J. Scherer, Santa Cruz, CA, U.S.A., 1996. 102) The Long Discourses of the Buddha, translated from the Pali by Maurice Walshe, 1987. 103) Luminous Mind, Joel and Michelle Levey, CA, U.S.A., 1999. 104) Maõ Toå Ngöõ Luïc, dòch giaû Döông Thanh Khaûi, Vinhlong, VN, 2012. 105) Meditating With Mandalas, David Fontana, London, UK, 2005. 106) Meditation, Eknath Easwaran, Petaluma, CA, U.S.A., 1978. 107) Meditation Now: Inner Peace Through Inner Wisdom, S.N. Goenka, Seattle, WA, U.S.A., 2002. 108) The Method of Zen, Eugen Herrigel, 1960. 109) The Middle Length Discourses of the Buddha, translated from the Pali by Bhikkhu Nanamoli, edited and revised by Bhikkhu Bodhi, 1995. 110) The Mind In Early Buddhism, Ven. Thich Minh Thanh, NXB Toång Hôïp TPHCM, 2001. 111) Mindfulness, Bliss, And Beyond, Ajahn Brahm, U.S.A., 1951. 112) Minh Saùt Thöïc Tieãn, Mahasi Sayadaw, dòch giaû Tyø Kheo Phaùp Thoâng, NXB Toân Giaùo, VN, 2007. 113) Minh Trieát Thieàn, Ñaïo Sö Duy Tueä, NXB Vaên Hoùa-Thoâng Tin, Haø Noäi, VN, 2008. 114) More Daily Wisdom, Tenzin Gyatso, The Fourteenth Dalai Lama, edited by Josh Bartok, Boston, U.S.A., 2006. 115) Môû Roäng Taâm, Ñaïo Sö Duy Tueä, U.S.A., 2003. 116) Neûo Vaøo Thieàn Hoïc, Thích Nhaát Haïnh, NXB Laù Boái, 1970. 117) Neáp Thieàn, Thích Nhaät Quang, NXB TPHCM, 2002. 118) Ngay Trong Kieáp Soáng Naøy, U Pandita, dòch giaû Tyø Kheo Khaùnh Hyû, San Jose, CA, U.S.A., 1996. 119) Nghieân Cöùu Kinh Laêng Giaø, D.T. Suzuki, Vieät dòch Thích Chôn Thieän & Traàn Tuaán Maãn, GHPGVN Ban Giaùo Duïc Taêng Ni, 1992. 120) Nguoàn Soáng An Laïc, Thích Töø Giang & Thích Phong Hoäi, NXB Toân Giaùo Haø Noäi, VN, 2001. 121) Nhöõng Vò Thieàn Sö Ñöông Thôøi, Jack Kornfield, dòch giaû Tyø Kheo Minh Thieän, NXB TPHCM, 1999. 122) Nieäm Phaät Thaäp Yeáu, Hoøa Thöôïng Thích Thieàn Taâm, 1950. 123) The Nine Essential Factors Which Strengthen The Indriya Of A Vipassana Meditating Yogi, Ven. Sayadaw U Kundalabhivamsa, Singapore, 1994. 124) Nirvana In A Nutshell, Scott Shaw, New York, 2002. 125) Nôi AÁy Cuõng Laø Baây Giôø Vaø ÔÛ Ñaây, Jon Kabat-Zinn, dòch giaû Nguyeãn Duy Nhieân, NY, U.S.A., 1996. 126) An Open Heart, The Dalai Lama XIV, 2012. 127) Open Heart, Clear Mind, Thubten Chodron, 1990. 128) Opening The Hand Of Thought, Kosho Uchiyama, U.S.A., 2004. 129) Original Teachings Of Ch'an Buddhism: Selected from Transmission Of The Lamp, Chang Chung Yuan, 1969. 130) OÁc Ñaûo Töï Thaân, Ayya Khema, dòch giaû Dieäu Ñaïo, U.S.A., 2002. 131) Pagodas, Gods and Spirits of Vietnam, Ann Helen Unger & Walter Unger, NY, U.S.A., 1997. 132) Phaùp Baûo Ñaøn Kinh, Cö Só Toâ Queá, 1946. 133) Phaùp Baûo Ñaøn Kinh, Mai Haïnh Ñöùc, 1956. 134) Phaùp Baûo Ñaøn Kinh, Hoøa Thöôïng Thích Maõn Giaùc, 1985. 135) Phaùp Baûo Ñaøn Kinh, Hoøa Thöôïng Minh Tröïc, 1944. 136) Phaùp Baûo Ñaøn Kinh, Hoøa Thöôïng Thích Thanh Töø, 1992. 137) Phaùp Böûu Ñaøn Kinh, Hoøa Thöôïng Thích Töø Quang, 1942. 138) Phaùp Haønh Thieàn Tueä, Tyø Kheo Hoä Phaùp, NXB Toân Giaùo, 2000. 139) Phaùp Moân Toïa Thieàn, Hoøa Thöôïng Thích Giaùc Nhieân, 1960. 140) Phaät Daïy Luyeän Taâm Nhö Chaên Traâu, Taâm Minh Ngoâ Taèng Giao, NXB Phöông Ñoâng, VN, 2010. 141) Phaät Giaùo Thieàn Toâng, Muso, dòch giaû Huyønh Kim Quang, 1996. 142) Phaät Phaùp Caên Baûn (Vieät-Anh)—Basic Buddhist Doctrines, 08 volumes, Thieän Phuùc, USA, 2009. 143) Pheùp Laï Cuûa Söï Tænh Thöùc, Zen Master Thích Nhaát Haïnh, 1975. 144) Phöông Phaùp Toïa Thieàn, Thích Thanh Töø, NXB TPHCM, 2004. 145) Poems of the T'ang Dynasty Robert Payne, NY, U.S.A., 1947. 146) Pointing The Way, Bhagwan shree Rajneesh, India, 2006. 147) The Practice of Tranquility and Insight, Khenchen Thrangu, New York, 1993. 148) The Practice of Zen, Chang Chen Chi, London, UK, 1959. 149) Practicing The Dhamma With A View To Nibbana, Radhika Abeysekera, Sri Lanka, 2008.

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5674 207) Thuaät Ngöõ Duy Thöùc Hoïc, Giaûi Minh, NXB Phöông Ñoâng, 2011. 208) To Be Seen Here And Now, Ayya Khema, Sri Lanka, 1987. 209) Three Hundred Sixty-Five Zen Daily Readings, Jean Smith, NY, U.S.A., 1999. 210) Three Pilars Of Zen, Roshi Philip Kapleau, U.S.A., 1962. 211) Three Principal Aspects Of The Path, The Dalai Lama XIV, 1992. 212) Three Zen Masters, John Steven, Kodansha America, Inc., NY, U.S.A., 1993. 213) The Tibetan Book Of Meditation, Lama Christie McNally, NY, U.S.A., 2009. 214) Toå Sö Boà Ñeà Ñaït Ma, H.T. Tuyeân Hoùa, Burlingame, CA, U.S.A., 1983. 215) Traùi Tim Thieàn Taäp, Sharon Salzberg, dòch giaû Nguyeãn Duy Nhieân, NXB Vaên Hoùa Thoâng Tin, 2008. 216) The Training of the Zen Buddhist Monk, Daisetz Teitaro Suzuki, Tokyo, Japan, 1934. 217) Transforming The Mind, His Holiness The Dalai Lama, London, 2000. 218) Trung A Haøm Kinh, Vieän Nghieân Cöùu Phaät Hoïc Vieät Nam: 1992. 219) Trung Boä Kinh, Vieän Nghieân Cöùu Phaät Hoïc Vieät Nam: 1992. 220) Tröôøng A Haøm Kinh, Vieän Nghieân Cöùu Phaät Hoïc Vieät Nam: 1991. 221) Tröôøng Boä Kinh, Hoøa Thöôïng Thích Minh Chaâu: 1991. 222) Tröôøng Boä Kinh, Vieän Nghieân Cöùu Phaät Hoïc Vieät Nam: 1991. 223) Tu Taäp Chæ Quaùn Toïa Thieàn Phaùp Yeáu, Thieân Thai trí Giaû Ñaïi Sö, Vieät dòch Thích Giaûi Naêng, NXB Toân Giaùo, 2005. 224) Tueä Trung Thöôïng Só Ngöõ Luïc, Thích Thanh Töø, Thieàn Vieän Thöôøng Chieáu, VN, 1996. 225) Tuyeát Giöõa Muøa Heø, Sayadaw U Jotika, dòch giaû Tyø Kheo Taâm Phaùp, Riverside, CA, U.S.A., 2012. 226) Töông Öng Boä Kinh, Vieän Nghieân Cöùu Phaät Hoïc Vieät Nam: 1993. 227) Töø Ñieån Phaät Hoïc Anh-Vieät—English-Vietnamese Buddhist Dictionary, 10 volumes, Thieän Phuùc, USA, 2007. 228) Töø Ñieån Phaät Hoïc Vieät-Anh—Vietnamese-English Buddhist Dictionary, 6 volumes, Thieän Phuùc, USA, 2005. 229) Töø Ñieån Thieàn Toâng Haùn Ngöõ, Hoà Baéc Nhaân Daân Xuaát Baûn Xaõ, Trung Quoác, 1994. 230) Töø Ñieån Thieàn Toâng Haùn Vieät, Haân Maãn & Thoâng Thieàn, NXB TPHCM, 2002. 231) Töø Ñieån Thuaät Ngöõ Thieàn Toâng, Thoâng Thieàn, NXB Toång Hôïp TPHCM, 2008. 232) The Unborn, Bankei Yotaku, translated by Norman Waddell, NY, U.S.A., 1984. 233) Understanding The Heart, Thich Minh Niem, U.S.A., Authorhouse published in 2012. 234) Vaøi Chuù Giaûi Veà Thieàn Ñoán Ngoä, Nguyeân Giaùc Phan Taán Haûi, CA, U.S.A., 1990. 235) Vaøo Coång Nhaø Thieàn, Thích Thanh Töø, Ñaø Laït, VN, 1980. 236) Kinh Vieân Giaùc, Hoøa Thöôïng Thích Thieän Hoa, Saigon 1958. 237) The Vimalakirti Nirdesa Sutra, Charles Luk, 1972. 238) Vipassana Meditation, Sayadaw U Janakabhivamsa, Yangon, Myanmar, 1985. 239) Voâ Moân Quan, Thieàn Sö Voâ Moân Hueä Khai, dòch giaû Traàn Tuaán Maãn, VN, 1995. 240) Voâ Ngaõ Voâ Öu, Ayya Khema, translated by Dieäu Ñaïo, U.S.A., 2000. 241) Walking with the Buddha, India Dept. of Tourism, New Delhi, 2004. 242) What Is Buddhism?, Frank Tullius, 2001. 243) What Is Zen?, Alan Watts, Novato, CA, U.S.A., 1973. 244) When the Iron Eagle Flies, Ayya Khema, NY, U.S.A., 1991. 245) Wherever You Go, There You Are, Jon Kabat Zinn, NY, U.S.A., 1994. 246) Zen Antics, Thomas Cleary, Boston, MA, U.S.A., 1949. 247) Zen Art For Meditation, Stewart W. Holmes & Chimyo Horioka, Tokyo, 1973. 248) Zen Buddhism and Psychoanalysis, D.T. Suzuki and Richard De Martino, 1960. 249) Zen’s Chinese Heritage, Andy Ferguson: 2000. 250) Zen Dictionary, Ernest Wood, NY, U.S.A., 1957. 251) The Zen Doctrine of No Mind, D.T. Suzuki, 1949. 252) Zen In The Art Of Archery, Eugen Herrigel, 1953. 253) Zen And The Art Of Making A Living, Laurence G. Boldt, Auckland, New Zealand, 1992. 254) The Zen Art Book: The Art of Enlightenment, Stephen Addiss & John Daido Loori, Shambhala, Boston, MA, U.S.A., 2007. 255) Zen Buddhism, The Peter Pauper Press, NY, U.S.A., 1959. 256) Zen Dictionary, Ernest Wood, NY, U.S.A., 1957. 257) Zen and Japanese Culture, Daisetz Teitaro Suzuki, Bollingen Foundation Inc., NY, U.S.A., 1959. 258) Zen In The Light Of Science, Thích Thoâng Trieät, Perris, CA, U.S.A., 2010. 259) Zen Mind, Beginner's Mind, Shunryu Suzuki, Tokyo, Japan, 1970. 260) Zen Philosophy, Zen Practice, Hoøa Thöôïng Thích Thieân AÂn, 1975. 261) Zen In Plain English, Stephan Schuhmacher, New York, NY, U.S.A., 1988. 262) The Zen & Pure Land Meditation, Thich Huyen Dung, Chatsworth, CA, U.S.A., 2006. 263) The Zen Teaching of Bodhidharma, translated by Red Pine 1987. 264) Zen: Tradition and Transition, Kenneth Kraft, Gorve Press, NY, U.S.A., 1988.

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TABLE OF CONTENTS Volume One: Vieät-Anh töø A ñeán B—Vietnamese-English from A to B Volume Two: Vieät-Anh Maãu Töï C—Vietnamese-English Letter C Volume Three: Vieät-Anh töø D ñeán G—Vietnamese-English from D to G Volume Four: Vieät-Anh töø H ñeán K—Vietnamese-English from H to K Volume Five: Vieät-Anh töø L ñeán M—Vietnamese-English from L to M Volume Six: Vieät-Anh töø N ñeán P—Vietnamese-English from N to P Volume Seven: Vieät-Anh töø Q ñeán T—Vietnamese-English from Q to T Volume Eight: Vieät-Anh töø TH ñeán TO—Vietnamese-English from TH to TO Volume Nine: Vieät-Anh töø TR ñeán Y—Vietnamese-English from TR to Y Volume Ten: Anh-Vieät töø A ñeán I—English-Vietnamese from A to I Volume Eleven: Anh-Vieät töø J ñeán R—English-Vietnamese from J to R Volume Twelve: Anh-Vieät töø S ñeán Z—English-Vietnamese from S to Z

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About The Author Thieän Phuùc Traàn Ngoïc was born in 1949 in Vónh Long Province, a small town about 136 kilometers southwest of Saigon. AKA Ngoïc-Em Traàn. He was born to a very poor family; however, his parents had tried their best to raise their all children with a minimum of high school education. He obtained his Bachelor in English in 1973, and Bachelor in Vietnamese-Chinese in 1974 at Cantho University. He was brought up in a Buddhist-tradition family. His grandparents and parents were devoted lay disciples of Honarable Venerable Master Minh Ñaêng Quang. He came to the United States in 1985 and became a disciple of Most Venerable Thích Giaùc Nhieân in the same year. He has been working for California State Department of Rehabilitation as a Rehabilitation Supervisor since 1988. His main responsibility is to supervise a unit of ten counselors who counsel people with problems, especially people with disabilities. He was very much impressed by the life and teachings of the Buddha. He realizes that Buddhism has been an important part of the cultural heritage, not only of Vietnam, but also of Southeast Asian countries and most parts of Asia. While working as a volunteer teacher of Vietnamese language programs in Southern California, around 1985 and 1986, a lot of young Vietnamese students came to him to ask for the meanings of some Zen and Buddhist terms. Some terms he was able to provide the meaning, but a lot of them he could not. He talked to Most Venerable Thích Giaùc Nhieân and was encouraged by the Most Venerable to start his work on The Basic Buddhist Terms, which later turned out to be a set of dictionary of six volumes. With the encouragement from Most Venerable Thích Giaùc Nhieân, he continued to composed a Dictionary of Zen and Buddhist Terms in 1986 and completed the first draft in 2014. He is also the author of a series of books written in Vietnamese and English, titled "English-Vietnamese Buddhist Dictionary," 10 volumes, "Basic Buddhist Doctrines," 8 volumes, "The Sorrowless Flowers," 3 volumes, "Zen in Life," one volume, “Buddhism in Life,” ten volumes, “Buddhism, a religion of Peace, Joy, and Mindfulness,” and “Intimate Sharings with Parents and Children.” Books will be published in a near future: 1) Zen in Buddhism, 2) Famous Zen Virtues in Vietnamese and English.

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J Jack-o’-lantern: Ma trôi. Jada-samadhi (skt): See Chæ Töôûng Ñònh. Jadata (skt): See Traø Ñoà Tha. Jade branches and leaves: Quyønh chi ngoïc dieäp—Talk of imperial descendants. Jade-Buddha statue: See Ngoïc Phaät. Jade-fountain and Jade-flower: See Ngoïc Tuyeàn Ngoïc Hoa Löôõng Toâng. Jagarite and sutte (p): See Nguû Trong Tænh Thöùc. Jagat (skt): All the living—Taát caû chuùng sanh. Jaina (skt): Kyø Na—Xaø Y Na—See Thaéng Giaû (3). Jainism: Jaina or Nirgranta (skt)—Kyø Na—See Kyø Na Giaùo. Jaken (jap): Mithya-drsti (skt)—Wrong-views— See Taø Kieán. Jakudo (jap): Santi (skt)—Nibbana (p)—Nirvana (skt)—Tranquility—See Tòch Tònh. Jakugo (jap): Primary expression of a koan, part of koan practice—See Tröôùc Ngöõ. Jakujoâ (jap): Quiescence—Stillness and peace, complete inner stillness and inner peace, freedom from ignorance and the care, suffering, and passion resulting from it. A notion pointing to the state of "Extinction" (jakumetsu)—See Tòch Tónh. Jakumetsu (jap): Parinirvana or Prasama (skt)— Extinction—Tranquility—Extinction—The great nirvana—Calmness and extinction—Nieát baøn tòch dieät, hay Ñaïi Nieát Baøn—See Tòch Dieät. Jakushitsu Genkoâ (1290-1367): Name of a Japanese Rinzai monk of the Kamakura period (1185-1333), regarded as the founder of the Eigen-ji branch of the Rinzai sect. Jakushitsu was born in Mimasaka. His parents sent him to Toâfuku-ji in Kyoto when he was twelve years old so that he could receive a classical education. Two years later, the young man became determined to undertake serious religious life. He left Toâfuku-ji and joined Yakuoâ Tokken (12451320) in Kamakura. When Tokken became abbot of Kennin-ji, Jakushitsu accompanied him. He attained enlightenment in 1306 and soon began a

wandering life. He practiced with many of Chinese emigrated monks, including Tung-ming Hui-jih (1272-1340) and I-shan I-ning (12471317). Under the latter's influence, he became a refined poet. Jakushitsu traveled to China in 1320 in order to become the disciple of Chung-feng Ming-pen (1263-1323). He practiced with the master at T'ien-mu-shan for one year, and then traveled throughout China for several years, visiting various masters. He return to Japan in 1326, where he spent the next twenty-five years as a wandering monk. In 1362, Sasaki Ujiyori became his patron and built for him the monastery Eigen-ji in Omi province, modern day Shiga Prefecture. Jakushitsu gathered a community of disciples at the temple and remained active as abbot for five years. In 1366, he retired in favor of his leading disciple, Miteb Eishaku (?-1406)—Teân cuûa moät vò Thieàn Taêng toâng Laâm Teá döôùi thôøi Thöông Lieâm, ñöôïc xem nhö laø ngöôøi saùng laäp ra Anh Nham Töï, moät chi nhaùnh cuûa toâng Laâm Teá. Thieàn sö Tòch Thaát Nguyeân Quang sanh ra taïi vuøng Mimasaka. Luùc 12 tuoåi, cha meï göûi Sö ñeán chuøa Ñoâng Phöôùc ôû Ñoâng Ñoâ ñeå Sö coù theå nhaän ñöôïc söï giaùo duïc coå ñieån. Hai naêm sau ñoù, Sö quyeát ñònh soáng ñôøi xuaát gia. Sö rôøi chuøa Ñoâng Phöôùc vaø gia nhaäp chuùng cuûa Sö Yakuoâ Tokken ôû Thöông Lieâm. Khi Yakuoâ Tokken trôû thaønh truï trì cuûa chuøa Kieán Nhaân, Tòch Thaát Nguyeân Quang theo thaày. Sö ñaït ngoä vaøo naêm 1306 vaø ít laâu sau ñoù Sö baét ñaàu cuoäc soáng du Taêng. Sö tu taäp vôùi nhieàu vò Thaày Trung Hoa di cö sang Nhaät, bao goàm Ñoâng Minh Hueä Nhaät vaø Nhaát Sôn Nhaát Ninh. Döôùi aûnh höôûng cuûa Nhaát Sôn Nhaát Ninh, Sö trôû thaønh moät thi só loãi laïc. Tòch Thaát Nguyeân Quang du haønh sang Trung Hoa vaøo naêm 1320 ñeå trôû thaønh ñeä töû cuûa Thieàn Sö Trung Phong Minh Baûn. Sö tu taäp Thieàn vôùi Thieàn Sö Minh Baûn moät naêm treân nuùi Thieän Muïc, roài du haønh khaép xöù Trung Hoa trong vaøi naêm, tham vaán vôùi nhieàu vò thaày khaùc nhau. Sö trôû veà Nhaät Baûn naêm 1326, vaø laøm du Taêng trong suoát 25 naêm. Vaøo naêm 1326, Sasaki Ujiyori baûo trôï vaø xaây cho Sö ngoâi Vónh Nguyeân Töï trong tænh Omi, ngaøy nay laø Mieàn Shiga. Tòch Thaát Nguyeân Quang quy tuï moät coäng ñoàng Taêng chuùng taïi ngoâi töï vieän naøy vaø laøm truï trì 5 naêm. Vaøo naêm 1366, Sö lui veà aån tu vaø nhöôøng chöùc truï trì laïi cho moät ñeä töû haøng ñaàu cuûa

5678 mình laø Miteb Eishaku—See Tòch Thaát Nguyeân Quang Thieàn Sö. Jakushitsu-Genko Zenji (1290-1367): See Tòch Thaát Nguyeân Quang Thieàn Sö. Jala (skt): Xaø Lôïi—Water—Nöôùc. Jalabuja (p): Jalayuja (skt)—Thai sanh— Viviparous—Womb-born—Born from foetus— See Thai Sanh. Jalacandra (skt): Thuûy Trung Nguyeät—Maët traêng trong nöôùc—Moon reflection in the water— Water-moon—See Tænh Trung Lao Nguyeät. Jalaja (skt): Samsvedaja (skt)—Birth from moisture—Moisture sprung—See Thaáp Sanh. Jalamandala (skt): See Thuûy Luaân. Jalambara (skt): See Thuûy Maõn. Jalandhara (skt): Name of an ancient kingdom and city in the Punjab—See Tra Lan Ñaït La. Jalayuja (skt): Jalabuja (p)—Thai sanh— Viviparous—Womb-born. Jaliniprabha-Bodhisattva (skt): Voõng Minh Boà Taùt. Jaliniprabha-Buddha (skt): Buddha with the shining net—Net-Brightness Buddha—Voõng Minh Phaät. Jaliniprabha-kumara (skt): The youth with the shining net—Quang Voõng ñoàng töû—See Voõng Minh Ñoàng Töû. Jalogokappa (p): See Thuûy Tònh. Jalpa (skt): Phaân Nghóa—Discrimination of meaning. Jamadagni (skt): Dieäm Ma Ñaïi Hoûa Tieân—One of the seven ancient sage-rsis—Moät trong baûy vò coå Tieân. Jambali-sutta (p): Sutra on the waste-water pool, in the Anguttara Nikaya, IV.178—Kinh Ao Nöôùc Caën, trong Taêng Nhaát A Haøm, IV.178. Jambhala (skt): Jambhira (skt)—Chieâm Boä La— See Chieâm Baø La. Jambu (skt): Dieâm Phuø—Thieäm Boä—See Xaø Phuø Thuï. Jambud (skt): See Dieâm Phuø Thoï. Jambudipa (p): Jambudvipa (p)—Southern continent—The human world—The world in which we are living—The saha world—The worldly world—Impure Land—Chaâu Dieâm Phuø Ñeà—See Nam Thieäm Boä Chaâu.

Jambudvipa (skt): Jambudipa (p)—Southern continent—The human world—The world in which we are living—The saha world—The worldly world—Impure Land—See Dieâm Phuø Ñeà. Jambu gold: The red-yellow gold—See Thaéng Kim. Jambunada (skt): See Thieäm Boä Kim. Jambunada-suvarna (skt): See Dieâm Phuø Ñaøn Kim. Jambu River: See Dieâm Phuø Haø. Jambu-river gold: Jambunada-suvarna (skt)— See Dieâm Phuø Kim. Jamgon Kongtrul Lodro Taye: One of the most influential figures of nineteenth-century Tibetan Buddhism, who was instrumental in establishing the “Non-Sectarian” (Ris Med) movement, which sought to overcome the paralyzing sectariansim that pervaded Tibetan Buddhism at the time—Moät trong nhöõng nhaân vaät coù aûnh höôûng nhaát cuûa Phaät giaùo Taây Taïng vaøo theá kyû thöù 19, ngöôøi ñaõ saép ñaët cho vieäc thieát laäp phong traøo “Khoâng Moân Phaùi,” tìm caùch vöôït qua chuû nghóa moân phaùi baïi lieät ñang coù öu theá trong Phaät giaùo Taây Taïng thôøi ñoù. Jamika (skt): Dieâm Di Ca—Name of a deity. Jampa (tib): Maitreya (skt)—Metteya (p)— Miroku (jap)—The expected Buddhist Love—Voâ Naêng Thaéng—See Di Laëc. Jampeian (tib): Mondjou-bosatu (jap)—Manjusri (skt)—Manjugatha (skt)—See Vaên Thuø Sö Lôïi. Jamyang Khyentse Chogi Lodro (1896-1969): One of the leading masters of the Ris Med (Rime) movement in Eastern Tibet, recognized as the activity reincarnation of “Jam cbyangs mkhyen brtse dbang po” (Jamyang Khyentse Wangpo 1820-1892). Many of the leading Tibetan lamas of the twentieth century were his students, including Dingo Khyentse Rinpoche, Kalu Rinpoche, and Sogal Rinpoche—Moät trong nhöõng vò thaày haøng ñaàu cuûa phong traøo Rime cuûa mieàn Ñoâng Taây Taïng, coâng nhaän söï taùi sanh cuûa Jamyang Khyentse Wangpo. Nhieàu vò Laït Ma haøng ñaàu cuûa Taây Taïng vaøo theá kyû 20 laø hoïc troø cuûa ngaøi, trong ñoù coù caùc vò Dingo Khyentse Rinpoche, Kalu Rinpoche, vaø Sogal Rinpoche. Janabandhu (skt): Toái Thaéng Thaân—Name of an Indian monk. Janaka-karma (skt): Productive karma— Regenerative karma—Sinh nghieäp—See Nghieäp

5679 Taùi Taïo. Jana-kaya (skt): Shuraku (jap)—Coäng ñoàng— Collection—Community—Assemblage. Janana (skt): Sanh Nhaân—Producing cause. Janana-siddhi (skt): See Trí Hueä Thaønh Töïu Phaùp. Janapada (skt): Ñòa—Xöù—Coäng ñoàng— Nation—Inhabited place—Community. Janendriya (skt): Trí Caên—Faculty of acknowledgement—Faculty of cognition—Naêng löïc cuûa trí. Janguli (skt): Nhöông Ngu Lyù Ñoàng Nöõ, teân cuûa moät vò thieân nöõ—Name of a goddess. Jangya Hutukhtu: The major reincarnation lama (Sprul Sku) of Inner Mongolia. The first was Ngawang Losang Choden (1642-1714). His recognized reincarnation, Rolbe Dorje (17171786), studied in Tibet and became one of the most influential Gelukpa scholars of the time—Vò Laït Ma taùi sanh chính cuûa Noäi Moâng. Vò ñaàu tieân laø Ngawang Losang Choden. Vò taùi sanh ñöôïc thöøa nhaän cuûa ngaøi laø Rolbe Dorje, tu hoïc ôû Taây Taïng vaø trôû thaønh moät trong nhöõng hoïc giaû coù aûnh höôûng nhaát ñöông thôøi cuûa tröôøng phaùi Gelukpa. Janitam (skt): See Dieân Meänh Phaùp. Janmahetu (skt): Sinh Nhaân—Nguyeân nhaân cuûa söï sinh—Birth-cause. Janma-marana (skt): Samsara (skt)—Life and death—Living and dying—Birth and death— Rebirth and redeath—See Sanh Töû. Jantu (skt): Thieän Ño—Thieàn Ñaâu—Chuùng sanh—All living beings—Human beings—See Thaàn Thöùc. Janussoni (p): Sanh Laäu—Name of a Brahman— Teân cuûa moät vò Baø La Moân. Japa (skt): See Nieäm Tuïng. Japammala (skt): Mala (skt)—Beads—Chuoãi traøng haït. Japanese Buddhism: See Phaät Giaùo Nhaät Baûn. Japanese Buddhist sects: Toâng phaùi Nhaät Baûn— Buddhist sects in Japan—The five principal ones in Japan are usually given as Shin, Shingon, Zen, Jodo and Nichiren. Mahayana Buddhism was introduced into Japan in 572 A.D. At first opposed by Shinto, the old religion, it soon won the Imperial support, in the time of Prince Sjotoku Taishi. It grew rapidly in the Nara Era, having

then six sects of which three, the Hosso, Kegon, and Ritsu still exist. Then came Tendai and Shingon, both in 806, Yuyaku-Nembutsu or Yuzu (1123), Jodo (1174), Zen (1191), Shin (1224), and Nichiren (1253). Although 1191 is given as the date for the introduction of Zen, Dengyo-Daishi, who founded the Tendai School, who had gone to China by Imperial order to study Buddhism, brought back information about Zen also earlier than that—Naêm toâng phaùi thöôøng ñöôïc noùi ñeán ôû Nhaät Baûn laø Tònh Ñoä Chaân Toâng, Chaân Ngoân, Thieàn, Tònh Ñoä vaø Nhaät Lieân toâng. Phaät giaùo Ñaïi thöøa ñöôïc ñöa vaøo Nhaät Baûn vaøo naêm 572. Thoaït tieân noù bò Thaàn Ñaïo, moät toân giaùo coå taïi ñaây, choáng ñoái, nhöng ít laâu sau ñoù thì Phaä t giaùo ñöôïc söï yeåm trôï cuûa Hoaøng gia Nhaät vaøo thôøi cuûa Thaùi töû Sjotoku Taishi (572-622). Phaät giaùo phaùt trieån moät caùch nhanh choùng döôùi thôøi Naïi Löông (710784), luùc ñoù coù tôùi saùu toâng phaùi maø ba toâng phaùi vaãn coøn toàn taïi ñeán ngaøy nay laø Phaùp Töôùng, Hoa Nghieâm, vaø Luaät toâng. Sau ñoù vaøo naêm 806 xuaát hieän caùc toâng phaùi Thieân Thai vaø Chaân Ngoân, phaùi Duõng Döôïc Nieäm Phaät (1123), Tònh Ñoä (1174), Thieàn (1191), Tònh Ñoä Chaân Toâng (1224), vaø Nhaät Lieân toâng (1253). Maëc daàu naêm 1191 laø moùc thôøi gian maø Thieàn ñöôïc du nhaäp vaøo Nhaät Baûn, nhöng tröôùc ñoù Truyeàn Giaùo Ñaïi Sö, ngöôøi ñaõ saùng laäp toâng Thieân Thai, ñaõ phuïng meänh trieàu ñình du haønh sang Trung Hoa ñeå nghieân cöùu Phaät giaùo, ñaõ mang nhöõng tin töùc veà Thieàn ñöa veà Nhaät Baûn sôùm hôn nhieàu. Japanese drama devoted to Buddhist themes: See Nembutsu Kyoâgen. Japanese Kosa School: Caâu Xaù Toâng Nhaät Baûn. Japanese Meditation or Intuitional School: Nihon-Daruma-shun (jap)—Nhaät Baûn Ñaït Ma Toâng—The Japanese Tamo (Dharma) sect—See Thieàn Toâng. Japanese Parishioner System: Danka Seido (jap)—A policy of social control devised by the Japanese military government during the Tokugawa period (1600-1867). Under a series of regulations introduced in the early seventeenth century, all Japanese families were required to register as members of a local Buddhist temple. In this way, Buddhism became unofficial state religion; Buddhist monks served quasi-civil servants. Monks issued certificates (terauke),

5680 verifying that the temple's parishioners were not members of any illegal organization, particularly Christianity or the Fuji Fuse sect of Nichiren Buddhism. In some respects, the system benefitted Buddhism, since it guaranteed Buddhist temples large memberships, which in turn provided a stable economic base. The regulations were abolished in the Meiji period (1868-1912)— Heä thoáng Giaùo khu cuûa Phaät giaùo Nhaät Baûn, moät chaùnh saùch kieåm soaùt xaõ hoäi ñöôïc saép ñaët bôûi chính quyeàn quaân nhaân Nhaät Baûn döôùi thôøi Ñöùc Xuyeân. Döôùi moät chuoãi nhöõng quy ñònh ñöôïc giôùi thieäu vaøo ñaàu theá kyû thöù XVII, taát caû nhöõng gia ñình ngöôøi Nhaät ñeàu bò ñoøi hoûi phaûi ghi danh nhö laø nhöõng hoäi vieân cuûa moät ngoâi chuøa taïi ñòa phöông mình. Baèng caùch naøy, Phaät giaùo trôû thaønh toân giaùo cuûa nhaø nöôùc khoâng chính thöùc; chö Taêng Phaät giaùo phuïc vuï gaàn nhö laø nhöõng coâng chöùc cuûa chính phuû. Chö Taêng caáp phaùt giaáy chöùng nhaän, xaùc nhaän raèng nhöõng ngöôøi trong Giaùo khu khoâng phaûi laø thaønh vieân cuûa baát cöù toå chöùc baát hôïp phaùp naøo, ñaëc bieät laø Cô Ñoác giaùo hay Phaät giaùo Nhaät Lieân Toâng. Trong vaøi khía caïnh, heä thoáng giaùo khu ñaõ ñem laïi lôïi ích cho Phaät giaùo, vì noù baûo ñaûm caùc chuøa Phaät giaùo vôùi soá löôïng hoäi vieân lôùn, do vaäy maø caùc töï vieän ñeàu coù moät caên baûn kinh teá vöõng vaøng. Chính saùch naøy bò baõi boû döôùi thôøi Minh Trò. Japanese Pure Land Buddhism: Amidism— Jodo-Shin-Shu in Japan—See Tònh Ñoä Toâng Nhaät Baûn. Japanese Tamo (Dharma) sect: Nihon-Darumashun (jap)—Nhaät Baûn Ñaït Ma Toâng—See Japanese Meditation or Intuitional School. Japanese Zen Sects: See Thieàn Toâng Nhaät Baûn. Japanese Tendai Buddhism: Thieân Thai Toâng Nhaät Baûn. Japati (skt & p): Noùi thaàm—Noùi laàm baàm—To murmur—To mutter—To speak to oneself—To whisper. Japti (skt): Natti (p)—Taùc Baïch—Annunciation— Announcement—Declaration—Baùo cho bieát tröôùc. Jara (p & skt): Decay: Dò—Old: Giaø—Aged. Jara-dudkha (skt): Laõo Khoå—Physical suffering during old age—Physical suffering of old people. Jaramarana (skt): Decay and death—See Laõo Töû.

Jaramaranam (p): Jaramarana (skt)— Decreptitude and death—See Laõo Töû. Jara-sutta (p): Sutra on old age, Samyutta Nikaya XLVIII.41—Kinh Laõo Nieân, Töông Öng Boä XLVIII.41. Jarayu (skt): Xaø Laâu—A placenta—An afterbirth—Nhau cuûa thai nhi. Jarayuja (skt): Jalabuja (p)—Thai sanh—Born from foetus—Viviparous—Womb-born. Jarayuva (skt): Jalabuja (p)—Born from foetus— See Thai Sanh. Jari (jap): A common abbreviation for "Ajari." In Soâtoâ Zen, it is a title of respect used for a senior monk who has practiced Zen for more than five summer retreats—Thuaät ngöõ Taøo Ñoäng, danh hieäu cuûa moät vò Thieàn Taêng coù hôn 5 muøa an cö kieát haï. Jasmine: Mallika (skt)—Boâng laøi. Jasmine flower: Mallika (skt)—Hoa laøi. Jasosnisa (p): Phaät ñaûnh Theä Ña (maøu vaøng ngheä). Jata (skt): Arising—See Sanh Khôûi. Jataka (skt): Honshoâ (jap)—A birth stories— Stories of Buddha’s previous lives—See Kinh Boån Sanh. Jatakamala (skt): Xaõ Ñaéc Ca Ma La—A garland of incarnation stories in verse—See Boån Sanh Man. Jatakamala-sastra: Garland of Jatakas—Baûn Sanh Man Luaän—Luaän Tuùc Sanh Truyeän—Phaät Giaùo Coá Söï Taäp. Jataka stories: Collection of the stories of the Buddha’s former births—See Boån Sanh Truyeän. Jataka sutta (p): Jataka sutra (skt)—Jataka stories—See Boån Sanh Truyeän. Jataka-tthakatha (skt): See Jataka-tthavannana. Jataka-tthavannana (p): Jataka-tthakatha (skt)— Boån Sanh Nghóa Thích—Boån Sanh Chuù Giaûi— The interpretation of the meanings of the Jataka Sutra. Jatarapadikappa (p): See Kim Tieàn Tònh. Jata-sutta (p): Sutra on tangle—Sutra on hindrances, Samyutta Nikaya VII.6—Kinh Trôû Ngaïi, Töông Öng Boä VII.6. Jati (p): Xaø Ñeà—Sanh—Birth or rebirth—The final outcome of karma—Production—Form of existence—The eleventh in the chain of the

5681 Nidanas—Maéc xích thöù möôøi moät trong 12 maéc xích nhaân duyeân—See Thaäp Nhò Duyeân Khôûi. Jatijara (skt): Xaø Ñeà Xaø La—Birth and decrepitude (aging)—Sanh vaø laõo. Jatikkhaya (p): Jatiksaya (skt)—See Jatikkhayam. Jatikkhayam (p): Jatiksaya (skt)—One who has destroyed all the causes of being reborn—Baäc ñaõ dieät ñöôïc heát nhaân ñöa ñeán taùi sanh. Jatiksaya (skt): Jatikkhaya (p)—See Jatikkhayam. Jatila (p): Jatiya (p)—Khoå Haïnh Toùc Roái— Ascetic with tangled hair. Jatimdhara (skt): Jatimdhara (skt)—See Trì Thuûy. Jati-marana (skt): Birth and death—Life and death—Living and dying—See Sanh Töû. Jatisena (skt): Name of a Brahman—See Xaø Ñeà Thuû Na. Jati-thero (p): An elder by birth—Sanh tröôûng laõo. Jatiya (p): Jatiya (p)—Khoå Haïnh Toùc Roái— Ascetic with tangled hair. Java (skt): Theá Toác—Impulsive process—Tieán trình thuùc ñaåy mau choùng. Javana (skt): Impulsion—Impulsive karmaproducing moments—Tieán trình thuùc ñaåy hay söï naêng ñoäng (ñoù cuõng chính laø luùc maø nghieäp ñöôïc thaønh laäp). Javana-citta (skt): Impulsive process of the mind—Toác Haønh Taâm—Mind which runs through the object. Jaya (skt): A manual sign of overcoming—See Xaø Daï. Jayagupta (skt): See Xaø Da Cuùc Ña. Jayandra (skt): Giaø Da Nhaân Ñaø La—Name of a vihara in north India—Teân cuûa moät tònh xaù ôû vuøng Baéc AÁn. Jayanta (skt): 1) Conqueror: See Xaø Dieãn Ñeá; 2) Name of one of one hundred pratyeka-buddhas who lived a long period of time on Mount Isigili. Jayapura (skt): Name of an ancient city in the Punjab—See Xaø Da Boå La. Jayasena (skt): Xaø Da Teå Na—See Thaéng Quaân. Jayasina (skt): Xaø Da Teå Na—See Thaéng Quaân. Jayata (skt): See Xaø Da Ña.

Jayendra (skt): Name of a monastery—See Xaø Da Nhaân Ñaø La. Jayosnisa (skt): Jaya (skt)—See Thaéng Phaät Ñaûnh. Jealous (a): Ganh tî. Jealous gods: I-ha-ma-yin (tib)—See Asura. Jealousy (n): Irshya (skt)—See Taät Ñoá. Jealous contempt: Khinh ñoá. Jeta (skt): Thaùi töû Kyø Ñaø. Jeta Grove: Jetavanarama (skt)—See Kyø Thoï Caáp Coâ Ñoäc Vieân. Jetaka (skt): Sadvahana (skt)—See Thò Dieãn Ñaéc Ca. Jetavana (skt): Shravasti (skt)—Jetavana Garden—See Xaù Veä Quoác. Jetavana Garden: Jetavanarama (skt)—See Kyø Thoï Caáp Coâ Ñoäc Vieân. Jetavana Monastery: The monastery and garden offered by Jeta and Anathapindaka—See Kyø Vieân Tònh Xaù. Jetavanarama (skt): Jetavanarama (skt)—Jeta Grove—Jetavana Garden—See Kyø Thoï Caáp Coâ Ñoäc Vieân. Jetavana-vihara (skt): See Jetavana Monastery. Jetavaniyah (skt): Jetiyasailah (skt)—See Cheá Ña Sôn Boä. Jetavana stupa: The stupa in Jetavana, where the Buddha revealed his supernatural powers. This is one of the eight Great Spiritual or Sacred Stupas of Buddhism—Ngoâi thaùp taïi Vöôøn Kyø Ñaø thuoäc nöôùc Xaù Veä, nôi Phaät hieän thaàn thoâng. Ñaây laø moät trong taùm ngoâi thaùp thieâng lôùn cuûa Phaät giaùo. Jetavana-vihara: Jetavana Monastery and Anathapindika—See Kyø Thoï Caáp Coâ Ñoäc Vieân. Jetavaniya (skt): Caityaka (skt)—Chi Ñeà Gia Boä—Chæ Ñeå Khaû Boä—See Cheá Ña Sôn Boä. Jetiyasailah (skt): Jetavaniyah (skt)—See Cheá Ña Sôn Boä. Jetr (skt): Jeta (skt)—Victor—See Theä Ña. Je-trak-ma-wa (tib): Vibhasa-sastra (skt)—See Tyø Baø Sa Luaän. Jetrjeta (skt): Thaùi töû Kyø Ñaø. Jetrjeta-Vihara (skt): Kyø ñaø Tònh xaù. Jetsun Dampa Hutukhtu (tib): The major reicarnate lama of Mongolian Buddhism—Vò Laït Ma taùi sanh chính cuûa Phaät giaùo Moâng Coå.

5682

Jewel (n): Baûo chaâu—Mani (skt)—Gem—Pearl— Precious stone—Baûo chaâu. Jewelled-accumulation Bodhisattva: Ratnakarabodhisattva (skt)—Baûo Tích Boà Taùt. Jewelled-accumulation Budda: Ratnakarabuddha (skt)—Baûo Tích Phaät. Jewelled Appearance Buddha: Maharatnaketou (skt)—Phaät Baûo Töôùng. Jewel Cloud: Pao-Yun—See Baûo Vaân. Jewel Cloud Scripture: Kinh Baûo Vaân. Jewel collection: See Baûo Tuï. Jewel of faith: See Tín Taøi. Jewelled-Flower-Virtue Buddha: Ratnamalasribuddha (skt)—Phaät Baûo Hoa Ñöùc. Jewel-Heap Sutra: Ratnakuta Sutra—See Kinh Ñaïi Böûu Tích. Jewel land: Jewel place—Treasure land—See Baûo Sôû. Jewel-like state: See Nhö Thieät Truï. Jewel Nature Thus Come One: See Böûu Thaéng Nhö Lai. Jewel Net of Indra: Nhaân Ñaø La Baûo Voõng. Jewel of the thought: Nhö YÙ Chaâu. Jewel-tree: See Baûo Thuï. Jewelled-accumulation sutra: Ratnakuta-sutra (skt)—Kinh Baûo Tích—See Kinh Ñaïi Böûu Tích. Jewelled appearance Buddha: Jeweled Apearance Thus Come One—See Baûo Töôùng Phaät. Jeweled Apearance Thus Come One: See Ña Baûo Nhö Lai. Jewelled canopy: Baûo caùi (taøng loïng quyù baùo). Jewelled flower virtue Buddha: Baûo Hoa Ñöùc Phaät. Jewelled gathas: Baûo Keä—Lôøi keä quyù baùu. Jewelled nets: Löôùi Ñeá Chaâu. Jewelled Tathagata Bodhisattva: Sarvatathagata-manih-bodhisattva (skt)—Nhö Lai Baûo Boà Taùt. Jeya (skt): Trí Naêng—Intellect—Knowledge capacity. Jhana (p): Thieàn ñònh—Meditative absorption— A state of serene contemplation atained by meditation—Nhaäp ñònh hay taàng thieàn (traïng thaùi an tónh cuûa taâm ñaït ñöôïc qua thieàn ñònh. Ñaëc tính cuûa taâm coù khaû naêng dính chaët treân ñoái töôïng vaø quan saùt ñoái töôïng, ñoát chaùy phieàn naõo).

Jhana-citta (p): See Thieàn Taâm. Jhana factors: Cetasikas (p)—Mental actions— Mental conducts—See Taâm Sôû. Jhanaga (p): Jhana factors—See Taâm Sôû. Jhana samma ditthi (p): Chaùnh kieán trong caùc taàng thieàn. Jhana-sutta (p): Sutra on mental absorption, in the Anguttara Nikaya, IX.36—Kinh Ñònh taâm, Taêng Nhaát A Haøm, IX.36. Jhanna (p): See Dhyana. Jhapana (p): Jhapeti (p)—Jhapita—See Hoûa Taùng. Jhapeti (p): Jhapana (p)—Jhapita—See Hoûa Taùng. Jhapita (skt): Jhapana (p)—Xaø La—See Hoûa Taùng. Jhayin (p): Dhyayin (skt)—Dhyana master—Zen master—Thieàn sö. Ji (jap): 1) Thôøi Toâng (Phaät giaùo Nhaät Baûn): See Thôøi Toâng; 2) The Japanese term for temple, which commonly refers to Buddhist temples and monasteries. "Ji" generally appears as a part of any Buddhist temple's name: Thuaät ngöõ Nhaät Baûn chæ töï vieän, thöôøng chæ töï vieän Phaät giaùo. "Ji" luoân xuaát hieän nhö laø moät phaàn cuûa teân töï vieän. Jiang-T’ien Tsu: See Giang Thieân Töï. Jiashan Shanhui: Kassan Zenne (jap)—See Giaùp Sôn Thieän Hoäi Thieàn Sö. Jicho (jap): Töï Ñieàu—Self-discipline—See Töï Ñieàu Töï Tònh Töï Ñoä. Jiei-Daishi (jap): Töø Tueä Ñaïi Sö (912-985). Jigme Lingpa (tib): See Dzogchen. Jigoku (jap): Naraka (skt)—Place of torment— Hell—See Ñòa Nguïc. Jihatsu (jap): Begging bowls—A Japanese term, literally means a "wooden bowl" that serves a Buddhist monk both for eating and as a begging bowl—Thuaät ngöõ Nhaät Baûn coù nghóa laø chieác baùt baèng goã maø caùc nhaø sö Phaät giaùo duøng vöøa cho vieäc aên vaø vöøa cho vieäc khaát thöïc. Jihi (skt): Japanese Buddhist term for "compassion". The mental attitude of compassion toward all sentient beings is regarded as an ideal within the Mahayana tradition, and is manifested especially to Bodhisattvas who vow to save all sentient beings from suffering and assist them toward enlightenment. The Japanese word is a

5683 compound of two Chinese characters: "Ji" means "to give pleasure"and is related to the Sanskrit word "maitri"; "hi" means "to relieve suffering" and is related to the Sanskrit word "Karuna"— Thuaät ngöõ Phaät giaùo Nhaät Baûn coù nghóa laø "bi." Taâm thaùi bi maãn ñoái vôùi chuùng sanh moïi loaøi ñöôïc xem laø moät lyù töôûng trong truyeàn thoáng Ñaïi Thöøa, vaø hieån hieän moät caùch ñaëc bieät vôùi caùc vò Boà Taùt, nhöõng ngöôøi nguyeän cöùu ñoä nhaát thieát chuùng sanh thoaùt khoå vaø trôï giuùp hoï ñöôïc giaùc ngoä. Thuaät ngöõ Nhaät Baûn "jihi" laø töø keùp cuûa hai chöõ Trung Hoa "Töø" coù nghóa laø "ban vui" vaø lieân heä tôùi töø Baéc Phaïn "maitri"; "Bi" coù nghóa laø "cöùu khoå" vaø lieân heä tôùi töø Baéc Phaïn "Karuna." Jiho (jap): Töï Phöông—The direction of myself, this direction, this concrete place—Höôùng cuûa chính toâi, höôùng naøy, choã cuï theå naøy. Jihokkai (jap): Dharma realm of phenomena or phenomenal world—Factual world—Realm of phenomena—See Söï Phaùp Giôùi. Jihva (skt): Jivha (p)—Thieät—Löôõi—Tongue— See Luïc Caên. Jihvadhatu (skt): Thieät Giôùi—The tongue element. Jihva-rasa (skt): The place of the tongue and taste—Thieät Vò Xöù. Jihva-vijnana(skt): Taste consciousness—Tongue consciousness or perception—See Thieät Thöùc. Jihvendriya (skt): The organ of taste—Tongue— Thieät caên—See Luïc Caên. Jiin Hattoâ (jap): Temple regulations enacted by the Tokugawa military government (bafuku) during the Tokugawa period (1600-1867) to control Buddhist temples in Japan. In the era immediately preceding the Tokugawa period, some Buddhist sects and individual temples maintained significant financial influence. The military leaders who unified Japan, leading to the establishment of the Tokugawa regime, strongly opposed these Buddhist centers of power and brought them under secular control. The Tokugawa government intended the "Jiin Hattoâ" to maintain that control by limiting Buddhist groups access to secular power. Most of the regulations were issued between 1615 and 1640. Although some were issued to regulate specific temples or individual sects of Buddhism, many were general in nature and applied to the entire

network of sects and temples. Temple regulations forbade the construction of new temples and limited the restoration of dilapidated temples without government permission. They required that every temple claim a sectarian affiliation and be listed within the given sect's hierachical structure of main temples and branch temples. In some cases, entire groups were banned, such as the Fujufuse sect of Nichiren Buddhism. Other regulations, directed at the clergy, were intended to encourage monks and nuns to engage in religious and spiritual pursuits. These specifically prescribed certain behaviors for monks and nuns, including inter-sectarian disputes, public debates, and some infractions against the monastic code— Luaät töï vieän ñöôïc ban haønh bôûi chaùnh quyeàn quaân nhaân cuûa Trieàu ñaïi Ñöùc Xuyeân nhaèm kieåm soaùt caùc chuøa vieän Phaät giaùo ôû Nhaät Baûn. Döôùi thôøi theo ngay tröôùc trieàu ñaïi Ñöùc Xuyeân, vaøi toâng phaùi Phaät giaùo vaø nhöõng chuøa caù nhaân duy trì aûnh höôûng taøi chaùnh ñaùng keå. Nhöõng laõnh ñaïo cuûa quaân nhaân, nhöõng ngöôøi ñaõ thoáng nhaát Nhaät Baûn, daãn tôùi vieäc thaønh laäp cheá ñoä cuûa trieàu ñaïi Ñöùc Xuyeân, maïnh meõ choáng laïi nhöõng trung taâm quyeàn löïc Phaät giaùo naøy vaø ñaõ ñem hoï trôû laïi döôùi söï kieåm soaùt cuûa theá quyeàn. Chaùnh quyeàn cuûa trieàu ñaïi Ñöùc Xuyeân coù yù ñònh laäp ra "Luaät töï vieän" nhaèm duy trì söï kieåm soaùt ñoù baèng caùch giôùi haïn nhöõng nhoùm Phaät giaùo tham döï vaøo theá quyeàn. Haàu heát nhöõng quy ñònh ñöôïc ban haønh giöõa naêm 1615 vaø 1640. Maëc daàu coù vaøi quy ñònh ñöôïc ban ra nhaèm tieát cheá moät soá chuøa ñaëc bieät hay nhöõng toâng phaùi caù bieät cuûa Phaät giaùo, ña phaàn laø nhöõng quy ñònh coù tính toång quaùt vaø ñöôïc aùp duïng cho toaøn boä maïng löôùi caùc toâng phaùi vaø chuøa vieän. "Luaät töï vieän" caám chæ vieäc xaây döïng nhöõng ngoâi chuøa môùi vaø haïn cheá söï truøng tu nhöõng ngoâi töï vieän ñaõ bò phaù huûy maø khoâng coù söï cho pheùp cuûa chaùnh quyeàn. Chaùnh quyeàn quaân nhaân yeâu caàu moãi chuøa phaûi cho bieát toâng phaùi lieân heä vaø phaûi ñöôïc bieân vaøo soå trong caáu truùc truyeàn thöøa chuøa chính vaø caùc chuøa phuï cuûa toâng phaùi ñoù. Trong vaøi tröôøng hôïp, toaøn nhoùm bò caám chæ hoaït ñoäng, nhö chuøa Fujufuse cuûa phaùi Nhaät Lieân Toâng. Nhöõng quy ñònh khaùc, lieân heä tröïc tieáp tôùi haøng giaùo phaåm, chuû yù khuyeán khích chö Taêng Ni tham gia vaøo nhöõng muïc ñích toân giaùo vaø taâm linh. Nhöõng luaät leä naøy ñaëc bieät quy ñònh caùch cö

5684 xöû cuûa chö Taêng Ni, bao goàm nhöõng tranh caõi giöõa caùc toâng phaùi, tranh luaän coâng coäng, vaø moät vaøi söï vi phaïm luaät töï vieän. Ji-Ji (jap): Thôøi Thôøi—Time-time, individual moments of time. Jijimuge hokkai (jap): Perfectly unimpeded interpenetration—Realm of non-obstruction between phenomena—Dharma realm of nonobstruction of phenomena and phenomena—The realm of interpenetration of phenomena and phenomena—See Söï Söï Voâ Ngaïi Phaùp Giôùi. Jijuyo (jap): A Japanese Buddhist term for “The state of natural balance”—See Töï Thoï Duïng Tam Muoäi. Jijuyo no Kyogai (jap): Töï Thoï Duïng Caûnh Giôùi—The area of receiving and using itself, that is, the state of natural balance. Jijuyo zamai (jap): Self-fulfilling samadhi—See Töï Thoï Duïng Tam Muoäi. Jijuyu zamai (jap): Self-fulfilling samadhi—See Töï Thoï Duïng Tam Muoäi. Jikai (jap): Keep or observe the precepts, to cultivate ethical conduct or to take (observe) the precepts. Observance of the precepts is a great value throughout the Buddhist world. Within the monastic world, monks and nuns are generally expected to live according to the code laid out in the vinaya texts. In Mahayana descriptions of the Buddhist path of a Bodhisattva, observance of the precepts is second of the six perfections—Giöõ giôùi laø moät giaù trò raát lôùn trong khaép theá giôùi Phaät giaùo. Beân trong theá giôùi töï vieän, chö Taêng Ni thöôøng ñöôïc mong ñôïi phaûi soáng theo ñuùng giôùi luaät ñaõ ñöôïc ñaët ra trong caùc vaên baûn veà luaät. Trong Phaät giaùo Ñaïi Thöøa, söï mieâu taû veà Phaät ñaïo cuûa moät vò Boà Taùt, trì giôùi laø ba la maät thöù nhì trong saùu ba la maät. Jikai-Bongyo (jap): Brahma-carya (skt)—To remain unmarried and to keep commandments— See Trì Giôùi Phaïm Haïnh. Jikai Zen (jap): See Observe-the-precepts Zen. Jikaku-Daishi (jap): Töø Giaùc Ñaïi Sö (Nhaät Baûn)—See Vieân Nhaân. Jikidoâ (jap): In a Zen monastery, the monk assigned to watch over the robes and bowls in the meditation hall. Any lost items are the Jikidoâ's responsibility. This duty traditionally rotates on a daily basis and is shared by all monks in turn—

Trong moät Thieàn vieän, vò Taêng ñöôïc chæ ñònh troâng coi veà y baùt trong thieàn ñöôøng. Taát caû nhöõng vaät duïng bò maát maùt ñeàu laø traùch nhieäm cuûa vò Taêng naøy. Nhieäm vuï naøy theo truyeàn thoáng ñöôïc chö Taêng Ni thay phieân nhau chia seû moãi ngaøy. Jikige-Nenge (jap): Tröïc Haï Nieâm Hoa—Actual realization of concrete phenomena here and now, in which illusory concepts such as "a continuing process of realizing phenomena" are seen through—Thöïc chöùng baây giôø vaø ôû ñaây, trong ñoù nhöõng khaùi nieäm aûo nhö laø "moät tieán trình chöùng nghieäm hieän töôïng lieân tuïc" ñöôïc thaáy xuyeân suoát . Jikijitsu (jap): An elder monk, the manager of the monks' hall; in the Rinzai school the elder monk who is charged with the supercision of the monks' hall (zendoâ)—See Tröïc Thuaät. Ji-Kishi (jap): Tröïc Chæ, chæ thaúng—Point directly. Jiki-Shin (jap): Upright body—Tröïc Thaân—Thaân thaúng. Jikishi-Ninshin (jap): A Japanese term, literally means "direct pointing to the human mind"; an expression for the style of presenting the Buddha dharma characteristic in Zen, without recourse to conceptual thought or to action motivated by a dualistic view of the world—Thuaät ngöõ Nhaät Baûn coù nghóa laø "Tröïc chæ nhaân taâm"; töø ngöõ naày chæ caùch trình baøy rieâng cuûa thieàn veà Phaùp cuûa Phaät maø khoâng heà nhôø tôùi tö duy khaùi nieäm cuõng nhö khoâng nhôø tôùi moät haønh ñoäng döïa vaøo caùch nhìn nhò nguyeân ñoái vôùi theá giôùi—See Tröïc Chæ Nhaân Taâm. Jikishi-Ninshin Kenshoâ Joâbutsu (jap): Point directly to the mind to see your own nature and reach Buddhahood—See Tröïc Chæ Nhaân Taâm, Kieán Taùnh Thaønh Phaät. Jikishi-Nyokon-Ko-Fugi (jap): Tröïc ñaùo nhö kim caùnh baát nghi—To have arrived at the present and have no further doubts—Ñaõ ñeán choã hieän taïi vaø khoâng coøn ngôø vöïc theâm gì nöõa. Jikishi Tanden (jap): Ishin-Denshin (jap)—Direct pointing-transmission—Mind-To-Mind Transmission, direct transmission of the Dharma from a Zen master to a disciple. This Japanese expression is used synonymously with "Ishin denshin," transmission from mind to mind—See Taâm Truyeàn Taâm.

5685

Jikkai (jap): 1) The ten realms, or states of existence: See Thaäp Giôùi; 2) Jujukinkai (jap): See Thaäp Giôùi Ñaïi Thöøa. Jiko (jap): Töï Kyû—Self. Jikokuten (jap): Dhritarashatra (skt)—See Trì Quoác Thieân Vöông. Jik-ten-ch-gyi (tib): Baùt Theá Phaùp—Baùt theá duyeân—Eight worldly conditions—Eight worldly dharmas—See Baùt Phong. Jimbo Zenji (jap): See Ñaïi Nhaät Naêng Nhaãn. Jimon (jap): Phaùi Töï Sôn (Nhaät Baûn). Jimon Zen Nun: Thieàn Ni Jimon—Name of a Japanese Zen Nun—Jimon was the daughter of a samurai. Her mother died when she was eleven years old, and her father passed away a few years later, when she was fifteen. When she turned eighteen, she shaved her head and became a nun. Jimon was rich in kindness and compassion, doing whatever she could to help those in need. One winter night, during a severe snowstorm, two little beggar boys showed up at her door. They looked so cold to her that she immediately took off her outer robe and gave it to them. On that occasion, she composed a poem, saying, "The plight of the desolate how wretched these sleeves too narrow for shelter to keep them from spending the night outside." Jimon laø con gaùi trong moät gia ñình voõ só ñaïo. Meï coâ qua ñôøi naêm coâ leân 11 tuoåi, vaø cha coâ cuõng maát vaøi naêm sau, naêm coâ möôøi laêm. Ñeán naêm coâ leân möôøi taùm tuoåi, coâ caïo toùc vaø trôû thaøn h moät ni coâ. Ni coâ Jimon raát giaøu loøng töø bi, saün loøng giuùp ñôû moïi ngöôøi trong moïi coâng vieäc. Vaøo moät ñeâm ñoâng, giöõa côn baõo tuyeát, coù hai ñöùa beù aên xin ñeán tröôùc cöûa am. Troâng chuùng laïnh co ro neân coâ ñaõ côûi chieác y khoaùc ngoaøi ñeå ñöa cho chuùng. Laàn ñoù ni coâ ñaõ laøm baøi keä: "Thöông cho nhöõng ngöôøi coâ thaân Trong caûnh ñôøi cô cöïc Chaúng tìm ñöôïc choán dung thaân Qua côn baõo tuyeát giöõa ñeâm ñoâng." On another freezing night, a burglar entered her cottage looking for money or other valuables. Jimon got up calmly and said, "You poor thing! Imagine crossing the fields and mountains to come here on a cold night like this! Wait a

minute, and I'll make you something warm!" So saying, Jimon boiled some gruel for the burglar, seating him by the fireside. Then as he ate, she began to talk to him. "I've renounced the world," she said, "so I have nothing of value. But you can take whatever you want. There is something, however, that I want from you in exchange. I've been watching you, and it seems to me that you could make a decent living doing any sort of work or business you wished. And yet here you are in this wretched state, not only disgracing yourself but also disgracing your family. Isn't that a shame? I want you to change your attitude and give up burglary. Take everything in my cottage and pawn it for money to start a suitable business. You'll be so much easier in mind that way!" Profoundly moved, the young burglar voiced his thanks and left without taking anything at all—Vaøo moät ñeâm loäng gioù khaùc, coù moät teân troäm vaøo am kieám tieàn baïc chaâu baùu. Sö coâ Jimon thöùc daäy vaø traàm tænh noùi: "Naøy ngöôøi ñaùng thöông kia! Taïi sao laïi phaûi baêng ñoàng vöôït nuùi ñeán ñaây vaøo moät ñeâ m laïnh leõo nhö theá naøy! Haõy chôø moät chuùt, toâi seõ tìm moät caùi gì ñoù giuùp cho ngöôøi aám buïng." Noùi xong, sö coâ Jimon ñi naáu moät chuùt chaùo cho teân troäm aên, vaø baûo teân troäm ñeán ngoài beân caïnh loø söôûi. Trong khi teân troäm aên chaùo, sö coâ Jimon baét ñaàu noùi chuyeän vôùi anh ta: "Toâi ñaõ töø boû theá gian, neân khoâng coù thöù gì ñaùng giaù. Nhöng oâng coù theå laáy ñi baát cöù thöù gì maø oâng muoán. Tuy nhieân, ñoåi laïi toâi muoán yeâu caàu oâng moät ñieàu. Nhìn oâng, toâ i thaáy oâng coù theå taïo döïng moät cuoäc soáng ñaøng hoaøng trong baát cöù coâng vieäc naøo maø oâng muoán. Nhöng boä daïng cuûa oâng luùc naøy troâng thaät thaûm haïi, chaúng nhöõng oâng töï haï nhaân caùch cuûa mình maø coøn laøm nhuïc danh tieáng cuûa gia ñình nöõa. Ñieàu naøy khoâng ñaùng hoå theïn laém hay sao? Toâi muoán oâng thay ñoåi thaùi ñoä vaø töø boû ngheà aên troäm ñi. Haõy laáy ñi baát cöù thöù gì maø oâng coù theå caàm hay baùn ñi ñeå baét ñaàu coâng vieäc laøm aên thích hôïp cho oâng. Laøm ñöôïc nhö vaäy taâm oâng seõ thaáy deã chòu hôn nhieàu laém." Xuùc ñoäng saâu saéc tröôùc loøng töø bi cuûa sö coâ Jimon, teân troäm leân tieáng caùm ôn vaø ra ñi maø khoâng laáy moät thöù gì. Jimyo (jap): Sekiso Soen (jap)—Shih-shuang Ch'u-yuan (Wade-Giles Chinese)—Shishuang Chuyuan (Pinyin Chinese)—Tzu-Ming, a noted

5686 monk of the Sung dynasty—Moät vò sö noåi tieáng ñôøi nhaø Toáng—See Töø Minh Sôû Vieän Thieàn Sö. Jin (jap): Dust, a Japanese Buddhist expression for the objects of human perception, including sights, sounds, tastes, textures, aromas, and mental images. The term has negative connotations suggesting contamination or defilement, since Buddhist tradition maintains that sensory perceptions may stimulate desires. Desires lead to attachment and ultimately result in suffering—Traàn, "jin" laø moät thuaät ngöõ Nhaät Baûn dieãn taû nhöõng vaät theå cuûa nhaän thöùc cuûa con ngöôøi bao goàm saéc traàn, thinh traàn, höông traàn, vò traàn, xuùc traàn vaø phaùp traàn. Thuaät ngöõ mang yù nghóa tieâu cöïc coù nghóa laø söï nhieãm caáu, vì truyeàn thoáng Phaät giaùo luoân cho raèng nhöõng nhaän thöùc baèng giaùc quan coù theå khôi daäy duïc voïng. Duïc voïng daãn ñeán luyeán chaáp vaø haäu quaû cuoái cuøng laø ñau khoå. Jina (skt): 1) Friend of the Jina, or, having the Jina for friend, or to take refuge in the Triratna: Thaéng Höõu—Laøm baïn vôùi ngöôøi chieán thaéng, yù noùi veà quy y Phaät. 2) The name of an eloquent monk of Nalanda, around 630 A.D., author of Sarvastivadahvinaya-sangraha, translated into Chinese in 700 A.D.: Teân cuûa moät vò Taêng coù taøi huøng bieän taïi tu vieän Na Lan Ñaø, vaøo khoaûng naêm 630 sau Taây Lòch, taùc giaû cuûa boä Ñaïi Chuùng Boä Luaät, ñöôïc dòch sang Hoa ngöõ khoaûng naêm 700 sau Taây Lòch. 3) Victorious One: Thaéng giaû—Conqueror, victor, he who overcome, a title of every Buddha; name of various persons; the Jaina religion; the Jains—Dòch laø Thaéng, chæ ngoâi Phaät toân quyù, coøn coù nghóa laø giaùo phaùi Kyø Na. Jina-buddha (skt): Dhyana Buddha—Thieàn Na Phaät. Jinadhara (skt): Bodhisattva with supreme innate state of balance—Toái Thaéng Nhaäm Trì Boà Taùt. Jinadhatu (skt): Buddha’s relics (hard substance left after the cremation of the body)—Phaät Xaù Lôïi hay xaù lôïi cuûa Phaät (chaát cöùng coøn laïi sau leã traø tyø cuûa Ñöùc Phaät). Jinakura (skt): Toái Thaéng Manh Nha Boà Taùt. Jinamitra (skt): See Thaéng Höõu (2).

Jinaputra (skt): 1) Sons of the Victorious One, meaning Bodhisattvas—Thaéng giaû töû hay Phaät töû (con cuûa Phaät), coù nghóa laø caùc vò Boà Taùt. 2) Author of the Yogacaryabhumi-sastra-karika, translated by Hsuan-Tsang around 654 A.D. : Thaän Na Phaát Ñaùt La, vò Luaän Sö ñaõ vieát boä Du Giaø Sö Ñòa Thích Luaän, ngaøi Huyeàn Trang ñaõ dòch sang Hoa ngöõ vaøo khoaûng naêm 654 sau Taây Lòch. Jinatrata (skt): Toái Thaéng Cöøu—Name of an Indian monk. Jinayasas (skt): Thò Na Da Xaù—A noted monk from India—Moät vò Taêng noåi tieáng ngöôøi AÁn. Jinchu-Kakuge (jap): Inside dust, outside the frame; the secular world and the world experienced in the Buddhist state—Theá giôùi traàn tuïc vaø theá giôùi chöùng nghieäm trong traïng thaùi Phaät giaùo. Jing Hsuan T’a Yang Zen Master: Taiyo Kyogen (jap)—Ta-yang Ching-hsuan (WadeGiles Chinese)—Dayang Jingxuan (Pinyin Chinese)—See Kænh Huyeàn Ñaïi Döông Thieàn Sö. Jingqing Daofu (Pinyin Chinese): Kyosei-Dofu (jap)—Ching-ch'ing Tao-fu (Wade-Giles Chinese)—See Kính Thanh Ñaïo Phoù Thieàn Sö. Jingtu-zong: Tònh Ñoä Toâng. Jinjippo-Mukego-Nyora (jap): Buddha of Unhindered Light Shinning throughout the Ten Directions—See Taän Thaäp Phöông Voâ Ngaïi Quang Nhö Lai. Jinju-ji (jap): Caûnh Töø Töï—See Ching-Tzu ssu. Jinko (jap): Agaru (skt)—Fragrance of the aloe wood—Traàm höông. Jinna-sutta (p): Sutra on meditating in the wilderness of the forest—See Kinh Daõ Laâm Thieàn. Jinne (jap): Kataku-Jin'e (jap)—Kataku-Jinne (jap)—The Japanese pronunciation for Ho-tseâ Sheân-hui (670-762), an early Chinese Zen monk—See Thaàn Hoäi Haø Traïch Thieàn Sö. Jinro (jap): Worldly toil—See Traàn Lao. Jinsetsu (jap): Gunaksetra (skt)—Lands as numerous as dust-particles—See Traàn Saùt. Jinshi Eison (1195-1272): Name of a Japanese Buddhist monk of the Kamakura period (11851333). Eison was born in Echigo, present day Fukuoka Prefecture. He became a Buddhist monk

5687 at age seven, studying the Tendai tradition. He was first introduced to Zen by Shakuen Eichoâ (?1247) at Choâraku-ji, a Tendai temple where a combined form of esoteric and Zen Buddhism were practiced. In 1235, he journeyed to China where he studied an exclusive form of Rinzai Zen. He returned to Japan in 1238. In 1240, he became founding abbot at Manjuji in Echizen—Teân cuûa moät vò Taêng Nhaät Baûn döôùi thôøi Thöông Lieâm. Eison sanh ra taïi vuøng Echigo, baây giôø laø mieàn Fukuoka. Sö xuaát gia laøm Taêng naêm leân 7 tuoåi, theo hoïc vôùi truyeàn thoáng toâng Thieân Thai. Laàn ñaàu tieân Sö ñöôïc giôùi thieäu ñeán Thieàn bôûi Shakuen Eichoâ taïi chuøa Choâraku-ji, moät ngoâi chuøa thuoäc toâng Thieân Thai nôi maø ñaïi chuùng tu taäp theo hình thöùc phoái hôïp giöõa Maät toâng vaø Thieàn. Vaøo naêm 1235, Sö du haønh sang Trung Hoa taïi ñaây Sö nghieân cöùu chuyeân veà Thieàn toâng Laâm Teá. Sö trôû veà Nhaät Baûn vaøo naêm 1238. Vaøo naêm 1240, Sö trôû thaønh Sö truï trì khai sôn chuøa Manjuji trong vuøng Echizen. Jinshuâ (jap): Shen-Hsiu (606-706)—Shen-Hsiu— See Thaàn Tuù. Jinsoku (jap): Rddipada (skt)—Thaàn Tuùc— Mystical foot—Mystical power—Supernatural power—See Thaàn Tuùc Thoâng. Jinuâ (jap): Steward of purity, the sanitation steward at a Zen monastery, responsible for keeping the latrines clean. In a Zen monastery, cleaning the toilets was not traditionally regulated to lay attendants or junior monks. Senior monks were usually expected to hold the position—Vò Taêng troâng coi veà vieäc doïn deïp saïch seõ taïi moät Thieàn vieän, coù traùch nhieäm laøm saïch nhaø xí. Trong moät Thieàn vieän, laøm saïch nhaø xí theo truyeàn thoáng khoâng ñöôïc qui ñònh cho Phaät töû taïi gia hay moät vò Taêng coù ít tuoåi haï. Nhöõng vò Taêng cao tuoåi haï thöôøng giöõ phaàn vieäc naøy. Ji-nye-pa (tib): Knowledge of variety—Sai Bieät Trí—This is the knowledge of the variety of phenomena—Ñaây laø loaïi trí hieåu bieát söï sai bieät cuûa caùc hieän töôïng. Jinzu (jap): Abhijna (skt)—Mystical power— Supernatural faculty—Supernatural power—See Thaàn Thoâng. Jion-Daishi (jap): Töø AÂn Ñaïi Sö—Another name of Tripitaka Master Hsuan-Tsang—Bieät hieäu cuûa

Ngaøi Huyeàn Trang Tam Taïng Phaùp Sö—See Huyeàn Trang. Jioshosatchi (jap): The term "Jioshosatchi" refers to the Perfect wisdom. According to the Dharma Jewel Platform Sutra, Chapter Seventh, "Jioshosatchi" means the wisdom that accomplishes what is done, the perfecting wisdom of Amoghasiddhi. The Perfect wisdom is the same as the perfect mirror (the first five consciousnesses turned to become the perfecting wisdom)—Thuaät ngöõ "Jioshosatchi" chæ Thaønh Sôû Taùc Trí. Theo Kinh Phaùp Baûo Ñaøn, Phaåm thöù Baûy, Thaønh Sôû Taùc Trí laø trí cuûaPhaät Baát Khoâng hay Vi Dieäu Thanh hay Phaät Thích Ca Maâu Ni. Thaønh Sôû Taùc Trí gioáng nhö Vieân Caûnh Trí (naêm thöùc ñaàu ñöôïc chuyeån thaønh Thaønh Sôû Taùc Trí). Jippo-Muge-Do (jap): See Land of real results and no hindrances. Jiri (jap): Relative and absolute—See Practice and theory. Jiriki (skt): Self Power, the Japanese term for seeking enlightenment through one's own merit and religious practice. Self effort, which is the basis of Zen. Contrasts with "Tariki". To strive with one’s own power to cultivate and attain enlightenment. Jiriki is apposed to Tariki. Tariki means to rely on other’s power to attain enlightenment—Thuaät ngöõ Nhaät Baûn chæ söï taàm caàu giaùc ngoä baèng chính söï tu taäp vaø coâng ñöùc cuûa mình. Töï löïc, söùc maïnh caên baûn cuûa Thieàn. Ñoái laïi vôùi "Tha löïc". Töï löïc laø söùc maïnh caù nhaân nhaèm ñaït tôùi ñaïi giaùc, khaùc vôùi Tariki nghóa laø tin vaøo tha löïc—See Töï Löïc. Ji Sect (jap): A sect of Japanese Pure Land Buddhism, founded by the monk Ippen (12391289). Ji Sect follows the practice of “dancing nembutsu,” in which he and his followers would dance for joy while chanting the NEMBUTSU (Namu Amida Butsu or Praise to Amitabha Buddha). Ippen said that the practice was intended to demonstrate his joy and gratitude toward Amitabha, because he was certain that he was already saved by him—Toâng phaùi tu taäp theo phöông thöùc thöïc haønh “khieâu vuõ nieäm Phaät,” trong ñoù oâng vaø caùc ñeä töû seõ vöøa khieâu vuõ vui veû, vöøa nieäm Phaät A Di Ñaø. Nhaát Bieán noùi raèng söï tu taäp naøy nhaèm bieåu loä söï vui veû vaø loøng bieát ôn

5688 cuûa mình ñeán Ñöùc Phaät A Di Ñaø, vì oâng bieát chaéc chaén raèng oâng ñaõ ñöôïc Ñöùc Phaät A Di Ñaø cöùu roãi. Jisetsu (jap): Udana (skt)—Spontaneous preaching—Impromptu—Unsolicited—See Töï Thuyeát. Jisha (jap): Antevasin (skt)—Attendant— Servant—See Personal attendant. Jishin-Jinen (jap): Töï Taâm Töï Nieâm—See Selfregulation of the whole self. Jishintsu (jap): Töï Taâm Thoâng—Khaû naêng töï bieát taâm mình—Power to know one's own mind. Jisho (jap): Siddhanta (skt)—Svasakshatkara (skt)—Svasiddhanta (skt)—To experience by oneself—See Töï Chöùng. Jishoâ (jap): Prakriti or Svabhava (skt)—Own nature or self nature—Buddha Nature—See Töï Taùnh. Jishoâ Butsu (jap):Natural attributed Buddhanature or one's self nature is itself Buddha, one of the five characteristics of a Buddha’s nature. This is a Japanese expression for original enlightenment, the affirmation that ordinary individuals possess the Buddha Nature. If one is freed from all delusions, one will see one's true nature and attain enlightenment—Töï Taùnh töï noù laø Phaät, moät trong naêm baûn taùnh ñaëc bieät cuûa Phaät taùnh. Ñaây laø töø ngöõ Nhaät Baûn chæ cho söï giaùc ngoä nguyeân thuûy maø moïi ngöôøi bình thöôøng ñeàu coù. Neáu con ngöôøi thoaùt ñöôïc taát caû nhöõng aûo töôûng, thì ngöôøi aáy seõ thaáy töï taùnh cuûa mình vaø ñaït ñöôïc söï giaùc ngoä—See Nguõ Phaät Taùnh. Jishoâ-ji (jap): Töï Taùnh Töï (Phaät giaùo Nhaät Baûn). Jishoâ Kai (jap): Precepts of the self nature—The ten natural moral laws to man, apart from the Buddha’s commandments—Töï Taùnh Giôùi hay töï taùnh thieän (baûn taùnh giôùi), thaäp thieän giôùi laø khoâng ñôïi ñeán giôùi luaät cuûa Phaät, töï taùnh bieát thoï trì möôøi giôùi luaät caên baûn naày. Jishoâ Shoâjoâ: Prakrti-prabhasvaram (skt)—Baûn Nhieân Thanh Tònh—Fundamental nature is pure—Self-existent pure mind—Natural purity, self nature, originally pure and free from delusion—See Töï Taùnh Thanh Tònh. Jishoâ-shoâjoâ-shin (jap): The mind is pure in its original essence—The pure-clear heart-mind of self-nature—See Töï Taùnh Thanh Tònh Taâm. Jishu (jap): The Shih School in Japan—Thôøi Toâng—See Luïc Thôøi Vaõng Sanh Toâng.

Jiso (jap): Phenomenon—Affair—Practice. Söï Töôùng (Caùc phaùp höõu vi hay caùc hieän töôïng coù sanh coù dieät). Jissatsu Temples: Thaäp Saùt—See Ten Distinguished Temples. Jita (skt): 1) One of one hundred pratyekabuddhas who lived a long period of time on Mount Isigili: Teân cuûa moät trong moät traêm vò Ñoäc giaùc Phaät soáng thaät laâu treân nuùi Isigili; 2) Jeta (skt): Thaùi töû Kyø Ñaø. Jitavana-vihara (skt): Jetavana-vihara (skt)— Jetavana Monastery and Anathapindika—Tònh Xaù Kyø Thoï Caáp Coâ Ñoäc—See Kyø Thoï Caáp Coâ Ñoäc Vieân. Jito (jap): Nöõ hoaøng Trì Thoáng (Nhaät Baûn). Jitsu (jap): Sö Thôøi Toâng (786-847). Ji-Tsu-Getsu-Tomyo-Butsu (jap): Candra-SuryaPradipa (skt)—Kandrarkadipa (skt)—Sun Moon Lamp Buddha—Sun Moon light Buddha—See Nhaät Nguyeät Ñaêng Minh Phaät. Jitsu-Men-Butsu-Ken (jap): Nhaät Dieän Kieán Phaät—See Nhaät Dieän Phaät, Nguyeät Dieän Phaät. Jiufeng Daoqian: Kyuho-Doken (jap)—Chiufeâng Tao-ch'ien—See Cöûu Phong Ñaïo Kieàn Thieàn Sö. Jiufeng Qin: Kyuho Gon (jap)—Chiu-feâng Ch'in—See Cöûu Phong Caàn Thieàn Sö. Jiun (jap): Sö Töø Vaân—See Jiun Sonja. Jiun Myoi Zenji (1274-1345): See Töø Vaân Dieäu YÙ Thieàn Sö. Jiun Onko: See Jiun Sonja. Jiun Sonja (1718-1804): A eminent Japanese Buddhist scholar in the eighteenth century. He studied Sanskrit by himself in the pre-Meiji period without being subjected to the influence of contemporary Western scholars or Indian pandits. Jiun Sonja called his collection of articles on Sanskrit study “Bongaku-Shinryo” (A Guide to Sanskrit Study). Some important parts of his collection were published in 1953 at Osaka to commemorate the 150th anniversary of his death—Moät hoïc giaû Phaät giaùo ngöôøi Nhaät Baûn noåi tieáng vaøo theá kyû thöù 18. OÂng töï hoïc tieáng Phaïn döôùi thôøi tieàn Minh Trò Thieân Hoaøng, khoâng phaûi do aûnh höôûng cuûa caùc hoïc giaû Taây phöông hay hoïc giaû AÁn Ñoä ñöông thôøi. OÂng ñaët teân cho boä söu taäp caùc baøi vieát cuûa oâng veà vieäc hoïc tieáng Phaïn laø “Saùch Höôùng Daãn Hoïc Tieáng Phaïn.” Moät soá noäi

5689 dung quan troïng cuûa boä söu taäp naøy ñaõ ñöôïc in laïi vaøo naêm 1953 ñeå kyû nieäm laàn thöù 150 ngaøy gioã cuûa oâng. Jiva (p & skt): 1) Life, livehood: Sinh meänh; 2) The deva of long life: Kyø Baø Thieân, dòch nghóa laø Meänh Thieân, hay laø vò trôøi tröôøng meänh. Jivajita (skt): Coïng maïng. Jivajiva (skt): Jivajivaka (skt)—See Coäng Meänh Ñieåu. Jivajivaka (skt): Garuda-Upagaruda, Jivajiva, or Jivanjiva (skt)—See Coäng Meänh Ñieåu. Jivaka (skt): Jiva (skt)—Hoaït—Soáng ñoäng, linh hoaït—Alive—Living—Lively—Revive—See Thôøi Phöôïc Ca. Jivakarama (skt): Kyø Baø Tònh Xaù—Name of a monastery in India. Jivaka-sutta (p): Sutra to Jivaka—Kinh Laøm Ngöôøi Taïi Gia. Jivasamjna (skt): See Thoï Giaû Töôûng. Jivati (p): Haõy coøn taïi theá. Jivatma (p): Tieåu ngaõ—Microcosmic soul. Jivatman (skt): Vital principle of the body— Thaân maïng (thaân maïng cuûa con ngöôøi). Jivha (p): Jihva (skt)—Thieät—Löôõi—Tongue— See Luïc Caên. Jivha-skandha (skt): Tasting skandha—Thieät Uaån. Jivha-vijnana (skt): Jivhavinnanam (p)—Tongueconsciousness. Jivhavinnanam (p): Jivha-vijnana (skt)—Tongueconsciousness. Jivita (skt): Life—Cuoäc soáng—Maïng caên—Thoï Maïng—Ñôøi soáng (moät thôøi kyø maø hôi thôû ñöôïc giöõ khoâng döùt). Jivitakama (skt): Will to live—Ham soáng. Jivitakara (skt): See Thôøi Tyø Ña Ca La. Jivita-mada (skt): The great intoxication of life— See Hoaït Maïng Kieâu. Jivita-mado (p): Intoxication with one’s prosperous life—See Hoaït Maïng Kieâu. Jivitendriya (skt): Life—See Meänh Caên. Jivitindriya (skt): Animation—Breath of life— Faculties of life—Liveliness—Vitality—Cô theå vôùi ñaày ñuû caùc quan naêng cuûa con ngöôøi —See Meänh Caên. Jivitindriyam (p): Life faculty—See Meänh Caên.

Jizaiten (jap): Isvara (skt)—God of Free Will— Deva and Isvaradeva—See Töï Taïi Thieân. Ji-Zang: See Caùt Taïng. Ji-Zoâ (jap): Ksitigarbha (skt)—Earth womb—See Ñòa Taïng. Jnana (skt): Buddhi (skt)—Higher knowledge (derived from meditation on the one Universal Spirit—Wisdom—See Trí Tueä. Jnanabhadra (skt): Trí Hieàn—Name of a monk. Jnanacakshus (skt): Prajnacakshus (skt)—See Tueä Nhaõn. Jnana-candra (skt): Knowledge bright as the moon—Hueä Nguyeät—See Trí Nguyeät. Jnana-citta (skt): See Taâm Trí Tueä. Jnana-darpanna (skt): The objects of wisdom— See Trí Caûnh. Jnana-dharama-kaya (skt): The Dharmakaya as wisdom—See Trí Phaùp Thaân. Jnana and dialectic power: Wisdom and dialectic power—See Trí Bieän. Jnanagupta (skt): See Xaø Na Quaät Ña. Jnana-kara (skt): Name of a monk—See Trí Tích. Jnana-kara-garbha (skt): Name of a Zen master in the San-lun sect—See Trí Taïng. Jnanam-anasrava (skt): Passionless or pure wisdom—See Voâ Laäu Hueä. Jnanam-laukikam (p): See Theá Gian Trí. Jnanam-laukottaram (p): Jnanam-lokottaram (p)—See Xuaát Theá Gian Thöôïng Thöôïng Trí. Jnanam-lokottaram (skt): Supreme supraworldly knowledge—See Xuaát Theá Gian Thöôïng Thöôïng Trí. Jnanam-lokottaratam (skt): Supreme supraworldly knowledge—See Xuaát Theá Gian Thöôïng Thöôïng Trí. Jnanam-lokottarataman (p): Sieâu Theá Gian Trí—Trí sieâu vieät—Knowledge of the supreme supra-world. Jnana-mudra (skt): Wisdom seal—Trí AÁn—See Tueä AÁn. Jnana-mudra-samadhi (skt): Concentration of wisdom seal—See Trí AÁn Tam Muoäi. Jnana-paramita (skt): Knowledge perfection— See Trí Hueä Ba La Maät. Jnana-prabha (skt): Light of knowledge—See Trí Quang.

5690

Jnana and Prajna (skt): See Trí Tueä. Jnanaprasthana (skt): Khôûi Ñaàu Trí Tueä—The “Setting forth of Wisdom”—See Phaùt Trí Luaän. Jnana-siddhi (skt): Trí Tueä Thaønh Töïu Phaùp— Knowledge of accomplishment all the dharmas— See Trí Hueä Thaønh Töïu Phaùp. Jnanasri (skt): See Trí Caùt Töôøng. Jnana-sutta (p): Kinh Trí Hueä—Sutra on knowledge, in the Samyutta nikaya XXXVI.25— Trong Töông Öng Boä XXXVI.25. Jnanayasas (skt): A native of Magadha—See Xaø Na Da Xaù. Jnanendriya (skt): Caên—Faculty—Giaùc quan hay khaû naêng taâm lyù vaø theå chaát—See Luïc Caên. Jnapti (skt): Motion—Kieán nghò. Jnaptidvitiya-karmavacana (skt): See Baïch Nhaát Yeát Ma. Jnasaki (skt): Naêng löïc trí naêng—Intellectual faculty. Jnatiputra (skt): See Nhaõ Ñeà Töû. Jneyavarana (skt): Trôû ngaïi cuûa tri thöùc— Hindrance of knowledge—The intellectual hindrance—See Sôû Tri Chöôùng. Jo (jap): 1) The balanced state: Samadhi (skt) See Ñònh; 2) Eternity, prolonged, constant Permanent, constant and eternal, perpetuity: Nitya (skt)—Thöôøng thöôøng haèng. Joâbonnoâ (jap): Suddhodana (skt)—Thuû Ñoà Ñaø Na—Pure Rice King—Baïch Tònh Vöông—See Tònh Phaïn Vöông. Joâbutsu (jap): Buddho-bavati (skt)—Become Buddha—See Thaønh Phaät. Joâchi-jii (jap): Name of an important Rinzai monastery in Kamakura, Japan. Joâchi-ji was founded by the Chinese master Ta-hsiu Chengnien (1259-1289) in 1283. It was later designated as one of the Gozan monasteries in Japan—Teân cuûa moät töï vieän noåi tieáng cuûa toâng Laâm Teá trong vuøng Thöông Lieâm, Nhaät Baûn. Töï vieän ñöôïc thaønh laäp bôûi moät Thieàn sö Trung Hoa teân Ñaïi Tuù vaøo naêm 1283. Veà sau naøy töï vieän ñöôïc choïn laø moät trong nhöõng töï vieän trong heä thoán g Nguõ Sôn cuûa Nhaät Baûn. Jodo (jap): The normal state of truth—See Thöôøng Ñaïo. Joâdoâ (jap): 1) Japanese Pure Land: Tònh Ñoä Toâng (Nhaät Baûn); 2) To attain the way (realization of

the way), or to become enlightened, i.e. the Buddha under the bodhi tree: Thaønh Ñaïo, chöùng ñaïo hay trôû thaønh toaøn giaùc nhö Phaät Thích Ca; 3) To go up to the hall or to ascend into the Zen hall (to start a ceremony or to preach dharma): Böôùc leân thieàn phoøng (ñeå laøm leã hay giaûng phaùp). Joâdoâ-e (jap): See Joâdoâ (2). Joâdo-Nembutsu (jap): Nieäm Phaät Tònh Ñoä Toâng (Nhaät Baûn). Joâdo no Sanbukyoâ (jap): Three Pure Land Sutras: Amitabha (Amidakyoâ), Longer Amitabha (Daimuryoâjukyoâ), and Meditation sutra (Kammuryoâjukyoâ)—Tam Kinh Tònh Ñoä, ba boä kinh Tònh Ñoä: A Di Ñaø, Voâ Löôïng Thoï, vaø Quaùn Voâ Löôïng Thoï. Joâdo school: See Joâdo Shinshuâ. Joâdo Shinshuâ (jap): Shin sect of Japan—Tru Pure Land Sect of Japanese Buddhism—See Tònh Ñoä Chaân Toâng. Joâdo-Shuâ: See Tònh Ñoä Toâng Nhaät Baûn. Joâgaku (jap): Samadhi (skt)—Concentration or meditation—See Tam Hoïc. Jogoten (jap): Heavens of Pure Abiding—See Tònh Cö Thieân. Jogushoto-Kuhooteisetsu (jap): Taùc phaåm Thöôïng Cung Thaùnh Ñöùc Phaùp Vöông Ñeá Thuyeát (ñöôïc bieân soaïn naêm 720 taïi Nhaät Baûn). Jogyo (jap): Sö Thöôøng Haønh ( - 865). Johatsu (jap): Shaving the head, shaving the hair, or purifying the hair—Tònh Phaùt—See Thí Phaùt. Joho (jap): Phaùp thöôøng truï vónh cöûu—Constant or eternal dharma—Thöôøng Phaùp. Join one’s hands: Chaáp tay laïi. Join by marriage: Keát thaân. Join one’s palms to bow: Chaép tay xaù—A Bhiksu or Bhiksuni, even a layperson, should not join his or her palms to bow in a mechanical manner, without mindfulness—Vò Tyø Kheo hay Tyø Kheo Ni, ngay caû cö só, khoâng neân chaép tay xaù moät caùch maùy moùc, maø neân xaù trong tænh thöùc. Join palms: See Bring palms together. Join palms, a monk's salutation: Bring the ten fingers, or two palms together—Hieäp chöôûng. Join a poilitical party: To commit a Sangha Restoration Offence—Gia nhaäp ñaûng phaùi chaùnh trò laø phaïm toäi Taêng Taøn.

5691

Jo-Jaku-Ko-Do (jap): Buddha Parinirvana (skt)— Eternally peaceful and bright land, which is the abode of those who have realized the truth—See Thöôøng Tòch Quang Ñoä. Joâjitsu (jap): The Satyasiddhi School—See Thaønh Thöïc Toâng. Joâjitsuron (jap): The Satyasiddhi Sastra—See Thaønh Thöïc Luaän. Joâjitsu-shu (jap): The Satyasiddhi School—See Thaønh Thöïc Toâng. Joâjoânin (jap): See Thöôïng Thöôïng Nhaân. Joâjoâza (jap): Ting-Shang-Tso—See Ñònh Thöôïng Toïa. Jojuâ (jap): Nitya (skt)—Constantly abiding— Eternal existence, the term literally means permanence, something that remains without change. In a Zen monastery, it refers to the public property of the community, those things available for common use as opposed to the private belonging of the monks and nuns. In this sense, it refers to buildings, grounds, utensils, and food supplies. By extension, the term may also be used as a reference to the administrative office of the monastery. The temple administration bears responsibility for the business of running the monastery, including food preparation, the upkeep of the public property, seeing the visitors, etc— Thöôøng truï, thuaät ngöõ coù nghóa laø söï thöôøng haèng, caùi gì ñoù ôû traïng thaùi khoâng bao giôø thay ñoåi. Trong moät thieàn vieän, töø naøy chæ taøi saûn cuûa coäng ñoàng Taêng giaø, nhöõng thöù ñeå cho moïi ngöôøi söû duïng, ñoái laïi vôùi taøi saûn rieâng cuûa chö Taêng Ni. Trong nghóa naøy, thöôøng truï chæ phoøng oác, ñaát ñai, vaät duïng, vaø thöïc phaåm döï tröõ. Noùi roäng ra, thuaät ngöõ naøy coù theå ñöôïc duøng ñeå chæ vaên phoøng haønh chaùnh cuûa töï vieän. Haønh chaùnh töï vieän mang traùch nhieäm quaûn lyù toaøn theå töï vieän, bao goàm luoân caû vieäc chuaån bò thöùc aên, toån phí söûa sang taøi saûn chung cuûa töï vieän, vaø tieáp khaùch, vaân vaân. Jo-Ju-E-Ku (jap): Thaønh, Truï, Hoaïi, Khoâng— Formation, stability or development, dissolution or disintegration, and void. Jojuishikironjukki (jap): Vijnaptimatrata-siddhisastra (skt)—Thaønh Duy Thöùc Luaän Thuaät Kyù— See Thaønh Duy Thöùc Luaän. Jojuishikironyogito (jap): Vijnaptimatrata-siddhisastra (skt)—Thaønh Duy Thöùc Luaän Lieãu Nghóa Ñaêng—See Thaønh Duy Thöùc Luaän.

Jokai (jap): Sila (skt)—Moral conduct—Pure commandments, or to keep them in purity—Tònh Giôùi—Giôùi haïnh thanh tònh trong saïch (giôùi haïnh ñaày ñuû cuûa moät baäc xuaát gia). Jo-Kakubun: Samadhi-bodhyanga (skt)— Samadhi-sambodhyanga (skt)—See Ñònh Giaùc Chi. Joke for passing time: Krida (skt)—Hyù (vui veû). Jokei (jap): Sö Trinh Khaùnh (1155-1213)—Also known as Gedatsushonin (Giaûi Thoaùt Thöôïng Nhaân). Joken (jap): Anirodhanutpada (skt)—Nityadrsti (skt)—Sasvatadrsti (skt)—Sassataditthi (p)—View of constancy or view of eternity (idealism)—The view that holds personality as permanent—See Thöôøng Kieán. Joken-Danken-Gedo (jap): See Thöôøng Ñoaïn Ngoaïi Ñaïo. Joken-Gedo (jap): See Eternity-view nonBuddhism. Jokhan (jap): Ñaïi Chieâu—Name of a monk. Jo-Khang: A Tibet’s earliest and foremost Buddhist temple. It is located in the center of Tibet’s capital city—Moät ngoâi chuøa sôùm nhaát vaø ñöùng ñaàu cuûa Taây Taïng. Chuøa toïa laïc ngay taïi trung taâm thuû ñoâ Taây Taïng. Jokin (jap): Keizan Jokin Zenji (1268-1325)—Sö Thieäu Caàn—The fourth patriarch of the Soto Sect in Japan—Töù toå toâng Taøo Ñoäng ôû Nhaät—See Oaùnh Sôn Thieäu Caàn Thieàn Sö. Joko (jap): Ñònh Quang—Samadhi-Light—See Ñònh Quang Phaät. Jokon (jap): Samadhindriya (skt)—Faculty of concentration—Sense of meditation—Visionary meditation—See Ñònh Caên. Joâmyoâ (jap): Vimalakirti (skt)—Name of a lay student of the Buddha—Tònh Danh (Duy Ma Caät), teân cuûa moät ñeä töû taïi gia cuûa Ñöùc Phaät —See Tònh Danh. Joâmyoâgenronryakujutsu (jap): Taùc phaåm Tònh Danh Huyeàn Luaän Caùc Thuaät (Nhaät Baûn). Joâmyoâ-ji (jap): Name of an important Rinzai monastery in Kamakura, Japan. Joâmyoâ-ji was originally founded as a Shingon temple in 1188, by the Shoâgun Ashikaga Yoshikane (1147-1196). It was later converted to a Zen temple by his son Yoshiuji (1189-1254). Taikoâ Gyoâyuâ (1163-1241), a Dharma heir of Eisai (1141-1215), is officially

5692 listed as the founding abbot. The monastery was later designated as one of the Gozan monasteries in Japan—Teân cuûa moät ngoâi töï vieän quan troïng cuûa toâng Laâm Teá trong vuøng Thöông Lieâm, Nhaät Baûn. Ngoâi chuøa ban ñaàu ñöôïc töôùng quaân Ashikaga Yoshikane cuûa doøng hoï Tuùc Lôïi Thò thaønh laäp nhö laø moät töï vieän cuûa toâng Chaân Ngoân. Veà sau noù ñöôïc con cuûa vò töôùng quaân naøy laø Yoshiuji ñoåi ra Thieàn vieän. Thieàn sö Thoái Canh Haønh Duõng, ñeä töû noái Phaùp cuûa Thieàn sö Minh Am Vinh Taây, chính thöùc ñöôïc ghi nhaän laø vò truï trì khai sôn. Sau naøy, ngoâi töï vieän ñöôïc choïn laøm moät trong nhöõng töï vieän cuûa heä thoáng Nguõ Sôn Nhaät Baûn. Jonangpa (tib): An order of Tibetan Buddhism that produced a number of influential scholars, but was suppressed by the fifth Dalai Lama Ngawang Losang Gyatso (1617-1682) in the seventeenth century. It was best known for its positive interpretation of the doctrine of TathagataGarbha, which conceived of it as an essence that is actualized through meditative practice. This view is commonly referred to as “otheremptiness,” and is said to be based on the Kalacakra-Tantra. The Dalai Lama considered this to be a thinly disguised version of an unchanging, primordially undefiled “self”, and he issued a decree that Jonangpa monasteries be destroyed or forced to convert to the Gelukpa order, and their books burned—Tröôøng phaùi Phaät giaùo Taây Taïng ñaõ saûn sanh ra moät soá hoïc giaû coù aûnh höôûng, nhöng ñaõ bò Ñöùc Ñaït Lai Laït Ma ñôøi thöù naêm laø Ngawang Losang Gyatso ñaøn aùp vaøo theá kyû thöù 17. Tröôøng phaùi naøy noåi tieáng nhaát veà caùch dieãn giaûng tích cöïc veà hoïc thuyeát “Nhö Lai Taïng,” ñöôïc ngöôøi ta nhaän bieát nhö laø baûn theå ñöôïc thöïc chöùng qua tu taäp thieàn ñònh. Quan ñieåm naøy ñöôïc duøng ñeå chæ cho “Taùnh khoâng khaùc,” vaø ñöôïc döïa theo Maät giaùo Kalacakra. Ñöùc Ñaït Lai Laït Ma thì xem ñaây nhö moät quyeån saùch giaû traù khoù daáu ñöôïc ai veà moät caùi “ngaõ” caên nguyeân khoâng thay ñoåi vaø khoâng nhieãm oâ, neân ngaøi ñaõ ban haønh moät ñaïo duï ra leänh tieâu huûy töï vieän Jonangpa hoaëc bò aùp löïc phaûi chuyeån qua truyeàn thoáng Gelukpa, vaø taát caû nhöõng saùch vôû cuûa tröôøng phaùi naøy phaûi bò ñoát toaøn boä.

Jo-Raku-Ga-Jo (jap): Constancy, happiness, authonomy, and purity—See Thöôøng Laïc Ngaõ Tònh. Joâriki (jap): Samadhibhala (skt)—See Ñònh Löïc. Joruri (jap): Taùc phaåm Tònh Löu Ly (Nhaät Baûn). Josei Toda (1900-1958): Second president of Soka Gakkai, who succeeded the founder of the organization, Tsunesaburo Makiguchi. He is generally credited with spearheading its phenomenal early growth, which was largely the result of an aggressive method of proselytizing called Shakubuku—Vò chuû tòch thöù nhì cuûa toå chöùc Soka Gakkai, ngöôøi keá vò ngöôøi saùng laäp laø oâng Tsunesaburo Makiguchi. OÂng thöôøng ñöôïc bieát tôùi nhö laø moät muõi nhoïn xung kích vôùi nhöõng hieän töôïng môùi phaùt trieån, coù aûnh höôûng lôùn vôùi phöông thöùc naêng noå xoâng xaùo cuûa phöông thöùc môùi quy-y goïi laø “Shakubuku.” Joâshin (jap): 1) A mind fixed in meditation (a mind fixed on goodness), the meditative mind: Ñònh YÙ, taâm chuyeân chuù vaøo thieàn ñònh—See Ñònh Taâm; 2) The body of the balanced state: Samadhi-skandha (skt)—See Ñònh Thaân. Joshojin (jap): See Joshojin-Bosatsu. Joshojin-Bosatsu (jap): Nitya Bodhisatvas—See Thöôøng Tinh Taán Boà Taùt. Joâshuâ (jap): See Trieäu Chaâu Toøng Thaåm Thieàn Sö. Joâshuâ-Juâshin (jap): Chao-Chou-Ts'ung-Sheân— Zhaozhou Congshen—See Trieäu Chaâu Toøng Thaåm Thieàn Sö. Joso Zen master: Thieàn sö Joso—Name of a Japanese Zen master—Joso the Buddhist monk was a student of the famous haiku master Basho. His religious practices and attainments were generally kept secret, and he was mostly known only as a poet. Originally a saumurai, Joso was a hereditary retainer of a certain barony. As the eldest son, he was due to inherit his father's estate, but he was devoted to his stepmother and arranged for her son, his younger half-brother, to succeed to the family inheritance in his stead. In feudal Japan, it was not possible to make such a decision arbitrarily. Deliberately wounding his right hand, Joso retired from official service on the grounds of disability, claiming he could not wield a sword. Unfit to be a warrior, he was no longer qualified to become head of a samurai

5693 house. That was how the poet Joso freed himself from worldly affairs to become a Zen monk. After the death of his teacher Basho, he secluded himself in a cave for three years, where he wrote out an entire Buddhist scripture on pebbles, one Chinese character to a pebble, and piled them up into a traditional "scripture mound." He also wrote a book of advice for both monks and ordinary people, he called it "The Layabout Book." In commemoration of the occasion of his retirement from the world, Joso composed this poem in formal Chinese style: "Having carried its house on its back for years, a snail turns into a slug and thereby gains its freedom. In the burning house, his greates fear was that his spit would dry: Now seeking the rain of religion, he enters a forest hill." Joso laø hoïc troø cuûa thi haøo noåi tieáng veà thi cuù Basho. Söï chöùng ngoä cuûa Joso luoân ñöôïc giöõ bí maät vaø ít ngöôøi bieát ñöôïc oâng laø moät thieàn gia, ngöôïc laïi ngöôøi ta chæ bieát oâng laø moät nhaø thô. Joso xuaát thaân töø moät doøng toäc voõ só ñaïo, oâng ñaõ töøng noái nghieäp cha mình phuïc vuï döôùi tröôùng cuûa moät laõnh chuùa quyù toäc. OÂng ñaõ töø choái quyeàn thöøa keá vaø quyeát ñònh trao quyeàn naøy laïi cho baø meï keá vaø ngöôøi em cuøng cha khaùc meï vôùi mình. Quyeát ñònh naøy ñi ngöôïc laïi nhöõng qui ñònh trong cheá ñoä phong kieán Nhaät Baûn. Ñeå thöïc hieän ñöôïc muïc ñích naøy, Joso ñaõ laøm cho mình bò thöông taät treân baøn tay phaûi ñeán ñoä suoát ñôøi khoâng theå söû duïng ñöôïc kieám nöõa vaø khoâng theå laø ngöôøi gia chuû cuûa gia ñình voõ só ñaïo. Ñoù laø caùch maø Joso ñaõ giaûi thoaùt mình khoûi nhöõng söï vieäc traàn theá ñeå trôû thaønh moät thieàn Taêng. Sau khi thi só Basho qua ñôøi, Joso lui veà ôû aån trong moät hang ñoäng trong suoát ba naêm trôøi, nôi oâng ñaõ thöïc hieän boä kinh Phaät ñöôïc vieát baèng Haùn töï treân ñaù cuïi; moãi chöõ naèm treân moät vieân ñaù, vaø nhöõng vieân ñaù naøy ñöôïc xeáp laïi thaønh ñoáng theo thöù töï ñeå taïo thaønh moät boä kinh hoaøn chænh. OÂng coøn vieát moät quyeån saùch höôùng daãn Taêng tuïc trong vieäc tu haønh vôùi nhan ñeà laø "Laõng Nhaân Luïc." Ñeå kyû nieäm thôøi gian aån daät cuûa mình, Joso ñaõ saùng taùc moät baøi thô: "Ñaõ bao naêm, con oác seân mang theo gaùnh naëng treân löng.

Moät ngaøy kia, noù quaúng ngoâi nhaø cuûa mình ñi, vaø tìm thaáy töï do. Sôï raèng taám thaân traàn seõ khoâ chaùy. Neân ta vaøo röøng, tìm ñeán nguoàn phaùp vuõ." Joss-sticks: Traàm höông. Jotai (jap): Thaønh Ñeá—Chaân giaùo Phaät phaùp— Real truth—The true teaching of Buddhism. Joto (jap): See Receiving a hit. Journal of Buddhist Ethics: Baùo ñieän töû veà Ñaïo Ñöùc Phaät Giaùo—Electronic Journal of Buddhist Ethics founded by Charles Prebish and Damien Keown, first published in 1994. It has become one of the most influential periodicals in the field of Buddhist Studies. Its focus is on contemporary issues, such as human rights, gender issues, the environment, etc.—Tôø baùo ñieän töû veà Ñaïo Ñöùc Phaät Giaùo ñöôïc Charles Prebish vaø Damien Keown, phaùt haønh laàn ñaàu tieân vaøo naêm 1994. Noù ñaõ trôû thaønh moät trong nhöõng tôø baùo coù aûnh höôûng maïnh nhaát trong ngaønh nghieân cöùu Phaät giaùo. Tôø baùo taäp trung vaøo nhöõng vaán ñeà ñöông thôøi, nhö nhaân quyeàn, giôùi tính, moâi tröôøng, vaân vaân. Journal of the International Association of Buddhist Studies: The premier academic journal for Buddhist Studies. It is published by the International Association of Buddhist Studies, an organization of academic buddhologists which was founded in 1976—Tôø baùo Phaät Hoïc coù tính caùch haøn laâm ñaàu tieân. Noù ñöôïc xuaát baûn bôûi Hieäp Hoäi Phaät Hoïc Theá Giôùi, moät toå chöùc haøn laâm Phaät hoïc ñöôïc saùng laäp vaøo naêm 1976. Journey to Nirvana: See Haønh Trình Veà Nieát Baøn. Journey to perfection: Haønh trình ñeán söï hoaøn haûo. Journey to the West: Taây Du Kyù. Joy (n): Prti (p & skt)—Saumanasyendriya (skt)— Sukkha (p)—Hoan hyû—Khoaùi laïc—Laïc (söï an vui bình thaûn trong taâm)—Bliss—Enthusiasm— Glad—Gay—Happy—Joyful—Lively—Merry— Pleasant—Pleasure. Joy of abstract meditation: Thieàn Laïc—Söï hyû laïc trong thieàn ñònh. Joy, anger, grief, fear, love, hatred, and desire: Möøng, giaän, buoàn, sôï, yeâu, gheùt, muoán (Hyû noä ai cuï aùi oá duïc).

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Joy-To-Behold City: Sudarsana (skt)—Indrapriti (skt)—Hyû Kieán Thaønh—See Thieân Ñeá Thích Thaønh. Joy of being born a deva: Vui ñöôïc sanh Thieân— Vui ñöôïc sanh vaøo coõi trôøi. Joy of believing: See Tín Laïc. Joy of the bodhi mind: Vui söôùng phaùt taâm boà ñeà. Joy-born heaven: Nirmanarati (skt)—See Hoùa Laïc Thieân. Joy-buns: See Hoan Hyû Ñoaøn. Joy of dharma: Dharmananda (skt)—See Phaùp Hyû. Joy Dragon King: Nanda-naga-raja (skt)—Nan Ñaø Long Vöông—Nanda Dragon King. Joy and equanimity: Vyavasargarata (skt)—Hyû Xaû—Hyû vaø xaû. Joy of faith: Believe and rejoice in the Dharma— See Tín Laïc. Joy of the five desires: Duïc laïc. Joy-grove garden: Nandana-vana (skt)— Hoan Hyû Uyeån—Hoan Laïc Vieân—Hyû Laâm Uyeån—See Hoan Hyû Vieân. Joy of hearing the law: Joy from hearing and meditating on the Law—Phaùp hyû hay söï vui möøng khi nghe ñöôïc phaùp hay töï mình tö duy veà phaùp— See Phaùp Duyeät. Joy of the law: Dharmananda (skt)—Joy of learning of tasting dharma—See Phaùp Hyû. Joy of learning of tasting dharma: Dharmananda (skt)—Joy of dharma—Joy of the Law—See Phaùp Hyû. Joy of leaving the evils of life: Ly sinh hyû laïc ñòa. Joy of meditation: See Thieàn Duyeät. Joy of the mind: Manobhirama or Asaya (skt)—A Theá Da—A Xa Daõ—See YÙ Laïc. Joy of nirvana: Vui ñöôïc nhaäp vaøo Nieát Baøn. Joy and peace: An laïc vaø thanh bình. Joy and peace of the abstract meditation: Thieàn laïc (söï an laïc vaø thanh bình cuûa thieàn). Joy in preaching: Joy in telling the way of salvation—Hoan hyû thuyeát giaûng veà con ñöôøng cöùu ñoä—See Laïc Thuyeát. Joy of religion: Ñaïo laïc (nieàm vui tu haønh). Joy of right love: Attachment to pleasure—See AÙi Laïc.

Joy of tranquility and extinction: Vupasamasukha (skt)—Tòch Dieät Vi Laïc. Joyful (a): Thieän Khoaùi—Hoan laïc—Vui möøng— Glad—Happy. Joyful accumulation: Laïc Taäp—Söï tích taäp nhöõng nieàm vui. Joyful country: See Laïc Bang. Joyful devas: Nandikesvara (skt)—Devas of pleasure—Hyû Thieân—See Hoan Laïc Thieân. Joyful faculties: Hoan hyû caên. Joyful faith: Hoan Hyû Tín. Joyful fruit: Laïc quaû—Nirvana. Joyful giving: Hyû thí xaû—See Laïc Thí. Joyful mentality: Attamanata (p)—Duyeät YÙ— Tinh thaàn vui veû. Joyful mind: Taâm hoan hyû (vui veû). Joyful to see: Priyadarsana (skt)—Hyû kieán. Joyful seeing: Priyadarsana (skt)—Beautiful seeing—Joyful to see—Hyû kieán. Joyful seeing kalpa: Hyû kieán kieáp. Joyful services: Hoan hyû haïnh—See Thaäp Haïnh Boà Taùt. Joyful stage: Pramudita-bhumi (skt)—Sô ñòa trong Thaäp Ñòa Phaät Thöøa —Stage of joy—See Hoan Hyû Ñòa. Joyoji (jap): Tònh AÛnh Töï (Nhaät Baûn). Joyous (a): Hoan laïc—Full of joy. Joyous samadhi which is liken to the play of the lion with his prey: See Sö Töû Du Hyù Tam Muoäi. Joyous Vows: Haân Nguyeän—Hoan hyû nguyeän. Joyushikiron (jap): Vijnaptimatrata-siddhi-sastra (skt)—Thaønh Duy Thöùc Luaän—See Vijnaptimatrata-siddhi-sastra. Joâza (jap): The elder. 1) Quiet sitting, sitting in silence: Seiza (jap)— See Tónh Toïa. 2) Sthavira (skt)—High seat—Senior seat— Venerable, a term for the highest ranking monastic officer in a Zen temple after the abbot. The term refers to the Joâza's position beside the abbot on the meditation platform. It is more commonly referred to as the "Shuso"—See Thöôïng Toïa. Jo-Zenji (jap): Tendo Nyojo (jap)—T'ien-t'ung Ju-ching (Wade-Giles Chinese)—Tiantong Rujing (Pinyin Chinese)—See Thieân Ñoàng Nhö Tònh Thieàn Sö.

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Ju (jap): 1) Receive: Thoï duïng; 2) Feeling, perception, sensation: Vedana (skt)Thoï; 3) Gatha (skt): See Phuùng Tuïng. Juâaku (jap): Ten dark evil acts—Ten Evil Actions—See Thaäp AÙc. Ju-chi (jap): From the earth, out of the Earth— See Tuøng Ñòa. Ju-Ching: See Thieân Ñoàng Nhö Tònh Thieàn Sö. Ju-chi-yushutsu (jap): Nhaåy leân töø ñaát—To spring forth (to burst from the earth, springing out of the Earth)—See Tuøng Ñòa Doõng Xuaát. Ju-Chi-Yushutsu Bosatsu (jap): See Tuøng Ñòa Doõng Xuaát Boà Taùt. Juâdai Deshi (jap): Ten chief disciples of Sakyamuni—See Thaäp Ñaïi Ñeä Töû. Judaism (n): Do Thaùi giaùo. Judge (n): Thaåm phaùn. Judge (v): Discern—Discuss—Examine—Bieän. Judge one’s actions: Pheâ phaùn nhöõng haønh ñoäng cuûa chính mình. Judge others on the basis of one’s lack of honesty: See Dó Tieåu Nhaân Chi Taâm, Ñoä Quaân Töû Chi Phuùc. Judgment (n): 1) A Judge’s decision: AÙn quyeát; 2) Ability to judge which average person possesses: Prajna (skt)—Khaû naêng phaùn ñoaùn maø moät ngöôøi bình thöôøng cuõng coù; 3) To look into mental conditions of all actions and speech: Thaåm löï. Judicial censure: Taøi phaùn tö phaùp. Ju-Doshinchi (jap): Thaäp Ñoàng Chaân Trí—Ten forms of understanding—See Thaäp Trí. Juen (jap): To enter the temple, an expression for the formal installation of a new abbot at a Zen temple or monastery. It is alternatively pronounced "nyuâin." The ceremony was generally witnessed by honored guests, usually high-ranking monks from other monasteries as well as government officials. The most senior visitor officiated as "byakutsui," leading the assembly to order at each stage of the ceremony. According to ritual protocol, the new abbot would enter through the main gate, offer incense, and say a few words to the gathered assembly. He would then proceed to the Buddha hall where he would offer incense and prayers, followed by a short sermon. The abbot would visit various other halls within the

monastery, and then formally register at the monks' hall (soâdoâ). Since all newly arrived monks and nuns register in a similar manner at the monks' hall. The term juen sometimes is used for the entry of a new resident, especially a novice, to a Zen monastery. Only after registering did the new abbot take possession of the abbot's quarters—Ñi vaøo töï vieän, moät töø ngöõ chæ cho söï chính thöùc ñaët vaøo chöùc vuï cuûa moät vò truï trì môùi trong moät Thieàn vieän. Buoåi leã thöôøng ñöôïc nhieàu vò khaùch danh döï ñeán chöùng kieán, thöôøng laø nhöõng vò Taêng caáp cao töø caùc töï vieän khaùc cuõng nhö laø caùc quan chöùc chính quyeàn. Vò Taêng cao tuoåi haï nhaát ñöôïc ñeà cöû chuû trì buoåi leã, ñieàu khieån toaøn theå chuùng hoäi ôû moãi giai ñoaïn cuûa buoåi leã. Theo ñuùng vaên baûn cuûa nghi leã, vò taân truï trì seõ ñi vaøo coång chaùnh, daâng höông, vaø noùi moät vaøi lôøi vôùi hoäi chuùng. Sau ñoù ngaøi tieán vaøo Chaùnh ñieän ñeå laøm leã daâng höông vaø caàu nguyeän, roài noùi moät baøi phaùp ngaén. Vò taân truï trì cuõng seõ thaêm vieáng taát caû nhöõng saûnh ñieän khaùc trong töï vieän, vaø chính thöùc ghi danh taïi Taêng ñöôøng. Vì taát caû nhöõng vò Taêng hay Ni môùi ñeán ñeàu phaûi ghi danh gioáng nhö vaäy. Thuaät ngöõ "juen" thænh thoaûng ñöôïc duøng ñeå chæ cho moät vò sa di môùi vaøo töï vieän. Chæ sau khi ghi danh xong thì vò taân truï trì môùi nhaän phoøng cuûa phöông tröôïng. Jufukuji (jap): Name of an important Rinzai monastery in Kamakura, Japan, and the first Zen monastery in that city. Jufuku-ji was founded by Eisai (1141-1215) in 1200. Hoâjoâ Masako (11571225), the widow of the founding shoâgun of the Kamakura period (1185-1333), Minamoto Yiritomo, had the monastery built in the memory of her deceased husband. It was later designated as one of the Gozan monasteries in Japan—Thoï Phöôùc Töï, teân cuûa moät ngoâi chuøa thuoäc toâng Laâm Teá taïi Thöông Lieâm, Nhaät Baûn, vaø laø ngoâi Thieàn töï ñaàu tieân trong thaønh phoá naøy. Thoï Phöôùc Töï ñöôïc Thieàn sö Minh Am Vinh Taây thaønh laäp vaøo naêm 1200. Baø Hoâjoâ Masako, quaû phuï cuûa moät vò töôùng quaân khai saùng ra trieàu ñaïi Thöông Lieâm laø oâng Minamoto Yiritomo, ñaõ cho xaây döïng ngoâi chuøa ñeå töôûng nieäm ñeán ngöôøi choàng quaù coá cuûa baø. Sau naøy chuøa ñöôïc choïn laøm moät trong nhöõng töï vieän cuûa heä thoáng Nguõ Sôn Nhaät Baûn. Juge-Roji (jap): Beneath trees and on open ground—See Thuï Haï Loä Ñòa.

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Jugglery (n): Troø muùa roái. Juâgoâ (jap): Möôøi danh hieäu cuûa Phaät—Ten epithets or honorific titles of the Buddha—See Thaäp Hieäu. Juâgyuâ-no-zu (jap): Ten pictures of cattlegrazing—Ten Oxen Pictures—Ten Ox-herding pictures—See Thaäp Muïc Ngöu Ñoà. Juâgyuâzu (jap): Ten Oxherding pictures—See Thaäp Muïc Ngöu Ñoà. Ju-Hachi-Kai (jap): Dhatu-loka (skt)—Eighteen elementary spheres—Eighteen realms—See Thaäp Baùt Giôùi. Ju-Ho-I (jap): To abide in place in the Dharma— Truï Phaùp Vò. Juhotsu (jap): A Japanese term, literally means "upright flywhisk" (upright hossu); the wordless gesture of a Zen master of raising his flywhisk as an expression of the ineffability of Zen realization—Thuaät ngöõ Nhaät Baûn, coù nghóa laø "phaát traàn thaúng ñöùng"; cöû chæ khoâng lôøi cuûa moät vò thieàn sö ñöa phaát traàn leân khoâng ñeå nhaán maïnh ñeán tính chaát khoâng theå noùi ra ñöôïc cuûa söï theå nghieäm thieàn. Ju-i (chi): Nyoi (jap)—See Nhö YÙ. Ju-I (jap): Abide in place—See Truï Vò. Jui-Yen Calls "Master": Example 12 of the WuMen-Kuan—Thoaïi Nham Goïi OÂng Chuû, thí duï thöù 12 cuûa Voâ Moân Quan—See Thoaïi Nham Ngaïn Thieàn Sö. Jui-yen-Shih-yen (Wade-Giles Chinese): Zuigan Shigen (jap)—Ruiyan Shiyan (Pinyin Chinese)— A student and dharma successor of Yen-To'u Chuan-Huo—Ñeä töû vaø Phaùp töû cuûa thieàn sö Nham Ñaàu Toaøn Khoaùt—See Thoaïi Nham Sö Ngaïn Thieàn Sö. Juâji (jap): 1) Abbot, head monks or nuns, the highest ranking monk or nun at a large training monastery: Choâroâ (jap)—See Phöông Tröôïng; 2) Ten Bodhisattva's progress or ten Bodhisattva stages (ten grounds ten stages of the development of a bodhisattva into a Buddha): Dasabhumi (skt)—See Thaäp Ñòa. Jujiron (jap): Dasabumika-sastra (skt)— Commentary on the the ten lands—See Thaäp Ñòa Luaän. Juji-samboâ (jap): Sambo (jap)—Three Precious Ones—Triple Jewel—Triple Gem (Buddha, Dharma, Sangha)—See Tam Baûo.

Juâjuâkai (jap): A term for the name of a ceremony in which a layperson monk is initiated into Buddhism. It includes taking the Buddhist vows— Teân goïi buoåi leã quy y cuûa ngöôøi taïi gia. Buoåi leã bao goàm vieäc thoï giôùi. Juâjuâkinkai (jap): Ten Heavy Precepts—The ten major precepts—See Möôøi Giôùi Troïng Cuûa Chö Boà Taùt Trong Kinh Phaïm Voõng. Juâjuâkin koâan: A kind of answer to a koan by giving facts relating to daily life—Moät loaïi traû lôøi coâng aùn baèng caùch ñöa ra nhöõng söï kieän lieân quan ñeán cuoäc soáng haèng ngaøy—See Coâng AÙn. Juâjuâshin (jap): Ten mental stages—See Thaäp Taâm Ñòa and Thaäp Truï. Jukai (jap): 1) A Japanese term, literally means "receiving the precepts"; the reception and acknowledgment of the Buddhist precepts through which one officially becomes a Buddhist: Thuaät ngöõ Nhaät Baûn coù nghóa laø thoï giôùi; haønh ñoäng tieáp nhaän vaø thöøa nhaän caùc giôùi luaät Phaät giaùo cuõng coù nghóa laø trôû thaønh moät Phaät töû. 2) Taking Ten precepts—Thoï Thaäp Giôùi—A Japanese term for “ten precepts” is Jukai, which means the ten precepts for lay Buddhists—Töø Nhaät Baûn cho “Thaäp Giôùi” laø Jukai, coù nghóa laø möôøi giôùi daønh cho Phaät töû taïi gia. Jukaie (jap): Ordination Ceremony—Leã Truyeàn Giôùi. Juki (jap): Vyyakarana (p)—Vyakarana (skt)— Certification-discrimination—See Thoï Kyù. Juko (jap): Tuïng keä—A Japanese term, literally means "praise of the ancients." Verses praising the words and deeds of past masters—Thuaät ngöõ Nhaät Baûn coù nghóa laø "Ca tuïng coå ñöùc." Tuïng ca ngôïi ngöõ luïc vaø haønh traïng cuûa caùc Thieàn sö ñôøi tröôùc—See Phuùng Tuïng and Tuïng Coå. Ju-ku (jap): In emptiness or inside space—See Tuøng Khoâng. Jumna (skt): See Dieäm Ma La. Jump for a conclusion: Voäi keát luaän. Jump (v) for joy: Vui möøng hôùn hôû—One’s heart jumps for joy. Jumped about: Laêng xaêng. Junagadh (skt): Thuû phuû cuûa Saurashtra, mieàn taây AÁn Ñoä—According to Prof. Bapat in the Twenty-

5697 Five Hundred Years of Buddhism, Junagadh, the capital of the province Saurashtra, west of India, which owing to the presence of the Asoka edict had already become famous among Buddhists, became a centre of attraction for them—Theo Giaùo sö Bapat trong Hai Ngaøn Naêm Traêm Naêm Phaät Giaùo, Junagadh laø thuû phuû cuûa Saurashtra, mieàn taây AÁn Ñoä, nhôø söï hieän dieän cuûa caùc chæ duï cuûa vua A Duïc maø töø laâu ñaõ ñöôïc caùc tín ñoà Phaät giaùo bieát ñeán nhieàu vaø trôû thaønh moät trung taâm thu huùt ñoái vôùi hoï. Jundo-Raihai (jap): To go round the Hall and do prostrations—Ñi quanh saûnh ñöôøng leã baùi. Jung-wa-nga (tib): Pancabhuta (skt)—Nguõ Ñaïi— Naêm ñaïi hay naêm yeáu toá lôùn: ñaát, nöôùc, löûa, gioù, vaø hö khoâng—The five elements: earth, water, fire, wind, and space. Juni-Bu (jap): Möôøi hai boä kinh—Twelve sutras—See Thaäp Nhò Boä Kinh. Juni-Bu-Kyo (jap): Dvadasanga-buddha-vacana (skt)—Möôøi hai boä kinh—Twelve sutras—See Thaäp Nhò Boä Kinh. Juni-innen (jap): Dvadasanga-pratitya-samutpada (skt)—Twelvefold chain of causation—See Thaäp Nhò Duyeân Khôûi. Juni-Ji (jap)—The twelve hours in one day and night—Möôøi hai giôø trong troïn moät ngaøy ñeâm— See Thaäp Nhò Thôøi. Juni-Nyu (jap): Dvadasayatanani (skt)—Twelve entries—See Thaäp Nhò Nhaäp. Junior monk: Haï toïa—See Tieåu Sö. Junjiro Takakusu (1866-1945): Hoïc giaû Phaät giaùo ngöôøi Nhaät—See Cao Nam Thuaän Thöù Lang. Junimonron (jap): Dvadasanikaya sastra (skt)— The Dvadasanikaya Sastra or the Twelve Gates— See Thaäp Nhò Moân Luaän. Junior Buddhist nun: Ni coâ. Junior monk: Haï toïa—See Tieåu Taêng. Juni Rinden (jap): The twelve-fold cycle of cause and effect—See Thaäp Nhò Duyeân Khôûi. Junnar (skt): Ñòa danh Phaät giaùo ôû vuøng taây AÁn Ñoä—Name of a Buddhist place in west India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, there are as many as 130 caves carved in five separate groups within a radius of four miles from Junnar. Hence, the town can be said to be the largest monastic establishment in western India. The frequency

and smallness of the cells indicate that they belong to an early period—Theo Giaùo sö Bapat trong Hai Ngaøn Naêm Traêm Naêm Phaät Giaùo, coù ñeán 130 hang ñoäng taïo thaønh naêm nhoùm rieâng bieät trong phaïm vi moät baùn kính boán daëm tính töø Junnar. Do ñoù, coù theå noùi thaønh phoá naày laø khu tu vieän lôùn nhaát ôû mieàn taây AÁn Ñoä. Soá löôïng ñoâng ñaûo vaø kích thöôùc nhoû beù cuûa caùc hang cho thaáy caùc hang naày thuoäc veà moät thôøi kyø xa xöa. Junnin (jap): Vua Thuaàn Nhaân (Nhaät Baûn). Junso (jap): King Tang Shun Tsung, who reigned China from 805 to 806—Vua Ñöôøng Thuaän Toâng, ngöôøi trò vì Trung Hoa töø naêm 805 ñeán naêm 806. Ju-O (jap): Tung Hoaønh—Vertical or horizontal— Free in all directions. Jupiter: Brhaspati (skt)—Moäc tinh—See Moäc Dieäu. Juppo (jap): Dasa-disah (skt)—Ten directions— Everywhere—All directions—See Thaäp Phöông. Juppo-Butsudo-Chu (jap): See Thaäp Phöông Phaät Ñoä Trung. Jurei (jap): Vuøng Thoï Linh (Nhaät Baûn). Jurisdiction (n): Quyeàn taøi phaùn. Juârokujoâkai (jap): The sixteen article precepts that form the basis for Soâtoâ ordinations in Japan. The sixteen article precepts, sometimes called the Bodhisattva precepts, include the three refuges (sankikai), the three pure precepts (sanshujoâkai), and the ten heavy precepts (juâjuâkinkai). These sixteen article precepts are understood to encompass the entire moral code of Mahayana Buddhism. Doâgen Kigen (1200-1253) spelled out the sixteen article precepts and the manner of ordination in a chapter in the Shoâboâgenzoâ entitled "Jukai" (Receiving the Precepts)—Möôøi saùu giôùi ñieàu laøm thaønh giôùi luaät caên baûn cho giôùi ñaøn Taøo Ñoäng ôû Nhaät Baûn. Möôøi saùu giôùi ñieàu naøy ñoâi khi ñöôïc goïi laø Boà Taùt Giôùi, bao goàm quy y Tam Baûo, Tam Tuï Tònh giôùi, vaø möôøi troïng giôùi. Möôøi saùu giôùi ñieàu naøy ñöôïc hieåu laø bao goàm toaøn boä giôùi luaät cuûa Phaät giaùo Ñaïi Thöøa. Thieàn sö Ñaïo Nguyeân Hy Huyeàn noùi roõ möôøi saùu giôùi ñieàu vaø phong caùch thoï giôùi trong moät chöông cuûa taäp "Chaùnh Phaùp Nhaõn Taïng" vôùi nhan ñeà "Thoï Giôùi." Ju-Shu (jap): Thoï Chuùng—See Thoï Uaån. Just (a): Correct—Genuine—Just—Right— True—Chính (chaùnh)—Ñuùng—Leõ phaûi—Thuoäc veà coâng chính.

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Just cause: Chính danh (teân goïi ñuùng)—Chaùnh nghóa—Good words—Danh chính ngoân thuaän. Just cause, good words: Danh chaùnh ngoân thuaän. Just cause can help a man speak convincingly: Danh chaùnh coù theå giuùp cho ngöôøi ta aên noùi suoân seû (danh chính ngoân thuaän). Just emptiness: Tanku (jap)—Tính hö khoâng ñoäc nhaát. Just judge and awarder: Yama (skt)— Impartial judge and awarder—Bình ñaúng vöông. Just man: Ngöôøi coâng chính. Justice (n): Coâng lyù—Fairness. Justifiable (a): Baøo chöõa ñöôïc. Justification (n): Coâng chính hoùa—Söï phuïc hoài coâng chính. Justify (v): Jvala (skt)—Xaø Phaï La—To prove— To show proof—Chöùng minh (chöùng toû). Juâzen (jap): Dasa-kusala-karmani (skt)—Dasakusala (skt)—Ten good deeds—Ten good practices—See Thaäp Thieän. Ju-zengodo (jap): Ten paths of good action—See Thaäp Thieän and Thaäp Thieän Nghieäp. Juzu (jap): Aksa-sutra (skt)—Counting beads— Rosary—Laàn chuoãi (chaâu soá). Jvala (skt): Halo—Light—Shining—Quang minh (voøng haøo quang)—The halo behind the throne of an image—Voøng haøo quang phía sau böùc töôïng (quang minh hay aùnh saùng, coøn coù nghóa laø voâ töôùng baát sinh). Jwun Ti Spirit Mantra: Phaät Maãu Chuaån Ñeà Thaàn Chuù. Jyahroda (skt): See Nhö Lö Ñaït. Jyaistha (skt): See Theä Saét Tra. Jyestha (skt): Jyesthaghni (skt)—Taâm—Name of one of the twenty eight constellations. Jyotirasa (skt): Thuø Trí A La Baø—The flavour of the light—See Quang Vò. Jyotisa (skt): Quan heä tôùi Thieân Vaên Hoïc vaø lòch—Relating to astronomy or the calendar. Jyotisa Sastra (skt): See Thuï Ñeå Sa Luaän. Jyotiska (skt): A luminary heavenly body—See Thuï Ñeà Ca. Jyotisprabha (skt): Great illustrious Brahman— Quang Minh Ñaïi Phaïm.

K Ka (jap): Loãi—Error (transgression). Kabalinkarahara (p): Thöïc phaåm vaät chaát— Material food. Kabilsingh, Chatsumarn (1944 -): A professor at Thammasat University who has become one of the leading advocates for women’s issues in Thailand. Her mother, Voramai Kabilsingh, was the first Thai woman to take the full Bhikkuni ordination, which died out centuries ago in Theravada countries. In order to receive it, she traveled to Taiwan in 1908, where she was given the ordination name “Ta Tao.” In 1957, she established the first monastery in Thailand for women, called Wat Song dharma Kalyani. Both daughter and mother have been instrumental in working to re-establish full ordination for women in Thailand—Teân moät vò giaûng sö taïi tröôøng ñaïi hoïc Thammasat, ngöôøi ñaû trôû thaønh moät trong nhöõng ngöôøi ñi ñaàu trong nhöõng vaán ñeàn phuï nöõ ôû Thaùi Lan. Meï cuûa baø laø baø Voramai Kabilsingh, laø moät ngöôøi Thaùi muoán thoï giôùi tyø kheo ni, vì doøng truyeàn thöøa naøy ñaõ taøn luïi trong caùc quoác gia theo Phaät giaùo Nguyeân Thuûy maáy theá kyû qua, neân ñeå ñöôïc thoï giôùi, baø phaûi du haønh sang Ñaøi Loan vaøo naêm 1908, taïi ñaây baø thoï giôùi vaø mang phaùp danh laø “Ñaïi Ñaïo.” Vaøo naêm 1957, baø thieát laäp tu vieän ñaàu tieân taïi Thaùi Lan daønh cho nöõ giôùi, goïi laø Wat Song dharma Kalyani. Caû hai meï con baø ñeàu ñaõ goùp phaàn vaøo vieäc taùi thaønh laäp giôùi ñaøn cho nöõ giôùi taïi Thaùi Lan. Kabul (skt): See Khaùch Boá Nhó. Kaca (skt): Ca Chaù—Pha leâ—Crystal—Glass. Kacalindikaka (skt): Kacilindi (skt)—A sea bird—See Ca Giaø Laân Ñòa. Kacamani (skt): See Ca Giaø Maït Ni. Kaccana (skt): See Kaccayana. Kaccanabhaddekaratta-suttam (p): Sutra on Mahakatyayana, an overnight good guest—Kinh Ñaïi Ca Chieân Dieân Nhaát Daï Hieàn Giaû —See Ma Ha Ca Chieân Dieân. Kaccayana (skt): See Loäc Tuùc Vöông. Kaccha (p): Marshy land—Ñaàm laày. Kacchaka (p): A kind of fig tree—Moät loaïi caây sung.

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Kacchapa (p): A turtle—A tortoise—Con ruøa. Kacchu (p): A plant the fruits of which cause itch when applied to the skin—Moät loaïi caây maét meøo coù traùi laøm ngöùa khi chaïm vaøo da. Kacilindika (skt): Kacalindikaka (skt)—Ca Giaø Laân Ñòa Ñieåu—See Ca Giaø Laân Ñòa. Kada (jap): Ceya (skt)—Gatha (skt)—Giaø Ñaø— Giaø Tha—Chant—Metrical hymn or chant— Poem—Stanza—Japanese transliteration of the Sanskrit term "gaâthaâ," a form of religious verse— Keä Phuùng Tuïng (goàm boán caâu vôùi soá chöõ nhöùt ñònh trong moãi caâu). Kadam (tib): Patha-krama (skt)—Lam rim school—See Lam-rim. Kadamba (skt): Ca Ñaøm Ba—Moät loaïi caây coù hoa thôm—A tree or plant with fragrant flowers. Kadampa (tib): Follower of Lam-rim school—A person who practices the lamrim tradition of all Buddhas—Ngöôøi tu taäp taäp truyeàn thoáng Lam-rim cuûa chö Phaät. Kadoâ (jap): Japanese ways of arranging or sticking flowers in a vase—Way of flowers—See Hoa Ñaïo. Kaenri (jap): The inside flame—See Hoûa Dieäm Lyù. Kagyu (tib): See Ca Nhó Cö Phaùi. Kagyupa (tib): Bka’ Brgyud (tib)—Oral transmission lineage of Tibetan Buddhism—See Toå Truyeàn Phaùi. Kahitsu (jap): The state of ambiguity—Haø taát?— Why should it necessarily like that? or How can it conclusively be decided that?, etc.—Taïi sao laïi caàn phaûi nhö vaäy? Kai (jap): Loka (skt)—Sphere—World—Theá giôùi. Kaichin (jap): The Zen expression for laying out one's bed and retiring for the night. At Japanese monasteries, at the sound of the kaichin bell, resident monks or nuns take down their bedding, which is stored in the monks' hall (soâdoâ). Traditionally, Zen monks and nuns use only one futon , or mattress pad, and no pillow. Since they are allowed no other blankets, they roll themselves into the single futon on cold nights— Thuaät ngöõ Thieàn chæ söï traûi giöôøng ñeå nguû nghæ trong ñeâm. Taïi caùc töï vieän ôû Nhaät, khi tieáng chuoâng "kaichin," Taêng Ni lieàn laáy ñoà traûi giöôøng caát giöõ trong Taêng phoøng ra traûi. Theo truyeàn thoáng, Thieàn Taêng vaø Thieàn Ni chæ duøng moät taám

vaûi loùt chöù khoâng duøng goái. Vì hoï khoâng ñöôïc pheùp duøng meàn, neân vaøo nhöõng ñeâm trôøi laïnh, hoï cuoän mình trong taám vaûi aáy. K'ai of Ch'ing-yin: Zen master Ch'ing-yin K'ai— See Tònh Nhaân Khaûi Thieàn Sö. Kaidan (jap): The ordination platform in a monastery—The ordination hall in a monastery— See Giôùi Ñaøn Vieän. Kaidan’in (jap): The ordination hall in a monastery—See Giôùi Ñaøn Vieän. Kaidan-seki (jap): A Japanese term, literally means "Kaidan stone," or a stone tablet outside the gates of both the Zen and Ritsu monasteries— See Giôùi Ñaøn Thaïch. Kaido Soshin (jap): Hui-t’ang Tsu-Hsin—See Hoái Ñöôøng Toå Taâm Hoaøng Long Thieàn Sö. Kaifu Daoning: Kaifuku Donei (jap)—K'ai-fu T'ao-ning—See Khai Phuùc Ñaïo Ninh Thieàn Sö. Kaifuku Doânei (jap): K'ai-fu T'ao-ning—Kaifu Daoning—See Khai Phuùc Ñaïo Ninh Thieàn Sö. K'ai-fu T'ao-ning: Kaifuku Donei (jap)—Kaifu Daoning—See Khai Phuùc Ñaïo Ninh Thieàn Sö. Kaigaku (jap): Sila (skt)—Morality or precepts— See Tam Hoïc. Kaigan Zen master: Thieàn sö Kaigan—Name of a Japanese Zen master.  Kaigan championed in the study of Buddhist and Zen literature in the middle of the nineteenth century. Many people thought he was just a scholar, not realizing that he was an enlightened Zen master. Kaigan first studied scriptural Buddhism with the great Zen master Sengai. Later he studied Zen meditation with Seisetsu and Tankai. Kaigan completed his Zen study with Tankai and was recognized as a successor. At one point Kaigan went to Kyoto to study at the academies of the other schools of Buddhism. Disturbed by what he found, Kaigan wrote, "At the Fifth avenue bridge, I turn my head and look; east, west, south, north, ignorant monks are many." Sö Kaigan ñoaït giaûi quaùn quaân veà vaên hoïc Thieàn Phaät giaùo vaøo giöõa theá kyû thöù 19. Nhieàu ngöôøi nghó raèng oâng laø moät hoïc giaû, chöù khoâng bieát ñöôïc raèng oâng laø moät thieàn sö ñaéc ñaïo. Luùc ñaàu Kaigan theo hoïc vôùi ñaïi

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thieàn sö Sengai. Sau ñoù sö tieáp tuïc thieàn taäp vôùi hai thieàn sö Seisetsu vaø Tankai. Kaigan ñaõ hoaøn taát vaø ñöôïc aán chöùng thieàn vôùi thieàn sö Tankai, oâng cuõng laø ngöôøi noái phaùp cho vò thieàn sö naøy. Coù moät thôøi Kaigan ñi ñeán Kyoto ñeå tham hoïc Phaät phaùp vôùi caùc tröôøng phaùi Phaät giaùo khaùc. Khoù chòu tröôùc nhöõng gì oâng tìm thaáy, oâng ñaõ vieát baøi keä: "Taïi ñaïi loä soá Naêm Ñöùng treân caàu nhìn quanh Suoát Ñoâng, Taây, Nam, Baéc Ngu Taêng sao quaù nhieàu!" Later on, Zen master Dokuon explained, "People of the time all considered Kaigan to be widely learned, with an extraordinary and powerful memory. And that is indeed true. However, he also had three most famous Zen teachers and found out the innermost secrets of Zen, finally receiving the seal of approval from Zen master Tankai. People of his time thought Kaigan was a teacher of doctrinal Buddhism, but that was not his reality. What Kaigan was worried about was that there were many Zen followers with sterile intellects, but only a few who understood the principles of the Teaching. It was because of this that he concentrated on preaching literary Zen, in order to develop and guide young seekers. Kaigan's attention was focused on rescuing people from the decadence of the times. He didn't have time to pay any mind to other things. That is precisely what made him great."—Sau naøy, thieàn sö Dokuon ñaõ giaûi thích veà thieàn sö Kaigan nhö sau: "Ngöôøi ñöông thôøi ai cuõng cho raèng Kaigan laø baäc thöùc giaû, vôùi trí nhôù maïnh meõ sieâu phaøm. Ñuùng nhö vaäy! Tuy nhieân, ngaøi cuõng laø ñoà ñeä cuûa ba vò thieàn sö noåi tieáng nhaát thôøi ñoù. Ngaøi ñaõ töøng thaâm ngoä lyù thieàn vaø ñöôïc thieàn sö Tankai aán chöùng nhö laø ngöôøi keá thöøa toâng moân. Ngöôøi ñöông thôøi chæ nghó raèng Kaigan laø moät giaûng sö kinh giaùo, nhöng ñoù khoâng phaûi laø tri kieán cuûa thieàn sö Kaigan. Caùi maø thieàn sö Kaigan quan taâm laø ngaøy caøng coù nhieàu thieàn giaû theá trí bieän thoâng, nhöng chæ coù moät vaøi ngöôøi thöïc söï thaáu trieät toâng chæ cuûa giaùo phaùp. Vì lyù do naøy maø thieàn sö Kaigan ñaõ taäp trung vaøo vieäc thuyeát giaûng

Thieàn phaùp ñeå phaùt trieån vaø höôùng daãn nhöõng keû sô cô caàu ñaïo. Moái chuù taâm cuûa Kaigan laø taäp trung vaøo vieäc giaûi thoaùt con ngöôøi trong thôøi kyø suy taøn. Ngaøi khoâng baän taâm vaøo baát cöù chuyeän gì khaùc. Chính ñieàu naøy ñaõ laøm cho ngaøi thaønh vó ñaïi." Kaigen (jap): A Japanese term, literally means "to open one’s eyes" or "opening the eye"—See Khai Nhaõn. Kaigonju-ken (jap): Silavrata-paramarsa (skt)— Attachment to precepts and observances—See Giôùi Caám Thuû Kieán. Kaihan (jap): An announcement of the time of day. At Japanese Rinzai monasteries, the time of day is announced three times daily, at day break, dusk, and bedtime. This is done by sounding a han (a wooden board) hanging outside the monks' hall (soâdoâ)—Thuaät ngöõ chæ söï coâng boá thôøi khaéc trong ngaøy. Taïi nhöõng ngoâi töï vieän thuoäc toâng Laâm Teá, moãi thôøi khaéc trong ngaøy ñeàu ñöôïc coâng boá, vaøo luùc bình minh, hoaøng hoân, vaø luùc ñi nguû. Vieäc naøy ñöôïc laøm baèng caùch ñaùnh vaøo moät mieáng vaùn treo beân ngoaøi Taêng ñöôøng. Kai-in Zanmai (jap): Samadhi as the state like the sea—See Haûi AÁn Tam Muoäi. Kaijoâ (jap): Khai Tònh—Break the silence—The term literally means "Opening of silence"; the matinal awakening of the monks in a Zen monastery by striking a wooden board (han), gong (umpan), or a warning stick. The term is also used for the termination of periods of sitting meditation through a sounded signal—Thuaät ngöõ coù nghóa laø "Phaù vôõ söï im laëng"; söï ñaùnh thöùc nhöõng vò Taêng nguû gaät trong Thieàn vieän baèng caùch ñaùnh vaøo nhöõng vò aáy baèng moät taám vaùn hay moät caây gaäy caûnh baùo. Thuaät ngöõ cuõng coù nghóa laø chaám döùt nhöõng thôøi thieàn taäp baèng caùch phaùt ra tieáng caûnh baùo. Kaike-Yoraku (jap): Opening flowers, leaves falling—See Khai Hoa Dieäp Laïc. Kaiki (jap): "To open a foundation"; a term for the founding patron of a Buddhist temple or monastery or the founding of a temple by a patron. In most cases, founding patrons were lay Buddhists who donated money to construct a new temple in order to built blessing and merit. Buddhism teaches that lay believers accrue merit from such good deeds, especially made to a

5701 monastic community. Lay people built temples, thus providing shelter to monks and nuns, for a variety of spiritual and practical benefits—Môû ra moät hoäi baûo trôï; thuaät ngöõ chæ moät vò thí chuû baûo trôï cho moät ngoâi töï vieän hay söï saùng laäp ra moät ngoâi töï vieän bôûi moät vò thí chuû. Trong haàu heát moïi tröôøng hôïp, thí chuû saùng laäp laø Phaät töû taïi gia, ngöôøi hieán taëng tieàn baïc ñeå xaây döïng moät ngoâi chuøa môùi ñeå taïo phöôùc ñöùc vaø coâng ñöùc. Phaät giaùo daïy raèng tín thí taïi gia tích tuï phöôùc ñöùc töø nhöõng vieäc laøm thieän laønh, ñaëc bieät laø vieäc laøm ñoái vôùi coäng ñoàng töï vieän. Phaät töû taïi gia xaây chuøa, cung caáp choã ôû cho chö Taêng Ni ñöôïc lôïi laïc trong vieäc tu taäp. Kaikkutikas (skt): Gaukulika (skt)—Kukkulikas, Kukkutikas, or Kaukkutikas (skt)—See Keâ Daãn Boä. Kaiko (jap): Haûi Khoâ—The sea has dried, represents a real situation that has changed completely—Bieån caïn khoâ, tieâu bieåu cho moät hoaøn caûnh thaät ñaõ thay ñoåi moät caùch toaøn dieän. Kailasa (skt): Silver Mountain—See Ngaân Sôn. Kaimyoâ (jap): 1) Buddhist precepts: See Giôùi; 2) Buddhist name: See Phaùp Danh; 3) Honorific title given to Japanese Buddhist monks at their initiation: Töôùc vò danh döï ban cho moät vò Taêng cuûa Nhaät Baûn trong buoåi leã quaùn ñaûnh. Kairitsu (skt): A Japanese term, literally means "precepts and rules," which one receives and acknowledges through the ceremonial initiation into Buddhism—Thuaät ngöõ Nhaät Baûn coù nghóa laø "giôùi luaät" ñöôïc tieáp nhaän trong leã nhaäp moân Phaät giaùo—See Giôùi Luaät. Kaisan (jap): To open a mountain or Mountain founder—See Khai Sôn. Kaisandoâ (jap): Japanese for founder's hall, a monastery building honored the temple's founding abbot—Kaisandoâ laø thuaät ngöõ Nhaät Baûn chæ Khai Sôn Ñöôøng (Toå Ñöôøng), kieán truùc vinh danh vò khai sôn ra töï vieän—See Founder's Hall. Kaisan Shidoâ Bu'nan Anju Zenji Anroku (jap): The biography of the Founder, the hermitagedwelling Zen Master Shidoâ Bu'nan, composed by Toârei Enji (1721-1792). The brief text provides a basic biographical sketch of Shidoâ Bu'nan (16031676), a Rinzai master from the lineage of Kanzan Egen who was the teacher of Doâkyoâ Etan (1642-1721), the master of Hakuin Ekakku (1685-

1768)—Tieåu söû cuûa ngöôøi Khai Sôn, Thieàn sö aån cö Voâ Nan, ñöôïc Thieàn sö Ñoâng Laõnh Vieân Töø bieân soaïn. Vaên baûn ngaén goïn cung caáp tieåu söû cuûa Thieàn sö Voâ Nan, moät vò Thieàn sö toâng Laâm Teá, thuoäc doøng Thieàn Quan Sôn Hueä Huyeàn, vò thaày cuûa Thieàn sö Chaùnh Thoï Laõo OÂng, vaø Laõo OÂng laø thaày cuûa Baïch AÅn Hueä Haïc. Kaishin (jap): Sila-skandha (skt)—The preceptbody—See Giôùi Thaân. Kaishu (jap): See Sea assembly. Kaiso (jap): Sö Hoaøi Toá ( - 698). Kaisu (jap): Chi-Sung—Kheá Tung—Name of a monk. Kaitai Futoâ Roku (jap): Boä Gia Thaùi Phoå Ñaêng Luïc—See Chia t'ai P'u-teng Lu. Kaiyoku (jap): To open the bath. At traditional Zen monasteries, the bath house was prepared and a hot bath provided for the resident monks or nuns only on specially designated days. Usually the bath was prepared every five days during the winter retreat and daily during the summer retreat. At Soâtoâ monasteries, bath days were generally observed on days with the numerals 4 and 9. According to Zen monastic codes, the bath house is one of three areas within temple grounds where silence is observed—Môû nhaø taém. Taïi caùc Thieàn vieän truyeàn thoáng, nhaø taém ñöôïc chuaån bò vaø laàn taém vôùi nöôùc noùng ñöôïc cung caáp cho chö Taêng Ni chæ trong nhöõng ngaøy ñaõ ñöôïc quy ñònh maø thoâi. Thöôøng thì taåy thaùo phoøng chuaån bò moãi naêm ngaøy trong muøa an cö ñoâng vaø an cö haï. Trong nhöõng Thieàn vieän Taøo Ñoäng toâng, nhaø taém thöôøng ñöôïc môû ra vaøo nhöõng ngaøy vôùi nhöõng con soá 4 vaø 9. Theo luaät Thieàn vieän, nhaø taém laø moät trong ba nôi phaûi luoân giöõ söï im laëng. Kaji (jap): Adhisthana (skt)—To depend upon— See Gia Trì. Kajangala (skt): Kajinghara (skt)—See Yeát Ñaêng Yeát La. Kaji Ichige (jap): Katsu (jap)—To give a forceful shout, an expression used in reference to the moment of attaining satori (enlightenment)— Tieáng heùt lôùn, töø ngöõ duøng ñeå chæ thôøi ñieåm ñaït ngoä—See Tieáng Heùt. Kajinghara (skt): Kajingala or Kajughira (skt)— See Yeát Ñaêng Yeát La. Kaji P'ai (kor): Name of a Korean Zen sect, founded by Zen master Toui (?-825). Its main

5702 temple located on Mount Porimsa. Zen master Toui traveled to China to seek Zen instructions from Zen masters Hsi-t'ang Chih-tsang (735-814) and Pai-chang-Huai-hai (720-814/or 818?). He stayed in China to practice Zen for over thirtyseven years before returning to Korea to found the Kaji Zen sect—Ca Trí Sôn Phaùi, teân cuûa moät phaùi Thieàn Ñaïi Haøn, ñöôïc thaønh laäp bôûi Thieàn sö Ñaïo Nghóa. Ngoâi chuøa chính cuûa phaùi naøy naèm treân nuùi Ca Trí. Thieàn sö Ñaïo Nghóa du haønh sang Trung Hoa caàu hoïc Thieàn phaùp vôùi caùc Thieàn sö Trí Taïng vaø Baùch Tröôïng. Sö löu laïi Trung Hoa hôn 37 naêm tu taäp Thieàn ñònh tröôùc khi trôû veà Ñaïi Haøn ñeå thaønh laäp Thieàn phaùi Ca Trí. Kajishoâ (jap): A Japanese term, literally means "What does its nature look like?" A question frequently used in Zen, which asks about the nature, i.e., the true nature, or Buddha-nature— Thuaät ngöõ Nhaät Baûn coù nghóa laø "Baûn chaát cuûa noù gioáng caùi gì?" Caâu hoûi thöôøng ñöôïc duøng trong nhaø Thieàn ñeå hoûi veà thöïc chaát, baûn chaát thaät hay Phaät taùnh cuûa caùc söï vaät. Kajmasapada (skt): See Kaccayana. Kajo (jap): Everyday, everyday life—See Gia Thöôøng. Kajo-Daishi (jap): Gia Töôøng Ñaïi Sö (Nhaät Baûn). Kaka (skt): See Kakala (1). Kakacupama-sutta (p): Sutra on the simile of the saw, in the Majjhima Nikaya 21—Kinh Thí Duï Caùi Cöa, trong Trung Boä Kinh 21. Kakai-Ichiya (jap): Hoa Khai Nhaát Daï—See Flower opening one night. Kakala (skt): A crow (Kaka (skt): Ca Ca, Ca Ca Ca, Ca Ca La (con quaï)—A black insect or worm: Ca Ca La Truøng, moät loaïi saâu ñen (loaøi saâu caén cheát saâu meï). Kakkari (p): Cucumber—Döa chuoät. Kakkasa (p): Rough—Harsh (a)—Goà gheà. Kako Shichibutsu: Japanese term for the seven ancient Buddhas, whose biographies appear at the beginning of the Transmission of the Lamp (Ching Te Ch'uan Teng Lu) and other traditional accounts of the history of Zen Buddhism—Thuaät ngöõ Nhaät Baûn chæ baûy vò coå Phaät, maø tieåu söû cuûa caùc ngaøi xuaát hieän trong phaàn ñaàu cuûa Caûnh Ñöùc Truyeàn Ñaêng Luïc vaø nhöõng ñeà muïc truyeàn thoáng khaùc cuûa lòch söû Phaät giaùo Thieàn toâng—See Thaát Phaät. Kakoustha (skt): Ka khuaát ña.

Kaksa (skt): Kacha (p)—An ancient kingdom of Malava, now the peninsula Cutch—Moät vöông quoác coå cuûa Malava, baây giôø laø baùn ñaûo Cutch. Kaku (jap): Vitarka (skt)—Awareness—Tænh giaùc. Kakua (jap): Name of a Japanese monk who traveled to Sung China and became a Rinzai master there. Kakua was originally a Tendai monk who studied on Mount Hiei before he became interested in Zen. He went to China in 1171 and practiced under the Rinzai master Huiyuan (1103-1176), better known as Fo-hai Ch'anshih, of the Yang-ch'i lineage. He received the master's Dharma seal (inka) in 1175 and return to Japan to propagate Zen. Kakua was among the first to attempt to spread Zen teachings in Japan, but he was largely unsuccessful. It is said that when Emperor Takakura (reigned from 1161 to 1181) invited him to court to speak about Zen, Kakua responded by playing a single note on his flute. The emperor and his court were not convinced, and Kakua eventually retire to a small hermitage on Mount Hiei, where he practiced Zen until his death—Teân cuûa moät vò Taêng Nhaät Baûn du haønh sang Trung Hoa vaøo thôøi nhaø Toáng vaø trôû thaønh moät vò Thieàn sö toâng Laâm Teá taïi ñoù. Nguyeân thuûy, Thieàn sö Kakua laø moät vò Taêng thuoäc toâng Thieân Thai tu hoïc treân nuùi Tyû Xan tröôùc khi coù höùng thuù vôùi Thieàn. Sö ñi ñeán Trung Hoa vaøo naêm 1171 vaø tu taäp Thieàn vôùi Thieàn sö Hueä Vieân (see Hueä Vieân Thieàn Sö), doøng Döông Kyø. Sö nhaän aán chöùng vaøo naêm 1175 vaø trôû veà Nhaät ñeå truyeàn baù Thieàn phaùp. Kakua naèm trong soá nhöõng ngöôøi ñaàu tieân coá truyeàn baù giaùo phaùp Thieàn taïi Nhaät Baûn, nhöng nhöõng coá gaéng cuûa Sö khoâng maáy thaønh coâng. Ngöôøi ta noùi raèng khi vua Takakura thænh Sö ñeán trieàu ñình ñeå thuyeát giaûng veà Thieàn, Kakua ñaùp laïi baèng caùch thoåi moät noát saùo, neân khoâng thuyeát phuïc ñöôïc Hoaøng ñeá vaø trieàu ñình, vaø cuoái cuøng Kakua ruùt lui veà moät nôi aån cö nhoû treân nuùi Tyû Xan, nôi Sö tu taäp Thieàn cho ñeán khi thò tòch. Kakuan (jap): Kuoan—See Quaùch Am Sö Vieãn Thieàn Sö. Kakuan-Shion (?-1234): Name of a Japanese monk from Daruma sect, an early Japanese school of Zen. Kakuan Shion was a disciple of the sect's founder, Dainichi Noânine; he continued to train

5703 disciples at Samboâ-ji after Noânin's death. Later, he moved the sect's headquarters and set up a monastery at Toânomine, in the Nara area, to avoid harassment from Tendai monks from Mount Hiei. After Kakuan's death, his disciple Ekan (?-1251) led the group until they joined Doâgen Kigen's (1200-1253) community at Eihei-ji. Kakuan's former disciples, Ejoâ (1198-1280) and Ekan, became leading disciples of Doâgen—Teân cuûa moät vò Taêng Nhaät Baûn thuoäc Ñaït Ma Toâng, moät tröôøng phaùi Thieàn sô thôøi ôû Nhaät. Thieàn sö Quaùch Am Sö Vieãn laø ñeä töû cuûa vò khai saùng ra toâng Ñaït Ma ôû Nhaät, Thieàn sö Ñaïi Nhaät Naêng Nhaãn; Sau khi Naêng Nhaãn thò tòch, Sö tieáp tuïc giaùo huaán ñeä töû. Sau ñoù, Sö di chuyeån toång haønh dinh cuûa tröôøng phaùi naøy ñeán Toânomine, trong vuøng Naïi Löông (Nara) ñeå traùnh söï quaáy nhieãu töø caùc vò Taêng beân toâng Thieân Thai treân nuùi Tyû Xan. Sau khi Quaùch Am thò tòch, ñeä töû cuûa ngaøi laø Thieàn sö Ekan ñaõ höôùng daãn nhoùm cho ñeán khi gia nhaäp vaøo coäng ñoàng Taêng giaø cuûa Thieàn sö Ñaïo Nguyeân taïi Vónh Bình Töï. Nhöõng ñeä töû tröôùc ñaây cuûa Quaùch Am laø Ejoâ vaø Ekan ñeàu trôû thaønh nhöõng ñeä töû haøng ñaàu cuûa Ñaïo Nguyeân—See Quaùch Am Sö Vieãn Thieàn Sö. Kakubam (jap): Sö Giaùc Vaïm (1095-1143), Phaät giaùo Nhaät Baûn. Kakuda-Katyayana (skt): Name of one of the six famous heretical leaders—See Ca La Cöu Ñaø Ca Chieân Dieân. Kakujo (jap): Sö Giaùc Thaïnh (1194-1249), Phaät giaùo Nhaät Baûn. Kakunen-daigo (jap): A Japanese term, literally means "unrestricted great satori"; another expression for a great enlightenment—Thuaät ngöõ Nhaät Baûn coù nghóa laø "ñaïi ngoä khoâng giôùi haïn"; söï dieãn taû khaùc cuûa ñaïi giaùc—See Ngoä. Kakusandha (p): Kakuda-Katyayana (skt)—See Caâu Löu Toân Phaät. Kakushin (1207-1298): Shinchi Kakushin (jap)— See Giaùc Taâm Thieàn Sö. Kakuttha (skt): See Caâu Toân Haø. Kakuun (jap): Sö Giaùc Vaän (953-1007), Phaät giaùo Nhaät Baûn. Kakuzen-sho (jap): See Giaùc Thieàn Sôù Sao. Kala (p): See Ca La (8). Kala (skt): See Ca La. Kalabhashana (skt): Low voice—Gioïng nhoû nheï.

Kalabhashin (skt): Pleasant tone—Gioïng noùi vui veû. Kalabhisheka (skt): Vase initiation—See Thuûy Quaùn Ñaûnh. Kalac(h)akra: Wheel of time—See Thôøi Luaân. Kalacakra sect: Kalacakra-tantra (skt)—Thôøi Luaân Giaùo. Kalacakra-tantra (skt): One of the most important Indian tantric texts for Tibetan Buddhism—See Thôøi Luaân Chuù. Kalacakra-vatara (skt): See Nhaäp Thôøi Luaän. Kaladana-sutta (p): Sutra on seasonable gifts, Anguttara Nikaya V.36—Kinh quaø caùp hôïp thôøi, Taêng Nhaát A Haøm V.36. Kaladhuta (skt): Silver—Baïc. Kalaha-vivada-sutta (p): Sutra on quarrels and disputes, Samyutta Nikaya IV.11—Kinh Tranh Caûi, Töông Öng Boä IV.11. Kalaka (skt): See Giaø La Daï Xoa. Kalakala (skt): Confused noise—OÀn aøo hoån loaïn. Kalakantha (skt): Pleasant tone—Gioïng noùi vui veû. Kalaksemakasya-skysaya-Vihara (skt): Tònh xaù Ca La Sai Ma Thích—Name of a monastery in northern India. Kalala (skt): Ca La La—An embryo—See Phoâi Thai. Kalama (p): See Ca Lam. Kalama sutra (skt): Kalama sutta (p)—See Kinh Ca Lam. Kalama sutta (p): Kalama sutra(skt)—See Kinh Ca Lam. Kalanda (skt): See Ca Lan Ñaø. Kalanusarin (skt): Kieân haéc Chieân ñaøn—A kind of precious sandal wood. Kalapah-pratyayanam (skt): See Nhaân Duyeân Coäng Taäp Hoäi. Kalapakkha (p): Thôøi Luaân Giaùo—Kalacakra sect—Kalacakra-tantra. Kalaparvata (skt): Black mountain—See Haéc Sôn. Kalapinaka (skt): See Ca La Tyù Naõ Ca. Kalaratri (skt): One of the three queens of Yama, who controls midnight. Kalarava (skt): Low sweet voice—Gioïng noùi ngoït ngaøo. Kalaruci (skt): See Cöông Löông Laâu Chí.

5704

Kalarupa (skt): See Haéc Saéc Hoä Phaùp. Kalasas (p): Bình ñöïng nöôùc. Kalasivi (skt): See Chi Cöông Löông Tieáp. Kalasumana (p): Giaø La Tu Maït Na—Name of a monk. Kalasutra (skt): The black-rope, or black-bonds hell—See Haéc Thaèng. Kalasvana (skt): Charming voice—Gioïng quyeán ruõ. Kalavinka (skt): A kind of sparrow in Indian— See Ca Laêng Taàn Giaø. Kalasvana (skt): Gioïng Quyeán Ruû—Charming voice. Kalavinka pitcher: See Taàn Giaø Bình. Kalayasa (skt): Cöông löông daø xaù—See Thôøi Xöùng. Kaleidoscope of wisdom: Wisdom-illusion— Wisdom-conjuring—Tueä aûo. Kali (skt): Ca Lôïi—Ca Leâ—Caùt Lôïi—Ca Lam Phuø—Ca La Phuù—Striver (Ill-born): Ñaáu Traùnh AÙc Sanh—Kaliraja or Kalingaraja (skt): AÙc Theá Voâ Ñaïo Vöông—See Ñaáu Traùnh Vöông. Kalika (skt): A garment of diverse colours: Ca La Ca, loaïi aùo ca leâ ca coù maøu loám ñoám (deät baèng hoa caùt boái)—See Ca Lyù Ca. Kalinga (skt): See Ca Laêng Giaø Quoác. Kalingaraja (skt): Kaliraja (skt)—Ca Lôïi Vöông—See Ca Lôïi. Kalinraja (skt): Kaliraja or Kalingaraja (skt)—Ca Lôïi Vöông—See Ca Lôïi. Kaliraja (skt): A former incarnation of Kaundinya—See Kieát Lôïi Vöông. Kaliyaka (skt): A black dragon—See Ca La Ca. Kaliyuga (skt): See Thôøi Maït Phaùp. Kalki Avatara (skt): The Buddha-to-be— Maitreya. Kalmasapada (skt): See Ban Tuùc Vöông. Kalodaka (skt): Thôøi Thuûy—See Ca Löu Ñaø Di. Kalodayin (skt): Kaludayi (p)—See Ca Löu Ñaø Di. Kalonlama (tib): Council of the senior monks— Hoäi Ñoàng Tröôûng Laõo. Kalpa (skt): Kappa (p)—Ko (jap)—Aeon—Life— See Kieáp. Kalpa of annihilation: Samvarta-siddha kalpa (skt)—See Khoâng Kieáp.

Kalpa-ash: Kieáp Hoâi—The ash after the fire kalpa of destruction—Kieáp tro, thôøi kyø chæ toaøn nhöõng tro, ngay sau söï taøn phaù cuûa kieáp hoûa. Kalpa of the constellations: Naksatra-kalpa (skt)—See Tinh Tuù Kieáp. Kalpa in decay: Kieáp ñoäc—The periods of turbidity, impurity or chaos—See Kieáp Ñoäc and Nguõ Ñoäc. Kalpa of destruction or decay: Samvarta (skt)— See Hoaïi Kieáp. Kalpadi (skt): Beginning of a kalpa—Khôûi thuûy kieáp (baét ñaàu moät kieáp). Kalpadruma (skt): Wish-fulfilling tree—See Kieáp Ba Thuï. Kalpa of existing: Vivarta-siddha (skt)—See Truï Kieáp (2). Kalpa of fire: Kalpagni (skt)—See Kieáp Hoûa. Kalpa-flames: Kieáp Dieäm—See Kieáp Hoûa. Kalpa of flood: See Kieáp Thuûy. Kalpa of form: Krta-yuga (p)—Satya-yuga (skt)—Vivarta kalpa (skt)—Kalpa of formation— See Thaønh Kieáp. Kalpa of formation: Vivarta-kalpa (skt)—See Thaønh Kieáp. Kalpagni (skt): Kalpa of fire—See Kieáp Hoûa. Kalpakasayah (skt): Kieáp Tröôïc—Kieáp oâ ueá, kieáp dô baån—Age of impurity. Kalpakashaya (skt): Kieáp Maït—End of a kalpa— Thôøi kyø cuoái cuûa moät kieáp. Kalpantara (skt): Another kalpa—Bæ kieáp—Kyø kieáp khaùc. Kalpa Sastra (skt): Kieáp Luaän—See Kha Thích Ba Luaän. Kalpasata (skt): Baùch Kieáp—One hundred kalpas—As long as one hundred kalpas—Daøi nhö moät traêm kieáp. Kalpashaya (skt): End of kalpa—Kyø Kieáp Taän. Kalpa sutra (skt): See Kieáp Kinh. Kalpataru (skt): A tree in Indra’s garden bearing fruit according to the seasons—See Kieáp Ba Thuï. Kalpa of three thousand dust motes: Tam Thieân Traàn Ñieåm Kieáp—Kieáp ba ngaøn haït buïi. Kalpa turbidity: See Kieáp Tröôïc. Kalpaviksha (skt): Kalpadruma (skt)—Nhö YÙ Thuï—Caây öôùc nguyeän—Wish-fulfilling tree— See Kieáp Ba Thuï.

5705

Kalsala-maha-bhumika-dharma (skt): Wisdom on the ten mental conditions for cultivation of goodness—See Ñaïi Thieän Ñòa Phaùp Trí. Kaludaja: See Ca Löu Ñaø Di. Kaludayin (skt): Ca Laâu Ñaø Di—See Ca Löu Ñaø Di. Kalunasurin (skt): Kieân haéc—Chieân ñaøn. Kalu Rinpoche (1905-1989): Reincarnate lama of the Karma Kagyupa lineage of Tibetan Buddhism, recognized as an “activity emanation” of Jamgon Kongtrul. He was ordained at age thirteen by the eleventh Situ Rinpoche Karma Rangjung Gunkyab. Three years later, he began a threeyear, three-month, three-day retreat, and for the next thirteen years after that engaged in yogic practice. His fame as a meditator grew, and he was appointed meditation teacher at Pelpung Monastery. In 1962 he left Tibet and settled in Sonada in West Bengal. From 1971 to 1981 he traveled widely, and established meditation centers in the U.S.A., Canada, and Europe. He was the first Tibetan teacher to lead a group of Western students in the traditional three-year retreat in France from 1976 to 1980—Vò Laït Ma taùi sanh cuûa truyeàn thoáng Karma Kagyupa trong Phaät giaùo Taây Taïng, ñöôïc coâng nhaän laø hoùa thaân cuûa Jamgon Kongtrul. OÂng thoï giôùi vaøo naêm 13 tuoåi vôùi Situ Rinpoche Karma Rangjung Gunkyab ñôøi thöù 11. Ba naêm sau ñoù, oâng baét ñaàu moät cuoäc nhaäp thaát ba naêm, ba thaùng, ba ngaøy, vaø trong 13 naêm sau cuoäc nhaäp thaát ñoù oâng tu taäp du giaø. Danh tieáng thieàn sö cuûa oâng ngaøy caøng lôùn maïnh, vaø oâng ñöôïc boå nhaäm laøm thieàn sö taïi Tu Vieän Pelpung. Naêm 1962 oâng rôøi Taây taïng vaø ñònh cö taïi Sonada, mieàn taây Bengal. Töø naêm 1971 ñeá 1981 oâng du haønh moät caùch roäng raõi vaø thaønh laäp nhieàu trung taâm thieàn treân ñaát Myõ vaø AÂu Chaâu. OÂng laø vò thaày Taây taïng ñaàu tieân höôùng daãn moät nhoùm thieàn sinh Taây phöông trong truyeàn thoáng ba naêm nhaäp thaát taïi Phaùp töø naêm 1976 ñeán naêm 1980. Kalyana-mitra (skt): Kalyana-mitta (p)—Nhöõng ngöôøi baïn Ñöùc haïnh—A Sanskrit term for “Virtuous friends,” a title awarded to Gelukpa monks who successfully complete a series of oral examinations at the culmination (cöïc ñieåm) of a program of study that commonly takes fifteen to twenty years to complete. During this time, they

master a huge range of scholastic material on monastic discipline, logic, epistemology, cosmology, etc—Töø Baéc Phaïn duøng ñeå chæ “Nhöõng ngöôøi baïn Ñöùc haïnh,” moät danh hieäu ñöôïc ban taëng cho nhöõng vò sö cuûa tröôøng phaùi Gelukpa, nhöõng vò ñaõ hoaøn taát moät loaït nhöõng baøi thi vaán ñaùp ôû vaøo thôøi ñieåm cao nhaát cuûa chöông trình hoïc, thöôøng phaûi maát töø 15 ñeán 20 naêm ñeå hoaøn thaønh. Trong thôøi gian naøy, hoï phaûi cheá ngöï moät loaït raát nhieàu nhöõng nguyeân taéc kyû luaät trong töï vieän, veà lyù luaän, veà nhaän thöùc luaän, veà vuõ truï hoïc, vaân vaân. Kalyanamitta (p): Kalyanamitra (skt)—Goodknowing advisor—A friend of vitue—A well wishing friend—A learned master—A good friend or intimate, one well known and intimate—See Thieän Tri Thöùc. Kama (skt): Kamacchanda (p)—Duïc voïng—Nhuïc duïc—Wish—Longing—Sense-pleasures—Desire for sense-pleasures—Desire (sexual) or sensual desire— Mental defilement—See Duïc. Kama-bhavo (p): Becoming in the world of sense-desire—See Duïc Höõu. Kama-bhumi (skt): Sensuous sphere—See Duïc Giôùi. Kamacchanda (p): Greed—Sensuous desire— Sensuous lust—Tham ñaém caùc duïc laïc nguõ traàn — See Tham Ñaém Duïc Laïc. Kamadeva (skt): AÙi Thaàn—Deva of love—Deity of love—Thaàn tình yeâu. Kama-dhatu (p): Kamaloka (skt)—Ca Ma Ñaø Ñoâ—The world of volition—The realm of passions—Realm of desire or sensual realm— Human world—Desire world—Passion world— See Duïc Giôùi. Kamadhenu (skt): See Wish-fulfilling ox. Kamaksaya (skt): Kammakkhya (p)—Exhaustion of the Kammic energy—Taän Nghieäp—See Nghieäp Dó. Kamakura (jap): Trieàu ñaïi Thöông Lieâm cuûa Nhaät (1185-1333). Kamakura Buddhism in Japan: Phaät giaùo döôùi Trieàu ñaïi Thöông Lieâm cuûa Nhaät (1185-1333). Kamala (skt): Red lotus—Ba ñaàu ma—Hoàng lieân (hoa sen ñoû). Kamaladala-vimalanakchatraraja-samkusumita-bhidjna (skt): Tònh Hoa Tuùc Vöông Trí

5706 Nhö Lai—Buddha of the wisdom of king of pure flower. Kamalanka (skt): Name of an ancient country in India—See Ca Ma Laõng Ca. Kamalashila (700-750): An Indian Buddhist master, one of the most important representatives of the Madhyamika school in the 8th century—See Lieân Hoa Giôùi. Kamaloka (skt): Kama-dhatu (p)—Ca Ma Ñaø Ñoâ—See Duïc Giôùi. Kamamiccha-cara (p): Kamesu-micchacara (p)—Sexual misconduct—Obscene—Adultery— See Taø Daâm. Kamamithyacaradviratih (skt): Abrahamacaryaveramani (skt)—Kamesu-micchacara (p)— Abstain from all sexual excess, or refraining from sexual misconduct—Against lust—No adultery— Not to commit adultery—Not to engage in improper sexual misconduct—Not to have adultery—See Khoâng Taø Daâm. Kamamsapada (p): Kalmasapada (skt)—See Ban Tuùc Vöông. Kamanispati (p): Satisfactory—Maõn nguyeän. Kama-ogha (skt): Flood of sensual desire—Doøng luõ luït cuûa söï ham muoán—See Duïc Löu. Kamaraga (skt & p): Kama (skt)—Desire— Lust—Tham duïc—See Duïc. Kamarupa (skt): Name of an ancient kingdom formed by the western portion of Assam—See Ca Ma Luõ Ba. Kamasamjna (skt): Duïc Töôûng—Conception of desire—Thought of desire. Kamasapada (p): Kalmamsapada (skt)—See Ban Tuùc Vöông. Kamasava (p): Kamasavo (p)—Kamasrava (skt)—Attachment to the sensual world—The corruption of desire—Intoxicant of worldly desires or sensual pleasures—See Duïc Laäu. Kama-sobhana-citta (p): Beautiful mental factors of the sense sphere—Taâm Sôû Ñeïp coõi Duïc giôùi. Kamasrava (p): Kamasavo (p)—Kamasava (skt)—See Duïc Laäu. Kama-sukha (p): Duïc Laïc—Laïc thuù nguõ duïc— Sensual pleasures—Joy of the five desires. Kamasukhallika-nuyoga (p): Devotion to indulging in sense pleasures—Lieân tuïc luyeán aùi

duïc traàn. Kama-sutra (skt): Iccha-sutta (p)—Sutra on desire, in the Samyutta nikaya II.69—Kinh AÙi Duïc—Kinh Thuyeát Duïc Voïng, Töông Öng Boä II.69. Kama-sutta (skt): See Kama-sutra. Kama-tanha (p): Craving for the world of sensual desire—Desire for pleasure senses—Sensual craving—See Duïc AÙi. Kamatrsna (skt): Duïc Tham—Craving— Sensuous craving. Kamavacara (skt): Duïc giôùi—World of desire. Kamavacara-citta (p): Mental factors of the sense sphere—See Taâm Duïc Giôùi. Kamavasa (p): The sense of pleasures—See Duïc Giôùi. Kama-vitakko (skt): The unwholesome investigation of sensuality—Duïc taàm. Kamayati (skt): Apologize—Xin loãi. Kambala (skt): Phaùt y hay aùo deät baèng toùc—A woollen or hair mantle; a loin cloth. Kamboja (skt): 1) A round reddish fruit: See Cam Boà; 2) One of the sixteen countries in ancient India, noted for its beautiful women—See Cam Boà Quoác. Kamesana (p): Quests for sense-desire—Duïc caàu. Kamesu-micchacara (p): Kamamithyacara (skt)—Engage in improper sexual misconduct— Taø daâm—To commit adultery—See Taø Daâm. Kameyama (jap): Thieân Hoaøng Long Sôn (Nhaät Baûn). Kami (jap): A Shintoâ spirit or deity. Shintoâ, the indigenous religious tradition in Japan—Moät vò thaàn trong Thaàn Ñaïo, moät toân giaùo baûn ñòa truyeàn thoáng cuûa Nhaät Baûn. Kamidana (jap): Thaàn Baèng (baøi vò ñeà teân Thaàn Thieân Chieáu Ñaïi Thaàn Amaterasu-Omikami trong Thaàn Ñaïo Nhaät Baûn). Kamisuicchacaro (skt): Sexual misconduct—See Taø Daâm. Kamini (skt): See Ca Di Ni. Kamma (p): Karma (skt)—See Nghieäp. Kammabhava (p): Karmically accumulative existence—Nghieäp Caûnh—Karma-mirror— Nghieäp kính.

5707

Kammacatukkam (p): Four types of kamma (karma)—See Töù Nghieäp. Kamma condition: See Nghieäp Duyeân. Kamma-kkhandha (p): Nghieäp Uaån—Karmical group. Kammakkhaya (p): See Kammakkhya. Kammakkhya (p): Kamaksaya (skt)—Exhaustion of the Kammic energy—See Nghieäp Dó. Kamma-magga (skt): Kamma-patha (p)—Karmamarga (skt)—See Nghieäp Ñaïo. Kamma-niyama (p): Karma-niyama (skt)— Nghieäp Luaät—Ñònh luaät veà nghieäp—Karmic order—Law of karma. Kammanta (p): Action—Samma Kammanta (Right Action). Kammantthana (p): Subject of meditation—Ñeà muïc tham thieàn—See Möôøi Ñeà Muïc Baát Tònh. Kamma-phala (p): Haäu quaû cuûa haønh ñoäng—The fruit or result of action. Kamma-patha (p): See Nghieäp Ñaïo. Kammassakata samma-dhitthi (p): Right Understanding of seeing that only karma is our real possessions or inheritance—Chaùnh kieán thaáy roõ chæ coù nghieäp môùi thöïc söï laø gia taøi cuûa chuùng ta. Kamma-sutta (p): Sutra on action, in the Samyutta Nikaya, XXXV.145—Kinh veà nghieäp, Töông Öng Boä, XXXV.145. Kammatthana (p): Tham thieàn—Contemplation and Meditation—See Nghieäp Xöù. Kammatthanacariya (p): A Zen Master—A meditation teacher—See Thieàn Sö. Kamma-varana (p): Karmavarana (skt)—See Nghieäp Chöôùng. Kamma-varana-sutta (p): Karmavarana-sutra (skt)—See Kinh Nghieäp Chöôùng. Kammavatta (p): Phase of kamma—Giai ñoaïn cuûa nghieäp. Kammavibhanga (p): Nghieäp Phaân Bieät— Exposition of kamma. Kamma-vipaka: Maturing or ripening of past causes under the Law of Karma—The fruit or results of deeds which have ripened—See Nghieäp Quaû. Kammu (jap): Nöõ hoaøng Hoaøn Vuõ (Nhaät Baûn). Kammuryo-jukyo (jap): Amitayurdhyana Sutra (skt)—Sutra of the meditation on Amitayus—See

Kinh Quaùn Voâ Löôïng Thoï. Kamogha (skt): Kama-ogha (skt)—Flood of sensual desire—The stream of the passion—See Duïc Löu. Kampilla (skt)—See Kim Tyø La Ñaø Ca Tyø La. Kampilya (skt): Name of a solitary placed named Kampilya in west India, near Navasari. It seems that the Buddhist community migrated from Sindh, presumably for fear of the Muslims and founded a vihara at Kampilya which was already known as a sacred place—Teân cuûa moät ñòa danh heûo laùnh ôû mieàn taây AÁn Ñoä, gaàn Navasari. Döôøng nhö caùc coäng ñoàng Phaät giaùo töø vuøng Sindh coù leõ vì sôï nhöõng ngöôøi Hoài giaùo, ñaõ di chuyeån ñeán ñaây xaây döïng tu vieän taïi Kampilya, nôi voán noåi tieáng laø moät thaùnh ñòa. Kamsrava (skt): Kamasrava (skt)—See Duïc Laäu. Kamupapattiyo (skt): Three kinds of rebirth in the realm of Sense-Desire—See Tam Duïc Sanh. Kamuso (jap): Monks of emptiness—Hö Khoâng Taêng. Kamyakubja (skt): See Khuùc Nöõ Thaønh. Kamyo-Hoo (jap): Sö Khoan Bình Phaùp Hoaøng (cöïu hoaøng Vuõ Ña cuûa Nhaät Baûn). Kan (jap): Vipasyana (skt)—Insight— Reflection—Quaùn. Kana (p): Monoculous (One-eyed): Ñoäc nhaõn— Broken rice: Gaïo naùt. Kanabhuj (skt): Kanada (skt)—See Kieát Noâ Boäc. Kanada (skt): Ca na ñaït. Kanadeva (skt): Ariyadeva (skt)—See Ca Na Ñeà Baø. Kana Hoâgo (jap): Dharma lectures composed in Japanese rather than classical Chinese. Kana Hoâgo represents a genre of Japanese teachings accessible to a broader audience. Traditionally, Buddhist monks wrote about Buddhism in classical Chinese, the literary language used by the elite educated classes for all scholary writing. Kana refers to two Japanese phonetic syllables (hiragana and katakana) of approximately fifty chracters each, which allow the spoken language to be rendered in written form. Hoâgo literally means "words on the Dharma" and refers to a lesson or sermon about the Buddhist teachings— Nhöõng baøi giaûng Phaùp ñöôïc bieân soaïn baèng tieáng Nhaät chöù khoâng theo tieáng Trung Hoa coå ñieån. Nhöõng baøi giaûng Phaùp kieåu "Kana Hoâgo" thính

5708 giaû naøo cuõng coù theå theo doõi ñöôïc. Theo truyeàn thoáng, caùc vò Taêng vieát veà Phaät giaùo baèng tieáng Hoa, ngoân ngöõ vaên chöông ñöôïc söû duïng bôûi nhöõng giai caáp coù hoïc thöùc uyeân baùc. "Kana" chæ hai loaïi ngöõ aâm Nhaät: hiragana and katakana vôùi khoaûng 50 maãu töï moãi loaïi, cho pheùp ngoân ngöõ noùi chuyeån qua hình thöùc ngoân ngöõ vieát. "Hoâgo" coù nghóa laø "chöõ treân Phaùp" vaø noù chæ nhöõng baøi thuyeát giaûng veà giaùo thuyeát Phaät giaùo. Kanaka (skt): Kanika (skt)—Ca Ni Ca—See Kieát Ni Ca. Kanakabharadvaja (s): See Ca Naëc Ca Baït Lî Ñoïa Xaø. Kanakamuni (skt): Koagamana (p)— Kunagonmuni (jap)—Golden Tranquility Buddha—See Kim Tòch Phaät. Kanakavatsa (skt): Kanakavata (skt)—See Ca Naëc Ca Phaït Sa. Kanben (jap): K'an-pien—Brief conversations between a Zen master and a disciple in which the master tests the disciple's understanding of the Dharma—See Khaùm Bieän. Kanbutsu (jap): Taém Phaät—See Wash a Buddha’s statue. Kancana (skt): See Can Ñoà Na. Kancana-mandala (skt): See Kim Luaân. Kanchi (skt): Name of a Buddhist place in Southern India, but this place was only known as a recognized centre of Buddhism as late as the 14th century A.D.—Ñòa danh Phaät giaùo ôû vuøng Nam AÁn Ñoä, nhöng maõi cho ñeán theá kyû thöù 14, nôi naày môùi ñöôïc bieát ñeán laø moät trung taâm Phaät giaùo. Kanchoâ (jap): 1) Title of the monk who superintends in a Buddhist monastery or temple. Among the Rinzais he is elected, but must be a roshi— See Giaùm Sö and Vieän Tröôûng. 2) Abbot: Abbess—A monk or nun who is head of a monastery (convent)—Vò Taêng hay Ni truï trì moät töï vieän. Kancipura (skt): Kieán Chí Boä La—See Kieán Trì Thaønh. Kancuka (p): A jacket—AÙo choaøng. Kandat (skt): See Hoân Maëc Ña. Kandoânin (jap): A Japanese term, means "person of the way of leisure"—See Lôïi Laïc Ñaïo Nhaân. Kan-feâng: See Kieàn Phong Vieät Chaâu Thieàn Sö.

Kan-feng's One Road: See Caøn Phong Nhaát Loä. Kan-feâng's stopping pouring rain: See Caøn Phong Ñình Chæ Ñaïi Vuõ. Kangan Giin Zenji (jap): Haøn Nham Nghóa Doaõn Thieàn Sö—Name of a Japanese Zen monk—Teân cuûa moät vò Thieàn Taêng Nhaät Baûn. Kangen (jap): Sö Quaùn Hieàn (853-925), Phaät giaùo Nhaät Baûn. Kangi-zatori (jap): A Japanese term, literally means "gradual satori"; an expression for approaching profound enlightenment through a succession of a number of small experiences of enlightenment (kensho). In the history of Zen, the notion of "gradual enlightenment" is associated particularly with the Northern school, which stems from Shen-hsiu, a student of the fifth patriarch of Ch'an in China—Thuaät ngöõ Nhaät Baûn coù nghóa laø "tieäm ngoä"; töø ngöõ dieãn taû söï tieán daàn tôùi giaùc ngoä saâu saéc qua moät chuoãi nhöõng kinh nghieäm giaùc ngoä nhoû. Trong lòch söû nhaø Thieàn, yù nieäm "tieäm ngoä" lieân heä tôùi tröôøng phaùi Baéc toâng, khôûi ñi töø Thaàn Tuù, ñeä töû cuûa nguõ toå Hoaèng Nhaãn —See Tieäm Ngoä. Kangobuji (jap): Chuøa Kim Cang Phong (Nhaät Baûn). Kangyu (jap): Khaùn Ngöu—Watching over a buffalo. In Zen, the term means to train oneself— See Thaäp Muïc Ngöu Ñoà. Kangyur (tib): Kanjur—See Cam Thuø. Kangyur Tengyur (tib): Translation of the Word of Buddha—Translation of the Teaching of Buddha. The canon of Tibetan Buddhism, consisting of more than 300 volumes—Boä ñaïi taïng giaùo ñieån Taây Taïng, goàm 300 quyeån. Kanha (p): Name of one of one hundred pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong soá 100 vò Phaät ñoäc giaùc soáng thaät laâu treân nuùi Isigili. Kan-Haryo (jap): Chien-Paling—Sö Giaùm Ba Laêng (Nhaät Baûn). Kanheri (skt): Name of a Buddhist place in west India—Ñòa danh Phaät giaùo ôû vuøng taây AÁn Ñoä. K'an-hua Ch'an (chi): Kanna Zen (jap)—Koan practice or the Zen of seeing into a koâan, the practice of Zen using koâan as a meditation device. The term pronounced "Kanna Zen" in Japanese, was originally coined by the disciples of Hungchih Cheng-chueh (1091-1157) as a derogatory

5709 expression for the Zen style of their rival Ta-hui Tsung-kao (1089-1163). Ta-hui was a strong advocate for the use of koâan, regarding koâan as an essential device for attaining enlightenment. Eventually, the term "Kanna Zen" lost its negative connotations and is generally used to denote the Rinzai style of Zen practice, which replies upon the use of koâan. The opposite style of practice is known as mokushoâ Zen, or silent illumination Zen—Tu taäp coâng aùn, tu taäp Thieàn söû duïng coâng aùn nhö laø moät thöù trôï huaán cuï. Thuaät ngöõ ñöôïc phaùt aâm "Kanna Zen" theo tieáng Nhaät, nguyeân thuûy ñöôïc ñaët ra bôûi nhöõng ñeä töû cuûa Thieàn sö Hoaèng Trí Chaùnh Giaùc nhö laø moät töø ngöõ laøm giaûm giaù trò Thieàn theo kieåu cuûa ngöôøi ñoái khaùng vôùi hoï laø Ñaïi Hueä Toâng Caûo. Ñaïi Hueä laø moät ngöôøi maïnh meõ beânh vöïc cho loái söû duïng coâng aùn, xem coâng aùn nhö laø moät thöù trôï huaán cuï thieát yeáu cho vieäc ñaït ñöôïc giaùc ngoä. Cuoái cuøng thì thuaät ngöõ "Kanna Zen" bò maát ñi caùi nghóa tieâu cöïc cuûa noù vaø thöôøng ñöôïc söû duïng ñeå ñònh nghóa kieåu tu taäp Thieàn cuûa toâng Laâm Teá, tuøy thuoäc vaøo söï söû duïng coâng aùn. Caùch tu taäp ñoái nghòch laïi vôùi Khaùn Thoaïi Thieàn ñöôïc bieát nhö laø Maëc Chieáu Thieàn— See Khaùn Thoaïi Thieàn and Maëc Chieáu Thieàn. Kan-in (jap): A warden monk in a monastery— See Giaùm Vieän. Kani-krodha (skt): Vajrakumara (skt)—Kim Cang Nhi—See Kim Cang Ñoàng Töû. Kanishka (first-second century A.D.): The third king of the Kusana dynasty of Yueh-Chih—See Ca Nò Saéc Ca. Kanji (jap): See Quaùn Töï. Kanjizai (jap): See Kanjizai-Bosatsu. Kanjizai-Bosatsu (jap): Avalokitesvara (skt)— Bodhisattva Avalokitesvara—Bodhisattva of Free Reflection—Quaùn Töï Taïi Boà Taùt—See Quaùn Töï Taïi. Kanjo (jap): Leã quaùn ñaûnh. Kanjo (jap): Sö Khoan Nhö (chuøa Nhaân Hoøa Ninnaji, Nhaät Baûn). Kanjoki (jap): Boä San Ñònh Kyù (Nhaät Baûn). Kanjur (tib): Kangyur (tib)—Cam Chaâu Nhó— See Cam Thuø. Kankhati (p): To doubt—To be uncertain—Nghi ngôø. Kanki Issoku (jap): "To exhale in a single breath;" a term for exhaling and inhaling to

regulate one's breathing at the beginning of seated meditation. In the Fukan Zazengi, Doâgen Kigen (1200-1253) uses this expression to explain the initial process of regulating one's breathing. After adjusting one's body in the correct posture, one opens the mouth slightly and quietly and fully exhales, expelling the air from deep in the abdomen in a single, long breath. One then closes the mouth and breathes in through the nose—Thôû ra trong chæ moät hôi thôû, thuaät ngöõ thôû ra vaø hít vaøo ñeå ñieàu hoøa hôi thôû khi baét ñaàu toïa thieàn. Trong quyeån "Nguyeân Lyù Toïa Thieàn," Thieàn sö Ñaïo Nguyeân duøng töø ngöõ naøy ñeå giaûi thích tieán trình sô khôûi trong vieäc ñieàu töùc. Sau khi ñieàu thaân cho ñuùng vò theá, haønh giaû hôi môû mieäng ra vaø thôû ra moät caùch nheï nhaøng, ñaåy heát taát caû khoâng khí töø döôùi ñan ñieàn ra ngoaøi trong moät hôi thôû daøi. Roài ngaäm mieäng laïi vaø thôû baèng muõi. Kankin (jap): Sutra Reading—Khaùn Kinh—Ñoïc Kinh. Kankin-Do (jap): Sutra Reading Hall—Khaùn Kinh Ñöôøng—Phoøng Ñoïc Kinh. Kanku (jap): Sö Khoan Khoâng (884-972), Phaät giaùo Nhaät Baûn. Kankkutika (skt): Gaukulika (skt)—Kukkulikas, Kukkutikas, Kaikkutikas or Kaukkutikas (skt)— See Keâ Daãn Boä. Kanlu Wang: Cam Loä Vöông Nhö Lai. Kanmen (jap): Hoaùn Dieän—Thay ñoåi neùt maët— To change the facial expression. Kanna Zen (jap): K'an-hua Ch'an (chi)—Zen of the contemplation of words. Koan practice or the Zen of seeing into a koâan, the practice of Zen using koâan as a meditation device—Tu taäp coâng aùn—See Khaùn Thoaïi Thieàn. Kannan Dojo (jap): See Quan Nam Ñaïo Thöôøng Thieàn Sö. Kannoâ-doâkoâ (jap): Empathy between a master and disciple—Caûm ÖÙng Ñaïo Giao—Mystical communication of the truth to living beings. A Japanese term, literally means "mutual exchange of feeling"—See Tình Caûm Hoã Töông. Kannon (jap): Avalokitesvara (skt)—Kanzeon (jap)—Kwannon (jap)—Regarder of Sounds—See Quaùn Theá AÂm. Kannonkyoâ (jap): Samanta-mukha-parivartonamavalokitesvara-vikurvana-nirdesa (skt)—Chapter

5710 on Avalokitesvara Universal gate—Quaùn AÂm Kinh, Quaùn Theá AÂm Phaåm Phoå Moân. K'an-pien (chi): See Kanben. Kanpila (skt): Unchangeable desire—Kieân Duïc. Kanro (jap): Amrta (skt)—Nectar—Sweet dew— A spirituous liquor—See Cam Loä. Kansan Zen master: Thieàn sö Kansan—Name of a Japanese Zen master—Kansan left home when he was nine years old. He had a brilliant mind and studied both Buddhist and Confucian classics. Inspired by one of the books he read, for a time Kansan devoted himself to the study and practice of esoteric Buddhism in western Japan, Later he went to the capital city of Edo, where he perused the massive Buddhist canon. After nearly two decades of these studies, Kansan finally went to see a Zen master. Well versed in Buddhist practices, Kansan mastered the Zen teachings in two years of intensive work. Subsequently Kansan was sent to take over the abbacy of a temple in southern Japan. When he arrived, he found that drinking and carousing were so common in the area that the temple itself was accustomed to supplying visitors with wine, as if it were a lounge. On the day that Kansan formally took over the abbacy of the temple, he destroyed every single wine jar, ashtray, and serving table. After that, guests were treated with a single cup of plain tea. Three years later, Kansan retired. He disappeared into the mountains, putting a sign over the door of his hut that simply said, "Content."—Thieàn sö Kansan xuaát gia töø naêm leân chín tuoåi, Kansan raát saùng daï vaø ham hoïc, oâng chuyeân caàn nghieân cöùu caû Phaät phaùp laãn Nho hoïc. Luùc ñaàu Kansan daønh troïn thì giôø nghieân cöùu vaø thöïc haønh Maät giaùo ôû mieàn Taây nöôùc Nhaät. Sau ñoù oâng chuyeån ñeán kinh ñoâ Edo, nôi oâng ñaõ nghieân cöùu Ñaïi Taïng Kinh. Sau gaàn hai thaäp nieân tu hoïc, cuoái cuøng Kansan gaëp ñöôïc moät thieàn sö. Voán ñaõ laøu thoâng Phaät phaùp, Kansan nhanh choùng naém baét lyù thieàn sau hai naêm quyeát lieät coâng phu tu taäp. Veà sau oâng ñöôïc boå nhieäm veà laøm truï trì ôû moät ngoâi töï vieän trong mieàn Nam nöôùc Nhaät. Khi ñeán nôi, sö môùi bieát raèng töï vieän aáy naèm trong vuøng maø teä naïn röôïu cheø say söa ñaõ trôû thaønh thoùi quen ñeán ñoä khaùch haønh höông khi ñeá n chuøa cuõng ñöôïc tieáp ñaõi baèng röôïu, nhö laø hoï ñeán moät töûu quaùn vaäy. Ngaøy ñaàu tieân chính thöùc nhaän chöùc truï

trì, sö ñaõ cho ñaäp naùt heát taát caû caùc vaät duïng chöùa röôïu, keå caû caùc loaïi bình, taùch vaø baøn gheá ñöôïc duøng ñeå phuïc vuï röôïu cho khaùch. Sau ñoù thì khaùch ñeán chuøa chæ ñöôïc tieáp ñaõi baèng moät taùch traø maø thoâi. Ba naêm sau sö laëng leõ töø nhieäm vaø bieán maát vaøo nuùi ñeå aån cö, sö treo tröôùc lieàu cuûa mình moät taám baûng, treân ñoù chæ coù hai chöõ "Maõn Nguyeän." Kanshi (jap): Poetry composed in Chinese, especially that written by Japanese authors. In Japan, kanshi is contrasted with Waka, poetry composed in Japanese—Thi thô ñöôïc bieân soaïn baèng tieáng Trung Hoa, ñaëc bieät khi ñöôïc vieát bôûi nhöõng taùc giaû ngöôøi Nhaät. ÔÛ Nhaät Baûn, "kanshi" ñoái ngöôïc vôùi "Waka," thi thô ñöôïc bieân soaïn baèng tieáng Nhaät. Kanshiketsu (jap): A Japanese term, literally means "dry shit stick"; a Zen expression designating a person who is attached to the world of appearance. "Dry shit stick" (kan-shiketsu) is the "hua-t'ou" (wato) of a famous koan (example 21 of the Wu-Men-Kuan). The expression stems from a time in China in which a wooden stick was used instead of toilet paper—Thuaät ngöõ Nhaät Baûn coù nghóa laø "caùi caây treùt phaân khoâ." Töø ngöõ thieàn chæ moät ngöôøi bò raøng buoäc vaøo theá giôùi hieän töôïng. Ñaây laø thoaïi ñaàu cuûa moät coâng aùn noåi tieáng (thí duï thöù 21 cuûa Voâ Moân Quan). Nguoàn goác cuûa töø naày coù töø thôøi maø ôû Trung Hoa ngöôøi ta duøng moät que goã thay cho giaáy veä sinh. Kanshoâ (jap): A small hanging bell used in Zen monasteries to announce the opportunity for private instruction with the master (dokusan). The bell is sounded by striking it with a wooden mallet. The kanshoâ sits outside the master's quarters, and an assistant sounds the bell at the beginning of the instruction period. Students seeking instruction gather to await their turn. One by one, after the master signals for the next person to enter, students ring the bell twice to announce their entrance—Chuoâng treo nhoû ñöôïc söû duïng trong caùc Thieàn vieän ñeå thoâng baùo cô hoäi cho cuoäc Ñoäc Tham vôùi Thieàn sö. Tieáng chuoâng vang leân khi ñöôïc ñaùnh vaøo bôûi moät caùi duøi. Loaïi chuoâng naøy ñöôïc ñaët beân ngoaøi khu cuûa Phöông Tröôïng, moät vò phuï taù gioùng chuoâng ñeå cho bieát luùc baét ñaàu thôøi Ñoäc Tham. Caùc Thieàn sinh tuï taäp vaø ñôïi ñeán phieân mình. Töøng ngöôøi moät, sau khi vò

5711 thaày ra hieäu cho ngöôøi keá tieáp ñi vaøo thì caùc ñeä töû seõ gioùng hai tieáng chuoâng ñeå thoâng baùo söï ñi vaøo cuûa hoï. Kansu (jap): Kan-in (jap)—Giaùm Töï—Vò Taêng Giaùm Saùt—Vieän Chuû—Supervisor Officer at a Zen monastery, one of the six senior monks known as the Eastern rank at a Zen monastery who assist the abbot in managing the administrative aspects of the community—Moät trong saùu vò Taêng nhoùm Ñoâng Ban phuï taù Sö truï trì quaûn lyù taøi saûn cuûa töï vieän—See Chief Supervisor Monk and Stewards. Kansui-Rai Tensa-Rai (jap): Bring the tub of water and making tea—See Quaùn Thuûy Lai, Ñieåm Traø Lai. Kanthaka (skt): Kieán Ñaø Ca—Ngöïa Caøn traéc— See Kieàn Traéc. Kanthaka-asvaraja (skt): Kanthaka-asvaraja (skt)—See Kim Ñeà. Kanthapanini (skt): See Caøn Tra Baø Ni. Kanto (jap): Vuøng Quan Ñoâng (Nhaät Baûn). Kantoku (jap): Being able to control—Quaûn ñaéc. Kanyakubja (skt): Kamyakubja (skt)—See Khuùc Nöõ Thaønh. Kanyakubja stupa: See Khuùc Nöõ Thaùp. Kanya-ratna (skt): Precious maidens—See Baûo Nöõ. Kanzan (jap): Han-Shan (chi)—See Haøn Sôn. Kanzan-Egen (jap): Musoâ Daishi (jap)—See Quan Sôn Hueä Huyeàn Thieàn Sö. Kanzanshi (jap): Han-Shan Shih—See Haøn Sôn Thi Taäp. Kanzeon (jap): Kuan-Yin—Avalokitesvara Bodhisattva, who observes the sounds of the world—See Quaùn Theá AÂm Boà Taùt. Kanzeon-Bosatsu (jap): Avalokitesvara (skt)— The Bodhisattva Avalokitesvara—Kuan-Yin or Avalokitesvara Bodhisattva—See Quaùn Theá AÂm Boà Taùt. Kanzeon-Bosatsu Fumon-bon (jap): The Universal Gateway of the Bodhisattva Perceiver of the World's Sounds, the twenty-fifth chapter of the Lotus Sutra. More popularly known in Japanese as the "Kannonkyoâ"—Phaåm Phoå Moân Quaùn AÂm, chöông thöù 25 trong kinh Dieäu Phaùp Lieân Hoa—See Quaùn Theá AÂm Boà Taùt. Kao-an Ta-yu: Koan Daigu (jap)—Gaoan

Dayu—See Cao An Ñaïi Ngu Thieàn Sö. Kaofeng: Kao Feng Yuan Miao Zen Master— See Cao Phong Nguyeân Dieäu. Kao-Feng Ho-shang Ch'an-yao: See Zen Essentials. Kao Feng Yuan Miao Zen Master: See Cao Phong Nguyeân Dieäu. Kapijala (skt): Partridge—Ca Taàn Xaø La—Chim tró. Kapila (skt): See Ca Tyø La (3). Kapila-sastra: See Phaùt Luaän. Kapilavaddho (1906-1971): British Buddhist who worked as a photographer during World War II and began studying meditation with Zen master U Thittila after the war. He traveled to Thailand in 1954, where he received the bhikkhu ordination, and after returning to London founded the English Sangha Trust. In 1957 he gave back his vows, changed his name to Richard Randall, and married. In 1967 he again received ordination and became the director of Wat Dhammapadipa. He gave back his vows again in 1971 and married— Phaät töû ngöôøi Anh, moät nhieáp aûnh gia trong thôøi ñeä nhò theá chieán vaø baét ñaàu hoïc thieàn vôùi Thieàn sö U Thittila sau chieán tranh. Naêm 1954 oâng du haønh sang Thaùi Lan, taïi ñaây oâng thoï giôùi Tyø Kheo, vaø sau khi trôû veà Luaân Ñoân oâng saùng laäp Quyõ Taêng Giaø Anh quoác. Naêm 1957 oâng xaû giôùi, ñoåi teân laø Richard Randall, vaø laäp gia ñình. Naêm 1967 oâng laïi laàn nöõa thoï gioùi vaø trôû thaønh giaùm ñoác Tu Vieän Wat Dhammapadipa. Naêm 1971 oâng laïi xaû giôùi vaø laäp gia ñình. Kapilavastu (skt): Kapilavatthu (p)—Kieáp Tyø La Phaït Thoát Ñoå—See Ca Tyø La Veä. Kapilavatthu (p): Kapilavastu (skt)—See Ca Tyø La Veä. Kapimala (skt): Ca Tyø Ma La—See Tyø La Tröôûng Laõo. Kapina (skt): See Kapilavastu. Kapinjala (skt): Ca Ca Baø Ca Taàn Ñoà La—Ca taàn xa la—Moät loaïi chim tró—A patridge or pheasant. Kapinjalaraja (skt): See Ca Laêng Taàn Giaø Vöông. Kapisa (skt): Name of an ancient kingdom, south of Hindukush—See Ca Taát Thí. Kapittha (skt): Kieáp Tæ Tha—See Kieáp Tyø Tha.

5712

Kapleau, Philip (1912 - ): American Zen master who founded the Zen Center in Rochester, New York in 1966, and who is the author of the influential book “The Three Pillars of Zen.”— Thieàn sö ngöôøi Myõ saùng laäp ra Trung Taâm Thieàn taïi Rochester, New York vaøo naêm 1906, oâng laø taùc giaû cuûa cuoán saùch raát coù aûnh höôûng veà Thieàn “Ba Truï Thieàn.” Kapotaka (skt): Ca Boá Ñöùc Ca—Chim boà caâu— A dove—Pigeon. Kapotaka-samgharama (skt): Caùp Vieân—See Ca Boá Ñöùc Ca Giaø Lam. Kapotana (skt): Kebudhana (skt)—See Kieáp Boá Ñaûm. Kappa (p): Kalpa (skt)—Aeon—Life—Kieáp. Kappa-mavana-puccha (p): Sutra on Kalpa Questions, Samyutta Nikaya V.10—Kieáp Kinh, Töông Öng Boä V.10. Kapphina (skt): See Kieáp Taân Na. Karaka (skt): Ca La Ca—One who does, or causes—An agent—Taùc Nhaân. Karakhojo (skt): See Cao Xöông. Karana-hetu (skt): 1) Active cause: See Naêng Taùc Nhaân; 2) The supreme condition: Ñieàu kieän toái cao—See Taêng Thöôïng Duyeân. Karanda (skt): Karandaka (skt)—See Ca Lan Ñaø. Karandaka Bamboo Grove: Venuvanakarandaka-nivapa (skt)—Thöôùc Vieân—Vöôøn Truùc Ca Lan Ñaø. Karanda-vyuha (skt): Avalokitesvara-gunakaranda-vyuha (skt)—See Ñaïi Thöøa Trang Nghieâm Baûo Vöông. Karanda-vyuha-sutra (skt): See Ñaïi Thöøa Trang Nghieâm Baûo Vöông. Karaniya-metta-sutta (p): Sutra on lovingkindness—Sutra on goodwill—Kinh Loøng Töø. Kararuci (skt): Kalaruci (skt)—Chaân Hyû—See Cöông Löông Laâu Chí. Karavinka (skt): Ca Laêng Taàn Giaø—Ca laân ñeà— Bird with miraculous song—Loaïi chim vôùi tieáng hoùt kyø dieäu. Kare Sansui (jap): Dry mountains and water; dry landscape garden constructed of stone, sand, and moss, which represent a traditional form of Japanese art closely associated with Zen Buddhism. In most cases, raked sand or pebbles are used to represent flowing water, larger stones

represent islands and mountains, and moss suggests forests. Dry landscape gardens are a common feature in Japanese Zen monasteries. The most famous examples include the gardens at Ryoâan-ji, Daisen-in, and Saihoâ-ji in Kyoto—Sôn Thuûy Khoâ Caïn, moät loaïi phong caûnh ñöôïc kieán truùc baèng ñaù, caùt vaø rong reâu, tieâu bieåu cho hình thöùc ngheä thuaät truyeàn thoáng cuûa Nhaät Baûn coù lieân heä maät thieát vôùi Phaät giaùo Thieàn toâng. Trong haàu heát caùc tröôøng hôïp, caùt vaø ñaù cuoäi caøo laïi thaønh haøng ñöôïc duøng ñeå tieâu bieåu cho doøng nöôùc ñang chaûy, nhöõng taûng ñaù lôùn tieâu bieåu cho nhöõng ñaûo vaø nuùi, rong reâu cho röøng raäm. Phong caûnh khoâ caïn laø nhöõng neùt ñaëc tröng thoâng thöôøng trong caùc töï vieän taïi Nhaät Baûn. Nhöõng thí duï noåi tieáng nhaát bao goàm nhöõng khu vöôøn taïi caùc chuøa Ryoâan-ji, Daisen-in, vaø Saihoâ-ji ôû Kyoto—For more information, please see Rock Garden. Kargyupta (skt): Baïch Giaùo Laït Ma—See Laït Ma Giaùo. Karika (skt): See Ca Lyù Ca. Karin (jap): Alatacakra (skt)—A fire-wheel—See Hoûa Luaân. Karketana (skt): Yeát Keá Ñoâ—Name of a precious stone—Teân cuûa moät loaïi baûo ngoïc. Karle (skt): Name of a Buddhist place in west India—Ñòa danh Phaät giaùo ôû vuøng taây AÁn Ñoä. Karma (skt): Kamma (p)—Goâ (jap)—Action— Deed—See Nghieäp. Karma accumulated from previous life: Tieàn Theá Nghieäp—Nghieäp töø kieáp tröôùc. Karma arising without activity: Baát ñoäng haønh. Karma-basis: Y Nghieäp—Caên baûn cuûa nghieäp. Karmabija (skt): Karma-seed—See Nghieäp Chuûng. Karma of blessedness: Happy karma—Phöôùc nghieäp. Karma body: Thaân taïm thôøi—Temporary body. Karma-bond: Karma-fetter—See Nghieäp Phöôïc. Karma bound: Bound by one's own evil karma —See Nghieäp Keát. Karma-cause: Kamma condition—See Nghieäp Duyeân. Karma caused by body: Nghieäp do thaân maø ra— See Thaân Nghieäp. Karma caused by doubt: Nghieäp Hoaëc—Nghieäp gaây ra bôûi loøng nghi hoaëc.

5713

Karma caused by the mouth or speech: Vacakamman (p)—Vaca-karman (skt)—An act performed by speech—See Khaåu Nghieäp. Karma completes in one thought: See Nhaát Nieäm Nghieäp Thaønh. Karma that conditions the future birth: Janaka (p)—Regenerative karma—Nghieäp Taùi Sanh— See Nghieäp Taùi Taïo. Karma consciousness: Karma-vijnana (skt)— Karma-majati-laksana (skt)—Goshiki (jap)—See Nghieäp Thöùc. Karma-cords: See Nghieäp Thaèng. Karmadana (skt): Person in charge of the pagoda—See Duy Na. Karma-deed: See Nghieäp Haønh. Karma-defilement: Nghieäp Caáu (söï ueá nhieãm cuûa nghieäp). Karmadharaya (skt): See Trì Nghieäp Thích. Karma of different maturation: Ijuku-Go (jap)—See Dò Thuïc Nghieäp. Karma-dirt: The defilement of evil karma—See Nghieäp Traàn. Karma and distress: See Nghieäp Naõo. Karmas that eliminate the path of seeing: Darsana-heya-karma (skt)—See Kieán Sôû Ñoaïn Nghieäp. Karma-fetters: Karma-bonds—See Nghieäp Heä. Karma which follows desire: AÙi nghieäp. Karma formation: Samskara (skt)—Haønh— Action—Activity—Conception—Disposition— Volitional actions—Impulse—Moral conduct. Karma from a previous life: Tieân Nghieäp— Nghieäp töø kieáp tröôùc—Prior karma. Karma of heaven: The natural inevitable law of cause and effect—See Nghieäp Thieân. Karma-hetu (skt): See Nghieäp Nhaân. Karma of Hinayana nirvana: Voâ laäu nghieäp. Karma of an imperturbable nature: Hieän Baát Ñoäng nghieäp. Karma infection: Nghieäp nhieãm. Karma and its effects are an endless chain: Nghieäp Quaû Voâ Giaùn. Karma-Kagyu: Oral Transmission Lineage of the Karmapas—See Khaåu Truyeàn Phaùi. Karma Kagyu: Karma Kagyupa—See Haéc Maïo Giaùo.

Karma Kagyupa: Karma Kagyu—See Haéc Maïo Giaùo. Karma of killing: Nghieäp gieát. Karmaksaya (skt): Consumation of the previous actions and the results thereof—Taän nghieäp. Karma law: Luaät nhôn quaû—Law of causality. Karma that leads to the general rewards: See Daãn Nghieäp. Karma that leads to the individual reward: See Maõn Nghieäp. Karma Lekshe Tsomo (1944 - ): American born nun ordained in the Tibetan tradition, who lived for a number of years in Tibetan communities in India. She is one of the founders of Sakyadhita and has been a leading advocate and activist regarding women’s issues in Buddhism. She has been at the forefront of efforts to establish the full Bhiksuni ordination in tradition in which it does not exist—Tyø Kheo Ni ngöôøi Myõ ñöôïc thoï giôùi vôùi truyeàn thoáng Taây Taïng, ngöôøi ñaõ soáng nhieàu naêm trong coäng ñoàng Phaät giaùo Taây Taïng ôû AÁn Ñoä. Baø laø moät trong nhöõng vò ñaõ thaønh laäp phong traøo “Nhöõng Thích Nöõ Cuûa Ñöùc Phaät” vaø laø nhaø hoaït ñoäng daãn ñaàu trong nhöõng vaán ñeà phuï nöõ trong Phaät giaùo. Baø ñaõ coù nhöõng noã löïc haøng ñaàu trong vieäc thaønh laäp giôùi ñaøn Ni trong caùc truyeàn thoáng khoâng coù giaùo ñoaøn Ni. Karma of Mahayana Nirvana: Phi laäu phi voâ laäu nghieäp. Karma-majati-laksana (skt): Karma-vijnana (skt)—See Nghieäp Thöùc. Karma-mandala (skt): See Kieát Ma Maïn Ñaø La. Karma-maras: Karma-maras (skt)—The karma which hinders and harms goodness—See Nghieäp Ma. Karma-marga (skt): Kamma-patha (p)—Kammamagga (skt)—See Nghieäp Ñaïo. Karma of the mental or the mind: Taâm thoï. Karma-mirror: Nghieäp Caûnh—See Nghieäp Kính. Karma of the mouth: Vaca-karman (skt)—The work of the mouth—See Khaåu Nghieäp. Karma-mudra (skt): Nghieäp AÁn—A Sanskrit term for “action seal.”—Töø Baéc Phaïn duøng ñeå chæ “Nghieäp AÁn.”

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Karman (skt): Karma (skt)—Action—Form of behavior—Action—Work—See Taùc Nghieäp. Karma for next life retribution: Upapadyavedaniya-karma (skt)—See Sanh Baùo Nghieäp. Karma-nirmana (skt): Nghieäp Hoùa—Karma transformation. Karma of nirodha: See Dieät Nghieäp. Karma-niyama (skt): Kamma-niyama (p)— Karma-niyama (skt)—Ñònh luaät veà nghieäp— Karmic order—Law of karma—Nghieäp Luaät. Karma-nutrition: See Nghieäp Thöïc. Karma operating in the body: Kaya-sankhara (skt)—See Thaân Nghieäp. Karma of ordinary rebirth: See Höõu Laäu Nghieäp. Karmapa: Phaät Haïnh Giaû—Man of Buddhaactivity—See Kieát Maõ Ba. Karma-pakshi (1206-1283 C.E.): See Phaät Haïnh Giaû Ñeä Nhò. Karma-Paramita Bodhisattva (skt): Yeát Ma Ba La Maät Boà Taùt—See Nghieäp Ba La Maät Boà Taùt. Karmapa-Rantchung-Dorje (tib): See Kieát Maõ Ba Töï Sinh Kim Cang. Karma phala (skt): Fruit or result of karma—See Nghieäp Quaû. Karma of previous life: Purvakarma (skt)— Pubbakamma (p)—Tuùc Nghieäp—See Nghieäp Tieàn Kieáp. Karma-process becoming: Reality of karma or karma-process becoming—See Nghieäp Höõu. Karma produced actions: See Taùc Nghieäp. Karma produced by former intention: See Coá Tö Nghieäp. Karma for rebirth retribution: Upapadyavedaniya-karma (skt)—See Sanh Baùo Nghieäp. Karma of religion: The karma that leads to Buddhahood—Loaïi nghieäp daãn ñeán Phaät quaû— See Ñaïo Nghieäp. Karma seed: See Nghieäp Chuûng Töû. Karmasiddhiprakarana (skt): Ñaïi Thöøa Haønh Nghieäp Luaän. Karma of pleasure and pain of the physical body: Thaân thoï. Karmaprabhava (skt): Nakarmaprabhva (skt)— Birth not derived from karma—See Baát Tuøng Nghieäp Sinh. Karma results from the bondage to passions or

delusions: The bond of karma—See Keát Nghieäp. Karma results from killing: Deed of killing— See Saùt Nghieäp. Karma-reward: Karmavipaka (skt)—See Nghieäp Baùo. Karma ripens: Nghieäp thuaàn thuïc—See Nghieäp Troå. Karma ripening in a later births: Nghieäp sinh quaû ôû nhöõng kieáp sau. Karma ripening in the life time: Nghieäp sinh quaû ôû hieän tieàn. Karma ripening in the next birth: Nghieäp sinh quaû lieàn ngay kieáp keá tieáp. Karma-robber: Evil karma harms as does a robber—See Nghieäp Taëc. Karma-sataka (skt): Baùch Nghieäp—One hundred karmas. Karma-sataka-sutra (skt): Baùch Nghieäp Kinh— Sutra on One hundred karmas. Karma-seed: Karmabija (skt)—See Nghieäp Chuûng. Karma-shadow: See Nghieäp AÛnh. Karmasiddhiprakarana sastra (skt): See Luaän Ñaïi Thöøa Thaønh Nghieäp. Karma-skandha (skt): Kamma-kkhandha (p)— Karmical group—Nghieäp Uaån. Karma of speech: Vakkarman (p)—Vacisankhara (p)—See Ngöõ Nghieäp. Karmasthana (skt): See Nghieäp Xöù. Karma of suffering: Khoå nghieäp. Karma Theory: Thuyeát Nghieäp Baùo. Karma transformation: Karma-nirmana (skt)— Nghieäp Hoùa. Karmavacara-citta (p): Sense-Sphere Consciousness—See Taâm Duïc Giôùi. Karmavajra (skt): Nghieäp Kim Cang. Karmavarana (skt): See Nghieäp Chöôùng. Karma-vasana (skt): Karma-bija (skt)—Nghieäp Chuûng Töû—Activity-seed—Karma-seed—Haït gioáng cuûa nghieäp—See Nghieäp Chuûng. Karma-vayu (skt): Karma wind—See Nghieäp Phong. Karma-vijnana (skt): Karma-majati-laksana (skt)—See Nghieäp Thöùc. Karma-vipaka (skt): Nghieäp Coá YÙ—Intentional karma, in contrast with unintentional karma (karma-phala)—Nghieäp gaây taïo bôûi söï coá yù, ñoái

5715 laïi vôùi nghieäp voâ tình—See Nghieäp Baùo. Karmavipaka-jnana (skt): Kammavipaka-nana (skt)—Thorough knowledge of the karmas and retributions in three lives—See Tri Tam Theá Nghieäp Baùo Trí Löïc. Karma which follows desire: See AÙi Nghieäp. Karma wind: See Nghieäp Phong. Karmaic retribution: See Nghieäp Baùo Thaân. Karmic: Pertaining to karma, related to bodily and mental acts. According to Buddhism, evil acts will bring about painful retributions—Thuoäc veà nghieäp, lieân heä tôùi nhöõng haønh ñoäng cuûa thaân vaø taâm. Theo Phaät giaùo, nhöõng haønh ñoäng xaáu aùc seõ ñem laïi quaû baùo khoå ñau. Karmic account book: See Nghieäp Boä. Karmic action: Characteristics of karma—Mark of karma—See Nghieäp Töôùng. Karmic activity: Söï hoaït ñoäng cuûa nghieäp. Karmic activity of mind: Taâm taùc yù—See Taâm Taùc. Karmic bondage: The state of being bound by one's own acts—Söï troùi buoäc cuûa nghieäp. Karmic cause: A cause which produces an effect in a future life—See Quaû Kieáp Nhaân Duyeân. Karmic consciousness: Karma-vijnana (skt)— Activity-consciousness—See Nghieäp Thöùc. Karmic consequence is inconceivable: Nghieäp quaû baùo baát khaû tö nghì. Karmic defilement: Defilements by evil acts— Nghieäp Nhieãm. Karmic distress: See Nghieäp Naõo. Karmic energy: Psycho-physical energy created by one's karma—See Nghieäp Löïc. Karmic existence: Nghieäp höõu. Karmic evil: See AÙc Haønh Nghieäp. Karmic force: See Nghieäp Löïc. Karmic formation: Aggregate of volition—Haønh Uaån. Karmic group: Karmaskandha (skt)—Nghieäp uaån. Karmic hindrances: Karmavarana (skt)— Hinderers caused by the deeds done—Hindering the attainment of success—Hindrance of karma— Hindrance of past karma—Hindrances to spiritual progress brought about by evil karma—See Nghieäp Chöôùng.

Karmic impression: Vasana (p & skt)—See Taäp Khí. Karmic impressions of affliction: See Phieàn Naõo Taäp Khí. Karmic impressions of deluded attachment: See Voïng Chaáp Taäp Khí. Karmic impressions that function without specific limitations: See Thoâng Taäp Khí. Karmic impressions of ignorance: Voâ Minh Taäp Khí—Löïc cuûa söï voâ minh. Karmic impressions of terms and words: Danh Ngoân Taäp Khí—Löïc cuûa ngoân töø. Karmic mental function: See Taâm Taùc. Karmic momentum: Taäp Khí Löïc—Löïc ñaåy cuûa thoùi quen. Karmic obstructions: See Nghieäp Chöôùng. Karmic obstructions are difficult to eradicate: Toäi chöôùng khoù tieâu tröø. Karmic order: Kamma-niyama (p)—Nghieäp Luaät—Ñònh luaät veà nghieäp—Law of karma. Karmic power: See Nghieäp Löïc. Karmic power of the great vows: Söùc maïnh cuûa caùc ñaïi nguyeän. Karmic process: Kammabhava (p)—See Nghieäp Höõu. Karmic results: The natural reward or retribution for a deed, brought about by the law of karma—Keát quaû cuûa nghieäp. Karmic retribution: Retribution for evil acts in the past—Quaû baùo—See Nghieäp Baùo. Karmic suffering: See Nghieäp Khoå. Karmic transgression: Wrong doing will surely bring about their retribution—Haønh ñoäng sai traùi chaéc chaén seõ ñem ñeán quaû baùo. Karmic virtue: Shukuzen (jap)—See Tuùc Thieän. Karmic wisdom of the conventional world: Theá Gian Nghieäp Trí. Karmical accumulation: Tuï Nghieäp—Söï tích tuï cuûa nghieäp. Karmical group: Kamma-kkhandha (p)—Nghieäp Uaån. Karmikah (skt): See Thí Thieát Luaän Boä. Karmindriya (p & skt): Taùc Nghieäp Caên—Senseorgans which produce karma—Caùc giaùc quan sanh nghieäp. Karnasuvarna (skt): Kieát La Naõ Toâ Phaït Laït Na—See Yeát La Naõ Toâ Phaït Laëc Na.

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Karnatak (skt): Name of a Buddhist place in west India. According to Prof. Bapat in the TwentyFive Hundred Years of Buddhism, Buddhism began to exercise its influence in Karnatak from the time of Asoka, whose edicts at Siddhapur and in the neighborhood are found in the province. His missionaries carried the message all over the land, as a result of which many Buddhist monasteries were built there—Ñòa danh Phaät giaùo ôû vuøng taây AÁn. Theo Giaùo Sö Bapat trong Hai Ngaøn Naêm Traêm Naêm Phaät Giaùo, Phaät giaùo baét ñaàu coù aûnh höôûng taïi Karnatak töø thôøi vua A Duïc. Caùc saéc chæ cuûa vò vua naày taïi Siddhapur vaø caùc vuøng laân caän ñaõ ñöôïc tìm thaáy trong tænh naày. Caùc ñoaøn truyeàn giaùo cuûa oâng ta phaùi ñi khaép caû nöôùc, keát quaû laø nhieàu tu vieän Phaät giaùo ñaõ ñöôïc xaây döïng taïi ñaây. Karo (jap): Hoûa Loâ—See Fire altar of the esoterics. Karotapani (skt): Khí Thuû Thieân—Name of a deity—Teân cuûa moät vò trôøi. Karpura (skt): Kieáp Boá La—Camphor, described as dragon-brain scent—Höông long naõo. Karsa (skt): Karsana (skt)—See Ca Lôïi Sa. Karsapana (skt): See Ca Lôïi Sa Ba Naõ. Kartchou (skt): A place said to be in Karakoram mountains—See Kieät Xoa. Kartri (skt): Taùc Nhaân—Nhaân toá taïo ra söï taùc ñoäng—Agent. Kartrkarana (skt): See Cuï Thanh. Karttika (skt): See Ca Laät Ñeå Ca. Karumandana (skt): Karmadana (skt)—Person in charge of the pagoda—See Duy Na. Karuna (skt & p): Love—Compassion— Compassionate—See Bi Taâm. Karuna-apramana-cittani (skt)—Boundless pity—See Bi Voâ Löôïng Taâm. Karuna-Bhavana (skt): Mahakaruna (skt)— Great compassion—Most pitiful—See Ñaïi Bi. Karunamrditamati (p): Mindfulness on pity—Bi nieäm. Karunamreditah (skt): Bi Trieàn Nhuaän Boà Taùt— Name of a Bodhisattva. Karuna-pundarika (skt): Sutra on Pity Lotus flower—Bi Hoa Kinh. Karuna-pundarika-sutra (skt): Karunapundarika (skt)—Bi Hoa Kinh.

Karunika (skt): Karuna-Bhavana (skt)— Mahakaruna (skt)—Great compassion—Most pitiful—See Ñaïi Bi. Karunika-hridaya-dharani (skt): Thieân thuû thieân nhaõn ñaïi bi taâm ñaø la ni. Karunikaraja (skt): Mighty in LovingKindness—See Naêng Nhaân (4). Karunikaraja-Prajnaparamita-Sutra (skt): See Kinh Nhôn Vöông Baùt Nhaõ Ba La Maät. Kasa (skt): See Caø Sa. Kasagiyama (jap): Nuùi Laïp Trí (Nhaät Baûn). Kasan-Muin (jap): Hua-Shan-Wu-Yin—See Hoøa Sôn Nguõ AÂm. Kasapura (skt): See Ca Xa Boá Laø. Kasaya (skt): Kesa (jap)—Phaùp Phuïc—Dharma garment—Monk robe—Ca La Sa Dò—See Caø Sa. Kashaku (jap): A Japanese term, literally means "hanging up the priest's staff"; entry of a monk into a Zen monastery, after completing the wandering on foot (angya) for the purpose of training under a master—Thuaät ngöõ Nhaät Baûn coù nghóa laø "Treo aùo vaø gaäy"; söï ñi vaøo tu vieän cuûa moät vò Taêng sau khi hoaøn taát cuoäc haønh cöôùc ñeå nhaän söï daïy doã cuûa moät vò thaày. Kashaya (skt): Kesa (jap)—Phaùp Phuïc—Dharma garment—Monk robe—Ca La Sa Dò—See Caø Sa. Kashaya Banner Thus Come One: See Ca Sa Traøng Nhö Lai. Kashgar (skt): Name of an ancient Buddhistic kingdom in Central Asia—See Phaùp Sa. Kashin (jap): Hanging a portrait of a deaceased abbot or other prominent Buddhist monk or nun in the lecture hall during the funeral services. In addition to the portrait, banners are hung around the coffin and the personal possessions of the deceased, such as the master's whisk, meditation mat, and razor, and so on, are laid out within the hall. Kashin is one of the nine ritual acts (kubutsuji) performed when a prominent monk or nun dies. The term is also pronounced "Keshin"— Treo aûnh chaân dung cuûa vò truï trì ñaõ thò tòch hay moät Taêng hay Ni noåi troäi khaùc trong Giaûng ñöôøng trong nghi leã ma chay. Beân caïnh aûnh chaân dung, ngöôøi ta coøn treo côø phöôùn quan quan taøi, vaø nhöõng vaät duïng caù nhaân nhö caây phaát traàn, chieáu toïa thieàn, dao caïo, vaân vaân, cuõng ñöôïc ñaët trong saûnh ñöôøng. "Kashin" laø moät trong chín nghi thöùc

5717 ñöôïc cöû haønh trong tang leã cuûa moät vò Taêng hay Ni noåi troäi. Kashmir (skt): See Ca Thaáp Ba. Kashoâ (jap): Kassapa (p)—Japanese transliteration for Kashyapa, the common abbreviation for Makakashoâ, or Mahakasyapa— Ñaïi Ca Dieáp—See Kasyapa. Kashyapa Buddha (skt): Ca Dieáp Phaät—The sixth of the seven former Buddhas—Vò Phaät thöù saùu trong baûy vò coå Phaät—See Thaát Phaät. Kasi (skt): See Ca Thi. Kasibharadvaja Sutta: Kinh Noâng Gia Phaû Lôïi Ñoïa—Bharadvaja Sutra. Kasina (p): See Bieán Xöù (2). Kasmira (skt): Kashmir or Kasmir (skt)—Keá Taân—See Ca Thaáp Ba. Kassaka-sutta (p): Sutra on the farmer, in the Samyutta Nikaya IV.19—Kinh ngöôøi noâng daân, Töông Öng Boä IV.19. Kassan-Zen’e (jap): See Giaùp Sôn Thieän Hoäi Thieàn Sö. Kassan Zenne (jap): Chia-shan Shan-hui— Jiashan Shanhui—See Giaùp Sôn Thieän Hoäi Thieàn Sö. Kassapa (p): Maha Kasyapa (Ñaïi Ca Dieáp)—See Kasyapa. Kassapa-Matanga (p): Kasyapa-Matanga (skt)— Nhieáp Ma Ñaèng—See Ca Dieáp Ma Ñaèng. Kassapa-samyutta (p): Kasspa-samyutta (p)— Töông Öng Ca Dieáp—According to the Samyutta Nikaya, XVI, this is the title of a Buddha—Theo Töông Öng Boâ Kinh, XVI, ñaây laø danh hieäu cuûa moät vò Phaät. Kasshiki (jap): A postulant; the Japanese term for an individual who lives and trains in a monastery without taking any monastic vows. In Chinese, kasshiki could live in the monastery indefinitely, without ever taking vows. In Japan, most kasshiki came to the temple with the intention of eventually seeking ordination and staying there for practice—ÖÙng vieân Taêng; "kasshiki" laø thuaät ngöõ Nhaät Baûn duøng ñeå chæ moät caù nhaân soáng vaø tu taäp trong töï vieän maø khoâng thoï giôù i. ÔÛ Trung Hoa, moät öùng vieân Taêng coù theå löu laïi töï vieän voâ thôøi haïn, maø khoâng caàn phaûi thoï giôùi. ÔÛ Nhaät Baûn, haàu heát caùc öùng vieân Taêng ñeán töï vieän vôùi chuû yù tìm caàu ñöôïc pheùp thoï giôùi vaø löu laïi ñeå tu taäp.

Kastha (skt): Kashtha (skt)—Timber—Wood—A piece of wood—Goã—Moät mieáng goã. Kasyapa (skt): Kassapa (p)—Maha Kasyapa (Ñaïi Ca Dieáp)—See Ca Dieáp. Kasyapa Buddha: Ca Dieáp Phaät—See Ca Dieáp Nhö Lai. Kasyapa's Flagpole: Example 22 of the WuMen-Kuan—Caây coät côø cuûa Ca Dieáp, thí duï thöù 22 cuûa Voâ Moân Quan—See Ca Dieáp Saùt Can. Kasyapa-Matanga (skt): See Ca Dieáp Ma Ñaèng. Kasyapa school: Tröôøng phaùi Ca Dieáp (Ca Dieáp Boä)—See Ca Dieáp Di Boä. Kasyapa-parivarta (skt): Sutra on the Buddhist Council presided by Kasyapa—See Ñaïi Ca Dieáp Hoäi Kinh. Kasyapa-parivarta-sutra (skt): See Ñaïi Ca Dieáp Hoäi Kinh. Kasyapiya (skt): Mahakasyapiya (skt)—The Kasyapiya school—See Ca Dieáp Di Boä. Kasyapiyah (skt): AÅm Quang Boä—See Ca Dieáp Di Boä. Kata (p): A mat—Chieác chieáu (ñeäm). Kata (jap): The Japanese term literally means "to hang up one's bag and staff" and indicates taking up residence at a Zen monastery for practice and instruction. When a monk or nun first requests formal admittance to a Zen monastery and receives permission to enter, a process that may take several days, the newcomer is assigned an appropriate place in the residence hall. Each assigned space includes a hook, upon which the new arrival hangs up both bag and staff. The term is also pronounced "Katoâ"—Thuaät ngöõ Nhaät Baûn coù nghóa ñen laø "gaùc tuùi vaø gaäy leân moùc" vaø ôû laïi töï vieän ñeå nhaän söï chæ giaùo vaø tu taäp. Khi moät vò Taêng hay Ni yeâu caàu ñöôïc chaáp nhaän chính thöùc ñöôïc pheùp vaøo töï vieän, tieán trình phaûi maát naêm baûy ngaøy, ngöôøi môùi ñeán ñöôïc chæ ñònh moät choã thích hôïp trong Taêng ñöôøng. Moãi ngöôøi ñöôïc chæ ñònh moät khoaûng khoâng gian bao goàm moät caùi moùc, treân ñoù ngöôøi môùi ñeán maùng vaøo caû tuùi vaø gaäy. Katagiri Roshi, Dainin (1928 - ): Name of a Japanese Zen master of the Eihei-di lineage of Soto, who in 1963 moved to the U.S.A. to teach at Zenshu-ji Soto Zen Mission in Los Angeles. He later helped to establish the San Francisco Zen Center and Tassajara Mountain Center in

5718 California. He has been one of the most influential Zen masters in the West and has trained a number of students who later became teachers themselves—Teân cuûa vò Thieàn sö Nhaät Baûn thuoäc doøng truyeàn thöøa Eihei-di cuûa toâng Taøo Ñoäng, ngöôøi ñaõ di chuyeån sang Myõ vaøo naêm 1963 ñeå daïy Thieàn Taøo Ñoäng taïi Trung Taâm Soto Zen Mission ôû Los Angeles. Veà sau naøy oâng giuùp thaønh laäp Trung Taâm Thieàn San Francisco vaø Trung Taâm Thieàn treân Nuùi Tassajara cuõng taïi california. OÂng laø moät thieàn sö coù aûnh höôûng nhaát ôû Taây Phöông vaø ñaõ giaùo huaán moät soá thieàn sinh maø sau naøy cuõng trôû thaønh nhöõng thaày daïy thieàn. Katai Futoâ Roku (jap): Japanese title for the Chia-t'ai Comprehensive Record of the Lamp or Chia-t'ai p'u-teng lu—Gia Thaùi Phoå Ñaêng Luïc— See Nguõ Ñaêng Hoäi Nguyeân. Katakamala (skt): Baûn Man Sanh—Book on Buddhist legends—Truyeän coå Phaät giaùo. Kataku (jap): Heze (chi)—Haø Traïch—Name of Zen master He-Ze-Shen-Hui—Teân cuûa thieàn sö Haø Traïch—See Thaàn Hoäi Haø Traïch Thieàn Sö. Kataku-Jin’e (jap): Zen master He-Ze-ShenHui—See Thaàn Hoäi Haø Traïch Thieàn Sö. Kataku-Jinne (jap): Ho-tseâ Sheân-hui—HezeShenhui—See Thaàn Hoäi Haø Traïch Thieàn Sö. Kataku school (jap): See Haø Traïch Toâng. Kataku-shuâ (jap): Hezezong (chi)—See Haø Traïch Toâng. Katanana (p): Tri kieán veà söï thaønh töïu cuûa Töù ñeá. Katasi (p): A cemetery—Nghóa ñòa. Katatta (skt): See Reserve karma. Katatta-kamma (p): Katatta (skt)—Reserve karma—See Nghieäp Tích Tuï. Kathasantsagara (skt): See Coá Söï Thoáng Hoái. Kathavatthu (p): Bieän Giaûi—See Boä Ngöõ Toâng. Kathavatthuppakarana-tthakatha (skt): See Luaän Sö Chuù. Kathavatthu-sutta (p): Kinh Ca Tyø La Veä—See Boä Ngöõ Toâng. Kathina (skt & p): Ca Hy Na—Ca Ñeà—Yeát Hy Na—The garment of merits or robe of merits— See Coâng Ñöùc Y. Katmandu: The present capital of Nepal—Thuû ñoâ cuûa xöù Nepal. Katoâ (jap): See Kata. Katsu (jap): Ho (jap)—A shout, a meaningless

word or exclamation. First used by Baso Doitsu, and later made famous by Rinzai Gigen (Lin-chiI-hsuan). A typical example of it occurred at the illumination of Rinzai himself, when it was used by the Master Obaku—Tieáng heùt, moät chöõ voâ nghóa hay moät lôøi ta thaùn. Ñaàu tieân ñöôïc Thieàn Sö Maõ Toå Ñaïo Nhaát söû duïng, vaø sau naøy ñöôïc Thieàn Sö Laâm Teá Nghóa Huyeàn laøm cho noù noåi tieáng. Moät thí duï ñieån hình veà tieáng heùt xaûy ra vaøo thôøi ñieåm giaùc ngoä cuûa chính Laâm Teá khi tieáng heùt ñöôïc söû duïng bôûi Thieàn Sö Hoaøng Baù Hy Vaän — See Tieáng Heùt. Katsyna (skt): See Katyayana. Katthaka (p): Bamboo tree—Caây tre. Kattoâ (jap): Moji-Zen (jap)—Thicket of creeping vines or complications—See Caùt Ñaèng. Kattoâshuâ (jap): See Shuâmon Kattoâshuâ. Kattoâ Zen (jap): See Moji-Zen. Katuka (skt): Chilly—Cay. Katuviya-sutta (p): Sutra on putridity, in the Anguttara Nikaya III.129—Kinh Ñoài Truïy, Taêng Nhaát A Haøm III.129. Katyana (skt): Ca chieân dieân—See Ca Chieân Dieân Töû. Katyayana (skt): Maha-Katyayana or Mahakatyayaniputra (skt)—Ma ha Ca Chieân Dieân—See Thaäp Ñaïi Ñeä Töû. Katyayaniputra (skt): See Ca Chieân Dieân Töû. Kaucika (skt): Kausika (skt)—See Kieâu Thi Ca. Kaudinya (skt): Kondanna (p)—Kieàu Traàn Nhö— Name a prince of Magadha, uncle and one of the first five disciples of Sakyamuni—See A Nhaõ Kieàu Traàn Nhö and Naêm Ñeä Töû Ñaàu Tieân Cuûa Ñöùc Phaät. Kaudritya (skt): Regret or repent—Hoái hay aên naên vieäc laøm aùc trong quaù khöù. Kaukkutika: Gokulikas, Kukkulikas, Kukkutikas (skt)—See Keâ Daãn Boä. Kaukrtya (skt): Repentance—OÁ taùc—See AÙc Taùc. Kaula (skt): Raft—A ferryboat—See Beø. Kaurava (p): See Höõu Thaéng Bieân Chaâu. Kaurtya (skt): Saùm hoái (oá taùc)—Remorse— Repentence—One of the Upaklesa, or secondary hindrances—See Saùm Hoái. Kausala (skt): Kosala (skt)—Coøn goïi laø Caâu Sa La, Caâu Taùt La, hay Cö Taùt La—See Kieàu Taùt

5719 La. Kausalya (skt): Thieän xaûo—Skillful—Clever— Experienced. Kausambi (skt): Kosambi (skt)—Vatsapattana (p)—Name of a city in ancient India—See Caâu Ñaøm Di. Kausidya (skt): Indolence—Sloth—The practice of usury—Indolence—One of the Upaklesa, or secondary hindrances—Giaûi ñaõi. Kausika (skt): Family name of Indra—Kieàu Thi Ca, hoï cuûa vua trôøi Ñeá Thích. Kausthila (skt): Caâu Saét Sæ La—Maha Caâu hy la—See Caâu Hy La. Kautiliya-artha-sastra (skt): Vedic treatise on real benefits—Khaûo Ñeà Laïp Thaät Lôïi Luaän. Kavya (skt): Royal poems and songs—Thi ca cung ñình. Kaya (skt): Deha or Tanu (skt)—Giaø Da— Body—See Thaân. Kaya-bhavana (p): Development of the emotions—Thaân tu. Kaya-dhatu (skt): Thaân Phaàn—Element of bodysenses. Kaya-duccaritam (p): Wrong conduct in body— Thaân aùc haïnh. Kayagatasati (skt & p): Quaùn Thaân— Mindfulness of the body—See Nieäm Thaân. Kayagatasmrti (skt): Kayagatasati (p)— Mindfulness with regard to the body—Nieäm thaân (thaân haønh nieäm)—See Thaân Haønh Nieäm Tu Taäp. Kayagatasmrti-sutra (skt): Sutra on Mindfulness of the body—Nieäm Thaân Kinh. Kayaguhya (skt): Thaân maät—All things being this mystic body. Kaya-kamma (p): Kaya-karman (skt)—Bodily action—Karma caused by body—See Thaân Nghieäp. Kayakammannata (p): Wieldiness of mental body—Taâm Sôû Thích ÖÙng. Kaya-karma (skt): Kaya-kamman (p)—Bodily action—Karma caused by body—See Thaân Nghieäp. Kaya-karmas-Vac-karmas-Citta-karmas (skt): Nghieäp nôi thaân-khaåu-yù—See Thaân Khaåu YÙ. Kaya-karmas-Vac-karmas-Moras-karmas (skt): See Thaân Khaåu YÙ. Kayalahuta (p): Taâm Sôû Khinh An—Lightness of

mental body. Kaya-moneyyam (p): Qualities of the sage as to the body—Thaân tònh maëc. Kaya-napassana (skt): Söï quaùn saùt nôi thaân— Mindfulness of body—See Thaân Nieäm Xöù. Kaya-nupassana (skt): Contemplation of the body—See Quaùn Thaân. Kayapagunnata (p): Proficiency of mental body—Taâm Sôû Tinh Luyeän. Kayapassadhi (p): Calm of all mental factors (mental states)—Tranquility of mental body— Taâm Sôû Vaéng Laëng. Kayappasada-rupa (skt): See Thaân Phaàn. Kayasakkhin (p): Kayasakkhi-sutta—See Thaân Chöùng. Kayasakkhi-sutta (p): Sutra on bodily witness, in the Anguttara Nikaya, IX.43—Kinh Traûi Nghieäm Thaân (Kinh Thaân Chöùng), Taêng Nhaát A Haøm, IX.43. Kayasaksin (skt): Kayasakkhin (p)—Bodily witness—Kayasakkhi-sutta—See Thaân Chöùng. Kayasamata (skt): See Thaân Bình Ñaúng. Kayasamati (skt): Equal state of body—Same in body—See Thaân Bình Ñaúng. Kaya-sankhara (p): Physical actions—Thaân Nghieäp—See Thaân Haønh. Kaya-smrtyupasthana (skt): Meditation and full realization on the impurity of the body—See Thaân Nieäm Xöù. Kaya-socceyam (p): Purity of body—Thaân thanh tònh. Kaya-sparshtavya (skt): The place of the body and touches—Thaân Xuùc Xöù. Kaya-sucarita (skt): See Thaân Dieäu Haïnh. Kaya-succaritam (p): Right conduct in body— Thaân thieän haïnh. Kaya-Vac-Citta: Kaya-karmas-Vac-karmasCitta-karmas—See Thaân Khaåu YÙ. Kaya-vijnana (skt): Kaya-vinnana (p)—Body consciousness—Tactile consciousness—See Thaân Thöùc. Kaya-vinnana (p): Kaya-vijnana (skt)—Body consciousness—Tactile consciousness—See Thaân Thöùc. Kaya-vinnatti (skt): Bodily intimation—body gestures or facial expression—Dieãn taû baèng thaân. Kaya-viveka (p): A body that dwells in seclusion

5720 or in retirement—See Thaân AÅn Cö. Kaya-yatana (skt): See Thaân Xöù. Kayendriya (skt): Body—See Thaân Caên. Kayika (skt): Laøm vieäc baèng thaân theå— Performed with the body. Kayujjukata (p): Rectitude of mental body—Taâm Sôû Chaùnh Tröïc. Kazan-Muin (jap): Ho-shan Wu-yin—See Hoøa Sôn Nguõ AÂm. Ke-Butsu (jap): Nirmana-buddha or Nairmanikabuddha (skt)—Transformed Buddhas, that is, transformation of Sakyamuni Buddha—See Hoùa Phaät. Kechchimyakuron (jap): Ketsumyaku Ron (jap)—Hsueh-mo Lun—Treatise on Blood Lineage—Treatise on the Lineage of Faith—See Huyeát Maïch Luaän. K'e-chen's pointing at the chest: Khaû Chaân chæ ngöïc—See Khaû Chaân Ñieåm Hung. Ke Ch’in Fo Kuo Zen Master (1063-1135): See Khaéc Caàn Phaät Quaû Thieàn Sö. Kechmyaku (jap): Hsueh-mo—Blood Lineage— Blood vessel, a Buddhist term for lineage charts, especially those within the Zen school, which illustrate the succession of the teachings through generations of masters and disciples. Dharma transmission is likened to a blood lineage linking the present generation with all previous generations of masters going back to the Buddha. The charts typically delineate all generations of Zen patriarchs and masters from the Buddha or Bodhidharma throught the particular sectarian lineage of Zen master down to a newly recognized disciple. Those documents were traditionally presented to disciples either at the time of ordination or when they were officially designated as Dharma heirs. During the medieval period in Japan (1185-1600), this became a common practice in the Soâtoâ school to distribute "kechimyaku" to lay practitioners who participated in precept ceremonies—Huyeát Maïch, moät thuaät ngöõ Phaät giaùo veà bieåu ñoà cuûa doøng truyeàn thöøa, ñaëc bieät laø vôùi Thieàn toâng, giaûi thích söï noái tieáp giaùo phaùp qua nhieàu theá heä thaày vaø troø. Truyeàn phaùp cuõng gioáng nhö huyeát maïch noái keát theá heä hieän taïi vôùi taát caû nhöõng theá heä thieàn sö trong quaù khöù truy nguyeân tôùi taän thôøi ñöùc Phaät Thích Ca Maâu Ni. Nhöõng bieåu ñoà ñieån hình veõ laïi

taát caû nhöõng theá heä Toå Thieàn toâng vaø Thieàn sö töø thôøi ñöùc Phaät hoaëc thôøi Toå Boà Ñeà Ñaït Ma qua doøng truyeàn thöøa moân phaùi ñaëc bieät cuûa thaày Thieàn ñeán vôùi moät ñeä töû môùi vöøa ñöôïc thaâu nhaän. Theo truyeàn thoáng, nhöõng taøi lieäu naøy ñaõ ñöôïc truyeàn laïi cho nhöõng ñeä töû ngay vaøo luùc hoï thoï giôùi hay luùc hoï chính thöùc ñöôïc choïn laøm Phaùp töû noái phaùp. Trong thôøi trung coå ôû Nhaät Baûn, ñieàu naøy trôû thaønh loái thöïc haønh thoâng thöôøng ñoái vôùi toâng Taøo Ñoäng laø phaân caáp "huyeát maïch" ñeán vôùi haønh giaû taïi gia naøo tham gia vaøo leã thoï giôùi —See Huyeát Maïch Luaän. K'e-Hsin's expulsion of the monastery: See Khaéc Taân Xuaát Vieän. Keen faculties and dull faculties: Lôïi caên vaø ñoän caên. Keen intellect: Lôïi trí. Keen roots: Able roots—Caên taùnh saùng leï—Lôïi caên. Keen vision of right dharmas: Eye attained through the cultivation of Buddha-truth—Insight into truth—Ñaïo nhaõn. Keen vision of the truth: Insight into the truth (the eye attained through the cultivation of Buddha-truth)—Ñaïo nhaõn (caùi nhìn ñaït ñöôïc qua tu taäp chaân lyù Phaät giaùo). Keep (v): Naém giöõ. Keep abreast of: Baét kòp—Keep informed. Keep animals for slaughter: Nuoâi thuù vôùi muïc ñích saùt sinh (chaên nuoâi gia suùc ñeå baùn thòt). Keep away from someone: Stay away from someone—Traùnh xa ai. Keep away from something: Stay away from something—Traùnh xa ñieàu gì. Keep the discipline: Nhieáp luaät nghi giôùi. Keep the faith, be dilligent in your study, and always do the right thing even at the cost of your life: See Ñoác Tín-Hieáu Hoïc-Thuû Töû Thieän Ñaïo. Keep gold: To commit an offence involves Release and Expression of Regret—Giöõ vaøng laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái). Keep a large amount of cloth: To commit an offence involves Release and Expression of Regret—Caát giöõ nhieàu vaûi voùc laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái). Keep the mean between the extremes: Chaáp

5721 trung. Keep in mind: To memorize—Never forget—Heä nieäm. Keep moral disciplines: Sila-rakkhati (p)—Giöõ giôùi—To observe moral precepts. Keep more than three formal robes: To commit an offence involves Release and Expression of Regret—Caát giöõ hôn ba boä y laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái). Keep one’s body erect: Hold one’s body upright—Giöõ cho thaân mình thaúng. Keep one’s composure: Giöõ bình tónh. Keep one’s eyes half-open (partially): Maét heù môû. Keep in one’s possession too many books: To commit an offence involves Release and Expression of Regret—Caát giöõ quaù nhieàu saùch vôû khoâng sôï cho ngöôøi khaùc möôïn, cuõng khoâng chòu kyù thaùc vaøo thö vieän cuûa töï vieän ñeå duøng chung laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái). Keep the precepts: Sila (skt)—Silam-rakkhati (p)—Cultivating ethical conduct—Take (observe) the precepts—Giöõ giôùi. Keep the precepts strictly: See Giôùi Haïnh Tinh Nghieâm. Keep one’s promise: Giöõ lôøi höùa. Keep (take) one’s promise to do something: Giöõ haïnh nguyeän laøm gì. Keep secret: Giöõ bí maät. Keep one’s sense-organs under control: Hoä phoøng caùc caên. Keep servants or slaves: Nuoâi ngöôøi laøm hay noâ leä (nuoâi naáng noâ tì)—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Keep silent: Vacamyama (skt)—Tónh maëc—Hold one’s peace—Restraining speech or voice—Giöõ im laëng—Nín. Keep silent about one’s faults: Khoâng noùi loãi mình (giöõ im laëng veà nhöõng ñieàu sai quaáy cuûa mình). Keep silver or money: This is one of the eight things that monks and nuns are not allowed to possess—Giöõ baïc hay tieàn baïc—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Keep someone under strict control: Kieåm soaùt ai chaët cheõ. Keep something intact: Giöõ cho ñieàu gì ñoù ñöôïc

nguyeân veïn. Keep something steadfastly: Tinh taán giöõ gìn. Keep still: Im laëng—To keep silent—To keep calm. Keep supplies of grain and silk or of anything: Döï tröõ baát cöù thöù gì—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Keep all the teaching of Pure Land perfectly: Vieân tu Tònh Ñoä. Keep up with: Baét kòp—To catch up with. Keep the vegetarian diet: Keep the fast—Trì trai (trì toá). Keep one’s words: Giöõ lôøi höùa—Noble man must keep his words—Quaân töû baát thöïc ngoân hay quaân töû nhaát ngoân (ngöôøi quaân töû khoâng nuoát lôøi). Keeper of the Buddha-law: Protector of the Buddha-law—Ngöôøi hoä trì Phaät phaùp. Keeper of the discipline: Observer of the precepts—Trì luaät. Keeper of the law of oxen: See Trì Ngöu Giôùi. Keeper of the pagoda: Viharapala (skt)—See Baø La. Keeping animals for slaughter: Chaên nuoâi gia suùc ñeå baùn thòt—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Keeping bad company: Giao du aùc höõu. Keeping the precepts perfectly: Sila-visuddhi (p & skt)—Giôùi thanh tònh—Purity of life. Keeping the pure precepts of Buddhas, ultimately fulfilling them: Giöõ giôùi thanh tònh. Keeping servants: Nuoâi naáng noâ tì—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Kegon (jap): Hua-Yen (chi)—Japanese lineage of the Chinese Hua-Yen school—See Hoa Nghieâm Toâng Nhaät Baûn. Kegon-kyoâ (jap): Hua-Yen Sutra—The Flower Garland Sutra—See Kinh Hoa Nghieâm. Kegon school: The Flower Garland School— Hua-Yen sect in Japan—See Hoa Nghieâm Toâng Nhaät Baûn. Kegon sect: Hua-Yen (chi)—See Hoa Nghieâm Toâng Nhaät Baûn. Kegon-shu: Hua-Yen school—Hua-Yen Sect— See Hoa Nghieâm Toâng. Keihoâ Shumitsu (jap): Kuei-feâng Tsung-mi— Guifeng Zongmi—See Khueâ Phong Toâng Maät Thieàn Sö.

5722

Keiki (jap): Ananda (skt)—Name of the Buddha’s half brother and the second patriarch in India—A Nan (Khaùnh Hyû), teân cuûa ngöôøi em khaùc meï vôùi Ñöùc Phaät, cuõng laø vò toå thöù nhì taïi AÁn Ñoä. Keirai (jap): Venerative bow—Kính leã. Keisaku (jap): The warning staff or admonition staff used during periods of seated meditation (zazen) to ward off drowsiness, to discipline a mind that is wandering, or to encourage the efforts of a meditator striving for enlightenment. Keisaku is the Japanese reading of the Madarin term, pronounced "ching-ts'e," which is preferred by the Rinzai school. In the Soâtoâ school, the same term, is more often pronounced Kyoâsaku. Keisaku typically are made from wood, with a rounded handle at one end for gripping and a flat portion at the other end which strike the body. They come in various length, from two to five feet. Heavier weight keisaku are used in colder weather when heavier clothing provides extra padding, while lighter keisaku are used in warm weather. The use of the stick is not intended as a form of punishment, although sometimes its use may appear quite harsh or painful. Indeed, it is regarded as a crucial aid for those who sit in meditation, especially in the hands of a skillful master. Not only does the keisaku assist meditators to stay awake and focused, it relieves some of the musclular tension and discomfort that may build up during longer sessions. Individuals may request a blow from the keisaku when they feel sleepy or distracted by lifting their hands in the gasshoâ, the Buddhist gesture of reverence. In other instances, the master may recognize the signs of sleepiness and offer the blow. Generally, the master gives a warning tap on the shoulder to prepare the individual to receive the blow. The meditator leans forward and the keisaku fall across the shoulder and back muscles. Afterward, the meditator thanks the master by bowing, and the master responds with a bow—Caây gaäy caûnh tænh ñöôïc söû duïng trong caùc thôøi toïa thieàn nhaèm phoøng giöõ khoâng cho bò hoân traàm, kyû luaät taâm khoâng cho noù lang thang, hay khuyeán khích nhöõng noã löïc cuûa haønh giaû ñang coá gaéng ñaït ñöôïc giaùc ngoä. "Keisaku" laø thuaät ngöõ Nhaät Baûn ñoïc theo töø phoå thoâng Trung Hoa "Caûnh Giaùc," maø toâng Laâm Teá thích söû duïng. Trong toâng Taøo Ñoäng, cuõng

thuaät ngöõ naøy, thöôøng ñöôïc phaùt aâm laø "Kyoâsaku." "Keisaku" thöôøng ñöôïc laøm baèng goã, vôùi tay caàm coù hình troøn ôû moät ñaàu ñeå naém tay vaøo, coøn ñaàu kia ñeå goõ vaøo thaân. Chieàu daøi cuûa caây gaäy caûnh tænh thay ñoåi töø hai ñeán naêm boä Anh. Gaäy naëng hôn ñöôïc söû duïng vaøo muøa laïnh hôn khi ngöôøi ta maëc quaàn aùo daày, trong khi gaäy nheï ñöôïc duøng trong thôøi tieát aám aùp. Söû duïng caây gaäy khoâng coá yù phaït daï, maëc daàu coù ñoâi luùc caùch duøng noù coù veû thoâ loã vaø ñau ñôùn. Kyø thaät, gaäy caûnh tænh ñöôïc xem nhö laø söï trôï giuùp chuû yeáu cho nhöõng ai tu taäp thieàn toïa, ñaëc bieät laø khi noù naèm trong tay cuûa moät vò Thieàn sö gioûi. Gaäy caûnh tænh chaúng nhöõng trôï giuùp haønh giaû tænh thöùc vaø taäp trung, maø noù coøn giuùp laøm giaûm söï caêng thaúng vaø khoù chòu nôi cô baép trong nhöõng thôøi thieàn keùo daøi. Ngöôøi ta coù theå yeâu caàu ñöôïc ñaùnh khi hoï buoàn nguû baèng caùch ñöa tay leân theo kieåu Hôïp Chöôûng, caùch toân kính theo kieåu Phaät giaùo. Trong nhöõng luùc khaùc, vò thaày coù theå nhaän ra daáu hieäu buoàn nguû neân ñaùnh. Thöôøng thöôøng, vò thaày goõ nheï treân vai ñeå caûnh baùo tröôùc laø thaày saép ñaùnh cho ngöôøi naøy moät gaäy. Haønh giaû ngaõ ngöôøi veà phía tröôùc vaø chieác gaäy rôi ngay treân vai vaø cô baép treân löng. Sau ñoù, haønh giaû caûm taï thaày ñaõ ñaùnh cho mình moät gaäy, vaø vò thaày traû lôøi baèng caùch cuùi ñaàu xuoáng—See Thieàn Baûn (3). Keisan (jap): Chih-Shan—Vuøng Kheâ Sôn— Keizan Jokin Zenji—See Oaùnh Sôn Thieäu Caàn Thieàn Sö. Keisa-Rai (jap): Kình Traø Lai—Holding up tea and coming—Mang traø ñeán cho Thaày. Keisen Soâryuâ (1425-1500): Name of a Japanese Rinzai monk in the fifteen century (suirng the Shikaga period (1392-1568)). He was a seventh generation descendant of Kanzan Egen's (12771369) Myoâshin-ji line. He became the Dharma heir of Sekkoâ Soâshin (1408-1486) and was one of his four principal disciples. He served as abbot at Myoâshin-ji, Ryoâan-ji, and other major Rinzai monasteries—Teân cuûa moät vò Taêng thuoäc toân g Laâm Teá vaøo theá kyû thöù XV. Sö laø phaùp töû theá heä thöù baûy cuûa Thieàn sö Quan Sôn Hueä Huyeàn, doøng Thieàn Dieäu Taâm Töï. Sö trôû thaønh phaùp töû noái Phaùp cuûa Thieàn sö Sekkoâ Soâshin, vaø moät trong boán ñeä töû chính cuûa vò naøy. Sö laøm truï trì Dieäu Taâm Töï, Ryoâan-ji, vaø nhöõng töï vieän lôùn cuûa toâng Laâm Teá.

5723

Keishu (jap): Striking the head—To make obeisance by prostration—Kheå thuû (daäp ñaàu leã laïy)—See Keâ Thuû. Keishu-Hai (jap): Keâ Thuû Baùi—Bowing the head—See Hoøa Nam. Keisoku (jap): Kukkutapada (skt)—“Cock-Foot” Mountain—See Keâ Tuùc Sôn. Keisu (jap): Name of a large, bronze percussion instrument used during sutra chanting and other rituals in the Buddha hall (Butsuden). In the Zen sect, the keisu is made from cast bronze and is shaped very much like a begging bowl. It rests on a pillow, supported by a wooden stand. The keisu is sounded by striking the rim with a padden stick. It is used throughout ritual ceremonies to punctuate the chanting. In Japanese, it is also called a kin. Smaller versions are called shoâkei— Teân cuûa moät loaïi chuoâng lôùn, moät loaïi khí cuï laøm baèng ñoàng, ñöôïc söû duïng trong khi tuïng kinh vaø caùc nghi leã trong Phaät ñieän. Trong Thieàn toâng, chuoâng ñoàng ñöôïc ñuùc theo hình caùi baùt khaát thöïc. Chuoâng ñöôïc ñaët treân moät caùi goái, naèm treân moät beä goã. Khi ñaùnh vaøo meùp chuoâng vôùi moät caùi duøi boïc vaûi thì chuoâng seõ phaùt thaønh tieáng. Chuoâng ñöôïc söû duïng trong caùc nghi leã ñeå nhaán maïnh cuoái moät ñoaïn luùc tuïng kinh. Trong tieáng Nhaät, noù cuõng ñöôïc goïi laø "kin." Nhöõng loaïi chuoâng nhoû hôn thì ñöôïc goïi laø "shoâkei." Keitoku-Dentoâ-Roku (jap): Ching-Te-Ch’uanTeng-Lu—Record Concerning the Passing On the Lamp—See Caûnh Ñöùc Truyeàn Ñaêng Luïc. Keitoku-ji (jap): Caûnh Ñöùc Töï—See Ching-te ssu. Keizan Joâkin (1268-1325): See Oaùnh Sôn Thieäu Caàn Thieàn Sö. Keizan Jokin Shingi (jap): See Keizan Shingi. Keizan Jokin Zenji (1268-1325): See Oaùnh Sôn Thieäu Caàn Thieàn Sö. Keizan Shingi (jap): Name of a book written by Keizan Jokin on regulations for monks in Zen monasteries of the Soto School. A Soâtoâ monastic code of two sections composed by Keizan Joâkin (1268-1325), the Second Patriarch of the Zen sect in Japan. Keizan wrote the code in 1325 to govern life at Yoâkoâ-ji, a monastery he founded in Noto. The text is also known as the Keizan Oshoâ Shingi or the Toâkoku Shingi. It was first published in 1680 by the Soâtoâ scholar monk Manzan—Oaùnh

Sôn Thanh Quy, teân cuûa moät taùc phaåm ñöôïc ngaøi Oaùnh Sôn vieát veà quy luaät (thanh quy) cuûa Taêng chuùng trong caùc thieàn vieän Taøo Ñoäng toâng—See Oaùnh Sôn Thieäu Caàn Thieàn Sö. Keka (jap): Effect—See Quaû. Kekai-Sekai-Ki (jap): Flowers opening are the occurrence of the world—See Hoa Khai Theá Giôùi Khôûi. Kekka-fusa (jap): See Kieát Giaø. Kekka-fuza (jap): Kieát Giaø Phu Toïa—Ngoài kieát giaø—Sitting in lotus posture—To assume the full lotus position—See Kieát Giaø. Kekkai (jap): 1) Bounded area, a depository of rules of morality, bound by the commandments: Sima-bandha (skt)—See Kieát Giôùi; 2) Restricted area or bounded area, the Japanese term for monastery grounds that were restricted to practitioners only. In Japan, the term applied especially to Buddhist monastery complexes such as those on Mount Hiei and Mount Koâya, where women are not allowed to enter. These were also known as nyonin kekkai, areas restricted from women: Khu vöïc giôùi haïn, thuaät ngöõ Nhaät Baûn chæ nhöõng khu trong töï vieän chæ daønh cho nhöõng ngöôøi tu taäp maø thoâi. ÔÛ Nhaät Baûn, thuaät ngöõ naøy ñaëc bieät aùp duïng cho nhöõng khu trong töï vieän nhö nhöõng khu treân nuùi Tyû Xan vaø nuùi Cao Daõ, nôi maø ñaøn baø khoâng ñöôïc pheùp ñi vaøo. Kekkaiji (jap): See Restricted Area. Kelikila (skt): See Keá Lôïi Caùt La. Kempon-Hokkeshu (jap): Hieån Boån Phaùp Hoa Toâng (Nhaät Baûn). Ken-Butsu (jap): Thaáy baùo thaân vaø öùng thaân cuûa Phaät—Beholding Buddha—To see Buddha—To realize the state of Buddha—See Kieán Phaät. Kenchoâ-ji (jap): See Kieán Tröôøng Töï. Kenchoâji-ha (jap): See Kieán Tröôøng Töï Phaùi. Kenchuâ Seikoku Zokutoâ Roku (jap): Japanese title for the Chien-chung Ching-kuo Supplementary Record of the Lamp—Chienchung Ching-kuo Hsu-teng Lu—Tònh Quaû Hö Ñaêng Luïc—See Tònh Quaû Hoä Quoác Tuøy Thaønh Thieàn Sö. Kenchuâ-shi (jap): Go-i (jap)—Sho-shu-hen (jap)—Five degrees of Tung-Shan-Liang-Chieh— See Ñoäng Sôn Nguõ Vò. Ken-Chuâ-To (jap): Both the relative and the absolute having arrived at the middle. The state

5724 and condition of absolute naturalness—Traïng thaùi vaø ñieàu kieän cuûa söï hoaøn toaøn töï nhieân—See Kieâm Trung Ñaùo. Kendoâ (jap): The art of fencing— Swordsmanship—The way of sword—Kieám ñaïo (kieám thuaät)—The art of fencing—See Kieám Ñaïo. Kengo (jap): Bhadra-kalpa (skt)—The good kalpa—The virtuous kalpa—The age in which we are living now—See Hieàn Kieáp. Kengongokyosho (jap): Hoa Nghieâm Nguõ Giaùo Chöông. Kengongokyoshoshijiki (jap): Hoa Nghieâm Nguõ Giaùo Chöông Chæ Söï Kyù, 6 quyeån (Phaät giaùo Nhaät Baûn). Kengonkyo (jap): Avatamsaka (skt)—Flower Ornament Sutra—Flower Adornment Sutra—See Kinh Hoa Nghieâm. Kengonkyotangenki (jap): Hoa Nghieâm Kinh Thaåm Huyeàn Kyù (Nhaät Baûn). Kengonshu (jap): Hua Yen School—Hua Yen tsung—Kegon sect—Kegon school—See Hoa Nghieâm Toâng. Keng-Sheng Assembly: An assembly for offerings on the night of Keâng-Sheân—See Canh Thaân Hoäi. Kengyo-Tenshi (jap): Firmly Going Sons of Heavens—Kieân Haønh Thieân Töû. Ken-Issai-Gi (jap): Kieán Nhaát Thieát Nghóa— Vision of all meanings. Kenjuken (jap): Drsti-paramarsa (skt)— Conservative standpoint—See Kieán Thuû Kieán. Kennett Roshi, Jiyu (1924 - ): British born Soto Zen master who studied at Soji-di in Japan under Chisan Koho Zenji. In 1970 she became the abbot of Shasta Abbey, and she has also taught at the University of California at Berkeley, as well as numerous Zen centers. She is the founder of the Order of Buddhist Contemplatives and author of a number of books, including “The Book of Life,” and “How a Zen Buddhist Prepares for Death.”— Thieàn sö ngöôøi Anh thuoäc toâng phaùi Taøo Ñoäng, theo hoïc taïi töï vieän Soji-di (Nhaät Baûn) vôùi thaày Chisan Koho. Naêm 1970 baø trôû thaønh truï trì cuûa tu vieän Shasta Abbey, baø cuõng daïy taïi ñaïi hoïc Berkeley ôû California vaø nhieàu trung taâm Thieàn khaùc. Baø laø ngöôøi saùng laäp Hoäi Phaät Töû Quaùn Töôûng, baø cuõng laø taùc giaû cuûa moät soá saùch, goàm

boä “Sinh Thö” vaø “Ngöôøi Phaät Töû Tu Thieàn Chuaån Bò caùi Cheát Nhö Theá Naøo.” Kennin (jap): Trieàu ñaïi Kieán Nhaân (Nhaät Baûn). Kennin-ji (jap): Kieán Nhaân Töï (Nhaät Baûn) ôû Kyoto—Name of a temple in Kyoto, Japan—See Kieán Nhaân Töï. Kenninji-ha (jap): See Kieán Nhaân Töï Phaùi. Kenshin-Kensho (jap): Seeing (beholding) the Mind, beholding the Nature—Kieán Taâm Kieán Taùnh—See Seeing the Mind, seeing the Nature. Kensho (jap): Kieâm Töông—Blue thread, of the sort used in ancient times to bind Chinese texts. In Zen, the words are a concrete symbol of thoughts—Moät loaïi chæ maøu xanh, duøng ñeå ñoùng saùch beân Trung Hoa thôøi coå ñaïi. Trong Thieàn, thuaät ngöõ laø moät bieåu töôïng cuï theå cuûa tö töôûng. Kenshoâ (jap): Kieán Taùnh—Seeing one's nature, that is, realizing one's own original Buddha Nature. Kenshoâ is a Japanese term commonly used for an enlightenment experience. In most cases, it is used synonymously with satori. In the Rinzai school, it most often refers more specifically to one's initial enlightenment experience attained through koâan practice—See Giaùc Ngoä. Kenshoâ-Godo (jap): A Japanese term for “looking into your own nature directly and finding it to be the same as the ultimate nature of the universe”—See Kieán Taùnh. Kenshoâ-Joâ-Butsu (jap): Seeing one's nature and attaining Buddhahood—See Kieán Taùnh Thaønh Phaät. Kentan (jap): The term literally means "looking at the 'tan'"; a round made by Zen masters through the meditation hall along the rows of zazen practitioners early in the morning during the first set sitting periods of the day. By making this round the master gets an impression of the state of mind of the practitioners, each of whom greets him with a gasshoâ—Thuaät ngöõ coù nghóa laø "nhìn leân ñaøn"; caùc vò Thieàn sö thöôøng ñi moät voøng quanh caùc haøng Thieàn sinh vaøo buoåi saùng sôùm tröôùc thôøi toïa thieàn ñeå coù caûm töôûng veà traïng thaùi taâm cuûa hoï, moãi thieàn sinh ñeàu phaûi chaáp tay vaùi chaøo vò thieàn sö. Kentokutetsu (jap): Kieán Ñaéc Trieät—Can see thoroughly—Coù theå thaáy thaáu suoát. Kentsui (jap): "Hammer and tongs" method of

5725 Zen training—Phöông phaùp reøn caëp baèng buùa trong nhaø Thieàn—See Laõo Baø Thieàn. Kenzoku (jap): Parivara (skt&p)—Relatives— Family—Quyeán Thuoäc. Kernels of ignorance: Voâ Minh Giôùi—Coõi voâ minh. Keruva (skt): Necklace of pearl—Necklace of diamond—Chuoãi Anh Laïc. Kesa (jap): Kasaya (skt)—Symbolic robe of the transmission from a master to a disciple—Chieác aùo bieåu töôïng cuûa söï truyeàn thöøa töø moät vò thaày ñeán ñeä töû—See Caø Sa. Kesa Bukuro (jap): The bag or box designed to carry monastic robes, alternatively known as the kesa goâri, or kesa bunko. Traditionally, monks used a large cloth bag to carry their robes and other possessions. In East Asia, boxes made of bamboo or lacquered wood are also commonly used. Zen monks always carry the kesa bukuro with them when they go out on pilgrimage—Caùi tuùi ñöôïc laøm ra ñeå caát chöùa aùo caø sa. Theo truyeàn thoáng, chö Taêng söû duïng moät caùi tuùi vaûi lôùn ñeå ñöïng quaàn aùo vaø nhöõng vaät sôû höõu caù nhaân khaùc. Trong vuøng Ñoâng AÙ, nhöõng chieác hoäp laøm baèng tre hay goã ñaùnh boùng thöôøng ñöôïc söû duïng. Thieàn Taêng thöôøng mang theo aùo caø sa khi hoï ñi haønh höông (haønh cöôùc)—See Haønh Cöôùc and Haønh Cöôùc Taêng. Kesa Kudoku (jap): Merit of the monastic robe. There are three type of monastic robes traditionally worn by monks, which are called kesa in Japanese. It is said that each type of kesa brings a specific benefit with its use. The fivestrip kesa free from greed, the seven-strip kesa destroys anger, while the nine-strip kesa alleviates ignorance. Zen Master Doâgen Kigen (1200-1253) wrote an essay entitled "Kesa kudoku," which is included as a chapter in the Shoâboâgenzoâ. In it, he explains that all the Buddhas and patriarchs of Zen have worn the monastic robe which symbolizes the Dharma. Monks and nuns receive their robes at ordination, clothing which marks them as members of the monastic community and links them back to the Buddhas and patriarchs—Coâng ñöùc caø sa. Theo truyeàn thoáng coù ba loaïi caø sa ñöôïc chö Taêng söû duïng, maø tieáng Nhaät goïi laø "kesa." Ngöôøi ta noùi raèng aùo caø sa mang laïi lôïi ích ñaëc bieät cho ngöôøi

söû duïng noù. Nguõ ñieàu y giuùp xa laùnh tham duïc, thaát ñieàu y giuùp traùnh khoûi saân haän, trong khi cöûu ñieàu y giuùp laøm giaûm sôùt si meâ. Thieàn sö Ñaïo Nguyeân Hy Huyeàn ñaõ vieát moät baøi luaän vôùi nhan ñeà "Coâng Ñöùc Y," trong boä Chaùnh Phaùp Nhaõn Taïng. Trong ñoù, ngaøi ñaõ giaûi thích raèng taát caû chö Phaät vaø chö Toå Thieàn toâng ñaõ maëc chieác aùo caø sa tieâu bieåu cho Phaùp. Chö Taêng Ni nhaän y aùo trong buoåi leã thoï giôùi ñaùnh daáu nhö laø nhöõng thaønh vieân cuûa coäng ñoàng Taêng giaø noái keát hoï trôû veà vôùi chö Toå vaø chö Phaät—See Caø Sa Thaäp Ñöùc. Kesara (skt): Keâ Taùc La—Keá Taùt La—Hair: Toùc hay loâng—Mane of a lion: Loâng bôøm cuûa sö töû— Curly hair: Loâng quaén—Name of a gem: Teân moät loaïi baûo chaâu. Keshin (jap): See Kashin. Keshu (jap): A monk or nun who is responsible for visiting the houses of supporters and collecting donations—See Hoùa Chuû. Kesini (skt): Ña Phaùt—See Keá Thieát Ni. Kesi-sutta (p): Sutra to Kesi the horsetrainer— See Kinh Ngöôøi Luyeän Ngöïa. Keso-Sodon (jap): Sö Hoa Taåu Toâng Ñaøm (Phaät giaùo Nhaät Baûn)—Name of a monk. Ke-T'eng (jap): A word literally meaning vines and wistaria, which are entangling. It refers to the nature of koans, which are, as it were, obstructive complications, which according to some Zen Masters ought not to have been brought into Zen practice as not being of positive helpfulness— Nghóa ñen cuûa Ke-t'eng laø nhöõng daây nho vaø hoa caùt ñaèng töû, nghóa laø roái muø. Töø naøy chæ cho baûn chaát cuûa caùc coâng aùn vôùi nhöõng phöùc taïp ngaên trôû, maø theo moät soá Thieàn sö khoâng neân söû duïng trong Thieàn taäp vì noù khoâng ñem laïi lôïi ích tích cöïc naøo caû. Ketou (skt): Appearance—Töôùng maïo. Ketsuge (skt): A Japanese term, literally means "beginning the summer"; the first day of the summer retreat (ango) or the summer training period in a Zen monastery—Thuaät ngöõ Nhaät Baûn coù nghóa laø "baét ñaàu muøa heø"; ngaøy ñaàu tieân cuûa muøa an cö kieát haï hay ngaøy ñaàu thôøi kyø tænh taâm trong moät thieàn vieän. Ketsumyaku Ron (jap): Kechchimyakuron (jap)—Hsueh-mo Lun—Treatise on Blood Lineage or Treatise on the Lineage of Faith. Although the text is traditionally attributed to

5726 Bodhidharma (?-532), the first patriarch, it is a later work, probably composed in the early T'ang dynasty (618-907). The sermon stresses the Zen teaching of seeing into one's own nature and thus attaining enlightenment without reliance on external practices or written words. The author may have been from Ma-tsu Tao-i's lineage or perhaps from the Oxhead school—See Huyeát Maïch Luaän. Ketu (skt): See Keá Ñoâ. Ketumbaraga (p): Name of one of one hundred pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc ñaõ soáng thaät laâu treân nuùi Isigili. Ke-U-Kyo (jap): Hy Höõu Kinh—Sutra of the Buddha's Preaching on Comparison of the Merits of Rare Occurences. Keunin (jap): See Hy Höõu Nhaân. Ke-U-Sekai-Ki (jap): Hoa Vuõ Theá Giôùi Khôûi— The raining of Flowers is the occurrence of the world—See Hoa Khai Theá Giôùi Khôûi. Kevadha-sutta (p): Kinh Kieân Coá—Sutra on the firmness. Key instructions: Nhöõng lôøi chæ giaùo troïng yeáu— These instructions are given directly from a guru to a student concerning meditation on the nature of mind. While some of these are written, there are many passed on orally—Nhöõng lôøi chæ giaùo töø moät vò thaày ñeán ñeä töû lieân heä ñeán thieàn ñònh baûn taâm. Trong khi coù moät soá nhöõng lôøi naày ñöôïc ghi xuoáng, cuõng coù nhieàu lôøi giaùo huaán chæ ñöôïc truyeàn mieäng. Key point: Ñieåm troïng yeáu. Key point of view: Quan ñieåm troïng yeáu. Kha (skt): Hö khoâng (baàu trôøi hay khoâng gian)— Sky. Khacitavigarbha (skt): Hình veû treân töôøng—A painted figure on the wall. Khadaniya (skt): Kha Ñaõn Ni—Khö Ñaø Ni—Khö Xaø Ni—See Töôùc Thöïc. Khadga (skt): A sword: Löôõi kieám—Rhinoceros’ horn: Söøng teâ giaùc—Rhinoceros: Teâ giaùc. Khadga-visana (skt): Kieát Giaø Baø Sa—Kieát Giaø Tyø Sa Naõ—Söøng teâ giaùc—A rhinoceros’ horn. Khadira (skt): See Kha Ñòa La. Khadira circle of mountain: Khadiraka (skt)— See Kha Ñòa La Sôn.

Khadiraka (skt): Ñaõm Moäc—Kha Leâ—Khö Ñoà La—See Kieát Ñòa Laïc Ca. Khadroma (tib): See Dakini. Khaggavisana-sutta (p): Sutra on a rhinoceros horn—Kinh Teâ Giaùc. Khakkara (skt): Khama-pana (p)—Shujoâ (jap)— A monk’s staff—See Tích Tröôïng and Walking staff. Khalcha: Name of a mountainous country in North India—See Cao Xöông. Kham (tib): Dhatu (skt)—Sphere—Giôùi. Khama (p): Khamapana or Kshama (skt)— Asking for pardon—Repentance—Hoái loãi. Khamapana (p): Khama (p)—Asking for pardon—Confession—Söï thuù toäi hay xöng toäi. Khanabhana (skt): See Saùt Na Sinh Dieät. Khana-khana (p): Ksana-ksana (skt)—See Nieäm Nieäm. Khanda (p & skt): See Kieàn Ñoä. Khandaka (p): Basic rules for the Sangha—See Kinh Kieàn Ñoä. Khanda-parinibbana (p): Extinguishing of the aggregate-continuum—Daäp taét söï vaän haønh lieân tuïc cuûa nguõ uaån. Khandaparitta (p): Sutra on the five aggregates—Uaån Minh Hoä Kinh. Khandaparitta-sutta (p): See Khandaparitta. Khanda-samyutta (p): Sutra on the aggregates of clinging—Sutra on the aggregates of becoming, in the Samyutta Nikaya XXII—Kinh nguõ uaån thuû, Töông Öng Boä XXII. Khanda-sutta (p): Sutra on aggregates, in the Samyutta Nikaya XXII.48—Kinh Nguõ Uaån,Töông Öng Boä XXII.48. Khandro (tib): Daka (skt)—Male sky-goer, name of a deity—Khoâng haønh nam, teân cuûa moät vò trôøi. Khanh Hy Zen Master: Thieàn Sö Khaùnh Hyû ((1066-1142)—See Khaùnh Hyû. Khanh Long Zen Master: Thieàn sö Khaùnh Long—See Khaùnh Long Thieàn Sö. Khanika (p): Ksana (skt)—Saùt na. Khanika-samadhi (p): Ksanika-samadhi (skt)— Momentary concentration—Saùt Na Ñònh—Söï ñònh trong saùt na hieän taïi. Khanjagardahbha (skt): Con löøa queø—The Buddha taught: “Sentient beings had better throw away ordinary thought, wisdom, knowledge as

5727 they resemble the character of a lame donkey.”— A lame donkey—Ñöùc Phaät daïy: “Chuùng sanh neân vöùt boû tö töôûng hay trí tueä phaøm phu vì noù nhö moät con löøa queø.” Khantaka (p): Ngöïa Kieàn Traéc—The Buddha’s horse Khanti (p): Kshanti (skt)—Tolerance— Forebearance—Patience—See Nhaãn Nhuïc. Khanti-bala (p): Kshanti-bala (skt)—Patience strength—Power of tolerance (forebearance or patience)—See Nhaãn Löïc. Khanti-paramita (p): Ksanti-paramita (skt)— Perfection of forebearance—See Nhaãn Nhuïc Ba La Maät. Khapuspa (skt): See Khoâng Hoa. Kharadiya (skt): See Giaø La Ñaø. Kharismiga (skt): An ancient kingdom on the upper Oxus—See Hoùa Lôïi Taäp Di Ca. Kharodakanadi (p): Great Ash River—Ñaïi Khoâi Haø—Soâng Tro. Kharostha (skt): See Lö Thaàn (2). Khataka (skt): Kanthaka (skt & p)—See Kieàn Traéc. Khattiya (p): Ksatriya (skt)—The warriors in the caste system of ancient India—Doøng doõi Saùt ñeá lôïi trong heä thoáng giai caáp thôøi coå AÁn Ñoä —See Saùt Ñeá Lôïi. Khavandha (skt): Name of an ancient kingdom and city, modern Kartchou, south-east of the Sirikol Lake—See Yeát Baøn Ñaø. Khaya (p): Ksaya (skt)—Dieät—Taän theá— Exhausting—Destruction—Decay—Wasting or wearing away—End—Termination—Destruction of the universe. Khema (p): See Thaùi Hoøa Tyø Kheo Ni. Khema (skt): Secure—An ninh. Khema, Ayya (1923-1997): German born Jewish nun who wrote a number of books on Buddhism, the most popular of which was “Being Nobody, Going Nowhere,” which received the Christmas Humphreys Memorial Award. She was one of the most influential Western meditation teachers, and taught courses in the U.S.A. , Australia, and Asia. In 1978 she became the assistant to Ven. Khantipalo at Wat Buddhadhamma in New South Wales—Tyø Kheo Ni ngöôøi Do Thaùi sanh taïi Ñöùc quoác, baø ñaõ vieát moät soá saùch Phaät giaùo, phoå bieán

nhaát laø quyeån “Being Nobody, Going Nowhere,” ñöôïc giaûi thöôûng Töôûng Nieäm Christmas Humphreys. Baø laø moät trong nhöõng vò thaày Thieàn Taây phöông coù aûnh höôûng lôùn, baø ñaõ töøng daïy taïi Hoa Kyø, UÙc, vaø AÙ Chaâu. Naêm 1978 baø trôû thaønh phuï taù cuûa Tyø Kheo Khantipalo taïi Wat Buddhadhamma thuoäc New South Wales, UÙc Chaâu. Khemabhirata (p): Name of one of one hundred pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc soáng moät thôøi gian daøi treân nuùi Isigili. Khenpo (tib): An abbot of a monastery, or a Tibetan title for someone who has completed ten years of study of Buddhism—Vieän chuû moät ngoâi töï vieän, hay danh hieäu cuûa Phaät giaùo Taây Taïng daønh cho ngöôøi ñaõ coù treân möôøi naêm hoïc Phaät. Khensur Rinpoche (tib): A Tibetan term for “precious former abbot,” which means someone who has retired as abbot of a monastery—Töø ngöõ Taây taïng duøng ñeå chæ “Vò cöïu truï trì quyù baùu,” coù nghóa laø ngöôøi truï trì töï vieän ñaõ nghæ höu. Khetta (p): Ksetra (skt)—Quoác Ñoä—A country—Native land—Abode of a race—Nôi ôû cuûa caùc chuùng höõu tình. Khmer Buddhism: Cambodian Buddhism—Phaät giaùo Cam Boát. Khmer Buddhist literature: Cambodian Buddhist literature—Vaên hoïc Phaät giaùo Cam Boát. Khmer Ramakerti: Khmer Buddhist Jataka which depicts the Bodhisattva’s moral development in many lives as He moves toward Buddhahood—Baûn Sanh Kinh cuûa ngöôøi Khmer, mieâu taø veà nhieàu kieáp cuûa Boà Taùt tröôùc khi Ngaøi thaønh Phaät. Khorba (tib): Luaân Hoài—Samsara—To revolve—To turn around the wheel of life. Khorwa (tib): See Khorba. Khotan: Xöù Vu Ñieàn—Name of an ancient kingdom—See Öu Ñieàn. Khubilai: Hoát Taát Lieät—Name of a Mongolian king. Khuddakagama (skt): Khuddaka-nikaya (p)— The fifth of the Agamas—See Khuaát Ñaø Ca A Haøm. Khuddaka-Nikaya (p): The Collection of Minor Discourses—See Tieåu A Haøm.

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Khuddaka-patha (p): Small Recitation Sutra— Sutra of little reading—See Kinh Tieåu Tuïng. Khulm (skt): See Hoát Laãm. Khuong Tang Hoi: Sanghapala (skt)—See Khöông Taêng Hoäi Thieàn Sö. Khuong Viet Zen Master (933-1011): See Khuoâng Vieät Thieàn Sö. Khuppipasa (p): Hunger and thirst—Ñoùi vaø khaùt. Khyativijnana (skt): Nhöõng gì gaàn nhö töông öùng vôùi nhaän thöùc—Which almost corresponds to perception—See Hieän Thöùc. Khyil-khor (tib): Mandara (skt)—Maïn Ñaø La— Name of a sacred mountain in Buddhist legend— Teân cuûa moät ngoïn nuùi thieâng trong huyeàn thoaïi Phaät giaùo. Khyung (tib): Garuda (skt)—Ca Laâu La. Ki (jap): A Japanese term, literally means "action"—See Haønh Ñoäng. Kian-Eshoâ (jap): Hsu-an Huai-ch'ang—See Hö Am Hoaøi Söôûng Thieàn Sö. Kian Soen Zenji (1261-1313): Name of a famous Japanese Zen master of the Rinzai school in the thirteenth century—Quy Am Toå Vieân, teân cuûa moät Thieàn sö noåi tieáng thuoäc toâng Laâm Teá cuûa Nhaät Baûn vaøo theá kyû thöù XIII. Kiang-si Tao-i: Baso Doitsu (jap)—Ma-Tsu-TaoI—Giang Taây Ñaïo Nhaát—See Maõ Toå Ñaïo Nhaát Thieàn Sö. Kibetsu (jap): Vyakarana (skt)—Prediction—The Buddha's affirmation that a practitioner will become Buddha in the future—See Kyù Bieät and Thoï Kyù. Kicca (p): Duty—Function—Nhieäm vuï—Söï vaän haønh. Kicca nana (p): Tri kieán veà cô naêng cuûa Töù ñeá. Kichijoâ-ji (jap): Name of a monastery of Japanese Soto in Kyoto, which was founded in 1457 by Ota Dokan and was in the Tokugawa period among the most important centers of Zen in Japan—Teân cuûa moät thieàn vieän thuoäc phaùi Taøo Ñoäng Nhaät Baûn ôû Kyoto, ñöôïc Oto Dokan xaây döïng vaøo naêm 1457 vaø ñöôïc coi nhö moät trong nhöõng trung taâm thieàn lôùn nhaát ôû Nhaät Baûn trong thôøi kyø Tokugawa. Kichizo (jap): See Caùt Taïng. Kichu-Kuri (jap): Cô Trung Cuù Lyù—At this moment itself, and the inside of a word—Ngay töï

luùc naøy vaø beân trong ngoân cuù. Kidoâ (jap): Hsu-Tang—See Hö Ñöôøng Thieàn Sö. Kidoâ-chigu (jap): Hsu-t'ang Chih-yu—See Hö Ñöôøng Thieàn Sö. Kido-roku (jap): See Hsu-t'ang Chih-yu Yu Lu. Kidoâ Roku Daibetsu (jap): The Japanese title for the Hsu-t'ang Lu Tai-pieh, a collection of one hundred old koâan with answers composed by Hsut'ang Chih-yu. The Kidoâ Roku Daibetsu is still used today as an advanced text within the modern Japanese Rinzai—Boä söu taäp 100 coâng aùn ñöôïc Thieàn sö Hö Ñöôøng Trí Ngu bieân soaïn. Hieän taïi boä saùch naøy vaãn coøn ñöôïc söû duïng nhö moät vaên baûn Thieàn cho baäc cao trong Thieàn toâng Laâm teá thôøi caän ñaïi—See Hö Ñöôøng Thieàn Sö. Kie (jap): To turn to and rely on, or believe (in Buddhism)—To take refuge (in the Triratna)— See Quy Y. Kie Samboâ (jap): Taking Refuge in the Triratna—To trust the Triratna—See Quy Y Tam Baûo. Kigan (jap): The procession accompanying the coffin of a prominent monk or nun as it is carried from the lecture hall to the cremation grounds. During the procession, attendants carry the coffin on their shoulders, while other members of the monastic community follow behind, carrying banners, incense burners, gongs, and other items needed at the cremation site. Kigan is one of nine ritual actions (kubutsuji) performed during the funeral services for abbots and other high-ranking members of the monastic community—Nhöõng ngöôøi ñöa ñaùm ñi theo quan taøi cuûa moät vò Taêng hay Ni noåi troäi khi quan taøi ñöôïc mang ñi töø giaûng ñöôøng cuûa töï vieän ñeán choã traø tyø. Trong ñaùm ngöôøi naøy, nhöõng thò giaû vaùc quan taøi treân vai, trong khi nhöõng thaønh vieân khaùc trong töï vieän ñi theo sau, mang côø phöôùn, lö höông, chaäp choûa, vaø nhöõng thöù caàn thieát khaùc ñeán choã hoûa taùng. "Kigan" laø moät trong chín nghi thöùc trong ñaùm ma cuûa vò vieän chuû vaø nhöõng thaønh vieân cao caáp khaùc trong töï vieän. Kiho (jap): Adbhuta-dharma (skt)—Marvels— Unprecedented occurences—Wonders—Vò taèng höõu (hi phaùp). Kihwa (1376-1433): Name of a famous Korean monk who wrote an important commentaries on the Perfect Enlightenment Sutra—Teân cuûa moät vò

5729 sö noåi tieáng ngöôøi Ñaïi Haøn, ngöôøi ñaõ vieát boä luaän veà kinh Vieân Giaùc. Kikai (jap): The center of breathing—See Ñan Ñieàn. Kikai-tanden (jap): Hara (skt)—See Ñan Ñieàn. Ki-Kakubun (jap): Priti-bodhyanga (skt)— Enjoyment of the state of truth—See Hyû Giaùc Phaàn. Kikan (jap): 1) A teaching device used by a Zen master to help a disciple overcome a hindrance to enlightenment. The term is derived the Japanese words "Konki," which means "capacity" and "kanmon," which means "barrier gate." The master sets up barrier gates in accordance with the individual capacities of his disciples—Moät thöù trôï huaán cuï ñöôïc söû duïng bôûi caùc Thieàn sö nhaèm giuùp ñeä töû vöôït qua trôû ngaïi ñeå ñi ñeán giaùc ngoä. Thuaät ngöõ ñöôïc ruùt ra töø töø ngöõ "Konkai," coù nghóa laø "coù khaû naêng" vaø "cöûa cuûa raøo caûn." Thieàn sö laøm saün "nhöõng caùnh cöûa cuûa raøo caûn" thích hôïp vôùi khaû naêng caù nhaân cuûa ñeä töû cuûa mình—See Coâng AÙn. 2) See Qui Giaùm. Kikana (skt): Name of a people in Afghanistan— See Keâ Khöông Na. Kikan Koâan (jap): One of the five categories of koâan distinguished by the Rinzai school. Kikan koâan deal with differentiation and distinction. The eighteenth-century Japanese Rinzai reformer Hakui Ekaku (1685-1768) and his successors developed a system for koâan practice in use today. Students who have already experienced an initial break-though (kenshoâ) are guided through a series of koâan intended to deepen their understanding. Kikan koâan are the second category in the series. They follow the hosshin koâan, which stress the realization of the essential oneness of the self and all reality. In order to prevent students from getting trapped at a superficial level of understanding, kikan koâan encourage the contemplation of multiplicity and differentiation within the underlying unity. It is said that holding together the sense of oneness and multiplicity allows the freedom to deal spontaneously with phenomena in the here and now—Moät trong naêm loaïi coâng aùn ñöôïc phaân bieät

bôûi toâng Laâm Teá. "Kikan koâan" duøng vôùi söï khaùc bieät vaø phaân bieät. Nhaø caûi caùch Thieàn toâng Nhaät Baûn vaøo theá kyû thöù 18 laø Baïch AÅn Hueä Haïc vaø nhöõng ñeä töû noái tieáp oâng ñaõ phaùt trieån moät heä thoáng tu taäp coâng aùn ñang söû duïng cho ñeán ngaø y nay. Caùc ñeä töû ñaõ coù kinh nghieäm ngoä Thieàn ñaàu tieân ñöôïc höôùng daãn qua moät chuoãi coâng aùn vôùi yù ñònh laøm cho söï hieåu bieát cuûa mình thaâm saâu hôn. "Kikan koâan" laø chuûng loaïi thöù nhì trong moät loaït naêm chuûng loaïi coâng aùn. Chuùng theo sau nhöõng coâng aùn noùi veà phaùp thaân, loaïi coâng aùn nhaán maïnh ñeán söù chöùng nghieäm veà söï thieát yeáu cuûa nhaát theå cuûa töï ngaõ vaø chaân töôùng. Nhaèm ngaên chaën khoâng cho ñeä töû bò maéc vaøo baãy cuûa söï hieåu bieát caï n côït treân beà maët, "Kikan koâan" khuyeán khích söï quaùn chieáu veà tính ña daïng vaø söï khaùc bieät naèm trong söï ñoàng nhaát. Ngöôøi ta noùi raèng naém baét ñöôïc yù nghóa cuûa taùnh nhaát theå vaø ña daïng cho pheùp haønh giaû ñoái ñaàu vôùi nhöõng hieän töôïng moät caùch töï nhieân ngay baây giôø vaø taïi ñaây—See Nguõ Chuûng Coâng AÙn. Kike (jap): Returning home and sitting in peace— Returning to our self in Zazen—See Coâng AÙn Qui Gia OÅn Toïa. Kiki (jap): K’uei-Chi (632-682)—Quy-Chi—Khuy Cô—Sö Khuy Cô—See Khueâ Cô. Kikushi (jap): Kuo-shih (chi)—Imperial Teacher—See Quoác Sö. Kikutsuri (jap): Devil's cave or deluded consciousness, a place of total darkness where one can see nothing. The term appears in Zen writings in reference to living in a state of delusion, attached to false conception of reality. Zen masters often apply the term "kikutsuri no kakkei," living in a devils' cave, to those students who become obsessed with nihilism, a false understanding of the concept of emptiness—Voïng Thöùc hay yù thöùc meâ laàm, moät choã hoaøn toaøn taêm toái, nôi maø ngöôøi khoâng theå thaáy ñöôïc gì caû. Thuaät ngöõ naøy xuaát hieän trong höõng baøi bieát veà Thieàn ñeå chæ haønh giaû ñang soáng trong moät traïng thaùi aûo töôûng, chaáp chaët vaøo khaùi nieäm giaû taïo khoâng thaät. Caùc vò Thieàn sö thöôøng aùp duïng thuaät ngöõ "kikutsuri no kakkei," soáng trong hang quyû, vôùi nhöõng ñeä töû bò aùm aûnh vaøo thuyeát hö voâ, söï hieåu bieát sai laïc veà khaùi nieäm khoâng taùnh—See Quyû Quaät Lyù. Kilesa (p): Klesa (skt)—Baát tònh—Duïc voïng— OÂ

5730 nhieãm—Afflictions—Defilements—Impurities— Passions—Phieàn naõo, nhöõng yeáu toá laøm cho taâm oâ nhieãm. Phieàn naõo coù theå khôûi daäy ngay caû khi caùc ñieàu kieän cuûa chuùng ñaõ ñöôïc loaïi tröø. Kilesa-dvaya (p): See Nhò Phieàn Naõo. Kilesa parinibbana (p): Complete elimination of afflictions—Complete extinguishment of defilments—Hoaøn toaøn loaïi tröø phieàn naõo. Kilesa-kshaya (p): See Klesakshaya. Kilesa-samyutta (p): See Kinh Töông Öng Phieàn Naõo. Kilesa-varana (p): Klesavarana(skt)—See Phieàn Naõo Chöôùng. Kill (v): Gieát choùc—Saùt sanh—Killing—See Saùt (1). Kill animals for food: Laøm thòt—Killing—See Saùt (1). Kill anyone in training to be an arhat is equal to the sin of killing an arhat: Gieát baäc Thaùnh giaû höõu hoïc ñoàng toäi gieát baäc Thaùnh voâ hoïc A La Haùn. Kill a Bodhisattva in dhyana is equal to the sin of killing one’s father: Gieát Boà Taùt ñang nhaäp ñònh ñoàng vôùi toäi gieát cha. Kill a cat in order to save ten thousand mice: Gieát moät con meøo ñeå cöùu vaïn con chuoät (Saùt nhaát mieâu cöùu vaïn thöû). Kill father or mother: See Saùt Phuï Saùt Maãu. Kill (murder) or hurt an Arhat: Gieát A La Haùn. Kill (murder) or hurt an Enlightening being: Gieát A La Haùn. Kill (murder) or hurt a Saint: Gieát A La Haùn. Kill (murder) one’s father: Gieát cha (saùt phuï). Kill (murder) one’s mother: Gieát meï (saùt maãu). Kill (v) intentionally: Coá yù gieát—A Buddhist shall not intentionally kill any living creature— Moät Phaät töû khoâng coá yù gieát haïi baát cöù chuùng sanh naøo. Kill (v) living beings: Killing—See Saùt Sinh. Kill a nun: Gieát cheát Tyø Kheo Ni. Kill oneself: Saùt thaân (töï saùt)—Suicide—See Töï Taän. Kill oneself by sitting: Zasatsu (jap)—Toïa Saùt— The term means to keep practicing Zazen, even when it is difficult to sit—Töï gieát mình baèng ngoài, nghóa laø vaãn tieáp tuïc toïa Thieàn daàu coù khoù khaên theá maáy.

Kill one that many may live: Nhaát Saùt Ña Sinh— Gieát moät cöùu nhieàu. Kill one’s mind: Saùt taâm. Kill through negligence: Ngoä Saùt—Gieát haïi chuùng sanh, nhöng khoâng coá yù saùt sinh— Manslaughter. Killed (a): Bò gieát—Bò saùt haïi. Killing: Vadha-himsa (skt)—See Saùt (1). Killing animals: Saùt haïi loaøi suùc sanh. Killing an Araht: Thí A-la-haùn. Killing through curse: Chuù Saùt—Gieát baèng caùch nguyeàn ruûa. Killing of living beings is to be abandoned: Saùt sanh caàn phaûi töø boû. Killing a master (teacher): Thí A xaø leâ—Gieát Thaày daïy ñaïo. Killing a monk: Thí Taêng—Gieát Tyø kheo. Killing or not killing: Saùt sanh hay khoâng saùt sanh. Killing one’s father: Thí phuï—Gieát cha. Killing one’s mother: Thí maãu—Gieát meï. Killing oneself: Suicide—See Töï Taän. Killing a sentient being means killing the live of a future Buddha for all sentient beings have a common Buddha Nature: Gieát moät chuùng sanh laø gieát ñi söï soáng cuûa moät vò Phaät töông lai vì taát caû chuùng sanh ñeàu coù Phaät Taùnh. Killing by words: Khaåu Nghieäp Saùt—Gieát baèng lôøi noùi. Kimattha-sutta (p): Sutra on What the Purpose is, Anguttara Nikaya XI.1—Kinh noùi veà muïc ñích laø gì (cho ngöôøi tu Phaät), Taêng Nhaát A Haøm XI.1. Kim Lien Tich Truyen Zen Master: See Kim Lieân Tòch Truyeàn Thieàn Sö. Kimmei (jap): Hoaøng ñeá Khaâm Minh (Nhaät Baûn). Kimnara: Kimnara (skt)—Nhaân phi nhaân—NonHuman Angels—See Khaån Na La. Kimoâ (jap): The hair on a tortoise, a Zen expression for something that does not exist, i.e. the non-existent—Quy Mao, loâng ruøa (hay söøng thoû), ñöôïc ví vôùi nhöõng chuyeän khoâng theå xaõy ra ñöôïc. Kimoâ-tokaku (jap): Tortoise (turtle’s) hairs and rabbit horns (no such things really exist)—Kim Mao Thoá Giaùc—Loâng Ruøa Söøng Thoû—Hair on a tortoise and horn of a rabbit—See Quy Mao Thoá Giaùc.

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Kimshuka (skt): Butea frondosa, a kind of tree originated from north India, that bears beautiful red blossoms—Moät loaïi caây goác mieàn baéc AÁn Ñoä, cho ra boâng ñoû thaät ñeïp. Kimsila-sutta (p): Sutra on With What Virtue— Kinh vôùi coâng ñöùc naøo. Kimsuka (skt): Red pearls—Xích ngoïc. Kimsuka-sutta (p): Sutra on the red pearls— Sutra on the Riddle tree, Samyutta Nikaya XXXV.204—Kinh noùi veà nhöõng haït xích ngoïc, Töông Öng Boä XXXV.204. Kimyo-Jinjippo-Mugeko-Nyorai (jap): See Quy Maïng Taän Thaäp Phöông Voâ Ngaïi Quang Nhö Lai. Kin (jap): A percussion instrument used during Buddhist ritual services. In Japanese, it is alternatively called keisu. The "kin" is made from cast bronze and is shaped like a bowl or cauldron. It rests on a cushion; larger instruments sit on wooden stands. It is sounded by striking the side or rim with a padded mallet called a bai. The instrument is used during sutra chanting—Loaïi chuoâng trong nghi leã Phaät giaùo. ÔÛ Nhaät Baûn, ngöôøi ta coøn goïi noù laø "keisu." Chuoâng ñöôïc ñuùt baèng ñoàng coù hình caùi cheùn hay caùi noài. Noù ñöôïc ñaët treân moät caùi goái; loaïi lôùn hôn thì ñöôïc ñaët treân beä baèng caây. Noù taïi thaønh tieáng khi ñöôïc ñaùnh vaøo meùp vôùi moät caùi duøi caây ñöôïc quaàn vaûi chung quanh, maø tieáng Nhaät goïi laø "bai." Chuoâng ñöôïc duøng trong khi trì tuïng kinh ñieån Phaät giaùo. Kinbyo (jap): Caân Bình—See Towel and flask. Kind (a): Coù loøng töø taâm—Generous—Kindhearted—Be kind to others—AÊn ôû toát vôùi ngöôøi khaùc. Kindada-sutta (p): Sutra on a giver of what, Samyutta Nikaya I.42—Kinh moät ngöôøi thí caùi gì, trong Töông Öng Boä I.42. Kind father makes a filial son: Cha nhaân töø sanh con hieáu thaûo (Phuï töø töû hieáu). Kind heart: Töø Taâm, caùi taâm muoán mang laïi cho tha nhaân nieàm an laïc—See Töù Voâ Löôïng Taâm. Kind-Hearted Ghost King: See Töø Taâm Quyû Vöông. Kind Sir!: Nhaân giaû! (Luïc Toå Hueä Naêng thöôøng duøng töø naøy ñeå goïi ngöôøi ñoái dieän). Kindliness: Loving-kindness—Loøng töø. Kindness (n): Kind heart—Loøng haûo taâm—Nhaân haäu—Nhaân töø—Nhaân aùi.

Kindness and affection: AÂn nghóa. Kindness that is equal from every perspective: Bình Ñaúng Lieân Maãn—Loøng thöông ngöôøi bao la bình ñaúng baát kyø ôû bình dieän naøo. Kindness and hospitality: Loøng töû teá vaø hieáu khaùch. Kindly father of the triple world: The Buddha—Tam giôùi töø phuï, Ñöùc Phaät. Kindly talk: Priyavacana (skt)— Kind speech, or pleasant words—Affectionate speech—Kind communication—See AÙi Ngöõ. Kindness of heart: Nhaân aùi. Kindred: Baø con—Relatives. Kindred Sayings: Samyuktagama (skt)—Taïp A Haøm—Töông Öng Boä Kinh—Miscelaneous Agamas. Kindred spirits: Taâm taâm töông aán hay taâm ñaàu yù hôïp (loøng in loøng hay mieäng chöa noùi maø yù ñaõ hieåu nhau. Ñaây laø moät loái truyeàn thuï trong Phaät giaùo)—See Taâm Truyeàn Taâm. King: A king or a prince—See Quoác Vöông. King Adorned With Lapus Lazuli Buddha: Phaät Löu Ly Trang Nghieâm Vöông. King Ajatasattu: Ajatasatru (skt)—Vua A Xaø Theá. King Ashoka: Asoka (skt)—See A Duïc Vöông. King of all asuras: Bali (skt)—Ba Tró—Vua A tu la. King of Asura: Rahu or Rahu atula (skt)— Suraskandha (skt)—Khö La Chieân Ñaø—Vua loaøi A tu la—A kind of demon—Quyû vöông. King with the awe-inspiring voice: Bhismagarjita-ghosasvara-raja (skt)—See Oai AÂm Vöông. King in beggar’s clothing: Vò hoaøng ñeá trong y phuïc ngöôøi haønh khaát. King Bimbisara: See Taàn Baø Sa La. King of birds: Garuda or Garula (skt)—Dragondevouring bird—See Kim Xí Ñieåu. King Blazing Red Imperial Banner Buddha: Phaät Hoàng Dieäm Ñeá Traøng Vöông. King of the bodhi of the Pure Land: Lord Amitabha—Cöûu Phaåm Giaùc Vöông—Vua Boà Ñeà nôi coõi Tònh Ñoä. King’s Book of records: Thaùnh Ñaêng Luïc. King born from the crown of the head: Murdhaja-raja (skt)—Murdhata (skt)—See Ñaûnh

5732 Sanh Vöông. King of the brahman heaven: Mahabrahmadevaraja (skt)—King of the eighteen Brahmalokas—Ñaïi Phaïm Thieân Vöông. King of bulls: Rsabha (skt)—Ngöu Vöông—A term applied to the Buddha—Töø ngöõ aùm chæ Ñöùc Phaät. King of celestial musicians: Dhrtarastra (skt)— Dhatarattha (p)—Eastern Heaven King—See Trì Quoác Thieân Vöông. King of courage: Mattabhaya (skt)—Voâ UÙy Vöông—King of Fearlessness. King of the demons: Quyû vöông. King Demon-Horde-Subduer Buddha: Phaät Haøng Phuïc Chuùng Ma Vöông. King of devas: Deva-loka-raja (skt)—Spirit guardians of Buddhism—Thieân vöông, nhöõng thieân hoä thieän thaàn hoä trì Phaät giaùo—See Töï Taïi Thieân. King of the deva of Free Movement: Vasavartana-deva-raja (skt)—Vasavattati-devaraja (p)—Töï Taïi Thieân Vöông. King of devaloka: Indra (skt)—Brgua-byin (tib)—Indra heavens—See Thieân Ñeá Thích. King of the devils: Ahura-Mazda (skt)—Yeâu thaàn—Vua cuûa loaøi yeâu. King of the Dharma: Dhammassami (p)— Dharma King—See Phaùp Vöông. King of the dragon: 1) Mucilinda (skt): Chaân lieân ñaø; 2) Upananda-naga-raja (skt): Baït Nan Ñaø Long vöông; 3) Vasuki-Nagaraja (skt): Hoøa tu caùt Long vöông. King of emptiness: Bhismagarjitasvara raja (skt)—Teân goïi khaùc cuûa Ñöùc Phaät—The king of immateriality—Buddha—Lord of all things—King of Majestic Voice—See Khoâng Vöông. King of enlightenment: Enlightened king—Giaùc vöông. King of evil spirits through the five skandhas: Uaån Ma Vöông—Vua cuûa nhöõng con ma hay chöôùng ngaïi cuûa nguõ uaån. King of Fearlessness: Mattabhaya (skt)—Voâ UÙy Vöông—King of Courage. King-feast: A royal feast referred to in the Lotus Sutra—See Vöông Thieän. King of Firm-standing concentration: Samadhiraja-supratisthita-samadhi (skt)—Tam Muoäi

Vöông An Laäp Tam Muoäi. King of Gandharvas: Manodijnasvara (skt)—See Nhaïc AÂm Caøn Thaùt Baø Vöông. King of Garuda: Garuda-raja (skt)—Ca Laâu La Vöông—See Kim Xí Ñieåu Vöông. King of gods: Sakra-devanam (skt)—Naêng Thieân ñeá—Indra—See Ñeá Thích. King-goose: Raja-hamsa (skt)—See Nga Vöông. King-goose with a mixture of milk and water: See Nga Vöông Bieät Nhuõ. Kings of the Great Brahma Heavens: See Ñaïi Phaïm Thieân Vöông. King with great good-looking: Maha-sudarsanaraja (skt)—Ñaïi Thieän Kieán Vöông. King of great quiescence: Ñaïi Tòch Vöông—Vua cuûa söï thanh tònh voâ bieân. King of the grievous river: See Sôû Giang Vöông. King of Heaven: 1) Emperor of heaven: See Thieân Ñeá; 2) Guardian of the worlds: Tenno (jap)—See Thieân Vöông. King of Heavens of Enjoyment of Emanations: See Hoùa Laïc Thieân Vöông. King of Heavens of Free Enjoyment of Others’ Emanations: See Tha Hoùa Töï Taïi Thieân Vöông. Kings of Heavens of Great Freedom: See Ñaïi Töï Taïi Thieân Vöông. Kings of Heavens in which Light is used for Sound: See Quang AÂm Thieân Vöông. Kings of Heavens of the Suyama: See Daï Ma Thieân Vöông. Kings of Heavens of Universal Purity: See Bieán Tònh Thieân Vöông. Kings of Heavens of Vast Results: See Quaûng Quaû Thieân Vöông. King of Hell: Dieâm vöông—See Minh Vöông. King of the hell of the Black-Rope: See Toáng Ñeá Vöông. King of all ideas or aims: Ñaïi Nghóa Vöông. King of immateriality: Bhismagarjitasvara raja (skt)—King of emptiness—See Khoâng Vöông. King of incense-mountain: Gandhamadanagiriraja (skt)—Höông Sôn Vöông. King Infinite Voices Buddha: Phaät Voâ Löôïng AÂm Thinh Vöông. King of Jewel-Lotuses: Ñaïi Baûo Hoa Vöông— King of Jewel-lotuses (the finest of such gem-

5733 flowers). King of Joy Bodhisattva: Pramodya-raja (skt)— Hyû Vöông Boà Taùt. King of Kindness and Strength Buddha: Phaät Töø Löïc Vöông. King of Kinnara: 1) Khaån Na La Vöông: See Khaån Na La; 2) Druma (skt): Phaùp Kieân Na La Vöông, vua Kieân Na La. King Kosala: Vua Caâu Xaù La. King Krta of Kashmere: See Caùt Lôïi Ña Vöông. King of Kumbanda: Kumbhanda-raja (skt)— King of demons of monstrous form—See Cöu Baøn Traø. King of Liang: See Löông Voõ Ñeá. King Lion’s Roar And Power Of Self-Mastery Buddha: Phaät Sö Töû Haåu Töï Taïi Löïc Vöông. King of the mahadruma Kinnaras: Ñaïi Thoï Khaån Na La Vöông—The Indra’s musicians, who live on Gandha-madana. King of Mahoraga: See Ma Haàu La Giaø Vöông. King of Majestic Voice: Bhismagarjitasvara raja (skt)—The king of immateriality—See Khoâng Vöông. King of maras: Mara-raja (skt)—Lord of the sixth heaven of the desire-realm—See Ma Vöông. King-Master-Father: Quaân Sö Phuï (Vua-Thaày vaø Cha). King of merciful power: Maitribala-raja (skt)— King of merciful virtue—Töø Löïc Vöông—See Maitribala-raja. King of merciful virtue: See Töø Löïc Vöông. King of the mountains: Giri-cakravartin (skt)— King of the highest peak—See Sôn Vöông. King of Naga: See Ñaïi Long Vöông. King of Past-Lives Buddha: Tuù Vöông Phaät. King Precious Lotus Skillful Dwelling Beneath The Sala Tree Buddha: Phaät Baûo Lieân Hoa Thieän Truï Ta La Thoï Vöông. King Rare As The Udumbara Flower Buddha: Phaät Öu Ñaøm Baùt La Hoa Thuø Thaéng Vöông. King’s relatives on his maternal side: Hoaøng thích. King’s relatives on the paternal side: Hoaøng thaân. King of Sages: See Thaùnh Trung Vöông. King of samadhi: Baûo Vöông Tam Muoäi—See

Vöông Tam Muoäi. Kingship in Buddhism: Vöông vò trong Phaät Giaùo—Ordained Buddhists do not have to honor royalty—See Luaän Sa Moân Baát Kính Vöông Giaû. King of songs: Geya-rajan (skt)—Vua caùc baøi haùt (keä). King of the sounding or rattling staff: Nilalanda (skt)—Thanh Tröôïng Vöông—See Thanh Tröôïng. King of stars Buddha: Natchatraraja-Buddha (skt)—Tuù Vöông Phaät. King of the star-flower: Naksatra-rajasankusumitabhijna (skt)—See Tuùc Vöông Hoa. King of Successive Victories: Lieân Thaéng Vöông. King of Sumeru Mountain: Sumeru-giriraja (skt)—Dieäu Cao Sôn Vöông—Tu Di Sôn Vöông— King of Mount Meru. King of the Tala trees: Calendraraja (skt)—See Ta La Thoï Vöông. King of the teaching: See Phaùp Vöông. King of the ten kinds of nectar: Thaäp Cam Loä Vöông. King of the Ten Vows: Samantabhadra (skt)— Thaäp Nguyeän Vöông. Kings of Thirty-Three Heavens: See Ñao Lôïi Thieân Vöông. King of titans: See A-Tu-La Vöông. King of Treasures: See Baûo Vöông. King of Treasures Samadhi: See Baûo Vöông Tam Muoäi. Kings of the Tushita Heavens: Samtushita-devaraja (skt)—See Ñaâu Suaát Thieân Vöông. King of Univeral Purity: See Bieán Tònh Vöông. King of Universal and Supernatural Illumination: A Buddha is known as King of universal and supernatural illumination—Ñaúng Dieäu Giaùc Vöông. King Vast Adornment Buddha: Phaät Quaûng Trang Nghieâm Vöông. King Well-Stilled Moon-Sound And Wonderful Venerable Wisdom Buddha: Phaät Thieän Tòch Nguyeät AÂm Dieäu Toân Trí Vöông. King of the vows: See Nguyeän Vöông. King of Wei: Wei Hsiao-Ching-T'i—See Nguïy Vöông. King of wisdom-lamp: See Tueä Ñaêng Vöông. King Wisdom Like Mountains And Seas And

5734

Self-Mastery’s Penetrations Buddha: Phaät Sôn Haûi Hueä Töï Taïi Thoâng Vöông—See Sôn Haûi Nhö Lai. King of yakshas: See Daï Xoa Vöông. King of Yaksas and guardian of the secrets of Buddha: Vajirasattva (skt)—Bí maät chuû. Kingdom (n): Vöông quoác. Kingdom of gods: Kingdom of celestials—Nöôùc Trôøi—Nöôùc cuûa chö Thieân. Kingdom of light and virtue: Quang Ñöùc quoác— See Avabhasa. Kingdom of Righteousness: Vöông quoác Chaùnh Ñaïo. Kingyuâ (jap): Chin-niu (chi)—See Kim Ngöu Thieàn Sö. Kingship (n): Vöông quyeàn. Kinhin (jap): Cankrama (skt)—A Japanese term for "zen walking between sitting periods" or “walking meditation,” usually used in Zen—See Kinh Haønh. Kinhin-Dogyo (jap): Kinh Haønh Ñaïo Nghieäp— Kinh haønh vaø toïa thieàn—To walk in zen walking and to sit in zazen. Kinkaku-ji (jap): The Golden Pavilion, the popular name for Rokuon-ji, a Rinzai temple in northwestern Kyoto, Japan—Chuøa Kim Caùc (Nhaät Baûn). Kinkara (skt): Khaån Yeát La Boà Taùt—Caên Yeát La—Teân cuûa moät vò Boà Taùt—Name of a Bodhisattva. Kinku (jap): Kim Khaåu—The golden mouth of the Buddha. Kinnara (skt): Half horse, half man—See Nhaân Phi Nhaân. Kin-Shi-Cho-O (jap): Garuda (skt)—Dragondevouring bird—King of birds—See Kim Xí Ñieåu. Kinship (n): Quan heä thaân thuoäc—Quan heä huyeát toäc. Kinsman of the sun: Adiccabandhu (skt)—Name of a Buddha as a member of a family of the Solar race—Gia heä maët trôøi, teân cuûa moät vò Phaät thuoäc gia heä maët trôøi. Kinzan (jap): Ch’ing-shan—Qinshan or Mount Ching, a mountain in modern-day Che-chiang province, China, which was traditionally an important religious site for Zen. The mountain was the site of the Zen monastery Wan-shou Ssu,

home to such famous Zen master Ta-hui Tsungkao (1089-1163). Ching-shan became known as one of the Five Mountains, the most prestigious Zen monasteries in China—Kính Sôn, toïa laïc taïi ñòa ñieåm maø ngaøy nay thuoäc tænh Chieát Giang, Trung Hoa, maø theo truyeàn thoáng laø moät vò trí quan troïng cuûa Thieàn toâng. Kính Sôn laø ñòa ñieåm cuûa Vaïn Thoï Töï, queâ nhaø cuûa Thieàn sö Ñaïi Hueä Toâng Caûo. Kính Sôn coøn ñöôïc bieát laø moät trong Nguõ Sôn, nôi coù nhöõng töï vieän löøng danh nhaát cuûa Trung Hoa. Kinzan-Bansui (jap): Ch’in-shan-Weân-sui— Qinshan Wensui—See Vaên Thuùy Khaâm Sôn Thieàn Sö. Kinzan Doâken (jap): Ching-shan Tao-ch'in (714792)—Kính Sôn Ñaïo Khieâm—Name of a Chinese Zen monk of the T'ang dynasty, the final master of Oxhead School. He was the Dharma heir of Hsuan-su—See Kính Sôn Phaùp Khaâm Thieàn Sö. Kippan (jap): To eat meals—Ngaät Phaïn (aên côm). Kiriya (skt): An action of an arhat which causes no karma—Haønh ñoäng cuûa moät vò A la haùn, khoâng coøn gaây ra nghieäp nöõa. Kiriya-citta (p): An inoperative mind that gives neither cause nor result—Taâm khoâng do vaän haønh cuûa nghieäp, khoâng ñöa ra nguyeân nhaân vaø cuõng khoâng coøn taïo quaû nöõa. Kiriyama, Seiyu (1921 - ): Founder of Agonshu, a Japanese Buddhist sect that claim to have received pure and original Buddhism as taught in its earliest texts. Kiriyama asserts that he received a vision of Kannon (Avalokitesvara) in 1970, during which he was told the problems of most people, including himself, are caused by the malicious actions of the dead, who plague the living unless the karmic ties that allow them to do so are cut off. Subsequent to this vision, he founded a new movement that emphasized worship of Kannon. His followers also commonly engage in ascetic practices designed to cut off karma, as well as meditation, reciting Buddhist texts, and standing under waterfalls in order to cleanse themselves. In 1978 he began calling his organization Agonshu, claiming that its doctrines and practices derive from the Agamas—Vò saùng laäp ra toâng phaùi Agonshu cuûa Nhaät Baûn, toâng phaùi naøy tuyeân boá laø ñaõ nhaän ñöôïc giaùo phaùp thanh tònh vaø nguyeân thuûy Phaät giaùo ñaõ ñöôïc giaûng daïy

5735 trong nhöõng kinh vaên buoåi sôùm suûa nhaát. Kiriyama xaùc nhaän raèng chính oâng ñaõ nhaän ñöôïc nhaõn naêng cuûa ngaøi Quaùn Theá AÂm vaøo naêm 1970, trong luùc aáy oâng ñöôïc daïy raèng trôû ngaïi cuûa haàu heát moïi ngöôøi keå caû oâng gaây ra bôûi nhöõng haønh ñoäng xaáu aùc cuûa ngöôøi cheát, nhöõng ngöôøi gaây tai hoïa cho ngöôøi soáng tröø phi naøo nhöõng aùc nghieäp aáy bò caét ñöùt. Theo sau nhaõn naêng, oâng thaønh laäp moät phong traøo nhaán maïnh ñeán vieäc leã baùi ngaøi Quaùn AÂm. Nhöõng ñeä töû cuûa oâng cuõng thöôøng tham döï vaøo vieäc tu taäp khoå haïnh ñöôïc phaùc hoïa ra ñeå caét ñöùt aùc nghieäp, cuõng nhö tu taäp thieàn ñònh, trì tuïng kinh ñieån vaø ñöùng döôùi thaùt nöôùc ñeå töï thanh loïc mình. Naêm 1978 oâng baét ñaàu goïi toå chöùc cuûa oâng laø Agonshu, vaø tuyeân boá raèng giaùo thuyeát vaø thöïc haønh ñeàu laáy töø trong Kinh A Haøm. Kisa Gautami (skt): Kisa Gautami was a young woman from a rich family who was married a wealthy merchant. When her only son was about a year old, he suddenly fell ill and died. Overwhelmed with grief, Kisa Gautami took the dead child in her arms and went from house to house asking people if they knew of a medicine that could restore her child’s life. Of course no one was able to help her. Finally, she met a follower of the Buddha, who advised her to see the Buddha. When she carried the dead child to the Buddha and told him her sad story, he listened with patience and compassion. The Buddha wanted her to recognize that suffering is a fact of life and that no one can avoid it. He said to her, “There is only one way to solve your problem. Go and get me five mustard seeds from any family in which there has never been a death.” Kisa Gautami set off to look for such a household but without success. Every family she visited had experienced the death of one person or another. At last, she understood what the Buddha had wanted her to find out for herself – that death comes to all. Accepting the fact that death is inevitable, she no longer grieved. She took the child’s body away and later returned to the Buddha to become one of his followers—Kisa Gautami laø teân cuûa moät thieáu nöõ thuoäc haøng theá gia voïng toäc, keát hoân vôùi moät thöông gia giaøu coù. Ñeán khi con trai cuûa baø leân moät tuoåi, thì noù ñoät nhieân phaùt beänh maø qua ñôøi. Vì quaù buoàn khoå neân baø Kisa Gautami mang xaùc ñöùa con treân tay ñi heát

nhaø naøy qua nhaø khaùc hoûi xem ngöôøi ta coù bieát thuoác gì cöùu soáng con baø hay khoâng. Dó nhieân laø khoâng ai coù theå giuùp baø ñöôïc caû. Cuoái cuøng, baø gaëp ñöôïc moät vò ñeä töû cuûa Ñöùc Phaät, ngöôøi ñaõ khuyeân baø neân ñeán gaëp Phaät. Khi baø mang xaùc con ñeán gaëp Phaät vaø keå cho Ñöùc Phaät nghe caâu chuyeän buoàn cuûa baø, Ñöùc Phaät laéng nghe vôùi taát loøng bi maãn. Ñöùc Phaät muoán baø phaûi nhaän ra khoå ñau laø moät söï kieän thaät cuûa ñôøi soáng maø khoâng ai coù theå traùnh ñöôïc neân Ngaøi beøn baûo baø: “Coù moät caùch giaûi quyeát vaán ñeà. Baø ñi tìm cho ta naêm haït caûi töø nhöõng gia ñình chöa coù ngöôøi cheát.” Nghe xong Kisa Gautami beøn ra ñi tìm haït caûi töø nhöõng gia ñình khoâng coù ngöôøi cheát, nhöng thaát baïi vì gia ñình naøo baø ñeán gaëp cuõng ñeàu ñaõ coù ngöôøi cheát. Cuoái cuøng baø hieåu ra raèng Ñöùc Phaät muoán töï baø tìm ra – Caùi cheát ñeán vôùi taát caû moïi ngöôøi. Chaáp nhaän caùi cheát laø moät söï kieän khoâng traùnh khoûi trong ñôøi soáng neân baø khoâng coøn buoàn khoå nöõa. Baø lieàn choân caát con, sau ñoù baø trôû laïi gaëp vaø xin quy-y Phaät. Kise-Inhon-gyo (jap): Sutra of Past Occurences of Causes in the World—Khôûi Theá Nhaân Boån Kinh. Kisek-En (jap): Khí Theá Gian—Vessel world, traditionally, opposed to the world of the sentient—Theo truyeàn thoáng, "khí theá gian" ñoái laïi vôùi "höõu tình theá gian"—See Khí Giôùi (2). Kisen-Kigo (jap): Before the moment, after the moment—See Cô Tieân Cô Haäu. Kisen-Kugo (jap): Intuition before and consideration after—See Cô Tieân Cuù Haäu. Kisho-Chijo (jap): Zhi-Chang-Kui-Zong—See Trí Thöôøng Quy Toâng Thieàn Sö. Kiso Sakushin (jap): See Qui Toâng Saùch Chaân Thieàn Sö. Kissako (jap): A Japanese term, literally means "drink a bowl of tea!"—See AÅm Nhaát Boâi Traø. Kisu-Chijo (jap): See Trí Thöôøng Quy Toâng Thieàn Sö. Kitchen office (jap): One of the seven primary buildings forming the core of a Zen temple or monastery, known as the ku'in in Japanese. The Kitchen-office housed both the kitchen areas and related staff as well as all of the administrative offices for the monastery—Truø phoøng, moät trong baûy kieán truùc chính trong töï vieän—See Ku'in. Kitchen-office building: Khoá Vieän—See Ku'in.

5736

Kitoâ (jap): The term means prayers to Buddhas, Bodhisattvas, or Shintoâ kami (deities) for some special intention. Typical intentions traditionally included requests for fair weather or for rain, relief from various natural disasters, recovery from illness, and so on. In some cases, lay people make special requests to temples and monasteries to have kitoâ performed in exchange for a donation—Thuaät ngöõ "kitoâ" coù nghóa laø caàu nguyeän ñeán chö Phaät, chö Boà Taùt, hay caùc vò thaàn trong Thaàn Ñaïo (Nhaät Baûn) vôùi moät yù ñònh ñaëc bieät naøo ñoù. Chuû ñònh ñieån hình theo truyeàn thoáng bao goàm caàu möa, caàu nheï bôùt tai öông, caàu laønh beänh, vaân vaân. Trong vaøi tröôøng hôïp, Phaät töû taïi gia cuùng döôøng ñeå ñoåi laáy söï vieäc töï vieän laøm leã caàu ñaûo cho mình. Kiyo (jap): Cô yeáu—The central part of a mechanism; also means the moment of the present—Phaàn chính yeáu, cuõng coù nghóa laø luùc hieän taïi naøy ñaây. Kiyosumi (jap): Nuùi Thanh Tröøng (Nhaät Baûn). Klesas (skt): Kilesha (p)—Affliction (trouble— Anguish—Distress—Defilement—Hindrance— Moral depravity—The three fires: lust, hatred and illusion)—See Phieàn Naõo. Klesas arising from false reasoning: Phaân bieät khôûi phieàn naõo—Phieàn naõo y nöông vaøo caùc duyeân maø khôûi daäy nhöõng taø lyù luaän. Klesa consciousness: Nyon-yid (tib)—Phieàn Naõo Thöùc. Klesa which is natural to all: Caâu sinh khôûi phieàn naõo—Phieàn naõo do huaân taäp töø voâ thuûy ñeán nay. Klesadvaya (skt): See Nhò Phieàn Naõo. Klesakasayah (skt): Afflictive turbidity—mpurity of affliction—See Phieàn Naõo Tröôïc. Klesa-maha-bhumika-dharma (skt): Ñaïi Tuøy Phieàn Naõo Ñòa Phaùp—See Ñaïi Tuøy Phieàn Naõo. Klesa-prahiyate (skt): Ñoaïn Hoaëc—To bring illusion to an end—Döùt boû meâ laàm voïng hoaëc (baèng chaân trí). Klesavarana (skt): Afflictive hindrance— Affliction obstacles—Affliction obstructions— Barrier of temptation, passion or defilement— Hindrance of impurity—Hindrance of passions— Hindrance on spiritual progress—See Phieàn Naõo Chöôùng. Klesavarana-Jneyavarana (skt): Phieàn Naõo

Chöôùng vaø Sôû Tri Chöôùng—Hindrances caused by evil passions and by intellection—Nhöõng chöôùng ngaïi gaây neân bôûi phieàn naõo vaø tri thöùc. Klesavatta (skt): Phase of defilements—Giai ñoaïn cuûa phieàn naõo. Klesha (skt): Klesa (skt)—See Phieàn Naõo. Klishtamanas (skt): Nhieãm oâ yù hay maït na bò oâ nhieãm—Manas contaminated. Klista (skt): Contaminated—Nhieãm oâ. Klistamano consciousness (Alaya): See YÙ Caên. Klistamano-vijnana (skt): Klistamanas consciousness—Ñeä Nhò Naêng Bieán—Thöùc Maït Na—See YÙ Caên. Klong-Chen-Pa: Longchen Rabjampa (13081364)—One of the most influential masters of the Nyingmapa order of Tibetan Buddhism, particularly important in the Dzogchen (great perfection) tradition. Among his best works are the “Seven Treasuries,” and the “Fourfold Innermost Essence—Moät trong nhöõng vò thaày noåi tieáng cuûa tröôøng phaùi Nyingmapa cuûa Phaät giaùo Taây Taïng. Knapsack: Khaát Voõng—Caùi tay naõi. Knee: Ñaàu goái. Knee-Animals: Ñaàu goái sanh Baøng sanh—When the person’s knees are the last to remain warm, the spirit of that person has been reborn among animals—Khi ñieåm noùng sau cuøng trong thaân theå laø ñaàu goái, thì thaàn thöùc cuûa ngöôøi aáy ñaõ taùi sanh vaøo loaïi baøng sanh (thuù)—See Luïc Ñieåm Taùi Sanh. Kneel down in prayer: Quyø goái caàu nguyeän. Kneel with incense: See Quyø Höông. Knife: Dao—Knife (chopper). Kniska (skt): Kanishka (skt)—See Ca Nò Saéc Ca. Knives and staves: Naïn göôm ñao. Knots: See Heä Phöôïc. Knot of hatred: Oaùn keát. Know (v): Budh (skt)—To be aware of—To be acquainted with—Bieát—Giaùc. Know action is ungraspable: Bieát haïnh baát khaû ñaéc. Know affairs: tri söï. Know beforehand: Bieát tröôùc. Know to behave: Bieát cö xöû. Know that the body of one sentient being enters all realms of sentient beings: Bieát moät

5737 thaân chuùng sanh vaøo khaép taát caû chuùng sanh giôùi. Know all Buddhas’ fulfillment of the ten powers and attainment of true enlightenment: Bieát taát caû Nhö Lai ñaày ñuû thaäp löïc thaønh Chaùnh Ñaúng Chaùnh Giaùc. Know the Buddha-law: Know the deep meaning of the sautras—Tri phaùp (hieåu bieát thaâm nghóa cuûa Phaät phaùp). Know that all Buddhas of all times and all the beings they teach are essentially equal, definitely, without duality: Chö Phaät ñeàu bieát tam theá taát caû chö Phaät, cuøng taát caû chuùng sanh ñöôïc giaùo hoùa theå taùnh bình ñaúng, quyeát ñònh khoâng hai—All Buddhas know that all Buddhas of all times and all the beings they teach are essentially equal, definitely, without duality, one of the ten kinds of mastery of nondual action of all Buddhas. Know Buddha is ungraspable: Bieát Phaät baát khaû ñaéc. Know all the Buddha-worlds: To have the infinite Buddha-wisdom and to know how to save all beings in them—Tri voâ bieân chö Phaät theá giôùi. Know clearly all sentient beings: Bieát roõ chuùng sanh. Know the created and uncreated are ungraspable: Bieát höõu vi voâ vi baát khaû ñaéc. Know the dharmas: See Tri Phaùp. Know the different classes of people: Bieát ngöôøi. Know all the different phenomena in all worlds, interrelated in Indra’s net: Bieát heát taát caû theá giôùi chuûng, trong taát caû phaùp giôùi nhöõng söï sai bieät nhö löôùi Thieân Ñeá khoâng thöøa soùt. Know the doctrine: Quaùn ñaïo. Know the doctrine thoroughly: Quaùn Ñaïo— Thaáu trieät giaùo phaùp. Know domains of the network of the ten directions: Bieát chöøng ngaèn möôøi phöông xuaát sanh trí hueä. Know Enlightening Beings are ungraspable: Bieát Boà Taùt baát khaû ñaéc. Know all enlightening beings’ vows and practices, mastery, preservation of the teaching, and mystical transfigurations: Bieát taát caû Boà Taùt nguyeän haïnh, töï taïi, truï trì, bieán hoùa. Know Enlightenment is ungraspable: Bieát Boà

Ñeà baát khaû ñaéc. Know the equality of faculties of all sentient beings: Bieát taát caû chuùng sanh caùc caên bình ñaúng. Know by experience: Chöùng giaùc—To prove and perceive. Know the good and bad acts of all sentient beings: Bieát taát caû chuùng sanh thieän vaø baát thieän hieän haønh. Know how to exterpate afflictions: Bieát ñoaïn tröø phieàn naõo. Know the mentalities of all sentient beings: Bieát taát caû chuùng sanh taâm taùnh phaân bieät. Know the perspective of all sentient beings: Bieát taát caû caûnh giôùi cuûa chuùng sanh. Know how to prevent afflictions: Bieát phoøng hoä phieàn naõo. Know how to reject afflictions: Bieát nhaøm lìa phieàn naõo. Know how to stop afflictions: Bieát ngaên döùt phieàn naõo. Know the impassioned habitual activities of all sentient beings: Bieát taát caû chuùng sanh phieàn naõo taäp khí hieän haønh. Know all the inclinations of all sentient beings’ minds: Bieát roõ taát caû taâm sôû thích cuûa chuùng sanh. Know the infinity of all things: Bieát taát caû phaùp voâ löôïng töôùng. Know that all instants, past, future and present, are one instant, definitely, without duality: Chö Phaät ñeàu bieát tam theá taát caû saùt na laø moät saùt na, quyeát ñònh khoâng hai—See Möôøi Ñieàu Voâ Nhò Thöïc Haønh Phaùp Töï Taïi Cuûa Chö Phaät . Know the interpenetration of mental activities of all sentient beings: Bieát chuùng sanh taâm haønh voâ ngaïi. Know the lands and congregations of all Buddhas present in the cosmos, their teaching and training: Bieát hieän taïi thaäp phöông taän hö khoâng phaùp giôùi taát caû Phaät, quoác ñoä, chuùng hoäi, thuyeát phaùp, ñieàu phuïc. Know the Law: Bieát phaùp. Know the light of knowledge of all Buddha teachings is unobstructed: Bieát taát caû Phaät phaùp trí hueä quang minh voâ ngaïi. Know the meaning: Bieát nghóa. Know the mental compulsions of all sentient beings: Bieát taát caû chuùng sanh taâm söû hieän haønh.

5738

Know the mind is ungraspable: Bieát taâm baát khaû ñaéc. Know the misconceptions and delusions of all worldlings without clinging to them: Bieát taát caû theá gian ñieân ñaûo moäng töôûng ñeàu voâ sôû tröôùc xuaát sanh trí hueä. Know moderation: Bieát ñieàu tieát (bieát thieåu duïc tri tuùc). Know no where to go: Khoâng bieát ñi ñaâu. Know one another: Töông tri. Know one’s appellations: Bieát nhöõng xöng taùn. Know one’s definitions: Bieát nhöõng an laäp. Know one’s deliberations: Bieát nhöõng luaän nghò. Know one’s endlessness: Bieát kia voâ taän. Know one’s faults: See Tri Quaù. Know the future is ungraspable: Bieát vò lai baát khaû ñaéc. Know one’s heart in reality: Nhö thöïc tri kieán taâm—Trí saùng suoát cuûa Nhö Lai, do töï xem xeùt mình maø phaùt loä (khoâng theo ngöôøi khaùc, khoâng do ngöôøi khaùc). Know one’s orders: Bieát nhöõng cheá lònh. Know one’s own capability: Töï löôïng. Know one’s place: An phaän thuû thöôøng—To seek contentment in ordinariness—To have no fighting spirit. Know one’s provisional names: Bieát nhöõng giaû danh. Know one’s quiescence: Bieát kia tòch dieät. Know one’s rules: Bieát nhöõng quy taéc. Know oneself: Bieát mình. Know one’s speech: Bieát nhöõng ngoân ngöõ. Know one’s total emptiness: Bieát taát caû laø “khoâng.”. Know the order of appearance of all Buddhas of the future: Bieát taát caû vò lai taát caû thöù ñeä cuûa caùc vò Phaät. Know the order of appearance of all Buddhas of the past: Bieát quaù khöù taát caû thöù ñeä cuûa caùc vò Phaät. Know that all past, future and present Buddhalands inhere in one Buddha-land, definitively, without duality: Chö Phaät ñeàu bieát tam theá taát caû coõi Phaät, vaøo moät coõi Phaät, quyeát ñònh khoâng hai—See Möôøi Ñieàu Voâ Nhò Thöïc Haønh Phaùp Töï Taïi Cuûa Chö Phaät. Know past lives and attain the Way: Bieát ñöôïc

ñôøi tröôùc vaø hoäi nhaäp ñöôïc ñaïo chí thöôïng— According to the Sutra In Forty-Two Sections, Chapter 13, a Sramana asked the Buddha: ‘What are the causes and conditions by which one come to know past lives and also by which one’s understanding enables one to attain the Way?’ The Buddha said: ‘By purifying the mind and guarding the will, your understanding can achieve (attain) the Way. Just as when you polish a mirror, the dust vanishes and brightness remains; so, too, if you cut off and do not seek desires, you can then know past lives.”—Theo Kinh Töù Thaäp Nhò Chöông, Chöông 13, coù moät vò sa Moân hoûi Phaät, ‘Bôûi lyù do gì maø bieát ñöôïc ñôøi tröôùc, maø hoäi nhaäp ñöôïc ñaïo chí thöôïng?’ Ñöùc Phaät daïy: ‘Taâm thanh tònh, chí vöõng beàn thì hoäi nhaäp ñaïo chí thöôïng, cuõng nhö khi lau kính heát dô thì trong saùng hieån loä; ñoaïn taän aùi duïc vaø taâm khoâng mong caàu thì seõ bieát ñôøi tröôùc’.” Know the past is ungraspable: Bieát quaù khöù baát khaû ñaéc. Know the path to salvation: See Tri Ñaïo. Know people as individuals: Bieát ngöôøi nhö nhöõng caù nhaân. Know and perceive: Learning—Perception— See Tri Thöùc. Know perfectly all beings: Bieát roõ taát caû chuùng sanh. Know perfectly all Buddha-lands: Bieát roõ taát caû coõi Phaät. Know perfectly all disciplines: Bieát roõ taát caû ñieàu phuïc. Know perfectly all Enlightening Beings: Bieát roõ taát caû Boà Taùt. Know perfectly all mystic transformations: Bieát roõ taát caû thaàn bieán. Know perfectly all pasts, presents, and futures: Bieát roõ taát caû tam theá. Know perfectly all phenomena: Bieát roõ taát caû caùc phaùp. Know perfectly all teachings: Bieát roõ taát caû giaùo phaùp. Know perfectly all worlds: Bieát roõ taát caû theá giôùi. Know that all periods of time are not periods of time, yet they innumerate periods of time: Bieát taát caû caùc kieáp ñeàu laø phi kieáp, maø chôn thaät noùi taát caû kieáp.

5739

Know all phenomena come from interdependent origination: Bieát heát taát caû phaùp ñeàu töø duyeân khôûi khoâng thöøa soùt. Know the presence of all things in a single instant: Bieát taát caû phaùp taïi moät nieäm. Know the present is ungraspable: Bieát hieän taïi baát khaû ñaéc. Know all previous transmigrations: Purvanivasanusmrti-jnana (skt)—Tri Tuùc Meänh Voâ Laäu Trí—Bieát roõ caùc tieàn kieáp cuûa chính mình—See Thaäp Löïc Nhö Lai. Know all principles: Bodhisattvas have no discrimination, and yet expound various principle—Bieát caùc phaùp ñeàu khoâng phaân bieät maø thuyeát caùc phaùp. Know principles of Buddhas: Bieát Nhö Lai phaùp. Know principles of Buddhist disciples: Bieát Thanh Vaên phaùp. Know principles of Individual Illuminates: Bieát Ñoäc giaùc phaùp. Know all principles of language exhaustively: Bieát heát taát caû phaùp ngoân ngöõ khoâng thöøa soùt. Know principles of the world: Bieát theá gian phaùp. Know that the realms of desire, form, and formless are only mind: Bieát tam giôùi duy taâm. Know that all realms of sentient beings can be vessels of the Buddhas’ teaching: Bieát taát caû chuùng sanh giôùi ñeàu kham laøm phaùp khí cuûa chö Phaät. Know that all realms of sentient beings enter the body of an Enlightening Being: Bieát taát caû chuùng sanh giôùi ñeàu vaøo thaân moät Boà Taùt. Know that all realms of sentient beings enter the body of one sentient being: Bieát taát caû chuùng sanh giôùi ñeàu vaøo thaân moät chuùng sanh. Know that all realms of sentient beings enter the matrix of enlightenment: Bieát taát caû chuùng sanh giôùi ñeàu vaøo Nhö Lai taïng. Know that all realms of sentient beings essentially have no reality: Bieát taát caû chuùng sanh giôùi boån taùnh khoâng thaät. Know and regard reality as it is: Bieát vaø thaáy nhö thöïc—See Nhö Thöïc Tri Kieán. Know the roots of all beings: See Tri Caên. Know that the roots of goodness of all Buddhas of all times: All Buddhas know that the roots of

goodness of all Buddhas of all times are the same one root of goodness, definitely, without duality— Chö Phaät ñeàu bieát taát caû tam theá chö Phaät coù bao nhieâu thieän caên ñeàu ñoàng moät thieän caên, quyeát ñònh khoâng hai—See Möôøi Ñieàu Voâ Nhò Thöïc Haønh Phaùp Töï Taïi Cuûa Chö Phaät. Know and see the reality of all things: As does the Buddha—Nhö Lai thaáy bieát thöïc töôùng cuûa chö phaùp—See Nhö Thöïc Tri Kieán. Know that the seed of enlightenment in all sentient beings, past, present, and future, does not die out: Bieát tam theá taát caû chuùng sanh Phaät chuûng khoâng döùt, xuaát sanh trí hueä. Know by seeing: Becoming aware—Tri kieán. Know all sentient beings are difficult to harmonize: Bieát taát caû chuùng sanh ñeàu raát khoù hoøa hôïp. Know all sentient beings are difficult to liberate: Bieát taát caû chuùng sanh raát khoù ñoä. Know all sentient beings’ minds exhaustively: Bieát heát taát caû taâm chuùng sanh khoâng thöø a soùt. Know all sentient beings are by nature neither harmonious nor good: Taát caû chuùng sanh taùnh chaúng hoøa chaúng laønh. Know sentient beings are ungraspable: Bieát chuùng sanh baát khaû ñaéc. Knowing that all sentient beings are only upheld by thought: Bieát taát caû chuùng sanh chæ do töôûng chaáp trì. Know the spiritual power of the enlightened can enter all universes: Bieát Nhö Lai thaàn löïc hay nhaäp taát caû phaùp giôùi xuaát sanh trí hueä. Know something inside out: Am Hieåu (bieát roõ)—To know well—Hieåu töôøng taän—To understand thoroughly—Hieåu töø trong ra ngoaøi. Know the techniques for entering and emerging from concentration: Kheùo bieát tam muoäi, nhaäp xuaát phöông tieän. Know all ten directions are inconceivable: Bieát taát caû thaäp phöông baát tö nghì. Know all things in all times: Bieát roõ tam theá: quaù khöù, hieän taïi vaø vò lai—Knowing the worlds of past, present and future (know all things in all times). Know all things to be known: Bieát taát caû nhöõng ñieàu caàn bieát. Know all things are beyond idle philosophizing:

5740 Chö Phaät bieát taát caû phaùp ñeàu rôøi nhaøn ñaøm hyù luaän, maø vaãn hay khai thò thieän caên cuûa chö Phaät—All Buddhas know all things are beyond idle philosophizing, yet can demonstrate the roots of goodness. Know all things of the future exhaustively: Bieát heát taát caû phaùp vò lai khoâng thöøa soùt. Know all things have no bondage or release: Bieát chö phaùp khoâng troùi khoâng môû. Know all things have no reception or assembly: Bieát chö phaùp khoâng thoï khoâng nhoùm. Know all things of the past exhaustively: Bieát heát taát caû phaùp quaù khöù khoâng thöøa soùt. Know all things of the present exhaustively: Bieát heát taát caû phaùp hieän taïi khoâng thöøa soùt. Know all things are ungraspable: Bieát taát caû phaùp baát khaû ñaéc. Know thoroughly: Tattva-jna (skt)—Chaân Tri— To know the true nature or to know thoroughly— Bieát baûn theå chaân thöïc hay bieát hoaøn toaøn. Know the times and all duties: Bieát thôøi bieát vieäc. Know the true nature: Chaân Tri—Know thoroughly. Know the true reality of all things is unvarying, not different, and they attain freedom: Bieát nôi caùc phaùp chaúng rieâng chaúng khaùc maø ñöôïc töï taïi . Know that all truths ultimately lead to emancipation by one path: Bieát taát caû phaùp ñeàu do moät ñaïo xuaát ly xuaát sanh trí hueä. Know the understandings of all sentient beings: Bieát taát caû chuùng sanh tri giaûi chuùng sanh trí hueä. Know the unity of all things: Bieát taát caû phaùp moät töôùng. Know the unity, variety, and universality of all things: Bieát taát caû phaùp moät taùnh, nhieàu taùnh, truï roäng lôùn xuaát sanh trí hueä. Know the various distinctions of all Buddhalands: Bieát taát caû coõi Phaät nhieàu thöù sai bieät xuaát sanh trí hueä. Know the various physical forms: Bieát taát caû nhieàu loaïi thaân xuaát sanh trí hueä. Know all the various ranks: Know high, middling, and low of the roots of goodness. Know all Buddhas’ complete knowledge and virtues do not increase or decrease—Bieát heát taát caû trí vieân

maõn vaø coâng ñöùc cuûa chö Phaät khoâng thöøa soùt. Know virtues or qualities of a Buddha: Trí Ñöùc. Know one’s weakness: Bieát thaân. Know well: Am hieåu—To understand thoroughly—To know something inside out. Know the words of all Buddhas of all times are the words of one Buddha, definitely, without duality: Chö Phaät ñeàu bieát tam theá taát caû lôøi Phaät, laø moät lôøi Phaät, quyeát ñònh khoâng hai—See Möôøi Ñieàu Voâ Nhò Thöïc Haønh Phaùp Töï Taïi Cuûa Chö Phaät. Know all worlds, inverted, upright, and so on: Bieát taát caû theá giôùi uùp ngöûa vaân vaân xuaát sanh trí hueä. Know all world systems exhaustively: Bieát heát taát caû ñaïo theá gian khoâng thöøa soùt. Know all worlds are ungraspable: Bieát taát caû theá gian baát khaû ñaéc. Know that worldly phenomena and Buddhist principles are essentially not different, definitely, without duality: Chö Phaät ñeàu bieát theá phaùp vaø Phaät phaùp, taùnh khoâng sai khaùc, quyeát ñònh khoâng hai—See Möôøi Ñieàu Voâ Nhò Thöïc Haønh Phaùp Töï Taïi Cuûa Chö Phaät. Knowable: Khaû Tri—Coù theå bieát ñöôïc. Knowability (n): Tính coù theå nhaän bieát ñöôïc— Tính khaû tri—Coù theå lyù giaûi ñöôïc. Knower: Trí Giaû—Wise man—Ngöôøi trí. Knower of the cosmos: Lokavidu (skt)—Ngöôøi hieåu roõ theá gian—The knower of the world—See Theá Gian Giaûi. Knower of the Dhamma: Tri Phaùp. Knower of groups: Parisannu (p)—Tri Chuùng. Knower of the meaning: Atthannu (p)—Tri Nghóa. Knower of moderation: Mattannu (p)—Tri Löôïng. Knower of persons: Tri Nhaân. Knower of reality: See Nhö Thöïc Tri Giaû. Knower of the right time: Tri Thôøi. Knower of self: Attannu (p)—Töï tri. Knower of the world: Lokavid (skt)—See Theá Gian Giaûi. Knowing: Jananam (p)—Jna (skt)—Söï hieåu bieát—Understanding—Knowing reveals itself in many ways. Knowing can be active whenever there is hearing, seeing, feeling, comparing,

5741 remembering, imagining, reflecting, worrying, hoping and so forth—Caùi bieát coù theå ñöôïc bieåu hieän ra baèng nhieàu caùch. Taùc duïng cuûa caùi “Bieát” nhö chuùng ta thöôøng thaáy khi nghe, thaáy, caûm giaùc, so saùnh, nhôù, töôûng töôïng, suy tö, lo sôï, hy voïng, vaân vaân. Knowing all beings: Tri nhaát thieát chuùng sanh (Buddha-wisdom). Knowing the Buddha-worlds and how to save the beings: See Tri Voâ Bieân Chö Phaät Trí. Knowing the desires of others: Tri chuûng chuûng giaûi trí löïc. Knowing the destinations of others: Tri nhöùt thieát sôû ñaïo trí löïc. Knowing hand: Right hand—Trí thuû (baøn tay bieát vieäc). Knowing how to feel satisfied and being content with material conditions: Thieåu Duïc Tri Tuùc. Knowing karmic retributions throughout the three periods of time: Tri tam theá nghieäp baùo Trí löïc. Knowing all methods of salvation: Tri nhöùt thieát phaùp cöùu ñoä (Buddha-wisdom—bieát taát caû phöông phaùp cöùu ñoä chuùng sanh). Knowing a mind-object with the mind: Khi yù nhaän phaùp, hoan hyû khôûi leân, phaùp aáy ñöôïc suy tö—One investigates a corresponding object productive of pleasure. Knowing the minds of others: Tha Taâm Thoâng. Knowing odor: Gandha-vijnana (skt)—Höông Thöùc. Knowing in one’s mind: Tha taâm thoâng—Söï bieát thaáu suoát taâm cuûa ngöôøi khaùc. Knowing in other’s thought: Tha taâm thoâng. Knowing all previous transmigrations: Tuùc Meänh Thoâng. Knowing the right modes of ceremonial: Tri Leã—Knowing the right modes of respect—Bieát nghi thöùc leã laïc. Knowing or seeing as they are: Insight accordant with reality—See Nhö Thöïc Tri Kieán. Knowing the states of others: Tri chuûng chuûng giôùi trí löïc. Knowing the suffering of disintegration: Bieát hoaïi khoå.

Knowing the suffering of pain: Bieát khoå khoå. Knowing the suffering of transitoriness: Bieát haønh khoå. Knowledge (n): 1) Comprehension: See Kieán Thöùc; 2) Awareness: See Taùnh Giaùc. Knowledge abiding in the marvelous dharma: Dieäu Phaùp Truï Trí—Caùi trí thöôøng truï nôi dieäu phaùp. Knowledge of the absolute: Wisdom of ultimate truth—Chaân trí. Knowledge of absolute truth: Tattvajnana (skt)—See Chaân Thöïc Trí. Knowledge of the actual condition of every individual: See Tri Chuûng Chuûng Giôùi Trí Löïc. Knowledge appears to enter the path of individual illumination: See Hieän Tieàn Nhaäp Bích Chi Phaät Ñaïo Trí. Knowledge appears to enter the path of personally liberated saints: See Hieän Tieàn Nhaäp Thanh Vaên Ñaïo Trí. Knowledge arising from fundamental knowledge: See Haäu Ñaéc Trí. Knowledge or assurance derived from doing: Action and proof—Practice of religious discipline and the resulting enlightenment—Haønh chöùng. Knowledge attained through cultivation: Wisdom attained through cultivation. Knowledge of the bhutatathata: Inherent intelligence—Inherent knowledge—Tính Giaùc. Knowledge of the births of all beings: Trí bieát taát caû chuùng sanh. Knowledge of Buddhas: See Nhö Lai Trí. Knowledge of all Buddha-bodies: Trí vaøo khaép taát caû thaân Phaät. Knowledge of Buddha shines on all without discrimination: Trí hueä cuûa Ñöùc Nhö Lai chieáu khaép taát caû khoâng coù phaân bieät. Knowledge of all Buddha-teachings: Trí bieát taát caû Phaät phaùp. Knowledge capacity: Jeya (skt)—Trí Naêng— Intellect. Knowledge of the causes and effects: See Tri Tam Theá Nhaân Quaû Nghieäp Baùo Trí. Knowledge of the cessation of suffering: Dieät trí. Knowledge of clinging to signs (marks) and

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false discriminations: See Thuû Töôùng Phaân Bieät Chaáp Tröôùc Trí. Knowledge of complete destruction: Kshayajnana (skt)—Trí cuûa söï ñoaïn dieät hoaøn toaøn—When the knowledge of complete destruction or kshayajnana is realized, there is never again the assertion of evil passions—Khi caùi trí cuûa söï ñoaïn dieät hoaøn toaøn (kshayajnana) ñöôïc theå chöùng thì seõ khoâng bao giôø coøn söï xaùc ñònh veà caùc phieàn naõo nöõa. Knowledge-conduct-perfect: Vijja-caranasampanna (p)—Vidya-carana-sampanna (skt)— Myogyosoku (jap)—See Minh Haïnh Tuùc. Knowledge comprehending all Buddha teachings: Trí thoâng ñaït taát caû Phaät phaùp. Knowledge of the consequences of actions of all sentient beings: Trí bieát taát caû nghieäp baùo cuûa chuùng sanh. Knowledge of contemplation: Tri thöùc do quaùn töôûng maø coù. Knowledge of the decease and rebirth of beings: Sattanam-cutupapate-nanam-vijja (p)— Höõu tình sanh töû minh. Knowledge and deductions: See Kieán Thöùc Vaø Suy Dieãn. Knowledge derived from memory: Vasita (skt)—Huaân taäp hay söï hieåu bieát xuaát phaùt töø kyù öùc—Habitual perfuming derived from memory. Knowledge derived from phenomena: See Töôùng Trí. Knowledge of desires or moral directions of all beings: See Tri Chuûng Chuûng Giaûi Trí Löïc. Knowledge of the destruction of the corruption: Asavanam-khaye-nanam-vijja (p)— Laäu taän trí minh. Knowledge of destruction of all illusion: Tri vónh ñoaïn taäp khí trí löïc—See Thaäp Löïc Nhö Lai. Knowledge of the Dharma: Dharma-jnana (skt)—See Phaùp Trí. Knowledge of the differences in faculties of all sentient beings: Knowledge that explains the truth to all sentient beings as is appropriate—Trí kheùo bieát caên cô cuûa taát caû chuùng sanh chaúng ñoàng maø tuøy nghi thuyeát phaùp. Knowledge of differentiation: Phaân bieät trí. Knowledge of direction and consequence of all laws: See Tri Nhöùt Thieát Sôû Ñaïo Trí Löïc.

Knowledge of the discriminating of existences: Vastuparativikalpa-vijnana (skt)—YÙ thöùc phaân bieät (nhöõng ñieàu khaùc nhau naûy sinh trong yù thöùc chuû quan). Knowledge of discrimination: Vastuprativikalpajnana (skt)—See Söï Phaân Bieät Thöùc. Knowledge of the discrimination of things: Viveka (skt)—Discriminating wisdom—Phaân Bieät Trí—Differentiating knowledge, discrimination of phenomena, as contrast with knowledge of the fundamental identity of all things (voâ phaân bieät trí)—Phaân bieät hieän töôïng hay söï töôùng höõu vi, ñoái laïi vôùi voâ phaân bieät hay caên baûn thöïc trí cuûa Ñöùc Phaät—See Haäu Ñaéc Trí. Knowledge of distinctions in all sentient beings’s cycle of births and deaths: Knowledge of distinctions in all sentient beings’s death in one place and birth in another in the various states of existence—Trí bieát taát caû chuùng sanh ôû trong caùc loaøi cheát ñaây sanh kia sai khaùc nhau. Knowledge of distinguishing all things: Thích trí hueä vì phaân bieät caùc phaùp—See Möôøi Ñieàu Vui Thích Cuûa Chö Ñaïi Boà Taùt. Knowledge of the divine ear: See Thieân Nhó Trí Thoâng. Knowledge of the divine eye: See Thieân Nhaõn Trí Chöùng Thoâng. Knowledge of emancipation of the body: Vimiktijnana-darsana-skandha (skt)—GedatsuChiken-Shin (jap)—Body of the knowledge of liberation—Giaûi Thoaùt Tri Kieán Thaân. Knowledge of embodying omniscience in all realms of beings: Trí ôû nôi taát caû choã thoï sanh ñeàu ñaày ñuû nhöùt thieát trí. Knowledge embracing all pure phenomena: Trí nhieáp khaép taát caû tònh phaùp. Knowledge of enlightened reality: Bodhi real wisdom—Thöïc Trí Boà Ñeà. Knowledge establishing all universal principles: Trí an truï taát caû phaùp quaûng ñaïi khaép heát khoâng thöøa. Knowledge and experience of Nirvana: Giaûi thoaùt tri kieán. Knowledge of extinction of contamination: See Laäu Taän Trí.

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Knowledge of extinction of all sentient beings’ deisres, compulsions, delusions, and habits, without abandoning the practices of Enlightening Beings: Trí kheùo bieát taát caû chuùng sanh laïc duïc, phieàn naõo, nghi hoaëc, taäp khí ñeàu dieät heát, maø chaúng rôøi boû haïnh Boà Taùt. Knowledge of the extinction of suffering: Dieät trí. Knowledge of all forms of former existences of self and others: Purvanivasanusmrti-jnana (skt)— Khaû naêng bieát ñöôïc quaù khöù vò lai cuûa mình vaø ngöôøi—See Tuùc Maïng Thoâng. Knowledge of all former existence: Purvanivasanusmrti-jnana (skt)—See Tuùc Maïng Thoâng. Knowledge of (all) former existence of self and others: Puva-nivasanusmrti-jnana (skt)—See Tuùc Maïng Thoâng. Knowledge of fundamental principles: Fundamental wisdom—Original wisdom—Primal wisdom—Source of all truth and virtue—Intuitive knowledge or wisdom—See Caên Baûn Trí. Knowledge of future karma: Bieát nghieäp töông lai. Knowledge of how to cause all beings to enter the reality body: Trí khieán taát caû chuùng sanh nhaäp phaùp thaân. Knowledge of how-it-is: See Nhö Thò Giaûi. Knowledge of how to make magical displays of past, future and present: Trí laøm söï bieán hoùa khaép tam theá. Knowledge illuminating all Buddha-lands: Trí chieáu saùng taát caû coõi Phaät. Knowledge of infinite different natures of sentient beings: Trí kheùo bieát taát caû chuùng sanh coù voâ löôïng taùnh. Knowledge of interpretation of all writings: Trí bieát taát caû vaên töï bieän taøi. Knowledge of introducing sentient beings to truth: See Tri Chuùng Sanh Kieán Giaûi Sai Bieät Trí. Knowledge of karma of all beings: See Tri Tam Theá Nghieäp Baùo Trí Löïc. Knowledge of the language and speech of all sentient beings: Trí bieát taát caû ngoân ngöõ aâm thanh töø bieän thieän xaûo cuûa chuùng sanh. Knowledge of the law of impermanence: Anicca-nupassana-nana (p)—Tueä giaùc thaáy ñöôïc

söï voâ thöôøng. Tröïc giaùc ñöôïc söï dieät taän nhanh choùng cuûa caùc phaùp. Knowledge of the law of suffering: Dukkhadharma-jnana (skt)—See Khoå Phaùp Trí. Knowledge of liberation: See Giaûi Tri Kieán. Knowledge of like and dislike arising from mental conditions: See Trí Töôùng (2). Knowledge of a man without ego: Pudgalanairatmyajnana (skt)—See Nhaân Voâ Ngaõ Trí. Knowledge of manifestation of bodies in all worlds: Trí hieän thaân mình ôû khaép trong taát caû theá giôùi. Knowledge of manifestation of reflections in all assemblies: Trí hieän aûnh töôïng mình ôû khaép trong taát caû chuùng hoäi ñaïo traøng. Knowledge of all methods of concentration spells: Trí bieát taát caû moân Ñaø La Ni. Knowledge of methods are only means liberation for enlightening beings: See Tri Chö Thieàn Giaûi Thoaùt Tam Muoäi Trí Löïc. Knowledge and mind: See Taâm Trí. Knowledge of the minds of all others: Paracittajnana (skt)—See Tha Taâm Thoâng. Knowledge of no-rebirth: Voâ sanh trí. Knowledge of non-duality: Advaya-jnatritva (skt)—See Tri Kieán Baát Nhò. Knowledge of non-self of the dharma: Dharmanairatmyajnana (skt)—Knowledge of nonsubstantiality of the Dharma—See Phaùp Voâ Ngaõ Trí. Knowledge of the non-substantiality of dharma: Dharmanairatmyajnana (skt)—See Phaùp Voâ Ngaõ Trí. Knowledge of the objective sphere: Objective world and the subjective mind—Caûnh trí. Knowledge obtained from seeing: Nhaõn trí. Knowledge of one’s liberation: Giaûi thoaùt tri kieán. Knowledge of one’s own past births: Tuùc maïng minh—See Tuùc Maïng Thoâng. Knowledge of one’s past lives: Pubbenivasanussati-nanam-vijja (p)— Recollection of one’s previous (past) lives—See Tuùc Maïng Thoâng. Knowledge only: Prajnaøptimaøtra (skt)—Mindonly—See Duy Thöùc.

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Knowledge of the ordinary: Jnanam-laukikam (skt)—See Theá Gian Trí. Knowledge of the origin of suffering: Taäp trí. Knowledge of other beings’ passing away and arising: Knowledge of others’ deaths and rebirths according to their deeds—Thieân nhaõn trí hay trí bieát söï sanh töû cuûa chuùng sanh tuøy theo nghieäp cuûa hoï—See Thieân Nhaõn Trí. Knowledge of others’ minds: Paricce-nanam (p)—See Tha Taâm Trí. Knowledge of pain and pleasure resulting from the knowledge or consciousness, causing continuous responsive memory: See Töông Tuïc Töôùng. Knowledge of past and future of self and others or ability to penetrate into past and future lives of self and others: Purvanivasanusmrti-jnana (skt)—Khaû naêng bieát ñöôïc quaù khöù vò lai cuûa mình vaø ngöôøi —See Tuùc Maïng Thoâng. Knowledge of past karma: Bieát nghieäp quaù khöù. Knowledge of the path (to eliminate sufferings): Ñaïo trí. Knowledge of perfection: Jnana-paramita (skt)—See Trí Ba La Maät. Knowledge of the powers and faculties of all beings: See Tri Chuùng Sanh Taâm Taùnh trí Löïc. Knowledge of present illusion and liberation: Bieát phieàn naõo vaø giaûi thoaùt trong hieän taïi. Knowledge of the profound, occult import of all Buddha teachings: Trí bieát lyù thuù thaâm maät cuûa taát caû Phaät phaùp. Knowledge of reality: Wisdom of reality—See Nhö Thöïc Trí. Knowledge relies on the body: Trí thöùc nöông vaøo saéc thaân maø taïo taùc nhöõng haønh vi thieän hay aùc—See Möôøi Laàm Laïc Thieàn Giaû Coù Theå Bò Rôi Vaøo. Knowledge of right and wrong in every condition: See Tri Thò Xöù Phi Xöù Trí Löïc. Knowledge of the same order: See Loaïi Trí. Knowledge of the seed or cause of all phenomena: Omniscience—Chuûng trí. Knowledge of the self: 1) Atmabodha (skt): Ngaõ Thöùc (trong kinh ñieån Veä Ñaø); 2) Knowledge of the self: Atmanjnana (skt)—Ngaõ Sôû Tri. Knowledge of all sentient beings’ mental

behavior: Trí bieát taát caû taâm haønh cuûa chuùng sanh. Knowledge of skillful means: Upayajnana (skt)—Expedient wisdom—Phöông Tieän Trí— Skilful knowledge—Skilful means of knowledge—See Quyeàn Trí. Knowledge of all stages of dhyana liberation: See Tri Chö Thieàn Giaûi Thoaùt Tam Muoäi Trí Löïc . Knowledge succeeding upon fundamental knowledge: Knowledge arising from fundamental knowledge—Trí khôûi leân töø caên baûn trí—See Haäu Ñaéc Trí. Knowledge of suffering: Khoå Trí—See Thaäp Trí. Knowledge and supernatural power: Trí Löïc— Trí Tueä vaø Thaàn Löïc—Power of knowledge: Naêng löïc cuûa trí tueä—The efficient use of mystic knowledge: Haønh giaû (tu thieàn) coù ñuû naêng löïc xöû duïng maät trí. Knowledge of the supra-world: Jnanamlokottaram (skt)—Trí sieâu vieät—Supra-mundane, or spiritual wisdom, or Super-worldly knowledge—See Xuaát Theá Gian Trí. Knowledge of the supreme spirit: Adhyatmatidya (skt)—Noäi Minh. Knowledge of the supreme supra-world: Sieâu Theá Gian Trí—Trí sieâu vieät. Knowledge of all things: Trí Taïng—Trí bieát heát thaûy söï vaät. Knowledge of all the thoughts of all beings: Memory of all the thoughts of all beings—See Thöùc Bieät Tha Taâm. Knowledge of the total destruction of all impurities: Knowledge by which one is able to destroy all passions (greed, hatred and ignorance)—Laäu taän trí hay trí bieát veà söï ñoaïn tröø hoaøn toaøn moïi oâ nhieãm. Knowledge of total freedom reaching the other shore: Trí taát caû töï taïi ñeán bæ ngaïn. Knowledge of the ultimate: Final wisdom— Ultimate wisdom—Taát caùnh trí (trí hueä toái thöôïng). Knowledge on the unimpediment of the Dharma: See Phaùp Voâ Ngaïi Trí. Knowledge of variety: Ji-nye-pa (tib)—See Sai Bieät Trí. Knowledge and vision of the Buddha: Tri kieán Phaät. Knowledge is wealth: Tri kieán laø taøi saûn (Ña vaên

5745 vi phuù). Knowledge of what is consonant with it: Anvaye-nanam (p)—Loaïi Trí. Knowledge of what is so and what is not so: Trí kheùo bieát thò xöù phi xöù. Knowledge of the workings of karma: See Sanh Töû Trí. Knowledge of all worlds, all lands, all times, all ages, without abandoning the practices of enlightening beings: See Tri Tam Theá Trí. Ko (jap): A Japanese term for "Gentlemen," an honorific used for both monks and laymen—Thuaät ngöõ Nhaät Baûn, coù nghóa laø "OÂng," caùch goïi toân quyù, ñöôïc duøng cho caû chö Taêng laãn cö só. Koâ (jap): 1) Fragrance: Gandha (skt)—Höông (höông thôm); 2) Aeon, a world age or a world cycle: Kalpa (skt)—See Kieáp; 3) Kung-an, a public case, a term for a teaching device used within the Zen school, especially associated with the Rinzai style of practice: Coâng aùn, thuaät ngöõ chæ phöông saùch giaùo huaán ñöôïc duøng trong Thieàn toâng, ñaëc bieät lieân heä ñeán caùch tu taäp cuûa toâng Laâm Teá. Koagamana (p): Kanakamuni (skt)—Caâu Na Haøm Maâu Ni—Caâu Na Haøm—Golden Tranquility Buddha—See Kim Tòch Phaät. Koâan: Kung-an (chi)—Public case—Official government law-text. This name was given to a board on which a new law was displayed. It is thus a symbol of universal law, or Dharma; the Universe itself. The term "koâan" is referred to a kind of teaching device used within the Zen school, especially associated with the Rinzai style of practice. Practitioners use koâan as the focus of meditation in order to transcend dualistic thinking and promote enlightenment experiences. Although commonly thought of as puzzles, koâan are not intended to elicit rational responses, but they rather challenge ordinarily discursive and rational thought. In Chinese Zen, koâan practice came to full flower under the inspiration of Zen master Ta-hui Tsung-kao, who championed its active use as a meditative device and rejected the literary study of koâan. In the eighteenth century, in Japan, the majority of koâan were systematized by Zen master Hakuin Ekaku (1685-1768) and his disciple, Torei Enji. This system includes five types or progressive levels of koâan—Thuaät ngöõ

"coâng aùn" chæ moät thöù trôï huaán cuï ñöôïc söû duïng trong Thieàn toâng, ñaëc bieät coù lieân heä tôùi toâng Laâm Teá. Haønh giaû söû duïng coâng aùn nhö laø tieâu ñieåm trong thieàn ñònh ñeå vöôït qua söï suy nghó nhò nguyeân vaø khích taán kinh nghieäm giaùc ngoä. Daàu coâng aùn thöôøng ñöôïc nghó nhö laø nhöõng thöù laøm cho haønh giaû boái roái, coâng aùn khoâng coá yù khaùm phaù nhöõng caâu traû lôøi coù tính lyù luaän, maø ngöôïc laïi chuùng thaùch thöùc söï suy lyù taàm thöôøng. Trong Thieàn Trung Hoa, tu taäp coâng aùn nôû roä döôùi söï khuyeán taán cuûa Thieàn sö Ñaïi Hueä Toâng Caûo (1089-1163), ngöôøi ñaït voâ ñòch trong vieäc söû duïng coâng aùn laøm trôï huaán cuï vaø baùc boû vieäc hoïc vaên chöông coâng aùn. Vaøo theá kyû thöù XVIII, taïi Nhaät Baûn, ña soá coâng aùn ñöôïc heä thoáng hoùa bôûi Thieàn sö Baïch AÅn Hueä Haïc vaø ñeä töû cuûa mình laø Thieàn sö Ñoâng Laõnh Vieân Töø. Heä thoáng naøy bao goàm naêm möùc ñoä—See Coâng AÙn and Nguõ Chuûng Coâng AÙn. Koâan of Buddha recitation: See Coâng AÙn Nieäm Phaät. Koâan Collection: One of the most important styles of Zen literature. Most koâan collections draw sayings and incidents from the classical tradition. Many are famous stories about the interaction between Zen masters and their disciples. Koâan collections were originally compiled by Zen masters of the Sung dynasty (960-1280) in China as aids in training disciples. Collections often include the compiler's prose and poetic commentary on each case. The most important collections include the Wu-men-kuan (Mumonkan) and the Pi-yen Lu (Hekiganroku)— Söu taäp coâng aùn, moät trong nhöõng phöông caùch quan troïng nhaát trong vaên chöông Thieàn. Haàu heát nhöõng söï söu taäp coâng aùn xoay quanh nhöõng ngöõ luïc vaø nhöõng söï coá töø truyeàn thoáng coå ñieån. Phaàn nhieàu laø nhöõng giai thoaïi noåi tieáng veà söï gaëp gôõ giöõa nhöõng vò Thieàn sö vaø ñeä töû. Nhöõng söï söu taäp coâng aùn baét nguoàn töø söï bieân soaïn cuûa caùc Thieàn sö ñôøi nhaø Toáng beân Trung Hoa nhö laø taøi lieâuï trôï huaán ñeå daïy ñeä töû. Söu taäp thöôøng bao goàm baøi vaên xuoâi cuûa ngöôøi soaïn vaø söï bình giaûng baèng thi keä trong moãi taéc (tröôøng hôïp). Nhöõng söu taäp quan troïng nhaát bao goàm caùc boä Voâ Moân Quan vaø Bích Nham Luïc. Koâan Daigu (jap): Kao-an Ta-yu—Gaoan Dayu—See Cao An Ñaïi Ngu Thieàn Sö.

5746

Koâan of Dharmakaya: Koâan of body of the Dharma—See Hosshin-Koâan. Koâan of Emptiness: See Coâng AÙn Veà “Khoâng”. Koâan Esho (jap): Hö Am Hoaøi Söôûng—Name of a Chinese Zen master—Teân cuûa moät thieàn sö Trung Hoa. Koâans that are especially hard to penetrate: See Nanto-Koâan—See Coâng AÙn Nan Ngoä. Koâan-gazing Zen (jap): Khaùn Coâng AÙn Thieàn— Style of seated meditation characteristic of the Rinzai school of Zen, which uses koâan as the focus of meditation—See Khaùn Thoaïi Thieàn. Koâans and Head phrases: See Coâng AÙn Vaø Thoaïi Ñaàu. Koâans that are interpreted twice: See Löôõng Truøng Coâng AÙn. Koans interview: 1) Individual and private interview between a Master and a pupil: See Tham Vaán; 2) Practicing Zen through the Koan Exercise: See Tham Coâng AÙn. Koâan literature: See Vaên Hoïc Coâng AÙn. Koâan named "Mu": Coâng AÙn Mu—See Mu. Koâan of precepts: See Coâng AÙn "Caám Giôùi". Koâan series studied after the Hekigan-roku: Moät chuoãi coâng aùn ñöôïc nghieân cöùu sau thôøi Bích Nham Luïc—See Hekigo. Koâan series studied before the Hekigan-roku: Moät chuoãi coâng aùn ñöôïc nghieân cöùu tröôùc thôøi Bích Nham Luïc—See Hekizen. Koâan word: See Coâng AÙn. Koâans and Zen: See Coâng AÙn Vaø Thieàn. Koben (jap): Sö Cao Bieän (Nhaät Baûn 11731232)—See Cao Bieän. Koâboâ Daishi (jap): The posthumous honorific title, which means "Great Teacher Who Spreads Widely the Dharma," by which Kukai (774-835), the founder of the Shingon sect in Japan, is popularly known—See Hoaèng Phaùp Ñaïi Sö. Kobo Daisu (jap): See Hoaèng Phaùp Ñaïi Sö. Koboku (jap): Withered Tree—Caây khoâ— Withered timber, decayed, dried-up trees—See Khoâ Moäc. Koboku-Do (jap): Khoâ Moäc Ñöôøng—See Withered Tree Hall. Kobukuji (jap): Chuøa Höng Phöôùc (Nhaät Baûn). Kobusshin (jap): A Japanese term, literally means "Old Buddha's mind"—See Coå Phaät Taâm.

Kobutsu (jap): An ancient Buddha or a Buddha of an earlier world age—See Coå Phaät. Kobutsu-Konbutsu (jap): Coå Phaät Kim Phaät— Ancient Buddhas and present Buddhas, Buddhas throughout time or eternal Buddhas—Phaät quaù khöù vaø Phaät hieän taïi. Kodai no Monji (jap): See Quaûng Ñaïi Vaên Töï. Kodanna (skt): See A Nhaõ Kieàu Traàn Nhö. Koâden (jap): See Offer incense. Kodha (p): Dosa (skt)—Anger—Ill-will— Hatred—See Saân Haän. Kodhana-sutta (p): Sutra on an angry person, Anguttara Nikaya VII.60—Kinh ngöôøi saân haän, trong Taêng Nhaát A Haøm VII.60. Kodoku-On (jap): Jetavana (skt)—Solitary Garden—See Coâ Ñoäc Vieân. Koen (? - 1169): Name of a Tendai monk and one of the masters of Honen on Mount Hiei—Hoaøng Vieân, teân cuûa moät vò sö thuoäc toâng Thieân Thai, moät trong nhöõng vò thaày cuûa toå Phaùp Nhieân. Koâgaku-ji (jap): See Höôùng Ngaïc Töï. Koâgakuji-ha (jap): See Höôùng Ngaïc Töï Phaùi. Koâgaku Soâen (jap): The formal religious name of the prominent Rinzai master Shaku Soâen (18591919)—Phaùp danh chính thöùc cuûa Thieàn sö toâng Laâm Teá Shaku Soâen. Kogonkyo (jap): Ghanavyuha sutra (skt)— Mahayana Esoteric Adornment Sutra—Ñaïi Thöøa Maät Nghieâm Kinh—Haäu Nghieâm Kinh. Koâ Haku (jap): "White Lady," Japanese for Hou Po, a clever female robber who appears in Zen literature as the partner of Koâ Koku—See Koâ Koku. Koho (jap): Kaofeng—Zen Master Kao-FengYuan-Miao (1238-1295)—Cao Phong Dieäu Toå— See Cao Phong Nguyeân Dieäu Thieàn Sö. Kohoâ-Kakumyoâ (1271-1361): Cao Phong Giaùc Minh—Name of a Japanese Rinzai monk of the Kamakura period (1185-1333). Koâhoâ was the disciple of Shinchi Kakushin (1207-1298) and the second generation patriarch of the Hoâttoâ line of Japanese Rinzai Zen. He founded Unju-ji in Izumo and Daiyuâ-ji in Izumi—Cao Phong Giaùc Minh, teân cuûa moät vò Taêng Nhaät Baûn thuoäc toâng Laâm Teá döôùi trieàu ñaïi Thöông Lieâm. Koâhoâ laø ñeä töû cuûa Thieàn sö Voâ Boån Giaùc Taâm vaø laø Toå cuûa theá heä thöù nhì trong doøng truyeàn thöøa Hoâttoâ, thuoäc

5747 toâng Laâm Teá. Sö khai sôn chuøa Unju-ji ôû Izumo vaø chuøa Daiyuâ-ji ôû Izumi. Koho-Kennichi Zenji (jap): See Cao Phong Hieån Nhaät Thieàn Sö. Koin (jap): Quang AÂm—Light and shadow— Passing time. Koji (jap): Lay followers—Phaät töû taïi gia—See Cö Só. Kojo (jap): Höôùng Thöôïng—Ascendant—Inclined to the good. Koâjoâ (jap): Reality, the ultimate state of enlightenment. The opposite of koâge, or phenomenal reality. Koâjoâ refers to the realm of absolute equality, which transcends all distinctions. The term literally means above or beyond, or to move upward or to progress. In the Zen school, the term is sometimes used for the third and highest level of a three part system of koâan practice; in this system, koâjoâ follows Richi and kikan—Thöïc taïi chaân nhö, traïng thaùi toái haäu cuûa giaùc ngoä, ñoái laïi vôùi hieän töôïng chaân nhö. Thöïc taïi chaân nhö chæ cho coõi cuûa söï bình ñaúng tuyeät ñoái, vöôït ra ngoaøi taát caû nhöõng bieän bieät. Thuaät ngöõ coù nghóa laø ôû treân vaø vöôït ra ngoaøi, hay ñi leân. Trong Thieàn toâng, thuaät ngöõ naøy thænh thoaûng ñöôïc duøng ñeå möùc ñoä cao nhaát trong tu taäp coâng aùn. Koâjuâ-shuâ (jap): An alternative Japanese transliteration of Hung-chou school, an important Chinese lineage of early Zen. Also transliterated as Koâshuâ-shuâ—Caùch chuyeån dòch ra tieáng Nhaät khaùc cuûa teân cuûa tröôøng phaùi Hoàng Chaâu, moät doøng Thieàn quan troïng trong Thieàn sô thôøi ôû Trung Hoa. Cuõng ñöôïc chuyeån dòch thaønh "Koâshuâ shuâ." Kokalika (skt): Name of Devadatta's disciple, who made a false accusation that Sariputra and Maugalyayana had a sexual intercourse with a woman. As a result, he fell into great lotus hell while alive—Teân cuûa ñeä töû cuûa Ñeà Baø Ñaït Ña, ngöôøi ñaõ caùo gian Xaù Lôïi Phaát vaø Muïc Kieàn Lieân coù söï daâm duïc vôùi moät ngöôøi ñaøn baø. Keát quaû laø oâng bò ñoïa vaøo ñaïi nguïc hoàng lieân ngay khi coøn soáng. Kokan Zen master: Thieàn sö Kokan—Name of a Japanese Zen master—See Hoå Quan Sö Luyeän Thieàn Sö. Koken (jap): Hoaøng haäu Hieáu Khieâm (Nhaät Baûn).

Koâke Sonshoâ (jap): Hsing-hua Ts'un-chiang— Xinghua Cunjiang—See Höng Hoùa Toàn Töông Thieàn Sö. Koâke-Zonshoâ (jap): Hsing-hua-t'sun-chiang (chi)—See Höng Hoùa Toàn Töông Thieàn Sö. Koki-Gassho (jap): Hoà Quî Hôïp Chöôûng— Foreign type of kneeling with joining hands—See Hoã Quî. Kokika (skt): Kokila (skt)—Cöu Di La—Teân moät loaøi chim cu—A kind of cuckoo. Kokila (skt): See Kokika. Kokkutsu no soâge (jap): See Cave of the Dharma. Koâ Koku (jap): "Lord Black," Japanese for Hou Hei, a clever male robber who appears in Zen literature as the partner of Koâ Haku—See Koâ Haku. Kokon (jap): Ancient-present—See Coå Kim. Koâkon Zazen (jap): Evening session of zazen, one of the four periods of zazen (shiji zazen) observed daily in Zen monasteries. Although the exact hours differ by monastery, Koâkon zazen is held in the evening, often between seven and nine o'clock—Thôøi tham thieàn vaøo buoåi toái, moät trong boán thôøi thieàn toïa ñöôïc tu taäp trong caùc töï vieän. Maëc daàu giôø khaéc coù khaùc nhau tuøy theo töøng töï vieän, thôøi tham thieàn vaøo buoåi toái thöôøng ñöôïc toå chöùc vaøo khoaûng giöõa baûy vaø chín giôø toái. Kokoro (jap): Shin (jap)—A Japanese term for heart, mind, soul and spirit—See Taâm (2). Kokorozashi (jap): A Japanese term which means will, volition, intention, plan, outlook, goal, ambition, wish, hope, resolve, and so on—Will for truth—See YÙ Chí Tìm Chaân Lyù. Koku (jap): Akasa (skt)—Open space—Hö khoâng—See Khoâng. Kokubunji (jap): Quoác Töï (Nhaät Baûn). Kokubunniji (jap): Quoác Ni Töï (Nhaät Baûn). Kokuge (jap): Gaganakusuma (skt)— Gaganapushpa (skt)—Flowers in the sky—See Hö Khoâng Hoa. Koku-Rakuchi (jap): Hö khoâng rôi ruïng xuoáng ñaát—Space falls to the ground—See Hö Khoâng Laïc Ñòa. Kokusan (jap): Black mountains—The black mountains, a legendary region understood to be north of India. In Indian mythology, the black

5748 mountains are veiled in darkness and infested with evil demons. Zen masters sometimes use an allusion to this region as a metaphor for a mental state in which a person is hindered by delusions and discriminatory thinking. An expression used in Zen for attachment to discriminating thinking, which hinders practice. A master might say, for example, that a student is caught in the black mountains, if the student seems determined to resolve a koan with reason. The phrase is an allusion to a legendary region of the world inhabited by demons. According to Indian mythology, there are black mountains to the north of the continent. The area within the mountains is completely black and infested with evil demons. In many cases, masters use a longer version of the phrase, "living in a demon's cave in the black mountains."—Haéc sôn, moät vuøng huyeàn thoaïi ñöôïc hieåu laø naèm veà phía baéc AÁn Ñoä. TrongThaàn thoaïi AÁn Ñoä, haéc sôn bò che phuû trong boùng toái vaø bò quaáy phaù bôûi ma quyû. Thænh thoaûng caùc Thieàn sö duøng söï aûo töôûng gaùn cho vuøng naøy nhö moät traïng thaùi taâm trong ñoù haønh giaû bò trôû ngaïi bôûi aûo giaùc cuûa söï suy nghó bieän bieät. Töø ngöõ ñöôïc duøng trong nhaø Thieàn ñeå chæ söï chaáp tröôùc vaøo söï suy nghó bieän bieät, laøm trôû ngaïi vieäc tu taäp. Thí duï, moät vò thaày coù theå noùi raèng ñeä töû bò maéc keït trong Haéc sôn neáu ngöôøi ñeä töû aáy quyeát duøng lyù luaän ñeå giaûi quyeát coâng aùn cuûa mình. Töø ngöõ laø moät lôøi noùi boùng veà moät vuøng huyeàn thoaïi veà theá giôùi ñöôïc caùc loaøi quyû truù nguï. Theo thaàn thoaïi AÁn Ñoä, coù moät ngoïn Haéc sôn naèm veà phía baéc cuûa chaâu luïc. Vuøng maø trong ñoù caùc nuùi hoaøn toaøn moät maø u ñen vaø luoân bò loaøi quyû quaáy nhieãu. Trong nhieàu tröôøng hôïp, caùc vò thaày coù theå duøng moät thuaät ngöõ daøi hôn "Soáng nôi hang quyû trong Haéc sôn." Kokushi (jap): Imperial Teacher—National Teacher—See Quoác Sö. Koku-Shin (jap): Dharmakaya (skt)—See Hö Khoâng Thaân. Kokushittsuâ (jap): A Japanese term, literally means an "obvious seal of black paint"; a Zen expression meaning the state of total darkness in which a practitioner of meditation (zazen) sometimes finds himself before a breakthrough to an experience of awakening or enlightenment— Thuaät ngöõ Nhaät Baûn coù nghóa laø "moät daáu aán roõ raøng baèng sôn ñen"; töø ngöõ thieàn moâ taû traïng thaùi

toái taêm hoaøn toaøn maø moät moân ñoà thieàn laën nguïp trong ñoù khi ñang toïa thieàn, ngay tröôùc khi ñaït ñöôïc giaùc ngoä. Kokutai-ji (jap): See Quoác Thaùi Töï. Kokutaiji-ha (jap): See Quoác Thaùi Töï Phaùi. Kokuzo (jap): Akasagarbha-bodhisattva (skt)— Bodhisattva of Space—See Hö Khoâng Taïng Boà Taùt. Kokyo (jap): Ancient mirror—In Zen, the term symbolizes the mind—See Coå Kính. Kokyuâ: Inhale and exhale—In Japanese people say "kokyu". "Ko" is exhalation and "kyu" is inhalation—Hít vaøo vaø thôû ra thei tieáng Nhaät laø "kokyu"—See Soå Töùc Quaùn. Kokyuâ-Joâryuâ (jap): Hu-ch'iu Shao-lung—Huqin Shaolong—See Hoä Quoác Kinh Vieän Thieàn Sö. Kokyuâ-no-daiji (jap): A Japanese term, literally means "great experience of one's own self"; another expression for the experience of awakening or enlightenment—Thuaät ngöõ Nhaät Baûn coù nghóa laø "söï theå nghieäm lôùn veà töï ngaõ"; caùch dieãn taû khaùc cuûa söï theå nghieäm veà ngoä. Kolita (skt): Caâu Lôïi Thaùi Töû—The eldest son of Dronodana, uncle of Sakyamuni; said to be Mahanama, but others say Mahamaudgalyayana—Ngöôøi con tröôûng cuûa Ñaáu Phaïm Vöông, moät ngöôøi chuù cuûa Phaät Thích Ca; coù ngöôøi noùi laø Ma-Ha-Na-Ma, nhöng coù ngöôøi laïi noùi laø Ma Ha Muïc Kieàn Lieân. Kolomo (jap): Wide sleeved black monk's robe— Moät loaïi y maøu ñen coù tay aùo roäng. Koma (jap): Cao Ly Quoác (moät trong ba nöôùc nhoû cuûa Haøn Quoác, hai nöôùc kia laø Tan La Shiragi vaø Baùch Teá Kudara). Komeito (jap): Japanese political party associated with the Soka Gakkai, which traces itself back to Nicheren (1222-1282). Ironically, despite its name and stated intention of bringing ethical conduct into Japanese politics, but it has been involved in a number of high profile scandals—Ñaûng phaùi chính trò cuûa Nhaät Baûn lieân heä vôùi Soka Gakkai, coù nguoàn goác töø thôøi ngaøi Nhaät Lieân. Mæa mai, duø teân vaø chuû ñích cuûa noù laø ñem ñaïo ñöùc vaøo chính trò Nhaät Baûn, nhöng toå chöùc naøy ñaõ dính líu vôùi moät soá nhöõng vaán ñeà thaät xaáu xa. Komokuten (jap): Virupaksha (skt)—The broadeyed (ugly-eyed) deva—Quaûng Muïc Thieân Vöông.

5749

Komusoâ (jap): “Emptiness monks”—Monk of emptiness—See Hö Khoâng Taêng. Komyo (jap): Prabhasvara (skt)—Light (bright and clear)—Illumination—See Quang Minh. Komyoji (jap): Chuøa Quang Minh (Nhaät Baûn). Komyo-Kogo (jap): Hoaøng haäu Quang Minh (Nhaät Baûn). Kon (jap): 1) Indriya (skt): See Sense organ; 2) Mula (skt): Root—Caên baûn. Konagamana (p): Kanakamuni (skt)—Caâu Na Haøm—Caâu Na Maâu Ni—Caâu Na Haøm Maâu Ni. Konantoritsu (jap): Coå Nam Ñoâ Luaät Toâng (Phaät Giaùo Nhaät Baûn). Konchok Gyelpo (1034-1102): Founder of Sakya monastery in 1073. He was a disciple of the translator Drokmi, who traveled to India and studied Sanskrit with Santipa. Sakya later became the chief monastery of the Sakyapa order of Tibetan Buddhism—Vò saùng laäp tu vieän Sakya vaøo naêm 1703. Ngaøi laø ñeä töû cuûa nhaø thoâng dòch Drokmi, ngöôøi ñaõ du haønh ñeán AÁn Ñoä vaø hoïc Phaïn ngöõ vôùi Santipa. Tu vieän Sakya sau naøy trôû thaønh tu vieän chính cuûa tröôøng phaùi Sakyapa cuûa Phaät giaùo Taây taïng. Kondane (skt): Name of a Buddhist place in west India, about seven miles from Karjat. The Buddhist caves in Kondane are slightly of later date than those at Bhaja. The facade pillars are in stone instead of wood. The caitya hall is one of the earliest and is an important landmark in the development of rock-cut architecture—Moät ñòa danh Phaät giaùo ôû vuøng taây AÁn Ñoä, caùch Karjat baûy daëm. Caùc hang ñoäng ôû Kondane coù nieân ñaïi hôi muoän hôn caùc hang ñoäng ôû Bhaja (see Bhaja). Caùc caây coät ôû maët tieàn baèng ñaù chôù khoâ ng phaûi baèng goã. Ñaïi saûnh Thaùnh ñieän thuoäc loaïi xöa nhaát, vaø laø moät böôùc ngoaët quan troïng trong söï phaùt trieån cuûa kieán truùc hang ñaù. Kondanna (p): Kaundinya (skt)—See Kieàu Traàn Nhö. Kondo (jap): Kim Ñöôøng Ñieän (Chuøa Nhaät Baûn). Kongakai (jap): See Kim Cang Giôùi. Kong’an (kor): A Korean term for “koan”—Haøn ngöõ chæ “coâng aùn”—See Coâng AÙn. Kongochi (jap): Sö Kim Cang Trí (Nhaät Baûn). Kongochokyo (jap): Vajra-crown sutra—See Kinh Kim Cang Ñaûnh.

Kongochokyo-Mikkyo (jap): Kinh Kim Cang Ñaûnh Maät Giaùo—See Kinh Kim Cang Ñaûnh. Kongoâ Hannya Haramitsu Kyoâ (jap): Vajracchedika-prajna-paramita-sutra (skt)— Diamond sutra—The Perfection of Wisdom Diamond Sutra—See Kinh Kim Cang. Kongoâjoâ (jap): Vajrayana (skt)—Tantrayana (skt)—Adamantine vehicle—Diamond way— Nyingmapa, Kagyupa, Sakyapa vaø Gelugpa—See Kim Cang Thöøa. Kongoâkai Mandara (jap): Vajradhatu-mandala (skt)—Diamond Realm Mandala—Kim Cang Giôùi Maïn Ñaø La—See Kim Cang Giôùi. Kongoâ-Kyoâ (jap): Vajraccedika-prajnaparamita-sutra (skt)—Diamond sutra—See Kinh Kim Cang. Kongo-Satta (jap): The Diamond Buddha—See Kim Cang Taùt Ñoûa. Konkoâ (jap): Vajra (skt)—Ba Di La—Diamond or adamantine—See Kim Cang. Koân-nin (jap): Hung-jen—See Hoaèng Nhaãn Nguõ Toå. Konjin (jap): Darkness—Sloth—Stupefaction— See Hoân Traàm. Konkai-Komyoji (jap): Kim Giôùi Quang Minh Töï (Nhaät Baûn). Konkanapura (skt): Name of an ancient kingdom—See Cung Kieán Na Boå La. Konkoâmyoâkyoâ (jap): Suvarnaprabhasa-Sutra (skt)—Golden Light Sutra—See Kinh Kim Quang Minh. Konkoâmyoâ-Saisho-O-Kyo (jap): Suvarnabhasottama-raja-sutra (skt)— Suvarnaprabhasa-raja-sutra (skt)—Chin-kuanming-tsui-sheng-wang-ching (chi)—The Golden Light Supreme King Sutra—Kim Quang Minh Toái Thaéng Vöông Kinh—See Kinh Kim Quang Minh. Konkomyo-Shitenno-Gokoku (jap): Kim Quang Minh Töù Thieân Vöông Hoä Quoác Chi Töï (nhaät Baûn). Konkoâ No Cho (jap): See Vajra pounder. Konpon-Setsu-Issai-U-Bu (jap): Mulasarvastivadin (skt)—Original School of the Preaching that All Things Exist, one of the sects of Early Buddhism—Caên Baûn Thuyeát Nhaát Thieát Höõu Boä, moät trong nhöõng boä phaùi cuûa Phaät giaùo Nguyeân Thuûy—See Nhaát Thieát Höõu Caên Boån.

5750

Kon-Riki-Kaku-Do (jap): Caên Löïc Giaùc Ñaïo— See Roots-powers-limbs of truth-path. Konshi-Sangai (jap): Kim Thöû Tam Giôùi, tam giôùi (duïc giôùi, saéc giôùi, vaø voâ saéc giôùi) ôû ñaây vaø baây giôø—The triple world here and now. Konshoâ (jap): The evening bell which is sounded after sunset. It is customary in Zen monasteries to ring the evening bell 108 times to drive out all delusions. The number corresponds to the number of different kinds of delusion that are said to afflict human beings. As the person responsible sounds the bell, he or she simultaneously chants a sutra. On New Year's Eve, Zen monasteries sound the Konshoâ 108 times at midnight—Chuoâng chieàu ñöôïc ñaùnh leân sau khi maët trôøi laën. Ñaây laø taäp tuïc cuûa caùc Thieàn vieän ñaùnh 108 tieáng chuoâng ñeå xua ñuoåi aûo töôûng. Con soá töông öùng vôùi caùc loaïi aûo töôûng khaùc nhau maø ngöôøi noùi laø ñaõ gaây phieàn chuoác naõo cho con ngöôøi. Khi ngöôøi chòu traùch nhieäm gioùng leân tieáng chuoâng, ngöôøi aáy ñoàng thôøi cuõng ñang trì kinh. Vaøo ñeâm tröø tòch, caùc Thieàn vieän cuõng ñaùnh chuoâng 108 laàn ngay vaøo luùc nöûa ñeâm. Kon-tsegs (tib): Ratna-rasi or Ratna-kuta (skt)— Baûo Tích—Collection of gems—Accumulated treasures. Konyodha (skt): Name of an ancient kingdom, possibly the present Ganjam town—See Cung Ngöï Ñaø. Ko-On-Ten (jap): Abhasvara (skt)—A Ba Hoäi— A Ba Thoaïi—Heaven of radiant sound—See Quang AÂm Thieân. Koravya (skt): Kuru (skt)—Caâu Löu Sa—See Caâu Löu Baø Vöông. Korean Buddhism: Korean Buddhism—Phaät Giaùo Trieàu Tieân. Korean canon of Buddhism: See Cao Ly Taïng. Kori-ji (jap): Quaûng Lôïi Töï —Name of a temple in Japan. Korin (jap): Hsiang-Lin—1) Name of a region in Japan: Vuøng Höông Laâm (Nhaät Baûn); 2) Hsianglin-ch'en-yuan (chi): Korin (jap)—See Tröøng Vieãn Höông Laâm Thieàn Sö. Korlo (tib): Chakra (skt)—Luaân—Wheel. Korlo-dompa (tib): Chakra-samvara (skt)—Luaân Giôùi—A meditational deity which belongs to the annuttara tantra set of teaching—Moät vò trôøi thieàn trong giaùo phaùp maät toâng voâ thöôïng.

Kornfield, Jack: American lay vipassana teacher who trained with Ajahn Chah and S. N. Goenka. Chogyam Trungpa invited him to teach Theravada meditation at Naropa Institute in the early 1970s, and for several years after that he taught meditation in a variety of places all over the world. He co-founded the Insight Meditation Society in Barre, MA, U.S.A., where he is one of the main teachers. He has published a number of books, including “Living Buddhist Masters,” and “Dharma Talks,” (with Joseph Goldstein)—Phaät töû taïi gia ngöôøi Myõ, thaày daïy thieàn minh saùt, töøng thoï giaùo vôùi Ajahn Chah vaø S. N. Goenka. Chogyam Trungpa ñaõ môøi oâng daïy thieàn Nguyeân Thuûy taïi Vieän Naropa vaøo ñaàu thaäp nieân 1970s, vaø trong nhieàu naêm sau khi daïy thieàn taïi ñaây, oâng coøn daïy thieàn taïi nhieàu nôi khaùc khaép theá giôùi. OÂng ñoàng saùng laäp Hoäi Thieàn Minh Saùt (Insight Meditation Society) ôû Barre, Massachussett, Hoa Kyø, taïi ñaây oâng laø thaày giaùo truï coät. OÂng ñaõ xuaát baûn moät soá saùch, goàm quyeån “Nhöõng Vò Thaày Phaät Giaùo Soáng,” vaø “Phaùp Thoaïi” (cuøng vieát vôùi Joseph Goldstein). Koâroku (jap): Broad records—To record in details all the teachings or detailed teachings of a founding master (patriarch)—Quaûng luïc, ghi cheùp tæ mæ phaùp ngöõ (lôøi daïy) cuûa toå thaày khai sôn. Koromo (jap): A long monastic robe worn by Buddhist monks in China and Japan. In India, this style of robe was traditionally used as a sleeping garment—Y daøi ñöôïc chö Taêng Trung Hoa vaø Nhaät Baûn maëc. ÔÛ AÁn Ñoä, loaïi y naøy theo truyeàn thoáng ñöôïc duøng nhö aùo nguû. Korosi, Csoma Sandor (1784-1842): Transylvanian scholar who traveled to Ladakh in search of the origins of the Hungarian people. He believed that these origins lay in Central Asia among the Uighurs, and thought that their language was related to Hungarian. In order to trace Hungarian origins, he traveled throughout Central Asia and the Himalayan region, and he conducted research in Leh for almost two years. Although he never found records relating to Hungarians, during his studies he produced a seminal Tibetan-English dictionary and Grammar. He also brought a wealth of information about Tibetan culture to Europe, and is widely regarded as the father of Tibetan Studies

5751 in the West—Moät hoïc giaû ngöôøi Transylva du haønh ñeán Ladakh ñeå tìm toøi nguoàn goác cuûa ngöôøi Hung Gia Lôïi. OÂng tin töôûng raèng nguoàn goác cuûa hoï ôû taïi vuøng Trung AÙ trong soá nhöõng ngöôøi Uighurs, vaø nghó raèng ngoân ngöõ cuûa hoï lieân heä tôùi ngoân ngöõ Hung Gia Lôïi. Ñeå truy nguyeân nguoàn goác cuûa ngöôøi Hung Gia Lôïi, oâng ñaõ du haønh khaép caùc mieàn Trung AÙ vaø vuøng Hy Maõ Laïp Sôn, vaø oâng ñaõ laøm cuoäc nghieân cöùu taïi Leh trong 2 naêm. Maëc duø oâng chaúng bao giôø tìm thaáy taøi lieäu lieân heä tôùi ngöôøi Hung Gia Lôïi, trong khi nghieân cöùu oâng ñaõ laøm ra moät boä Töï Ñieån vaø Vaên Phaïm Taây Taïng. OÂng cuõng ñaõ mang veà AÂu Chaâu raát nhieàu nhöõng tin töùc veà vaên hoùa Taây Taïng, vaø oâng ñöôïc xem nhö moät caùch roäng raõi laø cha ñeû cuûa ngaønh nghieân cöùu veà Taây Taïng ôû phöông Taây. Koryu Osaka Zenji: See Ninh Phaûn Thieàn Sö. Kosa (skt): 1) Auspicious, good luck, greatfortune: Caùt Töôøng; 2) Auspicious grass: Coû caùt töôøng; 3) Cask, box, treasury: Caâu xaù (chieác hoäp, kho baùu). Kosai-Zenji (jap): Hung-chi Ch'an-shih (chi)— Hoaøng Teá Thieàn Sö—See Haønh Tö Thanh Nguyeân Thieàn Sö. Kosajja (p): Abhidharma (skt)—Sarvastivadin (skt)—Treasury—Caâu Xaù Taïng. Kosala (skt): Coøn goïi laø Caâu Sa La, Caâu Taùt La, hay Cö Taùt La—See Kieàu Taùt La. Kosala-samyutta (p): Sutra on King Pasedani Kosala, Samyutta Nikaya 3—Kinh Töông Öng Kieàu Taùt La, Töông Öng Boä 3—Kinh ñöùc Phaät giaûng cho vua Ba Tö Naëc. Kosala-sutta (p): Sutra about the Kosalan, Anguttara Nikaya V.49—Kinh Kieàu Taùt La— Taêng Nhaát A Haøm V.49—Kinh noùi veà ngöôøi Caâu Sa La—See Kieàu Taùt La. Kosambi (skt): Kieàu Thöôøng Di—An ancient site in central India—Moät vuøng ñaát coå naèm ôû mieàn trung AÁn Ñoä—See Caâu Ñaøm Di. Kosambiya-suttam (p): Sutra on Kosambi—Kinh Kieàu Thöôøng Di. Kosa-sastra (skt): See Caâu Xaù Luaän. Kosa school: Caâu Xaù Toâng. Kosa Sect: —Abhidharma-kosa or Pitaka school of Vasubandhu—See Caâu Xaù Toâng. Kosa-Zenji (jap): Hongji-chan-shi (jap)—See Hoaøng Teá Thieàn Sö. Koâsen Soâon Zen master (1816-1892): Thieàn sö

Kosen—Name of a Japanese Zen master—Kosen studied Zen with master Ryoten, trying to meditate on emptiness. Ryoten admonished him, "Intensive Zen meditation must be like a mute having a dream. You are too intellectual to study Zen." Far from being discouraged by this, Kosen stirred himself to make even greater efforts. One night as he sat watching the rain, a boy monk called to him in a loud voice. Kosen responded, then all of a sudden experienced an awakening of insight. Later Kosen went to study with Zen master Hakuin. One day the master quoted a famous line of scripture that says, "Don't dwell on anything, yet enliven the mind." Then he asked Kosen, "What is the mind?" Kosen said, "Not dwelling on anything!!!" Hakujun punched him six or seven times and said, "You ignoramus! You still don't know the meaning of the words 'yet enliven' do you?" At that moment, Kosen attained liberation—Kosen theo hoïc Thieàn vôùi thieàn sö Ryoten, coá gaéng tu taäp thieàn khoâng quaùn. Ryoten thöôøng quôû Kosen: "Thieàn giaû thaâm saâu nhö ngöôøi caâm naèm moäng vaäy. OÂng quaù thoâng minh ñeå tham hoïc Thieàn." Khoâng heà nao loøng tröôùc lôøi nhaän xeùt cuûa thaày, Kosen caøng tinh taán noã löïc nhieàu hôn trong coâng phu thieàn ñònh. Moät ñeâm khi Kosen ñang ngoài nhìn möa ngoaøi trôøi, boãng nghe tieáng moät chuù tieåu goïi teân mình. Kosen ñaùp laïi, baát chôït thaáy taâm mình böøng saùng. Sau naøy, Kosen ñeán tham hoïc vôùi thieàn sö Baïch AÅn Hueä Haïc. Ngaøy noï, Baïch AÅn Hueä Haïc trích giaûng ñoaïn kinh vaên noåi tieáng: "Öng voâ sôû truï nhi sanh kyø taâm," ngaøi chôït quay sang Kosen vaø hoûi: "Taâm laø caùi gì?" Kosen ñaùp ngay: "Öng voâ sôû truï!!!" Baïch AÅn Hueä Haïc lieàn goõ naêm baûy cuù leân ñaàu Kosen, quôû raèng: "Ñoà ngu doát! Ñeán baây giôø maø vaãn chöa hieåu ñöôïc yù cuûa 'nhi sanh kyø taâm' hay sao? Ngay lôøi noùi naøy Kosen hoaùt nhieân ñaïi ngoä." Kosen, Takujuâ (1760-1833): See Takujuâ Kosen. Kosetsu (jap): Vipasyin-buddha (skt)—Universal Preaching Buddha—Phoå Thuyeát Phaät. Koshaku (jap): Fragrance Accumulation—See Höông Tích. Koshaku-Kyoku (jap): Fragrance-Accumulation's office—See Höông Tích Cuïc. Koshala (skt): Coøn goïi laø Caâu Sa La, Caâu Taùt La, hay Cö Taùt La—See Kieàu Taùt La. Kosha school: Kosa Sect—Toâng Caâu Xaù cuûa

5752 Ngaøi Theá Thaân—Abhidharma-kosa or Pitaka school of Vasubandhu—See Caâu Xaù Toâng. Koshin Mida: Amida within the self—SelfNature Amitabha, Mind-Only Pure Land (the concept of Mind-Only Pure Land refers to the Pure Land within our True Mind)—Di Ñaø Boån Taùnh Tònh Ñoä Duy Taâm. Koâshoâ-ji (jap): Name of a Soâtoâ temple in Fukukusa, Japan, south of Kyoto. Zen master Doâgen Kigen (1200-1253) established a community there in 1233 a few years after he returned from China. The temple was officially consecrated in 1236. Doâgen constructed Koâshoâ-ji as the first Chinese-style Zen temple in Japan. It included a monks' hall (soâdoâ), a Dharma hall (hoâdoâ), and a Buddha hall (Butsudoâ) —Teân cuûa moät töï vieän Taøo Ñoäng trong vuøng Fukukusa, Nhaät Baûn, naèm veà phía nam Kyoto. Thieàn sö Ñaïo Nguyeân Hy Huyeàn ñaõ xaây döïng taïi ñoù moät ngoâi töï vieän vaøo naêm 1233, chæ vaøi naêm sau khi Sö trôû veà töø Trung Hoa. Ngoâi töï vieän ñöôïc chính thöùc thöøa nhaän vaøo naêm 1236. Thieàn sö Ñaïo Nguyeân Hy Huyeàn xaây döïng töï vieän Koâshoâ-ji nhö laø ngoâi chuøa ñaàu tieân ôû Nhaät kieán truùc theo kieåu caùch Trung Hoa. Noù goàm moät Taêng ñöôøng, moät Phaùp ñöôøng, vaø Chaùnh ñieän (Phaät ñieän). Koâshoâ Uchiyama Zenji: Zen Master Kosho Uchiyama—See Noäi Sôn Höng Chính Thieàn Sö. Koshu (jap): Haûo Thuû—A good hand, a nice hand, a person who has practical ability—Ngöôøi coù khaû naêng thöïc tieãn. Koâshuâ-Bunki Zenji (jap): Hangchou-Wenhsi— See Haøng Chaâu Vaên Hyû Thieàn Sö. Koâshuâshaku (jap): The barbarian with a red beard—Ngöôøi Hoà raâu ñoû—See Barbarian. Koâshuâ-Tenryuâ (jap): Hangzhou Tianlong—See Haøng Chaâu Thieân Long Thieàn Sö. Koâshuâ-Tenryuâ Zenji (jap): Hang-chou-T'ienlung—See Haøng Chaâu Thieân Long Thieàn Sö. Koso (jap): The Founding Patriarch—See Cao Toå. Kosthaka (skt): Caâu saéc tha ca. Koteng (jap): Caùt Ñaèng—Name of a monk. Koti (skt): 1) Chu-chih: See Caâu Chi Thieàn Sö; 2) A numerical unit in India; some said to be equal to one million, but others said to be equal to ten billion. Also explained by 100, or 100,000, or 10 million—Caâu Lôïi hay caâu chi, ñôn vò cuûa AÁn Ñoä; moät soá noùi noù töông ñöông moät trieäu, soá khaùc noùi

möôøi trieäu. Laïi coù nôi giaûi thích laø 100 hay 100.000. Kotlan (skt): Kha Ñoát La—An ancient kingdom west of Tsung-Ling, south of Karakal lake—Moät vöông quoác coå naèm veà phía taây cuûa Suøng Lónh, veà phía nam hoà Karakal. Koâtoâroku (jap): Tenshoâ Koâtoâroku (jap)—Thieân Thaùnh Quaûng Ñaêng Luïc—See T'ien-sheng Kuang-teng Lu. Kotsu (jap): 1) A Japanese term literally means “bones”: See Coát; 2) A small staff or baton used by a Zen master when instructing students or giving a sermon. It is usually 15 inches (35 centimeters) long, made from wood or bamboo: Chieác gaäy nhoû ñöôïc moät vò Thieàn sö söû duïng khi giaùo huaán ñeä töû hay thuyeát giaûng. Gaäy thöôøng daøi khoaûng 3,5 taác, ñöôïc laøm baèng caây hay tre. Kotsu Jiki (jap): To beg for food—Begging alms—See Khaát Thöïc. Koun Ejo Zenji (jap): See Coâ Vaân Hoaøi Trang Thieàn Sö. Kousha-shu (jap): Abhidharma-kosa or Pitaka school of Vasubandhu—See Caâu Xaù Toâng. Koya (jap): Nuùi Cao Daõ (Nhaät Baûn). Koyo Seibo (jap): Hsing-yang Ch'ing-p'ou— Xingyang Qingpou—See Höng Döông Thanh Phaåu Thieàn Sö. Koâyoâboku no Zen (jap): Hoaøng döông Thieàn— See Boxwood Zen. Koâyoâ Seijoâ (jap): Hsing-yang Ch'ing-jang— Xingyang Qingrang—See Höng Döông Thanh Nhöôïng Thieàn Sö. Kozankoka (jap): Huang Sanku—Hoaøng Sôn Coác (Nhaät Baûn). Koâzen Gokokuron (jap): "Discourse on the Propagation of Zen and Protection of the Nation," name of a work of commentary. The text has three parts, composed by the Japanese Rinzai monk Eisai (1141-1215) in 1198—See Höng Thieàn Hoä Quoác Luaän. Kozen-Zetsugo (jap): Quang Tieàn Tuyeät Haäu— Never before—Unprecedent—Unique. Krakucchanda (skt): Kakuda-Katyayana (skt)— Kakusandha (p)—See Caâu Löu Toân Phaät and Thaát Phaät. Krakucchanda Buddha (skt): See Krakucchanda. Krama (skt): Succession—Thöù ñeä—See Hai

5753 Möôi Boán Phaùp Baát Töông Öng Trong Duy Thöùc Hoïc. Krida (skt): Khela (skt)—See Hyù. Krida-pradosika (skt): See Hyû Tieâu Thieân. Kripa (skt): Bi—Söï thöông xoùt, loøng bi maãn— Pity—Compassion. Kripatma (skt): Tö töôûng thöông xoùt—Pitying thought—A Bodhisattva with a pitying thought of sentient beings ought not to eat any meat whatever—Moät vò Boà Taùt vôùi tö töôûng thöông xoùt chuùng sanh, khoâng neân aên baát cöù thöù thòt naøo. Krishna (skt): See Caùt Lyù Saét Naõ. Krisna-karna (skt): Mahakala (skt)—See Haéc Thieân. Kritaka-akritaka (skt): Made and not-made— See Taùc Phi Taùc. Kritsna (skt) Kasina (p): Complete—A circle. Kriya (skt): Kiriya (p)—Haønh hay haønh ñoäng— Acting—Action. Kriyabhivyakti (skt): Manifested work—Sôû taùc minh lieãu hay coâng vieäc ñöôïc bieåu hieän. Kriya-tantra (skt): See Nghieäp Chuù. Krodha (skt): Pratigha or Dvesa (skt)—Anger— See Phaãn. Krodha-candra-tilaka (p): Nguyeät Yeåm Phaån Noä Trì Minh Vöông. Krosa (skt): Caâu Loâ Xaù—Caâu Laâu Xaù—See Caâu Loâ Xaù. Krpalu (skt): Laân Maãn Boà Taùt—Compassionate Bodhisattva. Krpatma (skt): See Kripatma. Krsna (skt): Mahakala (skt)—See Haéc Thieân. Krsnakarma (skt): Darkening of the month— Latter half of the month—Period of the waning moon—See Haéc Nguyeät. Krsnakarna (skt): Name of a goddess—Haéc nhó. Krsnapaksa (skt): The period of the waning moon—See Haéc Nguyeät. Krta-yuga (p): Satya-yuga (skt)—Vivarta kalpa (skt)—See Thaønh Kieáp. Krttika (skt): Ngang—See Twenty eight constellations. Krtyanusthana-jnana (skt): Wisdom of perfecting the double work of self-welfare and the welfare of others—See Thaønh Sôû Taùc Trí. Ksa (skt): Ksha (skt)—Land—Ñoä (quoác ñoä). Ksama (skt): Ksamayati (skt)—Confession and

reform—Repentance—See Saùm Hoái. Ksamayati (skt): Repentance rites—See Hoái Phaùp. Ksana (skt): Ksana, said to be 20 lava or 400 finger-snaps—See Saùt Na. Ksana-bhanga (skt): Khanabhana (p)—See Saùt Na Sinh Dieät. Ksana-ksana (p): An instant—Thought after thought—See Nieäm Nieäm. Ksanika-samadhi (skt): Khanika-samadhi (p)— Momentary concentration—Saùt Na Ñònh—Söï ñònh trong saùt na hieän taïi. Ksanti (skt): Khanti (p)—Kieân nhaãn ñôïi chôø vieäc gì—Patience—Endurance—Forebearance— Patient waiting for something—See Nhaãn Nhuïc. Ksanti-bala (p): Khanti-bala (p)—Patience strength—Power of tolerance (forebearance or patience)—See Nhaãn Löïc. Ksanti-deva (skt): Patience-deva—Saèn Ñeà Baø— Nhaãn Nhuïc Thieân. Ksanti-paramita (skt): Nhaãn Ba La Maät—Nhaãn nhuïc—Constancy—Forebearance—Patience— Perseverence—Powers of patient endurance— Repression—See Nhaãn Nhuïc Ba La Maät. Ksanti-paramita-Bodhisattva (skt): Cardinal patience—See Saèn Ñeà Ba La Maät Boà Taùt. Ksantirsi (skt): Ksantyrsi (skt)——Enduring rsi— Patient rsi—See Saèn Ñeà Tieân Nhaân. Ksanti-simha (skt): Sö Töû Nhaãn—Name of a monk. Ksanti in sound: Ghoshanugakshanti (skt)— Kshanti in sounds—See AÂm Höôûng Nhaãn. Ksanti-vadirsi (skt): See Saèn Ñeà Ñeà Baø. Ksarapaniya (skt): Sai La Ba Ni—See Saám La Baùn Ni. Ksattriya (skt): Khattiya (p)—Military and ruling—See Saùt Ñeá Lôïi. Ksauma (skt): Ksaumaka (skt)—See Saám Ma. Ksauma garments: Saùm Ma Y—Clothing made of ksauma, i.e. wild flax—Y aùo laøm baèng moät loaïi caây gai daïi. Ksaya (skt): Khaya (p)—Taän theá—Exhausting— Destruction—Decay—Wasting or wearing away—End—Termination—Destruction of the universe. Ksaya-jnana (skt): Knowledge that thoroughly knows the destruction of the universe—See Taän

5754 Trí. Ksema (skt): An bình—Peace—Quiet—Tranquil. Ksetra (skt): Ñoä—Land—Ksetra is also used to imply a universe consisting of three thousand large chiliocosms—“Ñoä” cuõng ñöôïc duøng ñeå chæ vuõ truï bao goàm tam thieân theá giôùi —See Töù Ñoä. Ksha (skt): Ksetra (skt)—Saùt ñoä (ñaát). Kshama (skt): Khama (p)—Repentance—Saùm hoái. Kshana (skt): Saùt na—A very short period of time. Kshanikam (skt): Saùt na hay söï taïm bôï — Momentariness. Kshanti (skt): Nhaãn nhuïc hay an nhaãn—See Ksanti. Kshantideva (skt): Nhaãn nhuïc thieân. Kshanti-Paramita (skt): Nhaãn nhuïc Ba la Maät. Kshantiparamita sound: See Nhaãn Nhuïc Ñòa. Kshatriya (skt): The warrior and ruling castes in India during Sakyamuni’s time—See Saùt Ñeá Lôïi. Kshitigarbha (skt): See Ksitigarbha. Ksi-Ki: Khuy Cô—Name of a noted monk during the T’ang Dynasty—See Khueâ Cô. Ksinasrava (skt): Thief-destroyer—See Saùt Taëc. Ksirinika (skt): Sai Lôïi Ni Ca—A sap-bearing tree—Moät loaïi caây coù muû. Ksitigarbha (skt): Kshigarbha—Earth-store Bodhisattva—Earth-Treasury Bodhisattva— Earth-Womb Bodhisattva—See Ñòa Taïng Boà Taùt. Ksitigarbha (Earth-Store) Bodhisattva on the 24th day: Leã vía Ñòa Taïng Boà Taùt vaøo ngaøy 24. Ksitigarbha-pranidhana-Sutra (skt): Kinh Ñòa Taïng—See Kinh Ñòa Taïng Boån Nguyeän. Ksitigarbha Shrine: Ñieän Ñòa Taïng. Ksudrakadhyaya (skt): Khuddaka-patha (p)— Tieåu Tuïng—Small Recitation Sutra—Kinh bao goàm qui ñònh veà thöïc haønh nghi leã. Ksudrakagama (skt): Khuaát Ñaø Ca A Haøm— Division of smaller books—Minor Sayings— Small Agama Sutra—See Kinh Tieåu A Haøm. Ksudrakapitaka (skt): Ksudrakagama (skt)—See Kinh Tieåu A Haøm. Ksudrapanthaka (skt): See Chaâu Lôïi Baøn Ñaø Giaø. Ku (jap): 1) A Japanese word equivalent to Emptiness or sunyata: Thuaät ngöõ Nhaät Baûn töông ñöông vôùi töø 'sunyata' coù nghóa laø 'khoâng'; 2)

Suffering: Duhka (skt)—See Khoå; 3) Phrase: Pada (skt)—Cuù. Kuan-Hsu-K'ung-Tsang-P'u-Sa Ching (chi): Sutra on contemplation of Bodhisattva of Space— Kinh Quaùn Hö Khoâng Taïng Boà Taùt. Kuan-li-ssu (chi): Name of an important Chinese Zen monastery on A-yu-wang-shan. It was designated as one of the Five Mountains, the most prestigious Zen monasteries in China—Teân cuûa moät ngoâi chuøa treân nuùi A Duïc Vöông. Ñaây laø moät trong naêm ngoâi chuøa lôùn vaø noåi tieáng nhaát trong heä thoáng Nguõ Sôn. Kuan-nan Tao-ch'ang: Kannan Dojo (jap)—See Quan Nam Ñaïo Thöôøng Thieàn Sö. Kuan Shi Yin (chi): Avalokitesvara (skt)—One of the two attendants by the side of Amitabha— Quaùn Theá AÂm, moät trong hai vò haàu caïnh cuûa Ñöùc Phaät A Di Ñaø. Kuan Shi Yin’s Efficacious Response True Words: Quaùn AÂm Linh Caûm Chaân Ngoân—See Thaäp Chuù. Kuan-Shih-Yin-Kuan-Ching (chi): Sutra on contemplation on Avalokitesvara Bodhisattva— Kinh Quaùn Theá AÂm Quaùn Kinh. Kuan-Ting (chi): See Quaùn Ñaûnh Ñaïi Sö. Kuan-wu-liang-shou-fo-ching (chi): Amitayurdhyana Sutra (skt)—Kammuryo-jukyo (jap)—Sutra of the meditation on Amitayus—See Kinh Quaùn Voâ Löôïng Thoï. Kuan-Yin (chi): Avalokitesvara (skt)—Kannon (jap)—See Quaùn Theá AÂm Boà Taùt. Kuan-yin Ching (chi): Kuan-yin Sutra, the popular Chinese title for the "Kuan-shih-yin P'u-sa P'u-men"—Quaùn Theá AÂm Kinh, Quaùn Theá AÂm Phaåm Phoå Moân. Kuan Yin efficacious response true words: Quaùn AÂm linh caûm chaân ngoân. Kuan-Yin Gandharaja: Höông Vöông Quaùn AÂm. Kuan-Yin gazing at the moon in the water: See Thuûy Nguyeät Quaùn AÂm. Kuan-Yin with the willow-branch: See Döông Lieãu Quaùn AÂm. Kuang-Ming (chi): See Quang Minh Töï. Kuang-Tsu (chi): Chih-men Kuang-tsu (chi)—See Quang Toä Trí Moân Thieàn Sö. Kuang-Yong Nan-Ta (chi): Nanto Koyu (jap)— Nan-t'a Kuang-yung (Wade-Giles Chinese)—

5755 Nanta Guangyong (Pinyin Chinese)—See Nam Thaùp Quang Duõng Thieàn Sö. Kuang-Zhai (chi): See Quang Traïch Töï. Kuang-Zhai’s four yanas: See Quang Traïch Töù Thöøa. Kuang-Zhao-Hui-Jue (chi): See Quaûng Chieáu Hueä Giaùc Thieàn Sö. Kuang-Zuo-Zhi-Men (chi): See Quang Toä Trí Moân Thieàn Sö. Kubera (p): Caâu pheä la. Kubutsuji (jap): Nine Buddhist ritual actions performed as a part of the funeral of a prominent Buddhist monk or nun. They are: 1) laying the corpse in the coffin (nyuâgab), 2) moving the coffin to the lecture hall (igan butsuji), 3) closing the coffin lid (sagan butsuji), 4) hanging a portrait of the deceased in the lecture hall or at the front gate (kashin), 5) a brief sermon on the Dharma in front of the coffin at the taiya service (taireishoâsan), 6) carrying the coffin to the cremation grounds (kigan), 7) offering hot tea (tencha butsuji), 8) offering hot sweetened water (tentoâ butsuji), and 9) starting the cremation fire with a torch (ako)— Chín nghi thöùc ñöôïc cöû haønh trong tang leã cuûa moät vò Taêng hay Ni noåi troäi trong töï vieän. Ñoù laø: 1) ñaët thi haøi vaøo quan taøi, 2) di quan ñeán giaûng ñöôøng cuûa töï vieän, 3) ñoùng naép quan taøi laïi, 4) treo di aûnh cuûa ngöôøi quaù coá trong giaûng ñöôøng hay ngay tröôùc coång, 5) moät baøi thuyeát giaûng ngaén ñöôïc thuyeát ngay tröôùc quan taøi, 6) di quan ñeán nôi hoûa taùng, 7) cuùng traø noùng, 8) cuùng nöôùc ñöôøng noùng, 9) baét ñaàu traø tyø vôùi ngoïn ñuoác. Kucha: Kutche or Kutcha (skt)—Khuaát Chi— Khuaát Töø—Khoá Xa—See Quy Tö. Kuden (jap): The field of felicity in the poor, which means happiness produced through kindness to needy people—Phöôùc ñieàn nôi ngöôøi ngheøo—See Töù Phöôùc Ñieàn. Kudoku (jap): Guna (skt)—Good quality— Virtue—Merit and virtue—See Coâng Ñöùc. K’uei-Chi (632-682): Quy-Chi—Khuy Cô—The main student of Hsuan-Tsang, who is credited with founding the Fa-Hsiang school—See Khueâ Cô. Kuei-feâng Tsung-mi: Keiho Shumitsu (jap)— Guifeng Zongmi—Thieàn sö Toâng Maät (780841)—See Khueâ Phong Toâng Maät Thieàn Sö.

Kuei Shan Attends on Pai Chang: See Coâng AÙn Qui Sôn Thænh Baùch Tröôïng. Kuei-shan Kicks Over the Water Bottle: See Coâng AÙn Döôïc Ñaûo Tònh Bình. Kuei-shan-Ling-yu: Isan-Reiyu (jap)—Guishan Lingyou—Thieàn sö Qui Sôn (771-853)—See Qui Sôn Linh Höïu Thieàn Sö. Kuei-shan School: Igyo-Shu (jap)—Kuei-yang school, a lineage of Chinese Zen active during the T'ang dynasty (618-907)—See Quy Ngöôõng Toâng. Kuei-shan T’a-an: Isan Daian (jap)—Guishan Da'an—See Ñaïi An Phuùc Chaâu Thieàn Sö. Kuei-tsung Chih-ch'ang: Kisu-Chijo (jap)— Guizong Zhichang—See Quy Toâng Trí Thöôøng Thieàn Sö. Kuei-Tsung-Chih-Chieh (chi): Quy Toâng Chí Chi—Name of a Chinese Zen master—Teân cuûa moät thieàn sö Trung Hoa. Kuei-tsung's cutting a snake with a spade: See Coâng AÙn Quy Toâng Traûm Xaø Nhaân Duyeân. Kuei-tsung Ts'eâ-cheân: Kiso Sakushin (jap)— Guizong Cezhen—See Qui Toâng Saùch Chaân Thieàn Sö. Kuei-Yang-Tsung (chi): Igyo-Shu (jap)—See Quy Ngöôõng Toâng. Kufuâ (jap): Zen practice, especially seated meditation or contemplation of a koâan during seated meditation—Coâng phu thieàn taäp, ñaëc bieät laø toïa thieàn hay quaùn coâng aùn trong khi toïa thieàn. Kufuâ-Bendo (jap): Coâng phu bieän ñaïo—Zen master Dogen used the words "Kufu-Bendo" to express Zazen itself—Thieàn sö Ñaïo Nguyeân duøng töø ngöõ "Coâng phu bieän ñaïo" ñeå dieãn taû thieàn toïa — See Bendowa. Kuge (jap): Khapuspa (skt)—Aristocracy: Coâng gia (giôùi quí toäc Nhaät Baûn)—Flowers in space: Khoâng hoa (hoa ñoám trong hö khoâng)—See Khoâng Hoa. Kuâ-gedatsu (jap): Release through meditation on emptiness. To empty the mind of the ideas of me, mine and sufferings which are unreal—Hieåu ñöôïc baûn chaát cuûa vaïn höõu voán khoâng. Laøm cho caùi taâm khoâng, caùi toâi khoâng, caùi cuûa toâi khoâng, khoå khoâng, laø giaûi thoaùt—See Tam Giaûi Thoaùt. Kuhana (skt): Sieåm Khuùc—Flattery and fawning. Kui-Chen: Rakan Keishin (jap)—Lo-han Kuichen (Wade-Giles Chinese)—Luohan Guichen

5756 (Pinyin Chinese)—See La Haùn Queá Saâm Thieàn Sö. Ku'in (jap): The kitchen-office building, one of the seven core buildings (shichidoâ garan) within a traditional Zen monastery in China and Japan. In traditional layouts, the ku'in was located off to the right side of the Buddha hall (butsudoâ). The large kitchen-office complexes of medieval Zen monasteries housed not only the kitchen areas where the two daily meals were prepared for the whole monastic community, but also storage areas and administrative offices. The head administrator in the ku'in was the tenzo, or cook, one of the highest offices in the monastery hierarchy. The tenzo typically oversaw a large staff of assistants and novices. Other administrative officers (toâhan) liekwise had their offices in the ku'in. Over the centuries, ku'in fell out of use in Japanese Zen monasteries; they were replaced by the smaller kuri—Kieán truùc truø phoøng, moät trong baûy kieán truùc coát loõi trong trong moät Thieàn vieän truyeàn thoáng ôû Trung Hoa vaø Nhaät Baûn. Theo söï saép xeáp truyeàn thoáng, truø phoøng toïa laïc beân caùnh phaûi cuûa Phaät ñieän. Khu vöïc truø phoøng trong Thieàn vieän khoâng chæ laø khu nhaø beáp, nôi maø haèng ngaøy hai böõa côm ñöôïc chuaån bò cho coäng ñoàng Taêng giaø, maø coøn laø kho laãm vaø nhöõng vaên phoøng haønh chaùnh khaù c. Vò Taêng quaûn lyù chaùnh trong truø phoøng laø vò ñieån toïa, moät trong nhöõng chöùc vuï cao nhaát trong heä thoáng töï vieän. Vò ñieån toïa ñaëc bieät troâng coi taát caû caùc vò phuï taù vaø nhöõng sa di môùi tu. Vaên phoøng cuûa nhöõng vò Taêng chöùc saéc khaùc cuõng ñöôïc ñaët trong truø phoøng. Trong nhieàu theá kyû, truø phoøng khoâng coøn ñöôïc söû duïng trong caùc Thieàn vieän Nhaät Baûn; maø ñöôïc thay baèng khu nhaø beáp nhoû hôn. Ku-in Koshaku (jap): Khoá Vieän Höông Tích— See Höông Tích Cuïc. Kui-Xing: Zen master Kui-Xing—See Qui Tænh Quaûng Giaùo Dieäp Huyeän Thieàn Sö. Kujoâe (jap): Nine-strip robe, one of the three basic types of the patched robe. The kujoâe was orignally designed to be worn as a formal outer garment, which monks and nuns wore whenever they had business outside the monastery grounds—Cöûu ñieàu y, moät trong ba loaïi aùo caø sa caên baûn. Cöûu ñieàu y laø loaïi y aùo chính thöùc cuûa chö Taêng Ni, hoï phaûi maëc loaïi y naøy khi coù vieäc phaûi ñi ra khoûi khuoân vieân cuûa töï vieän.

Kukai (jap): Kobo Daishi (774-835)—See Khoâng Haûi (2). Kukkucca (p): Uddhacca (p)—Worry— Restlessness and worry—See Lo AÂu. Kukkuc-cam (p): Uddhacca (p)—Worry—See Lo AÂu. Kukkulaniraya (p): Nhieät Khoâi Ñòa Nguïc—Ñòa nguïc tro noùng—The hell of red-hot ash. Kukkuravatika-sutta (p): Sutra on the dog-duty ascetic, in the Majjhima Nikaya 57—Kinh Khoå Haïnh Con Choù, Trung A Haøm 57. Kukkutapada (skt): Kukkutapadagiri (skt)—See Keâ Tuùc Sôn. Kukkutapadagiri (skt): Kukkutapada—See Keâ Tuùc Sôn. Kukkutarama (skt): Keâ Laâm Tònh Xaù—See Keâ Vieân. Kukkutavinara (skt): Keâ Laâm Tònh Xaù—See Keâ Vieân. Kukkutika (skt): Gokulikas, Kukkulikas, or Kaukkutikas (skt)—See Keâ Daãn Boä. Kukrtya (skt): Kukkucam (p)—Remorse— Regret—Worry—See Lo aâu. Kuksa (kor): A Korean term for “national master”—See Quoác Sö. Kukkucca (p): Kukrtya (skt)—See Hoái Haän. Kuku (jap): Sunyata-sunyata (skt)—Emptiness of emptiness—See Khoâng Khoâng. Kukyuâ-Joâryuâ (jap): Hu-ch'iu Shao-lung—Huqin Shaolong—Hoå Khaâu Thieäu Long—See Hoä Quoác Kinh Vieän Thieàn Sö. Kula (skt): Family—Gia ñình. Kuladhita (skt): Thieän Nöõõ Nhaân—Good and believing women. Kuladuhitra (skt): Thieän Nöõõ Nhaân—Good and believing women. Kulapati (skt): See Ca La Vieät. Kula-patra (skt): Thieän nam töû!—Good sons!— A son of a noble family, respectable youth. Kula-patri (skt): Thieän nöõ nhaân!—Good daughters!—A daughter of a good family, respectable girl. Kula-putra (skt): See Thieän Nam Töû. Kula-sutta (p): Sutra on Families, in the Anguttara Nikaya IV.255—Kinh Gia ñình, Taêng Nhaát A Haøm IV.255. Kulika (skt): Name of an ancient city in India—

5757 See Caâu Lyù Ca. Ku-ling's clapping on the back: Coâng aùn veà Coå Linh Voã Löng—After attaining enlightenment, Ku-ling bid farewell to Master Bai-Zhang and returned to the monastery in which he had been ordained by his "first teacher", the monk who had brought him up from childhood and who, at that time, was a very old man. However, his original teacher had not entirely understood the Truth, but he was too proud to take advice from his student, as he thought disciples would never surpass their teacher. So Shen-tsan would like to help his teacher to get awakened. One day, Shen-tsan was helping his old teacher to bathe. While washing the old man's back, he clapped on his back and said to him, "This is such a fine temple, but the Buddha in it is not at all holy!" His old teacher then turned round and looked at him, whereupon Shen-tsan commended, "Though the Buddha is not holy, he can still radiate the light!"—The koan on Ku-ling's clapping on the back—Sau khi ngoä ñaïo vôùi Toå Baùch Tröôïng, Thieàn sö Coå Linh beøn trôû veà boån töï, nôi Sö thí phaùt vôùi vò "thuï nghieäp sö", vò thaày ñaõ daïy Sö töø hoài nhoû vaø khi ñoù ñaõ giaø laém roài. Tuy nhieân, vò boån sö naøy chöa thaáu ñaïo, nhöng laïi raát kieâu ngaïo vaø khoâng muoán nghe lôøi khuyeân cuûa ñeä töû, vì nghó raèng ñeä töû laøm sao hôn thaày ñöôïc. Vì theá ngaøi muoán tìm caùch caûnh tænh boån sö. Moät hoâm, Sö kyø coï cho thaày khi taém. Sö beøn voã löng thaày noùi: "Thaät laø moät ñieän Phaät ñeïp, maø trong ñoù laïi chaúng linh thaùnh chuùt naøo." Vò Thaày quay ñaàu laïi nhìn Sö. Sö noùi: "Phaät tuy khoâng linh thaùnh, nhöng coù theå phoùng quang!" Ku-ling Tsan: See Thaàn Taùn Thieàn Sö. Kuluta (skt): See Khuaát Loä Ña. Kumano-Gongen (jap): Huøng Daõ Quyeàn Hieän (vò thaàn taïi ñeàn Kyû Y, Kii, Nhaät Baûn). Kumara (skt): See Caâu Ma La. Kumara-bhuta (skt): See Cöu Ma La Giaø Ñòa. Kumarajiva (344-412): See Cöu Ma La Thaäp. Kumarajuâ (jap): Japanese transliteration for Kumarajiva. Generally abbreviated to Rajuâ—See Cöu Ma La Thaäp. Kumarakadeva (skt): Name of a youthful deva— See Caâu Ma La Thieân. Kumara-Kasyapa (p): Cöu Ma La Ca Dieáp— Name of an Indian monk—Teân cuûa moät vò Taêng AÁn Ñoä.

Kumaralabdha (skt): See Caâu Ma La Ña. Kumaralata (skt): The nineteenth patriarch of Indian Zen sect—Cöu Ma La Ña laø vò toå thöù 19 ôû AÁn Ñoä—See Hai Möôi Taùm Toå AÁn Ñoä. Kumararaja (skt): Crown prince: Thaùi töû—An epithet of Buddha: Danh hieäu cuûa Ñöùc Phaät—An epithet of Manjusri: Danh hieäu cuûa Vaên Thuø Sö Lôïi. Kumarata (skt): Cöu Ma La Ña—The nineteenth patriarch of Indian Ch’an Sect—Vò toå thöù 19 cuûa doøng Thieàn AÁn Ñoä. Kumarayana (skt): Cöu Ma La Giaø Vieâm— Father of Kumarajiva—Cha cuûa Ngaøi Cöu Ma La Thaäp—See Cöu Ma La Thaäp. Kumari-deva (skt): Caâu Ma Lôïi Thieân—Teân cuûa moät vò trôøi—Name of a deity. Kumarilabhatta (skt): Cöu Ma La Ña—See Caâu Ma La Ña. Kumbhanda (skt): Demons of monstrous form— Caùt Baøn Traø—See Cöu Baøn Traø. Kumbhira (skt): See Kim Tyø La. Kumbhiraba (skt): Kumbhira (skt)—See Kim Tyø La. Kumidha (skt): Name of an ancient kingdom on the Beloortagh to the north of Badakhshan—See Caâu Meâ Ñaø. Kumma-sutta (p): Sutra on the tortoise, in the Samyutta Nikaya XXXV.199—Kinh Con Ruøa, Töông Öng Boä XXXV.199. Kumon (jap): Sunyata school—See Khoâng Moân. Kumuda (skt): Opening lotus—See Caâu Vaät Ñaàu. Ku-Muhen-Sho-Jo (jap): Balance in infinite space—The Sphere of Infinite Space—Khoâng voâ bieân xöù ñònh—See Töù Voâ Saéc Ñònh. Kunagonmuni (jap): Koagamana (p)— Kanakamuni (skt)—Golden Tranquility Buddha— See Kim Tòch Phaät and Thaát Phaät. Kunala (skt): See Caâu Na La. Kunda (skt): 1) Nectar jug: Quaân ñoà loä (tònh bình); 2) A kind of flower, perhaps jasmine: Quaân Na, moät loaïi hoa, coù leõ laø hoa laøi. Kunda-Kunda (skt): See Khang Ñaït. Kundalin (skt): Quaân Ñoà Lôïi—A ring-shaped vase or bottle—Thuûy bình hình troøn nhö chieác nhaãn. Kundalini (skt): See Hoûa Xaø Khí. Kundali-Raja: Quaân Traø Lôïi Minh Vöông.

5758

Kundapadhaniyaka (p): See Quaân Ñoà Baùt Thaùn. Kundgahgrags: Coâng Gia Caùt Laït Tö—See Phoå Hyû Danh Vaên. Kundi (skt): Kundika (skt)—See Quaân Trì. Kundika (skt): Baûo Bình—See Thuûy Bình. Kundokuho (jap): The Japanese mode of reading Chinese writing—Caùch ngöôøi Nhaät ñoïc chöõ vieát cuûa Trung Hoa. Kunduruka (skt): See Nhuõ Höông. K’ung (jap): Sunyata (skt)—Emptiness—See Khoâng Taùnh. Kung-an (chi): Koan (jap)—Public case—See Coâng AÙn. K’un-Lun mountain: See Coân Loân Sôn. Kun-Shan Temple: Coân Sôn Töï—See Coân Sôn (1). Kunshin Goi (jap): The five ranks of lord and vassal. An alternative expression of the five ranks developed by Ts'ao-shan Pen-chi (840-901). In this version of the formula, the lord represents ultimate reality and the vassal represents phenomenal existence. The five-part formula may be translated: 1) the lord sees the vassal; 2) the vassal faces the lord; 3) the lord alone; 4) the vassal alone; and 5) lord and vassal are one— Naêm caáp cho chuû vaø chö haàu. Moät thuaät ngöõ thay ñoåi vôùi nguõ vò ñöôïc Thieàn sö Taøo Sôn Baûn Tòch phaùt trieån. Trong ñoù chuû tieâu bieåu cho thöïc taïi toái haäu vaø chö haàu ñaïi dieän cho söï hieän höõu coù tính hieän töôïng. Naêm caáp naày bao goàm: 1) chuû thaáy chö haàu, 2) chö haàu gaëp maët chuû, 3) moät mình chuû, 4) moät mình chö haàu, 5) chuû vaø chö haàu laø moät — See Ñoäng Sôn Nguõ Vò. Kunshi-namshe (tib): Ground consciousness— See A Laïi Da Thöùc. Kun-sop (tib): Samvrti-satya (skt)—Theá ñeá— Mundane truth—Ordinary categories in contrast with categories of reality (chaân ñeá)—Common or ordinary statement, as if phenomena were real— See Tuïc Ñeá. Kunti (skt): Cao-ñeá—Who is associated with Avalokitesvara (Quaùn AÂm). Kuntu-Zangpo (tib): Samantabhadra or Visva bhadra (skt)—Universal Virtue—Phoå Hieàn. Ku-O (jap): Bhismagarjitasvara raja (skt)—The name of a legendary eternal Buddha who ruled

the world during the Kalpa of Emptiness (the eternal past)—See Khoâng Vöông. Kuonji (jap): Chuøa Cöûu Vieãn (Nhaät Baûn). Kuo-shih (chi): Kikushi (jap)—Imperial Teacher—See Quoác Sö. Kuo-shih's Three Calls: Hui-Zhung Kuo-shih's Three Calls—Quoác Sö Tam Hoaùn—See Hueä Trung Tam Hoaùn. Ku-Poison Ghost: See Coå Ñoäc Quyû. Kuran (skt): Name of an ancient kingdom in Tokhara—See Khuaát Laõng Na. Kurava (p): See Thaéng Bieän Chaâu. Kuri (jap): A small monastery kitchen, traditionally used to prepare meals for the residents of the abbot's quarters and guest quarters. The kuri was much smaller in size than the main kitchen-office, or ku'in, where meals for the majority of the monastic community were prepared. Over the centuries, Japanese Zen monasteries only constructed the kuri rather than the ku'in, and the kuri became the administrative core for the monastery. Instead of gathering as a community to eat together in a central dining hall, most Japanese monks and nuns ate within their specific subtemples (tatchuâ) within the larger monastery complex. Meals were typically prepared at the small kuri which served the various subtemples—Nhaø beáp nhoû trong Thieàn vieän, theo truyeàn thoáng ñöôïc söû duïng ñeå chuaån bò nhöõng böõa aên cho nhöõng vò Taêng tröïc thuoäc phöông tröôïng vaø khaùch ñöôøng. Nhaø beáp naøy nhoû hôn nhieàu so vôùi truø phoøng cuûa Thieàn vieän (ku'in), nôi chuaån bò cho taát caû nhöõng böõa aên cho haàu heát coäng ñoàng Taêng giaø trong töï vieän. Traûi qua nhieàu theá kyû, caùc Thieàn vieän Nhaät Baûn chæ xaây döïng khu nhaø beáp nhoû thay vì caû khu truø phoøng lôùn, vaø khu nhaø beáp nhoû laïi trôû thaønh khu trung taâm haønh chaùnh cuûa töï vieän. Thay vì tuï hoïp trong truø phoøng ñeå thoï thöïc, haàu heát chö Taêng Ni Nhaät Baûn thoï thöïc trong khu chuøa phuï ñaëc bieät cuûa hoï naèm trong khuoân vieân cuûa ngoâi töï vieän lôùn hôn. Nhöõng böõa aên ñöôïc chuaån bò taïi khu nhaø beáp nhoû phuïc vuï cho nhieàu khu chuøa phuï trong töï vieän. Kurkutapadagiri (p): Gradhakuta (skt)— Kukkutapada (skt)—See Keâ Tuùc Sôn. Kurkutika (skr): See Keâ Daãn Boä.

5759

Kurodani (jap): Part of Mount Hiei where Honen dwelt for some time and studied under Eiku— Hieizan—See Tyû Xan Sôn. Kuru (skt): See Caâu Löu Sa. Kurudvipa (skt): Uttarakuru (skt)—Caâu Lö Chaâu—Teân goïi cuûa Baéc Ñaïi Chaâu hay Baéc Cu Loâ Chaâu—The northern of the four continents of a world—See Töù Chaâu. Kuruma Takudo (jap): Lai Maõ Ñoàn Ñaïo Sö, teân cuûa moät Thieàn sö cuûa toâng Taøo Ñoäng Nhaät Baûn— Name of a Japanese Soto Zen master. Kuryana (skt): Kuvayana (skt)—Name of an ancient kingdom south-west of Ferghana, north of the upper Oxus, the present Kurrategeen—See Cuùc Lôïi Nhai Na. Kusa (skt): 1) Grass of good omen for divination: Coâ Thi Thaûo, moät loaïi coû kieát töôøng; 2) See Caâu Xaù Toâng. Kusagrapura (skt): Name of an ancient residence of the kings of Magadha—See Caùt Töôøng Mao Quoác. Kusa grass: Dabbha (p)—Kusa (skt)—See Caùt Töôøng Thaûo. Kusakakarma (skt): Wonderful pure nature— Dieäu Taùnh Thanh Tònh. Kusala (p): Su, Sadhu, or Bhadra (skt)—Ñieàu thieän—Good deeds—Wholesome—Good or wholesome is in contrast with evil or unwholesome—Thieän laø traùi vôùi aùc. Nhöõng haønh phaùp höõu laäu vaø voâ laäu thuaän ích cho ñôøi naày vaø ñôøi khaùc (treân thoâng vôùi Boà Taùt vaø Phaät, döôùi thaáu trôøi vaø ngöôøi). Kusala-akusala (skt): Good and evil— Wholesome and unwholesome—Thieän aùc. Kusala-citta (skt): Wholesome consciousness— Wholesome mind—See Thieän Taâm. Kusala-dhamma (p): Good dharma. Kusala-dharma (skt): Kusala-dhamma (p)— Good dharma—Meritorious action—Baïch phaùp— Thieän phaùp (caùc vieäc laønh khoâng ñem laïi khoå ñau maø ngöôïc laïi, mang laïi an laïc vaø haïnh phuùc). Kusala-dharma-samgrahaka-sila (skt): Nhieáp Thieän Phaùp Giôùi—Recieve wholesome dharma methods of cultivation. Kusala-dharma-tathata (skt): Thieän Phaùp Chaân Nhö—See Cöûu Voâ Vi. Kusala kamma (p): Good deed.

Kusala karma (skt): Kusala kamma (p)—Thieän nghieäp—Wholesome karma—Good karma— Skillful action which will produce pleasant results. Kusala-mahabhumika (skt): General functions of good—See Ñaïi Thieän Ñòa Phaùp. Kusala-maha-bhumika-dharma (skt): The mental conditions for cultivation of goodness in the Kosa Sastra—See Ñaïi Thieän Ñòa Phaùp. Kusala-mula (skt): Good roots—See Thieän Caên. Kusala-mula-samgraha (skt): The sutra on saluting with folded hands—See Hoa Thuû Kinh. Kusala-mula-samuccheda (skt): Ñoaïn Thieän Caên—To cut off or destroy, roots of goodness— Caét ñöùt vaø ñoaïn taän thieän caên. Kusalanasrava (skt): Good things free from evil flowings—See Thieän Voâ Laäu Phaùp. Kusalo-dharma-cchanda (skt): See Thieän Phaùp Duïc. Kusamapura (skt): See Caåu Toâ Ma Boå La. Kusana (skt): See Quyù Söông. Kusan Sunim (1909-1981): Name of a Korean Son monk, born in Namwon to a farming family. At the age of twenty-six he chanted Buddhist Mantras during a period of illness, and when he was cured decided to become a monk. He studied under Hyobong Sunin at Songgwangsa, and at the age of thirty-one received monastic ordination at Tongdosa. From 1962 to 1966 he served as an abbot of Tonghwasa, and in 1967 he founded the Bul-il International Meditation Center at Songgwangsa as a place for foreigners to practice meditation. He was one of the most influential Son masters of the twentieth century, and had a significant impact on the Chogye Order. He is particularly known for emphasizing the centrality of meditative practice and considering study of scriptures to be of secondary importance. His books include “The Way of Korean Zen and Nine Mountains.”—Teân cuûa moät Thieàn sö Trieàu Tieân, sanh taïi Namwon trong moät gia ñình noâng daân. Vaøo tuoåi 26 oâng trì chuù Phaät giaùo trong khi ñang beänh hoaïn, vaø khi laønh beänh oâng quyeát ñònh xuaát gia laøm Taêng. OÂng theo hoïc vôùi sö Hyobong Sunin taïi chuøa Songgwangsa, vaø vaøo tuoåi 31, oâng thoï ñaïi giôùi taïi Tongdosa. Töø naêm 1962 ñeán naêm 1966 oâng truï trì chuøa Tonghwasa, vaø naêm 1967 oâng saùng laäp Trung Taâm Thieàn Ñònh Quoác Teá Bul-il taïi Songgwangsa ñöôïc xem nhö laø moät nôi cho

5760 nhieàu ngöôøi ngoaïi quoác ñeán thöïc taäp thieàn. OÂng laø moät trong nhöõng thieàn sö coù aûnh höôûng nhaát vaøo theá kyû 20, vaø coù aûnh höôûng ñaùng keå vôùi tröôøng phaùi Chogye. OÂng ñöôïc ñaëc bieät bieát ñeán qua vieäc oâng nhaán maïnh ñeán söï thieát yeáu cuûa thieàn taäp vaø xem vieäc hoïc kinh laø haøng quan troïng thöù yeáu thöù hai. Nhöõng saùch cuûa oâng goàm boä “Con Ñöôøng Cuûa Thieàn Toâng Ñaïi Haøn vaø Cöûu Sôn.” Kusha (skt): Kusha (jap)—Caâu Xaù Toâng—A Japanese Buddhist school whose doctrines are based on Vasubandhu’s Treasury of Higher Doctrine (Abhidharma-Kosa), which was translated into Chinese by Paramartha and HsuanTsang. In China it only existed as a separate school during the T’ang dynasty. It was brought to Japan in the seventh and eighth centuries. It is a realistic school that conceives of phenomena as being composed of subtle elements called “Dharmas,” and much of the school’s philosophy is devoted to categorization of them—Moät tröôøng phaùi Phaät giaùo cuûa Nhaät Baûn maø giaùo lyù döïa vaøo boä Vi Dieäu Phaùp cuûa Ngaøi Theá Thaân, boä A Tyø Ñaït Ma Caâu Xaù Luaän ñaõ ñöôïc caùc ngaøi Paramartha vaø Huyeàn Trang dòch sang Hoa ngöõ. Taïi Trung Hoa Caâu Xaù toâng vaãn coøn laø moät toâng phaùi bieät laäp ñeán ñôøi nhaø Ñöôøng. Toâng phaùi naøy ñöôïc truyeàn sang Nhaät Baûn vaøo nhöõng theá kyû thöù 7 vaø thöù 8. Ñaây laø tröôøng phaùi hieän thöïc, nhìn söï vaät laø söï phoái hôïp cuûa nhöõng yeáu toá vi teá goïi laø “Phaùp,” vaø haàu heát trieát lyù cuûa tröôøng phaùi laø phaân loaïi nhöõng “phaùp” aáy. Kushala (p): See Kusala. Ku-Shan-Yuan-Hsien (chi): Coå Sôn Nguyeân Hieàn—Name of a Chinese Zen master—Teân cuûa moät thieàn sö Trung Hoa. Kusharon (jap): Abhidharma-kosa-sastra—See Caâu Xaù Luaän. Kushashu (jap): Kosa Sect—See Caâu Xaù Toâng. Kushinagara (skt): Kushinara (p)—Kusigramaka (skt)—Thi Thaønh—See Caâu Thi Na. Kusho (jap): Born of emptiness—The state that is like emptiness—See Khoâng Sanh. Ku-Shu-Metsu-Do (jap): Khoå Taäp Dieät Ñaïo— The four axioms of truths: suffering, accumulation of suffering, extinguishing of suffering, and extinction of suffering—See Töù Dieäu Ñeá. Kusi (skt): Kucha (skt)—See Quy Tö.

Kusinagara (skt): Kushinara (p)—Kusigramaka (skt)—Belonged to an ancient Indian Kingdom— Thi Thaønh—See Caâu Thi Na. Kusinagara stupa: See Caâu Thi Na Thaùp. Kusinara (skt): Kusinagara—See Caâu Thi Na. Kusita (p): Lazy person—Ngöôøi löôøi bieáng. Kusita-vatthuni (p): Be slack—Giaûi Ñaõi Söï. Kusito (p): Be slack—Giaûi ñaõi. Kusulaka (skt): See Caâu Toâ La. Kusula-mula-samuccheda (skt): Kusala-mulasamuccheda (skt)—See Ñoaïn Thieän Caên. Kusum (tib): Three kayas—Tam thaân Phaät—A Tibetan term for “three bodies”. Kusuma (skt): Puspa, or Padma (skt)—See Hoa. Kusuma-mala (skt): Hoa Phaùt—A wrath of flowers—See Hoa Maïn. Kusumapura (skt): Pataliputra (skt)—Pusapura (skt)— Hoa Thaønh—See Hoa Thò Thaønh. Kutadanti (skt): See Khuùc Xæ La Saùt Nöõ. Kutagarasala (skt): Mahavana-Sangharama (skt)—See Ñaïi Laâm Tònh Xaù. Kuta-sutta (p): Sutra on the peak of the roof, in the Anguttara Nikaya III.110—Kinh noùi veà ñænh noùc, Taêng Nhaát A Haøm III.110. Kutcha (skt): Kutsha (skt)—Cöu Ty Quoác—Dao Taàn Cöu Ma La Thaäp—See Kumarajiva. Ku-Tsang: See Coâ Taïng. Kutsha (skt): Kumarajiva—Dao Taàn Cöu Ma La Thaäp. Kuvera (skt): Kubera (skt)—See Caâu Pheä La. Kuya (jap): Sö Khoâng Daõ (903-972), Phaät giaùo Nhaät Baûn. Kuya Shonin (jap): Khoâng Daõ Thöôïng Nhaân (Phaät giaùo Nhaät Baûn). Ku-Yin-Ching-Ch'in (chi): Name of a Chinese Zen master—Teân cuûa moät thieàn sö Trung Hoa— See Coå AÂm Tònh Caàm Thieàn Sö. Kuyoâ (jap): Serving offerings—Offerings made to express veneration, especially offerings made to the three treasures, the Buddha, the Dharma, and the Sangha. The word "kuyoâ" is the Japanese translation of the Sanskrit term "Puja." Kuyoâ can include ritual offferings of food, flowers, incense and so on, presented to images of Buddhas and Bodhisattvas. It may also refer to the food, clothing, shelter, and other necessities that lay people provide for monks and nuns—Cuùng döôøng

5761 ñeå toû loøng toân kính, ñaëc bieät laø cuùng döôøng leân ngoâi tam baûo, Phaät, Phaùp, Taêng. Töø ngöõ "kuyo" laø tieáng Nhaät dòch ra töø thuaät ngöõ Baéc Phaïn "Puja." Cuùng döôøng bao goàm cuùng döôøng thöùc aên, höông, hoa, vaân vaân, ñöôïc trình ra tröôùc hình töôïng Phaät hay Boà Taùt. Cuùng döôøng cuõng chæ cho thöïc phaåm, y aùo, phoøng oác, vaø nhöõng thöù caàn duøng maø ngöôøi taïi gia cung öùng cho chö Taêng Ni—See Memorial service. Kuzen-Zetsugo (jap): Khoâng Tieàn Tuyeät Haäu— Never before—Unprecedent—Unique. Ku Zoâshi (jap): See Zen Phrase Book. Kwaido-Soshin (jap): Hui-t'ang-tsu-hsin (chi)— Maido Soshin (jap)—See Toå Taâm Hoái Ñöôøng Hoaøng Long Thieàn Sö. Kwan (jap): An exclamation often used by YunMen-Wen-Yen—Moät tieáng than thöôøng ñöôïc Thieàn Sö Vaân Moân duøng—See Vaân Moân Vaên Yeån Thieàn Sö. Kwan-Chu (jap): Taitzu-Huan-Chung—Sö Ñaïi Töø Khoan Trung—See Ñaïi Töø Hoaøn Trung Thieàn Sö. Kwangjosa P'ai (kor): Name of a Korean Soâtoâ Zen sect, founded by Zen master Iom (870-936) in the end of the ninth century. Its main temple located on Mount Sumi—Tu Di Sôn Phaùi, teân cuûa moät phaùi Thieàn Taøo Ñoäng cuûa Phaät giaùo Ñaïi Haøn, ñöôïc thaønh laäp bôûi Thieàn sö Lôïi Nghieâm vaøo cuoái theá kyû thöù IX. Ngoâi chuøa chính cuûa toâng phaùi naøy toïa laïc treân nuùi Tu Di. Kwannon (jap): Avalokitesvara (skt)—See Quaùn Theá AÂm. Kwanro-ku (jap): See Khuyeán Laëc. Kwan-Seum-Bosai (kor): See Quaùn Theá AÂm. Kwan-Um-Bosai (kor): See Quaùn Theá AÂm. Kwatsu (jap): Ho (jap)—See Katsu. Kwatz (jap): See Tieáng Heùt. Kwazan (jap): 1) One of the Five Sacret Mountains of China: Hoa Sôn, moät trong naêm ngoïn nuùi thieâng lieâng cuûa Trung quoác —See Nguõ Ñaøi Sôn; 2) Name of a Japanese monk: See Quan Sôn Hueä Huyeàn Thieàn Sö. Kyabdro (tib): See Quy Y. Kye-che (tib): Ayatana (skt)—See Traàn Caûnh. Anuttara-yoga-tantra (skt): Kye-dorje (tib)— Highest yoga tantra—Voâ Thöôïng Du Giaø Chuù.

Kyoâ (jap): 1) Sutra (skt): sutta (p)—See Kinh; 2) Object: Visaya (skt)—See Caûnh. Kyoâaiho (jap): Kính AÙi Phaùp—Dharmas of reverence and love—Dharmas of reverent love. Kyo-Bosatsu-Ho (jap): Bodhisattva-vavada (skt)—Teachings for Bodhisattvas, another name for the Lotus Sutra—Giaùo Boà Taùt Phaùp, teân khaùc cuûa kinh Phaùp Hoa. Kyochusui (jap): In the reality of circumstances there is water—Caûnh Trung Höõu Thuûy—Trong caûnh coù nöôùc—According to the Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume VIII, Nan-Ch’uan-Pu-Yuan one day on seeing Master To-Inpo coming toward him; so he points to a water jar and says, "The jar is circumstances. Inside the jar there is water. Without disturbing the circumstances, bring some water to this old monk." Inpo then brings the jar of water before Nan-Ch’uan and pours. Nan-Ch’uan leaves it at that (affirmation of Inpo's behavior). Thus, "Nan-Ch’uan seeks water, The ocean having dried right to the bottom. Inpo serves a pot, Tipped over and emptied out completely." Zen practitioners should always remember that "in the reality of circumstances there is water, and in the reality of water there are circumstances." To disturb water is immature, and to disturb circumstances is immature too —Theo Caûnh Ñöùc Truyeàn Ñaêng Luïc, quyeån VIII, moät hoâm Thieàn sö Nam Tuyeàn Phoå Nguyeän thaáy Ñaëng AÅn Phong tieán veà phía mình, beøn chæ vaøo moät caùi bình nöôùc vaø noùi: "Bình laø caûnh huoáng. Trong bình coù nöôùc. Mang ñeán cho laõo Taêng moät ít nöôùc maø ñöøng gaây khuaáy ñoäng ñeán caûnh." AÅn Phong mang bình nöôùc ñeán tröôùc Nam Tuyeàn vaø roùt nöôùc ra. Nam Tuyeàn ñeå yeân nhö vaäy (khaúng nhaän thaùi ñoä cuûa AÅn Phong). Vì vaäy laøm baøi keä: "Nam Tuyeàn tìm nöôùc, Ñaïi döông khoâ caïn ñeán taän ñaùy. AÅn Phong cho caû bình, Truùt heát vaø laøm caïn hoaøn toaøn." Haønh giaû tu Thieàn neân luoân nhôù raèng "trong hieän thöïc cuûa caûnh coù nöôùc, vaø trong hieän thöïc cuûa nöôùc coù caûnh." Khuaáy ñoäng nöôùc laø coøn non keùm, vaø khuaáy ñoäng caûnh cuõng laø coøn non keùm.

5762

Kyoâ-ge-betsuden (jap): Special transmission outside of the teaching—See Giaùo Ngoaïi Bieät Truyeàn. Kyoâgen Chikan (jap): Hsiang-yen Chih-hsien— Xiangyan Zhixian—See Höông Nghieâm Trí Nhaøn Thieàn Sö. Kyoâgyoshinsho (jap): See Giaùo Haïnh Tín Chöùng. Kyoâjong (kor): One of the two survived sects in Korea during the reign of King Sejong (14181450), fourth ruler of the Choson dynasty. Under this king, the number of Buddhist schools in Korea was reduced to only two, the other was Sonjong. The Kyojong school brought together elements of Hwaom (Hua-Yen), Popsang (Fa-Hsiang), and Sammon (San-Lun) traditions. The Sonjong or meditation school combined the Kyeul (Lu-Tsung or Vinaya), Chont’ae (T’ien-T’ai), and Chinese Son (Ch’an) traditions. These two remained the only official schools of Buddhism in Korea until 1935—Moät trong hai toâng phaùi soáng soùt ôû Trieàu Tieân döôùi thôøi vua Sejong, vò vua thöù tö cuûa trieàu ñaïi Choson. Döôùi thôøi vua naøy thì caùc toâng phaùi Phaät giaùo taïi Trieàu Tieân giaûm xuoáng coøn hai maø thoâi, tröôøng phaùi kia laø Thieàn toâng. Tröôøng phaùi Kyojong ñaõ phoái hôïp caùc yeáu toá cuûa caùc toâng phaùi Hoa Nghieâm, Phaùp Töôùng vaø Tam Luaän. Thieàn toâng phoái hôïp Luaät toâng, Thieâ n Thai vaø Thieàn toâng Trung Hoa. Hai toâng phaùi naøy laø hai toâng phaùi duy nhaát coøn toàn taïi cuûa Phaät giaùo Trieàu Tieân cho ñeán naêm 1935. Kyol-che (kor): See Nhaäp Thaát. Kyomik (fifth century): Name of a Korean monk of the Paekche kingdom who traveled to India, where he studied Sanskrit and concentrated on the study of monastic discipline (kyeyul—Vinaya). He returned to Paekche in 526, along with the Indian monk Devadatta (Paedalta) and several recensions (söï duyeät laïi) of the “Vinaya” and some “Abhidharma” texts. Together with a team of monks, he translated the texts into Korean, and is widely credited with establishing the Vinaya tradition (Kyeyul chong) in Korea—Teân cuûa moät vò sö ngöôøi Trieàu Tieân thuoäc vöông quoác Paekche, ngöôøi ñaõ du haønh sang AÁn Ñoä, taïi ñaây oâng ñaõ theo hoïc Phaïn ngöõ vaø taäp trung vaøo tu taäp Luaät Toâng. OÂng trôû veà Paekche naêm 526, vôùi moät vò Taêng ngöôøi AÁn Ñoä teân Devadatta vaø sau nhieàu laàn duyeät laïi veà giôùi luaät vaø vaøi vaên kinh Vi Dieäu

Phaùp. OÂng ñaõ cuøng vôùi moät nhoùm Taêng só phieân dòch kinh ñieån Phaïn sang chöõ Ñaïi Haøn, vaø moät soá lôùn cho raèng chính oâng ñaõ dòch boä Luaät Taïng ôû Trieàu Tieân. Kyongho: Kyongho Songu (1849-1912)—Name of an important Korean Buddhist leader in the nineteenth century. Kyongho did not write any major work, but he left a large number of instructions for meditation—Teân cuûa moät vò Taêng laõnh ñaïo Phaät giaùo Ñaïi Haøn vaøo theá kyû thöù XIX. Kyongho khoâng vieát moät taùc phaåm lôùn naøo, nhöng oâng ñaõ ñeå laïi raát nhieàu höôùng daãn haønh thieàn. Kyoârin-Choâon (jap): Hsiang-lin Ch'eâng-yuan— See Tröøng Vieãn Höông Laâm Thieàn Sö. Kyoâsaku (jap): Awakening stick—A Japanese term for “a wake-up stick” or “a warning staff”— See Thieàn Baûn (3). Kyoâsei-Doâfu (jap): Ching-ch'ing Tao-fu—See Kính Thanh Ñaïo Phoù Thieàn Sö. Kyosho-Dofu (jap): Ching-ch'ing Tao-fu (863/or 68-937)—See Kính Thanh Ñaïo Phoù Thieàn Sö. Kyoto (jap): Ñoâng Ñoâ (coá ñoâ cuûa Nhaät Baûn). Kyoâun-shuâ (jap): A Japanese term, literally means "Anthology of the Mad Cloud"—See Cuoàng Vaân. Kyoâzan Ejaku (jap): Yang-shan Hui-chi—See Ngöôõng Sôn Hueä Tòch Thieàn Sö. Kyoâzan-shu (jap): Yang-Shan-Tsung—See Quy Ngöôõng Toâng. Ky Son Temple: Chuøa Kyø Sôn—One of the most ancient temple in Vinh Long province—Moät trong nhöõng ngoâi chuøa coå trong tænh Vónh Long. Kyuâ-do (jap): Art of archery—The Way of the Bow—See Cung Ñaïo. Kyuâhai (jap): See Tam Baùi. Kyuâhoâ-Doâken (jap): Chiu-feâng Tao-ch'ien— Jiufeng Daoqian—See Cöûu Phong Ñaïo Kieàn Thieàn Sö. Kyuâhoâ Gon (jap): Chiu-feâng Ch'in—Jiufeng Qin—See Cöûu Phong Caàn Thieàn Sö. Kyusan (jap): Cöùu Tham, tìm toøi—To investigate—To search for something. Kyuâshuâ (jap): Vuøng Cöûu Chaâu (Nhaät Baûn). Kyutai (jap): Nine truths—See Cöûu Ñeá.

5763

L Label: To imputate: Gaùn cho—Signboard: Chieâu baøi. Labdha-jnana (skt): Avikalpajnana or Nirvikalpajnana (skt)—Non-discriminative wisdom—See Voâ Phaân Bieät Trí. Labha (skt): Gain—Profit—Lôïi loäc. Labha-sakkara-samyutta (p): Sutra on gains and tribute, Samyutta Nikaya XVII—Kinh Töông Öng Lôïi Ñaéc Cung Kính, Töông Öng Boä XVII. Labha-siloka-sakkara-micchayasa (p): Gain, praise, honour, and ill-gotten fame—Thaâu ñoaït baát chaùnh, tieáng toát, danh voïng, lôøi khen taëng vaø lôïi loäc. Labho (p): Gain—Ñaéc hay ñöôïc lôïi. Labor (v): Caät löïc laøm vieäc (coâng phu). Labor steward: Shissui (jap)—Taïp Dòch Taêng— See Stewards. Laborious (a): Chuyeân caàn. Laboriously: Chuyeân caàn. Lack of confidence and assurance: Thieáu töï tin. Lack of conscience: To have no conscience— Lack of consciousness—Voâ Löông Taâm. Lack of both conscience and shame: Voâ Taøm Voâ Quí—Thieáu caû yù thöùc laãn söï xaáu hoã—No sense of shame or disgrace—Shameless. Lack of consciousness: To have no conscience— Lack of conscience—Voâ Löông Taâm. Lack of devoted interest in cultivation: Voâ Thaéng Giaûi—Thieáu söï quan taâm hay heát loøng vaøo tu taäp. Lack of faith: Ashraddhya (skt)—Lack of faith— See Baát Tín. Lack of moral dread: Voâ quyù. Lack of remorse: Anapatrapya (skt)—Voâ quí (khoâng bieát theïn). Lack of moral shame: Voâ taøm. Lack of shame: Ahrikya (skt)—Voâ taøm—Laøm sai maø töôûng mình ñuùng neân khoâng bieát xaáu hoå —To do wrong, but always feel self-righteous. Lack of wholesome root: Avaramatraka-kusalamula (skt)—Thieåu Thieän Caên—Thieáu goác reã toát laønh. Lack of wisdom: Lieät tueä. Lacking: Thieáu—Khoâng coù.

Lacking appearance: Na-vidyate, or Nirabhasa, or Animitta (skt), or Alakshana (skt)—Voâ Töôùng—Formlessness or imagelessness or shadowlessness—Thieáu hình töôùng. Lacking associative thought: Asannasatto (p)— Asamjni (skt)—Voâ Töôûng—Absence of thinking—Non-conscious—Non-perception— Without thought—Khoâng coøn suy töôûng. Lacking basis: Voâ Caên Cöù—Baseless— Groundless—Unfounded—Without foundation or reason—Khoâng coù caên cöù. Lacking a cause for coming into being: Voâ Nhaân Sinh—Thieáu nhaân hieän höõu. Lacking cessation: Khoâng chaám döùt. Lacking comprehension of theories and practice is a burden for practitioners: See Moâng Ñoång Tam Baùch Ñaûm. Lacking connection: Voâ Hôïp—Thieáu söï noái keát. Lacking distinction: Voâ Höõu Sai Bieät—Thieáu söï phaân bieät. Lacking divine vision: Voâ Höõu Thieân Nhaõn— Thieáu caùi nhìn saùng suoát cuûa Thieân nhaõn. Lacking exclusion: Voâ Ly—Thieáu söï loaïi tröø hay giuõ boû nhöõng thöù caàn giuõ boû. Lacking expedient means: Voâ Phöông Tieän— Thieáu phöông tieän hay phöông caùch thích hôïp. Lacking hatred: Voâ Saân—Tröø saân khueå—Khoâng coøn saân haän. Lacking hatred Buddha: Voâ Saân Phaät. Lacking knowledge of the minds of others: See Voâ Tha Taâm Trí Giaû. Lacking life: Voâ Meänh—Thieáu ñôøi soáng. Lacking mental disturbance: Voâ Hoaëc—Khoâng coù nhöõng roái loaïn veà tinh thaàn (khoâng nghi hoaëc, khoâng phieàn naõo). Lacking possessions: Khoâng coù sôû höõu. Lacking the predisposition to attain liberation: Voâ Nieát Baøn Tính—Thieáu thaønh toá ñeå ñaït ñöôïc giaûi thoaùt. Lacking the predisposition toward cessation: Voâ Chæ Töùc Tính—Thieáu thaønh toá ñeå ñaït ñöôïc tòch dieät. Lacking seeds: Voâ Chuûng Töû—Thieáu chuûng töû. Lacking self: Voâ Höõu Ngaõ—Khoâng coù caùi toâi. Lacking self-nature: Asvabhava (skt)—Absence of the substance of existence—See Voâ Töï Tính.

5764

Lacking thorough knowledge: Baát Lieãu Tri— Thieáu caùi kieán thöùc hieåu bieát thaáu ñaùo. Lacking wisdom: Voâ Trí. Lacking worldly aspirations: Voâ Duïc YÙ Laïc—Khoâng coøn ham muoán duïc laïc traàn tuïc. Ladakh: See Ö Huy. Ladder step: Ladder rungs—See Theâ Ñaêng. Lady: Baïch Ni Sö. Lagati (skt): Laggati (p)— Tenet—To cling—To adhere—To stick or attach one’s self to—See Chaáp Tröôùc. Laghiman (skt): To make self or others lighter— See Naêng Khinh. Laghu (skt): La Caàu—AÙnh saùng—Light. Lagna-atman (skt): Baùm chaët vaøo caùi Ta— Egoism—Ego-grasping (Clinging to the “I”)—See Chaáp Ngaõ. Lagna-graha (skt): Chaáp Trì—To hold firmly or to insist firmly on anything—Giöõ vaøo hay naém vaøo khoâng lay chuyeån. Lagna-laksana (skt): Chaáp Töôùng—To attach to forms or to cling to the characteristics of dharmas—Baùm chaët vaøo hình töôùng cuûa chö phaùp. Lagna-samkhyam (skt): Adhering or clinging to one’s interpretation—See Chaáp Kieán. Lahari (skt): Wave—Soùng. Lahu-bhanda (skt): Light articles of the Sangha— See Vaät Caàn Duøng. Laissez-faire: See Nhieäm Beänh. Laity (n): Chuùng taïi gia—See Taïi Gia Chuùng. Laity in Mahayana countries: Chuùng taïi gia taïi caùc xöù theo Phaät giaùo Ñaïi Thöøa—Lay Buddhists in Mahayana countries usually make offerings to monks and nuns with the hope that the Sangha will cultivate correctly and then teach them to cultivate in the right path too—Phaät töû taïi gia taïi caùc xöù theo Phaät giaùo ñaïi thöøa thöôøng cuùng döôøng cho chö taêng ni vôùi hy voïng Taêng giaø seõ tu haønh ñuùng ñaén ñeå roài daïy cho hoï cuõng tu haønh theo con ñöôøng ñuùng ñaén. Laity who observe the first eight commandments: Caän Truï giôùi. Laity in Theravada countries: Chuùng taïi gia taïi caùc xöù theo Phaät giaùo nguyeân thuûy—Lay Buddhists in Theravada countries have the custom of men entering a Buddhist monastery for a period of time, later returning to lay life—Phaät töû taïi gia

taïi caùc xöù theo Phaät giaùo nguyeân thuûy coù phong tuïc vaøo chuøa tu moät thôøi gian, roài sau ñoù môùi trôû veà ñôøi soáng beân ngoaøi. Lake without heat: Manasarovara or Manasasaro-vara (skt)—See Voâ Nhieät Trì. Lakkha (p): Laksa (skt)—Möôøi vaïn (ñôn vò ño löôøng cuûa AÁn Ñoä). Lakkhana (p): Laksana (skt)—Form—Saéc Töôùng—See Laksana. Lakkhanam (p): Laksana (skt)—A distinctive mark, sign, indication, or characteristic—Töôùng traïng söï vaät. Lakkhana-sutta (p): Sutra on Characterized Action, in the Anguttara Nikaya III.2—Kinh Töôùng, hay kinh nhaân caùch hoùa, trong Taêng Nhaát A Haøm III.2. Laksa (skt): Laëc Sa—Maøu ñoû thaúm—A reddish colour. Laksana (skt): Lakkhana (p)—Form—Saéc Töôùng—Töôùng traïng söï vaät. Laksana-bhaga (skt): Objective or the seen portion—See Töôùng Phaàn. Laksana-samadhi (skt): Töôùng Tam Muoäi— Concentration on external appearance. Laksana-svabhava (skt): Lakkhana-sabhava (p)—Töôùng Töï Taùnh—Nature of different characteristics of all dharmas—Taùnh sai khaùc giöõa caùc töôùng traïng. Laksana-tathata (skt): Reality of Tathata—Thöïc Töôùng Chaân Nhö. Laksana-vimakta-bodhi-hrdaya-sastra (skt): See Boà Ñeà Taâm Lyù Töôùng Luaän. Laksana-vyanjana (skt): Good marks—Töôùng Haûo. Laksana (skt): Lakkhanam (p)—Characteristic marks—La Ngaät Saùi—See Töôùng. Lakshanasunyata (skt): Töôùng khoâng— Emptiness of appearance, one of the seven sunyatas—See Thaát Chuûng Khoâng. Lakshana-vyanjana (skt): Good marks—See Töôùng Haûo—See Tam Thaäp Nhò Haûo Töôùng. Laksma-maha-vidhya (skt): See Ñaïi Caùt Töôøng Bieán Boà Taùt. Laksmi (skt): Coâng Ñöùc Thieân Nöõ—The goddess of fortune, of good auspices, etc—Caùt Töôøng thieân nöõ—Ñaïi coâng ñöùc thieân—Nöõ Thaàn may maén.

5765

La-Kuei: Tröôûng laõo La Quí (852-936)—See La Quí. Lalana (tib): Left channel—See Taû Kinh (2). Lalita Vistara-sutra (skt): Phöông Ñaúng Ñaïi Trang Nghieâm Kinh—Sutra of Diffusion of Shining—See Phoå Dieäu Kinh. Lam (tib): Buddhist path—Phaät ñaïo. Lama (tib): Tibetan for a teacher or spiritual master—See Laït Ma. Lamaism: Lama (tib)—See Laït Ma Giaùo. Lamaist Buddhist Monastery of North America: The first Tibetan Buddhist Monastery in North America, founded by the Kalmyk Mongolian Gelukpa Geshe Wanggyal (19011983) in Freewood Acres, NJ.—Tu vieän Phaät giaùo Taây taïng ñaàu tieân ôû vuøng Baéc Myõ, ñöôïc ngaøi Gelukpa Geshe Wanggyal cuûa tröôøng phaùi Kalmyk Moâng Coå saùng laäp taïi Freewood Acres, NJ., Hoa Kyø. Lamakindriya (skt): Low (dull) capacities—Low spiritual faculty—See Haï Caên. Lamako (p): Haï Lieät—Thaáp keùm—Teä—Bad— Inferior—Low—Vile. Lamay-naljor (tib): Guru yoga—Du Giaø A Xaø Leâ—Du giaø taêng—See Du Giaø Sö. Lamayuru: The oldest Buddhist monastery in the Ladakh and Zanskar region of the Indian Himalayas. According to legend, Naropa (10161100) selected the site and magically drained a lake that filled the valley. It is a Drukpa Kagyupa monastery, which houses several hundred monks—Tu vieän Phaät giaùo coå nhaát taïi Ladakh vaø vuøng Zanskar thuoäc vuøng Hy Maõ Laïp Sôn, AÁn Ñoä. Theo truyeàn thuyeát, Naropa löïa vò trí naøy vaø ñaõ ruùt caïn nöôùc trong hoà moät caùch huyeãn aûo nhö aûo thuaät. Ñaây laø tu vieän cuûa tröôøng phaùi Drukpa Kagyupa, truù xöù cuûa haøng maáy traêm chö Taêng. Lamba (skt): Lam-baø—Who is associated with Sakyamuni—One of the ten raksasi or demonesses mentioned in the Lotus Sutra—See Thaäp La Saùt Nöõ. Lam bras (tib): Path and result—Ñaïo vaø Quaû— Con ñöôøng vaø Keát quaû—See Ñaïo Quaû (2). Lamdre (tib): Path and goal—Ñaïo vaø muïc tieâu. Lament (n): Lôøi than van reân ræ. Lamentation: Lôøi than vaõn. Lamotte, EÙtienne (1903-1983): Name of a

Belgian scholar of Buddhism who spent most of his academic career at the Universiteù de Louvain and who produced some of the most influential studies and translations of Indian Buddhism, including a monumental translation of the Mahprajnaparamita sastra, attributed to Nagarjuna, and his Histoire du Bouddhisme Indien (History of Indian Buddhism)—Teân cuûa moät hoïc giaû Phaät giaùo ngöôøi Bæ, ngöôøi ñaõ gaàn suoát ñôøi daïy taïi tröôøng ñaïi hoïc Universiteù de Louvain, vaø ñaõ xuaát baûn nhöõng nghieân cöùu coù aûnh höôûng lôùn cuõng nhö nhöõng taùc phaåm dòch thuaät veà Phaät giaùo AÁn Ñoä, bao goàm boä dòch tröù danh cuûa oâng laø boä Ñaïi Trí Ñoä Luaän dòch töø nguyeân taùc cuûa ngaøi Long Thoï, vaø boä Lòch Söû Phaät Giaùo AÁn Ñoä. Lamp: Ñaêng (ngoïn ñeøn). Lamp That Contemplates The World Buddha: Phaät Quan Theá Ñaêng. Lamp of delusion: See Si Ñaêng. Lamp of Dharma: Phaùp Ñaêng—The lamp of Dharma which dispels the darkness of ignorance—Ngoïn ñeøn Phaät Phaùp xua tan boùng toái voâ minh. Lamp-flame: Dipapradipa (skt)—Ñaêng Hoûa— AÙnh löûa cuûa ngoïn ñeøn. Lamp-light: Ñaêng Quang—AÙnh saùng cuûa ngoïn ñeøn. Lamp and Light: Ñaêng vaø Quang—Ngoïn ñeøn vaø AÙnh saùng cuûa noù—This is one of Hui-neng's favorite similes, to illustrate unity. The Sixth Patriarch said that the lamp is the "body" for the light, and the light is the "use" of the lamp, and pointed out that dhyana (meditation) and prajna (wisdom) are similarly related—Ñaây laø moät trong nhöõng aån duï maø Luïc Toå thích duøng ñeå bieåu thò söï ñoàng nhaát. Luïc Toå noùi raèng ñeøn laø "thaân" cuûa aùnh saùng, vaø aùnh saùng laø "duïng" cuûa ñeøn, vaø ngaøi chæ ra raèng Thieàn vaø Baùt nhaõ cuõng gioáng nhö vaäy. Lamp-like appearance: Hieän töôïng gioáng nhö ngoïn ñeøn thaép baèng daàu bô—According to Lama Geshe Kelsang Gyatso in Buddhism in Mahayana Tradition, this is one of the eight levels of mind development during the sleep process. It is perceived instantly when the energy wind of our air element dissolves—Theo Laït Ma Geshe Kelsang Gyatso trong Phaät Giaùo Truyeàn Thoáng Ñaïi Thöøa, töôùng gioáng nhö aûo töôïng laø moät trong taùm taâm phaùt sinh trong giaác nguû. Töôùng naày ñöôïc

5766 nhaän ra lieàn khi luoàng khí löïc cuûa phong ñaïi trong chuùng ta tan raõ—See Taùm Töôùng. Lamp that is limitless in the lighting of other lamps: Voâ Taän Ñaêng—See Inexhaustible lamp. Lamp of the mind: Taâm Ñaêng—Inner ligh or intelligence—Ñeøn taâm hay söï saùng suoát beân trong hay söï thoâng minh. Lamp for the Path to Awakening: Bodhipathapradipa (skt)—Boà Ñeà Ñaïo Ñaêng Luaän—Giaùc Ñaïo Ñaêng Luaän. Lamp of the Ultimate truth: Paramattha-dipani (p)—See Chaân Ñeá Ñaêng. Lamp in the wind: See Phong Ñaêng. Lamp of wisdom: Tueä Ñaêng (ngoïn ñeøn saùng trí tueä phaù tan toái taêm haéc aùm). Lamp of the Wonderful Law: Dieäu Phaùp Ñaêng—Ngoïn ñeøn dieäu phaùp. Lamplight (n): AÙnh ñeøn. Lam rim (tib): Patha-krama (skt)—Stages of the path—See Boà Ñeà Ñaïo Thöù Ñeä Luaän. Lam rim school: Patha-krama (skt)—Kadam (tib)—One of the major schools in Tibet. It was founded by Atisha (993-1054)—Moät trong nhöõng tröôøng phaùi chính cuûa Taây Taïng, ñöôïc ngaøi A Ñeå Sa saùng laäp. Lan-ch'i Tao-lung: Rankei-Doryu (jap)—See Lan Kheâ Ñaïo Long Thieàn Sö. Land (n): Ñaát—Ñoä—Thoå—Ñòa—Stage. Land of Bliss: Cöïc Laïc Quoác. Land of all fragrances: Chuùng Höông Quoác Ñoä—Coõi cuûa ñuû caùc loaøi höông. Land in which all beings are transformed: Hoùa ñoä—Quoác ñoä nôi chuùng sanh ñöôïc chuyeån hoùa (choán truï xöù cuûa hoùa thaân Phaät). Land of bliss: Sukhavati—The Western Pure Land—Taây Phöông Tònh Ñoä. Land of Buddha’s enjoyment: The pure land of every Buddha—Lieân Hoa quoác. Land in which a Buddha himself dwells: Baùo ñoä—Quoác ñoä cuûa Ñöùc Phaät (choán truï xöù cuûa baùo thaân Phaät). Land of Buddha-reward: See Thöïc Baùo Ñoä. Land of all Buddhas in their Sambhogakaya: See Baùo Ñoä. Land of the Buddha’s self-expression as wisdom: Saéc Töôùng Ñoä. Land of calm and illumination: Land of the

Buddha—See Tòch Quang Ñoä. Land of common residence of beings and saints: Bonsho-Dogo-Do (jap)—Transformed land—See Phaøm Thaùnh Ñoàng Cö Ñòa. Land of darkness: Dark land—U ñòa (caûnh giôùi toái taêm). Land of dharma clouds: Dharmamegha (skt)— Ground of the Dharma cloud—Phaùp Vaân ñòa. Land and dust: Lands, countless as dust—Saùt traàn (caùc coõi ñaát nhieàu nhö nhöõng haït vi traàn). Land of endless light: Voâ Bieân Quang Ñoä—Land of infinite light, refers to Amitabha's Pure Land. Land of enlightenment: Quoác ñoä giaùc ngoä. Land of Eternally Quiescent Light: See Thöôøng Tòch Quang Tònh Ñoä. Land of eternally tranquil light: See Thöôøng Tòch Quang Tònh Ñoä. Land of Eternally tranquil light serenity and illumination: See Thöôøng Tòch Quang Tònh Ñoä. Land of the “Ever-Silent Illuminating Pure Land”: See Thöôøng Tòch Quang Tònh Ñoä. Land of Expediency: Inhabited by Arhats and lesser Bodhisattvas—Nôi cö nguï cuûa caùc baäc A La Haùn vaø Boà Taùt caáp thaáp—See Phöông Tieän Höõu Dö Ñoä. Land of Expedient Liberation: See Phöông Tieän Höõu Dö Ñoä. Land extremely difficult to conquer: Sudurjaya (skt)—Cöïc Nan Thaéng ñòa—Ground of invincibility. Land of fancy: Utopia—Hö aûo ñòa (coõi hö aûo). Land of freedom from defilement: Vimala (skt)—Ground of leaving filth—Land of purity— Ly Caáu ñòa. Land of good thoughts: Sadhumati (skt)—Thieän Hueä ñòa—Ground of good wisdom. Land of great joy: Coõi cöïc laïc. Lands Hall: Tochido (jap)—Thoå Ñòa Ñöôøng— Local Deities Hall. Lan-hsi Tao-lung: Rankei-Doryu (jap)—See Lan Kheâ Ñaïo Long Thieàn Sö. Land of immeasurable light: Refers to Amitabha's Pure Land—Voâ Löôïng Quang Ñoä— Chæ coõi voâ löôïng quang trong coõi Tònh Ñoä cuûa ñöùc Phaät A Di Ñaø. Land of indolence and pride: The land of temporary habitation for those who aspire to the

5767 Pure Land—See Tònh Ñoä Bieân Ñòa. Land of infinite light: Voâ Bieân Quang Ñoä—Land of endless light, refers to Amitabha's Pure Land. Land of infinite space: Akasanantyayatanam (skt)—Sphere of boundless space—Khoâng voâ bieân xöù ñòa (Nhöùt Ñònh—First samadhi). Land of joy: Paramudita (skt)—Hoan Hyû ñòa— Ground of happiness or delight. Land of joy and peace: Vuøng ñaát an laïc vaø thanh bình. Land of knowledge without thinking or not thinking: Naivasanjnana-samjnayatana (skt)— Where ther is neither consciousness nor unconsciousness—Phi Töôûng Phi Phi Töôûng Xöù Ñòa (Töù Ñònh—Fourth samadhhi). Land-locked (a): Ñöôïc bao boïc bôûi ñaát lieàn. Land of naturalness: See Chaân Nhö Quoác Ñoä. Land of Nirvana: Nirvanic Pure Land—See Tònh Thoå Nieát Baøn. Land of Nirvanic Bliss: Laïc Thoå—Refers to Amitabha's Pure Land—Chæ coõi Tònh Ñoä cuûa ñöùc Phaät A Di Ñaø. Land of no-birth: Coõi nöôùc voâ sinh—Land of nobirth—See Voâ Sanh Quoác Ñoä. Land of No-Concern: Coõi nöôùc Voâ Öu. Land of no-form: Coõi nöôùc khoâng coù hình töôùng (Tònh Ñoä). Land of no-retrogression: Coõi khoâng coøn quay trôû laïi—Quaû vò khoâng coøn phaûi luaân hoài. Land of nothingness: Atkincanyayatana (skt)— Voâ Sôû Höõu Xöù Ñòa (Tam Ñònh—Third samadhi). Lands as numerous as dust-particles: Gunaksetra (skt)—Jinsetsu (jap)—See Traàn Saùt. Land of omniscience: Vijnana-nantyayatanam (skt)—Land of infinite perception—Thöùc voâ bieân xöù (Nhò Ñònh—Second samadhi). Lands in other locations: Caùc coõi phöông khaùc. Land of peace and bliss (Pure Land): Sugati (skt)—An Laïc Meänh—Caûnh giôùi hoan laïc— Bliss—Blissing world—Happy fate—An Laïc Ñoä. Land of peace and provision: Land of rest, another name for the Pure Land—An Döôõng Ñòa—An Döôõng Quoác. Land of pure karmic perfection: Land of the Buddhas—Hoaøn thieän thanh tònh nghieäp ñoä (Phaät ñoä). Land of purely victorious joyful mind: Suddhy-

adhyasaya-bhumi (skt)—Tònh Thaéng YÙ Laïc Ñòa. Land of purity: Vimala (skt)—Ly Caáu ñòa— Ground of leaving filth—Land of freedom from defilement. Land of radiance: Prabhakari (skt)—Phaùt Quang ñòa—Ground of emitting light. Land of real results and no hindrances: JippoMuge-Do (jap)—Realms of permanent reward and freedom, that is, the land of Bodhisattvas who have realized the teaching perfectly—See Thöïc Baùo Voâ Chöôùng Ngaïi Ñoä. Land of recompense: See Baùo Ñoä. Land of remainder: Hoben-Uyo-Do (jap)—Land of expedient methods where something still remains, that is, the land of those who are led by Buddha's teachings but who have not yet completely realized the teaching for themselves—Phöông tieän höõu dö ñoä laø nôi coù giaùo phaùp cuûa Phaät nhöng chuùng sanh chöa hoaøn toaøn chöùng ngoä giaùo phaùp cho chính mình—See Phöông Tieän Höõu Dö Ñoä. Land of rest: An döôõng ñòa—Pure Land. Land of Reward: Baùo Ñoä—Pure Land—Thöïc Baùo Tònh Ñoä—The Land of Reward, inhabited by the highest Bodhisattvas—Nôi cö nguï cuûa caùc baäc Boà Taùt ôû caáp cao—See Baùo Ñoä. Landscape: Caûnh Trí—Sight—View—The objective world and the subjective mind, or knowledge of the objective sphere—Caûnh hay coøn goïi laø lyù sôû quaùn; trí hay coøn goïi laø taâm naêng quaùn. Land and sea: Saùt haûi. Land suited to the needs: ÖÙng Ñoä—Hoùa Ñoä— Any realm suited to the needs of its occupants, one of the two lands—ÖÙng trong cô duyeân chuùng sanh maø hoùa hieän nôi ñaát nöôùc—See Nhò Ñoä (A). Land of tolerance: Nhaãn Ñoä—Coõi nöôùc cuûa nhaãn nhuïc. Land of transformation: See Bieán Hoùa Ñoä. Land of True Reward: Coõi Thaät Baùo Voâ Chöôùng Ngaïi—Coõi cuûa thöïc baùo khoâng coøn chöôùng ngaïi. Land of Ultimate Bliss: Cöïc Laïc quoác ñoä. Land of unproducedness: See Voâ Sanh Quoác Ñoä. Land of Utmost Bliss: Cöïc Laïc quoác ñoä. Land in view of wisdom: Abhimukhi (skt)—Hieän Tieàn ñòa—Ground of manifestation.

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Land of the vow: Nguyeän Ñoä. Land in the Western Quarter: Pure Land—Taây Phöông Quoác Ñoä. Land of wondrous joy after the previous joys: Ly Hyû Dieäu Laïc Ñòa (Tam thieàn—Third dhyana). Lang darma (reigned 838-842): Name of the last king of the Yar Lung dynasty of Tibet, who came to power following the assassination of Relbachen (reigned 815-836). His assassination by the Buddhist monk Belgi Dorje is still regularly reenacted today in the “Black Hat Dance.” Following his death, the Yar Lung dynasty came to an end—Teân cuûa vò vua sau cuøng cuûa trieàu ñaïi Yar Lung ôû Taây Taïng, ngöôøi leân caàm quyeàn theo sau vuï vua Relbachen bò aùm saùt. Söï aùm saùt oâng do moät vò sö teân Belgi Dorje ñaõ ra tay vaø hieän nay ngöôøi ta vaãn coøn laøm laïi hoaït caûnh aùm saùt naøy qua “Ñieäu Vuõ Noùn Ñen.” Sau caùi cheát cuûa oâng, trieàu ñaïi Yar Lung cuõng chaám döùt. Language (n): Abhidhana (skt)—Language— Words—See Ngoân Töø. Languages of all sentient beings are infinite: Phaùp ngöõ ngoân cuûa taát caû chuùng sanh voâ löôïng. Language is simple but the thought is extraordinary: Lôøi noùi giaûn dò maø yù töù ñuû ñaày (Ngoân giaûn yù cai). Languages and writings: Desanapatha (skt)— Teaching, recitation, and stories, etc.—See Ngoân Ngöõ Vaên Töï. Lang-yeh Hui-chueh: Roya Ekaku (jap)—See Lang Nha Hueä Giaùc Thieàn Sö. Langye Huijue: Roya Ekaku (jap)—Lang-yeh Hui-chueh—See Lang Nha Hueä Giaùc Thieàn Sö. Lan-hsi-Tao-lung: Rankei-Doryu (jap)—See Lan Kheâ Ñaïo Long Thieàn Sö. Lanka (skt): The island of Ceylon—See Laêng Giaø. Lanka Mount: Lanka (skt)—Nuùi Laêng Giaø. Lankadvipa (skt): Simhaladvipa (skt)—Actual Sri Lanka—Laêng Giaø Ñaûo (Sö Töû quoác). Lankavatara Sutra (skt): Ryoâgakyoâ (jap)— Leng-ch'ieh Ching (chi)—See Kinh Laêng Giaø. Lao-na Tsu-teng: Rono Soto (jap)—Thieàn sö Trung Hoa vaøo khoaûng theá kyû thöù XII, thuoäc doøng Döông Kyø cuûa Thieàn Laâm Teá, ñeä töû vaø ngöôøi noái phaùp cuûa thieàn sö Nguyeät Am Thieän Quaû, vaø laø thaày cuûa thieàn sö Nguyeät Laâm Sö Quaùn—The

twelfth century Chinese Zen master of the Yogi lineage of Rinzai Zen, a student and dharma successor of Yueh-an Shan-kuo, and the master of Yueh-lin Shih-kuan—See Laõo Na Töø Ñaêng Ñaïi Hoaèng Thieàn Sö. Lao-Tzu: Lao-Tan—Laõo Ñam—Laõo Töû—LaoTzu is one of China’s greatest sages, born in about 604 B.C.—Laõo Töû laø moät hieàn trieát vó ñaïi nhaát cuûa Trung Quoác, sanh vaøo khoaûng naêm 604 tröôùc Taây Lòch. Laotian Buddhism: Phaät Giaùo Laøo. Lapatra (skt): Beggar-bowl—Begging bowl— See Baùt Khaát Thöïc. Lapis lazuli: Löu ly. Lapse (n): Söï loãi laàm—Söï phaïm toäi. Lapse of memory: Söï nhôù laàm. Lapse of pen: Söï vieát laàm. Lapse of tongue: Söï lôõ lôøi. Lapse from virtue: Moral lapse—Söï truïy laïc. La Qui: Tröôûng laõo La Quí (852-936)—Senior Venerable La Quí (852-936)—See La Quí. Large or Abundant Fruitage Heaven: Brhatphala (skt)—Quaûng Quaû Thieân. Large Amitabha Sutra: Larger Sukhavativyuha sutra—Larger sutra—Sutra on the Buddha of Infinite Life, this is the basic canon of Pure Land Buddhism—Kinh A Di Ñaø—Kinh Voâ Löôïng Thoï, ñaây laø kinh ñieån caên baûn cuûa tröôøng phaùi Tònh Ñoä. Large robe: Samghati (skt)—Dai-e (jap)—A kind of garment, a monk’s robe—Ñaïi y. Large-scale reconstruction: Truøng tu ñaïi quy moâ. Large temple bell: Ogane (jap)—The large temple bell on Buddhist monastery grounds. In Japanese, "ogane" is the more popular transliteration of the characters that are formally pronounced "daishoâ.' The ogane, which is usually made of cast bronze, hangs in a detached structure or bell tower (shoâroâ) specially designed for its display and ringing. Each one has a distinctive voice. They are prized as works of art for the deep, resonant sound they produce and the intricate designs in the casting. The large bell can be heard from afar when it is rung to signal events to the temple community. On the eve of the new year, most Buddhist temples ring the ogane 108 times to mark the passing of the old year. Each toll represents one of the 108 passions or

5769 afflictions that afflict human beings, and they are symbolically cast off in preparation for the new year—Ñaïi hoàng chung, chuoâng lôùn cuûa töï vieän Phaät giaùo. Ñaïi hoàng chung thöôøng ñuùc baèng ñoàng, treo treân thaùp chuoâng taùch rôøi, chæ ñaëc bieät daønh ñeå treo vaø ñaùnh chuoâng maø thoâi. Moãi loaïi chuoâ ng ñeàu phaùt ra aâm thanh khaùc bieät nhau. Chuùng ñöôïc ñaùnh giaù nhö laø nhöõng taùc phaåm ngheä thuaät cho ra nhöõng aâm thanh vang voïng saâu xa vaø caùch saép ñaët phöùc taïp trong khi ñuùc chuoâng. Khi noù ñöôïc ñaùnh leân thì tieáng chuoâng ñaïi hoàng coù theå ñöôïc nghe töø xa ñeå baùo cho bieát nhöõng leã hoäi trong coäng ñoàng töï vieän. Vaøo ñeâm tröø tòch, haàu heát caùc töï vieän Phaät giaùo ñeàu ñaùnh 108 laàn tieáng ñaïi hoàng chung ñeå ñaùnh daáu naêm cuõ ñaõ qua ñi. Moãi laàn tieâu bieåu cho moät trong 108 duïc voïng hay phieàn naõo ñaõ laøm naõo haïi con ngöôøi, vaø moät caùch töôïng tröng, nhöõng tieáng chuoâng naøy xua ñuoåi heát thaûy phieàn naõo ñeå chuaån bò cho naêm môùi. Larger Sukhavativyuha sutra: Larger sutra— Sutra on the Buddha of Infinite Life—See Large Amitabha Sutra. Larger edition of a canonical work: Ñaïi Phaåm Kinh—The fuller edition of a canonical work. The Mahaprajna-Paramita Sutra translated into Chinese by Kumarajiva in 27 books—Kinh Ñaïi Baùt Nhaõ ñöôïc Cöu Ma La Thaäp dòch sang Haùn Taïng 27 quyeån. Larger sutra: Larger Sukhavativyuha sutra— Sutra on the Buddha of Infinite Life—Large Amitabha Sutra. Lascivious (a): Daâm—Sexual misconduct. Lashyalakshana (skt): Sôû Töôùng Naêng Töôùng— Caùi neâu ñònh vaø caùi ñöôïc neâu ñònh—Predicating and predicated. Last Age: Dharma-Ending Age—Thôøi Maït Phaùp. Last but not least: Cuoái cuøng. Last day: Taän theá—Heretical people believe that there would be a so-called “Last Day” when people will receive the last judgment from a socalled Almighty Creator—Ngöôøi theo dò giaùo tin raèng coù moät ngaøy taän theá khi maø hoï phaûi chòu söï phaùn xeùt cuoái cuøng töø caùi goïi laø Ñaáng Saùng Taïo toaøn naêng. Last dharma age: Dharma-Ending Age—Last Age—Thôøi Maït Phaùp. Last disciple of Buddha: Subhadra—Ñeä Töû Cuoái Cuøng—See Toái Haäu Ñeä Töû.

Last emancipation: Söï giaûi thoaùt cuoái cuøng (quaû vò A La Haùn). Last existence: Ñôøi (kieáp taùi sinh) cuoái cuøng. Last judgment: Söï phaùn xeùt cuoái cuøng. Last teachings of the Buddha: Nhöõng lôøi di giaùo cuoái cuøng cuûa Ñöùc Phaät. Last things: Nhöõng söï vieäc sau cuøng. Last warm spots after death: Nhöõng Ñieåm Noùng Toái Haäu—See Luïc Ñieåm Taùi Sanh. Last words of a dead person: Lôøi traên troái. Lasting: Mieân vieãn—Far-off—Durable. Latch of a door: Then gaøi cöûa—See Quan Leä Töû. Late Han Dynasty: From 25 to 221 A.D.—Nhaø Haäu Haùn Trung Hoa töø naêm 25 ñeán naêm 221 sau taây lòch. Latent (v): Tieàm aån. Latent definition of “Neither increasing nor decreasing: See Giaø thuyeân. Latent karmic imprints: Samudaya-vasana (skt)—Vasana (p & skt)—Pakchak (tib)—See Taäp Khí. Latent power: Söùc maïnh tieàm aån. Latent proclivities: Anusaya (p)—Latent proclivity or underlying tendency—See Tuøy Mieân. Latent tendency: Anusaya (p)—Proclivity—Tuøy Mieân—Khuynh höôùng—Xu höôùng. Latently defiled existence: Phieàn Naõo Tuøy Mieân Höõu—Hieän höõu coù khuynh höôùng bò phieàn naõo. Later: After—Posterior—Haäu (veà sau naøy). Later born: Haäu Sanh—Sanh sau. Later generations: Later ages—The life after this—Haäu theá. Later half of the month: Krsnakarma (skt)— Darkening of the month—Period of the waning moon—Second fortnight of a lunar month—Haéc nguyeät. Latter Age of the Dharma: Mappoâ (jap)—The Degenerate Age of Dharma—The Dharma Ending Age—The Decadence of the Law—The period of the end of Dharma—See Maït Phaùp. Latter Dharma: End or the period of decline and termination—10.000 years of decay (during which Buddhism degenerates)—Thôøi gian 10.000 naêm phaùp taøn vaø phaùp luïn—See Maït Phaùp. Latter Eastern Han Dynasty (206 B.C.-220):

5770 Trieàu ñaïi Haäu Ñoâng Haùn. Latter Le Dynasty (1428-1527): Nhaø Haäu Leâ (VN). Laudation: Pasamsa (p)—Praise—Taùn Thaùn hay tieáng khen. Laugh at (v): Cöôøi nhaïo baùng. Laugh (v) scornfully: Cöôøi khinh bæ—To laugh contemptuously. Laugh (v) wholeheartedly: Cöôøi hoàn nhieân (as Maitreya does). Laughing Buddha: Mautreya (skt)—Mi-lo-fo (chi)—See Phaät Di Laëc. Laukika (skt): Lokiya (p)—Common views— Common ways—Common things—Ordinary things—Theá tuïc—Tuïc ñeá hoaëc phaùp theá gian. Laukika-jnana (skt): Jnanam-laukikam (skt)— Knowledge of the ordinary—See Theá Gian Trí. Laukka (skt): Realm—Sphere—Region—See Caûnh Giôùi. Lava (skt): La Baø—La Döï—Laïp Phöôïc La Döï— Laïp Phaï—1) A lava, which is equivalent to 20 finger-snaps: Moä La Baø baèng hai möôi laàn caùi khaûy moùng—See Four short divisions of time; 2) A division of time: See La Baø; 3) A brief time; the 900th part of a day and night, or one minute thirtysix seconds: Moät khoaûng thôøi gian ngaén, moät phaàn 900 cuûa ngaøy vaø ñeâm hay moät phuùt 36 giaây. La Valleùe Poussin, Louis de (1869-1929): Belgian scholar of Buddhism, best known for his monumental translation of the Chinese version of Vasubandhu’s Abhidharma-Kosa, He also published a number of other influential translations and other Buddhist thematic studies. He spent most of his career at the University of Ghent, and in 1921 founded the Socieùteù Belge d’EÙtuses Orientales—Hoïc giaû Phaät giaùo ngöôøi Bæ, noåi tieáng vôùi baûn dòch töø tieáng Trung Hoa sang Anh ngöõ taùc phaåm A Tyø Ñaït Ma Caâu Xaù Luaän cuûa ngaøi Theá Thaân. OÂng cuõng xuaát baûn moät soá nhöõng taùc phaåm phieân dòch coù aûnh höôûng vaø nhöõng nghieân cöùu chuyeân ñeà veà Phaät giaùo. Ña phaàn thôøi gian cuûa oâng laø giaûng daïy taïi Ñaïi Hoïc Ghent, vaø naêm 1921 oâng saùng laäp Hoäi Nghieân Cöùu Ñoâng Phöông cuûa Bæ. Lavana (skt): Salty—Maën. Law (n): Ñònh luaät—Phaùp luaät—Pheùp taéc—Qui taéc—Universal law: Ñònh luaät vuõ truï. Law of appearance: See Tích Moân.

Law of causality: Luaät nhaân quaû. Law of causation: Luaät nhaân duyeân—The Buddhist understanding of cause and effect, which is based on the understanding that all phenomena, whether physical or mental, have causes. Everything arises due to certain causes and conditions. When those causes cease to exist, the thing in question changes and passes out of existence. The law of Causation is closely related to the concept of codependent origination, which is used to explain the origin and the possible cessation of suffering. In addition, the Buddhist Law of Causation maintains that every intentional action necessarily produces an effect, whether in this lifetime or in a future life. In this regard, the Law of Causation is closely related to the concept of karma. Good actions necessarily produce positive fruits, and evil actions necessarily produce negative fruits. According to Buddhist teachings, a Twelve Link Chain of Causation illustrated how human suffering arises from a series of interrelated conditions. The Twelve-Link Chain begins with ignorance. Ignorance leads to dispositions, consciousness, name and form, six senses (the five senses plus the mind), sensory stimulation, feeling, desire, attachment to things and persons, becoming, birth, and finally aging, dying, and sorrow. In Theravada Buddhism, the teaching of the Law of Causation is closely related to the four noble truths, especially the second and the third truths which explain the cause and relief of suffering. When the chain is explained as above, it describes the causes of suffering. When the chain is reversed, it illustrates how eliminating spiritual ignorance will alleviate suffering. In Mahayana Buddhism, the teaching of the Law of Causation is closely related to the teaching of emptiness. The concept of emptiness recognizes that all things are mutually interdependent—Söï hieåu bieát cuûa Phaät töû veà luaät nhaân quaû döïa treân söï hieåu bieát veà taát caû caùc hieän töôïng, veà caû theå chaát laãn tinh thaàn, ñeàu coù nhöõng nguyeân nhaân cuûa chuùng. Moïi vieäc khôûi leân ñeàu do nhöõng nhaân duyeân nhaát ñònh naøo ñoù. Khi nhöõng nhaân ñoù khoâng coøn toàn taïi, söï söï vieäc ñang baøn thaûo seõ thay ñoåi vaø maát ñi. Luaät Nhaân Quaû lieân heä maät thieát vôùi khaùi nieäm nhaân duyeân, ñöôïc söû duïng ñeå giaûi thích nguoàn goác vaø söï coù theå chaám döùt khoå

5771 ñau. Theâm vaøo ñoù, luaät Nhaân Duyeân trong ñaïo Phaät cho raèng moïi haønh ñoäng coá yù ñeàu phaùt sanh ra moät haäu quaû, hoaëc ngay trong ñôøi naøy hoaëc trong kieáp lai sanh. Vôùi caùi nhìn naøy, luaät Nhaân Duyeân lieân heä maät thieát vôùi khaùi nieäm veà nghieäp. Nhöõng haønh ñoäng toát taát nhieân saûn sanh ra nhöõng quaû tích cöïc, vaø nhöõng haønh ñoäng xaáu aùc taát nhieân saûn sanh ra nhöõng quaû tieâu cöïc. Theo giaùo thuyeát ñaïo Phaät, möôøi hai maéc xích nhaân quaû ñaõ phoâ dieãn söï khoå ñau cuûa con ngöôøi khôûi leân töø moät chuoãi nhöõng duyeân lieân heä vôùi nhau nhö theá naøo. Thaäp Nhò Duyeân Khôûi baét ñaàu töø voâ minh. Voâ minh daãn ñeán haønh, thöùc, danh saéc, luïc nhaäp, xuùc, caûm thoï, aùi, thuû, höõu, sanh, vaø cuoái cuøng laø laõo beänh töû. Trong Phaät giaùo Nguyeân Thuûy, luaät Nhaân Duyeân lieân heä maät thieát vôùi töù dieäu ñeá, ñaëc bieät laø chaân lyù thöù nhì vaø thöù ba, giaûi thích nguyeân nhaân vaø söï giaûm thieåu khoå ñau. Khi nhöõng maéc xích ñöôïc keå nhö treân thì noù dieãn taû nhöõng nguyeân nhaân cuûa khoå ñau. Khi maéc xích ñöôïc ñaûo ngöôïc laïi, noù phoâ dieãn söï chaám döùt voâ minh seõ laøm giaûm thieåu khoå ñau nhö theá naøo. Trong Phaät giaùo Ñaïi Thöøa, giaùo thuyeát Nhaân Duyeân lieân heä maät thieát vôùi giaùo thuyeát taùnh khoâng. Khaùi nieäm veà taùnh khoâng thöøa nhaän raèng moïi söï moïi vieäc treân ñôøi naøy ñeàu tuøy thuoäc laãn nhau—See Nhaân Duyeân and Thaäp Nhò Duyeân Khôûi. Law of cause and effect: See Luaät Nhôn Quaû. Law of change: See Law of impermanence. Law Circle: Dharma-mandala (skt)—The Law Circle is the circle of letters (bija-aksara) representing all the saintly beings—Phaùp Maïn Ñaø La laø loaïi Maïn Ñaø La baèng vaên töï, trình baøy toaøn theå caùc Thaùnh giaû. Law of discontinuation: Upeksha-hetu (skt)— See Quaùn Ñaõi Nhaân. Law of events connected with the dharma: Luaät cuûa vaïn phaùp. Law-Flower: The Lotus Flower Sect—Tien Tai sect—See Phaùp Hoa Toâng. Law of generality: See Bieán Haønh Nhaân. Laws of Hinayana: Methods of Hinayana—Tieåu Phaùp—See Hinayana. Law of immortality: Voâ Sanh Phaùp—See Law of no rebirth. Law of impermanence: Law of change—Luaät voâ thöôøng. Law of interdependence: Luaät duyeân sinh.

Law of interdependent causation: Luaät nhaân duyeân. Law of karma: Kamma-niyama (p)—Karmic order—Nghieäp Luaät—Ñònh luaät veà nghieäp. Law making for deliverance: Nissaraniyadhatuyo (p)—Xuaát ly giôùi. Law of moral causation: Luaät cuûa nguyeân nhaân luaân lyù. Law of no rebirth: The law of immortality—See Voâ Sanh Phaùp. Law of Original: See Boån Moân. Law of phenomenal change: See Hoùa Lyù. Law of the saints: Holy law—Teaching of the saints—Thaùnh phaùp. Law of salvation: Luaät cöùu roãi. Law of supply and demand: Quy luaät cung caàu (cung caàu phaùp taéc). Law of all things: Dharma-niyama (skt)—Ñònh luaät vaïn phaùp. Law of transformation: Luaät bieán ñoåi. Law of void: Khoâng lyù (about the unreality of the ego and phenomena—veà tính khoâng coù thöïc chaát cuûa caùi ngaõ vaø vaïn höõu). Law of the world: See Theá Gian Phaùp. Lawfulness: Ñuùng theo luaät leä. Lawfulness of karma: Ñònh luaät taùc nghieäp. Lawfulness of the mind: Ñònh luaät taâm lyù. Lawfulness of the physical events: Ñònh luaät vaät lyù. Lax (a): Loûng leûo. Lax in regard to both wisdom and discipline: Xao laõng caû veà trí tueä laãn giôùi luaät. Laxness: Pramada (skt)—Laxity—See Phoùng Daät. Lay (tib): Karma (skt)—See Nghieäp. Lay adherent: Upasaka (skt): OÂ Ba Saùch Ca (Nam cö só hay caän söï nam, Phaät töû thuaàn thaønh)—Layman follower—Male servant or disciple—See Öu Baø Taéc. Layana (skt): Prasada (skt)—Hall—Ñöôøng. Lay Believer (jap): Gahattha (p)—Kulampuriso (p)—Kulampurisha (skt)—At home (a lay man or woman)—Cö só taïi gia—Not leaving home as a monk or a nun—One who resides at home (in a family), an ordinary member of a religious group who is neither ordained nor a member of a religious order of monks or nuns. Lay believers do

5772 not vow to devote their entire lives to religious practice. In Buddhist contexts, lay believers are frequently called householders, indicating that their primary concern revolves around family life, unlike monks and nuns, who leave the home life when they enter the monastery. Lay Buddhists follow an abbreviated set of moral precepts, known as the five precepts, which enjoin the practitioner to abstain from killing, stealing, sexual misconduct, lying, and drinking alcohol. These are the first five precepts kept by all ordained Buddhists, although they are interpreted differently for lay people. For example, the third precept, which forbids monks and nuns from engaging in any sexual activity, is understood to preclude only improper sexual contact, including premarital and extramarital relations, for lay believers—Cö só taïi gia, chöù khoâng phaûi tu só xuaát gia, ngöôøi chöa bao giôø thoï giôùi ñeå trôû thaønh moät thaønh vieân cuûa giaùo ñoaøn Taêng hay Ni. Cö só taïi gia khoâng nguyeän hieán troïn ñôøi soáng trong söï tu taäp toân giaùo. Trong caùc vaên baûn Phaät giaùo, cö só taïi gia thöôøng ñöôïc goïi laø Gia Chuû, chæ ra raèng quan taâm chính cuûa hoï xoay quanh ñôøi soáng gia ñình, khoâng gioáng nhö chö Taêng Ni, nhöõng ngöôøi ñaõ rôøi boû cuoäc soáng gia ñình ñeå ñi vaøo soáng tu trong töï vieän. Cö só taïi gia chæ vaâng giöõ moät soá giôùi luaät, ñöôïc bieát nhö laø Nguõ Giôùi, baét buoäc haønh giaû taïi gia traùnh saùt sanh, troäm caép, taø daâm, voïng ngöõ, vaø uoáng nhöõng chaát cay ñoäc. Ñaây cuõng laø naêm giôùi ñaàu tieân maø taát caû nhöõng ngöôøi Phaät töû ñeàu phaûi vaâng giöõ, maëc daàu ñöôïc dieãn dòch theo moät caùch khaùc cho ngöôøi taïi gia. Thí duï nhö, giôùi thöù ba, caám chö Taêng Ni can döï vaøo baát cöù sinh hoaït tình duïc naøo, thì ñöôïc dieãn dòch laø khoâng taø daâm, bao goàm nhöõng sinh hoaït tình duïc tieàn hoân nhaân, hoaëc sinh hoaït tình duïc ngoaøi hoân nhaân cho ngöôøi taïi gia. Lay Bodhisattvas: Taïi gia Boà Taùt. Lay Bodhisattvas’ Precepts: See Taïi Gia Boà Taùt Giôùi. Lay devotee: Kulampuriso (p)—Kulampurisha (skt)—Cö só taïi gia. Lay follower: Upasaka (skt): Lay adherent— Male servant or dicciple—See Öu Baø Taéc. Lay the hand on the top of the head: Ma ñaûnh hay xoa tay leân ñaàu ñeä töû—A custom of the Buddha in teaching his disciples—See Ma Ñænh.

Lay hold of: Upadana (skt)—Grasping—Clinging to existence—See Thuû. Laying out one's bed and retiring for the night: See Kaichin. Lay life: Cuoäc soáng theá tuïc. Lay male disciple: See Lay follower. Lay male practitioner: See Lay follower. Layman (n): Upasaka (skt)—Nam cö só—See Öu Baø Taéc. Layman P'ang: Hokoji (jap)—Houn (jap)—P'ang Yun—Pangyun—See Long Uaån Thieàn Sö. Lay people: Grhin (skt)—Secular people—Caän truï—See Cö Só. Lay people and monks: See Taïi Gia Xuaát Gia. Lay person: Cö só (nam vaø nöõ). Layperson Bodhisattva: Boà Taùt Taïi Gia—Layperson-precept Bodhisattva—See Taïi Gia Boà Taùt Giôùi. Lay practitioner: See Haønh Giaû Taïi Gia. Laywomen: Upasika (skt)—Female servant or disciple—Lay follower, who undertake to obey the five commandments—Caän söï nöõ. Laywoman follower: Upasika (skt)—Female servant—See OÂ Ba Ti Ca. Laywomen (n): Upasika (skt)—Nöõ cö só—See Caän Truï Nöõ. Laziness (n): Söï löôøi bieáng. Lazy (a): Idle—Giaûi ñaõi—Löôøi bieáng—Traây löôøi. Lazy-minded: Taâm giaûi ñaõi (löôøi bieáng). Lead (v): Daãn daét—To guide. Lead and guide the deluded by using the law of birth: So by birth they lead and guide the deluded, causing them to open up in understanding and practice all that is good—Duøng sanh phaùp maø daïy doã daãn daét quaàn meâ, laøm cho hoï khai ngoä thöïc haønh ñuû caùc nghieäp laønh. Lead a holy life: Soáng ñôøi thaùnh thieän. Lead to happiness and calm: Ñem ñeán haïnh phuùc vaø an laønh. Lead a life of idleness: Aranyaka (skt)—Be idle—Nhaøn cö. Lead a miserable life: Soáng ñôøi cô cöïc. Lead a religious life: See Tu Haønh. Lead someone to true happiness: Ñöa ai ñeán chaân haïnh phuùc—The Buddha’s Path leads sentient beings to true happiness in this world and

5773 hereafter—Ñaïo Phaät ñöa chuùng sanh ñeán chaân haïnh phuùc ñôøi naøy vaø ñôøi sau. Leader: Leading monk—Master—Ñaïo sö. Leaders among gods and men: Thieân nhaân tröôïng phu—See Luïc Quaùn Phaùp. Leader of the chanting: Intoner—Chuû teá Sö— One of the seven monks—See Thaát Taêng. Leading monk: Leader—Ñaïo Sö. Leading virtues: Ñaïi ñöùc. Leakage of commandments: See Laäu Giôùi. Leakages of delusive memory: See Nieäm Laäu. Leaking: Outflows—Conditioned dharmas—See Phaùp Höõu Laäu. Lean backward: Ngaõ veà phía sau. Lean forward: Ngaõ veà phía tröôùc. Lean to the right or left: Ngaõ qua beân phaûi hay beân traùi. Leap over: Vikrama (skt)—Surpass— Trascendent—Sieâu. Learn the Buddha’s truth: Tu Phaät—Practise Buddha’s truth. Learn (v) the dharma: Hoïc Phaät phaùp—If you only learn the dharma without cultivating it, you will become more and more arrogant—Neáu baïn chæ hoïc Phaät phaùp maø khoâng haønh trì, baïn seõ ngaøy caøng trôû neân coáng cao ngaõ maïn. Learn from young: Hoïc töø thuôû nhoû—If you do not learn when young, what will you do when you grow old?—Neáu nhoû maø khoâng hoïc thì lôùn laøm ñöôïc caùi gì? Learn to give to others what we would have for ourself: Taäp chia xeû vôùi ngöôøi khaùc nhöõng gì mình coù. Learn (good) manners: Hoïc laáy phong caùch toát. Learn by hearsay: Hoïc loùm—To learn merely by listening and observing. Learn by heart: Nhaäp taâm. Learn to love each other: Taäp thöông yeâu laãn nhau. Learn as much as possible, question thoroughly, think carefully, judge correctly, and act honestly: Baùc hoïc, thaåm vaán, thaän tö, minh bieän, vaø ñoác haønh (hoïc roäng, hoûi cho kyõ, suy nghó cho chính chaén, xeùt ñoaùn cho roõ raøng, vaø haønh ñoäng moät caùch löông thieän). Learn to protect each other: Taäp baûo veä laãn nhau.

Learn to respect each other: Taäp quí troïng laãn nhau. Learn something from someone: Hoïc ñieàu gì töø moät ngöôøi. Learn and teach: Hoïc hoûi vaø chia xeû (hoïc tu vaø chia xeû)—See Thaäp Coâng Ñöùc. Learn a worldly subject: Hoïc moân hoïc cuûa theá tuïc—A Bhiksu or Bhiksuni can study a worldly subject to upgrade his or her worldly knowledge so he or she can enrich his or her knowledge for preaching in Buddhism. However, he or she cannot invite female or male teacher to come to his or her place to receive private tutoring. If he or she does that, he or she commits an Expression of Regret Offense—Moät vò Tyø Kheo hay Tyø Kheo Ni coù theå hoïc moät moân hoïc cuûa theá tuïc ñeå laøm giaøu kieán thöùc cuûa mình khi giaûng Phaät phaùp. Tuy nhieân, vò aáy khoâng ñöôïc môøi thaày hay coâ ñeán choã mình ôû ñeå daïy theâm cho rieâng mình. Neáu laøm nhö vaäy laø vò aáy phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Learn worldly subjects and neglect to cultivate: Hoïc moân hoïc cuûa theá tuïc vaø laõng queân tu taäp—To commit an Expression of Regret Offense—Vò Tyø Kheo hay Tyø Kheo Ni naøo chæ lo hoïc moân theá tuïc maø laõng queân vieäc tu taäp phaàn taâm linh, laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Learned: Bahu-sruta (skt—See Learned monk. Learned monk: A monk who has learned much, bears in mind, and retained what he has learnt— See Ña Vaên Tyø Kheo. Learner: Sekho puggalo (p)—Höõu hoïc nhaân. Learning: Hoïc. Learning and Beyond Learning Stage: Höõu Hoïc Voâ Hoïc—See Höõu Hoïc and Voâ Hoïc. Learning of communication: Sabdavidya (skt)— See Thanh Minh (4) and Nguõ Minh. Learning of grammar and language: Sabhavidya (skt)—Thuyeát minh veà ngöõ phaùp vaø luaän vaên trong ngoân ngöõ—See Thanh Minh (4) and Nguõ Minh. Learning of Logic and Science: Hetuvidya (skt)—See Nhaân Minh and Nguõ Minh. Learning of medicine: Cikitsa (skt)—Y Phöông Minh—See Nguõ Minh.

5774

Learning and no longer learning: Saika-asaika (skt)—See Hoïc Voâ Hoïc. Learning state: Saiksa (skt)—Sekha (skt)— Gakuchi (jap)—The stages in which one who is still learning—Hoïc Ñòa, nhöõng giai vò maø haønh giaû vaãn coøn phaûi hoïc—See Höõu Hoïc. Learning through meditation: See Ñònh Hoïc. Learning of technology: Silpakarmasthana (skt)—Coâng Xaûo Minh—See Nguõ Minh. Learning wholesome behavior: Thoï Hoïc Thieän Haønh—Haønh vi thoï hoïc thieän laønh. Learning without thought is useless: Hoïc maø khoâng suy nghó thì nhö khoâng hoïc (Hoïc nhi baát tö taéc voõng). Leave: Parityajati (skt)—Abandon—To part from—Töø Boû—Renunciation—See Xuaát Gia. Leave affliction: Xuaát Ly Phieàn Naõo—Xa lìa phieàn phieàn naõo. Leave birth and death: Xuaát Ly Sanh Töû—Xa lìa sanh töû. Leave conception: Leave thought—Ly nieäm. Leave the chain of rebirth: Ly Sanh (lìa boû soáng cheát cuûa luaân hoài). Leave the corpse in a temporary shelter prior to burial: Quaøn (taïm thôøi ñeå ngöôøi cheát taïi nhaø quaøn tröôùc khi choân caát). Leave the cycle of birth and death: Thoaùt voøng sinh töû. Leave desires or passions: Be free from desires or passions—Ly duïc. Leave the dusty world of passion and delusion: Xuaát Traàn (coõi cuûa duïc voïng vaø aûo töôûng). Leave one form of existence: Lìa kieáp naày. Leave forever the life on earth: To go beyond the cycle of death and rebirth—Pass across the mundane existence—Sieâu ñoä. Leave a good name: Löu danh. Leave home and cast off desires: Xaû Gia Khí Duïc—Become a monk—Ly gia caét duïc ñeå trôû thaønh moät vò Taêng. Leave (v) home and enter the way: Xuaát gia nhaäp ñaïo. Leave home for a religious life: Go forth from home into a homeless life—Xuaát gia ñeå soáng ñôøi khoâng nhaø.

Leave home at twenty-five as a hermit: The Buddha Left the home life at the age of twentyfive—Xuaát gia tu haønh naêm 19 (or 25) tuoåi. Leave ideas: Naiskramya-samjna (skt)—Xuaát Ly Töôûng—Leave thought. Leave the impure: Abandon the defiling influence of the pasions or ilusion—See Ly Caáu. Leave the monastic order: Return to lay life— Hoaøn tuïc. Leave one’s mentor before the fifth Rain Retreat: To commit an Expression of Regret Offence—Rôøi boû y chæ sö tröôùc muøa an cö kieát haï thöù 5 laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Leave (v) respectfully (v): Baùi töø. Leave the Sangha: To commit an Expression of Regret Offence—Rôøi boû Taêng Giaø laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Leave the secular life: Pravraj (skt)—See Xuaát Gia. Leave (v) someone or something alone: Ñeå yeân. Leave one’s teacher and Patriarchal Temple: Rôøi boû Thaày vaø Toå Ñình laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái—Commits an Expression of Regret Offence. Leave thought: Naiskramya-samjna (skt)—Xuaát Ly Töôûng—Leave ideas. Leave (v) the world: Xuaát Theá—To leave the world—Beyond or outside this world—Not of this world—Of nirvana character—Renunciation—To transcend the secular world. Leave the wrong path for the right one: Caûi taø quy chaùnh. Leaving behind everything: Boû laïi sau löng moïi thöù—See Ly Töôùng Ngoân Thuyeát. Leaving behind the stages of individual salvation: Giôùi xa lìa böïc nhò thöøa. Leaving home: Xuaát Gia—Renunciation. Leaving no trace: Mosshoseki (jap)—See Voâ Löu Tích. Leaving the world through liberation: Lokavidin (skt)—Theá gian giaûi—See Thaäp Hieäu. Lecture: A discourse—A sermon—Baøi phaùp—To expound or to explain at length—Khai dieãn (kinh keä). Lecture on the dharma: Thuyeát Phaùp—To teach—To preach—To sermon—To lecture on the

5775 Dharma—To tell or expound the law, or doctrine. Lecture (v) the entire community every five days: Gosan Joâdoâ (jap)—To go to the lecture hall for the fifth day sermon. According to monastic codes used in the practice of Zen, the abbot is expected to give public lectures to the entire community every five days, on the fifth, tenth, fifteenth, twentieth, and twenty-fifth of each lunar month. Besides, Zen monasteries hold services for the health of the emperor on the first and fifteenth of the month—Thaêng ñöôøng thuyeát phaùp trong ngaøy thöù naêm. Theo luaät cuûa Thanh quy trong Thieàn vieän, vò truï trì luoân ñöôïc quaàn chuùng mong ñôïi thaêng ñöôøng thuyeát phaùp cöù moãi naêm ngaøy moät laàn, trong nhöõng ngaøy moàng 5, moàng 10, 15, 20, vaø 25 trong moãi thaùng tính theo aâm lòch. Beân caïnh ñoù, caùc Thieàn vieän coøn cöû haønh leã laïc caàu söï kieän khang cho nhaø vua moãi moàng moät vaø ngaøy raèm trong thaùng. Lecture given on Buddhist topics: Phaùp Thoaïi— Dharma-talk—Moät baøi giaûng veà nhöõng chuû ñeà Phaät phaùp. Lecture hall: Amphitheater—Auditorium— Preaching hall—Giaûng ñöôøng. Lecture room: Caitya (skt)—Hall—Palace— Temple—Ñieän—Giaûng ñöôøng trong töï vieän. Lecturers: Giaûng sö—See Nguõ Chuûng Thuyeát Nhaân. Leddupata (skt): The distance a man of average height can toss a clod of dirt underarm, approximately 6 meters—Khoaûng caùch maø moät ngöôøi coù chieàu cao trung bình coù theå tung moät cuïc ñaát leân cao khoaûng 6 meùt. Left channel: Lalana (tib)—See Taû Kinh (2). Leg of wisdom: See Tueä Tuùc. Legal (a): Hôïp phaùp. Legalism (n): Chuû nghóa troïng luaät baèng hình thöùc. Legends of King Asoka: Asoka-vadana-mala (skt)—A Duïc Vöông Truyeän—Stories of King Asoka. Legitimacy (n): Söï hôïp phaùp—Legitimate. Legitimate age for receiving full commandments: See Nieân Maõn Thoï Cuï. Leisure (a): Idleness—Unoccupied—Nhaøn roãi. Leisure life: Cuoäc soáng nhaøn roãi. Leisure time: Nhaøn roãi.

Lekhana (skt): Cheùp kinh—Thö Taû—To copy the scriptures. Lekha-sutta (p): Sutra on inscription, in the Anguttara Nikaya III.133—Kinh Bia, Taêng Nhaát A Haøm, III.133. Lend money with interest: To commit an offence involves Release and Expression of Regret—Cho vay tieàn ñeå laáy lôøi laø phaïm giôùi xaû ñoïa (phaûi buoâng boû vaø phaùt loà saùm hoái). Lend things to those who do return them: Ñoà trong nhaø chæ neân ñöa cho nhöõng ngöôøi naøo möôïn roài traû laïi. Leng-ch'ieh Ching (chi): Ryoâgakyoâ (jap)— Lankavatara Sutra (skt)—See Kinh Laêng Giaø. Length of life: Maïng. Lengthy (a): Daøi doøng vaên töï—Wordy. Lengthwise way of Hinayana: Thuï sieâu—Long way of Hinayana. Lesbian: Ñoàng tình luyeán aùi (cuøng phaùi nöõ vôùi nhau)—Homosexuality. Less emphasis on self-importance: Lower oneself—Töï nhuùn nhöôøng ñeå laøm cho loøng muoán cuûa keû khaùc ñöôïc ñaày ñuû. Lessen (v): Giaûm bôùt—To relieve—To reduce— To decrease—To subside—To diminish. Lesser: Nhoû hôn, ít hôn, keùm hôn. Lesser capacity: Haï Caên—Khaû naêng thaáp keùm. Lesser saints and greatest Bodhisattvas: See Tieåu Thaùnh vaø Ñaïi Boà Taùt. Lesser Vehicle: Hinayana (skt)—Haï Thöøa— Theravada Buddhism—The lower yana—Smaller vehicle—Tieåu thöøa. Lesser vehicle meditation: Shojo-zen (jap)— Tieåu Thöøa Thieàn—Thieàn theo Tieåu Thöøa. Lesser vehicle precepts: Tieåu Thöøa Giôùi—Giôùi laät cuûa Tieåu Thöøa. Lessons derived from external events: See Tích Hoùa. Lest (conj): For fear that—E raèng—Sôï raèng. Let bygones be bygones: Haõy ñeå cho quaù khöù chìm vaøo quaù khöù (Vaõng söï höu ñeà)—To forget the past. Let food be medicine: Laáy caùi aên laøm phöông phaùp trò lieäu (dó thöïc vi lieäu)—Diet therapy. Let go: Tyaga (skt)—Caga (p)—Xaû—1) Disentangle: Côûi ra, môû ra; 2) Release, unloose, untie: See Giaûi Thoaùt.

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Let go of things that are difficult to let go: Vieäc khoù xaû boû maø xaû boû ñöôïc. Let hundred flowers bloom: Baùch gia teà phoùng, baùch gia tranh minh (traêm hoa ñua nôû, traêm nhaø ñua tieáng)—Let a hundred schools of thought contend (struggle). Let’s regard our own things (deeds) to see if they are done or left undone: Haõy quan taâm ñeán vieäc cuûa chính mình, xem coi mình ñaõ laøm ñöôïc gì vaø chöa laøm ñöôïc gì. Let the truth be your lamp and your refuge: Haõy laáy chaân lyù laøm ñeøn vaø nôi nöông töïa cho chính baïn. Letter: 1) Syllable: Aksara (skt)—Chöõ; 2) Both in the spirit and the letter: Ngoân töø, caû veà yù nghóa laãn ngoân töø; 3) Vyanjanakaya (skt): See Vaên Thaân. Letter written with one’s own blood: Huyeát Thö—Ñöôïc vieát baèng chính maùu cuûa mình. Letting go: Upeksa (skt)—Thoûng tay—See Buoâng Xaû. Level: Even—Bình (baèng phaúng)—Möùc ñoä— Trình ñoä. Level of being first in the world: See Theá Ñeä Nhaát Ñòa. Level of effort: Möùc ñoä noã löïc. Level and full feet: Baøn chaân baèng thaúng. Level of heat: See Noaõn Ñòa. Level of patience: The stage of patience—See Nhaãn Ñòa. Levels of practice: Möùc ñoä tu taäp. Levels of purity and impurity: Möùc ñoä tònh tröôïc (möùc ñoä thanh tònh vaø nhieãm tröôïc). Level of the summit: Murdhana (skt)—See Ñaûnh Ñòa. Levelled up teaching: Direct teaching—Bình ñaïo giaùo. Levitation (n): The rising or lifting of a person or thing by means held to be supernatural—Naâng moät ngöôøi hay moät vaät baèng söùc thaàn thoâng. Levitation and transportation: Naêng caát thaân nheï nhaøng tôùi khaép moïi nôi—See Baùt Ñaïi Töï Taïi Ngaõ. Lewd (a): Lust or sexual desire—Daâm— Lewdness. Lewd words: Licentious talk—Daâm ngoân (nhöõng cuoäc noùi chuyeän daâm ñaûng).

Lewdness (n): Daâm duïc—Adultery— Fornication—Lascivious—Licentious talk— Sexual misconduct—Sexual passion—See Daâm. Lexicography: Linguistics—Ngöõ hoïc. Li (chi): 1) A Chinese measure of length: See Lí; 2) Principle, the absolute cosmic order: See Lyù (6). Liability to sickness: Beänh taät deã xaâm nhaäp. Liang Chieh: Liang-chieh Tung-shan—See Löông Giôùi Ñoäng Sôn Thieàn Sö. Liang-chieh's moving his sleeves and leaving the hall: See Löông Giôùi Phaát Tuï Xuaát Khöù. Liang Chieh Tung-shan: Liang-chieh—See Löông Giôùi Ñoäng Sôn Thieàn Sö. Liang Dynasty: Trieàu ñaïi nhaø Löông (Trung Hoa vaøo theá kyû thöù VI). Liang-Jen: See Löông Nhaãn. Liang-Jie-Tung-Shan: See Löông Giôùi Ñoäng Sôn Thieàn Sö. Liang-Pi: See Löông Bí. Liang-Shan's “This was painted by Wu-Chu”: See Löông Sôn Ngoâ Xöû Só Hoïa. Liangshan Yuanguan: Ryokan Enkan (jap)— Liang-shan Yuan-kuan—See Löông Sôn Duyeân Quaùn Laõng Chaâu Thieàn Sö. Liang-shan Yuan-kuan: See Löông Sôn Duyeân Quaùn Laõng Chaâu Thieàn Sö. Liang-Wu-Ti (502-550): King of Liang—See Löông Voõ Ñeá. Lianhua Fengxian: Renge Hosho (jap)—See Lieân Hoa Phong Töôøng Am Chuû. Libations: Tieáu—Libations or offerings, especially to ancestors; the offerings of All Souls Day—Söï raõi röôïu cuùng teá, ñaëc bieät cuùng teá toå tieân hay cuùng Vu Lan Boàn. Liberal (a): Phoùng khoaùng. Liberal mind and a well-nourished body: Ngöôøi coù taâm roäng löôïng thì thaân cuõng ñöôïc thaûnh thôi— Fit and happy—Carefree and contented. Liberalism (n): Chuû nghóa caáp tieán (töï do). Liberalist (n): Ngöôøi theo chuû nghóa caáp tieán. Liberalize (v): Töï do hoùa. Liberate (v): Mukti (skt)—Khai phoùng—Giaûi thoaùt—To deliver—To emancipate—To free—To rescue—To save—Deliverance. Liberate completely: Giaûi thoaùt hoaøn toaøn. Liberate living beings: See Phoùng Sanh.

5777

Liberate someone: Ñoä thoaùt ai. Liberated: Dó Ñaéc Giaûi Thoaùt—Ñöôïc giaûi thoaùt. Liberated from existence: Absolute annihilation—Absolute extinction—Completed extinction of individual existence—Extinguished from existence—Tòch dieät—See Nieát Baøn. Liberated mind: Vimuttam-cittam (p)—See Taâm Giaûi Thoaùt. Liberated one: Giaûi Thoaùt Giaû—Baäc ñaõ ñöôïc giaûi thoaùt. Liberated wisdom: Tueä Giaûi Thoaùt. Liberating practice: Xuaát Ly Haønh—Söï tu haønh ñeå ñöôïc giaûi thoaùt. Liberation (n): Vimokshatraya (skt)—Mukti or Vimutti (p)—Moksha (skt)—Deliverance— Emancipation—Freedom—Realization of liberation—Setting free—Söï giaûi thoaùt—Söï giaûi phoùng—Söï giaûi cöùu—See Giaûi Thoaùt. Liberation from affliction: Phieàn Naõo Giaûi Thoaùt—Giaûi thoaùt khoûi phieàn naõo. Liberation from the cognitive hindrances: Sôû Tri Chöôùng Giaûi Thoaùt—Giaûi thoaùt khoûi trôû ngaïi veà söï nhaän thöùc hay hieåu bieát. Liberation which is not contingent on time: See Baát Thôøi Giaûi Thoaùt. Liberation and enlightenment: Giaûi thoaùt vaø giaùc ngoä. Liberation from the eternal suffering cannot be accomplished by procastinating and being lazy: If wishing to find liberation from the eternal suffering in tens and thousands of reincarnations of the cycle of rebirths, it cannot be accomplished by procastinating and being lazy—Muoán thoaùt ñöôïc söï thoáng khoå luaân hoài trong vaïn kieáp, khoâng phaûi chæ duøng taâm daàn daø, chôø heïn hay bieáng treã maø ñöôïc. Liberation of the mind: See Taâm Giaûi Thoaùt. Liberation in one lifetime: Giaûi thoaùt trong moät ñôøi. Liberation in the present life: Giaûi haønh sinh. Liberation through concentration and wisdom: Giaûi Thoaùt Baèng Ñònh Hueä—Giaûi thoaùt thoâng qua thieàn ñònh vaø trí tueä. Liberation through emptiness: The gate of salvation or deliverance by the realization of the immaterial—See Khoâng Giaûi Thoaùt Moân. Liberation through Hearing in the

Intermediate State: Bardo-thos-grol (tib)—See Töû Thö Taây Taïng. Liberation through the limitless perception: See Thöùc Voâ Bieân Xöù Giaûi Thoaùt. Liberation of the mind: Ceto-vimutti (skt)— Deliverance of the mind—See Taâm Giaûi Thoaùt. Liberation through morality: Giôùi Giaûi Thoaùt Moân—Giaûi thoaùt thoâng qua tu taäp trì giôùi vaø phaåm haïnh. Liberation through signlessness: See Voâ Töôùng Giaûi Thoaùt Moân. Liberation from the yoke of lust, hatred and ignorance: Thoaùt khoûi aùch tham saân si. Libertinism: See Chuû Tröông Phoùng Daät. Liberty (n): Söï töï do. Liberty of contraries: Töï do ñoái laäp—Töï do löïa choïn giöõa thieän vaø aùc. Liberty of movement: Töï do haønh ñoäng. Libidinous contact with a male: Ñem loøng daâm chaïm vaøo thaân theå ngöôøi nam. Li-Bo's doubt: See Lyù Boät Hoaøi Nghi. Library of scriptures: Taøng kinh caùc hay Taïng Ñieän (thö vieän kinh ñieån). Library of sutras: The treasury of all the sutras— See Thieân Cung Baûo Taïng. Licavi (skt): Löïc só. Licchavi (skt): Ly Xa—Laäp Xöôùng—Laät Chieám Baø—Laät Chieám Tyø—Leâ Xa Tì—Leä Xa—Leä Xöông—Luaät Xa—See Leâ Xa. Licentious: Buoâng lung—Phoùng ñaûng—Truïy laïc. Licentious talk: Lewd words—Daâm ngoân (nhöõng cuoäc noùi chuyeän daâm ñaûng). Lictors: Great deva-messengers—Thieân Söù Giaû—See Nguõ Ñaïi Söù Giaû. Lictor of anger: Messenger of anger—See Saân Khueå Söù. Lictors of Hades: Messengers of Hades—Minh Söù (söù quan hay söù giaû cuûa Dieâm Vöông). Lictor of ignorance: The messenger, lictor, or affliction of unenlightenment—See Si Söû. Lictor of pride: Messenger of pride—See Maïn Söû. Lictor of unenlightenment: Messenger of unenlightenment—See Si Söû. Lie (v): Mrsavaca (skt)—Tell lie—Noùi doái. Lie beyond: Naèm ngoaøi

5778

Lie (v) beyond the power of comprehension: Naèm ngoaøi taàm hieåu bieát. Lie lifeless: Naèm nhö cheát (baát ñoäng). Lie in wait for: Resign oneself—Watch one's opportunity—AÅn nhaãn chôø thôøi. Lien-hua Feâng-hsiang: Renge Hosho (jap)— Lianhua Fengxian—See Lieân Hoa Phong Töôøng Am Chuû. Lieu Dat Thiet Thanh Zen Master (?-1823): See Lieãu Ñaït Thieät Thaønh Thieàn Sö. Lieu Quan Zen Master (?-1743): See Lieãu Quaùn Thieàn Sö. Life (n): Jati (skt)—Jiva (skt & p) or Jivitendriya (skt)—Livehood—Ñôøi soáng—See Baûn Meänh. Life after this: Haäu theá—Later generations or ages. Life of asceticism: Cuoäc soáng khoå haïnh. Life being a constant struggle against sorrow and calamity: Ñôøi soáng luoân phaûi chieán ñaáu choáng laïi öu lo hoaïn naïn. Life of the body: Jiva (skt)—Sinh maïng (söï soáng cuûa cô theå con ngöôøi). Lifebuoy: Floating bag—Swimming float—Phuø nang (phao cöùu caáp). Life is the co-existence of mind and matter: Söï soáng laø söï keát hôïp cuûa taâm vaø thaân. Life of conduct: Haønh vi—Behavior. Life of a conscious being: Sinh meänh cuûa höõu tình chuùng. Life cycle: See Chu Trình Cuoäc Soáng. Life is dear to all: Ñôøi soáng quyù giaù vôùi moïi ngöôøi. Life and death: Soáng cheát. Life and death are natural things about which it is useless to worry: Sanh töû leõ thöôøng, lo laéng chæ voâ ích maø thoâi. Life and death are nirvana: Sanh töû laø Nieát baøn. Life’s distress and delusion: Phieàn naõo trong ñôøi soáng. Life’s distress and illusion: Phieàn naõo caûnh—See Möôøi Caûnh Thieàn Ñònh. Life’s end: Meänh chung. Life is endless: Fate is endless—Meänh Voâ Giaùn—See Nguõ Voâ Giaùn. Life energy: See Sanh Löïc. Life faculty: Jivitindriyam (p)—Maïng Caên. Life force: Löïc cuûa sinh meänh.

Life’s hardships: See Meänh Nan. Life and honour: Perils to life and perils to noble character—See Meänh Phaïm. Lifeless (a): Thieáu sinh ñoäng. Lifelike (a): Linh ñoäng—Lively—Full of life. Life line on the hand: Ñöôøng sanh maïng. Life-long innocence: Nhaát sanh baát phaïm. Life maintaining energy: Praa (skt)—Bindu (tib)—The breath of life—See Sinh Khí. Life is painful, empty, impermanent, egoless (selfless) and nondual: Ñôøi laø khoå, khoâng, voâ thöôøng, voâ ngaõ vaø baát nhò. Life of a period of Buddhism: Life or extent of a period of Buddhism—Phaät phaùp thoï meänh. Life is a place to lodge, death is returning home: Sanh kyù töû quy (sanh giaû kyù giaû, töû giaû quy giaû). Life potential: Löïc cuûa sinh meänh—Life force. Life’s problems: Nhöõng khoù khaên trong ñôøi. Life-Prolonging Avalokitesvara Bodhisattva: Dieân Meänh Quaùn AÂm Boà Taùt—Ngaøi Quaùn AÂm coù pheùp tu vaø ñöùc keùo daøi cuoäc soáng. Life-prolonging Bodhisattva: The bodhisattvas who are able to increase length of life—See Dieân Meänh Boà Taùt. Life-Prolonging Ksitigarbha Bodhisattva: Dieân Meänh Ñòa Taïng Boà Taùt—Ngaøi Ñòa Taïng Boà Taùt coù pheùp tu vaø ñöùc keùo daøi ñöôïc tuoåi thoï. Life-Prolonging Samantabhadra Bodhisattva: Dieân Meänh Phoå Hieàn Boà Taùt—Ngaøi Phoå Hieàn coù pheùp tu vaø ñöùc keùo daøi tuoâi thoï. Life and purity: Sinh meänh vaø söï thanh khieát. Life of rest and kindness: See Töùc Töø. Life’s retribution: See Sanh baùo. Lifespan: Kieáp soáng—Tuoåi thoï. Life star: The life-star of an individual—See Boån Meänh Tinh. Life is suffering: Cuoäc soáng laø khoå. Life of the Tathagata: Nhö Lai Thoï Löôïng. Lifetime: The period of an individual existence— Nhaát Kyø—Moät ñôøi. Life turbidity: Maïng Tröôïc. Life is uncertain, death is certain: See Maïng Soáng Mong Manh, Caùi Cheát Laø Chaéc Chaén.

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Life is without birth: Unborn life—See Voâ Sanh Chi Sanh. Life in the world of no-form: Arupyacarin (skt)— Formless deeds—See Voâ Saéc Haønh. Lifetime (a): Generation—Suoát ñôøi—Theá heä. Lifetime (n): Moät kieáp. Lifted and purified mind: Taâm trong saùng vaø thanh tònh. Light (n): Prabha (skt)—Brightness— Illumination—Splendor—AÙnh saùng—Quang minh—Quang huy—Ray—Beam. Light of accumulation of all virtues: Tích taäp taát caû coâng ñöùc quang minh. Light-Appearance Bodhisattva: Prabha-KetouBodhisattva (skt)—Bright Appearance Bodhisattva—Quang Töôùng Boà Taùt. Light arises within someone: AÙnh saùng toûa ngôøi trong ai. Light of awareness: AÙnh saùng tænh thöùc. Light of Buddha: Buddharansi (skt)—Phaät Quang—Aura—Glory—Halo—Spiritual enlightenment—AÙnh saùng cuûa ñöùc Phaät. Light from the Buddha’s body: Phaät thaân quang. Light from a Buddha’s mind: Phaät taâm quang— Taâm quang—AÙnh quang minh töø taâm Phaät phaùt ra. Light of Buddha-truth: Ñaïo quang. Light candles: Ñoát ñeøn caày. Light and darkness: Minh minh (saùng vaø toái)— AÙnh saùng vaø boùng toái. Light ease: Prashraddhi (skt)—Nheï nhaøng thô thôùi—See Khinh An. Light at the end of the tunnel: Bæ cöïc thaùi lai (qua côn cô cöïc ñeán hoài toát laønh)—When misfortune reaches its limit, then prosperity comes. Light of enlightenment overcomes ignorance: See Minh Haéc. Light of faith: AÙnh saùng cuûa loøng tin. Light of free knowledge forever terminating all false descriptions: Quang minh trí töï taïi döùt haún taát caû hyù luaän. Light of freedom showing the eternal cancellation of all doubts: Quang minh thò hieän caûnh giôùi töï taïi döùt haún taát caû nghi ngôø. Light of future: Giaùc ngoä—All-knowing. Light of gods: Thaàn quang—Deva light.

Light Of Great Penetrations Buddha: Phaät Ñaïi Thoâng Quang. Light of great vehicle: Mahayana-pradipa (skt)—Great vehicle lamp—Ñaïi Thöøa Ñaêng. Light of great, wondrous sound: Xuaát ñaïi dieäu aâm quang minh. Light-hearted: Without care—Voâ tö. Light of independent universal illumination of nondwelling knowledge: Quang minh trí voâ truï töï taïi chieáu khaép. Light of indestructibly unexcelled great knowledge: Baát Khaû Hoaïi quang minh ñaïi trí voâ thöôïng. Light of inexhaustibly unexcelled great knowledge: Baát Khaû Cöùu Caùnh quang minh ñaïi trí voâ thöôïng. Light of joy: Quang hyû quang—One of the twelve lights of Amitabha Buddha. Light of knowledge: Jnana-prabha (skt)—See Trí Quang. Light of knowledge of all Buddhas: Phaät trí quang minh. Light of a life: See Meänh Quang. Light of marvelous sayings according to need: Coù quang minh tuøy sôû nghi xuaát dieäu aâm. Light from the mind: The light from the mind (Buddha’s mind)—See Taâm Quang Minh. Light-net Buddha: Voõng Minh Phaät. Light Outshinning the Sun and the Moon: Sieâu Nhaät Nguyeät Quang—One of the twelve lights of Amitabha Buddha. Light pervades internally: Which helps the person extract intestinal worms—Trong Thaân Nhaët Truøng. Light of Precious Flowers in Space Buddha: Phaät Hö Khoâng Baûo Hoa Quang. Light of producing free utterances adorning lands and maturing sentient beings: Coù quang minh xuaát aâm thanh töï taïi thanh tònh trang nghieâm quoác ñoä thaønh thuïc chuùng sanh. Light of pure, free illumination: Thanh tònh töï taïi chieáu quang minh. Light and shadow: Passing time—Quang aâm (thôøi gian troâi qua). Light-Sound Heavens: Abhasvara (skt)—The heavens of utmost light and purity—See Quang AÂm Thieân.

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Light source: Quang nguyeân. Light of the Tathagata-eye streams forth radiance: A Vairocana-samadhi—Nhaát Thieát Nhö Lai Nhaõn Saéc Nhö Minh Chieáu Tam Ma Ñòa—Moät loaïi tam muoäi cuûa Phaät Tyø Loâ Giaù Na, trong ñoù aùnh quang nhaõn saéc cuûa Nhö Lai chieáu khaép. Light in temporary manifestations: The phenomenal radiance of Buddha—See Hieän Khôûi Quang. Light of total universal illumination: Phoå chieáu quang minh (quang minh chieáu khaép taát caû). Light of truth: AÙnh saùng cuûa chôn lyù. Light of understanding all languages and gladdening others: Quang minh hieån khaép taát caû ngoân ngöõ khieán sanh hoan hyû. Light of unexcelled great knowledge which produces mystic transformation: Xuaát Sanh Bieán Hoùa quang minh ñaïi trí voâ thöôïng. Light of unexcelled great knowledge of all spiritual powers: Nhöùt Thieát Thaàn Thoâng quang minh ñaïi trí voâ thöôïng. Light of unexcelled great knowledge of sustaining the nature of Buddhahood: Trì Phaät Chuûng Taùnh quang minh ñaïi trí voâ thöôïng. Light of unexcelled great knowledge of universal illumination: Phoå Chieáu quang minh ñaïi trí voâ thöôïng. Light of unimpeded wisdom does not rest on anything: Voâ ngaïi hueä quang minh khoâng choã y. Light of universally unexcelled great knowledge: Phoå Tuøy Thuaän quang minh ñaïi trí voâ thöôïng. Light of Unmoving Wisdom Buddha: Phaät Baát Ñoäng Trí Quang. Light of various adornments unexcelled great knowledge: Chuûng Chuûng Trang Nghieâm quang minh ñaïi trí voâ thöôïng. Light-Virtue Buddha: Quang Ñöùc Phaät. Light wave: Quang laõng (aùnh saùng vaø soùng). Light of the western paradise: See Taây Quang. Light of wisdom: See Trí Hueä Quang. Light of the worlds: Giaùc ngoä—All-knowing. Lighted tinder: See Thaïch Hoûa. Lightening causes of attaining the perfect

Buddha-nature: The revealing or lightening causes, associated with the Buddha-wisdom—See Lieãu Nhaân Phaät Taùnh. Lighting strings of lanterns: See Phoùng Ñaêng. Lighting up all the world: See My Gian Quang. Lightless: Voâ Quang—Khoâng coù aùnh saùng— Unilluminating. Lightness: Nheï dòu—See Khinh Nhuyeãn. Lightness of consciousness: Cittalahuta (p)— Taâm Khinh An. Lightness of mental body: Kayalahuta (p)—Taâm Sôû Khinh An. Lightning: Ñieån Chôùp. Lightning flash: AÙnh ñieån chôùp—See Thieåm Ñieän Quang. Lightning Flash Ghost King: Quyû Vöông Ñieån Quang. Lightning and flint-fire: Ví söï vieäc nhanh nhö laøn ñieån chôùp—See Ñieän Quang Thaïch Hoûa. Lightning speed: Thaàn toác. Lightning of the Truth: Phaùp ñieån (ñieän). Li-I’s samadhi: See Nöõ Töû Xuaát Ñònh. Li-Kao's questioning Buddha-dharma: See Lyù Cao Vaán Ñaïo. Like: 1) Thus, as, in such manner, so: Tatha (skt)—Nhö Lai, Nhö Nhö; 2) Equal, impartial: Bình ñaúng, nhö nhau. Like an apparation: See Nhö Bieán Nhö Hoùa. Like a bubble: See Nhö Baøo. Like a cloud: Nhö vaân (chaúng khaùc gì maây). Likes and dislikes: Things one likes and does not like—Nhöõng ñieàu thích vaø nhöõng ñieàu khoâng thích. Like the dog barking at its own reflection in the well: See Caåu Laâm Tænh Pheä. Like a dragon in its coil: Nhö Long Baøn—Gioáng nhö roàng cuoän. Trong Thieàn, thuaät ngöõ naøy coù nghóa laø theá ngoài vöõng vaøng vaø söùc löïc khoâng caàn phaûi coá gaéng quaù ñaùng—In Zen, the term means a sitting posture in which there is stability and power without undue rigidity or exertion. Like a dream: Nhö moäng—Chaúng khaùc gì giaác moäng. Like an echo: Nhö Höôûng—Nhö aâm vang— Chaúng khaùc gì tieáng voïng. Like father like son: Cha naøo con naáy (Hoå phuï sanh hoå töû).

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Like a fish or a hare: See Ngö Thoá. Like fish, which only see the bait and not the hook, people only see what serves their purpose and are blind to what does not: See Nhaân Kieán Lôïi Nhi Baát Kieán Haïi; Ngö Kieán Thöïc Nhi Baát Kieán Caâu. Like an illusion: Mayopama (skt)—Illusory— Nhö Huyeãn—See Nhö AÛo Like an illusion and a dream: Nhö Huyeãn Moäng—Chaúng khaùc gì moäng aûo. Like lightning: Nhö ñieån chôùp. Like a raging current: Nhö Boäc Löu—Chaúng khaùc gì doøng nöôùc ñang chaûy raát maïnh. Like a shadow: Nhö AÛnh—Nhö boùng hình (chaúng khaùc gì caùi boùng). Like smoke: Nhö Dieäm—Gioáng nhö khoùi (chaúng khaùc gì khoùi). Like the sutras: Nhö Kheá Kinh—gioáng theo kinh ñieån. Likewise: Cuõng nhö vaäy. Liking to be in tranquil extinction and annihilating afflictions, forgetting the Bodhi mind: Thích nôi tòch dieät, döùt tröø phieàn naõo, neân queân maát Boà Ñeà taâm. Liking the ways of individual liberation: Thích ñaïo nhò thöøa—Liking the ways of individual liberation, one of the ten things that Bodhisattvas should avoid. Limb of calmness: Prasrabdhi-sambodhyanga (skt)—Tröø ñaúng giaùc chi—Tröø giaùc phaàn— Elimination as a limb of the truth. Limbs of enlightenment: Sapta-bodhyangani (skt)—Sambojjhanga (p)—See Giaùc Chi. Limit (v): Haïn cheá—To bound—To restrict. Limit of suffering: Dukkhassanta (skt)—Khoå teá hay giôùi haïn cuoái cuøng cuûa ñau khoå (entrance to nirvana—cöûa vaøo nieát baøn). Limited: Finite—Limitation—Limited— Restricted—Höõu Haïn—Coù giôùi haïn—Haïn heïp— Höõu löôïng—Finite, opposite of measureless, boundless or infinite—Coù theå ño löôøng ñöôïc, ñoái laïi vôùi voâ löôïng hay khoâng ño löôøng ñöôïc: Limited. Limited Halo: Parinimmitavasavatti-deva (skt)— Haøo Quang Haïn Löôïng. Limited and limitless: Höõu Haïn Voâ Haïn—Höõu bieân voâ bieân.

Limited mental conception: Khaùi nieäm tinh thaàn haïn heïp. Limited virtue: Giôùi höõu haïn. Limited vision: Phaøm Nhaõn—Maét thòt cuûa nhuïc thaân, coù taàm nhìn giôùi haïn—Flesh-eye—Human eye—Physical eye—Eye of the body. Limited wisdom: Thieåu Trí—Trí tueä haïn cheá. Limitless (a): Ananta (skt)—Anisthita (skt)—Voâ bieân—Voâ soá—Endless—Boundless—Infinite— Khoâng coù giôùi haïn—Khoâng coù bôø beán. Limitless bodies: Voâ Cöïc Chi Theå—See Voâ Bieân Thaân. Limitless consciousness: Thöùc Voâ Bieân—Thöùc lôùn lao, khoâng coù giôùi haïn. Limitless and endless: Voâ Bieân Voâ Teá—Khoâng coù giôùi haïn vaø voâ cuøng voâ taän. Limitless equanimity: Upekkha (p)—Upeksa (skt)—Xaû voâ löôïng. Limitless indifference: Upeksa (skt)—Absolute indifference—Giving up all things—Complete abandonment—See Xaû Voâ Löôïng Taâm. Limitless joy: Mudita (skt&p)—See Hyû Voâ Löôïng Taâm. Limitless joy Tathagata: Tathagata-mudita (skt)—Nhö Lai Hyû Boà Taùt. Limitless light: Appamanabha (p)— Apramanabha (skt)—AÙnh saùng voâ löôïng—Quang minh voâ löôïng—Immeasurable splendor—Infinite light. Limitless perception: Vijnanancayatana (skt)— State of boundless knowledge—See Thöùc Voâ Bieân Xöù. Limitless perception heaven: The second of the formless realms—Chuùng sanh truï nôi thöùc—See Thöùc Voâ Bieân Xöù. Limitless realm: Voâ Bieân Giôùi—Voâ bieân saùt caûnh—Caûnh giôùi voâ haïn. Limitless realm of reality: Caûnh giôùi voâ haïn cuûa thöïc taïi. Limitless realm of things: See Voâ Bieân Phaùp Giôùi. Limitless space heaven: Khoâng Voâ Bieân Xöù— First of the formless realms—Chuùng sanh khoâng xöù truï. Limitless world: The infinite world—See Voâ Bieân Theá Giôùi. Lin-Chi: Rinzai (jap)—Lin-Chi I-Hsuan—See

5782 Laâm Teá Nghóa Huyeàn Thieàn Sö. Lin-Chi's blind ass: See Laâm Teá Haït Lö. Lin Chien Lu (chi): Rinkanroku (jap)—See Laâm Gian Luïc. Lin-Chi's growing pine tree: See Laâm Teá Taøi Tuøng. Lin-Chi hitting T’a-Wu on the side three times: See Coâng AÙn Ñaïi Ngu Tam Quyeàn. Lin-chi-I-hsuan: Rinzai Gigen (jap)—See Laâm Teá Nghóa Huyeàn Thieàn Sö. Lin-chi-lu (chi): Rinzai-roku (jap)—Laâm Teá Luïc—Records of teachings of Lin-Chi, name of a collection of Zen koans—Söu taäp nhöõng lôøi daïy cuûa ngaøi Laâm Teá, goàm nhöõng coâng aùn thieàn. Lin-Chi School: See Laâm Teá Toâng. Lin-Chi Sect: Tröôøng phaùi Laâm Teá—Rinzai (Zen) school—See Laâm Teá Toâng. Lin-chi's Three Phrases: Sanku (jap)—Sanchu—A formulaic expression developed by Zen master Lin-chi I-hsuan, the founder of the Rinzai school of Zen, as a teaching device. It is based on a passage from the Sayings of Lin-chi: One day, a monk came and asked, "What is the First Phrase?" Lin-chi said, "When the seal of the Three Essentials is revealed, the vermilion dots are seen to be merged, and yet, without resort to discussion, host and guest are distinct." The monk asked, "What is the Second Phrase?" Lin-chi said, "How could Miao-chie permit Wu-cho to question him? How can skill in the use of expedients go against the power to cut through the myriad streams?" The monk asked again, "What is the Third Phrase?" Lin-chi said, "Look at the puppets playing on the stage! All their jumps and jerks depend upon the person behind." These phrases became known in China and in Japan. The later Rinzai tradition used the formula as a koâan. However, the tradition does not have a unified understanding of the meaning of the phrases— Laâm Teá Tam Cuù, caùch thöùc dieãn taû ñöôïc khai trieån bôûi Thieàn sö Laâm Teá Nghóa Huyeàn, vò saùng laäp ra toâng Laâm Teá, nhö laø moät phöông saùch ñeå giaùo huaán ñeä töû. Noù ñöôïc caên cöù treân ngöõ luïc cuûa Thieàn sö Laâm Teá: "Moät hoâm, moät vò Taêng ñeán vaø hoûi: 'Caùi gì laø ñeä nhaát cuù?' Laâm Teá noùi: 'Khi maø tam yeáu aán khai chu, ñieåm traùch, chöa cho nghó ngôïi söï phaân bieät chuû khaùch.' Vò Taêng laïi hoûi: 'Theá coøn Ñeä nhò cuù laø gì?' Laâm Teá noùi: 'Baøi tröø caâu hoûi

voâ vò, ngaên chaën cô duyeân beân ngoaøi (laøm sao maø kyû xaûo duøng trong phöông tieän laïi choáng traùi vôùi söùc maïnh veït xuyeân qua traêm ngaøn doøng chaûy cho ñöôïc?)' Vò Taêng laïi hoûi: 'Theá naøo laø ñeä tam cuù?' Laâm Teá noùi: 'Nhìn xem treân raïp dieãn troø roái, giaät daây sau maøn. Laøm sao lyù hoäi ñaây?'" Nhöõng caâ u naøy trôû neân noåi tieáng ôû Trung Hoa vaø Nhaät Baûn. Truyeàn thoáng Laâm Teá veà sau naøy duøng coâng thöùc naøy nhö moät coâng aùn. Tuy nhieân, truyeàn thoáng khoâng coù söï hieåu bieát thoáng nhaát veà yù nghóa cuûa ba caâu naøy. Lin-Chi's True Man: See Laâm Teá Chaân Nhaân. Lin-Chi Tsung: Lin-Chi Sect—See Laâm Teá Toâng. Lin-Chi's ultimate principle of Buddhism: See Laâm Teá Phaät Phaùp Ñaïi YÙ. Lindtner, Christian: Name of a Danish scholar of Buddhism, best known for his influential work on Madhyamaka and the Epistemological tradition. His books include Nagarjuniana (1982) and Miscellanea Buddhica (1985)—Teân cuûa moät hoïc giaû Phaät giaùo ngöôøi Ñan Maïch, noåi tieáng nhôø söï nghieân cöùu veà Truyeàn Thoáng Trung Quaùn Nhaän Thöùc luaän. Caùc taùc phaåm cuûa oâng goàm hai boä Nagarjuniana (1982) vaø Miscellanea Buddhica (19850. Lines of action: Haønh nghieäp. Lines on the palm and fingers: See Thuû Luaân. Lineage (n): See Doøng Truyeàn Thöøa. Lineage Chart: A listing from generation to generation of the Zen practitioners officially regarded as Dharma heirs within a segment of the Zen school. Lineage charts ressemble family trees, mapping out the religious notion of Dharma transmission. They are a standard feature in the Zen school for presenting in graphic form of understanding that the Dharma is passed from master to disciple. Lineage charts typically begin with the historical Buddha, Mahakasyapa, Bodhidharma, or another founding patriarch. The list then continues through the subsequent generations of patriarchs and masters—Bieåu ñoà doøng truyeàn thöøa, moät danh saùch töø theá heä naøy sang theá heä khaùc cuûa caùc haønh giaû tu Thieàn ñöôïc xem laø truyeàn nhaân noái Phaùp trong moät phaàn cuûa Thieàn toâng. Bieåu ñoà doøng truyeàn thöøa cuõng gioáng nhö "gia thuï" (caây gia ñình), veõ ra khaùi nieäm truyeàn Phaùp trong toân giaùo. Chuùng laø neùt ñaët tröng

5783 tieâu chuaån trong Thieàn toâng veà hình thöùc hieåu bieát raèng Phaùp ñöôïc truyeàn töø thaày qua troø giôùi thieäu baèng bieåu ñoà. Bieåu ñoà doøng truyeàn thöøa tieâu bieåu baét ñaàu vôùi ñöùc Phaät lòch söû Thích Ca Maâu Ni, ñeán Ma Ha Ca Dieáp, Boà Ñeà Ñaït Ma, hoaëc moät vò toå khai saùng khaùc. Roài sau ñoù danh saùch tieáp tuïc qua nhieàu theá heä Toå thaày sau ñoù. Lineage of dharma transmission: Phaùp Heä— The line of transmission of a particular teaching of the Buddha. Ling-T’ao: See Linh Thao Thieàn Sö. Linguistics: Lexicography—Ngoân ngöõ hoïc. Ling-yin-ssu (jap): Name of an important Chinese Zen monastery on Pei-shan. The monastery's full name was Ching-te Ling-yin-ssu. It was desginated as one of the Five Mountains, the most prestigious Zen monasteries in China—Caûnh Phuùc Linh AÁn Töï, teân cuûa moät Thieàn vieän quan troïng cuûa Trung Hoa treân nuùi Baéc Sôn, moät trong nhöõng Thieàn vieän danh tieáng trong heä thoáng Nguõ Sôn. Ling-Yu: See Traø Laêng UÙc. Ling-yun Chih-ch'in: Ling-yun Zhiqin—See Linh Vaân Chí Caàn Thieàn Sö. Ling-yun Zhiqin: Ling-yun Chih-ch'in—See Linh Vaân Chí Caàn Thieàn Sö. Linji Yixuan: Rinzai Gigen (jap)—Lin-chi-Ihsuan—See Laâm Teá Nghóa Huyeàn Thieàn Sö. Link of pollution: Nidana of pollution—See Nhieãm Duyeân. Link together: Gaén lieàn nhau—Töông quan töông lieân vôùi nhau. Links with the Buddha resulting from calling upon him: Coù cô duyeân vôùi Phaät khi nieäm hoàng danh cuûa Ngaøi. Lion among men: Nhaân trung sö töû (Buddha— Phaät)—Phaät laø baäc thaày hay höôùng ñaïo sö cuûa loaøi ngöôøi (baäc xuaát chuùng giöõa loaøi ngöôøi)—The Lion of men, Buddha as leader and commander. Lion-arouse: Khí theá cuûa con sö töû. Lion aroused to anger: See Sö Töû Phaán Taán. Lion Buddha: Phaät Sö Töû. Lion cub: See Coâng AÙn Sö Töû Nhi. Lion's high seat: Shishi-Koza (jap)—Sö Töû Cao Toøa—A seat of Buddhist preaching. Lion-jawed: Goø maù noåi cao nhö hai meùp cuûa sö töû. Lion king: The Buddha—Sö töû vöông (Ñöùc Phaät).

Lion Koâan: Coâng aùn muùa vôùi sö töû—This is a well-known koan, the koan about the potentiality and conditions of questions and answers between Zen master Yao-Shan (Yakusen) and his disciple, Yun-Yen (Ungan Donjo). One day, Yao-Shan (Yakusen) asked: “I’ve heard that you can tame lions. Is that so?” Yun-Yen (Ungan Donjo) said: “Yes.” Yao-Shan said: “How many can you tame?” Yun-Yen said: “Six.” Yao-Shan said: “I can tame them too.” Yun-Yen asked: “How many does the master tame?” Yao-Shan said: “One.” Yun-Yen said: “One is six. Six is one.”—Moät coâng aùn noåi tieáng, coâng aùn noùi veà cô duyeân vaán ñaùp giöõa Thieàn sö Döôïc Sôn vaø ñeä töû cuûa mình laø Vaân Nham Ñaøm Thaïnh. Moät hoâm, Döôïc Sôn hoûi Vaân Nham Ñaøm Thaïnh: “Ta nghe ngöôi bieát laøm sö töû muùa phaûi chaêng?” Sö thöa: “Phaûi.” Döôïc Sôn hoûi: “Muùa ñöôïc maáy suaát?” Sö thöa: “Muùa ñöôïc saùu suaát.” Döôïc Sôn noùi: “Ta cuõng muùa ñöôïc.” Sö hoûi: “Hoøa Thöôïng muùa ñöôïc maáy suaát?” Döôïc Sôn ñaùp: “Ta muùa ñöôïc moät suaát.” Sö noùi: “Moät töùc saùu, saùu töùc moät.” Lion-light: Sö töû quang. Lion’s milk: See Sö Töû Nhuû. Lion of nirvana: See Tòch Nghieäp Sö Töû. Lion’s roar: Simhanada (skt)—Shishiku (jap)— An expression indicating intensity and power, since a lion's roar is said to possess the resonance of one hundred animals. Buddhist scripture often apply the original Sanskrit expression "Simhanada" to describe the unsurpassed quality of the Buddha preaching the Dharma—"Sö töû hoáng," thuaät ngöõ chæ cöôøng löïc, vì ngöôøi ta noùi tieáng sö töû hoáng coù söùc aâm höôûng vang doäi maïnh gaáp haøng traêm laàn tieáng vang aâm höôûng cuûa nhöõng loaøi thuù khaùc. Kinh ñieån Phaät giaùo thöôøng aùp duïng thuaät ngöõ Baéc Phaïn nguyeân thuûy "Simhanada" ñeå chæ cho phaåm chaát khoâng gì coù theå vöôït qua ñöôïc cuûa lôøi thuyeát phaùp cuûa ñöùc Phaät—See Sö Töû Hoáng. Lion’s roar Bodhisattva: Simhanadanadin (skt)—Sö Töû Hoáng Boà Taùt—See Sö Töû Hoáng. Lion-Roars-Sovereign-Power-King Buddha: Sö Töû Hoáng Töï Taïi Löïc Vöông Phaät. Lion’s Roar Thus Come One: Sö Töû Hoáng Nhö Lai. Lion seat: Simhasana (skt)—Shishi-Za (jap)—A seat of Buddhist preaching—See Sö Töû Toøa.

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Lion-shaped body: Thaân theå oai nghieâm nhö sö töû—Upper torso like that of a royal lion. Lion Sprint Complete Buddha: Sö Töû Phaán Taán Phaät. Lion Sprint Complete in Ten Thousand Practices Thus Come One: Nhö Lai Sö Töû Phaán Taán Cuï Tuùc Vaïn Haïnh. Lion’s Throne: Simhasana (skt)—Toøa Thieân Quang Sö Töû—See Sö Töû Toøa. Lion’s voice Buddha: Simhaghosa-buddha (skt)— Sö Töû AÂm Phaät—See Sö Töû AÂm. Lips and tongue: Thaàn thieät. Liquid perfume: Liquid scent—Höông thuûy (nöôùc thôm). Lisavi (skt): Löïc só. Listen attentively: Laéng nghe. Listen not to what is contrary to the Buddha’s teachings: Ñöøng nghe nhöõng gì traùi laïi vôùi lôøi Phaät daïy (Phi leã vaät thanh). Listen to the Dharma: See Thính Phaùp. Listen to one Mara-temptation opens the way for a myriad Mara-arrows: See Nhöùt Ma Vaïn Tieån. Listen repectfully: Laéng nghe vôùi loøng toân kính (Taåy nhó cung thính). Listen secretly: nghe leùn. Listen or sing songs or perform music: To commit an Expression of Regret Offence—Nghe nhaïc hay ca haùt, hay chôi aâm nhaïc laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Listening to the dharma: Dhammassanvana (p)—See Thính Phaùp. Listening to the explanations of the virtues of Enlightening Beings: Tònh tu ngöõ nghieäp, nghe noùi coâng ñöùc cuûa Boà Taùt. Listening to the true teaching without worrying about one’s body or life: Tònh tu ngöõ nghieäp, ôû choã chö Phaät laéng nghe chaùnh phaùp chaúng tieác thaân maïng. Listening to the voice of Buddhas joyfully: Tònh tu ngöõ nghieäp, thích laéng nghe aâm thanh cuûa Ñöùc Nhö Lai. Litany of Liang-Wu-Ti for his wife: See Löông Hoaøng Saùm. Literalism: Chuû nghóa tröïc giaûi—Söï giaûi thích theo nghóa ñen hay nghóa cuûa töøng chöõ moät. Literary collection: Tuyeån taäp vaên hoïc.

Literary name of a monk: Ñaïo hieäu. Literary is not the Way, it is only used to carry the Way: Vaên töï khoâng phaûi laø Ñaïo, noù chæ ñöôïc duøng ñeå chuyeân chôû Ñaïo maø thoâi (Vaên dó taûi Ñaïo). Literary work: AÙng vaên chöông. Literature of Buddhism: Phaùp Vaên (vaên chöông Phaät giaùo). Literature of the Five Mountains: GosanBungaku (jap)—See Vaên Hoïc Nguõ Sôn. Little bell: See Khaùnh (1). Little learning: Thieåu vaên. Little merit: Tieåu Coâng Ñöùc—Coâng ñöùc nhoû. Little world: Cakkavala (p)—Tieåu Theá Giôùi— Tieåu vuõ truï—Microcosmo. Liturgy for birth: See Keä Taùn Vaõng Sanh. Liu T'ieh-mo: Ryu Tetsuma (jap)—Liu Tiemo— See Löu Thieát Ma Ni Thieàn Sö. Liu Tiemo: Ryu Tetsuma (jap)—Liu T'ieh-mo— See Löu Thieát Ma Ni Thieàn Sö. Liu-tsu-Ta-shih (chi): Rokuso-Daishi (jap)—Luïc Toå Ñaïi Sö—See Hueä-Naêng Ñaïi Sö. Liu-Tsu-Ta-Shih-Fa-Pao-T’an Ching: Platform Sutra of the Sixth Patriarch—See Luïc Toå Ñaøn Kinh. Live according to the Buddhist laws and you will be at peace at death: Soáng thuaän theo lôøi Phaät daïy thì chaéc chaén luùc cheát ñöôïc bình an (Sinh thuaän töû an). Live alone: Ñoäc Cö—Dwelling alone as a hermit—Soáng ñôn ñoäc nhö moät aån só. Live in a careless and disorderly manner: To commit a Sangha Restoration—Soáng caåu thaû beâ boái laø phaïm toäi Taêng Taøn. Live all one’s life: Soáng suoát ñôøi. Live all one’s life on fruits and roots: Soáng caû ñôøi baèng quaû vaø cuû. Live as a cow: See Ngöu Giôùi. Live Dharma: Soáng phaùp—To practice Dharma means to live Dharma with all aspects of our being and know it truly through experience. Live from day to day: Soáng laây laát qua ngaøy. Live a hard life: Soáng khaéc khoå. Live a holy life: Soáng ñôøi thaùnh thieän. Live (v) for one’s senses or oneself: Soáng cho giaùc quan hay cho chính mình.

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Live and die in happiness: Soáng vaø cheát trong an laïc—Death must surely come to everyone sooner or later. But if one learns to Truth, one can live and die in peace and happiness—Caùi cheát seõ ñeán khoâng choùng thì chaày. Nhöõng ai hieåu ñaïo seõ soáng cheát trong an laïc vaø haïnh phuùc. Live from day to day: Soáng laây laát. Live in a great jewel-adorned mansion and perform Buddha-work: Truï nôi laàu caùc trang nghieâm maø laøm Phaät söï. Live in harmony with others: Soáng haøi hoøa vôùi tha nhaân. Live in harmony with universal law: Soáng haøi hoøa vôùi ñònh luaät thieân nhieân. Livehood: Jiva (skt)—Life—Sinh meänh. Live in kindness: Soáng vôùi loøng töø. Live long: Soáng thoï. Live in narrow circumstances: Kham khoå— Austere. Live observing the body in the body: Live contemplating (considering, reflecting on, looking upon) the body—Soáng quaùn thaân treân thaân— Contemplation of body—See Quaùn Thaân. Live in peace and harmony: Soáng trong hoøa bình vaø hoøa hôïp. Live in peace and be content with one’s occupation: An cö laïc nghieäp. Live peacefully: To pacify mind and body—An truï thaân taâm. Live a religious life: Soáng cuoäc soáng theo nhöõng qui taéc cuûa toân giaùo (tu taäp). Live in retirement: Aranyaka (skt)— Hermitage—To conceal one’s name or to live in a hermitage—See A Lan Nhaõ. Live by the right path but always appear to enter false paths: An truï trong chaùnh ñaïo chaúng boû taø ñaïo—See An Truï Chaùnh Ñaïo, Baát Khí Taø Ñaïo. Live rightly: Soáng moät caùch chaân chính. Live in seclusion in a room: Gynaeceum—Room of forbidden access—Caám phoøng. Live together: Chung soáng—Cuøng ôû. Lived with or born with: Dosho (jap)—Ñoàng Sanh. Live with control over the sense-organs: Soáng cheá ngöï caùc caên.

Live with one’s identity hidden: AÅn taùnh mai danh—To bury one’s name. Live without control over the sense-organs: Soáng khoâng cheá ngöï caùc caên. Livelihood: The means by which we make a living to support ourselves—Caùch sinh soáng. Liveliness: Jivitindriya (skt)—Animation—Breath of life—Liveliness—Vitality—Sinh khí. Lively: Jiva or Jivaka (skt)—Alive—Living— Soáng ñoäng. Living: Soáng—Standard of living: Möùc soáng. Living in all ages: Truï taát caû kieáp laø vieân laâm cuûa Boà Taùt—See Truï Nhaát Thieát Kieáp. Living in the air: Antarikravavasina (skt)—Hö khoâng cö. Living among one's own kind: Dorui-Chu-Sho (jap)—Ñoàng Loaïi Trung Sinh—The term expresses the Buddhist attitude from the other side, not only independence but also identification—Soáng trong ñoàng loaïi. Thuaät ngöõ dieãn ñaït thaùi ñoä Phaät giaùo töø phía khaùc, chaúng nhöõng laø ñoäc laäp maø coøn gioáng nhau nöõa. Living as animals: Go-Vratika (skt)—KukkuraVratika (skt)—See Ngöu Caåu Ngoaïi Ñaïo. Living beings: Satta-sacetano (p)—Sattvasacetana (skt)—See Chuùng Sanh. Living beings in the six paths: Chuùng sanh trong luïc ñaïo. Living beings are sunk in the mire of craving: Chuùng sanh chìm ñaém trong vuõng buøn aùi duïc — Great Enlightening Beings think that all worldlings are sunk in the mire of craving, and no one but Enlightening Beings can rescue them— Chö ñaïi Boà Taùt nghó raèng taát caû theá gian chìm taïi vuõng buøn aùi duïc, tröø chö Boà Taùt ra, khoâng ai coù theå cöùu hoï ñöôïc—See Möôøi Lyù Do Khieán Chö Ñaïi Boà Taùt Thò Hieän Vi Tieáu, Taâm Töï Theä Ñieàu Phuïc Chuùng Sanh. Living beings think they have the power of knowledge: The Enlightening Beings, with unobstructed eyes, look over all the Brahma heavens and all the controlling heavens, and think: because of self-pride, these sentient beings all think they have the power of knowledge—Chö Boà Taùt duøng maét voâ chöôùng ngaïi quaùn saùt taát caû Phaïm Thieân nhaãn ñeán Ñaïi Töï Taïi Thieân trong möôøi phöông maø nghó raèng: Nhöõng chuùng sanh naày ñeàu töï cho raèng mình coù ñaïi trí löïc.

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Living beings turbidity: Turbidity of sentient beings—See Chuùng Sanh Tröôïc. Living Buddha: An incarnation Buddha—Sinh Phaät—See Hoaït Phaät. Living’s and the Buddha’s indestructibilities neither increase nor decrease: See Sinh Phaät Baát Taêng Baát Giaûm. Living and the Buddha are one: Sinh Phaät Nhöùt Theå—Sinh Phaät Baát Nhò—Phaøm Thaùnh Nhöùt Nhö—See Sinh Phaät Nhöùt Nhö. Living and the Buddha are but temporary names: See Sinh Phaät Giaû Danh. Living concord: See Thaân Hoaø Ñoàng Truï. Living creatures: See Chuùng Sanh. Living in darkness and bounding for darkness: Loaïi soáng trong boùng toái vaø höôùng ñeán boùng toái. Living in darkness and bounding for the light: Loaïi soáng trong boùng toái, nhöng höôùng ñeán aùnh saùng. Living on earth: Bhuma (skt)—Ñòa cö (soáng treân maët ñaát). Living intelligent being: A living soul—See Sanh Linh. Living in isolation: Soáng aån daät—Seclude oneself from society. Living in the light and bounding for the darkness: Loaïi ngöôøi soáng trong aùnh saùng, nhöng höôùng ñeán boùng toái. Living in the light and bounding for the light: Loaïi soáng trong aùnh saùng vaø höôùng ñeán aùnh saùng. Living in a palace of all kinds of adornments, giving it up and leaving home, wishing to save sentient beings: Thò hieän ôû nhöõng cung ñieän trang nghieâm—See Truï Nôi Cung Ñieän. Living soul: Intelligence of the living—Mind of the living—Sinh linh. Living stream of wisdom: Which is able to cleanse all impurity—See Tueä Löu. Living and things: Men and things—Ngöôøi vaø vaät hay höõu tình vaø phi tình—The living and things— Men and things—The self and things—See Sanh Phaùp. Living on wild fruits and nuts: Moäc thöïc. Load of night-soil: The human body that has to be carried about—See Thæ Ñaûm Töû. Lobha (p): Tham lam—Greed—Covetousness— Taâm naém giöõ vaät öa thích.

Lobha-mula-citta (skt): Tham Taâm— Consciousness rooted in attachment—Mind rooted in attachment. Lobho (p): Greed—Tham. Lobho akusala mulam (p): Unwholesome root of greed—Tham baát thieän caên. Local Buddhist Sangha: Giaùo Hoäi Phaät Giaùo Ñòa Phöông. Local Deities Hall: Tochido (jap)—Lands Hall— Thoå Ñòa Ñöôøng. Local guardian deity of the soil: God of the soil—Thoå Ñòa Thaàn. Local temple: Chuøa ñòa phöông. Localism (n): Theo chuû nghóa ñòa phöông—Ngöôøi ñaët quyeàn lôïi cuûa mình leân treân quyeàn lôïi cuûa giaùo hoäi vaø ñaát nöôùc. Localization (n): Ñòa phöông hoùa—Cuïc boä hoùa. Locana (skt): See Lö Xaù Na. Location of a pagoda: Vò trí cuûa chuøa. Lochana (skt): Locana (skt)—See Lö Xaù Na. Lockjaw: Chöùng Cöùng Haøm hay chöùng khít haøm—See Nguõ Chuûng AÙc Beänh. Lodge (v) pilgrims: Provide the pilgrims with room and board (food)—Cung caáp phoøng troï vaø thöùc aên cho khaùch haønh höông. Lofty (a): High—Eminent—Cao tuyeät—Traùc tuyeät. Lofty aim: Muïc tieâu cao tuyeät. Lofty objective: Muïc tieâu cao tuyeät. Logic: Lyù luaän—Zen practice does not work with logic, but rather with intuitional perception. Zen practitioners should always remember that Zen stands in opposition to logic, formal or informal. However, it is not the object of Zen to look illogical for its own sake, but to make people know that logical consistency is not final, and that there is a certain transcendental statement that cannot be attained by mere intelletual cleverness. The intellectual groove of "yes" and "no" is quite accomodating when things run their regular course; but as soon as the ultimate question of life comes up, the intellect fails to answer it satisfactorily. The Zenist will not accept unfounded knowledge, especially in exploratory search, such as that of seeking to know the selfnature. In Zen, everything must be discovered by the direct method without any exception—Thieàn

5787 taäp khoâng ñi vôùi lyù luaän, maø vôùi tri thöùc tröïc giaùc. Haønh giaû tu Thieàn neân luoân nhôù raèng Thieàn phaûn ñoái lyù luaän, caû veà chính thöùc laãn khoâng chính thöù c. Tuy nhieân, khoâng phaûi muïc tieâu cuûa Thieàn laø laøm cho chính noù khoâng hôïp vôùi lyù luaän, nhöng maø laøm cho con ngöôøi bieát raèng tính nhö nhaát cuûa lyù luaän khoâng phaûi laø cöùu caùnh, vaø raèng coù moät söï xaùc quyeát sieâu vieät naøo ñoù khoâng theå naøo ñaït ñöôïc chæ baèng vôùi söï thoâng minh cuûa trí tueä. Khuoân saùo trí tueä "ñuùng" vaø "sai" ñöôïc hoaøn toaøn tuøy cô öùng bieán khi söï vieäc ñi ñuùng theo quyõ ñaïo cuûa noù; theá nhöng ngay khi vaán ñeà cuûa cuoäc soáng saép ñeán hoài chung cuoäc, thì trí tueä khoâng traû lôøi ñöôïc noù moät caùch thoûa ñaùng. Thieàn gia seõ khoâng chaáp nhaän loaïi kieán thöùc voâ caên cöù, ñaëc bieät laø trong söï doø daãm taàm caàu, nhö söï taàm caàu töï taùnh. Trong Thieàn, moïi thöù phaûi ñöôïc khaùm phaù baèng phöông phaùp tröïc tieáp, khoâng coù ngoaïi leä —See Lyù Luaän Vaø Thieàn Logically reasoning of a cause: Hetuvidya (skt)—See Nhaân Minh. Loha (skt): Loä Haï—Copper, gold, or iron, etc.— Kim loaïi, keå chung ñoàng vaøng hay saét. Lohagambhira (p): Ñòa nguïc ñoàng soâi. Lo-han (chi): Rakan (jap)—See A La Haùn. Lo-han Kui-ch'eân: Luohan Guichen—See La Haùn Queá Saâm Thieàn Sö. Lo-Han-T'ao-Hsien (chi): Rakan-Dokan (jap)— See Ñaïo Hieàn. Loha-raja (skt): Anu-raja (skt)—Vi traàn—Cöïc nhoû. Lohita (skt): Loä Giaø Ña—Maøu ñoû hay maøu ñoàng—Red, copper-coloured, one of the twelve clear forms which can be seen by eyes. Loiter to engage in idle conversations: La caø taùn gaãu—A Bhiksu or Bhiksuni should not loiter in a layperson’s house or in the town to engage in idle conversation or to eat snacks—Tyø Kheo hay Tyø Kheo Ni khoâng neân la caø ôû nhaø cö só hay nôi phoá chôï ñeå taùn gaãu vaø aên quaø vaët. Loka (skt): Universe—World—Coõi—Giôùi—Coøn goïi laø Loä Giaø—See Loä Ca. Loka-dhamma (p): Loka-dharma (skt)— Mundane law—The world law—Law of this world—See Theá Gian Phaùp. Loka-dharma (skt): See Loka-dhamma. Lokadhatu (skt): This world—World system— Theá giôùi naày.

Lokadhipateyyam (p): The predominant influence on the world—Theá taêng thöôïng. Lokadhipati (skt): One who has predominant influence on the world, one of the titles of the Buddha—Baäc thuø thaéng trong theá gian, moät trong nhöõng danh hieäu cuûa ñöùc Phaät. Lokageya (skt): See Loä Giaø Kyø Daï. Lokajettha (p): Lokajyestha (skt)—Lokanatha (skt)—Theá Toân—See Thaäp Hieäu. Lokajyestha (skt): Lokajettha (p)—Lokanatha (skt)—World’s Honored One—World’s most venerable—Theá Toân—See Thaäp Hieäu. Lokamitra, Dharmachari: Name of a British Buddhist and member of the Friends of Western Buddhist Order (FWBO)—Teân cuûa moät Phaät töû ngöôøi Anh vaø hoäi vieân cuûa Hoäi Phaät Töû Taây Phöông—See Hoäi Phaät Töû Taây Phöông. Lokanatha (skt): Lokajyestha (skt)—Theá Chuû— Theá Chuû Thieân—Phaïm Thieân—Ñaïi Chí Taïi Thieân hay vua cuûa theá gian—The lord of the world—World ruler—See Loä Ca Na Tha. Lokantarika (skt): Bieân Nguïc—Bieân Ñòa Ñòa Nguïc—The side hells. Lokapalas (skt): Raskapalas (skt)—Hoä quoác—Hoä Phaùp Thaàn—World protectors—See Hoä Theá Giaû. Lokaraksa (skt): Theá Hoä—Chi Caâu La Saám— Name of a monk. Lokasema (second century): Name of a Scythian monk who traveled to China in the second century and became an important translator of Buddhist texts. He worked with An-Shih-Kao in Lo-Yang for twenty years. One of his most important works was a partial translation of the “Eight Thousand Line Perfection of Wisdom Sutra” (AstasahasrikaPrajna-Paramita-Sutra)—Teân cuûa moät vò sö ngöôøi Scythian, ngöôøi ñaõ du haønh sang Trung Quoác vaøo theá kyû thöù 2 vaø trôû thaønh moät dòch giaû quan troïng trong vieäc phieân dòch kinh ñieån Phaät giaùo. Ngaøi laøm vieäc vôùi sö An Theá Cao taïi Laïc Döông. Moät trong nhöõng taùc phaåm quan troïng cuûa oâng laø moät phaàn dòch thuaät boä “Taùm ngaøn caâu keä Baùt Nhaõ Ba La Maät Ña.” Lokakshin (skt): Chi Laâu Ca Saám—See Chi Saám. Loka-sutta (p): Sutra on the world, in the Samyutta Nikaya XXXV.82—Kinh Caûnh Giôùi, trong Töông Öng Boä XXXV.82.

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Lokavajja (skt): Acts criticized by people in general—Nhöõng haønh ñoäng thöôøng bò ngöôøi theá gian chæ trích. Lokavartani-dharmavartani-jnanavartanidhatu (skt): The world where this worldly life, the Dharma and the Buddha-knowledge are evolved—See Theá Gian Chuyeån Phaùp Luaân Trí Chuyeån Giôùi. Lokavid (skt): Lokavit (skt)—Loä Ca Bò—Knower of the world—See Theá Gian Giaûi. Lokavidu (skt): Ngöôøi hieåu roõ theá gian—The knower of the cosmos—The knower of the world—See Theá Gian Giaûi. Lokavipatti-sutta (p): Sutra on the failings of the worlds, Anguttara Nikaya VIII.6—Kinh noùi veà nhöõng thaát baïi cuûa theá gian, Taêng Nhaát A Haøm VIII.6. Lokavit (skt): Lokavid (skt)—See Theá Gian Giaûi. Lokayatika (skt): Loä Ca Da Ñeå Ca—See Thuaän Theá Phaùi. Lokayatika-sutta (p): Sutra on the Cosmologist, Samyutta Nikaya, XII.48—Sutra on those who study the origin and structure of the universe. Lokeshvara (skt): See Lokesvara. Lokesvara (skt): Lokesvararaja (skt)—Lord of the world—See Nhieâu Vöông Phaät. Lokesvara-Buddha (skt): Töï taïi vöông Phaät. Lokesvararaja (skt): World-Sovereign King— Theá Nhieâu Vöông—See Theá Töï Taïi Vöông. Lokisvara-Buddha (skt): Master Sovereign King Buddha—Theá Töï Taïi Vöông Phaät—Töï Taïi Vöông Phaät. Lokiya (p): Laukika (skt)—Theá tuïc—Ordinary world—Common views—Common ways— Mundane—Tuïc ñeá hoaëc phaùp theá gian. Lokiya-citta (p): Taâm Theá Gian—Mundane mind—A mind which is mundane, not experiencing nirvana. Lokiya-magga (p): Theá Gian Ñaïo—Mundane path—A path which is mundane, not leading to nirvana. Lokiya-samadhi (skt): Theá Gian Ñònh—Nhieãm Ñònh—Defiled state of concentration—Traïng thaùi ñònh khoâng thanh khieát. Lokottara (skt): Lokuttara (p)—Sieâu theá—Supermundane—Supra-mundane—See Sieâu Nhieân.

Lokottara-jnana (skt): Jnanam-lokottaram (skt)—Trí sieâu vieät—Knowledge of the supraworld—See Xuaát Theá Gian Trí. Lokottaratamajnana (skt): Jnanam-lokottaratam (skt)—Supreme supra-worldly knowledge—See Xuaát Theá Gian Thöôïng Thöôïng Trí. Lokottaravada (skt): See Lokottaravadinah. Lokottaravadina (skt): See Lokottaravadinah. Lokottaravadinah (skt): Lokottaravada (skt)—Lö Caâu Ña Baø Thi Boä—See Thuyeát Xuaát Theá Boä. Lokuttara (p): Lokottara (skt)—Sieâu theá—Ñaây laø töø ñeå chæ boán ñaïo, boán quaû vaø Nieát baøn— Supermundane—See Sieâu Nhieân. Lokuttara-citta (p): See Taâm Sieâu Theá. Lokuttara-dhamma (p): Unconditioned dhamma which is nibbana—Sieâu Theá Phaùp. Lokuttara-magga (p): Sieâu Theá Ñaïo— Supramundane path. Loneliness (n): Söï leõ loi—Söï coâ ñôn—Solitary. Lonely (a): Leõ loi. Long Abstinence: Tröôøng trai (Söï kieâng thòt, kieâng röôïu, vaø tieát duïc vónh vieãn). Long and broad tongue: Töôùng löôõi roäng daøi— See Quaûng Tröôøng Thieät Töôùng. Long ch dzok ku (tib): Sambhogakaya (skt)— Enjoyment body—The reward body, or the sambhoga-kaya of a Buddha—The functioning glorious body—Baùo thaân—See Thoï Duïng Thaân. Longchen Nyingtig (tib): Heart Sphere of the Great Expanse—See Taâm Giôùi. Longchenpa (tib): Name of a Tibetan Buddhist master and scholar in the fourteenth century—Teân cuûa moät vò thaày vaø hoïc giaû Phaät giaùo Taây Taïng vaøo theá kyû thöù XIV. Longchen Rabjampa (1308-1364): Name of one of the most influential masters of the Nyingmapa order of Tibetan Buddhism, particularly important in the Dzogchen (great perfection) tradition. Among his best works are the “Seven Treasuries,” and the “Fourfold Innermost Essence—Teân cuûa moät trong nhöõng vò thaày coù aûnh höôûng nhaát cuûa tröôøng phaùi Ninh Maõ thuoäc Phaät giaùo Taây Taïng, ñaëc bieät quan troïng vôùi chi phaùi Ñaïi Toaøn (Dzogchen). Trong soá nhöõng taùc phaåm noåi tieáng nhaát cuûa oâng laø nhöõng boä “Thaát Baûo Taïng” vaø boä “Töù Noäi Yeáu.”

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Long Abstinence: Tröôøng trai (Söï kieâng thòt, kieâng röôïu, vaø tieát duïc vónh vieãn). Long Agama Sutra: Digha-nikaya (p)—Choagon-kyo (jap)—See Kinh Tröôøng A Haøm. Long life: Eternal life—Tröôøng sinh. Long life without death: Tröôøng sinh baát töû. (of) Long standing: Of long time—Thaâm nieân. Longer Agama Sutra: Kinh Tröôøng A Haøm. Longer Sukhavativyuha Sutra: Longer Amitabha Sutra—Kinh A Di Ñaø Boån Nguyeän. Longchen Rabjampa (1308-1364): One of the most influential masters of the Nyingmapa order of Tibetan Buddhism, particularly important in the Dzogchen (great perfection) tradition. Among his best works are the “Seven Treasuries,” and the “Fourfold Innermost Essence. Long collection: Dirghagama (skt)—The Long Agamas—See Kinh Tröôøng A Haøm. Long (v) for: Khaùt voïng—To aspire for. Long kalpa: Chogo (jap)—Tröôøng Kieáp. Long-life heaven: Cung trôøi tröôøng thoï. Long life without growing old: Tröôøng sanh baát laõo—Cuoäc soáng keùo daøi khoâng giaø, khoâng cheát— Immortality. Long life spent in saving others: See Hoùa Tha Thoï. Long-lived: Soáng laâu. Long-nailed ascetic brahmacari: See Traûo Ñoäc. Long-nailed brahmacarin: Dighanakha (p)— Tröôøng Traûo Phaïm Chí—Vò phaïm chí ñeå moùng tay vaø moùng chaân thaät daøi. Long night of births and deaths: Ñeâm daøi sanh töû. Long robs and optional garments: Thính y—Laø loaïi tröôøng y khoâng baét buoäc phaûi maëc. Long slender fingers: Ngoùn tay daøi, ñaàu ngoùn nhoû vaø nhoïn—See Tam Thaäp Nhò Haûo Töôùng. Long way of Hinayana: Lengthwise way of Hinayana—Thuï sieâu—Con ñöôøng doïc hay ñöôøng tröôøng cuûa Tieåu thöøa. Long way to work out one’s own salvation: Thuï xuaát—Giaùo phaùp chuû tröông döïa vaøo töï löïc (Thaùnh ñaïo moân). Long-work Sutras: Agama (skt)—Kinh tröôøng A Haøm. Longer Amitabha Sutra: Pure Land Sutras—See Kinh Voâ Löôïng Thoï.

Longer Sukhavativyuha Sutra: Kinh A Di Ñaø Boån Nguyeän—Longer Amitabha Sutra. Longevity: Soáng thoï. Longevity for the Buddhism: Söï tröôøng toàn cuûa Phaät giaùo. Longji Shaoxiu: Ryusai Shoshu (jap)—Shao-hsiu Lung-chi—See Thieäu Tu Long Teá Thieàn Sö. Longtan Chongxin: Ryutan-Shoshin (jap)—See Long Ñaøm Suøng Tín Thieàn Sö. Longya Judun: Ryuge Kodon (jap)—Lung-ya Chu-tun—See Long Nha Cö Ñoän Thieàn Sö. Look after a sick person: To see a fellow monk or nun is sick and does not ask about his or her condition and look after him or her is to commit an Expression of Regret Offence—Thaáy ngöôøi beänh maø khoâng chòu chaêm soùc laø phaïm giôùi Ba Daät Ñeà. Look at with the eyes: Sacchikaroti (p)— Sakshatkrita (skt)—Nhìn thaáy baèng maét—See Realization. Look (v) back deeply: Nhìn saâu vaøo chính mình. Look down on one’s master: To commit an Expression of Regret Offence—Khinh khi thaày toå laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Look for: To search for—Tìm caàu. Look for faults in others: See Tìm Loãi Ngöôøi. Look forward to do something: Mong ñôïi ñeå laøm ñieàu gì. Look into: Vipasyana or Vidarsana (skt)— Contemplation—See Quaùn. Look into (things) and think over: Quaùn Nieäm—Nhìn vaøo söï vaät ñeå quaùn töôûng—To contemplate and ponder. Look (v) inward: Xem xeùt noäi taâm. Look inward for salvation: Nhìn vaøo beân trong cuûa chính mình hay hoài ñaàu thò ngaïn —Turn the head and there is the shore. Look (v) lightly: Ñaùnh giaù thaáp—Disregard— Underestimate—Coi thöôøng, ñaùnh giaù thaáp—See Xem Thöôøng. Look not at what is contrary to the Buddha’s teachings: Ñöøng nhìn nhöõng gì ngöôïc laïi vôùi lôøi Phaät daïy. Look at oneself before criticizing others: Töï xeùt mình tröôùc khi xeùt ngöôøi (Phaûn caàu chö kyû). Look at oneself in a mirror: See Chieáu Kieán.

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Look for someone or something: Search for— Taàm caàu. Look at the stars to tell people’s fortunes: To commit an Expression of Regret Offence—Nhìn sao ñoaùn meänh laø phaïm vaøo giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Look up: Ngöôõng—Nhìn leân. Look up at someone: To adore someone—Kính ngöôõng ai. Look up to: Chieâm ngöôõng. To adore—To revere. Look up at someone or something with respect: Chieâm ngöôõng. Looking: To look at—See Nhìn. Looking into the absence of the ego while continuing to teach all living beings indefatigably: Quaùn Voâ Ngaõ maø daïy doã ngöôøi khoâng nhaøm moûi. Looking into the impermanence without discarding the performance of good deeds: Quaùn Voâ Thöôøng maø khoâng nhaøm vieäc laønh (lôïi haønh). Looking into nirvana with no intention of dwelling in it permanently: Quaùn Tòch Dieät maø khoâng tòch dieät haún. Looking into the non-existing destinations of all things while the mind is set on practicing excellent actions as true destinations: Quaùn Khoâng Choã Veà (khoâng quy tuùc) maø vaãn veà theo phaùp laønh. Looking into nothingness (emptiness) without forgetting (abandoning) about great compassion: Quaùn Khoâng Voâ maø khoâng boû ñaïi bi. Looking for an ox: Seeking the ox—Tìm traâu. Looking into passionlessness without cutting off the passion-stream in order to stay in the world to liberate others: Quaùn Voâ Laäu maø khoâng ñoaïn caùc laäu. Looking into the relinquishment (of nirvana) while one’s body and mind are set on the practice of all good deeds: Quaùn xa lìa (buoâng boû) maø thaân taâm tu caùc phaùp laønh. Looking into the right position (of nirvana) without following the Hinayana habit of staying in it: Quaùn Chaùnh Phaùp Vò (choã chöùng) maø khoâng theo Tieåu thöøa. Looking into the state of non-action while

carrying out the Dharma to teach and convert living beings: Quaùn khoâng choã laøm (voâ haønh) maø duøng vieäc laøm (haønh ñoäng) ñeå giaùo hoùa chuùng sanh. Looking into suffering in the world without hating birth and death, i.e. samsara: Quaùn Theá Gian Khoå maø khoâng gheùt sanh töû. Looking into the unborn, i.e. the uncreate while abiding in the illusion of life to shoulder responsibility to save others: Quaùn Voâ Sanh maø duøng phaùp sanh (nöông theo höõu sanh) ñeå gaùnh vaùc taát caû. Looking into the unreality of all phenomena: Boà Taùt khoâng truï voâ vi. Loose: Vitakkacarita (p)—Baåm taùnh phoùng daät— Distracted—Unrestrainted, or discursive temperament. Loose bonds: Untie bonds—Undo bonds—Giaûi keát. Loose cross-legged sitting: Agura (skt)—See Ngoài Xeáp Cheùo Loûng. Loose explanation: Thuû Thöù Ngöõ—Easy, facile, loose talk—Söï giaûi thích loûng leûo keùm coûi. Loose one’s illusion about sins: Be disillusioned—Tænh moäng. loose someone from his bonds: To relieve distress—Giaûi aùch. Looseness: No slackness—Baát phoùng daät. Loot (v): AÊn cöôùp—To rob. Lopon (tib): Acarya (skt)—Spiritual master—Vò thaày taâm linh. Lo-p'u Yuan-an: Rakuho Gen'an (jap)—Luopu Yuanan—See Laïc Phoå Nguyeân An Thieàn Sö. Loquacious (a): Ña ngoân. Lord: An epithet of the Buddha—The Blessed One—The Exalted One—See Theá Toân. Lord with the absolute intelligence: See Khoâng Vöông Phaùp. Lord of Beasts Ghost King: Quyû Vöông Chuû Thuù. Lord of Birds Ghost King: Quyû Vöông Chuû Caàm. Lord of Birth Ghost King: Quyû Vöông Chuû Saûn. Lord of Calamities Ghost King: Quyû Vöông Chuû Hoïa.

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Lord of charity: Danapati (skt)—Almsgiver— Benefactor—Patron of Buddhism—Ñaøn chuû (thí chuû). Lord of constellations: Naksatranatha (skt)— Tinh Tuù Vöông. Lord of constellations Buddha: Naksatra-rajaBuddha (skt)—Tuùc Vöông Phaät. Lord of conversion: Lord of transformation— Ngöôøi chuû trì vieäc giaùo hoùa—See Hoùa Chuû. Lord of Danger Ghost King: Quyû Vöông Chuû Hieåm. Lord of death and hell: Yama (skt)—Dieäm Ma Vöông—Lord of death and hell—Töû Vöông. Lord of devas: Devapati (skt)—Thieân Chuû—See Devapati. Lord of devas, born in the womb of an ass: Thieân Ñeá thaùc sanh vaøo thai löøa—See Thieân Ñeá Sinh Lö Thai. Lord of Domestic Animals Ghost King: Quyû Vöông Chuû Suùc. Lord of elephants: See Töôïng Chuû. Lord of Food Ghost King: Quyû Vöông Chuû Thöïc. Lord of great grace: See Ñaïi AÂn Giaùo Chuû. Lord of the heavens of form: Phaïm Thieân—See Brahma. Lord of the hundred commentaries: Baùch Boån Luaän Sö—See Baùch Boån Sôù Chuû. Lord of the intellect: Thöùc Chuû—The lord of the mind, the alaya-vijnana as discriminator— Taâm phaân bieät, taâm laøm chuû. Lord of Life Ghost King: Quyû Vöông Chuû Maïng. Lord Maheshvara’s Palace: Cung Thieân Vöông. Lord of Mountain Spirit Ghost King: Quyû Vöông Chuû Mò. Lord of the Saha-loka-dhatu: Brahma-sanamku (skt)—Ta Baø Theá Giôùi Chuû —Lord of the world of human beings. Lord of the Saha world: Lord of the Saha-lokadhatu—Ta Baø Theá Giôùi Chuû. Lord of Sickness Ghost King: Quyû Vöông Chuû Taät. Lord of the sixth desire-heaven: Mara-papiyan (skt)—Thieân ma ba tuaàn. Lord’s Song: Bhagavad-gita (skt)—Chí Toân Ca— A complete treatise on spiritual development

along the lines of Karma Yoga, the way of Right Action. Lord of songs: Gathapati (skt)—Chuùa teå cuûa taát caû caùc baøi haùt. Lord of supreme dharma: Buddha—Voâ thöôïng phaùp vöông. Lord of transformation: Lord of conversion— Hoùa Chuû. Lord of Wealth Ghost King: Quyû Vöông Chuû Taøi. Lord of the West: Amitabha Buddha—Taây Phöông Giaùo Chuû (A Di Ñaø Phaät). Lord of the World: Bhagava (skt)—Lokajyestha (skt)—World’s Honored One—See Theá Thieân. Lord of the world of human beings: Brahmasanamku (skt)—Ta Baø Theá Giôùi Chuû—Lord of the Saha-loka-dhatu. Lordship (n): Vò theá cuûa Ñöùc Vua—Chuû quyeàn— Quyeàn thoáng trò. Lordly wife: Ayyabhariya (p)—Vôï haønh xöû nhö moät baø chuû—See Thaát Chuûng Phu Nhaân. Lose consciousness: Baát tænh. Lose (v) courage: Ngaõ loøng. Lose (v) face: Maát maët. Lose one’s conscience: Taùn taän löông taâm—To be insensible to right feeling—To be wicked to the point of having no more conscience. Lose one’s hold in life: Maát sinh löïc. Lose (miss) an opportunity: Lôõ dòp. Lose one’s temper: Ñoå khuøng—Noåi noùng. Lose one’s vow to save other sentient beings: Tieâu tan chí nguyeän ñoä tha—To lose one’s altruistic determination. Lose one’s way: Laïc ñöôøng. Lose proper mindfulness: Mushitasmriti (skt)— Thaát nieäm hay khoâng giöõ ñöôïc chaùnh nieäm — Distraction. Loser bewails his loss: Ngöôøi baïi thì sanh taâm saàu muoän. Lo-shan Tao-hsien: Razan Dokan (jap)—See La Sôn Ñaïo Nhaøn Phöôùc Chaâu Thieàn Sö. Losing body and losing life: Soshin-Shitsumei (jap)—Taùn Thaân Thaát Meänh—Losing composure—In Zen, the term means "to attain realization."—Maát caû thaân laãn maïng, coù nghóa laø maát ñi söï bình tónh. Trong Thieàn, thuaät ngöõ coù nghóa laø söï "ñaït ngoä."

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Losing one’s vitality: Maát heát tinh khí—See Cöûu Chuûng Hoaïnh Töû. Loss (n): 1) Decline: Alabho (p)—Thaát, baát ñaéc hay thua keùm; 2) Vyasanani (p): Söï maát maùt, toån thaát. Loss in each thought-moment: Nieäm Nieäm Thaát—Söï maát chaùnh nieäm trong töøng giaây phuùt. Loss of everything: Maát heát moïi thöù (yù noùi ngöôøi tu bò thoái chuyeån seõ maát heát moïi thöù). Loss of good name: Thöông toån danh döï. Loss of health: Taät beänh toån thaát. Loss of mindfulness: Nieäm Thaát—Thaát nieäm— Söï maát chaùnh nieäm. Loss of morality: Giôùi toån thaát. Loss of relatives: Thaân thuoäc toån thaát. Loss of right view: Chaùnh kieán toån thaát. Loss of wealth: Taøi saûn toån thaát. Lotus (n): Pundarika (skt)—Ba Ñaàu Ma—See Lieân Hoa. Lotus blossoms: See Hoa Sen. Lotus-Blossom-Light-Play-Magic Buddha: Lieân Hoa Quang Du Hyù Thaàn Thoâng Phaät. Lotus Blossom Recitation: Lieân Hoa Trì Danh. Lotus-Blossom Samadhi: See Phaùp Hoa Tam Muoäi. Lotus in the body: See Thaân Lieân. Lotus born: Rinchen jungni (tib)—PadmaSambhava (skt)—See Lieân Hoa Sanh. Lotus flower: Lieân Hoa—Hoa sen. Lotus-Flower Light, Roaming In Spiritual Power Buddha: Phaät Lieân Hoa Quang Du Hí Thaàn Thoâng. Lotus flower opens, the fruit is seen therein: See Hoa Quaû Ñoàng Thôøi. Lotus grades: Nine Holy Grades of Lotus—See Cöûu Phaåm Lieân Hoa. Lotus Flower Color: Renge-Shiki (jap)—Lieân Hoa Saéc. Lotus Flower Sect: See Phaùp Hoa Toâng. Lotus ksetra: Lotus Land—Lieân Hoa Ñòa. Lotus land: See Lieân Bang. Lotus leaf: Laù sen. Lotus of the mind: The original purity of the mind—See Taâm Lieân. Lotus palace: Padmavimana (skt)—Lieân cung. Lotus pedestal: Lieân Ñaøi—Ñaøi sen—Lieân hoa ñaøi.

Lotus-pietism: Nichiren (jap)—New Lotus sect (Mahayanistic)—Nhaät Lieân Toâng—Nichiren Sect. Lotus pietism sect: Nhaät Lieân Toâng—Nichiren Sect. Lotus position: Padmasana (skt)—Kekka-fuza (jap)—Cross-legged position—See Kieát Giaø. Lotus posture: Padmasana (skt)—Tö theá ngoài kieát giaø—Cross-legged position—See Kieát Giaø. Lotus radiance: Padmaprabha (skt)—See Hoa Quang. Lotus samadhi: Samadhi of the Lotus—Lieân Hoa Tam Muoäi—Tham thieàn vaø nhaäp tam muoäi trong theá ngoài hoa sen—See Phaùp Hoa Tam Muoäi. Lotus samadhi of Vairocana from which Amitabha was born: See Nhaát Thieát Nhö Lai Chö Phaùp Boån Taùnh Thanh Tònh Lieân Hoa Tam Muoäi. Lotus school: Lieân Hoa Toâng—See Lotus sect. Lotus sect: Phaùp Hoa Toâng—Lotus sect was one time a branch of the Pure Land school. Its doctrine is based on the Lotus Sutra, thus it is called the Lotus school. Its followers try to overcome all passions by strictly observing precepts and reciting or calling upon the name of Amitabha, hoping after death, they will be welcomed by Amitabha Buddha in the Pure Land—Tröôøng phaùi Phaùp Hoa, nguyeân tröôùc ñaây laø moät nhaùnh cuûa tröôøng phaùi Tònh ñoä. Giaùo lyù caên baûn cuûa tröôøng phaùi naày laø kinh Phaùp Hoa. Tín ñoà trong tröôøng phaùi naày coá gaéng vöôït nhöõng ñam meâ baèng caùch tuaân theo giôùi luaät vaø thöôøng nieäm Hoàng Danh Ñöùc A Di Ñaø ñeå khi cheát ñöôïc vaõng sanh Tònh Ñoä. Lotus seed: Lieân töû hay haït sen. Lotus seed pod: Göông sen. Lotus Sramanas: Phaân Ñaø Lôïi Hoa Sa Moân— Baäc Thaùnh giaû cuûa quaû Tö Ñaø Haøm. Lotus store: See Hoa Taïng Theá Giôùi. Lotus-store world: Pure Land of all Buddhas in their enjoyment bodies—See Hoa Taïng Theá Giôùi. Lotus Sutra: Saddharma-pundarika-sutra (skt)— Hokkyo (jap)—Wonderful Law Lotus Flower— See Kinh Dieäu Phaùp Lieân Hoa. Lotus Sutra Chapter on Avalokitesvara Bodhisattva: Kinh Quaùn Theá AÂm Boà Taùt. Lotus Sutra Chapter on the Universal Gateway of Avalokitesvara Bodhisattva: Lotus sutra— See Kinh Dieäu Phaùp Lieân Hoa.

5793

Lotus throne: Buddha-throne—Ñaøi sen (lieân toøa)—See Hoa Toïa. Lotus treasury: Hoa taïng. Lotus Treasury World: Lotus treasury store— See Hoa Taïng Theá Giôùi. Lotus womb: See Hoa Thai. Lotus world: The Lotus world or universe of each Buddha for his sambhogakaya—See Hoa Taïng Theá Giôùi. Louis de la Vallee Poussin: One of the most eminent Belgium Buddhist scholars in the nineteenth century—Moät trong nhöõng hoïc giaû Phaät giaùo ngöôøi Bæ noåi tieáng vaøo theá kyû thöù 19— See Phoå San. Love (v): Kaøma or Raøga (skt)—Affection—Yeâu thöông—See AÙi. Love is the beginning of hatred: AÙi vi taêng thuûy (thöông laø baét ñaàu gheùt). Love of Blessing Heaven: Coõi Trôøi Phöôùc AÙi. Love for the Buddha-truth: AÙi phaùp. Love and care for: AÙi tích—To be unwilling to give up—Luyeán aùi khoâng bao giôø muoán buoâng boû. Love and Compassion: Loøng nhaân aùi vaø töø bi. Love and desire: Love of family—Craving for sensuality—Craving for non-existence—See AÙi Duïc. Love or desire as a contributory cause: Attachment—AÙi duyeân. Love of existence: Possession resulting in suffering—Höõu AÙi Ñeá. Love of existence in one of the conditioned realms: Bhavasava (p)—Söï ham muoán hieän höõu trong moät trong nhöõng caûnh giôùi höõu laäu. Love of family: Love and desire—Craving for sensuality—Craving for non-existence—See AÙi Duïc. Love as fire that burns: AÙi hoûa. Love and give alms to the poor: Thöông xoùt vaø boá thí cho ngöôøi ngheøo. Love of the good: AÙi thieän. Love growing from thinking of others: See AÙi Kieán. Love and hate: AÙi haän (aùi nhueã hay aùi taéng)— Desire and hate—Like and dislike. Love inspired by desire: See Duïc AÙi. Love inspired by the dharma: See Phaùp AÙi. Love and not to kill animals: Thöông xoùt vaø

khoâng saùt haïi suùc sanh. Love mankind selflessly: AÙi nhaân voâ vò lôïi (thöông ngöôøi moät caùch baát vuï lôïi). Love misfortune: Khoå luïy vì tình. Love one another: Töông aùi. Love one’s country as much as one’s life: AÙi quoác nhö kyû (yeâu nöôùc nhö yeâu sinh meänh cuûa chính mình). Love others as much as oneself: AÙi nhaân nhö kyû (thöông ngöôøi nhö theå thöông thaân). Love in the passion realm: To hanker after— Desire—See Duïc AÙi. Love in the realm of form: Rupa-raga (p)—Saéc aùi keát hay tham saéc—Attachment to the world of forms—Greed for the fine-material—Lust or desire for form—Craving for the world of form. Love in the realm of formlessness: Arupa-raga (p)—Voâ saéc aùi keát hay tham voâ saéc—Lust or desire for formlessness—Greed for the immaterial—Attachment to the formless world— Craving for the formless world. Love and Respect Ghost King: AÙi Kính Quyû Vöông. Love and righteousness: Nhaân nghóa—Charity and justice. Love someone deeply: Thöông ai saâu ñaäm. Love wealth as if it were life itself: AÙi taøi nhö meänh (thöông tieàn nhö thöông chính thaân mình). Lovely (a): Deã thöông—Lovable—Pleasant. Loving: Coù tình—Affectionate. Loving heart: AÙi taâm—A mind full of desire; a mind dominated by desire; a loving heart—Taâm ñaày duïc voïng, hay taâm bò duïc voïng thoáng trò. Loving kindness: Maitri (skt)—Metta (p)— Affection—Tenderness—Loøng töø—See Töø. Loving-kindness and compassion: See Töø Bi. Loving-kindness, compassion, joy and equanimity: Töø Bi Hyû Xaû—See Töù Voâ Löôïng Taâm. Loving-kindness or hate: Vôùi töø taâm hay vôùi saân taâm—See Töø Taâm-Saân Taâm. Loving-mother: Affectionate—Töø maãu. Loving One: Maitreya (skt)—See Di Laëc. Loving-reverence: Töø kính. Loving speech: AÙi Ngöõ—The words of love of a Bodhisattva—Lôøi noùi yeâu thöông cuûa moät vò Boà Taùt—See Töù Nhieáp Phaùp.

5794

Low capacity: Dull—Ñoän caên—Those born with base character or of low capacity—Nhöõng ngöôøi sanh ra vôùi haï caên. Low or dull faculty: Lamakindriya (p)—Ñoän caên—Low Spiritual faculty. Low element: Hina-dhatu (p)—Lieät giôùi. Low-mindedness: Styana (skt)—Hoân traàm. Low spiritual faculty: Lamakindriya (skt & p)— Low (dull) capacities—Low spiritual faculty—See Haï Caên. Low sweet voice: Kalarava (skt)—Gioïng noùi ngoït ngaøo. Low voice: Kalabhashana (skt)—Gioïng nhoû nheï. Lower class of “prayer-beads.”: Haï phaåm nieäm chaâu—Lower, numbering 27. This is one of the four classes of “prayer-beads.”—Ñaây laø moät trong boán loaïi nieäm chaâu—See Töù Nieäm Chaâu. Lower fetters: Bonds in the lower desire-realms or the lower fetters which hold the individual in the realms of desire—Nhöõng troùi buoäc trong caûnh thaáp duïc giôùi. Lower garments: Haï y—The lowest order of a monk’s robes, that of five patches—Y haï cuûa chö Taêng, y 5 maûnh. Lower Hinayana: Sarvastivada (skt)—Laäp Tính Toâng—Everything exists or has its own nature. Lower ideas in Hinayana Nirvana: Haï thöøa Nieát Baøn chöôùng. Lower level: Haï Phaåm—Baäc thaáp. Lower Mahayana: Phaù Töôùng Toâng—Form has no reality because of the doctrine of the void. Lower one’s voice: Dòu gioïng. Lower orders of disciples: See Haï Chuùng (1). Lower realm: Haï giôùi—Human world—Theá giôùi loaøi ngöôøi. Lower regions: See Haï Ñòa. Lower region of the 52-stages: See Haï Ñòa. Lower world: Human world—Haï giôùi. Lower-yana: Haï thöøa—Hinayana—Inferior yana—Mean yana—Haï lieät thöøa. Lowering the flame: Haï ngoïn löûa xuoáng ñeå baét ñaàu leã hoûa taùng—See Ako. Lowest of the Buddha-ksetra: Kim Quang Phaät Saùt—Caûnh giôùi thaáp nhaát cuûa Phaät Giôùi. Lowest classes: Caáp thaáp nhaát—1) Sudra: Maït Haïng—See Thuû Ñaø La and Töù Giai Caáp AÁn Ñoä ; 2) See Haï Phaåm.

Lowest of the lowest classes who enter the Pure Land of Amitabha: Haï phaåm haï sanh. Lowest quality: See Haï Phaåm. Lowest order of a monk's robes: That of five patches—Lower garments—Haï y. Lowest ranked robe: Y haï—Three lowest ranks—Ba loaïi Haï Taêng Giaø Leâ. Lowest stages in the Pure Land: See Haï Phaåm. Lowest of the three highest classes: Thöôïng Phaåm Haï Sanh. Lowest of the three lowest classes: Haï Phaåm Haï Sanh. Lowest of the three middle classes: Trung Phaåm Haï Sanh. Loyal and pious: Trung hieáu. Loyalty: Söï thuûy chung. Lo-Yang: Laïc Döông—Name of an ancient capital of China. It was the capital town of Wei, on the Yellow River, in northern China, a great center of Buddhist study and activity to which many monks from India had come, bringing numerous manuscripts. This was the situation when Bodhidharma came there after his unprofitable interview with the Emperor Wu-ti. As Bodhidharma, with his emphasis on the seeking of the Buddha Mind, was not welcomed there, so, he left and made his way to the Shaolin Temple on Mount Sung, also called the Wu-tai Mountain— Teân cuûa ñeá ñoâ cuûa Trung Hoa. Laïc Döông chính laø kinh ñoâ cuûa trieàu Nguïy, naèm beân bôø soâng Hoaøng Haø, mieàn baéc Trung Hoa, moät trung taâm nghieân cöùu Phaät giaùo lôùn vôùi nhieàu sinh hoaït maø nhöõng nhaø sö AÁn Ñoä thöôøng ñeán vaø mang theo raát nhieàu kinh ñieån. Ñaây cuõng chính laø nôi maø Toå Boà Ñeà Ñaït Ma ñaõ ñi ñeán sau cuoäc phoûng vaán voâ boå vôùi vua Löông Voõ Ñeá. Taïi Laïc Döông, Toå Boà Ñeà Ñaït Ma vôùi söï nhaán maïnh ñeán chuyeän taàm caàu Phaät Taâm, neân ngaøi khoâng ñöôïc hoan ngheânh, vì theá, ngaøi ñaõ ñi veà höôùng chuøa Thieáu Laâm treân nuùi Tung Sôn, coøn goïi laø Nguõ Ñaøi Sôn. Luck (n): Vaän may ruûi—Soá maïng Lucky: Srì (skt)—Auspicious—Fortunate—Caùt töôøng. Lucky day: Caùt Nhaät—Ngaøy laønh. Lucky kalpa: Bhadrakalpa (skt): Nhôn Hieàn kieáp—Good Kalpa. Lucky star: Phuùc tinh (ngoâi sao phuùc ñöùc).

5795

Ludrup (tib): Long Thoï—See Nagarjuna. Lu-keng-Taifu (jap): See Rikuko-Taifu. Lu-kuo: Loã Quoác—Name of a country where Confucius was born—Teân cuûa nöôùc Loã, nôi sanh cuûa Khoång Töû. Lumbini (skt & p): Laïp Phaït Ni—Laâm Vi Ni— See Laâm Tì Ni. Lumbini Garden stupa: Thaùp Laâm Tyø Ni— Lumbini Garden, Buddha’s birthplace in Kapilavastu, This is one of the eight Great Spiritual or Sacred Stupas of Buddhism—Thaùp trong vöôøn Laâm Tyø Ni trong thaønh Ca Tyø La Veä laø nôi ñaûn sanh cuûa Phaät, ñaây laø moät trong taùm ngoâi thaùp thieâng lôùn cuûa Phaät giaùo—See Baùt Ñaïi Linh Thaùp. Lumbini Park: Lumbini (skt)—See Laâm Tì Ni. Luminaries: Varaprabha (skt)—Dieäu Quang— AÙnh saùng kyø dieäu. Luminosity: Selwa (tib)—See Tòch Chieáu. Luminous: Quang Duï—AÙnh saùng röïc rôõ. Luminous and quiescent: See Chieáu Tòch. Lump of clay: Mritparamanu (skt)—Clay-atom— See Neâ Vi Traàn. Lump of foam: Beøo boït. Lump of Red Flesh: Lin-Chi's True Man—Laâm Teá Hoàng Nhuïc (moät khoái thòt ñoû) —An expression used by the T'ang Zen master Lin-chi I-hsuan (?866) in reference to the human body or the human mind. Lin-chi contrasted the "Lump of red flesh" (shakuniku danjoâ) with the innate Buddha Nature within the self. A famous passage from the Sayings of Lin-chi says: "The master ascended the hall and said, 'Here in this lump of red flesh there is a True Man with no rank. Constantly he goes in and out the gates of your face. If there are any of you who don't know this for a fact, then look! Look!'"—Moät töø ngöõ ñöôïc Thieàn sö Laâm Teá Nghóa Huyeàn söû duïng ñeå chæ cho caùi thaân hay caùi taâm cuûa con ngöôøi. Laâm Teá ñoái chieáu "moät khoái thòt ñoû" vôùi "Phaät taùnh beân trong." Moät ñoaïn vaên noåi tieáng trong ngöõ luïc cuûa Laâm Teá noùi: "Thieàn sö thaêng ñöôøng vaø noùi, 'Ñaây, trong khoái thòt ñoû naøy coù moät voâ vò chaân nhaân. Thöôøng xuyeân ra vaøo. Neáu ai trong maáy oâng khoâng bieát ñieàu naøy, haõy nhìn kìa!'—See Voâ Vò Chaân Nhaân and Laâm Teá Chaân Nhaân. Lunatic: Keû maát trí.

Lung (tib): Vayu (skt)—Wind element—Phong Ñaïi. Lung-chi Shao-hsiu: Ryusai Shoshu (jap)—See Thieäu Tu Long Teá Thieàn Sö. Lung-gi-ch (tib): Dharma of statement—Vaên Töï Phaùp—Scriptural dharma—Teachings based on the Buddhist scriptures—Teachings of the Tripitaka. Lung-gom (tib): A Tibetan term for "mastery of the energy currents"—Thuaät ngöõ Taây Taïng coù nghóa laø "cheá ngöï nhöõng doøng naêng löôïng trong cô theå." Lung-Men: See Long Moân. Lung-Men-Ch’ing-Yuan: See Long Moân Thanh Vieãn Thieàn Sö. Lung-Shu Jing-Tu: See Long Thô Tònh Ñoä. Lung-t'an-Ch'ung-hsin: Ryutan-Shoshin (jap)— See Long Ñaøm Suøng Tín Thieàn Sö. Lung-t'an's paper candle: Lung-t'an: Renowned Far and Wide—See Long Ñaøm Cöûu Höôûng. Lung-t'an: Renowned Far and Wide: Lungt'an's paper candle—See Long Ñaøm Cöûu Höôûng. Lung-ya Chu-tun: Ryuge Kodon (jap)—Longya Judun—See Long Nha Cö Ñoän Thieàn Sö. Lung-ya "Would you kindly pass me the meditation plank": See Long Nha Quaù Baûng. Luohan Guichen: Rakan Keichin (jap)—Lohan Kui-ch'eân—See La Haùn Queá Saâm Thieàn Sö. Luopu acquiesced to Zen master Jiashan: See Laïc Phoå Ñaàu Sö. Luopu's final time of death: See Laïc Phoå Laâm Chung. Luopu's returning home: See Laïc Phoå Hoaøn Höông. Luopu Yuanan: Rakuho Gen'an (jap)—Lo-p'u Yuan-an—See Laïc Phoå Nguyeân An Thieàn Sö. Luoshan Daoxian: Razan Dokan (jap)—See La Sôn Ñaïo Nhaøn Phöôùc Chaâu Thieàn Sö. Lurid: Xoùa môø. Lurk somewhere: Wait secretly somewhere in order to attack someone—Rình raäp aån nuùp ôû moät nôi ñeå taán coâng ngöôøi naøo ñoù. Lu-shan: Rozan (jap)—Loâ Sôn—Mount Lu— Name of a mountain famed for its beauty. There are said to be several hundred Buddhist temples on the mountain. It is also a place where White

5796 Lotus Society White Lotus Society was formed early in the fourth century A.D. by Hui-Yuan— Teân cuûa moät ngoïn nuùi noåi tieáng vì veû ñeïp cuûa noù. Ngöôøi ta noùi coù haøng traêm ngoâi chuøa ñöôïc xaây döïng treân nuùi naøy. Ñaây cuõng laø nôi maø Phaùp Sö Hueä Vieãn ñôøi nhaø Taán ñaõ thaønh laäp Baïch Lieân Xaõ vaøo khoaûng ñaàu theá kyû thöù tö sau Taây Lòch. Lust (n): Kama-raga (p)—Desire—See Duïc Töôûng. Lust for beauty: Tö thaùi duïc. Lust breeding lust: Habit cause—Taäp nhôn. Lust for carriage: Lust for beauty—Tö thaùi duïc—Öa thích dung nghi coát caùch. Lusts of flesh: Sexual desire—See Saéc Duïc. Lust for form: Rupa-raga (p)—Saéc duïc. Lust for formlessness: See Voâ Saéc AÙi Keát. Lust of the nasal organ: Desire for fragrance— Söï ham muoán muøi thôm. Lust for sleep: See Thuïy Mieân Duïc. Lust for softness to the touch or refinement: Teá xuùc duïc—Thích söï xuùc chaïm nheï nhaøng eâm aùi. Lustful (a): Tham duïc. Lustful heart: Desirous mind—Covetous mind— Duïc taâm. Lustful mind: A passionate, desirous, or covetous mind—Duïc taâm. Lustful temperament: Ragacarita (p)—Baåm taùnh tham aùi—Covetousness. Lustful words: Sambhappalapo (p)—Voâ Nghóa Ngöõ—Daâm Ngöõ—Taïp Ueá Ngöõ—Meaningless words—Insignificant speech—Ungrateful words. Lustrous devas: Subhakina (skt)—Deva beings who are overflowing with happiness—See Bieán Tònh Thieân. Lu-tsing: Star of prosperity—Loäc Tinh—Sao taøi loäc. Lu-tsu's customs and tradition: Coâng AÙn Loã Toå Gia Phong hay thoùi quen vaø leà loái cuûa töï vieän Loã Toå—See Loã Toå Dieän Bích. Lu-tsu Pao-yun: See Loã Toå Baûo Vaân Trì Chaâu Thieàn Sö. Lu-tsu Pao-yun "Facing the wall": The koan about the potentiality and conditions of questions and answers between Zen master Luzu Baoyun and a monk. According to the Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume VI, whenever Zen master Luzu Baoyun

would see a monk coming he would face the wall. When Nanquan heard this he said, "I usually say to the monks, 'You must comprehend what is before the Buddha appears in the world.' But until now there hasn't been a single one, or even a half one, who understands. If he acts like this he'll keep on going right through the year of the ass!" Xuanjue said, "Is Nanquan going along with Luzu or not?" Baofu asked Changqing, "If everything was like Luzu, then there'd be no records at all! Isn't this what Nanquan was saying?" Changqing said, "Acceding to people in this way! You can't find one in ten thousand like this!" Luoshan said, "If old teacher Chen Muzhou Daoming had seen him he would have given him five hot jabs on the back! Why? Because he lets it out but doesn't take it in." Xuansha said, "If I'd been there, I would have given him five hot jabs on the back too!" Yunju Ci said, "Luoshan and Xuansha talking like this, which one is right? If you can sort it out, then I'll agree that your Dharma skills are proficient." Xuanjue said, "But about these five jabs by Xuansha, can they reach Luzu?"—Coâng aùn noùi veà cô duyeân vaán ñaùp giöõa Thieàn sö Loã Toå Baûo Vaân vôùi moät vò Taêng. Theo Caûnh Ñöùc Truyeàn Ñaêng Luïc, quyeån VI, moãi khi Thieàn sö Loã Toå Baûo Vaân thaáy moät vò Taêng ñeán laø oâng xoay maët vaøo töôøng. Nam Tuyeàn nghe vaäy noùi: "Ta thöôøng noùi vôùi chö Taêng, 'Höôùng veà luùc Phaät chöa xuaát theá maø hoäi thuû coøn chöa ñöôïc moät ngöôøi, thaäm chí laø nöûa ngöôøi.' OÂng ta maø nhö theá thì ñeán naêm con löøa coøn chöa ñöôïc." Huyeàn Giaùc noùi: "Nam Tuyeàn coù ñoàng loøng vôùi Loã Toå hay khoâng?" Baûo Phöôùc hoûi Thöôøng Thanh: "Neáu maø moïi thöù ñeàu nhö Loã Toå, thì laøm gì coøn coù kyù luïc Thieàn giaùo! Coù phaûi ñieàu naøy laø caùi maø Nam Tuyeàn ñaõ noùi khoâng?" Tröôøng Thanh noùi: "Ñoàng yù vôùi ngöôøi baèng caùch naøy! Thì trong möôøi ngaøn ngöôøi oâng khoâng theå tìm ñöôïc laáy moät!" La Sôn noùi: "Neáu tieân sö Muïc Chaâu Traàn Ñaïo Minh maø thaáy Loã Toå kieåu naøy seõ cho oâng ta naêm thoi noùng hoåi treân löng! Taïi sao? Vì oâng ta chæ cho ra maø khoâng laáy voâ." Huyeàn Sa noùi: "Neáu maø toâi coù ôû ñoù, toâi cuõng seõ cho oâng ta naêm thoi noùng hoåi treân löng thoâi!" Vaân Cö Tích (?) noùi: "La Sôn vaø Huyeàn Sa noùi nhö vaäy, ai ñuùng? Neáu maø maáy oâng coù theå tuyeån löïa ñöôïc, thì laõo Taêng seõ ñoàng yù raèng kyû xaûo Phaùp cuûa maáy oâng löu loaùt."

5797 Huyeàn Giaùc noùi: "Nhöng noùi veà naêm thoi noùng hoåi cuûa Huyeàn Sa, coù ñeán ñöôïc Loã Toå hay khoâng?" Lu-Tsung: The Vinaya school—See Luaät Toâng. Luxurious bed: To commit an offence involves Release and Expression of Regret—Giöôøng neäm xa xæ laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái). Luxurious and careless, leaders in backsliding, neglectful of seclusion: Nhöõng vò naày soáng ñaày ñuû, löôøi bieáng, daãn ñaàu veà ñoïa laïc, rôøi boû cuoäc soáng vieãn ly. Luxurious and expensive food items: Nhöõng thöùc aên ñaéc tieàn vaø xa xæ—A Bhiksu or Bhiksuni should not buy luxurious and expensive food items, such as tea, sweets and so on, except in special cases—Tyø Kheo hay Tyø Kheo Ni khoâng neân mua thöïc phaåm xa xæ vaø caùc thöùc ñaéc tieàn nhö traø, baùnh, vaân vaân, tröø nhöõng tröôøng hôïp ñaëc bieät. Luxurious life: Cuoäc soáng xa hoa. Luzu Baoyun: Roso Houn (jap)—Lu-tsu Paoyun—See Loã Toå Baûo Vaân Trì Chaâu Thieàn Sö. Lying: Vitatha-vac (skt)—Noùi doái. Lying position: Fine manner of lying—Uy nghi luùc naèm—See Töù Chuûng Oai Nghi. Lying speech: False speech—Noùi lôøi doái traù.

M Macchariyam (p): Avarice—Xan Tham—See Naêm Möôi Hai Taâm Sôû. Macchariya (p): Avaricious—Stingy— Stinginess—Buûn xæn—Khoâng muoán thaáy ngöôøi khaùc haïnh phuùc nhö mình. Maccu (p): Töû Ma vöông—King of demons of death. Mace: Caùi chuøy. Machik Lapgi Dronma (1055-1145): A student of Padampa Sangye (eleventh century) who is best known for developing the practice “cho” (cutting off). This is based on the doctrines of the “Perfection of Wisdom” sutra and involves practices designed to destroy attachment to the notion of “self.” Central to the system of “cutting off” are visualizations in which one imagines that one’s body is cut up and devoured by demons,

which is believed to illustrate its impermanence graphically and to lead to a sense of detachment from physical things—Moät ñeä töû cuûa Padampa Sangye vaøo theá kyû thöù 11, ngöôøi noåi tieáng veà vieäc phaùt trieån thöïc taäp “caét ñöùt.” Giaùo phaùp naøy döïa treân hoïc thuyeát cuûa Kinh Baùt Nhaõ Ba La Maät Ña. vaø lieân heä ñeán vieäc tu taäp ñöôïc phaùc hoïa ñeå huûy dieät söï chaáp tröôùc vôùi khaùi nieäm “töï ngaõ.” Chuû yeáu cuûa heä thoáng “caét ñöùt” laø quaùn töôûng vaø töôûng töôïng thaân mình bò caét ñöùt vaø bò aên töôi nuoát soáng bôûi boïn ma, maø ngöôøi ta tin raèng minh hoïa söï voâ thöôøng baèng hình seõ daãn ñeán caûm giaùc buoâng boû vaät chaát. Mad (a): Cuoàng. Mad and cruel: Cuoàng baïo. Mad elephant: Compared with a deluded person—So saùnh vôùi moät keû aùm muoäi u meâ — Cuoàng töôïng. Mad wisdom: Cuoàng Tueä—Trí hueä ngoâng cuoàng—See Cuoàng Hueä. Mad Zen: See Cuoàng Thieàn. Mada (skt): Arrogance—Kieâu. Madana (skt): Maït Ñaït Na—Tuùy quaû—A fruit called the intoxicating fruit. Madarava flowers: Maïn ñaø la hoa. Maddakucchi-migadaya (skt): A forest in Sarnath in Rajagrha—See Maïn Tröïc Laâm. Maddava (p): Meàm moûng—Gentleness, softness. Made known to the near, but not the remote: Gaàn thì bieát, xa khoâng bieát. Made known to others, not to self: Moïi ngöôøi ñeàu bieát, chæ mình khoâng bieát. Made known to self, not to others: Chæ mình bieát, ngöôøi khaùc khoâng bieát. Made known to the remote, but not the intermediate: Xa bieát nhöng gaàn khoâng bieát. Made known to self and others: Moïi ngöôøi vaø mình ñeàu bieát. Madhu (skt): Ma Thaâu— Sweet: Ngoït—Honey: Maät ong—An intoxicating liquor: Moät loaïi nöôùc coù chaát laøm say. Madhuka (skt): Maït Ñoä Ca—Bassia latifolia, a fine or pleasant fruit—Moät loaïi traùi raát ngon. Madhupindika-suttam (p): Sutra on the ball of honey—Kinh Maät Hoaøn. Madhura (skt): Myõ Caøn Thaùt Baø—Beautiful

5798 Sweet Gandharva (Fragrance-devouring celestial musicians). Madhurasvara (skt): Beautiful admirable sound Gandharva—Myõ AÂm Caøn Thaùt Baø. Madhya (skt): Maït Ñaø—1) Intoxicating liquor: Chaát cay ñoäc; 2) One hundred thousand: 100.000; 3) Middle: Trung; 4) River bed: Loøng soâng. Madhyadesa (skt): See Maït Theå Ñeà Xaù. Madhyama (skt): Middle way—See Trung Ñaïo. Madhyamagamas (skt): Majjhima Nikaya (p)— Medium Collection—See Trung A Haøm. Madhyamaka (skt): U-ma (tib)—Middle View School—See Trung Luaän Toâng. Madhyamaka-karika (skt): Nagarjuna (skt)— Dragon-Tree Bodhisattva—Long Thoï—See Long Thoï Boà Taùt. Madhyamaka philosophy: Hoïc thuyeát Trung Quaùn—See Thuyeát Trung Quaùn. Madhyamaka Refutal of Four Possibilities: Söï phaûn baùc boán khaû naêng veà nguoàn goác vuõ truï—See Töù Trung Quaùn Vuõ Truï Luaän. Madhyamaka-vatara (skt): Nhaäp Trung Luaän— Entering the Middle View, a commentary on the Madhyamika—Moät boä luaän veà vieäc ñi vaøo Trung Luaän. Madhyamaka-vatara-bhasya (skt): Commentary and Interpretation on "Entering the Middle View"—See Nhaäp Trung Luaän Thích. Madhyama philosophy: Hoïc thuyeát Trung Ñaïo. Madhyama-pradipada (skt): Madhya or Madhyama (skt)—Middle path—See Trung Ñaïo. Madhyama pratipatti (skt): Majjhima-patipada (p)—Trung Ñaïo—Middle path. Madhyamayana (skt): Madhyamikas—Middle vehicle—See Trung Thöøa. Madhyamika (skt): Dbu-mapa (tib)—A follower of the Middle Doctrine School (Mahayana Buddhism)—See Trung Luaän Toâng. Madhyamika doctrine: See Trung Luaän Thuyeát. Madhyamika-karika (skt): Madhyamika Sastra (skt)—Treatise on the Middle View—See Trung Quaùn Luaän. Madhyamika-hrdaya-karika (skt): Recitation on the mind of the middle view school—See Trung Quaùn Taâm Luaän Tuïng. Madhyamika-prasanghika (skt): Making Use of Consequences School—ÖÙng Thaønh Toâng—See

Trung Quaùn Cuï Duyeân Toâng. Madhyamika Pure Land master: See Tònh Ñoä Trung Quaùn Sö. Madhyamika-sastra (skt): Madhyamaka Sastra (skt)—Middle View School—See Trung Quaùn Luaän. Madhyamika school (skt): The Middle Doctrine School of Mahayana Buddhism—See Tam Luaän Toâng. Madhyamika School in China: See Trung Luaän Toâng Trung Hoa. Madhyamika School in India: Trung Luaän toâng AÁn Ñoä—See Trung Luaän Toâng. Madhyamaka-svatantrika (skt): Svatantrikamadhyamaka (skt)—A Sanskrit term for “Middle Way Autonomy School.”—See Trung Quaùn Töï Quaûn Toâng. Madhyamika-vrtti (skt): See Trung Luaän Thích. Madhyamika-vrttiprasannapada (skt): See Trung Quaùn Minh Cuù Luaän Thích. Madhyanta (skt): Present—Trung Teá—Hieän taïi. Madhyanta-vibhanga-bhasya (skt): See Madhyanta-vibhanga-sastra. Madhyanta-vibhanga-kanka (skt): Hymns of the Treatise on the Discriminating between the middle and the extremes—Bieän Trung Bieân Luaän Tuïng. Madhyanta-vibhanga-sastra (skt): Benchubenron (jap)—Treatise on the Discriminating between the middle and the extremes—See Bieän Trung Bieân Luaän. Madhyanta-vibhanga-tika (skt): Commentary and explanation on the Treatise on the Discriminating between the middle and the extremes—Bieän Trung Bieân Luaän Sôù. Madhyanta (skt): Present—Hieän taïi. Madhyantika (skt): Maït Ñieàn Ñeå Ca—See Maït Ñieàn. Madman: Ngöôøi ñieân. Madrajyotis (skt): Thieän Tuùc Boà Taùt—Name of a Bodhisattva, one who is always abiding in goodness. Madura (skt): Toå Ma noâ la—Twenty-second patriarch of Indian lineage—Vò toå thöù 22 cuûa doøng Thieàn AÁn Ñoä—See Hai Möôi Taùm Toå AÁn Ñoä. Madyapanaviratih (skt): Sura-meraya-majjapamadatthana (p)—Not to drink intoxicants, i.e.,

5799 alcohol or other substances—Khoâng uoáng röôïu. Mae chi: Ngöôøi nöõ xuaát gia—A Thai term for “female renunciants,” who take the eight or ten precepts for lay Buddhists but also observe many of the rules for novice nuns outlined in the Vinaya. The term is derived from the Pali word “Pabbajita,” one who has gone forth from the home life into homelessness. Their position in Thai society is ambiguous, as they are not recognized as nun either by the Samgha or by most of the laity and are not able to take full monastic ordination because the Bhiksuni lineage disappeared in Theravada countries centuries ago. They generally wear white robes and shave their heads and eyebrows, and like monks they avoid eating after noon and do not wear perfume or jewelry—Töø ngöõ Thaùi coù nghóa laø “ngöôøi nöõ xuaát gia,” ngöôøi thoï taùm hay möôøi giôùi daønh cho Phaät töû taïi gia, nhöng cuõng trì giöõ raát nhieàu giôùi cuûa sa di Ni ñöôïc ñaët ra trong Luaät Taïng. Töø ngöõ ñöôïc laáy töø chöõ Pali cho chöõ “Pabbajita,” moät ngöôøi rôøi boû ñôøi soáng gia ñình ñeå soáng cuoäc soáng khoâng nhaø. Vò trí cuûa nhöõng vò nöõ tu naøy trong xaõ hoäi Thaùi Lan khoâng roõ reät, vì hoï khoâng ñöôïc Taêng ñoaøn vaø phaàn lôùn Phaät töû taïi gia coâng nhaän nhö laø nhöõng vò Ni, vaø hoï khoâng theå thoï giôùi Tyø Kheo Ni bôûi vì truyeàn thoáng Tyø Kheo Ni ñaõ bieán maát trong caùc xöù theo Phaät giaùo Theravada maáy theá kyû qua. Hoï cuõng maëc ñoà traéng vaø caïo toùc vaø chaân maøy, vaø cuõng nhö chö Taêng hoï cuõng khoâng aên sau giôø ngoï vaø khoâng duøng nöôùc hoa hay ñoà trang söùc. Magadha (skt): Ma Ha Ñaø—Ma Kieät Ñeà—Ma Giaø Ñaø—See Ma Kieät Ñaø. Magadha stupa: See Ma Kieät Ñaø Thaùp. Magga (p): Marga (skt)—Ñaïo ñeá—Path—Way— The Noble Eightfold Path—Danh töø ñeå chæ giaây phuùt giaùc ngoä, khi moïi phieàn naõo ñeàu ñöôïc loaïi tröø. Taâm ñaàu tieân cuûa Nieát baøn. Maggaliputta Tissa (p): See Muïc Kieàn Lieân Tö Ñeá Tu. Magga (p): Marga (skt)—Ñaïo—Con ñöôøng dieät khoå—A path or way to eliminate suffering (the Noble Eightfold Path). Magga-ana (p): Marga-jnana (skt)—Religious wisdom—See Ñaïo Trí. Magga-ariya-sacca (p): Ñaïo Dieäu Ñeá—Path of wonderful truth—See Ñaïo Ñeá. Magga-citta (p): See Ñaïo Taâm.

Magga-dhamma-sacca (p): Marga-arya-satya (skt)—Noble path of the liberation—Ñaïo ñeá— See Töù Dieäu Ñeá and Baùt Chaùnh Ñaïo. Maggana (p): Religious wisdom—See Ñaïo Trí. Magga-nana (p): See Marga-dharma jnana. Magganga (p): Path factor—Ñaïo Chi. Magga-sacchikaranam (p): Religious experience—See Chöùng Ñaïo. Magga-samyutta (p): The Noble Eightfold Path—See Baùt Chaùnh Ñaïo. Magga-vibhanga-sutta (p): Sutra on analysis of the path, Samyutta Nikaya XLV.8—Kinh phaân tích con ñöôøng, Töông Öng Boä XLV.8. Magha (skt): 1) Month between the months of January and February; 2) Name of one of the twenty eight constellations: Tinh, teân cuûa moät trong 28 choøm sao. Magha Puja (p): Festival celebrated in Theravada countries, which commemorates the Buddha’s miraculous gathering of 1,250 disciples at Veluvana Mahavihara in Rajagrha—Leã hoäi ñöôïc caùc xöù theo Phaät giaùo Theravada cöû haønh ñeå töôûng nieäm ngaøy Ñöùc Phaät hoäi hoïp vôùi 1.250 ñeä töû treân nuùi Linh Thöùu. Magic (a): 1) Magical powers: Thaàn tuùc löïc; 2) Prestidigitation: AÛo thuaät (ma thuaät); 3) Wizardry (mystery): Bí thuaät. Magic art: Bí Thuaät. Magic bottle: Bhadra-kumbha (skt)—Höõu Ñöùc Bình—Hieàn Bình—Thieän Bình—Bình Nhö YÙ— Auspicious jar. Magic circle: Bodhimandala (skt)—Truth-plot, place of enlightenment—Ñaïo traøng—See Luaân Vieân Cuï Tuùc. Magic City: AÛo Thaønh—Illusion city. Magic formula: Dharma-jnana-mudra (skt)— Phaùp Trí AÁn. Magic incantations: Rddhi-mantra (skt)— Dharani—Thaàn Chuù—Dharani, or magic or divine incantations—Ñaø La Ni hay nhöõng lôøi chuù thaàn bí. Magic powers: Rddhipada (skt)—Thaàn tuùc löïc— See Möôøi Löïc Cuûa Chö Ñaïi Boà Taùt. Magic powers in the body: Rddhi (skt)—Nhö YÙ Thaân—Thaàn löïc nôi thaân—Magic power exempting the body from physical limitations. Magic powers of the mind: Rddhipada (skt)— Nhö YÙ Tuùc—Magical psychic power of ubiquity.

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Magic words: Chöõ huyeàn dieäu—See Baùt Töï Boá Thaân. Magical changes: Huyeãn hoaù. Magical display of all bodies: Taát caû thaân bieán hoùa. Magical display of all lands: Khaép caùc coõi bieán hoùa. Magical display of education and civilization of sentient beings: Taát caû giaùo hoùa vaø ñieàu phuïc chuùng sanh bieán hoùa. Magical display of gifts: Taát caû cuùng döôøng bieán hoùa. Magical display of all practical undertakings: Taát caû haïnh nguyeän bieán hoùa—See Möôøi Phaùp Bieán Hoùa Cuûa Chö Ñaïi Boà Taùt. Magical display of all voices: Taát caû aâm thanh bieán hoùa. Magical display of all attainment of true enlightenment: Taát caû thaønh chaùnh giaùc bieán hoùa. Magical display of explanation of all truth: Taát caû thuyeát chaân phaùp bieán hoùa. Magical display of all empowerments: Taát caû gia trì bieán hoùa. Magical display of education and civilization of sentient beings: Taát caû giaùo hoùa vaø ñieàu phuïc chuùng sanh bieán hoùa. Magical display of all sentient beings: Taát caû chuùng sanh bieán hoùa. Magical formulas: Dharani (skt)—Protective spells—Naêng trì—See Ñaø La Ni. Magical formula employed in Tantric Buddhism: Dharani (skt)—Mantra (skt)— Mystical formula employed in Tantric Buddhism—Vow with penalties for failure—An incantation—Spell—Oath—Curse—Thaàn chuù. Magical illusion: Maya (skt)—Huyeãn hoùa. Magical palace: See Hoùa Cung Ñieän. Magical power: Adhitisthati (skt)—Supernatural power—Baùo thoâng—Thaàn thoâng (ñaïi thaàn löïc). Magical power of determination: Adhisthanabala (skt)—Buddha confers his strength on all (who seek it) and upholds them— Gia trì löïc hay uy thaàn löïc. Magical powers of goblins, satyrs, etc: Yeâu thoâng. Magically producing the appearance of all the

realms of sentient beings: Khaép hoùa hieän taát caû chuùng sanh giôùi. Magics (n): AÛo thuaät—(Black) Magics: Ma thuaät. Magnanimity (n): Khoan dung—Roäng löôïng— Ñaïi löôïng. Magnanimous Vows: Phoå nguyeän lôùn cuûa Phaät vaø Boà Taùt—See Töù Hoaèng Theä Nguyeän. Magnificence (n): Glory—Söï vinh quang. Magnificent (a): Glorious—Vinh quang. Magnify small mistake of others: To magnify small mistake of another Bhiksu or Bhiksuni with the intention of destroying that Bhiksu’s or Bhiksuni’s reputation. This is one of the Sangha Degradation Offences—Phoùng ñaïi moät loãi nhoû cuûa moät vò Tyø Kheo hay Tyø Kheo Ni vôùi chuû yù laøm baïi hoaïi thanh danh cuûa vò aáy. Ñaây laø moät trong nhöõng loãi Taêng Taøn cuûa Tyø Kheo vaø Tyø Kheo Ni. Maha (p & skt): Great—To lôùn—Ñaïi. Maha-Aprajna-paramita-Hridaya-Sutra: Prajnaparamitahrdaya-Sutra (skt)—See Kinh Baùt Nhaõ Ba La Maät Ña Taâm Kinh. Maha-arhat (skt): Great arhat—See Ñaïi ÖÙng Cuùng and Thaäp Hieäu. Maha-ati (skt): Dzogchen (tib)—Great perfection, the highest of the tantras—Phaùp ñaïi thaønh töïu. Maha-atyanta (skt): Tsogchen (tib)—Ñaïi Cöùu Caùnh—Great end. Maha-augha (skt): Boäc Löu—Doøng nöôùc lôùn— Great flood. Maha-bala (skt): Great in power—The great powers obtainable by a bodhisattva—See Ñaïi Löïc. Maha-bala-dharani (skt): Ñaïi Löïc Ñaø La Ni— Mantra or spell with great powers. Maha-bala-dharani-sutra (skt): Kinh Ñaïi Löïc Ñaø La Ni—Sutra on mantra or spell with great powers. Maha-bala-vajra-bodhisattva (skt): Ñaïi Löïc Kim Cang Boà Taùt—See Ñaïi Löïc Kim Cang. Maha-bala-vajrasuci (p): Ñaïi Löïc Kim Cang Chaâm Boà Taùt—The straight great force vajra Bodhisattva. Maha-balavan (p): Mahasattva with great powers—Ñaïi Löïc Só—Maggaliputra-Tissa is a mahasattva with great powers—See Muïc Kieàn Lieân Tö Ñeá Tu.

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Maha-bhata (p & skt): Element—Chuûng—Yeáu toá. Maha-bheriharaka-parivarta (skt): Sutra on the Great Law drum—See Kinh Ñaïi Phaùp Coå. Mahabhijna-Jnanabhibhu (skt): The great Buddha of supreme penetration and wisdom—See Ñaïi Thoâng Trí Thaéng Phaät. Maha-bhisekana-mantra (skt): See Kinh Ñaïi Quaùn Ñaûnh. Mahabhrkuti (p): Ñaïi Tyø Cu Chi. Mahabhumika (skt): General functions or universals—Bieán Ñaïi Ñòa Phaùp (nhieäm vuï toång quaùt). Maha-bhumika-dharma (skt): Ñaïi Ñòa Phaùp— Ten Bodhisattva bhumi—See Ñaïi Thieän Ñòa Phaùp. Mahabhuta (p & skt): Ñaïi Chuûng—Four primary elements—The four great seeds or elements which enter into all things: earth (prathivi), water (apas), fire (tejas), and wind (vayas); as from seeds all things spring—Boán thöù lôùn trong khaép vaïn phaùp: ñaát, nöôùc, löûa, gioù; vaïn vaät khoâng theå lìa boán thöù naày maø sinh ñöôïc —See Töù Ñaïi. Mahabhuta-rupa (skt): See Mahabhuta. Mahabhuta-svabhava (skt): Ñaïi Taùnh Töï Taùnh— Self-nature of the great elements—Baûn chaát cuûa chính caùc yeáu toá (haønh). Mahabodhi (skt): Bodh-Gaya: Boà Ñeà Ñaïo Traøng—Great enlightenment: Ñaïi giaùc ngoä. Mahabodhi Monastery: Bodh-Gaya Monastery—Töï vieän Boà Ñeà Ñaïo Traøng. Mahabodhi-sangharama (skt): Ma Ha Boà Ñeà Taêng Giaø Lam—See Ma Ha Boà Ñeà Töï. Mahabodhisattva (p): Mahasattva (skt)—Ñaïi Boà Taùt—A great Bodhisattva who has reached the advanced stage of enlightenment—Vò ñaïi Boà Taùt ñaõ ñaït ñeán giai ñoaïn giaùc ngoä cao. Maha-bodhisattva-pitaka-sutra (skt): Sutra for Great Bodhisattvas—Sutra for Bodhisatva Mahasattvas—Ñaïi Boà Taùt Taïng Kinh—Taïng kinh cho nhöõng vò Boà Taùt lôùn. Mahabodhi Society: Organization founded in 1881 by the Sri Lankan Buddhist activist Anagarika Dharmapala (1864-1933), the original aim of which was to re-establish Buddhist control over Bodhgaya. The organization is still active today and has branches all over the world—Toå

chöùc “Mahabodhi Society” ñöôïc nhaø hoaït ñoäng Phaät giaùo Sri Lanka teân Anagarika Dharmapala saùng laäp naêm 1881, muïc tieâu tieân khôûi cuûa toå chöùc nhaèm taùi thieát laäp söï kieåm soaùt cuûa ñaïo Phaät treân vuøng “Boà Ñeà Ñaïo Traøng.” Toå chöùc vaãn coøn hoaït ñoäng vôùi nhieàu chi nhaùnh khaép theá giôùi. Maha-Bodhi Temple: Name of a big temple in Maha-Bodhi Gaya, near the Bodhi-tree under which the Buddha became enlightened—Teân cuûa moät ngoâi chuøa lôùn taïi Boà Ñeà Ñaïo Traøng, gaàn goác caây Boà Ñeà, nôi Ñöùc Phaät thaønh ñaïo. Maha-bodhivamsa (skt): Dipavamsa (p)—Ñaïi Boà Ñeà Thoï Söû—See Bieân Nieân Söû Phaät Giaùo Nam Truyeàn. Mahabrahma (skt): See Ñaïi Phaïm Thieân. Maha-brahma-deva (skt): Mahabrahma (skt)— See Ñaïi Phaïm Thieân. Mahabrahma-loka (p & skt): Mahabrahma (skt)—See Ñaïi Phaïm Thieân. Mahabrahman: Ñaïi phaïm thieân vöông. Mahabrahmanas (skt): Ñaïi Phaïm. Maha-Brahmane (skt): Ñaïi Baø la moân. Maha-cakra (skt): Great wheel—Ñaïi luaân. Maha-cakra-bodhisattva (skt): Great wheel Bodhisattva—Ñaïi Luaân Boà Taùt. Maha-cakra-raja (skt): Great wheel King—Ñaïi Luaân Minh Vöông—See Ñaïi Luaân Kim Cang. Maha-cakra-vajra (skt): See Ñaïi Luaân Kim Cang. Mahacakravala (skt): Great circular “iron” mountain—See Ñaïi Thieát Vi Sôn. Mahacittasattva (skt): Ma Ha Chaát Ñeá Taùt Ñoûa—Ma Ha Boà Ñeà Chaát Ñeá Taùt Ñoûa—A Bodhisattva—A great-mind being—See Boà Taùt. Maha-Cundi (skt): See Ñaïi Chuaån Ñeà. Mahadanapati (skt): Great almsgiver—Ñaïi thí chuû. Mahadanapati-buddha (skt): See Ñaïi Thí Chuû Phaät. Mahadeva (skt): See Ñaïi Thieân. Mahadeva (monk): Ma Ha Ñeà Baø—See Ñaïi Thieân (3). Maha-deva-loka (skt): Heaven—Realm of form and formlessness—Ñaïi Thieân Giôùi—Thöôïng giôùi. Maha-devi (skt): Maha Maya (skt)—Name of Queen Mahamaya—See Ma Ha Ma Gia. Maha-dhamma-rakkhita (p): Dharmagupta

5802 (skt)—Dhammarakkhita (p)—See Ñaøm Voâ Ñöùc. Maha-dhamma-samadana-suttam (p): Greater Sutra on Taking on Practices, Majjhima Nikaya 46—Ñaïi Kinh Phaùp Haønh, trong Trung Boä Kinh 46. Mahadharma (skt): See Ñaïi Thöøa Phaùp. Mahadharma-Chakra (skt): Great dharma wheel—Ñaïi Phaùp Luaân. Mahadharma-Kinnaras Radja (skt): Ñaïi Phaùp Khaån na la vöông. Mahadignaga (skt): Dignaga (skt)—See Ñaïi Vöïc Long. Maha Djna (skt): Ñaïi trí hueä. Maha-Duhkha (skt): Ñaïi khoå. Maha-dukkha-kkhandha-sutta (p): Greater Sutra on the Mass of Suffering, in the Majjhima Nikaya 13—Ñaïi Kinh Khoå Uaån, trong Trung Boä Kinh 13. Mahaggata-samadhi (skt): Great concentration— Ñaïi Ñònh—Söï ñaïi nhaäp ñònh. Maha-gopalaka-suttam (p): Greater Sutra on the cowherd (Ox-herd)—Ñaïi Kinh Ngöôøi Chaên Boø— Kinh ngöôøi giöõ boø. Maha-gosinga-suttam (p): Ñaïi Kinh Ngöu Giaùc Laâm—Greater Sutra on the Ox-horn grove—Ñaïi kinh röøng söøng boø. Maha-Gotamide (skt): See Ma Ha Kieàu Ñaøm Ni. Maha-govinda (p): Great honorable ones in sutras—See Ñaïi Ñieån Toân. Maha-govinda-suttanta (p): See Maha-govinda. Mahagubya (p): Ñaïi bí maät cuûa Phaät. Mahahatthipadopama Sutta (p): See Töôïng Tích Duï Ñaïi Kinh. Maha-Himalaya (skt): Ñaïi Tuyeát Sôn. Mahajivaka (skt): Ma Ha Kyø Vöïc—Name of a monk in India (teân cuûa moät vò Taêng ôû AÁn Ñoä). Mahakala (skt): Haéc Thieân—The great black deva—See Ñaïi Haéc Thieân. Mahakalpa (skt): Mahakappa (p)—See Ñaïi Kieáp. Maha-kammavibhanga-suttam (p): Greater sutra on exposition of kamma—See Ñaïi Kinh Nghieäp Phaân Bieät. Mahakappa (p): Mahakalpa (skt)—See Ñaïi Kieáp. Mahakapphina (skt): Kapphina (skt)—See Kieáp Taân Na. Mahakaruna (skt): Great compassion—Great mercy—Great pity—See Ñaïi Bi.

Maha-karuna-citta (skt): See Ñaïi Bi Taâm. Mahakaruna Dharani Sutra (skt): See Kinh Ñaïi Bi Taâm Ñaø La Ni. Mahakaruna-pundarika sutra (skt): Sutra on Great compassion—Ñaïi Bi Kinh. Mahakaruna-sampapatti (skt): Great compassion concentration—Ñaïi Bi Ñònh. Maha-karunika (skt): Another name for Avalokitesvara—Ñaïi Bi Giaû. Mahakarunika-citta-dharani (skt): Ñaïi Bi Taâm Ñaø La Ni—Great compassion mind mantra— Mantra on great compassion mind. Mahakassapa (p): See Ma Ha Ca Dieáp. Mahakasyapa (skt): See Ma Ha Ca Dieáp. Mahakasyapa's Flagpole: Caây coät côø cuûa Ca Dieáp—See Ca Dieáp Saùt Can. Mahakatyayana (skt): See Ma Ha Ca Chieân Dieân. Mahakausthila (skt): Sariputra’s uncle—Caäu cuûa Xaù Lôïi Phaát—See Ma Ha Caâu Hy La. Mahakaya (skt): Ñaïi thaân. Maha-kiriya-citta (skt): Inoperative sense-sphere citta of an arhat—See Taâm Baát Vaän Haønh. Maha-kusala-citta (p): Ñaïi Thieän Taâm—Great wholesome mind—See Thieän Taâm. Maha-kutaradja (skt): Mani-kutaraja (skt)— Chaâu Ñaûnh Vöông Boà Taùt—Name of a Bodhisattva. Mahallakas (skt): Ma Ha La—Ngu ñaàn—Stupid, ignorance. Mahamahesvara (skt): Mahesvara (skt)—See Ñaïi Töï Taïi Thieân. Maha-maitri-citta (skt): See Ñaïi Töø Taâm. Mahamalunkyaputta-suttam (p): Malun-kyaputa (skt)—Ñaïi Kinh Mang Luaân. Maha-malunkyovada-sutta (p): Sutra on Greater instructions to Malunkya, Majjhima Nikaya 64— Ñaïi Mang Luaân Ñoàng Töû Kinh, Trung Boä Kinh 64. Maha-mandala (skt): See Ñaïi Maïn Ñaø La. Mahamandarava (skt): See Ma Ha Maïn Ñaø La Hoa. Mahamangala (p): True happiness—Chaân haïnh phuùc. Mahamangala-sutta (p): Sutta of the true happiness—Sutra on the highest protection—Kinh chaân haïnh phuùc.

5803

Mahamanjusakas (skt): Name of a red flower yielding the madder (munjeed of Bengal)—See Ma Ha Maïn Thuø Sa-Hoa. Maha-mati (skt): Mahaprajna (skt)—Ñaïi Hueä— Great wisdom—Buddha-wisdom—See Ñaïi Trí. Mahamaudgalyayana (skt): Mahamoggallana (p)—See Ma Ha Muïc Kieàn Lieân. Maha-maya (skt): Great deceit or illusion—See Ñaïi Huyeãn. Maha-maya (Queen): See Ma Ha Ma Da. Maha-maya-tantra (skt): Maha-maya-chenmo— See Ñaïi Huyeãn Maät Thöøa. Mahamaya Zen Master: See Thieàn sö Ma Ha. Maha-mayuri-vidya (skt): Phaät Maãu Ñaïi Kim Dieäu Khoång Töôùc Minh Vöông—See Khoång Töôùc Minh Vöông. Maha-mayuri-vidyuarajini (skt): See Khoång Töôùc Minh Vöông. Maha-mayuri-vidyuarajini-sutra (skt): Sutra on mother of begetter of all Buddhas—See Kinh Phaät Maãu Ñaïi Khoång Töôùc Vöông. Maha-megha-sutra (skt): Sutra on great cloud inviting rains—Kinh Ñaïi Vaân Luaân Thænh Vuõ— Ñaïi Phöông Ñaúng Voâ Töôùng Ñaïi Vaân Kinh. Maha Meru Buddha (skt): Ñaïi Tu Di Phaät. Mahamoggallana (p): Mahamaudgalyayana (skt)—See Ma Ha Muïc Kieàn Lieân. Mahamucillinda (skt): Ñaïi Muïc Chôn Laân Ñaø— Ma Ha Muïc Chi—Teân cuûa moät vò vua roàng— Name of a Naga-king. Mahamudra (skt): Chaja-chenpo (tib)—Great Seal—See Ñaïi Thuû AÁn. Mahamudrasiddhi (skt): Accomplishment of the great seal—See Ñaïi Thuû AÁn Taát Ñòa. Mahamuni (p): Great saint—Ñaïi Maâu Ni—See Ñaïi Thaùnh. Mahanada (skt): See Maïc Ha. Mahanaga (skt): See Ma Ha Na Daø. Mahanagna (skt): Ma Ha Naëc Daø Na—Ñaïi Loä Thaân—Teân cuûa moät vò Thaàn khoûa thaân—Quitenaked—Great naked powerful spirit. Mahanama (p & skt): See Ma Ha Na Ma. Mahanama-kulika (skt): See Ma Ha Na Ma. Mahanaman (skt): Ñaïi Danh—Name of Yasodhara's father—Teân cuûa cha cuûa coâng chuùa Da Du Ñaø La.

Mahanama-sutta (p): Sutra to Mahanama, Anguttara Nikaya XI.13—Kinh Ma Nam Caâu Ly, trong Taêng Nhaát A Haøm, XI.13. Maha-narada-kassapa-jataka (p): Kinh Ma Ha Ca Dieáp Baûn Sanh—Past Lives Mahakasya Sutra. Maha-narayanopasinad (skt): Ma Ha Na Laïp Na AÙo Nghóa Thö—Hinduism scriptures—Kinh ñieån AÁn Ñoä giaùo. Maha-nayaka (skt): See Ñaïi Ñaïo Sö. Mahanidana (skt): Ñaïi Thaäp Nhò Nhaân Duyeân Kinh—Kinh giaûng veà 12 nhaân duyeân—Sutra which explains the ‘Twelve Conditions of Causeand-Effect’—See Thaäp Nhò Duyeân Khôûi. Maha-nidana-sutta (p): Kinh Ñaïi Duyeân—Sutra on great cause discourse, in the Long Agama Sutra. Mahanikaya (skt): Ñaïi Boä Phaùi—Name of a Buddhist school—Teân cuûa moät toâng phaùi Phaät giaùo. Mahanila (skt): Sapphire—Ma Ha Ni La—See Ñaïi Thanh Chaâu. Maha-nirdesa (skt): Voâ Löôïng Nghóa kinh— Scriptures of measureless meaning (universalistic or the infinite)—See Phöông Quaûng. Maha-nirvana (skt): See Ñaïi Nieát Baøn. Maha-Nirvana Tolerance: Tòch dieät nhaãn. Maha-paa (p): Mahamati (skt)—Great wisdom— Ñaïi trí tueä— Ñaïi Hueä—The leading Bodhisattva of the Lankavatara-sutra. Mahapadana (p): Ma Ha Baùt Ñaø Na—Tích truyeän veà saùu vò Phaät ra ñôøi tröôùc ñöùc Phaät Thích Ca—See Thaát Phaät. Maha-padana-sutta (p): Sutra on the great major text—See Kinh Ñaïi Boån. Mahapadesa (p): Four great citations of practitioners—See Boán Ñieàu Tham Chieáu Lôùn. Mahapadma (skt): See Ma Ha Baùt Ñaëc Ma. Maha Pajapati (p): Maha Pajapati Gotami (skt)— See Ma Ha Ba Xaø Ba Ñeà. Maha Pajapati Gotami (p): Maha Prajapati Gautami (skt)—See Ma Ha Ba Xaø Ba Ñeà. Mahapala-Vajrasuci (p): Ñaïi löïc Kim Cang Chaâm. Maha-pandita (skt): Pandita-chen-mo (tib)— Great Buddhist scholar—Ñaïi Hoïc Giaû. Mahaparinibbana (skt): Great Nirvana—See Ñaïi Baùt Nieát Baøn.

5804

Maha Parinibbana Sutta (p): See Maha Parinirvana Sutra. Mahaparinirvana (skt): Great Nirvana—See Ñaïi Baùt Nieát Baøn. Mahaparinirvana period: Thôøi kyø Phaùp Hoa vaø Nieát Baøn—See Ñaïi Baùt Nieát Baøn Kyø. Maha Parinirvana Sutra (skt): Maha Parinibbana Sutta (p)—Great Nirvana Sutra—See Ñaïi Baùt Nieát Baøn Kinh. Mahapaya (skt): The great appropriate means— See Ñaïi Phöông Tieän. Maha-pirita (skt): Ma Ha Taát Lôïi Ña Phaùp Hoäi— See Phaùp Hoäi Caàu Phöôùc. Mahaprabha-Buddha (skt): Great Light Buddha—Ñaïi Quang Phaät. Maha-prabhasa (skt): The Great-Light Brilliant King—See Ñaïi Quang Minh Vöông. Maha Pradjapati (skt): Mahapajapati (p)—See Ma Ha Ba Xaø Ba Ñeà. Maha Pradjapati-Bhiksuni-sutra (skt): Kinh Ñaïi AÙi Ñaïo Tyø Kheo Ni Kinh. Mahaprajapati (skt): Gautami (skt)—See Ma Ha Ba Xaø Ba Ñeà. Maha Prajapati Gautami (skt): Maha Pajapati Gotami (p)—See Ma Ha Ba Xaø Ba Ñeà. Maha Pradjapati-sutra (skt): Sutra on Pradjapati—Kinh Ñaïi AÙi Ñaïo. Maha-prajna (skt): Mahavibhasana (skt)—Ma Ha Baùt Nhaõ—Ñaïi trí—Ñaïi hueä. Maha-prajna-paramita (skt): Daihannya Haramitta (jap)—Great wisdom which has arrived at the other shore—See Ma Ha Baùt Nhaõ Ba La Maät Ña. Maha-prajnaparamita-hridaya-sutra (skt): Heart sutra—See Baùt Nhaõ Taâm Kinh. Maha-prajnaparamita-padesa-sastra (skt): Treatise on the Transcendental Wisdom—See Ñaïi Trí Ñoä Luaän. Maha-prajna-paramita-sastra (skt): Nagarjuna’s commentary on the Mahaprajnaparamita—See Ñaïi Trí Ñoä Luaän. Mahaprajna Sutra: Ñaïi Baùt Nhaõ Kinh. Mahapralaya (skt): Ñaïi phong, thuûy, vaø hoûa tai— The final and utter destruction of the universe by wind, flood and fire—Söï hoaïi dieät cuoái cuøng cuûa vuõ truï bôûi gioù, nöôùc, vaø löûa.

Mahapranidhana (skt): Great vows—See Ñaïi Nguyeän. Maha-pranidha-notpada-gatha (skt): Quaûng Ñaïi Phaùt Nguyeän Tuïng—Verse on making great vows. Mahapratibhana (skt): See Ñaïi Laïc Thuyeát. Maha-pratisara (skt): Great snow-white radiant umbrella—Ñaïi Baïch Taûn Caùi. Maha-pratisara-dharani (skt): Mantra of great snow-white radiant umbrella—See Ñaïi Baïch Taûn Caùi Ñaø La Ni. Maha-pratisara-vidhya-dharani (skt): See Ñaïi Tuøy Caàu Ñaø La Ni. Maha-pratyangira (skt): See Ñaïi Phaät Ñaûnh. Maha-pratyangira-dharani (skt): Ñaïi Phaät Ñaûnh Maõn Haïnh Thuû Laêng Nghieâm Ñaø La Ni—Perfect conduct of Great Buddha Shurangama Mantra. Maha-punnama-suttam (p): Ñaïi Kinh Maõn Nguyeät—Great sutra on Perfect Moon Light. Maha-Punya (skt): Punna (p)—Ñaïi Phöôùc Ñöùc— Great Merit—Great Virtue achieved. Maha-punya-bodhisattva (skt): See Ñaïi Phöôùc Ñöùc Boà Taùt. Maha-purisa (p): Maha-purusa (skt)— Mahasattva (skt)—See Ñaïi Só. Maha-purisavitakka (p): Maha-purusa (skt)— Mahasattva (skt)—See Ñaïi Só. Mahapurna (skt): Great perfection dharani—Ñaïi vieân maõn ñaø la ni. Maha-purusa (skt): Maha-purisa (p)— Mahasattva (skt)—See Ñaïi Só. Maha-rahulovada-sutta (p): Greater Sutra of Advise to Rahula—See Kinh Giaùo Giôùi La Haàu La. Maharajas (skt): See Töù Ñaïi Thieân Vöông. Maharaja-devas (skt): Mahasvara (skt)—Deva king in the North—Ña Vaên Thieân Vöông—See Töù Ñaïi Thieân Vöông. Maharastra (skt): See Ma Ha Thích Ñaø. Maharatna-dharma-raja (skt): See Ñaïi Baûo Phaùp Vöông. Maharatnaketou (skt): Jewel Appearance Buddha—Baûo töôùng Phaät. Maha-Ratnakuta Sutra (skt): Gem-heap Sutra— See Kinh Ñaïi Böûu Tích. Maharatnakuta-sutra-sastra (skt): Treatise on the Maharatnakuta-sutra—Ñaïi Baûo Tích Kinh Luaän.

5805

Maha-ratnapratimandita-sutra (skt): Ñaïi Baûo Trang Nghieâm Kyø Kieáp Kinh—Sutra of great jewel of adornment kalpa. Maharaurava (skt): Ñaïi khieáu ñòa nguïc—See Ñaïi Khieáu Hoaùn Ñòa Nguïc. Maharaya (skt): Mahoraga (skt)—Ma Höu Laëc— See Ma Haàu La Daø. Maharddhiprapta (skt): Nhö YÙ Ca laâu la Vöông. Maharishi (Maharchis) (skt): Ñaïi Tieân Maharkiskanda-Buddha (skt): See Ñaïi Dieäm Kieân Phaät. Maharosana (skt): Ma Ha Loâ Saét Naõ—Saân Haän Thieân—The angry deva. Maharsi (skt): See Ñaïi Tieân. Maharupa (skt): See Ñaïi Töôùng. Maha-sabha (skt): Maha-samgha (skt)—Ñaïi Chuùng—The masses—Great assembly—Any assembly—All present—Everybody. Maha-saccaka-sutta (p): Greater sutra to the Truth, in the Majjhima Nikaya 36—Ñaïi Kinh Chaân Lyù, trong boä kinh Trung Boä 36. Mahasaddharma-pundarika-sutra (skt): Mahayana Lotus Sutra—Ñaïi Thöøa Dieäu Phaùp Lieân Hoa Kinh—See Kinh Dieäu Phaùp Lieân Hoa. Mahasahasrapramardana (skt): One of the sutras of Tantrism—Kinh Thuû Hoä Ñaïi Thieân Quoác Ñoä, moät trong nhöõng boä kinh cuûa Maät toâng. Maha-sahassilokadhatu (p): See Ñaïi Thieân Theá Giôùi. Maha-sala-sutta (p): Sutra on being very rich, Samyutta Nikaya VII.14—Kinh Ñaïi Phuù, Töông Öng Boä VII.14. Maha-samadhi (skt): Mahaggata-samadhi (skt)— Ñaïi Ñònh—Great concentration. Maha-samatha-Vipasyana (skt): Chæ Quaùn Huyeàn Vaên—See Ma Ha Chæ Quaùn. Maha-samaya-sutta (p): Ñaïi Hoäi Kinh—Sutra on general assembly—Sutra on the great meeting. Mahasambhava (skt): Great completion—Ñaïi thaønh. Mahasamgha (skt): Ma ha Taêng Giaø—Ñaïi chuùng. Mahasamghata Sutra (skt): MahavaipulyaMahasamnipata-Sutra (skt)—Ñaïi Taäp Kinh—The sutra of the great assembly of Bodhisattvas from every direction—See Ñaïi Phöông Ñaúng Ñaïi Taäp Kinh.

Maha-samgha-vinaya (skt): See Ma Ha Taêng Kyø Luaät. Mahasamghika (skt): Great Samgha School— See Ñaïi Chuùng Boä. Mahasamghika Vinaya: See Ma Ha Taêng Kyø Boä. Mahasamnipata-Sutra (skt): Great Aggregation Sutra—Ñaïi Taäp Kinh—Sutra of the Great Assembly—See Ñaïi Phöông Ñaúng Ñaïi Taäp Kinh. Maha-sandhi (skt): Maha-ati (skt)—Dzogchen (tib)—Great perfection, the highest of the tantras—Phaùp ñaïi thaønh töïu. Mahasangha (skt): Great assembly—Ñaïi chuùng. Mahasanghata Sutra: Kinh Ñaïi Taäp. Mahasanghika (skt): Mahasanghikah (skt)—See Ma Ha Taêng Kyø Boä. Mahasanghika-nikaya (skt): Maïc Ha Taêng Kyø Ni Giaø Da—See Ma Ha Taêng Kyø Boä. Mahasanghika-Vinaya (skt): See Mahasamghika-Vinaya. Mahasara (skt): See Ma Ha Sa La. Maha-sarnaha-sannaddha (skt): Hoaèng Theä— Vast or universal vows of a Buddha or a Bodhisattva, especially Amitabha’s forty-eight vows. Maha-saropama-suttam (p): Kinh Thí Duï Loõi Caây—Sutra on the simile of the core of a tree. Maha-satipatthana-sutta (p): Sutra on the great frame of reference—See Kinh Ñaïi Nieäm Xöù. Mahasattva (skt): Ñaïi só—Ma Ha Taùt—See Ma Ha Taùt Ñoûa. Mahasattva Fu Ta Shih Expounds the Scripture: See Phoù Ñaïi Só Giaûng Kinh. Mahasattva with great powers: Maha-balavan (p)—Ñaïi Löïc Só—Maggaliputra-Tissa is a mahasattva with great powers—See Muïc Kieàn Lieân Tö Ñeá Tu. Mahasattva-kumara-raja (skt): See Ma Ha Taùt Ñoûa Vöông Töû. Mahasatya-Nirgrantha (skt): See Ñaïi Taùt Gia Ni Kieàn Töû. Mahasatya-Nirgrantha-sutra (skt): Bodhisattvagocaropayavisaya-vikurvana-nirdesa (skt)—Sutra for Mahasatya-Nirgrantha—Ñaïi Taùt Gia Ni Kieàn Töû Sôû Thuyeát Kinh. Mahasena (334-362): Name of a King of Sri Lanka—See Ñaïi Quaân.

5806

Mahasi Sayadaw (1904-1982): Burmese monk and meditation teacher whose approach diverged from the traditional meditative program in Theravada Buddhism by dispensing with the standard preliminaries of “Samatha” and instead teaching his students to practice insight meditation (vipassana) intensively during extended periods of meditative retreat. In his system, meditators learn to label their immediate experiences carefully and cultivate “momentary concentration,” in which they always become aware of the arising of momentary phenomena. He also differed from mainstream Theravada by de-emphasizing ritual, merit-making, and other popular aspects of Theravada Buddhism, and by encouraging laypeople to practice meditation as much as monks do—Vò Taêng ngöôøi Mieán Ñieän vaø laø thieàn sö maø cöùu caùnh khaùc bieät vôùi truyeàn thoáng thieàn ñònh cuûa tröôøng phaùi Phaät giaùo Nguyeân Thuûy baèng caùch pha cheá vôùi tieâu chuaån sô boä cuûa “thieàn chæ” vaø thay vì daïy thieàn sinh thöïc taäp thieàn minh saùt moät caùch maïnh meõ trong nhöõng thôøi kyø keùo daøi cuûa thieàn thaát. Trong heä thoáng cuûa oâng ta, haønh giaû ñaët teân cho nhöõng kinh nghieäm tröïc tieáp cuûa hoï moät caùch caån thaän vaø tu taäp “chaùnh ñònh trong nhaát thôøi,” trong ñoù hoï luoân tænh thöùc nhöõng hieän töôïng nhaát thôøi khôûi leân. OÂng cuõng laøm khaù c vôùi doøng chaùnh Nguyeân Thuûy baèng caùch coi nheï nhöõng nghi thöùc, hoài höôùng coâng ñöùc, vaø nhöõng bieåu hieän phoå thoâng khaùc cuûa Phaät giaùo Nguyeân Thuûy, baèng caùch khuyeán taán ngöôøi taïi gia thöïc taäp thieàn ñònh cuõng nhö ngöôøi xuaát gia. Mahasiddha (skt): A practitioner who has a great deal of realization—Haønh giaû ñaït ñöôïc nhieàu chöùng nghieäm taâm linh—See Ñaïi Thaønh Töïu Giaû. Maha-sihanada-sutta (p): Great sutra on the lion's roar—Sutra on great the lion's roar, Majjhima Nikaya 12—Kinh Ñaïi Sö Töû Hoáng, Trung Boä Kinh 12. Maha-sitavan (skt): See Ñaïi Haøn Laâm. Maha-sitavati (skt): Saints of the grove of great cold dharani, one of the sutras of Tantrism—Ñaïi Haøn Laâm Thaùnh Nan Noa Ñaø La Ni. Maka-Sogi-Ritsu (jap): Maha-samgha-vinaya (skt)—A 40-fascicle translation of the vinaya of the Mahasamghika School—See Ma Ha Taêng Kyø Luaät. Mahasramana (skt): Great shaman—Ñaïi Sa moân.

Mahasri (skt): Goddess of fortune and beauty— Caùt thieân nöõ. Maha-sri-maha-vidya (skt): See Ñaïi Caùt Ñaïi Minh Boà Taùt. Maha-ssapura-suttam (p): Great sutra on the hamlet of horse-herds—Ñaïi Kinh Xoùm Ngöïa. Mahasthama (Mahasthamaprapta) (skt): See Ñaïi Theá Chí Boà Taùt. Mahasthamaprapta (skt): A Bodhisattva, representing the Buddha-wisdom of Amitabha— See Ñaïi Theá Chí Boà Taùt. Mahasthamaprapta Bodhisattva (skt): Vò Boà Taùt ñaõ ñaït ñöôïc ñaïi löïc—See Ñaïi Theá Chí Boà Taùt. Mahasthama-prapta Bodhisattva on the 23rd day: Leã vía Ñaïi Theá Chí Boà Taùt vaøo ngaøy 23s. Maha-sudarsana (skt): See Maha-sudassana. Maha-sudassana (p): Maha-sudarsana (skt)— Great good-looking—See Ñaïi Thieän Kieán. Maha-sudarsana-raja (skt): King with great good-looking—Ñaïi Thieän Kieán Vöông. Maha-sudarsana-raja-sutra (skt): Kinh Ñaïi Thieän Kieán Vöông—Sutra on King with great good-looking. Maha-sujata (skt): See Ñaïi Thieän Sanh. Maha-sukhavada (skt): Mahapratibhana, noted for pleasant discourse—See Ñaïi Laïc Thuyeát. Maha-sunnata (p): See Mahasunyata. Maha-sunnata-sutta (p): Mahasunyata-sutra (skt)—Sutra on the great emptiness—See Kinh Ñaïi Khoâng. Mahasunyata (skt): Maha-sunnata (p)—Caùi khoâng lôùn—Great emptiness—The great void— Universal space—See Ñaïi Khoâng. Maha-supina-jataka (p): Sutra on great dreams of the past lives—See Ñaïi Moäng Baûn Sanh Kinh. Mahesvara (skt): Maha-mahesvara (skt)—See Ñaïi Töï Taïi Thieân. Maha-tanha-sankhaya-suttam (p): Greater sutra on annihilating all attachment, craving, and desire—See Ñaïi Kinh Ñoaïn Taän AÙi. Mahatantra (dharani) (skt): Great spell power for overcoming the evil and cleaving to the good—See Ma Ha Ñaûn Ñaëc. Mahatantra-raja-mayakalpa (skt): Ñaïi Bi Khoâng Trí Kim Cang Ñaïi Giaùo Vöông Nghi Quyõ Kinh—Hervajra-dakini-jala-sambara-tantra.

5807

Mahatapana (skt): Pratapana (skt)—The hell of great heat—See Ñaïi Vieâm Nhieät. Maha-tedja (skt): Maha-teja (skt)—A king of Garudas—Ñaïi Oai Ñöùc Ca Laâu La Vöông. Mahatejas (skt): Awe-inspiring power or virtue— See Ñaïi Uy Ñöùc. Mahatejas Bodhisattva: Ñaïi Uy Ñöùc Vöông. Mahatedjas Mahatedjo (skt): Ñaïi Oai Ñöùc—Teân moät vò vua trong loaøi Caâu laâu la. Mahatedjogarbha (skt): See Ñaïi Oai Ñöùc Taïng. Mahathera (p): See Ñaïi Tröôûng Laõo. Maha-tika (skt): See Ñaïi Chuù. Mahatma (skt): See Ñaïi Ngaõ. Maha-usnisa (p): Phaät ñaûnh Quaûng Ñaïi. Maha-usnisa-cakra-vartin (skt): Ñaïi Chuyeån Luaân Phaät Ñaûnh—See Ñaïi Thaéng Kim Cang. Mahavadin (skt): Doctor of the Sastras—See Ñaïi Luaän Sö. Maha-vagga (p): Great chapter of Vinaya Pitaka—Ñaïi Phaåm, moät trong saùu phaåm cuûa luaät taïng. Maha-vagga-sutta (p): Maha-varga-sutra (skt)— Sutra on the great chapter of Vinaya Pitaka—See Kinh Ñaïi Phaåm. Mahavaipulya (skt): Sutras of Mahayana—See Ñaïi Phöông Ñaúng. Maha-Vaipulya-Avatamsaka-Sutra: Buddhavatamsaka Sutra (skt)—The Sutra of the Garland of Buddhas—See Ñaïi Phöông Quaûng Hoa Nghieâm Kinh. Maha-Vaipulya-buddha (skt): See Ñaïi Phöông Quaûng Phaät. Maha-vaipulya-buddha-gandavyuha-sutra (skt): Ñaïi Phöông Quaûng Giaùc Quaû Taïp Hoa Nghieâm Kinh—Ñaïi Phöông Quaûng Giaùc Phaät Kinh— Enlightened Buddha Great Vaipulyas Flower Ornament Sutra. Mahavaipulya-Mahasamnipata-Sutra (skt): See Ñaïi Phöông Ñaúng Ñaïi Taäp Kinh. Maha-vaipulya-purna-buddha-sutra (skt): Sutra Of Perfect Enlightenment—Ñaïi Phöông Ñaúng Vieân Giaùc Tu Ña La Lieãu Nghóa Kinh—See Kinh Vieân Giaùc. Maha-vaipulya-tathagata-garbha-sutra (skt): Ñaïi Phöông Ñaúng Nhö Lai Taïng Kinh—See Ñaïi Phöông Quaûng Nhö Lai Bí Maät Taïng Kinh and Kinh Voâ Löôïng Nghóa.

Mahavairocana (skt): Ma Ha Tyø Loâ Giaù Na (Ñaïi Nhöït Nhö Lai)—Great Sun Buddha—Vairocana Buddha. Maha-vairocana-bhisambodhi-sutra (skt): See Ñaïi Nhöït Kinh. Mahavairocana-bhisambodhivikurVitadhisthanna-vaipulya-Sutrendra-RajaNama-Dharmaparyaya (skt): Mahavairocana Sutra—See Ñaïi Tyø Loâ Giaù Na Thaønh Phaät Thaàn Bieán Gia Trì Kinh. Mahavairocanabhisambodhisutra (skt): See Ñaïi Nhöït Kinh. Maha-vairocana-Bhudbha (skt): Dainichi Butsu (jap)—See Tyø Loâ Giaù Na Phaät. Maha-vairocana-sutra (skt): Maha-vairocanabhisambodhi-sutra (skt)—See Ñaïi Nhöït Kinh. Maha-Vairocana-Tathagata (skt): Ñaïi Nhöït Nhö Lai—See Ñaïi Nhöït Giaùc Vöông. Mahavamsa (skt & p): The Great Chronicle—See Ñaïi Söû. Mahavana (skt): Kutagarasala (skt)—See Ñaïi Laâm Tònh Xaù. Mahavana-Sangharama (skt): See Ñaïi Laâm Tònh Xaù. Mahavana-vihara (skt): See Ñaïi Laâm Tònh Xaù. Maha-varga-sutra (skt): Maha-vagga-sutta (skt)—See Ñaïi Phaåm Kinh. Mahavastu (skt): Phaät Baûn Haïnh Taäp Kinh—See Ñaïi Söï Kinh. Mahavastu-sutra (skt): Phaät Baûn Haïnh Taäp Kinh—See Ñaïi Söï Kinh. Maha-vedalla-sutta (p): Sutra on the greater set of questions and answers—Ñaïi Kinh Phöông Quaûng. Maha-vedalla-suttam (p): Maha-vedalla-sutta— Ñaïi Kinh Phöông Quaûng. Maha-vibhanga (skt): Bhiksu-vibhanga (skt)— Ñaïi Boä Phaân Tích—Tyø Kheo Phaàn. Mahavibhasa (skt): See Ñaïi Tyø Baø Sa Luaän. Mahavibhasana (skt): Maha-prajna (skt)—Ñaïi Trí. Mahavihara (skt): Ñaïi Töï—Ma Ha Tyø Ha La— See Ñaïi Tònh Xaù. Mahavihara-nikaya (skt): See Ñaïi Töï Phaùi Kinh. Mahaviharavasinah (skt): A subdivision of Mahasthavira school—See Ñaïi Töï Phaùi.

5808

Mahavikramin (skt): Great Power Bodhisattva— Ñaïi Löïc Boà Taùt. Maha-vipaka-citta (skt): See Ñaïi Dò Thuïc Taâm. Mahavira (p): See Ñaïi Caàn Duõng. Maha-virya-bodhisattva (skt): See Ñaïi Duõng Maõnh Boà Taùt. Maha-vyuha (skt): The glorious kalpa—See Trang Nghieâm Kieáp. Maha-vyutpatti (skt): Danh Nghóa Ñaïi Taäp— Great Collection of name and meaning. Mahayana (skt)—Ma Ha Dieãn hay Dieãn Moân— The school of the Great Vehicle—See Ñaïi Thöøa. Mahayana-abhidharma-samuccaya (skt): Ñaïi Thöøa A Tyø Ñaït Ma Taïp Taäp Luaän—Treatise on the great vehicle on mixture collection of abhidharma. Mahayana-abhidharma-samuccaya-vyakhya (skt): Mahayana-abhidharma-samyutta-sangitisastra (skt)—Ñaïi Thöøa A Tyø Ñaït Ma Taïp Taäp Luaän—Treatise on the great vehicle on mixture collection of abhidharma. Mahayana-abhidharma-samyutta-sangitisastra (skt): Ñaïi Thöøa A Tyø Ñaït Ma Taïp Taäp Luaän—Treatise on the great vehicle on mixture collection of abhidharma. Mahayana-abhidharma-samyutta-sangitisastra-sthiramati (skt): See Ñaïi Thöøa A Tyø Ñaït Ma Taïp Taäp Luaän Kyù. Mahayana-abhidharma-sangiti (skt): Treatise on the great vehicle abhidharma—See Ñaïi Thöøa A Tyø Ñaït Ma Luaän. Mahayana altar: Phöông ñaúng giôùi ñaøn. Mahayana-bhavabheda-sastra (skt): Ñaïi Thöøa Phaù Höõu Luaän—Great vehicle sastra on refuting the belief in the reality of things. Mahayanabhidarma-samyukta-Sangiti-Sutra (skt): Ñaïi thöøa A tyø ñaït ma taïp taäp luaän. Mahayana Buddhism: Mahayana (skt)—Daijoâ (jap)—The Great Vehicle—Phaät giaùo Ñaïi Thöøa— See Ñaïi Thöøa. Mahayana Buddhist scriptures: See Taishoâ Daizoâkyoâ. Mahayana cause: Ñaïi Thöøa Nhaân—The mind of enlightenment (Boà ñeà taâm)—Nhaân cuûa Ñaïi thöøa hay Boà Ñeà taâm. Mahayana commandments: Mahayana precepts or rules for monks and nuns (commands, precepts,

or prohibitions for monks and nuns in Mahayana Buddhism)—Ñaïi thöøa giôùi cho chö Taêng Ni. Mahayanadeva (skt): See Ñaïi Thöøa Thieân. Mahayana Dharma Laksana school: Dharmalaksana—See Phaùp Töôùng Toâng. Mahayana dharma-love: See Phaùp AÙi Ñaïi Thöøa. Mahayana dhyana: Ñaïi Thöøa Thieàn—See Cöûu Chuûng Ñaïi Thieàn. Mahayana doctrine: Ñaïi Thöøa Phaùp—In the Mahayana doctrine, the role of the perfection of wisdom is unique among the six perfections, for it is in the light of the perfection of wisdom that we see the emptiness of the subject, object, as well as action of the other five perfections. For example, in the perfection of generosity, it is the perfection of wisdom that causes us to understand the emptiness of the subject of the action of giving or the giver, the emptiness of the object of giving or the recipient, and the emptiness of the gift. Similarly, in the perfections of morality, patience, energy, and meditation, it is through understanding the perfection of wisdom that one understands the purity or emptiness of the subject, object, and action present in every sphere of action. The practice of the six paramitas results in the accomplishment of the two accumulations of merit and knowledge. The perfection of generosity, morality, and patience result in the accumulation of merit; while those of meditation and wisdom result in the accumulationof knowledge; the perfection of energy is necessary in both accumulations of merit and knowledge. These two accumulations is very necessary for the cultivation and achievement of the Buddhahood. Besides, four infinite minds or four perfections of virtues may also be termed stereological or altruistic perfections. They are great vows of the enlightened ones with intention to free all sentient beings. These Enlightened Beings use all kinds of skillful means to save themselves as well as to save others—Trong Ñaïi Thöøa Phaùp, vai troø cuûa trí tueä vieân maõn thaät laø ñoäc ñaùo trong saùu ñöùc haïnh vieân maõn, vì döôùi aùnh saùng cuûa trí tueä vieân maõn, chuùng ta thaáy roõ taùnh khoâng cuûa chuû theå, khaùch theå cuõng nhö haønh ñoäng cuûa naêm ñöùc haïnh kia. Thí duï nhö trong vieäc boá thí, chính trí tueä vieân maõn khieán cho chuùng ta hieåu ñöôïc tính khoâng cuûa chuû theå hay ngöôøi cho, tính khoâng cuûa khaùch theå

5809 hay ngöôøi nhaän, vaø tính khoâng cuûa taëng vaät. Töông töï, trong ñöùc haïnh vieân maõn cuûa trì giôùi, nhaãn nhuïc, tinh taán, vaø thieàn ñònh, chính laø do söï hieåu bieát trí tueä vieân maõn maø chuùng ta coù theå hieåu ñöôïc söï thanh tònh hay tính khoâng cuûa chuû theå, khaùch theå, vaø haønh ñoäng hieän dieän trong töøng phaïm vi haønh ñoäng. Haønh trì saùu ñöùc haïnh vieân maõn ñöa ñeán vieäc thuû ñaéc coâng ñöùc vaø kieán thöùc. Ñöùc haïnh boá thí, trì giôùi, vaø nhaãn nhuïc vieân maõn seõ daãn ñeán söï tích luõy coâng ñöùc; trong khi thieàn ñònh vaø trí tueä vieân maõn laïi daãn ñeán söï tích luõy kieán thöùc caàn thieát cho vieäc tu taäp; ñöùc haïnh tinh taán caàn thieát cho caû coâng ñöùc vaø kieán thöùc. Caû hai thöù coâng ñöùc vaø kieán thöùc ñeàu toái caàn thieát cho vieäc tu taäp ñeå ñaït thaønh Phaät quaû. Ngoaøi ra, boán taâm voâ löôïng hay boán ñöùc haïnh phaùt sinh ra caùc ñöùc haïnh cöùu ñoä vò tha. Chuùng laø nhöõng ñaïi nguyeän cuûa nhöõng baäc giaùc ngoä muoán giaûi thoaùt chuùng sanh. Nhöõng baäc giaùc ngoä naày duøng ñuû moïi phöông tieän thieän xaûo ñeå ñoä mình ñoä ngöôøi —See Ñaïi Thöøa Phaùp. Mahayana Esoteric Adornment Sutra: Kogonkyo (jap)—Ghanavyuha sutra (skt)—Ñaïi Thöøa Maät Nghieâm Kinh—Haäu Nghieâm Kinh. Mahayana esoteric school: Thöôïng thöøa Maät toâng. Mahayana good roots realm: See Ñaïi Thöøa Thieän Caên Giôùi. Mahayana great moral law of no external action: See Ñaïi Thöøa Voâ Taùc Ñaïi Giôùi. Mahayana and Hinayana: Ñaïi Thöøa vaø Tieåu Thöøa. Mahayana in its final stage: Ñaïi Thöøa Chung Giaùo. Mahayanasutra-lamkara-sastra (skt): Mahayanasutra-lamkara-tika (skt)—See Ñaïi Thöøa Trang Nghieâm Kinh Luaän. Mahayana Lankara Sastra (skt): See Ñaïi Thöøa Trang Nghieâm Luaän. Mahayana Master: Ñaïi Thöøa Phaùp Sö. Mahayana meditation: The method of practicing meditation which is based on the Mahayana Sutras—See Thieàn Ñaïi Thöøa. Mahayana mind: Ñaïi Thöøa Taâm. Mahayanaprabhana (skt): Ñaïi Thöøa Quang Minh Ñònh—See Tam Tam Muoäi. Mahayana-pratibimba (skt): AÛnh Töôïng theo quan ñieåm Ñaïi Thöøa—Statue (image, shaddows)

in Mahayana point of view—See AÛnh Töôïng. Mahayana-pratipada (skt): Middle Way—Trung Ñaïo (trung ñaïo khoâng rôi vaøo nhò bieân coù khoâng). Mahayana practitioners: Nhöõng ngöôøi tu taäp theo Ñaïi Thöøa—See Ba Loaïi Ngöôøi Coù Theå Ñi Theo Con Ñöôøng Ñaïi Thöøa. Mahayana-pradipa (skt): Great vehicle lamp— Light of great vehicle—Ñaïi Thöøa Ñaêng. Mahayana precepts: Mahayana commandments or rules for monks and nuns—Ñaïi thöøa giôùi cho chö Taêng Ni. Mahayana-samgraha-upanibandhana-sastra (skt): See Nhieáp Ñaïi Thöøa Luaän Thích. Mahayana-samparigraha-sastra (skt): Shodaijoron (jap)—Doctrine of the mere ideation—See Nhieáp Ñaïi Thöøa Luaän. Mahayana-samparigraha-sastra-vyakhya (skt): Mahayana-samparigraha upanibandhana-sastra (skt)—See Nhieáp Ñaïi Thöøa Luaän Thích. Mahayana-sata-dharma-praka-samukha-sastra (skt): See Baùch Phaùp Minh Moân Luaän. Mahayana-sata-dharma-vidyadvara-sastra (skt): See Baùch Phaùp Minh Moân Luaän. Mahayana school: See Ñaïi Thöøa Toâng. Mahayana schools in Japan: Tröôøng phaùi Ñaïi Thöøa Nhaät Baûn—See Luïc Toâng Ñaïi Thöøa Nhaät Baûn. Mahayana scriptures: See Boà Taùt Taïng. Mahayanashraddhotpada sastra (skt): Commentary on the Awakening of Mahayana Faith—The Mahayana Awakening of Faith—See Ñaïi Thöøa Khôûi Tín Luaän. Mahayana sutras: See Ñaïi Thöøa Kinh. Mahayana sutra lankara sastra (skt): Daijoshogoron (jap)—Treatise on the scripture of adorning the great vehicle—See Ñaïi Thöøa Trang Nghieâm Kinh Luaän. Mahayana-sutra-lankara-tika (skt): Exposition of the teachings of the Vijnana-vada school, composed by Asanga—Ñaïi Thöøa Trang Nghieâm Kinh Luaän (cuûa Voâ Thöùc Toâng ñöôïc ngaøi Voâ Tröôùc bieân soaïn). Mahayana Sutra of Reflection on the Mental State in Past Lives: Kinh Ñaïi Thöøa Boån Sanh Taâm Ñòa Quaùn. Mahayana-tanaratna-sastra (skt): Chöôûng Traân Luaän—See Ñaïi Thöøa Chöôûng Traân Luaän.

5810

Mahayana and Theravada: Ñaïi Thöøa Vaø Nguyeân Thuûy—Mahayana and Hinayana. Mahayana treasure: Bodhisattva treasure—Boà taùt Taïng—Giaùo lyù giaûng thuyeát veà Boà Taùt ñaïi só. Mahayana treatise on the five aggregates: Mahayana-vaipulya-panca-skandhas-sastra (skt)—Luaän giaûi veà naêm uaån theo quan ñieåm Ñaïi thöøa—Ñaïi Thöøa Nguõ Uaån Luaän. Mahayana-vaipulya-panca-skandhas-sastra (skt): See Mahayana treatise on the five aggregates. Mahayana-vaipulya-sutra (skt): Ñaïi Thöøa Phöông Ñaúng Kinh Ñieån. Mahayana-vimsika (skt): Ñaïi Thöøa Nhò Thaäp Tuïng—Mahayana twenty verses. Mahayana-vipula-sutra (skt): See Tyø Phuù La Ñaïi Thöøa Phöông Ñaúng Kinh. Mahayasas (skt): Ñaïi Xöng Boà Taùt—Name of a Bodhisattva. Mahayana-yoga: Thöôïng thöøa Du giaø. Mahayana Zen: Ñaïi Thöøa Thieàn—Great Vehicle Zen. Mahayana Zen Master: See Ma Ha Thieàn Sö. Mahayana Zen school: Thöôïng thöøa thieàn. Mahayanistic Negativism: Tam Luaän Toâng—See San Lun. Mahayanists: Phaät töû Ñaïi Thöøa. Mahayogayogin (skt): See Ñaïi Tu Haønh Giaû. Mahendra (skt): Mahendri (skt)— Rajamahendri—See Ñaïi An Ñaït La. Mahesvara (skt): See Ñaïi Töï Taïi Thieân. Mahesvara Bodhisattva: Ñaïi Töï Taïi Vöông. Mahesvara Heaven: Coõi Trôøi Ma-Heâ Thuû La. Mahesvara-narayana (skt): Ma Heâ Na La Dieân Thieân—Name of a deity. Mahi (skt): Soâng Ma Haø—See Ma Haø. Mahika (skt): Vuï—Fog or mist—Söông muø. Mahiman (skt): Ability to make self or others larger than anything in the world—See Naêng Ñaïi. Mahimsasaka (skt): Mahisasaka (skt)—See Di Sa Taéc. Mahinda (skt): See Mahindra. Mahindra ( skt): Mahinda (p)—Ma Hi Ñaø—See Ma Thaån Ñaø. Mahisasaka (skt): Mahishasaka (p)—Di Sa Taéc— Ma EÂ Xa Sa Ca—See Hoùa Ñòa Boä.

Mahisasaka-nikaya-pancavargavinaya (skt): Mahisasaka-vinaya (skt)—See Nguõ Phaàn Luaät. Mahisasaka-vinaya (skt): Mahisasaka-nikayapancavargavinaya (skt)—See Nguõ Phaàn Luaät. Mahometism: Mohammedanism—Hoài Giaùo. Mahopaya (skt): Great appropriate means—See Ñaïi Phöông Tieän. Mahoraga (skt): Maâu Hoâ Laïc—Ma Höu Laëc— See Ma Haàu La Giaø. Maid: Girl—Female—Woman—Ngöôøi nöõ. Maidoâ-Soshin: Hui-t'ang-Tsu-hsin—See Toå Taâm Hoái Ñöôøng Hoaøng Long. Maidservant: Ñaày tôù nöõ. Maid wife: Dasibhariya (p)—Loaïi vôï phuïc vuï choàng nhö moät ngöôøi tôù gaùi. Main cause: Chính nhaân—Direct cause or true cause, as compared to a contributory cause— Nhaân chính, so vôùi nhaân phuï. Main Hall: Chaùnh ñieän—See Hondoâ. Main idea: Ñaïi yù. Main monastery for a school of Buddhism: See Honzan. Main sanctuary: Main Hall usually consists of three sections: the Fore Court, the Buddha Hall, and the Inner Sanctuary—Ngoâi chaùnh ñieän (toøa nhaø chính trong chuøa). Thöôøng thì ngoâi chaùnh ñieän bao goàm tieàn ñieän, chaùnh ñieän vaø haäu ñieän. Main Temple: A Buddhist temple or monastery that serves as the institutional headquarters for a network of branch temples. The pattern of affiliation between main and branch temples (honji matsuji) emerged in Japan during the medieval period (1185-1600) and was later systematized in the early modern (1600-1867) and modern period (1868-present). During the Tokugawa period (1600-1867), the government required that all Buddhist temples be affiliated in sectarian hierachy. The government limited the number of sectarian headquarters to a specified group of main monasteries and communicated with the main temples, which were then responsible for conveying government regulations to the branch temples under their control. Main temples thus function as a part of the government's regulatory system designed to control many aspects of Japanese society, including Buddhism. The practice of temple networks continues today in Japan, although the

5811 separation of church and state in the post-World War II period has freed Buddhist main temples from any official governmental control. Most Buddhist temples in Japan are still affiliated as branch temples within an institutional sectarian structure under the administrative leadership of a main temple that serves as the sect's headquarters—Moät ngoâi töï vieän laøm toång ñaøn cho moät maïng löôùi caùc chuøa chi nhaùnh. Khuoân maãu lieân keát giöõa ngoâi chuøa chaùnh vaø caùc ngoâi chuøa phuï xuaát hieän ôû Nhaät Baûn töø thôøi trung coå vaø veà sau naøy ñöôïc heä thoáng hoùa trong buoåi sô kyø thôøi caän ñaïi maõi cho ñeán ngaøy nay. Döôùi trieàu ñaïi Ñöùc Xuyeân, chính phuû ñoøi hoûi nhöõng ngoâi töï vieän phaûi lieân keát laïi vôùi nhau theo ñaúng caáp trong giaùo phaùi cuûa mình. Chính phuû cuõng giôùi haïn soá toång ñaøn cuûa giaùo phaùi cho moät soá nhoùm ñaëc bieät cuûa caùc ngoâi töï vieän chính vaø chæ quan heä vôùi töï vieän chính naøy maø thoâi, nhöõng ngoâi töï vieän naøy phaûi chòu traùch nhieäm chuyeån taûi nhöõng quy luaät cuûa chính phuû ñeán vôùi nhöõng ngoâi chuøa phuï naèm döôùi söï kieåm soaùt cuûa hoï. Vì vaäy söï vaän haønh cuûa nhöõng ngoâi töï vieän chính laø moät phaàn trong heä thoáng vaän haønh cuûa chính phuû ñaët ra nhaèm kieåm soaùt nhieàu phöông dieän cuûa xaõ hoäi Nhaät Baûn, bao goàm caû Phaät giaùo. Vieäc thöïc haønh maïng löôùi caùc chuøa vieän vaãn coøn tieáp tuïc cho ñeán ngaøy nay taïi Nhaät, maëc daàu coù söï taùch rôøi giöõa caùc chuøa vieän vaø chính phuû sau thôøi Theá Giôùi Ñaïi Chieán laàn thöù hai, ñaõ cho pheùp caùc chuøa chính cuûa Phaät giaùo ñöôïc thoaùt ra khoûi baát cöù söï kieåm soaùt naøo cuûa chính phuû. Haàu heát caùc töï vieän Phaät giaùo vaãn coøn lieân keát nhö laø nhöõng ngoâi chuøa chi nhaùnh trong moät caáu truùc giaùo phaùi döôùi söï laõnh ñaïo veà haønh chaùnh cuûa moät ngoâi töï vieän chính phuïc vuï nhö moät toång ñaøn cuûa moân phaùi. Main tenet: Baûn Luaän—Giaùo lyù caên baûn. Main thesis: Main ideas of a text—Toâng chæ. Main topic of speech: See Thoaïi Ñaàu. Maintain (v): Graha (skt)—Grabh (skt)—Grau (skt)—To snatch—To take by force Grasp—Hold on—Chuïp laáy—Ñoaït laáy—See Thuû Tröôùc. Maintain the Buddha’s pure precepts: See Hoä Trì Tònh Giôùi Nhö Lai. Maintain an equal and fair mind in helping others: Laáy caùi taâm bình ñaúng nhö nhau ra maø cöùu giuùp.

Maintain the four grave precepts as the fundamental foundations of the cultivated path: Laáy söï giöõ chaéc boán troïng giôùi (khoâng saùt sanh, khoâng troäm caép, khoâng taø daâm, khoâng voïng ngöõ) laøm caên baûn vaøo ñaïo. Maintain the holy life in faultlessness: Duy trì ñôøi soáng phaïm haïnh khoâng loãi laàm. Maintain the law-wheel: The remaining years of teaching of the deeper truths of both unreality (Khoâng) and reality (Höõu)—Trì Phaùp Luaân. Maintain loving kindness: Duy trì taâm töø aùi. Maintain the moral life in the interests of self: Phaù theá gian laïc taø kieán. Maintain or preserve the power of wisdom or knowledge: Dharani (skt)—See Ñaø La Ni. Maintain or restore something: Duy trì caùi gì. Maintain someone (a retired) in his or her post: Löu duïng. Maintaining cause: Upastambha (skt)—Trì nhaân—Four elements of earth, water, fire and wind which are the causers or producers and maintainers of infinite forms of nature (results)— Töù ñaïi ñaát, nöôùc, löûa, gioù laø nhöõng taùc nhaân saûn sanh vaø duy trì voâ soá hình saéc—See Nguõ Nhaân (A). Maintaining and transgressing: See Trì Phaïm. Maintenance: Baûo trì—Baûo toàn—Preservation— Conservation. Maintenance of that Bodhi-mind: Taâm tu chaùnh giaùc. Maintenance of contemplation: Vaän Taâm Quaùn Töôûng—Duy trì söï quaùn töôûng. Maintenance of moral discipline: Trai Phaùp— Söï trì giôùi (giöõ giôùi). Maireya (skt): Metteya (p)—Madya or Sura (skt)—Wine—See Meã Leä Da. Maithuna (jap): Love—Tình thöông. Maitrayani (skt): Kalyanamitta (p)— Kalyanamitra (skt)—Good-knowing advisor—See Thieän Tri Thöùc. Maitreya (skt): Metteya (p)—Miroku (jap)— Jampa (tib)—The expected Buddhist Love—Voâ Naêng Thaéng—See Di Laëc. Maitreya Bodhisattva (skt): The Mercy Bodhisattva—Di Laëc Boà Taùt—See Töø Thò.

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Maitreya Bodhisattva does not have the “welcoming and escorting Vow”: Boà Taùt Di Laëc khoâng coù nguyeän tieáp daãn chuùng sanh. Maitreya Buddha (skt): Phaät Di Laëc—Metteya (skt)—Laughing Buddha—Messiah—See Di Laëc. Maitreya hall: Di Laëc Ñieän—Ñieän thôø ñöùc Phaät Di Laëc. Maitreya-Immortal-Light Buddha: Di Laëc Tieân Quang Phaät. Maitreyanatha: Name of one of the founders of the Yogachara school—Teân cuûa moät trong nhöõng vò saùng laäp ra tröôøng phaùi Du Giaø—For more information, please see Di Laëc Toân Maitreya-samadhi (skt): Töø ñònh—Töø Taâm Ñònh—Concentration on the kind heart. Maitreya Shrine: Ñieän Di Laëc. Maitreyavyakarana Sutra (skt): See Kinh Haï Sanh Di Laëc Thaønh Phaät. Maitri (skt): Metta (p)—Universal love—Lovingkindness—Friendship—Active goodwill— See Taâm Töø. Maitribala (skt): Merciful power—Merciful virtue—Töø löïc. Maitribala-raja (skt): See Töø Löïc Vöông. Maitri-karuna (skt): Kindness and Compassion— See Töø Bi. Maitri-smrti (skt): See Töø Bi Quaùn. Maitri Sutra (skt): Metta-Sutta (p)—Sutra on Kindness—See Kinh Töø Thieän. Maitri-vihara (skt): An truù trong loøng töø bi— Abiding in the heart of compassion and lovingkindness. Majestic (a): Uy nghi—See Ñoan Nghieâm. Majestic Grand Bell: Ñaïi Hoàng Chung (loaïi chuoâng thaät lôùn). Majestic supernatural powers: Uy ñöùc thaàn thoâng. Majestically Flaming Light: One of the twelve lights of Amitabha Buddha—Vieâm Vöông Quang, moät trong möôøi hai loaïi aùnh saùng cuûa ñöùc Phaät A Di Ñaø. Majesty (n): Prabhava (skt)—Augustness—Aweinspiring-majesty—Imposing exterior—Martial bearing—Noble bearing—Stateliness—See Töù Oai Nghi. Majjhima (p): Middle—Trung.

Majjhima-dhatu (p): The middle realm—The middling element—Trung giôùi. Majjhima-lokadhatu (p): Dvisahassiloka-dhatu (p)—A middling chiliocosmos—Trung thieân theá giôùi. Majjhima Nikaya (p): Madhyamagama (skt)— The Middle Length Discourses in the Pali Canon—See Trung A Haøm. Majjhima Patipada (p): Madhyama-pratipatti (skt)—Middle Path—See Trung Ñaïo. Major (a): Lôùn—Quan troïng. Major Amitabha Sutra: See Kinh Ñaïi Boån A Di Ñaø. Major basic factors of afflcition: See Ñaïi Phieàn Naõo Ñòa Phaùp. Major Bodhisattva Precepts: Giôùi troïng cuûa Boà Taùt—See Boà Taùt Troïng Giôùi. Major calamities: Ñaïi tai hoïa. Major chiliocosmos: A universe of 3000 great chiliocosmos—See Ñaïi Thieân Theá Giôùi. Major deterioration characteristics of heavenly beings: Suy töôùng cuûa chö Thieân—See Nguõ Suy. Major difference: Ñaïi Thuø—Söï khaùc bieät chính. Major events of the Buddha’s life: Phaät Kî— Nhöõng söï kieän chính trong ñôøi ñöùc Phaät. Major Grade Afflictions: See Ñaïi Tuøy Phieàn Naõo. Major obstacles: Major unwholesome deeds, or evil actions—Chöôùng ngaïi chính hay aùc nghieäp — See Troïng Chöôùng. Major Order: Taêng ñoaøn chính. Major traditions: Nhöõng truyeàn thoáng caên baûn. Major traditions of Buddhism: Nhöõng truyeàn thoáng caên baûn veà Phaät giaùo. Major Vehicle: Mahayana (skt)—See Ñaïi Thöøa. Major wisdom: Ñaïi Trí. Majuka (skt): See Di Thuø Ca. Maka-hannya-haramita-shingyoâ (jap): MahaPrajnaparamita-Hridaya Sutra (skt)— Prajnaparamita-sutra (skt)—Heart-Sutra—See Kinh Baùt Nhaõ Ba La Maät Ña Taâm Kinh. Maka-hannya-haramitsu (jap): MahaPrajnaparamita-Hridaya Sutra (skt)—See Kinh Baùt Nhaõ Ba La Maät Ña Taâm Kinh. Makakashoâ (jap): Mahakasyapa (skt)—The Japanese pronunciation of Mahakasyapa, the

5813 foremost disciple of the Buddha and the first Indian patriarch of Zen—See Ma Ha Ca Dieáp. Makara (skt): A sea monster—See Ma Kieät La. Maka-shikan (jap): The Great Practice of Stopping and Reflecting—See Ma Ha Chæ Quaùn. Maka-Sogi-Ritsu (jap): Maha-samgha-vinaya (skt)—See Ma Ha Taêng Kyø Luaät. Make (v): 1) To do, to build: Laøm, taïo döïng; 2) To carry out: Thi haønh; 3) Make someone a king: Toân phong (toân phong ai laøm vua). Make abundant offerings: Quaûng tu cuùng döôøng. Make acquaintance with someone: Laøm quen vôùi ai. Make an active contribution to something: Ñoùng goùp tích cöïc vaøo vieäc gì. Make an appointment to go outside the monastery with someone: Laøm heïn ñi ra ngoaøi khoûi töï vieän vôùi ai laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa—Commits an Expression of Regret Offence. Make arrangements: Ñònh lieäu—Lo lieäu. Make an attack on someone: Attack someone— Coâng kích ai—Taán coâng ai. Make the best use of something: Taïo ñöôïc nhieàu lôïi laïc nhaát töø moät ñieàu gì. Make choices: Löïa choïn. Make a clear distinction between right and wrong (good and evil): Phaân bieät giöõa phaûi vaø traùi (toát vaø xaáu). Make a close study of the Dhamma: Tha thieát quaùn phaùp. Make a confession: Saùm hoái—Thuù nhaän. Make destructive use of the permanent dwelling: Laïm duïng cuûa Tam Baûo. Make difficulties: Laøm khoù. Make a distinction (the difference) between someone and someone: Phaân bieät giöõa ai vôùi ai. Make a distinction between something and something: Phaân bieät giöõa caùi gì vôùi caùi gì. Make an effort: You should make an effort to cultivate yourself, the Tathagatas are only teachers—Baïn phaûi tinh taán töï mình tu taäp, chö Nhö Lai chæ laø caùc ñaïo sö—See Tinh Taán. Make effort to solve difficulties and disputes: Coá gaéng noã löïc giaûi quyeát nhöõng khoù khaên vaø tranh chaáp. Make an end to suffering: Chaám döùt ñau khoå.

Make an excursion: Du ngoaïn. Make excuse: Baøo chöõa. Make false charge against someone: Caùo gian cho ngöôøi naøo—Haøm huyeát phuùn nhaân (ngaäm maùu phun ngöôøi). Make flowers: Taïo hoa—Laøm hoa, ñaëc bieät laø hoa baèng giaáy—To fabricate flowers, especially paper flowers. Make fragrant: Huaân (xoâng öôùp). Make friends: Laøm baïn. Make fun of: Cöôøi cheâ. Make good use of something: Söû duïng toát ñieàu gì. Make a great contribution to something: Goùp phaàn lôùn lao vaøo vieäc gì. Make great vows: Phaùt theä nguyeän lôùn laø ñaïo xuaát sanh Phaät phaùp, vì taâm hoï roäng raõi —Making great vows is a way of generating qualities of Buddhahood, because their minds become broad. Make hints in order to receive donations: To commit an Expression of Regret Offence—Noùi boùng gioù ñeå nhaän ñöôïc cuùng döôøng laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Make an image (or statue) of the Buddha: Taïo Töôïng Phaät—See Taïo Töôïng. Make known to others, not to self: Moïi ngöôøi ñeàu bieát, chæ mình khoâng bieát—See Baùt Chuûng Thoï Kyù. Make known to self and others: Moïi ngöôøi vaø mình ñeàu bieát—See Baùt Chuûng Thoï Kyù. Make known to self, not to others: Chæ mình bieát, ngöôøi khaùc khoâng bieát —See Baùt Chuûng Thoï Kyù. Make known to: Noùi cho ai nghe. Make known one’s feelings: Giaõi baøy—Make known one’s thoughts. Make a leak in the commandments: To break commandments—Laäu giôùi (phaù giôùi). Make less painful: Laøm bôùt khoå ñau. Make (v) manifest: Pakatam karoti (p)—Vyatikri (skt)—Laøm bieåu loä ra. Make a monk admit that he was not in his normal mind when the point of dispute arose: Amudha-vinaya (skt)—See Baát Tri (2). Make more friends with good people: Theâm baïn toát. Make noise: Laøm oàn.

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Make (take) an oath: Laäp theä—To swear. Make offerings: Puja (skt & p): To offer—See Haønh Cuùng Döôøng. Make offerings to the Buddha: Cuùng döôøng Ñöùc Phaät. Make offerings to the Buddha’s Dharma Body: Cuùng Döôøng Phaùp Thaân Phaät. Make offerings to the deva: See Cuùng Thieân. Make offerings to others without wishing for compensation: Cuùng döôøng cho ngöôøi maø chaúng caàn söï baùo ôn. Make one's appearance: Make one's presence felt—Make itself manifest—Hieån hieän. Make one’s hair stand on end: Döïng toùc gaùy. Make one's presence felt: Make one's appearance—Make itself manifest—Hieån linh. Make oneself the sole manager of the properties of the monastery or a charitable organization: To commit an offence of Release and Expression of Regret—Töï mình ñöùng teân quaûn lyù taøi saûn töï vieän hay toå chöùc töø thieän laø phaïm giôùi xaû ñoaï (phaûi buoâng boû vaø phaùt loä saùm hoái). Make perfect sense in one’s explanation of a matter: Chöùng Thaønh Ñaïo Lyù—Giaûng giaûi roõ raøng ñaïo lyù. Make a pilgrimage: Go on pilgrimate—Laøm moät chuyeán haønh höông. Make a place one’s abode: Choïn nôi naøo laøm truù xöù. Make preparation: Chuaån bò. Make a proposal to another monk or nun to leave the monastic life: To commmit a Sangha Restoration Offence—Ñeà nghò moät vò Tyø Kheo hay Tyø Kheo Ni hoaøn tuïc vôùi mình laø phaïm giôùi Taêng thaân giaûi cöùu. Make progress: Tieán boä—Khai môû. Make (v) progress towards wisdom: Khai môû trí hueä. Make public: Coâng boá. Make a rain retreat: An cö kieát haï. Make ready: Döï bò—Laøm cho saün saøng. Make (achieve) a record: Laäp kyû luïc. Make a request for the Mahayana Tripitaka: Thænh Tam Taïng Ñaïi Thöøa.

Make a resolution to do something: Make firm decision to do something—Cöông quyeát laøm vieäc gì. Make a road: Laøm ñöôøng—Road-Building Bodhisattva—Trì Ñòa Boà Taùt. Make a sacrifice to the gods: Teá thaàn. Make self or others lighter: Laghiman (skt)—To make self or others lighter—To make self or others, or the world and all things light as a feather—See Naêng Khinh. Make self or others any size or anywhere at will: Vasitva (skt)—See Naêng Töï Taïi. Make the sign of the Vajra armour and helmet: See Keát Truï. Make someone’s acquaintance: Laøm quen vôùi ai. Make someone blind: Blind someone—Laøm quaùng maét ai. Make someone calm: Laøm cho ai an tònh. Make someone joyful all the time: Khieán ai luùc naøo cuõng vui veû—True religion makes us joyful all the time—Chaùnh ñaïo khieán cho chuùng ta luùc naøo cuõng vui veû. Make someone suitable to a situation: Adjust someone to a situation—Laøm cho ai thích öùng vaøo moät hoaøn caûnh. Make something clear: Elucidate something— Laøm saùng toû ñieàu gì. Make a speech about something: Phaùt bieåu (ñoïc dieãn vaên) veà moät ñieàu gì. Make a strong resolve: Phaùt nguyeän. Make a strong vow: Phaùt nguyeän. Make subtle utterances to do Buddha-work for sentient beings: Vì chuùng sanh maø phaùt dieäu aâm thanh ñeå laøm Phaät söï. Make a thorough investigation: Tìm hieåu caën keõ töø ngoïn ñeán goác (Taàm caên cöùu ñeá) —To get to the bottom of a matter. Make (v) up: Boå khuyeát. Make up the mind to Bodhi: Start out for bodhi—To start out for perfect enlightenment— Phaùt taâm Boà Ñeà. Make up one’s mind: Laäp chí—Quyeát ñònh—To decide. Make up one’s mind to do something: Decide to do something—Quyeát ñònh laøm ñieàu gì. Make up with someone: Laøm hoøa vôùi ai.

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Make visibly present before the eyes: Sacchikaroti (p)—Sakshatkaroti (skt)—Laøm cho thaáy roõ raøng tröôùc maét—Realization—See Chöùng. Make vow: Phaùt Nguyeän—Laäp nguyeän—To vow—To resolve—To make a vow—See Taùc Nguyeän. Make and fulfill a vow to benefit self and others: See Taùc Nguyeän Moân. Make an image: Taïc töôïng—See Taïo Töôïng. Make the vows and undertake the commandments oneself: See Töï Theä Thoï Giôùi. Make wide roads and good wells: Laøm ñöôøng roäng gieáng toát—See Baùt Phuùc Ñieàn (II). Maker (n): Ngöôøi saùng taïo—Externalists believe that there exists a so-called “maker”—Ngoaïi ñaïo tin raèng coù caùi goïi laø “ñaáng saùng taïo”. Makiguchi, Tsunesaburo (1871-1944): Founder of the Soka Kyoiko Gakkai (Value Creation Society), which later developed into Soka Gakkai. The school based itself on the teaching and practice of Nichiren (1222-1282)—Ngöôøi saùng laäp ra tröôøng phaùi “Soka Kyoiko Gakkai” (Hoäi Saùng Taïo Giaù Trò), veà sau phaùt trieån thaønh tröôøng phaùi Soka Gakkai. Tröôøng phaùi naøy döïa treân giaùo thuyeát vaø thöïc haønh cuûa ngaøi Nhaät Lieân—See Nichiren. Making Buddha: Sa-Butsu (jap)—See Taùc Phaät. Making matters worse: Laøm cho vaán ñeà teä haïi hôn (Hoûa thöôïng tieâm du hay ñoå theâm daàu vaøo löûa)—Pouring more oil into the fire. Making sublime utterances: Phaùt dieäu aâm. Making Use of Consequences School: Madhyamika-prasanghika (skt)—ÖÙng Thaønh Toâng—See Trung Quaùn Cuï Duyeân Toâng. Makkata (p): Markata (skt)—See Di Haàu. Makkata-suttam (p): Markata-sutra (skt)—Sutra on the monkey, Samyutta Nikaya XLVII.7—Kinh Di Haàu, Töông Öng Boä XLVII.7. Makkha (p): Mraksa (skt)—Covering—See Phuù. Makkhali Gosala: See Maït Khö Leâ Caâu Xa Li. Makkha-thambha (p): Detraction (of someone's fame) and stubborness—Deøm pha vaø coá chaáp— Phæ Baùng vaø Coá chaáp. Ma Ku Carrying his Ring Staff: See Ma Coác Truï Tröôïng. Ma-Ku's carrying his ring-staff, circling the meditation seat three times: See Ma Coác Thuû

Tröôïng Nhieãu Thieàn Saøng. Ma-ku Pao-che (chi): Mayoku Hoâtetsu (jap)— See Baûo Trieät Ma Coác Thieàn Sö. Makuragyoâ (jap): A brief Japanese Buddhist service performed by a Buddhist monk over the body of the deceased immediately after death. Since the service is traditionally performed at the deathbed, it is known as the pillow sutra. Despite the name, there is no text bearing the name "Pillow Sutra," nor do the various Buddhist denominations employ a single common text for the deathbed service. The Makuragyoâ service is unique to Chinese, Japanese, Korean, and Vietnamese Buddhist customs. The service typically includes the burning of incense, reading of a short passage from a sutra, and a brief sermon by a Buddhist monk. Throughout the service, the face of the deceased is covered with a white cloth, used as a shroud. The custom of performing the pillow sutra became common in all denominations of Buddhism in East Asian countries, especially Japanese Buddhism during the Tokugawa period (1600-1867). At that time, the Japanese government required that in every case of death, a Buddhist monk examine the body before filing a report and issuing a death certificate. Only then was permission granted for burial or cremation. The requirement was part of the Tokugawa government's effort to limit the spread of illegal religious groups, including Christianity. Buddhist monks played a role in the government's program by helping to ascertain that every Japanese was a member of a Buddhist temple, and not a member of an illegal religion. In earlier periods, the Makurakyoâ was a part of the wake, held throughout the night following death— Moät nghi leã ngaén goïn cuûa Phaät giaùo Nhaät Baûn ñöôïc cöû haønh bôûi moät vò Taêng ngay taïi choã naèm cuûa thaân theå moät ngöôøi vöøa môùi cheát. Vì nghi thöùc theo truyeàn thoáng ñöôïc cöû haønh ngay taïi giöôøng beänh, neân ngöôøi ta goïi noù laø kinh Caùi Goái. Daàu mang teân nhö vaäy, nhöng trong vaên baûn giaùo ñieån, khoâng coù kinh naøo mang teân Kinh Caùi Goái caû, maø cuõng khoâng coù trong vaên baûn cuûa caùc giaùo phaùi Phaät giaùo khaùc cho nghi thöùc ngöôøi cheát naèm treân giöôøng. "Makuragyo" (nghi thöùc laâm chung treân giöôøng beänh) laø phong tuïc ñoäc nhaát cho caùc xöù Trung Hoa, Ñaïi Haøn, Nhaät Baûn vaø Vieät Nam.

5816 Nghi thöùc tieâu bieåu bao goàm vieäc ñoát nhang, ñoïc moät thôøi kinh ngaén, vaø thuyeát moät baøi phaùp ngaén bôûi moät vò Taêng só Phaät giaùo. Trong suoát tieán trình cuûa nghi leã, maët cuûa ngöôøi quaù coá ñöôïc che laïi baèng moät taám vaûi traéng, ñöôïc duøng ñeå khaâm lieäm. Phong tuïc cöû haønh kinh Caùi Goái trôû neân thoâng duïng trong taát caû caùc giaùo phaùi Phaät giaùo taïi caùc xöù vuøng Ñoâng AÙ, ñaëc bieät laø taïi Nhaät Baûn döôùi trieàu ñaïi Ñöùc Xuyeân. Vaøo thôøi ñoù, chaùnh quyeàn Nhaät Baûn ñoøi hoûi trong moïi tröôøng hôïp töû vong, moät vò Taêng Phaät giaùo phaûi khaùm nghieäm tröôùc khi ñöa ra moät baûn baùo caùo vaø caáp giaáy khai töû. Chæ sau nhöõng nghi thöùc ñoù thì giaáy pheùp choân caát hay hoûa taùng môùi ñöôïc caáp. Söï ñoøi hoûi naøy laø moät phaàn trong söï coá gaéng cuûa chaùnh quyeàn vaøo thôøi ñaïi Ñöùc Xuyeân nhaèm giôùi haïn söï lan truyeàn cuûa nhöõng nhoùm toân giaùo khaùc, bao goàm caû Cô Ñoác giaùo. Nhöõng vò Taêng Phaät giaùo ñoùng moät vai troø trong chöông trình cuûa chính phuû baèng caùch giuùp xaùc quyeát raèng moïi ngöôøi Nhaät ñeàu laø thaønh vieân cuûa moät ngoâi töï vieän, chöù khoâng phaûi laø thaønh vieân cuûa moät toân giaùo baát hôïp phaùp. Trong nhöõng buoåi sô thôøi, nghi thöùc laâm chung treân giöôøng beänh laø moät phaàn cuûa söï thöùc ñeå canh ngöôøi cheát, ñöôïc cöû haønh suoát ñeâm ngay sau khi moät ngöôøi vöøa qua ñôøi. Makuranososhi (jap): Luaän Chaåm Thaûo Chæ (Nhaät Baûn). Makuta (skt): See Makutadanti. Makutabandhanacetiya (skt): See Thieân Quan Töï. Makutadanti (skt): Haéc Xæ—Who is associated with Vairocana (Ñaïi Nhöït Nhö Lai)—One of the ten raksasi mentioned in the Lotus sutra. Makyoâ (jap): 1) Mara-realm: Ma Caûnh, ma Giôùi; 2) Phenomena and illusory sensations. Extrasensory perceptions which may occur in some cases in the early states of meditation—See Hieän Töôïng vaø Caûm Giaùc Hö AÛo; 3) Polishing a mirror, practice in the Buddhist state: See Masen. Mala (skt): 1) Malam (p): Asubham or Samkilesa (p)— Samklesa (skt)—Caáu nhieãm—Söï baát tònh (khoâng thuaàn tònh hay khoâng trong saïch)— Defilement—Dirt—Dust—Illusion— Impurity—Moral impurity—Mental impurity—Uncleanness—Whatever misleads or deludes the mind—Nhieãm tröôïc—There

are five kysaya periods of turbidity, impurity or chaos. 2) Trengwa (tib): Bead—A rosary which usually has either 108, 54, 42, 38, 27, 18, or 14 beads—Chuoãi traøng haït thöôøng laø 108, 54, 42, 38, 27, 18, hay 14 haït. Maladhari (skt): Who is associated with Maitreya (Di Laëc)—Trì-Anh-Laïc—Voâ-Yeåm-tuùc—See Thaäp La Saùt Nöõ. Malakuta (skt): An ancient kingdom of Southern India—See Maït La Cuû Tra. Malam (p): See Mala. Malasa (skt): Maït La Sa—A mountain valley in the upper Pundjab—Moät thung luõng naèm treân vuøng thöôïng du Pundjab. Malasarvastivadavinaya (skt): Caên baûn thuyeát nhaát thieát höõu boä Tì naïi da. Malava (skt): Nam La—Southern Lara—See Ma Laïp Baø. Malaya (skt): Maït La Du—See Ma La Da. Malayadesa (skt): Ma La Ñeà—Ma La Da Ñeà Soá—Ma Ly—Nöôùc Maõ Lai AÙ—Malaya country. Malayagiri (skt): See Nam Haûi Ma La Da Sôn. Malayasri (skt): Maït Giaø Thaát La—Daughter of the last king of Kosala—Coâng chuùa cuûa vò vua cuoái cuøng cuûa xöù Kosala. Male devotee: Upasaka (skt)—Caän söï nam—See Upasaka. Male disciples: Upasaka—Öu Baø Taéc giôùi. Male and female laypeople: Thieän Nam Tín Nöõ (thieân nam töû thieän nöõ nhaân, nam nöõ Phaät töû taïi gia). Male novice: Sramanera (skt)—Caàn saùch—Sa Di. Male servant: Upasaka (skt)—Lay adherent— Male disciple—Caän söï nam. Malediction (n): Söï nguyeàn ruûa. Maledictory (a): Nguyeàn ruûa. Malefaction (n): Ñieàu aùc. Malefactor (n): Keû gian aùc. Malefactors search for one another: Nhöõng keû xaáu thöôøng tìm ñeán nhau ñeå baøn möu tính keá haõm haïi ngöôøi (Ngöu taàm ngöu maõ taàm maõ —Oxen look for oxen, horses look for horses). Male and female unicorns: Kyø Laân—The ch’Ilin. Male observer of the minor commandments: Sramanera—Sa di.

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Male organ: Purusendriya (skt)—Nam caên. Male servant: Upasaka (skt): Nam cö só hay caän söï nam—Layman follower—Lay adherent. Male sky-goer: Daka (skt)—Khoâng haønh nam. Malevolence: Vyapada (p)—AÙc taâm—Haïi— Xaáu aùc—Ill-will. Malevolent (a): Xaáu buïng. Malice (n): Tính hieåm ñoäc—Baát nghóa—AÙc nieäm—AÙc caûm—Haïi (laøm haïi ngöôøi khaùc). Malicious (a): AÙc ñoäc—Xaáu xa—Devil-like— Devilish. Malicious gossip: Noùi lôøi theâu deät. Malicious speech: Pisunavaca (p)—Backbiting speech—Noùi lôøi thaâm ñoäc—See Ly Giaùn Ngöõ. Malicious speech is to be abandoned: Noùi hai löôõi (noùi lôøi thaâm ñoäc) caàn phaûi töø boû. Maliciousness: See Ñoäc AÙc. Malign: Ayaso (p)—Bad repute—Defame— Disgrace—Defamation—Shame—Nhuïc (AÙc Vaên) hay tieáng nhô hay söï huûy baùng. Malignity (n): Ñoäc taâm. Malla (skt): See Maït La Toäc. Malleability of consciousness: Cittamuduta (p)— Taâm Nhu Thuaän. Malleability of mental body: Kayamuduta (p)— Taâm Sôû Nhu Thuaän. Mallika (skt): Jasmine flower or a fragrant flower—See Maït Lôïi. Maltreat (v): Baïc ñaõi—To ill-treat—To persecute. Malunkya-suttam (p): Tieåu Kinh Malunkya. Malya (skt): Aksamala (skt)—Traøng haït—Beads (string of)—Rosary. Malyasri (skt): Maït Giaø Thaát La—See Thaéng Maïn Phu Nhaân. Mama (skt): Ma Ma—Caùi cuûa toâi—My—Mine, genitive case of the first personal pronoun. Mamaki (skt): Vajra mother: Kim Cang Maãu— Water-Element Buddha: Thuûy Taïng Phaät. Mammon (n): Thaàn taøi—Tieàn cuûa. Mammonism (n): Chuû nghóa toân thôø tieàn cuûa. Mammonist (n): Ngöôøi theo chuû nghóa toân thôø tieàn cuûa—Baïn khoâng theå tu haønh cuøng luùc vôùi vieäc toân thôø tieàn cuûa ñöôïc—You cannot cultivate at the same time with being a mammonist. Mampukuji (jap): Manpuku-ji (jap)—See Vaïn Phöôùc Töï.

Mamsa (skt): Flesh—Huyeát nhuïc—Xaùc thòt. Mamsa-bhaksana (skt): Meat-eating—AÊn thòt (nhuïc thöïc). Mamsa-bhak-sana-vinivrtta (skt): To forbid flesh—See Ñoaïn Nhuïc. Mamsa-cakkhu (p): The fleshly eye—Nhuïc nhaõn—See Nguõ Nhaõn. Mamsacaksu (skt): Human eye—The physical eye or eye of flesh—Maét thòt hay maét cuûa phaøm phu—See Nhuïc Nhaõn and Nguõ Nhaõn. Man (n): Pudgala or Purusa (skt)—Con ngöôøi. Man-god: Nhaân thaàn. Man’s greed is boundless: Loøng tham cuûa con ngöôøi voâ taän (Nhaân duïc voâ nhai). Man's hanging from a branch by his teeth; respond or not respond to a question?: See Höông Nghieâm: Nhö Nhaân Thuï Thöôïng, Khaåu Haøm Thuï Chi, Ñaùp Baát Ñaùp Tha Sôû Vaán? Man’s life is like water rushing down a mountain; although he is alive today, he might find it most difficult to preserve it tomorrow: Cuoäc soáng cuûa con ngöôøi nhö nöôùc chaûy treân non; hoâm nay daãu coøn nhöng ngaøy mai khoù giöõ. Ñaây laø thuyeát “Chö haønh voâ thöôøng” cuûa giaùo lyù nhaø Phaät—This is the theory of the “impermanence of everything on earth” in Buddhism. Man of merit: Ngöôøi coù phöôùc ñöùc. Man is the most highly endowed of all creatures: Con ngöôøi laø gioáng linh lôïi trong vaïn höõu—See Nhaân Vi Vaïn Vaät Chi Linh. Man is the most sacred of any creature: See Nhaân Vi Vaïn Vaät Chi Linh. Man of our times sees this blossoming bush like someone who is dreaming: Ngöôøi thôøi nay thaáy goác hoa naày gioáng nhö côn moäng—See Coâng AÙn Thôøi Nhaân Kieán Hoa Thuï Nhö Moäng. Man realm: Nhaân thöøa. Man of renown: See Tieân Ñaø Khaùch. Man with a sense of dignity: Virtuous man—Ñaïi tröôïng phu. Man of spirit: Hero—Baäc tröôïng phu. Man with a sense of dignity: Virtuous man—Ñaïi tröôïng phu. Man with no spiritual conception: Ngöôøi thöôøng maét thòt (Phaøm phu nhuïc nhaõn)—An ordinary man with fleshy eyes. Man of superior wisdom, virtue and

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conduct: Thöôïng Nhaân (moät ngöôøi coù thöôïng trí, thöôïng ñöùc vaø thöôïng haïnh). Man without ego: Man without a real self or permanent soul—Impersonality—See Nhaân Khoâng. Mana (p): Manam (skt)—Mada (skt)—Manam (skt)—Arrogance—Conceitedness—Proud—Selfconceit—Superlicious—See Kieâu Maïn. Manage: To control—Chaáp söï. Manage the house works: Quaûn lyù nhaø cöûa. Manage important matters: Caùn nhieäm ñaïi söï (gaùnh vaùc vieäc lôùn, vôùi Phaät giaùo tu haønh laø caùn nhieäm ñaïi söï). Manage a temple: Quaûn trò chuøa. Manager: Quaûn lyù—Vò sö chaáp söï trong chuøa. Manager’s office: Vaên phoøng tri söï. Manah-paryaya (skt): Ceto-pariya-ana (skt)— See Tha Taâm Trí. Manah-sucarita (skt): Citta-sucarita (skt)—See YÙ Dieäu Haïnh. Manaindriya (skt): Manayatanam (p)—Indriya (skt)—Mana-yatana (p)—Mind faculty—Mind— See YÙ Caên. Mana-kamma (p): Mana-karman (skt)—Mental action—See YÙ Nghieäp. Mana-karma (skt): Mana-kamman (p)—Mental action—See YÙ Nghieäp. Manam (skt): Mana (p)—Arrogance or Haughtiness—Proud—Pride—Arrogance—Selfconceit—See Kieâu Maïn. Man-an Zen master: See Vaïn An Thieàn Sö. Manas (skt): Mano (p)—Manah or manas (skt)— See Tö Löôïng Naêng Bieán Thöùc. Manasa (skt): Manasvati (skt)—Ma Na Kyø—See Ma Na Toâ Taát Ñeá. Manasapratyaksa (skt): See Nguõ Caâu YÙ Thöùc Hieän Löôïng. Manasarovara (skt): Manasa-saro-vara (skt)— The lake without heat—See Voâ Nhieät Trì. Manas consciousness: Mana (skt)—Maït na thöùc—The rational faculty in man. Manashiki (jap): Maït Na Thöùc—Ego consciousness, one of the eight consciousnesses— See Baùt Thöùc. Manasikara (p): Manahkara (skt)—See Taùc YÙ. Manasikaro (p): Attention—Chuù YÙ. Manaskara (skt): Attention—Taùc yù.

Manasvin-naga-raja (skt): Ma Na Tö Long Vöông—Name of a dragon-king—Teân cuûa moät vò Long vöông. Manata (p & skt): Attamanata (p)—Duyeät YÙ— Joyful mentality—Tinh thaàn vui veû. Manatimana (skt): See Maïn Quaù Maïn. Manatta (skt): Ma Na Baø—See Ma Na Ñoûa. Manatthaddha (p): One of one hundred pratyeka-buddhas who lived a long time on Mount Isigili—Moät trong moät traêm vò Phaät ñoäc giaùc soáng laâu treân nuùi Isigili. Manava (skt): See Ma Naïp Tieân. Manavaka (skt): 1) Sakyamuni in a previous incarnation: See Ma Naïp Tieân; 2) Learned-youth Bodhisattva: See Nho Ñoàng Boà Taùt; 3) See Ma Naïp. Manayatanam (skt): Manayatanam (p)—Indriya or Mana-indriya (skt)—Mana-yatana (p)—Mindbase—See YÙ Caên. Manboâ (jap): All (ten thousand) dharmas—See Vaïn Phaùp Nhaát Thieát Phaùp. Mandaka (skt): A kind of baked-flour cake in India—Moät loaïi baùnh laøm baèng boät mì ôû AÁn Ñoä. Mandakini (skt): Thieân Xöù Haø—Name of a celestial river—Teân cuûa moät con soâng treân coõi trôøi. Mandala (skt): 1) Mandara (jap): See Maïn Ñaø La; 2) Name of a sacred mountain in Buddhist legend: Khyil-khor (tib)—Teân cuûa moät ngoïn nuùi thieâng trong huyeàn thoaïi Phaät giaùo. Mandala-bodhisattva (skt): See Maïn Ñaø La Boà Taùt. Mandala of both realms: Löôõng giôùi Maïn Ñaø La. Mandala doctrine: Mantra teaching—See Maïn Ñoà La Giaùo. Mandala of the five supernatural powers: Nguõ Thoâng Maïn Ñaø La—Loaïi maïn ñaø la töôïng tröïng cho naêm söùc maïnh sieâu nhieân. Mandala of the five vajrasattvas: See Nguõ Bí Maät Maïn Ñaø La. Mandalaka (skt): Sacred circle—Supernatural mandala—Maïn ñaø la sieâu vieät—Maïn Ñaø La Thieâng. Mandala-king: See Maïn Ñaø La Vöông. Mandala offering: See Cuùng Döôøng Maïn Ñaø La. Mandala of the realms of the esoteric sect: Guhyasadhatu-mandala (skt)—Bí Maät Giôùi Maïn

5819 Ñaø La—Maïn ñaø la caûnh giôùi cuûa Maät giaùo. Mandala of the seventeen sages: Thaäp Thaát Toân Maïn Ñaø La—Loaïi maïn ñaø la coù hình veû 17 vò toân giaû. Mandana (skt): Adorning—Decoration— Ornamentation—Trang hoaøng. Mandana-karika (skt): Time to adorn for the cultivation of liberation—Giôø phuùt phaûi trang nghieâm trong cuoäc tu giaûi thoaùt. Mandanusa (skt): Passing away slowly—Töø töø tòch dieät. Mandara (jap): The altar of the law—Maïn ñaø la—See Giôùi Ñaøn. Mandara-flower: See Tieåu Baïch Hoa. Mandaraji (jap): Chuøa Maïn Traø La (Nhaät Baûn). Mandarapuspa (skt): Flowers of the mandara tree—See Maïn Ñaø La Hoa. Mandarava (skt): See Mandarapuspa (skt)—See Maïn Ñaø La Hoa. Madarava flowers: See Maïn Ñaø La Hoa. Mandate (v): Leänh truyeàn—UÛy nhieäm—UÛy thaùc. Mandayus (skt): Yeåu Meänh—Ñoaûn Meänh—Short life—Short-lived. Mandhatr (skt): Murdhagata (skt)—Ñaûnh Sanh Vöông—See Murdhaja-raja. Mandjuchakas (skt): Maïn thuø sa hoa. Mangalavara (skt): Thöù Ba—Tuesday. Mangala (skt): Happiness—See Haïnh phuùc. Mangala-sutta (p): Sutra on Happiness—Sutra on Protection—Kinh Haïnh Phuùc—Kinh Kieát Töôøng. Mangali (skt): An ancient capital of Udyana, the present Manglavor on the left bank of the Swat, a trans-Indus State west of Kashmir—Coá ñoâ cuûa Udyana, baây giôø laø Manglavor naèm beân taû ngaïn soâng Swat, moät bang cuûa AÁn Ñoä naèm veà phía taây cuûa Kashmir. Man Giac (1052-1096): See Maõn Giaùc. Mani (skt): 1) A precious pearl, or gem: Ngoïc Ma Ni; 2) A symbol of Sariputra: Moät bieåu töôïng cuûa ngaøi Xaù Lôïi Phaát; 3) The precious continent, or wonderful land of a Buddha: Ñaïi dieäu ñòa cuûa quaû Phaät—Mani stone: See Ma Ni. Mani Banner Buddha: Phaät Ma Ni Traøng. Mani Banner and Lamps’ Light Buddha: Phaät Ma Ni Traøng Ñaêng Quang. Manibhadra (skt): Ma Ni Baït Ñaø La—See Baûo Hieàn.

Manichean religion: Maït Ni Giaùo—Maït Ni Hoûa AÛo Giaùo—The Manichean religion—See Ma Ni Giaùo. Manicheism: See Manichean religion. Mani-cuda (skt): Chaâu Keá Boà Taùt—Topknot Bodhisattva—A Bodhisattva with a topknot left on the head. Manifest (v): To reveal—To confess—See Xuaát Hieän. Manifest activities: Hieän Haønh—See Bieåu Nghieäp. Manifest (all kinds of) adornments in infinite worlds: See Hieän Voâ Löôïng Theá Giôùi Voâ Soá Trang Nghieâm. Manifest the appearance of transcending the three worlds: See Hieän Töôùng Sieâu Tam Giôùi. Manifest attainment of true enlightenment under enlightenment trees in infinite worlds: Taát caû chö Phaät hay thò hieän voâ löôïng theá giôùi, döôùi coäi Boà Ñeà thaønh Chaùnh Ñaúng Chaùnh Giaùc . Manifest be awake to all truths and expound their meanings, definitively, without duality: Chö Phaät ñeàu hay hieän giaùc taát caû phaùp, dieãn thuyeát yù nghóa, quyeát ñònh khoâng hai—See Möôøi Ñieàu Voâ Nhò Thöïc Haønh Phaùp Töï Taïi Cuûa Chö Phaät. Manifest birth as Enlightening Beings in infinite worlds: Trong moät nieäm, taát caû chö Phaät ñeàu hay thò hieän voâ löôïng theá giôùi, Boà Taùt thoï sanh. Manifest the bodies of celestial beings for sentient beings’ desires: Tuøy theo sôû thích cuûa chuùng sanh maø vì hoï hieän thaân chö thieân. Manifest bodies of Enlightening Beings adorned with virtues: Hieän thaân coâng ñöùc trang nghieâm cuûa Boà Taùt. Manifest boundless bodies: See Hieän Voâ Löôïng Thaân. Manifest characteristic: Manifest forms mean the external or phenomenal world—See Hieän Töôùng. Manifest the characteristics of adamantine ground: See Hieän Töôùng Kim Cang Ñòa. Manifest contradiction: Svartha-viruddha (skt)— See Töï Ngöõ Töông Vi.

5820

Manifest countless of pure beings in infinite worlds: See Thò Hieän Voâ Löôïng Theá Giôùi. Manifest the desire to give sentient beings courageous strength: See Thò Hieän Ban Cho Chuùng Sanh Söùc Duõng Maõnh. Manifest education of sentient beings and service of the enlightened in infinite worlds: Taát caû chö Phaät ñeàu hay thò hieän voâ löôïng theá giôùi, giaùo hoùa chuùng sanh, cuùng döôøng chö Phaät. Manifest or evidential: Löôïng hieän thaät—See Hieän Löôïng Moân. Manifest or external aid: See Hieån Gia Hoä. Manifest faults: Hieän Haønh Quaù Thaát—Loä ra nhöõng loãi laàm. Manifest form: Hieän Saéc—Theå hieän hình töôùng. Manifest the giving of the seven kinds of wealth: See Hieån Hieän Xaû Thí Thaát Thaùnh Taøi. Manifest the learning of all kinds of worldly things such as literature, conversation, games, and amusements: Hieån hieän thoâng ñaït taát caû nhöõng vaên buùt, ñaøm luaän, côø nhaïc theá gian—See Hieån Hieän Thoâng Ñaït. Manifest the learning of riding military arts and various worldly occupations: See Hieån Hieän Thoâng Ñaït Vuõ Thuaät Binh Traän Theá Gian. Manifest the learning of all worldly arts and sciences: See Hieån Hieän Thoâng Ñaït Ngheä Thuaät Khoa Hoïc Theá Gian. Manifest-No-Fool Buddha: Hieän Voâ Ngu Phaät. Manifest objects: Hieän Caûnh. Manifest phenomena: See Hieän Haønh Phaùp. Manifest physical forms to do Buddhawork for sentient beings: Vì chuùng sanh maø thò hieän saéc thaân ñeå laøm Phaät söï. Manifest the power of enlightening beings: See Hieån Hieän Boà Taùt Löïc. Manifest the practice of the seven jewels of awakening: See Hieån Hieän Tu Haønh Thaát Giaùc Böûu. Manifest renunciation of the mundane and study of the way to liberation in infinite worlds: Taát caû chö Phaät hay thò hieän voâ löôïng theá giôùi, xuaát gia hoïc ñaïo. Manifest the shedding of errors and faults of word, thought, and deed: See Hieån Hieän Xa Lìa Tam Nghieäp Thaân Khaåu YÙ.

Manifest the spiritual power of Enlightening Beings, able to enter concentration in the heart of the palace: Vì muoán hieän söùc oai ñöùc cuûa Boà Taùt coù theå ôû thaâm cung nhaäp tam muoäi maø thò hieän ôû vöông cung. Manifest supreme peerless in the world: See Hieån Hieän Toái Thaéng Voâ Tyû. Manifest the supreme walk of the enlightening beings: Hieån hieän böôùc toái thaéng cuûa Boà Taùt— See Hieån Hieän Boà Taùt Toái Thaéng Boä. Manifest the tranquil, composed behavior of saints and individual illuminates in accordance with sentient beings’ inclinations: Tuøy theo sôû thích cuûa chuùng sanh maø hieän oai nghi tòch tònh cuûa Thanh Vaên hay Bích Chi Phaät. Manifest transfigured emanation bodies, coming forever: Hieän thaân bieán hoùa haèng khoâng ñoaïn tuyeät. Manifest turning the wheel of the Teaching in infinite worlds: Taát caû chö Phaät hay thò hieän voâ löôïng theá giôùi chuyeån dieäu phaùp luaân. Manifest untold variety of Buddha-bodies in infinite worlds: See Hieån Hieän Voâ Löôïng Theá Giôùi. Manifest virtue: See Bieåu Ñöùc. Manifest the various powers of Buddhas: See Hieån Hieän Phaät Thaàn Thoâng. Manifestation (n): Visible appearance—Tu thò hieän—See Möôøi Ñieàu Tu Cuûa Chö Ñaïi Boà Taùt. Manifestation of afflictions: Bieåu thò cuûa phieàn naõo. Manifestation body: Baùo thaân. Manifestation of consciousness: Söï bieåu thò cuûa thöùc. Manifestation of dharma-body: ÖÙng hoùa phaùp thaân—Hieän thaân hay phöông tieän phaùp thaân. Manifestation of enlightenment: Hieän Tieàn Ñaúng Giaùc—Söï bieåu thò cuûa giaùc ngoä. Manifestation of karma: Hieän nghieäp. Manifestation of magical psychic power of ubiquity: Rddhipratiharya (skt)—Iddi-pratiharya (p)—Nhö YÙ Tuùc Thò Hieän—Manifestation of power of ubiquity. Manifestation of the mind (itself): Duy taâm sôû nieäm.

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Manifestation of mind in action: Manifestations of consciousness—See Hieån Hieän Taâm Töôùng. Manifestation of all patience and endurance: Quaûng haønh nhaãn nhuïc. Manifestation of phenomena: Phaùp Hieän—Bieåu thò cuûa hieän töôïng. Manifestation of unattached cognition: Voâ Tröù Trí Hieän Tieàn—Bieåu thò cuûa trí khoâng bò troùi buoäc. Manifestation of untold Buddhas in the world: Hieän voâ löôïng chö Phaät xuaát theá. Manifested activities: See Höõu Bieåu Nghieäp. Manifested activities of the body, mouth, and mind: See Höõu Bieåu Nghieäp. Manifested Buddha: Sakyamuni Buddha—See Phaùp Hoùa Sinh Thaân. Manifested clearly: Vyanjita (skt)—Hieän roõ raøng. Manifested mind: Discrimination or consciousness—See Hieän Thöùc. Manifested Three Treasures: Hieän Tieàn Tam Baûo. Manifesting the autonomous spiritual capacities of all Enlightening Beings: See Hieån Hieän Boà Taùt Oai Löïc Töï Taïi Thaàn Thoâng. Manifesting birth in the phenomenal realm but having no attachment to anything: See Hieän Sanh Phaùp Giôùi Voâ Nhieãm Tröôùc. Manifesting the bodies of the celestial beings: Thò hieän nhöõng thaân Trôøi nhö Ñeá Thích, Phaïm Vöông, Töù Thieân Vöông, vaân vaân. Manifesting a body of transformation: Hieän Hoùa Thaân. Manifesting the Buddhas: Thò hieän chö Phaät, saéc thaân töôùng haûo, nhöùt thieát trí löïc, thaønh chaùnh ñaúng chaùnh giaùc. Manifesting the calm behavior of Buddhas’ disciples: Thò hieän Thanh Vaên, Bích Chi Phaät oai nghi tòch tònh. Manifesting consciousness: Hieän Thöùc—Söï bieåu hieän cuûa caùi bieát. Manifesting correct principles: Bieåu thò chaùnh phaùp (nhöõng nguyeân taéc ñuùng ñaén). Manifesting countless forms permanently in one and the same place: See Hieän Voâ Löôïng Thaân. Manifesting the deeds of Enlightening Beings for all sentient beings: Thò hieän Boà Taùt haïnh.

Manifesting emergence from concentration: Hoaëc hieän töø tam muoäi maø laøm Phaät söï. Manifesting many bodies or forms: Hieän Ña Thaân. Manifesting nirvana: Hieän Nieát baøn. Manifesting occult powers: Hieän thaàn thoâng. Manifesting physical bodies: Thò hieän saéc thaân. Manifesting the realm of birth and death in the realm of nirvana: Nôi Nieát baøn giôùi hieän sanh töû giôùi. Manifesting the realm of nirvana in the realm of birth and death: Nôi sanh töû hieän Nieát baøn giôùi. Manifesting wisdom: See Hieän Thöùc. Manifesting Without Delusion Buddha: Phaät Hieän Voâ Ngu. Manifesting the world in the realm of space, manifesting the realm of space in the world: Nôi hö khoâng hieän theá giôùi, nôi theá giôùi hieän hö khoâng. Mani-jewel: A precious gem of a globular shape with a short pointed top—Ngoïc nhö yù coù hình troøn vôùi ñænh ngaén vaø nhoïn—See Nhö YÙ Ngoïc. Manika (skt): Mani (skt)—See Ma Ni. Mani-kutaraja (skt): Maha-kutaradja (skt)— Chaâu Ñaûnh Vöông Boà Taùt—Name of a Bodhisattva. Manipataka Buddha: Ma Ni Traøng Phaät. Manipataka-Dipaprabha-Buddha: Ma Ni Traøng Ñaêng Quang Phaät. Manipulate (v): Vaän ñoäng Manipulation (n): Söï vaän duïng baèng maùnh khoùe. Manipura-Chakra (skt): Trung Khu—See Ñan Ñieàn. Maniskandhanaga (skt): See Ma Ni Kieän Ñaïi Long Vöông. Manjettha (p): Cam. Manjna-sabdabhigarjita (skt): Universal wonderful sound—See Dieäu AÂm Bieán Maõn and Dieäu AÂm Bieán Maõn Nhö Lai. Manju (jap): Suksma (skt)—Taùt Toâ—See Dieäu. Manjugatha (skt): Mondjou-bosatu (jap)— Manjusri (skt)—See Vaên Thuø Sö Lôïi. Manjughosha (skt): See Manjugosa. Manjugosa (skt): Manjughosha (p)—Ngöôøi coù gioïng noùi eâm dòu, teân goïi cuûa Ngaøi Vaên Thuø Sö

5822 Lôïi—Gentle-voiced One, another name for Manjusri. Manju-ji (jap): Name of an important Rinzai monastery in Kyoto. Manju-ji was designated as a Jissatsu temple (one of the ten distinguished temples) for a time and was later designated one of the Gozan temples in Japan. Today, it is a subtemple of Toâfuku-ji—Teân cuûa moät ngoâi chuøa quan troïng cuûa toâng Laâm Teá ôû Kyoto. Manju-ji ñaõ töøng moät thôøi naèm trong heä thoáng möôøi ngoâi chuøa noåi tieáng cuûa Nhaät Baûn vaø sau naøy ñöôïc ñöa vaøo heä thoáng caùc chuøa cuûa Nguõ Sôn. Ngaøy nay Manju-ji noù thuoäc chuøa chính Ñoâng Phöôùc Töï. Manjusaka (skt): Celestial flower—See Maïn Thuø Sa. Manjushri (skt): See Manjusri. Manjusri (skt): Monju (jap)—Manjusri Bodhisattva—The Buddha’s wisdom—See Vaên Thuø Sö Lôïi. Manjusri Bodhisattva: The Wonderful Voice Bodhisattva, the symbol of wisdom—Vaên Thuø Sö Lôïi Boà Taùt, bieåu töôïng cuûa trí tueä. Manjusri Cannot Bring the Young Woman Out of Her Samadhi: See Nöõ Töû Xuaát Ñònh. Manjusri Hall: See Vaên Thuø Vieän. Manjusri-ksetra-guna-vyuha-lankatara-sutra (skt): Vaên Thuø Sö Lôïi Phaät Ñoä Trang Nghieâm Kinh—Sutra on Manjusri's exposition of the adornment of the Buddha-Lands. Manjusri-kumarabhuta (skt): Vaên Thuø Sö Lôïi Phaùp Vöông Töû—Dharma Prince Manjushri. Manjusripariprccha (skt): See Vaên Thuø Sö Lôïi Vaán Kinh. Manjusri-pucchap-raja (skt): Manjusripariprccha (skt)—See Vaên Thuø Sö Lôïi Vaán Kinh. Manjusri-vikridita-sutra (skt): Thaéng Kim Saéc Quang Minh Ñöùc Nöõ Kinh—Name of a sutra. Manjusri-vikurvana-parivarta-sutra (skt): Vaên Thuø Sö Lôïi Thaàn Bieán Kinh—Sutra on Manjushri's miraculous transformations. Mankind (n): Nhaân loaïi—Con ngöôøi. Manly action: Haønh ñoäng cuûa moät baäc tröôïng phu. Mannen-ji (jap): Vaïn Nieân Töï—Ten-ThousandYears Temple—Name of a temple. Manner (n): Phong caùch—Abstruse manner: Buùt phaùp thaâm thuùy.

Manner of action without effort: Anabhogacarya (skt)—Voâ Coâng Duïng Haïnh—Haïnh khoâng coá gaéng duïng coâng. Manner of speaking: Khaåu khí. Man-ngag (tib): Meditation instructions—Giaùo huaán Thieàn taäp. Mano (p): Manas (skt)—Manah or manas (skt)— Maït Na Thöùc. Manobhirama (skt): Asaya (skt)—A Theá Da—A Xa Daõ—See YÙ Laïc. Mano-dharma (skt): The place of mind and dharmas—YÙ Phaùp Xöù. Mano-dhatu (skt): The realm of mano (citta or mind)—See Maït Na Thöùc Giôùi. Manodijnasvara (skt): King of Gandharvas— Nhaïc AÂm Caøn Thaùt Baø Vöông. Mano-duccaritam (p): Wrong conduct in thought—YÙ aùc haïnh. Mano-dvarava-jnana-citta (p): Mind-dooradverting-consciousness—See Maït Na Thöùc. Mano-dvaravithi-citta (p): Cittas arising in a mind-door process—Taâm khôûi leân töø tieán trình cuûa yù moân. Manoguhya (skt): YÙ Maät—All thought this mystic mind. Manojna (skt): Ma Noâ Thò Nhöôïc—Music: AÂm nhaïc—Agreeable (attractive, at will, agreeable to the mind): Vöøa yù. Manojnaghosa (skt): See YÙ Thanh. Manojna-sabdabhigardjitta (skt): Manjnasabdabhigarjita-buddha (skt)—See Dieäu AÂm Bieán Maõn Nhö Lai. Manojnasvara (skt): See Maït Noâ Thò Nhaõ Taùp Phöôïc La. Mano-kamma (p): Mana-karman (skt)—Mental action—See YÙ Nghieäp. Manomaya (skt): Ma Noâ—Ma Noâ Ma—Ma Noâ Maït Da—Mentally created—See YÙ Sinh Thaân. Manomayadharmakaya (skt): See Nhö Lai YÙ Thaønh Phaùp Thaân. Manomayakaya (skt): A body mentally produced or produced at will—The will-body—YÙ thaønh thaân—YÙ Sinh Hoùa—See YÙ Sinh Thaân. Mano-moneyyam (p): Qualities of the sage as to mind—YÙ tònh maëc. Manorata (skt): Manorhata (skt)—See Manorhita.

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Manorhita (skt): Manorhata (skt)—Maït Noâ Haït Laït Tha—See Ma Noâ La. Manosamphassa (skt): YÙ Xuùc—Mind-contact. Mano-samphasso (p): Mano-samphasso (p)— Mind-contact—YÙ Xuùc. Manosancetanahara (p): Haønh ñoäng tinh thaàn laø nhöõng chaát boå döôõng—Mental volition as nutriment. Mano-socceyam (p): Purity of mind—YÙ thanh tònh. Mano-succaritam (p): Right conduct in thought— YÙ thieän haïnh. Manovijnana (skt): Mano-vinnana (p)—YÙ Thöùc—See Phaân Bieät Thöùc. Mano-vinnana (p): Manovijnana (skt)—Mental consciousness—YÙ Thöùc. Mano-vinnana-dhatu (p): Manovijnana-dhatu (skt)—The realm of mental consciousness—Maït Na Thöùc Giôùi. Manservant: Ñaày tôù nam. Mansion of the devas: Thieân ñöôøng—Heavenly hall, located between the earth and the Brahmalokas. Manslaughter (n): Ngoä Saùt—To kill through negligence—Gieát haïi chuùng sanh, nhöng khoâng coá yù saùt sinh. Mansvin (skt): Ma na tö (Long tö vöông). Manta (p): Dharani (skt)—Mantra (skt)—Linh ngöõ, thaàn chuù hay chaân ngoân—Magical words. Mantapadam (p): A phrase of mantra—Moät caâu chuù thuaät. Mantra (skt): Dharani (skt)—Manta (p)—Shingoân (jap)—Maät chuù—Magical words——Sacred formula—Incantation of the esoteric vehicle (Diamond vehicle). Mantra are used widely in the Buddhist world, and although they may almost closely associated with esoteric Buddhism, they are sometimes used within the Zen school. In the Obaka sect of Japanese Zen, for example, mantras are chanted during morning and evening services. In fact, mantras are used as aids in meditation. The steady repetition of a mantra may help to focus the concentration and induce a better meditative state—Maät chuù, thaàn chuù hay chaân ngoân ñöôïc duøng moät caùch roäng raõi trong theá giôùi Phaät giaùo, vaø maëc daàu coù leõ haàu nhö chuùng coù lieân heä maät thieát vôùi Maät toâng, thænh thoaûng maät chuù

cuõng ñöôïc söû duïng trong Thieàn toâng. Chaúng haïn nhö trong toâng Hoaøng Baù Nhaät Baûn, maät chuù ñöôïc trì tuïng trong coâng phu saùng vaø toái. Kyø thaät, maät chuù ñöôïc duøng nhö söï trôï löïc trong thieàn. Söï laëp ñi laëp laïi maät chuù coù theå giuùp taäp trung vaø khieán ñöa ñeán traïng thaùi thieàn ñònh toát hôn—See Linh Ngöõ. Mantra of the esoteric vehicle: Incantation of the Diamond vehicle—Bí maät chuù (Kim Cang Thöøa). Mantra in the Flower Adornment Sutra: Avatamsaka-mantra (skt)—Thaàn chuù Hoa Nghieâm (phaåm Nhaäp Phaùp Giôùi coù 24 aâm Phaïn ngöõ). Mantra on great ceremony of anointment: Maha-bhisekana-mantra (skt)—Kinh Ñaïi Quaùn Ñaûnh—Kinh chuù veà ñieåm ñaïo (nghi thöùc Maät Toâng). Mantra on great compassion mind: Mahakarunika-citta-dharani (skt)—Ñaïi Bi Taâm Ñaø La Ni—Great compassion mind mantra. Mantra of light: See Quang Minh Chaân Ngoân. Mantra for rebirth in the Pure Land: Vaõng sanh quyeát ñònh chaân ngoân. Mantras of the Shingon sect: Storehouse of miraculous words—Dharanis of the Shingon sect—Dieäu ngöõ taïng. Mantra or spell with great powers: Maha-baladharani (skt)—Ñaïi Löïc Ñaø La Ni. Mantra teaching: Mandala doctrine—Maïn Ñoà La Giaùo—Esoteric doctrine and Mandala. Mantra Vehicle: Mantrayana (skt)—Chaân thöøa— True Vehicle—True teaching or doctrine. Mantrayana (skt): See Chaân Ngoân Toâng. Manu (skt): God of the world of living beings— Thaàn cuûa theá giôùi chuùng sanh sinh höõu tình. Manual labor: Fushin (jap)—Samu (jap)—The manual labor was required of the entire monastic community, and manual labor is also considered as a regular part of the monastic practice. Activities such as raking the yard, collecting firewood, and cooking meals are interpreted by the Zen tradition as active form of meditation that contribute to an individual's practice. The incorporation of manual labor into the Zen monastic lifestyle is said to date to the time of the fourth patriarch, Tao-hsin (580-651), when it was adopted as a necessity to insure the community's physical survival. Tao-hsin and his disciples, said to number over five hundred, lived in a secluded

5824 life at Shuan-feng-shan, where they could not rely on the lay community to provide sufficient food supplies. They therefore undertook farming the land themselves, an activity traditionally forbidden to monks and nuns in the Vinaya. The requirement to participate in manual labor was later incorporated into the Zen monastic codes. Pai-chang Huai-hai (720-814), traditionally credited with creating the first monastic code specific to Zen, is said to have admonished his disciples, "A day without work, a day without food." Despite the traditional value placed on manual labor, not all members of the Zen community engage in it on a daily basis. Certain monks and nuns are excused in order to concentrate more fully on meditation. Those who are otherwise occupied with administrative duties are also usually excused—Lao taùc ñöôïc xem nhö laø moät phaàn bình thöôøng cuûa ñôøi soáng Thieàn vieän. Toaøn theå Taêng chuùng trong coäng ñoàng töï vieän ñeà u ñoøi hoûi phaûi laøm lao taùc, vaø lao taùc cuõng ñöôïc xem nhö moät phaàn bình thöôøng trong tu taäp cuûa töï vieän. Nhöõng sinh hoaït nhö caøo laù caây trong khuoân vieân töï vieän, gom cuûi, vaø naáu nöôùng nhöõng böõa aên ñöôïc dieãn giaûi bôûi truyeàn thoáng Thieàn nhö laø moät hình thöùc hoaït ñoäng cuûa thieàn goùp phaàn vaøo vieäc tu taäp cho moät caù nhaân. Ngöôøi ta noùi söï pha troän lao taùc vaøo trong caùch soáng trong Thieàn vieän ñaõ coù töø thôøi Töù Toå Ñaïo Tín, khi noù ñöôïc chaáp nhaän nhö laø söï caàn thieát nhaèm baûo ñaûm söï soáng coøn veà vaät chaát cuûa coäng ñoàng töï vieän. Ñaïo Tín vaø nhöõng ñeä töû cuûa ngaøi, ngöôøi ta noùi treân 500 vò, soáng tu ñôøi aån daät taïi vuøng nuùi Thuaän Phong, nôi maø hoï khoâng theå döïa vaøo coäng ñoàng Phaät töû taïi gia cung caáp ñuû thöïc phaåm cho mình. Vì theá hoï phaûi töï ñaûm traùch vieäc caøy caáy, moät sinh hoaït maø theo truyeàn thoáng luaät Phaät giaùo, chö Taêng Ni bò caám chæ. Söï ñoøi hoûi phaûi tham gia lao taùc veà sau naøy ñöôïc pha troän vaøo thanh quy Thieàn vieän. Baùch Tröôïng Hoaøi Haûi, theo truyeàn thoáng ñöôïc cho laø ngöôøi ñaõ taïo ra boä Thanh Quy ñaëc bieät cho Thieàn, ngöôøi ta noùi trong ñoù Sö khuyeán taán caùc ñeä töû cuûa mình: "Moät ngaøy khoâng lao taùc, moät ngaøy khoâng aên." Maëc cho giaù trò truyeàn thoáng ñaët treân lao taùc, khoâng phaûi taát caû moïi thaønh vieân trong coäng ñoàng Thieàn vieän ñeàu tham gia lao taùc haèng ngaøy. Moät vaøi vò thoaùi thaùc khoâng laøm lao taùc ñeå taäp trung nhieàu hôn nöõa vaøo thieàn taäp. Nhöõng ngöôøi vì baän vieäc haønh chaùnh

neân khoâng theå laøm gì khaùc hôn ñöôïc laø thoaùi thaùc khoâng laøm lao taùc—See Lao Taùc Thieàn. Manual signs: AÁn Töôùng—Kheá AÁn—See AÁn Kheá. Manual signs of Dhyani Buddhas: See Kieát Ma AÁn. Manual signs indicative of various ideas: Mudra (skt)—Emblem—Seal—Stamp—Sign—Symbol— AÁn. Manual of Zen Meditation: Caåm nang Thieàn— See Zazengi. Manughosa (skt): Gadgadasvara (skt)—See Dieäu AÂm Boà Taùt. Manusa-krtya (skt): Nhaân Keát Thöù—Demons shaped like men—Loaïi quyû coù hình thuø gioáng nhö loaøi ngöôøi. Manusmrti (skt): Ma Noâ Phaùp Ñieån—Kinh ñieån Baø La Moân—Brahman scriptures. Manussa (p): Manusya (skt)—Ma Noâ Sa— Human beings—Man—See Nhaân. Manussa-loka (p): Realm of human beings—Coõi ngöôøi. Manussa-yana (p): See Nhaân Thöøa. Manusya (skt): Manussa (p)—Ma Noâ Sa— Human nature—Man—See Nhaân. Manusya-gati (skt): Path of human beings—Nhaân ñaïo. Manvantara (skt): A great cycle of manifestation—Two thousand Manvantaras make a Kalpa. Many: Bahu or Bhuri (skt)—Nhieàu. Many activities: Ña Haønh—Nhieàu haønh ñoäng. Manyana: Mana (skt)—See Maït Na Thöùc. Manyati (skt): Tö Löï—To reflect—To worry. Many bodies or forms: Ña Theå. Many desires: Ña Tham. Many eons: Ña Kieáp—Nhieàu kieáp. Many-Evils Ghost King: Quyû Vöông Ña AÙc. Many-footed: Ña Tuùc—Many-legged— Centipedes. Many jewels: Abundant treasures—Ña baûo. Many Jewels Buddha: Prabhutaratna-Buddha (skt)—Abundant treasures Buddha—See Ña Baûo Nhö Lai. Many sentient beings: Ña Höõu Tình Chuùng— Nhieàu chuùng sanh höõu tình.

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Manzan Dobaku Zenji (jap): Vaïn Sôn Ñaïo Baïch Thieàn Sö—See Vieân Thoâng Ñaïi ÖÙng Thieàn Sö. Mao Tzu Yuan (chi): Name of the founder of the White Lotus School—Mao Töû Nguyeân, teân cuûa ngöôøi saùng laäp ra Baïch Lieân giaùo—See Baïch Lieân Toâng. Mappoâ (jap): The Degenerate Age of Dharma— The Dharma Ending Age—The Decadence of the Law—The period of the end of Dharma—See Maït Phaùp. Mara (p & skt): AÙc Ma—Death—Evil One— Demons—See Ma. Mara-affairs Caûnh ma söï—Ma söï—See Thaäp Caûnh. Maras of the aggregates: AÁm Ma—Ma cuûa caùc uaån (nguõ uaån). Mara-bonds: Attachments—Mara-cords—Ma Phöôïc—Heä phöôïc hay söï troùi buoäc cuûa thieân ma. Mara and brahma: Mara, lord of the sixth heaven and Brahma, lord of the heaven of form— Ma vöông coõi trôøi duïc giôùi, vaø Phaïm thieân, vua coõi trôøi saéc giôùi. Mara-circumstance: Mara conditions, or environments—See Ma Duyeân. Mara-cords: Mara-bonds—Ma phöôïc Mara-country: Ma höông (queâ höông cuûa loaøi ma). Mara-darsana (skt): Mara-tajjaniya (p)—Maratarjana (skt)—See Haøng Ma. Mara’s daughter: Ma nöõ (who tempt men to their ruin). Mara of death: Ma Töû. Mara-deeds: Ma söï (deeds that hinder the Buddha-truth—nhöõng vieäc che chaén maát chaân lyù Phaät phaùp). Mara’s delusive light: Ma quang (aùnh saùng huyeãn aûo cuûa ma quaân). Mara who destroys of good: Phaù Hoaïi Thieän Ma vöông. Mara-destroyer Bodhisattva: Mara-pramardaka (skt)—Haøng Ma Boà Taùt. Mara-deva (skt): Paranirmita-vasavartin(skt)— The god of lust, sin, and death—See Ma Thieân. Mara-dhyana: Evil thoughts, or wrong and harmful meditation practices—See Ma Thieàn. Mara-enmity: Enemy of the Buddha—Ma oaùn, keû thuø cuûa Ñöùc Phaät.

Mara-environment: Conditioning cause—Ma duyeân. Mara's evil acts: See Ma Haønh. Mara-force: Occult force or hidden cause—Ma löïc. Mara-gifts: Harmful offerings—Ma ñaøn (ma chöôùng bôûi cuûa ñaøn na tín thí). Mara-giving: Ma Ñaøn—Giving out of fame and gains—Boá thí vì danh vì lôïi. Mara of good-knowing advisor: Thieän tri thöùc ma—See Baùt Ma. Mara Heaven: Trôøi Mara—The gods who attempt to dominate each other. Mara of the hell or of the underworld: AÂm ma—See Baùt Ma. Mara and heretics: See Thieân Ma Ngoaïi Ñaïo. Mara-hindrances: Demonic obstacles—See Ma Chöôùng. Mara of Impermanence: Voâ thöôøng ma—See Baùt Ma. Mara of Impersonality: Voâ ngaõ ma—See Baùt Ma. Mara of Impurity: Voâ tònh ma—See Baùt Ma. Mara of Joylessness: Voâ laïc ma—See Baùt Ma. Marakata (skt): Ma La Daø—Ngoïc bích—The emerald. Marakayikas (skt): Ma Daân—Ma Töû—Mara’s people, or subjects—See Ma Nöõ. Mara-king: Ma Vöông—Tha hoùa töï taïi thieân ma—See Baùt Ma. Mara-laws: Ma giôùi (those monks who seek fame and authority—nhöõng vò Tyø Kheo tìm caàu danh voïng). Mara-law monk: Ma Giôùi Tyø Kheo—Who seeks fame and gains or luxury. Mara-legions: Ma Chuùng—Ma quaân. Maramma-samghikaya (skt): See Tieàn Toâng. Marana (skt&p): Töû—Death—In Buddhism, Marana means the arising and passing away of all mental and physical phenomena—Trong Phaät giaùo, Marana coù nghóa laø söï keá tuïc khoâng ngöøng cuûa caùc hieän töôïng theå chaát vaø taâm thaàn laàn löôït naåy sinh vaø cheát ñi—See Cheát. Marananussati (p): The recollection of death or the discourse on mindfulness of death—Thuyeát tænh thöùc veà söï cheát—See Nieäm Töû.

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Maranasanna-kamma (p): Death proximate karma—Caän töû nghieäp. Marana-satti-sutta (p): Marana-smrti-sutra (skt)—See Kinh Nieäm Töû. Marana-smrti (skt): Mindfulness of the inevitability of death—See Nieäm Töû. Marana-smrti-sutra (skt): Marana-satti-sutta (p)—See Kinh Nieäm Töû. Mara-papiman (skt): Duratama Mara (skt)—See Ma Ba Tuaàn. Mara-papiyas (skt): Töû quyû—Demons of death— Deadly demons—The world of death—The inhabitants of hell. Mara-pasa-sutta (p): Sutra on Mara's Power, Samyutta Nikaya XXXV.115—Kinh Ma Löïc, Töông Öng Boä XXXV.115. Mara of the passions: Army of mara— Demonic afflictions—Demon of afflictions—See Phieàn Naõo Ma. Mara-path: Mara-way, one of the six destinies— Ma ñaïo—See Luïc Ñaïo. Mara’s people: Marakayikas (skt)—Mara’s subjects—Ma daân. Mara-power: Occult force or hidden cause—Ma löïc. Mara-pramardaka (skt): Mara-destroyer Bodhisattva—Haøng Ma Boà Taùt. Mara-pramardana-sutra (skt): Mara-tajjaniyasuttam (p)—Mara-pramathana-suttam (skt)—Kinh Haøng Ma—Sutra on overcoming demons. Mara-pramathana-suttam (skt): Marapramardana-sutra (skt)—Sutra on overcoming demons—Kinh Haøng Ma. Mara-raja (skt): Death—Evil One—Demons— See Ma Vöông. Mara-realm: Ma Caûnh—Ma giôùi (theá giôùi cuûa loaøi ma). Mara-robbers of the mind: See Taâm Ma Taëc. Mara-rules: See Ma Giôùi (3). Mara of Samadhi: The mara of wishing to achieve Samadhi—Tam Muoäi ma. Mara-samyutta (p): Samyutta Nikaya 4—Kinh Töông Öng AÙc Ma, Töông Öng Boä 4. Mara-servitude: The condition of those who obey mara—See Ma Nhaãn.

Mara-tajjaniya-suttam (p): Mara-pramathanasuttam (skt)—Mara-pramardana-sutra (skt)—Kinh Haøng Ma—Sutra on overcoming demons. Mara-tarjana (skt): Mara-tajjaniya (p)—Maradarsana (skt)—See Haøng Ma. Mara-way: Mara-path—Ma ñaïo—See Luïc Ñaïo. Mara of wishing to achieve Samadhi: Tam Muoäi ma. Mara of wishing to attain Bodhicitta: Boà ñeà taâm ma. Marakata (skt): Maït La Kieát Ña—Ma La Ca Ñaø—Ngoïc Bích—The emerald. Marana (skt): Death—See Cheát. Marananussati (p): The recollection of death— See Nieäm Töû. Maranasanna-kamma (p): Marana (skt)—Deathproximate karma—Nghieäp luùc saép cheát—See Nghieäp Caän Töû. March of time: Tieán trình thôøi gian. Mardala (skt): Mrdanga (skt)—See Maâu Ñaø La. Mardjaka (skt): A leâ—Name of a flower—Nhaønh höông cuùc. Marga (skt): Magga (p)—See Maït Giaø. Marga-anvaya-jnana (skt): Wisdom obtain through insight into the way—See Ñaïo Loaïi Trí. Marga-arya-satya (skt): Magga-dhamma-sacca (p)—Noble path of the liberation—Ñaïo ñeá—See Baùt Chaùnh Ñaïo. Marga-citta (skt): Bodhi mind—See Boà Ñeà Taâm. Marga-dharma (skt): Dogma—Teachings— Tenets—Ñaïo phaùp. Marga-dharma jnana (skt): Magga-nana (p)— See Ñaïo Phaùp Trí. Marga-dharma-jnana-ksanti (skt): Ñaïo Phaùp Trí Nhaãn. Marga-envaya-jnana (skt)— Marga-anvayajnana (skt)—See Ñaïo Loaïi Trí. Marga-envaya-jnana-ksanti (skt): Margaanvaya-jnana-ksanti (skt)—See Ñaïo Loaïi Trí Nhaãn. Marga-jnana (skt): Maggana (p)—Naygajnana (skt)—Religious wisdom—See Ñaïo Trí. Margam-ashtangikam (skt): Eight Noble Paths— See Baùt Chaùnh Ñaïo. Marganga-tathata (skt): Ñaïo Phaàn Chaân Nhö— See Cöûu Voâ Vi.

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Marga-phala (skt): The result of the Buddhaway—See Ñaïo Quaû. Marga-satya (skt): The truth of the PATH that leads to the cessation of suffering (the way of cure)—See Ñaïo Ñeá. Margasiras (skt): The month between November and December—See Maït Giaø Thuûy La. Marichi (skt): Marici (skt)—1) Queen of heaven: Ñaáu Muï, Maït Lôïi Chi (nöõ thaàn Maït lî chi)—See Ma Lôïi Chi; 2) Marici (skt): Name of a Bodhisattva. Marichi-dharani-sutra (skt): Maït lî chi Ñaø La Ni Kinh—One of the sutras of Tantrism. Marici (skt): See Marichi. Marici-dharani-sutra (skt): Ma Lôïi Chi Thieân Ñaø La Ni Kinh—Maït Lôïi Chi Thieân Ñaø La Ni Kinh—Name of a sutra. Marici-upama (skt): Simile of waves and sunlight—Dieäm Duï—Thí duï caùc phaùp nhö soùng vaø naéng. Marital (a): Thuoäc veà hoân nhaân. Mark (n): Nimitta (skt)—Appearance—Image— Outward—Bieåu Hieän—Daáu veát—Hình aûnh. Mark of abiding: Truï Töôùng—Daáu hieäu cuûa truï. Mark of advancement: Khaû tieán töôùng. Mark (laksana) of the bhutatathata: Essential characteristic of the bhutatathata—Chaân nhö thaät töôùng. Mark of attachment to coarse discrimination: Thoâ Phaân Bieät Chaáp Tröôùc Töôùng—Bieåu hieän cuûa söï chaáp tröôùc thoâ thieån. Mark of birht and death: Töôùng sanh dieät. Mark of cognition: Lieãu Bieät Töôùng—Daáu veát cuûa söï nhaän bieát. Mark in common: Totality—Generality—Coäng Töôùng. Mark of complete release: Caâu giaûi thoaùt töôùng. Mark of conditions: Duyeân Töôùng—Daáu veát cuûa ñieàu kieän. Marks of decay: Suy töôùng—There are five marks of decay. Mark of defilement: Nhieãm Töôùng—Daáu veát cuûa söï ueá nhieãm. Mark of emptiness: See Khoâng Töôùng. Mark of enlightenment: Giaùc Ngoä Töôùng—Ngoä Tích—Daáu veát cuûa söï giaùc ngoä. Mark an era: Khai nguyeân.

Marks of existence: Trilaksana (skt)— Tilakkhana (p)—Fa-Hsiang (chin)—Marks of existence—Characteristics of Dharma—See Phaùp Töôùng. Marks of existence school: Dharma-laksana (skt)—Phaùp Töôùng toâng. Mark of the great conch of the teachings: Ñaïi Phaùp Loa Töôùng—Daáu hieäu cuûa ñaïi phaùp loa. Mark of impermanence: Mudda-aniccam (p)— Voâ Thöôøng AÁn—See Tam Phaùp AÁn. Mark of karma: Characteristics of karma— Karmic action—See Nghieäp Töôùng. Mark of liberation: The condition of liberation— See Giaûi Thoaùt Töôùng. Mark of life-span: Töôùng thoï giaû—To see lifeafter-life as real. Mark of manifestation: Hieän töôùng. Mark of meditative absorption: Tam Ma Ñòa Töôùng—Daáu veát cuûa söï tham thieàn nhaäp tam ma ñòa. Mark of mental objects: Taâm Caûnh Giôùi Töôùng—Bieåu hieän cuûa taâm caûnh. Mark of the mind: Mental trace—See Taâm Tích. Mark a new era: Ñaùnh daáu moät kyû nguyeân môùi. Mark of an object: Töôùng cuûa ñoái töôïng (moät vaät gì ñoù). Mark of others: Töôùng Nhôn—See beings as real. Marks of perfection: Dvatrimsadvara-laksana (skt)—Dvattimsavara-lakkhana (p)—Haûo töôùng— Excellent marks—See Tam Thaäp Nhò Haûo Töôùng. Mark of practice: Tu Haønh Töôùng—Bieåu hieän cuûa söï tu haønh. Mark of purity: Tònh Töôùng—Bieåu hieän cuûa söï thanh tònh. Mark of self: Töôùng Ngaõ—See self as real. Mark of sentient beings: To see all things as real—Töôùng chuùng sanh—Töôùng cuûa vaïn vaät höõu tình. Mark of thousand-spoked wheel: Chæ döôùi loøng baøn chaân coù ngaøn caùi xoaùy troân oác nhö hình caû ngaøn caây caêm baùnh xe—See Tam Thaäp Nhò Haûo Töôùng. Mark of totality: Generality—In common—Coäng Töôùng. Mark of transformation: Bieán Töôùng—Daáu hieäu cuûa söï bieán ñoåi.

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Mark of Turning: Chuyeån töôùng. Mark of the wind: Phong Töôùng—Hình töôùng cuûa gioù. Mark of wisdom of liberation: Tueä giaûi thoaùt töôùng. Mark of the world: See Theá Töôùng. Marks of the world are permanent: See Theá Gian Töôùng Thöôøng Truï. Markata (skt): Makkata (p)—Monkey—See Di Haàu. Markata-hrada (skt): A place in Vaisali where Buddha preached—See Di Haàu Giang. Marker (n): Daây chæ maøu duøng ñeå ñaùnh daáu trang saùch. Market: Thò tröôøng. Markless: Voâ Töôùng—Khoâng coù daáu veát. Markless cultivation: Voâ Töôùng Tu—Tu taäp phaùp moân voâ töôùng. Markless enlightenment: See Voâ Töôùng Boà Ñeà. Markless equality: Voâ Töôùng Bình Ñaúng—Söï bình ñaúng voâ töôùng. Markless field of blessings: Voâ Töôùng Phöôùc Ñieàn. Markless mind: Voâ Töôùng Taâm—Caùi taâm khoâng coù hình töôùng. Markless repentance: Musoâ Zange (jap)— The formless repentance—See Voâ Töôùng Saùm Hoái. Markless repentance and reform: See Voâ Töôùng Saùm Hoái. Markless thusness: Voâ Töôùng Chaân Nhö—Chaân Nhö khoâng coù hình töôùng. Markless triple refuge: See Voâ Töôùng Tam Quy Y Giôùi. Markless wisdom: Voâ Töôùng Hueä—Trí hueä khoâng hình töôùng. Marmacchid (skt): To cut through wound, or reach vital parts; cause to die—See Ñoaïn Maït Ma). Marpa: See Marpa Chogi Lodro. Marpa Chogi Lodro (1012-1097): First Tibetan master of the Kagyupa tradition, who made three visits to India, where he studied Sanskrit and received tantric initiations from several famous Indian masters, including Naropa (1016-1100). Upon his return to Tibet he became a noted translator, married a woman named Dakmema,

and raised several sons, at the same time he also continued to cultivate as a lay tantric practitioner. Marpa is one of the most widely revered figures in Tibetan Buddhism, and Kagyupa is considered to have attained a level of awakening equivalent to that of Buddha Vajradhara. Even though he was a lay person in the outward appearance, he accepted the monastic lifestyle, and completely transcended all attachments to worldly affairs. His best-known disciple was Milarepa—Nhaø sö Taây Taïng ñaàu tieân thuoäc doøng Kagyupa, ngöôøi ñaõ ba laàn du haønh sang AÁn Ñoä, taïi ñaây oâng ñaõ theo hoïc tieáng Baéc Phaïn vaø thoï leã quaùn ñaûnh Maät giaùo töø moät vaøi vò thaày noåi tieáng ngöôøi AÁn Ñoä, trong ñoù coù Naropa. Khi trôû veà Taây Taïng, oâng trôû neân moät nhaø phieân dòch noåi tieáng, oâng keát hoân vôùi Dakmema, vaø coù vaøi ñöùa con trai, trong khi ñoù thì oâng vaãn tieáp tuïc tu taäp nhö moät Phaät töû taïi gia. Marpa laø moät trong nhöõng nhaân vaät ñöôïc toân kính moät caùch roäng raõi trong Phaät giaùo Taây Taïng vaø tröôøng phaùi Kagyupa, oâng ñöôïc xem nhö laø ngöôøi ñaõ ñaït ñöôïc möùc ñoä giaùc ngoä töông ñöông vôùi Chaáp Kim Cang Phaät. Maëc duø oâng chæ laø moät Phaät töû taïi gia vôùi daùng veû beân ngoaøi, oâng chaáp nhaän soáng ñôøi soáng töï vieän, vaø hoaøn toaøn vöôït qua taát caû nhöõng luyeán chaáp vôùi coâng vieäc theá tuïc. Vò ñeä töû noåi tieáng cuûa oâng laø ngaøi Milarepa. Married Clergy: See Married monks. Married monks: Hoûa traïch Taêng—Monks in the burning house. Traditionally speaking, in most parts of the Buddhist world, Buddhist monks and nuns leave the ordinary life of a married householder to live celibate lives within the monastic community. In Japanese Buddhism, this is no longer the norm in the modern period (1868present), and most Japanese Buddhist monks are actually married men with families. They are sometimes called priests in English, since the word monk only implies celibacy in all Buddhist contexts. The Joâdo Shinshuâ, or True Pure Land sect, was the first Japanese sect to allow its clergy to marry, beginning with the founder Shinran (1173-1262), who lived during the late twelfth and early thirteenth centuries. For many centuries, Joâdo Shinshuâ priests were the only married Buddhist clergy in Japan. During the Meiji period (1868-1912), the Japanese government lifted the legal sanction against marriage for Buddhist

5829 monks. Although the monastic code was never actually changed, Buddhist monks began to marry, and it is now very normal for Buddhist temples in Japan to be handed down within biological families, with sons inheriting the position of head monk from their fathers. The Japanese introduced the practice of married clergy to Korea during the years of occupation (1911-1945). The practice resulted in difficulties in the Korean Buddhist community after the end of the Second World War, when Korean Buddhist began to reassert the traditional monastic code of celibacy—Vò Taêng trong nhaø löûa hay vò Taêng maø vaãn coøn coù vôï con. Theo truyeàn thoáng maø noùi, trong haàu heát moïi vuøng cuûa theá giôùi Phaät giaùo, chö Taêng Ni rôøi boû cuoäc soáng hoân nhaân theá tuïc ñeå soáng ñôøi ñoäc thaân trong coäng ñoàng töï vieän. Trong Phaät giaùo Nhaät Baûn, vieäc naøy khoâng coøn laø tieâu chuaån bình thöôøng trong thôøi caän ñaïi, vaø haàu nhö chö Taêng Nhaä t Baûn ñeàu thaät söï laø ngöôøi coù gia ñình. Thænh thoaûng hoï ñöôïc goïi laø "muïc sö" trong tieáng Anh, vì chöõ "Taêng" trong caùc vaên baûn Phaät giaùo chæ daønh cho ngöôøi coù söï soáng ñoäc thaân maø thoâi.Tònh Ñoä Chaân Toâng laø toâng phaùi Phaät giaùo Nhaät Baûn ñaàu tieân cho pheùp chö Taêng keát hoân, baét ñaàu töø vò saùng laäp Thaân Loan (1173-1262), ngöôøi soáng trong thôøi cuoái theá kyû thöù XII. Trong nhieàu theá kyû, chö Taêng cuûa Tònh Ñoä Chaân Toâng, toâng phaùi duy nhaát laø chö Taêng keát hoân trong Phaät giaùo Nhaät Baûn. Döôùi thôøi Minh Trò, chaùnh phuû Nhaät Baûn thaùo boû luaät choáng laïi hoân nhaân cho Taêng só. Maëc daàu luaät leä trong töï vieän chaúng bao giôø thöïc söï thay ñoåi, chö Taêng Phaät giaùo baét ñaàu keát hoân, vaø ngaøy nay taïi caùc töï vieän, vieäc truyeàn thöøa trong huyeát thoáng gia ñình laø chuyeän raát bình thöôøng, vôùi con thöøa keá vò trí Thuû Toøa töø ngöôøi cha. Ngöôøi Nhaät giôùi thieäu vieäc vò Taêng laäp gia ñình ñeán Ñaïi Haøn trong thôøi kyø Nhaät chieám ñoùng xöù naøy (1911-1945). Söï thöïc haønh naøy ñaït ñöôïc keát quaû khoù khaên trong coäng ñoàng Phaät giaùo Ñaïi Haøn sau khi Theá Chieán laàn thöù II keát thuùc, khi Phaät töû Ñaïi Haøn xaùc ñònh laïi truyeàn thoáng soáng ñoäc thaân trong töï vieän. Married monks and nuns: See Hoûa traïch Taêng Ni. Marrow of meditation: The marrow of meditation, mentioned in the Lankavara Sutra— See Thieàn Tuûy. Marry early: Taûo hoân.

Mars: Angaraka (skt)—Hoûa tinh. Marsh spirit: Thaàn Ñaàm Laày. Martial bearing: Prabhava (skt)—Augustness— Awe-inspiring-majesty—Imposing exterior— Majestic—Noble bearing—Stateliness—Oai Nghi. Martyr: Vò töû vì ñaïo. Martyrdom: Söï cheát vì ñaïo. Marvellous: Manju (skt)—Dieäu—Huyeàn dieäu— Phi thöôøng—Miraculous—Outstanding— Wonderful. Marvellous activity: Sucarita (skt)—Sucaritani (skt)—Wonderful conduct—Dieäu Haïnh—Haïnh phi thöôøng. Marvellous activity of speech: Marvellous control of one's mouth—Haïnh phi thöôøng nôi lôøi noùi, haïnh keàm thuùc nôi khaåu. Marvellous attributes: Caùc thuoäc tính phi thöôøng. Marvellous cause: Dieäu Nhaân—Nguyeân nhaân kyø dieäu. Marvellous control of one's mouth: Vaksucarita (skt)—See Ngöõ Dieäu Haïnh. Marvellous cure: Dieäu Döôïc—Thaàn döôïc. Marvellous dharma: Saddharma (skt)—See Dieäu Phaùp. Marvellous enlightenment: Myokaku (jap)— Cöùu Caùnh Giaùc—Söï giaùc ngoä phi thöôøng—The fine state of truth—See Dieäu Giaùc. Marvellous existence: Sö hieän höõu kyø dieäu— See Dieäu Höõu. Marvellous expedient wisdom: Dieäu Phöông Tieän Hueä—Trí hueä phöông tieän tuyeät vôøi. Marvellous function: Dieäu Duïng—Caùi duïng tuyeät vôøi. Marvellous land: Dieäu Thoå—Coõi kyø dieäu. Marvellous meditative absorption: Dieäu Ñònh— Söï nhaäp ñònh tuyeät vôøi. Marvellous man: Acchariya manussa (p)—An extraordinary man—A wonderful man, one of the epithets used to express the respect to the Buddha—Ngöôøi phi thöôøng, moät trong nhöõng teân goïi toân xöng ñöùc Phaät. Marvellous mind: Taâm kyø dieäu—See Dieäu Taâm. Marvellous no-self mind (cognition): Voâ Ngaõ Dieäu Trí—Trí voâ ngaõ kyø dieäu. Marvellous observation: Dieäu Quaùn Saùt—Söï

5830 quaùn saùt tuyeät vôøi. Marvellous observing cognition: Dieäu quaùn saùt Trí. Marvellous psychic powers: Vi Dieäu Thaàn Löïc—Thaàn löïc vi dieäu. Marvellous purification: Dieäu Thieän Tu Trì—Söï thanh tònh vi dieäu trong tu trì. Marvellous purity: Dieäu Tònh—Söï thanh tònh tuyeät vôøi. Marvellous response: See Dieäu ÖÙng. Marvellous teaching: See Dieäu Giaùo. Marvellous transformation: Dieäu Hoùa—Söï bieán ñoåi kyø dieäu. Marvellous true nature: See Dieäu Chaân Nhö Tính. Marvellous vehicle: Dieäu Thöøa—Coã xe vi dieäu—The Wonderful Yana—See Ñaïi Thöøa. Marvellous wisdom: Sukshmamati (skt)— Exquisite knowledge—See Dieäu Hueä. Marxism (n): Chuû nghóa Maùc Xít—Hoïc thuyeát laáy tö töôûng trieát hoïc, chính trò, xaõ hoäi vaø kinh teá cuûa Karl Marx laøm cô baûn. Masa (skt): Ma Taåy—Moät thaùng—A month. Masakyo (jap): Ma Taùc Kính—Maøi gaïch laøm göông—See Grinding a brick to make a mirror. Masangin (jap): Three pounds of flax—Three pounds of hemp—See Ba Caân Gai. Masen (jap): Polishing a tile—Maøi gaïch laøm göông—See Grinding a brick to make a mirror. Maskari-Gosaliputra (skt): Makkhali-Gosala (p)—See Maït Giaø Leâ. Mass (n): Leã (taïi chuøa hay nhaø thôø)—Ñaïi chuùng—Quaàn chuùng. Massan Ryonen (jap): Mo-shan Liao-jan—See Maït Sôn Lieãu Nhieân Thieàn Sö Ni. Master (n): Leader—Guide—Ñaïo sö—OÂng chuû—Thaày. Master (v): Acarya (skt)—1) Spiritual teacher (instructor, master, preceptor): A xaø leâ, giaùo thoï sö, y chæ sö; 2) To overcome (to subdue, to control): Khaéc phuïc. Master of ceremonies: Vò chuû leã. Master of the commandments: Teacher of the discipline—Giôùi sö. Master of the community: See Master of a new or junior monk. Master of the country: Kikushi (jap)—Kuo-shih

(chi)—Imperial Teacher—See Quoác Sö. Master of discourse: Dharma-bhanaka (skt)— Expounder of the Law—See Phaùp Sö. Master and elder: Sö huynh (thaày vaø caùc baäc ñaøn anh). Master and friends: Sö höõu. Master of the ineffable: Shimo-Shi (jap)—Thaäp Ma Sö—A teacher of the ineffable, a master whose state and whose teaching cannot be understood intellectually—Ngöôøi thaày khoâng theå dieãn taû ñöôïc baèng vaên töï, moät vò thaày maø traïng thaùi vaø giaùo thuyeát khoâng theå hieåu ñöôïc baèng lyù trí. Master’s instructions: Huaán leänh cuûa vò thaày— See Agyo. Master of the law: Teacher of the rules of the discipline—See Phaùp Sö. Master of a new or junior monk: Acarya (skt)— Y Chæ Sö—Y Chæ A Xaø Leâ—Thaày giaùo thoï cuûa caùc Tyø Kheo vöøa môùi ñöôïc thoï giôùi ñeå daïy doã vaø nhaéc nhôû trong vieäc tu haønh—See Nguõ Chuûng A Xaø Leâ. Master of the nuns: Ni tröôûng. Master with perfect abilities: Rdzogs chen (tib)—Mahasiddha (skt)—See Ñaïi Thaønh Töïu Giaû. Master of sacred words: Phaïm AÂm Sö. Master sovereign: Isvara (skt)—Töï Taïi vöông (Vairocana). Master's staff: See Kotsu (2). Master of the sutra-pitaka: Kinh Taïng Phaùp Sö. Master teacher: Guru—Sö phuï. Master of the temple: Abbot—See Toïa Chuû. Master of a thousand sastras: A title for Nagarjuna and Vasubandhu—See Thieân Boä Luaän Sö. Master of all time: Confucius—Vaïn theá sö bieåu (Khoång Phu Töû). Master of Tipitaka: Tipetaka (p)—Tipetaki (p)— Tam Taïng Phaùp Sö—Master of the the three Baskets of the Law. Master Vaidurya Light Tathagata and making offerings to Him: Coâng ñöùc nieäm hoàng danh vaø cuùng döôøng Ñöùc Döôïc Sö Löu Ly Quang Nhö Lai. Master workman of a sect: Founder of the doctrine of a sect, who founded its doctrines—See Toâng Töôïng.

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Mastering of the teachings and attaining of the supreme fulfillment: Nôi phaùp töï taïi roát raùo toái thöôïng. Mastery: Phaùp Töï Taïi. Mastery of abstract contemplation: Lieãu vi thieàn ñònh—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of all practices of Enlightening Beings: Taát caû Boà Taùt haïnh töï taïi—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of cultivating all virtuous practices: Töï taïi tu taát caû haïnh coâng ñöùc—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of directing all roots of goodness to enlightenment: Töï taïi ñem taát caû caùc thieän caên hoài höôùng Boà Ñeà—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of the discipline of nonreliance: Töï taïi caám giôùi voâ sôû y—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of educating and civilizing all sentient beings: Töï taïi giaùo hoùa ñieàu phuïc taát caû chuùng sanh—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of extensive knowledge: Töï taïi trí quaûng ñaïi—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of illuminating all truths: Töï taïi chieáu khaép taát caû phaùp—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of inducing the determination for enlightenment according to inclinations: Töï taïi tuøy sôû thích khieán phaùt taâm Boà Ñeà —See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of manifesting attainment of true enlightenment according to the needs of those to be taught: Töï taïi tuøy sôû öng hoùa hieän thaønh chaùnh giaùc—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of nondual action of all Buddhas: Ñieàu Voâ Nhò Thöïc Haønh Phaùp Töï Taïi Cuûa Chö Phaät. Mastery of self-control: Ñieàu ngöï (töï taïi hay töï kieåm soaùt laáy mình). Mastery of undiminishing energy: Töï taïi tinh taán baát thoái chuyeån—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Mastery of wisdom crushing all demons: Töï taïi

deïp phaù taát caû chuùng ma—See Möôøi Voâ Ngaïi Cuûa Chö Ñaïi Boà Taùt. Masturbation: To commit an offence of Release and Expression of Regret—Thuû daâm laø phaïm toäi xaû ñoïa (buoâng boû vaø phaùt loä). Masura Sangharama (skt): Ñaäu Giaø Lam—See Ma Du La Giaø Lam. Mat: Toïa cuï. Mata (p): Mother—Meï. Matanga (skt): Name of the low-caste woman who inveigled Ananda—See Ma Ñaêng Giaø. Matanga-aranyakah (skt): See Ma Ñaêng Giaø A Lan Nhaõ. Matanga-Ariya (p): Thaùnh Taêng Ma Ñaêng Giaø— Name of one of one hundred Pratyeka-buddhas who lived a long time on Mount Isigili. Matanga spell: See Ma Ñaêng Giaø Chuù. Matanga sutra (skt): Sutra on Matanga—See Kinh Ma Ñaêng Giaø. Matangi (skt): Matanga (skt)—Name of the lowcaste woman who inveigled Ananda—See Ma Ñaêng Giaø. Matangi-Sutra (skt): Sutra on Matangi—See Kinh Ma Ñaêng Giaø. Mata-sutta (p): Sutra on mother, Samyutta Nikaya, XV.14-19—Kinh veà Meï, Töông Öng Boä, XV.14-19. Match: One who is equal in skill, strength, similar to another—Ngöôøi ngang taøi söùc. Matchless: Peerless (unmatched, unequalled)— Baäc voâ song (voâ ñòch, khoâng coù ñoái thuû). Matchmaker: Ngöôøi mai moái hay trung gian. Material: Vaät chaát—Thuoäc veà vaät chaát—Nguyeân lieäu—Vaät lieäu. Material appearance: Rupalakshana (skt)— Appearance—Form—External manifestation— The visible—See Saéc Töôùng. Material basis of mind: Vatthurupa (skt)—Saéc Caên. Material being: Höõu theå höõu hình. Material body: Thaân Vaät Chaát—Thaân höõu hình. Material as a bubble: The impermanence of material—Saéc baøo (saéc nhö bong boùng hay söï voâ thöôøng cuûa saéc). Material cause: Nguyeân nhaân veà theå chaát. Material comforts: Tieän nghi vaät chaát. Material composition: Saéc—External form—

5832 Corporality—Thaønh phaàn höõu hình. Material compound: Saéc Tuï—Hôïp theå höõu hình. Material environment: See Y Baùo. Material existence: Rupani (skt)—Höõu (saéc höõu)—See Saéc Phaùp. Material food: Kabalinkara (p)—Ñoaøn Thöïc. Material forms: Realm of form—See Saéc Giôùi. Material and immaterial: See Höõu Khoâng. Material and immaterial world: Theá giôùi vaät chaát vaø phi vaät chaát—See Theá Giôùi Vaät Chaát and Theá Giôùi Phi Vaät Chaát. Material life: See Cuoäc Soáng Vaät Chaát. Material objects: Visible objects, the realm of vision or form—See Saéc Caûnh. Material-offering: Vasu-dana (skt)—Giving gifts to the needy—See Taøi Thí and Nhò Boá Thí. Material phenomena: Hieän töôïng vaät chaát. Material or phenomenal existence: The taint of existence—See Höõu Laäu Hoaëc. Material pleasure: Thuù vui xaùc thòt. Material possessions: Cuûa caûi vaät chaát. Material shape: Rupa (skt)—See Saéc. Material and spiritual support: Söï uûng hoä vaät chaát vaø tinh thaàn. Material success: Söï thaønh coâng veà vaät chaát. Material things: Vaät chaát Material or things which have form: Saéc. Material for washing: Ñoà ñeå röûa raùy. Material well-being: Haïnh phuùc vaät chaát. Material world: Rupadhatu (skt)—Physical world—Theá giôùi vaät chaát (theá giôùi höõu hình)— See Saéc Giôùi. Materialism (n): Chuû nghóa vaät chaát—Duy vaät chuû nghóa. Materialist (n): Lokayatika (skt)—Ngöôøi theo chuû nghóa duy vaät—See Thuaän Theá Phaùi. Materialist view: Matsuko-Makken (jap)—Maït Kieáp Maït Kieán—See Ñoaïn Kieán Chaáp. Materialistic (a): Thuoäc veà chuû nghóa duy vaät— Thöôøng kieán. Materialistics (n): See Thöôøng Kieán and Nhò Chuûng Taø Kieán. Maternal (a): Thuoäc veà ngöôøi meï. Maternal family: Ngoaïi Thaân—Mother’s family. Maternity (n): Tình traïng laøm meï. Mathura (skt): Madhura (skt)—See Ma Thaâu La.

Mati (skt): Ma ñeà—1) Intellect: Hueä; 2) Understanding (devotion, discernment, understanding by wisdom: Thoâng hieåu. Matikamata (p): A female devotee during the Buddha’s time. When cooking for the monks, she was always mindful on her work. Soon later she attained the sainthood—Moät tín nöõ vaøo thôøi Ñöùc Phaät, hoã trôï chö taêng haønh thieàn. Trong luùc lo naáu nöôùng cho chö taêng baø luoân luoân chuù taâm chaùnh nieäm vaøo vieäc laøm, chaúng bao laâu sau baø ñaéc thaùnh quaû. Matipura (skt): An ancient kingdom and city— See Maït Ñeå Boå La. Matisimha (skt): Maït Ñeå Taêng Ha—The lion of intelligence: Sö töû cuûa söï thoâng minh—An honorific title: Moät toân hieäu raát danh döï. Matr (skt): Mata (p)—Mother—Meï. Matrata (skt): See Duy. Matricide (n): Toäi gieát meï. Matrimonial (a): Thuoäc veà hoân nhaân—Thuoäc veà choàng vôï. Matrimonial contract: Marriage certificate— Hoân thuù. Matrimony (n): Hoân nhaân—Hoân phoái. Matrix (n): Khuoân maãu—Maãu thöùc. Matrka (skt): Ma Chí Lyù Ca—Another name for the Abhidharma pitaka—Basket of Abhidharma— Baûn maãu—See A Tyø Ñaït Ma. Matrnanda (skt): See Maïn Ña Nan Ñeà. Matsara (skt): Maït Ta La—Boûn xeûn tham lam— Grudging—Stingy—Greedy. Matsara-raga (skt): See Matsara. Matsarya (skt): Ñoá kî—Envy—Jealousy— Stinginess—See Hai Möôi Boán Phieàn Naõo Phuï. Ma-Tsu: Baso Doitsu (jap)—Ma-Tsu-Tao-I—See Maõ Toå Ñaïo Nhaát Thieàn Sö. Matsudai (jap): Mappo—Maït ñaïi—Degenerate Age of Dharma—See Maït Phaùp. Matsugo-no-rokan koâan: A koan made by Zen master for finally testing his own most advanced students—Coâng aùn ñöa ra bôûi moät vò thaày cho cuoäc traéc nghieäm sau cuøng cho nhöõng ñeä töû ôû trình ñoä cao—See Coâng AÙn. Ma Tsu's How lofty!: Thaät cao ngaát laøm sao!— See Maõ Toå: Thaùi Coâ Nguy Sanh. Matsuji (jap): Honji matsuji (jap)—See Branch temple.

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Matsuko-Makken (jap): Materialist view—Maït Kieáp Maït Kieán—See Ñoaïn Kieán Chaáp. Matsuo Basho Zenji (1644-1694): See Tuøng Vó Ba Tieâu Thieàn Sö. Ma Tsu's Permutations of Assertion and Denial: See Maõ Toå Töù Cuù Baùch Phi. Ma-tsu Tao-i: Baso Doitsu (jap)—Mazu Daoyi— See Maõ Toå Ñaïo Nhaát Thieàn Sö. Ma-tsu Ssu-chia Lu: Baso-Doitsu-Zenji-Goroku (jap)—Recorded sayings of the four houses of Ma-tsu—Records of the Words of Zen Master Matsu-Tao-I—Maõ Toå Töù Gia Luïc—See Maõ Toå Ñaïo Nhaát Thieàn Sö. Ma-Tsu-Tao-I: Baso Doitsu (jap)—Ma-Tsu—See Maõ Toå. MaTzu: "Tsang's head is white, Hai's head is black": Ñaàu Taïng traéng, Ñaàu Haûi ñen—See Coâng AÙn Taïng Ñaàu Baïch Haûi Ñaàu Haéc. Mattabhaya (skt): Voâ UÙy Vöông—King of Courage—King of Fearlessness. Mattannu (p): Knower of moderation—Tri Löôïng. Matter (n): Rupa (skt)—Saéc—Vaät chaát— Element—Form or thing—1) Four matters: Töù ñaïi (solidity: Ñaát, Fluidity: Nöôùc, Heat: Löûa, Motion: Gioù); 2) Aggregate matter: Saéc uaån. Matter of fact: Söï vieäc thöïc teá. Matter is just immaterial, the immaterial is just matter: See Saéc Töùc Thò Khoâng, Khoâng Töùc Thò Saéc. Matter of life and death: Vaán ñeà sinh töû. Matter and mind: The material and immaterial—See Saéc Taâm. Matters proposed by the Zen novice: Vaán ñeà thieàn sinh hoûi ñeå bieát nhaän xeùt cuûa thaày—See Kình Ñaûm. Matter of soul in Buddhism: Vaán ñeà linh hoàn trong ñaïo Phaät. Mattrata (skt): Cittamatra (skt)—Mind-only or mind itself—Duy Thöùc—See Duy Taâm. Matugama-samyutta: Sutra on Destinies of Women, in the Samyutta Nikaya 37—Kinh thaân phaän nöõ nhaân, Töông Öng Boä 37. Maturation: Abhyavagadha (skt)—Ripened— Chín muoài—Söï thaønh thuïc—See Dò Thuïc. Maturation of effect: Vipaka-phala (skt)—Ijukuka (jap)—Differing from the cause—See Dò

Thuïc Quaû. Maturation of feeling sensation: Vipakavedaniyata (skt)—Dò Thuïc Thoï. Maturation of a germ: Vipaøkahetu (p & skt)—Dò thuïc nhaân (nhaân chín muoài). Maturation of suffering: Thoï Khoå Dò Thuïc— Söï chín muoài cuûa khoå. Mature in confidence: Saddhanusari (skt)—See Tuøy Tín Haønh. Mature (v) doubts: See Thuaàn Thuïc Nghi Tình. Maturity (n): Vieân maõn—Söï thaønh thuïc. Maturity of doubts: See Thuaàn Thuïc Nghi Tình. Maturity moment: Gotrabhu (skt)—See Thôøi Khaéc Giaûi Thoaùt. Matutacandi (skt): Haéc Xæ—Black teeth, name of one of the raksasi—Loaïi quyû La saùt raêng ñen. Maudgalyayana (skt): Moggallana (p)—Mokuren (jap)—Muïc Kieàn Lieân—See Ma Ha Muïc Kieàn Lieân. Maulatathagata (skt): Caên Boån Nhö Lai (Ñöùc Nhö Lai caên baûn)—The original Tathagata. Mauna (skt): Silent—Tòch maëc. Maunatathagata (skt): Ñöùc Nhö Lai tòch laëng— The Tathagata in silence. Mauneya (skt): Mauna (skt)—Silent—Tòch maëc. Mauni (skt): Mauna (skt)—Silent—Tòch maëc. Maxim (n): Nguyeân lyù—Chuaån taéc. Maximum (a): Toái ña Maximum benefit and happiness for mandkind: Lôïi laïc vaø haïnh phuùc toái ña cho nhaân loaïi. May the Buddha bless someone: Caàu Phaät gia hoä cho ai. May the Buddha bless you: Caàu Phaät phuø hoä baïn. Maya (skt): Ma Da—Deceit—See Huyeãn. Maya (Queen): Wife of Suddhodana, and mother of Sakyamuni (Siddhartha)—See Ma Ha Ma Gia. Maya-devi (skt): Tònh Dieäu—Name of the Buddha's mother—See Ma Gia. Maya-drsti (skt): Atmandrsti (skt)—See Ngaõ Kieán. Mayakalpa (skt): Illusory eon—See AÛo Kieáp. Mayakaya (skt): Illusory body—See AÛo Thaân. Maya-like: Mayopama (skt)—As an illusion or illusory—See Nhö AÛo. Maya-nimitta (skt): Huyeãn Töôùng—Illusory appearance.

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Maya-saha-dhamma-rupamviya (p): Maya (skt)—See Huyeãn Hoùa. Maya-upama (skt): Huyeãn Duï—A simile on the illusion of all things—Thí duï chæ caùc phaùp nhö huyeãn. Maya-vajra (skt): Huyeãn Hoùa Kim Cöông— Name of a Bodhisattva. Mayavisaya (skt): World of delusion—Caûnh giôùi huyeãn aûo. Maybe: Coù leõ—Perhaps—Possible—Likely. Mayini-sutra (skt): See Phaùp Töôùng Kinh. Mayo (p): Realm of hells—Coõi ñòa nguïc. Mayoi (jap): Deception—Delusion—Error—The state of doubt or uncertainty, as contrasted with enlightenment—AÛo aûnh, sai laàm. Traïng thaùi muø môø, khoâng chaéc chaén, ñoái laïi vôùi traïng thaùi giaùc ngoä. Mayoku (jap): Maku—Zen master Ma-Yu-BaoChe—See Ma Coác Baûo Trieät Thieàn Sö. Mayoku Hoâtetsu (jap): Ma-yu-Pao-ch'eâ—Mayu Baoche—See Ma Coác Baûo Trieät Thieàn Sö. Mayopama (skt): Maya-like—See Nhö AÛo. Mayopamasamadhi (skt): Meditation on the unreality of all things—See Nhö Huyeãn Tam Muoäi. Mayopamasamadhikaya (skt): See Nhö AÛo Tam Muoäi Thaân. Mayu Baoche: Mayoku-Hotetsu (jap)—Ma-yuPao-ch'eâ—See Ma Coác Baûo Trieät Thieàn Sö. Ma-yu-Pao-ch'eâ: Ma-yu-Pao-ch'eâ—Mayu Baoche—See Ma Coác Baûo Trieät Thieàn Sö. Mayura (skt): Ma Do La—Khoång Töôùc Ñieåu (con coâng)—A Peacock—Great "peacock" king—Ñaïi Khoång Töôùc vöông. Mayura-raja (skt): Maha-mayuri-vidya (skt)— Mayura (skt)—See Khoång Töôùc Minh Vöông. Mayura-sana (skt): Khoång Töôùc Toøa—Peacock throne. Mazu Daoyi: Baso Doitsu (jap)—Ma-tsu Tao-i— See Maõ Toå Ñaïo Nhaát Thieàn Sö. Meal Offering Before the Buddhas: Phaïn Thöïc cuùng döôøng chö Phaät. Mealtime ritual: Shussan (jap)—A daily ritual performed at mealtime in Zen temples for the sake of hungry ghosts. Before eating, each monk or nun sets aside a few grains of rice or a small amount of another food item (saba) as an offering

to the hungry ghosts who suffer perpetual hunger. The offering is accompanied by a brief verse. According to Ichimura Shohei in his translation of Doâgen Kigen's monastic code, monks at Eihei-ji today chant the verse, "Oh, host of hungry ghosts. Now I make an offering of food for you. This food is offered widely in all ten regions. For all those of ghost spirits"—Nghi thöùc haèng ngaøy ñöôïc thöïc hieän trong böõa aên trong caùc Thieàn töï ñeå thí thöïc cho ngaï quyû. Tröôùc khi aên, moãi vò Taêng Ni ñeàu ñeå rieâng ra vaøi haït côm hay moät ít thöïc phaåm nhö laø ñoà thí thöïc cho ngaï quyû, nhöõng keû luoân bò ñoùi khaùt. Thí thöïc thöôøng ñi keøm bôûi moät baøi keä ngaén. Trong phaàn dòch boä saùch Töï Vieän Thanh Quy cuûa Thieàn sö Ñaïo Nguyeân Hy Huyeàn, Ichimura Shohei vieát: "Ngaøy nay chö Taêng taïi Vónh An Töï tuïng keä 'OÂ, chuû cuûa loaøi ngaï quyû. Giôø ñaây baàn Taêng xin thí thöïc cho ngöôøi. Thöïc phaåm naøy ñöôïc cuùng thí khaép caû möôøi phöông, cho taát caû vong linh ngaï quyû.'" Mean (a): Baàn tieän—Despicable—Xan— Avaricious—Stingy. Mean or selfish in regard to the supreme law: See Khan Laän Thaéng Phaùp. Meaning: Nghóa lyù—YÙ nghóa. Meaning of absolute truth: Chaân thaät nghóa. Meaning of categories of things: Arthagati (skt)—Nghóa Loaïi—YÙ nghóa chuûng loaïi cuûa söï vaät. Meaning of cause: Nhaân Nghóa—YÙ nghóa (nghóa lyù) cuûa nguyeân nhaân. Meaning of a doctrine: Meaning of a teaching— Giaùo Nghóa (nghóa cuûa giaùo phaùp). Meaning of enlightenment: Supreme or fundamental meaning—Supreme reality—Ñeä nhaát nghóa. Meaning and form: Nghóa Töôùng—Truth and its aspect—Nghóa lyù vaø töôùng traïng. Meaning or ideas of a sutra: Kinh nghóa—YÙ nghóa cuûa kinh. Meaning of immovability: Baát Ñoäng Nghóa— Immobility, one of the ten meanings of the “void.”—Baát Ñoäng, moät trong möôøi nghóa cuûa “khoâng.” Meaning of karma: Nghieäp Nghóa—YÙ nghóa veà nghieäp. Meaning of middle way: See Trung Ñaïo Nghóa.

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Meaning of the passage of a scripture: Kinh YÙ—YÙ nghóa cuûa moät ñoaïn kinh. Meaning of the profound: Huyeàn Nghóa—Deep meaning. Meaning of the self: Ngaõ Nghóa—Nghóa lyù veà caùi ‘ngaõ’. Meaning of the sutras: Nghóa kinh—Sôû Thuyeân—That which is expounded, explained, or commented—Nghóa lyù cuûa kinh ñieån laø sôû thuyeân (coøn döïa vaøo kinh vaên maø laøm cho saùng toû nghóa lyù thì goïi laø naêng thuyeân). Meanings of the teachings: Meaning of a doctrine—Giaùo Nghóa (nghóa cuûa giaùo phaùp). Meaning of universal: See Bình Ñaúng Nghóa. Meaningful: Coù yù nghóa. Meaningless: Voâ Nghóa. Meaningless words: Sambhappalapo (p)—Voâ Nghóa Ngöõ—Daâm Ngöõ—Taïp Ueá Ngöõ—Lustful words—Insignificant speech—Ungrateful words. Meanness: Buûn xæn—Selfishness. Means: Upaøya (p & skt)—Skillful means— Skillful methods—Phöông tieän (ñieàu hay vaät duøng ñeå ñaït ñeán muïc ñích nhö con thuyeàn ñöa ngöôøi sang soâng). Means to cultivate or practice Buddha dharma: Phöông tieän tu taäp Phaät phaùp. Means of discipline: Ñöôøng loái moâ phaïm Means of integration: Catvari-samgraha-vastuni (skt)—Ways of leading human beings to emancipation—Phaùp ñeå daãn daét chuùng sanh ñi ñeán giaûi thoaùt—See Töù Nhieáp Phaùp. Means of living: Keá sinh nhai. Means of transportation over the sea of mortality to salvation: Phöông tieän vöôït thoaùt bieån sanh töû ñeå ñöôïc cöùu ñoä. Means used during the intermediate stage: See Trung AÁm Phaùp Söï. Mean yana: Inferior yana—Lower yana—Haï lieät thöøa. Measure (n): Bieän phaùp—(v): Tính ñeám. Measure and reckon with one’s spiritual powers: Duøng thaàn löïc ñeå tính ñeám. Measureless (a): Apramana (skt)—Voâ Löôïng. Measureless Appearance Buddha: Amitaskanda-buddha (skt)—Buddha of Innumerable Characteristics—Voâ Löôïng Töôùng Phaät.

Measureless Curtain Buddha: AmitadhvagaBuddha (skt)—Voâ Löôïng Traøng Phaät. Measureless-Life Buddha: Phaät Voâ Löôïng Thoï. Measureless power: Infinite power—See Voâ Löôïng Löïc. Measureless Vigour Buddha: Voâ Löôïng Tinh Taán Phaät. Measurelessly limitless asankhyeya kalpas: Voâ löôïng voâ bieân a taêng kyø kieáp. Measuring: Ño löôøng. Measuring by Appearance or sound, etc, i.e. smoke: Hieän löôïng. Measuring by inference, i.e. the inference of fire from smoke: Tyû Löôïng. Meat eating: Mamsa-bhaksana (skt)—AÊn thòt— See Nhuïc Thöïc. Meat-eating pollutes the life of the individual and his descendants: Söï aên thòt khoâng nhöõng laøm oâ ueá cuoäc soáng caù nhaân, maø noù coøn laøm oâ ueá cuoäc soáng cuûa con chaùu sau naày nöõa. Meat with the three pure qualities: See Tam Tònh Nhuïc. Mechanism (n): Cô cheá—Cô giôùi luaän—Hoïc thuyeát laáy söï vaän ñoäng trong khoâng gian laøm cô sôû giaûi thích cho nhöõng söï kieän phaùt sinh. Meddling: Ña söï. Medhyadesa (skt): Central civilization—See Vaên Minh Trung Öông. Medial doctrine of idealism: See Duy Thöùc Trung Ñaïo. Mediate: (a): Trung gian—(v): Laøm trung gian. Mediateness (n): Tình traïng laøm trung gian. Mediating cause of all taint: The 7th Manovijnana mind—Maït na thöùc—Y boån taâm. Mediation (n): Söï laøm trung gian. Mediator (n): An intermediate person—See Trung Nhaân. Mediatory (a): Thuoäc veà vai troø laøm trung gian. Mediatrix (n): Ngöôøi nöõ laøm trung gian. Medicament: Thuoác men—Medicine—Remedy. Medicinal plant: Döôïc thaûo. Medicinal wine: Döôïc töûu. Medicine: Bhaichad or Bhaisajya (skt)—1) Medicament, remedy: Baát saùi (thuoác, döôïc); 2)A Bhikhsu should use medicine made from leaves (in some sutras mentioned Urine): Thuoác cuûa moät vò Tyø Kheo laøm baèng laù caây (coù choã noùi nöôùc ñaùi).

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Medicine Buddha: Bhaishajya-Guru-Buddha (skt)—Yakushi butsu (jap)—Buddha of Healing— See Döôïc Sö Phaät. Medicine Buddha’s Land: Theá giôùi cuûa Ñöùc Phaät Döôïc Sö. Medicine Buddha Sutra: Bhaisaya-guruvaiduryaprabhasapurvapranidhanavisesavistar— See Kinh Döôïc Sö Löu Ly Baûn Nguyeän Coâng Ñöùc. Medicine Buddha: A Welcomer and Escorter of all kinds of sentient beings: Tieáp Daãn Ñaïo Sö Döôïc Sö Löu Ly Quang Nhö Lai. Medicine of fairy: Linh ñôn. Medicine of immortality: See Baát Töû Döôïc. Medicine of the law: See Phaùp Döôïc. Medicine King (Bhaisajya) Buddha on the 29th day: Leã vía Döôïc Vöông Boà Taùt vaøo ngaøy 29. Medicine Master Buddha: Bhaisajya Buddha (skt)—Medicine teacher—See Döôïc Sö Phaät. Medicine Master Buddha on the 8th day: Leã vía Döôïc Sö Phaät vaøo ngaøy moàng taùm. Medicine Master Crystal Light Buddha: Phaät Döôïc Sö Löu Ly Quang—See Bhaisajyaguru. Medicine Master’s True Words for Anointing the Crown: Döôïc Sö Quaùn Ñaûnh Chaân Ngoân. Medicine for the mind: Taâm Döôïc—Moân thuoác trò taâm—Medicine for the heart. Medicine spirit: Thaàn Y Döôïc. Medicine stone: Yakuseki (jap)—See Döôïc Thaïch. Meditate (v): Zenna (jap)—Suy nieäm—Thieàn— Contemplation. Meditate upon Buddha: Contemplate upon Buddha—See Quaùn Phaät. Meditate on and contemplate Buddhas: Tö duy quaùn saùt veà chö Phaät. Meditate on the impurity of external objects to strengthen emancipation: Laøm lôùn maïnh yù chí giaûi thoaùt baèng quaùn söï baát tònh cuûa vaïn vaät. Meditate on the impurity of one’s body to remove passions: Quaùn thaân baát tònh ñeå tröø duïc voïng. Meditate on the Pure Land: Quaùn saùt chaùnh haïnh—Quaùn saùt veà Taây Phöông Tònh Ñoä. Meditate upon something: Ponder over something—Reflect upon something—Think of something—Quaùn töôûng (taâm nieäm) veà caùi gì.

Meditate and think: Thieàn quaùn vaø suy nghó— See Quaùn Töôûng. Meditate in walking: Cankramana (skt)—To walk about after meditating to prevent sleepiness—Kinh haønh hay ñi boä sau khi ngoài thieàn ñeå traùnh thuïy mieân—See Kinh Haønh. Meditate on the way to prevent wrong thoughts and delusions: Voâ sinh saùm hoái (thieàn quaùn ñeå traùnh nhöõng suy nghó sai laàm cuõng nhö nhöõng aûo töôûng). Meditating facing the wall: The wall-gazer, applied to Bodhidharma—See Bích Quaùn. Meditation (n): Bhaøvanaø (p & skt)—Dhyanaparamita (skt)—Samadhindriya (skt)—Ñònh caên— See Thieàn Ñònh Ba La Maät. Meditation abode: Dhyana-abode—Thieàn Cö— See Thieàn Phoøng. Meditative absorption: Samadhi (skt)— Concentration—Contemplation on reality—Tam Muoäi—See Tam Ma Ñòa. Meditation on achieving the development of self and all others: Nhaát Thieát Thieàn hay thieàn quaùn nhaèm phaùt trieån töï giaùc vaø giaùc tha ñeán möùc toái thöôïng. Meditation against forgetfulness: Baát voïng thieàn. Meditation on Amitabha Sutra: Amitayurdhyana Sutra (skt)—See Kinh Quaùn Voâ Löôïng Thoï. Meditation-associates: Thieàn Hoøa—Fellow monks—Thieàn Hoøa Giaû—Thieàn Hoøa Töû—Baïn ñoàng tu thieàn (lôøi xöng hoâ thaân tình ñaïo vò). Meditation bliss: Thieàn duyeät. Meditation of boundless space: See Thöùc Xöù Ñònh. Meditation and Buddha recitation: See Thieàn Quaùn Vaø Nieäm Phaät. Meditation in Buddhism: Thieàn Quaùn trong Phaät giaùo—See Thieàn Phaät Giaùo. Meditation-cave: See Thieàn Quaät. Meditation on compassion: See Töø Bi Quaùn. Meditation by concentrating one’s mind: Thieàn baèng caùch taäp trung tö töôûng—See Chæ Moân. Meditation and concentration: Thieàn Ñònh. Meditation by concentrating the mind: See Chæ Moân. Meditation connected with the abode of the

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infinite space: Akasanantyayatana (skt)—Khoâng voâ bieân xöù ñònh. Meditation by contemplating on any object to obtain wisdom and to eliminate delusions: See Quaùn Töôûng Moân. Meditation by counting one’s breaths: Contemplation by counting the breathing—See Soå Töùc Moân. Meditation by contemplating on any objects: Thieàn baèng caùch quaùn töôûng söï vaät—See Quaùn Töôûng Moân. Meditation on corpse: Nivasamjna (skt)—Quaùn xaùc cheát—Types of meditation on corpse which helps free us from attachment to the human body—Loaïi thieàn quaùn veà thaân theå giuùp ta thoaùt ñöôïc luyeán aùi veà thaân—See Cöûu Töôûng Quaùn. Meditation on dead body: Asubha-bhavana (skt)—Quaùn töû thi. Meditation on Death: Quaùn veà caùi cheát—See Töû Quaùn. Meditation to develop the impartial mind: Bình ñaúng Tam muoäi. Meditation on the Dharmadhatu: Phaùp Giôùi Quaùn. Meditation on the Dharmakaya: Insight into the dharmakaya—Phaùp thaân quaùn. Meditation on the difficulties: Meditation on the difficulties of certain dhyana conditions—Nan Thieàn hay thieàn quaùn veà nhöõng vaán ñeà khoù khaên. Meditation on diversity of realms: Quaùn giôùi phaân bieät. Meditation door: Quaùn saùt Moân. Meditation on the eight negations: Thieàn quaùn veà taùm phuû ñònh. Meditation on all elements: Dhammanupassana (p)—Dharmasmrtyupasthana (p)—Dharmasmrtyupasthana (skt)—Contemplation of mind— See Phaùp Nieäm Xöù. Meditation on Emptiness: Sunnatanupassana (p)—Contemplation of emptiness—See Khoâng Quaùn. Meditation on the entrance to all conditions: Meditation on the entrance to all the superior dhyana conditions—Nhaát Thieát Moân Thieàn hay thieàn veà cöûa vaøo toái thöøa thieàn ñònh. Meditation on equality: See Bình Ñaúng Quaùn. Meditation on equanimity: See Thieàn Quaùn Veà

Taâm Xaû. Meditation on external forms: Phenomenal meditation—See Söï Quaùn. Meditation of extinction: Thieàn tòch dieät—See Metsujinjoâ. Meditation fist: Musti (skt)—The meditation fist, the sign of meditation shown by the left fist, the right indicating wisdom—See Thieàn Quyeàn. Meditation on the five elements: Quaùn veà nguõ ñaïi—See Nguõ Ñaïi Quaùn. Meditation flavor: Zen flavor—See Thieàn Vò. Meditation by following one’s breaths: See Tuøy Töùc Moân. Meditation on the glories of the Pure Land: Quaùn Saùt Moân hay Thieàn ñònh Vaõng Sanh. Meditation on the good: Thieän Nhaân Thieàn hay thieàn veà nhöõng ñieàu thieän—Meditation on the good. Meditation hall: Zendo (jap)—Ch’an hall—Zen hall—See Thieàn Ñöôøng. Meditation helps giving up ignorance: Thieàn ñònh giuùp chuùng ta töø boû si meâ. Meditation on the immateriality: See Taùnh Khoâng Quaùn. Meditation on immediate presentations: Abhisamaya (skt)—See Hieän Quaùn. Meditation on the impermanence of mind: See Quaùn Taâm Voâ Thöôøng. Meditation on impurity: Asubhasmrti (skt)—See Quaùn Baát Tònh. Meditation on the impurity of the body: Quaùn Thaân Baát Tònh—Quaùn vaø toaøn chöùng ñöôïc thaân naày baát tònh—See Thaân Nieäm Xöù. Meditation on the infinite meanings of reality: Anatanirdesapratisthana samadhi (skt)— See Voâ Löôïng Nghóa Xöù Tam Muoäi. Meditation on and inquiry into: Thieàn Quaùn Vaø Khaûo Saùt—Quaùn saùt vaø minh saùt. Meditation on insight: Vipassana (p)— Vipasyana (skt)—See Thieàn Minh Saùt. Meditation instructions: Man-ngag (tib)—Söï höôùng daãn veà thieàn ñònh. Meditation on interdependence: See Quaùn Töông Töùc Töông Nhaäp. Meditation in the law or of all things: Imperturbable examination of the law or of all things—See Quaùn Saùt Phaùp Nhaãn.

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Meditation on loving-kindness: See Quaùn Taâm Töø. Meditation on all Mahayana practices and actions: Nhaát Thieát Haønh Thieàn—Thieàn veà thöïc taäp vaø haønh ñoäng Ñaïi thöøa. Meditation on the mean: See Trung Quaùn. Meditations on mercy: Töø quaùn. Meditation-methods: See Thieàn Phaùp. Meditation Methods in Buddhism: See Haønh Thieàn Phaùp. Meditation as the method of entry into truth: See Quaùn Moân. Meditation on the mind: See Thieàn Quaùn Veà Taâm. Meditation on the mind-objects: See Quaùn Phaùp Meditation more on the impurity: Quaùn chieáu nhieàu hôn veà söï baát tònh. Meditation on nidanas: Nhaân Duyeân Quaùn— Quaùn saùt veà nhaân duyeân. Meditation on no thought: Just sit in zazen (meditation) thinking of nothing—See Quaùn Voâ Nieäm. Meditation on non-existence: Removing attachment to consciousness by meditating on non-existence—See Quaùn Voâ Ngaõ. Meditation of not forgetting: Baát Vong Thieàn— Thieàn khoâng queân. Meditation on, and observing of the setting sun: See Nhaät Töôûng Quaùn. Meditation on the original nature of things: Citta-smrtyupasthana (skt)—See Taùnh Nieäm Xöù. Meditation by pacifying the mind: See Tònh Moân. Meditation on perfect purity: See Thanh Tònh Tònh Thieàn. Meditation period: Thôøi gian haønh thieàn. Meditation of pervasive inclusiveness: The meditation of non-obstruction between phenomena and phenomena—Quaùn söï söï voâ ngaïi. Meditation on phenomena: See Söï Thieàn. Meditation on the pitiable condition of the living: Bi quaùn. Meditation on pitifulness: Bi quaùn. Meditation on pity (mercy): Quaùn Töø bi. Meditation plank: Zemban (jap)—Thieàn baûn. Meditation platform: Meditation tan—See Thieàn Ñaøn.

Meditation posture: The posture having eight features of Buddha way of sitting—See Tö Theá Toïa Thieàn. Meditation practice: Söï haønh thieàn. Meditation on practices and actions: See Nhaát Thieát Haønh Thieàn. Meditation practitioner: Haønh Giaû—Ngöôøi tu taäp thieàn ñònh. Meditation on the principle of causality: Pratyeka Buddha (skt)—See Duyeân Giaùc. Meditations on purity: Thanh tònh quaùn. Meditation and quietness: Thieàn tónh. Meditation on the real or underlying nature: Lyù quaùn—Quaùn thöïc taùnh cuûa vaïn phaùp hay quaùn taùnh khoâng. Meditation on reality: Insight into reality— Thöïc töôùng quaùn (quaùn saùt chaân lyù). Meditation on the reality of the void: Chaân quaùn. Meditation in the realm of form: Rupa-dhyana (skt)—Rupa-jhana (p)—Thieàn Saéc Giôùi. Meditation in the realm of no-form: Immaterial absorption—Thieàn Voâ Saéc Giôùi. Meditation on relative truth: Contemplation of the provisional—See Giaû Quaùn. Meditation for removing various attachments: Thieàn quaùn thaùo gôõ luyeán chaáp. Meditation by returning to the mind: Thieàn baèng caùch höôùng veà taâm mình hay quay veà chieáu roïi vaøo trong caùi taâm naêng quaùn cuûa chính mình— See Hoaøn Moân. Meditation on ridding all afflictions: Tröø Phieàn Naõo Thieàn—Meditation on ridding all suffers from the miseries of passion and delusion. Meditation-river: See Thieàn Haø. Mediatation as the root of all virtue: Samadhindriya (skt)—Faculty of concentration— Ñònh caên. Meditation on the sensations: Quaùn thoï thò khoå—See Thoï Nieäm Xöù. Meditation sessions: Time tables for meditation—Thôøi Khoùa Coâng Phu Thieàn Ñònh. Meditation on the setting sun: See Nhaät Töôûng Quaùn. Meditation on the six elements: Quaùn Ñaïi. Meditation-staff: See Thieàn Tröôïng. Meditation on the state of neither nor non-

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thought: See Quaùn Voâ Töôûng. Meditation on stopping Perception and Feeling: See Dieät Thoï Töôûng Ñònh and Dieät Taän Ñònh. Meditation subjects: Ñeà muïc haønh thieàn. Meditation subjects of foulness or impurities: Ñeà muïc veà baát tònh trong Thieàn, ñöôïc ñeà nghò cho nhöõng ngöôøi ham meâ saéc duïc — Especially recommended for removing sensual lust—See Möôøi Ñeà Muïc Baát Tònh. Meditation of suchness: The true thusness samadhi—See Chaân Nhö Tam Muoäi. Meditation of the supreme vehicle: Toái Thöôïng Thöøa Thieàn—Phaùp moân thieàn toái thöôïng. Meditation Sutra: Kinh Toïa Thieàn Chæ Quaùn. Meditation tan: Meditation platform—See Thieàn Ñaøn. Meditation teacher: Kammatthanacariya (p)— Thaày daïy Thieàn. Meditation on the ten illusions: Thaäp Du Quaùn—Quaùn veà möôøi thöù aûo töôûng. Meditation for those who should have fallen into the lowest gati: See Haï Boái Quaùn. Meditation and thought: Thieàn quaùn. Meditation on the three unreal objects: Ba caùch quaùn chö phaùp laø giaû taïm—See Tam Giaû Quaùn. Meditation on true emptiness: Thieàn quaùn veà Chaân Khoâng—See Khoâng Quaùn. Meditation on the uncleanness: Meditation on impurity—See Quaùn Baát Tònh. Meditation on the universal: Byodo kan (jap)— Meditation on equality—See Bình Ñaúng Quaùn. Meditation on the unreality: Quaùn taùnh khoâng cuûa vaïn phaùp—See Quaùn Khoâng Taùnh. Meditation on the unreality of all things: Mayopamasamadhi (skt)—Nhö aûo tam muoäi (quaùn taùnh khoâng cuûa vaïn phaùp)—See Nhö Huyeãn Tam Muoäi. Meditation on the unreality of the sin-nature: That sin arises from perversion and that it has no real existence—Thieàn quaùn ñeå thaáy roõ baûn chaát khoâng thaät cuûa toäi loãi; toäi loãi khôûi leân töø söï taø vaïy vaø khoâng coù thöïc höõu. Meditation of vast and universal tranquility: Quaûng Phoå Tòch Ñònh—Thieàn tòch tònh bao la. Meditation on the void: Sunnatanupassana (p)—

Contemplation of emptiness—See Khoâng Quaùn. Meditation warden: See Thieàn Traán. Meditation on the way to bring joy to all people: See Thöû Theá Tha Theá Laïc Thieàn. Meditations on the wider and greater wisdom: Quaûng ñaïi trí hueä quaùn—Quaùn veà trí hueä quaûng ñaïi vaø roäng lôùn. Meditation in the wilderness of the forest: Daõ Laâm Thieàn (thieàn ñònh nôi röøng nuùi hoang daõ). Meditation and wisdom: Dhyana-Prajna (skt)— Thieàn trí—See Thieàn Ñònh Trí Tueä. Meditative (a): Quaùn töôûng—Meditating or inclined to meditate—Rapt. Meditative absorption: Samadhi (skt & p)— Ting-nge-dzin (tib)—Ñònh—See Absorption (3). Meditative concentration in the thoughtless heaven: Asamjnisamapatti (skt)—Voâ töôûng ñònh—See Hai Möôi Boán Phaùp Baát Töông Öng Trong Duy Thöùc Hoïc. Meditative concentration in extinction: Nirodhasamapatti (skt)—Dieät taän ñònh—See Hai Möôi Boán Phaùp Baát Töông Öng Trong Duy Thöùc Hoïc. Meditative concentrations of pure benevolence, compassion, joy, and equanimity: See Töø Bi Hyû Xaû Ñònh. Meditative concentration in the thoughtless heaven: Asamjnisamapatti (skt)—Voâ töôûng ñònh—See Hai Möôi Boán Phaùp Baát Töông Öng Trong Duy Thöùc Hoïc. Meditative concentration in thoughtless meditation: Asamjnivipaka (skt)—Voâ töôûng baùo—See Hai Möôi Boán Phaùp Baát Töông Öng Trong Duy Thöùc Hoïc. Meditative insight into the unreality of all things: See Phaùp Khoâng Quaùn. Meditative method: See Thieàn Moân. Meditative mind: Ñònh taâm—Taâm thieàn ñònh— Mind fixed on goodness. Meditative repetition: Tam Ma Ñòa Nieäm Tuïng—Söï ñeå taâm tham thieàn nhaäp ñònh. Meditative sitting: Toïa Thieàn—Sitting meditation. Meditative tradition: Truyeàn thoáng tö duy—See Meditation in Buddhism. Meditator (n): Thieàn sinh—Zen student. Medium (n): Vaät trung gian—Moâi giôùi—Ngöôøi

5840 leân ñoàng leân coát. Medium capacity: Trung caên. Medium Collection: Madhyamagamas (skt)— Majjhima Nikaya (p)—Trung A Haøm—Trung Boä Kinh—Middle Work, or Middle Length Discourses in the Pali Canon. Medium rebirth: To be born in the Western Paradise of the Pure Land—Trung phaåm (sanh vaøo Taây Phöông Cöïc Laïc). Meek (a): Hieàn laønh. Meek Sramanas: Nhu Nhuyeãn Sa Moân—Baäc Thaùnh giaû cuûa quaû A Na Haøm. Meekly (adv): Moät caùch hieàn laønh. Meekness (n): Söï oân nhu—Hoøa thuaän— Kindness. Meet with an accident: Ngoä naïn—Sa cô (bò hoaïn naïn)—To have misfortune. Meet the hateful is suffering: Apriyasamparayoyga (p)—Oaùn Taéng Hoäi Khoå. Meet and to negotiate: Hoäi thöông. Meet only with rich and intellectual people: And not showing concern for those who are poor or unlearned, commits an Expression of Regret Offence—Chæ tieáp ngöôøi giaøu coù caùc baäc trí thöùc, coøn ngöôøi ngheøo khoå ít hoïc thì khoâng quan taâm tôùi, vò aáy phaïm giôùi Ba Daät Ñeà. Meet on a separate peak: Gaëp nhau taïi ñænh Bieät Phong—See Bieät Phong Töông Kieán. Meeting the criteria to receive the rules: See Giôùi Khí. Meeting Someone Attained in the Tao: See Loä Phuøng Ñaït Ñaïo. Meeting with the uncongenial is suffering: Oaùn taéng hoäi khoå. Megha (skt): Di Giaø—Cloud—Vaân—Maây. Megha-dundubhi-svara-raja (skt): A Buddha who has a voice as musical as the sound of the thunder of the clouds—See Vaân Loâi AÂm Vöông. Megha-sri (skt): Coâng Ñöùc Vaân Tyø Kheo—Name of a monk. Meghasvara-raja (skt): Ruler of the cloud drums—See Vaân Töï Taïi Vöông. Mei-Ghost: Animal ghost—See Mî quyû. Meiho Soteisu Zenji (1277-1350): Minh Phong Toâ Trieát Thieàn Sö—Name of a Japanese Soto Zen monk in the fourteenth century—Teân cuûa moät vò Thieàn Taêng toâng Taøo Ñoäng Nhaät Baûn vaøo theá kyû

thöù XIV. Meiji (jap): Minh Trò Thieân Hoaøng (Nhaät Baûn). Mei-Mei-Hyaku-So-To (jap): Utterly clear are the hundred weeds—See Minh Minh Baùch Thaûo Ñaàu. Meisho (jap): See Meisho Tokken. Meisho Tokken: Ming-chao Te-chien (chi)—See Minh Chieâu Ñöùc Khieâm Thieàn Sö. Meiyo-no-Shinto (jap): See AÂm Döông Thaàn Ñaïo. Meka (skt): See Di Ca. Mekhala (skt): Di Ca La—A girdle: Voøng ñai— Name of an elder: Teân cuûa moät vò tröôûng laõo. Mekkyaku (jap): Dieät Kieáp—Hoaïi Kieáp—World destruction. Melancholic (a): Phieàn muoän. Melancholy: Phieàn muoän—Saàu bi—Sad— Grievous. Melodramatic (a): Taàm thöôøng maø laøm nhö troïng ñaïi. Member (n): Hoäi vieân (cuûa chuøa). Memorable: Ñaùng ghi nhôù. Memorial: (a): Kính nhôù hay töôûng nieäm—(n): Ñaøi töôûng nieäm. Memorial service: Kuyoâ (jap)—Buddhist ritual services that are held for deceased members of the community, both lay and monastic, to mark specific anniversaries of the date of death. The custom of holding memorial services for several years after death was first developed in China under Confucian influence. Initially, Chinese Zen monasteries developed a system of memorial services to commemorate the passing of monks and nuns from within the monastery community. When Zen spread to Japan, lay sponsors requested funeral and memorial services for their deceased family members. To accommodate this, Zen monks adapted the services originally for ordinary monks and nuns. Since the Tokugawa period (1600-1867), it has been customary that all Japanese receive funeral and memorial services from a Buddhist temple. The pattern of services currently used by the majority of Japanese Buddhist sects is closely related to the original Zen memorial rituals. In East Asian countries, the actual pattern of memorial services differs slightly between the various school of Buddhism. In the initial period of mourning (chuâin) immediately

5841 followed the death, services were traditionally held every seven days for the first forty-nine days and then again on the hundredth day. Today, in Japan, families rarely hold all seven-service-day; the first and the last are most common. Subsequent anniversary services gradually become less frequent, with the first anniversary being the most important. In the Zen sect, it is typical for memorial services to be held on the first, third, seventh, thirteenth, seventeenth, twenty-third, twenty-seventh, and thirty-third years. In some cases, memorial services continue until the fiftieth anniversary. The cycle of services concludes with the thirty-third or fiftieth service, except in the case of extremely prominent members of the monastic community, such as the founder of a sect or lineage—Leã töôûng nieäm ñöôïc cöû haønh cho nhöõng thaønh vieân quaù coá cuûa coäng ñoàng, caû Taêng laãn tuïc, ñaùnh daáu ñaëc bieät leã chu nieân ngaøy quaù vaõng. Thoùi quen leã töôûng nieäm ñöôïc cöû haønh vaøi naêm sau ngaøy maát ñaàu tieân phaùt trieån taïi Trung Hoa döôùi aûnh höôûng cuûa Khoång giaùo. Luùc ñaàu, caùc Thieàn vieän Trung Hoa phaùt trieån moät heä thoáng leã töôûng nieäm ñeå kyû nieäm ngaøy thò tòch cuûa chö Taêng Ni trong töï vieän. Khi Thieàn phaùt trieån sang Nhaät Baûn, cö só taïi gia yeâu caàu laøm leã töôûng nieäm cho nhöõng thaønh vieân quaù vaõng trong gia ñình cuûa hoï. Ñeå öùng hôïp vôùi vaán ñeà naøy, chö Taêng söûa ñoåi nghi leã maø nguyeân thuûy chæ daønh cho chö Taêng Ni maø thoâi. Töø thôøi Ñöùc Xuyeân, taát caû ngöôøi Nhaät ñaõ trôû thaønh quen thuoäc vôùi vieäc cöû haønh tang leã vaø leã töôûng nieäm taïi moät töï vieän Phaät giaùo. Khuoân maãu nghi leã hieän taïi ñöôïc söû duïng bôûi ñaïi ña soá caùc toâng phaùi Phaät giaùo Nhaät Baûn ñeàu lieân heä maät thieát vôùi nghi leã cuûa Thieàn toâng. Taïi caùc xöù Ñoâng AÙ, bao goàm caû Vieät Nam, khuoân maãu thöïc söï cuûa leã töôûng nieäm hôi khaùc nhau giöõa caùc tröôøng phaùi Phaät giaùo. Thôøi kyø ñaàu laø thôøi tang cheá ngay sau khi cheát, theo truyeàn thoáng, leã ñöôïc cöû haønh cöù baûy ngaøy moät laàn trong 49 ngaøy ñaàu, roài cöû haønh leã 100 ngaøy. Ngaøy nay, taïi Nhaät Baûn, nhöõng gia ñình hieám khi cöû haønh taát caû baûy laàn (baûy thaát) cuûa nghi leã baûy ngaøy (cuùng thaát); thaát ñaàu vaø thaát cuoái thöôøng ñöôïc cöû haønh. Nhöõng nghi leã kyû nieäm theo sau daàn daàn ñoù trôû neân ít thoâng duïng, vôùi leã töôûng nieäm naêm ñaàu laø quan troïng nhaát. Trong Thieàn toâng, leã töôûng nieäm tieâu bieåu ñöôïc cöû haønh vaøo naêm ñaàu, naêm thöù ba, thöù

baûy, thöù möôøi ba, thöù möôøi baûy, thöù hai möôi ba, thöù hai möôi baûy, vaø thöù ba möôi ba. Trong vaøi tröôøng hôïp, leã töôûng nieäm tieáp tuïc ñöôïc cöû haønh cho ñeán naêm thöù 50. Chu kyø cuûa nghi leã bao goàm naêm thöù ba möôi ba vaø naêm thöù 50, ngoaïi tröø trong tröôøng hôïp nhöõng thaønh vieân noåi troäi cuûa coäng ñoàng töï vieän, nhö laø vò saùng laäp cuûa toâng phaùi hay doøng truyeàn thöøa. Memorial tablet: Ihai (jap)—A Japanese Buddhist term for “Ancestral tablet.” Memorial tablets have been used in part of East Asian funeral rituals since at least the second or third century in China. They were originally Confucian in origin, but were adopted by Chinese Buddhism. The custom of making memorial tablets was transmitted to Japan by the Zen school and became widespread during the Tokugawa period (1600-1867). According to modern Japanese Buddhist custom, items on the tablet include the posthumous Buddhist name, date of death, secular name, and age are inscribed on the memorial tablet—Thuaät ngöõ Phaät giaùo Nhaät Baûn coù nghóa laø “Baøi vò” (taám bia nhoû ñeà teân ngöôøi quaù coá ñöôïc thôø trong chuøa). Baøi vò ñaõ ñöôïc söû duïng trong nghi thöùc taïi moät soá nôi trong vuøng Ñoâng AÙ ít nhaát laø töø theá kyû thöù hai hay thöù ba taïi Trung Hoa. Nguoàn goác phaùt xuaát töø Khoång giaùo, nhöng ñöôïc Phaät giaùo Trung Hoa chaáp nhaän. Phong tuïc laøm baøi vò ñaõ ñöôïc Thieàn toâng truyeàn sang Nhaät Baûn vaø noù lan roäng khaép nôi vaøo thôøi ñaïi Ñöùc Xuyeân. Theo phong tuïc Phaät giaùo Nhaät Baûn thôøi caän ñaïi, nhöõng thöù ñöôïc ghi treân baøi vò bao goàm danh hieäu ñöôïc ban, ngaøy thò tòch, theá danh, vaø tuoåi thoï. Memorize: Keep in mind—Never forget—Heä nieäm. Memory: Smrti (skt)—Smrtindriya (skt)—Kyù öùc—Nieäm—Nieäm caên—See Nieäm. Memory to cling to illusion: See Nieäm Tröôùc. Memory had failed in regard to the point of dispute: Smrti-vinaya (skt)—No recollection— See ÖÙc Nieäm. Memory-seeds: Vasanavija (skt): Huaân taäp chuûng töû—See Vasanavija. Memory of all the thoughts of all beings: Knowledge of all the thoughts of all beings—See Kyù Taâm. Mempeki (jap): Mien-pi (chi)—See Dieän Bích. Memyo (jap): Asvaghosa (skt)—Name of a

5842 Buddhist patriarch in India—Teân cuûa moät vò toå beân AÁn Ñoä—See Maõ Minh. Men: Nhaân—Manusya or one of the nine states of bondage and the one state of liberation. Men and the Buddha’s law: Nhaân Phaùp—Con ngöôøi vaø giaùo phaùp nhaø Phaät. Men in Buddhist point of view: Con ngöôøi theo quan ñieåm Phaät giaùo—See Nhaân (3). Men and devas: Nhaân thieân. Men and Deva vehicles: Nhaân Thieân Thöøa—See Nguõ Thöøa (A). Men and disembodied spirits: Nhaân Quyû— Ngöôøi vaø quyû—Men and demons or disembodied ghosts. Men-men (jap): Face-face—Dieän Dieän. Men if they do not learn, will never know what is right and wrong: Ngöôøi maø khoâng hoïc thì khoâng bieát phaûi traùi (Nhaân baát hoïc baát tri lyù). Men come into the world with nothing: Baûn lai voâ nhaát vaät. Men and things: See Nhaân Phaùp. Men and universe: Con ngöôøi vaø vuõ truï—Men in Buddhist point of view—See Nhaân (3). Men-vehicle: Man—See Nhaân Thöøa. Men’s view of the world: Theá giôùi quan cuûa con ngöôøi—Men thoughtlessly view the world as pleasure place to live—Phaøm phu höôûng thuï voâ taâm chaúng chuùt giaùc tri—See Töù Nhaân Quaùn Theá. Men or women: Nam hay nöõ. Men, women, the old and the young: Nam phuï laõo aáu (taát caû moïi ngöôøi trong xaõ hoäi). Men and women should not shake hands: Nam nöõ thoï thoï baát thaân (nam nöõ khoâng ñöôïc ñuïng tay vaøo nhau, ñaây laø moät truyeàn thoáng coå truyeàn cuûa caû Taøu laãn Vieät Nam—This is the old tradition of both China and Vietnam). Mencius: See Meng-Tzu. Mend the sky and bathe the sun: Boå thieân duïc nhaät (vaù trôøi vaø taém cho maët trôøi, yù noùi vaù trôøi laáp bieån, töùc laø söï nghieäp to lôùn)—Great achievements. Mendicancy (n): To beg for food—Religious mendicancy—See Khaát thöïc. Mendicant: Almsman—Khaát só. Mendicant conducts: Ñaàu Ñaø—See Dhudanga. Mendicant monk: Almsman—A mendicant scholar—A religious mendicant—See Khaát Só.

Mendicant scholar: Mendicant monk—See Khaát Só. Mendicate: To beg for food—Khaát thöïc. Meng-Tzu (Mencius 372-289 B.C.): See Maïnh Töû. Menju-kuketsu (jap): Face-to-face oral transmission of the Dharma—A Japanese term, roughly means "receiving privately the transmission of the oral secret"; an expression referring to the transmissionof the Buddha-dharma from mind-to-mind from a Zen master to his student—Thuaät ngöõ Nhaät Baûn, gaàn coù nghóa laø "truyeàn baèng mieäng moät caùch bí maät töø ngöôøi naày sang ngöôøi khaùc". Töø ñöôïc duøng ñeå chæ caùch truyeàn Phaùp cuûa Phaät baèng caùch töø taâm sang taâm töø moät vò thaày qua moät moân ñoà—See Taâm Truyeàn Taâm. Menju Shihoâ (jap): Face-to-face oral transmission of the Dharma—Truyeàn Phaùp maët ñoái maët—See Menju-kuketsu and Face-to-face transmission. Menmoku (jap): Dieän Muïc—Maët vaø maét, yù noùi daùng veû beà ngoaøi—Appearance—Face and eyes—Physiognomy. Menpeki (jap): Mien-pi (chi)—A Japanese term for “facing a wall.” This is the sort of meditation in which Bodhidharma reportedly engaged at Shao-Lin Monastery for nine years upon his arrival in China—Töø ngöõ Nhaät Baûn coù nghóa laø “dieän bích.” Ñaây laø moät loaïi thieàn trong ñoù Boà Ñeà Ñaït Ma ñaõ thöïc haønh taïi Chuøa Thieáu Laâm trong chín naêm khi ngaøi môùi ñeán Trung quoác. Menpi-Ko-Sansun (jap): Face-skin three inches thick—See Dieän Bì Haäu Tam Thoán. Menri-Shin-Setsu (jap): Dieän Lyù Taâm Thuyeát— The side-in mind expounding—Thuyeát töø trong taâm. Menri-Sho-Setsu (jap): Dieän Lyù Tính Thuyeát— The side-in nature expounding—Thuyeát töø trong tính. Mental (a): Tinh thaàn—Thuoäc veà taâm—Taâm thaàn. Mental absorption: Ñònh taâm. Mental action: Mana-kamma (p)—Mana-karman (skt)—The function of mind or thought—See YÙ Nghieäp. Mental action pertaining to the door of the mind: YÙ Nghieäp thuoäc nôi Cöûa YÙ.

5843

Mental activity: Haønh töôùng—See Höõu Sôû Duyeân. Mental anguish: Uaát Chöng—Annoyance— Sorrow—Khoå naõo tinh thaàn—Khoå taâm. Mental approach: Taâm Thuù Nhaäp—Höôùng ñi cuûa taâm. Mental appropriation: Taâm Chaáp Thuï—Söï chaáp cuûa taâm. Mental attachment: Taâm Chaáp—Söï chaáp tröôùc cuûa taâm. Mental attitude of vowing: Theä Taâm—Theå nguyeän trong loøng. Mental blockages: Nhöõng chöôùng ngaïi cuûa taâm. Mental bondages: Cetaso-vinibandha (p)—Trieàn phöôïc taâm thaàn. Mental changes: All transformations, or phenomenal changes, are mental—See Thöùc Bieán. Mental chatter: See YÙ Ngoân. Mental cognition: Intuitive cognition—Mental perception—Mind and consciousness—Internal perception—The mind and cognition—See Taâm Thöùc. Mental cognition of the environment: See Taâm Duyeân. Mental collectednesses belonging to the World of No-Form: Arupya (skt)—Voâ Saéc Ñònh—See Töù Thieàn Thieân. Mental command: Ñaø la ni. Mental command of all times: See Tam Theá Ñaø La Ni. Mental command of concentration: See Tam Muoäi Ñaø-La-Ni. Mental command of light of the teachings: See Phaùp Quang Minh Ñaø-La-Ni. Mental command of practice: See Tu Haønh ÑaøLa-Ni. Mental command of producing unobstructed ears: See Xuaát Sinh Voâ Ngaïi Nhó Ñaø La Ni. Mental command of (all) qualities of Buddhahood: See Nhaát thieát Phaät phaùp Ñaø La Ni. Mental comand of reflection: See Tö Duy ÑaøLa-Ni. Mental command of retaining what one hears without forgetting: See Vaên Trì Ñaø La Ni. Mental command of universal sound: See Vieân

AÂm Ñaø La Ni. Mental command of various intellectual powers: See Chuûng Chuûng Bieän Taøi Ñaø La Ni. Mental concentration: Samadhi (skt)—Taäp trung tö töôûng. Mental conditions: Mental activities—Taâm Ñòa—Taâm sôû hay Tueä soá—See Taâm Sôû Phaùp. Mental conditions in contrast to mind itself: Tueä soá. Mental conducts: Cetasikas (p)—Mental actions—Mental factors—Nhöõng yeáu toá phuï thuoäc vaøo taâm vaø gaén lieàn vôùi moät nhaän thöùc —Mental conditions or emotions—See Taâm Sôû. Mental confusion: Internal distraction—Noäi taùn—Noäi taùn loaïn. Mental consciousness: See YÙ Thöùc. Mental continuum: Cittasantana (skt)—Doøng taâm thöùc. Mental cultivation: Inward cultivation—Tu taäp noäi taâm. Mental defilements: Tinh thaàn oâ tröôïc. Mental deliberation: Taâm Löôïng—Tinh thaàn khoan dung. Mental derangement: Amudha-vinaya (skt)— Irresponsibility—See Baát Tri (2). Mental development: Bhaøvanaø (p & skt)—See Thieàn Ñònh. Mental dharmas: Cittam (skt)—Mental dharmas—Ideas—Mind—See Taâm Phaùp. Mental direction: See Taâm Thuù. Mental discipline: Samadhi (skt)—Training the mind in Concentration—Practicing concentration of the mind—Huaán luyeän taâm linh, thöïc hieän söï taäp trung—See Ñònh. Mental disposition: Adhyasaya (skt)—Ajjhasaya (p)—Adhyasayati (skt)—Intent—Purpose—Thaâm Taâm. Mental distraction: Taâm thaàn taùn loaïn. Mental distress: See Taâm Nhieãu Loaïn. Mental endurance: YÙ nhaãn—Mental patience. Mental enlightenment: See Minh Taâm Boà Ñeà. Mental equipoise: Taâm Caân Baèng—Söï an ñònh cuûa taâm. Mental expansion bodhi: See Xuaát Ñaùo Boà Ñeà. Mental eye: Maét taâm. Mental factors: Cetasikas (p)—Caitasika (skt)— Sem-yung (tib)—Mental actions—Mental

5844 conditions or emotions—See Taâm Sôû. Mental factor analysis: A mind which investigates its objects carefully and precisely— See Taâm Sôû Tö. Mental factor attention: A mind which focuses on one particular object from among various objects—See Taâm Sôû Taùc YÙ. Mental factor contact: See Tieáp Xuùc Taâm Lyù. Mental factor intention: All of our desires develop because of the thoughts of our mental factor intention—See Taâm Sôû Haønh. Mental factor investigation: See Taâm Sôû Taàm. Mental factors of the sense sphere: Kamavacara-citta (p)—See Taâm Duïc Giôùi. Mental faculty: Manas (skt)—Mental faculty— Mental vision—The eye of the mind—See Taâm Caên. Mental focus: Taâm Chuyeân Chuù—Söï chuyeân chuù cuûa taâm. Mental food: Vijnana-ahara (skt)—Spiritual food—See Thöùc Thöïc. Mental formation: Citta-samskara (skt)— Samskara (skt)—Sankhara (p)—Volition—Haønh uaån—Söï caáu taïo cuûa taâm—See Taâm Haønh. Mental formation group: Citta-samskara or Samskara-skandha (skt)—Aggregate of volition, action which inevitably passes on its effects— Haønh uaån, haønh ñoäng daãn ñeán haäu quaû moät caùch taát yeáu—See Haønh Uaån. Mental formation forces: Löïc caáu taïo cuûa taâm. Mental formation is impermanent: Haønh laø voâ thöôøng. Mental formation is neither permanent nor impermanent: Haønh laø phi thöôøng phi voâ thöôøng. Mental formation is permanent: Haønh laø thöôøng. Mental formation is both permanent and impermanent: Haønh laø caû thöôøng laãn voâ thöôøng. Mental functions: Caitasika-dharma (skt) Taâm Haønh—Duïng cuûa taâm—Taâm sôû höõu phaùp. Mental ground: Bottom of the heart—See Taâm Ñòa. Mental illness: Bònh taâm thaàn. Mental impression: Taâm AÁn—Mind seal. Mental impurity: Mala (skt)—Defilement— Dust—Illusion—Impurity—Moral impurity—Söï

baát tònh nôi taâm—Whatever misleads or deludes the mind—Baát cöù thöù gì laøm sai laïc hay meâ môø nôi taâm ñeàu laø söï baát tònh nôi taâm. Mental intelligence: Spirit of mind—State of mind—Taâm caûnh hay taâm thaàn (traïng thaùi taâm). Mental intoxicants: Asrava (skt)—Cankers— Impurity—Outflow discharge—Unclean— Worldly—Conditioned merits and virtues lead to rebirth within samsara—Baát cöù thöù gì trong voøng sanh töû, phöôùc ñöùc vaø coâng ñöùc höõu laäu ñeàu daãn tôùi taùi sanh trong coõi luaân hoài—See Höõu Laäu. Mental karma: Mental action—See YÙ Nghieäp. Mental learning: Zen—See YÙ Hoïc. Mental light: Wisdom light—Taâm quang—AÙnh saùng cuûa taâm—Trí hueä quang minh hay Taâm quang minh. Mental luminosity: Taâm Phaùt Quang—Söï chieáu sang hay tinh anh cuûa taâm. Mental and moral hindrances: Nhöõng chöôùng ngaïi che laáp phaàn tinh thaàn vaø ñaïo lyù cuûa con ngöôøi. Mental object: Dhammarammana (p)—Dharmaalambana (skt)—Phaùp xöù—Inner mental objects—See Phaùp Traàn. Mental order: Citta-niyama (p)—Traät töï cuûa taâm thöùc. Mental patience: YÙ nhaãn—Mental endurance. Mental perception: Manaketa (skt)—Notion Intuitive cognition—Mental cognition—See Taâm Thöùc. Mental phenomena: Töôùng phaàn—Hieän töôïng tinh thaàn. Mental and physical sufferings: Khoå ñau tinh thaàn vaø vaät chaát. Mental pollution: Taâm Caáu—Phieàn naõo—The impurities of the mind—Passions and delusions— Söï ueá tröôïc cuûa taâm. Mental potential: Tieàm naêng tinh thaàn. Mental power: See YÙ Löïc. Mental powers of memory and enlightenment: See Kyù Thuyeát Thò Ñaïo. Mental purity: Taâm thanh tònh. Mental qualities: Aitta (skt)— Citasamprayuktasamskarah (skt)—Taâm Sôû Höõu Phaùp. Mental quiescence: Ceto-samatha (p & skt)— Taâm chæ—Taâm yeân laëng hay nieäm yeân laëng—

5845 Tranquility of thoughts. Mental realization: Shingo (jap)—Taâm Ngoä. Mental reservation: Giöõ trong loøng. Mental resolve: Taâm Nguyeän—The will of the mind—Resolve—Mental vow—Nguyeän öôùc trong taâm. Mental sickness: Spiritual sickness—Taâm bònh. Mental sloth: Heedlessness—Disturbance— Distraction—See Loaïn Ñoäng. Mental states: Traïng thaùi cuûa taâm—See Taâm Sôû. Mental state of non-semblance: Cittanirabhava (skt)—Mind that has no form—Taâm voâ töôùng. Mental strength: Mental vigor—Mind power— Psychical energy—Strength of mind—See Taâm Löïc. Mental suffering: Khoå veà tinh thaàn—See Taâm Khoå. Mental stage: Traïng huoáng taâm linh. Mental suffering: Daurmanasya (skt)— Distress—Grief—See Saàu Muoän. Mental system: Cittakalapa (skt)—Heä thoáng taâm thöùc. Mental telepathy: Paracitta-jnana (skt)—Tha Taâm Trí Thoâng—See Tha Taâm Thoâng. Mental trace: Mark of the mind—See Taâm Tích. Mental training: Reøn luyeän tinh thaàn—Proper mental training: Reøn luyeän tinh thaàn ñuùng caùch. Mental transformation: Taâm Chuyeån—Söï bieán ñoåi cuûa taâm. Mental vigor: Mental strength—Psychical energy—Strength of mind—Taâm Löïc—Mind power. Mental volition: Manosancetana (p)—Tö Nieäm Thöïc. Mental vow: Taâm Nguyeän—The will of the mind—Resolve—Mental resolve—Nguyeän öôùc trong taâm. Mental wandering: Taâm dong ruoåi lang thang— Inattentive mind—Scattered mind—Wandering mind—See Taùn Taâm. Mental words: Thoughts and words—YÙ ngoân. Mentality (n): Taâm Taùnh—Tinh thaàn. Mentality and corporeality: Naøma-ruøpa (skt)— Danh saéc (söï toång hôïp teân goïi vaø hình theå, taâm lyù vaø vaät lyù)—Name and form. Mention (v): Ñaû ñoäng—To touch on. Menyaku (jap): Face medicines or skin cleansers

—See Dieän Döôïc. Menzan Zuiho Zenji (1683-1769): Name of a Japanese Soâtoâ Zen scholar monk in the eighteenth century, during the Tokugawa period (1600-1867), who carried out a major reformation of the Soâtoâ sect, which was inspired by his elder Manzan Doâhaku (1636-1715). Menzan was born in Higo province, in the Kumamoto area. He studied briefly under Manzan, but then became the disciple of Sonnoâ Soâeki (1649-1705). After Soâeki's death in 1705, Menzan undertook a thousand-day period of strict solitude at Roâba-an in Sagami. He later became abbot at several leading Soâtoâ monasteries. He wrote several commentaries on Doâgen Kigen's (1200-1253) writings, the most important being the Shoâboâgenzoâ Shoâtenroku, and eleven-volume encyclopedic companion to the Shoâboâgenzoâ— Dieän Sôn Ñoan Phöông Thieàn Sö, teân cuûa moät vò Thieàn Taêng Nhaät Baûn vaøo theá kyû thöù XVIII, döôùi trieàu ñaïi Ñöùc Xuyeân, ngöôøi ñaõ thöïc thi cuoäc caûi caùch lôùn ôû toâng Taøo Ñoäng, laáy caûm höùng töø ngöôøi anh trai cuûa Sö laø Thieàn sö Vaïn Sôn Ñaïo Baïch. Dieän Sôn Ñoan Phöông sanh trong tænh Higo, vuøng Kumamoto. Sö tu taäp vôùi Vaïn Sôn Ñaïo Baïch trong moät thôøi gian ngaén, nhöng sau ñoù trôû thaønh ñeä töû cuûa Thieàn sö Sonnoâ Soâeki. Sau khi Sonnoâ Soâeki thò tòch vaøo naêm 1705, Dieän Sôn aån cö 1.000 ngaøy ñeâm taïi vuøng Roâba-an ôû Sagami. Veà sau naøy Sö laøm truï trì taïi nhieàu Thieàn vieän Taøo Ñoäng. Sö vieát moät soá luaän veà nhöõng taùc phaåm cuûa Ñaïo Nguyeân, quan troïng nhaát laø boä "Shoâboâgenzoâ Shoâtenroku" vaø boä baùch khoa toaøn thö 11 taäp ñi keøm vôùi boä Chaùnh Phaùp Nhaõn Taïng. Merchant (n): Thöông gia. Merciful (a): Hay thöông xoùt—Compassion—See Töø Bi. Merciful heart: Light of mind—See Taâm Quang. Merciful light: The light radiated from the Buddhas’ or Bodhisattvas’ body—See Töø Quang. Merciful power: Maitribala (skt)—Merciful virtue—Töø löïc. Merciless (a): Nhaãn taâm. Mercury: Budha (skt)—Thuûy tinh. Mercy: Bi maãn—Loøng nhaân töø—Söï thöông xoùt— See Tam Thieän Caên. Mercy-Power-King Buddha: Töø Löïc Vöông Phaät.

5846

Mercy-Storage Buddha: Töø Taïng Phaät. Mercy as water fertilizing the life: Töø Thuûy—Loøng töø ví nhö nöôùc cam loà röôùi nhuaän nhaân sinh. Mercury (n): Thuûy tinh—See Thuûy Dieäu. Mere verbal agreement is not evidence: Mieäng löôõi khoâng phaûi laø baèng chöùng (Khaåu thieät voâ baèng)—Words of mouth do not constitute proof. Merit (n): Coâng traïng—See Coâng Ñöùc. Merit achieved without artificiality: MuiKudoku (jap): Voâ Vi Coâng Ñöùc—Letting things be as they naturally are, not doing anything superfluous—Haõy ñeå cho söï vieäc nhö chuùng laø, ñöøng laøm gì dö thöøa. Merit of aiding others: Lôïi Tha Coâng Ñöùc— Coâng ñöùc cuûa vieäc giuùp ñôû ngöôøi khaùc tu taäp. Merit attained through cultivation: Tu Thaønh Ñöùc—Coâng ñöùc do tu taäp. Merit of converting others: Hoùa coâng (coâng ñöùc chuyeån hoùa ngöôøi khaùc). Merit of converting others become one’s own: See Hoùa Coâng Qui Kyù. Merits of the cultivation of the mindfulness of the body: See Coâng Ñöùc Thaân Haønh Nieäm. Merit of cutting off all illusion and perfecting of supreme nirvana: See Ñoaïn Ñöùc. Merit and demerit: Coâng quaù (coâng ñöùc vaø nhöõng ñieàu laàm loãi laøm maát ñi coâng ñöùc). Merit of the ear: Coâng ñöùc veà tai—See Nhó Coâng Ñöùc. Merit of the eye: Coâng ñöùc veà maét—See Nhaõn Coâng Ñöùc. Merit of faith: Saddha-dhika (skt)—Merit of the believing heart—Virtue of faith—Tín ñöùc (coâng ñöùc cuûa nieàm tin). Merit of faith Bodhisattva: Saddha-dhikabodhisattva (skt)—See Tín Ñöùc Boà Taùt. Merit of giving: Danamayam punna kiriya vatthu (p)—Thí haønh phöôùc nghieäp söï. Merit of meditation: Bhavanamaya punna kiriya vatthu (p)—Tu haønh phöôùc nghieäp söï. Merit of the monastic robe: See Kesa Kudoku. Merit of morality: Silamayam punna kiriya vatthu (p)—Giôùi haønh phöôùc nghieäp söï. Merit of nirvana: See Quaû Ñöùc. Merit of perfect knowledge: Trí ñöùc. Merits of the Preacher: Phaåm Phaùp Sö Coâng

Ñöùc. Merit of the three treasures: Tam Baûo Coâng Ñöùc—Coâng ñöùc cuûa Tam Baûo. Merit-transference: Parinama (skt)—Eko (jap)—Dedication—Transfer of merit—See Hoài Höôùng. Merit of universal grace and salvation: AÂn ñöùc. Merit and virtue: Phöôùc Ñöùc vaø Coâng Ñöùc— Virtue achieved—Meritorious virtue—See Phöôùc Ñöùc Coâng Ñöùc. Merit-Virtue-Blossom Buddha: Coâng Ñöùc Hoa Phaät. Merit And Virtue And Good Renown Buddha: Phaät Thieän Danh Xöng Coâng Ñöùc. Merit and virtue of the original pledges by the Medicine Buddha: Bhaisaya-guruvaiduryaprabhasapurvapranidhanavisesavistara (skt)—The Medicine Buddha Sutra—See Kinh Döôïc Sö Boån Nguyeän Coâng Ñöùc. Merit of virtuous roots: Thieän Caên Coâng Ñöùc— Coâng ñöùc cuûa thieän caên—Merit of wholesome roots. Merit of wholesome roots: Thieän Caên Coâng Ñöùc—Coâng ñöùc cuûa thieän caên—Merit of virtuous roots. Merits of worshipping Earth-Store Bodhisattva: Coâng Ñöùc Leã Baùi Ngaøi Ñòa Taïng Boà Taùt. Meritless (a): Voâ Coâng Ñöùc—Khoâng coù coâng ñöùc. Meritorious (a): Coù coâng ñöùc. Meritorious actions: Thieän Nghieäp—Haønh ñoäng coù coâng ñöùc—See Coâng Ñöùc. Meritorious Adornment Sutra: Coâng Ñöùc Trang Nghieâm Kinh—Teân taét cuûa kinh Nhaát Thieát Phaùp Coâng Ñöùc Trang Nghieâm Vöông. Meritorious deeds: Meritorious actions—See Coâng Ñöùc. Meritorious exercise: See Coâng Ñöùc Du. Meritorious gates to Amitabha’s Pure Land: Coâng ñöùc phaûi thaønh töïu ñeå ñöôïc vaõng sanh veà coõi Tònh Ñoä cuûa Ñöùc Phaät A Di Ñaø. Meritorious kamma formations: Puabhisankhara (p)—Coâng Ñöùc Haønh. Meritorious karmic formation: Punnabhisankharo (p)—Phöôùc haønh. Meritorious Virtue Jewelled Mountain Spirit

5847

Mantra: Coâng Ñöùc Baûo Sôn Thaàn Chuù. Meritoriously adorned (a): Coâng ñöùc trang nghieâm. Merry-making feasts: Caùc troø vui. Meru (skt): See Tu Di Sôn. Merudhvaja (skt): Name of the universe of Merukalpa Buddha—See Tu Di Töôùng. Merudvaja-Buddha (skt): Sumeru-Appearance Buddha—See Tu Di Töôùng Phaät. Merukuta (skt): Abhirati—SeeTu Di Ñaûnh. Meruprabhasa-Buddha: See Tu Di Quang Phaät. Merupradipa-Buddha: See Tu Di Ñaêng Phaät. Meru-Ray Buddha: Meruprabhasa-Buddha (skt)— See Tu Di Quang Phaät. Message: Thoâng ñieäp. Message of love and peace: Thoâng ñieäp veà tình thöông vaø hoøa bình—The Buddha’s teaching is a true meassage of love and peace to the world— Lôøi Phaät daïy laø moät thoâng ñieäp chôn thaät veà tình thöông vaø hoøa bình cho toaøn theá giôùi. Message of love and wisdom: Thoâng ñieäp cuûa tình thöông vaø trí tueä Messenger (n): Maïn söù—See Söù Giaû. Messenger of Aksobhya: Voâ Ñoäng Söù Giaû—Baát Ñoäng Nhö Lai Söù. Messenger of anger: Lictor of anger—See Saân Khueå Söù. Messenger of the Buddha: Messenger of the Tathagata—Phaät söù. Messengers of darkness: Messengers of Hades—See Minh Söù. Messenger of desire: Temptation of desire—See Tham Duïc Söû. Messenger of doubt: See Nghi Söû. Messenger Ghost: See Truyeàn Toáng Quyû. Messengers of Hades: Lictors of Hades— Messengers of darkness—Minh Söù (söù quan hay söù giaû cuûa Dieâm Vöông). Messenger of ignorance: Lictor of misleader of ignorance—See Voâ Minh Söû. Messenger of pride: Maïn Söù—The lictor of pride—See Maïn Söû. Messenger of the Tathagata: Messenger of the Buddha—Phaät söù. Messenger of unenlightenment: Affliction or lictor of unenlightenment—See Si Söû. Metal circle: See Kim Luaân.

Metal wheel: See Kim Luaân. Metamorphic born: Hoùa sanh—As with moths from the chrysalis. Metamorphic devi: Kyû Ngheä Thieân Nöõ—The metamorphic devi on the head of Siva, perhaps the moon which is the usual figure on Siva’s head. Metamorphose (v): Evolve—To transform—AÛo hoùa—Bieán hoùa—Chuyeån hoùa. Metamorphosed Buddha: Nirmana-Buddha (skt)—Incarnate Buddha—See Hoùa Phaät. Metaphor (n): Opammam (p)—Aupamya (skt)— AÅn duï—Simile—AÅn duï. Metaphor of the raft: Raft parable—See Phieät Duï. Metaphorical (a): Thuoäc veà aån duï—Figurative. Metaphorical speech: Duï Ngoân—Pheùp aån duï baèng ngoân ngöõ. Metaphysical (a): Thuoäc veà Sieâu hình hoïc. Metaphysical essence: Baûn chaát sieâu hình. Metaphysical issues: See Vaán Ñeà Sieâu Hình. Metaphysical speculation: See Suy Bieän Sieâu Hình. Metaphysical theories of existence: See Sieâu Hình Hoïc Veà Cuoäc Ñôøi. Metaphysical-unconscious: Voâ yù thöùc sieâu hình. Metaphysician (n): Nhaø sieâu hình hoïc. Metaphysics (n): Sieâu hình hoïc. Metapsychical: Sieâu linh. Metapsychics: Sieâu linh hoïc. Metempsychosis: Thuyeát luaân hoài. Methinks (old English): It seems to me—Döôøng nhö, Method: Phöông phaùp. Method of the ambrosial truth: Cam Loä Huyeàn Moân. Method of analysis: Phöông phaùp phaân tích. Methods of attainment or deeds of a Buddha or Bodhisattva: See Boån Taäp Kinh. Methods of a bodhisattva’s preparation: Phöông phaùp chuaån bò cuûa moät vò Boà Taùt—See Töù Söï Phaùp Moân. Methods of a bodhisattva’s preparation for preaching the Law: See Töù Söï Phaùp Moân. Methods of Bodhisattva transformation: Ways of illusion—Methods of illusion—AÛo moân. Method of Buddha-kaya: The methods of the Buddha—See Phaùp Moân Thaân.

5848

Methods of Buddhist religion: Arts of Buddhist religion—Ñaïo thuaät (phöông phaùp hay ngheä thuaät tu haønh cuûa Phaät giaùo). Method of commandments: See Giôùi Moân. Method of concentration on visualizing the sun: Shan-Tao's explanation of the first of the thirteen contemplations presented in the Contemplation Sutra—Phaùp quaùn töôûng maët trôøi, söï giaûi thích ñaàu tieân cuûa ngaøi Thieän Ñaïo trong möôøi ba phaùp thieàn quaùn trong kinh Thieàn Quaùn. Method of contemplating: Method of contemplation—Quaùn Haønh—Quaùn Phaùp—Phaùp Quaùn Saùt Haønh Phaùp cuûa Taâm. Method of contemplation: Method of contemplating—Quaùn Phaùp. Methods of dealing with questions: Phöông phaùp traû lôøi caâu hoûi—See Töù Kyù. Methods of development of enlightenment: Phöông phaùp phaùt trieån taâm giaùc ngoä. Method of the Dharmakaya: Phöông phaùp veà Thaân—See Phaùp Moân Thaân. Methods of exhortation: Method of persuation— Khuyeán moân. Methods of Hinayana: Laws of Hinayana—Tieåu Phaùp. Methods of illusion: See Huyeãn Moân. Method of immediacy: See Ñoán Phaùp. Methods laid down by the Buddha: See Hoùa Nghi. Methods of meditation: Phöông caùch thieàn ñònh—See Phaùp Moân Thieàn Ñònh. Method of meditation through counting the breathings: See Soå Töùc Moân. Methods of mysticism: Thieàn Phaùp—Methods of meditation—See Phaùp Moân Thieàn Ñònh. Method of patience: See Nhaãn Vò. Method of persuation: Methods of exhortation— See Khuyeán Moân. Method of practice: Haønh Phaùp—Pheùp tu haønh. Method of proposition on which a sect depends: See Toâng Y. Methods of the Pure Land: See Phaùp Moân Nieäm Phaät. Methods of saving sentient beings: Instruction in the Buddhist principles—See Hoùa Phaùp. Method of taking meals: Sejiki (jap)—See Thí

Thöïc (1). Methods of worship of the prolonging life: Yeimmeiho (jap)—See Dieân Meänh Phaùp. Methods of worship of the Life-prolonging Bodhisattvas: Yeimmeiho (jap)—See Dieân Meänh Phaùp. Methods of worship the water deva for rain: Thuûy Thieân Phaùp hay phöông phaùp cuùng Thuûy Thieân ñeå caàu möa. Methodology (n): Phöông phaùp luaän. Methula (p): Name of one of one hundred Pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc ñaõ soáng moät thôøi gian daøi treân nuùi Isigili. Meticulous work of art: Taùc phaåm ngheä thuaät coâng phu. Metorai-Meitoda, Antorai-Antoda (jap): Minh Ñaàu Lai, Minh Ñaàu Ñaû; AÙm Ñaàu Lai, AÙm Ñaàu Ñaû—When clear-sighted person comes, beat him; when a dull-headed person comes, beat him. The term means leaving clear-headedness as it is, and just acting. It has similar usage with the term "Encounter Buddhas kill Buddhas, encounter Patriarchs kill Patriarchs."—Ngöôøi saùng suoát ñeán, ñaùnh ngöôøi saùng suoát; ngöôøi toái aùm ñeán, ñaùnh ngöôøi toái aùm. Thuaät ngöõ naøy coù nghóa laø ñeå cho taâm trí töï noù saùng suoát nhö noù laø vaø chæ haønh ñoäng maø thoâi. Thuaät ngöõ naøy cuõng coù coâng duïng nhö thuaät ngöõ "Phuøng Phaät Saùt Phaät Phuøng Toå Saùt Toå" (Gaëp Phaät gieát Phaät, gaëp Toå gieát Toå). Metrical hymn: Gatha (skt)—Chant, stanza, or verse—Keä. Metrical Pieces: Ca Vònh. Metropolitan (n): Ñoâ thò. Metsu (jap): Nirodha, Nirdha (skt)—Vyata (skt)— Vyupasama (skt)—Cessation—See Dieät. Metsudo (jap): Nirvana (skt)—Cessation of the process of becoming—See Dieät Ñoä. Metsujinjoâ (jap): The meditation of extinction, an advanced level of meditation in which all mental activity is extinguished. Practitioners in the Theravada tradition sought this meditative state as one of the ultimate states of mental tranquility. It is said that once attained, a practitioner can remain in meditation for up to seven days. Only those who have reached enlightenment and thus attained the stage of an arhat are capable of attaining the meditation of extinction—Thieàn tòch

5849 dieät, trình ñoä thieàn taäp cao trong ñoù sinh hoaït taâm thöùc bò daäp taét. Haønh giaû trong truyeàn thoáng Nguyeân Thuûy tìm thaáy traïng thaùi thieàn ñònh naøy nhö laø moät trong nhöõng traïng thaùi tónh laëng toái haäu. Ngöôøi ta noùi raèng moät khi ñaõ ñaït ñöôïc traïng thaùi naøy, moät vò haønh giaû coù theå ôû trong thieàn ñònh laâu ñeán baûy ngaøy. Chæ coù nhöõng ai ñaõ ñaït ñöôïc giaùc ngoä vaø nhö vaäy ñaït ñeán giai ñoaïn cuûa moät baäc A La Haùn thì môùi coù theå ñaït ñöôïc traïng thaùi thieàn tòch dieät. Metta (p): Maitri (skt)—Loving-kindness—See Taâm Töø. Metta-bhavana (skt): See Voâ Löôïng Töø Taâm. Mettai (jap): Nirodha-aryasatya (skt)—End of suffering—The Truth of the end of suffering—See Dieät Ñeá. Metta-karuna (p): See Töø Bi. Metta-paramita (p): Töø Ba La Maät—Perfection of loving-kindness. Metta Sutta (p): Maitri Sutra—Sutra on goodwill, in the Anguttara Nikaya XI.16—Kinh Töø Thieän, trong Taêng Nhaát A Haøm XI.16. Metteya (p): Maitreya (skt)—Phaät Di Laëc—See Di Laëc. Mi (jap): Rasa (skt)—Flavor—Taste—Vò. Miasma (n): Chöôùng khí. Mi-bskyod-pa (tib): Akkhobha-buddha (p)— Aksobhya Buddha (skt)—Immovable Buddha— Imperturbable Buddha—See Baát Ñoäng Toân Nhö Lai. Miccaka (skt): See Di Giaø Ca. Miccha (p): Wrong—Taø (sai traùi). Miccha ditthi (p): Drishti (skt)—Mithya-drsti (skt)—Wrong views—See Taø Kieán. Miccha-jiva (p): Mithya-jiva (skt)—Heterodox or improper way to obtain a living—See Taø Meänh. Micchaka (skt): Mikkaka (p)—See Di Giaø Ca. Miccha-magga (p): Wrong path—See Taø Ñaïo. Miccha-samadhi (p): Wrong concentration—Evil samadhi—See Taø Ñònh. Micchatta (p): Eight wrong factors or eight wrongnesses—See Baùt Taø Ñaïo. Micchatta-niyato rasi (p): Evil accumulation with fixed result—Taø ñònh tuï. Miccha-vaca (p): Lying—See Voïng Ngöõ. Michael Viggo (1821-1908): See Haøo Tö Boái Nhó. Microcosmo: Cakkavala (p)—Tieåu Theá Giôùi—

Tieåu vuõ truï—Little world. Microcosm of the universe: The smallest particle—An atom—Nhaát Vi Traàn. Mid-Autumn Festival: Teát Trung Thu hay Teát Nhi Ñoàng—This festival day for children is celebrated around the middle of the eighth month of the Lunar Year—Ngaøy leã Teát Nhi Ñoàng ñöôïc toå chöùc vaøo giöõa thaùng taùm aâm lòch. Midday meal for monks and nuns: See Trai Thöïc. Middha (skt): Middham (p)—Fall asleep to obscure the mind—To sleep—Torpor—Sloth— Drowsiness—See Thuïy Mieân. Middham (p): Torpor—Thuïy Mieân—See Naêm Möôi Hai Taâm Sôû. Middle (a): Giöõa—The Mahayana principle of the Middle—See Trung. Middle Agama Sutra: Madhyamagama (skt)— Chu-Agon-Kyo (jap)—Majjhima Nikaya—See Kinh Trung A Haøm. Middle capacity: Intermediate capacity—Trung Caên—See Tam Caên. Middle class: Giai caáp trung löu. Middle class of goddness with a return to human life: Nhôn ñaïo—Do nghieäp laønh baäc giöõa maø böôùc tôùi. Middle class of “prayer-beads.”: Trung phaåm— See Töù Nieäm Chaâu. Middle class of rebirth in the Pure Land: See Trung Boái. Middle conveyance: Pratyeka-buddha vehicle— See Duyeân Giaùc Thöøa. Middle of the day: Trung Nhaät Phaàn—One of the three divisions of the day—See Tam Nhaät Phaàn. Middle doctrine: The “middle” doctrine of the Madhyamaka School—See Trung Dó Dieäu Nhaát Thieát Phaùp. Middle Doctrine School: Madhyamika (skt)— Middle vehicle—See Trung Thöøa. Middle Length Agama Sutras: See Kinh Trung A Haøm. Middle Length Discourses: Majjhima Nikaya— Medium Collection—See Kinh Trung A Haøm. Middle and lower stages: Those of the middle and lower stages—See Trung Haï Thöøa. Middle Path: Madhyama-pratipada (skt)—Middle way—See Trung Ñaïo.

5850

Middle path elucidated by the union of both popular and higher truths: Nhò Ñeá Hieäp Minh Trung Ñaïo. Middle path of the higher truth: Trung Ñaïo Chaân Ñeá. Middle path of worldly truth: Trung Ñaïo Tuïc Ñeá. Middle rank: Trung Boái—Baäc ôû giöõa. Middle robe: Uttarasanga (skt)—Chu-e (jap)— See Y Trung. Middle school: Madhyamika (skt)—The Middle school bases its doctrines on three sastras—Tam Luaän toâng coù giaùo thuyeát döïa treân ba boä luaän— SeeTam Luaän Toâng. Middle school sastra: Trung Quaùn Luaän. Middle stages of the Pure Land: Trung phaåm— Ba baäc giöõa cuûa vaõng sanh Tònh ñoä—See Cöûu Phaåm Lieân Hoa and Cöûu Phaåm An Döôõng. Middle of the three highest classes: Thöôïng Phaåm Trung Sanh—See Cöûu Phaåm Lieân Hoa. Middle of the three lowest classes (grades): Haï Phaåm Trung Sanh—See Cöûu Phaåm Lieân Hoa. Middle of the three middle classes: Trung Phaåm Trung Sanh—See Cöûu Phaåm Lieân Hoa. Middle truth: Chaân lyù töông ñoái—See Trung Ñeá. Middle vehicle: Madhyamika (skt)—Middle Doctrine School—See Trung Thöøa. Middle View School: Chugan-Ha (jap)—Phaùi Trung Quaùn—See Trung Luaän Toâng. Middle Way: Majjhima-patipada (p)—Middle Path—See Trung Ñaïo. Middle Way Autonomy School: Svatantrikamadhyamaka (skt)—See Trung Quaùn Töï Quaûn Toâng. Middle-way germ-nature: See Ñaïo Chuûng Tính. Middle Way and the “I”: Middle road and the “I”—Trung Ñaïo vaø Caùi Toâi—See Ngaõ Vaø Trung Ñaïo. Middling chiliocosm: Dvisahassi-lokadhatu (p)— Majjhima-lokadhatu (p)—See Trung Thieân Theá Giôùi. Middling element: Majjhima-dhatu (p)—Trung giôùi. Middling kalpa: A period of 336.000.000 years— See Trung Kieáp. Mien-pi (chi): Menpeki (jap)—See Dieän Bích. Miga (p): Mrga (skt)—Maät Lôïi Giaø La—A deer—

Loäc—Con nai. Migadaya (p): Deer Park—Loäc Vieân. Migalandika (skt): Loäc tröôïng. Migaramatupasada (p): Loäc Maãu Giaûng Ñöôøng. Might: Power—Uy löïc—Söùc maïnh. Might with enormous power of all Buddhas: Söùc maïnh voâ song cuûa chö Phaät. Mighty: Powerful—Oai huøng. Mighty Diamond: Vajramaharaja (skt)—See Ñaïi Löïc Kim Cang. Mighty lord of deva: Sakra (skt)—Indra—Vedic god—Ñeá Thích. Mighty in Loving-Kindness: Naêng Nhaân—See Karunikaraja. Mighty in Loving Kindness Sutra: KarunikarajaPrajnaparamita-Sutra (skt)—Jeân Wang Ching or the Benevolent king sutra—Kinh Nhôn Vöông Baùt Nhaõ Ba La Maät—See Kinh Nhaân Vöông. Mihira (skt): Meâ Xí La Ñaïi Töôùng. Miidera (jap): Phaùi Tam Tænh Töï (Phaät giaùo Nhaät Baûn). Mi-jied 'jig-rten-gyi-khams (tib): Saha world— Theá giôùi Ta baø. Mi-jig-pa (tib): Caturvaisaradya (skt)—Four fearlessnesses—Four-fold Fearlessness—See Töù Voâ UÙy. Mijin (jap): Paramanu (skt)—Fine motes of dust—Vi traàn—The smallest conceivable thing— An infinitessimal particle or atom—Parama—See Cöïc Vi Traàn. Mikkaka (skt): Micchaka or Michchhaka (skt)— Di Giaø Ca—Toå thöù saùu ôû AÁn Ñoä—The sixth patriarch in India. Mikkyoâ (jap): Mantra (skt)—Maät Kinh—Kinh ñieån Maät toâng—Secret teaching, the foundation texts of the esoteric school or the Mantrayana. Milam (tib): Dream practice—See Moäng Phaùp. Milanda (skt): Di Lan Ñaø. Milarepa (1040-1123): See Maõ Laïp Ba. Mild and pliable heart: See Nhu Nhuyeãn. Milinda (skt): Menander (skt)—See Di Lan Ñaø. Milinda-panha: Milinda’s questions—Questions of King Milinda—See Di Lan Ñaø Vaán Ñaïo. Milinda’s questions: Di Lan Ñaø Vaán Ñaïo— Milinda’s panha. Military assistance: Boá thí veà quaân söï. Military government: Bakufu (jap)—A military

5851 government in Japan under the leadership of a shogun. The term literally means "tent government," referring to the field headquarters of a military leader during war time—Chaùnh phuû quaân nhaân cuûa Nhaät Baûn döôùi söï laõnh ñaïo cuûa moät vò Töôùng quaân. Töø naøy coù nghóa ñen laø "Chaùnh phuû traïi lính," chæ cho nhöõng caên leàu chæ huy cuûa giôùi laõnh ñaïo quaân ñoäi trong thôøi chieán. Milk: Söõa—See Baùt Chuûng Chuùc. Milk of cow and ass: See Ngöu Lö Nhò Nhuû. Milk of the dharma: See Phaùp Nhuõ. Milk product: A rich liquor skimmed from boiled butter, clarified butter and ghee—See Ñeà Hoà. Millenium: Ngaøn naêm—Thieân nieân. Millenium of the Common Era: Thieân nieân kyû ñaàu coâng nguyeân. Mimaha (skt): See Nhó Maït Haï. Mimamsa (skt): Nhó Maïn Sai—See Di Man Sa Phaùi. Mimamsaka (skt): See Thanh Thöôøng Truù. Mimamsa-rddhi-pada (skt): Meditation on one subject—Intense contemplation or meditation— Suffience of contemplation—The state of dhyana—See Tö Duy Nhö YÙ Thaàn Tuùc. Mimamsa-sutra (skt): Nhó Maïn Sai Kinh—Kinh ñieån cuûa phaùi Nhó Maïn Sai (AÁn giaùo). Mimansaka (skt): See Thanh Thöôøng Truù. Minamoto-no-Yoritomo (jap): Trieàu ñaïi Nguyeân Laïi (Nhaät Baûn). Mind (n): Mano (p)—Mana (skt)—See Taâm Trí. Mind of abandoning things of the world: Xaû Taâm—Boà Taùt xaû boû moïi thöù. Mind is able to enter countless concentrations: Taâm töï taïi—Control of mind—Trí hueä hay nhaäp voâ soá tam muoäi. Mind abides nowhere: See Taâm Voâ Sôû Truï. Mind is in accordant with wisdom: See Nhaát Thieát YÙ Nghieäp Tuøy Trí Hueä. Mind and act are not separated: Thought and deed in accord—See Taâm Haønh Baát Ly. Mind and actions: Citta-samskara (skt)— Activities of the Mind—Söï hoaït ñoäng cuûa Taâm— See Taâm Haønh. Mind or active thought: Töôûng sinh. Mind of aiding all to fulfil their vows and accomplish their spiritual ends: See Linh Tha Nguyeän Maõn.

Mind of amlsgiving: Thí taâm. Mind of anger: Taâm töùc giaän noùng naûy hay saân nhueá taâm—See Saân Khueå Taâm and Tam Ñoäc. Mind apart from all ideas of activity or inactivity: Nhaát Ñaïo Voâ Vi Taâm. Mind of arising and ceasing: Sinh Dieät Taâm— Taâm sinh dieät. Mind attached to love: Taâm aùi tröôùc—Mind of sensual love. Mind of attention or Inquiry: Taàm caàu taâm. Mind-base: Thought, the mind-sense—See YÙ Caên. Mind is awakened: Awareness—See Taâm Tænh Thöùc. Mind being free from delusion: Taâm töï taïi—The mind which has got rid of all hindances. Mind as bhutatathata: See Taâm Chaân Nhö Moân. Mind of big ego: See Töï Cao Töï Ñaïi. Mind of black near-attainment: Access meditation—Khaû naêng gaàn chöùng ñaéc ñònh an chæ—Ability to enter concentration—See Ñònh Caän Haønh. Mind and body are aching and in a state of panic: Thaân taâm ñau ñôùn kinh hoaøng. Mind and Body Drop-off : Buoâng boû thaân taâm— See Shinjin Datsuraku. Mind in bondage: Taâm Phöôïc—The mind in bondage, which takes the seeming for the real— Voïng töôûng nhö daây buoäc taâm, laáy huyeãn laøm thöïc. Mind which is not bound to anything is a liberated mind: Taâm khoâng vöôùng maéc laø taâm giaûi thoaùt. Mind and Buddha: Example 34 of the Wu-MenKuan—See Taâm vaø Phaät. Mind is Buddha: See Taâm Phaät. Mind of Buddha: Spiritual enlightened heart— Phaät taâm—Mind is Buddha—See Taâm Phaät. Mind and Buddha are identical: The identity of mind and Buddha—Mind is Buddha—The highest doctrine of Mahayana—Mind here and now is Buddha—See Töùc Taâm Thò Phaät. Mind, Buddha and all the living are the same: See Taâm, Phaät, Caäp Chuùng Sanh Thò Tam Voâ Sai Bieät. Mind and Buddha witness together: Taâm Chöùng—To realize—The inner witness, or

5852 assurance—Taâm vaø Phaät aán chöùng laãn nhau. Mind that is capable of enlightenment from within: See Töï Giaùc Ngoä Taâm. Mind-cease body-sunk beings: ShinmetsuShinmotsu (jap)—Taâm Dieät Thaân Moät—Mindcease body-sunk beings, practitioners who feel too sleepy to concentrate on a Buddhist lecture— Haønh giaû quaù buoàn nguû khoâng taäp trung vaøo baøi thuyeát giaûng. Mind of certainty: Quyeát Ñònh Taâm—Taâm chaéc chaén. Mind choosing well what to do, never making a mistake anywhere: YÙ kheùo löïa choã laøm, vì chöa töøng coù moät choã loãi laàm. Mind of clear light: Taâm vôùi aùnh saùng trong suoát—See Thanh Minh Quang Taâm. Mind which clings to things as real: Taâm chaáp vaøo vaïn höõu thöïc coù. Mind closely guarding the senses: YÙ giöõ gìn caùc caên. Mind and cognition: Mind and consciousness— Internal perception—See Taâm Thöùc. Mind collected into oneness: Taäp trung tinh thaàn vaøo moät ñieåm. Mind of common people: See Dò Sanh Kyø Döông Taâm. Mind of Compassion: Taâm Töø Bi. Mind of compassion and kindness: Spirit of compassion and kindness—Töø yù. Mind of complete abandonment: Upeksa (skt)— Limitless indifference—Giving up all things—See Xaû Voâ Löôïng Taâm. Mind comprehending all freedoms, manifesting realization of Buddhahood everywhere in a single instant: Taâm cuøng khaép taát caû töï taïi, vì moät nieäm khaép hieän thaønh Phaät. Mind comprehending all infinities, knowing the differentiations of the networks of illusions: Taâm cuøng khaép taát caû voâ bieân, vì bieát nhöõng huyeãn voïng sai bieät. Mind comprehending all knowledge, knowing the realms of reality everywhere: Taâm cuøng khaép taát caû trí hueä, vì tuøy thuaän bieát roõ phaùp giôùi. Mind comprehending all nonobstruction, not dwelling on the mind of self or the mind of other: Taâm cuøng khaép taát caû voâ ngaïi, vì chaúng truï töï taâm, tha taâm.

Mind comprehending all non-origination, not apprehending any intrinsic nature in anything: Taâm cuøng khaép taát caû voâ sanh, vì caùc phaùp töï taùnh baát khaû ñaéc. Mind comprehending all past, present, and future, knowing them all in a single thought: Taâm cuøng khaép taát caû tam theá, vì moät nieäm ñeàu bieát roõ. Mind comprehending all realms of reality, deeply penetrating infinity: Taâm cuøng khaép phaùp giôùi, vì thaâm nhaäp voâ bieân. Mind comprehending all sentient beings, knowing their faculties, inclinations, and habit energies: Taâm cuøng khaép taát caû chuùng sanh, vì bieát roõ caên duïc taäp khí. Mind comprehending all spaces, their intentions far-reaching: Taâm cuøng khaép taát caû hö khoâng, vì phaùt yù roäng lôùn. Mind of concentration: Samadhikkhanda (p)— Taâm Ñònh—Group of concentration. Mind of conclusion or decision: Quyeát ñònh taâm. Mind of Confucianism: See Ngu Ñoàng Trì Trai Taâm. Mind congealed as ice: The heart congealed as ice—See Taâm Baêng. Mind consciousness: YÙ thöùc. Mind and consciousness: Mind and consciousness—See Taâm Thöùc. Mind-contact: Mano-samphasso (p)—YÙ Xuùc. Mind of contamination: A name for the seventh vijnana—See Nhieãm OÂ YÙ. Mind of corresponding with the laws: See Taâm Baát Töông Öng. Mind-cultivation: Taâm tu haønh (tu taâm)—See Tu Taâm. Mind delivered from desire: Taâm giaûi thoaùt— Taâm giaûi thoaùt khoûi duïc voïng. Mind delivered from ignorance by wisdom: Hueä giaûi thoaùt—Hueä giaûi thoaùt khoûi si meâ. Mind in a dependent state: See YÛ Tha Taâm. Mind of desire and attachment: A mind dominated by desire—See AÙi Taâm. Mind of detachment: Equanimity—Mind of renunciation—See Taâm Khoâng Chaáp Tröôùc. Mind development: See Phaùt Trieån Taâm. Mind devoted to enlightenment: Taâm chuyeân nhaát caàu giaùc ngoä—The mind is exclusively

5853 devoted to enlightenment. Mind of Dhyana: Taâm thieàn ñònh—See Ñònh Taâm. Mind of direct pupils of the Buddha, or Sravaka: See Duy Uaån Voâ Ngaõ Taâm. Mind dirt: Mind dust—Afflictions—Taâm Traàn— Phieàn naõo hay buïi traàn cuûa taâm. Mind of disciples of the Diamond Vehicle: See Bí Maät Trang Nghieâm Taâm. Mind of disciples of the One Vehicle: Mind of disciples of the One Vehicle—See Cöïc Voâ Töï Taùnh Taâm. Mind of disciples of the Three Vehicles: Tha Duyeân Ñaïi Thöøa Taâm—See Giaùc Taâm Baát Sanh Taâm. Mind of disgust and renunciation: Taâm nhaøm boû. Mind dominated by desire: Loving heart—A mind full of desire—AÙi taâm. Mind-door-adverting-consciousness: Manodvarava-jnana-citta (p)—See Mano. Mind-door-process: Tieán trình cuûa taâm moân. Mind dust: Afflictions—Mind dirt—Taâm Traàn— Phieàn naõo hay buïi traàn cuûa taâm. Mind and its emotions: Taâm Taâm Soá—Taâm vaø taâm sôû—The mind and its conditions. Mind is empty: Kenosis (skt)—The empty mind—Taâm troáng roãng—See Taâm Khoâng. Mind of enlightenment: Bodhihrdaya or Bodhicitta (skt)—See Giaùc Taâm. Mind of enlightenment in the past that took care of infinite sentient beings: Quaù khöù voâ löôïng Boà Ñeà Taâm nhieáp thoï taát caû chuùng sanh. Mind entrance: YÙ Nhaäp. Mind of Equanimity: Bình Ñaúng Taâm. Minds are equanimous, without sense of high or low status: Taâm bình ñaúng, khoâng cao haï. Mind of existence and non-existence: Taâm coù taâm khoâng. Mind-extinction: Taâm dieät. Mind and eye: Taâm vaø Nhaõn. Mind’s eye: Drishti (skt)—Maét taâm—Taâm Nhaõn—See Taâm Muïc. Mind faculty: Manayatanam (p)—Indriya or Mana-indriya (skt)—Mana-yatana (p)—Mind sense—See YÙ Caên. Mind of faith: A believing mind—See Tín Taâm.

Mind of faith is the basis: Laáy söï tín taâm laøm caên baûn—See Tín Taâm Vi Boån. Mind of feeling deep inside: Taâm töï haøo. Mind-field: See Taâm Ñieàn. Mind filled with great compassion: Taâm Ñaïi Bi. Mind fixed on goodness: Meditative mind—See Ñònh Taâm. Mind fixed on meditation: Ñònh taâm ñònh yù. Mind of floursihing brightness: Taâm minh thaïnh. Mind-flower: Heart-flower—See Taâm Hoa. Mind free from discriminating: Nirvikalpa (skt)—Voâ phaân bieät taâm (trí). Mind free of discrimination: Nirvikalpa-jnana (skt)—Non-discriminating mind—See Voâ Phaân Bieät Taâm. Mind free from doubts: Taâm khoâng nghi hoaëc. Mind free to wander in the realm of all things: Du taâm phaùp giôùi. Mind free of greed: Taâm lìa tham. Mind free of impurity: Mind free from all impurity—See Taâm Thanh Tònh. Mind free to wander in all realms: See Du Taâm Phaùp Giôùi. Mind full of desires: See AÙi Taâm. Mind full of doubt: Taâm nghi tröôùc. Mind full of hate: Taâm saân tröôùc. Mind full of lust: Taâm duïc tröôùc. Mind full of pride: Taâm maïn tröôùc. Minds gaining freedom in the midst of all things, they develop great relinquishment: Vôùi taát caû phaùp taâm ñöôïc töï taïi maø sanh loøng ñaïi xaû. Mind-gem: See Taâm Chaâu. Mind of glorifying all Buddha-worlds: See Taâm Trang Nghieâm Theá Giôùi. Mind of glowing wisdom: Dieäm Hueä Taâm—Taâm saùng röïc. Mind of grass and trees: Somoku-Shin (jap)— The instinctive processes that exist in the "lifeforce" itself and that are present prior to consciousness—See Thaûo Moäc Taâm. Mind of great detachment: See Xaû Voâ Löôïng Taâm. Mind of great enlightenment: Ñaïi Ñaïo Taâm— Taâm giaùc ngoä lôùn. Mind of great equanimity: See Xaû Voâ Löôïng Taâm. Mind of great faith: See Ñaïi Tín Taâm.

5854

Mind of great joy: Ñaïi laïc taâm—See Hyû Voâ Löôïng Taâm. Mind of great kindness: See Töø Voâ Löôïng Taâm. Mind of great pity: See Bi Voâ Löôïng Taâm. Mind-ground: Shinji (jap)—The mental ground or condition—See Taâm Ñòa. Mind-Ground Dharma Door: See Taâm Ñòa Phaùp Moân. Mind-ground for an enlightenment: Shinchi kakushin (jap)—Taâm Ñòa Giaùc Taâm. Mind of guarding the law: Hoä Taâm—Taâm hoä phaùp. Mind is not heart nor brain; it’s a combination of feeling, perception, thinking and awareness: Taâm khoâng phaûi laø tim hay oùc; maø laø söï phoái hôïp cuûa caûm giaùc, caûm xuùc, söï suy nghó vaø nhaän thöùc. Mind or heart of the Mahayana: Seeking the mind of Buddha by means of Mahayana—Ñaïi Thöøa taâm. Mind here and now is Buddha: Soku-shin-zebutsu (jap)—The identity of mind and Buddha— See Töùc Taâm Thò Phaät. Mind of highest wisdom: Ñænh taâm. Mind hovering over the hoard of acquired wealth: Ñaàu oùc lieân töôûng ñeán cuûa caûi tích luõy. Mind is impermanent: Taâm voâ thöôøng. Mind in its inner character and influence: Noäi taâm töôùng—Baûn taâm thanh tònh bình ñaúng beân trong. Mind of Inexpressible: Taâm baát tö nghì. Mind of insight, knowing the mentalities of all sentient beings: YÙ roõ bieát beân trong, vì bieát roõ taâm sôû thích cuûa chuùng sanh. Mind as it is: Taâm Töôùng—Caùi töôùng cuûa taâm. Mind of Joy: Happy in spirit—Hoan Hyû Taâm— Hyû taâm—Vui veû trong taâm. Mind of keeping moral law: Giôùi Taâm—Taâm giöõ gìn giôùi luaät. Mind of Kindness: Töø Taâm. Mind and knowledge: Trí Taâm—Taâm vaø trí (taâm laø theá, trí laø duïng)—Knowledge and mind or the wisdom of the mind (mind being the organ, knowing the function). Mind lacks defiled attachment: Voâ AÙi Nhieãm Taâm—Taâm khoâng bò chaáp tröôùc laøm ueá nhieãm. Mind of leadership, generating all roots of goodness: YÙ thöôïng thuû vì phaùt khôûi taát caû thieän

caên. Mind life: See Taâm Meänh. Mind like the adamantine world-surrounding mountains: Taâm nhö Kim Cang Vi sôn. Mind like the clear sun: Taâm nhö tònh nhöït. Mind like diamond: Taâm nhö Kim Cang. Mind like the finest jewel: Taâm nhö Ma Ni Böûu vöông. Mind like the great earth: Taâm nhö nhö ñaïi ñòa. Mind like the great ocean: Taâm nhö ñaïi haûi. Mind like a horse: See Taâm Maõ. Mind like a horse and the heart like a monkey: YÙ maõ taâm vieân. Mind like a lotus blossom: Taâm nhö lieân hoa. Mind is like a monkey: See Taâm Vieân. Mind is like a monkey, the thought is like a horse: See Taâm Vieân YÙ Maõ. Mind like the polar mountain: Taâm nhö Tu Di Sôn vöông. Mind like sand in its countless functionings: Sa Taâm—Haèng haø sa soá taâm. Mind like space: Taâm nhö hö khoâng. Mind is like a supervisor: Taâm nhö ngöôøi höôùng daãn—See Höôùng Ñaïo Taâm. Mind like an udumbara flower: Taâm nhö hoa öu-ñaøm-baùt. Mind of the living: Intelligence of the living— The living soul—Sinh linh. Mind of loving-kindness: Loving-kindness— Love—See Taâm Töø AÙi. Mind of the Mahayana: Heart of the Mahayana—See Taâm Ñaïi Thöøa. Mind of manifestation of all patience and endurance: See Taâm Quaûng Haønh Nhaãn Nhuïc. Mind mara: Taâm ma—See Taâm Taëc. Mind as master: See Taâm Sö. Mind of mastery: Ñaïi thaéng taâm. Mind and matter: Namarupa (skt)—Name and form—Individuality of things—Danh saéc. Mind measure: The ordinary man’s calculating mind—See Taâm Löôïng. Mind medicament: Taâm döôïc. Mind of meditation: Ñònh taâm. Mind and mental actions arise together: Sampayutta-dhamma (p)—Associated dharmas— Taâm vaø taâm sôû cuøng khôûi leân hay lieân keát vôùi nhau.

5855

Mind and mental conditions: Taâm taâm (taâm vaø taâm sôû). Mind and mental factors: Taâm Taâm Sôû—Taâm taâm sôû phaùp (taâm taâm phaùp). Mind as a microcosm: The universe in a thought—See Taâm Tính Tam Thieân. Mind-to-mind transmission: Ishin-denshin (jap)—See Taâm Truyeàn Taâm. Mind mirror: The heart mirror—See Taâm Kính. Mind is like a monkey, the thought is like a horse: See Taâm Vieân YÙ Maõ. Mind and matter are identical: See Saéc Taâm Baát Nhò. Mind as the moon: See Taâm Nguyeät. Mind-moon revolution: The mind’s or heart’s moon—See Taâm Minh Luaân. Mind-motor: See Taâm Cô. Mind-nature: The Tathagata-garbha—Nhö Lai taïng taâm—See Taâm Tính. Mind nature being universal: See Phaùt Taâm Ñaúng. Mind that has no form: Taâm khoâng hình töôùng. Mind of no hindrances: Taâm töï taïi—The mind which has got rid of all hindances. Mind of no-rebirth: Taâm voâ sinh. Mind of non-existence: Mindless— Unintentional—Effortless action— Inconsciousness—Unconscious—Mind of nonexistence—Without thought, will or purpose— The real immaterial mind free from illusions— See Voâ Taâm. Mind of non-mental: Citta-viprayukta-samskarah (skt)—Non-mental—Taâm baát töông öng haønh phaùp. Mind of the novice: Navayana-samprasthita (skt)—Shoshin (jap)—First intention or the initial resolve—See Sô Taâm. Mind in peace: Heart in peace—An taâm. Mind of no rebirth: Voâ sanh taâm. Mind of no Retreat: Baát Thoái Taâm. Mind-objects: Phaùp xöù. Mind of observance of the commandments: Giôùi taâm. Mind which is not associated with affliction: See Baát Töông ÖÙng Taâm. Mind observing sentient beings well: YÙ kheùo quaùn saùt chuùng sanh.

Mind ocean: Cittodadhi (skt)—Mind sea—Bieån taâm—Mind-ocean—See Taâm Haûi. Mind of omniscience: Sarvajnana (skt)—Allknowing—Buddha-wisdom—See Nhaát Thieát Trí. Mind-only: Prajnaøptimaøtra (skt)—Idealism—See Duy Taâm. Mind that is only good at intervals: Scattered, inattentive mind—Taâm taùn loaïn hay laø taâm tu taùn thieän—See Taùn Taâm. Mind-Only School: Cittamatra school—MindOnly Sect—See Duy Thöùc Toâng. Mind-Only Sect: Vijnanavada (skt)—Intuitive Sect—Zen Sect—See Duy Thöùc Toâng. Mindon: Name of a Burmese King who organized the fifth council—See Maãn Ñoâng. Mind organ: Manas (skt)—See Taâm Caên. Mind-oriented training: Tu taäp höôùng veà taâm. Mind outstanding like a mountain: Taâm taêng thöôïng nhö nuùi. Mind of patience or endurance: Nhaãn nhuïc taâm. Mind of the people: Daân taâm. Mind of perfect receptivity: Thoï Vò Taâm—Taâm laõnh hoäi. Mind with a perfect understanding of the ultimate reality: See Duyeân Lyù Boà Ñeà Taâm. Mind of perfection of one’s work: See Töï Haïnh Maõn Tuùc Taâm. Mind pervades in all places: Cittam-hi-sarvam (skt)—All is mind, mind pervades in all places, in all the bodies—See Bieán Nhaát Thieát Xöù Taâm. Mind of pity: Compassionate mind—Mind of pity—See Bi Taâm. Mind poisons: Defilements in mind, such as passion or desire, aggression or anger, and ignorance—Nhöõng ueá nhieãm trong taâm nhö tham, saân vaø si. Mind power: See Taâm Löïc. Mind power and karmic power: See Taâm Löïc Nghieäp Löïc. Mind to practice the way: Taâm Haønh Ñaïo—See Haønh Ñaïo Taâm. Mind of the production therefrom of the causation: Ñaúng löu taâm. Mind of profound penetration: YÙ thaâm nhaäp. Mind of protection of the Trirstna: Hoä taâm. Mind of pure enlightenment: Pure bodhi mind— See Tònh Boà Ñeà Taâm.

5856

Mind-pure in its original essence: Jisho-shojoshin (jap)—See Töï Taùnh Thanh Tònh Taâm. Mind as reality body: See Taâm Phaùp Thaân. Mind of realization of the truth of all Buddhalaws: See Taâm Thaät Chöùng Chö Phaùp. Mind of red increase: Taâm maøu ñoû taêng tröôûng—See Taêng Tröôûng Xích Taâm. Mind of renouncement of the world: Xaû taâm. Mind of renunciation: Equanimity—Mind of detachment—Mind of renunciation—See Xaû Taâm. Mind of Repentance and Vows: Saùm Nguyeän Taâm. Mind that resides in faith: Tín Taâm Truï. Mind that resides in irreversibility: Nonretrogression—Baát thoái taâm truï. Mind that resides in Making Transferences: Reflexive powers—Hoài höôùng taâm truï. Mind that resides in mindfulness: Rememberance—Unforgetfulness—Nieäm taâm. Mind that resides in precepts: Nirvana mind in effortlessness—Giôùi taâm truï. Mind that resides in protecting the Dharma: Protection of the Truth—Hoä phaùp taâm truï. Mind that resides in samadhi: Settled firmness on concentration—Ñònh taâm truï. Mind that resides in vigor: Zealous progress— Tinh taán taâm truï. Mind that resides in vows: Action at will in anything in anywhere—Nguyeän taâm truï. Mind resides in wisdom: Wisdom—Tueä taâm tru. Mind of resolve: Nguyeän Taâm—Taâm phaùt theä nguyeän. Mind as a restless monkey: Taâm nhö vöôïn chuyeàn caây. Mind road: See Taâm Loä. Mind rooted in attachment: Lobha-mula-citta (skt)—Tham Taâm—Consciousness rooted in attachment. Mind rooted in ignorance: Moha-mula-citta (p)—Si Caên Taâm. Mind of the same mental characteristics: Equal mind—The universal mind common to all—Ñaúng taâm. Mind of saving of all creatures: Taâm hoùa ñoä chuùng sanh—See Hoùa Ñoä Chuùng Sanh Taâm. Mind seal: See Taâm AÁn.

Mind of seeking the Buddha’s wisdom at all times: Taâm töù thôøi caàu chuûng trí Phaät. Mind of seeking a true master: Taâm caàu Chaân Sö. Mind of self-enlightened ones: Mind of pratyeka-buddha—See Baït Nghieäp Nhaân Chuûng Taâm. Mind-sense: The sixth of the six senses or the twelve entrance—See YÙ Xöù. Mind of service of all Buddhas: Taâm phuïng söï Ñaïi sö—See Phuïng Söï Ñaïi Sö Taâm. Mind-shape: See Taâm Töôùng. Mind skilled in entering concentration: YÙ kheùo nhaäp tam muoäi. Mind-source: Goác cuûa taâm—See Taâm Nguyeân. Mind, the Source of All Dharmas: Vaïn Phaùp Qui Taâm Luïc—See Toå Nguyeân Thieàn Sö. Mind space: Emptied mind—Mind spaciousness—Taâm khoâng. Mind spirit: Taâm linh—Taâm Hoàn—Taâm Ñaêng —The mind genius—Intelligence. Mind of spiritual baptism by the Buddha: Ñænh Taâm—Taâm quyeát ñöôïc Phaät thoï kyù. Mind-stream: Taâm Löu—Doøng chaûy cuûa taâm. Mind of supererogation of one’s good deeds: Taâm thieän caên hoài höôùng—See Thieän Caên Hoài Höôùng Taâm. Mind of supreme enlightenment: Anuttaramcittam (p)—Taâm Voâ Thöôïng Boà Ñeà—See Ñaïi Ñaïo Taâm. Mind sutra: Hrdaya or Maha-PrajnaparamitaHridaya Sutra (skt)—Heart-Sutra—See Baùt Nhaõ Taâm Kinh. Mind of sympathy and pity: Taâm thöông xoùt. Mind of Taoism and Brahmanism: See Anh Ñoàng Voâ UÙy Taâm. Mind of the Tathagata-garbha: Nhö Lai taïng Taâm—The Tathagata-garbha—See Taâm Tính. Mind of ten good qualities: Thaäp thieän taâm— Taâm cuûa möôøi ñieàu thieän. Mind and things: See Taâm Vaø Vaät. Mind and thought: See Taâm Töôûng. Mind thought and perception: Cittam-manas ca vijnana (skt)—Mind, thought, and discernment— See Taâm YÙ Thöùc. Mind of three periods: Past, present or future mind—See Tam Thôøi Taâm.

5857

Mind-training: Huaán luyeän tinh thaàn. Mind in the transformation-body: See Hoùa Taâm. Mind transference: Pravrtti-vijnana (skt)— Evolving of Mind—See Chuyeån Thöùc. Mind-transmission: The transmission of the mind—See Truyeàn Taâm. Mind of the triple world: Tam Theá Taâm—Caùi taâm cuûa ba coõi. Mind: Unceasing flux of what we call 'existence': See Taâm Thöùc: Doøng Chaûy Baát Tuyeät Cuûa Söï Sinh Toàn. Mind of unflagging devotion to one’s vocation: Taâm tröôøng thôøi tu haønh—See Tröôøng Thôøi Tu Haønh Taâm. Mind is ungraspable: See Lieãu Baát Khaû Mòch. Mind is in union with the thought: Taâm Hoøa Hôïp—See Hoøa Hôïp Taâm. Mind of universal salvation: All-empbracing mind—See Phoå Ñoä Taâm. Minds are unobstructed and like the earth, they benefit all equally: Khoâng taâm chöôùng ngaïi ñoái vôùi chuùng sanh loaïi. Mind is unreal: Illusion mind—AÛo taâm. Mind of utterly sincere repentance: See Taâm Thaønh Saùm Hoái. Mind vehicle: See Taâm Thöøa. Mind as water: See Taâm Thuûy. Mind of white appearance: Taâm coù töôùng maøu traéng—See Baïch Töôùng Taâm. Mind of the will for good for self and others: Nguyeän taâm. Mind of wisdom: Taâm Hueä—Taâm vaø trí hueä— Mind of glowing wisdom—Mind or heart wisdom—Mind of perfect understanding. Mind of wisdom-radiance: Hueä quang taâm. Mind within: Noäi taâm—Insight—The heart within. Mind is without inversion: Taâm baát ñieân ñaûo. Mind without resting place: Mind abides nowhere—See Taâm Voâ Sôû Truï. Mind of zealous progress: Taán taâm—Taâm tinh taánions. (Clear) mind: Taâm yù trong saïch. Mindful (a): Coù chaùnh nieäm. Mindful monk: A monk who is mindful—See Chaùnh Nieäm Tyø Kheo.

Mindfulness (n): Sati (p)—Smrtindriya (skt)— Nieäm caên—Nieäm löïc—Söï tænh thöùc—Memory— See Chaùnh Nieäm. Mindfulness of the body: Kayagata-sati (p)— Kayagatasmrti (skt)—See Nieäm Thaân. Mindfulness of the breath: Quaùn hôi thôû—See Tænh Thöùc Veà Hôi Thôû. Mindfulness of the breathing: Tænh thöùc trong hôi thôû—See Nhaäp Töùc Xuaát Töùc Nieäm. Mindfulness of the Buddha: Buddha recitation— See Nieäm Phaät. Mindfulness and clear awareness: Chaùnh nieäm vaø tænh thöùc. Mindfulness and clear awareness in meditation: Tu Taäp Thieàn Ñònh Ñöa Ñeán Chaùnh Nieäm Tænh Giaùc. Mindfulness of the devas: See Nieäm Thieân. Mindfulness of the Dharma: To pray to the Dharma—See Nieäm Phaùp. Mindfulness of the elimination of afflictions: Ñoaïn Phieàn Naõo Nieäm Xöù —Chaùnh nieäm treân vieäc ñoaïn tröø heát thaûy caùc phieàn naõo. Mindfulness of feelings: Nieäm Thoï. Mindfulness on the in-and-out breathing: Anaøpraønasmrti (skt)—Anaøpaønasatti (p)—Soå töùc quaùn hay thieàn quaùn baèng caùch taäp trung vaøo hôi thôû ra vaø vaøo—See Soå Töùc Quaùn. Mindfulness of the inevitability of death: Marana-smrti (skt)—Nghó nhôù ñeán söï taát yeáu cuûa caùi cheát (ñeå tinh taán tu taäp)—See Nieäm Töû. Mindfulness of letting go: Tyagamusmrti (skt)— Nieäm Xaû. Mindfulness of mental states: To pray to the Dharma—Mindfulness of the Dharma—See Nieäm Phaùp. Mindfulness of the mind: Chaùnh nieäm nôi taâm— Mindfulness of thought—See Taâm Nieäm Xöù. Mindfulness of morality: Söï nghó nhôù ñeán vieäc trì giôùi—See Nieäm Giôùi. Mindfulness of the objective realm: Caûnh Giôùi Nieäm Xöù—Chaùnh nieäm treân caùc hieän töôïng. Mindfulness occupied with the body: Kayagatasati (p)—See Nieäm Thaân. Mindfulness on pity: Karunamrditamati (p)—Bi Nieäm. Mindfulness of the Sangha: Nieäm Taêng. Mindfulness and self-possession: Chaùnh nieäm

5858 tænh giaùc. Mindfulness and sensation: Chaùnh nieäm treân caûm thoï—See Thoï Nieäm Xöù. Mindfulness as the sphere of action: Duøng chaùnh nieäm laøm choã sôû haønh, vì ñaày ñuû nieäm xöù — They fulfill the points of mindfulness. Mindfulness and wisdom: Chaùnh nieäm vaø trí hueä—See Nieäm Hueä. Mindless (a): Acitta (skt)—Phi Taâm—Apart form mind—Without mind—No-mind or beyond mentation—Without thought—The real immaterial mind is free from illusions—See Voâ Taâm. Mindless phenomena: Nhöõng hieän töôïng voâ taâm. Mindlessness: Acittata (skt)—Ajnana (skt)— Mind of non-existence—Phi taâm traïng—Voâ Trí. Mindon (1853-1878): Name of a Burmese king who worked to revive Buddhism in Burma. In 1871 he sponsored the “Fifth Buddhist Council,” which was held in Mandalay. The council was convened in order to revise the Pali Canon, and after this task was finished the texts were engraved on 729 marble tablets and stored in the Kuthodaw Pagoda in Mandalay—Teân cuûa moät vò vua Mieán Ñieän ngöôøi ñaõ phuïc höng Phaät giaùo taïi xöù naøy. Vaøo naêm 1871 oâng baûo trôï cho Hoäi Nghò Keát Taäp Kinh Ñieån laàn thöù naêm toå chöùc taïi Mandalay. Ñaïi Hoäi ñöôïc trieäu taäp nhaèm truøng tuyeân laïi kinh taïng Pali, vaø sau khi coâng vieäc hoaøn taát thì taát caû vaên kinh ñaõ ñöôïc khaéc vaøo 729 phieán ñaù caåm thaïch vaø löu giöõ taïi chuøa Kuthodaw ôû Mandalay. Mindroling: One of the major monasteries of the Nyingmapa order of Tibetan Buddhism, founded in the seventeenth century by Terdak Lingpa (1646-1714) in the Hlokha region of Tibet—Moät trong nhöõng ngoâi tònh xaù chính cuûa tröôøng phaùi Nyingmapa thuoäc Phaät giaùo Taây Taïng, ñöôïc ngaøi Terdak Lingpa saùng laäp vaøo theá kyû thöù 17 ôû vuøng Hlokha thuoäc Taây Taïng. Mine: Atmiya (skt)—Ngaõ sôû—“Mine” means something that belongs to oneself—Ngaõ Sôû laø caùi thuoäc veà cuûa toâi hay caùi do ta sôû höõu. Mine is always better than others’: Caùi cuûa ta luùc naøo cuõng hay hôn cuûa ngöôøi. Ming-an Jung-hsi: Myoan Eisai (jap)—Mingan Rongxi—See Minh Am Vinh Taây Thieàn Sö. Mingan Rongxi—Myoan Eisai (jap)—Ming-an

Jung-hsi—See Minh Am Vinh Taây Thieàn Sö. Ming-chao Teâ-ch'ien: Mingzhao Deqian—See Minh Chieâu Ñöùc Khieâm Thieàn Sö. Ming-Hsing: See Minh Haønh. Ming’s Supplementary miscellaneous collection of Buddhist books: See Ñaïi Minh Tuïc Nhaäp Taïng Chö Taäp. Mingle one’s mind with the Dharma: Hoøa laãn taâm mình vôùi Phaùp. Mingle something with something else: Mix something with something else—Hoøa laãn caùi naøy vôùi caùi kia. Ming-ti (chi): Name of a Chinese emperor of the Han dynasty, who reigned from 58 to 75. It is said that in a dream, he saw a golden deity hovering before his palace. After the dream, with an interpretation from his madarins, he sent emissaries to the west to learn more about this golden deity. His emissaries returned to China with the "Sutra in Forty-Two Sections." This is said to have been the beginning of the spread of Buddhism in China—Vua Haùn Minh Ñeá, ngöôøi trò vì töø naêm 58 ñeán naêm 75 sau taây lòch. Ngöôøi ta noùi trong moät giaác mô, nhaø vua thaáy coù moät vò thaàn kim saéc ñöùng tröôùc cung ñieän cuûa mình. Sau giaác mô, vôùi lôøi giaûi thích cuûa nhöõng trieàu thaàn, nhaø vua phaùi söù thaàn ñi Thieân Truùc ñeå tìm hieåu veà vò thaàn kim saéc naøy. Söù thaàn cuûa nhaø vua trôû veà vôùi boä kinh "Töù Thaäp Nhò Chöông." Ngöôøi ta noùi ñaây laø khôûi ñieåm cuûa vieäc truyeàn baù Phaät giaùo taïi Trung Hoa. Mingzhao Dejian: Tu-Yen-Lung—One-eyed Dragon—See Minh Chieâu Ñöùc Khieâm Thieàn Sö. Mingzhao Deqian: Dokugan-Ryu (jap)—Myosho Tokken (jap)—Ming-chao Teâ-ch'ien—See Minh Chieâu Ñöùc Khieâm Thieàn Sö. Mingzhao's pure water pitcher: See Minh Chieâu Tònh Bình. Minh Dang Quang: See Minh Ñaêng Quang. Minh Hanh Zen Master: See Minh Haønh. Minh Khiem Hoang An Zen Master (18501914): See Minh Khieâm Hoaèng AÂn. Minh Khong Zen Master: Thieàn sö Minh Khoâng (1076-1141)—Zen master Minh Khoâng—See Minh Khoâng Thieàn Sö. Minh Luong Zen Master: See Minh Löông Thieàn Sö.

5859

Minh Tri Zen Master: Thieàn Sö Minh Trí (?1196)—See Minh Trí Thieàn Sö. Minh Vat Nhat Tri Zen Master (?-1786): See Minh Vaät Nhaát Tri Thieàn Sö. Minh Vi Mat Hanh Zen Master (1828-1898): See Minh Vi Maät Haïnh. Minister: Quan ñaïi thaàn—Phuïc vuï—Giuùp ñôû. Ministers of the Law: See Phaùp Thaàn. Ministry (n): Hoaèng phaùp. Ministry of sacrifice: Hoaèng phaùp trong tinh thaàn hy sinh. Minki Soshun Zenji (1262-1336): Minh Cöïc Sôû Tuaán Thieàn Sö—Name of a Chinese Lin-chi Zen monk in the fourteenth century. He came from Ming-chou, Zhe-jiang Province, China—Teân cuûa moät vò Thieàn Taêng toâng Laâm Teá Trung Hoa vaøo theá kyû thöù XIV. Sö ñeán töø Minh Chaâu, thuoäc tænh trieát Giang, Trung Hoa. Minobu (jap): Nuùi Thaân Dieân (Nhaät Baûn). Minor (a): Nhoû—Thöù yeáu. Minor afflictions: Tieåu phieàn naõo—See Thaäp Tieåu Phieàn Naõo Ñòa Phaùp. Minor Bodhisattvas: See Thieåu Boà Taùt. Minor calamities: Tai hoïa nhoû. Minor evil mental functions: Vimsatirupaklesa (skt)—Tuøy phieàn naõo. Minor functions of defilement: Upaklesabhumika (skt)—Tieåu phieàn naõo ñòa phaùp—See Thaäp Tieåu Phieàn Naõo Ñòa Phaùp. Minor Grade Afflictions: Tieåu Tuøy phieàn naõo. Minor illness: Beänh nheï. Minor illness which goes untreated for lack of a physician or medicine: beänh tuy nheï, nhöng khoâng thaày, khoâng thuoác. Minor light: Thieåu quang. Minor Light Heaven: Parinimmitavasavatti-deva (skt)—Parittabhas (skt)—Heaven of Lesser Light—See Thieåu Quang Thieân. Minor moral defects arising from unenlightenment: Upaklesabhumikah (skt)— Phieàn naõo hay taâm sôû khôûi daäy töø söï voâ minh chöa giaùc ngoä—See Thaäp Tieåu Phieàn Naõo Ñòa Phaùp. Minor offence to the law: Minute offence to the law—Toäi nhoû (vi tieåu toäi). Minor precepts: Giôùi khinh (giôùi nheï)—See Boán Möôi Taùm Giôùi Khinh.

Minor Purity Heaven: Parittasubha (skt)— Lesser Purity Heaven—Thieåu Tònh Thieân. Minor restraint: Niyama (skt)—Noäi Cheá. Minor sayings: Khuddaka Nikaya (p)— Ksudrakagama (skt)—Smaller collection— Ksudrakagama is only included in Pali canon—Boä tieåu a haøm chæ bao goàm trong kinh taïng Nam Phaïn—See Tieåu A Haøm. Minor secondary afflictions: Paritta-klesabhumika-dharmah (skt)—Tieåu Tuøy Phieàn Naõo— Tieåu Tuøy Hoaëc—See Tuøy Phieàn Naõo. Minor sutras of the Pure Land Sect: See Tieåu Boån A Di Ñaø Kinh. Minor Vehicle: Hinayana (skt)—See Tieåu Thöøa. Minority (n): Thieåu soá. Minuscule (a): Nhoû xíu. Minus side: Toån giaûm bieân. Minute (a): Nhoû—Vi teá—Small—Slight—Subtle. Minute action: Vi haønh (haønh vi nhoû hay vi teá)— Subtle action. Minute conducts: The extremely small conducts of a religious figure—See Teá Haïnh. Minute offence to the law: Toäi nhoû (vi tieåu toäi)—Minor offence to the law. Mipham Rinpoche (tib): Name of a great Nyingma master and writer of the last century— Teân cuûa moät vò ñaïi sö cuûa tröôøng phaùi Ninh Maõ vaøo theá kyû vöøa qua. Miracle (n): Pheùp maàu. Miracles of all Buddhas: Söï thaàn bieán cuûa chö Phaät. Miracle of instruction: Anusasana patiharia (p)—Anusasani-patihariyam (p)—Giaùo giôùi thaàn thoâng. Miracle man: Ngöôøi laøm pheùp laï (thaàn thoâng). Miracle powers: Abhijna (skt)—See Thaàn Thoâng. Miracle of psychic power: Iddhi-patihariyam (p)—Thaàn tuùc thaàn thoâng. Miracle of psychic power of the mind: Cittasamadhi (skt)—Taâm Thaàn Tuùc. Miracle of telepathy: Adesana-patihariyam (p)— Tha taâm thaàn thoâng. Miraculous: Dieäu—Marvelous—Mysterious— Profound—Subtle—Supernatural—Wonderful— Beyond thought or discussion—Huyeàn dieäu khoâng theå nghó baøn hay baát khaû tö nghì.

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Miraculous acts: Vikurvana (skt)—Miraculous transformation—Supernatural influences—See Thaàn Bieán. Miraculous change: Thaàn hoùa. Miraculous drug: Tieân döôïc. Miraculous fable: Truyeàn thuyeát. Miraculous medicine: Thaàn döôïc. Miraculous power: Abhijna (skt)—See Thaàn Thoâng. Miraculous protection: Myoga (jap)—Söï baûo veä kyø dieäu. Miraculous response: Wonderful response—See Dieäu ÖÙng. Miraculous transformation: Vikurvana (skt)— Miraculous acts—Supernatural influences—See Thaàn Bieán. Miraculous transformation support (from the Buddha): Vikrinitadhista (skt)—Thaàn Bieán Gia Trì. Mirage (n): Hallucination: AÛo caûnh—An illusion: AÛo aûnh. Mirage city: Demon-city—Gandharva city—Caøn thaùt baø thaønh—Quyû thaønh. Mirage-like appearance: Töôùng gioáng nhö aûo töôïng—See AÛo Töôïng Töôùng Taâm. Miroku (jap): Maitreya (skt)—Bodhisattva Maitreya—See Di Laëc. Mirokukyo (jap): Kinh Di Laëc—See Maitreya. Mirror: Kieáng—The essential or substantial nature of a mirror can reveal all objects. A man can rightly be called a mirror of the universe, since all things can be reflected in his mind; but the universe cannot be called a mirror for man, since nothing that he sees in it can show him what he is—Theå tính cuûa moät taám kieáng coù khaû naêng theå hieän muoân vaïn hình töôïng. Moät ngöôøi coù theå ñöôïc goïi moät caùch ñuùng ñaén laø taám kieáng cuûa vuõ truï, vì taát caû moïi thöù ñeàu phaûn chieáu trong taâm ngöôøi aáy; nhöng vuõ truï khoâng theå ñöôïc goïi laø taám kieáng cuûa con ngöôøi, vì khoâng coù thöù gì maø ngöôøi aáy thaáy trong vuõ truï coù theå baøy ra cho ngöôøi aáy bieát ñöôïc mình laø caùi gì—See Töù Kính. Mirror and gully: Reflection and echo—See Kính Coác. Mirror of heaven and earth: The Prajnaparamita sutra—Thieân Ñòa Kính (Kinh Baùt Nhaõ Ba La Maät Ña).

Mirror-like wisdom: Adarsana-jnana (skt)— See Ñaïi Vieân Caûnh Trí. Mirror of the mind: The heart-mirror—See Taâm Caûnh. Mirror of wisdom: See Tueä Kính. Misan (jap): Vò Taùn—Chöa phaân taùn—Not dissipated yet. Misapprehend (v): Naém baét khoâng ñuùng choã. Miscalculate (v): Tính sai. Miscellaneous acts: See Taïp Haïnh. Miscellaneous acts of virtue: Taïp Ñöùc—See Taïp Haïnh. Miscellaneous Agamas: Samyuktagama (skt)— Töông ÖÙng A Caáp Ma—Kindred Sayings—See Taïp A Haøm. Miscellaneous beings: Jantu (skt)—Gunsho (jap)—Living beings—Quaàn sinh. Miscellaneous Canon: Samyuktapitaka (skt)— See Taïp Taïng. Miscellaneous cultivation: Varied pratice—Aids thereto or adjunctive observances—Taïp tu. Miscellaneous mystic: See Maät Giaùo Taïp Boä. Miscellaneous notes: Taïp ghi. Miscellaneous practices: Taïp Haønh—See Taïp Haïnh. Miscellaneous Treatises of Abhidharma on the variegated minds: Samyukta-abhidharmahrdaya-sastra (skt)—See Taïp A Tyø Ñaøm. Mischievous: AÙc—Wrong—Cruel—Wicked. Misconception (n): Quan nieäm sai laàm. Misconduct: Haïnh kieåm xaáu—Taø haïnh—There are two classes of misconduct. (Sexual) misconduct: Taø haïnh Misdeed (n): Haønh ñoäng xaáu. Miserable (a): Very unhappy—Uncomfortable— Khoå sôû—Khoán khoå—Baát haïnh. Miserable states: AÙc ñaïo. Miseries (n): Khoå ñau—Khoå naïn. Miserly man: Ngöôøi keo kieát (boûn xeûn). Misery (n): Dukkha (p)—Sorrow—Suffering— Unsatisfying—Khoå naïn (khoå sôû ñôùn ñau). Misery of death: Töû khoå—Suffering of death. Misery and trouble: Soka (skt)—Annoyance— Distress—grief—Sorrow—Khoå naõo. Misery and unreality: Pain and emptiness— Khoå khoâng. Misfortune (n): Baát haïnh—Ñieàu khoâng may.

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Misfortune and adversity: Baát haïnh vaø hoaïn naïn. Misfortune and happiness: Hoïa phöôùc. Misfortunes never come singly: Hoïa tôùi doàn daäp (Hoïa voâ ñôn chí). Mishaka (jap): Mikkaka—Micchaka or Michchhaka—See Di Giaø Ca and Hai Möôi Taùm Toå AÁn Ñoä. Mi of Sheân-shan: Zen master Sheân-shan Mi— See Thaàn Sôn Maät Thieàn Sö. Misinterpretation: Giaûi thích sai laàm. Mislead someone by lying: Noùi gaït ai. Misleaders: Nhöõng thöù laøm cho chuùng ta meâ laàm—See Luïc Caên. Misleadings: There are eight misleadings—Coù taùm thöù meâ—See Baùt Meâ. Misleading character of the material: See Saéc Caùi. Misleading ideas: Nhöõng yù töôûng meâ hoaëc. Misleading mind: A false or wrong mind—See Voïng Taâm. Misleading path: Way of sins—Meâ ñoà. Misleading thoughts: Vitathavitakka (p)— False thoughts—False or misleading thoughts— Transient thoughts—See Voïng Nieäm. Misleading views: Misleading thoughts—See Voïng Kieán. Misleading views and thoughts: Illusory views and thoughts—AÛo töôûng ñöa ñeán taø kieán—See Kieán Hoaëc Tö Hoaëc. Misrakavana (skt): The park where all desires are fulfilled, in the West, one of Indra’s four parks—Taïp Laâm Uyeån. Miss (v): Boû xoùt. Miss out (v): Boû soùt—To omit—To leave out— To drop out. Mission (n): Söù maïng—Thöøa phaùi truyeàn giaùo. Missionaries (n): Ñoaøn truyeàn giaùo. Missionary 1) (a): Ñöôïc sai phaùi—Ñöôïc uûy thaùc söù meänh. 2) (n): Nhaø truyeàn giaùo—Nhaø truyeàn giaùo Phaät giaùo—Buddhist missionary. Misspoken Words: Vaân Moân Saåy Lôøi—See Coâng AÙn Vaân Moân Thoaïi Ñoïa. Mistake (n): Error—Fault—Quaù thaát (sai laàm). Mistaken: Laàm laãn. Mistaken attachment: Meâ Chaáp—Ñaûo Chaáp—

Söï chaáp tröôùc meâ muoäi. Mistaken behavior: Taø Haønh—Haønh vi sai laàm. Mistaken discernment: Parikalpita (skt)—See Phaân Bieät Sai. Mistaken discrimination: Mistaken discernment—Taø Töôûng Phaân Bieät—See Phaân Bieät Sa. Mistaken ego: See Ñaûo Ngaõ. Mistaken moral disciplines: Giôùi caám sai laàm. Mistaken views: Nonsensical views—Upside down or inverted views, seeing things as they seem not as they are—See Ñaûo Kieán. Mistreat: Causing a monk or nun to fall ill and unable to cultivate, commits a Sangha Restoration Offence—Baïc ñaõi moät vò Tyø Kheo hay Tyø Kheo Ni khaùc khieán cho vò aáy bò beänh vaø khoâng theå tu taäp ñöôïc, laø phaïm toäi Taêng Taøn. Mistress of the nuns: Mahaprajapati, the fostermother of Sakyamuni—Ni Chuùng Chuû. Mistrial: Ngoä phaùn. Misunderstanding: Söï hieåu laàm. Misunderstanding about Buddhism: Söï hieåu laàm veà Phaät Giaùo—Nowadays, people in so many places in the world still have a misunderstanding about Buddhism. They view Buddhism as outfashioned, irrational, and bound up with outdated superstitions—Hieän nay nhieàu nôi treân theá giôùi vaãn coøn hieåu laàm veà Phaät giaùo. Nhieàu ngöôøi coi Phaät giaùo laø coå huû, khoâng hôïp lyù vaø ñaày nhöõng meâ tín dò ñoan. Misuse one’s authority: Laïm duïng quyeàn theá (taùc oai taùc oaùi). Misuse (v) or destroy (v) possessions of the permanent dwelling: Laïm duïng hay phaù hoaïi cuûa thöôøng truï. Mithila (skt): Di Taùt La Thaønh—Name of a place in northern India. Mithya (skt): Miccha (p)—Taø vaïy—Voïng— Contrarily—Erroneous—False—Improperly— Invertedly—Incorrectly—Untrue—Wrong view— Wrongly. Mithyadarsana (skt): Pretensiousness—Making a false show—Worldly wise and fast talking—See Theá Trí Bieän Thoâng and Baùt Nan Xöù. Mithya-drsti (skt): Miccha ditthi (p). 1) Taø kieán: Drishti (skt)—Eroneous views— Wrong view—Wrong opinion.

5862 2) Voïng kieán—False views or wrong views of reality. Mithyadrsti-prativirati (skt): Baát Taø Kieán— Abstention from erroneous views—Khoâng coù caùi nhìn sai traùi. Mithya-jiva (skt): Miccha-jiva (p)—Heterodox or improper way to obtain a living—See Taø Meänh. Mithyamana (skt): See Taø Maïn. Mithya-marga (skt): Paganism—Con ñöôøng sai laàm, khoâng ñuùng vôùi chôn lyù)—Heterodox way or doctrine—See Taø Ñaïo. Mithya-praptipatti-tathata (skt): See Taø Haïnh Chaân Nhö. Mithya-vaca (skt): Miccha-vaca (p)—See Voïng Ngöõ. Mitigate (v): Laøm giaûm thieåu. Mitigate (v) pain and sorrow: Laøm giaûm thieåu khoå ñau buoàn phieàn. Mitra (skt): Favor to all beings—AÂn hueä ñoái vôùi muoân loaøi. Mitrasena (skt): Maït Ña Tö Na—Name of a monk. Mitrasri (skt): See Di Ñeá Leä Thi Lôïi. Mitsugo (jap): Samdha (skt)—Sang ngak (tib)— Maät Ngöõ—Ngoân ngöõ bí maät cuûa toâng Chaân Ngoân—Occult or esoteric expression—Esoteric speech—Secret language—Secret meaning. Mitsugon’in (jap): Maät Nghieâm Vieän (trong caùc chuøa thuoäc Phaät giaùo Nhaät Baûn). Mitsugyo-Dai-ichi (jap): Maät Haïnh Ñeä Nhaát— See Number one in exact conduct. Mi-Tsung: School of Secrets—Secret teaching— See Maät Toâng. Mixed: Heterogenous—Hybrid—Variegated— Taïp nhaïp. Mixed cultivation: Sundry practices—See Taïp Haïnh. Mixed marriage: Hoân nhaân dò chuûng. Mixed practices: Combining practices—Mixed cultivation—Sundry practices—See Taïp Haïnh. Mixing or intermingling visualization: Quaùn töôûng taïp. Miyamo Shoson (jap): Cung Baûn Chaùnh Toân cuûa tröôøng phaùi Tònh Ñoä Nhaät Baûn—Japanese Pure Land Sutra of the Main Branch. Mi-Zo-U-Ho (jap): Adbhuta-dharma (skt)— Marvels—Unprecedented occurences—Wonders

—Vò taèng höõu (hi phaùp). Mizo-U-Innen-Kyo (jap): Sutra of Unprecedented Episodes—Vò Taèng Höõu Thuyeát Nhaân Duyeân Kinh—See Vò Taèng Höõu Kinh. Mizo-U-Kyo (jap): Sutra of Unprecedented Episodes—See Vò Taèng Höõu Kinh. Mleccha (skt): Di Leä Xa—Maät Lôïi Xa—See Mieät Leä Xa. Moans and groans: Than van reàn ræ. Mo-chao Ch'an: Mokusho-zen (jap)—Silence absorption—See Maëc Chieáu Thieàn. Mock (v): Cheá nhaïo—To laugh at—To jeer at— To deride. Modality (n): Hình thöùc—Hình thaùi. Mode of approach: Upaya (skt)—See Phöông Tieän. Modes of the Buddha’s teaching of the Southern sects: Caùch daïy cuûa Phaät theo Nam Toâng. Modes of confession: See Saùm Phaùp. Modes of development of enlightenment: Phöông phaùp phaùt trieån taâm giaùc ngoä. Modes of enlightenment: Various branches of enlightenment—Giaùc chi. Modes of meditation: Phaùp haønh thieàn—See Nguõ Thaäp Phaùp. Mode of repentance: Modes of confession—See Saùm Phaùp. Mode of saving lives of ants: See Nghóa Veä. Model: Khuoân maãu—Moâ hình—Example— Pattern. Model teacher: Sö bieåu—Master of all time. Modelled clay and carved wood, images: See Neâ Toá Moäc Ñieâu. Moderate (a): See Ñieàu Ñoä. Moderation (n): Söï ñieàu ñoä—See Ñieàu Ñoä. Moderation in eating: Tieát Ñoä Trong AÊn Uoáng— See AÅm Thöïc Tieát Ñoä. Moderation and Zen practitioners: Ñieàu ñoä vaø haønh giaû tu Thieàn—See Tieát Ñoä Haønh Giaû. Modern world: Theá giôùi ngaøy nay. Modern literature: Kim vaên. Modern perspective: Nhaõn quan hieän ñaïi. Modern western science: Khoa hoïc hieän ñaïi taây phöông. Modernism (n): Chuû nghóa hieän ñaïi—Chuû nghóa taân thôøi.

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Modest (a): Humble—Unpresumptuous— Humility—See Khieâm Toán. Modesty: Shame or a sense of shame and fear of wrong doing—Söï hoå theïn. Modify (v): Caûi tieán. Moggallana (p): Maudgalyayana (skt)—See Maha Muïc Kieàn Lieân. Moggallana-samyutta (p): Sutra on Venerable Moggallana, in the Samyutta Nikaya 40—Töông Öng Muïc Kieàn Lieân, trong Töông Öng Boä 40. Moggaliputta Tissa (p): Dhammapali (p)—Ñaøm Ma Ba La—See Muïc Kieàn Lieân Tö Ñeá Tu. Mogusa (jap): Mokusa (skt)—Yomogi (jap)—A Japanese term for “burning herbs” in Japanese Buddhist practice—See Ñoát Ñaàu. Moha (skt): Avijja (p)—Avidya (skt)—Mogha (p)—Moä Haø—Delusion—Ignorance—Stupid— Stupidity—Unenlightened—Unconsciousness— Ngu si—Ignorance is interpreted by unenlightened, i.e. misled by appearances, taking the seeming for real; from this unenlightened condition arises every kind of klesa, i.e. affliction or defilement by the passions, etc—Meâ söï boû lyù, nghi ngôø chaùnh phaùp, töø ñoù taát caû moïi phieàn naõo khôûi leân—See Voâ Minh. Moha-bandhana (skt): Si Phöôïc—The bond of unenlightenment—Söï troùi buoäc cuûa si meâ. Mohaggi (p): Fire of delusion—Si Hoûa—Löûa si. Mohakkhaya (p): Mohaksaya (skt)—Extinction of delusion—Dieät taét si meâ. Mohaksaya (skt): Mohakkhaya (p)—Extinction of delusion—Dieät taét si meâ. Mohamedanism (n): Hoài giaùo. Moha-mula-citta (p): Mind rooted in ignorance— Si Caên Taâm. Moho (p): Delusion—Si. Moho akusala mulam (p): Unwholesome root of delusion—Si baát thieän caên. Moho kincanam (p): Obstacles of delusion—Si chöôùng. Moist and Wet Conditions Born: Samsvedaja (skt)—Thaáp Sanh. Moisture-born: Samsvedaja (skt)—Thaáp sanh— Water-born, as with worms and fishes. Moisture sprung: Samsvedaja (skt)—Birth from moisture—Haøn nhieät hoøa hôïp sinh (thaáp sinh). Moisturing power: Nhuaän Traïch hay uy löïc röôùi

maùt moïi vaät—See Nhuaän Traïch Löïc. Moji-Zen (jap): Katto (jap)—Word and letter Zen or literary Zen, a derogatory expression for any Zen style which is overly concerned with words and literacy pursuits rather than seeking a direct understanding of the Dharma. It is used synonymously with kattoâ Zen—See Caùt Ñaèng. Mo-Jia sword: See Maïc Gia Kieám. Mokkha (p): See Moksa. Mokkha-deva (p): See Moksa-deva. Moksa (skt): Pratimoksa (skt)—Mokkha (p)— Moäc Xoa—Giaûi thoaùt—Deliverance— Emancipation. Moksadeva (skt): See Moäc Xoa Ñeà Baø. Moksa-dvara (skt): Vimokshamukha (skt)— Emancipation-entrance—Gate of emancipation— The gate of libertaion—The door of release—See Giaûi Thoaùt Moân. Moksagupta (skt): Moäc Xoa Cuùc Ña—A monk of Karashahr, protagonist of the Madhyamayana school whose ignorance Hsuan-Tsang publicly exposed. Moksa-mahaparisad (skt): Great gathering for almsgiving—See Ñaïi Thí Hoäi. Moksa-marga (skt): The way of release (the way or path of liberation—See Giaûi Thoaùt Ñaïo. Moktak (kor): Fish-shaped wooden instrument used as a drum to set the rhythm for chanting the sutras—Loaïi moõ coù hình con caù ñöôïc duøng ñeå ñaùnh nhòp trong luùc tuïng kinh—See Moäc Ngö. Mokuan shoâtoâ (jap): See Moäc Anh Tính Thao Thieàn Sö. Moku-funi (jap): A Japanese term, literally means "Silent non-two"—Thuaät ngöõ Nhaät Baûn coù nghóa laø "Söï laëng thinh phi nhò nguyeân"—See Im Laëng Phi Nhò Nguyeân. Mokugyoâ (jap): Gyorin (jap)—Wooden fish—See Moäc Ngö. Moku-Ketsu (jap): Khaùn Quyeát—Coät goã—Trong Thieàn, taát caû vaät baèng goã laø nhöõng thöïc theå, chöù khoâng phaûi laø khaùi nieäm—Wooden stake. In Zen, all wooden things are real entities, not concepts. Mokuren (jap): Moggallana (p)—Maudgalyayana (skt)—Muïc Kieàn Lieân—See Ma-Ha Muïc Kieàn Lieân. Mokusa (jap): A Japanese term for “burning herbs” in Japanese Buddhist practice—See

5864 Hashin Kyuâji. Mokushoâ Zen (jap): Silence absorption—Silent illumination Zen—Another name for the Mokushu or quiet sitting in Zazen favored by the Soto Sect. Mokushoâ Zen involves practicing seated meditation without the use of a meditative device such as a koâan as a focal point. The term pronounced "Mo-chao Ch'an" in Chinese, was originally coined by Ta-hui Tsung-kao (10891163) as a derogatory expression for the Zen style of his friend and rival Hung-chih Cheng-chueh (1091-1157), which Ta-hui regarded as unorthodox. The opposite style of practice is known as "Kanna Zen," or "Koâan-gazing Zen." Although the term Mokushu Zen is not always used in a negative sense, it is more common for people within the Soâtoâ tradition to refer to their style of meditation as "Shikantaza" or "just sitting."—Maëc chieáu Thieàn ñöôïc öa thích bôûi toâng Taøo Ñoäng. Maëc chieáu Thieàn lieân quan ñeán tu taäp toïa thieàn maø khoâng duøng ñeán phöông caùch quaùn chieáu nhö duøng coâng aùn laøm tieâu ñieåm. Thuaät ngöõ phaùt aâm "Mo-chao Ch'an" trong tieáng Trung Hoa, nguyeân thuûy ñöôïc ñaët ra bôûi Thieàn sö Ñaïi Hueä Toâng Caûo nhö laø moät töø ngöõ nhaèm haï thaáp giaù trò cung caùch Thieàn cuûa ngöôøi baïn vaø laø ñoái thuû Thieàn sö Hoaèng Trí Chaùnh Giaùc, maø Ñaïi Hueä cho laø khoâng chính thoáng. Kieåu ñoái nghòch cuûa maëc chieáu thieàn laø "Coâng AÙn Thieàn." Maëc daàu thuaät ngöõ "Mokushu Zen" khoâng thöôøng ñöôïc duøng vôùi nghóa tieâu cöïc, nhöng ngöôøi theo truyeàn thoáng Taøo Ñoäng toâng thöôøng aùm chæ kieåu thieàn cuûa hoï laø "Chæ Quaùn Ñaû Toïa" hay "chæ laø ngoài maø thoâi."— See Maëc Chieáu Thieàn. Mold (v): Uoán naén Molecule (n): Vi traàn (haït buïi thaät nhoû) —Atomic element. Molten Brass Hell: Ñòa Nguïc Döông Ñoàng. Moment: Moät luùc. Moment of impermanence: Not a moment is permanent—See Saùt Na Voâ Thöôøng. Moment of joy and happiness: Trong luùc sung söôùng haïnh phuùc Moment to moment extinction: Nieäm Nieäm Dieät—Nieäm dieät trong töøng giaây töøng phuùt. Moment-to-moment impermanence: Unceasing change—See Nieäm Nieäm Voâ Thöôøng.

Moments of past, present and future: See Saùt Na Tam Theá. Momentariness: Momentary enlightenment— See Ñoán Ngoä Nhaát Thôøi. Momentariness of existence: An instance of life—See Khoaûnh Khaéc Cuûa Söï Soáng. Momentary ability: Naino (jap)—The Buddhas have attained perfection, their ability is instantaneous or momentary—Naõi Naêng, khaû naêng töùc thôøi chôùp nhoaùng. Chö Phaät ñaõ ñaït ñeán toaøn thieän, khaû naêng cuûa hoï laø töùc thôøi vaø chôùp nhoaùng. Momentary enlightenment: Enlightenment comes upon one abruptly and is a momentary experience—See Ñoán Ngoä Nhaát Thôøi. Momentary experience: Momentariness— Momentary enlightenment—See Ñoán Ngoä Nhaát Thôøi. Momentary concentration: Khanika-samadhi (p)—Ksanika-samadhi (skt)—Saùt Na Ñònh—Söï ñònh trong saùt na hieän taïi. Mommu (jap): Hoaøng ñeá Vaên Vuõ (Nhaät Baûn). Monasterial (a): Monastic—Thuoäc veà ñôøi soáng aån tu—Thuoäc veà tònh xaù—Thuoäc veà Taêng vieän. Monastery (n): See Taêng Phöôøng. Monastery in the Bamboo Grove: Venuvana (skt)—Bamboo-Grove Vihara—See Truùc Laâm Tònh Xaù. Monastery cook: Bhattuddsaka (skt)—Du Ñaàu— Hoûa Ñaàu—Ngöôøi naáu aên trong thieàn vieän—A monastery official who is in charge of meal distribution. Monastery family party: See Nhaát Gia Yeán. Monastery's gardener: The monks or nuns responsible for tending the monastery's vegetable garden—See Enju. Monastery kitchen: Gragrant kitchen—Höông truø—Nhaø beáp cuûa töï vieän—The fragrant kitchen. Monastery kitchen account: See Hoûa Tröôùng. Monastery wholly Hinayana: Nhaát Höôùng Tieåu Thöøa Töï—Töï vieän Tieåu Thöøa. Monastery wholly Mahayana: Nhaát Höôùng Ñaïi Thöøa Töï—Töï vieän Ñaïi Thöøa. Monastic (a): Monasterial—Thuoäc veà cuoäc soáng aån tu hay Taêng löõ. Monastic age: Age in the order—Precept age— Sacerdotal age—To receive one’s monastic age.

5865 To add to one’s monastic age on the conclusion of the summer retreat—The precedence of monks and nuns in the Order is determined by the number of summer retreats they have attended— See Taêng Laïp. Monastic annual periods: Nhöõng muøa quan troïng trong töï vieän—See Töù Tieát. Monastic Bodhisattvas: Xuaát gia Boà Taùt. Monastic Celibacy: Traditionally speaking, in most parts of the Buddhist world, Buddhist monks and nuns leave the ordinary life of a married householder to live celibate lives within the monastic community. Monastic celibacy dates to the historical Buddha and his immediate disciples, who left their families and possessions behind when they enter the monastic life. Buddhist Vinaya requires celibacy for all monks and nuns. Breaking the precept against sexual relations was one of the four violations that entailed expulsion from the community. Buddhist monastic celibacy was at first viewed as unfilial and destructive to the society, but Chinese Buddhists eventually came to interpret monastic celibacy as the highest form of filial piety. Today monastic celibacy remains the norm throughout most of the Buddhist world. Japanese Buddhism represents the primary exception to this pattern: In Japan, although Buddhist nuns continue to lead celibate lives, most Buddhist monks are married men with families—Theo truyeàn thoáng maø noùi, trong haàu heát caùc mieàn cuûa Phaät giaùo treân theá giôùi, Chö Taêng vaø chö Ni Phaät giaùo rôøi boû cuoäc soáng theá tuïc ñeå soáng ñôøi ñoäc thaân trong coäng ñoàng töï vieän. Cuoäc soáng ñoäc thaân trong töï vieän coù töø ngaøy ñöùc Phaät lòch söû vaø caùc ñeä töû tröïc tieáp cuûa Ngaøi, nhöõng ngöôøi ñaõ boû laïi sau löng gia ñình vaø taøi saûn ñeå ñi vaøo cuoäc soáng töï vieän. Boä luaät Phaät giaùo ñoøi hoûi cuoäc soáng ñoäc thaân nôi chö Taêng Ni. Phaïm giôùi quan heä tình duïc laø moät trong boán vi phaïm lôùn phaûi truïc xuaát khoûi giaùo ñoaøn. Thanh Quy soáng ñoäc thaân trong töï vieän thoaït tieân ñöôïc xem nhö baát hieáu vaø huûy dieät xaõ hoäi, nhöng cuoái cuøng nhöõng Phaät töû Trung Hoa xem cuoäc soáng ñoäc thaân nhö laø hình thöùc hieáu ñaïo cao nhaát. Ngaøy nay cuoäc soáng ñoäc thaân trong töï vieän vaãn ñöôïc duy trì laø quy taéc bình thöôøng trong haàu heát moïi nôi thuoäc theá giôùi Phaät giaùo. Phaät giaùo Nhaät Baûn ñaïi dieän cho söï ngoaò leä vôùi tieâu chuaån naøy: ÔÛ Nhaät Baûn, maëc daàu

chö Ni Phaät giaùo vaãn tieáp tuïc ñôøi soáng ñoäc thaân, chö Taêng laïi laø nhöõng ngöôøi coù gia ñình—See Married monks. Monastic Code: Shingi (jap)—Pure rules or clear rules, a collection of ethical precepts designed to govern the life of monks and nuns living in religious communities. Within the Buddhist tradition, the earliest monastic code is the Vinaya, which constitutes one portion of the Tripitaka. The Zen school developed its own genre of monastic codes, known in Vietnamese as "Thanh Quy," in Chinese as "Ching-kuei" and in Japanese as "Shingi" or "pure regulations." One of the distinctive features of the Zen codes is the requirement that all monks and nuns engage in manual labores a regular part of their monastic training. Zen tradition maintains that the Chinese Zen master Pai-chang Huai-hai (720-814) composed the earliest Zen monastic code, the Paichang's Ch'ing-kuei (Hyakujoâ Shingi), in the eighth or ninth century. Chinese codes were transmitted to Japan, where Japanese Zen masters designed their own versions to suit the Japanese context. Doâgen Kigen (1200-1253), the founder of Soâtoâ Zen, wrote one of the most famous Japanese examples, the Eihei Shingi—Thanh Quy, luaät thanh tònh hay quy luaät roõ raøng trong töï vieän, söu taäp giôùi luaät coù tính luaân lyù ñaïo ñöùc daønh cho vieäc quaûn lyù ñôøi soáng cuûa chö Taêng Ni trong caùc coäng ñoàng toân giaùo. Trong truyeàn thoáng Phaät giaùo, quy luaät sôùm nhaát laø boä Luaät Taïng, laøm thaønh moät phaàn cuûa Tam Taïng kinh ñieån. Thieàn toâng laøm ra boä quy luaät rieâng, maø theo tieáng Vieät goïi laø "Thanh Quy," tieáng Hoa goïi laø "Ching-kuei", tieáng Nhaät laø "Shingi" hay laø nhöõng tònh luaät. Moät trong nhöõng neùt ñaët tröng cuûa boä thanh quy ñoøi hoûi chö Thieàn Taêng vaø Thieàn Ni phaûi tham döï vaøo vieäc lao taùc haèng ngaøy nhö laø moät phaàn cuûa vieäc tu taäp trong Thieàn vieän. Truyeàn thoáng Thieàn toâng vaãn duy trì boä Thanh quy sôùm nhaát ñöôïc soaïn bôûi Thieàn sö Baùch Tröôïng Hoaøi Haûi, goïi laø Baùch Tröôïng Thanh Quy, vaøo theá kyû thöù taùm hay thöù chín. Nhöõng quy luaät cuûa Trung Hoa ñöôïc truyeàn sang Nhaät Baûn, taïi ñaây caùc Thieàn sö ngöôøi Nhaät saép ñaët phieân dòch laïi cho thích hôïp vôù i ngöôøi Nhaät. Thieàn sö Ñaïo Nguyeân Hy Huyeàn, vò saùng laäp ra toâng Taøo Ñoäng Nhaät Baûn, ñaõ vieát boä "Vónh Bình Thanh Quy"—See Vónh Bình Thanh Quy.

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Monastic companion: Taêng löõ—Taêng ñoà hay baïn Taêng—Monastic company—Clergy. Monastic confession and repentance: See Taùc Phaùp Saùm Hoái. Monastic custom: See Taêng Nghi. Monastic dining hall: Trai Ñöôøng—Phoøng aên cuûa töï vieän—Abstinence hall. Monastic education: Söï giaùo duïc Taêng Ni. Monastic grade: Religious grade—Ñaïo phaåm. Monastic life: Cuoäc soáng tònh haïnh trong töï vieän. Monastic Order: Tu vieän aån tu. Monastic possessions: Monastic things or property—See Taêng Kyø Vaät. Monastic robes made according to a fashionable design: To commit an offence involves Release and Expression of Regret—Y aùo may theo thôøi trang laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái). Monastic robe of purity: Stainless garment—Voâ Caáu Y—The stainless garment, the monastic robe of purity—Teân goïi chung cho y aùo caø sa (khoâng dính buïi phieàn naõo). Monastic routine: Thieàn moân quy cuû. Monastic schoolroom: Ñaøm Laâm—Phoøng giaûng trong töï vieän. Monastic Training: The practice and discipline followed by a monastic community of monks and nuns. Buddhist monastic training is traditionally said to be divided into three parts: morality or sila (kaigaku), concentration or samadhi (joâgaku), and wisdom or prajna (egaku)—See Giôùi Ñònh Hueä. Monasticism (n): Ñôøi soáng trong töï vieän—Ñôøi soáng xuaát gia. Mondjou-bosatu (jap): Jampeian (tib)—Manjusri (skt)—Manjugatha (skt)—Maïn Thuø Thaát Lôïi— See Vaên Thuø Sö Lôïi. Mondoâ (jap): Wen-ta—Question and answer, a term for the discussion about the Dharma between a Zen master and disciple—See Vaán Ñaùp. Monen (jap): Vitathavitakka (p)—Deluded thought—False or misleading thoughts—Transient thoughts—See Voïng Nieäm. Money: Tieàn. Money corrupts men’s hearts: Vaøng baïc laøm hö hoûng loøng ngöôøi (Hoaøng kim haéc theá taâm). Money and material things: See Tieàn Baïc Vaät Chaát.

Moneya-sutra (skt): Moneyya-sutta (p)—Sutra on Sagacity, Anguttara Nikaya III. 123—Sutra on practice of purification and tranquility of the mind—Kinh Tònh Maëc Haønh, trong Taêng Nhaát A Haøm III. 123. Moneyya-sutta (p): See Moneya-sutra. Mongali (skt): An ancient capital of Udyana, the present Manglavor on the left bank of the Swat, a trans-Indus State west of Kashmir—Coá ñoâ cuûa Udyana, baây giôø laø Manglavor naèm beân taû ngaïn soâng Swat, moät bang cuûa AÁn Ñoä naèm veà phía taây cuûa Kashmir. Mongkut (1851-1868): Name of King Rama IV, Thai king who was a Buddhist monk from 1824 to 1868, during which time he founded the Thammayut sect. As the name “Thammayut” (Dhammayutika—p) means adhering to the dharma. This is a reformist group, which emphasizes strict adherence to the rules of monastic conduct (Vinaya) as well as study of the scriptures. During his reign, he worked very hard to help purify the Thai samgha—Teân cuûa vua Rama IV (1824-1868), vò vua Thaùi Lan, ngöôøi ñaõ töøng laø Taêng só trong thôøi ñoù oâng thaønh laäp tröôøng phaùi Thammayut. Teân Thammayut gaén lieàn vôùi “Phaùp.” Ñaây laø nhoùm caûi caùch, nhaán maïnh ñeán vieäc tu taäp giôùi luaät töï vieän cuõng nhö hoïc taäp kinh ñieån. Trong thôøi laøm vua, oâng cuõng laøm vieäc heát söùc mình nhaèm giuùp thanh tònh Taêng ñoaøn Thaùi. Mongolian Buddhism: See Moâng Coå Phaät Giaùo. Monism (n): Thuyeát nhaát nguyeân. Monji (jap): See Vaên Töï. Monji-hoâshi (jap): A Japanese term, literally means "Scriptures dharma master"—See Vaên Töï Sö. Monji-Mandara (jap): Vaên töï maïn ñaø la. Monjin (jap): Vaán Tín—To ask how someone is by bowing with the palms of the hands together (gassho-monjin) or with the left hand curled round the thumb and the right hand covering the back of the left hand (shasshu-monjin)—Hoûi thaêm ai baèng caùch chaáp tay cuùi ñaàu chaøo hoaëc baøn tay traùi bao laáy ngoùn tay caùi vaø baøn tay phaûi ñaët treân baøn tay traùi—See Vaán Taán. Monju (jap): Manjugatha (skt)—Manjusri (skt)— See Vaên Thuø Sö Lôïi. Monjushiri (jap): Manjusri (skt)—See Vaên Thuø Sö Lôïi.

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Monk: Bhikkhu (p)—Bhiksu (skt)—Biku (jap)— Pigu (kor)—Gelong (tib)—Moät vò sö ñaõ thoï cuï tuùc giôùi—A fully ordained monk—See Cuï Tuùc Giôùi Tyø Kheo. Monk who is affable, endowed with gentleness and patience, quick to grasp instruction: See Thieän Ngoân Tyø Kheo. Monks in the burning house: Married monks— Hoûa traïch Taêng (Taêng coù gia ñình, i.e. Nhaät Baûn)—See Married monks. Monk’s chamber: Taêng phoøng. Monk who is in charge of storing sutras: Zosu (jap)—Taïng Ty—See Taïng Chuû. Monk in charge of the kettles in a monastery: Thang Ñaàu—Vò sö lo vieäc naáu nöôùc trong chuøa. Monk in charge of novices: See Xuaát Gia A Xaø Leâ. Monk’s clothes: Naâu soøng—Clothes which have been dyed in brown. Monk who is content with any kind of requisites: See Tri Tuùc Tyø Kheo. Monk who controls the latrines: Monk who controls the restrooms in the temple—Tònh ñaàu. Monk who destroys the truth: See Hoaïi Ñaïo Sa Moân. Monks’ Dormitories: See Shuryo. Monk who earns his living by bending down to cultivate the land: See Haï Khaåu Thöïc. Monk who has ended the stream of transmigration: Arhat—Laäu taän Tyø Kheo (A La Haùn). Monk who is a friend, associate and intimate of good people: See Thieän Höõu Tyø Kheo. Monk of great talent: Baäc Taêng taøi. Monk of great virtue and old age: Great Monk—Senior monk—Ñaïi Laõo Taêng (Ñaïi Laõo Hoøa Thöôïng). Monk’s halls: One of the seven primary buildings (shichidoâ garan) which form the core of a Zen temple or monastery. Traditionally, the monks' hall served as the central living quarters for the majority of the monastic community and also the dining hall and meditation hall—Moät trong baûy kieán truùc chính trong thieàn vieän. Theo truyeàn thoáng, Taêng ñöôøng ñöôïc duøng laøm nôi ôû chính cuûa Taêng chuùng, trong ñoù coøn coù phoøng aên vaø thieàn ñöôøng—See Tuaàn Ñöôøng.

Monk’s hat: See Thuûy Quan. Monks who hear and repeat many sutras, but are not devoted doers: Ña vaên tyø kheo. Monk from India: Phaïm Taêng (vò Taêng töø AÁn Ñoä). Monk-king: See Maâu Ni Vöông. Monks and the laity: Taêng tuïc—Bhiksus and Laypeople. Monks and laymen: Ñaïo tuïc. Monks and laypeople: Taêng tuïc—Bhiksus and Laypeople. Monk who loves the Dhamma and delights in hearing it: See AÙi Thuyeát Phaùp Tyø Kheo. Monks and nuns (friars): Taêng Ni—See Baùt Phuùc Ñieàn. Monk’s outer robe: Thöôïng y. Monk’s patch-robe: See Ñaïi Y. Monk’s precepts: Taêng Giôùi—Giôùi luaät cuûa chö Taêng. Monks who read and repeat few sutras, but are devoted in their lives: Quaû thieån tyø kheo— See Nhò Chuûng Tyø Kheo. Monk who refuses instructions: See Voâ Vaên Tyø Kheo. Monk’s robe: Kasaya (skt)—Priestly garments— Tri ñieàn (y baù naïp)—See Caø Sa. Monk's robe made of patches: Baù naïp y—See Monk’s robe. Monk scholar: Moät vò Taêng uyeân baùc. Monks of senior ranks: Tieân Boái. Monk who is skilful, not lax, using foresight in carrying them out, and is good at doing and planning: See Phuïc Vuï Tyø Kheo. Monk’s staff: Khama-pana (p)—Khakkara (skt)—Shujoâ (jap)—See Tích Tröôïng and Walking staff. Monk who ever strives to arouse energy: See Tinh Taán Tyø Kheo. Monk student: Taêng sinh. Monk’s toga: The monk’s robe, thrown over one shoulder, some say the right, others the left—See Thieân Sam. Monks who wear patched robes: Naïp Chuùng— Caùc vò Taêng chuùng maëc y aùo baù naïp. Monkey: Thaân (from 3 p.m. to 5 p.m.)—One of the twelve animals. Monkey-mind: See Taâm Vieân.

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Monkey-witted (a): Blunt—Dull—Foolish— Ignorant—Silly—Stupid—Ñaàn ñoän—Ngu ñaàn. Monlam Chenmo (tib): A Tibetan term for Great Prayer Festival—See Ñaïi Leã Caàu Nguyeän. Monmu (jap): Vaên Vuõ Thieân Hoaøng—Teân cuûa moät vò Nhaät Hoaøng töø naêm 697 ñeán 700—Name of a Japanese king from 697 till 700. Monna (jap): Question word, or questions about the Dharma, usually addressed by a disciple to a Zen master. The term literally means "to ask a question." The term refers specifically to a question that a student asks during mondoâ (question and answer session between master and student)—Caâu hoûi veà giaùo phaùp, thöôøng ñöôïc ngöôøi ñeä töû hoûi moät vò thaày. Thuaät ngöõ ñaëc bieät chæ moät caâu hoûi cuûa ngöôøi ñeä töû trong buoåi tham vaán vôùi thaày—See Nghi Vaán Töï. Monochromatic light: AÙnh ñôn saéc. Monogamist (n): Ngöôøi chuû tröông nhöùt phu nhöùt theâ (moät choàng moät vôï). Monogamy (n): Nhaát Phu Nhaát Theâ—Cheá ñoä moät choàng moät vôï. Mononobe (jap): Doøng hoï Vaät Boä (Nhaät Baûn). Monophysitic: Pantheistic sect of Mahayana— See Nhaát Taùnh Toâng. Monophysitic sect: Pantheistic Sect—See Nhaát Taùnh Toâng. Monopolise (v): Ñoäc quyeàn. Monotheism (n): Chuû nghóa nhaát thaàn giaùo—See Nhaát Thaàn Giaùo. Monotheist (n): Ngöôøi theo nhaát thaàn giaùo. Monotheistic (a): Thuoäc veà thuyeát nhaát thaàn giaùo. Monotheistical (a): Monotheistic—Thuoäc veà thuyeát nhaát thaàn giaùo. Monsoon-season-retreat: Summer retreat—See An Cö Kieát Haï. Monstruous: Very cruel—Ñaïi aùc. Months of abstinence: Special months of abstinence and care for lay Buddhists—See Trai Nguyeät. Months of the devas: Thaàn Bieán Nguyeät—Thaàn Thoâng Nguyeät—See Thaàn Tuùc Nguyeät. Month of purification: Trai Nguyeät—Thaùng aên chay. Monthly preaching: Nguyeät thöù giaûng (baøi giaûng haøng thaùng veà giôùi luaät cuûa chö Taêng Ni). Moon: 1) The male fairy’s name: Canda (p)—

Nguyeät lang, teân cuûa vò nam tieân; 2) The female fairy’s name: Nguyeät nga, teân cuûa vò nöõ tieân; 3) Soma (skt): Maët Traêng (thaùi aâm). Moon-black Ming-Wang: Moon-spot MingWang—See Nguyeät Yeåm Toân. Moon contemplation: Moon samadhi—See Nguyeät Luaân Quaùn Tam Muoäi. Moon-deva: Nguyeät Thieân Töû—See Minh Nguyeät Thieân Töû. Moon-disk: Nguyeät Luaân (maët traêng). Moon face Buddha: See Nguyeät Dieän Phaät. Moon of Liberation Bodhisattva: Giaûi Thoaùt nguyeät Boà Taùt. Moonlight (n): Candraprabha (skt)—Chieán Ñaït La Baùt Laït Baø—See Nguyeät Quang Phaät. Moonlight Bodhisattva: Surya-prabhasana (skt)—See Nguyeät Quang Boà Taùt. Moonlight king: See Nguyeät Quang Vöông. Moonlight prince: See Nguyeät Quang Thaùi Töû. Moon-love-samadhi: See Nguyeät AÙi Tam Muoäi. Moon number one and moon number two: DaiIchi-Getsu, Dai-Ni-Getsu (jap)—Ñeä Nhaát Nguyeät Ñeä Nhò Nguyeät—The primary moon and the secondary moon, means the first month and the second month, or the moon and its reflection, or concentrated mind and divided mind—Maët traêng thöù nhaát vaø maët traêng thöù nhì, maët traêng chính vaø maët traêng phuï, coù nghóa laø thaùng thöù nhaát vaø thaùng thöù nhì, hay maët traêng vaø söï phaûn chieáu cuûa noù, hay ñònh taâm vaø taùn taâm. Moon palace: See Nguyeät Cung. Moon-rat: See Nguyeät Thöû. Moon reflected in the water: Jalacandra or Udakacandra (skt)—See Thuûy Nguyeät. Moon reflecting in the well: Jalacandra (skt)— See Tænh Trung Lao Nguyeät. Moon reflection in the water: Jalacandra (skt)— Maët traêng trong nöôùc—Water-moon—See Thuûy Trung Nguyeät. Moon-samadhi: Moon contemplation—See Nguyeät Luaân Quaùn Tam Muoäi. Moon in water: Udakacandra (skt)—Jalacandra (skt)—Water-moon—See Thuûy Trung Nguyeät. Moral: 1) (a): Thuoäc veà luaân lyù hay ñaïo ñöùc; 2) (n): Baøi hoïc luaân lyù. Moral action: Haïnh nghieäp. Moral argument: Lyù chöùng luaân lyù.

5869

Moral causation: Nguyeân nhaân luaân lyù. Moral Codes: Pannatisila (p)—Sila-vinaya (skt)—Commandments—Moral Codes—Moral restraint or Vinaya Pitaka—Rules—Rules of law—See Giôùi Luaät. Moral conduct: Holding precepts (Discipline)— Impulse—Giôùi Ba La Maät: Trì giôùi—Soáng ñaïo ñöùc theo ñuùng giôùi luaät. Moral conduct and religious exercises: Discipline—Moral conduct—Moral deed— Upright conduct—Ñöùc haïnh—Moral conduct and religious practices—See Monastic Code. Moral conduct and religious practices: Coâng ñöùc vaø coâng haïnh tu trì—Virtues— Virtuous—Morality—Good conduct—Moral conduct and moral deeds—Ñöùc Haïnh. Moral conversion: Söï hoaùn caûi luaân lyù. Moral formation: Study of the rules—Study of discipline—Giôùi hoïc—Caùi hoïc veà giôùi luaät. Moral impurity: Mala (skt)—Dust—Impurity— Mental impurity—Whatever misleads or deludes the mind—Illusion—Defilement—Caáu. Moral infection: All kinds of moral infection, the various causes of transmigration—Taát caû caùc phaùp höõu laäu laø nhöõng taïp nhaân cuûa luaân hoài sanh töû — See Taïp Nhieãm. Moral law: Luaät luaân lyù. Moral law which reveals or evolves the Buddha-nature: See Phaät Taùnh Giôùi. Moral monk: Patimokkha (p)—See Giôùi Boån Tyø Kheo. Moral offering: Dharma-puja (skt)—Offerings to (for) the Dharma—Serving the Dharma—See Phaùp Cuùng Döôøng. Moral philosophy: Right way to be human—Ñaïo laøm ngöôøi (luaân thöôøng ñaïo lyù). Moral precept: See Giôùi Ba La Maät and Luïc Ñoä Ba La Maät. Moral principle: Nguyeân taéc ñaïo ñöùc. Moral responsibility: Traùch nhieäm luaân lyù (traùch nhieäm tinh thaàn). Moral restraint: Giôùi—See Giôùi Luaät. Moral rules of Bodhisattva: Bodhisattva-sila (skt)—Boà taùt giôùi. Moral sense of Scriptures: Nghóa luaân lyù cuûa kinh ñieån. Morale: Nhaân taâm—Só khí.

Moralist: Nhaø ñaïo ñöùc. Moralistic (a): Thuoäc veà söï raên daïy luaân lyù. Morality (n): Guna (skt)—Trì giôùi—Good conduct—Moral power—Virtue—See Giôùi Luaät. Morality helps giving up ill-will or hatred: Trì giôùi giuùp chuùng ta töø boû aùc yù vaø saân haän. Mortality is Nirvana: Sanh töû töùc Nieát Baøn. Morality-paramita: Sila-paramita (skt)—Precept paramita—Morality paramita—See Giôùi Ba La Maät and Luïc Ñoä Ba La Maät. Morality pertaining to sense-restraint: Indriyasamvara sila (p)—Precepts on senserestraint—Giôùi Caên—See Thu Thuùc Luïc Caên. Morality-play: Kòch coù tính caùch daïy luaân lyù ñeå raên ñôøi. Morality is as sound as the hill: Cuoäc soáng giôùi ñöùc ñaïo haïnh cao nhö nuùi (Nghóa troïng nhö sôn). Moralize (v): Raên daïy veà luaân lyù. Moraparitta-sutta (p): Sutra on Peacock king— See Khoång Töôùc Minh Vöông. Moras-karmas (skt): Ba giôùi veà yù—The three dealing with the mind—See YÙ Tam. (The) more you say, the more erros you make: See Ña Ngoân Ña Quaù. Mormon (n): Giaùo phaùi Mormon, moät heä phaùi Tin Laønh xuaát phaùt töø tieåu bang Utah cuûa Hoa Kyø. Morning assembly: Taûo tham (buoåi tham thieàn sôùm mai). Morning period: Thaàn Trieâu—The first of the three divisions of the day—Moät trong ba thôøi trong ngaøy, buoåi saùng—See Tam Nhaät Phaàn. Morning service: Coâng Phu Saùng—Khoùa leã buoåi saùng trong chuøa. Morning sessions: Soâshin-zazen (jap)—Khoùa thieàn buoåi saùng—Morning session of meditation, one of the four periods of zazen (shiji zazen) observed daily in Zen monasteries. Although exact hours differ by monastery, soâshin-zazen is held after breakfast, sometimes between nine and eleven o'clock in the morning—Moät trong boán thôøi tu taäp toïa thieàn trong caùc Thieàn vieän. Maëc daàu thôøi khaéc coù khaùc nhau tuøy theo moãi töï vieän, nhöng thôøi khoùa buoåi saùng ñöôïc toå chöùc sau giôø ñieåm taâm, thænh thoaûng giöõa chín vaø möôøi moät giôø. Mortal 1) (a): All beings are mortal—Thuoäc veà caùi cheát—Phaûi cheát—Moïi sinh vaät ñeàu phaûi cheát.

5870 2) (n): Mortal people—Phaøm nhaân. Mortal dispensation: Phaân ñoaïn thaân—Phaân ñoaïn tam ñaïo—See Phaân Ñoaïn Sinh Töû. Mortal life: Bond of existence—See Höõu Keát. Mortal lot with various forms of reincarnation: See Phaân Ñoaïn Sinh Töû. Moral and mental nature: Dharmakaya (skt)— See Phaùp Thaân. Mortal samsara life: The samsara life of births and deaths—See Höõu Vi Sinh Töû. Mortal and Spiritual bodies: Phaân ñoaïn vaø Bieán dòch thaân. Mortal stream of existence: See Kieán Löu. Mortality (n): Söï cheát—Söï töû vong. Mortification (n): Haønh xaùc—Khaéc khoå. Mortify oneself (one’s body): Haønh xaùc. Self-mortification (n): Töï haønh xaùc. Mortify (v): Haønh xaùc. Mo-shan Liao-jan: Massan Ryonen (jap)—See Maït Sôn Lieãu Nhieân Thieàn Sö Ni. Moshan Liaoran: See Maït Sôn Lieãu Nhieân Thieàn Sö Ni. Mospa (tib): Adhimukti (skt)—Adhimutti (p)— Atimukti or Abhimukham (skt)—See A Ñeà Muïc Giaø (1). Mosshoâryoâ (jap): A Japanese term, literally means "Unthinkable, unspeakable". A Zen expression referring to the true nature of reality. Truth that can be thought but not expressed— Thuaät ngöõ Nhaät Baûn coù nghóa laø "Khoâng theå nghó baøn hay baát khaû thuyeát." Thuaät ngöõ thieàn chæ söï hieän thöïc thaät. Chaân lyù khoâng theå noùi ra, khoâng theå naøo dieãn taû hay giaûi thích ñöôïc. Mosshoâseki (jap): Leaving no trace—See Voâ Löu Tích. Most: Supreme—Very—Toái. Most charitable: Nhaân töø nhöùt. Most durable: Tröôøng toàn. Most essentially: Thieát yeáu nhöùt. Most Excellent Favor Bodhisattva: Tathagatamitra (skt)—Toái Thaéng Höõu Boà Taùt. Most excellent person: See Toái Thaéng Nhaân. Most exquisite voices: Vi dieäu aâm. Most Heroic, Mightiest and Most Compassionate One: Ñaáng Ñaïi Huøng, Ñaïi Löïc, Ñaïi Töø Bi. Most Holy Bodhisattva: Parama-carya (skt)—Toái

Thaùnh Boà Taùt. Most Holy One of all Sages: Thaùnh Trung Toân— King of Sages—An epithet of the Buddha—Moät danh hieäu cuûa ñöùc Phaät. Most honored: The Peerless Honored One—Voâ Thöôïng Toân. Most Honored One: Ñöùc Theá Toân—See Thaäp Hieäu. Most Honored One among human and heavenly beings: An epithet of the Buddha— Thieân Nhaân Sö—See Thaäp Hieäu. Most Honored One in the Three Worlds: An epithet of the Buddha—Tam Giôùi Toân. Most Honorable One: Buddha—Toái Thaéng Toân—Baäc ñaùng toân quyù nhaát hay Ñöùc Phaät. Most honored among the devas: See Thieân Toân. Most honoured among men: Vairocana—Nhaát Thieát Nhaân Trung Toân—Taát caû nhöõng baäc ñöôïc loaøi ngöôøi toân kính nhaát. Most Honored among two footed beings (men and devas): Löôõng Tuùc Toân—An epithet of the Buddha—Moät danh hieäu cuûa Ñöùc Phaät. Most Honoured One among human and heavenly beings: Sasta Deva-manusyanam (skt)—Teacher of devas and men—See Thieân Nhaân Sö. Most importantly: Quan troïng nhaát. Most incredibly pure: Toái cöïc thanh tònh. Most merciful: Great loving-kindness—Great compassion—Ñaïi töø. Most omnipresent Brahma: See Ñaïi Phaïm Thaâm Vieãn. Most perfect: Toaøn haûo nhaát. Most perfect completion: Toái cöïc vieân maõn. Most pitiful: Ñaïi bi. Most pity: Mahakaruna (skt)—To be full of compassion (greatly pitiful)—See Ñaïi Bi. Most reasonable: Chí lyù. Most Revered One in the World: An epithet of the Buddha—Toân Quí Toân. Most sincerely: Thaønh taâm thaønh yù. Most sublime dharma: Thöôïng dieäu phaùp. Most superior class of “prayer-beads.”: Thöôïng phaåm—Most superior, numbering 1,080— See Töù Nieäm Chaâu. Most supreme vehicle: Mahayana—Voâ thöôïng thöôïng thöøa (Ñaïi Thöøa).

5871

Most ultimate fruit: Thöôïng Thöôïng Quaû—Quaû vò cao toät cuøng. Most Valiant One: An epithet of the Buddha— Ñaûm Trung Toân. Most Venerable: Upadhyaya (skt)—See Hoøa Thöôïng. Most Venerable, you should shut up too: Hoøa Thöôïng Cuõng Phaûi Deïp Heát—You too, Most Venerable, should shut up—See Hoøa Thöôïng Daõ Tònh Khöôùc. Most-Victorious Buddha: Adi-buddha (skt)— Phaät Toái Thaéng—Primordial Buddha—Boån Sô Phaät—See A Ñeà Phaät Ñaø. Most-Victorious Sound Buddha: Phaät Toái Thaéng AÂm. Most virtuous: 1) Members of the Great Assembly, Upasakas and Upasikas: Chö ñaïi ñöùc bao goàm caû ñaïi chuùng öu baø taéc vaø öu baø di; 2) Title of honor applied to senior monks: Daitoku (jap)—Bhandanta (skt)—Danh hieäu aùp duïng cho caùc vò sö cao tuoåi haï. Most wicked celestial demons: Papiyan or Papiman (skt)—Sreshtha (skt)—Tenma-Hajun (jap)—See Thieân Ma Ba Tuaàn. Mote (n): Haït buïi—A mote of dust—A speck of dust. Motes of dust on the tip of the sheep’s hair: Avirajas (skt)—See Döông Mao Traàn. Motes in a sunbeam: Vataya-nacchidra-rajas (skt)—See Khích Du Traàn. Moth flying into the lamp: See Nga Thuù Ñaêng Hoûa. Mother (n): Meï—See Baùt Phuùc Ñieàn. Mother of the Buddha: Buddhamatr (skt)— See Phaät Maãu. Mother of Buddhas with white radiant umbrella: See Ñaïi Baïch Taûn Caùi Phaät Maãu. Mother of enlightenment: See Giaùc Maãu. Mother of fire: Agnayi (skt)—Hoûa Maãu—Name of a deity—Teân cuûa moät vò trôøi. Mother fish: The care of a mother-fish for its multitudinous young—See Ngö Maãu. Mother of karma: Matrka (skt)—Ma Ñöùc Lyù Ca—The “mother of karma—See Haønh Maãu. Mother-lord: See Maãu Chuû. Mother of Meitreya: Brahmavati (skt)—See Phaïm Ma Vieät.

Mother of Maugalyayana: See Thanh Ñeà Nöõ. Mother of odors: Gandhamatri (skt)—Höông Maãu. Mother of religions: Ñaát meï cuûa toân giaùo. Mother Superior: Sö baø (vieän chuû moät Ni vieän). Mother tantra: Maãu Maät—Meï cuûa maät chuù—In Tantric Budhism, the mother tantra is concerned with transforming passion—Trong Phaät giaùo Maät toâng, maãu maät lieân heä tôùi vieäc chuyeån hoùa duïc voïng. Mother of virtue: The faith which is the root of the religious life—See Ñöùc Maãu. Mother of all wisdom: See Phaät Nhaõn Toân. Mother World Honored One: Buddhalocani (skt)—Phaät Nhaõn Phaät Maãu. Motherhood (n): Tình meï—Ñòa vò cuûa ngöôøi meï. Motherly wife: Matubhariya (p)—Lordly wife— Loaïi vôï chaêm soùc cho choàng nhö moät baø meï. Motif (n): Kieåu, trang söùc. Motion (n): Mutable—Chuyeån ñoäng—Movement arises from the nature of wind which is the cause of motion—Töï tính cuûa gioù gaây ra söï chuyeån ñoäng (cuûa caùc ñaïi khaùc). Motion of the mind: Chuyeån ñoäng cuûa taâm. Motionless (a): 1) Immovable (Nis-cale (skt): Khoâng ñoäng; 2) Effortless (Aceshta (skt): Khoâng tinh taán. Motivated by: Bò thuùc ñaåy bôûi. Motivation (n): Söï thuùc ñaåy. Motive (a): Ñoäng cô thuùc ñaåy—High motive in Buddhism is the will to reduce the sufering of all forms of life—Motive to attain enlightenment. Motive power: Arthavasa (skt)—Fundamental ability—Ñoäng Löïc—Purpose—Reason. Mouni (skt): Tòch tònh. Mounimitra (skt): Maâu ni Maät ña la—Tòch höõu. Mount Chung-Nan: See Chung Nam Sôn. Mount Fearless: Voâ UÙy Sôn—Mount of Fearlessness. Mount of Fearlessness: Abhayagiri (skt)—See Voâ UÙy Sôn. Mount of Fearlessness Sect: Abhayagirivasin (skt)—See Voâ UÙy Sôn Truï Boä. Mount Gridhrakuta: Gijjhakuta (p)—Grdhrakuta (skt)—Mount Grdhrakuta—Eagle Peak—See Linh Thöùu Sôn. Mount Hiei: See Tyû Dueä Sôn.

5872

Mount Huang-po: Obaku-zan (jap)—See Huangpo-shan. Mount Lanka: See Laêng Giaø Sôn. Mount Lu: Lu Loâ Sôn—See Lö Sôn. Mount Nan: See Nan-shan. Mount North: Hokusan (jap)—Mount Pei, a mountain in modern day Hang-chou province, China. The mountain was the site for the Zen monastery Ling-Yin ssu and became known as one of the Five Mountains, traditional religious sites and locations of the most prestigious Zen monasteries in China—Baéc Sôn, teân moät ngoïn nuùi maø baây giôø naèm trong tænh Haøng Chaâu, Trung Hoa. Nuùi laø vò trí cuûa Linh AÁn Töï vaø ñaõ trôû thaønh moät trong Nguõ Sôn, nhöõng vò trí vôùi nhöõng ngoâi Thieàn vieän löøng danh ôõ Trung Hoa—See Nguõ Sôn (B). Mount Pei: Hokusan (jap)—See Mount North. Mount Sumeru: Meru (p)—Sumeru (skt)— Shumisen (jap)—Nuùi Tu Di—See Tu Di Sôn. Mount Sumeru Buddha: Phaät Tu Di Sôn. Mount T'ien-T'ai: Enryakuji (jap)—See Thieân Thai Sôn. Mountain ascetics: Yamabushi (jap)—The Japanese term "Yamabushi," refers to those who practice shugendoâ, a religious practice that blends beliefs and practices from different traditions. Yamabushi combine intense physical austerities and mystical practices that build spiritual power with the teachings and practice of Buddhism. Yamabushi traditionally provide services of healing and exorcism. They display their spiritual power at religious rituals by walking across beds of glowing embers or climbing ladders of sharpened sword blades. Most Yamabushi are affiliated with either the Tendai or the Shingon sect of Japanese Buddhism—Thuaät ngöõ "Yamabushi," chæ nhöõng aån só tu taäp treân nuùi ôû Nhaät, nhöõng ngöôøi tu taäp theo tröôøng phaùi Tu Nghieäm Ñaïo taïi Nhaät Baûn (do sô toå Enno-Ozunu Dòch Tieåu Giaùc khai saùng), caùch tu taäp pha troän tín ngöôõng vaø thöïc haønh töø nhieàu truyeàn thoáng khaùc nhau. Nhöõng aån só naøy keát hôïp khoå haïnh thaân xaùc vaø maät tu vôùi giaùo thuyeát vaø thöïc haønh cuûa Phaät giaùo ñeå taïo thaønh naêng löïc taâm linh. Theo truyeàn thoáng, nhöõng aån só "Yamabushi" ñöa ra nhöõng dòch vuï chöõa laønh beänh vaø pheùp tröø taø. Hoï bieåu dieãn naêng löïc taâm linh cuûa mình baèng caùch ñi qua

löûa hoàng hoaëc leo leân thang laøm baèng nhöõng löôõi kieám saéc beùn. Haàu heát nhöõng aån só "Yamabushi" ñeàu coù lieân heä maät thieát vôùi toâng Thieân Thai hoaëc Chaân Ngoân cuûa Nhaät Baûn. Mountain cave: Girikandara (skt)—Hang nuùi. Mountain of enlightenment: Giaùc sôn—The Buddha-truth—Chaân lyù Phaät phaùp cao thaâm nhö nuùi (giaùc ngoä). Mountain founder: Kaisandoâ (jap)—See Founder's Hall. Mountain gate: Sanmon (jap)—Sôn Moân—The gate of a monastery; the entrance or gate of a monastery, since in ancient times monasteries were built on mountains. The gate is usually a massive, multistory, tower-like structure. At Rinzai sect and Obaku sect monasteries in Japan, the gate stands independently, without any connections to other buildings or passageways. In medieval monasteries, the gate was incorporated into the outer wall of the monastery, making it primary entrance for visitors and monks alike. Either way, the gate is always regarded as the formal entrance to the monastery grounds. The sanmon is the site for a number of formal Zen rituals, such as the installation ceremony for a new abbot and the formal greeting offered to visiting dignitaries—Sôn moân hay coång chuøa, vì caùc tu vieän thôøi xöa thöôøng ñöôïc xaây döïng treân nuùi. Sôn Moân noùi chung mang hình thöùc moät thaùp lôùn, thöôøng coù nhieàu taàng. Taïi caùc Thieàn vieän toâng Laâm Teá vaø Hoaøng Baù, coång ñöôïc xaây döïng bieät laäp, khoâng noái lieàn vôùi ñöôøng ñi hay phoøng oác trong töï vieän. Caùc töï vieän döôùi thôøi trung coå, coång ñöôïc keát hôïp vôùi voøng töôøng beân ngoaøi cuûa töï vieän, laøm thaønh loái ra vaøo chính cho khaùch vaø Taêng chuùng. Baèng caùch naøo ñi nöõa, sôn moân vaãn luoân ñöôïc xem laø choã ra vaøo chính thöùc cuûa nhöõng khu ñaát nhaø chuøa. Sôn moân laø nôi maø moät soá nghi leã ñöôïc cöû haønh nhö leã boå nhieäm taân truï trì, hoaëc leã ñoùn tieáp daønh cho nhöõng khaùch coù töôùc vò cao. Mountain king: Giri-cakravartin (skt)—The king of the mountains—See Sôn Vöông. Mountain King Buddha: Sôn Vöông Phaät. Mountain of knowledge: See Trí Sôn. Mountains and monasteries: Nuùi vaø töï vieän (sôn moân)—Five mountains and monasteries—Five mountains in India—See Thieân Truùc Nguõ Sôn. Mountain monk: Sansoâ (jap)—Hill monk—See

5873 Sôn Taêng. Mountain-Ocean-Space-Market place: See Sôn Haûi Khoâng Thò. Mountain-Ocean Wisdom Bodhisattva: Sôn Haûi Hueä Boà Taùt. Mountain peak: Girikuta (skt)—Mountain summit—Ñænh nuùi. Mountain ranges: Giri-jala (skt)—Daõy nuùi. Mountain school: See Sôn Gia. Mountain-Sea-Wisdom-Sovereign-Magic-King Buddha: Sôn Haûi Hueä Töï Taïi Thoâng Vöông Phaät. Mountain spirit: Thaàn Nuùi—Chuû Sôn Thaàn. Mountain of swords: Nuùi Ñao—Mountain of swords and knives. Mountain of swords and knives: The hill of swords in one of the hells—See Ñao Sôn. Mountain tribesman: Ngöôøi thuoäc boä toäc mieàn nuùi. Mountain and water robe: See Sôn Thuûy Naïp. Mountain world: Monasteries—Sôn theá (nhöõng ngoâi töï vieän). Mourn someone: Thöông khoùc ai. Mournful (a): Bi thaûm—Deplorable—Tragic— Drama. Mournfulness (n): Sadness—Ai thaùn (söï buoàn thaûm). Mouth (n): Mukkha (p)—Mukha (skt)—Khaåu— Mieäng—Organ of speech. Mouth of Brahma: The mouth of the gods, a synonym for fire—See Thieân Khaåu. Mouth meditation: See Khaåu Ñaàu Thieàn. Movable (a): Chuyeån ñoäng. Movable knowledge: Kuppam-nanam (p)—Ñoäng Trí. Move (v): Move—Motion—Mutable—Chuyeån ñoäng. Move lightly: Flit—Di chuyeån nheï nhaøng. Move out of the house: Di chuyeån khoûi nhaø. Move to zeal: Inspire to progress—Caûm taán. Moved: Caûm ñoäng—Touched. Movement (n): Phong traøo—Söï vaän ñoäng. Movement of the sun: Vaisnava (skt)—Tyø Nu Noâ Baø—Söï di chuyeån cuûa maët trôøi. Moxa: Mokusa (skt)—A Japanese term for “burning herbs” in Japanese Buddhist practice— See Hashin Kyuâji. Mraksa (skt): Concealment—Söï che ñaäy toäi loãi—

Hypocrisy—Concealment of one vices—See Phuù and Hai Möôi Boán Phieàn Naõo Phuï. Mrdvindriya (skt): Dull—See Ñoän Caên. Mrga (skt): Miga (p)—Maät Lôïi Giaø La—A deer—Loäc—Con nai. Mrgadava (skt): Rsivadana or Saranganatha (skt)—Deer park—Loäc Daõ Vieân—See Loäc Uyeån. Mrgana-Matr (skt): Loäc Maãu. Mrganika (skt): Loäc daõ (baø thöù phi thöù ba cuûa thaùi töû Taát ñaït Ña). Mrganka (skt): Loäc Hình Thaàn—The spirit with marks or form like a deer. Mrga-raja (skt): See Di Ca Vöông. Mrgasiras (skt): Invaka (skt)—Truy—See Twenty eight constellations. Mrga-sthapana (skt): Mrgadava (skt)—Name of a famous park north-east of Varanasi—See Maät Laät Giaø Taát Tha Baùt Na. Mrigatrishna (skt): Caùi khaùt nöôùc cuûa loaøi nai, yù noùi aûo hoùa—Deer-thirst. Mrishavada (skt): Musavada (p)—False speech—See Voïng Ngöõ. Mritparamanu (skt): Buïi ñaát—Clay-atom—See Neâ Vi Traàn. Mrsa (skt): Vitatha (p & skt)—Hö doái, khoâng thaät—Untrue—False—Unreal—Futile—Vain. Mrsavaca (skt): Lie—Tell lie—Noùi doái—See Voïng Ngöõ. Mrsavadaviratih (skt): Musavada-veramani (p)—Not to lie or slander—See Baát Voïng Ngöõ. Mrttika (skt): Di Trì Giaø Thaùp—Thaùp kyû nieäm daáu chaân Phaät. Mrtyu-mara (skt): Töû ma—Demons of death. Mu (jap): Muji (jap)—Mu koan (jap)—Khoâng— Voâ—See Coâng AÙn veà “Khoâng.” Mu-an Hsing-t'ao (1611-1684): Mokuan shoto (jap)—See Moäc Anh Tính Thao Thieàn Sö. Mucalinda (skt): Mucillinda (skt)—See Muïc Chi Laân Ñaø. Much Hatred Hell: Ñòa Nguïc Ña Saân. Muchi (jap): Acittata (skt)—Ajnana (skt)—Voâ Trí, baát ngoä hay khoâng giaùc ngoä —Lacking wisdom—Mindlessness—Non-enlightenment— Unknowledge. Mu-Chou-Ch'en-Tsun-Tsu: Bokushu-Domei (jap)—Bokushu-Domyo (jap)—MuzhouChenzunsi (jap)—See Muïc Chaâu Ñaïo Minh Thieàn

5874 Sö. Mu-chou Tao-ming: Bokushu-Domyo (jap)— Muzhou Daoming—See Muïc Chaâu Ñaïo Minh Thieàn Sö. Mu-Chou Tao-Tsung: Muïc Chaâu Ñaïo Tuïng— See Muïc Chaâu Ñaïo Minh Thieàn Sö. Mu-chou's Thieving Phoney: Example 10 of the Pi-Yen-Lu—See Muïc Chaâu Löôïc Khoâng Haùn. Mucillinda (skt): Mucalinda (skt)—King of the dragon—Chaân lieân ñaø (Long vöông)—See Muïc Chi Laân Ñaø. Mucalinda Lake: Muchilinda (skt)—A lake where a nage or dragon king dwelt—See Muïc Chi Laân Ñaø Long Trì. Mu-chou Tao-ming: Bokushu-Domei (jap)—See Traàn Toân Tuùc Ñaïo Minh Thieàn Sö. Muchu-Setsumu (jap): The state which we are describing when we say that life is like a dream— Traïng thaùi trong ñoù ñoù chuùng ta ñang dieãn taû raèng ñôøi nhö giaác moäng—See Moäng Trung Thuyeát Moäng. Mucilinda (skt): King of the Dragon—Chaân lieân ñaø. Mud of affliction: The soil of moral affliction— See Phieàn Naõo Neâ. Mudda (p): Mudra (skt)—Emblem—Manual signs indicative of various ideas—The seal of Buddha-truth—See Maãu Ñaø Lla Phaùp AÁn. Mudda-hattha (p): Mudra-hasta (skt)—Thuû AÁn— Mystic position of the hand (finger-prints)—Vò trí bí maät hay AÁn keát baèng nhöõng ngoùn tay. Mudha (skt): Ngu Si—Thick-skulled (headed)— Stupid—Ignorant and unenlightened—See Voâ Minh. Mudhaya (p): Moha (skt)—Folly or Ignorance— Stupidity—Delusion—Unwillingness to accept Buddha-truth—Unintelligence—Si. Mudita (skt&p): Boundless joy—Limitless joy— Sympathetic joy—Taâm vui möøng tröôùc söï thaønh coâng, haïnh phuùc cuûa keû khaùc —See Hyû Taâm. Mudra (skt): Mudda (p)—Ingei or Inzoâ (jap)— Emblem—Manual signs indicative of various ideas—See Maãu Ñaø La Phaùp AÁn. Mudra-hasta (skt): See Mudda-hattha. Mudra of supreme wisdom: See Phaùp AÁn Toái Thöôïng.

Muen Botoke (jap): Intermediate Existence Body—The spirit of a dead person caught between the worlds of living and the death—See Thaân Trung Höõu. Mufunbetsu (jap): Thuyeát Voâ Phaân Bieät Phaùp— To preach the Dharma which is without distinction. Muga (jap): Anatman (skt)—No-self—Not self— Non-ego—See Voâ Ngaõ. Mugaku (jap): Asaiksa (skt)—Asaika (p)—Being without study—No longer learning—No longer a pupil—No study—Beyond study—See Voâ Hoïc. Mugakuka (jap): Asaiksa-phala (skt)—The effect of one beyond study—See Voâ Hoïc Quaû. Mugaku-Sogen (1226-1286): See Voâ Hoïc Toå Nguyeân Thieàn Sö. Mugan-gedatsu (jap): Release through meditation on no desire, apranihita or wishlessness (desirelessness). To get rid of all wishes or desires until no wish of any kind whatsoever remains in the cultivator’s mind, for he no longer needs to strive for anything—Voâ Nguyeän giaûi thoaùt hay ñoaïn tröø taát caû moïi mong caàu cho ñeán khi naøo khoâng coøn moät maûy may ham muoán hay coá gaéng ñeå ñaït ñöôïc baát cöù thöù gì laø giaûi thoaùt—See Tam Giaûi Thoaùt. Muge (jap): Voâ Ngoaïi—A state in which there is no object separate from the subject—Traïng thaùi trong ñoù ñoái töôïng khoâng taùch rôøi khoûi chuû theå. Mugengo (jap): Anantarya (skt)—See Voâ Giaùn Nghieäp. Mugen-Jigoku (jap): Avici (skt)—The Avici hell—Hell of incessant pain—Incessant Hell— Hell Without Respite—See Voâ Giaùn Ñòa Nguïc. Muhammad (570- 632): Name of a founder of Islam—Teân cuûa vò saùng laäp ra Hoài Giaùo. Muhasalayatanika-suttam (p): Greater sutra on the six spheres of sense-organs—See Ñaïi Kinh Luïc Xöù. Muhon kakushin Zenji (1207-1298): Voâ Boån Giaùc Taâm Thieàn Sö—Taâm Ñòa Giaùc Taâm, teân cuûa moät Thieàn sö cuûa toâng Laâm Teá Nhaä t Baûn vaøo theá kyû thöù XIII—Name of a Japanese Rinzai Zen master in the thirteenth century—See Giaùc Taâm Thieàn Sö. Muhoto (jap): The term literally means "seamless stupa."—See Voâ Phuøng Thaùp. Muhurta (skt): See Maâu Hoâ Laät Ña.

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Mu-i (jap): Asamskrta (skt)—Asankhata (p)— Unproduced—Unconditioned—See Voâ Vi. Mu-ichimotsu (jap): A Japanese term, literally means "not one thing"—See Voâ Nhaát Vaät. Mui-Kudoku (jap): Voâ Vi Coâng Ñöùc—Merit achieved without artificiality. Mui-no-shinnin (jap): A Japanese term, literally means "genuine person without rank"—See Ngoaïi Haïng Chaùnh Nhaân. Mui-Se: Abhaya-dana (skt)—Mui-Se (jap)— Courage (unfearful—not dangerous—secure— fearless—undaunted—peace—safety—security)giving—Giving of fearlessness—See Voâ UÙy Thí. Mujaku (jap): Asanga Bodhisattva—Voâ Tröôùc Boà Taùt. Mujaku Doâchuâ Zenji (jap): See Mujaku Doâchyu Zenji. Mujaku Doâchyu Zenji (1653-1744): Voâ Tröôùc Ñaïo Trung Thieàn Sö—Name of a Japanese Rinzai Zen monk of the Tokugawa period (1600-1867). Mujaku was born in Tajima, in modern day Hyoâgo Prefecture. He became a monk at the age of seven and became the disciple of the Rinzai monk Jikuin Somon (1610-1677) at Ryoâge-in, a subtemple of Myoâshin-ji. He inherited the temple from Jikuin after his death. Mujaku also practiced under several other Zen masters and served three times as abbot of the main monastery Myoâshin-ji. Mujaku was the leading Rinzai scholar monk of his day, and he pioneered philosophical studies of the Chinese Zen corpus, producing several commentaries. Many of his scholarly works remain in use today—Teân cuûa moät vò Thieàn sö toâng Laâm Teá döôùi trieàu ñaïi Ñöùc Xuyeân. Thieàn sö Voâ Tröôùc Ñaïo Trung sanh ra trong tænh Tajima, baây giôø laø mieàn Hyoâgo Prefecture. Sö xuaát gia naêm leân baûy tuoåi, laøm ñeä töû cuûa moät vò Thieàn Taêng toâng Laâm Teá teân Jikuin Somon taïi Dieäu Taâm Töï. Sö thay theá laøm truï trì Dieäu Taâm Töï khi Jikuin Somon thò tòch. Voâ Tröôùc Ñaïo Trung cuõng tu taäp Thieàn vôùi moät soá nhöõng Thieàn sö khaùc, vaø truï trì Dieäu Taâm Töï trong ba nhieäm kyø. Voâ Tröôùc Ñaïo Trung laø moät vò Thieàn Taêng haøng ñaàu cuûa toâng Laâm Teá vaøo thôøi ñoù, vaø laø ngöôøi ñi tieân phong trong vieäc nghieân cöùu Phaùp ñieån Thieàn Trung Hoa, bieân soaïn moät soá luaän. Ña soá caùc taùc phaåm cuûa Sö vaãn coøn ñöôïc söû duïng cho ñeán ngaøy nay.

Muji (jap): Mu (jap)—Mu koan (jap)—Khoâng— Voâ—See Coâng AÙn "Voâ" and Coâng AÙn veà “Khoâng”. Mujin-Saidan (jap): Limitess separation—See Voâ Bieân Teá Ñoaïn. Mujo (jap): Voâ Tình—Inanimate—Non-sentient beings. Mujoâ (jap): Anitya (skt)—Impermanent— Impermanent condition of everything— Inconstant—See Voâ Thöôøng. Mujoâdoâ-no-taigen (jap): A Japanese term, literally means 'the embodiment of the unsurpassable way'—See Hieän Thaân Voâ Naêng Thaéng Ñaïo. Mujo-Ho-O-U (jap): Voâ Thöôïng Phaùp Vöông— Peerless King of the Excellent Dharma. Mujoji (jap): Anuttarapurusa (skt)—Supreme One—See Voâ Thöôïng Só. Mujo-Seppo (jap): The preaching of Dharma by the non-emotional (i.e., nature)—Voâ Tình Thuyeát Phaùp—See Nature is an excellent Teacher. Mujoâ-Shoto-Bodai (jap): Voâ Thöôïng Chaùnh Ñaúng Boà Ñeà—Peerless correct perfect enlightenment— See Voâ Thöôïng Chaùnh Ñaúng Chaùnh Giaùc. Mujoâ-Shoto-Kaku (jap): Anuttara-samyaksambodhi (skt)—The supreme right and balanced state of complete truth—Supreme balanced and right state of truth—See Voâ Thöôïng Chaùnh Ñaúng Chaùnh Giaùc. Mujoâ-Tosho-Kaku (jap): Anuttara-samyaksambodhi (skt)—See Mujo-Shoto-Kaku. Mujo-Zanmai (jap): Arana-samadhi (skt)—The state without conflict—Samadhi without debate— See Voâ Tranh Tam Muoäi. Mujuâ (jap): Ichien Nhaát (jap)—Dokyo (jap)— Dokyo-Etan (jap)—Nhaát Vieân Voâ Truù—Sö Ñaïo Caûnh—See Chaùnh Thoï Laõo OÂng Thieàn Sö. Mujuâ-Doâgyoâ (1226-1313): Voâ Truï Ñaïo Hieáu— Name of a Japanese Rinzai Zen monk of the Kamakura period (1185-1333), also known as Mujuâ Ichien. Mujuâ became a monk at age nineteen and studied a wide variety of Mahayana teachings. Although he became a Zen monk and practiced as a disciple of Rinzai monk Enni Ben'en (1202-1280), he retained his interest in the mixture of Zen teachings and esoteric Buddhism. He is remembered primarily as the author of the Shasekishuâ, a collection of Buddhist stories and

5876 anecdotes—Teân cuûa moät vò Thieàn sö toâng Laâm Teá döôùi thôøi Thöông Lieâm, coøn ñöôïc bieát döôùi teân Mujuâ Ichien. Voâ Truï xuaát gia laøm Taêng vaøo naêm 19 tuoåi vaø tu hoïc moät caùch roäng raõi moät soá giaùo phaùp Ñaïi Thöøa. Maëc daàu Sö trôû thaønh Thieàn Taêng vaø tu taäp vôùi Thieàn sö Vieân Nhó Bieän Vieân (Thaùnh Nhaát Quoác Sö), Sö vaãn duy trì söï phoái hôïp giöõa giaùo thuyeát Thieàn vaø Maät toâng. Sö ñöôïc töôûng nhôù chuû yeáu nhö laø taùc giaû cuûa boä "Sa Thaïch Taäp," boä söu taäp nhöõng caâu chuyeän vaø giai thoaïi veà Phaät giaùo. Mujuâ-Doâkyoâ (jap): Voâ Truï Ñaïo Hieáu—See Mujuâ-Doâgyoâ. Muju-Ho (jap): Abodeless Dharma—See Voâ Truï Phaùp. Mujun-Shiban (jap): Bushun shiban (jap)—Wuchun Shih-fan—See Voâ Chuaån Sö Phaïm Thieàn Sö. Mukan-Fumon (jap): Also called Daimin Kokushi—See Ñaïi Minh Quoác Sö. Mukan Fumon Zenji (jap): See Voâ Quan Phoå Moân Thieàn Sö. Mukan Gengo Zenji (1212-1291): Voâ Quan Huyeàn Ngoä, teân cuûa moät Thieàn sö noåi tieáng cuûa Nhaät Baûn vaøo theá kyû thöù XIII—Name of a famous Japanese Zen master in the thirteenth century. Muken Jigoku (jap): Avici (skt)—Avichi (p)—A tyø (nguïc voâ giaùn)—Hells of uninterrupted sufferings—Incessant hells—See A Tyø Ñòa Nguïc. Mukha (skt): Muïc khö—Entrance—Mouth— Mieäng (khaåu). Mukhadasaikavidya-mantra-hrdaya (skt): Sutra on Eleven-faced Avalokitesvara Mantra—Thaäp Nhaát Dieän Quaùn Theá AÂm Thaàn Chuù Kinh. Mukha-manditika (skt): See Muïc Khö Maïn Ñoà. Mukha-sucarita (skt): See Khaåu Dieäu Haïnh. Mu koan (jap)—Mu (jap)—Muji (jap)—“Wu!”— Khoâng—Voâ—See Coâng aùn “Voâ” and Coâng AÙn veà “Khoâng.” Muktahara (skt): Anh laïc—Necklace-rnament— String of pearls. Muktasara (skt): See Kieân Coá Tröôûng Giaû. Mukti (skt): Mutti (p)—See Muïc Ñeá La. Mu-kuang She: See Muïc Quang Xaï Thieàn Sö. Mula (skt): Moä La—Basis—Fundamental— Origin—Root—See Caên. Mulabarhani (skt): Mula (skt)—Mi—See Twenty

eight constellations. Mulabhidharma-sastra (skt): Treatise on fundamental teachings of Abhidharma—Caên Baûn A Tyø Ñaït Ma Luaän. Mulacara (skt): Treatise on fundamental teachings of right conducts—Caên Baûn Chaùnh Haïnh Luaän. Muladhara-Cakra (skt): Manipura-Chakra (skt)—Hara (jap)—Trung Khu—See Ñan Ñieàn. Muladhara-Chakra (skt): Manipura-Chakra (skt)—Hara (jap)—Trung Khu—See Ñan Ñieàn. Mulaguna (skt): Twenty-eight kinds of fundamental morality—Nhò Thaäp Baùt Chuûng Caên Baûn Ñaïo Ñöùc. Mulajnana (skt): Fundamental wisdom—Original wisdom—Primal wisdom—See Caên Baûn Trí. Mulaklesa (skt): —Fundamental illusions—Caên Baûn Hoaëc hay Caên Baûn Phieàn Naõo—See Boån Hoaëc and Caên Baûn Phieàn Naõo. Mulamadhyamika-karika (skt)—See Caên Baûn Trung Quaùn Keä. Mulamadhyamika-sandhinirmocana-vyakhya (skt): Interpretation on the Mahayana Madhyamika-sastra—Ñaïi Thöøa Trung Quaùn Luaän Thích. Mula-madhyamika-sastra (skt): Verses of Madhyamika-sastra, written by Nagarjuna in the 3rd century—Trung Quaùn Luaän Tuïng, ñöôïc ngaøi Long Thoï vieát vaøo theá kyû thöù ba. Mula-madhyamika-vrttiprasannapada (skt): Madhyamika-vrttiprasannapada (skt)—See Trung Quaùn Minh Cuù Luaän Thích. Mula-madhyamika-vrtti-akutobhaya (skt): Interpretation of the fundamental ideas in the Madhyamika-sastra—Caên Baûn Trung Quaùn Luaän Thích. Mula-pariyaya-sutta (p): Sutra on fundamental dharma-door—Kinh Phaùp Moân Caên Baûn. Mula-sarvastivada (skt): Taùt Baø Ña boä—Caên baûn thuyeát nhaát thieát höõu boä—See Nhaát Thieát Höõu Caên Boån. Mula-sarvastivadah-nikaya (skt): Moä La Taùt Baø Taát Ñeå Baø Ñaø Ni Ca—The fundamental works, original texts of the Hinayana school of Sarvastivadah—Caên baûn thuyeát Nhöùt Thieát Höõu Boä—See Nhaát Thieát Höõu Caên Boån. Mula-sarvastivada-vinaya (skt): Mulastivadin-

5877 vinaya (skt)—Caên Baûn Thuyeát Nhöùt Thieát Höõu Boä Tyø Naïi Da (Boä luaät cuûa tröôøng phaùi Caên Baûn Thuyeát Nhaát Thieát Höõu Boä)—See Nhaát Thieát Höõu Caên Boån. Mula-sarvastivada-vinaya-ksudrakavastu (skt): Caên Baûn Thuyeát Nhöùt Thieát Höõu Boä Tyø Naïi Da Taïp Söï—See Nhaát Thieát Höõu Caên Boån. Mulasthanapura (skt): Maâu La Tam Boä Lö— Vuøng maø baây giôø goïi laø Multan—The modern Multan. Mula-sutta (p): See Ma Laïp Toâ Da. Mulatathagata (skt): Dharmakaya (skt)—Chaân thaät Nhö lai—Real Tathagata—See Phaùp Thaân. Mula-tikaskandha (skt): Caên Baûn Uaån—Uaån goác—Root aggregate. Mulavidya (skt): Basic ignorance—Innate ignorance—Voâ minh coá höõu—See Caên Baûn Voâ Minh. Mula-vijnana (skt): Basic consciousness— Fundamental consciousness—See Caên Baûn Thöùc. Multiform: Thieân hình vaïn traïng. Multilocation (n): Khaép moïi nôi ñeàu coù. Multi-meshed net of Indra: Truøng truøng ñeá voõng (truøng truøng löôùi cuûa Trôøi Ñeá Thích). Multiple-body Spirits: Thaân chuùng Thaàn. Multiplicity (n): Tính ña daïng. Multiply (v): Laøm cho sinh soâi naåy nôû. Multiply bodies to go to all worlds in the ten directions: Phaân thaân qua khaép möôøi phöông theá giôùi—Buddha-work in all worlds in all times of the Buddhas—See Möôøi Phaät Söï Vì Chuùng Sanh Cuûa Chö Phaät. Multipresence (n): Hieän dieän khaép nôi tuøy theo yù muoán. Multireligious (a): Ña toân giaùo. Multitudes (n): 1) Crowd, flock, herd: Ñaøn (baày); 2) State of being numerous: Bao la. Multitude of Buddhists: See Keát Duyeân Chuùng. Mumble (v): AÁp uùng—To speak indistinctly. Mumon (jap): See Voâ Moân Quan. Mumon Ekai (jap): Wu-meân Hui-k'ai—Wumen Huikai—See Voâ Moân Hueä Khai Thieàn Sö. Mumon Gensen Zenji (1323-1390): A famous Japanese Rinzai monk of the Ashikaga period (1392-1568). He was born in Kyoto, the son of Emperor Go-daigo (1287-1339). He entered Buddhist order at seven. At eighteen, he entered

the Zen monastery Kennin-ji and practiced under Meisoâ Soâkan, Kaoâ Soânen, and Sesson Yuâbai. In 1343, he traveled to Yuan dynasty China where he visited many famous monasteries and practiced under various Zen masters. He received his formal "inka" in China. Mumon returned home to Japan in 1350 to escape chaos and warfare in China. He founded the monastery Hoâkoâ-ji, in present day Shizuoka Prefecture, in 1384. This is one of the most important branches from Lin-Chi school in Japan—Thieàn sö Voâ Vaên Nguyeân Tuyeån, moät vò Thieàn sö Nhaät Baûn noåi tieáng, thuoâc toâng Laâm Teá döôùi thôøi cai trò cuûa doøng hoï Tuùc Lôïi Thò. Voâ Vaên sanh tröôûng taïi Kyoto, con trai cuûa Hoaøng ñeá Haäu Ñeà Hoà. Sö xuaát gia luùc 7 tuoåi. Vaøo luùc 18 tuoåi, Sö vaøo Thieàn vieän Kieán Nhaân Töï vaø tu taäp Thieàn vôùi caùc vò Thieàn sö Meisoâ Soâkan, Kaoâ Soânen, vaø Sesson Yuâbai. Naêm 1343, Sö du haønh sang Trung Hoa döôùi trieàu ñaïi nhaø Nguyeân, nôi Sö thaêm vieáng nhieàu töï vieän noåi tieáng vaø tham goïc vôùi nhieàu vò Thieàn sö khaùc nhau. Sö nhaän aán chöùng taïi trung Hoa. Naêm 1350 Sö trôû veà Nhaät Baûn ñeå troán chaïy nhöõng cuoäc bieán ñoäng vaø chieán tranh taïi Trung Hoa. Vaøo naêm 1384, Sö khai sôn chuøa Phöông Quaûng, ngaøy nay thuoäc mieàn Shizuoka, vaø saùng laäp phaùi Phöông Quaûng Töï. Ñaây laø moät trong nhöõng nhaùnh thieàn quan troïng nhaát trong tröôøng phaùi Laâm Teá ôû Nhaät Baûn —See Voâ Vaên Nguyeân Tuyeån Thieàn Sö. Mumonkan (Jap): Voâ Moân Quan—The term Mumonkan is equivalent with the term Wu-menkuan in Chinese. A collection of forty-eight Chinese koans composed by Mumon Ekai in the thirteenth century, translated into English with the name “The Pass without a Gate.”—Töø Mumonkan cuûa Nhaät töông ñöông vôùi töø Voâ Moân Quan cuûa Trung Hoa. Ñaây laø moät boä söu taäp 48 coâng aùn Trung Hoa do Thieàn Sö Mumon Ekai soaïn vaøo theá kyû thöù 13, ñöôïc dòch sang Anh ngöõ vôùi töïa ñeà “Voâ Moân Quan.”—See Voâ Moân Quan. Mumyo Esho Zenji (1162-1237): Voâ Minh Hueä Taùnh, teân cuûa moät vò Thieàn Taêng toâng Laâm Teá Trung Hoa vaøo theá kyû thöù XIII—Name of a Chinese Lin-chi Zen monk in the thirteenth century. Munda (skt): See Mundaka. Mundaka (skt): Munda (skt)—Teihatsu (jap)—To shave one’s head—Caïo toùc—Shave (v) one’s

5878 hair—See Theá Phaùt. Mundana (skt): See Mundaka. Mundane (a): Phaøm tuïc—Theá Tuïc. Mundane affairs: The affairs of this world—Theá Söï (vieäc ñôøi). Mundane blessings: Worldly happiness—Earthly happiness—See Theá Phuùc. Mundane causes of suffering: Theá Tuïc Khoå Nhaân—Nhaân gaây ra ñau khoå cuûa theá tuïc. Mundane entanglements: Theá Tuïc Duyeân— Duyeân cuûa theá tuïc (nhöõng vöôùng luïy cuûa theá gian)—Worldly conditions. Mundane experience: Kinh nghieäm theá gian. Mundane law: Loka-dhamma (p)—Loka-dharma (skt)—The world law—Law of this world—See Theá Gian Phaùp. Mundane marks: Töôùng theá gian. Mundane mind: Lokiya-citta (p)—Taâm Theá Gian—A mind which is mundane, not experiencing nirvana. Mundane or ordinary modes of expression: Theá Giôùi Taát Ñaøn. Mundane path: Theá Gian Ñaïo—Con ñöôøng theá tuïc—Worldly path. Mundane precepts: Theá Tuïc Giôùi—Giôùi caám cuûa theá tuïc (giôùi luaät cuûa traàn theá). Mundane reality: Theá Tuïc Höõu—Thöïc taïi cuûa theá tuïc. Mundane right understanding: See Chaùnh Kieán Hôïp Theá. Mundane self: The popular idea of the ego or soul—See Tuïc Ngaõ. Mundane truth: Samvrti-satya (skt)—Theá ñeá— Ordinary categories in contrast with categories of reality—See Tuïc Ñeá. Mundane vehicle: Coã xe theá gian—The Vehicle or teaching for the attainment of good fruit in the present life—See Theá Gian Thöøa. Mundane virtues: Theá Ñöùc—Coâng ñöùc theá tuïc. Mundane wisdom: Mundane wisdom—See Theá Trí. Munen (jap): No-thought, the Japanese translation of the Chinese term "Wu-nien," a basic Zen concept introduced in the Platform Sutra— See Voâ Nieäm. Munetsu-Chi (jap): Anavapta (skt)—Anatattha (skt)—Manasarovara or Manasa-saro-vara (skt)—

See Voâ Nhieät Trì. Mung-Shan-Te-I (?-1104): See Moâng Sôn Ñöùc Dò Thieàn Sö. Muni (skt): 1) Mahamuni (skt)—See Maâu Ni. 2) Non-duality: Advika (p)—Advaya (skt)—Not two—No second, transcendence from the distinctions of ordinary perception—Khoâng hai—See Voâ Nhò. Muni-gatha (skt): Verses on the sages—Keä Maâu Ni. Munimitra (skt): Maâu Ni Maät Ñaø La—Teân cuûa moät vò A La Haùn—Name of an arhat. Munisri (skt): See Maâu Ni Thaát Lôïi. Muni-sutta (p): Sutra on the Sage—See Kinh Maâu Ni. Murder (v): Saùt nhaân—To kill—To put to death—To slay—See Baùt Sö. Murderer (n): Keû saùt nhaân (saùt giaû). Murderer Mara: Paøpiyaøn (skt)—Very wicked— The Evil One; because he strives to kill all goodness—AÙc ma—Ba tuaàn. Murderess (n): Ngöôøi nöõ saùt nhaân. Murderous demon: See Saùt Quyû. Murderous mind: Taâm ñòa saùt nhaân. Murdhabhisikta (skt): In esoteric tradition, this is the ceremony in the royal family to give the royal seal to a person—Trong truyeàn thoáng Maät giaùo, ñaây laø leã quaùn ñaûnh trong hoaøng trieàu ñeå trao ngoïc aán. Murdhaga (skt): Quaùn ñaûnh. Murdhagata (skt): Murdhaja-raja (skt)—Ñaûnh Sanh Vöông. Murdhaja (skt): Quaùn ñaûnh. Murdhaja-raja (skt): Murdhata (skt)—See Ñaûnh Sanh Vöông. Murdhajata (skt): Murdhaja-raja (skt)—See Ñaûnh Sanh Vöông. Murdhana (skt): The level of the summit—See Ñaûnh Phaùp Vò. Murdhata (skt): Murdhaja-raja (skt)—King born from the crown of the head—See Ñaûnh Sanh Vöông. Murky: Dirty—Unclear—Ñuïc (nöôùc). Murmur (v): Japati (p & skt)—Noùi thaàm—To mutter—To whisper—Tieáng suoái chaûy roùc raùch— The water is murmuring out of a spring—Tieáng

5879 nöôùc roùc raùch töø khe suoái. Murmuring: Japanam (p)—Japa (skt)—Ñang noùi thaàm—Muttering—Whispering. Muro (jap): Anasrava (skt)—Non-outflow—See Voâ Laäu. Muromachi (jap): Thôøi ñaïi Thaát Ñænh cuûa Nhaät Baûn (1393-1568) Muromaji (jap): Muromachi—Thôøi ñaïi Thaát Ñænh (Nhaät Baûn). Muruts (skt): Maõ Nhó Thuø—Thaàn Cuoàng Phong— God of Fierce storms. Muryoâju (jap): Boundless, infinite Life—Infinite Lifespan—Infinite Longevity—Measureless Life—See Voâ Löôïng Thoï. Muryoâkoâ (jap): Amitabha Buddha—See A Di Ñaø Phaät. Musa (jap): Asamskrta (skt)—Not doing— Passive—Inactive, physically or mentally—Noncausative—Not creating—Uncreated—Not being produced—Not becoming—Voâ Vi hay söï taïo taùc khoâng coù nhaân duyeân—Phaùp khoâng nhôø haønh ñoäng cuûa thaân khaåu yù—See Voâ Vi. Musa (p): Mrsa (skt)—Vitatha (p & skt)— Untrue—False—Unreal—Futile—Vain—Voïng— Khoâng thaät. Musa-Kudoku (jap): Voâ Taùc Coâng Ñöùc—Nonbecoming, represents the negation of idealistic effort. Musaragalva (skt): Musalagarbha (skt)—Ma Sa La—See Maâu Sa Laïc. Musavaca (p): Mrishavada (skt)—Voïng ngöõ— False, lying speech. Musavada-veramani (skt): No falsehood—No lying—Ly voïng ngöõ—See Baát Voïng Ngöõ. Musavado (p): Musavaca (p)—False, lying speech—See Voïng Ngöõ. Muscae volitantes: Dancing flowers before the eyes—Cuoàng hoa. Muscular strength: Söùc maïnh cuûa baép thòt. Musetsu (jap): Moäng Thuyeát—The concrete recounting of a dream. Mu-shi (tib): Catushkotika (skt)—Four extremes—See Töù Cuù Chaáp. Mushi-Chi (jap): No-master-wisdom, wisdom that develops intuitively without being taught—See Voâ Sö Trí. Mushi-Dokugo (jap): Voâ Sö Ñoäc Ngoä—See Voâ

Sö Trí. Mushikikai (jap): Arupadhatu (skt)—The formless realm of pure spirit. The world of formless is free from both desire and the restrictions of matter. There are no bodies, palaces, things. Where the mind dwells in mystic contemplation—Voâ saéc giôùi laø coõi khoâng coøn duïc voïng vaø khoâng coøn bò giôùi haïn bôûi saéc phaùp. Mushi-Mushu (jap): Without beginning and without end—The immensity of the universe— See Voâ Thuûy Voâ Chung. Mu-shin: Wu-hsin—No mind—In Zen, this term is used as an expression for detachment of mind, a state of complete naturalness and freedom from dualistic thinking and feeling. In Zen school, the term is also used synonymously with "Wu-nien" or "No-thought"—Trong nhaø thieàn, töø naày ñöôïc duøng nhö moät thuaät ngöõ chæ söï khoâng chaáp tröôùc cuûa taâm, moät traïng thaùi hoaøn toaøn töï nhieân vaø thoaùt khoûi yù töôûng nhò nguyeân. Töø naøy cuõng ñöôïc duøng nhö ñoàng nghóa vôùi "Voâ Nieäm"—See Voâ Taâm. Mushinjoâ: A Japanese term from "Mu" means "not, no "; Shin" means "mind or consciousness"; and "Jo" means "establish, decide, determine or resolve." This is a Zen expression for a kind of trance, a state brought about by meditation, in which consciousness ceases to function and the mind becomes completely vacuous—Thuaät ngöõ Nhaät Baûn gheùp töø nhöõng chöõ "Mu" coù nghóa laø "khoâng"; "shin" coù nghóa laø "taâm hay taâm thöùc"; vaø "jo" coù nghóa laø "quyeát ñònh hay xaùc ñònh." Ñaây laø thuaät ngöõ thieàn ñeå chæ söï ñònh taâm, traïng thaùi mang laïi töø thieàn ñònh trong ñoù söï hoaït ñoäng cuûa thöùc döøng laïi vaø taâm trôû neân hoaøn toaøn troáng roãng—See Voâ Taâm. Mushin-Mushin (jap): Voâ Taâm Voâ Thaân—See State of an integrated whole. Mushitasmriti (skt): Distraction—Loss of mindfulness—Wandering mind—Thaát nieäm hay khoâng giöõ ñöôïc chaùnh nieäm. Musho (jap): Ajata or Anutpatti or Anutpanna (skt)—Skyed wa med ba (tib)—Voâ Sanh (söï khoâng coøn taùi sinh nöõa)—Immortal—No birth— No rebirth—Non-appearance—Non-birth—Not born—Not to be reborn. In Zen, the term expresses the state at the moment of the present. At the same time, it is sometimes used as a

5880 synonym for "Nirvana," the state which is not disturbed by arising and passing conditions— Trong Thieàn, thuaät ngöõ coù nghóa laø ngay luùc hieän taïi. Ñoàng thôøi, thænh thoaûng noù cuõng ñöôïc duøng ñoàng nghóa vôùi Nieát Baøn, traïng thaùi khoâng coøn söï quaáy raày cuûa nhöõng ñieàu kieän sanh dieät nöõa —See Voâ Sanh. Mushogugyoâ (jap): Seeking nothing—Khoâng taàm caàu gì caû—See Gyoânyuâ. Mu-Shometsu (jap): There is no appearance and disappearance—Without appearance and disappearance—Voâ sanh dieät. Mushonin (jap): Cognizance of non-arising—Nothought Tolerance—See Voâ Sanh Nhaãn. Mushotoku (jap): Nothing obtainable—See Voâ Sôû Ñaéc. Musho-U-Sho-Jo (jap): Akincanayatana-samadhi (skt)—Balance in not having anything—Voâ Sôû Höõu Xöù Ñònh—See Töù Voâ Saéc Ñònh. Mushroom noodles: Mì naám. Music (a): Manojna or Prti (skt)—AÂm nhaïc— Profane music: Nhaïc theá tuïc—Sacred music: Nhaïc ñaïo (thieâng lieâng). Music deity: Nhaïc thaàn. Music that calms the mind or helps concentrate: See Nhieáp YÙ AÂm Nhaïc. Music and sensual pleasures are destructive to virtue: Ca vuõ muùa haùt vaø saéc duïc laø nhöõng thöù laøm di haïi ñeán ñaïo ñöùc (Thanh saéc giaû baïi ñöùc chi cuï). Music-tree: See Nhaïc AÂm Thuï. Musical instruments for ceremonies: A variety of musical instruments are used in Zen temples and monasteries to announce times of day, provides cues to begin and end daily activities and punctuate ritual ceremonies. In traditional monastic settings, verbal announcements are rendered unnecessary by the regular system of sounding instruments. The most common instruments include the following: 1) Bells: The largest of the monastery bells is the daishoâ, or ogane, which is generally made from cast broze and hangs in a separate structure, the shoâroâ. Smaller versions of the same style of bell include the denshoâ, which hangs outside the Buddha hall, and the kanshoâ, which sits outside the master's quarters. 2) Drums: Taiko drums, called hokku and saku in a Zen context, are found in the

Buddha hall. These large instruments rest horizontally on wooden platforms and may be played at both ends using wooden sticks. Another drum-like instrument found in monasteries is the wooden mokugyo, carved in the shape of a fish. 3) Gongs: One style of Buddhist gong is shape like a bowl, typically made from cast bronze. Gongs rest on pillows, supported by a wooden stand, and are sounded by striking the rim with a padded stick. In Zen monasteries, the larger version is called keisu and the smaller shoâkei. There are also large wooden gongs, known as "hoâ", which are carved in the shape of a fish with a pearl in its mouth. 4) Sounding boards: There are basically two styles of sounding boards, the metal umpan and the wooden han. These boards are found throughout monastery grounds, hanging outside nearly every structure. 5) Small hand instruments: A variety of hand-held instruments that resemble tiny bells or gongs include the "suzu", the "rei", and the "inkin". There are also wooden clappers called "hyoâshigi"—Moät soá nhöõng nhaïc cuï ñöôïc söû duïng trong caùc Thieàn vieän ñeå thoâng baùo giôø giaác trong ngaøy, cho bieát luùc baét ñaàu hay chaám döùt cuûa nhöõng sinh hoaït haèng ngaøy vaø nhaán maïnh töøng phaàn trong caùc leã hoäi. Trong caùch saép ñaët truyeàn thoáng cuûa caùc töï vieän, thoâng baùo baèng mieäng trôû neân khoâng caàn thieát bôûi heä thoáng caùc khí cuï aâm thanh bình thöôøng. Nhöõng khí cuï thoâng thöôøng bao goàm: chuoâng lôùn, troáng, chuoâng nhoû, moõ, vaø nhöõng khí cuï nhoû caàm tay nhö khaùnh, moõ nhoû, vaân vaân. Musitasmriti (skt): Amanasikara (skt)—Thaát Nieäm—Distraction—Inattention—Khoâng chuù taâm—Distraction—To lose the train of thought or meditation—Loss of memory—Loss of mindfulness—Wandering mind. Musk deer always exudes fragrance: See Höõu Saï Töï Nhieân Höông. Muso (jap): 1) Asamskrta (skt)—See Voâ Taùc. 2) Moäng Thaûo—Dreaming things, the term means the mental side of reality. Musoâ Daishi (jap): An honorable title of KanzanEgen, a famous Japanese Zen monk—Danh hieäu toân vinh cuûa Haøn Sôn Hueä Huyeàn moät vò Thieàn Taêng noåi tieáng cuûa Nhaät Baûn—See Quan Sôn Hueä Huyeàn Thieàn Sö.

5881

Muso-E (jap): The robe without form—See Voâ Töôùng Y. Mu Soeng Zen Master: Zen Master Mu Soeng taught in the Thousand Peaks: "In one story, Zen master Sosan (1520-1604) and his student Samyong were taking a walk throught the mountains, and Sosan was slightly ahead. Samyong took an appraising look at his teacher, a short, frail man of ungainly appearance. Samyong, by contrast, was a giant of a man, handsome, with a powerful presence. Struck by the contrast, Samyong could not help speculating why this physically unimpressive man should be his teacher. Soon they came to a waterfall. To his utter amazement, Samyong saw that the water of the fall was flowing upwards rather than coming down. He cried out to Sosan, 'Look, this waterfall is upside down. So unnatural!' Sosan mildly replied, 'Yesm just like your mind.' Samyong instantly understood that Sosan had been cognizant all along of what was going through his mind and had his magical powers to teach him. He bowed to Sosan and apologized profusely to his teacher. Sosan 'released' the waterfall and the water began to come down naturally!"—Thieàn sö Mu Soeng daïy trong 'Thieân Ñænh Sôn': "Trong moät caâu chuyeän, Thieàn sö Sosan vaø ñeä töû Samyong, ñang ñi taûn boä trong nuùi. Sosan ñi tröôùc ñeä töû maáy böôùc. Samyong ñöa maét ñaùnh giaù thaày, moät ngöôøi voùc daùng nhoû thoù, yeáu ôùt, beà ngoaøi troâng raát taàm thöôøng. Trong khi ñoù, Samyong laø moät ngöôøi to lôùn, ñeïp ñeõ, vôùi daùng voùc uy nghi maïnh meõ. Söõng sôø veà söï töông phaûn naøy, Samyong khoâng khoûi töï hoûi taïi sao moät ngöôøi coù daùng veû taàm thöôøng nhö theá coù theå laø thaày cuûa mình ñöôïc. Moät luùc hai ngöôøi ñi ñeán moät thaùc nöôùc. Samyong voâ cuøng söõng soát khi thaáy nöôùc cuûa doøng thaùc chaûy ngöôïc töø döôùi leân, chöù khoâng phaûi töø treân xuoáng. Anh ta la lôùn vôùi thaày Sosan: 'Thaày ôi! Thaày haõy nhìn xem! Doøng thaùc naøy chaûy ngöôïc! Thaät laø ngöôïc ñôøi!' Sosan dòu daøng traû lôøi: 'Phaûi, noù gioáng nhö caùi taâm cuûa con vaäy.' Samyong hieåu raèng thaày Sosan vaãn luoân theo doõi nhöõng dieãn tieán trong taâm thöùc cuûa mình, vaø ñaõ duøng pheùp thaàn thoâng ñeå daïy mình. Samyong ñaûnh leã thaày vaø xin loãi moät caùch thoáng thieát ñeå döôïc thaày tha thöù. Sosan 'buoâng' doøng thaùc ra vaø nöôùc baét ñaàu chaûy töø treân xuoáng döôùi moät caùch töï nhieân."

Musoâ-gedatsu (jap): Release through meditation on no-attributes, animitta or signlessness (having no-signs). To get rid of the idea of form, or externals. There are no objects to be perceived by sense-organs—Voâ Töôùng giaûi thoaùt hay ñoaïn tröø moïi hình töôùng beân ngoaøi laø giaûi thoaùt —See Tam Giaûi Thoaùt. Musoâ Kai (jap): Formless precepts, the common Japanese abbreviation for the term "Musoâ shinji kai."—See Musoâ shinji kai and Ly Töôùng Giôùi. Muso-Kan (jap): Contemplation on the formlessness—See Voâ Töôùng Quaùn. Musoâ-Kokushi (jap): Shokaku-Kokushi (jap)— See Moäng Sôn Sô Thaïch Thieàn Sö. Musoâ shinji kai (jap): Formless precepts of the mind ground, the Japanese rendering of the original Chinese term derived from the Platform Sutra of the Sixth Patriarch. The concept of Formless precepts is a distinctly Zen understanding of the Buddhist precepts, which sees that not as an external moral code, but rather as the naturally pure behavior which arises from the enlightened mind—Voâ töôùng giôùi cuûa vuøng ñaát taâm, "musoâ shinji kai" laø thuaät ngöõ Nhaät Baû n bieän giaûi cho thuaät ngöõ Trung Hoa, ruùt ra töø Kinh Phaùp Baûo Ñaøn cuûa Luïc Toå Hueä Naêng. Khaùi nieäm voâ töôùng giôùi laø caùch hieåu phaân bieät Thieàn vôùi giôùi luaät Phaät giaùo, trong ñoù Thieàn coi giôùi khoâng phaûi laø giôùi luaät töø beân ngoaøi, maø laø caùch cö xöû thanh tònh töø beân trong, khôûi leân töø moät caùi taâm giaùc ngoä—See Ly Töôùng Giôùi. Muso-Soseki (1275-1351): See Moäng Sôn Sô Thaïch Thieàn Sö. Musoten (jap): Asannasattadeva (p)—Asamjnisattvah-deva (skt)—The heaven above thought— Thoughtless Heaven—See Voâ Töôûng Thieân. Musoâ Zange (jap): The markless repentance— Formless repentance, the Japanese rendering of the original Chinese term derived from the Platform Sutra of the Sixth Patriarch. The concept of Formless repentance is a distinctly Zen understanding of repentance based on the awareness that outward actions, whether good or bad, are ultimately empty—See Voâ Töôùng Saùm Hoái. Muso-Zanmai (jap): Signless meditative absorption—Samadhi of no-marks—See Voâ Töôùng Tam Muoäi.

5882

Mustard-seed: Sarsapa (skt)—See Giôùi Töû. Mustard-seed kalpa: Sarsapopama-kalpa (skt)— Immeasurable kalpas—See Giôùi Töû Kieáp. Mustard-seed kalpa and rock kalpa: See Giôùi Thaïch. Musti (skt): The meditation fist—See Thieàn Quyeàn. Mutable and immutable: The changing and the unchanging—See Ñoäng Baát Ñoäng Phaùp. Mutan (jap): 1) Voâ côù: Without motive, without reason; 2) Voâ Ñoan: Limitless, the term means freedom or adaptability. Mutation (n): Söï bieán hoùa—Söï chuyeån bieán—Söï ñoät bieán. Mutegpa (skt): Titthiya (p)—Ngoaïi Ñaïo— Heretical sect—Chæ caùc ñaïo khoâng phaûi laø Phaät giaùo—Externalists—Heresy—Heretics—NonBuddhist—Non-Buddhist doctrines—Outsiders— Outside doctrines. Mutei (jap): Voâ Ñeå—See Bottomless. Mutodo (jap): Equality without equal—Of rank unequalled, or equal with the unequalled— Equality without equal, the unequalled state of equilibrium—Caùi khoâng gì saùnh noåi, laïi khoâng gì saùnh ngang baèng—See Voâ Ñaúng Ñaúng. Mutoto (jap): Asamasama (skt)—The unequal state of equilibrium—Equality without equal— See Voâ Ñaúng Ñaúng. Mutter (v): Japati (p & skt)—Noùi thaàm—To murmur—To whisper. Muttering: Japanam (p)—Japa (skt)—Ñang noùi thaàm—Murmuring—Whispering. Mutthassati (p): Be unmindful—See Thaát Nieäm. Mutti (p): Mukti (skt)—Deliverance— Liberation—Emancipation—The getting rid of evils one by one—See Giaûi Thoaùt. Mutual (a): Töông teá—Reciprocal. Mutual aid association: Hoäi töông teá. Mutual benefit: Kieâm Lôïi—To benefit self and others—Caû hai cuøng coù lôïi (caû mình laãn ngöôøi ñeàu ñöôïc lôïi laïc). Mutual causation: Sahabhuhetu (skt)— Corresponding causation—Simultaneous causes— See Caâu Höõu Nhaân. Mutual dependence: Sambandha-hetu (skt)— See Töông Tuïc Nhaân. Mutual dependence and aid of all beings in a

universe: See Phaùp Giôùi Gia Trì. Mutual entry: The blending of things—See Töông Nhaäp. Mutual interaction with the Buddha: Mutual interaction through religion—See Ñaïo Giao. Mutual interaction through religion: Mutual interaction with the Buddha—See Ñaïo Giao. Mutual penetration of dissimilar things: Nhaát Ña Töông Dung Baát Ñoàng Moân—See Thaäp Huyeàn Moân. Mutual protectors: Lieân höõu—Mutual helpers or members of the Lotus Sect—Hoäi vieân cuûa Lieân Hoa Toâng. Mutual respect: Töông kính. Mutual response between the man and his object of worship: See Töông ÖÙng. Mutual response or relation of action: Mode of practice—Töông öùng vôùi haønh. Mutual response or relation of motivity: Practical application in saving others—Töông öùng vôùi cô. Mutual response or relation of results in enlightenment: Töông öùng vôùi quaû. Mutual response or relation of right principle: Töông öùng vôùi lyù. Mutual response or relation of state: Mutual response to environment, referred to mind— Töông öùng vôùi caûnh. Mutual responsive or associated causes: Samprayuktahetu—See Töông ÖÙng Nhaân. Mutual support: Söï hoå trôï laãn nhau. Mutually opposing cause: See Töông Vi Nhaân. Mutualism (n): Chuû nghóa hoã töông—Chuû thuyeát coi vaïn söï tuaàn hoaøn hoã töông nhau. Mutuality (n): Lieân quan hoã töông—Töông quan. Muzhou Daoming: Bokushu-Domyo (jap)—Muchou Tao-ming—See Muïc Chaâu Ñaïo Minh Thieàn Sö. Muzhou-Chenzunsi (jap): Bokushu-Domei (jap)—Bokushu-Domyo (jap)—See Muïc Chaâu Ñaïo Minh Thieàn Sö. My: Cuûa toâi. Myang-hdas (tib): Mahaparinirvana (skt)—Great Nirvana—See Ñaïi Baùt Nieát Baøn. Myoâan Eisai (jap): Ming-an Jung-hsi (WadeGiles Chinese)—Mingan Rongxi—See Minh Am Vinh Taây Thieàn Sö.

5883

Myoâchoâ Shuâhoâ (jap): Shu ho myo cho (jap)—See Toâng Phong Dieäu Sieâu Thieàn Sö. Myoga (jap): Miraculous protection—Söï baûo veä kyø dieäu. Myogyosoku (jap): Vijja-carana-sampanna (p)— Vidya-carana-sampanna (skt)—Knowledgeconduct-perfect—See Minh Haïnh Tuùc. Myoâhoâ (jap): Saddharma (skt)—Right dharma— Wonderful dharma—Chaùnh phaùp—Dieäu phaùp. Myoâhoârengekyoâ (jap): Saddharma-pundarikaSutra (skt)—Wonderful Law Lotus Flower—The Lotus of the True Law—Saddharma Pundarika— See Phaùp Hoa Kinh. Myoâichi Zenji (jap): Minh Nhaát Thieàn Sö—Teân cuûa moät vò Thieàn Taêng Nhaät Baûn—Name of a Japanese Zen monk. Myoji (jap): Danh Töï—Name and description. Myokaku (jap): Cöùu Caùnh Giaùc—The fine state of truth—Marvellous enlightenment—See Dieäu Giaùc. Myokaku-Chi (jap): Stage of marvellous enlightenment—See Dieäu Giaùc Ñòa. Myoâkansatchi (jap): According to the Dharma Jewel Platform Sutra, Chapter Seventh, the wisdom of wonderful contemplation or the profound observing wisdom of Amitabha. The profound or wonderful observing wisdom is seeing without effort of sentient beings (the sixth consciousness turned to become the Wonderfully Observing Wisdom)—Theo Kinh Phaùp Baûo Ñaøn, Phaåm thöù Baûy, Dieäu Quaùn Saùt Trí (cuûa Phaät A Di Ñaø). Dieäu Quaùn Saùt Trí laø trí thaáy maø khoâng phaûi duïng coâng cuûa chuùng sanh (thöùc thöù saùu ñöôïc chuyeån thaønh Dieäu Quaùn Saùt Trí). Myoâkenji (jap): Chuøa Dieäu Hieån (Nhaät Baûn). Myoâkonin (jap): See Dieäu Haûo Nhaân. Myoâkoninden (jap): Lives of wondrous and inspiring people—See Dieäu Haûo Nhaân. Myoâmanji (jap): Chuøa Dieäu Maõn (Nhaät Baûn). Myoâoâ (jap): "Shining lord," a class of fierce guardian deities who protect Buddhism, the three treasures, people, and nation from evil. The word is a Japanese translation of the Sanskrit "Vidyaraja." The Myoâoâ were adopted by Buddhism from Hindu mythology. Although more closely associated with schools of esoteric Buddhism than Zen, the myoâoâ are often represented at Zen temples as guardians. The

most popular myoâoâ in Zen tradition, and in Japanese Buddhism in general, is Fudoâ Myoâoâ. The Tokugawa period (1600-1867) Zen master Suzuki Shoâsan (1579-1655), for example, recommended Fudoâ as an inspiration for Zen practitioners—Quang Minh Chuû, teân cuûa moät nhoùm thaàn baûo hoä Phaät giaùo, tam baûo, daân chuùng, vaø ñaát nöôùc khoûi söï quaáy phaù cuûa ma quyû. Thuaät ngöõ Nhaät Baûn dòch ra töø tieáng Baéc Phaïn "Vidyaraja." Quang Minh Chuû ñöôïc chaáp nhaän töø thaàn thoaïi AÁn giaùo vaøo Phaät giaùo. Maëc daàu Quang Minh Chuû coù quan heä maät thieát vôùi Maät toâng hôn Thieàn toâng, nhöng laïi thöôøng ñöôïc xem nhö caùc vò thaàn baûo hoä trong caùc Thieàn vieän. Chaúng haïn nhö vieäc Thieàn sö Linh Moäc Chaùnh Tam döôùi trieàu ñaïi Ñöùc Xuyeân ñeà nghò laáy Baát Ñoäng Minh Vöông laøm nguoàn caûm höùng cho nhöõng haønh giaû tu Thieàn. Myoâshin-ji (jap): See Dieäu Taâm Töï. Myoâshinji-ha (jap): See Dieäu Taâm Töï Phaùi. Myo-Shogon-O (jap): Subhavyuha (skt)—See Dieäu Trang Nghieâm Vöông. Myoâshoâ-Shuâhoâ (jap): See Toâng Phong Dieäu Sieâu. Myoâshoâ Tokken (jap): See Minh Chieâu. Myoâzen-Butsuju (jap): See Myozen-Ryonen. Myoâzen-Ryoânen (jap): Ryonen (jap)—MyozenButsuju (1184-1225)—See Minh Thieàn Thieàn Sö. Myriad (a): Vaïn—Voâ soá. Myriad forms dense and close in the universe: See Saâm La Vaïn Töôïng. Myriad phenomena: Bansho (jap)—Vaïn töôïng. Myriad things but one mind: All things as noumenal—See Vaïn Phaùp Nhaát Taâm. Myself: Ngaõ—Ego. Myself is Amitabha, my mind is the Pure Land: See Töï Thaân Di Ñaø Duy Taâm Tònh Ñoä. Mysteric aid: Invisible aid, in getting rid of sins, increasing virtue—See Minh Gia Hoä. Mysteries (n): Huyeàn bí—Mysterious (a). Mysteries of the esoteric sect: See Bí Phaùp. Mysterious (a): Manju or Suksma (skt)—Dieäu— Bí maät—Esoteric—Occult—Secret. Mysterious and deep: Bí aån vaø thaâm saâu. Mysterious gate: Maät Moân—Cöûa bí maät. Mysterious mechanism: Great mystery—Occult cause—Mysticism—Huyeàn cô. Mysterious power: Pheùp maàu—Miracle.

5884

Mysterious, supernatural, omnipresent power: Minh Thoâng (sieâu löïc vöôït ngoaøi söï dieãn taû cuûa ngoân ngöõ hay hình töôïng). Mysterious transformation: Acintyaparinama (skt)—Baát khaû tö nghì huaân bieán. Mystery (n): Magic—Wizardry—Bí maät—Bí thuaät—Huyeàn dieäu—Laï luøng—Huyeàn bí. Mystery within mystery: Huyeàn Huyeàn—Huyeän bí trong caùi huyeàn bí. Mystery of non-existence: Asat (skt)—Dieäu Voâ—Söï kyø dieäu cuûa söï “khoâng hieän höõu.” Mystery of the “perfect”: Vieân dieäu. Mystery of the three things: See Taâm Phaät Caäp Chuùng Sanh Thò Tam Voâ Sai Bieät. Mystic (a): Manju or Suksma (skt)—See Dieäu. Mystic body: All things being this mystic body— Thaân maät—See Tam Maät. Mystic doctrines: Tantrism—See Maät Giaùo. Mystic form of the bhutatathata: The form of the void or immaterial—Subtle form of the bhutatathata—See Chaân Saéc. Mystic insight: Prativedha (skt)—The realization of experiential proof of the dharma in bodhi or nirvana—Chöùng phaùp hay nhaän thöùc thaáu ñaùo veà Phaùp. Mystic knowledge: Trí dieäu—Mystic knowledge which reveals spiritual realities—Maät trí giuùp phôi baøy chaân lyù. Mystic meaning: Huyeàn nghóa—See Nguõ Truøng Huyeàn Nghóa. Mystic mind: All thought this mystic mind—YÙ maät—See Tam Maät. Mystic of the mouth: Vaguhya (skt)—See Khaåu Maät. Mystic nature of dharanis: Chaân Ngoân Bí Maät— The mystic nature of the mantras—Baûn taùnh bí maät cuûa chuù vaø ñaø la ni. Mystic signs: Mudra (skt)—Maâu ñaø la—Mystic seal—See Mudra. Mystic things: Nhöõng thöù bí maät. Mystic trance and wisdom: See Thieàn Hueä. Mystic voice: All sound this mystic voice—Khaåu maät—See Tam Maät. Mystical (a): Thuoäc veà thaàn bí. Mystical communication between Buddhas and living beings: Kanno-Doko (jap)—See Caûm ÖÙng Ñaïo Giao.

Mystical communication of the truth to living beings: Kanno-Doko (jap)—Empathy between a master and disciple—Caûm ÖÙng Ñaïo Giao. Mystical formula employed in Tantric Buddhism: Dharani (skt)—Mantra (skt)—Vow with penalties for failure—An incantation— Spell—Oath—Curse—See Thaàn Chuù. Mystical powers: Rddipada (skt)—Jinsoku (jap)—Supernatural powers—See Thaàn Tuùc Thoâng. Mysticism (n): Thaàn bí luaän. Myth (n): Thaàn thoaïi—Tö töôûng thaàn bí. Mythical swan: Hamsa (skt)—Haï Naïi Sa—Thieân Nga, cuøng hoï vôùi loaøi vòt. Mythicism (n): Chuû nghóa thaàn bí—To describe Zen illumination as a sort of mysticism would be disapproved by Zenists, because as ordinarily understood mysticism is the vision of a reality beyond the world of the senses and the mind. It is of course true that some mystics consider that their illumination lies not in the perception or realization of something beyond this world, but only the real nature of it. In such cases the Zen experience could be called a sort of mysticism. The Zen experience should also result in seeing with the eyes open as well as closed, and the Zen way of seeing should come to be the only way of seeing for the Zen Master, at all times and in all places, and should apply to all the senses, not merely to seeing—Dieãn taû söï toûa chieáu cuûa Thieàn nhö laø moät loaïi thaàn bí seõ khoâng ñöôïc Thieàn giaû chaáp nhaän vì thaàn bí ñöôïc hieåu theo nghóa thoâng thöôøng laø caùi thaáy vaøo thöïc taïi vöôït ra ngoaøi theá giôùi cuûa giaùc quan vaø taâm. Dó nhieân laø coù moät vaøi nhaø thaàn bí xem söï toûa saùng cuûa hoï khoâng naèm trong phaïm truø tri thöùc hay söï chöùng ngoä caùi gì ñoù vöôït ra ngoaøi theá giôùi naøy, maø chæ laø thöïc taùnh thoâi. Trong nhöõng tröôøng hôïp nhö vaäy kinh nghieäm Thieàn coù theå ñöôïc goïi laø moät loaïi thaàn bí. Kinh nghieäm Thieàn cuõng seõ ñöa ñeán caùi thaáy vôùi ñoâi maét môû cuõng nhö ñoâi maét nhaém, vaø con ñöôøng thaáy cuûa Thieàn phaûi laø caùch thaáy duy nhaát daønh cho caùc Thieàn sö, ôû moïi thôøi moïi nôi, vaø phaûi ñöôïc aùp duïng cho taát caû caùc giaùc quan chöù khoâng rieâng gì nhaõn quan. Mythicism of creation: Thaàn thoaïi veà söï taïo döïng—Heretics believe that the whole world created within 6 days by an almighty creator—

5885 Ngoaïi giaùo tin raèng theá giôùi naày ñöôïc saùng taïo caøn ha la—See Na Yeát La Haùt La. trong 6 ngaøy bôûi moät ñaáng toaøn naêng saùng taïo. Nagaraja (skt): Long vöông—Dragon and Mythicist (n): Ngöôøi giaûi thích veà thaàn thoaïi. Naga—Dragon king. Mythologist (n): Thaàn thoaïi gia—Taùc giaû cuûa Nagarasodhaka (p): A town cleaner—Ngöôøi queùt nhöõng chuyeän thaàn thoaïi. doïn trong khu phoá. Mythology (n): Moân hoïc veà thaàn thoaïi. Nagara-sutta (p): Sutra on the Town, Samyutta Nikaya XII.65—Kinh Phoá thò, Töông Öng Boä XII.65. Nagaravasi (p): A citizen—Coâng daân. (p): Sutra for Na (skt): A prfix with the negative meaning—Moät Nagaravindeyya-suttam Nagaravinda people, Majjhima Nikaya 150— tieáp ñaàu ngöõ coù nghóa phuû ñònh (Phi). Kinh giaûng cho daân trong thaønh Nagaravinda. Nabha (p): The sky—Baàu trôøi. Nagarjuna (skt): Dragon-Tree Bodhisattva— Nada (skt): Sound—AÂm thanh. Long Thoï—See Long Thoï Boà Taùt. Nadi (skt): Nagarjuna’s commentary on the 1) Na Ñeà—Soâng—Thaùc—River—Torrent. Mahaprajnaparamita: Daichidoron (jap)—See 2) Rtsa (skt): See Ñaïo Quaûn. Ñaïi Trí Ñoä Luaän. Nadikasyapa (skt): See Na Ñeà Ca Dieáp. Nagarjunakonda (skt): Name of a Buddhist Nadimitra (skt): See Nan Ñeà Maät Ña La. Nadi-sutta (p): Sutra on the river, Samyutta place in the Southern India. Here, a great stupa Nikaya XXII.93—Kinh Soâng, Töông Öng Boä was discovered in 1934. It is situated on the south bank of the river Krishna in the Guntur district. It XXII.93. was also a mahastupa, enshrining the mortal Na-Fu-Po: Charkhlik—See Naïp Phöôïc Ba. Naga (skt): Thieân long—Heavenly dragons—See remains of the Buddha, and was probably built in the time of Asoka—Ñòa danh Phaät giaùo ôû vuøng Na Giaø. Nagabala (p): Having the strength of an Nam AÁn Ñoä. Taïi ñaây coù moät ngoâi thaùp ñöôïc phaùt hieän vaøo naêm 1934. Thaùp naèm treân maïn phía nam elephant—Maïnh nhö voi. Nagabhavana (p): The region of the nagas—Truù cuûa soâng Krishna trong quaän Guntur. Ñaây cuõng laø moät ñaïi thaùp vì coù caát giöõ di haøi cuûa Ñöùc Phaät, vaø xöù cuûa loaøi roàng. Nagabnanga (skt): Dragon king's joy—Long coù leõ ñöôïc xaây vaøo thôøi vua A Duïc. Nagaravasi (p): A citizen—Coâng daân. Vöông Chi Hyû. Naga-samyutta (p): Sutra on things accompanied Nagabodhi (skt): See Long Trí. Nagakanya (skt): Long nöõ—A naga maiden— with the nagas, in the Samyutta Nikaya XXIX— Kinh töông öng vôùi loaøi roàng, trong kinh Töông Dragon-daughter. Öng Boä XXIX. Nagalata (p): The betel creeper—Daây traàu. Nagaloka (p): The Naga world—Long giôùi (theá Nagasena (skt): See Long Quaân. Naga-samyutta (p): Sutra on Nagas, Samyutta giôùi cuûa loaøi roàng). Nagamanavaka (p): A young man of the Naga Nikaya XXIX—Töông Öng Long Chuùng, ñöùc race—Moät thieáu nieân cuûa loaøi roàng—See Long Phaät giaûng cho long chuùng, Töông Öng Boä XXIX. Nagatomi, Masatoshi: Eminent scholar of Töû. Buddhist Studies who spent most of his career at Nagamanavika (p): Naga maiden—Long nöõ. Harvard University’s Yenching Institute. Best Naga meditation: See Na Giaø Ñònh. known for his work on Buddhist epistemology Nagamitra (skt): Long Höõu—Teân cuûa moät vò (theory of the nature, sources and limits of Taêng ngöôøi AÁn Ñoä—Name of an Indian monk. knowledge), he is also renowned in the field for Nagapuspa (skt): Puspanaga (skt)—Dragonhis extensive knowledge of the whole of Indian flower tree—Boân Giaø Na—See Long Hoa Thuï. Buddhism, and is responsible for training a Nagara (p): Town—Phoá thò. number of prominent scholars—Hoïc giaû noåi baät Nagarahara (skt): Nagara (skt)—Kinh thaønh Na trong nghieân cöùu Phaät giaùo, oâng ñaõ traûi qua gaàn

N

5886 heát nhöõng naêm laøm vieäc cuûa oâng vôùi Vieän Yenching cuûa tröôøng Ñaïi Hoïc Harvard. Noåi tieáng nhaát laø taùc phaåm Nhaän Thöùc Luaän Phaät Giaùo, oâng cuõng noåi tieáng trong laõnh vöïc kieán thöùc veà toång theå Phaät giaùo AÁn Ñoä, vaø oâng cuõng ñaõ traùch nhieäm daïy doã cho moät soá hoïc giaû noåi tieáng. Naga-tree: The dragon-flower tree—The Bodhitree under which Maitreya will become a Buddha—Caây Boà Ñeà maø döôùi goác caây naày ngaøi Di Laëc seõ thaønh Phaät—See Long Hoa Thuï. Nagavajra (skt): Varuna (skt)—Water deva—See Thuûy Thieân. Naga-worship: Accent religion—Ñaïo thôø roàng— According to Buddhist legends, Naga-worship was quite common in India when Buddhism made its appearance and that is the reason why the legends of Nagas and their conversion by the Buddha occur occasionally in Buddhist texts. According to the Buddhist Chronicles, Kashmir was the land of lakes under the control of the Nagas. They are generally associated with watery and mountainous regions, and so it is quite likely that Kashmir should be called a land of Naga-worhsippers— Theo truyeàn thuyeát Phaät giaùo, tín ngöôõng thôø roàng khaù phoå bieán ôû AÁn Ñoä khi Phaät giaùo xuaát hieän vaø ñoù laø lyù do taïi sao truyeàn thuyeát thôø roàng vaø Ñöùc Phaät hoùa ñoä roàng thænh thoaûng ñöôïc tìm thaáy trong kinh ñieån Phaät giaùo. Theo Bieân Nieân Söû Phaät Giaùo, vuøng Kashmir laø vuøng ñaát cuûa nhieàu hoà coù roàng ñang truù nguï. Roàng thöôøng lieân heä tôùi nhöõng vuøng coù nöôùc vaø nuùi non, vaø cuõng chính vì theá maø vuøng Kashmir cuõng ñöôïc goïi laø vuøng ñaát cuûa nhöõng ngöôøi thôø roàng. Nagga (p): Naked (a)—Loõa theå. Naggiya (p): Nudity—Söï traàn truoàng. Nagna (skt): See Naëc Giaø Naëc. Nahapana (p): Bathing or washing—Taém goäi. Nahayati (p): To take a bath—Taém goäi. Naiads: Quyû Voïng Löôïng. Nai-e (jap): Inner robe—See Noäi Y. Naigaiku (jap): Abhyatma-bahirdha-sunyata (skt)—Internal-external emptiness—See Noäi Ngoaïi Khoâng. Naihsargika-prayascittika (skt): Nissaggiyapacittiya (skt)—Xaû Ñoïa (moät trong nguõ thieân toäi)—See Ni Taùt Kyø Ba Daät Ñeà. Naikan (jap): Vipassana (p)—Söï quan saùt beân trong—Internal contemplation—Insight

meditation—The introspective practice—Intuitive vision—Noäi Quaùn—Söï quaùn saùt beân trong—A Buddhist system of meditation practiced in the Theravada. In Mahayan meditation, naikan is a form of inner contemplation in which attention is focused on the lower abdomen (tanden). The purpose of the practice is to build up and maintain the vital breath (ki) within that power center of the body. This form of introspection can be carried out throughout the day during various activities. The Zen master Hakuin Ekaku (1685-1768) advocated this form of introspection for therapeutic purposes—Minh saùt tueä, heä thoáng thieàn ñònh cuûa Phaät giaùo Nguyeân Thuûy. Trong Phaät giaùo Ñaïi Thöøa, "naikan" laø hình thöùc noäi quaùn trong ñoù söï chuù yù ñöôïc taäp trung nôi ñan ñieàn. Muïc ñích cuûa söï thöïc taäp naøy laø ñeå xaïy döïng vaø duy trì khí löïc taïi trung taâm cuûa cô theå. Hình thöùc töï quan saùt hay noäi quaùn coù theå ñöôïc thöïc haønh moãi ngaøy trong moïi sinh hoaït. Thieàn sö Baïch AÅn Hueä Haïc beânh vöïc cho hình thöùc noäi quaùn naøy daønh cho nhöõng muïc tieâu trò lieäu—See Thieàn Minh Saùt. Naiku (jap): Adhyatma-sunyata (skt)—Caùi khoâng beân trong—Emptiness of the inner things—Empty within (no soul or self within)—Internal emptiness—See Noäi Khoâng. Naino (jap): See Momentary ability. Nairanjana (skt): Neranjara (p)—The Nilajan River—See Ni Lieân Thieàn. Nairatmyadvaya (skt): Dharma-nairatmya (skt)— Phaùp Voâ Ngaõ—No permanent individuality in or independence of things. Nairatmyam (skt): Anatma (skt)—Khoâng coù töï ngaõ—Soullessness—The fact that there is no Self—See Voâ Ngaõ. Nairmanika (skt): To transform—See Hoùa. Nairmanikabuddha (skt): Nirmanabuddha (skt)— Buddhas of transformation—See Hoùa Phaät. Nairyanika (skt): Outside this world—Not of this world—Of Nirvana character, one of the four characteristics of the truth of the right way—Moät trong boán töôùng cuûa Ñaïo Ñeá (Ñaïo, Nhö, Haønh, Xuaát). Naisan (jap): An unscheduled and secret visit with a master at any time of the day or night, when there are special circumstances to warrant the unscheduled visit—Moät cuoäc thaêm vieáng khoâng

5887 heïn vaø bí maät vôùi vò thaày vaøo baát cöù luùc naøo, ngaøy cuõng nhö ñeâm, khi coù tröôøng hôïp caàn phaûi tham vaán. Naiskramya (skt): Nekkhamma (p)—To be far removed from the dust and defilement of the world—See Vieãn Traàn Ly Caáu. Naiskramya-paramita (skt): Perfection of renunciation—Xuaát Ly Ba La Maät. Naiskramya-samjna (skt): Xuaát Ly Töôûng— Leave ideas—Leave thought. Na-Itsu-Tsu (jap): That one power—Na Nhaát Thoâng, caùi löïc ñoù. Naivasamjnana-samjnayatana (skt): The realm of neither perception nor non-perception—The state of neither thinking nor not thinking—Phi Höõu Töôûng Phi Voâ Töôûng Thieân—Höõu Ñænh Thieân—See Phi Töôûng Phi Phi Töôûng Xöù. Naive realism: Thöïc taïi luaän chaát phaùc. Naiyayika (skt): Right method sect, founded in the first century—See Chaùnh Lyù Phaùi. Naka (p): Heaven—Trôøi. Nakagawa Soâen Roshi (1908-1983): Japanese Zen master of the Rinzai tradition, dharmasuccessor (Hassu) of Yamamoto Gempo Roshi (1865-1901), who was influential in both Japanese and Western Zen. For many years he was the abbot of the Ryutaku-ji monastery near Mishima, Shizuoka province. He was definitely one of the most noteworthy Japanese Zen masters of this century. Like many well-known Zen masters, he was not only of great intelligence but also extraordinary talented as an artist. He was a master of "the art of life." He was renowned for the way in which , for him, ordinary everyday business spontaneously emerged as a work of art as, for example, when a telegram message became a haiku, or the serving of coffee a "coffee ceremony." In the West he was primarily known through his visits to the United States and Israel, where he instructed many Western students in Zen. His first visit to the U.S.A. in 1949, which led to the founding of the Zen Studies Society in New York in 1965—Thieàn sö Nhaät Baûn thuoäc toâng Laâm Teá, phaùp töû cuûa Yamamoto Gempo Roshi, ngöôøi coù aûnh höôûng veà Thieàn cho caû Nhaät Baûn vaø Taây phöông. Trong nhieàu naêm oâng ñaõ laøm vieän tröôûng tu vieän Ryutaku-ji, gaàn Mishima, thuoäc tænh Shizuoka. OÂng laø moät trong nhöõng thieàn sö xuaát

saéc nhaát trong theá kyû naày. Gioáng nhö nhieàu thieàn sö khaùc, oâng chaúng nhöõng toû ra coù moät trí tueä saâu saéc, maø coøn coù taøi naêng veà ngheä thuaät. OÂng laø moät baäc thaày cuûa "ngheä thuaät soáng," oâng noåi tieáng trong vieäc coù theå bieán moät tình tieát nhoû trong cuoäc soáng haèng ngaøy thaønh moät taùc phaåm ngheä thuaät; chaúng haïn oâng coù theå bieán moät böùc ñieän tín thaønh moät baøi cuù vaø vieäc thöôûng thöùc caø pheâ thaønh "leã uoáng caø pheâ". ÔÛ phöông Taây ngöôøi ta bieát ñeán oâng qua nhöõng chuyeán ñi sang Myõ vaø Do Thaùi, vì taïi caùc nôi ñoù oâng ñaõ daïy thieàn cho nhieàu sinh vieân. Chuyeán du haønh laàn ñaàu tieân sang Myõ cuûa oâng vaøo naêm 1949, ñöa ñeán vieäc saùng laäp Hoäi Thieàn Hoïc ôû Nöõu Öôùc vaøo naêm 1965. Nakamura, Hajime (1912-1999): One of the leading figures in Buddhist studies in Japan, best known for his Indian Buddhism: A Survey with Bibliographical Notes, which covers an impressive range of studies in the field by Japanese and Western scholars. According to Nakamura, there are eight treasuries in Buddhist theories: the womb treasury, the intermediate treasury, the maha-vaipulya treasury, the sila treasury, the treasury of the ten grounds, the miscellaneous treasury, the diamond treasury and the Buddha-treasury—Moät trong nhöõng nhaân vaät laõnh ñaïo trong ngaønh nghieân cöùu Phaät giaùo taïi Nhaät Baûn, noåi tieáng vôùi taùc phaåm “Phaät Giaùo AÁn Ñoä: Nghieân Cöùu Thaùnh Ñieån,” bao goàm moät loaït nhöõng nghieân cöùu trong laõnh vöïc Phaät giaùo raát coù aán töôïng vôùi caùc hoïc giaû Nhaät Baûn vaø Taây phöông. Theo oâng thì coù taùm taïng (kho chöùa) trong giaùo thuyeát Phaät giaùo: thai taïng, trung aám taïng, ma ha phöông ñaúng taïng, giôùi luaät taïng, thaäp truï taïng, taïp taïng, kim cöông taïng, vaø Phaät taïng. Nakaya (skt): Daoshi (jap)—Master, leader or guide, one who guides men to Buddha’s teaching—Baäc Thaày höôùng daãn ñöa ngöôøi ñeán vôùi nhöõng lôøi Phaät daïy. Nakchatra-raja-vikridita (skt): Tuùc Vöông Hyù Tam Muoäi—See Tuùc Vöông Hyù. Nakchatra-raja-vikridita-samadhi (skt): Tuùc Vöông Hyù Tam Muoäi—See Tuùc Vöông Hyù. Nakchatra-raja-sankusumitabhijna (skt): See Naksatra-raja-sankusumitabhijna. Naked asetics: Nirgrantha (skt)—See Loõa Hình Ngoaïi Ñaïo. Naked cave-dwelling: See Ñaàu Uyeân Ngoaïi Ñaïo.

5888

Naked are clothed, the troubled and suffering all gain peace and happiness: Keû ngheøo khoå thieáu thoán ñöôïc aám no haïnh phuùc. Nakha (p): Nail—Moùng tay. Nakhassikha-sutta (p): Sutra on the tip of the fingernail, in the Samyutta Nikaya XIII.1—Kinh moät caùi khaûy cuûa ñaàu moùng tay, Töông Öng Boä XIII.1. Naksatra-kalpa (skt): Kalpa of constellations— See Tinh Tuù Kieáp. Naksatranatha (skt): Lord of constellations— Tinh Tuù Vöông. Naksatra-raja (skt): Naksatranatha (skt)—Lord of constellations—Tinh Tuù Vöông. Naksatra-raja-Buddha (skt): Tuùc Vöông Phaät— Lord of constellations Buddha. Naksatra-raja-sankusumitabhijna (skt): King of the star-flower—See Tuùc Vöông Hoa. Naksatra-raja-vikridita (skt): Tuùc Vöông Hyù Tam Muoäi—See Tuùc Vöông Hyù. Naksatra-raja-vikridita-samadhi (skt): Tuùc Vöông Hyù Tam Muoäi—See Tuùc Vöông Hyù. Naksatratara-raja-ditya (skt): The sun, stars and constellations samadhi—See Nhaät Tinh Tuù. Nakula (skt): See Naëc Cöï La. Nakula-sutta (p): Sutra about Nakula's parents, Anguttara Nikaya VI.16—Kinh noùi veà song thaân cuûa La Haùn Naëc Cöï La, Taêng Nhaát A Haøm VI.16. Nakulapita-sutta (p): Sutra about Nakulapita, Samyutta Nikaya XXII.1—Kinh noùi veà La Haùn Naëc Cöï La Tyø Tha, Töông Öng Boä XXII.1. Nalagiri (skt): Nalagiri is the name of an elephant which Devadatta once used with an intention to try to harm the Buddha. However, the Buddha faced Nalagiri calmly as He raised his hand to touch her. The huge creature felt the power of the Buddha’s compassion and readily went on her knees in front of Him, as if bowing humbly—Nalagiri laø teân cuûa con voi maø Ñeà Baø Ñaït Ña ñaõ duøng ñeå chuû yù haûm haïi Ñöùc Phaät. Tuy nhieân, Ñöùc Phaät ñaõ ñoái ñaàu vôùi voi Nalagiri moät caùch bình thaûn khi Ngaøi ñöa tay voã veà noù. Sinh vaät khoång loà naøy quyø moïp moät caùch khieâm cung tröôùc tröôùc söùc maïnh töø bi cuûa Ngaøi. Nalaka-sutta (p): See Kinh Na La Ca. Nalanda Monastery University: Khu Ñaïi Hoïc Na Lan Ñaø—See Na Lan Ñaø.

Nalata (p): Forehead—Traùn. Nalaya mandala (skt): Non-alaya-mandala— See Na A Laïi Da Maïn Ñaø La. Nalini (p): Lotus pond—Ao sen. Nal jor la na me pay ju (tib): Anuttara-yogacara (skt)—Voâ Thöôïng Du Giaø Toâng—Highest Yogacara. Nama (skt & p): See Danh. Namadheya (skt): Danh hieäu—An appelation—A title or a name. Namah (skt): Namo (p)—See Quy Maïng. Namah Amitabha: Namo Amitayuse-Buddha (skt)—See Nam Moâ A Di Ñaø Phaät. Namah Amitabha Buddha of the Land of Ultimate Bliss: Nam Moâ Cöïc Laïc Theá Giôùi A Di Ñaø Phaät. Namah Descending line of Patriarchs Bodhisattvas: Nam Moâ Chö Toå Boà Taùt. Namah Medicine Master Assembly of Buddhas and Bodhisattvas: Nam Moâ Döôïc Sö Hoäi Thöôïng Phaät Boà Taùt. Namah Sakya Muni Buddha: Namah Fundamental (Original) Teacher Sakyamuni Buddha—Homage to our Teacher Sakyamuni Buddha—Nam Moâ Boån Sö Thích Ca Maâu Ni Phaät (con xin quy maïng Ñöùc Phaät Thích Ca Maâu Ni). Namah Samanta Buddhanam (p): Devote one’s life to all the Buddhas Equallly—Quy Maïng Bình Ñaúng Chö Phaät. Namah Wonderful-Law Lotus-Flower: Nam Moâ Dieäu Phaùp Lieân Hoa—The recitation of the Nichiren Sect in Japan—Caâu trí nieäm cuûa Toâng Phaùp Hoa beân Nhaät. Nama-jivitindriya (skt): Danh Meänh Caên—Vital power of mental faculties—Sinh löïc cuûa khaû naêng tinh thaàn. Nama-kaya (skt): Name—See Danh Thaân. Nama-khandha (p): Nama-skandha (skt)—See Danh Uaån. Naman (skt): Nama (p)—See Danh. Namarupa (Name and form) (skt & p): Mind and body (matter)—Mentality and corporeality— Name and form—See Danh Saéc. Namarupam (skt & p): Namarupa (skt&p)—See Danh Saéc. Nama-skandha (skt): Nama-khandha (p)—Danh Uaån—Group of mental phenomena—Moät nhoùm

5889 nhöõng hieän töôïng tinh thaàn. Namassa (skt): To worship—To pay reverence— See Leã Baùi. Namassana (p): Namassa (skt)—Worship—See Leã Baùi. Namassati (p): To pay honor—To venerate—Toân kính. Namasya (skt): Namasiya (skt)—Thôø cuùng—See Leã Baùi. Namati (p): To bend—Cuùi xuoáng. Nambokucho (jap): Nam Baéc Trieàu (Nhaät Baûn). Name: Nama or Namakaya (skt)—Danh—Teân. Name and appearance: Danh töôùng—Visible— Everything has a name and an appearance—Moïi söï vaät ñeàu coù danh coù töôùng—See Nguõ Phaùp. Names of all appearance or phenomena: See Danh (3). Name-and-Appearance Tathagata: Sakiketu (skt)—See Danh Töôùng Nhö Lai. Name and description: Name—Danh töï. Name-empowerment initiation: Danh quaùn ñaûnh. Name and form: Nama-rupa (skt)—Mentality and corporeality—Danh-saéc (söï toång hôïp teân goïi vaø hình theå, taâm lyù vaø vaät lyù). Name and meaning of seizing the unenlightened mind: Parikalpita-bhidhana (skt)—See Voïng Taâm Sôû Thuû Danh Nghóa. Name only: Duy danh. Names of people and places: Nhaân danh ñòa danh. Name received by a monk on ordination: Phaùp Hieäu—Teân ñaïo cuûa moät vò sö khi ñöôïc laøm leã thoï giôùi. Name of a school: See Toâng Moân. Name still unknown: Khuyeát danh. Names are unreal: See Danh Giaû and Tam Giaû. Naming ceremony: Leã ñaët teân. Namkkara (p): Homage (n)—Söï toân kính. Namo (p): Namah (skt)—To pay homage to—To submit oneself to—Devotion-of-life bow—See Quy Maïng. Namo all Buddhas of the Ten Directions (Quarters) and three times: Namo all Buddhas everywhere throughout all realms of time—Nam Moâ Thaäp Phöông Tam Theá Nhöùt Thieát Chö Phaät. Namo-buddhaya (skt): See Nam Moâ Phaät.

Namo All Dharma Guardian Deva Bodhisattvas: Nam Moâ Hoä Phaùp Thieân Long Boà Taùt. Namo All Heavenly Dharma-Protecting Bodhisattvas: Nam Moâ Hoä Phaùp Chö Thieân Boà Taùt. Namo Amitabha Buddha of the Land of Ultimate Bliss: Nam Moâ Cöïc Laïc Theá Giôùi A Di Ñaø Phaät. Namo Bodhisattva, Mahasattva of the Clear Cool Ground: Nam Moâ Thanh Löông Ñòa Boà Taùt Ma Ha Taùt. Namo Buddha: Nam Moâ Phaät—Namo Buddha; I devoted myself entirely to the Buddha, or Triratna—Quy meänh vôùi Phaät, vôùi Tam Baûo. Namo Buddhaya: Nam Moâ Phaät Ñaø Gia— Homage and honor to the Buddha—Ñeä töû suøng kính vaø ngöôõng moä Phaät. Namo Descending line of Patriarchs Bodhisattvas: Nam Moâ Chö Toå Boà Taùt. Namo Diamond Buddha of the ten directions: Quy Maïng Thaäp Phöông Kim Cang Phaät—Take refuge in the Diamond Buddha of the ten directions. Namo Earth Treasury King Vow Bodhisattva: Namo Great Vows Earth Store Bodhisattva— Namo Earth Store King Bodhisattva of great vows—Nam Moâ Ñaïi Nguyeän Ñòa Taïng Vöông Boà Taùt. Namo Enlightened Being, Cloud Canopy of Fragrance Bodhisattva, Mahasattva: Nam Moâ Höông Vaân Caùi Boà Taùt Ma Ha Taùt . Namo Eternally Dwelling Ten Directions Buddhas: Nam Moâ Thöôøng Truï Thaäp Phöông Phaät. Namo Eternally Dwelling Ten Directions Sangha: Nam Moâ Thöôøng Truï Thaäp Phöông Taêng. Namo Generations of Patriarchs, Bodhisattvas: Nam Moâ Lòch Ñaïi Toå Sö Boà Taùt. Namo Great Holy Kinnara King Bodhisattva: Nam Moâ Ñaïi Thaùnh Khaån Na La Vöông Boà Taùt . Namo Great Merciful and Compassionate Buddha Amitabha: Ñaïi Töø Ñaïi Bi A Di Ñaø Phaät. Namo Great Strength Bodhisattva: Namo Bodhisattva Mahasthama—Nam Moâ Ñaïi Theá Chí Boà Taùt.

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Namo Great Virtues Universal Worthy Bodhisattva: Nam Moâ Ñaïi Haïnh Phoå Hieàn Boà Taùt. Namo Great Vows Earth Store Bodhisattva: Nam Moâ Ñaïi Nguyeän Ñòa Taïng Vöông Boà Taùt. Namo Heaven: See Nam Moâ Trôøi. Namo All Heavenly Dharma-Protecting Bodhisattvas: Nam Moâ Hoä Phaùp Chö Thieân Boà Taùt. Namo Holy Assembly of Temple-Guarding Bodhisattvas: Nam Moâ Giaø Lam Thaùnh Chuùng Boà Taùt. Namo Homage To The Ullambana Assembly of Buddhas and Bodhisattvas: Nam Moâ Vu Lan Hoäi Thöôïng Phaät Boà Taùt. Namo Kuan Shi Yin Bodhisattva: Nam Moâ Quaùn Theá AÂm Boà Taùt. Namo Kuan Shi Yin Great Compassion Bodhisattva: Namo Great Compassionate Bodhisattva Avalokitesvara—Nam Moâ Ñaïi Bi Quan Theá AÂm Boà Taùt. Namo The Land of Ultimate Bliss Amitabha Buddha: Nam Moâ Cöïc Laïc quoác A Di Ñaø Phaät. Namo (Homage) Lord of Brahma Net, Vairocana Buddha: Nam Moâ Phaïm Voõng Giaùo Chuû Tyø Loâ Xaù Na Phaät (Tyø Loâ Giaù Na Phaät). Namo Mahakarupa Avalokitesvara Bodhisattva: Nam Moâ Ñaïi Bi Quaùn Theá AÂm Boà Taùt. Namo Maitreya Honored Future Buddha: Namo the Honoured Buddha Maitreya, Soon to be born in the world)—Nam Moâ Ñöông Lai Haï Sanh Di Laëc Toân Phaät. Namo Manjusri Great Wisdom Bodhisattva: Bodhisattva of great wisdom—Nam Moâ Ñaïi Trí Vaên Thuø Sö Lôïi Boà Taùt. Namo Medicine Master Assembly of Buddhas and Bodhisattvas: Nam Moâ Döôïc Sö Hoäi Thöôïng Phaät Boà Taùt. Namo Medicine Master Buddha who dispels calamities and lengthens life: Nam Moâ Tieâu Tai Dieân Thoï Döôïc Sö Phaät. Namo Permanently Dwelling Ten Directions Buddhas: Nam Moâ Thöôøng Truï Thaäp Phöông Phaät—Namo Eternally Abiding (Everlasting) Buddhas of the ten directions. Namo Permanently Dwelling ten Directions

Dharmas: Nam Moâ Thöôøng Truï Thaäp Phöông Phaùp. Namo Permanently Dwelling (abiding) of the Ten Directions of Sanghas: Nam Moâ Thöôøng Truï Thaäp Phöông Taêng—Namo Eternally Abiding (Everlasting) Sangha of the ten directions. Namo Pure Assembly of Bodhisattvas as Vast as the Oceans: Namo Great Pure Sea-Vast Assembly of Bodhisattvas—Nam Moâ Thanh Tònh Ñaïi Haûi Chuùng Boà Taùt. Namo Quelling Disasters Lengthening Life Medicine Master: Nam Moâ Döôïc Sö Löu Ly Quang Phaät. Namo Ratnatrayaya (skt): Homage to the Triple Jewels—Nam Moâ haéc ra ñaù ra daï da (Quy-y Tam Baûo). Namo Sakya Muni Buddha: Nam Moâ Boån Sö Thích Ca Maâu Ni Phaät—Namo Fundamental (Original) Teacher Sakyamuni Buddha—Con xin quy maïng Ñöùc Phaät Thích Ca Maâu Ni. Namo sambo (jap): Nam Moâ Tam Baûo—Take refuge in the three treasures. Namo Sea Vast Lotus Pool Assembly of Buddhas and Bodhisatvas: Homage to the Lotus Pool Assembly of Buddhas and Bodhisattvas as vast as the sea—Nam Moâ Lieân Trì Haûi Hoäi Phaät Boà Taùt. Namo Shurangama Assembly of Buddhas and Bodhisattvas: Nam Moâ Laêng Nghieâm Hoäi Thöôïng Phaät Boà Taùt. Namo Supreme Shurangama of the Buddha’s Summit: Nam Moâ Phaät Ñaûnh Thuû Laêng Nghieâm. Namo Tassa Bhagavato Arahato Samma Sambuddhasa: A formula of homage to the Buddha—Kính leã Ñöùc Theá Toân, Ngaøi laø baäc giaûi thoaùt, giaùc ngoä hoaøn toaøn. Namo Universal Eye Bodhisattva, Mahasattva: Nam Moâ Tònh Nhaõn Boà Taùt Ma Ha Taùt. Namo Universal Worthy Great Conduct Bodhisattva: Namo Samantabhadra Bodhisattva of great conduct—Nam Moâ Ñaïi Haïnh Phoå Hieàn Boà Taùt. Namo Upadhyaya Sakyamuni Buddha: Nam Moâ Boån Sö Thích Ca Maâu Ni Phaät. Namo Vaira Treasury Bodhisattvas: Nam Moâ Kim Cang Taïng Boà Taùt. Namo Vairocana Buddha: Quy Maïng Tyø Loâ Xaù

5891 Na Phaät—Take refuge in Vairocana Buddha. Namo Vajrapani Bodhisattvas, Dharma Protector and Honoured Deva (God): Nam Moâ Hoä Phaùp Vi Ñaø Toân Thieân Boà Taùt. Nam-par-nang-dze (tib): Vairocana Buddha— Phaät Tyø Loâ Giaù Na. Nampoâ Joâmyoâ (jap): Daio-Kokushi (jap)—Nanp'u Shao-ming—Nanpu Shaoming—Nam Phoá Thieäu Minh—See Ñaïi ÖÙng Quoác Sö. Nampon-Nehangyo (jap): Nam Baûn Nieát Baøn Kinh. Nampo Shoâmyoâ (1235-1308): Daio-Kokushi (jap)—See Ñaïi ÖÙng Quoác Sö. Nampo Soâmin (1235-1308): Daio-Kokushi (jap)—See Ñaïi ÖÙng Quoác Sö. Namshi (tib): Consciousness—See Thöùc. Namshi-tsog-gye (tib): Eight consciousness—See Baùt Thöùc. Namskara (skt): Homage—The Mudra of folded hands raised in salutation—Chaáp tay xaù moät caùch toân kính. Namu (jap): An expression of submission to command—To pay homage to (reverence)—The Japanese pronunciation of the Chinese character used to transliterate the Sanskrit word "Namas." Namu expresses reverence, and is most commonly used in East Asian Buddhism with reference to the Three Treasures (Buddha, Dharma, and Sangha)—"Namu" laø thuaät ngöõ Nhaät Baûn phaùt aâm töø tieáng Trung Hoa "Nam Moâ." Nam moâ laø töø ngöõ toân kính , vaø ñöôïc duøng taïi haàu heát caùc xöù vuøng Ñoâng AÙ, coù nghóa laø veà nöông nôi Tam Baûo (Phaät, Phaùp vaø Taêng)—See Namo. Namu Amida Butsu (jap): Namo Amitabha Buddha—See Nam Moâ A Di Ñaø Phaät. Namuci (p): The Death—The Destroyer—God of death—Töû thaàn (teân khaùc cuûa Mara). Namu-Myohorengekyo (jap): Nama! WonderfulLaw Lotus-Flower!—Nam Moâ Dieäu Phaùp Lieân Hoa Kinh—Caâu trí nieäm cuûa Toâng Phaùp Hoa beân Nhaät—The recitation of the Nichiren Sect. Namu-sambo (jap): Namo Ratnatrayaya (skt)— Homage to the Triple Jewels—Nam Moâ Tam Baûo—See Quy-Y. Nana (p): Töù ñeá. Nana (p): See Nana-dassana. Nana-dassana (p): Insight—Vision through

wisdom—Söï nhìn thaáy baèng trí tueä. Nana-dhatu-jnana-bala (skt): Various kinds of power of the wisdom on different realms—Chuûng Chuûng Giôùi Trí Löïc. Nanadhimukti-jnana (skt): Nana-dhimuttikatanana (p)—Trí Chuûng Chuûng Giaûi Trí Löïc (bieát roõ caù tính cuûa chuùng sanh). Nanak (1469-1538): Name of the founder of Sikhism, the religion of the Sikhs, which attemps to combine Hinduism and Islam in the daily life— Teân cuûa vò saùng laäp ra ñaïo Sikhism, toân giaùo cuûa ngöôøi Sikhs, coá gaéng toång hôïp hai toân giaùo AÁn vaø Hoài vaøo trong cuoäc soáng haèng ngaøy. Nanakarani (skt): Leading to knowledge—Ñöa ñeán söï hieåu bieát. Nanamoli Bhikkhu: Osbert Moore (1905-1960), a British Theravada monk who was ordained in 1950 in Sri Lanka. He translated a number of important Pali works into English, including Buddhaghosa’s Visuddhimagga or the Path of Purification—Moät nhaø sö Phaät Giaùo Nguyeân Thuûy thoï giôùi Tyø Kheo vaøo naêm 1950 taïi Tích Lan. OÂng ñaõ phieân dòch nhieàu taùc phaåm quan troïng töø tieáng Pali sang tieáng Anh bao goàm boä Thanh Tònh Ñaïo cuûa Buddhaghosa. Nananda (p): Husband’s sister—Chò em choàng. Nan Ch'uan “Can it be carved into the image of a Buddha?”: See Coâng AÙn Nam Tuyeàn Thaïch Phaät. Nan Ch'uan's domestic cat and white buffalo: Nam Tuyeàn traâu traéng (Li Noâ Baïch Coå) —See Coâng AÙn Nam Tuyeàn Baïch Coå. Nan Ch'uan “Enjoying the moonlight”: See Coâng AÙn Nam Tuyeàn Ngoaïn Nguyeät. Nan Ch'uan's It's like a Dream: See Coâng AÙn Nam Tuyeàn Nhö Moäng. Nan-ch'uan Kills the Cat: Nam Tuyeàn cheùm meøo—See Coâng AÙn Nam Tuyeàn Traûm Mieâu. Nan-ch'uan: Not Mind, Not Buddha, Not Beings: Khoâng phaûi taâm, khoâng phaûi Phaät—See Baát Thò Taâm Phaät. Nan Ch'uan Pays Respects to National Teacher Chung (Nan Ch'uan's Circle): See Coâng AÙn Nam Tuyeàn Baùi Trung Quoác Sö. Nan-ch’uan-Pu-yuan: Nansen Fugan (jap)— Nanquan Puyuan—See Nam Tuyeàn Phoå Nguyeän Thieàn Sö.

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Nan-ch'uan Questions Chao Chou: See Coâng AÙn Nam Tuyeàn Vaán Trieäu Chaâu. Nan Ch'uan's sickle: Nam Tuyeàn: Caùi Lieàm— See Coâng AÙn Nam Tuyeàn Lieâm Töû. Nan Ch'uan's Truth that's never been spoken: See Coâng AÙn Nam Tuyeàn Phaùp Voâ Thuyeát. Nanda (skt): Nan Ñaø—Pleased—Delightful— Joyful—Full of joy—Take delight in—Glad— Happiness—Joy—Felicity—Pleasure—See Hoan Hyû. Nanda (skt): Sundarananda, an arhat, different from Ananda—See Nan Ñaø. Nanda Dragon King: Nanda-naga-raja (skt)— Nan Ñaø Long Vöông—Joy Dragon King. Nandagarbha-Maniratnakuta-Buddha (skt): Hoan Hyû Taïng Ma Ni Baûo Tích Phaät. Nanda-kovada-suttam (p): Sutra about instructions to Nanda—Kinh Giaùo Giôùi Nan Ña. Nanda-manava-puccha (p): Sutra on Nanda's Questions, Samyutta Nikaya V.7—Nan Ñaø Vaán Kinh, Töông Öng Boä V.7. Nandana (p): See Nandanavana. Nanda-naga-raja (skt): Nan Ñaø Long Vöông— Joy Dragon King—Nanda Dragon King. Nandana sutta (p): Sutra on Delight—Sutra on Pleasure, Samyutta Nikaya IV.8—Kinh Hoan Hyû, Töông Öng Boä IV.8. Nandanavana (skt): Nandana (p)—Hyû Laâm Uyeån—See Hoan Hyû Vieân. Nandati (p): To be glad (a)—Hoan hyû. Nanda-Upananda (skt): See Nan Ñaø Baït Nan Ñaø. Nandhati (p): To wrap—Goùi laïi. Nandi (skt): See Nan Ñeà. Nandika (skt): Nan Ñeà Ca—Name of one of Devadatta’s brothers—Teân cuûa moät trong soá caùc ngöôøi em cuûa Ñeà Baø Ñaït Ña. Nandikavarta (skt): Nadyavarta (skt)—Joyous or auspicious turning or turning to the right—See Nan Ñeà Ca Vaät Ña. Nandikesvara (skt): The joyful devas—Devas of pleasure—Ñaïi Thaùnh Thieân—Ñaïi Thaùnh Hoan Hyû Thieân—See Hoan Laïc Thieân. Nandimitra (skt): Nan ñeà Maät ña la. Nandimitra-vadana (skt): Record of Dharma abode—Phaùp Truï Kyù. Nando-parananda-naga-raja-dhamama-sutra (skt): Long Vöông Huynh Ñeä Kinh—Sutra on the

dragon kings—Kinh noùi veà nhöõng vò vua roàng. Nangaku Ejoâ (jap): Nan-yueh-Huai-jang— Nanyue Huairang—See Nam Nhaïc Hoaøi Nhöôïng Thieàn Sö. Nangala (p): A plough—Caùi caøy. Nan'in-Engyoâ (?-930): Nan-yuan-Hui-yung— Thieàn Sö Hueä Ngung—Nanyuan Huiyong—See Hueä Ngung Nam Vieän Thieàn Sö. Nanjiden (jap): Nam Töï Tuyeàn (Nhaät Baûn). Nan-king (jap): Name of a place in southern China—Teân cuûa moät mieàn ñaát ôû phía nam Trung Hoa. Nannin-Egyo (jap): Nan-Yuan-Hui-Yung—See Hueä Ngung Nam Vieän Thieàn Sö. Nanodaya (skt): Luaän Phaùt Trí Ñoä—Commentary on the stage of development of wisdom. Nanpu Shaoming (Pinyin Chinese): Nampo Jomyo (jap)—Nan-p'u Shao-ming—Nam Phoá Thieäu Minh—See Ñaïi ÖÙng Quoác Sö. Nan-p'u Shao-ming: Nampo Jomyo (jap)— Nanpu Shaoming—Nam Phoá Thieäu Minh—See Ñaïi ÖÙng Quoác Sö. Nanquan Puyuan: Nansen Fugan (jap)—See Nam Tuyeàn Phoå Nguyeän Thieàn Sö. Nansen (jap): See Nam Tuyeàn Phoå Nguyeän Thieàn Sö. Nansen Fugan (jap): Nan-ch’uan-Pu-yuan—See Nam Tuyeàn Phoå Nguyeän Thieàn Sö. Nan-shan: Mount Nan, literally Mount South, a mountain in modern day Hang-chou province, China, traditionally an important religious site for Zen. The mountain was the site for the Zen monastery Ching-tzu ssu. Nan-shan became known as one of the Five Mountains (wu-shan), the most prestigious Zen monasteries in China— Nam Sôn, teân cuûa moät ngoïn nuùi trong tænh Haøng Chaâu, Trung Hoa, maø theo truyeàn thoáng laø moät ñòa ñieåm quan troïng cuûa Thieàn toâng. Nuùi laø vò trí cuûa Thieàn vieän Caûnh Ñöùc. Nam Sôn trôû thaønh moät trong Nguõ Sôn, moät trong nhöõng Thieàn vieän danh tieáng nhaát cuûa Trung Hoa. Nanshu (jap): Jambudvipa (skt)—Nam Chaâu— See Nam Thieäm Boä Chaâu. Nanshuâ-zen (jap): Nan-tsung-ch'an—Thieàn Nam Toâng—Southern school—See Nam Toâng Thieàn. Nanta Guangyong: See Nam Thaùp Quang Duõng Thieàn Sö.

5893

Nan-Ta-Kuang-Yong: See Nam Thaùp Quang Duõng Thieàn Sö. Nan-t'a Kuang-yung: Nanto Koyu (jap)—Nanta Guangyong—See Nam Thaùp Quang Duõng Thieàn Sö. Nantoâ-Koâan (jap): A type of Zen koâan based upon difficult phrases and expressions from the classical texts. Koâans that are especially hard to penetrate. One of the typical examples of this type of koâan is koâan 38, one of the most difficult and complex koans in the Wu-MenKuan. "Difficult to pass through," the fourth of five categories of koâans distinguished by Rinzai school of Zen. The koâan so designated are regarded as among the most difficult to understand. Since the time of the eighteenth century Japanese reformer Hakuin Ekaku (1685-1768), the Japanese school of Zen has used five categories of koâans to organize the ongoing process of koâan practice. After the practitioner has attained an initial enlightenment experience (kenshoâ), the student is guided through successive stages of koâan practice, each designed to deepen his or her understanding of Zen. Among the final stages are the Natoâ koâan—Nhoùm coâng aùn ñaëc bieät khoù tham thaáu. Nan ngoä coâng aùn, moät trong nhöõng thí duï ñieån hình cuûa loaïi coâng aùn naøy laø coâng aùn thöù 38, moät trong nhöõng coâng aùn khoù nhaát trong boä söu taäp Voâ Moân Quan. Nan ngoä (khoù vöôït qua ñöôïc), loaïi thöù tö trong naêm loaïi coâng aùn ñöôïc phaân bieät bôûi Thieàn toâng Laâm Teá. Nhöõng coâng aùn mang teân nan ngoä ñöôïc xem laø trong soá nhnöõng coâng aùn khoù hieåu nhaát. Töø thôøi cuûa nhaø caûi caùch Baïch AÅn Hueä Haïc vaøo theá kyû thöù XVIII, caùc toâng phaùi Thieàn Nhaät Baûn ñaõ duøng naêm loaïi coâng aùn ñöôïc toå chöùc nhö laø tieán trình tu taäp coâng aùn. Sau khi haønh giaû ñaõ ñaït ñöôïc kinh nghieäm giaùc ngoä ban ñaàu, thì haønh giaû ñöôïc höôùng daãn qua moät tieán trình tu taäp coâng aùn lieân tuïc, moãi giai ñoaïn ñöôïc ñaët ra nhaèm laøm cho söï hieåu bieát cuûa haønh giaû veà Thieàn caøng thaâm saâu theâm. Trong soá nhöõng giai ñoaïn cuoái cuøng trong tu taäp coâng aùn coù giai ñoaïn nan ngoä coâng aùn—See Coâng AÙn Nan Ngoä and Nguõ Chuûng Coâng AÙn. Nantoâ Koâyuâ (jap): Nan-t'a Kuang-yung—See Nam Thaùp Quang Duõng Thieàn Sö. Nantoâ-Rokushu (jap): Nam Ñoâ Luïc Toâng (Phaät giaùo Nhaät Baûn).

Nan-t'ou (jap): Koan—See Coâng AÙn. Nan-Tsung Ch'an: Nam Toâng (cuûa Ngaøi Hueä Naêng): Nanshu-zen (jap)—Nan-Tsung Ch'an— Southern school—See Nam Toâng Thieàn. Nan-yang Hui-chung: Nan'yo Echu (jap)— Nanyang Huizhong—See Hueä Trung Nam Döông Thieàn Sö. Nanyang Huizhong: Nan'yo Echu (jap)—See Hueä Trung Nam Döông Thieàn Sö. Nan-Yang's Vase of pure water: See Coâng AÙn Nam Döông Tònh Bình. Nan'yoâ Echu (jap): Nan-yang Hui-chung—See Hueä Trung Nam Döông Thieàn Sö. Nanyuan Huiyong: Nan'in-Egyo (jap)—See Hueä Ngung Nam Vieän Thieàn Sö. Nan-yuan Hui-yung: Nan'in-Engyo (jap)—See Hueä Ngung Nam Vieän Thieàn Sö. Nan Yueh "Grinding a piece of tile on a rock": See Coâng AÙn Nam Nhaïc Ma Chuyeân. Nan-yueh Huai-jang: Nangaku Ejo (jap)—See Nam Nhaïc Hoaøi Nhöôïng Thieàn Sö. Nanyue Huairang: Nangaku Ejo (jap)—See Nam Nhaïc Hoaøi Nhöôïng Thieàn Sö. Nan Yueh "An image is reflected in a mirror": See Coâng AÙn Nam Nhaïc Nhö Caûnh Chuù Töôïng. Nan Yueh “To say it’s a thing misses the mark”: See Coâng AÙn Nam Nhaïc Thuyeát Töï Nhaát Vaät. Nanzan-Ritsushu (jap): Southern hill school— See Nam Sôn Luaät Toâng. Nanzen-ji (jap): One of the most important Zen monasteries of Kyoto—Moät trong nhöõng tu vieän Thieàn quan troïng nhaát ôû Kyoto—See Nam Thieàn Töï. Nanzenji-ha (jap): See Nam Thieàn Töï Phaùi. Nara (jap): The period when Japan's capital was in Nara (710-794)—See Naïi Löông. Naradhara (skt): Na La Ñaø—Nhaân Trì Hoa—A flower carried about for its scent—Moät loaïi hoa thôm. Naraka (skt): Niraya (p)—Hell—Earth prison— See Na Laïc Ca (3). Narakagati (skt): Hells—Ñòa nguïc ñaïo. Narakaggi (p): Hell-fire—Löûa trong ñòa nguïc. Narakanitaya (p): Sanghata (skt)—Shanghata (skt)—See Chuùng Hieäp Ñòa Nguïc. Naramanava (skt): Na La Ma Na (Naïp)—A

5894 young Brahman, a descendant of Manu—Thieáu nieân Baø La Moân. Nara period: Thôøi ñaïi Naïi Löông—See Naïi Löông. Nararadhama (p): A wicked or vile man—Keû xaáu aùc. Nararasabha (p): The lord of men—Theá Toân. Narasam-gharama (skt): See Nhaân Giaø Lam. Narasiha (p): The lion of man and Deva, a title of the Buddha—Sö Töû cuûa nhaân thieân, moät danh hieäu cuûa Ñöùc Phaät. Narayana (skt): Na la dieân thieân—See Na La Dieân. Narayana Bodhisattva (skt): Na la dieân thieân Boà Taùt, teân cuûa moät vò Boà Taùt coù nhieàu thaàn löïc — Name of a Bodhisattva who has strong divine power. Narayana Buddha: Na La Dieân Phaät. Narayana-deva (skt): Trôøi Na La Dieân. Narayana-deva-sakti (skt): See Na La Dieân Thieân Haäu. Narendrayasas (skt): See Na Lieân Ñeà Leâ Da Xaù. Nari (p): A woman—Ngöôøi phuï nöõ. Narikela (skt): Narikera (skt)—Na Lôïi Keá La— The coco-nut—Traùi döøa hay caây döøa. Narikeladvipa (skt): Name of an island several thousand miles south of Ceylon—See Na Lôïi Keá La. Narmada (skt): Naïi Maït Ñaø—The modern Nerbudda river—Con soâng maø baây giôø coù teân laø Nerbudda. Naro-chodrug (tib): Six methods of Naropa—Saùu phaùp Naropa—See Naropa. Naropa: Nadapada 1016-1100, an Indian Buddhist tantric master, student of Tilopa and teacher of Mar Pa Chos Kyi Blo Gros. According to legends about his life, he was a renowned scholar at Nalanda Monastic University, but left his position after an experience in which a hideously ugly woman appeared before him and demanded that he explain the essence of the Dharma. He was unable to do so, and was informed that her ugliness was a reflection of his own pride and other negative emotions. After that, she instructed him to seek out Tilopa, who only agreed to teach him after subjecting him to a series of painful and bizarre tests, such as crushing his penis between

two rocks. After mastering the practices taught to him by Tilopa, he passed them on to Mar Pa, who in turn brought them to Tibet, where this lineage developed into the Kagyupa Order—Moät vò thaày Maät giaùo ngöôøi AÁn Ñoä, ñeä töû cuûa Tilopa, vaø laø thaày cuûa Mar Pa Chos Kyi. Theo truyeàn thuyeát veà cuoäc ñôøi cuûa oâng, thôøi ñoù oâng laø moät hoïc giaû noåi tieáng ôû Tu Vieän Ñaïi Hoïc Na Lan Ñaø, nhöng oâng phaûi rôøi boû vò trí sau khi moät ngöôøi ñaøn baø cöïc kyø xaáu ñeán vaán ñaïo oâng veà tinh yeáu cuûa phaùp maø oâng khoâng theã giaûi thích ñöôïc, vaø ngöôøi ta cho raèng söï xaáu xí cuûa ngöôøi ñaøn baø chính laø phaûn aûnh cuûa söï kieâu ngaïo vaø nhöõng caûm giaùc tieâu cöïc nôi chính oâng. Sau ñoù ngöôøi ñaøn baø baûo oâng tìm gaëp thaày Tilopa ñeå hoïc ñaïo, Tilopa ñoàng yù daïy oâng sau moät loaït thöû thaùch ñau ñôùn nhö eùp döông vaät giöõa hai hoøn ñaù... Sau khi ñaõ naém vöõng ñöôïc giaùo phaùp cuûa Tilopa, oâng beøn truyeàn laïi cho Mar Pa, ngöôøi naøy mang giaùo phaùp aáy qua Taây Taïng vaø laäp neân toâng phaùi Toå Truyeàn. Naropa Institute: The first accredited Buddhist university in the U.S.A., founded in 1974 by Chogyam Trungpa (1940-1987), a reincarnate lama of the Kagyupa order of Tibetan Buddhism. The main goal of the Institute is to combine Buddhist contemplative practices and Western academic subjects; Trungpa claimed that he was trying to follow the model of Nalanda Monastic University—Tröôøng ñaïi hoïc Phaät giaùo ñöôïc coâng nhaän ñaàu tieân ôû Myõ, ñöôïc ngaøi Chogyam Trungpa, moät vò laït ma taùi sanh thuoäc doøng Toå Truyeàn Phaùi cuûa Phaät giaùo Taây Taïng saùng laäp vaøo naêm 1974. Muïc ñích chính cuûa vieän ñaïi hoïc laø tu taäp quaùn töôûng theo Phaät giaùo phoái hôïp vôùi nhöõng ngaønh hoïc cuûa Taây phöông; ngaøi Chogyam Trungpa cho raèng ngaøi ñaõ raäp theo kieåu maãu cuûa vieän ñaïi hoïc Tu Vieän Nalanda. Narrate (v): Keå laïi—Thuaät laïi. Narration (n): Söï keå laïi. Narrative: (a): Coù tính chaát töôøng thuaät—(n): Baøi töôøng thuaät. Narratives in regard to the present life: See Thöû Ñoä Tröù Thuaät. Narrator (n): Ngöôøi töôøng thuaät. Narrow and inferior mind: Hieäp Lieät Taâm— Taâm heïp hoøi vaø heøn keùm. Narrow-minded: Bigoted—See Phaùp Kieán. Narrow-minded view: Narrow-minded—See

5895 Phaùp Kieán. Narrow needle-mouth ghosts: Chaâm (Kim) Khaåu Quyû—Quyû coù mieäng nhoïn nhö kim. Narrowness (n): Söï heïp löôïng. Narrowness and meanness of aspiration: Chí nguyeän heøn keùm. Nasa (p): Ruin—Destruction—Pheá tích. Nasaiksa (skt): Not beyond study—See Phi Voâ Hoïc. Nasana (p): Destruction—Pheá boû. Naseti (p): To kill—Saùt haïi. Nasik (skt): Name of a Buddhist place in west India. There are twenty-three caves in Nasik, dating from the first century B.C. to the second century A.D.—Ñòa danh Phaät giaùo ôû vuøng taây AÁn Ñoä. Nasik coù moät nhoùm 23 hang ñoäng coù töø nieân ñaïi thöù nhaát tröôùc Taây Lòch cho ñeán theá kyû thöù hai sau Taây Lòch. Nasika (p): Nose—Muõi. Nassana (p): Disappearance—Söï bieán maát. Nassati (p): To disappear—Bieán maát. Nastika (skt): Chaáp khoâng—Non-realists who deny all reality. Nastyasti (skt): Höõu vaø Voâ (phi höõu)—Being and non-being. Nata (skt): See Coâng Kyû Nhi. Nata-marga (skt): See Thuû Hoä Ñaïo. Nataputta (p): Jnatrputra (skt)—Name of the founder of Jain religion—Teân cuûa vò saùng laäp ra Kyø Na giaùo. Natchatraradja-Buddha(skt): Tuùc Vöông Phaät. Natchatraradja-samkusumi-tabhidjna (skt): Tuùc vöông hoa Boà Taùt. Natha (p): Nata (skt)—1) Protection: Söï baûo hoä; 2) Protector: Ngöôøi baûo hoä. Nati (p): Bowing down—Bending—Inclination— Cuùi xuoáng. Nation (n): Quoác gia. National affair: Quoác söï. National characteristics: National spirit—Quoác tuùy. National hero: Anh huøng daân toäc. National history: Quoác söû. National superintendent of the clergy: Sa Moân Thoáng—See Quoác Taêng Chính. National Teacher Chung: Nan'yo Echu (jap)— See Hueä Trung Nam Döông Thieàn Sö.

National Teacher Chung's bowl of water: See Coâng AÙn Quoác Sö Thuûy Oaûn. National Teacher Chung's Elephant load can’t be carried by a donkey: See Coâng AÙn Quoác Sö Lö Baát Kham Töôïng Söï. National Teacher Chung's seamless monument: See Coâng AÙn Quoác Sö Voâ Phuøng Thaùp. Native medicine: Y hoïc daân toäc. Native place: Baûn ñòa (nôi xuaát phaùt). Native place of the six gunas: See Traàn Höông. Nativism (n): Thuyeát thieân phuù—Thieân phuù luaän. Nattha (p): Lost—Maát. Natthi (p): Not—Khoâng. Natthi-kaditthi (p): Nihilistic view—Wrong view of annihilation, assumption that there is no result of kamma—Taø kieán cho raèng khoâng coù haäu quaû cuûa nghieäp—See Ñoaïn Kieán. Natthu (p): The nose—Caùi loã muõi. Natti (p): Japti (skt)—Taùc Baïch—Annunciation— Announcement—Declaration—Baùo cho bieát tröôùc. Natti-catuttha-kamma (p): A form for former act of the Sangha—See Töù Yeát Ma Taùc Baïch. Natti-dutiya-kamma (p): A form for former act of the Sangha—See Töù Yeát Ma Taùc Baïch. Natti-kamma (p): A form for former act of the Sangha—See Töù Yeát Ma Taùc Baïch. Nattu (p): Grand-son—Chaùu noäi hay chaùu ngoaïi. Natural (a): Spontaneous—Inborn as opposed to acquired—Caââu sinh (thuoäc veà thieân nhieân). Natural ability: Thieân Ky—Khaû naêng töï nhieân. Natural attainment: Sanh Ñaéc—See Taùnh Ñaéc. Natural attributed Buddha-nature: See Töï Taùnh Phaät. Natural capacity: See Caên Tính. Natural capacity for good and evil: See Taùnh Ñöùc. Natural capacity for goodness: See Taùnh Ñöùc. Natural capacity of penetrative powers: Intelligent—Caên taùnh lanh lôïi (thoâng minh). Natural cleaving (clinging) to the idea of self or soul: See Caâu Sinh Ngaõ Chaáp. Natural confidence: Töï tin töï nhieân. Natural and conventional sins: Sins against natural law and sins against conventional or religious law—See Taùnh Thöù.

5896

Natural death: See Taän Meänh Töû. Natural desire: Khaùt voïng töï nhieân. Natural disasters: Calamity—Disaster—See Thieân Tai. Natural doubt: Inborn illusion—See Caâu Sinh Hoaëc. Natural duty: Thieân chöùc. Natural enlightenment: Own enlightenment— Töï giaùc. Natural family planning: Keá hoaïch gia ñình theo phöông caùch töï nhieân. Natural fulfilment mantra: Arsagatha (skt)—A Li Sa Keä—Töï Nhieân Thaønh Töïu Chaân Ngoân. Natural or fundamental quality: Original endowment and nature—Suitability—Cô caên. Natural goodness: See Sinh Ñaéc Thieän. Natural knowledge: Tri thöùc töï nhieân. Natural law: Luaät thieân nhieân. Natural law of change: Quy luaät thay ñoåi cuûa vaïn phaùp. Natural life: Ñôøi soáng töï nhieân. Natural moral law: Luaät ñaïo ñöùc töï nhieân—Töï taùnh thieän—Baûn Taùnh Giôùi—See Töï Taùnh Giôùi. Natural outcome: Tuøy Löu Quaû—Keát quaû töï nhieân. Natural perception: Natural wisdom—Thieân thöùc—Natural wisdom—The primal endowment in men—The Bhutatathata (chaân nhö)—See Chaân Nhö. Natural phenomena: Hieän töôïng töï nhieân. Natural position: Baûn vò. Natural powers and conditioning environment: Nature and environment—Caên duyeân. Natural powers of perception: Mental knowledge—See Taùnh Thöùc. Natural purity: Self-existent pure mind—See Töï Taùnh Thanh Tònh. Natural quality: Fundamental quality—See Ky Tính. Natural religion: Toân giaùo töï nhieân (do lyù tính vaø kinh nghieäm con ngöôøi chöù khoâng do maàu nhieäm hay maëc khaûi). Natural reward: Retribution for a deed—See Nghieäp Quaû. Natural reward or retribution for a deed: Nghieäp Quaû—See Natural reward. Natural and similar: Natural and tarnishable—

See Sinh Töôïng Sinh Töï. Natural sins: Sins that are such according to natural law—See Taùnh Toäi. Natural, spontaneous, or inborn accomplishment of dharma: Sahaja-siddhi (skt)—See Caâu Sinh Thaønh Töïu Phaùp. Natural and tarnishable: See Sinh Töôïng Sinh Töï. Natural tendency to consider things as real: See Caâu Sinh Phaùp Chaáp. Natural Tolerance: Thuaän nhaãn. Natural void: Tính Khoâng—The immateriality of the nature of all things. Natural wisdom: The intuitive, untaught or inborn wisdom—See Töï Nhieân Trí. Natural world: Theá Giôùi Töï Nhieân—Khí Giôùi— Khí Theá Gian. Naturalism (n): Chuû nghóa töï nhieân—Chuû nghóa loaïi boû sieâu nhieân—Töï nhieân luaän. Naturalist (n): Nhaø töï nhieân hoïc. Naturally dried meat: Thòt khoâ töï nhieân—Do con vaät töï cheát laâu ngaøy döôùi aùnh naéng laøm cho thòt khoâ laïi. Naturally evil: Wrongness—Bad essence—Evil by nature—Taùnh AÙc—Taùnh aùc saún coù. Naturally good: Good by nature—See Taùnh Thieän. Naturally pure mind: Jisho-shojo-shin (jap)— See Töï Taùnh Thanh Tònh Taâm. Naturalness: Evam (skt)—Tadytha (skt)— Ultimate state of things—See Nhö Thò. Naturalness of the Way: Spontaneity of Buddhadharma—Naturalness of the Way; the transcendent state and activity of True Suchness which are free of human calculations—Tính töï phaùt cuûa Phaät phaùp; traïng thaùi vaø haønh hoaït sieâu vieät cuûa chaân nhö khoâng naèm trong söï tính toaùn cuûa con ngöôøi. Nature (n): Vital force—See Thieát Yeáu Löïc. Nature of afflictions is empty: Phieàn Naõo Khoâng Taùnh—Baûn chaát cuûa phieàn naõo laø khoâng. Nature of all things: Phaùp taùnh. Nature as cause: Nhaân Taùnh—Baûn theå nhö laø nguyeân nhaân. Nature and character: Caên taùnh—The nature of the powers of any sense. Nature of conditioned arising: Duyeân khôûi chi

5897 taùnh. Nature of dependent arising: Paratantra (skt)— Not having an independent nature—See Y Tha Khôûi Tính. Nature of the Dharmadhatu: Phaùp giôùi taùnh. Nature of the Dharmakaya: The embodiment or totality—Theå taùnh cuûa phaùp thaân—See Phaùp Thaân Theå Taùnh. Nature-ego: The Buddha-nature ego—See Taùnh Ngaõ. Nature of the ego: Ngaõ taùnh. Nature of the elements: Ñaïi Chuûng Tính—Baûn chaát cuûa caùc yeáu toá (haønh). Nature of Emptiness: Sunyata (skt)—Taùnh khoâng. Nature of enlightenment: Taùnh giaùc ngoä— Nature of enlightenment of all Buddhas is the same—Taùnh giaùc ngoä nôi chö Phaät khoâng sai khaùc. Nature and enlightenment of all Buddhas is the same: Taùnh vaø söï giaùc ngoä nôi chö Phaät khoâng sai khaùc. Nature and enlightenment of all living beings is the same: Taùnh vaø söï giaùc ngoä nôi chuùng sanh khoâng sai khaùc. Nature and environment: Caên duyeân—Natural powers and conditioning environment. Nature ever sure: Eternal—Phaùp ñònh. Nature is an excellent Teacher: Thieân nhieân laø moät vò thaày tuyeät vôøi—In Zen, it is the nature alone that teaches us about itself. As a matter of fact, only "red" can tell us what red is; no man can do so. Only a cow can tell us what a cow is. Only a mountain can tell us what a mountain is. In the same manner, only the self can tell you what the self is. But how can we look at the self, since it is not an object of the sense. The answer to that was given by the Buddha: "When you touch the ground with your feet you feel, or should feel, two things: the ground and the foot." In fact, when you think of a cow, you should be aware of the cow and the thought. If you are not aware of the thought as well as the cow, how will you know you are thinking and not seeing? Zen practitioners should always know the self-nature as well as the other-nature. You cannot know the foot if you abolish the ground. In the same manner, you cannot know the self if you abolish the thought.

But this knowing of the self is not sense-knowing (ground knowing) and it is not thought-knowing (idea-knowing). But at the time of self-knowing you are not reft away from the self-knowing, by importunate desires of ground-knowing or of ideaknowing. It is because of this that our contact with Nature enriches us so much. What the birds in the garden have in their bodily life which I have not in my bodily life becomes mine because I come to know what it is like to be what they are. This is where Zen attentiveness to Nature is important. The foot only feels the foot when it feels the ground—Trong Thieàn, chæ moät mình thieân nhieân daïy cho chuùng ta veà chính noù. Thaät vaäy, chæ coù maøu ñoû môùi coù theå noùi cho chuùng ta bieát "ñoû" laø caùi gì; khoâng ai khaùc coù theå laøm ñöôïc chuyeän ñoù. Chæ coù con boø môùi coù theå noùi cho chuùng ta bieát "con boø" laø caùi gì. Chæ coù quaû nuùi môùi coù theå noùi cho chuùng ta bieát "quaû nuùi" laø caùi gì. Cuõng nhö theá aáy, chæ coù caùi töï ngaõ môùi coù theå noùi cho baïn bieát "töï ngaõ" laø caùi gì. Caâu traû lôøi ñaõ ñöôïc ñöùc Phaät ñöa ra: "Khi maáy oâng chaïm ñaát vôùi baøn chaân cuûa mình thì maáy oâng caûm bieát hay laø seõ caûm bieát hai thöù: maët ñaát vaø baøn chaân." Thaät vaäy, khi baïn nghó tôùi con boø, baïn phaûi bieát veà con boø vaø tö töôûng cuûa mình. Neáu baïn khoâng bieát tö töôûng maø cuõng khoâng bieát con boø, laøm sao baïn bieát laø baïn ñang nghó hoaëc ñang thaáy? Haønh giaû tu thieàn phaûi luoân bieát caùi töï nhieân cuûa chính mình vaø thieân nhieân beân ngoaøi. Baïn khoâng theå naøo bieát ñöôïc baøn chaân neáu baïn deïp boû maët ñaát. Cuõng vaäy, baïn khoâng theå naøo bieát ñöôïc chính mình neáu baïn deïp boû tö töôûng. Nhöng caùi bieát veà chính mình khoân g phaûi laø caùi bieát cuûa tri giaùc vaø cuõng khoâng laø caùi bieát baèng tö töôûng. Nhöng vaøo luùc bieát chính mình baïn khoâng bò laáy maát caùi töï tri bôûi nhöõng mong muoán ñang quaáy raày cuûa tri giaùc. Chính vì vaäy maø söï tieáp xuùc vôùi Thieân nhieân laøm cho chuùng ta phong phuù theâm. Nhöõng thöù maø chim muoâng trong vöôøn coù trong ñôøi soáng cuûa chuùng maø chuùng ta khoâng coù seõ trôû thaønh cuûa chuùng ta vì qua ñoù chuùng ta bieát ñöôïc chuùng laø caùi gì. Ñaây laø ñieåm quan troïng cuûa söï chuyeân chuù cuûa Thieàn vaøo Thieân nhieân. Baøn chaân chæ caûm giaùc ñöôïc baøn chaân khi noù caûm giaùc ñöôïc maët ñaát maø thoâi. Nature that is not false: Not of false or untrue nature—Baát Hö Voïng Tính—Taùnh khoâng hö voïng hay laø chaân taùnh—Baûn chaát khoâng sai laàm.

5898

Nature of fire: See Taùnh Hoûa. Nature of the five great elements: Panca-mahabhutani (skt)—Nguõ Ñaïi Chuûng Taùnh. Nature free from rebirth: Ly Sanh Taùnh—Baûn chaát lìa khoûi taùi sanh hay luaân hoài. Nature of the holy way: Thaùnh ñaïo chi taùnh. Nature of impermanence: Aniccata (p)—Voâ Thöôøng Taùnh. Nature of karma: See Nghieäp Tính. Nature of Koâan: Baûn chaát cuûa coâng aùn—Koan is a philosophical topic, and exercise for the mind, beyond thought, given to a Zen student for contemplation by the Zen master. This is a common method in Zen which helps the novice Zen students lessen his attachments—Coâng aùn laø moät ñeà muïc trieát lyù, moät loaïi baøi taäp cho taâm, vöôït ra ngoaøi tö töôûng, do moät vò Thieàn sö ñöa cho moät vò Thieàn sinh môùi nhaäp moân ñeå quaùn töôûng. Ñaây laø moät phöông phaùp thoâng thöôøng trong nhaø Thieàn nhaèm giuùp caùc Thieàn sinh môùi giaûm bôùt söï chaáp tröôùc—See Coâng AÙn. Nature and life: Tính vaø meänh (söï töông quan giöõa baûn chaát cuûa vaïn höõu vaø sinh meänh cuûa höõu tình chuùng). Nature of life: Baûn chaát cuoäc ñôøi. Nature of making different species: Nikayavisabhaga (skt)—Dò sanh taùnh, moät trong hai möôi boán phaùp baát töông öng trong Duy Thöùc Hoïc. Nature of man: Nhaân tính. Nature and marks: True emptiness—The nature of anything and its phenomenal expression—Thöïc töôùng—See Taùnh Töôùng. Nature of the mind: Baûn taùnh cuûa taâm—See Taùnh Taâm (2). Nature is the mind, and mind is Buddha: See Taùnh Töùc Thò Taâm, Taâm Töùc Thò Phaät. Nature of non-emptiness: Baát Khoâng Taùnh— Taùnh cuûa baát khoâng. Nature of ordinary people: Phaøm Taùnh—Baûn taùnh cuûa ngöôøi ñôøi. Nature of pervasive imagination: Parikalpita (skt)—Söï töôûng töôïng—Imagination— Imaginative construction—See Bieán Keá Sôû Chaáp Tính. Nature of phenomena: Dharmanam-dharmata (skt)—See Chö Phaùp Tính. Nature and its phenomenal expression: Nature

and marks—Taùnh töôùng cuûa vaïn höõu. Nature of the powers of any sense: Nature and character—Caên taùnh. Nature and roots should be quick and enlightened: Caên taùnh leï laøng saùng suoát—See Lôïi Caên. Nature-seed nature: Original or primary nature, in contrast with “Active or Functioning Nature.”— Chuûng taùnh nguyeân thuûy, ñoái laïi vôùi “Taäp Chuûng Taùnh.”—See Taùnh Chuûng Taùnh. Nature of sentient beings: Chuùng Sanh Tính— Baûn chaát cuûa vaïn vaät höõu tình. Nature of sharing similar species: Nikayasabhagata (skt)—Chuùng ñoàng phaän. Nature of suffering: Khoå taùnh (taùnh chaát cuûa khoå ñau). Nature of the Tathagata: Nhö Lai Tính. Nature of the Tathagatagarbha: See Nhö Lai Taïng Tính. Nature of things: Baûn chaát cuûa vaïn höõu. Nature of visualization: Quaùn theå. Nature of void: See Tính Khoâng. Nature of water: Thuûy Tính—Tính chaát cuûa nöôùc. Nature of the wind is always abiding: See Phong Tính Thöôøng Truï. Nature without the seed of goodness: Taùnh khoâng coù chuûng töû thieän—See Voâ Thieän Chuûng Töû Taùnh. Nature worship: Söï suøng baùi thieân nhieân (caùc hieän töôïng töï nhieân ñöôïc coi nhö caùc thaàn linh ñeå thôø phöôïng, nhö thaàn soâng, thaàn nuùi, thaàn ñaát, thaàn gioù, thaàn löûa, vaân vaân.). Naturism (n): See Nature worship. Nava (p): New: Môùi—Nine (navan (skt): Soá chín. Navadevakula (skt): An ancient city, a few miles south-east of the Ganges—See Naïp Phöôïc Ñeà Baø Cuû La. Nava Graha (skt)—Nine seizers or upholders: Nine luminaries or planets—See Cöûu Dieäu. Navaka (p)—A new comer: Ngöôøi môùi tôùi—A young person: Ngöôøi treû. Nava-kammika-sutta (p): Sutra on the builder, Samyutta Nikaya VII.17—Kinh Ngöôøi Xaây Döïng, Töông Öng Boä VII.17. Navan (skt): Nava (skt)—Cöûu—Nine—Chín. Navanga-Buddha-sasana (p): Cöûu Boä Phaùp

5899 Kinh—See Cöûu Boä. Navanga-sasana (skt): Cöûu Boä Kinh—See Cöûu Boä. Navasangharama (skt): Name of an ancient monastery near Baktra—See Naïp Phöôïc Taêng Giaø Lam. Nava-sutta (p): Sutra on the simile of the boat— Sutra on the ship, Samyutta Nikaya XXII.101— Kinh Thuyeàn Duï, Töông Öng Boä XXII.101. Navati-Prayascittiya (p): Pacittiya (skt)—See Cöûu Thaäp Giôùi Ñoïa. Navayana-samprasthita (skt): The initial resolve or mind—See Sô Taâm. Navuta (skt): Na Do Tha—Na Du Ña—Na Do Ña—Na Thuaät—A numeral, 100,000, or one million, or ten million—Teân soá ñeám, töông ñöông vôùi 100.000, 1.000.000 hay 10 trieäu. Naya (skt): See Na Da. Naya (p): Method—Phöông thöùc. Nayaka (Nayoka) (skt): Great guide—Great teacher—Great leader, i.e Buddha or a Bodhisattva—Leader—Master—Ñaïi ñaïo sö hay ngöôøi daãn ñaïo. Nayana (p): The eye—Maét. Nayana-avudha (p): One whose weapon is the eye, i.e. King Yama—ngöôøi duøng aùnh maét laøm vuõ khí nhö Dieâm Vöông. Naya-sastra (skt): Treatise on right method—See Chaùnh Lyù Luaän. Nayati (p): To lead—Höôùng daãn. Nayavistara (skt): Na Da Tyø Ñaùt Ña—One of the Veda treatises—Moät trong nhöõng boä luaän Veä Ñaø. Naygajnana (skt): Maggana (p)—Marga-jnana (skt)—Religious wisdom—See Ñaïo Trí. Nayhati (p): To tie—To bind—Coät chaët. Nayika (p): Female leader—Ngöôøi laõnh ñaïo laø phuï nöõ. Nayskramya (skt): Nekkhamma (p)—Xaû ly— Renunciation. Nayuta (p): See Na Do Tha. Near: Near to—Intimate—Close—Caän. Near death: Caän töû—About to die—At the point of death. Near-death karma: Asanna-kamma (p)—Caän Töû Nghieäp. Near made known, but not the remote: Gaàn thì bieát, xa khoâng bieát—See Baùt Chuûng Thoï Kyù.

Near or perfect enlightenment: The stage before enlightenment—See Laân Vieân. Near the perfect wisdom: Laân Trí—Similar to the last entry or the Buddha’s wisdom—Gaàn gioáng nhö trí hueä cuûa Phaät. Near and remote both made known: Gaàn xa ñeàu bieát—See Baùt Chuûng Thoï Kyù. Near and remote both not made unknown: Gaàn xa ñeàu khoâng bieát—See Baùt Chuûng Thoï Kyù. Near to: Near—Intimate—Close—Caän. Nearing perfection: Upasampanna (skt)—Caän vieân (gaàn tôùi choã vieân maõn). Neccesaries: Saindhava (skt)—Nhöõng thöù caàn thieát cuûa moät vò Taêng—Necessary things of a monks—See Tieân Ñaø Baø. Necessary appearance in the flesh of the Buddha for ordinary people: Söï xuaát hieän caàn thieát baèng thaân xöông thòt vaø töôùng haûo cuûa Phaät ñeå chæ daïy phaøm nhaân. Necessary dogma: Tín ñieàu taát yeáu. Necessary knowledge: Tri thöùc caàn thieát. Necessity (n): Tính taát nhieân—Tính taát yeáu— Vieäc taát nhieân. Necessity of goal: Tính taát nhieân cuûa muïc ñích laø duøng phöông tieän. Necessity of means: Tính taát yeáu cuûa phöông tieän. Necessity of skill in means: Tính taát yeáu cuûa phöông tieän thieän xaûo. Nechung Choje (tib): The main protector deity of the Tibetan government, who during certain ceremonies possesses the state oracle (lôøi saám), who resides at gNas Chung Monastery—Vò thaàn giaùm hoä chính cuûa chính quyeàn Taây Taïng, ngöôøi maø trong moät vaøi nghi leã coù ban lôøi saám, vaø thöôøng truù taïi Tu Vieän Nechung (gNas Chung). Necklace of pearl: Keruva (skt)—Necklace of diamond—Chuoãi Anh laïc. Necklace of diamond: Keruva (skt)—Necklace of pearl—Anh laïc. Neck-Poisoned Ghost: See Coå Ñoäc Quyû. Nectar: Amrta (skt)—Duttsi (tib)—Cam Loä—Toâ Ñaø—Wine of gods—Toâ Ma (soma)—The nectar from heaven. Nectar city: Nectar region—See Cam Loä Thaønh. Nectar gate: The teaching of Buddha—Cam loä moân.

5900

Nectar from Heaven: Amrta (skt)—Toâ Ñaø—Toâ Ma (soma)—See Cam Loä. Nectar of Immortality: Nectar from Heaven— See Cam Loä. Nectar jug: Kunda (skt)—Quaân ñoà loä (tònh bình). Nectar-king: Amitabha Buddha—Dharma-king— Cam loä vöông Nhö Lai. Nectar of nirvana: Cam loä dieät. Nectar region: Nectar city—Cam loä giôùi. Need a guide for the voyage: Caàn moät ngöôøi daãn ñaïo cho cuoäc haønh trình. Need the spur to bite the bone: Phaûi laáy vuøi saét ñaâm vaøo thaân thaáu ñeán taän xöông môùi chòu laøm theo yù chuû—See Töù Maõ. Needle: Kim—A needle. Needle-eye: See Chaâm Khoång. Needle-like hair ghosts, self-piercing: Chaâm Mao Quyû—Quyû coù loâng nhoïn nhö kim. Needle-mouth ghost: Kim Khaåu Quyû—See Chaâm Khaåu Quyû. Needle and Moxa: See Hashin Kyuâji. Needy (n): Cuøng ñinh. Negation (n): Söï phuû ñònh. Negative actions: Evil work—See AÙc Nghieäp and See Tam Haønh (D). Negative becoming: Asankrta-dharma (skt)—See Voâ Vi Phaùp. Negative in not doing good: See Chæ Phaïm. Negative forces: Voâ löïc—Subordinate or inert forces. Negative image: Hình aûnh tieâu cöïc. Negative karma: Harmful actions—Evil karma— See AÙc Nghieäp. Negative mind: Taâm Baát Thieän—Unwholesome mind. Negative path: AÙc ñaïo—Black path. Negative and positive: Cöïc AÂm vaø Cöïc Döông— Tieâu cöïc vaø tích cöïc—See AÂm Döông. Negative principles: Nhöõng nguyeân taéc toái aùm— In Buddhism, negative principles (as opposed to positive principles) are phenomena that obscure the true nature of things—Trong Phaät giaùo, ñoù laø nhöõng hieän töôïng toái aùm che chaén baûn chaát thaät cuûa vaïn höõu. Negative theology: Thaàn hoïc phuû ñònh—Thuyeát laáy phöông thöùc “thaàn khoâng laø gì caû” ñeå bieän luaän.

Negative thoughts: See Tö Töôûng Xaáu Xa. Negative way: Phöông caùch tieâu cöïc. Negativism (n): Ucchedavada (p & skt)—See Ñoaïn Dieät Thuyeát and Luïc Sö Ngoaïi Ñaïo. Neglect (v): Cheånh maûng. Neglect the Bodhi Mind when practicing good deeds is the action of demons: Queân maát Boà Ñeà Taâm maø tu haønh caùc thieän phaùp ñoù laø ma nghieäp . Neglect summer retreat: See Phaù Haï. Neglectful (a): Caåu thaû—Careless. Neglecting unwholesome thoughts: Khoâng ñeå yù, coá queân laõng nhöõng tö töôûng xaáu xa aáy—See Naêm Ñeà Nghò Cuûa Ñöùc Phaät Cho Haønh Giaû. Negoro (jap): Nuùi Caên Lai (Nhaät Baûn). Negoroyama (jap): Vuøng nuùi Caên Lai (Nhaät Baûn). Nehan (jap): Nirvana (skt)—Nibbana (p)—NiehPan—See Nieát Baøn. Nehandoâ (jap): Nirvana hall—See Nieát Baøn Ñöôøng. Nehan-e (jap): The nirvana assembly—Nirvana Festival—See Nieát Baøn Hoäi. Nehangyo (jap): Parinirvana Sutra (skt)—See See Kinh Nieát Baøn. Nehan-In (jap): The seal of Nirvana—Nieát Baøn AÁn—See Nieát Baøn Tòch Tónh AÁn. Nehankyoâ (jap): Parinirvana Sutra (skt)—See See Kinh Nieát Baøn. Neighbor (n): Ngöôøi laùng gieàng. Neighbour’s pearls: See Laân Traân. Neighbouring monks: See Laân Ñôn. Neither active nor inactive: Phi höõu vi phi voâ vi hay Söï Lyù voâ ngaïi phaùp giôùi. Neither adding nor substracting: Neither increase nor decrease—See Baát Taêng Baát Giaûm. Neither annihilated nor arisen: Anirodhanutpada (skt)—See Baát Dieät Baát Sinh. Neither appear nor disappear: Real dharmas are bare manifestations—Thò chö phaùp khoâng töôùng, baát sanh baát dieät. Neither ass nor horse: Phi lö phi maõ—To copy but fail—Khoâng phaûi löøa maø cuõng khoâng phaûi ngöïa, yù noùi baét chöôùc khoâng ñuùng caùch thaønh ra khoâng gioáng ai. Neither birth nor death: Neither born nor dead—See Baát Sanh Baát Dieät. Neither black nor white karma: See Phi Haéc Phi Baïch Nghieäp.

5901

Neither born nor ended: See Baát Sanh Baát Dieät. Neither cause nor effect: See Voâ Nhaân Voâ Quaû. Neither coming nor going: Nothing comes, nothing goes—See Baát Lai Baát Khöù. Neither defiled nor pure: Khoâng oâ tröôïc maø cuõng khoâng thanh khieát Baát—See Caáu Baát Tònh. Neither delighted nor disappointed: Baát Hyû Baát Öu—Khoâng vui cuõng khoâng buoàn—Neither pleasure nor sorrow. Neither dying or being reborn: Anirodhanutpada (skt)—Neither annihilated nor arisen—No disappearance nor appearance—See Baát Sanh Baát Dieät. Neither end nor permanence: See Baát Ñoaïn Baát Thöôøng. Neither enmity nor friendship: Oaùn Thaân Bình Ñaúng—A mind that knows neither enmity nor friendship, no discrimination of persons—Taâm bình ñaúng khoâng phaân bieät thuø baïn. Neither exhausts the mundane nor stays in the supramundane: Not exhausting the mundane state—See Khoâng Taän Höõu Vi Khoâng Truï Voâ Vi. Neither existent nor nonexistent: Chaúng coù chaúng khoâng. Neither existent nor nonexistent cultivation: See Phi Höõu Phi Khoâng. Neither existing nor non-existing: Neither existing nor empty—See Phi Höõu Phi Khoâng. Neither form nor mental: Phi saéc phi taâm. Neither formed nor disintegrated: Voâ Thaønh Voâ Hoaïi—Chaúng thaønh maø cuõng chaúng hoaïi. Neither going nor coming: Eternal like the dharmakaya—Baát khöù baát lai—See Voâ Khöù Voâ Lai. Neither good nor bad: Avyakrta or Avyakhaøta (skt)—See Voâ Kyù. Neither Good Nor Evil: Fushizen-fushiaku (jap)—See Khoâng Nghó Thieän Khoâng Nghó AÙc. Neither good nor evil karma: Avyakrta-karma (skt)—See Voâ Kyù Nghieäp. Neither identity nor difference: See Baát Nhaát Baát Dò. Neither impediment nor obscuration: Voâ Treä Voâ Chöôùng—Khoâng caûn trôû maø cuõng khoâng chöôùng ngaïi. Neither increase nor decrease: See Baát Taêng Baát Giaûm.

Neither interrupted nor constant: Khoâng ñöùt ñoaïn maø cuõng khoâng lieân tuïc—See Baát Ñoaïn Baát Thöôøng. Neither the learner nor the non-learner: N’eva sekho nasekho puggalo (p)—Phi höõu hoïc phi voâ hoïc nhaân. Neither listening to nor asking about: Baát vaên baát vaán (khoâng nghe, khoâng hoûi)—To ignore someone completely. Neither living nor dead: Neither birth nor death—See Baát Sanh Baát Dieät. Neither matter nor mind: Neither phenomenal nor noumenal—See Phi Saéc Phi Taâm. Neither pain nor pleasure: Xaû Thoï—The state of renunciation or indifference to sensation—See Baát Khoå Baát Laïc Thoï. Neither painful-nor-pleasant feeling: The state of experiencing neither pain nor pleasure—Phi Khoå Phi Laïc Thoï—See Baát Khoå Baát Laïc Thoï. Neither permanent nor impermanent: See Phi Thöôøng Phi Voâ Thöôøng Cuù. Neither phenomenal nor noumenal: Neither matter nor mind—Phi saéc phi taâm. Neither pleasant nor painful feeling: Adukkham-asukha vedana (p)—Indifferent feeling—Voâ Kyù Thoï—Phi khoå phi laïc thoï. Neither pleasant nor unpleasant feeling: Neutral feeling—Baát laïc baát khoå thoï—Khoâng vöøa yù maø cuõng khoâng khoâng vöøa yù. Neither pleasure nor sorrow: See Baát Hyû Baát Öu. Neither reality nor unreality: See Phi Thöïc Phi Phi Thöïc. Neither same nor different: Baát Töùc Baát Ly— Khoâng gioáng khoâng khaùc. Neither self nor something apart: Baát Töùc Baát Ly—Neither the thing itself, nor something apart, as water and the wave. Neither unity or diversity—See Baát Nhaát Baát Dò. Neither suffering nor pleasure: Baát Khoå Baát Laïc—Khoâng khoå khoâng söôùng. Neither thinking nor not thinking: Naisvasajnanasamjnayatana (skt)—The heaven or place where there is neither thinking nor not thinking— Trôøi Phi Töôûng Phi Phi Töôûng. Neither Thought Heaven: Trôøi Phi Töôûng. Neither three nor one: See Phi Tam Phi Nhaát.

5902

Neither thus nor otherwise: Khoâng theá naøy cuõng khoâng theá kia—See Phi Bæ Phi Thöû. Neither two nor three: See Voâ Nhò Voâ Tam. Neither unity nor diversity: Neither the thing itself, nor something apart—See Baát Nhaát Baát Dò. Nekkhamma (p): Nayskramya (skt)—Xaû ly— Xuaát gia—Renunciation. Nekkhamma-nisamsa (p): Phöôùc baùu cuûa söï xuaát gia. Nekkhamma-paramita (p): Naiskramyaparamita (skt)—Perfection of renunciation—Xuaát Ly Ba La Maät. Nekkhamma-samkappa (p): Renunciation—See Töø Boû Theá Tuïc. Nekkhamma sukha (p): Happiness of renunciation—Haïnh phuùc cuûa söï khöôùc töø, haïnh phuùc cuûa söï xuaát gia. Haïnh phuùc, an laïc vaø thoaûi maùi ñeán töø söï xa lìa duïc laïc nguõ traàn, xa lìa nhöõng phieàn naõo do laïc thuù nguõ traàn ñem laïi. Nekkkamma-vitakko (p): Wholesome thought of renunciation—Ly duïc taàm. Nembutsu (jap): Buddhanusmrti (skt)— Buddhanussati (p)—Recite Amitabha Buddha— Buddha recitation—Buddha remembrance— Mindfulness of the Buddha—To repeat the name of a Buddha (audibly or inaudibly)—The recollection of the Buddha—See Nieäm Phaät. Nembutsu-assisting actions: See Nieäm Phaät Trôï Haïnh. Nembutsu-Faith: Tín Nieäm—Faith in Buddha recitation. Nembutsu Koâan: Koâan of Buddha recitation—A koâan based upon the practice of Buddha recitation—See Coâng AÙn Nieäm Phaät. Nembutsu Kyoâgen: A popular form of Japanese drama devoted to Buddhist themes, such as miracle stories or moral tales of karmic retribution. The plays are performed by pantomimes, with the actors dressed in colorful costumes and masks. Nembutsu Kyoâgen dates back several hundred years and is still performed today at Buddhist monasteries. The popular dramas are often comical, but designed to convery Buddhist morals and teachings while entertaining the audience—Moät hình thöùc kòch phoå thoâng coáng hieán cho nhöõng ñeà muïc Phaät giaùo, nhö laø nhöõng caâu truyeän kyø dieäu hay truyeän luaân lyù ñaïo ñöùc veà nghieäp baùo. Kòch ñöôïc dieãn xuaát khoâng lôøi, vôùi

nhöõng bôûi nhöõng dieãn vieân maëc trang phuïc maøu meø vaø mang maët naï. "Nembutsu Kyoâgen" ñaõ coù töø haøng naêm baûy traêm naêm tröôùc vaø hieän nay vaãn coøn ñöôïc thöïc hieän taïi caùc töï vieän Phaät giaùo. Nhöõng vôû kòch phoå bieán thöôøng laø haøi kòch, nhöng ñöôïc duøng vaøo vieäc chuyeån taûi luaân lyù vaø giaùo thuyeát Phaät giaùo trong khi laøm cho khaùn giaû giaûi trí. Nembutsu of the Other-Power: See Tha Löïc Nieäm Phaät. Nembutsu-samadhi (jap): Buddha Recitation Samadhi—Buddha recollection samadhi—See Nieäm Phaät Tam Muoäi. Nembutsu-shoshin-ge (jap): See Nieäm Phaät Chöùng Tín Keä. Nemi (p): Name of one of one hundred Pratyekabuddhas who lived a long time on Mount Isigili— Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc soáng moät thôøi gian daøi treân nuùi Isigili. Nemimdhara (skt): See Ni Daân Ñaït La (1). Nemindhara-giri-raja (skt): See Ni Daân Ñaït La Sôn Vöông. Nempu (jap): Chronology of years, biography of an important Zen monk or nun, composed to cover the life year by year. It is traditional for a leading disciple to record the biography of the master shortly after his or death. Nempu represents a distinctive genre of Zen literature—Nieân bieåu tieåu söû cuûa moät vò Thieàn Taêng hay Thieàn Ni quan troïng, ñöôïc bieân soaïn ñeå noùi veà nhöõng sinh hoaït trong suoát cuoäc ñôøi töø naêm naøy qua naêm khaùc. Theo truyeàn thoáng, moät vò ñeä töû haøng ñaàu ghi laïi tieåu söû cuûa Thaày ngay sau khi thaày thò tòch. Nieân bieåu tieåu söû tieâu bieåu cho moät loaïi vaên chöông Thieàn ñaëc bieät. Nempyo sambakyu soku (jap): Doâgen Kigen's Three Hundred Cases—See Sanbyakusoku. Nen (jap): 1) Sati (p)—Smrti (skt)—Mindfulness—See Chaùnh Nieäm. 2) Moment of consciousness: Khoaûnh Khaéc Cuûa YÙ Thöùc—See Nieäm (12). 3) Nieâm, ñöa vaät gì leân—To pick up or to twirl something between one's fingers and thumb—See Nieâm Hoa Vi Tieáu. Nenge (jap): Nieâm Hoa—Giô caønh hoa leân—To hold up a flower. Nenge-mishoâ (jap): Nenge-shunmoku (jap)—

5903 Lifting a flower and smiling faintly—Smiling and twirling a flower between the fingers—Winking and twirling a flower between the fingers—See Nieâm Hoa Vi Tieáu. Nenge-shunmoku (jap): Lifting a flower and winking an eye—See Nenge-misho. Nen-Kakubun (jap): Satisambojjhanga (skt)— Smrti-bodhyanga (skt)—Recollection—Nieäm Giaùc Phaàn—See Nieäm Giaùc Chi. Nenki (jap): Anniversary of death—In Japanese Buddhist custom, memorial services (hoâji) are held for deceased members of the monastic community on certain anniversaries of the death date. Although there is much variation in memorial practice throughout the denominations of Japanese Buddhism. The anniversaries most commonly observed at the first, third, seventh, thirteenth, seventeenth, twenty-third, twentyseventh, and thirty-third. It is likewise customary for lay people to have similar memorial services held for deceased family members either at home or at the temple. In Vietnamese Buddhist tradition, the anniversary of death for both ordained or lay buddhists is onserved on a yearly basis. Zen monasteries commemorate certain anniversaries of death on an annual basis, especially those of the sect's founder, the founder of the monastery, and other important personages—Leã töôûng nieäm ngaøy thò tòch. Trong taäp quaùn Phaät giaùo, leã töôûng nieäm nhöõng thaønh vieân quaù coá trong coäng ñoàng töï vieän trong moät soá ngaøy töôûng nieäm nhaát ñònh cuûa ngaøy quaù vaõng. Daàu coù nhieàu bieán ñoåi trong caùch thöïc hieän leã töôûng nieäm trang caùc moân phaùi cuûa Phaät giaùo Nhaät Baûn. Leã töôûng nieäm thöôøng ñöôïc cöû haønh nhaát laø vaøo caùc naêm thöù nhaát, thöù ba, thöù baûy, thöù 13, 17, 23, 27, vaø 33. Cuõng coù thoùi quen cöû haønh leã töôûng nieäm gioáng nhö vaäy cho cö só taïi gia cho caùc thaønh vieân trong gia ñình, hoaëc taïi nhaø hoaëc taïi chuøa. Theo truyeàn thoáng Phaät giaùo Vieät Nam, leã töôûng nieäm ngaøy cheát cho caû chö Taêng Ni vaø Phaät töû taïi gia ñeàu ñöôïc cöû haønh haøng naêm. Caùc Thieàn vieän laøm leã töôûng nieämvaøo moät soá ngaøy leã töôûng treân caên baûn chu nieân, ñaëc bieät laø cho nhöõng vò Toå khai sôn cuûa töï vieän, hoaëc nhöõng nhaân vaät quan troïng khaùc. Nenko (jap): Comments on the words and deeds of past masters—See Nieâm Coå.

Nenkon (jap): Smrtindriya (skt)—Faculty of mindfulness—Sense of memory—Virtue of mindfulness—See Nieäm Caên. Nen-nen-Ichi-Ichi (jap): Image-image is oneone—See Nieäm Nieäm Nhaát Nhaát. Nenriki (jap): Smrtibala (skt)—Naêng löïc cuûa chaùnh nieäm—Force of mindfulness—Power of mindfulness—See Nieäm Löïc. Nento (jap): Nhieân Ñaêng—See Ñaêng (2). Nento-Butsu (jap): Dipankara-Buddha (skt)— Burning Lamp Buddha—Nhieân Ñaêng Phaät. Nento koâan (jap): A kind of answer to a koan by a reply difficult to grasp because seemingly quite unconnected—Moät loaïi traû lôøi coâng aùn baèng caâu traû lôøi khoù naém baét vì noù hoaøn toaøn khoâng dính daùng vì ñeán caâu hoûi cuûa coâng aùn—See Nantoâ koâan. Neophyte (n): Taân toøng. Nepal: Nepal, anciently corresponding to that part of Nepal which lies east of Kathmandu. A part of India 2,500 years ago, while Sakyamuni was alive; now it is an independent state, northeast of India—Nepal xöa kia cuõng laø phaàn ñaát Nepal baây giôø, naèm veà phía Ñoâng cuûa tænh Kathmandu, laø moät phaàn cuûa AÁn Ñoä, trong thôøi Phaät coøn taïi theá; baây giôø laø quoác gia ñoäc laäp, naèm veà phía Ñoâng Baéc AÁn Ñoä. Nepala (skt): Ni Ba La—See Nepal. Neranjara (p): Nairanjana (skt)—See Ni Lieân Thieàn. Nervous disorder: Beänh thaàn kinh. Nescient (a): Khoâng hieåu bieát. Net of afflictions: Löôùi Phieàn Naõo. Net-Brightness Buddha: Jaliniprabha-Buddha (skt)—Buddha with the shining net—Phaät Voõng Minh. Net of desire: Noose of desire—AÙi voõng (löôùi cuûa aùi duïc). Net of evil passions: Ma Voõng. Net of falsity: See Taø Voõng. Net of great teaching: See Ñaïi Giaùo Voõng. Net of harmful influences: Ma Voõng—Maïng löôùi cuûa nhöõng aûnh höôûng coù haïi. Net of heterodox doctrines: See Kieán Voõng. Net of heterodox views: Löôùi taø kieán—Net of heterodox doctrines. Net of ignorance: Ngu voõng (löôùi si meâ)—Voâ

5904 Minh Voõng—Löôùi voâ minh, löôùi cuûa söï u meâ. Net of Indra: Indra-jala (skt)—See Baûo Voõng. Net of karma: See Nghieäp Voõng. Net of lights: Löôùi Quang Minh. Net of Mara: Ma voõng. Net of passion: Net of desire—Daâm la voõng— Löôùi duïc voïng. Net of phraseology woven by erroneous imagination: Parikalpitabhidhana (skt)—See Voïng Taâm Sôû Thuû Danh Nghóa. Net of sexual desire: See Daâm La Voõng. Net of the six gunas: See Traàn Voõng. Net of suffering: Khoå voõng. Net of wrong views: See Taø Voõng. Nether world: Underworld—Yama world— Phöông döôùi—Ñòa nguïc. Neti (skt): Not-ness—The point where thought ends and no thought, no mind takes over. Nettetsugan (jap): See Red-hot iron ball. Neurons (n): Nhöõng teá baøo naõo. Neutral (a): Trung tính—Voâ kyù—Neither good nor bad. Neutral color: Kasaya (skt)—See Hoaïi Saéc. Neutral feeling: Neither pleasant nor unpleasant feeling—Baát laïc baát khoå thoï. Neutral mind: Indifferent mind—See Taâm Voâ Kyù. Neutrality: Phi Taùc Phi Voâ Taùc. Neutrality of mind: Tatramjjhattata (p)—Taâm Xaû—Taâm Xaû—Quaân bình noäi taâm. Neutron (n): Trung hoøa töû—An uncharged elementary particle of an atom with approximately the same mass as a proton. N’eva sekho nasekho puggalo (p): The one who is neither the learner nor the non-learner—Phi höõu hoïc phi voâ hoïc nhaân. Never: Khoâng bao giôø. Never decaying: Avinasya—Baát hoaïi— Indestructible—Eternal. Never-Despite Bodhisattva: Sataparibhuta (skt)—Never Slighted Bodhisattva—See Thöôøng Baát Khinh Boà Taùt. Never diminishing will to save: See YÙ Muoán Cöùu Ñoä Chuùng Sanh. Never fall into mischief: Ñöøng bao giôø rôi vaøo aùc ñaïo. Never forget: Keep in mind—To memorize—Heä

nieäm. Never give up friendships with wise people: See Chaúng Boû Taâm Meán Thích Thieän Tri Thöùc. Never-giving up Bodhisattva: Aniksiptadhura (skt)—Baát Höu Töùc Boà Taùt—Never retiring Bodhisattva. Never giving up the practices of Enlightening Beings: Troïn chaúng nhaøm boû haïnh Boà Taùt, töï bieát thoï kyù. Never haughty: See Baát Kieâu Maïn Bieän. Never hectoring: See Baát Teâ Haùt Bieän. Never know of exhaustion: Khoâng bao giôø bieát ñeán meät moûi. Never losing the bodhi-mind: Baát xaû Boà ñeà taâm hay chaúng boû Boà Ñeà taâm. Never losing good-knowing advisors: Baát xaû thieän tri thöùc hay chaúng boû thieän tri thöùc. Never losing the monastic forest life (aranyaka): See Baát Xaû A-Luyeän-Nhaõ. Never losing perseverance in progress: Baát xaû kham nhaãn hay chaúng boû kham nhaãn. Never lost or decayed knowledge: Trí chaúng hö maát cuûa Nhö Lai. Never misleading or confused: See Baát Meâ Loaïn Bieän. Never receding: Avaivartika (skt)— Avinivartaniya (skt)—Always progressing—Not backsliding—Not losing ground—Never retreating—Never retreating—Baát thoái chuyeån— See Haïnh Baát Thoái Chuyeån. Never-receding Bodhisattva: Avaivarti Bodhisattva (skt)—Baát thoái Boà Taùt—A Bodhisattva, who aims at perfect enlightenment— Vò Boà Taùt luoân höôùng veà höôùng toaøn giaùc. Never-receding Buddha-vehicle: Dharma wheel of universal salvation—Baát thoái chuyeån Phaùp. Never receding from being in accordance with procedures: Luaät Nghi Baát Thoái. Never receding from the faith obtained: Tín Baát Thoái. Never receding from the line of good action pursued: Haïnh baát thoái. Never-receding land: See Baát Thoái (Thoaùi) Ñòa. Never-receding mind: Avaivartika (skt)—See A Beä Baït Trí. Never receding from position attained: Non-

5905 retreat from position attained—See Baát Thoái Vò. Never receding from pursuing a right line of thought or mental discipline: Non-retreat from mindfulness—See Baát Thoái Nieäm. Never receding from the realization attained: Chöùng Baát Thoái. Never receding from a right course of action: See Baát Thoái Haïnh. Never-resenting actions: See Voâ Saân Haän Haïnh. Never retiring Bodhisattva: Aniksiptadhura (skt)—Baát Höu Töùc Boà Taùt—Never-giving up Bodhisattva. Never retreating: Never-receding—Baát thoái chuyeån. Never retreating but going straight to nirvana: Avaivartika (skt)—Avinivartaniya (skt)—Never receding, always progressing—Not backsliding— Not losing ground, an epithet of every Buddha— Baát thoái. Never return: Anagami—Not to return—Never return—See Baát Hoaøn. Never-returner: Ngöôøi ñaéc quaû baát hoaøn—See Baát Hoaøn Quaû. Never Slighted Bodhisattva: Sataparibhuta (skt)—Never-Despite Bodhisattva—See Thöôøng Baát Khinh Boà Taùt. Never tiring and never faltering: Voâ Yeám Voâ Lieät—Khoâng bao giôø meät moûi cuõng khoâng bao giôø nao nuùng. Never turn back the quest for supreme enlightenement: Chaúng bao giôø thoái chuyeån voâ thöôïng Boà Ñeà. Never turning-back wheel: Baát Thoái Luaân—Coå xe khoâng coøn quay trôû laïi nöõa (khoâng coøn bò luaân hoài sanh töû). New (a): Môùi. New birth: Taùi sanh. New earth: Caûnh ñaát môùi laï. New and full moon: See Ñaùn Voïng. New heaven: Caûnh trôøi môùi laï. New Kadampa Tradition (NKT): International organization founded by Geshe Kelsang Gyatso (1931-), headquartered in England. The group hasn’t been supported by the Tibetan government-in-exile and the Dalai Lama, primarily due to its insistence on continuing the propitiation (söï laøm laønh) and worship of the

protector deity Dorje Shukden, who according to Tibetan Buddhist mythology is a wrathful dharmaprotector (dharma-pala) who is dedicated to defending the Gelukpa order against its enemies. The Dalai Lama has proscribed (ñaët ra ngoaøi voøng phaùp luaät) practices related to Dorje Shunkden because the protector is associated with sectarianism, but the NKT claims that this ban infringes (vi phaïm) on religious freedom. The choice of the name “New Kadampa Tradition” indicates that the group sees itself as continuing the lineage of Atisa and Tsong-Khapa. The NKT has been characterized as a fundamentalist government because it believes that the Gelukpa order as a whole has strayed (bò laïc) from the teachings of Tsong-Khapa, and it claims to be maintaining a pure form of the tradition. The group has a publishing company named Tharpa Publications, which publishes books by Kelsang Gyatso—Toå chöùc quoác teá ñöôïc ngaøi Geshe Kelsang Gyatso saùng laäp, truï sôû ñaët taïi Anh quoác. Nhoùm naøy khoâng ñöôïc chính phuû löu vong Taây Taïng vaø Ñöùc Ñaït Lai Laït Ma hoã trôï, chuû yeáu vì toå chöùc naøy cöù khaêng khaêng ñoøi laøm laønh vaø thôø phuïng thaàn giaùm hoä Dorje Shukden, ngöôøi maø theo thaàn thoaïi Phaät giaùo Taây Taïng laø moät vò thaàn hoä phaùp döõ daèn, töï nguyeän baûo veä tröôøng phaùi Gelukpa choáng laïi keû thuø. Ñöùc Ñaït Lai Laït Ma ñaõ ñaët nhöõng tu taäp lieân heä tôùi Dorje Shunkden ra ngoaøi voøng phaùp luaät vì vò hoä phaùp coù lieân heä vôùi chuû nghóa beø phaùi, nhöng toå chöùc NKT tuyeân boá raèng vieäc caám caûn naøy vi phaïm ñeán töï do toân giaùo. Vieäc löïa choïn teân “New Kadampa Tradition” cho thaáy raèng nhoùm naøy töï xem mình laø keá tuïc doøng truyeàn thöøa cuûa A Ñeå Sa vaø Toâng Khaùch Ba. Nhoùm NKT ñöôïc moâ taû nhö laø chính phuû chính thoáng vì toå chöùc naøy tin raèng toaøn boä tröôøng phaùi Gelukpa ñaõ bò laïc höôùng khoûi giaùo lyù cuûa Toâng Khaùch Ba, vaø NKT tuyeân boá vaãn giöõ ñöôïc hình thöùc thanh tònh cuûa truyeàn thoáng. Toå chöùc coù moät nhaø xuaát baûn teân laø Tharpa Publications, xuaát baûn saùch cuûa Kelsang Gyatso. New karma: The action that a man has done, is doing and will do in this life through his body, speech and mind—See Nghieäp Môùi. New law: Luaät môùi. New Lotus Sect: Nhaät Lieân Toâng—Nichiren Sect. New moon eyebrows: Nguyeät mi (loâng maøy cuûa

5906 Ñöùc Phaät cong nhö vaàng traêng non). New personality: Attabhava-patilabha (p)—Töï theå môùi (nhaân tính môùi). New translation: Taân dòch (nhöõng kinh ñieån ñöôïc dòch trong thôøi Huyeàn Trang)—See Taân Cöïu Löôõng Dòch. New world: Theá giôùi môùi. New Year: Nieân Trieàu—One of the four monastic annual periods. New Year Mantra Recitation: Tuïng kinh ñaàu naêm. New year of monks and nuns: See Taân Tueá. Newly-elected: Môùi ñöôïc baàu leân. Newly influenced or active seed: See Thaân Huaân Chuûng Töû. Newly-ordained (a): Môùi ñöôïc truyeàn giôùi xuaát gia. Newly-ordained monk: Vò taân Tyø Kheo. Next life: State after death—Kieáp sau. Newly resolved on becoming a Buddhist: See Taân Phaùt YÙ. Next life retribution: Rebirth retribution—See Sanh Baùo. Nexus of causal relationships: Twelve causations—Twelve nidanas—Möôøi hai nhaân duyeân—See Thaäp Nhò Nhaân Duyeân. Neyya (p): Ability to gain awakening only after being led through the practice—Khaû naêng ñaït ñöôïc giaùc ngoä qua ñöôïc höôùng daãn thöïc haønh. Neyyatha-sutta (p): Sutra on a meaning to be inferred, Anguttara Nikaya II.25—Kinh Haøm Nghóa, Taêng Nhaát A Haøm II.25. Ngadar (tib): See First dissemination of Tibetan Buddhism. Ngag (tib): Mantra (skt)—Dharani (skt)—Manta (p)—Maïn Traø La—Linh ngöõ, thaàn chuù hay chaân ngoân—Magical words—Incantation of the esoteric vehicle—Sacred formula. Ngakpa (tib): Mantrin (skt)—Tibetan term that refers to tantric practitioners in general, but most commonly designates lay practitioners who are recognized as adpets (tinh thoâng). They often adopt a particular way of dress that includes long hair piled up on top of their heads—Töø ngöõ Taây Taïng duøng ñeå chæ nhöõng haønh giaû maät giaùo noùi chung, nhöng thöôøng ñöôïc duøng ñeå chæ moät haønh giaû taïi gia ngöôøi ñöôïc thöøa nhaän laø tinh thoâng. Hoï

thöôøng chaáp nhaän loái aên maëc ñaëc bieät, bao goàm caû vieäc ñeå toùc daøi thaønh ñoáng treân ñaàu. Ngawang Losang Gyatso (1617-1682): The fifth Dalai Lama, referred to by Tibetans as the “Great Fifth” because of his accomplishments as a scholar, meditator, and ruler—Vò Daït Lai Laït Ma ñôøi thöù naêm, ñöôïc bieát tôùi nhö laø “Vò Thöù Naêm Vó Ñaïi” chaúng nhöõng vì nhöõng thaønh töïu cuûa Ngaøi maø coøn laø moät thieàn sö vaø moät nhaø cai trò vó ñaïi nöõa. Ngo An Zen Master (1019-1088): See Ngoä AÁn Thieàn Sö. Ngo bo nyid sku (tib): Svabhavika-kaya (skt)—Töï Taùnh Thaân—Töï Nhieân Thaân—Töï taùnh cuûa thaân— Self-nature body—Self-nature of the body. Ngo Chan Long Coc Zen Master: See Ngoä Chaân Long Coác Thieàn Sö. Ngoc Phuong Monastery: Tònh Xaù Ngoïc Phöông—Name of a famous monastery located in Goø Vaáp district, Saigon City, South Vietnam— Teân cuûa moät ngoâi tònh xaù noåi tieáng naèm trong quaän Goø Vaáp, thaønh phoá Saøi Goøn, Nam Vieät Nam. Ngoc Vien Monastery: Tònh Xaù Ngoïc Vieân— Name of a monastery, a Patriarch Temple of the Vietnamese Medicant Sect, located in Vinh Long Town, Vinh Long province, South Vietnam—Teân cuûa moät ngoâi Toå Ñình thuoäc heä phaùi Khaát Só, toïa laïc trong thò xaõ Vónh Long, tænh Vónh Long, Nam Vieät Nam. Ngodrup (tib): Siddha (skt)—Drup-top (tib)—See Thaønh Töïu Giaû. Ngondro (tib): Kaya-Vac-Citta (skt)—Kayakarmas-Vac-karmas-Citta-karmas—See Thaân Khaåu YÙ. Ngorpa Sakyapa: One of the two main branches of the Sakyapa order of Tibetan Buddhism, the other being Tsharpa Sakyapa. Its headquarters is Ngor Ewam Choden Monastery, founded by Lamdre master Ngorchen Gunga Sangpo (13821457)—Moät trong hai chi phaùi chaùnh cuûa tröôøng phaùi Sakyapa cuûa Phaät giaùo Taây Taïng, chi phaùi khaùc laø Tsharpa Sakyapa. Truï sôû chaùnh laø Tu Vieän Ngor Ewam Choden, ñöôïc saùng laäp bôûi Thaày Lamdre Ngorchen Gunga Sangpo. Ngo troe chi dama pa (tib): Pointing-out instruction—Point directly to the mind—See Tröïc Chæ Nhaân Taâm. Nguyen Hoc: See Nguyeän Hoïc Thieàn Sö.

5907

Nguyen Thieu (1648-1728): See Nguyeân Thieàu Thieàn Sö. Nhat Hanh (1926 - ): See Nhaát Haïnh Thieàn Sö. Nhu Hien: See Nhö Hieän Thieàn Sö. Nhu Nhan Tu Phong Zen Master: See Nhö Nhaõn Töø Phong Thieàn Sö. Nhu Nhu Zen Master: See Nhö Nhö Thieàn Sö. Nhu Trung Lan Giac Zen Master: See Nhö Tröøng Laân Giaùc Thieàn Sö. Ni (jap): Srotra (skt)—Ear—Hearing—Nhó— Thính giaùc. Niao-ka (jap): Name of a Chinese Zen Master, who always sat on a platform which he had built up in a tree. One day, the Governor of the province passed by and remarked that that was rather a precarious position, but the Zen Master replied that it was not as dangerous as the Governor's, for he was constantly under the danger of passionateness and mental strain—Teân cuûa moät vò Thieàn sö Trung Hoa, ngöôøi luoân ngoài treân moät caùi buïc maø oâng ñoùng treân caây. Moät hoâm, quan Thoáng ñoác cuûa tænh ñi qua vaø coù lôøi bình raèng ñoù laø moät vò trí khaù baáp beânh, nhöng vò Thieàn sö ñaùp raèng coi vaäy maø noù khoâng nguy hieåm nhö vò trí cuûa ngaøi Thoáng Ñoác, vì ngaøi luoân naèm döôùi söï nguy hieåm cuûa söï noùng naûy vaø aùp löïc tinh thaàn. Nibbana (p): Nirvana (skt)—End of all suffering—See Nieát Baøn. Nibbana is beyond logic and reasoning: Nieát baøn vöôït khoûi lyù luaän vaø tö duy. Nibbana sutta (p): Nirvana-sutra (skt)—Sutra on Nirvana—Sutra on unbinding, Anguttara Nikaya IX.34—Kinh Nieát Baøn, Taêng Nhaát A Haøm IX.34—See Kinh Nieát Baøn. Nibbana is unborn, unorignated, uncreated, unformed: Nieát baøn khoâng sanh, khoâng khôûi, khoâng taïo, khoâng thaønh. Nibbanam (p): Nirvana (skt)—See Nieát Baøn. Nibbanic bliss: Haïnh phuùc Nieát baøn. Nibbatteti (p): To remove—Dôøi ñi. Nibbedhikapana (p): See Quyeát Traïch Tueä. Nibbedhika-sutta (p): Sutra on Penetration, Anguttara Nikaya VI.63—Kinh Thoâng Tueä, Taêng Nhaát A Haøm, VI.63. Nichiju (jap): Sö Nhaät Thaäp (Phaät giaùo Nhaät Baûn). Nichimen Butsu, Gatsumen Butsu: "Sun Face Buddha, Moon Face Buddha," the dying words of

the Chinese Zen master Matsu Tao-i (709-788), which appears as a koâan in case three of the PiYen-Lu—See Nhaät Dieän Phaät, Nguyeät Dieän Phaät. Nicca (p): Permanent (a)—Thöôøng haèng. Niccala (p): Motionless—Baát ñoäng. Nicca-sila (p): Uninterrupted observance of virtue—Haønh trì ñöùc haïnh khoâng ngaên ngaïi. Niccata (p): Permanence—Söï voâ thöôøng. Niccharana (p): Sending out—Göûi ñi. Nicchareti (p): To emit (send out)—Phoùng ra. Nicchata (p): Satisfied (having no hunger)—AÁm no. Nicchaya (p): Determination: Söï cöông quyeát— Resolution—Laäp nguyeän. Nicchinati (p): To discriminate—Phaân bieät. Niccola (p): Clotheless—Naked—Traàn truoàng. Nichimen Butsu Gatsumen Butsu (jap): Sun Face Buddha, Moon Face Buddha—See Nhaät Dieän Phaät, Nguyeät Dieän Phaät. Nichiren (jap): Name of a Japanese Buddhist monk of the Kamakura period (1185-1333) who founded the Nichiren school of Japanese Buddhism—Teân cuûa moät vò Taêng döôùi trieàu ñaïi Thöông Lieâm cuûa Nhaät, ngöôøi ñaõ saùng laäp ra Nhaät Lieân toâng—See Nhaät Lieân. Nichiren-Daishonin (jap): Nhaät Lieân Ñaïi Thaùnh Nhaân—See Nhaät Lieân. Nichiren school: Nhaät Lieân Toâng—See Nhaät Lieân. Nichiren sect: Nhaät Lieân Toâng—See Nhaät Lieân. Nichiren Shoshu: See Nhaät Lieân Chaân Toâng. Nichirenshu (jap): Nichiren Sect—See Nhaät Lieân Toâng. Nichison (jap): Sö Nhaät Toân (Phaät giaùo Nhaät Baûn). Nichizo (jap): Sö Nhaät Töôïng (1269-1342), Phaät giaùo Nhaät Baûn. Nicita (p): Accumulated (a)—Choàng chaát. Nidagha (p): Drought—Haïn haùn. Nidanas (p): Ni Ñaø Na—See Duyeân. Nidana-buddha (skt): Pratyeka-buddha (skt)— See Duyeân Giaùc Phaät. Nidana-katha (skt): Stories of nidanas—Nhaân duyeân truyeän. Nidana-matrka (skt): See Ni Ñaø Na Muïc Ñaéc Ca. Nidana of pollution: Link of pollution—See

5908 Nhieãm Duyeân. Nidana sutra (skt): Kinh Nhôn Duyeân— Narratives of the past which explain a person’s present state. Nidanakatha (skt): See Kinh Boån Duyeân. Nidassana (p): An example—Thí duï. Nidasseti (p): To pint out—Vaïch ra. Nidda (p): Sleep—Nguû. Niddasili (p): Fond of sleep—Ham thích nguû nghæ. Niddayana(p): Ñang nguû. Niddara (p): Free from anguish, pain or fear— Thoaùt khoûi lo aâu, thoáng khoå hay sôï haõi. Niddaya (p): Merciless—Cruel—Taøn nhaãn. Niddayati (p): To sleep—Nguû nghæ. Niddessa (p): Exposition—Kinh luaän giaûi—See Nghóa Thích Kinh. Niddessa-sutta (p): Exposition—Kinh luaän giaûi— See Nghóa Thích Kinh. Niddhana (p): Poor (a)—Ngheøo naøn. Niddhota (p): Washed—Cleansed—Ñöôïc röõa saïch. Niddisati (p): To point out—Vaïch ra. Niddosa (p): Faultless—Undefiled—Khoâng loãi— Khoâng nhieãm tröôïc. Niddukkha (p): Free from pain or misery—Khoâng khoå. Nidhikanda (p): Sutra on the reserve fund of merit and virtue—See Kinh Quyõ Döï Tröõ. Nien-fo: Buddhanusmrti (skt)—Buddhanussati (p)—Nembutsu (jap)—Buddha recitation—The recollection of the Buddha—Suy nieäm veà Ñöùc Phaät—See Nieäm Phaät. Nigacchati (p): To undergo—Traûi qua. Nigama (p): A market town—Phoá chôï. Nigamana (p): Conclusion—Keát luaän. Nigantha Nataputta (skt): See Ni Kieàn Töû. Niggaha (p): Blame—Reproach—Khieån traùch. Niggama (p): Departure—Söï ra ñi. Nigganhana (p): Punishment—Hình phaït. Nigghatana (p): Killing—Gieát haïi. Nightly fire watch: Shuya (jap)—Fire watch everynight, traditionally performed after sunset and again at bedtime each night at Zen monasteries. The person responsible for acting as watchman walks around the temple grounds beating wooden clappers and chanting a special dharani to ward off fire and other calamities—

Canh löûa ñeâm, theo truyeàn thoáng ñöôïc thöïc hieän moãi ñeâm hai laàn: moät laàn sau khi maët trôøi laën vaø moät laàn vaøo giôø ñi nguû taïi caùc Thieàn vieän. Vò Taêng chòu traùch nhieäm cuûa ngöôøi canh löûa ñeâm, ñi boä chung quanh khuoân ñaát töï vieän, vöøa ñi vöøa ñaùnh vaøo moät mieáng baûng baèng goã vaø vöøa tuïng chuù ñaø la ni ñeå phoøng hoä löûa vaø nhöõng tai öông khaùc. Nightmare (n): Côn aùc moäng—See AÙc Moäng. Nightmarish ghost: Yeåm quyû. Night before the winter soltice: Ñoâng Daï—Ñeâm tröôùc hoâm Ñoâng Chí. Night session: Meditation done after 9:00 PM— See Daï Toïa. Night spirit: Thaàn Chuû Ñeâm—Chuû Daï Thaàn. Night Spirit Sea of Still and Quiet Sound: Tòch Tònh Haûi Vaân Chuù Daï Thaàn. Nigrahasthana (skt): See Ñoïa Phuï. Nigrodharama (p): See Ni Caâu Ñaø Tònh Xaù. Nigrodha tree: See Ni Caâu Ñaø Thuï. Niguhana (p): Concealment—Söï daáu dieám. Niguhati (p): To cover up—Che ñaäy. Niguma (eleventh century): Sister of Naropa (1016-1100). She is best known for developing a set of tantric practices referred to as the “six dharmas of Niguma.” These have the same names and the same general outlines as the “six dharmas of Naropa,” but her explanations differ on a number of points—Ngöôøi em gaùi cuûa Naropa. Baø noåi tieáng nhôø phaùt trieån moät boä tu taäp Maät giaùo “Niguma Luïc Phaùp.” Nhöõng phaùp naøy cuõng coù cuøng teân vaø toång quan cuõng gioáng nhö cuûa Naropa, nhöng söï giaûi thích cuûa baø laïi khaùc hôn veà moät soá vaán ñeà. Nihilism (n): Ucchedavada (p & skt)—Chi Ta (tib)—Negativism—See Ñoaïn Dieät Luaän. Nihilist (n): Ngöôøi theo thuyeát ñoaïn kieán. Nihilistic (a): Ñoaïn kieán—Thuoäc veà thuyeát ñoaïn kieán. Nihilistic theory: Ñoaïn Luaän—Lyù luaän veà dieät. Nihilistics (n): Ñoaïn kieán—See Nhò Chuûng Taø Kieán. Nihina (p): Base—Vile (a)—Haï tieän—Thaáp heøn. Nihon-Daruma-shun (jap): The Japanese Tamo sect—See Nhaät Baûn Ñaït Ma Toâng. Nihonshoki (jap): Taùc phaåm Nhaät Baûn Thö Kyû. Nihsarana (skt): See Töù Haønh Töôùng.

5909

Nihsargika (skt): Naihisargika-prayashchittika (skt)—Ni Taùt Kyø Ba Daät Ñeà —See Xaû Ñoïa Giôùi. Nihsreyasa (skt): Toái Thöôïng Thieân—Supreme deva. Nihsvabhava (skt): Without self-nature—Khoâng coù baûn chaát caù bieät—See Voâ Töï Tính. Nihsvabhava-lakshana (skt): Signs of the absence of self-nature—See Voâ Töï Tính Töôùng. Nihsvabhavata (skt): No-self nature—Khoâng coù töï taùnh. Nihyakugojikkai (jap): Complete moral precepts for monks—See Cuï Tuùc Giôùi Tyø Kheo. Nija (p): One’ own—Cuûa chính mình. Nijjara (p): Free from old age, a deity—Thoaùt caûnh giaø nua (chö Thieân). Nijjareti (p): To destroy—Phaù huûy. Nijjata (p): Disentangled (a)—Thoaùt caûnh roái raém. Nijjhana (p): Insight—Tueä giaùc. Nijjhayati (p): To meditate—To reflect—Thieàn taäp. Nijjinna (p): Exhausted (a)—Kieät söùc. Nijjiva (p): Lifeless (a)—Khoâng coù ñôøi soáng. Nijjivha (p): Tongueless (a)—Khoâng coù löôõi. Nijoâ (jap): Japanese for the two vehicles, namely those of Shravaskas and pratyeka buddhas—See Nhò Thöøa. Nijugobosatsuraiko (jap): Nhò thaäp nguõ Boà Taùt lai ngheânh (ngöôøi tinh chuyeân nieäm Phaät, luùc laâm chung seõ ñöôïc 25 vò Boà Taùt tieáp röôùc). Nijuâgoten (jap): See Twenty-five divisions of the night. Nijuâhasso (jap): Twenty eight Indian Patriarchs— See Hai Möôi Taùm Toå AÁn Ñoä. Nijuâshi-ryuâ (jap): A Japanese term, which means 'twenty-four currents or twenty-four schools of Zen in Japan.'—See Nhò Thaäp Töù Thieàn Phaùi Nhaät Baûn. Nikamalabhi (p): One who has obtained something without difficulty—Ngöôøi ñaït ñöôïc vieäc gì khoâng khoù khaên. Nikamana (p): Desire—Söï ham muoán. Nikameti (p): To crave—To desire—Ham muoán. Nikantati (p): To cut off—Caét ñöùt. Nikanti tanha (p): Tham luyeán vaøo nhöõng laïc thuù do thieàn ñem laïi—Attachment to the pleasure of meditation.

Nikara (p): Multitude—Nhieàu. Nikasa (p): Neighborhood—Laùng gieàng. Nikati (p): Cheating—Löøa loïc. Nikaya (skt & p): A Haøm—Boä Kinh—Kinh Ñieån—See A Haøm Kinh. Nikaya-bheda-vibhanga-vyakhyana (skt): Di Boä Toâng Tinh Thích—Written by Bhavaviveka— Ñöôïc vieát bôûi ngaøi Thanh Bieän. Nikaya Buddhism: Name of a Buddhist tradition that base themselves on the discourses contained in the five Nikayas. Traditionally the number of these schools was said to be eighteen, but in fact many more are mentioned in Indian Buddhist literature. The only Nikaya Buddhist tradition that continues today is Theravada—Teân cuûa tröôøng phaùi maø giaùo thuyeát cuûa hoï döïa vaøo naêm boä kinh A Haøm. Theo truyeàn thoáng thì coù 18 tieåu boä, nhöng kyø thaät coù raát nhieàu tieåu boä ñöôïc noùi ñeán trong vaên chöông Phaät giaùo AÁn Ñoä. Ngaøy nay chæ coøn moät boä phaùi toàn taïi ñoù laø tröôøng phaùi Theravada. Nikaya-sabhaga (skt): See Chuùng Ñoàng Phaän. Nikaya-sabhagata (skt): Nature of sharing similar species—See Chuùng Ñoàng Phaän. Nikaya-sahaja-samskarakrya-manomayakaya (skt): See Chuûng Loaïi Caâu Sinh Voâ Sôû Taùc YÙ Sinh Thaân. Niketa (p): Abode—Home—Truï xöù. Nikhanati (p): To bury—Choân caát. Nikhila (p): Entire (a)—Toaøn theå. Nikittha (p): Low (a)—Thaáp heøn. Nikkama (p): Without craving or lust—Khoâng tham duïc. Nikkankha (p): Confident (a)—Doubtless—Tin töôûng (khoâng nghi ngôø). Nikkarana (p): Groundless (a)—Voâ caên cöù. Nikkaruna (p): Merciless—Heartless—Nhaãn taâm (taøn nhaãn). Nikkasava (p): Free from impurity—Khoâng bò nhieãm tröôïc. Nikkilesa (p): Unstained—Khoâng nhieãm tröôïc. Nikko-Bosatsu (jap): Surya-prabha (skt)—The Sun-Light Bodhisattva—See Nhaät Quang Boà Taùt. Nikkodha (p): Free from anger—Thoaùt khoûi saân haän. Nikkuha (p): Not deceitful—Khoâng löøa loïc. Nikkujjeti (p): To turn upside down—Loän ngöôïc.

5910

Nila (skt): Ni La—Thanh saéc—Dark blue or green; also green, black—Maøu xanh da trôøi ñaäm hay maøu xanh laù caây. Nilaja (skt): Ni lieân thieàn. Nilajana (skt): A river that flows past Gaya— See Ni Lieân Thieàn. Nilajan River: Nilajana (skt)—See Ni Lieân Thieàn. Nilakantha (skt): See Thanh Caûnh Quaùn AÂm Boà Taùt. Nilakanthi (skt): See Nilakantha. Nilalanda (skt): Thanh Tröôïng Vöông—King of the sounding or rattling staff—See Thanh Tröôïng. Nilapita (skt): See Ni La Teá Ñoà. Nila-udumbara (skt): See Ni La Öu Ñaøm Baùt La. Nilavajra (skt): The blue vajra—See Ni Lam Ba. Nilaya (p): Dwelling place—Habilitation— Home—Truï xöù. Nilini (p): The indigo plant—Caây traøm. Niliyati (p): To hide—To keep oneself hidden— AÅn troán. Nillajja (p): Shameless (a)—Khoâng bieát xaáu hoå. Nillolupa(p): Free from greed—Thoaùt khoûi tham duïc. Nilotpala (skt): Ni La AÂu Baùt La—The blue lotus—Boâng sen xanh. Niluppala (p): Water-lily—Caây luïc bình. Nimat (skt): Calmadana (skt)—See Nieát Maït. Nimba (skt): The neemb tree—See Nhaâm Baø. Nimbus: Haøo quang—Halo. Nimindhara (skt): Nemimdhara (skt)—Ni Daân Ñaït La—See Ni Daân Ñaø La. Nimita (p): Appearance—Image—Mark—Mental image—Outward—See Taâm AÛnh. Nimitta (skt): Appearance—Image—Mark— Outward—Hình aûnh. Nimitta-sutta (p): Kinh Ñeà Muïc—Sutra on Themes, in the Anguttara Nikaya III.103—Kinh Taâm AÛnh, Taêng Nhaát A Haøm III.103. Nimmana (p): Creation—Söï taïo laäp—Free from pride: Khoâng kieâu ngaïo—Transformation of things (nirmana (skt): Bieán Hoùa hay söï bieán ñoåi caùc vaät. Nimmanarati (p): The realm of Heaven of Desire—See Hoùa Laïc Thieân. Nimmanarati-devaloka (p): Realm of joy-born heaven—Hoùa Laïc Thieân Giôùi—See Hoùa Laïc

Thieân. Nimmatu (p): Creator—Ñaáng saùng theá. Nimmita-kama (p): Höõu tình coù loøng duïc ñoái vôùi nhöõng söï vaät do hoï taïo ra. Nin (jap): Purusa (skt)—Human being—Nhaân (ngöôøi). Ninanbuda (skt): Nirarbuda (skt)—Bursting tumours—See Ni Laït Boä Ñaø and Baùt Haøn Ñòa Nguïc. Ninda (p): Blame—Censure—Disparagement— Ridicule—Cheâ Traùch—See Baùt Phong. Nindana (p): Insult—Söï maï lî. Nindati (p): To insult—Maï lî. Nindiya (p): Blameworthy (a)—Ñaùng traùch. Nine: Navan (skt)—Nava (skt)—Cöûu (chín). Nine abodes of beings: See Chín Choã An Truù Cuûa Loaøi Höõu Tình. Nine abodes of sentient beings: See Chín Choã An Truù Cuûa Loaøi Höõu Tình. Nine bonds that bind men to mortality: Chín moái phieàn tröôïc ñaõ keát noái con ngöôøi trong sanh töû—See Cöûu Keát. Nine causes of malice: Aghata-vatthuni (p)—See Chín Xung Ñoät Söï. Nine cavities: Nine entrances—Nine orifices— See Cöûu Khoång (Khieáu) Baát Tònh. Nine cemetery reflections: Chín phaùp quaùn thi theå ngöôøi cheát ngoaøi nghóa ñòa—See Cöûu Töôûng Quaùn. Nine classes born in the Amitabha Pure Land: Nine holy grades of Lotus—See Cöûu Phaåm Lieân Hoa. Nine classes of disciples: Chín loaïi ñeä töû—Cöûu Chuùng. Nine classes of ghosts: Chín loaïi quyû—See Cöûu Quyû. Nine classes of karma: Chín haïnh nghieäp ñaït ñöôïc qua tu taäp—The nine karma to be attained by the conduct or practice—See Cöûu Nghieäp. Nine classes of work belonging to the Hinayana: See Cöûu Boä Tieåu Thöøa. Nine concentric mountain ranges and eight seas: Nine Cakravala (skt)—See Cöûu Sôn Baùt Haûi. Nine days of abstinence: See Cöûu Trai Nhöït. Nine degrees of samadhi: Chín möùc ñoä thieàn ñònh—See Cöûu Thöù Ñeä Ñònh.

5911 Phaåm Lieân Hoa. Nine grades of the monk’s patched robe: See Cöûu Phaåm (Thöôïng) Y. Nine grades of the Pure Land: Cöûu Phaåm Tònh Ñoä—Nine holy grades of Lotus—See Cöûu Phaåm Lieân Hoa. Nine grades of rebirth: Cöûu Phaåm—See Cöûu Phaåm Lieân Hoa. Nine grades or rewards of the Pure Land: Cöûu Phaåm An Döôõng—See Cöûu Phaåm Lieân Hoa. Nine heavens of the fourth dhyana heaven: Chín coõi trôøi Töù Thieàn Thieân—See Cöûu Phaïm. Nine Hinayana sutras: See Cöûu Boä. Nine holy grades of Lotus: See Cöûu Phaåm Lieân Hoa. Nine honoured ones: See Cöûu Toân. Nine impure openings in our body: See Cöûu Khoång (Khieáu) Baát Tònh. Nine inappropriate times for leading the holy life: Akkhana-asamaya-brahmacariya-vasaya (p)—See Chín Baát Thôøi Baát Tieát Daãn Ñeán Ñôøi Soáng Phaïm Haïnh. Nine interrupted ways: See Cöûu Voâ Giaùn Ñaïo. Nine kalpas: See Cöûu Kieáp. Nine karmas for being reborn in the Pure Land: See Cöûu Phaåm Haïnh Nghieäp. Nine kinds of birth: Chín loaïi sanh—See Cöûu Loaïi Sanh. Nine kinds of clean flesh: See Cöûu Tònh Nhuïc. Nine kinds of cognition: Nine kinds of consciousness—See Cöûu Thöùc. Nine kinds of consciousness: See Cöûu Thöùc. Nine kinds of delusion: Cöûu Loaïi Duyeân Hoaëc— Chín loaïi aûo töôûng. Nine kinds of disciples: See Cöûu Chuùng. Nine kinds of ghosts: Chín loaïi quyû—See Cöûu Quyû. Nine kinds of irregular death: See Cöûu Chuûng Hoaïnh Töû. Nine kinds of karma: Nine evil acts by the body, speech and mind—See Cöûu Nghieäp. Nine kinds of Mahayana dhyana for bodhisattvas: See Cöûu Chuûng Ñaïi Thieàn. Nine kinds of non-action: See Cöûu Voâ Vi. Nine kinds of pride: See Cöûu Maïn. Nine grades of aspirants: Chín phaåm Lieân Nine lands: Chín giôùi—Chín coõi—See Cöûu Ñòa. Hoa—Nine Holy Grades of Lotus—See Cöûu Nine leakages: Nine impure openings in our Nine difficulties: Chín ñieàu khoù—See Cöûu Nan Söï. Nine distresses: Nine difficulties—See Cöûu Naõo. Nine distresses borne by the Buddha while he was still alive: Chín söï phieàn naõo hay chín tai naïn maø Ñöùc Phaät ñaõ gaëp phaûi khi Ngaøi coøn taïi theá — See Cöûu Naõo. Nine dragons: Cöûu Long. Nine elements: See Cöûu AÂm. Nine elements of virtue: See Cöûu Coâng Ñöùc Haïnh. Nine entrances: Nine cavities—Nine orifices— Nine suppurations—See Cöûu Khoång. Nine evolutions: See Cöûu Taâm Luaân. Nine existences: See Cöûu Höõu. Nine expedient methods: See Cöûu Phöông Tieän. Nine faults: Chín Ñieàu Laàm Loãi—See Cöûu Quaù. Nine-fold future life in the Pure Land: Cöûu phaåm vaõng sanh—See Cöûu Phaåm Lieân Hoa. Ninefold Paradise: Those born by transformation from the heavenly lotus into the ninefold Paradise—Nhöõng chuùng sanh hoùa sanh töø hoa sen vaøo cöûu phaåm An Döôõng ñòa—See Cöûu Phaåm Lieân Hoa. Ninefold prostration: Cöûu Baùi hay laïy chín laàn. Nine forms of Amitabha: Corresponding to the nine departments of the Pure Land—Chín hình thöùc cuûa Di Ñaø Tònh Ñoä, töông öùng vôùi chín phaåm trong coõi nöôùc Tònh Ñoä—See Cöûu Phaåm Lieân Hoa. Nine forms of complete awareness: Chín hình thöùc hieåu bieát troïn veïn—See Cöûu Bieán Tri. Nine forms of complete knowledge: See Cöûu Bieán Tri. Nine forms of pride: See Cöûu Maïn. Nine founders of the T’ien-T’ai Sect: Nine patriarchs of the T’ien-T’ai Sect—See Thieân Thai Cöûu Toå. Nine gates: Nine realities—Cöûu moân (chín cöûa)—See Cöûu Höõu. Nine golden circles on top of a pagoda: Kim saùt—Cöûu Kim Luaân ñaët treân ñænh thaùp. Nine grades of affliction: Cöûu Phaåm Phieàn Naõo—Chín baäc phieàn naõo. Nine grades of arhats: See Cöûu Voâ Hoïc.

5912 body—See Cöûu Khoång. Nine levels: Cöûu Phaåm—Chín baäc—See Cöûu Phaåm Lieân Hoa. Nine levels of existence: Chín baäc hieän höõu— See Cöûu Ñòa. Nine Lotus grades: Nine Holy grades of Lotus—See Cöûu phaåm Lieân Hoa. Nine lower realms: See Cöûu Theá Gian. Nine lower worlds: See Cöûu Theá Gian. Nine luminaries: See Cöûu Dieäu. Nine magical character Mandala: See Cöûu Töï Maïn Ñoà La. Nine major forms of untimely death: See Cöûu Chuûng Hoaïnh Töû. Nine orifices: Nine impure openings in our body—See Cöûu Khoång (Khieáu) Baát Tònh. Nine patches robe: Sanghati (skt)—Cöûu Ñieàu Y—AÙo chín maûnh—The lowest rank of the patchrobe—Taêng Giaø Leâ hay ñaïi y hay aùo cöûu ñieàu (chín maûnh). Nine patriarchs of the T’ien-T’ai Sect: See Thieân Thai Cöûu Toå. Nine penetrations: Chín thoâng suoát—See Cöûu Trieät. Nine pitfalls: Cöûu AÙch—Chín caùi baãy cho ngöôøi tu. Nine Powers: See Cöûu Löïc. Nine punishments of the ancient: Chín thöù hình phaït thôøi coå hay—See Cöïu Cheá Cöûu Hình. Nine realities: The nine states or conditions in which sentient beings enjoy to dwell—Chín coõi trôøi hyû laïc—See Cöûu Höõu. Nine realms: Cöûu Giôùi—Chín Coõi—See Cöûu Ñòa. Nine realms of error: Cöûu Giôùi—See Cöûu Ñòa. Nine sects: Cöûu Toâng—See Toâng Phaùi. Nine similes: See Cöûu Duï. Nine stages beyond study (asaiksa): Nine grades of arhats who are no longer learning—See Cöûu Voâ Hoïc. Nine stages of the trailokya: Cöûu Giaûi Thoaùt Ñaïo—See Cöûu Voâ Giaùn Ñaïo. Nine stages of meditation: See Cöûu Truï Taâm. Nine states of bondage: Chín traïng thaùi troùi buoäc—See Cöûu Phöôïc Nhöùt Thoaùt (A). Nine states of bondage and the one state of liberation: See Cöûu Phöôïc Nhöùt Thoaùt.

Nine states or conditions in which sentient beings enjoy to dwell: Nine realities—Chín coõi trôøi hyû laïc—See Cöûu Höõu. Nine states of samatha meditation: According to Lama Khenchen Thrangu in “The Practice of Tranquility and Insight”, there are nine states of samatha Truths in the Vajrayana—Theo Laït Ma Khenchen Thrangu, theo Kim cang Thöøa, coù chín giai ñoaïn thieàn chæ. (I) Samatha in the desire realm—Thieàn Chæ trong coõi duïc: 1) One-pointed samatha: Nhaát taâm ñònh—In the Desire Realm, there is one-pointed samatha, which means that one does not have complete mental stability, but one has a certain amount of mental stability so that one is not distracted by external objects—Trong coõi Duïc Giôùi, coù Nhaát taâm ñònh, nghóa laø trong coõi naày chuùng sanh khoâng coù taâm bình oån hoaøn toaøn, nhöng coù moät soá tính toaùn naøo ñoù veà söï oån ñònh tinh thaàn ñeå khoâng bò kích ñoäng bôûi caùc ñoái töôïng beân ngoaøi. (II)Samatha in the form realm—Thieàn Chæ trong coõi saéc giôùi: In the form realm, there are four successive levels of samatha meditation— Trong coõi saéc giôùi, coù boán möùc ñoä thieàn chæ: 2) Samatha with examination and analysis: Thieàn chæ thaåm tra vaø phaân tích. 3) Samatha with joy and bliss: Thieàn chæ hyû laïc. 4) Samatha with inhalation and exhalation: Thieàn chæ cuûa söï thôû vaøo vaø thôû ra. 5) Samatha that is free from the eight defects: The physical suffering of the desire realm, the mental suffering of the desire realm, analysis, examination, joy, bliss, inhalation, and exhalation. It should be noted that freedom from inhalation and exhalation means that in that state one is completely still without any breathing—Thieàn chæ giaûi thoaùt khoûi taùm khuyeát ñieåm: khoå veà vaät chaát cuûa coõi duïc, khoå veà tinh thaàn cuûa coõi duïc, söï phaân tích, söï kieåm tra, hyû, laïc, thôû vaøo, vaø thôû ra. Neân ñeå yù raèng söï giaûi thoaùt khoûi khuyeát ñieåm veà thôû vaøo vaø thôû ra coù yù muoán noùi raèng trong traïng thaùi ñoù haønh giaû hoaøn toaøn tænh taùo maø khoâng coù hôi thôû naøo. (III) Samatha in the formless realm—Thieàn Chæ trong coõi voâ saéc giôùi: In the formless realm,

5913 there are four levels of samatha meditation. The state in these four levels is like that of emptiness, but not the emptiness of the Madhyamaka. It is just a void or blank in which nothing is perceived or focused on— Trong coõi saéc giôùi, coù boán möùc ñoä thieàn chæ. Traïng thaùi trong boán möùc ñoä naày laø traïng thaùi taùnh khoâng, nhöng khoâng phaûi laø taùnh khoâng cuûa thuyeát Trung Quaùn. Noù chæ laø söï troáng roãng, trong ñoù khoâng coù caùi gì ñöôïc nhaän laáy hoaëc ñöôïc taäp trung vaøo: 6) Samatha of infinite space: Thieàn Chæ veà khoâng gian voâ bieân. 7) Samatha of infinite consciousness: Thieàn Chæ veà thöùc voâ bieân. 8) Samatha of neither existence nor nonexistence: Thieàn Chæ veà phi höõu phi phi höõu (khoâng hieän höõu, cuõng khoâng khoâng hieän höõu). 9) Samatha of nothing whatsoever: Thieàn Chæ veà voâ höõu xöù. Nine steps for setting the mind in meditation: Semnegu (tib)—See Chín Böôùc An Taâm. Nine-strip robe: See Kujoâe. Nine substances: See Cöûu AÂm. Nine successive abidings: See Cöûu Thöù Ñeä Truù. Nine successive cessations: Anupubha-nirodha (p)—See Cöûu Thöù Ñeä Dieät. Nine suitable stages in religious services: Chín giai ñoaïn thích hôïp trong phuïc vuï toân giaùo—See Cöûu Phöông Tieän. Nine suitable stages in religious services of the ten paramita Bodhisattvas: Chín giai ñoaïn thích hôïp laøm phöông tieän hoaèng phaùp cuûa Thaäp Ba La Maät Boà Taùt—See Cöûu Phöông Tieän and Thaäp Ba La Maät. Nine truths: Cöûu Chaân Lyù—Nine truths or postulates—See Cöûu Ñeá. Nine truths or postulates: Chín chaân lyù—See Cöûu Ñeá. Nine types of meditation on corpse: Nivasamjna (skt)—See Cöûu Töôûng Quaùn. Nine unfortunate inappropriate times for leading the holy life: Akkhana-asamayabrahmacariya-vasaya (p)—See Chín Baát Thôøi Baát Tieát Daãn Ñeán Ñôøi Soáng Phaïm Haïnh. Nine uninterrupted paths: See Cöûu Voâ Giaùn Ñaïo.

Nine unobstructed paths: Nine uninterrupted paths—See Cöûu Voâ Giaùn Ñaïo. Nine upholders: Cöûu Chaáp—See Cöûu Dieäu. Nine vexations: Nine distresses—See Cöûu Naõo. Nine ways of overcoming malice: Aghatapativinaya (p)—See Chín Söï Ñieàu Phuïc Xung Ñoät. Nine ways of showing respect in India: Chín oai nghi—See Cöûu Nghi. Nine worlds: Cöûu Theá Giôùi—Nine lower worlds. Nineteen patched robe: AÙo möôøi chín maûnh. Ninety Pacittiya offences which require confession and repentance: Pacittiya (skt)—See Cöûu Thaäp Giôùi Ñoïa. Ningai (jap): Sö Nhaân Haûi (955-1046), Phaät giaùo Nhaät Baûn. Ningen (jap): Nhaân Nhaõn—Concrete eye— Function of seeing. Ninhu (skt): Naiyayika (skt)—Right method sect—See Chaùnh Lyù Phaùi. Ninimdhara (skt): The outermost ring of the seven concentric ranges of the world—See Ni Daân Ñaø La. Ninji (jap): Prostrations—Relationships—See Nhaân Söï. Ninjuâ (jap): Two entrances, the Japanese term for the two basic ways to attain an understanding of ultimate reality. Tradition maintains that Bodhidharma, the founder of Zen, first described the two entrances. The first entrance is Rinjuâ, the entrance through reason. This refers to studying the teachings of Buddhism as set out in the scriptures. The second entrance is "gyoânyuâ," the entrance through practice. Zen Buddhism represents a form of "gyoânyuâ."—Nhò Moân, thuaät ngöõ Nhaät Baûn chæ hai con ñöôøng caên baûn ñeå ñaït ñöôïc söï hieåu bieát veà Chaân lyù toái thöôïng. Truyeàn thoáng binh vöïc yù kieán cho raèng Sô Toå Boà Ñeà Ñaït Ma, vò saùng laäp ra Thieàn toâng, ñaõ dieãn taû veà hai cöûa naøy tröôùc nhaát. Thöù nhaát laø Giaùo Moân, chæ vieäc nghieân cöùu giaùo phaùp ñaõ ñöôïc ñeà ra trong kinh ñieån, roài y cöù theo ñoù maø tu haønh. Thöù nhì laø Haønh Moân. Thieàn ñaïi bieåu cho moät hình thöùc cuûa Haønh Moân. Ninjuâ Shigyoâron (jap): Discourse on Two Entries and Four Practices, a Zen text traditionally attributed to Bodhidharma—See Shoâshitsu

5914 Rokumon. Ninkyoâ-funi (jap): A Japanese term, literally means 'person-phenomenon not two'—See Chuû Theå-Ñoái Töôïng Baát Nhò. Ninnaji (jap): Chuøa Nhaân Hoøa (Nhaät Baûn). Ninniku-E (jap): Enduring-humiliation robe—See Nhaãn Nhuïc Y. Ninnoe (jap): Nhaân Vöông Hoäi (Hoäi nghieân cöùu tuïng ñoïc Nhaân Vöông Baùt Nhaõ Kinh taïi Nhaät Baûn). Ninnohannakyo (jap): KarunikarajaPrajnaparamita-Sutra (skt)—The sutra stressed on the “Buddha wisdom”—See Nhaân Vöông Baùt Nhaõ Kinh. Ninpo (jap): Indulgence towards the Dharma— Stage of patience—Nhaãn Phaùp—See Nhaãn Vò. Nin-Sabutsu (jap): Nhaân Taùc Phaät—Moät chuùng sanh con ngöôøi ñang töï mình tu taäp thaønh Phaät—A human being making (himself or herself) into Buddha. Ninsho Ryokan (1217-1303): Nhaãn Taùnh Löông Quaùn Thieàn Sö—Teân cuûa moät vò Taêng Nhaät Baûn vaøo theá kyû thöù XIII—Name of a Japanese monk in the thirteenth century. Ninwa (jap): Chuøa Nhaân Hoøa (Nhaät Baûn). Nioâ (jap): The two guardian kings. Two fierce figures of Kongoâ kings (Vajra or Diamond kings) often found guarding either side of a temple gate. The two are identified by name as Misshaku (on the left) and Naraen (on the right). They are depicted as prepared for battle, ready to repulse demons and other forces of evil from entiring temple grounds. The figure on the left has his mouth wide open, symbolically speaking the sacred sound "a"; the figure on the right has his mouth closed, pronouncing the syllable "Um." The two sounds together from the powerful mantra "AUM," a combination of the first and the last letters in Sanskrit—Hai vò Hoä theá Thieân vöông, Kim cang vöông maët muõi hình töôùng döõ tôïn, thöôøng tìm thaáy hoä trì hai beân coång töï vieän. Vò beân traùi coù teân theo tieáng Nhaät laø "Misshaku," vaø vò beân phaûi laø "Naraen." Hoï ñöôïc mieâu taû laø ñöôïc chuaån bò chieán ñaáu, saün saøng ñaùnh baïi ma quaân vaø nhöõng theá löïc xaáu aùc khaùc ra khoûi toaøn boä khuoân vieân töï vieän. Nhaân vaät beân traùi ñeå mieäng môû roäng, tieâu bieåu cho Thaùnh aâm "a"; nhaân vaät beân phaûi ngaäm mieäng laïi, ñeå phaùt aâm chöõ "Um." Hai aâm

thanh cuøng chung laïi ñeå thaønh lôøi thaàn chuù maïnh meõ "AUM," söï phoái hôïp giöõa chöõ ñaàu vaø chöõ cuoái cuûa tieáng Baéc Phaïn. Nioâ Zen (jap): Guardian King Zen. A form of Zen practice recommended by the Tokugawa period (1600-1867) Zen master Suzuki Shoâsan (15791655). Shoâsan did not believe that beginners were capable of practicing what he called Nyoârai Zen, the meditation of the Buddha. He suggested that beginners visualize the form of the Nioâ in their mind and concentrate on the intense energy displayed by them. In some cases, he suggested that the meditator physically imitate the posture and facial expression of the Nioâ in order to generate the same levels of energy. The purpose of the exercise was to generate energy and direct it against the evil influences that hinder the meditation of a beginner—Thieân Vöông Thieàn, moät hình thöùc tu taäp thieàn ñöôïc ñeà nghò bôûi Thieàn sö Linh Moäc Chaùnh Tam. Chaùnh Tam khoâng tin raèng ngöôøi môùi baét ñaàu tu coù theå tu taäp Nhö Lai Thieàn. Sö ñeà nghò ngöôøi sô cô hình dung ñöôïc hình töôùng cuûa nhöõng vò Thieân Vöông trong taâm mình vaø taäp trung heát nghò löïc ñöôïc hoï trình baøy. Trong vaøi tröôøng hôïp, Sö ñeà nghò haønh giaû baét chöôùc veà caû hình daùng laãn ñieäu boä vaø daùng veû treân khuoân maët cuûa nhöõng vò Thieân Vöông ñeå coù theå phaùt ra möùc ñoä naêng löïc gioáng nhö vaäy. Muïc ñích cuûa vieäc tu taäp naøy laø nhaèm phaùt ra naêng löïc vaø tröïc tieáp choáng laïi nhöõng aûnh höôûng xaáu aùc laøm trôû ngaïi ngöôøi sô cô tu taäp—See Linh Moäc Chaùnh Tam Thieàn Sö. Nipajjati (p): To lie down (to sleep)—Naèm xuoáng (nguû). Niorai (jap): Tathagata (skt)—See Nhö Lai. Nipaka (p): Clever (a)—Khoân kheùo. Nipata (p): Collection. Nippapa (p): Sinless (a)—Khoâng toäi. Nippapanca (p): Free from defilement—Khoâng bò nhieãm tröôïc. Nippariyaya (p): Without distinction—Voâ phaân bieät. Nipphajjana (p): Siddhi (skt)—Achievement— Accomplishment—Söï thaønh töïu. Nippilana (p): Squeezing—Vaét. Nippo Soshun Zenji (1368-1448): Nhaät Phong Toâng Thuaán Thieàn Sö—Name of a famous Japanese Zen master of the Rinzai school in the

5915 fifteenth century—Teân cuûa moät Thieàn sö noåi tieáng thuoäc toâng Laâm Teá cuûa Nhaät Baûn vaøo theá kyû thöù XV. Nipponzan Myoâhoâji (jap): A Buddhist revival movement named after its main temple. It is also called the Movement of the Wondrous Law of the Lotus Sutra. The movement was founded in 1917 by Fujii Nichidatsu and is based on the teaching of Nichiren. Nipponzan Myoâhoâji advocates world peace. Its followers organize marches for peace in which they beat the "drum of Heaven" and recite the name of the Lotus Sutra. They built "peace pagodas" throughout the world—Phong traøo phuïc höng Phaät giaùo ñöôïc ñaët teân theo teân chuøa Dieäu Phaùp. Cuõng ñöôïc goïi laø Phong Traøo Dieäu Phaùp Lieân Hoa Kinh. Phong traøo ñöôïc Fujii Nichidatsu thaønh laäp vaøo naêm 1917, döïa treân giaùo thuyeát Nhaät Lieân Toâng. Phong Traøo Dieäu Phaùp Lieân Hoa Kinh binh vöïc cho neàn hoøa bình theá giôùi. Tín ñoà cuûa phong traøo toå chöùc nhöõng cuoäc dieãn haønh cho hoøa bình trong ñoù hoï ñaùnh troáng trôøi vaø tuïng kinh Dieäu Phaùp Lieân Hoa. Hoï xaây döïng nhieàu chuøa hoøa bình khaép nôi treân theá giôùi. Nipppileti (p): To squeeze—Vaét. Nirabhasa (skt): Imageless or shadowless— Without image or shadow—Without semblance or appearance—See Voâ AÛnh Töôïng. Nirabuda (skt): Enlarged Arbuda—Ni La Phuø Ñaø—See Ni Laït Boä Ñaø. Nirahara (p): Fasting (a) (foodless)—Nhòn aên. Nirajana (skt): See Ni Lieân Thieàn. Nirakta-sastra (skt): Nirukta Sastra (skt)—See Ni Loäc Da Luaän. Niralamba (skt): Khoâng ñöôïc nöông töïa— Unsupported. Niralambana (skt): See Phi Sôû Phan Duyeân. Niralambana-dhyana (skt): See Voâ Duyeân Quaùn Boà Taùt. Niramisa (p): 1) Free from sensual desires: Thoaùt khoûi nhöõng ham muoán nhuïc duïc; 2) Unworldly: Baát Theá Tuïc. Niramisa-sutta (p): Kinh Baát Theá Tuïc—Sutra on Unworldliness. Nirantara (p): Continuous (a)—Lieân tuïc. Nirantha-nataputta (p): Nirgrantha-jnatiputra— See Ni Kieän Ñaø Nhaõ Ñeà Töû. Niraparadha (p): Guiltless—Innocent—Voâ toäi.

Nirasa (p): Desireless (a)—Khoâng tham duïc. Nirasanka (p): Unsuspicious—Not doubting— Khoâng nghi hoaëc. Niratanka (p): Free from disease—Healthy— Khoâng beänh hoaïn. Niratmana (skt): Anatma or Nairatmyam (skt)— Impersonality—Non-ego—Not-self—See Voâ Ngaõ. Nirattha (p): Useless (a)—Voâ duïng. Niraya (p): Naraka (skt)—Hell—Ñòa nguïc—The downward path to hell. Nirayabhaya (p): The fear of hell—Noãi sôï haõi veà ñòa nguïc. Nirayadukkha (p): The pain of hell—Noãi thoáng khoå trong ñòa nguïc. Nirayagami (p): Leading to hell (a)—Ñi veà ñòa nguïc. Nirayapala (p): A guardian in hell—Cai nguïc. Nirdesa (skt): Niddesa (p)—Theå thanh hay chuû caùch noùi chung veà vaät theå—See Baùt Chuyeån Thanh. Nirdha (skt): Nirodha (p)—To exterminate, to destroy, to annihilate—Dieät—Ñoaïn—Hoaïi. Nirdha-Aryasatya (skt): Nirodha-satya (skt)— The truth of the cessation of suffering (its cessation)—Chaân lyù dieät khoå—See Dieät Thaùnh Ñeá. Nirgatam (skt): Baát xuaát—Khoâng ra khoûi—Not out of. Nirgrantha (skt): See Ni Kieàn. Nirgrantha-jnatiputra (skt): Ni Caøn Ñaø Nhöôïc Ñeà Töû—See Ni Kieän Ñaø Nhaõ Ñeà Töû. Nirgrantha (skt): Nigantha (p)—Ly heä ngoaïi ñaïo Ni kieàn ñaø. Nirgrantha-putra (skt): Ni Kieän Ñaø Phaát Ñaùt La—See Nirgrantha. Nirhoda (skt): Cessationof suffering—See Dieät Thaùnh Ñeá. Niriti (skt): See La Saùt Thieân. Nirlaksana-Buddha (skt): Alaksana-Buudha (skt)—See Voâ Töôùng Nhö Lai. Nirmana (skt): Nimmana (p)—1) To change into, to transform, especially the mutations of Buddhas and bodhisattvas: Bieán hoùa; 2) Transformation (in Buddhism): Hoùa thaø nh. Nirmana-Bhumi (skt): Land of transformation— See Bieán Hoùa Ñoä.

5916

Nirmana-Buddha (skt): Nairmanikabuddha (skt)—Incarnate Buddha—Metamorphosed Buddha—See Hoùa Phaät. Nirmanakaya (skt): OÂjin (jap)—Tulku (tib)— Accommodated body—Buddha's metamorphosic body—See Hoùa Thaân. Nirmanaksetra (skt): To convert and transport— To transform other beings—See Hoùa Ñoä. Nirmanarati (skt): Ni Ma La—Ni Ma La Thieân— See Hoùa Laïc Thieân. Nirmanarati-deva (skt): A class of beings inhabiting the fifth heaven—See Hoùa Laïc Thieân. Nirmanarati heaven: Sunirmita (skt)—See Laïc Hoùa Thieân. Nirmita (skt): Nirmanarati heaven—See Laïc Hoùa Thieân. Nirmitadhishthana (skt): Being sustained by the power of the transformed one—See Bieán Hoùa Gia Trì. Nirmita-upama (skt): Simile on transformations by supernatural powers—See Hoùa Duï. Nirnaya (skt): Resolution—Quyeát—One of sixteen kinds of truth of the Right Method sect (Naiyayika) in India—Moät trong möôøi saùu chaân lyù cuûa phaùi Chaùnh Lyù ôû AÁn Ñoä. Nirodha (p & skt): Nirdha (skt)—Dieät— Cessation—Extinction—Dieät khoå—Ni Laâu Ñaø. Nirodha-ariya-sacca (p): Nirdha-Aryasatya (skt)—Nirodha-satya (skt)—The truth of the cessation of suffering (its cessation)—Dieät Dieäu Ñeá—See Dieät Thaùnh Ñeá. Nirodha-arya-satya (skt): The Truth of the end of suffering—See Dieät Ñeá. Nirodha-dharma-jnana (skt): See Dieät Phaùp Trí. Nirodha-dharma-jnana-ksanti (skt): See Dieät Phaùp Trí Nhaãn. Nirodha-dhatu (skt): The element of cessation— The realm of cessation—Dieät giôùi. Nirodha-jnana (skt): See Dieät Trí. Nirodha and marga: Extinction of suffering and the way of extinction—Dieät ñaïo. Nirodhan-vaya-jnana (skt): Dieät Loaïi Trí—See Loaïi Trí. Nirodha-Samapatti (skt&p): Annihilation trance—Meditative concentration in extinction— Mental tranquility—See Dieät Taän Ñònh. Nirodha-samapatti-asamskrta (skt): Dieät Taän

Ñònh Voâ Vi—Attainment of the cessation of the unproduced (unconditioned). Nirodha-samapatti-asamskrta-dharma (skt): Dieät Taän Ñònh Voâ Vi Phaùp—Non-active or inactive dharma in concentration of cessation— Dieät Thoï Töôûng Ñònh—See Dieät Taän Ñònh. Nirodha-satya (skt): The truth of dissolution— See Dieät Ñeá. Nirodha-sukha (skt): The bliss of cessation—See Tòch Dieät Laïc. Nirodhatu (skt): Original tranquil and extinct— Boån Nhieân Tòch Dieät. Nirodhe-dharma-jnana (skt): See Dieät Phaùp Trí. Nirodhe-dharma-jnana-ksanti (skt): See Dieät Phaùp Trí Nhaãn. Nirodhen-vaya-jnana (skt): See Dieät Loaïi Trí. Nirodhen-vaya-jnana-ksanti (skt): Dieät Loaïi Trí Nhaãn. Niroga (p): Healthy (a)—Khoûe maïnh. Nirrta (skt): Neâ Lyù Ñeå—One of kings of Raksasas—Moät trong caùc vua La Saùt. Nirrti (skt): Queen of Raksasas—Neâ Lyù Ñeå— See Nieát Lyù Ñeå. Nirrti and Raksah heaven in the Southwest: Taây Nam vôùi trôøi Nieát Lyù Ñeå vaø La saùt Thieân — See Baùt Phöông Thieân. Nirsraya (skt): Supporting cause—See Y Nhaân. Nirudaka (p): Waterless (a)—Khoâng coù nöôùc. Niruddha (p): Ceased to exist—Nhaäp dieät. Nirujjhana (p): Ceasing—Ngöøng haún. Nirukta Sastra (skt): See Ni Loäc Ña Luaän. Nirukti (skt): Thích Cuù—Söï giaûi thích theo töø cuù—Terminological explanation. Nirukti-niyata-pravesa-samadhi (skt): Taát Nhaäp Bieän Taøi Tam Muoäi—Certain entrance on the concentration of unobstructed eloquences. Nirupaddava (p): Harmless (a)—Baát toån haïi. Nirupadhi (p): Free from passions or attachment—Thoaùt khoûi tham duïc vaø luyeán aùi. Nirupadhisesa-Nirvan (skt) NirupadhisheshaNibbana (p): Parinirvana achieved after death— See Voâ Dö Nieát Baøn. Nirutara (p): Not answerable (a)—Khoâng theå traû lôøi ñöôïc. Nirutti (p): 1) Base: Caên nguyeân; 2) Language: Ngoân ngöõ.

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Nirutti-patisambhida (p): Unobstructed eloquence in the Language—See Töø Ngöõ Bieän Taøi Voâ Ngaïi. Nirvana (skt): Nibbana (p)—Nehan (jap)— Nirvana is the calming of all activities, the renunciation of all attachment, the destruction of craving, dispassion, stopping—Nieát Baøn laø söï tònh chæ caùc haønh, xaû ly moïi luyeán aùi, ñoaïn taän duïc voïng, ly tham, ñoaïn dieät—See Nieát Baøn. Nirvana of abode: Apratisthita-nirvana (skt)— See Voâ Truï Xöù Nieát Baøn. Nirvana without abiding: Nieát baøn cuûa söï khoâng truï vaøo ñaâu caû—See Voâ Truï Xöù Nieát Baøn. Nirvana-assembly: See Nieát Baøn Hoäi. Nirvana without basis: Voâ Y Nieát Baøn—Nieát Baøn toái thöôïng—Final nirvana. Nirvana-bliss: Nirvana-joy—Nieát Baøn Laïc—An laïc trong Nieát baøn. Nirvana-city: The Nirvana city, the abode of the saints—Thaønh Nieát Baøn, nôi ôû cuûa caùc vò Thaùnh. Nirvana class: Tòch Chuûng—See Nieát Baøn Chuûng. Nirvana color: Nieát Baøn Saéc—Nirvana-colour, i.e. black representing north—Maøu saéc nieát baøn, nhö maøu ñen töôïng tröng cho höôùng baéc. Nirvana deliverance: Voâ vi giaûi thoaùt. Nirvana-dhatu (skt): Abode of Nirvana— Nirvana-world—Realm of nirvana—See Caûnh Giôùi Nieát Baøn. Nirvana-door: See Nieát Baøn Moân. Nirvana ego: Real ego—See Nieát Baøn Ngaõ. Nirvana elements: Nirvana-dhatu (skt)—See Nieát Baøn Giôùi. Nirvana Festival: See Nieát Baøn Kî. Nirvana food: See Nieát Baøn Thöïc. Nirvana-form of Buddha: See Nieát Baøn Phaät. Nirvana as the fruit of extinction (of desire): Dieät quaû. Nirvana hall: See Nieát Baøn Ñöôøng. Nirvana home: See Voâ Vi Xaù. Nirvana-illumination: See Tòch Chieáu. Nirvana insight: See Laäu Taän Minh. Nirvana-island: See Nieát Baøn Chaâu. Nirvana-joy: Nirvana-bliss—See Nieát Baøn Laïc. Nirvana-laksana (skt): Nirvana-sign—See Nieát Baøn Töôùng. Nirvana mark: See Tòch Dieät Töôùng.

Nirvana Master: Hyakujo Nehan (jap)—Paichang-Nieh-p'an—Baùch Tröôïng Nieát Baøn—See Baùch Tröôïng Duy Chaùnh Thieàn Sö. Nirvana method: Vikiktadharma (skt)—See Tòch Dieät Phaùp. Nirvana mind in effortlessness: Mind that resides in precepts—Giôùi taâm truï. Nirvana Monastery: Niet Ban Monastery—See Nieát Baøn Tònh Xaù. Nirvana of no-abode: The Buddha in Nirvana has a perfect freedom to live any where he pleases— See Voâ Truï Xöù Nieát Baøn. Nirvana-palace: Nieát Baøn cung (cung ñieän Nieát Baøn cuûa caùc baäc Thaùnh). Nirvana patience: The suppression of all passion—See Tòch Dieät Nhaãn and Nguõ Nhaãn. Nirvana is permanent: Only Nirvana is permanent, joy with a real soul and purity—Nieát Baøn Tòch Dieät hay chæ coù Nieát baøn laø vónh vieãn, voâ khoå vaø thanh tònh. Nirvana is pure: Nieát baøn laø thanh tònh. Nirvana is a real Buddha-nature: Nieát baøn laø chaân Phaät taùnh. Nirvana with remainder: Nirvana with residue—See Höõu Dö Nieát Baøn. Nirvana without remainder: Final nirvana without remainder of reincarnation—See Voâ Dö Nieát Baøn. Nirvana with a remnant: Höõu dö nieát baøn— Nirvana with remainder. Nirvana with residue: Nirvan with remainder— See Höõu Dö Nieát Baøn. Nirvana school: Nirvana sect—See Nieát Baøn Toâng. Nirvana-sign: Nirvana-laksana (skt)—Nirvanalaksana—See Nieát Baøn Töôùng. Nirvana and space are considered to be unconditioned dharmas: Asamskrta dharma (skt)—Nieát Baøn vaø hö khoâng ñöôïc xem laø voâ vi phaùp. Nirvana stage: Chöùng tòch dieät ñòa. Nirvana Sutra: Nehankyoâ (jap)—Maha Parinirvana Sutra—See Kinh Ñaïi Baùt Nieát Baøn. Nirvana Tolerance: Tòch dieät nhaãn. Nirvana wind: See Nieát Baøn Phong. Nirvana wisdom: Anutpada-jnana (skt)—See Voâ Sanh Trí.

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Nirvana of the wonderful Dharma Lotus Flower period: Saddharma Pundarikam-nirvana (skt)—Phaùp Hoa Nieát Baøn Kyø. Nirvana of Wonderful and Profound Mind: See Nieát Baøn Dieäu Taâm. Nirvana-world: Nirvanadhatu (skt)—See Nieát Baøn Giôùi. Nirvanic action: See Nieát Baøn Haïnh. Nirvanic dharma-body of true wisdom: See Chaân Hueä Tòch Tónh Phaùp Thaân. Nirvanic Pure Land: Land of Nirvana—Nieát Baøn Tònh Ñoä—See Tònh Thoå Nieát Baøn. Nirvarana (skt): Hindrance—Obstruction—See Trieàn Caùi. Nirvikalpa (skt): Non-discriminating—See Voâ Phaân Bieät. Nirvikalpa-jnana (skt): Non-discriminating mind—Passionless—See Voâ Phaân Bieät Taâm. Nirvikalpalokottarajnanam (skt): Nondiscriminative transcendental knowledge—See Voâ Phaân Bieät Xuaát Theá Gian Trí. Nirvikalpa-pracara (skt): Deeds of nondiscrimination—See Voâ Phaân Bieät Haønh. Nirvritti (skt): Completion: Hoaøn taát— Disappearance: Tòch dieät. Nisacitta (skt): See Voâ Taâm Tam Muoäi. Nisad (skt): Nisanna (skt)—Toïa—Ngoài. Nisadi (p): Lying down—Naèm xuoáng. Nisajja (p): Sitting down—Ngoài xuoáng. Niscala (skt): Acala (skt)—Dhruva (skt)— Immovable—Unmoved—Motionless—Baát ñoäng. Niscaya (skt): Quyeát Ñònh—To be determined— To make up one’s mind—Fixed and settled—To decide. Nisedha (p): Prevention: Söï phoøng ngöøa— Prohibition: Söï caám cheá (trong nghi leã cuùng kieán). Nisedheti (p): To prohibit—Ngaên caám. Nisevati (p): To associate—Quan heä vôùi. Nishihonganji (jap): Chuøa Taây Boån Nguyeän (Nhaät Baûn). Nishiki (jap): Nhó Thöùc—Sound consciousness, one of the eight consciousnesses—See Baùt Thöùc. Nisidana (skt): An article for sitting on—See Toïa Cuï. Nisidati (p): To sit down—Ngoài xuoáng. Nisinnaka (p): Sitting down (a)—Ngoài xuoáng. Nisitha (p): Midnight (n)—Nöûa ñeâm.

Niskala (skt): Ni Ca La—See Nieát Ca La. Nispatti-svabhava (skt): Thaùnh Taùnh Töï Taùnh— Holy nature of self-nature. Nisprapanca (skt): See Ly Hyù Luaän Boà Taùt. Nissadda(p): Silent—Noiseless (a)—Im laëng. Nissaggiya-pacittiya (skt): Ba möôi giôùi phaït caám phoøng—See Giôùi Caám Phoøng. Nissajati (p): To give up—Töø boû. Nissanda (p): Nishyanda (skt)—See Ñaúng Löu. Nissanga (p): Unattached—Khoâng luyeán aùi. Nissara (p): Worthless (a)—Khoâng coù giaù trò. Nissarana (p): Let go—See Buoâng Boû. Nissaraniya-dhatuyo (p): Naêm Xuaát Ly Giôùi— The five elements making for deliverance. Nissatta (p): Soulless (a)—Khoâng coù linh hoàn. Nissaya (p): Support (n)—Söï hoã trôï. Nissayati (p): To rely on—Troâng caäy vaøo. Nisshitsu (jap): See Shoâeki. Nissirika (p): Unfortunate (a)—Khoâng may. Nissoka (p): Free from sorrow (a)—Thoaùt khoûi saàu muoän. Nisssoku-kan (jap): Counting the exhalations— Phaân tích hôi thôû vaøo rieâng bieät nhau—See Soå Töùc Quaùn. Nistya: Svati (skt)—Khaùng—See Twenty eight constellations. Nisyanda (skt): Flowing down—Flowing out— See Ñaúng Löu. Nisyandabuddha (skt): Phaät Loâ Xaù Na—Sôû Löu Phaät. Nisyanda-phala (skt): Flowing down fruit— Flowing out fruit—Fruit of the development of germ—See Ñaúng Löu Quaû. Nita-artha (skt): See Lieãu Nghóa. Nita-attha (p): See Lieãu Nghóa. Nitai (jap): Satya-dvaya (skt)—Hai loaïi chaân lyù— Two Truths—Two forms of statement—See Nhò Ñeá. Nitchiren (Jap): Nichiren (Jap)—See Nhaät Lieân. Nitchiren-shu (Jap): Nichiren-shu—See Nhaät Lieân Toâng. Nitha (p): One of one hundred Pratyeka-buddhas who lived a long time on Mount Isigili—Moät trong moät traêm vò Phaät ñoäc giaùc soáng moät thôøi gian daøi treân nuùi Isigili. Nittanha (p): Free from desire—Khoâng ham muoán.

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Nitteja (p): Powerless (a)—Khoâng coù söùc maïnh. Nitten Soâjo (jap): Daily cleaning of a Zen monastery or temple. Every morning after breakfast, the resident monks or nuns participate in cleaning the temple buildings (Shichidoâ garan) and grounds—Söï doïn deïp saïch seõ moãi ngaøy trong Thieàn vieän. Moãi saùng sau khi ñieåm taâm, chö Taêng Ni truï xöù trong Thieàn vieän ñeàu tham döï vaøo buoåi doïn deïp phoøng oác vaø khuoân vieân cuûa Thieàn vieän. Nittha (p): conclusion—Söï keát luaän. Nitthana (p): Completion—Söï keát thuùc. Nitthapeti (p): To accomplish—Hoaøn thaønh. Nittharati (p): To cross over—Vöôït qua. Nitthita (p): Completed—Hoaøn thaønh. Nitthunana (p): A groan—Söï than khoùc. Nitthunati (p): To groan—To moan—Than khoùc. Nitthura (p): Cruel (a)—Taøn nhaãn. Nitya (skt): Thöôøng haèng—Eternal—Invariable— Constantly—Constantly dwelling or engaged in— See Töù Ñieân Ñaûo. Nityadrsti (skt): Anirodhanutpada (skt)— Sasvatadrsti (skt)—Sassataditthi (p)— Eternalism—See Thöôøng Kieán. Nityam-acintyam (skt): 1) Unthinkable eternity: Thöôøng haèng baát tö nghì; 2) Always beyond thought and words (constantly beyond conception, constantly inaccessible to reason): See Thöôøng Baát Tö Nghì. Nitya-sthita (skt): Thöôøng Truï. Nityodyukta Bodhisattvas: Joshojin-Bosatsu (jap)—Nityodyukta Bodhisattva (skt)—Nitya Bodhisatvas—See Thöôøng Tinh Taán Boá Taùt. Niu-T’ou ch'an: Ngöu Ñaàu Thieàn—See Ngöu Ñaàu Thieàn, and Phaùp Dung. Niu-t'ou Fa-jung: Gozu Hoyu (jap)—Niutou Farong—See Ngöu Ñaàu Phaùp Dung Thieàn Sö. Niut'ou Farong: Niu-tou Fa-jung—See Ngöu Ñaàu Phaùp Dung Thieàn Sö. Niu-T'ou School (chi): Gozu-shu (jap)—See Ngöu Ñaàu Toâng. Niu-T’ou Shan-Fa: Ngöu Ñaàu Thieàn—Ngöu Ñaàu Toâng—Ngöu Ñaàu Sôn Phaùp—See Ngöu Ñaàu Thieàn, and Phaùp Dung. Niu-T'ou-Tsung (chi): Gozu-shu (jap)—See Ngöu Ñaàu Toâng. Nivaha (p): Multitude (a)—Nhieàu. Nivapa-suttam (p): Sutra on trapping preys—

Kinh Baãy Moài, Trung Boä Kinh 25. Nivarana (p & skt): Hindrances, obstacles or obstructions—See Trieàn Caùi. Nivaranani (p): Hindrances—Trieàn Caùi—See Five hindrances. Nivareti (p): To prevent—Phoøng ngöøa. Nivasa (p): Abode—Resting place—Truï xöù. Nivasamjna (skt): Nine types of meditation on corpse—See Cöûu Töôûng Quaùn. Nivasana (skt): 1) A skirt, a kind of garment, especially an under garment: Caùi quaàn; 2) An inner garment of monks and nuns: Neâ Hoaøn Taêng, noäi y cuûa chö Taêng Ni. Nivasati (p): To dwell—To stay—Truï (ôû). Nivataka (p): A sheltered place—Nôi truù aån. Nivattati (p): To turn back—To turn away from— Ngoaûnh maët quay löng vôùi caùi gì (tham saân si chaúng haïn). Nivatavutti (p): Humble (a)—Khieâm toán. Nivattha (p): Dressed or clothed with—Maëc caùi gì (quaàn aùo). Nivedana (p): Announcement—Söï thoâng baùo. Nivedeti (p): To communicate—To make known—Thoâng baùo cho bieát. Nivesa (p): Settlement—Söï oån ñònh. Niveseti (p): To establish—Thaønh laäp. Nivittha (p): Devoted to—Taän tuïy laøm vieäc gì. Niwa-zume (jap): Ñaõi Moân—Standing in the court or gate of a Zen monastery—Waiting at the gate—Before being accepted to the special guest room of Zen monastery, a wandering monk must undergo a period of standing in the court or gate of a Zen monastery. The wandering monk may have to wait for several days. Throughout the waiting period, he sits at the edge of the raised platform in the entryway, with head bowed down over his baggage and hands held together in supplication. The practice is intended to test the resolve of the trainees. The Niwa-zume is a stylized version of traditional practices. Early Zen literature is filled with stories of masters testing the sincerity and determination of would-be disciples. Perhaps the most famous is the story of the Second Patriarch Hui-k'o (487-593), who stood patiently in the snow for several days awaiting recognition from Bodhidharma, the first patriarch. Finally, Hui-k'o cut his arm with a sharp knife and

5920 presented it to Bodhidharma as a symbol of his deep commitment to the practice of Zen—Tröôùc khi ñöôïc nhaän vaøo phoøng ñaëc bieät daønh cho khaùch Taêng, vò haønh cöôùc Taêng phaûi traûi qua giai ñoaïn ñöùng ñôïi ngoaøi coång thieàn vieän. Vò Taêng haønh cöôùc coù leõ phaûi ñôïi naêm baûy ngaøy. Trong suoát thôøi kyø chôø ñôïi, oâng aáy ngoài ngay beân caïnh moät caùi buït cao trong loái vaøo, ñaàu cuùi guïc xuoáng tuùi haønh lyù vaø hai tay naém vaøo nhau trong tö theá caàu khaån. Ñaây laø caùch ñeå thöû thaùch taâm nguyeän cuûa ngöôøi hoïc. Trong vaên chöông Thieàn hoïc buoåi sô thôøi coù ñaày nhöõng caâu chuyeän veà thaày thöû thaùch söï thaønh khaån vaø taâm quyeát cuûa nhöõng ngöôøi saép laøm ñeä töû mình. Coù leõ caâu chuyeän noåi tieáng nhaát laø chuyeän Nhò Toå Hueä Khaû, ngöôøi ñaõ ñöùng trong tuyeát laïnh naêm baûy ngaøy ñeå ñôïi ñöôïc söï chaáp nhaän cuûa Sô Toå Boà Ñeà Ñaït Ma. Cuoái cuøng, Hueä Khaû caét ñöùt caùnh tay cuûa mình baèng moät caùi dao beùn vaø trình leân Boà Ñeà Ñaït Ma nhö laø moät bieåu töôïng cuûa lôøi höùa quyeát taâm tu taäp Thieàn. Niyama (skt): See Ni Daï Ma. Niyata (p): Sure (a)—Certain—Chaéc chaén. Niyata-dhvaja-ketu-samadhi (skt): Taát Traøng Töôùng Tam Muoäi—Certain concentration on external appearance. Niyati (p): Destiny—Fate—Soá phaän. Niyati-vada (skt): Fate—Determined period of life—Fatalism—Thuyeát veà soá phaän ñaõ ñöôïc ñònh tröôùc—See Ñònh Meänh. Niyyatu (p): Leader—Ngöôøi laõnh ñaïo. No: Negative—Khoâng. Noâ (jap): The highly refined dance-drama of Japan, in which the means of expression are reduced to the essential. Like many other Japanese arts, 'Noâ' is permeated by the spirit of Zen and strongly marked by it—Thuaät ngöõ Nhaät Baûn coù nghóa laø hình thöùc cöïc kyø vi teá, chæ duøng nhöõng phöông tieän dieãn ñaït coát yeáu, cuûa moät thöù vuõ kòch coå ñieån ôû Nhaät. Gioáng nhö nhieàu thöù ngheä thuaät Nhaät Baûn khaùc, 'Noâ' in ñaäm daáu aán tinh thaàn thieàn No abandonment: Voâ Thoái Xaû—Khoâng buoâng boû. No absolute beginning can be assigned to anything: Khoâng coù söï khôûi ñaàu tuyeät ñoái naøo coù theå ñöôïc quy cho söï vaät. No adultery: Kamamithyacaradviratih (p)— Khoâng Taø Daâm.

No-Affliction Heaven: Voâ Phieàn Thieân—Coûi Trôøi Voâ Phieàn. No anger: Khoâng saân. No Appearance: Nirabhasa (skt)—Voâ hình töôùng—Voâ töôùng—Imageless or shadowless. No appearance nor disappearance: Neither arising nor ceasing—Neither to be born nor ended—See Baát Sanh Baát Dieät. No appropriation: Voâ Chaáp—Voâ Thoï—Khoâng baùm giöõ. No attachment in acts of charity: Boá Thí Voâ Sôû Truï—See Voâ Sôû Truï Boá Thí. No barrier: Voâ Trôû Ngaïi—Khoâng coù trôû ngaïi. No binding: Voâ Phöôïc—Khoâng troùi buoäc. No-Birth: Non birth—The nature of Nirvana— The extinction of all desires and delusions—Voâ sanh baát dieät. No birth no death: Baát sanh baát dieät (khoâng sanh khoâng dieät)—To reach the state of nirvana. No-body is completely useless, for given the chance everybody is good at something: Khoâng ai hoaøn toaøn voâ duïng, neáu coù cô hoäi ngöôøi aáy seõ laøm toát ñöôïc vieäc gì ñoù (duïng nhaân nhö duïng moäc). No-body likes people who talk too much: Khoâng ai thích nhöõng keû noùi nhieàu (Ña ngoân chuùng sôû kî). No calculability of essence: Khoâng khaû toaùn soå taùnh. No cessation: Voâ Dieät—Voâ chæ töùc—Unceasing. No characteristics: Khoâng töôùng. No charity: Voâ Thí—Khoâng boá thí. No compassion: Voâ Bi—Khoâng coù loøng töø bi laân maãn. No-consciousness: Acinta (skt)—Voâ Nieäm—Voâ Thöùc—Thoughtlessness—No-thought. No contradiction: Voâ Töông Vi—Khoâng coù maâu thuaãn hay traùi ngöôïc vôùi nhau. No craving: Voâ Tham—Khoâng tham lam. No death: Baát töû—See Baùt Vò Nieát Baøn. No deed goes unpunished: Bad happenings occuring to good people. Karma extends over many lifetimes, and therefore our present good deeds may attenuate the bad results of past misdeeds but not necessarily eliminate them completely—Khoâng coù haønh ñoäng naøo maø khoâng coù haäu quaû cuûa noù. Tuy nhieân, laém khi ngöôøi ngay

5921 maéc naïn. Vì nghieäp keùo daøi qua nhieàu ñôøi kieáp, vì theá laém khi ngöôøi laøm vieäc thieän ñôøi naày vaãn bò quaû baùo xaáu cuûa ñôøi tröôùc. No definite order: Nhöõng chuùng sanh khoâng thuoäc ñaúng caáp roõ raøng naøo —See Baát Ñònh Taùnh Chuùng Sanh. No delusion: Voâ voïng—Khoâng coù aûo töôûng. No desire to act for the salvation of others: Baát duïc haønh chöôùng—Lôïi tha Baát duïc haønh chöôùng. No desire is as deep-rooted as sex: Khoâng coù thöù gì hôn saéc duïc—See Saéc Duïc. No dharma: The emptiness of all phenomena— See Voâ Phaùp. No difference: Voâ Sai—Khoâng coù söï phaân bieät. No difference between antecedents and consequents, and no absolute beginning can be assigned to anything: Without beginning and without end (the immensity of the universe)—See Voâ Thuûy Voâ Chung. No difficulty: Bunan (jap)—Voâ Nan—Khoâng coù khoù khaên. No discrimination: Nirvikalpa (skt)—Voâ Phaân Bieät—Khoâng coù söï phaân bieät—Nondiscriminating. No distortion: Voâ Loaïn Ñaûo—Khoâng coù söï ñieân ñaûo. No doubt: Khoâng nghi hoaëc. Noâ Drama: A form of Japanese drama and dance indirectly associated with Japanese Zen Buddhism. Noâ, sometimes transliterated as Noh, was developed during the Ashikaga period (13921568) by Kan'ami (1333-1384) and his son Zeami (1363-1442) out of more popular forms of dance. The drama is performed by masked actors accompanied by musicians and a chorus. Although not all dramas portray Buddhist themes, the aesthetics of Noâ and some of its themes are said to have been permeated by Zen influence—Moät hình thöùc theo kieåu ca kòch vaø khieâu vuõ coù lieân heä tröïc tieáp vôùi Thieàn Phaät giaùo cuûa Nhaät Baûn, do Kan'ami vaø ngöôøi con trai cuûa oâng ta teân Zeami phaùt trieån töø thôøi Tuùc Lôïi Thò töø nhöõng hình thöùc khieâu vuõ phoå bieán trong daân gian. Kòch ñöôïc caùc dieãn vieân mang maët naï trình dieãn cuøng vôùi nhöõng nhaïc só ñoàng thanh hôïp xöôùng. Maëc daàu khoâng phaûi taát caû nhöõng vôû kòch ñeàu mieâu taû nhöõng ñeà taøi Phaät giaùo, nhöng veà ñöôøng neùt myõ thuaät, vaøi tieâu ñeà cuûa "Noâ Drama" cuûa Nhaät Baûn thaám

nhuaàn aûnh höôûng cuûa Thieàn toâng. No drip: No leak—Outside the passion stream— Passionless—Outside the stream of transmigratory suffering—Away from the downflow into lower forms of rebirth—See Voâ Laäu. No dualistic explanation: Baát Nhò Thuyeát— Thuyeát baát nhò, thuyeát khoâng hai—No dualistic theory. No dualistic theory: No dualistic explanation— Phaùp Baát Nhò. No-ego: Anatman or Nairatmya (skt)—No soul of an independent and self contained character. No essence: Voâ taùnh. No essential personality: Chö Phaùp Voâ Ngaõ. No establishment of words and letters: Not set up scriptures—See Baát Laäp Vaên Töï. No evil: Voâ AÙc—Khoâng aùc. No expectation: Voâ Sôû Phoá—Khoâng mong ñôïi. No extinction: Voâ Ñoaïn Taän—Khoâng coù söï chaám döùt. No faith: Khoâng coù loøng tin—To disbelieve—To refuse to believe—See Baát Tín. No falling away: Aparihani (p)—Baát Ñoïa Laïc. No falling to karmic retribution: Not falling to karmic retribution and without ambiguity in the law of cause and effect—Khoâng bò rôi vaøo cuõng nhö khoâng u muoäi vôùi quaû baùo nhaân quaû —See Baát Laïc Nhaân Quaû Vaø Baát Muoäi Nhaân Quaû . No false conceptualization: Voâ Voïng Töôûng— Khoâng coù voïng töôûng. No-falsehood: Musavada-veramani (skt)—No lying—Baát voïng ngöõ. No faltering: Voâ Khieáp—Khoâng naûn chí, khoâng chuøn böôùc. No fear: Abhaya or Vira, or nir-bhaya (skt)— Fearlessness—See Voâ UÙy. No fear of death: Voâ Töû UÙy—Khoâng sôï caùi cheát. No-Filth Buddha: Voâ Caáu Phaät. No food between breakfast and the noon meal: Khoâng aên vaët. No forgetfulness: Voâ Vong Thaát Phaùp—Phaùp khoâng queân maát. No-form: Khoâng saéc—Khoâng Töôùng. No future consequences as a result of past or current karma: See Höõu Nhaân Voâ Quaû. No giver: Khoâng thaáy ngöôøi cho. No greed: Khoâng tham.

5922

No growing old: Baát laõo—See Baùt Vò Nieát Baøn. No hatred (hate): Khoâng saân. No Heat Heaven: See Voâ Nhieät Thieân. No ignorance: No stupidity—Unwillingness to learn—Khoâng si. No infinity of essence: Khoâng voâ löôïng taùnh. No infinite mind, only a finite one: See Khoâng Coù Voâ Bieân, Chæ Coù Höõu Bieân. No killing: Pranatipatad vairamani (p)—Khoâng Saùt Sanh. No leak: Anasrava (skt)—Voâ Laäu—See Anasrava. No leakage: Anasrava (skt)—Without leakage— Voâ Laäu. No longer learning: Asaiksa (skt)—Beyond study—The state of arhatship. No looseness: Appamado (p)—No slackness— See Baát Phoùng Daät. No lust: No selfish desire—Khoâng tham. No lying: Musavada-veramani (skt)—Nofalsehood—Baát voïng ngöõ. No marks: Na-vidyate, or Nirabhasa, or Animitta, or Alakshana (skt)—Formlessness or imagelessness or shadowlessness—See Voâ Töôùng. No marks of form: Voâ Saéc Töôùng—Khoâng coù saéc töôùng. No-mark stanza from Hui-Neng Patriarch: See Keä Voâ Töôùng Cuûa Luïc Toå Hueä Naêng. No means of staying: Non-abiding—Voâ sôû truï. No measurability of essence: Khoâng khaû xöùng löôïng taùnh. No meat is eaten-no butchers: ÔÛ choã naøo khoâng coù söï aên thòt, seõ khoâng coù ngöôøi ñoà teå saùt haïi ñôøi soáng cuûa chuùng sanh. No-Mind: Mushin (jap)—Mindless—Without thought, will or purpose—The real immaterial mind free from illusions—See Voâ Taâm. No-mind mind: Taâm khoâng. No-mind samadhi: Thought-free concentration— See Voâ Taâm Tam Muoäi. No more birth-and-death: See Voâ Haäu Sinh Töû. No name of birth, no name of extinction: Khoâng teân sanh, khoâng teân dieät. No name of Buddha: Khoâng teân Phaät. No name of country or land, no name of noncountry: Khoâng teân quoác ñoä, khoâng teân phi

quoác ñoä. No name of enlightening being: Khoâng teân Boà Taùt. No name of existence, no name of nonexistence: Khoâng teân coù, khoâng teân khoâng. No name of law or nonlaw: Khoâng teân phaùp khoâng teân phi phaùp. No name of past, present, or future: Khoâng teân quaù khöù, khoâng teân hieän taïi hay vò lai. No name of sentient beings, no name of inanimate beings: Khoâng teân chuùng sanh, khoâng teân phi chuùng sanh. No name of sets, no name of nonsets: Khoâng teân soá, khoâng teân phi soá. No name of unity, no name of variety: Khoâng teân moät, khoâng teân nhieàu. No name of virtue or nonvirtue: Khoâng teân coâng ñöùc, khoâng teân phi coâng ñöùc. No obstruction between thing and thing: Each thing involves every other, and is seen to be selfdeterminative, self-generated—Perfectly unimpeded interpenetration—See Söï Söï Voâ Ngaïi Phaùp Giôùi. No offerings for three consecutive days in a Brahman village: Ñöùc Phaät ñi vaøo xoùm Baø La Moân khaát thöïc trong ba ngaøy lieàn, khoâng ai cuùng döôøng, neân Ngaøi phaûi mang baùt khoâng veà. No one: Voâ nhaát (khoâng phaûi moät). No one, neither two nor three: Voâ nhaát, voâ nhò voâ tam (khoâng phaûi moät, khoâng phaûi hai, cuõng khoâng phaûi ba). No permanent ego: No permanent soul—Voâ Ngaõ Ñeá. No permanent human ego or soul: Pudgalanairatmya (skt)—Nhaân voâ ngaõ. No permanent individuality in things: Dharmanairatmya (skt)—No permanent independence of things—See Phaùp Voâ Ngaõ. No permanent soul: No permanent ego—Voâ Ngaõ Ñeá. No permanence of instant after instant: Unceasing change—See Nieäm Nieäm Voâ Thöôøng. No place: Voâ Phöông—See Voâ Xöù. No rebirth: Anutpatti or Anutpanna (skt)— Exempt from rebirth—Unborn—Immortal—Not born—Uncreated—Without being born or produced—No rebirth—Not to be reborn—Non-

5923 appearance—The state without appearance—See Voâ Sanh. No receiver: Khoâng thaáy ngöôøi nhaän. No recollection: Smrti-vinaya (skt)—No witness or proof—See ÖÙc Nieäm. No relations with others: Xaû boû keû thaân ngöôøi thuø. No remnant: Asesa (skt)—Without remainder— See Voâ Dö. No-retreat: See Baát Thoái Taâm. No-self: Anatman (skt)—Muga (jap)—Not self— Non-ego—See Voâ Ngaõ. No-self characteristic: Anatta-lakkhana (p)—Voâ ngaõ töôùng. No-self-nature: Nihsvabhva (p)—See Voâ Töï Tính. No selfish desire: No lust—Khoâng tham. No-Selfness: No Self-Quality—Tính voâ ngaõ. No-Self Quality: No-Selfness—Tính voâ ngaõ. No sentient beings: Voâ chuùng sanh. No sickness: Khoâng oám ñau bònh hoaïn. No slackness: No looseness—Baát phoùng daät— See No looseness. No stupidity: No ignorance—Khoâng si. No-thinking heaven: No-thought heaven—See Voâ Töôûng Thieân. No-thought: Munen (jap)—See Voâ Nieäm. No-thought dharma: See Voâ Nieäm Phaùp. No-thought heavens: The Heaven Above Thought—See Voâ Töôûng Thieân. No-thought Tolerance: Mushonin (jap)— Cognizance of non-arising—See Voâ Sanh Nhaãn. No-thought and unconscious beings: See Voâ Töôûng Thieân. No variety of essence: Khoâng caùc thöù taùnh. No-vow: Voâ nguyeän. No witness or proof: Smrti-vinaya (skt)—No recollection—See ÖÙc Nieäm. No-Worry-Virtue Buddha: Voâ Öu Ñöùc Phaät. Noble hermit: AÅn só cao quyù. Noble (a): Arya (skt)—A Leâ Da—Cao quyù— Thaùnh—Lofty—Fine. Noble action: Pure living—See Phaïm Haïnh. Noble or common: Sang hay heøn. Noble disciple: See Noble hearer. Noble Eightfold Path: See Baùt Chaùnh Ñaïo. Noble eye of wisdom: Aryaprajnacaksu (skt)—

Thaùnh tueä nhaõn. Noble giver: Danapati (skt)— Benefactor—Lord of charity—Patron, one who gives much and keeps little—See Thí Chuû. Noble hearer: Ariya-savaka (p)—Noble disciple—Thaùnh Ñeä Töû—Thaùnh thanh vaên. Noble knowledge: Arya-jnana (skt)—Highest or Supreme knowledge—See Thaùnh Trí. Noble life: Cuoäc soáng cao quyù. Noblemen and powerful mandarins: Coâng haàu khanh töôùng (nhöõng ngöôøi quí phaùi vaø coù quyeàn chöùc). Noble mind: Purification of the mind—Tònh taâm—See Phaïm Taâm. Noble morality: Aryasila (skt)—Noble precepts—Thaùnh Giôùi. Noble name: Danh xöng cao quyù Noble objective of nirvana: See Phaïm Haïnh. Noble one: Arya-pudgala (skt)—Holy One— Saintly one—Baäc Voâ Thöôïng—Thaùnh giaû. Noble Path: Ariya-magga (p)—Arya-marga (skt)—Thaùnh ñaïo hay con ñöôøng nhaän thöùc vaø haønh ñoäng cuûa baäc Thaùnh trí. Noble path of liberation: Marga-arya-satya (skt)—Ñaïo ñeá (con ñöôøng giaûi thoaùt cao thöôïng). Noble person: Tröôûng giaû. Noble personality: Nhaân baûn thanh khieát. Noble precepts: Aryasila (skt)—Noble morality—Thaùnh Giôùi. Noble and properous families: Doøng hoï toân quí. Noble pure mind: See Phaïm Taâm. Noble qualities: Phaåm caùch cao thöôïng. Noble seeking of renunciation for enlightenment: Ariya-pariyesa (p)—Thaùnh Caàu—Holy seeking—Xuaát gia caàu ñaïo giaùc ngoä. Noble silence: Speak only when necessary—See Im Laëng Cao Quí. Noble Truth: Dieäu Ñeá. Noble Truth of the arising of suffering: Chaân lyù veà söï daáy leân cuûa khoå ñau—See Taäp Ñeá. Noble Truth of Dukkha: Chaân lyù veà Khoå ñeá. Noble truth of cessation of dukkha: Dukkhanirodha-ariya-sacca (p)—Chaân lyù dieät heát khoå ñau—Noble truth of destruction of suffering—See Khoå Ñeá. Noble Truth of the cause of Dukkha: Chaân lyù veà Taäp ñeá.

5924

Noble truth of destruction of suffering: Noble truth of cessation of dukkha—See Khoå Ñeá. Noble Truth of the end of Dukkha: Chaân lyù veà Dieät ñeá. Noble Truth of the Path leading to the end of Dukkha: Chaân lyù veà Ñaïo ñeá. Noble truth of the way leading to the destruction of suffering: See Khoå Dieät Ñeá Ñaïo. Noble wisdom: Dieäu Thaùnh Trí. Noble woman: See Phaïm Nöõ. Nodal (skt): Successive continuity—See Töông Tuïc Thöôøng. Nogo (jap): Behind the brain—See Naõo Haäu. No inter-relation: See Moät Giao Thieäp. No longer learning: Asaiksa (skt)—Beyond study—Nothing more to study—See Voâ Hoïc. Nominal (a): Treân danh nghóa. Nominal quinquenial Council: Panca-parisad (skt)—Five-year Council—See Nguõ Nieân Ñaïi Hoäi. Nominalism (n): Duy danh luaän. Nomism (n): Chuû nghóa coi troïng luaät cuûa toân giaùo. Non: Phi. Non-abiding: Apratisthita (skt)—Khoâng truï vaøo ñaâu—See Voâ Sôû Truï. Non-acquisition: Aprapti (skt)—Phi ñaéc. Non-action: Voâ Vi—See Cöûu Voâ Vi. Non-active dharma: Asankhata-dhamma (p)— Asamskrta (skt)—Asamskrita (skt)—Doing nothing—Passive dharma—Unconditioned reality—See Voâ Vi Phaùp. Non-active or inactive dharma in concentration of cessation: Nirodha-samapattiasamskrta-dharma (skt)—Dieät Taän Ñònh Voâ Vi Phaùp—See Dieät Thoï Töôûng Ñònh. Non-active void: The immaterial character of the transcendent—See Voâ Vi Khoâng. Non-alaya mandala: Nalaya-mandala (skt)—See Na A Laïi Da Maïn Ñaø La. Non-analytical cessation: Aprati-samkhyanirodha (skt)—See Phi Traïch Dieät Voâ Vi. Non-apparent form: See Giaû Saéc. Non-application: See Baát Taùc Haønh. Non-Arising: Never coming into being—Not truly existing—Voâ höõu sinh—Khoâng phaùt sinh—Khoâng sanh ra.

Non-Attachment: Khoâng chaáp—Khoâng dính maéc—See Voâ Tröôùc. Non-attachment ability: Upeksa-sambodhyanga (skt)—Xaû Giaùc Chi. Non-attachment to all actions: Voâ Tröôùc Nôi Taát Caû Sôû Taùc. Non-attachment to all Buddhas: Voâ Tröôùc Nôi Taát Caû Chö Phaät. Non-attachment to all Enlightening Beings: Voâ Tröôùc Nôi Chö Boà Taùt. Non-attachment in all lands: Voâ tröôùc nôi taát caû caùc coõi—Voâ Tröôùc Nôi Taát Caû Quoác Ñoä. Non-attachment to all phenomena: Voâ Tröôùc Nôi Moïi Hieän Töôïng. Non-attachment in all places: Voâ Tröôùc Nôi Taát Caû Phöông. Non-attachment to all place of birth: Voâ tröôùc nôi taát caû choã thoï sanh. Non-attachment to all practices: Voâ tröôùc nôi taát caû haïnh. Non-attachment in respect to all beings: Voâ tröôùc nôi taát caû chuùng sanh. Non-attachment in respect to all concentrations: Voâ tröôùc nôi taát caû tam muoäi. Non-attachment in respect to all Buddhas: Nôi taát caû Phaät voâ sôû tröôùc. Non-attachment in respect to all Enlightening Beings: Nôi taát caû Boà Taùt voâ sôû tröôùc. Non-attachment in respect to all Enlightening Beings’ vows: Voâ tröôùc nôi taát caû Boà Taùt nguyeän. Non-attachment in respect to all phenomena: Voâ tröôùc nôi taát caû phaùp. Non-attachment in respect to all the stages of enlightenment: Voâ tröôùc nôi taát caû ñòa. Non-attachment to all roots of goodness: Voâ tröôùc nôi taát caû moïi thieän phaùp. Non-attachment to all sentient beings: Voâ tröôùc nôi taát caû chuùng sanh. Non-attachment in all times: Voâ tröôùc nôi taát caû kieáp. Non-attachment to all vows: Voâ tröôùc nôi taát caû nguyeän. Non-attachment to all worlds: Voâ tröôùc nôi taát caû theá giôùi. Non-attainment of complete mastery of all things: Chö phaùp vò ñaéc töï taïi chöôùng. Non-aversion: Adosa (p)—Non-hatred—Khoâng

5925 Saân. Non-backslidings: Non-retrogression—See Baát Thoái Chuyeån. Non-bashfulness: Anapatrapya (skt)—Voâ quyù, moät trong baûy möôi laêm phaùp Caâu Xaù Toâng. Non-beings: Phi chuùng sanh. Non-belief: Asraddhya (skt)—Baát tín. Non-believer: Ngöôøi khoâng coù tín ngöôõng. Non-birth: Anutpatti (p)—Anutpada (skt)—Ajata (skt)—No Birth—Not to be reborn—Exempt from rebirth—Unproductive—Sapless—Baát sanh—Voâ sanh. Non-body: Hishin (jap)—Phi Thaân, khoâng phaûi thaân, maø laø taâm hay tinh thaàn—Mind or spirit. Non-Buddhists: Mao Ñaàu—Buddhists and nonBuddhists. A name for ordinary people, nonBuddhists, or the unenlightened—Nhöõng ngöôøi Phaät giaùo vaø khoâng Phaät giaùo. Teân goïi khaùc cuûa phaøm phu. Non-Buddhist classical works: See Theá Ñieån. Non-Buddhist cults: Ngoaïi giaùo. Non-Buddhist dharmas: Ngoaïi phaùp—Nhöõng giaùo phaùp khoâng phaûi cuûa Phaät giaùo. Non-Buddhist rules or tenets: Ngoaïi phaùp (ngoaïi chaáp). Non-Buddhist-scriptures: See Ngoaïi Ñieån. Non-Buddhist Zen: Gedo-zen (jap)—Zen without Buddhist teachings—See Thieàn Ngoaïi Ñaïo. Non-Canonical subjects: Caùc moân ngoaïi ñieån. Non-causative: Asamskrta (skt)—Voâ Taùc. Non-causative deeds: Voâ Taùc Nghieäp. Non-cognitive: Thuoäc veà phi nhaän thöùc. Non-cognizance: Ajnana (skt)—Spiritual ignorance—See Baát Tri. Noncoming body, not being born in any world: Baát lai thaân vì chaúng thoï sanh ôû taát caû theá gian. Non-conceptual mind: Citto-tathata (skt)— Nirvikalpa-jnana (skt)—Mind free of discrimination—Non-conceptual mind—Nondiscriminating mind—See Voâ Phaân Bieät Taâm. Non-condition and fixed karma: Voâ duyeân vaø ñònh nghieäp—Even the Buddha could save neither non-condition nor the fixed karma—Phaät Baát Hoùa Ñoä Voâ Duyeân, Baát Hoùa Ñoä Ñònh Nghieäp. Non-conforming (a): Baát tuøng (khoâng theo luaät leä cuûa giaùo hoäi). Non-conformist: Ngöôøi khoâng theo luaät leä cuûa

giaùo hoäi. Non-cooperation: Baát hôïp taùc. Non-created dharmas: Asamskritas or Asamskrta-dharma (skt)—Non-created Elements—See Voâ Vi Phaùp. Non-created Elements: Asamskritas or Asamskrta-dharma (skt)—See Voâ Vi Phaùp. Non-cruelty: Voâ haïi giôùi. Non-decay: Voâ hoaïi—Khoâng hoaïi. Non-deception: Baát Cuoáng—Khoâng doái traù. Non-decreasing: Baát giaûm—Khoâng giaûm. Non-delusion: Amoha (skt)—Absence of ignorance—Voâ Si. Non-desire: Voâ Nguyeän. Non-deviant: Voâ Taø—Khoâng bò leäch laïc. Non-difference: Voâ Sai Bieät—Khoâng khaùc nhau. Non-differentiation: Voâ Giaø—Khoâng phaân bieät. Non-differentiation love: Unconcealing, unconfined; illimitable. Buddha-grace, Buddhamercy, Buddha-love—Bao dung khoâng ngaên ngaïi, khoâng phaân bieät. AÂn hueä, loøng bi maãn vaø loøng thöông yeâu chuùng sanh cuûa Phaät. Non-disappearance condition: Baát ly khöù duyeân. Non-discernment: Improper knowledge— Incorrect knowing—See Baát Chaùnh Tri. Non-discriminated equality: Voâ Giaø Bình Ñaúng—Söï bình ñaúng khoâng phaân bieät. Non-discriminating: Avikalpa or Nirvikalpa (skt)—Khoâng phaân bieät. Non-discriminating cognition: Avikalpajnana or Nirvikalpajnana (skt)—Non-discriminative wisdom—See Voâ Phaân Bieät Trí. Non-discriminating consciousness: Voâ Phaân Bieät Thöùc—Thöùc khoâng phaân bieät. Non-discriminating dharma: Avikalpa (skt)— See Voâ Phaân Bieät Phaùp. Non-discriminating mind: Nirvikalpa-jnana (skt)—See Voâ Phaân Bieät Taâm. Non-discriminating insight: Voâ Phaân Bieät Tueä— Trí tueä khoâng phaân bieät. Non-discriminating markless mind: Voâ Phaân Bieät Voâ Töôùng Taâm—Caùi taâm voâ töôùng khoâng coøn phaân bieät nöõa. Non-discrimination: Avikalpa-jnana (skt)— Khoâng phaân bieät. Non-discrimination mind: Voâ Phaân Bieät Trí. Non-discriminative knowledge: Nirvikalpajnana

5926 (skt)—Khoâng phaân bieät trí (trí voâ phaân bieät). Non-discriminative transcendental knowledge: Nirvikalpalokottarajnanam (skt)—Voâ phaân bieät xuaát theá gian trí—Caùi trí xuaát theá gian voâ phaân bieät. Non-discriminative wisdom: Avikalpajnana or Nirvikalpajnana (skt)—Non-discriminating cognition—See Voâ Phaân Bieät Trí. Non-discursive thinking: Avicara (p)—Khoâng tö duy bieän luaän. Non-distinguished and nonverbal knowledge: Akuppam-nanam (p)—Immovable knowledge— See Baát Ñoäng Trí. Non-distraction: Baát loaïn. Non-doctrinal (a): Khoâng thuoäc veà giaùo thuyeát. Non-dogmatic (a): Khoâng thuoäc veà giaùo ñieàu. Nondoing of comprehension of the essencelessness of phenomena: Roõ phaùp voâ taùnh voâ sôû taùc. Nondoing of following the letter without destroying the meaning: Y ngöõ baát hoaïi nghóa voâ sôû taùc. Nondoing of knowing things have no destruction: Bieát phaùp khoâng dieät voâ sôû taùc. Nondoing of knowledge of nondissolution of the force of actions: Bieát nghieäp chaúng hoaïi voâ sôû taùc. Nondoing of knowledge of nonorigination: Voâ sanh khôûi trí voâ sôû taùc. Nondoing of mental acts: YÙ nghieäp voâ sôû taùc. Nondoing of nondiscriminatory knowledge: Voâ sai bieät trí voâ sôû taùc. Nondoing of Physical acts: Thaân nghieäp voâ sôû taùc. Nondoing of spiritual powers: Thaàn thoâng voâ sôû taùc. Nondoing of verbal acts: Ngöõ nghieäp voâ sôû taùc. Nondro (tib): Kaya-Vac-Citta (skt)—Kayakarmas-Vac-karmas-Citta-karmas—Body, words and thoughts—See Thaân Khaåu YÙ. Non-Dual: No-self and no-Dharma—Baát nhò. Non-dual dharma: See Phaùp Moân Baát Nhò. Non-dual equality: See Baát Nhò Bình Ñaúng. Non-Dual Method: Non-dual dharma—See Phaùp Moân Baát Nhò. Non-dual tantra: See Baát Nhò Maät Chuù. Non-Dual View: Quan ñieåm Baát Nhò.

Non-dual wisdom: Trí Baát Nhò. Nondualism (n): Chuû nghóa khoâng nhò nguyeân hay chuû nghóa sieâu vieät nhò nguyeân. Nondualistic knowledge: Advaya-jnatritva (skt)—Tri kieán baát nhò. Non-Duality: Advaya (skt)—Baát nhò—No second—Khoâng hai—See Voâ Nhò. Non-ego: Anatman (skt)—Impersonality—Not self—No-self—See Voâ Ngaõ. Non-ego discipline: Voâ ngaõ tu. Non-egocentric: Thoaùt ly khoûi ñònh kieán cuûa töï ngaõ. Non-empty Tathagatagarbha: Baát khoâng Nhö Lai taïng. Non-empty Thusness: See Baát Khoâng Chaân Nhö. Non-enlightenment: Ajana (skt)—See Baát Giaùc. Non-enmity: Akkodha (p)—Baát Nghòch—Voâ saân giôùi. Non-eternal: Baát Thöôøng Truï—Khoâng vónh vieãn, taïm bôï. Non-ethical behaviors: Nonvirtuous actions— See Haønh Vi Phi Ñaïo Ñöùc. Non-existence: See Voâ Höõu. Non-existent: Voâ Höõu—Khoâng toàn taïi, khoâng hieän höõu. Non-existing: Khoâng—Khoâng nhi baát höõu—If we express our answer, it must be “No.”—Neáu chuùng ta dieãn taû caâu traû lôøi, noù phaûi laø “Khoâng phaûi”. Non-false body: Showing the world the truth— Baát hö thaân, vì duøng lyù nhö thaät thò hieän theá gian. Non-falsity: Baát Hö—Khoâng troáng roãng. Non-form: Arupa (skt)—Formless—Immaterial— Phi saéc—Voâ Saéc. Non-form and non-desire: Voâ Saéc Voâ Nguyeän. Non-form and non-desire samadhi: See Voâ Saéc Voâ Nguyeän Ñònh. Non-functional nature of things: Taùnh töôùng voâ vi. Non-future affair: See Voâ Vò Lai Söï. Nongoing body: Impossible to find in any world— Baát khöù thaân, vì nôi taát caû theá gian caàu chaúng ñöôïc. Non-greed: Alobho (p)—Khoâng Tham. Non-greediness: Alobha (skt)—Voâ tham. Non-harming: Ahimsa (skt)—Voâ haïi hay baát toån haïi laø khoâng laøm toån haïi sinh vaät—Not harming any living beings.

5927

Non-harmonization: Disharmony— Unharmonizing natures—Baát hoøa hôïp tính. Non-hatred: Adoso (p)—Non-aversion—Khoâng Saân. Non-humans: Phi Nhôn—See Thaát Thuù. Non-human angels: Kinnara—See Nhaân Phi Nhaân—See Thaát Thuù. Nonindulgence: Baát phoùng daät. Non-inflammable robe: An asbestos cassock— See Hoûa Hoaûn Boá Caø Sa. Non-injury: Ahimsa (skt)—Harmlessness or doing harm to none—See Baát Haïi. Non-interactive Activity Dharmas: Phaùp baát töông öng—See Hai Möôi Boán Phaùp Baát Töông Öng Trong Duy Thöùc Hoïc. Non interrelated actions: Baát töông öng haønh. Non-interrelated mind: Mind which is not associated with affliction—Baát töông öng taâm, taâm khoâng bò phieàn naõo—See Tam Töôùng Vi Teá. Non-interrelated or primary taint of accepting an external world: The stage of emancipation from the material—See Hieän Saéc Baát Töông Öng Nhieãm Taâm. Non-interrelated or primary taint of accepting a perceptive mind: The stage of emancipation from mental effort—See Naêng Kieán Baát Töông Öng Nhieãm Taâm. Non-karmic: Voâ Nghieäp—Voâ nghieäp duïng. Non-Killing: Ahimsa (skt)—Non-harming—See Baát Haïi. Non-killing of living beings: “Y cöù khoâng saùt sanh, saùt sanh caàn phaûi töø boû” . Non-laxness: Apramada (skt)—To follow the rules—See Baát Phoùng Daät. Non-learner: Asekho puggalo (p)—See Voâ Hoïc Nhaân. Non-learner’s right action: See Voâ Hoïc Chaùnh Nghieäp. Non-learner’s right concentration: See Voâ Hoïc Chaùnh Ñònh. Non-learner’s right effort: See Voâ Hoïc Chaùnh Tinh Taán. Non-learner’s right knowledge: Samma-nanam (p)—See Voâ Hoïc Chaùnh Trí. Non-learner’s right liberation: Samavimutti (p)—See Voâ Hoïc Chaùnh Giaûi Thoaùt. Non-learner’s right livelihood: See Voâ Hoïc

Chaùnh Maïng. Non-learner’s right mindfulness: See Voâ Hoïc Chaùnh Nieäm. Non-learner’s right speech: See Voâ Hoïc Chaùnh Ngöõ. Non-learner’s right thought: See Voâ Hoïc Chaùnh Tö Duy. Non-learner’s right view: See Voâ Hoïc Chaùnh Tri Kieán. Non-malevolence: Advesa (skt)—See Voâ Saân. Non-meditative acts of merits: See Voâ Tam Muoäi Coâng Ñöùc. Non-metaphorical: Voâ Thí Duï—Khoâng coù taùnh chaát thí duï. Non-Moving-Wisdom-Light Buddha: Baát Ñoäng Trí Quang Phaät. Non-nature Bodhisattva: Agotra-bodhisattva (skt)—Voâ Taùnh Boà Taùt—Name of a Bodhisattva—Teân cuûa moät vò Boà Taùt. Non-nature of ultimate reality: Non-learner’s right thought: Söï voâ baûn taùnh cuûa thöïc taïi toái haäu—See Thaéng Nghóa Voâ Tính. Non-necessary appearance of the Buddha to those of spiritual vision: Söï xuaát hieän khoâng caàn thieát cuûa Phaät ñeán vôùi nhöõng chuùng sanh taâm linh. Non-outflow: No leakage—Without leakage— See Voâ Laäu. Non-outflow training: Undefiled learning—See Voâ Laäu Hoïc. Non-outflow wisdom: Tueä voâ laäu. Non-outflowing wisdom: See Tueä Voâ Laäu. Non-past or non-existent affair: See Voâ Quaù Khöù Söï. Non-people: Non-human—Not men—Phi nhaân. Non-perceptibility: Baát khaû tri giaùc tính. Non-permanence: See Voâ Thöôøng. Non-person: Phi nhaân vò. Non-personalistic (a): Thuoäc veà phi nhaân vò. Non-personality: See Voâ Ngaõ. Non-phenomenal space: Passive space— Noumenal space—Voâ Vi Hö Khoâng. Non-present affair: See Voâ Hieän Taïi Söï. Nonprevaricating guts: Buïng chaúng hö giaû, vì khoâng hieåm doái—Having no crookedness. Nonproduction and nondestruction: See Khoâng Sanh Khoâng Dieät. Non-rational (a): Thuoäc veà phi lyù tính.

5928

Nonreal body: Realizing all worlds as they really are—See Baát Thaät Thaân. Non-reality of the atman: See Ngaõ Khoâng. Non-reality of things: See Phaùp Khoâng. Non-reasoning and judgment: Avitakko (p)— Traïng thaùi khoâng lyù luaän vaø xeùt ñoaùn. Nonregressing faculties: Baát thoái caên. Non-Regression: Baát thoái chuyeån. Nonreligious (a): Thuoäc veà phi toân giaùo tính. Non-resistant cause: See Baát Chöôùng Nhaân. Non-retreat: Baát thoái chuyeån. Non-retreat from mindfulness: See Nieäm Baát Thoái. Non-retreat from position attained: See Vò Baát Thoaùi. Non-retreat from practice: Never receding from a right course of action—See Haïnh Baát Thoái Chuyeån. Non-Retrogression: Mind that resides in irreversibility—See Baát Thoái (Thoaùi) Chuyeån. Non-retrogression mind: See Baát Thoái Taâm. Non-retrogressive bodhisattva: See Baát Thoái Chuyeån Boà Taùt. Non-returner: Anagamin (p)—Never-Returner— See Baát Lai. Non-returning: Anagami (p)—Quaû Baát lai. Non-scriptural (a): Khoâng thuoäc veà kinh ñieån. Non-Sectarian: Rismed (tib)—See Phi Moân Phaùi. Non-seeking practices: Voâ Sôû Caàu. Nonself: Nairatmyam (skt)—Anatta (p)—NoSoul—No-Self—See Voâ Ngaõ. Nonself characteristic: Anatta lakkhana (p)— Ñaëc tính hay töôùng voâ ngaõ. Hieän töôïng vöôït ngoaøi khaû naêng kieåm soaùt. Nonsense: Gaganaromantha (skt)—Absurdity— Phi lyù. Nonsense speech: Samphappalapa (p)— Samphapralapa (skt)—Trangression speech—Noùi lôøi voâ nghóa (roà daïi)—Noùi lôøi phi lyù. Nonsensical views: Mistaken views—Upside down or inverted views—See Ñaûo Kieán. Non-sentient: Voâ tình (chuùng sanh voâ tình). Non-sentient objects: Phi tình (khoâng phaûi laø chuùng sanh höõu tình—grass, wood, earth, stone, etc)—See Voâ Tình Chuùng Sanh. Non-soul: Voâ ngaõ Non-stop: Baát Chæ—Khoâng ngöøng nghæ.

Non-substantial: Khoâng coù hình saéc—See Voâ Saéc. Non-substantial hypothesis: Voâ theå tuøy hình giaû. Non-substantiality: Nihsvabhava-sunya (skt)— Voâ Höõu Tính—Khoâng thöïc chaát tính. Nonsubstantiveness (n): Khoâng thöïc chaát. Non-suffering: Baát Khoå. Non-swindling guts: Buïng khoâng thi ñoaït, vì khoâng tham ñoái vôùi taát caû vaät—Having no greed for anything. Non-technical (a): Khoâng chuyeân moân. Non-thought: Phi töôûng. Non-Thoght Heaven: Trôøi Phi Phi Töôûng. Non-Trainer: Non-Learner—Vò voâ hoïc. Non-verbal knowledge: Akuppam-nanam (p)— Non-distinguished and nonverbal knowledge— See Tri Kieán Voâ Ngoân. Non-violation of precepts: Baát Phaïm Giôùi— Khoâng phaïm giôùi. Non-violence (n): See Non-violent. Non-violent (a): Ahimsa (skt)—Absence of cruelty—Baát baïo ñoäng. None are equal to me: See Voâ Ñaúng Ngaõ Maïn. None are inferior to me: See Voâ Lieät Ngaõ Maïn. None surpass me: See Voâ Thaéng Ngaõ Maïn. Noontide (poetic): Midday—Giöõa tröa (ñuùng ngoï). Noontime meal: See Sai. Noose of desire: Net of desire—AÙi voõng (löôùi cuûa aùi duïc). Nor pride nor arrogance: Khoâng ngaõ maïn coáng cao. Norbulingka: Summer residence of the Dalai Lamas prior to the Chinese invasion and annexation of Tibet in the 1950s. It was constructed in the eighteenth century and is located outside Lhasa—Cung ñieän muøa heø cuûa Ñöùc Ñaït Lai Laït Ma tröôùc khi Trung quoác xaâm laêng Taây Taïng vaøo thaäp nieân 1950s. Cung ñieän naøy ñöôïc xaây döïng beân ngoaøi thuû ñoâ Lhasa vaøo theá kyû thöù 18. Norm (n): Standard—Tieâu chuaån—Qui taéc. Norms of practice: Qui taéc tu haønh. Normadic life: Du muïc. Normal mind is the Way: Heijoshin-kore-do (jap)—Everyday mind is the truth—Ordinary mind is the way—See Bình Thöôøng Taâm Thò Ñaïo.

5929

Normal state of truth: Jodo (jap)—See Thöôøng Ñaïo. Normal unenlightened idea: Common principles—Common axioms—Tuïc ñeá. Normative (a): Thuoäc veà tieâu chuaån. North: Phöông Baéc. Northeast: Phöông Ñoâng Baéc. North-east corner of a house: See Quyû Moân. North guardian deva: Baéc Hoä Thieân. Northern Buddhism: See Baéc Phöông Phaät Giaùo. Northern collection of sutras: See Baéc Taïng. Northern continent: Uttarakuru (skt)—The northern of the four continents surrounding Sumeru—See Baéc Caâu Lö Chaâu. Northern heaven king: Vaisravana or Dhanada (skt)—Vessavana (p)—Ña Vaên Thieân Vöông— Baéc thieân vöông. Northern pillow: Goái Phöông Baéc—See Baéc Chaåm. Northern school: Great vehicle—See Baéc Toâng. Northern school’s five teachings: See Baéc Toâng Nguõ Ñaïo Phaùp Moân. Northern school of Zen sect: Thieàn Baéc Toâng (Thieàn phaùi cuûa Thaàn Tuù). Northern T’ai: Baéc Ñaøi—See Baéc Ñaøi Sôn. Northern tradition: Truyeàn thoáng Baéc Toâng (ñöôïc Thaàn Tuù saùng laäp). Northern Zen School: Thieàn Baéc Toâng—See Thaàn Tuù. Northwest: Phöông Taây Baéc. Nose: See Höông Nhaäp. Nose avoiding fragrant scent: Muõi ñöøng ngöõi muøi thôm. Nose-bleeding: See Xuaát Huyeát Muõi and Nguõ Chuûng AÙc Beänh. Nose can smell fragrance: Ghrana-gandha (skt)—Place of nose and smell—Tyû Höông Xöù. Nose consciousness: Tyû thöùc. Nose-contact: Tyû Xuùc. Nose element: Ghana-dhatu (skt)—Tyû giôùi. Nose entrance: Tyû Nhaäp. Nose is in union with the smell smelt: One of the six unions of the six sense organs with the six objects of the senses—Muõi phaûi hoøa hôïp vôùi muøi ngöõi, moät trong saùu söï hoøa hôïp giöõa saùu caên vôùi saùu traàn—See Luïc Hoøa Hôïp. Noâshi (jap): See Noâsu.

Noâsu (jap): A patchwork robe—AÙo vaù—See Caø Sa. Not (adv): Khoâng. Not abandon great compassion: Chaúng boû ñaïi bi. Not to abandon sentient beings: Ñaïi bi chaúng boû taát caû chuùng sanh. Not abandon what the Teacher tells them to abandon: Nhöõng phaùp naøo vò Ñaïo Sö daïy neân töø boû, nhöõng phaùp aáy hoï khoâng töø boû. Not abiding: Apratshthita (skt)—See Voâ Truï. Not abiding in anything: See Öng Voâ Sôû Truï Nhi Sanh Kyø Taâm. Not accept necessities from a man: Caám vì yù rieâng laõnh cuûa ñaøn oâng nhöõng thöùc caàn duøng. Not to accuse falsely: Caám caùo gian. Not acquiring (possessing) money, gold, silver or jewels: Khoâng giöõ tieàn, vaøng, baïc hay ñoà trang söùc. Not to act as a go-between for a woman with a man: Caám laøm mai, cöôùi gaõ hay moâi giôùi cho söï heïn hoø. Not adequate for: Baát caäp (khoâng ñuû). Not to ask other people to accept necessities from a man: Caám vì yù rieâng möôïn keû khaùc laõnh theá cuûa ñaøn oâng nhöõng thöùc caàn duøng. Not attempting to solve it intellectually where there are no such cues in it: Khoâng coá gaéng giaûi quyeát coâng aùn baèng trí naêng trong khi chaúng coù trình töï luaän lyù naøo trong ñoù. Not theorizing: Khoâng baèng lyù thuyeát. Not backsliding: Avaivartika (skt)— Avinivartaniya (skt)—Never receding, always progressing—Not losing ground—Never retreating but going straight to nirvana, an epithet of every Buddha—See Baát Thoái Chuyeån. Not (so) bad as others: See Ngaõ Lieät Maïn. Not to be angry: Khoâng saân giaän. Not to be attracted to any world: Khieán chaúng nhieãm tröôùc taát caû theá gian—See Baát Nhieãm Tröôùc Nhaát Thieát Theá Gian Tam Muoäi. Not to be avaricious: Khoâng xan tham. Not to be cast away: Baát Khaû Khí (khoâng theå boû ñöôïc). Not to be cut off: Aheya (skt)—See Phi Sôû Ñoaïn. Not to be destroyed: Avinasya (skt)— Indestructible—Never decaying—Eternal—Baát

5930 hoaïi. Not to be greedy: Khoâng tham lam. Not be grudging body and life: See Baát Tieác Thaân Meänh. Not to be ignorant with wrong views: Khoâng si meâ taø kieán. Not to be mean nor rude: Khoâng heøn haï thoâ loã. Not to be reborn: Anutpatti or Anutpada or Ajata (skt)—Exempt from rebirth—Non-birth— Unproductive—Voâ Sanh. Not to be reborn in the realm of animals: Chaúng taùi sanh vaøo coõi suùc sanh. Not being acquisitive in respect to anything: Giôùi voâ sôû ñaéc nôi taát caû phaùp. Not being affected by any worldly things: Yet not stopping work in the world—Chaúng nhieãm taát caû phaùp theá gian, maø chaúng döùt taát caû vieäc laøm cuûa theá gian. Not being attached to any of the incarnations of Buddhas: Giôùi chaúng tham tröôùc taát caû thaân Nhö Lai. Not being disturbed by pluralities of objects: Khoâng dao ñoäng bôûi vaïn vaät. Not being unclear about cause and effect, not falling subject to cause and effect: See Baát Muoäi Nhaân Quaû, Baát Laïc Nhaân Quaû. Not to believe your own mind: Taâm yù khoâng theå tin ñöôïc—See Kyû Taâm Baát Khaû Tín. Not-Bodhisattva: One who has not yet inclined their heart to Mahayana—See Phi Boà Taùt. Not in bondage to anything: Voâ Tröôùc. Not born: There are four “not-born.”—Voâ Sanh. Not born, not extinct: Chaúng sanh chaúng dieät. Not to bring any law suits or any legal questions to the government officials for judgment: Caám kieän thöa ñeán quan chöùc. Not to calculate according to your imagination: Khoâng tính toaùn theo trí töôûng töôïng—See Thoái AÅn Thaäp Khuyeán. Not caring to remain in the world: Chaúng thích truï theá gian—See Möôøi Ñieàu Thoái Thaát Phaät Phaùp Maø Chö Ñaïi Boà Taùt Neân Traùnh. Not caring for worldly things: Khoâng baän loøng ñeán nhöõng phaùp theá tuïc. Not clear with something: Lôø môø khoâng roõ—To be not clear (dim or vague) with a subject—See Meâ Lyù Ma La.

Not to commit adultery: Kamamithyacaradviratih (skt)—Kamesumicchacara (p)—Against lust—See Khoâng Taø Daâm. Not to commits evil conduct or misbehavior: Caám cöôõng lyù khi laøm quaáy, chaúng chòu nghe lôøi khuyeân giaûi. Not to commit sexual misconduct (ignoble conduct): See Khoâng Taø Daâm. Not committing: Maïc Taùc (ñöøng laøm). Not committing adultery: Khoâng daâm duïc. Not comprehending: Incomprehensible—Not understanding the reason—Baát lieãu. Not to conceal other nun’s faults due to personal affection: Caám giaáu loãi moät coâ khaùc vì tình thaân. Not continuous: Interrupted—Not intermingled— See Höõu Giaùn. Not to covet: Khoâng ham muoán. Not to defame the Triratna: Khoâng huûy baùng Tam Baûo. Not denying interindependent origination: Chaúng choái duyeân khôûi. Not depending on others: Aparapraneya (skt)— Aparappaccaya (p)—Not relying on others—See Baát Do Ö Tha. Not to despise: Khoâng toû yù khinh thöôøng. Not destroyed: Anirodha (skt)—Baát Dieät—Not subject to annihilation—Khoâng bò hoaïi dieät. Not devas: Asuras—Phi Thieân—A Tu La— Khoâng phaûi laø chö Thieân, maø phaûi chòu quaû baùo gioáng nhö chö Thieân, thí duï nhö A Tu La. Not to direct (superintend) other nuns to give up precepts: Caám ñoác xuùi nhöõng coâ khaùc hoaøn giôùi. Not to discriminate or reason out: See Phi Tö Löôïng Ñeå. Not disturbing self or others: Choã naèm Phaïm thieân, vì chaúng naõo haïi mình vaø ngöôøi —Reclining of Brahma. Not to do things to destroy the harmony of the Order: Caám duøng caùch naày theá kia ñeå phaù söï hoøa hieäp cuûa giaùo hoäi. Not doing: Asamskrta (skt)—Not doing— Passive—Inactive, physically or mentally—Not creating—Not being produced—See Voâ Taùc. Not double-tongued: Paisunyatvirati (skt)—Baát

5931 Löôõng Thieät—Khoâng aên noùi laät loïng, ñoåi traùi laøm phaûi, ñoåi maët ra traùi. Not to drink intoxicants (alcohol): Madyapanaviratih (skt)—Sura-meraya-majjapamadatthana (p)—Khoâng uoáng röôïu. Not to drink liquor: Madyapanaviratih (skt)— Sura-maireya-madya (p)—Khoâng Uoáng Röôïu— See Baát AÅm Töûu. Not to drink nor deal in wine: Khoâng uoáng, cuõng khoâng buoân baùn röôïu. Not to drink wine and beer: Khoâng uoáng röôïu. Not to eat out of regulation hours: Khoâng aên saùi giôø—See Baát Thöïc Phi Thôøi. Not edifying sentient beings: Chaúng giaùo hoùa chuùng sanh. Not effaminate voice: Baát nöõ aâm—One of the eight tones of a Buddha’s voice—Moät trong taùm aâm thanh cuûa Phaät—See Baùt AÂm. Not empty: Baát Khoâng. Not encountering a good knowledgeable advisor or having virtuous friends: Khoâng gaëp minh sö hay thieän höõu tri thöùc —See Ba Lyù Do Ma Söï Phaùt Sanh. Not to engage in improper sexual misconduct: Kamamithyacaradviratih (skt)—See Khoâng Taø Daâm. Not enter into evil ways: Chaúng ñoïa aùc ñaïo. Not expressed: Avijnapti (skt)—Voâ Bieåu (khoâng bieåu thò ra ngoaøi). Not expressed in words: See Maëc (3). Not-extinction: See Phi Dieät. Not extinguished: Unextinguished—Baát Dieät. Not to fall away from the status attained: Xöù baát thoaùi. Not falling back: Baát thoái chuyeån. Not falling to karmic retribution and without ambiguity in the law of Cause and Effect: See Baát Laïc Nhaân Quaû vaø Baát Muoäi Nhaân Quaû. Not flexible and patient: Khoâng vöõng loøng beàn chí neân thoái lui. Not form, not formless: Chaúng saéc chaúng khoâng saéc. Not to fornicate: Abstain from sexual misconduct—See Khoâng Taø Daâm. Not to get what one desires is suffering: Caàu baát ñaéc khoå. Not getting attached to a state of quietude:

Khoâng ñaém mình trong traïng thaùi tònh maëc. Not to give rise to any malice toward sentient beings: See Baát Khôûi Toån Haïi Taâm. Not giving up the determination for enlightenment: Chaúng boû Boà Ñeà taâm. Not giving up this great undertaking: Chaúng boû ñaïi nguyeän caàu nhöùt thieát trí. Not giving up making the way in search of Buddhahood: Bieát taát caû caùc phaùp ñeàu voâ taùc. Not to give way to anger: Khoâng saân haän. Not to go alone to a remote region: Caám ñi xa moät mình. Not good: Akusala (skt)—Unwholesome—See Baát Thieän. Not to gossip, nor listen to or discuss stories of other families: Khoâng neân ngoài leâ ñoâi maùch, nghe ngoùng nhöõng chuyeän xaáu cuûa ngöôøi ngoaøi roài ñem veà nhaø baøn taùn. Not grasping on any realization: Khoâng thuû chöùng. Not grasping anything: Nôi taát caû phaùp khoâng chaáp tröôùc. Not happy nor suffering: Adukkha asukha (p)— Baát khoå baát laïc—Without suffering, without happiness. Not to harbor scepticism: Harbor no scepticism—Khoâng chaát chöùa hoaøi nghi. Not to have Covetousness: Khoâng Tham AÙi. Not to have False Speech: Khoâng Noùi Doái. Not to have frivolous talk: Khoâng noùi lôøi ba hoa nhaûm nhí. Not to have Ill-will: Khoâng Saân Haän. Not to have sexual misconduct: Khoâng taø daâm. Not to have unchaste: Kamamithy-acaradviratih (skt)—Not to have adultery—No adultery—See Khoâng Taø Daâm. Not to have wrong views: Khoâng Taø Kieán. Not having a firm foundation and understanding of the Buddha’s teachings: Khoâng thoâng hieåu vöõng chaéc veà giaùo lyù. Not having regrets afterward: Choã naèm thieän nghieäp, vì veà sau chaúng aên naên —Reclining of good works. Not hurting: Ahimsa (skt)—Harmlessness—Baát toån haïi. Not independent: See Baát Töï Taïi. Not induced: Asankharika (p)—Khoâng bò xuùi

5932 duïc—Unprompted, either by oneself or by someone else—Khoâng bò chính mình hay ngöôøi khaùc xuùi duïc. Not to indulge in cosmetics, personal adornments: Khoâng xöùc nöôùc hoa hay trang ñieåm. Not injuring: Ahimsa (skt)—Harmlessness— Doing harm to none—Baát haïi. Not to insult: Khoâng noùi lôøi maï lî. Not intermingled: Interrupted—Not continuous—See Höõu Giaùn. Not to judge the koan with dualistic standard of existence and non-existence: Khoâng phaùn ñoaùn coâng aùn theo tieâu chuaån “Höõu vaø Voâ” —See Höõu Voâ. Not justifiable: Khoâng baøo chöõa ñöôïc. Not karma-created: Nakarmaprabhva (skt)—See Baát Tuøng Nghieäp Sinh. Not to keep your mind in the attitude of waiting for enlightenment to turn up: Ñöøng ñem loøng chôø ñôïi chöùng ngoä —See Thoái AÅn Thaäp Khuyeán. Not to kill: Khoâng saùt sanh. Not to kill or harm animals: Khoâng saùt sanh haïi vaät. Not to kill or injure any living being: Pranatipataviratih (skt)—Panatipata (p)— Refraining from taking life—See Khoâng Saùt Sanh. Not to kill living beings: Abstinance from taking life—See Khoâng Saùt Sanh. Not killing: See Khoâng Saùt Sanh. Not knowing: 1) Non-enlightenment: Khoâng giaùc ngoä—See Baát Giaùc; 2) Unaware (intellectually): Fushiki (jap)—Baát Thöùc (khoâng bieát). Not knowing how to practice mental reflection of one’s self, or lacking self-awareness: Khoâng bieát töï xeùt laáy mình. Not to lend things to those who do not return them: No household utensils should be lent to those who do not return them—Khoâng neân ñöa cho nhöõng ngöôøi möôïn ñoà maø khoâng traû laïi. Not to let your attention be drawn where the master raises his eyebrows or twinkles his eyes: Khoâng phoùng taâm xao laõng khi minh sö nhöôùng maøy hay nhaém maét—See Thoái AÅn Thaäp Khuyeán. Not to lie: Abstinance from lying—Khoâng noùi

doái—See Baát Voïng Ngöõ. Not to lie, deceive or slander: Mrsavadaviratih (skt)—Against lying, deceiving and slandering— Refraining from lying speech—See Baát Voïng Ngöõ. Not to look for people’s mistakes: See Khoâng Thaáy Loãi Ngöôøi. Not losing ground: Avaivartika (skt)— Avinivartaniya (skt)—Never receding, always progressing—Not backsliding—Never retreating but going straight to nirvana, an epithet of every Buddha—Baát thoái. Not to make a bad example for others to imitate: Caám khoâng trang nghieâm, laøm quaáy aùc cho keû khaùc baét chöôùc. Not making great vows: Chaúng phaùt ñaïi nguyeän. Not made known to both near and remote: Gaàn xa ñeàu khoâng bieát. Not material, not immaterial: Chaúng vaät chaát chaúng khoâng vaät chaát. Not men: Not of the human—Phi nhaân (devas, nagas, raksas, etc—trôøi, roàng, daï xoa, vaân vaân). Not Mind, Not Buddha, Not Beings: Khoâng phaûi taâm, khoâng phaûi Phaät—See Baát Thò Taâm Phaät. Not minding any appearances: Chaúng töôûng nieäm taát caû töôùng, maø chaúng boû taát caû chuùng sanh chaáp töôùng—Yet not abandoning sentient beings attached to appearances. Not a moment is permanent: See Saùt Na Voâ Thöôøng. Not moving: Akuppa (p)—Acala (skt)—Baát Ñoäng—Immobile—Motionless—Unchanging— Unvarying—Unmoved—Unmoving. Not to mumble on the koan: Not to ratiocinate on the koan—See Khoâng Laãm Nhaãm Coâng AÙn. Not to necessarily seek the ability to refute and rebut: Oan öùc khoâng caàn bieän baïch. Not only the void: Middle-way emptiness—Notonly-empty—See Baát Ñaõn Khoâng. Not to ordain a person who has committed a capital offense: Caám cho nhaäp ñaïo moät ngöôøi phaïm toäi ñaùng cheát. Not of a particular nature, not without nature: Chaúng taùnh chaúng khoâng taùnh. Not to pay homage: See Baát Baùi. Not perceiving material forms in oneself, one sees them outside: See Noäi Voâ Saéc Töôûng.

5933

Not to polish your words for personal advantages: Abstain from speaking doubletongued—Khoâng noùi lôøi theâu deät. Not to possess or store gold, silver or ivory: Khoâng tích tröû vaøng baïc ngoïc ngaø. Not to praise oneself and discredit others: Khoâng ca ngôïi mình vaø laøm maát uy tín ngöôøi. Not to produce karma: Ayoga-vihita-karma (skt)—See Baát Öng Taùc Nghieäp. Not profound: Superficial—See Thieån Löôïc. Not to provoke other nuns to disobey the laws of the Order: Caám ñoác xuùi nhöõng coâ khaùc, baûo ñöøng nghe Giaùo Hoäi. Not to quarrel and reproach or condemn the Order: Caám gaây goã vaø phieàn traùch Giaùo Hoäi. Not reached: Baát caäp (khoâng ñeán). Not a realization of realms and beings: Caûnh vaø ngöôøi ñeàu khoâng khoâng ñoaït—Return is definitely return; birth is definitely birth—Veà taát quyeát ñònh veà, sanh cuõng quyeát ñònh sanh. Not really born not really die: See Phi Sinh Phi Dieät. Not reciting the koan as if it were the Nembutsu practice or a form of Dharani: Khoâng ñoïc coâng aùn y nhö tuoàng nieäm Phaät hay tuïng chuù—See Thoái AÅn Thaäp Khuyeán. Not to regret: Avippatisara (skt)—Baát Hoái—Not to repent. Not rely on texts: Giaùo ngoaïi bieät truyeàn. Not relying on books: Not established on words—See Baát Laäp Vaên Töï. Not relying on others: Aparapraneya (skt)— Aparappaccaya (p)—Not depending on others— See Baát Do Ö Tha. Not to repent: Avippatisara (skt)—Not to regret—Baát Hoái. Not rising: Anabhinirvritti (skt)—Khoâng khôûi. Not in the same class: Dissimilar—Distinctive, each its own—Baát coäng (khoâng gioáng nhau). Not saying anything unpleasant to sentient beings: Chaúng noùi nhöõng lôøi maø chuùng sanh chaúng thích nghe—See Möôøi Ñieàu Tònh Tu Ngöõ Nghieäp Cuûa Chö Ñaïi Boà Taùt. Not seeing others’ mistakes: Khoâng Thaáy Loãi Ngöôøi. Not to seek after anything: See Voâ Sôû Caàu Haïnh.

Not-self: Anatman (skt)—Impersonality—Noself—Non-ego—Khoâng coù caùi ngaõ—See Voâ Ngaõ. Not set up scriptures: No establishment of words and letters—See Baát Laäp Vaên Töï. Not singing, dancing and not entertaining or seeing singing, dancing: Khoâng ñôøn ca nhaûy muùa, cuõng khoâng xem ñôøn ca nhaûy muùa. Not a single thing that cultivate the practice of Enlightening Beings: Khoâng coù moät phaùp tu haïnh Boà Taùt. Not a single thing that fulfills the practice of Enlightening Beings: Khoâng coù moät phaùp vieân maõn haïnh Boà Taùt. Not a single thing that has been or will be or is ever attained in complete enlightenment: Khoâng moät phaùp ôû nôi voâ thöôïng Boà Ñeà ñaõ thaønh, hieän thaønh, seõ thaønh. Not a single thing that has been or will be or is ever explained in complete enlightenment: Khoâng coù moät phaùp ñaõ noùi, hieän noùi, hay seõ noùi. Not a single thing that honors all Buddhas: Khoâng moät phaùp cung kính cuùng döôøng chö Phaät. Not a single thing that teaches and tames all sentient beings: Khoâng moät phaùp giaùo hoùa ñieàu phuïc chuùng sanh. Not to Slander: Khoâng Noùi lôøi Ñaâm Thoïc. Not to slander any enlightening teachings: See Khoâng Huûy Baùng Phaät Phaùp. Not to slander the Triratna: Khoâng huûy baùng Tam Baûo. Not slandering: Khoâng noùi lôøi phæ baùng. Not to sleep on high or broad beds: Khoâng naèm giöôøng cao neäm roäng. Not to sleep on high and fine beds: Khoâng naèm giöôøng cao giöôøng ñeïp. Not to speak falsely: Khoâng voïng ngöõ. Not to speak frivolous talk: Khoâng Noùi Nhaûm Nhí. Not to speak harsh speech: Khoâng Noùi Thoâ Loã. Not to speak ill of the husband and parents-inlaw to others: Khoâng neân noùi xaáu choàng vaø cha meï choàng vôùi ngöôøi ngoaøi. Not to speak the sins of those in orders: Khoâng noùi toäi cuûa chö Taêng Ni trong giaùo ñoaøn. Not to speak in support for a nun who has committed one of the eight Parajikas: Caám binh vöïc moät ni coâ phaïm ñaïi giôùi.

5934

Not to speak in support for a person who does things to destroy the harmony of the Order: Caám binh vöïc keû phaù söï hoøa hieäp ôû Giaùo Hoäi. Not to steal: Adattadanaviratih (skt)— Adinnadana (p)—Abstain from stealing— Abstinance from taking what is not given— Against theft—See Khoâng Troäm Caép. Not to steal any properties of others: Khoâng troäm caép. Not to steal or to take things not given: See Khoâng Troäm Caép. Not stealing: Adinnadana-veramani (skt)— Abstain from stealing—See Khoâng Troäm Caép. Not stopping the practices of the deeds of enlightening beings: Chaúng döùt tu haønh haïnh Boà Taùt. Not stopping the practices of enlightening beings: Chaúng döùt Boà Taùt haïnh laø ñaïo xuaát sanh Phaät phaùp, vì taêng tröôûng Ñaïi bi—A way of generating qualities of Buddhahood, by increasing great compassion. Not subject to annihilation: Baát Dieät. Not to suspect with a groundless charge: Caám nghi quaáy moät gì maø khoâng coù thaäta. Not to take anything which does not belong to you or what is not given to you: Adattadanaviratih (skt)—Adinnadana (p)— Against theft—Not to steal—See Khoâng Troäm Caép. Not to take the koan as pointing to absolute emptiness: Khoâng coi coâng aùn nhö laø chæ ñieåm cho ngoan khoâng (tuyeät ñoái troáng roãng)—See Thoái AÅn Thaäp Khuyeán. Not to take part in singing, dancing or playing musical instrument: Khoâng ca haùt, ñôøn ñòch, nhaûy muùa. Not to take what is not been given: Not to steal—See Khoâng Troäm Caép. Not to take Zen for a state of mere passivity: Ñöøng coi Thieàn nhö moät traïng thaùi chæ thuï ñoäng— See Thoái AÅn Thaäp Khuyeán. Not taking cultivation for a state of doingnothing-ness: Khoâng coi noù laø moät traïng thaùi voâ haønh. Not taking food after mid-day: Khoâng aên quaù ngoï. Not taking intoxicating liquor: Khoâng uoáng chaát

cay ñoäc. Not taking a temporary state of transparency for finality: Khoâng coi traïng thaùi saùng toû taïm thôøi laø cöùu caùnh. Not talking vainly or idly: Avikarsa (skt)— Khoâng hyù luaän. Not to tell of a fellow-Buddhist’s sins: Khoâng noùi loãi ngöôøi. Not telling a lie: Khoâng noùi doái. Not a thing to bring or carry away: Emptyhanded—Nothingness—Nhaát Vaät Baát Töông Lai. Not to think that the sense of the koan is to be grasped where it is held out as an object of thought: Khoâng ñaët yù nghóa coâng aùn laøm ñoái töôïng cho tö töôûng—See Thoái AÅn Thaäp Khuyeán. Not think of those who seek individual salvation: Chaúng moùng loøng ghi nhôù nhöõng Thanh Vaên Ñoäc Giaùc—See Möôøi Luaät Nghi Cuûa Chö Ñaïi Boà Taùt. Not thinking: Nis-cinta (skt)—Khoâng suy nghó— Thoughtless. Not a thought arising: Khoâng moät nieäm naøo phaùt sanh—See Nhaát Nieäm Baát Sinh. Not to train in seclusion: As disciples of the Teacher who lives secluded they do not train in seclusion—Vò Ñaïo Sö soáng vieãn ly, caùc ñeä töû laïi khoâng tuøy hoïc vieãn ly. Not true: Khoâng thaät—See Hö Voïng. Not to try to demonstrate on the words: See Khoâng Boäc Baïch Baèng Lôøi. Not to try to extract meaning from the way the koan is worded: Khoâng quy ñònh coâng aùn ñeå ruùt ra moät yù nghóa—See Thoái AÅn Thaäp Khuyeán. Not trying to be merely clever about anything: Khoâng coá moå xeû baát cöù thöù gì. Not undergoing normal instruction: Outside the sect—Outside the school—See Giaùo Ngoaïi. Not understanding: Fue (jap)—Question of ignorance—See Baát Hoäi. Not upside down: To see things right side up, or correctly—See Voâ Ñaûo. Not to use garlics and perfumes: Khoâng duøng nhöõng chaát kích thích nhö haønh toûi hoaëc daàu thôm. Not to use harsh speech: Not be of evil speech— Abstain from hurtful words—Khoâng noùi lôøi ñoäc aùc. Not using efforts: See Baát Duïng Coâng.

5935

Not using high, broad and luxurious beds: Khoâng naèm giöôøng cao, roäng vaø xa xæ. Not using words: No establishment of words and letters—Not set up scriptures—See Baát Laäp Vaên Töï. Not to vaunt (praise) self and depreciate others: Khoâng khen mình cheâ ngöôøi. Not to wear adornments and perfumes: Khoâng mang ñoà trang söùc, cuõng nhö khoâng thoa nöôùc hoa. Not wearing garlands or perfumes: Khoâng ñeo ñoà trang söùc hay thoa daàu thôm—Not using garlands or perfumes. Not wholesome root: Akusalamula (skt)—Fuzengon (jap)—Baát thieän caên. Not the Wind, Not the Flag: Chaúng phaûi gioù, chaúng phaûi phöôùn—See Phi Phong Phi Phan. Not to wish that our bodies be always free of diseases: Nghó ñeán thaân theå thì ñöøng caàu khoâng bònh khoå—See Möôøi Ñieàu Taâm Nieäm. Not to wish that our cultivation be free of demonic obstacles: Xaây döïng ñaïo haïnh thì ñöøng caàu khoâng bò ma chöôùng—See Möôøi Ñieàu Taâm Nieäm. Not to wish that everyone, at all times, be on good terms and in harmony with us: Vôùi ngöôøi thì ñöøng mong taát caû ñeàu thuaän theo yù mình—See Möôøi Ñieàu Taâm Nieäm. Not to wish for gain in our social relations: Giao tieáp thì ñöøng caàu lôïi mình—See Möôøi Ñieàu Taâm Nieäm. Not to wish that our lives be free of all misfortune and adversity: ÔÛ ñôøi thì ñöøng caàu khoâng hoaïn naïn—See Möôøi Ñieàu Taâm Nieäm. Not to wish our mind cultivation be free of all obstacles: Cöùu xeùt taâm taùnh thì ñöøng caàu khoâng khuùc maéc—See Möôøi Ñieàu Taâm Nieäm. Not to wish that our plans and activities meet with easy success: Vieäc laøm thì ñöøng mong deã thaønh—See Möôøi Ñieàu Taâm Nieäm. Not to wish to be repaid for our good deeds: Thi aân thì ñöøng caàu ñeàn ñaùp—See Möôøi Ñieàu Taâm Nieäm. Not to wish to share in opportunities for profit: Thaáy lôïi thì ñöøng nhuùng vaøo—See Möôøi Ñieàu Taâm Nieäm. Not a word has been said nor declared: See Baát Thuyeát Nhaát Töï.

Notable virtue: Danh ñöùc. Nothing: Hö khoâng—Khoâng coù gì—Nowhere. Nothing is accidental in this world: Khoâng coù chuyeän ngaãu nhieân treân theá giôùi naøy (phi ngaãu nhieân). Neáu khoâng coù nhaân, aét khoâng coù quaû —If there is no cause, there won’t be any effect. Nothing to appropriate: Nothing to attach—See Voâ Sôû Chaáp. Nothing to attach: See Voâ Sôû Chaáp. Nothing to be attained: See Voâ Sôû Ñaéc. Nothing is created: Phaùp chaúng sanh. Nothing is destroyed: Phaùp chaúng dieät. Nothing on earth partakes of the character of absolute reality: Khoâng coù gì treân traùi ñaát naày coù theå chia seû ñöôïc tính tuyeät ñoái. Nothing has an ego: Chö phaùp voâ ngaõ—Nothing is independent of the law of causation—Khoâng coù thöù gì ñoäc laäp vôùi lyù nhaân quaû. Nothing else to attain: Voâ Bieät Khaû Ñaéc—Chaúng coøn thöù gì khaùc ñeå ñaït ñeán. Nothing hurts like the truth: Not all truths are proper to be told—Trung ngoân nghòch nhó. Nothing left to cut off: Phi sôû ñoaïn—See Tam Ñoaïn. Nothing to lose: Voâ Höõu Thaát—Khoâng coù gì ñeå maát. Nothing but the manifestation of consciousness: Duy Thöùc Sôû Hieän—Khoâng gì ngoaøi bieåu hieän cuûa yù thöùc. Nothing missing and nothing excess: Voâ Khuyeát Voâ Dö—Khoâng coù caùi gì maát maø cuõng khoâng coù caùi gì dö thöøa. Nothing more to study: Asaiksa (skt)—Voâ Hoïc—Beyond study—No longer learning—Stage beyond study. Nothing has a nature of its own: Taùnh khoâng— Khoâng coù thöù gì coù thöïc taùnh cuûa chính noù . Nothing but non-existence: Duy Voâ—Khoâng thöù gì ngoaøi caùi khoâng. Nothing obtainable: Voâ Sôû Ñaéc—The immaterial universal reality behind all phenomena—Khi theå hoäi ñöôïc chaân lyù voâ töôùng, thì trong loøng khoâng coù gì chaáp tröôùc. Nothing is produced by itself: Baát Töï Sinh—Caùi khoâng do töï sinh. Nothing is produced of itself or both other things: See Baát Coäng Sinh.

5936

Nothing is produced from other things: See Baát Tha Sinh. Nothing is produced without cause: See Baát Voâ Nhaân Sinh. Nothing that can be called self-substance: Khoâng coù caùi gì coù theå ñöôïc goïi laø töï tính— Because of relative dependence or paratantra, we assume natural origin, but in reality there is nothing that can be called self-substance—Do bôûi söï tuøy thuoäc töông ñoái hay y tha khôûi hay duyeân khôûi tính (paratantra) maø chuùng ta tin laø nguoàn goác töï nhieân, nhöng thöïc ra khoâng coù caùi gì coù theå ñöôïc goïi laø töï tính—See Voâ Töï Tính. Nothing to see: Voâ Sôû Kieán—Khoâng coù gì ñeå thaáy. Nothing but skin and bones: Da boïc xöông. Nothing superfluous and nothing to be added: See Voâ Höõu Nhöôïc Quaù Nhöôïc Taêng. Nothing can take anything else’s place: Khoâng coù caùi gì coù theå thay theá cho baát cöù thöù gì ñöôïc. Nothing to teach: Voâ Sôû Thuyeát—Khoâng coù gì ñeå daïy. Nothing but the transformation of consciousness: See Duy Thöùc Sôû Bieán. Nothing on which to rely: Voâ y (khoâng coù caùi gì ñeå töïa vaøo). Nothingarian (n): Non-believer—Ngöôøi khoâng tín ngöôõng. Nothingness (n): Hö Voâ (caùi hö voâ)—See Khoâng. Notify (v): Indicate (proclaim): Coâng boá (tuyeân boá, chæ daïy hay chæ thò)— Invite to come (to beckon, to call): Chieâu. Notion (n): Khaùi nieäm—Kyù hieäu—YÙ nieäm— Idea—Concept. Notion of Bodhicitta: See Khaùi Nieäm Boà Ñeà Taâm. Notion of karma: Khaùi nieäm veà nghieäp. Notion of self-substance which is not based on reality: YÙ nieäm veà töï tính phaùt xuaát töø söï töôûng töôïng, laø thöù khoâng ñöôïc ñaët caên baûn treân thöïc tính. Notional (a): Thuoäc veà kyù hieäu. Noumenal: Imaginary, understood as facts and not as illusions—Phaùp höõu. Noumenal absolute: Toång töôùng phaùp thaân—The unity of dharmakaya. Noumenal Buddha: The real Buddha—See Thöïc

Hoùa. Noumenal dharmakaya: Lyù thuyeát hay chaân lyù do Nhö Lai sôû chöùng—See Lyù Phaùp Thaân. Noumenal hindrance: Hindrances to truth—See Lyù Chöôùng. Noumenal mandala: Garbhadhatuin mandala— See Lyù Maïn Ñaø La. Noumenal and phenomenal aspects: Lyù Söï. Noumenal source of all phenomena: Unconditioned dharma—Ultimate inertia from which all forms come—See Dieät Phaùp. Noumenal space: Passive space—Nonphenomenal space—See Voâ Vi Hö Khoâng. Noumenal universe: Bhutatathata (skt)—Thaät teá lyù ñòa. Noumenon (n): See Lyù Taùnh. Noumenon and phenomenon: Absolute and relative—Formless and with form—Fundamental essence and external activity—Principle and practice—Visible and invisible—Khoâng vaø saéc— Kieán Caäp Phi Kieán—See Lyù Söï. Noumenon and phenomenon are mutually merged and immersed in each other: See Lyù Söï Töông Töùc. Noumenon, phenomenon, and the principle which unites both: Khoâng Giaû Trung. Noumenal realm: Inactive realm—Lyù phaùp giôùi (voâ vi phaùp giôùi). Noumenal world: Lyù phaùp giôùi. Nourish oneself by gain: See Lôïi Döôõng. Nourish a tiger and receive injury oneself, nourish a bad karma and receive a bad result: Döôõng hoå di hoïa, döôõng aùc nghieäp thoï aùc quaû. Nourishing cause: Strengthening cause—See Döôõng Nhaân. Nourishing power from meditation: See Thieàn Duyeät Thöïc. Novice (n): Shami (jap)—Shamini (jap)— Sramanera (skt)—Sramananerika—Usually, a sramanera is a new member or novice of the monastic community who has taken the novice vows. In ancient Buddhism, novices had two masters, one who taught them the Dharma, and one who taught them the rules of conduct— Thöôøng thì sa di laø moät thaønh vieân môùi hay ngöôøi môùi tu cuûa Taêng giaø vaø phaûi thoï giôùi sa di. Trong Phaät giaùo thôøi coå ñaïi, sa di coù hai vò thaày, moät daïy

5937 veà Phaùp, vaø moät daïy veà giôùi luaät—See Sa Di. Novice with the age of twenty or over: See Danh Töï Sa Di. Novice female: See Sa Di Ni. Novice male: See Sa Di. Novice monk: See Sa Di. Novice nun: Siksamana (skt)—See Thöùc Xoa Ma Na. Novitiate (n): Thôøi gian taäp söï trong töï vieän. Now going: Now proceeding—Hieän haønh. Now proceeding: Now going—Hieän haønh. Nowhere: No place—See Voâ Sôû Baát Trí. Noxious (ku) ghost: Coå Ñoäc Quyû. Nuisance (n): Moái nguy haïi. Nuisance Demons: See Naõo Ma. Nullification (n): Söï huûy boû. Nullifidian (a): Khoâng coù nieàm tin hay tín ngöôõng. Nullify (v): Huûy boû hay voâ hieäu hoùa. Number one in exact conduct: Mitsugyo-Daiichi (jap)—Each of the Buddha's ten great disciples was known as the foremost in some virtue. Rahula was said to be foremost in exact observance of sila—Maät Haïnh Ñeä Nhaát. Moãi vò trong thaäp ñaïi ñeä töû cuûa ñöùc Phaät ñeàu coù moät thöù maät haïnh naøo ñoù. La Haàu La ñöôïc bieát ñeán nhö laø ñeä nhaát trì giôùi maät haïnh. Number of summer retreat: The end of the monk’s year after the summer retreat—See Phaùp Laïp. Number of years a monk or nun has been ordained: See Giôùi Laïp. Numberless (a): Asamkhyeya (skt)—Haèng sa (nhieàu voâ soá keå). Numberless eons: Voâ Löôïng Kieáp—Khoâng bieát bao nhieâu kieáp—Asamkhyeyas of eons— Uncountable eons. Numberless Great Multitudes gods from all heavens: Voâ löôïng chö Thieân. Numberless illusion: Traàn sa hoaëc. Numberless lands: Voâ soá quoác ñoä. Numberless worlds: Infinite world—See Voâ Bieân Theá Giôùi. Numerical Arranged Subjects: Kinh Taêng Nhöùt A Haøm. Numerical Collection: Ekottarikagama (skt)— Numerical Arranged Subjects—Numerical discourse—Taêng Nhaát A Haøm.

Numerical discourse: Anguttara-nikaya (p)— Taêng Nhöùt A Haøm. Numerology (n): Thuaät boùi soá. Numerous: Ña (nhieàu). Numerous as molecules: Nhieàu voâ soá keå nhö nhöõng haït vi traàn. Numerous phenomena: Ña Phaùp—Voâ soá phaùp. Nun (n): Buddhist nun—Ni—A female member of a religious monastic order. Like their Christian counterparts, Buddhist nuns typically live a celibate life within the monastic community devoted to religious practice, especially meditation. They share similar tradition of taking vows and abiding by a monastic code that governs religious life in the monastery. Unlike Christian nuns, however, Buddhist nuns are ordained and are therefore competent to conduct the same religious rituals as Buddhist monks—Nöõ tu hay moät thaønh vieân nöõ trong giaùo ñoaøn. Cuõng gioáng nhö Cô Ñoác giaùo ôû choã chö Ni Phaät giaù o soáng ñôøi ñoäc thaân trong coäng ñoàng töï vieän, hieán thaân mình cho söï tu taäp toân giaùo, ñaëc bieät laø thieàn ñònh. Hoï cuøng chia seû truyeàn thoáng phaùt nguyeän vaø tuaân thuû moïi quy luaät toân giaùo trong ñôøi soáng töï vieän. Tuy nhieân, khoâng gioáng vôùi Cô Ñoác giaùo ôû choã chö Ni Phaät giaùo ñöôïc thoï giôùi vaø do vaäy cuõng coù ñuû khaû naêng haønh xöû nhöõng nghi thöùc toân giaùo nhö chö Taêng vaäy—See Tyø Kheo Ni. Nun’s altar: Ni ñaøn. Nun ordination: Giaùo Ñoaøn Ni—See Ni Ñoaøn. Nun student: Ni sinh. Nun teacher: Ni Phaùp Sö—Effeminate. Nunery (n): Convent—Monastery for nuns or Bhikkhunis—Ni Töï—See Ni Vieän. Nuptial (a): Thuoäc veà hoân leã. Nurturing or renewal of vows: Posadha (skt)— Upavasatha (skt)—Uposana (skt)—Uposatha (p)—Bi-monthly Fasting—See Boá Taùt. Nutriment: Thöïc phaåm, thöùc aên. Nutriment of blessedness: Deeds of charity— Phuùc ñöùc tö löông. Nutriment of sensation: Xuùc thöïc—See Töù Thöïc Phaåm Trôï Duyeân. Nutritive essence: Oja (skt)—Döôõng chaát—Baûn chaát dinh döôõng. Nyagrodha (skt): Banyan tree—Caây ña—See Ni Caâu Ñaø.

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Nyagrodharama (skt): See Ni Caâu Ñaø Vieân. Nyakuden-Nyakuri-Rufu-Chishiki (jap): Kalyana-mitta (p)—Nhöõng ngöôøi baïn Ñöùc haïnh— Virtuous friends—See Kalyana-mitra. Nyanatiloka (1878-1957): See Tam Giôùi Trí. Nyangde (tib): Nirvana (skt)—See Nieát Baøn. Nyan-thos (tib): Sravaka (skt)—See Thanh Vaên. Nyanti (skt): Ni Dieân Ñeå—Deep entering—To infiltrate—To penetrate into—See Thaâm Nhaäp. Nyaya (skt): Nyaya-dvaratarka-sastra—See Chaùnh Lyù Luaän. Nyayabindu (skt): Chaùnh Lyù Nhaát Trích Luaän— Name of a commentary of the Naiyayika—Teân cuûa moät boä luaän thuoäc phaùi Chaùnh Lyù. Nyayadva-rataraka (skt): Nyaya-pravesa (skt)— See Nhaân Minh Nhaäp Chaùnh Lyù Luaän. Nyayadva-rataraka-sastra (skt): See Nyayadvarataraka. Nyaya-dvaratarka-sastra (skt): See Nhaân Minh Chaùnh Lyù Moân Luaän. Nyaya-pravesa (skt): Nyayadva-rataraka (skt)— See Nhaân Minh Nhaäp Chaùnh Lyù Luaän. Nyayapravesa Sastra (skt): See Nhaân Minh Nhaäp Chaùnh Lyù Luaän. Nyaya-sastra (skt): Nyaya-dvaratarka-sastra— See Nhaân Minh Chaùnh Lyù Moân Luaän. Nyingmapa (tib): School of the Ancients—Tröôøng phaùi Ninh Maõ—See Coå Maät Phaùi. Nyn yid (tib): Taâm Caáu Nhieãm—Afflicted consciousness. Nyo (jap): Tathata (skt)—Reality: Nhö thöïc— True nature (true state of things): Thöïc taùnh. Niyoga (p): Order—Meänh leänh. Nyo-i (jap): 1) Ju-i (chi)—Nhö yù (as one wishes)—See Nhö YÙ. 2) A fancy stick, about fifteen inches long (35 centimeters), made of various materials, sometimes carried by Zen monks. It has been thought to symbolize and remind one of the mixed-up contents of one's ordinary unpurified mind. The master may use the Nyoi to emphasize a point when speaking, to strike a student during a private interview (sanzen), or as a staff to rest upon when seated on the floor—Moät loaïi gaäy, daøi khoaûng 15 taác Anh (35 phaân taây), ñöôïc laøm

baèng nhieàu thöù vaät lieäu khaùc nhau, thöôøng ñöôïc caùc Thieàn Taêng mang theo beân mình. Ngöôøi ta nghó raèng noù töôïng tröng vaø nhaéc nhôû haønh giaû veà moät caùi taâm loän xoän vaø baát tònh cuûa phaøm phu. Vò thaày coù theå duøng chieác gaäy naøy nhaán maïnh ñieåm naøo ñoù khi noùi chuyeän, ñaùnh vaøo ngöôøi hoïc troø trong buoåi tham vaán, hay töïa vaøo noù khi ngoài treân saøn nhaø. Nyo-I-Ju (jap): Cintamani (skt)—The gem of doing as one pleases—Nhö yù chaâu. Nyojo (jap): Sö Nhö Tònh (1163-1228), Phaät giaùo Nhaät Baûn. Nyoko (jap): Tatha-gata (skt)—“so-gone”—Nhö Khöù. Nyonin kekkai (jap): Areas restricted from women—Khu vöïc giôùi haïn ñaøn baø—See Kekkai. Nyon-sgrib (tib): Emotional obscurations—Nhöõng chöôùng ngaïi veà tình caûm. Nyon-yid (tib): Klesa consciousness—Phieàn Naõo Thöùc. Nyo-Nyo (jap): Tathata (skt)—Nhö Nhö—Chaân nhö—Suchness—Absolute in differentiation, or in the relative—Thaät taùnh cuûa söï vaät—The real truth of things. Nyo-nyo-chi (jap): Wisdom of suchness—The wisdom or law of the absolute—Trí hueä cuûa chaân nhö—See Nhö Nhö Trí. Nyorai (jap): Tathagata (skt)—The Thus-gone— see Nhö Lai. Nyorai-Gusoku-Juriki (jap): Dasa-tathagatabalani (skt)—Ten great powers of a Buddha—Nhö Lai Cuï Tuùc Thaäp Löïc, möôøi ñaïi löïc cuûa Phaät — See Thaäp Löïc Nhö Lai. Nyorai-Jinriki (jap): Nhö Lai Thaàn Löïc—The Tathagata mystical powers—See Nhö Lai Thaäp Thaàn Löïc. Nyorai-Nyoko (jap): See Nhö Khöù Nhö Lai. Nyorai-zoâ (jap): Tathagatagarbha (skt)—Deshinshekpai-nyingpo (tib)—Tathagata Store—Womb of the thus come one—See Nhö Lai Taïng. Nyorai-zoâ-shin (jap): The heart-mind of the Tathagata Storehouse—See Nhö Lai Taïng. Nyo-Sui-Chu-Getsu (jap): Nhö Thuûy Trung Nguyeät—It's like the moon in water. It's the oneness of water-and-moon; it may be the water's reality, or the moon's reality.

5939

Nyoze (jap): A Japanese term, literally means 'thus, precisely, just like this'—See Ñuùng Nhö Theá. Nyozega-mon (jap): Thus have I heard—Nhö Thò Ngaõ Vaên—See Nhö Thò Ngöõ Kinh. Nyozego (jap): Itivuttaka (p)—Thus have I heard—Nhö Thò Ngöõ—See Nhö Thò Ngöõ Kinh. Nyozeriki (jap): Nhö Thò Löïc—Such a potency— Löïc nhö vaäy cuûa caùc hieän töôïng—Such-like power of phenomena—See Thaäp Nhö Thò. Nyoze-Sho (jap): Such a nature—See Nhö Thò Taùnh. Nyoze-So (jap): Forms as they are—Such a form—The form as it is—See Nhö Thò Töôùng. Nyshanda (skt): Sôû Löu—Söï chaûy ra hay chaûy xuoáng—Flowing-out or down—See Ñaúng Löu. Nyuâfuni-hoâmon (jap): 'Entry through the dharma gate of non-duality'; awakening to the truth of non-duality, i.e., experience of enlightenment. The expression comes from the 'Vimalakirtinirdesha sutra', where it appears as the heading of a chapter—'Vaøo cöûa Phaùp Baát Nhò'. Giaùc ngoä chaân lyù baát nhò, nghóa laø theå nghieäm ñaïi giaùc. Töø ngöõ naày laáy töø kinh Duy Ma Caät, trong ñoù noù ñöôïc duøng laøm ñaàu ñeà cuûa moät chöông. Nyuâgan (jap): Laying the corpse in the coffin, one of the nine ritual acts (kubutsuji) performed when a prominent Buddhist monk or nun dies. In Japanese tradition, the deceased is placed in a round coffin in an upright seated position, as if he or she were meditating. However, in China, Korea, and Vietnam, the deceased is placed on the back, lying face upwards—Thuaät ngöõ Nhaät Baûn, coù nghóa laø "ñaët thi theå vaøo quan taøi," moät trong chín nghi thöùc ñöôïc cöû haønh khi moät vò Taêng hay Ni noåi troäi trong töï vieän thò tòch. Trong truyeàn thoáng Nhaät Baûn, ngöôøi cheát ñöôïc ñaët trong moät coã quan taøi troøn trong tö theá ngoài thaúng, cuõng gioáng nhö luùc vò aáy toïa thieàn vaäy. Tuy nhieân, taïi Trung Hoa, Ñaïi Haøn vaø Vieät Nam, thi theå ngöôøi quaù coá ñöôïc ñaët naèm xoay maët leân treân trong quan taø i. Nyuâin (jap): The installation of a new abbot at a Zen monastery. The term literally means "to enter the temple." It is also alternatively pronounced juen. In some cases, it may refer to the entry of a new novice to a Zen monastery—Söï ñaët ñeå moät vò truï trì môùi taïi moät Thieàn vieän. Thuaät ngöõ coù nghóa laø "ñi vaøo töï vieän." Thuaät ngöõ naøy cuõng ñöôïc phaùt

aâm khaùc laø "Juen." Trong vaøi tröôøng hôïp, noù chæ cho söï môùi gia nhaäp vaøo Thieàn vieän cuûa moät vò sa di. Nyusshitsu (jap): Kyol-che (kor)—An alternative expression for Shoâeki. A Japanese term which means "Private instruction" with the Zen master in the abbot's quarters. Sometimes pronounced "Nisshitsu." The term literally means "entering the master's room for examination or instruction." In Japan, disciples usually come forward one by one before the Master's chair. The Master's chair was likely surrounded by screens forming three sides of a square—Moät caùch dieãn taû khaùc cuûa thuaät ngöõ "Shoâeki." Thuaät ngöõ Nhaät Baûn coù nghóa laø lôøi chæ giaùo rieâng cuûa moät vò Thieàn sö trong phoøng cuûa phöông tröôïng. Coù ñoâi luùc ñöôïc phaùt aâm laø "Nisshitsu." Thuaät ngöõ coù nghóa ñen laø "ñi vaøo phoøng phöông tröôïng ñeå hoûi ñaïo hay ñöôïc söï chæ daãn." ÔÛ Nhaät, caùc ñeä töû thöôøng böôùc tôùi tröôùc chieác gheá cuûa Thaày. Chieác gheá cuûa Thaày ñöôïc che chung quanh bôûi nhöõng böùc maøn laøm thaønh ba maët cuûa moät khu hình vuoâng.

O Oak Tree in the Courtyard: See Ñình Tieàn Baùch Thuï. Obai (jap): Huang-mei (chi)—See Hoaøng Mai. Obai Gunin (jap): Hongren (chi)—Konin (jap)— Huang-mei Hung-jen—Zen master Hung-Jen (601-674)—See Hoaèng Nhaãn Nguõ Toå. Obai-zan (jap): Yellow Plum Mountain—See Huang-mei Shan. Obaku (jap): Doøng Thieàn Hoaøng Baù—Smallest of the surviving lineages of Japanese Zen. Later it included in the Rinzai Sect. The Obaku Sect of Zen has more than 550 temples in Japan—Doøng truyeàn thöøa nhoû nhaát coøn toàn taïi trong Thieàn toâng Nhaät Baûn. Veà sau naøy noù bò saùp nhaäp vaøo doøng Laâm Teá. Hieän taïi doøng Thieàn Obaku coù khoaûng 550 ngoâi töï vieän treân khaép Nhaät Baûn—See Hoaøng Baù Thieàn Phaùi. Obaku-ban (jap): The Obaku-ban (Obaku edition of the Chinese Tripitaka), the first complete woodblock edition of the Chinese Tripitaka produced in Japan, composed by the Obaku monk of the Tokugawa period (1600-1867), Tesugen, in

5940 the late seventeenth century. Known as the Tetsugen edition, the Obaku-ban was Japan's first complete woodblock version of the Chinese scriptures. It was used as a standard edition in Japan until the modern Taishoâ Daizoâkyoâ edition replaced it. Tetsugen traveled throughout Japan raising funds for his Tripitaka project by preaching and collecting small donations from ordinary citizens. Meanwhile, craftsmen carved more than 60,000 blocks to complete the set of 6,956 bound volumes. The entire project took twelve years, from 1668 to 1680. Every volume of the set records the individuals, village associations, and Buddhist organizations who contributed to the effort. According to popular legend, Tetsugen raised funds for the Obaku-ban project three times before the work was completed. First, a flood devastated the city of Osaka, and Tetsugen decided to spend the collected funds on disaster relief. The second time, he had almost raised the necessary amount when a famine struck the Kyoto-Osaka area. Tetsugen once again used his funds to feed the destitute. The third time, he collected donations and was able to complete his intended project. Tetsugen is known for both his work on the Tripitaka project and his participation in large scale relief work—Boä ñaïi taïng tieáng Hoa laàn ñaàu tieân ñöôïc khaéc treân goã taïi Nhaät Baûn, ñöôïc bieân soaïn bôûi moät vò Taêng thuoäc toâng Hoaøng Baù, Sö Thieát Nhaõn (1630-1682) döôùi thôøi Ñöùc Xuyeân, vaøo cuoái theá kyû thöù XVII. Ñöôïc bieát nhö laø Thieát Nhaõn Ñaïi Taïng. Noù ñöôïc duøng laøm baûn tieâu chuaån ôû Nhaät cho ñeán thôøi caän ñaïi cho ñeán khi noù ñöôïc thay theá bôûi boä Ñaïi Chaùnh Ñaïi Taïng Kinh. Sö Thieát Nhaõn du haønh khaép nöôùc Nhaät ñeå gaây quyõ cho keá hoaïch laøm boä Thieát Nhaõn Ñaïi Taïng Kinh baèng caùch thuyeát giaûng vaø thu goùp nhöõng söï ñoùng goùp nhoû töø thöôøng daân. Trong khi aáy, thì nhöõng ngöôøi thôï thuû coâng ñaõ khaéc ñöôïc 60.000 baûn goã ñeå hoaøn taát moät boä goàm 6.950 quyeån. Caû keá hoaïch phaûi maát ñeán 12 naêm, töø naêm 1668 ñeán naêm 1680. Moãi quyeån ñeàu coù ghi laïi nhöõng caù nhaân, ngoâi laøng lieân heä, vaø toå chöùc Phaät giaùo cuûa nhöõng ngöôøi ñaõ ñoùng goùp cho noã löïc naøy. Theo huyeàn thoaïi daân gian, Thieát Nhaõn phaûi gaây quyõ cho keá hoaïch naøy ñeán ba laàn tröôùc khi noù ñöôïc hoaøn taát. Laàn ñaàu tieân, moät côn luõ luït taøn phaù Osaka, vaø Thieát Nhaõn ñaõ quyeát ñònh duøng toaøn boä tieàn thu

ñöôïc ñeå cöùu trôï. Laàn thöù nhì, khi Sö ñaõ gaây quyõ gaàn ñuû soá tieàn caàn thieát thì khi ñoù moät naïn ñoùi xaûy ra taïi hai khu vöïc Kyoto vaø Osaka, laàn nöõa Thieát Nhaõn laïi duøng soá tieàn gaây quyõ ñeå nuoâi soáng nhöõng ngöôøi ngheøo khoå. Laàn gaây quyõ thöù ba thì Sö Thieát Nhaõn môùi coù ñuû tieàn ñeå hoaøn taát keá hoaïch ñaõ döï ñònh naøy. Sö Thieát Nhaõn ñöôïc bieát ñeán treân caû hai phöông dieän: boä Thieát Nhaõn Ñaïi Taïng Kinh vaø coâng taùc töø thieän xaõ hoäi treân bình dieän roäng raõi cuûa oâng. Obaku- Ho-go (jap): Hoaøng Baù Ngöõ Luïc. Obaku-Kiun (jap): Huang-po Hsi-yun—Huangbo Xiyun—See Hoaøng Baù Hy Vaän Thieàn Sö. Obaku school: Obaku-shuâ (jap)—See Hoaøng Baù Thieàn Phaùi. Obaku Shingi (jap): Huangbo Xiyun qinggui (chi)—The Monastic Code for the Obaku Sect, a text consisting of one section commonly attributed to Yin-yuan Lung-ch'i (1594-1673). The text, compiled by Kao-ch'uan Hsing-tun, was first published in 1673, the year of Yin-yuan's death. It governs the life and practice at the sect's main monastery, Mampuku-ji, as well as at othe Obaku temples—Boä luaät töï vieän cuûa phaùi Hoaøng Baù, goàm moät chöông, thöôøng ñöôïc cho laø cuûa AÅn Nguyeân Long Kyø bieân soaïn. Boä luaät ñöôïc Cao Tuyeàn Tính Ñoân saép xeáp laïi, xuaát baûn laàn ñaàu tieâ n vaøo naêm 1673, naêm maø AÅn Nguyeân thò tòch. Boä luaät chi phoái ñôøi soáng vaø söï tu taäp trong töï vieän chính cuûa toâng phaùi laø Vaïn Phöôùc Töï cuõng nhö caùc töï vieän khaùc thuoäc toâng Hoaøng Baù —See Hoaøng Baù Thanh Quy. Obaku-shuâ (jap): Toâng Hoaøng Baù—See Hoaøng Baù Thieàn Phaùi. Obaku-zan (jap): Mount Huang-po—See Huangpo-shan. Obduracy (n): Thambha (p)—Hypocrisy—Coá chaáp (ra veû ñaïo ñöùc giaû)—Söï khoâng theå lay chuyeån ñöôïc. Obdurate (a): Khoâng theå lay chuyeån ñöôïc. Obdurateness (n): See Obduracy. Obduration (n): See Obduracy. Obedience (n): Söï vaâng phuïc—Söï phuïc tuøng—Söï tuaân leänh—Quy-y. Obedience of commandments: See Taùc Giôùi. Obedience of precepts: Tuaân giöõ giôùi luaät. Obedient hearing of the Law: Vaên—Nghe phaùp. Obedient to karma: See Tuøy Duyeân Haïnh.

5941

Obey the Buddha’s teaching: Entrust (devote) one’s life to the Buddha—Quy meänh (quy maïng) hay laø phoù thaùc thaân mình. Obituary: (a): Thuoäc veà tang cheá—(n): Caùo phoù. Object (n): Ñoái töôïng—Khaùch theå—Khaùch quan—Muïc ñích—Muïc tieâu. Object of any organ of sense: Sensation of any organ of sense—Caên traàn. Objects of the auditory faculty: Ñoái töôïng cuûa Nhó Caên (aâm thanh)—Noise—Sound—Voice. Object can be either internal or external: Ñoái töôïng coù theå ôû trong hay ôû ngoaøi. Objects that are conditions: Gunas (skt)—See Duyeân Traàn. Object-domain of mere shadow or illusion: See Ñoäc AÛnh Caûnh. Object domain of nature or immediate perception: See Taùnh Caûnh. Object-domain with the original substance: See Ñoái Chaát Caûnh. Objects of experience: Ñoái Töôïng Nhaän Bieát. Objects of the five sense organs: Pancavisayarasa (p)—Five indulgences of the senses—See Nguõ Traàn. Object of flavor: Rasarammana (skt)—Caûnh Sôû Duyeân. Object for a gift: Danavatthu (p)—Vaät ñeå boá thí. Objects of knowledge: Ngaõ Thöùc—Ñoái töôïng cuûa söï bieát. Objects for meditation: Ñeà muïc thieàn quaùn. Objects in meditation: Caûnh vaät trong thieàn— See Thaäp Caûnh. Objects of the mind which are included as material: Phaùp Saéc Xöù—Ñoái töôïng vaät chaát cuûa taâm. Objects of mindfulness: Ñoái töôïng thieàn. Object must be neutral: Ñoái töôïng phaûi trung tính. Object must be pleasing and acceptable to the mind: Ñoái töôïng phaûi vöøa yù. Object of any organ of sense: Caên traàn. Objects of the outer world: Visaya (skt)—Caûnh. Objects perceived, associated with function: Empirical world, associated with function—The external, or phenomenal world—See Hieän Töôùng. Objects of perception: Ñoái töôïng cuûa nhaän thöùc—See Sôû Duyeân.

Objects of recollection: Anussati-tthanani (p)— The thoughts to dwell upon—See Nieäm Phaùp and Luïc Nieäm Phaùp. Object that suits you at one time may not be acceptable to the mind at another time: Ñoái töôïng coù luùc thích hôïp vôùi baïn nhöng raát coù theå khoâng ñöôïc taâm chaáp nhaän vaøo luùc khaùc. Object of veneration: Caityaka (skt)—Vaät duøng trong vieäc thôø cuùng. Objects that are visible and materially obstructive: Khaû Kieán Höõu Ñoái Saéc—Ñoái töôïng höõu hình vaø coù taùnh gaây chöôùng ngaïi. Objectify (v): Ñoái töôïng hoùa—Khaùch quan hoùa— Hieän thöïc hoùa. Objective (a&n): Muïc ñích—Goal—Khaùch quan—(a) Thuoäc veà khaùch quan. Objective appearance: Part of laksana—See Töôùng Phaàn. Objective eye: Bodhisattva-Cakkhu (p)—See Nhö Thò Nhaõn. Objective images: Duyeân AÛnh—Hình aûnh ñoái töôïng. Objective indifferentiation of thusness: Phaùp Voâ Bieät Chaân Nhö—Söï voâ sai bieät khaùch quan cuûa chaân nhö. Objective known: Ñoái Töôïng Sôû Tri—See Töôùng Phaàn. Objective observation: See Quan Saùt Khaùch Quan. Objective (the seen) portion: Laksana-bhaga (skt)—Töôùng Phaàn. Objective realm: Traàn Caûnh Giôùi—Coõi vaät theå. Objective realm of the mind: Taâm Caûnh Giôùi— Coõi ñoái töôïng cuûa taâm. Objective sub-cause: Alambana-pratyaya (skt)— Sôû Duyeân Duyeân. Objective world: Töôùng sinh. Objective world and subjective mind: Knowledge of the objective sphere—Caûnh trí. Objectively: Khaùch quan. Objectively illusory world: See Voâ Minh Nghieäp Töôùng. Objectivity (n): Tính khaùch quan. Objectivization (n): Söï khaùch quan hoùa. Oblation: Homa (skt)—Ritual offering—Hoä ma. Obligation: Nghóa vuï—Traùch nhieäm. Obliterate grave sins: Obliterate wrongdoings of

5942 countless eons—Tieâu tröø toäi chöôùng trong nhieàu kieáp. Obon: Ullambana—Ullambana basins—A Japanese term for Ullambana, a yearly festival in which people make offerings to the spirits of the dead—Töø Nhaät Baûn duøng ñeå chæ “Vu Lan Boàn,” moät leã hoäi haøng naêm trong ñoù ngöôøi ta cuùng vaät thöïc cho ma quyû vaø ngöôøi cheát—See Vu Lan Boàn. Obscene (n): Taø Daâm—Sexual misconduct. Obscurantism (n): Chuû nghóa ngu daân. Obscuration (n): Söï toái aùm veà caûm xuùc. Obscuration due to affliction: Klesavarana (skt)—Affliction obstacles—Hindrances of affliction—See Phieàn Naõo Chöôùng. Obscuration of false views: Jneyavarana (skt)— Shes-sgrib (tib)—Hindrance of knowledge—See Sôû Tri Chöôùng. Obscuration of negative emotions: Klesavarana (skt)—Hindrance of passions or afflictive hindrance—See Phieàn Naõo Chöôùng. Obscure (a): Black (a): Dark—Sombre—Toái taêm. Obscure and ambiguous: Lôø môø. Observance (n): Söï trì giöõ—Söï toân kính. Observance of the commandments: Trì giôùi. Observance of determination: Adhitthanauposatha (p)—Taâm nieäm thuyeát giôùi. Observance with determination: AditthanaUposatha (p)—Taâm nieäm haønh trì giôùi luaät. Observance in the heart: Voâ Töôùng Giôùi—The inner commands—See Ly Töôùng Giôùi. Observance of righteousness: Dhammacariya (p)—Phaùp Haïnh—Thöïc thi ñuùng theo ñaïo lyù. Observance of the rules: Tu Haønh hay trì giöõ giôùi luaät. (Religious) observances: Leã hoäi. Observant: 1) (a): Giöõ nghieâm giôùi luaät; 2) (n): Ngöôøi tuaân thuû giôùi luaät (ngöôøi phuïng haønh giôùi luaät). Observation (n): Söï trì giöõ (giôùi)—Keeping. Observations of Great Enlightening Beings: Quaùn saùt cuûa chö Ñaïi Boà Taùt. Observation of inferiors: See Haï Boái Quaùn. Observation of mindfulness of the Buddha: Nieäm Phaät Quaùn. Observe (v): Trì giöõ. Observe one’s actions: Theo doõi haønh vi cuûa mình.

Observe all commandments perfectly: See Vieân Tu. Observe in contrary order: See Nghòch Tu. Observe the disciplinary rules: Giöõ giôùi. Observe a fast: To fast—Trai giôùi. Observe the laws: To keep the law—Thuû phaùp. Observe the law of abstinence: See Trai Trì. Observe (v) the mental patterns of all sentient beings in each moment of thought: Nieäm nieäm quaùn taâm haønh cuûa taát caû chuùng sanh. Observe (v) moral precepts: Giöõ giôùi. Observe moral precepts develops concentration: Giöõ giôùi môùi phaùt ñònh. Observe precepts: Keep the rules—Trì giôùi— See Jikai. Observe-the-precepts Zen: Jikai Zen (jap)—A term which can be applied to any style of Zen practice that emphasizes keeping the Buddhist precepts, especially the detailed monastic code for monks and nuns. In a Zen monastic context, keeping the Buddhist precepts often implies living according to special monastic codes (shingi), developed specifically for Zen temples. In particular, the term applies to movements within the Zen world to reform and revitalize Zen practice by a renewed dedication to keeping the monastic codes. Although the phrase "Jikai Zen" can be used in a positive manner, in most cases it suggests a negative criticism of over-emphasis on the external observance of precepts. Zen monastic practice generally assumes a strict observance of the monastic code, which defines nearly every aspect of life in the monastery. Nevertheless, Zen teachings often take a critical stance against formalistic behavior based on the observance of an external moral code. In the Platform Sutra of the Sixth Patriarch, for example, Hui-neng (638713) introduces the concept of preserving "formless precepts." This teaching stresses that the origin of the precepts lies within the enlightened mind, not in any external code. If the Zen practitioner becomes overly concerned with fulfilling the letter of the law rather than the motivating spirit within, the monastic code becomes a hindrance to practice rather than an enabling device—Trì Giôùi Thieàn, moät thuaät ngöõ coù theå aùp duïng cho loái haønh Thieàn nhaán maïnh ñeán vieäc haønh trì giôùi luaät Phaät giaùo, ñaëc bieät laø luaät

5943 cuï tuùc cuûa chö Taêng Ni. Trong vaên baûn thanh quy Thieàn vieän, haønh trì giôùi luaät Phaät giaùo thöôøng aùm chæ vieäc soáng ñuùng vôùi thanh quy, maø caùc Thieàn vieän ñaëc bieät ñeà ra. Ñaëc bieät, thuaät ngöõ aùp duïng cho nhöõng phong traøo trong theá giôùi Thieàn nhaèm caûi toå vaø laøm soáng laïi söï tu taäp Thieàn baèng caùch laøm môùi laïi söï taän tuïy haønh trì giôùi luaät töï vieän. Maëc daàu thuaät ngöõ "Trì Giôùi Thieàn" coù theå ñöôïc duøng theo caùch tích cöïc, trong haàu heát caùc tröôøng hôïp noù mang taùnh tieâu cöïc chæ trích söï nhaán maïnh quaù ñaùng vaøo vieäc trì giôùi theo hình töôùng beân ngoaøi. Söï tu taäp trong Thieàn vieän tuaân thuû giôùi luaät cuûa thanh quy moät caùch nghieâm ngaët trong moïi khía caïnh cuûa ñôøi soáng töï vieän. Tuy vaäy, giaùo thuyeát nhaø Thieàn thöôøng chæ trích phong caùch tuaân thuû giôùi luaät theo hình töôùng beân ngoaøi. Trong Kinh Phaùp Baûo Ñaøn cuûa Luïc Toå, Ngaøi giôùi thieäu khaùi nieäm "Voâ Töôùng Giôùi." Giaùo thuyeát naøy nhaán maïnh ñeán söï baét nguoàn cuûa giôùi luaät naèm beân trong caùi taâm giaùc ngoä, chöù khoâng naèm nôi giôùi luaät beân ngoaøi. Neáu moät haønh giaû tu Thieàn quaù lo laéng veà vieäc laáp ñaày töøng chöõ moät trong giôùi luaät hôn laø phaùt ñoäng tinh thaàn beân trong, thì luùc ñoù giôùi luaät töï vieän laïi bieán thaønh moät thöù trôû ngaïi cho tu taäp hôn laø moät thöù trôï huaán coù naê ng löïc giuùp cho haønh giaû tu taäp. Observe sentient beings and seeing that they are already bound and tied down but are still fond of other bondage: Quaùn thaáy chuùng sanh laøm nhöõng ñieàu aùc maø coøn thích lao mình theâm vaøo trong caùc söï raøng buoäc khaùc nöõa. Observe sentient beings and seeing that they carry out wicked actions: Quaùn thaáy chuùng sanh laøm nhöõng ñieàu aùc. Observe sentient beings and seeing that they do not have any place to lean on: Quaùn saùt thaáy caùc chuùng sanh khoâng nôi nöông töïa. Observe sentient beings and seeing that they are drowning in the ocean of life and death: Quaùn thaáy chuùng sanh bò chìm ñaém trong bieån sanh töû. Observe sentient beings and seeing that they are far away and have lost the Buddha Dharma: Quaùn thaáy chuùng sanh xa maát Phaät phaùp. Observe sentient beings and seeing that they are not fond of wholesome dharma: Quaùn thaáy chuùng sanh khoâng öa thích phaùp laønh.

Observe sentient beings and seeing that they are not kind and good-natured: Quaùn thaáy chuùng sanh taâm taùnh chaúng ñieàu thuaän. Observe sentient beings and seeing that they sleep soundly in the long night of binding ignorance: Quaùn thaáy chuùng sanh nguû say trong ñeâm daøi voâ minh. Observe sentient beings and seeing that they suffer in poverty without wholesome karma: Quaùn thaáy chuùng sanh ngheøo cuøng khoán khoå, khoâng coù caên laønh. Observe sentient beings and seeing that they are trapped enduring sufferings for an extensive period of time: Quaùn thaáy chuùng sanh bò vöông mang toäi khoå laâu daøi. Observe the vinaya rules: Trì giôùi. Observer (n): Ngöôøi quan saùt—See Quan Saùt Vieân. Observer of the precepts: Keeper of the discipline—Trì luaät. Observing and benefiting all sentient beings: Giôùi quaùn saùt lôïi ích taát caû chuùng sanh. Observing mind: See Quaùn Saùt Trí. Observing the palace ladies and attendants, they develop great compassion: Quaùn nhöõng theâ thieáp vaø keû haàu ngöôøi haï nôi noäi cung maø sanh loøng ñaïi bi. Observing that all sentient beings are unreal, they develop great kindness: Quaùn chuùng sanh hö voïng chaúng thaät maø sanh loøng ñaïi töø. Observing that there is nothing enjoyable in the world, they develop great joy: Quaùn caùc theá gian khoâng moät gì laø ñaùng thích maø sanh loøng ñaïi hyû. Observing the various causes and conditions of sentient beings’ environments: Quaùn saùt nhöõng caûnh giôùi caùc loaïi nhôn duyeân maø laøm Phaät söï. Obsessed: Bò aùm aûnh. Obsession (n): Ma aùm—Taø aùm. Obstacles (n): Trôû ngaïi—Chöôùng—Hindrances. Obstacles of afflictions: See Phieàn Naõo Chöôùng. Obstacles to cultivation: Nhöõng chöôùng ngaïi cho söï tu taäp—Visions, Drowsiness, Discouragement, Fault-finding, Afflictions, etc. Obstacles of delusion: Moho kincanam (p)—Si chöôùng. Obstacles and difficulties: Chöôùng Naïn—

5944 Obstacles and hardship. Obstacles and hardship: Chöôùng Naïn— Obstacles and difficulties. Obstacles of hatred: Dosa kincanam (p)—Saân chöôùng. Obstacles of karma: See Nghieäp Chöôùng. Obstacles of Lust: Rago-kincanam (p)—Tham chöôùng. Obstacles of retribution: See Quaû Baùo Chöôùng. Obstacles of women: Chöôùng ngaïi cuûa nöõ nhaân. Obstinate (a): 1) Seize, grasp, hold on to: Grau (skt)—Grabh (skt)—Graha (skt)—Coá chaáp; 2) Stubborn, head-strong, stiff-necked, pighead: Cöùng ñaàu, chaáp nhöùt. Obstinate view: Drstiparamasra (skt)—See Kieán Thuû. Obstruct (v): Laøm beá taéc—To block. Obstruct (v) someone’s path: AÙn ngöõ—To put obstacles in someone’s way. Obstructing condition of the passage to Nirvana: Antarayikadharma (skt)—Chöôùng phaùp—Tình traïng chöôùng ngaïi treân con ñöôøng ñaït ñeán Nieát Baøn. Obstruction: Chöôùng Ngaïi—Söï caûn trôû. Obstruction and affliction: Chöôùng Ngaïi Taïp Nhieãm—Chöôùng ngaïi vaø taïp nhieãm. Obstruction of affliction: See Phieàn Naõo Ngaïi. Obstruction caused by suffering: Khoå aùch. Obstruction of the delusive passions to entry into truth: Hindrance of the delusive passions to entry into truth—Hoaëc chöôùng. Obstruction of heterodox views: See Kieán Chöôùng. Obstruction of the passions: Chöôùng ngaïi bôûi duïc voïng—The passions which delude the real mind so that it does not develop—Duïc voïng laøm ñieân ñaûo meâ môø chaân taâm, laøm cho chaân taâm khoâng phaùt trieån ñöôïc. Obstructive (a): Caûn trôû. Obstructive karma: Upapilaka (p)—See Nghieäp Ngaên Trôû. Obtain (v): Prap or Prapta (skt)—To attain—To obtain—Ñaéc. Obtain (v) awareness: Buddhi-labhati (p)—Ñaït ñöôïc taùnh giaùc—To attain awareness. Obtain (v) blessings: Ñöôïc (ñaëng) phöôùc. Obtain (v) buddhi: Obtain awareness—Ñaït ñöôïc

taùnh giaùc. Obtain the commandments: See Ñaéc Giôùi. Obtain one’s desires: Obtain one’s aim—Ñaéc yù. Obtain the fruit of deeds or life: Ñaéc quaû. Obtain (v) knowledge: Jnanam-labhati (p)—Ñaït ñöôïc söï hieåu bieát—To attain knowledge. Obtain (v) the marrow: See Ñaéc Tuûy. Obtain the meaning of a sutra: Ñaéc yù (hieåu ñöôïc nghóa lyù cuûa kinh). Obtain ordination in a ceremony: Taùc Phaùp Ñaéc—Ñöôïc truyeàn giôùi qua nghi thöùc. Obtain (v) a peaceful mind: Ñaït ñöôïc taâm an oån. Obtain perfect enlightenment: See Chöùng Ñaïo Quaû Boà Ñeà. Obtain precepts: See Ñaéc Giôùi. Obtain (v) salvation: Enter the monastic life— Obtain transport across the river of transmigration—See Ñaéc Ñoä. Obtain all things as if nothing: Ñöôïc moïi phaùp maø töôûng chöøng nhö khoâng coù phaùp. Obtain transport across the river of transmigration: Obtain salvation—Enter the monastic life—See Ñaéc Ñoä. Obtain the victory: To win—Ñaéc thaéng. Obtain the way: Attain (v) nirvana—To enter into Nirvana—Reach enlightenment—Reach perfection—See Ñaéc Ñaïo. Obtain (v) wisdom: Jnanam-labhati (p)—Ñaït ñöôïc trí hueä—To attain wisdom. Obtained: Upasampanna (skt)—Received—Thoï nhaän. Obtained without labor: Baát lao nhi hoaïch (khoâng lao nhoïc maø thu ñaït keát quaû). Obtainable (a): Labbho (p)—Coù theå ñaït ñöôïc— Attainable. Obtaining: Patilabha (p)—Ñang ñaéc ñöôïc— Attainment—Acquisition—Gaining. Obtaining the commandments: Thoï giôùi. Obtaining all things as if nothing: Ñöôïc moïi phaùp maø töôûng chöøng nhö khoâng coù phaùp—See Baùt Ñaïi Töï Taïi Ngaõ. Occasions of indolence: Kusita-vatthuni (p)— Giaûi ñaõi (löôøi bieáng). Occasions for making effort: Arabbha-vatthuni (p)—Tinh taán söï. Occasion of sins: Dòp cho ngöôøi ta taïo toäi. Occasional cause: Cô hoäi nguyeân nhaân.

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Occasional Mental Factors: Taâm Sôû Rieâng Bieät. Occasional offering: Tuøy Chí Thí. Occasionalism (n): Chuû nghóa cô hoäi. Occult (a): Secret—Esoteric—Hidden—Huyeàn bí—Bí aån—Huyeàn dieäu—Thaàn bí. Occult cause: 1) Esoteric cause: Occult cause—Recondite cause—Maät nhaân. 2) Great mystery—Mysterious mechanism— Mysticism—Huyeàn cô. Occult expression: Samdha (skt)—Esoteric expression—Secret language—See Maät Ngöõ. Occult meaning: AÅn maät nghóa—Esoteric or secret meaning. Occult receiving of the prediction: Chaúng hieän tieàn. Occult teaching: Bí giaùo—Esoteric Doctrine. Occult World: Spirit world. Occultism (n): See Huyeàn Hoïc. Occupied: Baän roän—To be busy. Occurence of affliction: Phieàn Naõo Söï. Occurence of feasts: Vieäc truøng caùc leã trong moät ngaøy. Ocean: Sagara (skt)—Bieån. Ocean of affliction: See Phieàn Naõo Haûi. Ocean assembly: See Haûi Chuùng. Ocean of the bhutatathata: Taùnh haûi (bieån chaân nhö)—See Chaân Nhö Haûi. Ocean of bodhi or enlightenment: Quaû Haûi hay bieån Boà Ñeà hay giaùc ngoä. Ocean of Buddhas: Chö Phaät haûi. Ocean of Buddha-knowledge: Phaät haûi trí. Ocean of Buddha’s methods: Phaùp Moân Haûi (phaùp moân ñoái trò phieàn naõo cuûa Phaät nhieàu nhö bieån caû). Ocean of consciousness: See Thöùc Haûi. Ocean of death: Töû haûi (bieån sanh töû luaân hoài). Ocean of desire: See AÙi Duïc Haûi. Ocean of the dharma-nature: See Phaùp Taùnh Haûi. Ocean dragon king: Sagara-naga-raja (skt)—Ta Giaø La Long Vöông—Sea dragon king. Ocean of emptiness: Khoâng haûi. Ocean of faculties: Chö caên haûi. Ocean of faith: See Tín Haûi. Ocean hard to cross: See Nan Ñoä Haûi. Ocean of kalpa: Great in number—See Kieáp Haûi.

Ocean of karma: Nghieäp haûi—The vast, deep ocean of evil karma—AÙc nghieäp thì nhieàu voâ soá nhö ñaïi döông saâu roäng. Ocean of lands: See Chö Saùt Haûi. Ocean-like character and influence of virtue: See Ñöùc Haûi. Oceans of mental inclinations of all kinds of sentient beings: Bieån taâm sôû thích cuûa caùc loaøi chuùng sanh. Ocean of merit and virtue: Coâng ñöùc haûi. Ocean of mind: Thöùc Haûi—See Chö Taâm Haûi. Ocean of misery: Misery is limitless and as deep as the ocean—Khoå haûi. Ocean of mortality: Samsara (skt)—Sinh Töû Haûi—Bieån sanh töû. Ocean naga: The Ocean-Naga, or Dragon King of the Ocean—See Haûi Long Vöông. Ocean of nagas: Sagara (skt)—Dragon King of the ocean—Haøm haûi—See Haûi Long Vöông. Ocean pearls: Haûi chaâu—Indicating things hard to obtain—Chæ caùi gì khoù ñaït ñöôïc. Ocean of practices: Chö haïnh haûi. Ocean seal: See Haûi AÁn. Ocean Seal Samadhi: Sagara-mudra-samadhi (skt)—See Haûi AÁn Tam Ma Ñòa. Ocean of sentient beings: See Chuùng Sanh Haûi. Ocean of sorrow: Öu haûi (öu tö phieàn muoän cuûa chuùng sanh roäng nhö bieån caû meânh moâng)—See Öu Haûi. Ocean Spirits: Chuû Haûi Thaàn. Ocean of spiritual powers: Thaàn thoâng haûi. Ocean symbol: Ñaïi Haûi AÁn—See Haûi AÁn Tam Ma Ñòa. Ocean of the thusness of the dharma-nature: Phaùp Taùnh Chaân Nhö Haûi—Bieån chaân nhö cuûa phaùp taùnh. Ocean tide voices: The voice of the Buddha— AÂm thanh cuûa Ñöùc Phaät—See Haûi Trieàu AÂm. Ocean of truths: Chö phaùp haûi. Ocean of virtue: Coâng ñöùc haûi—See Ñöùc Haûi. Ocean of vows: Chö nguyeän haûi. Ocean-Wide Lotus assembly: See Lieân Trì Haûi Hoäi. Ocean of wisdom: See Trí Haûi (1). Oceanic knowledge entering the unexcelled, complete perfect enlightenment: See Trí Nhö Bieån Nhaäp Voâ Thöôïng Boà Ñeà.

5946

Octagonal: Baùt giaùc. Odana (p): Côm. Oda-Nobunaga (1534-1582): Ñieàn Tín Tröôøng. Odata (p): White—Traéng. Odenberg, Hermann (1854-1920): See Hermann Odenberg. Odour: Odor—Höông thôm. Odour of sanctity: Höông thôm cuûa söï thaùnh thieän. Odour and taste: Höông Vò—Höông vaø vò. Odourferous object: Grandharammana (p)—The atom or element of smell, one of the six gunas— See Höông Traàn and Luïc Traàn. Of awe-inspiring power and virtue: Mahatejas (skt)—Able to suppress evil-doers and protect the good—Ñaïi oai ñöùc—See Ñaïi Uy Ñöùc. Of dull capacity: Unable to receive Buddhatruth—See Ñoän Caên. Of lion-courage: See Sö Töû Voâ UÙy. Of notable virtue: Danh ñöùc. Of penetrative powers: Intelligent—Caên lôïi. Of universal light: See Ñaïi Quang Phoå Chieáu (2). Of all virtues, filial piety is the most important: Baùch thieän hieáu vi tieân (trong traêm ñieàu toát, hieáu haïnh laø quan troïng hôn caû). Off-Course sutra: Agati-sutta (p)—Sutra on Wrong Course—Kinh Thaát Ñaïo—Kinh noùi veà con ñöôøng sai laàm. Offend (v): Gaây toäi—Vi phaïm luaät. Offend (v) the eye: Gai maét—To shock the eye. Offend against the law: To break the moral or ceremony laws—Phaïm Giôùi Luaät. Offend against one’s superior: To hurt a superior’s feelings—Phaïm thöôïng. Offender (n): Criminal—Culprit—Toäi nhaân (ngöôøi vi phaïm luaät). Offense (n): Offence—Phaïm toäi—Xuùc phaïm. Offer (v): Puja (skt & p)—1) To make offerings to (to offer, to support): Cuùng döôøng, daâng leân; 2) To celebrate the anniversary of defunct (the dead): Leã cuùng töôûng nieäm ngöôøi quaù coá—See Cuùng Döôøng. Offer to the Buddha: Cuùng Phaät. Offer a different response: Betsugo (jap)—An alternative answer that a Zen master provides for a koan, one which differs from the answer given in the original exchange. When Zen masters

compiled collection of historical koan cases, they often appended different types of answers of their own divising. The other basic type of answer is the daigo (great realization). The betsugo was one such type, given when the master disagreed with the original answer. The practice of adding on alternative answer is said to have originated in Yunmen's school during the Sung Dynasty (9601280) in China—Moät caâu traû lôøi theâm vaøo maø moät vò Thieàn sö ñöa ra cho moät coâng aùn, loaïi traû lôøi khaùc vôùi caâu traû lôøi trong cuoäc trao ñoåi ñaàu tieân. Khi nhöõng Thieàn sö bieân soaïn söu taäp nhöõng coâng aùn lòch söû, caùc ngaøi thöôøng thöôøng phuï chuù theâm nhöõng kieåu traû lôøi khaùc cuûa chính hoï. Caùch traû lôøi caên baûn khaùc laø caùch ñaïi chöùng. Caâu traû lôøi khaùc (betsugo) laø caùch ñoù, ñöôïc ñöa ra khi vò thaày khoâng ñoàng yù vôùi caâu traû lôøi nguyeân thuûy. Ngöôøi ta noùi loái tu taäp "ñöa ra moät caâu traû lôøi khaùc" cuûa vò Thieàn sö baét nguoàn töø Vaân Moân toâng vaøo thôøi nhaø Toáng beân Trung Hoa. Offer (v) flowers and incense: See Cuùng Döôøng Höông Hoa. Offer incense: Koâden (jap)—To offer incense. Throughout the Buddhist world, incense is commonly burned in front of an image of a Buddha or Bodhisattva as a symbol of reverence. The term koâden is also used in East Asia for the practice of offering incense for the sake of one's deceased relatives and ancestors. Such offerings are often made as a part of memorial services (hoâji) making anniversaries of death. In the Zen sect, the term primarily denotes offerings of incense made to the patriarchs and founders, since they are regarded as ancestors. In the context of modern Vietnamese Buddhism, the term "to offer incense" has come to mean the monetary offerings made to the bereaved family by those who attend the funeral. The money is used to help defray the cost of the funeral and the subsequent memorial services—Daâng höông. Khaép trong theá giôùi Phaät giaùo, höông thöôøng ñöôïc ñoát tröôùc hình töôïng Phaät nhö laø moät bieåu töôïng toân kính. Thuaät ngöõ "koâden" ñöôïc söû duïng taïi caùc xöù Ñoâng AÙ chæ phöông caùch tu taäp baèng caùch daâng höông caàu nguyeän cho ngöôøi cheát vaø toå tieân. Caùch daâng cuùng naøy laø moät phaàn trong leã töôûng nieäm ngaøy gioã kî. Trong Thieàn toâng, thuaät ngöõ ñöôïc duøng cô baûn laø daâng cuùng leân chö toå vaø nhöõng vò khai sôn, vì hoï

5947 ñöôïc xem nhö laø toå tieân. Trong nhöõng vaên baûn thôøi caän ñaïi cuûa Phaät giaùo Vieät Nam, thuaät ngöõ, daâng höông laïi thaønh nghóa daâng cuùng tieàn baïc töø nhöõng ngöôøi tham döï tang leã ñeán tang gia. Soá tieàn daâng cuùng ñöôïc duøng ñeå giuùp chi traû phí toån cho ñaùm tang vaø nhöõng nghi leã. Offer incense in honor of someone: Daâng höông cuùng döôøng ai. Offer incense to worship the Buddhas: Daâng höông hoa cuùng döôøng chö Phaät. Offer presents to monks and nuns on a fasting ceremony: See Cuùng Döôøng Trai Taêng. Offer respectfully: Kính Daâng—To present respectfully. Offer with reverence: Cung kính thí. Offer one’s seat to others: The seat offering— See Saøng Toïa Thí. Offer the shelter: See Phoøng Xaù Thí. Offer someone something: Bestow someone on something—Cuùng döôøng ai vaät gì. Offer a way: To open a way—Buddha Dharma offers a safe way to the Deathless, to Nirvana— Môû Ra Moät Con Ñöôøng. Offerings: Dana (skt)—See Cuùng Döôøng. Offerings to the Birth-Body of the Buddha: Cuùng Döôøng Sinh Thaân Phaät. Offering of the body: Praise of the body—Thaân nghieäp cuùng döôøng. Offering a book (or a masterpiece) to the public: Cuùng döôøng moät quyeån saùch hay taùc phaåm ñeán ñaïi chuùng. Offering box: Donation box—Thuøng cuùng döôøng. Offering to Buddha: Cuùng döôøng leân Ñöùc Phaät (Phaät cuùng). Offerings to the Buddha after the summer retreat: See Laïp Phaät. Offering to the Buddha-Birth Body: Cuùng Döôøng Sinh Thaân Phaät. Offerings to the Buddha’s Dharma Body: Cuùng Döôøng Phaùp Thaân Phaät. Offering of the Buddha-truth: Hoaèng phaùp— Phaùp cuùng döôøng—See Phaùp Thí. Offering of Countenance: See Boá Thí Hoøa Tu. Offering of dharma: The almsgiving of the Buddha-truth—Truth-giving—Offering of the Buddha-truth—See Phaùp Thí. Offerings to the Dharma: Dharma-puja (skt)—

Moral offering—Serving the Dharma—Phaùp Cuùng Döôøng—See Phaùp Thí. Offering of eyes: Boá thí Maét—See Nhaõn Thí. Offering of the fearlessness: See Voâ UÙy Thí. Offerings of flowers and incense: See Cuùng Döôøng Höông Hoa. Offerings of food to the temple: Trai Taêng— Daâng cuùng thöùc aên cho chuøa. Offerings of food to the Triratna: Trai Dieân— Cuùng döôøng thöùc aên ñeán Tam Baûo. Offering of goods: Dana (skt)—Taøi cuùng döôøng—See Taøi Thí. Offerings of good or right conduct: Haønh trì toát—See Haïnh Cuùng Döôøng. Offerings at the grave: See Daõ Boá Thí. Offerings of incense, flowers, and fruits: Daâng höông, hoa, quaû—See Cuùng Döôøng Höông Hoa. Offering of the lips: Praise of the lips—Khaåu nghieäp cuùng döôøng. Offerings of material goods: Taøi Cuùng Döôøng. Offerings made before a meal: See Sanh Phaïn. Offering a meal for monks: Trai Taêng—See Cuùng Döôøng Trai Taêng. Offering of the mind: Praise of the mind—YÙ nghieäp cuùng döôøng. Offering all one’s goodness to all the living and to the Buddha-way: See Hoài Höôùng. Offering not purified by both the giver and the recipient: Coù söï cuùng döôøng, caû ngöôøi cuùng döôøng vaø ngöôøi nhaän cuùng döôøng ñeàu khoâng thanh tònh. Offerings of praise and reverence: Khaåu nghieäp cuùng döôøng. Offering purified by both the giver and the recipient: Coù söï cuùng döôøng, caû ngöôøi cuùng döôøng vaø ngöôøi nhaän ñeàu thanh tònh. Offering purified by the giver, but not by the recipient: Coù söï cuùng döôøng, ngöôøi cuùng döôøng thanh tònh, nhöng ngöôøi nhaän cuùng döôøng laïi khoâng thanh tònh. Offering purified by the recipient, but not by the giver: Coù söï cuùng döôøng, ngöôøi nhaän cuùng döôøng thanh tònh, nhöng ngöôøi cuùng döôøng laïi khoâng thanh tònh. Offering to a Sangha of Bhikkhus: Cuùng döôøng cho Tyø Kheo Taêng. Offering to a Sangha of both Bhikkhus and

5948

Bhikkhnis headed by the Buddha: Cuùng döôøng cho caû hai Taêng Chuùng vôùi Ñöùc Phaät laø vò caàm ñaàu khi Ngaøi coøn taïi theá. Offering to a Sangha of both Bhikkhus and Bhikkhunis after the Tathagata has attained final Nirvana: Cuùng döôøng cho caû hai Taêng Chuùng sau khi Ñöùc Phaät nhaäp dieät. Offering to a Sangha of Bhikkhunis: Cuùng döôøng cho Tyø Kheo Ni. Offering and saying: “Appoint so many bhikkhus and Bhikkhunis for me from the Sangha: Cuùng döôøng vaø noùi raèng: “Mong Taêng chuùng chæ ñònh cho toâi moät soá Tyø Kheo vaø Tyø Kheo Ni nhö vaäy” ñeå toâi cuùng döôøng caùc vò aáy. Offering, saying: “Appoint so many Bhikkhus for me from the Sangha.”: Cuùng döôøng vaø noùi raèng: “Mong Taêng chuùng chæ ñònh moät soá Tyø Kheo nhö vaäy” ñeå toâi cuùng döôøng caùc vò aáy. Offering, saying: “Appoint so many Bhikkhunis for me from the Sangha.”: Cuùng döôøng vaø noùi raèng: “Mong Taêng chuùng chæ ñònh moät soá Tyø Kheo Ni nhö vaäy” ñeå toâi cuùng döôøng caùc vò aáy. Offering to the spirits: See Linh Cuùng. Offering of tea: See Ñieän Traø. Offerings to those who have completed their course: See Voâ Hoïc Nhaân Ñieàn. Offerings to those who have escaped from the toils: See Xuaát Trieàn Cuùng Döôøng. Offering in Tibetan tradition: Cuùng döôøng theo truyeàn thoáng Taây Taïng—Refuge Protectors, venerable Gurus, together with your retinues, I present you oceans of clouds of various offerings: Hôõi ñaáng Quy-Y Hoä Phaùp cuûa muoân loaøi, hôõi ñaáng Boån Sö toân kính cuøng Thaùnh chuùng, chuùng con xin kính daâng bieån maây phaåm vaät cuùng döôøng. Offering of the three activities: Cuùng Döôøng Tam Nghieäp—See Tam Nghieäp Cuùng Döôøng. Offering from the transcendence of bodhicitta: Papadesana (skt)—See Boà Ñeà Taâm Thí Cuùng Döôøng. Offering to The Triple Gem (three Gems): Cuùng döôøng Tam Baûo. Offerings to those who are still living in the toils: See Taïi Trieàn Cuùng Döôøng. Office (n): Chöùc vuï—Chöùc phaän—Chöùc traùch— Nhieäm vuï.

Office of the director of duties: Kyû Cöông Lieâu—Phoøng ôû cuûa vò duy na (vò troâng coi heát thaûy taïp dòch trong chuøa). Office of prior: Vò Taêng tieàn saûnh—See Stewards. Office of temple head: Bettoshiki (jap)—Vaên phoøng cuûa thaày truï trì trong töï vieän. Official notice: Coâng baùo. Officiant (n): Vò chuû leã. Officiate (v): Cöû haønh nghi leã. Officiate the service: Celebrate the service— Take or conduct the service—Haønh leã. Off-set (v): Buø laïi—To make up for—To recover. Ogane (jap): See Large temple bell. Ogha (skt): Boäc Löu—A torrent, the stream of passion, or illusion—Doøng thaùc hay doøng thaùc cuûa duïc voïng vaø phieàn naõo. Ogha-sutta (p): Sutra on flood, Samyutta Nikaya XLV.171—Kinh Boäc Löu, Töông Öng Boä XLV.171. Ogha-tarana-sutta (p): Kinh Vöôït Qua Doøng Boäc Löu—Sutra on crossing the flood. Ogino Dokuon (1819-1895): Name of a Japanese monk of the Rinzai sect of the late Tokugawa (1600-1867) and Meiji (1868-1912) periods who resisted government oppression of Buddhism. Born in Bizen province (Okayama Prefecture). Dokuon became the disciple of Daisetsu Shoâen at Shoâkoku-ji. He eventually became Daisetsu's Dharma heir and succeeded him as abbot in 1879. In 1872, as the official head of the combined Zen schools, Dokuon protested the Meiji government's policies toward Buddhism—Teân cuûa moät vò Thieàn Taêng thuoäc toâng Laâm Teá vaøo cuoái thôøi Ñöùc Xuyeân vaø Minh Trò, ngöôøi choáng laïi söï ñaøn aùp Phaät giaùo cuûa chính phuû. Sö sanh tröôûng trong tænh Bizen, baây giôø thuoäc mieàn Okayama Prefecture. Dokuon trôû thaønh ñeä töû cuûa Daisetsu Shoâen taïi Töôùng Quoác Töï. Cuoái cuøng Sö trôû thaønh phaùp töû noái phaùp cuûa vò Thieàn sö naøy vaø keá thöøa laøm truï trì vaøo naêm 1879. Vaøo naêm 1872, treân cöông vò Thuû Toøa cuûa caùc toâng phaùi Thieàn, Dokuon ñaõ choáng laïi nhöõng chính saùch cuûa chính quyeàn Minh Trò ñoái vôùi Phaät giaùo. Ogu (jap): Arhat (skt)—To deserve offering—See ÖÙng Cuùng. Ohara (jap): Vuøng Ñaïi Nguyeân (Nhaät Baûn).

5949

Oil pans: See Vaïc Daàu. Ointment (n): Söï xöùc daàu. Oil rubbed on the feet to avoid disease: Ñoà Tuùc Daàu—Phaùi ngoaïi ñaïo xoa daàu döôùi chaân ñeå traùnh beänh hoaïn. Oja (skt): Nutritive essence—Baûn chaát dinh döôõng. Oji Goi (jap): See Five ranks of princes. OÂjin (jap): Nirmanakaya (skt)—Tulku (tib)— Accommodated body—Buddha's metamorphosic body—Hoùa thaân—ÖÙng thaân—See ÖÙng Hoùa Thaân. Ojoâ (jap): The Japanese term for the ongoing cycle of birth and death that continues through numerous lifetimes. In the context of Pure Land Buddhist teachings, the term refers specifically to rebirth in Amida's Western Pure Land—Thuaät ngöõ Nhaät Baûn chæ voøng luaân hoài sanh töû tieáp dieãn trong voâ löôïng kieáp. Trong vaên baûn giaùo thuyeát Tònh Ñoä, thuaät ngöõ naøy chæ moät caùch ñaëc bieät cho söï vaõng sanh Taây Phöông Tònh Ñoä cuûa ñöùc Phaät A Di Ñaø. Ojogokurakuin (jap): Vaõng Sanh Cöïc Laïc Vieän (trong caùc chuøa Phaät giaùo Nhaät Baûn). Ojoyoshu (jap): Taùc phaåm Vaõng Sanh Yeáu Taäp (Phaät giaùo Nhaät Baûn)—Collection of essential passages concerning birth in the Pure Land—See Essentials of Salvation. Okan-E (jap): Vaõng Hoaøn Y—See Robes of going and returning. Ok-E-Hosshin (jap): Buddhas manifest the Buddhist state in different forms as is appropriate to save different beings—See ÖÙng Hoùa Phaùp Thaân. Okkantika-samyutta (p): Sutra on recurring, Samyutta Nikaya XXV—Töông Öng Nhaäp, Töông Öng Boä XXV. Okkha-sutta (p): Sutra on serving dishes, Samyutta Nikaya XX.4—Kinh Phuïc Vuï Thöùc AÊn, Töông Öng Boä XX.4. Oku (jap): Koti (skt)—Tens of millions or hundreds of millions—ÖÙc. Olarika-rupa (skt): Gross rupa (sense objects and sense organs)—Thoâ Saéc. Olcott, Col. Henry Steele (1832-1907): See Col. Henry Steele Olcott. Old (a): Jara (skt)—Cuõ xöa—Giaø. Old acquaintance: Coá tri.

Old age: Jara (skt)—Giaø. Old age and death: Jaramarana (skt)—Laõo Töû. Old age-sickness-death: Laõo Beänh Töû. Old age is suffering: Giaø khoå. Old age is unavoidable: Giaø chaúng traùnh ñöôïc. Old-established terms: See Thuaän Theo Coå Leä. Old habits: Vasana (p & skt)—Thoùi quen cuõ— Former habit—Habit energy—See Taäp Khí. Old karma: Nghieäp cuõ. Old lady who sells paper folding fans: See Maïi Phieán Laõo Baø Thuû Giaø Nhaät. Old learned man: Kyø nho. Old and new methods of healing: See Taân Cöïu Löôõng Y. Old and new methods of translations: See Taân Cöïu Löôõng Dòch. Old sail not yet been hoisted: Coâng aùn veà Caùnh Buoàm Xöa Chöa Treo Leân—See Coå Phaøm Vò Quaûi. Old stories: Chuyeän ñôøi xöa. Old suffering: See Coá Khoå. Old things will die and new things will emerge: See Cöïu Laïc Taân Sinh. Old translation: Cöïu dòch (nhöõng kinh ñieån ñöôïc dòch trong thôøi Cöu Ma La Thaäp). Old treatise: Coå Luaän—Kinh luaän xöa. Old woman who burns a hermit's hut: See Baø Töû Thieâu Am. Old woman's stealing bamboo shoots from Chao-chou: See Baø Töû Thaâu Duaãn. Old woman treats a lunch meal to the monks: See Baø Töû Taùc Trai. Old Woman Zen: Roba-Zen (jap)—Grandmother Zen, used in reference to the teaching style of some Zen masters who take great care in training of students. The expression may be a form of praise, indicating that the master skillfully deals with disciples, or it may be derogatory, suggesting that the master is overly gentle with disciples or overly fastidious in his concern for detail. Zen texts abound with related expressions, such as grandmotherly concern (roâba shinsetsu and roâba tekkon) employed in much the same manner— Laõo Baø Thieàn, duøng chæ giaùo thuyeát cuûa vaøi Thieàn sö taän tuïy daïy doã ñeä töû. Thuaät ngöõ coù theå laø moät hình thöùc taùn tuïng, chæ raèng moät vò thaày daïy ñeä töû moät caùch kheùo leùo, hoaëc noù cuõng coù theå giaûm giaù

5950 trò, khi cho raèng vò thaày quaù meàm deûo hay quaù khoù khaên quan taâm ñeán nhöõng chi tieát nhoû. Nhöõng vaên baûn Thieàn coù raát nhieàu nhöõng töø ngöõ lieân heä nhö "quan taâm cuûa laõo baø" ñöôïc duøng trong cuøng moät phong caùch nhö "Laõo Baø Thieàn"—See Laõo Baø Thieàn. Older perfect with limited salvation: Tích Vieân—See Töông Ñaõi vieân. Oldest monk in the Order: See Cöïc Laïp. Olfactive object: Chaát thôm. Olfactory consciousness: Caùi bieát cuûa muõi—The sensation or perception of smell—Smell consciousness—Nose consciousness—See Tyû Thöùc. Olfactory faculty: Tyû Caên—The organ of smell—Khaû naêng cuûa muõi. Olive (n): Caây oâ-liu. Om (skt): Aum (skt)—AÙn—A mystical formulae opening a dharani in Vajradhatu. A word of solemn affirmation and respectful assent. Sometimes translated by “Yes.” This is the most comprehensive and venerable symbol of spiritual knowledge in Vajrayana. Om is a symbol of form as well as sound. This is not a magic word. In fact this is not even considered to be a word at all. It is rather a manifestation of spiritual power, symbol that is to be found throughout the East. “A” is being the open and “Um,” the closed sound. “A”is the seed of Vairocana, “Um” is that of Vajrasattva. “A” represents the absolute, “Um” represents the particular or phenomenal—Lôøi chuù môû ñaàu Ñaø La Ni Kim Cöông Giôùi. Moät töø duøng ñeå xaùc nhaän söï uy nghi toân kính. Thænh thoaûng ñöôïc dòch laø “Vaâng.” Ñaây laø moät bieåu töôïng roäng vaø cao nhaát trong Kim Cang thöøa. Om vöøa töôïng tröng cho hình thöùc vaø aâm thanh. Ñaây khoâng phaûi laø moät töø ma thuaät, noù khoâng ñöôïc coi nhö moät töø, maø nhö moät bieåu töôïng taâm linh, moät töôïng tröng phoå bieán khaép phöông Ñoâng. “A” laø aâm môû, trong khi “Um” laø aâm ñoùng. “A” laø chuûng töû cuûa Phaät Ñaïi Tyø Loâ Giaù Na, coøn “Um” laø chuûng töû cuûa Kim Cang Taùt Ñoûa. “A” tieâu bieåu cho caùi tuyeät ñoái, coøn “Um” tieâu bieåu cho hieän töôïng hay caùi gì ñaëc bieät. Om-Mani-Padmi-Hum: Aum Mani Padme Hum—This is the most important and oldest mantra of Tibetan Tantric Buddhism. These six syllables are an expression of the basic attitude of

compassion, and the recitation of them expresses the longing for liberation—AÙn Mani baùt di hoàng. Caâu chuù xöa nhaát trong caùc tröôøng phaùi Maät toâng Taây Taïng. Saùu aâm tieát trong caâu chuù naày theå hieän thaùi ñoä ñoàng caûm caên baûn, maø khi nieäm leân noù theå hieän öôùc muoán giaûi thoaùt Nieát baøn. O-Mei Shan Monastery: See Quang Töôùng Töï. Omen (n): Daáu hieäu—Ñieàm. Omens of Pure Land Rebirth: Daáu hieäu cuûa vaõng sanh Tònh Ñoä. Omission (n): Söï boû ñi. Omit (v): Boû soùt—To miss out—To leave out— To foresake. Om Mani Padme Hum (skt): AÙn Ma Ni Baùt Di Hoàng—See Aum-Mani-Padmi-Hum. Omniconscience (n): Toaøn yù thöùc—Vieäc gì cuõng bieát—Ñaúng Chaùnh Giaùc—Samyak Sambodhi. Omnipotence (n): Universal power—Toaøn naêng—Vaïn naêng—Bình ñaúng Löïc. Omnipotent (a): Toaøn naêng—Vaïn naêng (khoâng coù gì maø khoâng laøm ñöôïc). Omnipresence: Hieän dieän khaép nôi. Omni-present: See Theá Voâ Baát Taïi. Omnipresent causes: Sarvatragahetu (skt)—See Bieán Haønh Nhaân. Omnipresent Dharma Kaya: Phaùp thaân thöôøng truï. Omnipresent One: See Voâ Ngaïi Nhaân. Omnipresent powers: See Minh Thoâng (1). Omnipresent response to need: Universal ability to aid—See ÖÙng Duïng Voâ Bieân. Omniscience (n): Ñaïi trí—See Toaøn Trí. Omniscience of Buddha: See Voâ Ngaïi Quang Phaät Trí. Omniscience is infinite: Nhöùt thieát chuûng trí voâ löôïng. Omniscience in regard to the future of unobstructed insight into the future: See Tri Vò Lai Voâ Ngaïi Trí. Omniscience in regard to the past: See Tri Quaù Khöù Theá Voâ Ngaïi Trí. Omniscience in regard to the present or unobstructed insight into the present: See Tri Hieän Taïi Theá Voâ Ngaïi Trí. Omniscient (a): See Toaøn Trí. Omniscient endurance, that of a Buddha: Nhaát Thieát Trí Nhaãn hay nhaát thieát trí nhaãn cuûa moät

5951 moät vò Phaät. Omniscient enlightenment: See Bieán Giaùc. Omniscient eyes: Nhöùt thieát trí nhaõn. Omniscient knowledge: The universal knowledge of a Buddha—See Chaùnh Bieán Tri. Omniscient mind: Nhöùt thieát töôùng trí—Trí thoâng suoát heát moïi söï. O-Mu-Shoju-Ji-Sho-Go-Shin (jap): Having no abode still causing the mind to arise—See Öng Voâ Sôû Truï Nhi Sanh Kyø Taâm. On account of: Because of—Bôûi vì—Do bôûi. On every side: Around—Chu (chung quanh, boán beà). On the ground: Above the ground—Ñòa thöôïng (treân maët ñaát). On a small scale: Treân bình dieän nhoû. On a toe-nail: Traûo Ñoä—See Traûo Thöôïng. On the verge of death: Caän keà vôùi töû thaàn. Once-Returner: Sakadagamin (p)—See Höõu Dö Töû. Once-returning: Sakadagami (p)—Quaû Nhaát Lai—Once-Returner—See Nhaát Lai. Once there is a cause, there will surely be an effect: Moät khi coù nhaân taát coù quaû. Once a word is said, it is very difficult to retract it: Moät lôøi ñaõ noùi, khoù loøng laáy laïi (Nhaát ngoân kyù xuaát, töù maõ nan truy)—What is said cannot be unsaid—See Nhaát Ngoân Töù Maõ. Onden (jap): The field of felicity in parents, the happiness produced through repaying the kindness of one's parents—Phöôùc ñieàn nôi song thaân—See Töù Phöôùc Ñieàn. One: Nhaát—Moät. One act: Nhaát Haønh. One’s actions must bring good to other living beings: Haønh ñoäng mình phaûi mang laïi lôïi ích cho tha nhaân. One age: Nhaát Ñaïi—Moät thôøi ñaïi. One in all: Moät trong taát caû, taát caû trong moät — One in all, all in one. One in all, all in one: See Nhaát Töùc Nhaát Thieát, Nhaát Thieát Töùc Nhaát. One announcement and three responses: See Nhaát Baïch Tam Kieát Ma. One approach includes all approaches: See Nhaát Moân Phoå Moân. One aspect: Laksana (skt)—Nhaát Töôùng—The

unique form—The one mind in all things— Common mind in all beings. One body: See Nhaát Thaân. One body is all creations without restriction: Moãi chuùng sanh laø taát caû taïo vaät khoâng coù giôùi haïn—Helen Tworkov wrote in Zen in America: "According to Zen teachings, each individual has the capacity to change his or her own consciousness, and as the one body is 'all creations without restriction,' it follows that changing one's consciousness is changing the collective whole. This reasoning has been used to advocate meditation as the supreme political act. If zazen is the molecular seed of change, the most effective, the most potent activity, then why, Robert Aitken was asked, leave the cushion? Aitken responded, 'Why did the Buddha get up from the Bodhi tree? He walked the Ganges Valley afterward all his life. Turning the wheel of dharma. Never stopping.'"—Helen Tworkov vieát trong quyeån 'Thieàn Treân Xöù Myõ': "Theo nhöõng giaùo huaán cuûa Thieàn, moãi caù nhaân ñeàu coù khaû naêng thay ñoåi yù thöùc cuûa chính mình, vaø vì moãi chuùng sanh laø 'taát caû taïo vaät khoâng coù giôùi haïn', theo ñoù thì thay ñoåi yù thöùc cuûa mình cuõng laø thay ñoåi caû toång theå. Loái laäp luaän naøy ñöôïc duøng ñeå khuyeán khích thieàn ñònh, xem ñoù nhö laø caùch khoân ngoan toái thöôïng. Neáu toïa thieàn laø haït gioáng caên baûn cuûa söï thay ñoåi hieäu quaû nhaát, hieäu nghieäm nhaát, thì taïi sao ngöôøi ta laïi hoûi Robert Aitken veà vieäc boû boà ñoaøn ñöùng daäy. Aitken ñaõ traû lôøi: 'Taïi sao ñöùc Phaät rôøi goác Boà Ñeà? Ñeå roài sau ñoù caát böôùc ñi theo doøng soâng Haèng troïn caû cuoäc ñôøi mình. Chuyeån Phaùp Luaân, khoâng ngöøng nghæ.'" One-Buddha-Yana: See Nhaát Phaät Thöøa. One character and one taste: Nhaát Töôùng Nhaát Vò—Moät ñaëc tröng vaø moät vò. One coffin for two corpses: See Nhaát Caù Quan Taøi Löôõng Caù Töû Haùn. One who completely fills the four realms (Dharmadhatu): See Nhaát Thieát Phoå Moân Thaân. One consciousness: Nhaát Thöùc—The Satyasiddhi Sect considered that all things are just one mind— Toâng Thaønh Thöïc cho raèng vaïn höõu duy taâm. One contemplation: See Nhaát Ñieåm Quaùn. One continuous process: See Nhaát Baát Ñoaïn Söï. One deafening cry causes everything to stop and the ear cannot hear for three days: See

5952 Nhaát Haùt Vaïn Cô Baõi, Tam Trieâu Löôõng Nhó Lung. One deed includes all: In the perfection of one all are perfected—See Nhaát Thaønh Nhaát Thieát Thaønh. One is despised by one’s friends and companions: Baèng höõu ñoàng lieâu khinh mieät. One dharma or law: Nhaát phaùp—Moät phaùp. One direction concentration: See Nhaát Höôùng Ñònh. One who embodies the Truth: An arhat—A Buddha—See Chaân Nhaân. One’s essential nature: Kyû Tính—Baûn tính cuûa mình. One extreme of existence: See Höõu Bieân. One-eyed sea turtle: See Nhaát Nhaõn Chi Qui. One-finger Zen: Chu-chih Raises One Finger— See Caâu Chi Thuï Chæ. One flavor: Nhaát Vò—One same flavour—Chæ moät vò duy nhaát (söï ñoàng nhaát cuûa vaïn höõu). One-flavored water rained by the great clouds has no distinctions: Maây lôùn tuoân möa moät thöù nöôùc ñoàng moät vò khoâng coù sai khaùc. One ground: See Nhaát Ñòa. One hand koâan: Sekishu (jap)—Coâng AÙn Moät Baøn Tay—See Moät Baøn Tay. One who has attained the supreme right and balanced state of bodhi: Phaät. One hundred divisions of all mental qualities and their agents: One hundred dharmas—See Baùch Phaùp Phaùp Töôùng Toâng. One hundred and eight kinds of afflictions: Hyakucha-Chi-Bonno-To (jap)—Baùch Baùt Phieàn Naõo—Baùch Baùt Keát Nghieäp—108 passions and delusions. One hundred and eight pearls (beads): Nhaát Baùch Baùt Traøng Haït—Moät traêm leõ taùm traøng haït—String of 108 beads. One hundred-fifty hymns: Saptapancasatkastotra (skt)—Name of a work of commentary—Nhaát Baùch Nguõ Thaäp Taùn Phaät Tuïng, teân moät boä luaän. One hundred rules of conduct for monks: Sikkka-karaniya (skt)—Sekhiya (p)—Tieáng Phaïn goïi laø Thöùc Xoa Ca La Ni—See Chuùng Hoïc Phaùp. One hundred seventy-eight rules of conduct for nuns: Pacittiya (skt)—Moät traêm baûy möôi taùm

giôùi Ba Daät Ñeà daønh cho Tyø Kheo Ni. One indivisible reality: The invisible—See Nhaát Thaät Voâ Töôùng. One who is no longer inside the circle of ten realms: Phaät. One who is not subject to returning: A Na Haøm—See Baát Lai. One-life Bodhisattva: Issho-Hosho-Bosatsu (jap)—Eka-jati-prati-badha-bodhisattva (skt)— See Nhaát Lai and Nhaát Sanh Boå Xöù Boà Taùt. One life liberation: Giaûi thoaùt trong moät ñôøi. One lifetime to attain Buddhahood: See Nhaát Sanh Boå Xöù. One lifetime to attain enlightenment: See Nhaát Sanh Boå Xöù Boà Taùt. One and many: Nhaát Dò. One method of salvation: Nhaát Thaät Thöøa— Thöøa chaân thaät (cöùu ñoä chuùng sanh). One Mind: Isshin (jap)—See Nhaát Taâm. One mind in all things: Laksana (skt)—One aspect—Nhaát Töôùng—Unique form—Common mind in all beings. One Mind at the Level of Inner Truth: See Lyù Nhaát Taâm. One Mind at the Phenomenal Level: See Söï Nhaát Taâm. One mind to see the Buddha: Nhaát Taâm Thaáy Phaät—See Nhaát Taâm Kieán Phaät. One mind unconfused: Nhaát Taâm Baát Loaïn— Moät taâm khoâng loaïn ñoäng. One mind without distractions as the ultimate goal: Laáy söï nhaát taâm baát loaïn laøm choã quy tuùc cuûa phaùp moân Tònh Ñoä. One moment’s thought of Buddha to obtain a myriad years and no return to mortality: See Nhaát Nieäm Vaïn Nieân. One nature: Nhaát Theå—Though externally differing, in nature the same—Duø töôùng coù khaùc, taùnh vaãn ñoàng. One-ness: See Nhaát Nhö. One-ness of body and mind: See Nhaát Töôùng Thaân Taâm. One-ness means none-ness: There is no diversity—Nhaát töôùng voâ töôùng. One in one: One in all—Moät trong taát caû, taát caû trong moät—One in all, all in one. One’s own force: Self-power (self-reliance)—

5953 One’s own power or strength, merit, intelligence, discrimination—See Töï Löïc. One’s own good or one’s own: Attattha (p)— Atmakiya (skt)—Do ta sôû höõu. One’s own heart: Svacetas (skt)—Kyû Taâm—Töï taâm—One’s own mind. One’s own mind: Svacetas (skt)—Kyû Taâm—Töï taâm—One’s own heart. One’s own name: Ngaõ Danh—Teân cuûa mình. One’s own nature: Prakrti (skt)—The spirit one possesses by nature—The Buddha-nature within—Original or natural form (matter)—Boån tính. One’s own strength or endeavours: See Töï Löïc. One’s own thesis: Luaän aùn hay luaän ñieåm cuûa mình. One’s own virtue: Kyû Ñöùc—Ñöùc rieâng cuûa mình. One Perfect in Clarity and Conduct: Minh haïnh Tuùc. One perfect Vehicle of the Lotus Sutra: Phaùp Hoa nhöùt thöïc—Toaøn Thöøa Phaùp Hoa. One person-Half a person: Ikko Hanko (jap)— "One person" or "Half a person." The expression appears in the the Blue Cliff Record (Hekiganroku) of Zen Master Yuan Wu and the Ching-te Ch'uan-teng Lu (Dentoâroku) and other classical Zen texts. It refers to a general scarcity of talented people, indicating that it is rare to find a worthy disciple. A master might say that he hopes to find one disciple or even half a disciple to whom he can transmit the Dharma—Baùn caù nhaân hay Nhaát caù nhaân. Thuaät ngöõ xuaát hieän trong Bích Nham Luïc cuûa Thieàn sö Vieân Ngoä vaø Caûnh Ñöùc Truyeàn Ñaêng Luïc, cuõng nhö nhöõng vaên baûn khaùc trong nhaø Thieàn. Thuaät ngöõ naøy chæ söï hieám hoi chung cuûa nhöõng baäc taøi danh, yù noùi raèng thaät laø hieám hoi ñeå tìm ñöôïc moät ñeä töû coù giaù trò. Moät vò thaày coù theå noùi oâng ta hy voïng tìm ñöôïc nhaát caù hay baùn caù ñeä töû, ngöôøi maø oâng ta coù theå truyeàn Phaùp. One phenomenon: Nhaát phaùp—Moät hieän töôïng. One-Pillar Temple: Chuøa Moät Coät—Name of an ancient temple, located in Hanoi City, North Vietnam—Teân moät ngoâi chuøa coå, toïa laïc trong thaønh phoá Haø Noäi, Baéc Vieät Nam. One-pointed Mind: One-pointedness—See Nhaát Ñieåm Truï.

One-pointed state: Ekaggata (skt)—See Nhaát Ñieåm Taâm. One-pointedness: See Nhaát Ñieåm Truï. One-pointedness concentration: Onepointedness—See Nhaát Ñieåm Truï. One-pointedness of mind: Cittass-ekaggata (p)— Citta-ekagrata (skt)—Single-Mindfulness— Singleminded concentration—See Nhaát Ñieåm Truï. One-pointedness of mind at the level of phenomena: One Mind at the Phenomenal Level—See Söï Nhaát Taâm. One-pointedness of mind at the noumenon level: One Mind at the Level of Inner Truth—See Lyù Nhaát Taâm. One precious thing: Nhaát Baûo—The spirit or intelligent mind or nature—Söï linh maãn cuûa taâm taùnh. One of Proper Pervasive Knowledge: Samyaksambuddha (skt)—Chaùnh Bieán Tri. One Real and Perfect School: Nhaát Thaät Vieân Toâng—School of the single, real perfection. One reality: See Nhaát Thaät. One reality being indivisible: See Nhaát Thaät Voâ Töôùng. One realm: Nhaát Caûnh—One region. One realm of one reality: See Nhaát Thaät Caûnh Trí. One recital of Buddha’s name: Nhaát Bieán—Moät laàn nieäm hoàng danh cuûa Phaät. One region: One realm—Nhaát Caûnh. One same flavour: Nhaát Vò—One flavour (taste)—Moät vò duy nhaát, söï ñoàng nhaát cuûa vaïn höõu. Oneself: Anatman (skt)—Inner self—Original mind—Baûn thaân—Töï ngaõ—Baûn thaân. Oneself is Amitabha: See Kyû Thaân Di Ñaø Duy Taâm Tònh Ñoä. One sentence: Nhaát cuù (moät caâu). One sentence to make clear the whole Law: See Nhaát Cuù Ñaïo Taän. One-side emptiness: Thieân Khoâng—Caùi khoâng bò thieân leäch—Imbalanced emptiness—Caùi khoâng nghieâng leäch. One side is grasping, the other side is realeasing: Moät beân naém moät beân buoâng—See Nhaát Caàm Nhaát Tuùng.

5954

One-sided higher truth: Chaân Ñeá Phieán Dieän. One-sided worldly truth: Tuïc Ñeá Phieán Dieän. One-sidedness: Tính chaát moät chieàu. One-sidedness in our view: Tính chaát moät chieàu trong caùch nhìn cuûa chuùng ta. One-sided standpoint: Biased views—Extreme views—One-sided views—See Bieân Kieán. One-sided view: See Bieân Kieán. One-sound teaching: See Nhaát AÂm Giaùo. One state of bhutathatata: See Nhaát Thaät Töôùng. One stream of water may be viewed in four ways: Four ways to view the same water—See Nhaát Thuûy Töù Kieán. One taste: Nhaát Vò—One flavour—One same flavour—Chæ moät vò duy nhaát (söï ñoàng nhaát cuûa vaïn höõu). One thing: Nhaát phaùp—Moät vaät. One thought: A ksana (skt)—Nhaát Nieäm—Moät yù nieäm—Moät khoaûnh khaéc cuûa yù nghó—A concentration of mind—One thought-moment— One time of a thought. One thought embraces the three thousand worlds: See Nhaát Nieäm Tam Thieân. One thought of greed and anger arises, thousand doors of hindrances open: Nhaát nieäm tham saân khôûi, baù vaïn chöôùng moân khai. One Thought and Many Callings: Ichinen-tanenmon'i (jap)—See Nhaát Nieäm Ña Nieäm. One thought-moment: A ksana (skt)—Nhaát Nieäm—Moät khoaûnh khaéc cuûa yù nghó—A concentration of mind—One time of a thought. One thought-moment is the same thing as a thousand years: See Nhaát Nieäm Vaïn Nieân. One-thousand Arms and Eyes World Listener: Sahasrabhujary-Avalokitesvara (skt)— Thieân Thuû Thieân Nhaõn Quaùn Theá AÂm Boà Taùt. One thousand Buddhas: Buddha-sahasra (skt)— Nhaát Thieân Phaät. One Thousand Hands and Eyes: Thieân Thuû Thieân Nhaõn—Avalokitesvara—Quaùn Theá AÂm. One thousand realms: See Baùch Giôùi Thieân Nhö. One thousand two hundred merits: See Nhaát Thieân Nhò Baùch Coâng Ñöùc. One time of a thought: A ksana (skt)—Moät khoaûnh khaéc cuûa yù nghó. Noù cuõng aùm chæ tính phi vaät chaát vaø ñoàng nhaát cuûa vaïn höõu—One thought-

moment. One true mark: True mark is above all differentiation, immutable. It implies the Buddhanature. It also implies the immateriality and unity of all things—Thöïc töôùng, vöôït treân moïi sai bieät, baát chuyeån. Thöïc töôùng aùm chæ Phaät taùnh—See Thöïc Töôùng. One’s true nature: Chaân tính cuûa chính mình. One true realm: Nhaát Thaät Caûnh Giôùi—Caûnh giôùi nhaát thaät. One true realm of reality: See Nhaát Chaân Phaùp Giôùi. One true unconditioned: Nhaát chaân voâ vi. One truth: Nhaát Chaân—Nhaát nhö—Nhaát thaät— The whole of reality (bhutatathata). One who turns the wonderful Dharma-wheel: Baäc Chuyeån Luaân Thaùnh Vöông—Phaät. One Vehicle: Ekayana (skt)—Ichijoâ (jap)— Buddha Vehicle—Buddha-Yana—Buddhayana— Tathagata Vehicle—Buddha-Bodhisattva Vehicle—Phaät thöøa—See Nhaát Thöøa. One vehicle dharma: Ekayana (skt)—Nhaát Thöøa Phaùp—Giaùo lyù nhaát thöøa—One vehicle method— Teaching of the single vehicle. One Vehicle of the Distinct Doctrine: Nhaát Thöøa Bieät Giaùo. One vehicle enlightenment: Nhaát thöøa Boà ñeà— Nhaát thöøa giaùc ngoä. One-vehicle family or sect: Nhaát Thöøa Gia. One vehicle in its final teaching: See Nhaát Thöøa Cöùu Caùnh Giaùo. One-vehicle method: Ekayana (skt)—See Nhaát Thöøa Phaùp. One Vehicle of perfect teaching: See Nhaát Thöøa Vieân Toâng. One-vehicle teaching of the primal vow: Boån Nguyeän Nhaát Thöøa. One vehicle of the wonderful dharma: The perfect Mahayana—See Dieäu Phaùp Nhöùt Thöøa. One Wave on the Sea of Zen: Zenkai Ichiran (jap)—A Zen treatise in one part, which is one of the most important works of Zen literature written in the modern period (1868-present). A monk in the Rinzai sect, Koâsen Soâon (1816-1892), also known as Imakita Koâsen, composed the text for the Daimyoâ, or military leader, of the Iwakumi province in 1862. It argues for the basic

5955 compatibility between Confucianism and Zen. Large portion of the work provide commentary on Confucian terminology and sayings as seen from the Zen perspective—Ngoïn Soùng Treân Bieån Thieàn, teân moät taäp saùch veà Thieàn goàm chæ moät phaàn, moät trong nhöõng taùc phaåm Thieàn cöïc kyø quan troïng trong vaên chöông Thieàn thôøi caän ñaïi. Moät vò Taêng trong toâng Laâm Teá, Koâsen Soâon, cuõng ñöôïc bieát döôùi teân "Imakita Koâsen," ñaõ bieân soaïn vaên baûn naøy cho moät vò quan Ñaïi Danh cuûa tænh Iwakumi vaøo naêm 1862. Vaên baûn tranh luaän söï töông hôïp giöõa Khoång giaùo vaø Thieàn. Phaàn lôùn taùc phaåm cung caáp lôøi bình luaän treân töø ngöõ vaø nhöõng lôøi daïy cuûa Khoång giaùo theo quan ñieåm Thieàn. One who never recedes: Avaivartika (skt)—A beä baït trí—See Baát Thoái (Thoaùi) Chuyeån Boà Taùt. One who only hears and believes is in the Buddha-law and potentially Buddha: Taát caû nhöõng ai nghe vaø tín thoï phuïng haønh ñeàu coù theå thaønh Phaät—See Danh Töï Töùc Phaät and Luïc Töùc Phaät. One who plays with his own swining shadow: See Loäng Quang AÛnh Haùn. One who is unable to become Buddha: Icchantika (skt)—See Nhaát Xieån Ñeà. One without desire for Buddha-enlightenment: Icchantika (skt)—See Nhaát Xieån Ñeà. One word: Nhaát Töï. One word barrier: Ichiji-Kan (jap)—See Nhaát Töï Quaùn. One word golden wheel magical method: Nhaát Töï Kim Luaân Ñaûnh Phaùp (Chaân ngoân). One’s word is not trusted in the assembly: Taïi hoäi tröôøng hay trong ñaïi chuùng, lôøi noùi khoâng hieä u löïc. One-word Zen: See Nhaát Töï Thieàn. One Worthy of Offerings: ÖÙng Cuùng. Ongoing cycle of birth and death: See Ojoâ. Onlooker: Bokan (jap)—Spectator—Looker-on, means a party which is not involved in the action—Baøng Quan, ngöôøi khoâng lieân heä gì ñeán haønh ñoäng. Only: Chæ. Only dominating Doctrine: Giaùo lyù ñoäc toân. Only empty: Ñaõn Khoâng—Chæ coù khoâng. Only form: See Duy Saéc.

Only formless: Duy Voâ Saéc—Chæ coù voâ saéc. Only in misery that we find happiness: Chæ trong ñau khoå ta môùi tìm thaáy an laïc. Only non-existence: See Ñaûn Khoâng. Only one touch: Ngöu Giaùc Nhöùt Xuùc—See Nhaát Xuùc. Only one vehicle: See Duy Nhaát Thöøa. Only pure: Nhaát Höôùng Tònh—Chæ coù thanh tònh. Only suffering: Nhaát Höôùng Khoå—Chæ coù khoå. Ono (jap): Vuøng Tieåu Daõ (Nhaät Baûn). Onomancy (n): Thuaät boùi teân (giaûi thích caùc chöõ caùi taïo thaønh teân ñeå ñoaùn töông lai hay haäu vaän). Ono-Ryu (jap): Phaùi Tieåu Daõ (Phaät giaùo Nhaät Baûn). Onsho-Yosho (jap): AÂm Tinh Döông Tinh—Yinenergy and yanf-energy; in general, yin is associated with the moon, and yang is associated with the sun—Noùi chung, aâm lieân heä tôùi maët traêng, vaø döông lieân heä tôùi maët trôøi. Ontic (a): Thuoäc veà höõu tình luaän. Ontological (a): Thuoäc veà höõu theå hoïc. Ontologism (n): Chuû nghóa höõu tình luaän. Ontology (n): Höõu tình hoïc (Baûn theå luaän)—See Thöïc Taïi Luaän. Opamma-samyutta (p): Sutra on Comparisons— See Töông Öng Thí Duï Kinh. Opapatika (p): Aupapatika (skt)—Hoùa sanh— Metamorphic. Open (v): Begin—Khai môû. Open the ambrosial door: See Khai Cam Loä Moân. Open the bath: Môû nhaø taém—See Kaiyoku. Open the bodhi-mind: Phaùt Boà Ñeà taâm. Open to the enlightened knowledge and vision: Khai giaùc tri kieán. Open the eyes suddenly: Böøng maét. Open fire after the enemy already left: See Taëc Khöù Haäu Tröông Cung. Open a foundation: See Kaiki. Open the gate to liberation: Môû cöûa giaûi thoaùt. Open the gate to nirvana: Môû cöûa Nieát baøn. Open the gate to peace: Môû cöûa hoøa bình. Open the heart: Develop the mind—Initiate into truth—See Khai Taâm. Open knowledge: Alaya-vijnana (skt)—See Hieån Thöùc. Open the mind: See Khai Taâm.

5956

Open the mind’s eye: Môû Maét Taâm—See Khai Taâm Nhaõn. Open (v) one’s eyes: See Khai Quang. Open one’s inner eye: See Khai Noäi Taâm Nhaõn. Open receiving of the prediction: Hieän tieàn. Open a sect: To found a teaching—See Khai Phaùp. Open space: Loka (skt)—Universe—World— Coõi—Giôùi—Theá gian. Open and straightforward: Quang minh chaùnh ñaïi (roõ raøng vaø ngay thaúng). Open teaching: Exoteric or general teaching— See Hieån Giaùo. Open the third eye: See Khai Môû Ñeä Tam Nhaõn. Open up an era: See Khai Nguyeân. Open up and reveal: See Khai Hieån. Open up the treasury of truth; to indicate its meaning; to cause beings to apprehend it; and to lead them into it: Four reasons for a Buddha’s appearing in the world—See Khai Thò Ngoä Nhaäp. Open way: Unhindered way—See Voâ Ngaïi Ñaïo. Open the way: Khaûi ñaïo. Open the way of enlightenment: See Khai Só. Openings: Loã hoång (trong thaân)—See Baát Tònh Khoång. Opening ceremony: Leã khai maïc. Opening to the enlightened knowledge and vision: Khai giaùc Tri Kieán Phaät. Opening lotus: Kumuda (skt)—Refers especially to the esculent white lotus—See Caâu Vaät Ñaàu. Opening the Sutra: See Keä Khai Kinh. Openness (n): Söï khai phoùng—Söï côûi môû—Söï thaät tình. Operate under the pleasure principle: Doing things in life that brings one pleasure regardless of morals and virtues—Soáng theo duïc laïc, baát caàn ñaïo lyù. Operation (n): Söï hoaït ñoäng. Operation of causes: See Nhaân Nghieäp. Operation of right teaching: Chuyeån chaùnh phaùp luaân—See Möôøi Ñieàu Tu Cuûa Chö Ñaïi Boà Taùt. Opinion (n): Darsana (skt)—Laäp tröôøng—YÙ kieán—Quan ñieåm—Outlook—Concepts. Opium of the people: Thuoác phieän cuûa con ngöôøi—Marxist philosophy views religion as the opium of the people—Trieát hoïc Maùc Xít xem toân giaùo nhö moät loaïi thuoác phieän ru nguû con ngöôøi.

Opponent (n): Keû ñoái nghòch. Opportune and suitable: Cô nghi—Natural qualification for receiving the truth. Opportune words: Cô Ngöõ—Fundamental words—Tuøy theo cô duyeân maø thuyeát phaùp. Opportunity (n): Chance—Favorable circumstances—Potentiality and conditions—Cô duyeân—Hoaøn caûnh thuaän tieän—Thuaän caûnh. Opportunity of learning a mantra: See Maät Cô. Opportunity in a thousand years: Good opportunities that are difficult to encounter in thousands of years—See Khoaùi Tieän Nan Phuøng. Oppose (v): Resist—Go against—Choáng baùng. Oppose to: Choáng laïi—To object. Opposed to: Ngöôïc laïi vôùi—In contrast. Oppose other methods of practice: To commit a Sangha Restoration Offence—Choáng laïi hay baøi xích phaùp moân cuûa toâng phaùi khaùc laø phaïm toäi Taêng Taøn. Opposing: Vama (skt)—Baát Thuaän—Nghòch. Opposing and according with: See Nghòch Thuaän. Opposite: Vama (skt)—To go against—Contrary —Nghòch (choáng laïi hay ñoái nghòch laïi). Opposite shore of the Ganges: Gangapattri (skt)—Opposite bank of the Ganges—Beân kia bôø soâng Haèng. Opposite shore: Para (skt)—Other shore—Bæ ngaïn (bôø beân kia). Opposition: Pratigha or Sapratigha (skt)— Opposing—See Höõu Ñoái. Oppress (v): Ñaøn aùp—To suppress—To quell— To put down—To squelch. Oppress someone: AÙp cheá ai. Oppress (crush down) the weak: Ñeø ñaàu côûi coå ngöôøi coâ theá. Oppressed by karmic suffering: Bò böùc thieát bôûi khoå nghieäp. Oppression (n): Söï aùp böùc—Söï ñaøn aùp. Optical illusion: AÛo thò. Optimism (n): Chuû nghóa Laïc quan. Optimistic (a): Laïc quan. Oracle: Lôøi tieân tri—Saám ngoân. Oral activity: Vaca-kamman (p)—Vaca-karman (skt)—An act performed by speech—See Khaåu Nghieäp. Oral offering: See Ngoân Thí.

5957

Oral recitation: Trì danh—Trì Danh Nieäm Phaät. Oral instructions: Orally transmitted decisions— See Khaåu Quyeát. Oral lineage: Doøng Khaåu Truyeàn—Tibetan Buddhism. Oral Recitation: Trì Danh Nieäm Phaät. Oral tradition: See Bieät Truyeàn. Oral transmission: See Khaåu Quyeát. Orally moral exhortation: Giaùo giaûi thò ñaïo— Duøng khaåu nghieäp (lôøi noùi) maø daãn daét. Orategama (jap): A Japanese Zen text in three or four divisions, comprised of various letters (kana hoâgo) composed by Hakuin Ekaku (1685-1768). The first edition, published in 1749, included three letters: one to Lord Nabeshima, one to a sick Zen monk, and one to a Nichiren nun. A later edition from 1751 appended additional letters in the Orategama Zokushuâ—Moät vaên baûn Thieàn goàm ba hay boán phaàn, goàm nhieàu böùc thö ñöôïc bieân soaïn bôûi Thieàn sö Baïch AÅn Hueä Haïc. AÁn baûn ñaàu tieân ñöôïc xuaát baûn vaøo naêm 1749, bao goàm ba böùc thö: moät göûi cho laõnh chuùa Nabeshima, moät cho moät vò Thieàn Taêng beänh hoaïn, vaø moät cho moät vò Ni cuûa tröôøng phaùi Nhaät Lieân toâng. AÁn baûn töø sau naêm 1751 vôùi nhöõng laù thö theâm vaøo phaàn phuï luïc. Oration (n): Söï taùn döông—Söï caàu nguyeän (cho ngöôøi cheát) Oratory (n): Nguyeän ñöôøng—Buddhist Oratory— Nieäm Phaät Ñöôøng. Orchestrate (v): Phoái nhaïc (hoøa aâm). Ordain (v): To be ordained—See Truyeàn Giôùi. Ordain someone: Receive someone into the Order—Make someone a monk or a nun—Nhaän ai vaøo Giaùo Ñoaøn (truyeàn giôùi cho ai). Ordained (n): The ordained—Nhöõng ngöôøi ñaõ ñöôïc truyeàn giôùi. Ordained Buddhists do not have to honor royalty: See Luaän Sa Moân Baát Kính Vöông Giaû. Ordained communities: Giaùo ñoaøn. Ordained ministry: Vò Thaày ñaõ ñöôïc truyeàn giôùi. Order: Sangha—Giaùo ñoaøn. Orders of beings: See Naêm Ñaúng Caáp Chuùng Sanh. Order of Buddhist monks: Taêng chuùng—The community of Buddhist monks—The Buddhist brotherhood—The Sangha of Bhiksus.

Order of Buddhist nuns: Ni chuùng—The Buddhist sisterhood—The community of Buddhist nuns—The Sangha of Bhiksunis. Order of fully ordained monks: Bhikkhu-samgha (p)—Bhiksu-sangha (skt)—Chuùng Tyø Kheo. Order of fully ordained nuns: Bhikkhuni-samgha (p)—Bhiksuni-sangha (skt)—Chuùng Tyø Kheo Ni. Order of monastic age: See Taêng Thöù. Order of Monks: Taêng ñoaøn—Bhikkhus. Order of Nuns: Bhikkunis—See Ni Ñoaøn. Ordinance (n): Huaán leänh—Phaùp leänh. Ordinary (a): Prthag-jana (skt)—Common— Earthly—Puthujjana (p)—Profane—Vulgar— Worldly—See Phaøm Phu. Ordinary anxiety: Phaøm Löï—Lo aâu cuûa ngöôøi thöôøng. Ordinary beings are caught in the strong net of evil passions which they produce: Phaøm phu bò vöôùng maéc vaøo ma voõng (aùi voõng) do chính hoï taïo neân. Ordinary beings with great aspirations and a certain degree of wisdom: Phaøm phu coù trí hueä vaø chí nguyeän lôùn. Ordinary beings with limited capacities but true and sincere: Phaøm phu thaáp keùm nhöng chaân thaät. Ordinary blessedness: See Phaøm Phuùc. Ordinary blessedness of devas and men: See Phaøm Phuùc. Ordinary categories: Samvrti-satya (skt)— Common statement as if phenomena were real— See Tuïc Ñeá. Ordinary consciousness: Phaøm Thöùc—Taâm thöùc cuûa ngöôøi phaøm—Ordinary knowledge. Oridnary dharmas: See Theá Phaùp. Ordinary eyes: Unenlightened eyes—Tuïc nhaõn (phaøm nhaõn hay maét cuûa ngöôøi chöa giaùc ngoä). Ordinary form of meditation: See Ngu Phu Sôû Haønh Thieàn. Ordinary good people: Phaøm Phu Tính. Ordinary householder: Grhastha (skt)—Nga— See Tuïc Nhaân. Ordinary human being: Moät ngöôøi bình thöôøng. Ordinary human love: To hanker after—Love in the passion realm—See Duïc AÙi. Ordinary ideas of the pure and impure: Thoâ

5958 töôùng hieän haønh töôùng (veà tònh vaø baát tònh). Ordinary individual: Phaøm thaân—A common mortal body. Ordinary knowledge: Ordinary consciousness— Worldly knowledge—Phaøm thöùc. Ordinary love: AÙi phaøm tuïc. Ordinary man: Prthagjana (skt)—Common worldling man—Ordinary householder—See Phaøm Nhaân. Ordinary merit: The ordinary blessedness of devas and men as compared with that of the converted—See Phaøm Phuùc. Ordinary method of practicing Tathagata Zen: See Nhö Lai Thieàn (II). Ordinary mind: Phaøm Taâm—Taâm phaøm phu. Ordinary Mind is the Tao: See Bình Thöôøng Thò Ñaïo. Ordinary mind is the way: Heijoshin-kore-do (jap)—The normal mind is the Way—Everyday mind is the truth—See Bình Thöôøng Taâm Thò Ñaïo. Ordinary monk: Ordinary practicing monk—See Phaøm Taêng. Ordinary opening phrase of a sutra: See Thoâng Töï. Ordinary passions: See Phaøm Tình. Ordinary patience: Common patience—See Sinh Nhaãn. Ordinary people: A common fellow—Common people—Every man—Ordinary man—Secular people—A sane man—Sinner—The sinner—The unenlightened—Worldly man—See Phaøm Phu. Ordinary people who always know that they are unenlightened: Phaøm phu luoân töï bieát mình chöa giaùc ngoä—Unenlightened ordinary people— See Baát Giaùc Phaøm Phu. Ordinary people often praise the Tathagata for these average matters: Trung Giôùi Maø Phaøm Phu Taùn Thaùn Nhö Lai. Ordinary people would praise the Tathagata for his smaller matters of morality: Tieåu Giôùi Maø Phaøm Phu Taùn Thaùn Nhö Lai. Ordinary people would praise the Tathagata for his superiority of morality: Ñaïi Giôùi Maø Phaøm Phu Taùn Thaùn Nhö Lai. Ordinary person: Phaøm nhaân. Ordinary physical eye: Thöôøng nhaõn—Maét thòt

cuûa phaøm phu. Ordinary practice: See Phaøm Taäp. Ordinary practicing monk: See Phaøm Taêng. Ordinary preceptors: Phaøm sö. Ordinary seed: Common seed—Phaøm chuûng. Ordinary sentient beings: Phaøm Dò Sanh— Chuùng sanh bình thöôøng. Ordinary speculation: Drishti (skt)—Kieán Laäu hay kieán giaûi phaøm phu. Ordinary statement: Samvr(i)ti-Satya (skt)—See Tuïc Ñeá. Ordinary suffering: Theá Tuïc Khoå—Caùi khoå cuûa traàn theá. Ordinary teacher: Teachers who are unenlightened by Buddhist truth—See Phaøm Sö. Ordinary teaching: Prajnapti (skt)—See Giaû Thuyeát. Ordinary teaching of a moral life: Theá gian giaùo. Ordinary temptations: Ordinary passions—Soá haønh phieàn naõo—Nhöõng phieàn naõo nhö tham duïc hay laø caùm doã. Ordinary truth: Conventional truth—Worldly truth—Theá ñeá hay Tuïc ñeá (chaân lyù cuaû theá tuïc). Ordinary underlying nature of all men: Phaøm taùnh. Ordinary wisdom: Ordinary wisdom—Worldly knowledge—Ordinary knowledge—See Tuïc Trí. Ordinary worship of Buddha: See Taàm Thöôøng Nieäm Phaät. Ordinary Zen: See Phaøm Phu Thieàn. Ordination (n): A religious ritual symbolizing formal entry into a monastic community or religious profession. In Buddhism, ordination rituals marking the entry into monastic life as a monk or nun generally involve shaving the head to signify departure from ordinary lay life, reception of monastic robes, and the formal acceptance of the precepts that govern monastic life. In many schools of Buddhism, there are two levels of ordination: the initial ordination as a novice and full ordination as a monk or nun. Novices typically accept a smaller set of eight or ten monastic precepts, while fully ordained Buddhist monastics undertake the 250 precepts for monks and 348 precepts for nuns as set out in the Vinaya. In Japan, many schools of Buddhism use

5959 a much shorter set of precepts known as the Bodhisattva precepts at ordinations—Moät nghi thöùc toân giaùo tieâu bieåu cho söï chính thöùc gia nhaäp vaøo coäng ñoàng töï vieän. Trong Phaät giaùo, nghi leã thoï giôùi ñaùnh daáu söï baét ñaàu cuûa ñôøi soáng töï vieän cuûa moät vò Taêng hay Ni, thöôøng lieân quan ñeán vieäc thí phaùt, coù nghóa laø rôøi boû ñôøi soáng traàn tuïc, nhaän y aùo, vaø chính thöùc thoï nhaän giôùi luaät trong ñôøi soáng töï vieän. Trong nhieàu tröôøng phaùi Phaät giaùo, coù hai caáp ñoä thoï giôùi: Söï thoï giôùi ban ñaàu hay thoï giôùi sa di vaø thoï cuï tuùc giôùi nhö cuûa moät vò Tyø Kheo hay Tyø Kheo Ni. Sa di thöôøng thoï moät nhoùm giôùi nhoû hôn, khoaûng 8 ñeán 10 giôùi, trong khi cuï tuùc giôùi goàm 250 cho Tyø Kheo vaø 348 giôùi cho Tyø Kheo Ni trong boä Luaät Taïng. ÔÛ Nhaät Baûn, nhieàu tröôøng phaùi Phaät giaùo söû duïng nhoùm giôùi ngaén hôn ñöôïc bieát nhö laø Boà Taùt giôùi trong buoåi leã thoï giôùi—See Xuaát Gia and Thoï Giôùi. Ordination Platform: In Eat Asia, Buddhist ordinations take place on specially constructed three-step platforms—See Giôùi Ñaøn. Organ: Caên—Cô quan (trong thaân theå). Organ of hearing: Srotrendriya (skt)—Nhó Caên. Organs of joy: Laïc caên—Organs of pleasure. Organs, objects, and consciousness: Caên, Traàn, Thöùc. Organ of memory: Smrtindriya (skt)—Root of memory—Nieäm Caên. Organ of mind: Indriya or Mana-indriya (skt)— Mana-yatana (p)—Caên cuûa taâm—See YÙ Caên. Organ of perception: See Tri Caên. Organs of pleasure: The six organs of eyes, ears, nose, tongue, body and mind—Saùu caên maét, tai, muõi, löôõi, thaân vaø yù—See Laïc caên and Luïc Caên. Organ reincarnated: See Phaân Vò Ñaúng Löu. Organs of sensation: Indriya (skt)—Ngoaïi hình cuûa nguõ caên—See Phuø Traàn Caên. Organ of sense: Indriyam (skt)—Power of sense—Faculty of sense—Caên. Organs of sense, eyes, ears, nose, and tongue formed during the seventh week: Caùc caên thaønh hình. Organ of sight: Cakkhu-vatthu (p)—See Nhaõn Caên. Organ of smell: Ghanappasada-rupa (skt)— Function of smelling—Olfactory consciousness— See Tyû Caên.

Organ of speech: Mukha (skt)—Mouth—Khaåu. Organ of taste: See Thieät Caên. Organ of wisdom: The root of wisdom—See Tueä Caên. Orgyen (tib): A mythical realm that in Tibetan Buddhism is considered the birthplace of Padmasambhava and the dwelling place of the "dakinis." Geographically, it is placed in an area between Afghanistan and Kashmir, approximately in the Swat valley of present day Pakistan. The oldest Buddhist tantra, however, speak of Orgyen as a holy site located in Bengal in northeast India. In both of these traditions Orgyen is considered the place of origin of certain Tantric teachings— Moät vöông quoác huyeàn thoaïi trong Phaät giaùo Taây Taïng, ñöôïc xem laø nôi ñaûn sanh cuûa ngaøi Lieân Hoa Sanh vaø truù xöù cuûa nhöõng "Khoâng Haønh Nöõ." Veà maët ñòa lyù, ñaây laø nôi giöõa A Phuù Haõn vaø Kashmir, khoaûng vuøng thung luõng Swat hieän giôø cuûa xöù Pakistan. Tuy nhieân, chuù Phaät giaùo coå xöa nhaát, noùi ñeán vuøng Orgyen nhö moät thaùnh ñòa trong vuøng Bengal ôû mieàn ñoâng baéc AÁn Ñoä . Trong caû hai truyeàn thoáng, Orgyen ñöôïc xem laø nôi xuaát phaùt cuûa giaùo thuyeát Maät giaùo. Orient (n): Phöông Ñoâng. Oriental (a): Thuoäc veà phöông Ñoâng. Oriental rites: Nghi leã Ñoâng phöông. Origin (n): Mula (skt)—Root—Basis—Caên— Nguyeân khôûi—Nguoàn goác. Origin of delusion: Root of delusion—Boån hoaëc—Caên Boån Hoaëc—See Caên Baûn Phieàn Naõo. Origin of dukkha: Root of suffering—Origin of suffering—Khoå caên (nguoàn coäi cuûa khoå ñau). Original (a): Prakriti (skt)—Boån lai—Nguoàn goác—Nguyeân lai—Fundamental. Original abiding essence of things: Pauranasthitidharmata (skt)—Boån truï phaùp tính. Original action: The root of action—See Boån Haïnh. Original afflictions: Fundamental illusions— Fundamental passions, desire, hate, delusion, pride, doubt, bad views (or false opinions)—See Caên Baûn Phieàn Naõo. Original apprehension: See Thuûy Giaùc. Original awareness: Prakriti-buddhi (skt)— Original bodhi—See Boån Giaùc. Original bodhi: See Boån Giaùc.

5960

Original body: Baûn thaân. Original Buddha: Boån Phaät—Phaät taùnh nôi moãi ngöôøi—The Buddha-nature within oneself. Original Buddha’s teaching: Boån Moân—See Phaùp Hoa Boån Moân. Original Buddhism: Orthodox Buddhism—Phaät giaùo chính thoáng. Original cause: Hetu or Hetupratyaya (skt)—See Nguyeân Nhaân. Original cause of any phenomena: Boån duyeân. Original consciousness: See Chaân Thöùc. Original covenant: Samaya (skt)—Original Vow—See Boån Theä. Original darkness: Radical Ignorance—Primal ignorance—See Caên Baûn Voâ Minh. Original element: Fundamental element— Radical element—Caên baûn. Original endowment and nature: Tö chaát (caên cô)—See Cô Caên. Original enlightenment: Prakriti-bodhi (skt)— Hongaku (jap)—Taâm theå cuûa chuùng sanh baûn lai trong saùng vaø troáng roãng nhö hö khoâng—The immanent or space-like mind in all things (dharmakaya Phaùp thaân)—See Boån Giaùc. Original essence: Prakriti (skt)—Baûn theå goác— Boån Lai. Original essence of all beings: Phaùp Taùnh—Caùi taùnh nguyeân thuûy cuûa moïi hieän höõu. Original existence: Hon-U (jap)—Primal existence—The fundamental existing, or the living of one's life—See Boån Höõu. Original face: Former state of things—Original form—Initial form—See Baûn Lai Dieän Muïc. Original form: See Boån Theå. Original figure: Boån Hình—Hình saéc khôûi thuûy— Original form—Substantive form. Original or fundamental cause: Hetupratyaya (skt)—See Nguyeân Nhaân. Original good seed-nature: Tính chuûng töû—Baûn tính thieän töø voâ thuûy. Original heart (mind): One’s own heart or mind—Boån taâm. Original Honoured One: See Boån Toân. Original ignorance: Original darkness—See Caên Baûn Voâ Minh. Original innocence: Primal ignorance—Original state of avidya—Original ignorance—See

Nguyeân Phaåm Voâ Minh. Original insulliedconsciousness of mind: Chaân thöùc. Original knowledge: Prakriti-buddhi (skt)—Boån Minh—Original bodhi—See Boån Giaùc. Original language terms: Töø ngöõ nguyeân thuûy. Original light: Boån minh. Original manifestations of a Buddha: See Boån Tích. Original marvel: Original mystery—Nguyeân dieäu (giaùc theå cuûa Nieát Baøn). Original Master: See Boån Sö. Original mind: Honshin (jap)—Oneself—Inner self—The original heart—One’s own heart—See Boån Taâm. Original mind in all: Buddha-wisdom—Innocent mind in all—Real knowledge free from illusion— Unadulterated mind in all, which is independant of birth and death—See Chaân Thöùc. Original mind is the source of all phenomena: See Saâm La Vaïn Töôïng Chi Taâm. Original or natural form (matter): Prakrti (skt)—The spirit one possesses by nature—One's own nature—Boån tính. Original nature: Citta-smrtyupasthana (skt)— Buddha nature—Boån taùnh—See Taùnh Nieäm Xöù. Original nature of human: Mind of enlightenment—Illuminated mind—Thought of wisdom—Original nature of man—See Giaùc Taâm. Original nature of all the living: The bhutatathata in its phenomenal aspect—Boån taùnh hay chaân nhö phaùp taùnh cuûa chuùng sanh (Chaân Nhö Phaùp Taùnh coù 2 nghóa baát bieán vaø tuøy duyeân). Original nature of man: Bodhihrdaya or Bodhicitta (skt)—See Ñaïo Giaùc Taâm and Giaùc Taâm. Original nature of the reality-realm: Phaùp Giôùi Tính—Baûn taùnh cuûa thöïc taïi. Original nature of sentient beings: Original nature of all the living—Baûn taùnh cuûa taát caû chuùng sanh. Original nature out of which all things arose: See Minh Ñeá. Original oath of every Tathagata: See Nhaát Thieát Nhö Lai Kim Cang Theä Giôùi. Original objective: Muïc tieâu ñaàu tieân. Original practice: Boån Haønh—Practice done in

5961 original situation or in the past or in past lives. Original practice of Bodhisattvas: Boån Haïnh Boà Taùt Ñaïo. Original Primeval Buddhahood: See Boån Nguyeân Töï Tính Thieân Chaân Phaät. Original purification of mind: Citta-pakrtiparabhasvara (p)—Original serenity of mind— See Taâm Thanh Tònh Boån Nhieân. Original purity: See Boån Nhieân Thanh Tònh. Original purity of the mind: See Original purification of mind. Original serenity of mind: See Original purification of mind. Orginal, simple, pure, natural mind of all creatures: Buddha-mind—See Chaân Taâm. Original sources: Prakriti (skt)—Nguoàn coäi—Boån Lai. Original spirit: Thaàn boån. Original state of avidya: Original innocence— Original state of ignorance (unenlightenment)— Original ignorance—See Caên Baûn Voâ Minh. Original substance: Prakriti (skt)—Baûn theå ñaàu tieân—Original or natural form of something— Original or primary substance—See Boån Lai. Original teacher: Original Master—See Boån Sö. Original Teaching: Giaùo lyù nguyeân thuûy. Original thing: Vaät khôûi thuûy. Original time: See Boån Thôøi. Original tranquil and extinct: Nirodhatu (skt)— Boån Nhieân Tòch Dieät. Original vow: Parvapranidhana (skt)—See Boån Nguyeän. Original vows of Amitabha Buddha: See A Di Ñaø Boån Nguyeän and Boán Möôi Taùm Lôøi Nguyeän Cuûa Ñöùc Phaät A Di Ñaø. Original vow or resolve in a previous existence: Nguyeän Chuû. Original wisdom: Mulajnana (skt)—Boån Trí— See Caên Baûn Trí. Original work: Upadesa or Matrka (skt)—See Boån Maãu. Originally: Coming from the root— Fundamentally—See Boån Lai. Originally Abiding Essence of things: Pauranasthitidharmata (skt)—Boån truï phaùp tính. Originally-abiding truth: Purvadharmasthitita or Pauranasthitidharmata (skt)—See Boån Truï Phaùp.

Originally established: Boån Vò. Originally or fundamentally existing: Bhuøta (skt)—Elements of living being—Primal existence—The source and substance of all phenomena—The present life—See Boån Höõu. Originally not a thing existing: Before anything existed—See Baûn Lai Voâ Nhaát Vaät. Originally pure: Prakrti-prabhasvaram (skt)— Boån Nhieân Thanh Tònh—Thanh tònh nguyeân thuûy—Töï tính thanh tònh. Originally unborn essential nature: Boån Lai Voâ Sinh Phaùp Tính—Tính coát yeáu nguyeân lai khoâng sinh ra. Originate from: Baét nguoàn töø. Ornaments (n): Personal ornaments such as jewelry (images of Buddhas and Bodhisattvas)— Ñoà trang söùc—Trang Nghieâm—Adornment. Ornaments of Fragrance and Light: See Höông Quang Trang Nghieâm. Ornamentation (n): Söï trang hoaøng. Orphan and widow: Coâ Quaû. Orthodox (a): Authentic—Genuine—Chính thoáng (chaân truyeàn). Orthodox Buddhism: Original Buddhism—Phaät Giaùo Chính Thoáng. Orthodox Dharma Age: Correct dharma—See Chaùnh Phaùp. Orthodox doctrine: Right path—Right teaching—Right way—Chaùnh ñaïo (chaùnh giaùo). Orthodox and heretic: Correct and false— Genuine and false—Chaùnh taø. Orthodox sect: Authentic sect—Chính toâng. OÂryoâ-E'nan (jap): Huang-Lung-Hui-Nan—HuiNan-Huang-Lung—See Hoaøng Long Hueä Nam Thieàn Sö. OÂryoâ-ha (jap): Huang Lung P’ai—See Hoaøng Long Phaùi. OÂryoâki (jap): Bình Baùt—Bowl. OÂryoâko (jap): Bình Baùt—Bowl—A set of nesting eating bowls, which Zen monks or nuns receive at their ordination. In a narrower sense, "OÂryoâk o" means just the largest of these bowls, which corresponds to the single eating and begging bowl that the itinerant monks of India immediately after the time of Shakyamuni Buddha were allowed to possess. In an extended sense, "oâryoâko" refers to the ceremonial use of the eating bowls during the

5962 silently taken meals in a Zen monastery—See Baùt Khaát Thöïc. OÂryoâ School: Oryo-ha (jap)—Hui-Nan-HuangLung Sect—See Hoaøng Long Phaùi. Oryu-Enan (jap): Huang-lung Hui-nan— Huanglong Huinan—See Hoaøng Long Hueä Nam Thieàn Sö. Osaka (jap): Ñaïi Baûn (Nhaät Baûn). Osaka Koryu Zenji: See Ninh Phaûn Thieàn Sö. O-San Zen Nun: Thieàn Ni O-San—Name of a Japanese Zen Nun—Old Lady O-San attained enlightenment while studying with Zen master Tetsumon. Later, when the great master Hakuin came to her province, O-San went to see him. To test the woman, Hakuin asked her about "the sound of one hand clapping." O-San promptly uttered a verse" "Rather than listen to Hakuin's sound of one hand clapping, clap both hands and do business!" When O-San was in her final illness, she was surrounded by her children, who sought some last words from her. She smiled and intoned a verse: "In this world where words do not remain at all, any more than the dew on the leaves, whatever should I say for posterity?" Baø O-San ñaït ñöôïc giaùc ngoä khi ñang theo hoïc thieàn vôùi thieàn sö Tetsumon. Sau naøy khi ñaïi thieàn sö Baïch AÅn ñeán tænh thaønh, baø lieàn ñi ñeán tham kieán ngaøi. Ñeå thöû taâm chöùng cuûa ngöôøi ñaøn baø naøy, thieàn sö Baïch AÅn hoûi baø veà "AÂm thanh tieáng voã cuûa moät baøn tay." Baø laäp töùc ñaùp öùng vôùi baøi keä: "Chaúng raûnh ñaâu nghe tieáng Cuûa moät baøn tay voã Cöù voã hai tay vaøo Roài xaén tay vaøo vieäc." Khi baø O-San saép thò tòch, con chaùu vaây quanh xin baø ñeå laïi vaøi lôøi di ngoân. Baø mæm cöôøi noùi keä: "Ngoân töø traàn theá khoâng toàn taïi Naøo khaùc ñaàu coû söông mai Ta neân coù lôøi naøo Ñeå laïi cho chaùu con?"

Osel (tib): Cöïc Quang—Ultimate light. Osen (jap): Yellow spring—See Hoaøng Tuyeàn. Osetsu-Jusetsu (jap): See Preach without restriction in any direction. Osh (skt): Ush (skt)—Name of an ancient kingdom—See Hoaïch Sa. Oshajo (jap): Rajagrha (skt)—City of Royal Palaces—Vöông Xaù Thaønh—See Vöông Xaù. Oshiku (jap): Days of rest—"Oshiku" is a Japanese term for "Two days each month observed as days of rest at Zen monasteries." During this time the resident monks and nuns do not follow the regular schedule of meditation and ritual services. In the morning of "rest" days, monks and nuns help one another shave their heads and clean the monastery buildings and grounds. In the afternoon, they are free to attend to personal business. "Rest" days are usually observed on the fourteenth and last day of each month—Thuaät ngöõ Nhaät Baûn "Oshiku" coù nghóa laø hai ngaøy trong moãi thaùng laø ngaøy nghæ ngôi taïi caùc Thieàn vieän. Trong thôøi gian naøy chö Taêng Ni khoâng phaûi theo moät chöông trình thöôøng leä veà toïa thieàn vaø cöû haønh nghi leã. Vaøo buoåi saùng cuûa nhöõng ngaøy nghæ ngôi, chö Taêng Ni giuùp ñôõ nhau caïo toùc, queùt doïn phoøng oác vaø khuoân vieân töï vieän. Vaøo buoåi chieàu, hoï ñöôïc töï do ñeå laøm vieäc caù nhaân cuûa mình. Nhöõng ngaøy nghæ ngôi thöôøng rôi vaøo ngaøy 14 vaø ngaøy cuoái cuøng trong thaùng (aâm lòch). Oshoâ (jap): Upadhyaya (skt)—Most venerable— See Hoøa Thöôïng. Otani (jap): Vuøng Ñaïi Coác (Nhaät Baûn). Otappa (p): Auttapya (skt)—Ashamed for the misdeeds of others—See Quyù. Other conditions cause the mind to be enlightened: Tha Duyeân Giaùc Taâm. Other power: Tariki (skt)—The power of others—See Tha Löïc. Other-power faith: Kim cang tín—See Tha Löïc Tín. Other-power way: See Tha Löïc Phaùp Moân. Other shore: Para or Paramita (skt)— Opposite shore—The term by Buddha to indicate the reaching of enlightenment—See Bæ Ngaïn. Other shore of spiritual powers: Thaàn thoâng ñaùo bæ ngaïn (thaàn thoâng vöôït thoaùt qua bôø beân kia).

5963

Other strength: Tariki (skt)—Other power—The strength of others, the Buddhas, particularly Amitabha—See Tha Löïc. Others surpass me: Vaãn khôûi taâm kieâu maïn duø bieát raèng ngöôøi ñoù hôn mình Höõu Thaéng—See Ngaõ Maïn. Other world: Theá giôùi khaùc—Theá giôùi beân kia. Otherworldlines: Ñaëc tröng theá giôùi tinh thaàn. OÂtoâkan School (jap): A lineage of Japanese Rinzai Zen stemming from the three great Zen masters Nampoâ Shomyo (Daio Kokushi), Myocho Shuho (Daito Kokushi), and Kanzan Egen (Muso Daishi). The name of this lineage derives from the last characters of Daio and Daito from the first of Kanzan. Nampoâ founded the lineage during the Kamakura period (1185-1333), and under the Second and Third Patriarchs it became the dominant Rinzai lineage in Japan. During the Tokugawa period (1685-1768), the important Zen master and the great reformer of Rinzai Zen, Hakuin Zenji was a heritor of this lineage— Nhaùnh thieàn Laâm Teá coù töø thôøi ba ñaïi thieàn sö Ñaïi ÖÙng Quoác Sö (Ñaïi Ñaêng), Toâng Phong Dieäu Sieâu, vaø Haøn Sôn Hueä Huyeàn. Teân cuûa doøng thieàn naày laáy töø nhöõng aâm tieát cuoái cuûa 'Daio' vaø 'Daito' cuõng nhö aâm tieát ñaàu cuûa 'Kanzan' maø coù. Ñaïi ÖÙng Quoác Sö saùng laäp doøng Thieàn döôùi trieàu Thöông Lieâm cuûa Nhaät, vaø döôùi thôøi Nhò Toå vaø Tam Toå thì doøng Thieàn naøy trôû thaønh doøng Laâm Teá noåi baät nhaát ôû Nhaät Baûn. Döôùi trieàu Ñöùc Xuyeân, ñaïi Thieàn sö Baïch AÅn Hueä Haïc, nhaø caûi caùch cuûa thieàn phaùi Laâm Teá ôû Nhaät Baûn, xuaát thaân töø truyeàn thoáng cuûa doøng truyeàn thöøa naày. Ottappa (p): The treasure of moral dread—See Quyù Taøi. Ottappam (p): Fear of wrong-doing—Quyù. Oudayi (Oudayin) (skt): Öu ñaø di. Oupali (skt): Upali—See Öu Baø Ly. Ourselves: Ourselves—Atman—Soul—Ego— See Baûn Ngaõ. Out-breathing: Thôû ra. Outcast: Candala (skt)—Chieân ñaø la— Untouchable. Out of common: Extraordinary—Sieâu phaøm (sieâu daät). Out of the ocean of becoming: Ñaõ vöôït ngoaøi bieån sanh töû. Outer manifestations: Ngoaïi taâm töôùng.

Outer protectors: The outer supporters—See Ngoaïi Hoä. Outer robes: Uttarasanga (skt)—See Ngoaïi Y. Outer supporters: See Ngoaïi Hoä. Outer tangle: Ngoaïi trieàn (nhöõng trieàn phöôïc ñeán töø beân ngoaøi). Outflows: Conditioned Dharmas—See Höõu Laäu Phaùp. Outflow discharge: Asrava (skt)—Cankers— Impurity—Mental intoxicants—See Höõu Laäu. Out of ignorance: Do bôûi voâ minh. Out of place: Saùi choã—Misplaced. Out of the question: Khoâng thaønh vaán ñeà—No difficulties. Out of reverence for someone: Out of respect for someone—Vì toân troïng ai. Out of season: Traùi muøa. Outer garment: Uttarasanga (skt)—See Uaát Ña La Taêng Y. Outer manifestations: Ngoaïi taâm töôùng—Theo duyeân maø hieän ra caùc ñoái caûnh. Outer practices of the body: Tu theo hình thöùc beân ngoaøi cuûa thaân—See Ngoaïi Hình Tu. Outer tangle: Ngoaïi trieàn. Outflow discharge: Asrava (skt)—Passions— Distress—Pain—Affliction—Trouble— Compounded—Mortal—Mortality—Temporal— Reincarnational—See Höõu Laäu. Outline of the important points: Löôïc Yeáu—Sô löôïc nhöõng ñieåm quan troïng. Outshine (v): Queùt roïi vaøo—Buddha’s Dharma is a sun that outshines the glow of lesser lights— Giaùo phaùp cuûa Phaät nhö vaàng thaùi döông queùt roïi vaøo nôi taêm toái. Outside: Bahya (skt)—Ngoaïi—Beân ngoaøi. “Outside the cave” sect: Ngoaïi Quaät—See Quaät Noäi. Outside disturbances: External disturbances— Disturbances coming from outside—Ngoaïi Ma. Outside objects: Bahyubhava (skt)—External world—Ngoaïi vaät (caûnh vaät beân ngoaøi). Outside the school: Not undergoing normal instruction—Outside the sect—Giaùo Ngoaïi—See Giaùo Ngoaïi Bieät Truyeàn. Outside the sect: Not undergoing normal instruction—Outside the school—Special transmission outside the teachings—See Giaùo

5964 Ngoaïi Bieät Truyeàn. Outside the three realms of desire, form and formlessness: See Giôùi Ngoaïi. Outside way of meditation: Outsider Zen—See Thieàn Ngoaïi Ñaïo. Outsider Zen: Outside way of meditation—Ngoaïi Ñaïo Thieàn. Outstanding: Kieät xuaát—Beyond compare—See Tuyeät Ñoái. Outstanding figure: An excellent person—Nhaân vaät xuaát chuùng. Outstanding and incorruptible light of unexcelled great knowledge: Voâ Naêng Hoaïi quang minh ñaïi trí voâ thöôïng. Outstanding monk: Sharya (skt)—Moät vò sö xuaát chuùng—See Ajari. Outstretch (the wings): Dang roäng ra (ñoâi caùnh). Outward appearance: Rupa (skt)—Saéc—Hình töôùng. Outwardly in agreement but really in opposition: Ngoaøi maët vaâng daï maø beân trong laïi ngaàm phaûn ñoái (döông phuïng aâm vi). Outwardly round but inwardly square: See Ngoaïi Vieân Phöông Noäi. Ovasista (skt): See Baø Tö Tra (2). Overcast: AÛm ñaïm—Dismal—Gloomy— Sombre—Dull—Dreary. Overcome (v): Vöôït qua—Cheá ngöï—To subdue—To master. Overcome anger: See Vöôït Qua Söï Saân Haän. Overcome attachment: See Vöôït Qua Luyeán AÙi. Overcome demons: See Haøng Ma. Overcome (control) desires and grief in the world: To conquer desire and grief—To overcome the hankering and dejection in the world—Nhieáp phuïc tham aùi vaø saàu bi ôû ñôøi. Overcome doubts: See Khaéc Phuïc Hoaøi Nghi. Overcome hindrances: Vöôït qua chöôùng ngaïi— To overcome hindrances (illusion, karma and suffering). Overcome one’s illness: To bend down one’s sickness—Nhieáp phuïc côn beänh. Overcome the maras: Phaù Ma—Phaù dieät aùc ma—To exorcise demons. Overeagerness to get Enlightenment: Loøng haùo höùc quaù ñoä nhaèm ñaït ñöôïc giaùc ngoä—See Giaùc Ngoä (5).

Overflowing: Chan chöùa—Plentiful—Abundant. Overhanging cover of doubt: Vicikitsa-avarana (skt)—See Nghi Caùi. Overjoyced: Vui möøng khoân xieát. Overnight enlightenment: Nhaát Tuùc Giaùc—See Huyeàn Giaùc Vónh Gia Thieàn Sö. Overnight food: See Noäi Tuùc Thöïc. Overpass the limits: Pass beyond the limits— Vöôït quaù giôùi haïn. Overpower a Bhiksu: To commit an Offence of Expression of Regret—Laán löôùt moät vò Tyø Kheo laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Overpraise (v): Eulogize—Taùn Thaùn. Overseer (n): Ngöôøi quaûn lyù. Overshadow (v): Phuû boùng. Overweening pride: Atma-mana (skt)—The pride of thinking oneself is superior to equals— Exalting self and depreciating others—See Ngaõ Maïn. Overwhelmed: Bò traøn ngaäp. Oviparious birth: Andaja (p & skt)—Noaõn Sanh—Form of oviparous birth., as with birds— Nhöõng loaøi töø tröùng maø sanh ra—See Töù Sanh. Owing to: Vì. Owing to one’s evil deeds: Vì aùc nghieäp. Own disciplines: Kyû luaät töï giaùc. Own effort: Töï Quaû—Noã löïc cuûa chính mình. Own endeavours: Own strength—See Töï Löïc. Own enjoyment body: See Töï Thoï Duïng Thaân. Own enlightenment: Natural enlightenment— See Töï Giaùc. Own and farm the land: To own and cultivate the land—Canh noâng. Own intelligence: Svabuddhi (skt)—See Töï Trí. Own-mind-seen-only: Vijnanavada sect—See Duy Töï Taâm Sôû Hieän. Own-nature: Prakriti or Svabhava (skt)—Selfnature—Original nature—See Töï Taùnh. Own-nature of expressions: Ngoân Thuyeát Töï Taùnh—Töï taùnh cuûa lôøi noùi. Own salvation: Working out one’s own salvation—Töï tu haønh giaûi thoaùt—See Töï Löïc. Own self: True body—Body of an enlightened man—Chaân thaân. Own strength: Self-power (self-reliance)—See Töï Löïc.

5965

Ownership: Sôû Höõu—What one has: Possession—Proprietorship—Caùi maø ngöôøi ta coù. Owning and farming the land: Sôû höõu ñaát vaø canh noâng—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Owning one’s body: See Höõu Thaân. Ox (n): Gaus or Go (skt)—Bull—Con boø. Ox that carries a heavy load through deep mud: Traâu chôû naëng ñi trong buøn saâu —According to the Sutra In Forty-Two Sections, Chapter 41, the Buddha said: “One who practices the way is like an ox that carries a heavy load through deep mud, the work is so difficult that he dares not glance to the left or right. Only when he gets out of the mud he is able to rest. Likewise, the Sramana should look upon emotion and desire as deep mud and with an undeviating mind, he should recollect the Way, then he can avoid suffering.”—Theo Kinh Töù Thaäp Nhò Chöông, Chöông 41, Ñöùc Phaät daïy: “Ngöôøi haønh ñaïo gioáng nhö con traâu chôû naëng ñi trong buøn saâu, meät laém maø khoâng daùm nhìn hai beân, ñeán khi ra khoûi buøn laày roài môùi coù theå nghæ ngôi. Ngöôøi Sa Moân phaûi luoân quaùn chieáu tình duïc coøn hôn buøn laày, moät loøng nhôù Ñaïo môùi coù theå khoûi bò khoå vaäy.” Ox-cart: The ox-cart for the Hinayana Bodhisattvas—Xe Traâu cho baäc Boà Taùt Tieåu Thöøa. Ox-head: Ngöu Ñaàu (ñaàu traâu). Ox-head great king: See Ngöu Ñaàu Ñaïi Vöông. Ox-head mountain: Gosrnga (skt)—See Ngöu Ñaàu Sôn. Ox-head sandal-wood: Gosirsa-candana (skt)— Ngöu Ñaàu Chieân Ñaøn—See Ngöu Ñaøn Höông. Ox-head school: Gozu-shuâ (jap)—See Ngöu Ñaàu Toâng. Ox-herder: Juâgyuâzu (jap)—Cowherd—Ngöôøi giöõ boø—See Thaäp Muïc Ngöu Ñoà. Ox-herding Pictures: Cowherd pictures—See Thaäp Muïc Ngöu Ñoà. Ox-hide: See Ngöu Bì. Ox-horn: See Ngöu Giaùc. Ox-horn grove: See Ngöu Giaùc Sa La Laâm. Ox-horn Sala Grove: Another name for Sala Tree Grove—See Ngöu Giaùc Sa La Laâm. Ox-palace: Brisa (skt)—See Ngöu Cung. Ox-tracks: See Ngöu Tích.

Oxus: See Baùc Xoa Haø.

P Pabbajita (p): Xuaát gia hay töø boû—One who renounces the way of life of ordinary world to try to eliminate afflictions—Ngöôøi töø boû loái soáng theá tuïc ñeå coá gaéng dieät tröø phieàn naõo—See Xuaát Gia Nhaân. Pabbajitena (skt): Ngöôøi xuaát gia—See Xuaát Gia Nhaân. Pabbajja (p): Pabbajitena (skt)—Pravrajya (skt)— Renunciation—A ceremony of initial ordination into the order—Going forth to the homeless life— Homelessness—Leã xuaát gia gia nhaäp giaùo ñoaøn—See Xuaát Gia. Pabbajjaniya-kamma (p): An act of banishment whereby a Bhiksu is denied membership in a particular Community until he mends his ways— Haønh ñoäng hay bieän phaùp truïc xuaát moät vò Taêng ra khoûi giaùo ñoaøn cho tôùi khi naøo vò naày bieát söûa loãi. Pabbajja-sutta (p): Sutra on the 'going forth'— Kinh Xuaát Gia. Pabbajjata (p): Pabbajja (p)—See Xuaát Gia. Pabbata (p): Name of one of one hundred Pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc ñaõ soáng moät thôøi gian daøi treân nuùi Thoân Tieân. Pabhasa (p): Quang minh. Pabhassara (p): Pha troän naêm maøu. Pabhassara-sutta (p): Sutra on luminosity, Anguttara Nikaya I.49-52—Kinh Quang Minh— Kinh Chieáu Saùng, Taêng Nhaát A Haøm I.49-52. Pacaphalani (skt): The five fruits of karma—See Dò Thuïc Ñaúng Nguõ Quaû. Paccakkha-nana (p): Tranquility of mind— Positive achievement—See Tri Giaùc Tueä. Paccattam (p): Individual—Personal—Baûn thaân. Paccaya (p): Pratyaya (skt)—Condition—See Duyeân. Paccaya-sutta (p): Pratyaya-sutra (skt)—Sutra on Requisite Conditions—Kinh Duyeân Giaùc. Paccayasannissita sila (p): Morality pertaining to the use of the necessaries of life—Giôùi veà caùch xöû duïng vaät duïng haèng ngaøy. Pacceka (p): See Ñoäc Giaùc Phaät. Pacceka Buddha (p): Pratyeka-buddha (skt)—

5966 See Ñoäc Giaùc Phaät. Pacceka-niraya (p): Pratyeka-naraka (skt)— Solitary hells—Coâ ñoäc ñòa nguïc. Paccekayana (p): Pratyeka-yana (skt)—See Duyeân Giaùc Thöøa. Paccha-bhumika-sutta (p): Sutra on Brahmins of the Western Land, Samyutta Nikaya XLII.6— Kinh Baø La Moân Taây Phöông Ñoä, Töông Öng Boä XLII.6. Paccudharana (skt): Rescinding from use—Huûy boû söï tieâu duøng. Paccuppanno addha (p): Present—Hieän taïi. Paccuppatthana (skt): Appearance— Manifestation—Thò hieän—Xuaát hieän. Paccuppatthita-kama (p): Desire what presents itself to them—Höõu tình do duïc an truù. Pa-chiao Hui-ch'ing: Basho Esei (jap)—Bajiao Huiqing—See Hueä Thanh Ba Tieâu Thieàn Sö. Pa-chiao's Staff: See Ba Tieâu Truï Tröôïng. Pacifier (n): An uûi—Comforter. Pacificism (n): Chuû nghóa hoøa bình. Pacify (v): To settle—To sooth—An (an oån). Pacify the country and set up its institutions: An bang ñònh quoác (laøm cho ñaát nöôùc thanh bình vaø ñònh laäp theå cheá cho quoác gia). Pacify mind and body: To live peacefully—An truï thaân taâm. Pacittiya (skt): Giôùi Ba Daät Ñeà—Giôùi ñoïa— Offences which require confession and repentance, one of the six chapters of the Vinaya Pitaka. Pada (skt): Baùt Ñaø—Pace: Böôùc chaân—Footstep (stride): Daáu chaân—Phrase (a portion of a verse): Cuù (caâu). Pada-kaya (skt): Sentence—Cuù thaân. Padakkhina (p): Ñi Nhieãu Quanh—See Vi Nhieãu Leã Baùi. Padaparama (skt): Ability to gain awakening only a short verbal understanding of the Dharma—Khaû naêng chæ caàn khaåu giaûng ngaén laø ñuû ñeå giaùc ngoä. Padartha (skt): See Luïc Cuù Nghóa. Padartha-dharma-samgraha (skt): Padhanasutta (p)—Luïc Cuù Nghóa Cöông Yeáu—Sutra on exertion—Sutra on the great struggle. Padma (skt): Paduma (p)—Hoa sen—See Lieân Hoa.

Padma-cintamani-dharani-sutra (skt): Sacred gem samadhi—Nhö YÙ Ma Ni Ñaø La Ni—See Nhö YÙ Ma Ni. Padmacri (skt): Hoa Ñöùc Boà Taùt. Padma hells: Hells of Red lotus flower—Baùt ñaëc ma—See Ba Ñaàu Ma Ñòa Nguïc. Padma Honourable Tathagata: Padmottara (skt)—Lieân Hoa Toân Nhö Lai. Padma-naraka (skt): Hoàng Lieân Ñòa Nguïc. Padmantaka (skt): Maõ Ñaàu Minh Vöông—The horse-head Dharmapala—See Maõ Ñaàu Quan AÂm. Padmapani (skt): Padmapani Bodhisattva—See Lieân Hoa Thuû Boà Taùt. Padmapani Bodhisattva (skt): See Lieân Hoa Thuû Boà Taùt. Padmaprabha (skt): Lotus-radiance—The name by which Sariputra is to be known as a Buddha— See Hoa Quang. Padmaprabha-Buddha (skt): Padmaprabha—See Hoa Quang. Padmaraga (skt): Baùt Ñaøm Ma La Ca—Baùt Ma La Ca—Maøu sen ñoû hay hoàng ngoïc—Lotus-hued, a ruby. Padma-Sambhava (eighth century): Rinchen jungni (tib)—Lotus born—Tantric master from Oddiyana—See Lieân Hoa Sanh. Padmasana (skt): Padumasana (p)—Kieát Giaø— To sit cross-legged—See Lieân Hoa Toïa. Padmasri (skt): See Hoa Ñöùc Boà Taùt. Padmavati (skt): Padmapani (p)—The wife of King Asoka—Lieân Hoa (vôï vua A duïc). Padma Victory Thus Come One: Ba Ñaàu Ma Thaéng Nhö Lai. Padmavimana (skt): Lieân Hoa Cung Ñieän—The lotus-palace. Padmavrishabhavikramin (skt): Hoa Tuùc An Haønh Phaät—See Kieân Maõn Boà Taùt. Padmavyuha (skt): Avatamsaka-bodhisattva (skt)—Flower Adornment Bodhisattva—Hoa Nghieâm Boà Taùt. Padmottara (skt): Padma Honourable Tathagata—Lieân Hoa Toân Nhö Lai. Paduma (p): Padma (skt)—Hoa sen—A Pali term for ‘lotus.’—Töø Nam Phaïn coù nghóa laø ‘hoa sen’. Padumattara (p): Name of one of one hundred Pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong moät traêm vò Phaät ñoäc

5967 giaùc ñaõ soáng moät thôøi gian daøi treân nuùi Isigili. Paean of joy: Vui möøng veà söï töï thaéng. Paganism (n): Taø giaùo—Heterodox doctrine. Pageant (n): Hoaït caûnh. Pagoda (n): Chuøa. 1) Caitya (skt)—Sepulchral monument— Shrine—Cheá ña (thaùp moä). 2) Toâ (jap)—Toâba (jap)—Sangharama (skt)— Chuøa thaùp—Temple—Monastery, a Buddhist religious structure found throughout East Asia characteristically possessing several stories with distinct rooftops forming a towerlike structure. The pagoda originally derived from the Indian "stupa". Like stupas, pagodas are traditionally used to enshrine relics of the historical Buddha or other prominent holy men and women—Kieán truùc Phaät giaùo ñöôïc tìm thaáy khaép vuøng Ñoâng AÙ, tính chaát ñaëc bieät laø coù nhieàu taàng vôùi maùi gioáng nhö kieán truùc hình thaùp. Chuøa thaùp baét nguoàn töø "thaùp" cuûa AÁn Ñoä. Cuõng gioáng nhö thaùp, chuøa thaùp laø nôi chöùa ñöïng xaù lôïi cuûa Phaät hay caùc vò Thaùnh nam nöõ noåi troäi. Pagoda adorned with gems: Stupa for precious things or relics—Baûo thaùp. Pagodas and temples: Thaùp mieáu. Pahana (p): Abandonment of craving—Let go— Buoâng boû duïc voïng. Pahana-sanna (p): Perception of abandoning— Ñoaïn Töôûng—Ñoaïn Tröø Töôûng. Pahana-sutta (p): Sutra on giving up, Samyutta Nikaya XXXVI.3—Kinh Buoâng Boû Duïc Voïng, Töông Öng Boä XXXVI.3. Pai-chang Ch'ing-kuei: Baizgangqinggui (chi)— Hyakujo Shingi (jap)—See Baùch Tröôïng Thanh Quy. Pai-Chang's Fox: See Baùch Tröôïng Daõ Hoà. Pai-Chang and the fox: See Baùch Tröôïng Daõ Hoà. Pai-chang Huai-hai: Hyakujo Ekai (jap)— Baizhang-Huaihai—See Baùch Tröôïng Hoaøi Haûi Thieàn Sö. Pai-chang Nieh-p'an: Hyakujo Nehan (jap)— Baùch Tröôïng Nieát Baøn—See Baùch Tröôïng Duy Chaùnh Thieàn Sö. Pai Chang Questions Yun Yen: See Baùch Tröôïng Vaán Vaân Nham. Pai-chang Wei-cheng: Hyakujo-Nehan (jap)—

See Baùch Tröôïng Duy Chaùnh Thieàn Sö. Pai Chang's Wild Ducks: See Baùch Tröôïng Daõ Ngan. Pai Lien Tsung: White Lotus school—See Baïch Lieân Giaùo. Pai-ma's Dharmakaya: See Baïch Maõ Phaùp Thaân. Pai Ma ssu: White Horse Monastery—See Baïch Maõ Töï. Pai-Yueh-T’ien: Pai Yueh-T’ien was a great poet during the T’ang dynasty—Moät nhaø thô lôùn ñôøi nhaø Ñöôøng—See Baïch Laïc Thieân. Pai-Yun: An iron wall: See Baïch Vaân Thieát Bích. Pai-Yun: A jade palace: See Baïch Vaân Laàu Quyønh Ñieän Ngoïc. Pai-yun Shou-tuan: Hakuun Shutan (jap)— Baiyun Shouduan—See Baïch Vaân Thuû Ñoan Thieàn Sö. Pai Yun ts'ung: Hakuun (jap)—See Baïch Vaân Toâng. Pain (n): Distress—Pain—Physical suffering— Ñau ñôùn veà theå xaùc. Pains arising from a life of illusion: See Hoaëc Nghieäp Khoå. Pain of being eaten by a garuda, a dragoneating bird: Khoå ñau vì bò garuda (loaøi chim hay aên thòt roàng) aên thòt. Paindapatika (skt): Going for alms—Khaát thöïc. Pain of death: Töû khoå—Suffering of death. Pain of disasters: The pain of disasters, i.e., violent winds, which take away jeweled clothes and ornaments—Khoå ñau vì tai öông laøm tieâu tan trang söùc aùo quaàn. Pain and emptiness: Misery and unreality—Khoå khoâng. Pain of the heat: The pain of hot wind and sand being blown against the skin—Khoå ñau vì ngoaïi nhieät laøm noùng chaùy da. Pains of life: See Traàn Luïy. Pain or pleasure resulting in this life from the practices of a previous life: See Baùo Quaû. Pain of the senses: Ñau khoå caûm quan—Söï ñau khoå cuûa thaân theå. Pain of wisdom-life being killed by the five desires: Khoå ñau vì bò nguõ duïc gieát cheát hueä maïng.

5968

Painful (a): Ñau thöông. Painful feeling: Dukkha vedana (p)—Painful— Suffering feeling—Unpleasant feeling—Khoå thoï. Painful in the present and brings painful future results: Dukkha-vipakam (p)—Hieän taïi khoå vaø töông lai quaû baùo khoå. Painful in the present and brings pleasant future results: Sukha-vipakam (p)—Hieän taïi khoå vaø töông lai quaû baùo laïc. Painful progress with quick comprehension: See Khoå Haønh Toác Chöùng. Painful progress with slow comprehension: See Khoå Haønh Trì Chöùng. Painfulness: Söï khoå. Painfulness of pain: Dukkha-dukkhata (skt)— Pain produced by misery or pain—See Khoå Khoå. Painstakingly: Moät caùch thaän troïng. Painting of a rock: See Hoïa Thaïch. Pair bands: See Uyeân Ban. Pair of parallel sentences: Caëp caâu ñoái song song. Pair of wings: Nhò Döïc—Moät caëp hai caùnh: Boá thí vaø Trí hueä—Two wings of Charity and Wisdom. Paisunyatvirati (skt): Not double-tongued—See Baát Löôõng Thieät. Pai-yun-shou-tuan (1025-1075): Hakuun-Sgutan (jap)—See Thuû Ñoan Baïch Vaân Thieàn Sö. Pajana (skt): To support—To offer—To make offerings—Offerings—See Cuùng Döôøng. Pajanati (skt): Pajapati (p)—Tueä Tri— Knowledge. Pajapati (p): Chuùng Sanh Chuû—Name of a deity—Teân cuûa moät vò trôøi—See Ba Xaø Ba Ñeà. Pajapati Gotami: Siddhattha’s step-mother—See Ma Ha Ba Xaø Ma Ñeà. Pajra: See Ba Di La Ñaïi Töôùng. Pakahu (p): Löûa baùt gia boà. Pakappeti (skt): Project—Keá hoaïch. Pakasati (p): Vyaktaya (skt)—Thò hieän—Baøy toû ra ngoaøi—To manifest—To make manifest. Pakchak (tib): Vasana (p & skt)—Latent karmic imprints—See Taäp Khí. Pakhudha Kaccayana (skt): A contemporary of the Buddha. He is probably Kakuda Katyayana as mentioned in the Prasnopanisad. He and his views are also referred to in the Suyagada, the Second

Book of the Shvetambara Jaina Canon. His doctrine may be called Asasvatavada. He advocated a theory of the universe, according to which it was either eternal or non-eternal. According to him, there are seven elements which are immutable, and do not in any way contribute to pleasure or pain. The body is ultimately dissolved into these seven eternal elements— Pakhudha Kaccayana laø ngöôø i ñöông thôøi vôùi Ñöùc Phaät coù leõ teân laø Kakuda Katyayana nhö ñaõ ñöôïc noùi ñeán trong Prasnopanisad. OÂng naøy vaø caùc quan ñieåm cuûa oâng cuõng ñaõ ñöôïc nhaéc ñeán trong kinh “Suyagada,” cuoán thöù hai trong boä kinh Kyø Na (Shavetambara). Chuû thuyeát cuûa oâng coù theå goïi laø “Voâ Thöôøng Luaän” (Asasvatavada). Theo oâng thì coù baûy yeáu toá khoâng bò bieán ñoåi taïo neân cô theå, caùc yeáu toá naøy khoâng lieân quan gì ñeán söï gaây ra vui söôùng hay buoàn khoå. Thaân xaùc cuoái cuøng seõ tan ra thaønh baûy yeáu toá vónh cöûu ñoù. Pakka (p): Name of a monk mentioned in the Theragatha—Teân cuûa moät vò Tyø Kheo ñöôïc noùi ñeán trong Tröôûng Laõo Thi Keä. Pak-pay-den-pa-shi (tib): Cattari-ariyasaccani (p)—See Töù Dieäu Ñeá. Pakudha-Kaccayana (skt): Baø Phuø Ñaø Ca Chieân Neâ—See Ca La Cöu Ñaø Ca Chieân Dieân. Pala (skt): Baùt La—Baø la—See Ba La. Palace: Caitya (skt)—Hall—Lecture room— Temple—Ñieän (cung ñieän)—Giaûng ñöôøng trong töï vieän. Palace of darkness: Hades—Minh Phuû (cung ñieän nôi aâm phuû hay ñòa nguïc). Palace of devas: Devapura (skt)—Abode of the gods—See Thieân Cung. Palace of the devas of light and sound: Abhasvaras (skt)—Cung Ñieän Quang AÂm Thieân. Palace of Dharma: Laâu ñaøi Chaùnh Phaùp. Palace of Enlightening Beings: The determination is a palace of Enlightening Beings because they never forget it—Boà Ñeà taâm laø cung ñieän cuûa Boà Taùt vì luoân khoâng queân maát. Palace of Great Enlightening Beings: Cung ñieän cuûa chö Ñaïi Boà Taùt. Palace of perenial delight: Cung Thöôøng Laïc—Palace of permanent delight. Palace of permanent delight: Cung Thöôøng Laïc—Palace of perenial delight. Palace of the Vairocana in the Garbhadhatu:

5969 See Kim Cang Phaùp Giôùi Cung. Palace womb: See Thai Cung. Palace womb for doubters outside Amitabha’s heaven: See Nghi Thaønh Thai Cung. Palada (skt): A flesh-eater or a raksasa—Loaøi aên thòt soáng. Paladharma (skt): Dharmapala (skt)—Protect or maintain the Buddha-truth—Protectors of the Dharma—Dharma protector—See Hoä Phaùp. Palasa (skt): See Ba La Xa. Palasambari (skt): See Phi Dieäp Y Quan AÂm. Palestine (n): Daân Pa-leùt-tin. Pali (p): See Ba Li. Palibhasa (skt): Pali language—Phaïn ngöõ Ba Li. Pali-bodha (p): Commitment—Söï uûy thaùc (cho ai laøm vieäc gì). Pali Canon: Pali Tripitaka—See Bali Taïng. Pa Ling's Blown Hair Sword: See Kieám Thoåi Loâng. Pa-ling Hao-chien: Haryo Kokan (jap)—Baling Haojian—See Ba Laêng Haïo Giaùm Nhaïc Chaâu Thieàn Sö. Pa-ling Hao-chien's three turning phrases: See Ba Laêng Tam Chuyeån Ngöõ. Pa-ling's Snow in a Silver Bowl: See Ba Laêng Ngaân Oaûn Lyù Thaïnh Tuyeát. Pali original language technical terms: Thuaät ngöõ Pali nguyeân thuûy. Pali original language terms: Töø ngöõ Pali nguyeân thuûy. Pali School: Theravada Buddhism—See Phaät Giaùo Nguyeân Thuûy. Pali Text Society: See Hoäi Kinh Ñieån Bali. Pali Tripitaka: Pali Canon—See Bali Taïng. Palm (n): Caây coï (döøa kieång)—Loøng baøn tay. Palm-leaf scriptures: See Phaïm Giaùp. Palm leaves: Pattra (skt)—Laù boái—Used for writing material—Duøng laøm vaät lieäu ñeå vieát—See Boái Ña. Palmist (n): Ngöôøi coi chæ tay. Palmistry (n): Thuaät xem chæ tay. Palmyra-tree: Tala (skt)—Caây boái, moät loaïi caây gioáng nhö caây keø—See Boái Ña. Pamada (p): Heedlessness—See Loaïn Ñoäng. Pamirs: See Thoáng Lónh Sôn. Pamojja (p): Pamujja (p)—Light pleasure—Khinh hyû hay thieåu hyû.

Pamsukala (skt): Four reliances—The four trusts of Dharma—Four basic principles for thorough understanding Buddhism—See Töù Y Phaùp. Pamsu-kula (skt): A dust heap—Rags—A collection of rags out of a dust heap used by Buddhist monks for their clothing. Pamsupatas (skt): Pasupatas (skt)—See Ñoà Hoâi Ngoaïi Ñaïo. Pamudita (p): Nanda (skt)—Pleased— Delightful—Joyful—Full of joy—Take delight in—Pleasure—See Hoan Hyû. Pan (skt): Pun (skt)—Baùn (phaân nöûa)—Half. Pana (p & skt): See Ba Ni. Panasa (skt): See Ba Na Sa. Panatipata (p): Pranatipataviratih (skt)—See Saùt Sanh. Panatipato (p): Panatipata (p)—See Saùt Sanh. Panca (skt): Five—Naêm. Panca-balani (skt): See Nguõ Löïc. Pancabhijnana (skt): Pancabhinna (p)—See Nguõ Thoâng. Pancabhinna (p): Pancabhijna (skt)—The five supernatural powers—See Nguõ Thoâng. Pancabhojaniya (skt): See Nguõ Chính Thöïc. Panca-bhuta (skt): Jung-wa-nga (tib)—The five elements—See Nguõ Ñaïi. Panca-buddha (skt): Five Buddhas—See Nguõ Phaät. Panca-caksumsi (skt): Naêm loaïi maét—The five kinds of eye or vision—See Nguõ Nhaõn. Panca-cara (skt): Five correct practices—Five right acts—See Nguõ Chaùnh Haïnh. Panca-dharma (skt): Nguõ phaùp—Five laws or categories—See Lyù Trí Nguõ Phaùp, Söï Lyù Nguõ Phaùp vaø Töôùng Danh Nguõ Phaùp. Panca-dharmakaya (skt): Nguõ Phaùp Thaân— Five dharma bodies—See Nguõ Thaân. Panca-dhovaka-sutta (p): Sutra on dirt wahser, Anguttara Nikaya III.102—Kinh Taåy Nguõ Traàn, Taêng Nhaát A Haøm III.102. Panca-drstayah (skt): Nguõ kieán—Five views— See Nguõ Kieán Vi Teá. Panca-gatiyo (p): Five gati (destinations, destinies)—See Nguõ Thuù. Panca-gotrani (skt): Five kinds of natures—Naêm loaïi taùnh—See Nguõ Chuûng Taùnh. Panca-indriyani (skt): Pacendriyani (skt)—Five

5970 spiritual faculties (five good roots)—See Nguõ Caên. Pancajnana (skt): Five kinds of wisdom—See Nguõ Trí. Panca-kama (skt): Five Desires—See Nguõ Duïc. Panca-kanga-sutta (p): Sutra on the carpenter five tools, Samyutta Nikaya XXXVI.19—Kinh naêm vaät duïng cuûa ngöôøi thôï moäc, Töông Öng Boä XXXVI.19. Pancakasayah (skt): Ajiva-kasayah (skt)—Five impurities—Five turbidities—See Nguõ Tröôïc. Pancakhadaniya (skt): The five chewing foods, not regular foods—See Nguõ Töôùc Thöïc. Pancakkhandha (p): Pancaskandha (skt)—Nguõ uaån: saéc, thoï, töôûng, haønh, thöùc—Five Aggregates: matter, sensation, perception, volition or mental activities, and consciousness—See Nguõ Uaån. Panca-klesa (skt): Panca-klesa-dula (skt)—Naêm thöù meâ môø aùm ñoän—Five dull, unintelligent, or stupid vices or temptations—See Nguõ Ñoän Söû. Panca-klesa-dula (skt): See Panca-klesa. Panca-maha-bhuta (skt): Panca-bhuta (skt)—The five elements—See Nguõ Ñaïi. Panca-maha-bhutani (skt): Nature of the five great elements—Nguõ Ñaïi Chuûng Taùnh. Panca-mandalaka (skt): Five circles—Five wheels—See Nguõ Luaân. Panca-marga (skt): The five gatis—Five paths— See Nguõ Thuù. Panca-nantariyakamma (p): Panca-nantaryakarma (skt)—See Nguõ Nghòch. Panca-nantaryakarmani (skt): Panca-nantariyakamma (p)—Nguõ Nghòch—See Nguõ Voâ Giaùn Nghieäp. Panca-nirmitabuddha (skt): Nguõ Hoùa Phaät—The five Transformation-Buddhas. Panca-nivarana (skt): Naêm chöôùng ngaïi—The five hindrances—See Nguõ Chöôùng. Panca-nivaranani (skt): Panca-nivarana—See Nguõ Chöôùng. Panca-niyama (skt): Five orders of nature—Five natural orders—See Naêm Ñònh Luaät Thieân Nhieân. Panca-parisad (skt): Five-year Council— Nominal quinquenial Council—See Nguõ Nieân Ñaïi Hoäi. Panca-phala (skt): The five fruits or effects—See

Nguõ Quaû. Pancaphalani (skt): Nguõ Chuûng Quaû—Naêm loaïi quaû—The five fruits or effects—See Nguõ Quaû. Panca-pitaka (skt): The five classics (from Confucius)—See Töù Thö Nguõ Kinh. Panca-sarvatraga (skt): Five general mental functions—Naêm taâm sôû bieán haønh. Panca-sikkapada (skt): Panca-sila (skt)—Five precepts—See Nguõ giôùi. Panca-siksapada (p): Panca-sila (skt)—Five precepts—See Nguõ Giôùi. Panca-sila (skt): Panca-sikkapada (p)—Five precepts—See Nguõ Giôùi. Panca-silani (skt): The five precepts—The five chief rules of conduct—See Nguõ Giôùi. Pancaskandha (skt): Pancakkhandha (p)—Five aggregates compose of five components: form, feeling, perception, mental volition, and consciousnesses—Nguõ Uaån bao goàm naêm hôïp theå: saéc, thoï, töôûng, haønh vaø thöùc—See Nguõ Uaån. Panca-tiksna-dula (skt): Naêm thieän nghieäp—The five higher wholesome deeds—See Nguõ Lôïi Söû. Panca-vaggiya (p): Panca-vargiya (skt)—See Nguõ Tyø Kheo. Panca-vargiya (skt): Naêm vò Tyø Kheo ñaàu tieân ñöôïc Phaät ñoä—The first five of Buddha’s converts—See Nguõ Tyø Kheo. Panca-varna (skt): The five primary colors—See Nguõ Saéc. Panca-varsika-parisad (skt): Quinquennial assembly—The quinquennial assembly, for having all things in common, and for confession, penance, and remission—Cöù naêm naêm thì chö Taêng Ni hoïp ñaïi hoäi moät laàn ñeå chia xeû kinh nghieäm tu haønh, vaø cuøng nhau phaùt loà saùm hoái (tuïc coù töø thôøi Löông Voõ Ñeá). Panca-vedana (skt): Naêm caûm thoï—The five vedanas or sensations—See Nguõ Thoï. Panca-vibhisana (skt): Naêm noãi lo hay sôï haõi— Boà Taùt môùi tu hoïc coøn trong Hoan Hyû Ñòa coù naêm moái lo sôï—Five fears of beginners in the Bodhisattva way—See Nguõ UÙy. Pancavici-karmani (skt): Nguõ voâ giaùn nghieäp— The five actions leading to incessant hell—The five deadly sins—The five cardinal sins—See Nguõ Nghòch. Pancavidya (skt): Five sciences or studies of

5971 India—See Nguõ Minh. Pancavidya-sutra (skt): Nguõ Minh Kinh—Sutra on the five major sciences—See Nguõ Minh. Pancavijnana (skt): Five consciousnesses—Five Vijnanas—See Nguõ Thöùc. Pancavijnanakaya (skt): Nguõ Thöùc Thaân (heä thoáng caùc thöùc)—The system of the Vijnanas. Panca-vijnana-skandha (skt): Dvipanca-vinana (p)—Five sense-consciousness groups or the five sense-cognitions—See Nguõ Thöùc Uaån. Panca-visaya (skt): The five desires—The five objects of desire—See Nguõ Duïc. Pancayana (skt): Naêm coã xe coù theå ñöa ngöôøi tôùi quaû vò Phaät—The five vehicles—See Nguõ Thöøa. Pancendriya (p): Pacendriyani (skt)—Five faculties—The five positive agents—The five roots that give rise to other wholesome dharmas: belief, vigor, mindfulness, concentration, and wisdom—Moät töø veà thieàn ñeå chæ naêm taâm sôû: Tín, Taán, Nieäm, Ñònh, Hueä—See Nguõ Caên. Pancendriyani (skt): Pancindriyani (p)—Five roots—Five Faculties—See Nguõ Caên. Pancha-marga (skt): The five gatis—Five paths—See Nguõ Thuù. Panchen Lama (tib): Tashilama (tib)—Great Tibetan Lama—See Ban Thieàn Laït Ma. Pancika (skt): Panika (skt)—See Baùn Chæ Ca. Pancindriyani (p): Pancendriyani (skt)—Five roots—Five Faculties—See Nguõ Caên. Pancupada-nakkhandha (p): Five aggregates of clinging—Do nguõ uaån phoái hôïp—See Nguõ Uaån Thuû. Pandaka (skt): Ñaïi quyû thaàn vöông—Hoaøng Moân—See Kieän Nam. Pandaravasini (skt): Pandravasini (skt)—See Ñaïi Baïch Y. Pandava (p): Baïch Thieän—White Pure Mountain—Name of a mountain. Pandemonium (n): Hell—Hoûa nguïc. Pander (v): Thoûa maõn—To indulge—to satisfy. Pandita (skt): Hoïc giaû—Ngöôøi hoïc roäng— Scholar. Pandita-chen-mo (tib): Maha-pandita (skt)— Great Buddhist scholar—Ñaïi Hoïc Giaû. Pandravasini (skt): The great white-robed one— Pandaravasini—See Ñaïi Baïch Y. Panduka (skt): See Baùt Chu Ñaïi Taïng.

Panduravasini (p): Avalokitesvara (skt)—Baïch Y Toân—Baïch Y Quaùn Theá AÂm. Panga (p): Name of one of one hundred Pratyekabuddhas who lived a long time on Mount Isigili— Teân cuûa moät trong soá moät traêm vò Phaät ñoäc giaùc soáng moät thôøi gian daøi treân nuùi Isigili. Pangs of death: Söï ñau ñôùn cuûa caùi cheát. Pang-yun: Hokoji (jap)—Houn (jap)—P'ang Yun—See Baøng Long Uaån Thieàn Sö. P'ang Yun's statement: "Good Snowflakes; they don't fall in any other place": Coâng aùn Baøng Cö Só töøng maûnh tuyeát rôi ñeïp—See Baøng Cö Só Haûo Tuyeát Phieán Phieán. Panha-vyakarana (skt): Questions and answers—Hoûi vaø traû lôøi—See Vaán Ñaùp. Pani (skt): Baù Ni—Loøng baøn tay—The palm of the hand. Panidhana (p): To resolve—To take one’s vow— Vow—See Nguyeän. Panika (skt): Pancika (skt)—See Baùn Chæ Ca. Panila (skt): Ba Ni Boàn—Bình chöùa nöôùc uoáng— A drinking vessel. Panini (skt): See Ba Neã Ni. Panita-dhatu (skt): The sublime realm—Thaéng giôùi. Panjab (skt): Ñaïi Taàn. Pan-Lung-Yun: A famous lay-follower—See Baøng Long Uaån Thieàn Sö. P'ang Yun: Hokoji (jap)—Houn (jap)— Pangyun—See Baøng Long Uaån Thieàn Sö. Panna (p): Prajna (skt)—Wisdom or penetrative insight—Trí tueä tröïc giaùc veà chaân lyù toái thöôïng— See Trí Hueä Ba La Maät. Panna-bhavana (p): Development of wisdom— Tueä tu. Panna-khagga (p): Prajna-khadga (skt)—Greatwisdom sword—Ñaïi Tueä Ñao. Panna-cakkhu (p): Prajnacakshus or Jnanacakshus (skt)—The eye of wisdom—The wisdom eye—See Tueä Nhaõn. Panna-indriya (p): Prajna-indriya (skt)—Hueä Caên—The root or organ of wisdom. Pannakkhanda (p): Group of wisdom—Trí Uaån—Nhoùm trí hueä. Panna-sutta (p): Sutra on discernment, Anguttara Nikaya VIII.2—Kinh Trí Hueä, Taêng Nhaát A Haøm VIII.2.

5972

Pannatti (p): Concepts—Giaû Danh. Pannattivada (p): Pannattivadin (p)—Prajnaptivadinah (skt)—See Thuyeát Giaû Boä. Pannattivajja (p): Acts criticized by the training rules—Haønh ñoäng bò giôùi luaät pheâ phaùn. Pannava (p): Wise and sagacious—Saùng suoát vaø khoân ngoan. Panna-veyyattiyam (p): See Panna-vimutti. Panna-vimutti (p): Panna-veyyattiyam (p)— Prajna-vimutti (skt)—Deliverance through the wisdom—See Tueä Giaûi Thoaùt. Panna-vimutti-sutta (p): Panna-veyyattiyamsutta (p)—Prajna-vimutti-sutra (skt)—Sutra on deliverance through the wisdom—Sutra about being released through discernment—Kinh Tueä giaûi thoaùt. Pannavudham (p): Wisdom—Tueä. Pannindriya (p): Panna—Wisdom—Indriya— Pure reason—The faculty of Panna. Pan realist: Sarvastivadin—See Nhaát Thieát Höõu Boä. Panshan-Baoji: Panshan-Baochi—See Baøn Sôn Baûo Tích Thieàn Sö. P'an-shan's overhearing a customer of pork meat: Coâng aùn Baøn Sôn thaáy baùn thòt maø tænh ngoä—See Baøn Sôn Tinh Ñeå Nhuïc. P'an-shan Pao-chi: Banzan-Hoshaku (jap)— Panshan-Baoji—See Baøn Sôn Baûo Tích Thieàn Sö. P'an Shan's There Is Nothing in the World: See Baøn Sôn Tam Giôùi Voâ Phaùp. Pansil (p): Pancha sila—Five precepts—See Nguõ Giôùi. Pansula (skt): Temple—Ñeàn chuøa. Panthaca (skt): Ñaïi A la haùn Baùn Thaùc Ca—See Chaâu Lôïi Baøn Ñaø Giaø. Panthaka (skt): Baøn Ñaëc—One who was born on the road, one of the great disciples of Sakyamuni Buddha—Ngöôøi ñöôïc sanh ra beân veä ñöôøng, moät trong nhöõng ñaïi ñeä töû cuûa Phaät—See Chaâu Lôïi Baøn Ñaø Giaø. Pantheism (n): Vaïn höõu thaàn giaùo—See Höõu Thaàn Giaùo. Pantheist (n): Ngöôøi theo ña thaàn giaùo. Pantheistic Sect: See Nhaát Taùnh Toâng. Pantheistic sect of Mahayana: Nhaát Taùnh Toâng—Pantheistic Sect. Pantheon (n): Chö thaàn—Ñeàn thôø baùch thaàn.

Pao-Che Ma-Yu Zen master: Bao-Che MaYu—See Baûo Trieät Ma Coác Thieàn Sö. Pao-Chih: Hoshi (jap)—Baûo Chí—Name of a Zen master—Teân cuûa moät vò thieàn sö. Pao-Chien Zen Master: Zen Master Baûo Giaùm (?-1173)—See Baûo Giaùm Thieàn Sö. Pao-eân Hsuan-t'se: Hoon Gensoku (jap)—See Baùo AÂn Huyeàn Taéc Thieàn Sö. Pao-feâng K'o-wen (1025-1102): Hobo-kokumon (jap)—See Baûo Phong Khaéc Vaân. Pao-feâng Wei-chao: Hoho Isho (jap)—Baofeng Weizhao—See Baûo Phong Duy Chieáu Thieàn Sö. Pao-fu Ts'ung-chan: Hofuku-Juten (jap)—See Baûo Phöôùc Toøng Trieån Thieàn Sö. Pao-Kuo Temple: Toå Ñình Baûo Quoác—Name of an old temple in Hueá—Teân cuûa moät ngoâi chuøa coå ôû Hueá. Pao-Lin: See Baûo Laâm Töï. Pao-Lin Chuan: Baûo Laâm Truyeän—See Hoârinden. Pao-Lin Monastery: Pao Lin—See Baûo Laâm Töï. Pao-Lin-ssu: Hoârin-ji (jap)—See Baûo Laâm Töï. Pao-Ming-T'ao-Cheng (chi): Baûo Minh Ñaïo Thaønh—Name of a Chinese monk—Teân moät vò sö Trung Hoa. Pao-ning Jen-yung: Honei Ninyu (jap)—Baoning Renyong—See Baûo Ninh Nhaân Duõng Thieàn Sö. Pao-shou Yen-chao: Hoju Ensho (jap)—See Baûo Thoï Dieân Chieåu Traán Chaâu Thieàn Sö. Pao-Tsing Zen Master: See Baûo Taùnh Thieàn Sö. Pao-ts'u Hsing-yen: Hoji Gyogon (jap)—Baoci Xingyan—See Baùo Töø Haønh Ngoân Thieàn Sö. Pao-tzu-wen-chin (chi): Hoji-Bunkin (jap)—See Baùo Töø Vaên Khaâm Thieàn Sö. Pao-Ying-Hui-Yung (chi): Nanin-Egyo (jap)— Baûo ÖÙng Hueä Ngung—See Hueä Ngung Nam Vieän Thieàn Sö. Pao-Yun: See Baûo Vaân. Papaca (p): Prapaca (skt)—Frivolous or unreal discourse—Talking vainly or idly—See Hyù Luaän. Papacadassana (p): Prapacadarsana (p)— Perverted views—Hö Voïng Kieán. Papacasudani (p): Commentary to the Satipathana-sutta—Luaän giaûng Kinh Töù Nieäm Xöù—See Kinh Nieäm Xöù. Papadesana (skt): Offering from the transcendence of bodhicitta—See Boà Ñeà Taâm Thí

5973 Cuùng Döôøng. Papakarin (skt): See Baø Baø Giaø Lôïi. Papaya forest: Uruvilva (skt)—Moäc Hoa Laâm— See Khoå Haïnh Laâm. Paper bags cannot wrap a fire: See Chæ Bao Baát Truï Hoûa. Paper money: See Chæ Tieàn. Papiyan (skt): Papiman (skt)—Hajun (jap)—Ba Ty Daï—See Ba Tuaàn. Papiyas (skt): Quyû döõ—Most wicked ones—Evil spirits—The evil—More or most wicked or miserable—Papiyan—See Ba Tuaàn. Para (skt): Other shore—Opposite shore—See Bæ Ngaïn. Para-bhakti (skt): Supreme love of gods—Kính ngöôõng thaàn thaùnh. Para-bhava-sutta (p): Sutra on the downfall— Kinh Suy Taøn. Parable (n): Caâu chuyeän—Nguï ngoân—Duï ngoân. Parable of the burning house: See Hoûa Traïch Duï. Parable of the Herbs: Phaåm Döôïc Thaûo Duï. Parable of the Magic City: Phaåm Hoùa Thaønh Duï. Parable of the monkeys: See Tænh Trung Lao Nguyeät. Parable of the seeming snake: See Xaø Thaèng Ma. Parable of the two rivers of greed and anger: See Löôõng Haø Tham Saân Duï. Paracetah-paryayajnana-saksatkriya-bhijna (skt): Divine mind—Knowing the minds of others—Knowing others’ mind—Supernatural ability to read the minds of others—See Tha Taâm Thoâng. Paracittaprajna (skt): Knowing the other's mind—Superknowledge that penetrates the mind of others—See Tha Taâm Trí. Paradigm (n): Thí duï kieåu maãu, daïng thöùc. Paradise (n): Laïc caûnh—Thieân ñaøng. Paradise after earthly life: Vui vôùi caùi ñònh cuûa sô thieàn—See Ly Sanh Hyû Laïc Ñòa. Paradise of cessation of rebirth: Vui vôùi caùi ñònh cuûa nhò thieàn—See Ñònh Sanh Hyû Laïc Ñòa. Paradise of joy after previous joys: Rôøi hyû laïc vôùi caùi ñònh cuûa tam thieàn—Ly Hyû Dieäu Laïc Ñòa. Paradise Pureland of Amitabha Association: Di

Ñaø Haûi Hoäi Paradox (a): Nghòch lyù. Paragata (skt): See Ba La Giaø (2). Parahita (skt): To benefit others—Benefitting others—See Lôïi Tha. Parajika (skt): Haraizai (jap)—Eight misbehaviors—See Baùt Ba La Di. Parajnaparamita (skt): Tri Kieán Ba La Maät—Trí Tueä Baùt Nhaõ—Wisdom paramita. Paraka (skt): See Ba La Giaø (1). Parallelism (n): Song haønh luaän. Paralysis Ghost: Yeåm quyû. Parama (skt): Baùt La Nhó—Toái thöôïng—Highest, supreme, first. Parama-carya (skt): Toái Thaùnh Boà Taùt—Most Holy Bodhisattva. Paramadi-buddho-ddhrtasri-kalacakranamatantra-raja (skt): Kalapakkha-tantra (p)— See Thôøi Luaân Maät Phaùp. Paramama (p): Moät ñaïi hoàn. Paramanu (skt): Fine motes of dust—Vi traàn— The smallest conceivable thing—An infinitessimal particle or atom—Parama—See Cöïc Vi Traàn. Paramarsa-samyojana (skt): See Thuû Kieát. Paramartha (skt): See Ba La Maït Ñaø. Paramartha-dharma (skt): Thaéng Phaùp— Paramattha-dhamma (skt)—The superlative dharma. Paramarthakaya (skt): Dharmakaya (skt)—Thaân chaân thaät cuûa Phaät—The true body—Buddha as absolute—See Chaân Thaân. Paramartha-nirhara-nirdesa (skt): See Ñeä Nhaát Nghóa Truï. Paramattha-saccam (p): Paramartha-satya (skt)— Absolute truth—Ultimate truth—See Chaân Ñeá. Paramartha-satya (skt): Paramattha-saccam (p)—Absolute truth—The Buddha law—The correct dogma or averment of the enlightened— Highest principle of dharma—Supreme truth— Ultimate truth—See Thaéng Nghóa Ñeá. Paramartha-satya-sastra (skt): See Thaéng Nghóa Ñeá Luaän. Paramartha-sunyata (skt): Emptiness of the ultimate truth—Ultimate meaning of emptiness—

5974 Khoâng cuûa chaân lyù cöùu caùnh—See Ñeä Nhaát Nghóa Khoâng. Paramartha Tripitaka Master (499-569): See Chaân Ñeá Tam Taïng. Paramasa (p): Misapprehension—See Taø Giaûi. Parama-sukha (skt): Supreme happiness—See Cöïc Laïc. Paramatma (p): Macrocosmo soul—Cosmic soul—The Buddha is free from the notion of a Microcosmic Souls, or a Macrocosmic Soul, or even a Cosmic Soul—See Ñaïi Ngaõ. Paramattha (p): Paramattha dhamma—See Chaân Ñeá. Paramattha dhamma (p): Absolute reality— Thöïc taïi tuyeät ñoái—Ñoái töôïng ñöôïc nhaän bieát moät caùch tröïc tieáp khoâng qua khaùi nieäm—See Chaân Ñeá. Paramattha-dipani (p): Lamp of the Ultimate truth—See Chaân Ñeá Ñaêng. Paramattha-manjusa (p): See Chaân Ñeá Khuoâng. Paramattha sacca (p): Chaân lyù tuyeät ñoái—Cuøng nghóa vôùi paramattha dhamma (phaûn nghóa vôùi sammuti sacca)—Ultimate truth—See Chaân Ñeá. Paramattha-saccam (p): Paramartha-satya (skt)—Absolute truth—Chaân lyù hay söï thaät tuyeät ñoái—Ultimate truth—See Chaân Ñeá. Paramatthaka-sutta (p): Sutra on Supremity, Samyutta Nikaya IV.5—Kinh Toái Thöôïng, Töông Öng Boä IV.5. Param-bodhi (skt): Baùt La Ma Boà Ñeà—Supreme enlightenment—Giaùc ngoä boà ñeà hay giaùc ngoä toái thöôïng. Parami (p): Ba la maät—See Möôøi Ba La Maät (B). Paramimmitavasavarti (skt): See Tha Hoùa Töï Taïi Thieân. Paramita (skt): Perfection—Reaching the other shore—Ba La Maät Ña—Ñaùo bæ ngaïn— Perfected—Traversed Transcendental perfection—See Ba La Maät. Paramita-charitable: Charitable GivingParamita—See Boá Thí Ba La Maät. Paramita giving: Charitable Giving-Paramita— See Boá Thí Ba La Maät. Paramita of joy: See Laïc Ba La Maät. Paramitas of people: Theá gian Ba La Maät—The worldly kind of paramitas.

Paramitas of Sravakas and Pratyeka-buddhas: The super-worldly kind of paramitas—See Xuaát Theá Gian Ba La Maät. Paramitas of the supreme one of Bodhisattvas: The Paramita that are super-worldly in the highest sense—See Xuaát Theá Gian Thöôïng Thöôïng Ba La Maät. Paramita Temple: Ba La Maät Töï—Name of an ancient temple in Hueá, Central Vietnam—Teân cuûa moät ngoâi chuøa coå ôû Hueá, Trung Vieät. Paramiti (skt): See Baùt Laït Maät Ñeá. Paramount (a): Toái thöôïng Paramudita (skt): Land of joy, or ground of happiness or delight—Hoan Hyû ñòa. Paranayama (skt): Breathing control—To count the breathings—See Soå Töùc. Paranirmita-vasavartin (skt): Baø Xaù Baït Ñeà— Baø La Ni Maät Baø Xaù Baït Ñeà Thieân—Baø Na Hoøa Ñeà—Trôøi Tha Hoùa—See Tha Hoùa Töï Taïi Thieân. Paranirmita-vasavatti-devaloka (p): See Tha Hoùa Töï Taïi Thieân. Paranoia (a): Lo sôï—E ngaïi (Without) paranoia: Khoâng thaáy e ngaïi Paran-tapo-hoti (p): A certain man who torments others or is given to torment others—Loaïi ngöôøi laøm khoå ngöôøi khaùc vaø sieâng naêng laøm khoå ngöôøi khaùc. Parapsychology (n): Sieâu taâm lyù hoïc. Parartha (skt): Ngoä Tha—Enlighten others. Pararthanumana (skt): Tha Tyû Löôïng—To have an agreement with of one who questions—Luaän thöùc y cöù vaøo söï ñoàng yù cuûa ngöôøi hoûi. Parasi (skt): Vuøng ñaát Ba Tö ngaøy nay— Persian—Persia—See Ba Kyø. Parasol: Baûo Caùi (caùi loïng che). Parassa utsparinnanana (skt): See Tha Taâm Thoâng. Paratantra (skt): The knowledge of relativity: Trí töông ñoái—Empirical knowledge: Kieán thöùc thöôøng nghieäm—See Y Tha Khôûi Tính. Paratantra-laksana (skt): See Giaû Höõu Taùnh. Paratantra-svabhava (skt): Dependent nature— See Y Tha Khôûi Tính. Paravata (skt): Ba La Vieät—Chim boà caâu—A dove. Paravritti (skt): Revulsion—Sudden change— Turning-up—Turning-over—See Ñoät Bieán.

5975

Paravrtti (skt): Revolution at substratum— Transformation at the base—Chuyeån y—Söï bieán ñoåi cuûa caùi goác. Parayana (skt): Ultimate path—Cöùu Caùnh Ñaïo— See Phaåm Ñaùo Bæ Ngaïn. Pardon: (n): Söï xaù toäi—(v): Xaù toäi. Parents (n): Cha meï—Song thaân—One of the four fields for cultivating happiness (blessing)— Phuïng döôõng song thaân, moät trong boán maûnh ruoäng phöôùc ñieàn. Parents-in-law and husband should be regarded as divinities: The Buddha himself refers to parents-in-law as divinities—Cha meï choàng vaø choàng phaûi ñöôïc toân kính nhö nhöõng vò trôøi trong nhaø. Parental (a): Thuoäc veà cha meï. Parental authority: Quyeàn laøm cha meï. Parental intercourse is unclean: See Thoï Sanh Baát Tònh. Parenthood (n): Tình traïng laøm cha meï— Responsible parenthood—Laøm cha meï coù traùch nhieäm. Parents and relatives of a Bodhisattva: See Hai Möôi Cha Meï Vaø Quyeán Thuoäc Cuûa Moät Vò Boà Taùt. Paribbajaka (p): Parivrajaka (skt)—Ngöôøi thöïc haønh giaùo phaùp—Follower—Practitioner—Seeker of the truth—See Haønh Giaû. Paraccaga (skt): To sacrifice one’s life—See Xaû Thaân. Pariccheda (skt): Difference—See Sai Bieät. Paricitra (skt): A tree in the Trayastrimsas heavens which fills the heavens with fragrance— See Ba Lôïi Chaát Ña La (1). Parideva (p): To complain—Ta thaùn. Parigraha (skt): Nhieáp Thoï Hoä Trì—Receiving and guarding. Parigudha (skt): Phoå Thuû Boà Taùt—See Phoå Thuû. Parihana-dharman (skt): Thoaùi Phaùp— Backsliding dharma. Parijata (skt): Ba Nghi Chaát Caáu—See Ba Lôïi Chaát Ña La (2). Parijata-tree: See Thieân Thoï Vöông. Parijataka (skt): Baø Lôïi Xaø Ña Ca—Moät loaïi hoa cuûa chö Thieân—A deve flower. Parijna (skt): Full understanding—Thorough knowledge—See Lieãu Tri.

Parijnana (skt): Full comprehension—Thorough knowledge—See Lieãu Tri Parikalpa (skt): Parikappa (p)—Wrong judgment, imagination construction—Tính chaát cuûa nhöõng phaùn ñoaùn sai laàm, söï kieán laäp töø trí töôûng töôïng—See Bieán Keá Sôû Chaáp. Parikalpana (skt): Bieán Keá Chaáp—False judgment—See Bieán Keá Sôû Chaáp. Parikalpa-samutthita (skt): Delusions arising from reasoning—See Phaân Bieät Khôûi. Parikalpita (skt): Phaân Bieät Sai—Falsely imagine, wrong view or conceptualization, imagined or conceptualized. According to the Yogachara doctrine, that which people take to be the "objective" world is imagined or conceptualized; i.e., this world is illusory and deceptive; it exists only as a semblance but not as a true reality—See Voïng Keá Tính. Parikalpita-bhidhana (skt): Name and meaning of seizing the unenlightened mind—See Voïng Taâm Sôû Thuû Danh Nghóa. Parikalpita-laksana (skt): False existence— Voïng Höõu Taùnh—Nhöõng hieän höõu khoâng thaät voán ñoàng thôøi khoâng coù moät baûn theå—Those of false existence which are at the same time bereft of an original substance (adravya)—See Bieán Keá Sôû Chaáp. Parikalpita-svabhava (skt): Imagined nature— See Voïng Keá Tính. Parikamma (p): Preparatory consciousness— Thöùc chuaån bò—See Tö Löông Thöùc. Parikamma-samadhi (p): Chuaån Ñònh— Preparatory concentration. Parikara (skt): See Ba Lôïi Giaø La. Pariksina-vasana (skt): Taåy tröø taäp khí—To dispel the old habits or the pervasions of passions. Parikuppa-sutta (p): Sutra about agony, Anguttara Nikaya V.129—Kinh khoå ñau, Taêng Nhaát A Haøm V.129. Parinakaya (skt): The guiding one, one of the Buddha’s epithets—Vò daãn ñaïo, moät trong nhöõng danh hieäu cuûa Ñöùc Phaät. Parinama (skt): Change—Transform—Evolve— See Chuyeån Bieán. Parinamana (p): Parivarta (skt)—Dedicate— Dedication—Transference of merit, especially of one’s merits to another—See Hoài Höôùng.

5976

Parinamana Gatha: See Keä Hoài Höôùng. Parinamana in Memorial of the Departed: Vaõng sanh vò hoài höôùng. Parinamayati (skt): Dedicate—Transfer one's merit to someone's else—See Hoài Höôùng. Parinata (skt): Vipaka (skt)—Maturation of effect—Mature—See Dò Thuïc. Parinibbana (p): Parinirvana (skt)—Anupadisesanibbana (p)—Anupadhisesa (skt)—Great extinction without remainder—Total extinction— The final passing away of a Buddha or an arhat—See Voâ Dö Nieát Baøn. Parinibbana-sutta (p): Sutra of total unbinding, Samyutta Nikaya VI.15—Kinh hoaøn toaøn khoâng coøn troùi buoäc, Töông Öng Boä VI.15. Parinibbati (p): Parinirvati (skt)—Nhaäp Dieät— Enter into extinction—Ñi vaøo tòch dieät—To enter into rest (nirvana)—To die—See Nieát Baøn. Parinimmitavasavattideva (skt): Parittabhas (skt)—Heaven of lesser light—See Thieåu Quang Thieân. Parinneyya (p): Phaân taùch vaø quan saùt—Söï nhaän thöùc. Parinirvana (skt): Parinibbana (p)—Hatsu Nehan (jap)—Complete Nirvana—Total extinction—Ba Lôïi Naëc Phöôïc Nam—See Tòch Tònh Nieát Baøn. Parinirvana Sutra (skt): Maha-Parinirvana—See Kinh Ñaïi Baùt Nieát Baøn. Parinirvati (skt): Parinibbati (p)—See Voâ Dö Nieát Baøn. Parinis(h)panna (skt): Absolute knowledge— Kieán thöùc tuyeät ñoái—Perfect knowledge—See Vieân Thaønh Thaät Tính. Parinispanna-laksana (skt): Character of Ultimate Reality—See Chaân Höõu Taùnh. Parinna (skt): Quaùn Trieät—Full understanding— To penetrate thoroughly. Paripac (skt): To transform by instruction—To teach and to convert—See Giaùo Hoùa. Parisa (p): A group of Buddhist followers that includes monks, nuns, and laypeople—Moät nhoùm Phaät giaùo ñoà bao goàm Taêng, Ni, vaø ngöôøi taïi gia. Parisankaya (p): Doubtful—Reproof based on what has been suspected—Nghi. Parisannu (p): Knower of groups—Tri Chuùng. Parishioner System: A social system devised by the military government during the Tokugawa

period (1600-1867) to control the Japanese populace—Heä thoáng xaõ hoäi ñöôïc söû duïng bôûi chính quyeàn quaân nhaân Nhaät Baûn trong thôøi ñaïi Ñöùc Xuyeân cuûa Nhaät Baûn (1600-1867) nhaèm kieåm soaùt quaàn chuùng Nhaät Baûn. Parisravana (skt): A filtering bag—See Baùt Lyù Taùt La Phaït Naõ. Parisuddhi (skt): 1) Repentance (confession and reform): Ksama (skt)—See Saùm Hoái; 2) Pure and clean: Visuddhi (skt)—See Thanh Tònh. Parisuddhi sukha (p): See Tònh Laïc. Parita (p): 1) Sutra of Protection: Paritrana (skt)—Kinh Baûo Hoä; 2) Protection (mantra): Chaân ngoân, maät chuù. Parita-sutta (p): Sutra of Protection Mantra— Kinh Minh Hoä (Chaân ngoân—Maät chuù). Paritrana (skt): Parita (p)—Sutra of Protection— Kinh Baûo Hoä. Paritrana-sayamatri (skt): See Cöùu Hoä Hueä Boà Taùt. Paritrana-sutra (skt): Parita (p)—Sutra of Protection—Kinh Baûo Hoä. Parittabha (skt): Parinimmitavasavattideva (skt)—Heaven of lesser light—Minor light heaven—See Thieåu Quang Thieân. Paritta-klesa-bhumika-dharmah (skt): Minor secondary afflictions—Tieåu Tuøy Phieàn Naõo— Tieåu Tuøy Hoaëc—See Tuøy Phieàn Naõo. Parittasubha (skt): Minor (Lesser) Purity Heaven—See Thieåu Tònh Thieân. Parittasubha-deva (skt): See Thieåu Tònh Thieân. Parivaras (p): Nhöùt Thieát Chö Thò Veä—Quyeán thuoäc—Followers. Parivarga (skt): Summary Chapter—See Phaåm Toaùt Yeáu. Parivarta (skt): Parinamana (p)—Dedicate— Dedication—Transfer—See Hoài Höôùng. Parivasa (skt): See Ba Lôïi Baø Sa. Parivasita (skt): Fumigation—Habituated— Influence—See Huaân Taäp. Parivrajaka (skt): 1) See Baùt Lôïi Phaït La Cuù Ca. 2) See Baù Lôïi Baø La Xa Ca. 3) Paribbajaka (p): Wandering religious monk— Haønh giaû. Pariyatra (skt): See Ba Lyù Y Ña La. Pariyatti (skt): Patipatti (p)—Theoretical

5977 understanding of the dharma—Hieåu Phaùp baèng giaùo lyù. Pariyatti Dhamma (p): Study of scriptures— Phaùp hoïc—Hoïc giaùo ñieån. Pariyesana-sutta (p): Sutra on Searches, Anguttara Nikaya IV.252—Kinh Taàm Caàu, Taêng Nhaát A Haøm IV.252. Pariyutthana (skt): Pakasati (p)—Vyaktaya (skt)—Baøy toû ra ngoaøi—To manifest—To make manifest—Thò Hieän. Parjanya (skt): Ba Nhó Cöôøng Ña—Name of a God of rain—Teân cuûa moät vò thaàn möa. Park of all delight: Nandanavana (skt)—See Hyû Laâm Uyeån. Park of chariots: Caitrarathavana (skt)—See Chuùng Xa Uyeån. Park where all desires are fulfilled: Misrakavana (skt)—See Taïp Laâm Uyeån. Parmatman (skt): Mahatman (skt)—Intrinsic essence—True selfness—See Chaân Ngaõ. Parnasavari (skt): See Dieäp Y Quaùn AÂm. Parnasavari-dharani (skt): Baùt Lan Sa Phöôïc La Ñaïi Ñaø La Ni, moät boä kinh trong Maät giaùo— Name of the sutra of Tantrism. Parol tu chinpa (tib): Paramita (skt)—See Ba La Maät. Parricide (n): Toäi gieát cha. Parrot (n): Anh voõ. Parsad (skt): Followers. Parsad-mandala (skt): Buddha Assembly—Phaät Hoäi. Parsimony: Matsarya (skt)—Xan. Parsis (skt): See Baùi Hoûa Giaùo. Parsva (skt): Parshva (skt)—1) See Ba Laät Thaáp Phöôïc; 2) See Hieáp Toân Giaû. Part (v) from: Parityajati (skt)—Abandon— Divide—To leave—Separate—Taùch rôøi. Part of laksana: Objective appearance—See Töôùng Phaàn. Part or lot of nirvana: Nieát Baøn Phaàn—The lot of nirvana—Moät phaàn cuûa Nieát Baøn. Part of realization of the self realization: Chöùng töï chöùng phaàn. Part of self realization: Partial realization—Phaàn chöùng. Parts or Speciality: Particulars—See Bieät Töôùng. Partake (v): Chia seû—Tham döï.

Partaker (n): Ngöôøi döï phaàn vaøo. Partial and all-embracing: See Thieân Vieân. Partial apprehension: See Tuøy Phaàn Giaùc. Partial concentration: Upacara samadhi (p)— Caän ñònh (ñònh ñöôïc moät phaàn naøo ñoù). Partial enlightenment: See Tuøy Phaàn Giaùc. Partial idea: Thieân kieán. Partial or incomplete prediction: See Höõu Dö Thoï Kyù. Partial or incomplete truth: Quyeàn lyù. Partial and minor teaching: Giaùo thuyeát thieân tieåu—See Thieân Tieåu. Partial prediction: Incomplete prediction—See Höõu Dö Thoï Kyù. Partial realization: Phaàn chöùng. Partial schools of Mahayana: Intermediate and Differentiated doctrines in contrast with the Perfect or complete Teachings—Thoâng giaùo vaø Bieät giaùo Quyeàn Ñaïi Thöøa ñoái laïi vôùi Vieân giaùo — See Quyeàn Ñaïi Thöøa. Partial teaching: Giaùo phaùp khoâng hoaøn toaøn maø chæ duøng taïm roài boû—See Quyeàn Giaùo. Partially correct metaphor: A metaphor only correct in part—See Phaân Duï. Participant: See Tham Döï Vieân. Participate (v): Tham döï. Participation (n): Söï tham döï. Participate in something: Contribute to something—Goùp phaàn vaøo caùi gì. Particle (n): Haït. Particle of dust: Nhaát Vi Traàn—Haït buïi. Particular: 1) (a): Caù bieät; 2) (n): Ñôn vò ñaëc thuø duy nhaát. Particular form: Individuality—Personal— Component parts—See Töï Töôùng. Particular laksana: Svalaksana (skt)— Individuality—Particular—See Töï Töôùng. Particular states: Viniyata (skt)—Special mental function—Taâm sôû bieät caûnh. Particular teaching of a sect: Giaùo töôùng (giaùo thuyeát ñaëc bieät cuûa moät toâng phaùi). Particularly interesting: Kyø thuù. Particularism (n): Thuyeát aân suûng ñaëc thuø—AÂn suûng daønh cho moät soá ngöôøi ñaëc bieät. Particularist (n): Ngöôøi theo thuyeát ñaëc suûng. Particularistic (a): Thuoäc veà thuyeát ñaëc suûng. Particulars (n): Visesa (skt)—See Bieät Töôùng.

5978

Partial enlightenment: See Tuøy Phaàn Giaùc. Partial meaning: Incomplete meaning—Kinh ñieån giaáu ñi moät phaàn thöïc nghóa—See Baát Lieãu Nghóa. Partial teaching: 1) See Quyeàn giaùo; 2) See Thieân giaùo. Particular teaching of a sect: Giaùo töôùng. Partridge: Kapinjala (skt)—Ca taàn xa la—Chim tró. Parttasubhas (skt): The smallest heaven (brahmaloka)—See Thieåu Tònh Thieân. Parupata (skt): Thuù Chuû Ngoaïi Ñaïo, teân cuûa moät chi phaùi ngoaïi ñaïo—Name of a non-Buddhist sect. Parusa (skt): Pharusa (p)—Cruel—Fierce—AÙc. Parusaka (skt): Ba Laâu Sa Ca—Name of a park in the Trayastrimsas heaven—Teân cuûa moät coâng vieân treân coõi trôøi Ñao Lôïi. Parusakavana (skt): The war park, in the South, one of Indra’s four parks—See Thoâ AÙc Uyeån. Parusavaca (skt): Pharusavaca (p)—Rough speech—Noùi lôøi thoâ loã (coäc caèn)—Evil words— Harsh speech—See Thoâ AÙc Ngöõ. Parusyatprativirati (skt): Coät troùi—To bind with cords—Bonds—See Trieàn Phöôïc. Parva (skt): See Hieáp Toân Giaû. Parvapranidhana (skt): Original vow—Vows of a Buddha or Bodhisattva, e.g. the fourty eight of Amitabha—See Boån Nguyeän. Parvata (skt): Name of an ancient kingdom—See Baùt Phaït Ña. Paryayana (skt): An ambulatory—Ba Nha Na— See Ba Dieãn Na. Pasa (skt): See Baûo Taùc. Pasada-rupa (skt): See Hình Töôùng (2). Pasadika-suttanta (p): Sutra on purification— Kinh Thanh Tònh. Pasakamala (skt): Baùt Taéc Maïc—Traøng chuoãi— Dice-chain, i.e. a rosary. Pasamsa (p): Laudation—Praise—Taùn Thaùn hay tieáng khen—One of the eight winds. Pascima-dharma (skt): Age of Decadent dharma—The Degenerate Age of Dharma—The Dharma Ending Age—The Decadence of the Law—Decadent dharma—Final law period— Latter dharma—The period of the end of Dharma—See Maït Phaùp. Pasenadi Kosala (p): Prasenajit (skt)—Ba Tö

Naëc Caâu Taùt La—Thaéng Quaân—See Ba Tö Naëc. Pass across the mundane existence: To go beyond the cycle of death and rebirth—To leave forever the life on earth—Sieâu ñoä. Pass (v) away: Die—Return to the fairyland— Quy tieân. Pass away in the final: Utter passing away—Tòch dieät. Pass away without sorrow: Tòch dieät moät caùch an nhieân. Pass down the garments: Hand down the garments—Truyeàn y. Pass down by word of mouth: To pass down esoterically—See Maät Phoù. Pass from mind to mind: Transmit from mind to mind—Pass on the lamp of truth—See Truyeàn Taâm. Pass into meditation: Come into meditation— Enter into meditation—See Nhaäp Ñònh. Pass into nothingness: Come to nothing—Ñi vaøo hö khoâng. Pass (v) on the Buddha’s Teachings to others: Truyeàn baù giaùo lyù cuûa Phaät cho ngöôøi khaùc. Pass on the lamp of truth: Transmission of the Heart-Seal of the Buddha Seal of mind)—See Truyeàn Ñaêng. Pass out of meditation: Come out of meditation—Emerge from meditation—Xuaát ñònh. Pass over: Paramita (skt)—To cross over—To save—To transform—Chuyeån hoùa—Ñoä. Pass on the teaching from mind to mind: Separately handed down—Oral tradition, without writing as in Intuitional school—See Bieät Truyeàn. Pass three months Rains Retreat with Bhiksu Sangha: To commit an Expression of Regret Offence—Traûi qua ba thaùng an cö ôû choã khoâng coù giaùo ñoaøn Taêng (in a place where there is no Bhiksu Sangha) laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Pass (v) through: Tsu (jap)—To penetrate—See Thoâng. Pass through a kalpa: Through many existences or lives—See Lòch Kieáp. Pass through the world: Böôùc qua khoûi theá giôùi naày. Pass up an opportunity to meet someone: Boû

5979 qua cô hoäi gaëp ngöôøi naøo. Passa (skt): Vijananam (p)—Vijnanana (skt)— Discernment—See Phaân Bieät Töôûng. Passable good: Kha khaù. Passaddhi (p): Khinh An— Prasrabdhi-bodhyanga (skt)—Serenity—An thaùi—Tónh laëng—Tònh maëc—Equanimity—Mental calmness—Peace— Thö thaùi—See Khinh An. Passi (p): Name of one of one hundred Pratyekabuddhas who lived a long time on Mount Isigili— Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc soáng moät thôøi gian daøi treân nuùi Isigili. Passing away: Death—Du tieân (cheát). Passing-away and re-arising to be realised by divine eye: Sanh töû caàn phaûi chöùng ngoä bôûi thieân nhaõn—See Boán Phaùp Caàn Phaûi Chöùng Ngoä. Passing away slowly: Mandanusa (skt)—Töø töø tòch dieät. Passing away of a thought: Dó Nieäm hay ñaõ naûy ra yù nieäm roài. Passing bell: See Voâ Thöôøng Chung. Passing circumstances and the objects of the senses: Lòch duyeân ñoái caûnh (traûi qua nhöõng duyeân caûnh). Passing the marriageable age: Lôõ thôøi. Passing over: Stepping over—Sieâu vieät. Passing phenomenon: Moät hieän töôïng ñang troâi qua. Passing thoughts: Unreal fancies—Phuø töôûng— Nhöõng tö töôûng phuø phieám khoâng thaät. Passion (n): Kama or Rajas (skt)—Duïc voïng— Ñam meâ—Affliction—Cupidity—Desire— Indulgence—Lust—Passion—See Tham AÙi. Passing through danger leads to anxiety: Thaáy gian hieåm hay lo. Passion: Duïc voïng. Passion of anger: Defilement of anger—Saân phieàn naõo. Passion-defilement: See Tình Traàn. Passion-and- delusion mara: Ma phieàn naõo— One of the four enemies (maras)—See Töù Oaùn. Passion of desire: 1) Desire is like water carrying things along. The semen that fertilizes evil fruit: AÙi thuûy, duïc voïng laø loaïi nöôùc töôùi taåm laøm naåy nôû quaû xaáu aùc; 2) Temptation: Klesa (skt)—Tham phieàn naõo. Passions ended and mind freed: State of the

Arhat—Laäu taän yù giaûi (traïng thaùi cuûa moät vò A La Haùn). Passion of the flesh: Nhuïc phieàn naõo—See Tam Chöôùng. Passion of the heart: Taâm phieàn naõo—See Tam Chöôùng. Passion karma: Pains of life—Traàn luïy. Passions and illusions: AÙi Duïc. Passions and illusions caused by the constant interaction: See AÙi Duïc Löu Chuù Sinh. Passions and illusions caused by the mind or active thought: See AÙi Duïc Töôûng Sinh. Passions and illusions caused by the objective world: See AÙi Duïc Töôùng Sinh. Passion-love: See Duïc AÙi. Passion or moral afflictions are bodhi; the one is included in the other: Afflictions are bodhi— See Phieàn Naõo Töùc Boà Ñeà. Passion of the skin: Bì phieàn naõo—See Tam Chöôùng. Passion world: Human world—Desire world— See Duïc Giôùi. Passionate mind: A desirous, covetous, or lustful mind—Duïc taâm hay taâm tham duïc. Passionless cause: See Voâ Laäu Nhaân. Passionless dharma: See Voâ Laäu Phaùp. Passionless dharma-nature: Voâ laäu phaùp taùnh. Passionless gate: Asravaksaya-jnana (skt)—See Voâ Laäu Moân. Passionless knowledge: Voâ laäu trí. Passionless path: See Voâ Laäu Ñaïo. Passionless or pure reality: Voâ laäu thöïc töôùng. Passionless or pure wisdom: Jnanam-anasrava (skt)—See Voâ Laäu Hueä. Passionless root: Roots that produce pure knowledge—See Voâ Laäu Caên. Passive: Pessimistic—Tieâu cöïc—Negative. Passive dharma: Asankhata-dhamma (p)— Asamskrta (skt)—Asamskrita (skt)—Doing nothing—Non-active dharma—Unconditioned reality—See Voâ Vi Phaùp. Passive or non-phenomenal (noumenal) space: See Voâ Vi Hö Khoâng. Passive space: Non-phenomenal space— Noumenal space—See Voâ Vi Hö Khoâng. Passivity: Tính thuï ñoäng. Past: Atito addha (p)—Quaù khöù.

5980

Past activity: See Quaù Khöù Nghieäp. Past aeon: Trang nghieâm kieáp (kieáp quaù khöù). Past and the future are finite and that the continuity of the mind is infinite: Chaáp quaù khöù vaø vò lai laø höõu bieân vaø chaáp töông tuïc laø voâ bieân—See Höõu Bieân Quaù Vò Voâ Bieân Töông Tuïc. Past and future phenomena: Khöù Lai Phaùp— Hieän töôïng cuûa quaù khöù vaø töông lai. Past kalpa: See Khoaùng Kieáp. Past karma: See Nghieäp Quaù Khöù. Past life: Kieáp tröôùc. Past life continuum: Atita-bhavanga (skt)— Arising and falling away of the stream of thoughts shortly before the start of a process of cittas experiencing on another object through one of the sense-door—Söï lieân tuïc khôûi leân vaø tan bieán cuûa doøng tö töôûng ngay tröôùc tieán trình cuûa taâm treân moät ñoái töôïng khaùc thoâng qua qua cöûa ngoõ cuûa caùc giaùc quan. Past life image: Boån Sanh Ñoà—Ñoà hình cuoäc soáng trong quaù khöù. Past life of seeing and hearing Buddhatruth: Kieán vaên sinh. Past lives of Mahakasyapa: Ma Ha Ca Dieáp Baûn Sanh. Past Lives Mahakasya Sutra: Maha-naradakassapa-jataka (p)—Kinh Ma Ha Ca Dieáp Baûn Sanh. Past Lives Sutra: Jataka (skt)—Jataka Sutra—Xaø Ñaø Daø—See Boån Sanh Kinh. Past sins: tieàn khieân (nhöõng toäi loãi ñaõ gaây ra töø kieáp tröôùc). Past treasury: Atita kosa (skt)—Quaù Khöù Taïng. Past Vows of Earth-Store Bodhisattva: Ksitigarbhapranidhana-Sutra (skt)—Kinh Ñòa Taïng Boà Taùt Boån Nguyeän—Earth Store Sutra. Paste pagoda: See Neâ Thaùp. Pastor (n): Muïc sö (Tin Laønh). Pasu (skt): Loaøi suùc sanh—Animals. Pasupata (skt): See Ba Thaâu Baùt Ña. Pasupati (skt): Thuù Chuû—Baùt Du Baùt Ña—Lord of the animals, or herds: Chuùa teå loaøi thuù hay loaøi suùc sanh—Name of a non-Buddhist sect: Teân cuûa moät chi phaùi ngoaïi ñaïo. Patajali (skt): See Ba Ñan Xaø Leâ. Pataka (skt): 1) Dhvaja (skt): Ketu (skt)—See Ba Ña Ca; 2) See Ba Da Ñeà.

Patala (skt): See OÁc Tieâu Thaïch. Patali (skt): Baùt Ñaûm La—Ba Ñaø La—An ancient kingdom in India—Moät vöông quoác coå ôû AÁn Ñoä. Pataliputra (skt): Pataliputta (p)—Kusumapura (skt)—Ba Lieân Phaát—See Hoa Thò Thaønh. Pataliputta (p): Kusumapura (skt)—Ba Lieân Phaát—See Hoa Thò Thaønh. Patanjali (skt): The putative compiler of a book of yoga aphorisms dealing with the philosophy, the disciples, and the techniques of meditation “leading to knowledge of the Godhead.” So little is known of Patanjali that guesses as to the date of his work range all the way from the fourth century B.C. to the fourth century A.D.—Moät nhaø bieân taäp noåi tieáng cuûa moät taäp chaâm ngoân veà Yoga baøn veà trieát lyù veà caùc pheùp tu luyeän vaø kyõ thuaät quaùn töôûng “ñöa ñeán tri kieán thöôïng ñeá.” Ngöôøi ta bieát raát ít veà Patanjali maø chæ ñoaùn raèng taùc phaåm cuûa oâng ñöôïc vieát töø khoaûng theá kyû thöù tö tröôùc Taây Lòch ñeán theá kyû thöù tö sau Taây Lòch. Pataphutana: Kataputana (skt)—Ca-Tra Phuù Ñôn Na—Kyø Xuù Quyû—See Ca Tra Boá Ñôn Na. Patava (skt): Keen intelligence—Lôïi Trí. Patayantika (skt): Shuddha-prayashchittika (skt)—See Ba Daät Ñeà. Patched garments: Sanghati (skt): Kasaya and Monk’s robe—See Taêng Giaø Leâ. Patched or rag clothing: Quaàn aùo baù naïp (duøng nhieàu mieáng vaûi raùch may laïi vôùi nhau). Patched robe: See Ñieàn Töôùng Y. Patched robe monk: Vò Taêng maëc y baù naïp. Patent or positive: A positive statement—Ñònh nghóa tích cöïc theo “tri kieán giaùc chieáu.”—See Bieåu Thuyeân. Paternal (a): Thuoäc veà ngöôøi cha. Paternity (n): Ñaïo laøm cha. Path (n): Magga (p)—Marga (skt)—Way—Con ñöôøng—Right path: See Chaùnh Ñaïo. Path of accumulation: Sambhara-marga (skt)— Con ñöôøng tích chöùa ñeå tu taäp—See Tö Löông Ñaïo. Path of adornment of Great Enlightening Beings: Ñaïo trang nghieâm cuûa chö Ñaïi Boà Taùt. Path of affliction: The path of misery—See Phieàn Naõo Ñaïo. Path aimed for extinction: Nhaát Höôùng Xuùc Dieät—Con ñöôøng nhaèm muïc ñích ñi ñeán dieät ñoä.

5981

Path of Animals: See Suùc Sanh Thuù. Path of Arahantship: Arahattamagga (p)—A La Haùn Ñaïo—Con ñöôøng cuûa baäc A La Haùn. Path of Asura: Asura-gati (skt)—A-Tu-La Ñaïo— One of the six gatis—See Luïc Ñaïo. Path of beholding the truth: Way of beholding the truth and Three paths all have to tread—See Kieán Ñaïo. Path of the birds: See Ñieåu Ñaïo. Path of ceaseless honor of the enlightened and request them to teach: Ñaïo cung kính toân troïng khuyeán thænh Nhö Lai khoâng thoâi nghæ. Path of ceaseless rejoice in virtue: Ñaïo tuøy hyû phöôùc ñöùc khoâng thoâi nghæ. Path of ceaseless remove of the barriers of wrongdoing by repentance: Ñaïo saùm tröø toäi chöôùng khoâng thoâi nghæ. Path of completely understanding the truth without further study: See Voâ Hoïc Ñaïo. Path of cultivating the truth: Con ñöôøng tu taäp chaân lyù—See Tu Ñaïo and Tam Ñaïo. Paths of destinies: See Chö Thuù. Path of difficult practice: See Nan Haønh Ñaïo. Path of easy practice: Easy practice—See Dò Haønh Ñaïo. Path of Emancipation of great Enlightening Beings: Ñaïo giaûi thoaùt cuûa chö Ñaïi Boà Taùt. Path of Emptiness: Khoâng ñaïo. Path of equality of karmic agents: Con ñöôøng bình ñaúng cuûa caùc nhaân toá phaùp. Paths of evil deeds: AÙc Ñaïo—Evil courses— Miserable worlds—Realms (paths) of woe— Ñöôøng döõ. Path of expedient means: Phöông Tieän Ñaïo— Con ñöôøng cuûa phöông thöùc thích hôïp. Path factor: Magganga (p)—Ñaïo Chi. Path of freedom from desire: Ly Duïc Ñaïo— Con ñöôøng giaûi thoaùt khoûi ham muoán. Path of generating the qualities of Buddhahood of Great Enlightening Beings: Ñaïo phaùt trieån phaåm haïnh Phaät quaû cuûa chö Ñaïi Boà Taùt. Path of glory: Ñöôøng coâng danh. Path of Great Enlightening Beings: Boà Taùt Ñaïo. Path to happiness: Con Ñöôøng Haïnh Phuùc. Path of the heart: Marga-citta (skt)—Con ñöôøng cuûa taâm—The mind which is bent on the right

way, which seeks enlightenment—Ñaïo taâm. Path to heaven: Devayana (skt)—Thieân thöøa. Path of human beings: Manusya-gati (skt)—See Nhaân Ñaïo. Path of hungry ghosts: Preta-gati (skt)—See Ngaï Quyû Ñaïo. Path of insight: Darsanamarga (skt)— Ditthimagga (p)—Ditthapada (p)—See Kieán Ñaïo. Path leading to the end of Dukkha: Way leading to the cessation of suffering—Extinction of suffering and the way of extinction—Con ñöôøng daãn ñeán taän dieät khoå ñau phieàn naõo. Path leading to the end of suffering: Way leading to the cessation of suffering—See Ñaïo Ñeá. Path leads to calm, wisdom, Enlightenment and Nirvana: Con ñöôøng ñöa ñeán an tònh, thaéng trí, giaùc ngoä vaø Nieát Baøn (ñaïo Phaät). Path of Liberation: Vimukti-marga (skt)— Moksa-marga (skt)—Path of liberation from all sufferings—Way of deliverance—See Giaûi Thoaùt Ñaïo. Path of liberation from all sufferings: Moksamarga (skt)—The way of release all sufferings by realization of truth—See Giaûi Thoaùt Ñaïo. Path of life-culture: Cultivating the truth—See Tu Ñaïo. Path of life-view: See Kieán Ñaïo. Path of meditation: Bhavana-marga (skt)—See Thieàn Ñònh Ñaïo. Path of meditative cultivation: Con ñöôøng tu haønh—See Tu Ñaïo. Path of the mind: Marga-citta (skt)—Taâm Ñaïo. Path of misery: Illusion, mortality—Phieàn naõo ñaïo. Path to Nirvana: Con ñöôøng ñöa ñeán Nieát Baøn. Path of no interruption: Anantarya-marga (skt)—Con ñöôøng khoâng giaùn ñoaïn—See Voâ Giaùn Ñaïo. Path of no-more learning: See Voâ Hoïc Ñaïo. Path of no obstruction: Anantarya-marga (skt)— Con ñöôøng khoâng giaùn ñoaïn—Path of no interruption—See Voâ Giaùn Ñaïo. Path of Non-Returner: Anagami-magga (p)— See A Na Haøm Ñaïo. Path of no obstruction: Con ñöôøng khoâng giaùn ñoaïn—Path of no interruption—See Voâ Giaùn

5982 Ñaïo. Path of not attached to the three worlds: Chaúng nhieãm tröôùc tam giôùi ñaïo. Path of Once-returner: Sakrdagamin (skt)—Tö Ñaø Haøm—See Nhöùt Lai. Path of one vehicle: Ekayana-magga (p)—The way of vehicle of oneness—See Nhaát Thöøa Ñaïo. Path-opener: The Buddha—Khai ñaïo giaû (ngöôøi khai môû ñaïo phaùp). Path of overcoming of afflictions: Trò Ñaïo—Con ñöôøng vöôït qua phieàn naõo. Path of purity: Visuddhi-marga (skt)—Path of Purification—Con ñöôøng thanh tònh—See Thanh Tònh Ñaïo. Path of rebirth: Round of rebirth—Voøng luaân hoài sanh töû. Path of sages: Difficult path to practice—See Thaùnh Ñaïo. Path Signlessness: See Voâ Töôùng Ñaïo. Path of skill in means: Path of skillful means— See Phöông Tieän Thieän Xaûo Ñaïo. Path of skillful practice of ceaseless dedication: Ñaïo thieän xaûo hoài höôùng khoâng thoâi nghæ. Path of sole determination: Boà Ñeà taâm ñoäc nhöùt laø Boà Taùt ñaïo, vì chaúng boû Boà Ñeà taâm ñoäc nhöùt — One path is a Path of Enlightening Beings because they do not give up the sole determination for enlightenment. Path of stream-enterer: Sotapatti-magga (p)— Srotapanna-marga (skt)—Path of Stream-entry— See Tu Ñaø Hoaøn Ñaïo. Path of Stream-Entry: Sotapatti-magga (p)— Srotapanna-marga (skt)—See Tu Ñaø Hoaøn Ñaïo. Path of suffering: See Khoå Ñaïo. Path of truth: Con ñöôøng cuûa chôn lyù—Ñaïo phaûi thoâng löu—See Chôn Lyù Ñaïo. Path of unhindered discrimination: Patisambhida-magga (p)—Voâ Ngaïi Giaûi Ñaïo— See Voâ Ngaïi Ñaïo Giaûi Thoaùt. Path of unwholesome activity: Baát Thieän Nghieäp Ñaïo—Con ñöôøng haønh ñoäng baát thieän. Path of wealth and fame: Ñöôøng danh lôïi. Path of wisdom: Ñaïo trí tueä—Trí Hueä Ñaïo. Path of wishlessness: Voâ nguyeän ñaïo. Path of wonderful truth: Magga-ariya-sacca (p)—Ñaïo Dieäu Ñeá. Path of work: Action or doing, productive of

karma—See Nghieäp Ñaïo. Pathamajjhana (p): Pathamajjhanabhumi (skt)— See Sô Thieàn Thieân. Pathamajjhanabhumi (skt): The first dhyana heaven—The first region, as large as the whole universe—See Sô Thieàn Thieân. Pathavi (p): Prthivi (skt)—The earth—Ground— Ñòa. Pathavi-dhatu (p): Prthivi-dhatu (skt)—Earth element—Ñòa Ñaïi. Pathetic (a): Laâm ly thoáng thieát. Pathina (p): Löûa baù theå voâ. Pati 1) (p): Hyû—Nhôø taâm trong saùng thanh tònh neân thaân vaø taâm coù caûm giaùc nheï nhaøng thích thuù; 2) (skt): A master, possessor, owner, lord, ruler, sovereign. Patibhaganimitta (skt): Counterpart image or more perfected mental image of a meditation subject, acquired in a tranquil meditation—Hình aûnh phaûn chieáu trong taâm hay nhöõng hình aûnh toaøn thieän hôn trong taâm, ñaït ñöôïc qua thieàn ñònh. Patibhana (p): Hieåu bieát toaøn boä veà (Attha: yù nghóa, Dharma: giaùo phaùp, Nirutti: caên nguyeân). Patibhanapatisambhida (p): Unobstructed eloquence in intelligence—See Bieän Taøi Voâ Ngaïi Trí. Paticca (p): Pratyaya (skt)—See Duyeân. Paticcasamuppada (p): Pratiyasamutpada (skt)— The environmental cause of all phenomena—See Phaùp Duyeân Khôûi. Paticcasamuppada-samyutta (p): Pratiyasamutpada-samyutta (skt)—Sutra on dependent co-arising, Samyutta Nikaya 12— Töông Öng Nhaân Duyeân, Töông Öng Boä Kinh 12. Paticca-samuppada-vibhanga-sutta (p): Sutra on analysis, Samyutta Nikaya XII.2—Kinh Phaân Tích, Töông Öng Boä XII.2. Patichcha-samuppada (p): Nidana (skt)— Pratitya-samutpada (skt)—Thaäp Nhò Nhaân Duyeân—Twelve conditions of cause and effect— See Thaäp Nhò Duyeân Khôûi. Patidana (skt): Transfer the merit to— Transferring merit—Hoài höôùng coâng ñöùc. Patidesanniya (skt): Pratidesaniya (skt)— Buddhist confession of offences—See Ba La Ñeà Xaù Ni. Patience (n): Ksanti (skt)—Endurance—

5983 Forebearance—Tolerance—See Nhaãn Nhuïc. Patience associated with wisdom: See Dieät Phaùp Trí Nhaãn. Patience in attaining absolute reality: Kham nhaãn khi ñaït thaønh chaân lyù tuyeät ñoái—See Voâ Sanh Phaùp Nhaãn. Patience attained through dharma to overcome illusion: Dharmakshanti (skt)—See Phaùp Nhaãn. Patience attained by regarding suffering as unreal: See Khoâng Nhaãn. Patience of the body: Thaân nhaãn—Endurance or forebearing of the body—Nhaãn nhuïc nôi thaân. Patience of the body and mind: Forebearance in both the body and the mind—See Nhaãn Nhuïc Thaân Taâm. Patience of the cause of suffering: Endurance of the cause of suffering—See Taäp Phaùp Nhaãn. Patience in cultivation: Cultivation in patience— See Tu Nhaãn. Patience of cultivation of the Path of elimination of suffering: See Ñaïo Phaùp Nhaãn. Patience with Dharmas of Accumulation: See Taäp Phaùp Nhaãn. Patience with Dharmas of Extinction: See Dieät Phaùp Nhaãn. Patience with Dharmas of Suffering: See Khoå Phaùp Nhaãn. Patience with Dharmas of the Way: See Ñaïo Phaùp Nhaãn. Patience or endurance of the assaults of nature: See Phaùp Nhaãn. Patience or endurance of human assaults and insults: See Chuùng Sanh Nhaãn. Patience which endures enmity and injury: See Naïi Oaùn Haïi Nhaãn. Patience of the elimination of suffering: Endurance or patience of the elimination of suffering—See Dieät Phaùp Nhaãn. Patience of enlightenment: Ngoä nhaãn. Patience or forbearance of the body: Thaân nhaãn. Patience or forbearance of the mind: Taâm nhaãn. Patience or forbearance of the mouth: See Khaåu Nhaãn. Patience in hearing the sound: Endure the sound

we hear—See AÂm Höôûng Nhaãn. Patience of joy: Achieved on beholding by faith Amitabha and his Pure-Land—Hyû nhaãn. Patience with Kinds of Accumulation: Taäp loaïi nhaãn. Patience with Kinds of Extinction: Dieät loaïi nhaãn. Patience with Kinds of Suffering: Khoå loaïi nhaãn. Patience with Kinds of the way: Ñaïo loaïi nhaãn. Patience of meekness: Anulomiki-dharmakshanti (skt)—Anulomiki-kshanti (skt)—See Nhu Thuaän Nhaãn. Patience of the mind: Taâm nhaãn hay YÙ nhaãn. Patience (forbearance) of the mouth: Uttering no rebuke under insult or persecution—See Khaåu Nhaãn. Patience of nirvana: See Tòch Dieät Nhaãn. Patience in obeying the truth: Kham nhaãn khi laéng nghe chaân lyù—See Nhu Thuaän Nhaãn. Patience and perseverance: Ñònh nhaãn— Patience and perseverance in meditation—Kieân nhaãn trong thieàn ñònh. Patience prince: See Nhaãn Nhuïc Thaùi Töû. Patience rest in belief in immortality: See Voâ Sanh Nhaãn. Patience strength: Khanti-bala (p)—Kshantibala (skt)—Power of forebearance, patience, or tolerance—See Nhaãn Löïc. Patience of suffering: Endurance of suffering— See Khoå Phaùp Nhaãn. Patience towards all living beings under all circumstances: Chuùng sinh nhaãn. Patience towards all under all circumstances: See Chuùng Sanh Nhaãn. Patience under suffering: Thoï khoå nhaãn—An thoï khoå nhaãn hay Nhaãn nhuïc tröôùc khoå ñau. Patience and wisdom: Nhaãn nhuïc vaø trí tueä—See Nhaãn Trí. Patient endurances: See Nhaãn Nhuïc. Patient prince: See Nhaãn Nhuïc Thaùi Töû. Patient progress: Khama-patipada (p)—Kham Nhaãn Haønh. Patient rsi: Ksantirsi (skt)—Enduring rsi—See Saèn Ñeà Tieân Nhaân. Patiently endure (v): Saha (skt)—Kham nhaãn— Nhaãn nhuïc chòu ñöïng khoå naïn—To bear patiently.

5984

Patigha (p): Pratigha (skt)—1) Evil thoughts, aversion: AÙc yù; 2) Hatred, one of the three fires (Greed, Hatred, and Illusion): Saân, naõo haïi; 3) Resentment, the underlying tendency to aversion or the inherent tendency to resentment: Saân Tuøy Mieân. Patikasanam (p): Ekaika (skt)—Moïi ngöôøi hay moïi vaät—All—Everything—Everyone—One by one—Nhaát Nhaát. Patiloma (p): Söï chaám döùt—Cessation. Patimokkha (p): Pratimoksha (skt)—The 227 disciplinary rules binding on the Bhikkhu and 311 for Bhikkhuni—See Nguyeân Thuûy Cuï Tuùc Giôùi. Patimokkha Sila (p): See Ba La Ñeà Moäc Xoa. Patina-dhatu (p): The sublime element—Thaéng giôùi. Patipada (p): Söï tieán trieån—Progress which may be painful or pleasant. Patipadam (p): Way—Ñaïo Loä. Patipadanuttariyam (p): The unsurpassable of practice—Haønh voâ thöôïng—See Luïc Voâ Thöôïng. Patipatti (p): Pariyatti (skt)—To practice dharma—See Thöïc Haønh Phaùp. Patipatti Dhamma (p): Phaùp haønh—Practice of meditation—Haønh giaùo lyù, thöïc nghieäm giaùo lyù. Patipuccha-vyakaraniyo-panho (p): Requiring a counter-question—Traû lôøi caâu hoûi baèng caùch chaát vaán. Patisambhida (p): Voâ Ngaïi Bieän—Söï hieåu bieát do tröïc giaùc chöù khoâng do hoïc hoûi—Unobstructed eloquences. Patisambhida-magga (p): Kinh luaän thuyeát veà voâ ngaïi—The open or unhindered way of liberation—See Voâ Ngaïi Ñaïo Giaûi Thoaùt. Patisandhi (skt): Rebirth—To be born again— See Taùi Sanh. Patisandhi-citta (p): Patisandhi-vinnana (p)— Taâm Taùi Sanh—See Taùi Sanh Taâm. Patisandhi-vinnana (p): Rebirth Consciousness— Thöùc Taùi Sanh—See Taùi Sanh Taâm. Patisantharo (p): Consent—Öng thuaän. Pativedha (p): Prativedha (skt)—Attainment of the dharma—Realization of the dharma—See Chöùng Ngoä. Pativedha Dhamma (p): Phaùp thaønh. Pativikappa (p): Vibhajya, Vibhaga, Prativikalpa, or Vikalpa (skt)—Fumbetsu (jap)—Distinction—

Discrimination—See Phaân Bieät. Pativinodeti (p): Pariksina (skt)—Taåy tröø—To dismiss—To dispel—To get rid of—To eradicate—To remove. Patna (skt): Kusumapura or Puspapura (skt)—The city of flowers, or the palace of flowers—See Hoa Thò Thaønh. Patra (skt): Patta (p)—An almsbowl—A drinking bowl—Baùt Ña La—Baùt khaát thöïc. Patriarchs (n): Soshigata (p)—Busso (jap)— Soshi (jap)—Sobutsu (jap)—Teacher of one’s teacher—Founder of a school in Buddhism. When Buddha gave his "transmission without words" to Mahakasyapa, he thereby became the first Indian Patriarch of what is now called Zen. Afterwards Mahakasyapa made the same transmission to the disciple Ananda, who thus became the second Indian Patriarch. The series continued until Bodhidharma, who was the twenty-eighth—Toå hay tröôûng laõo, ngöôøi saùng laäp ra toâng phaùi. Khi ñöùc Phaät truyeàn taâm aán khoâng lôøi laïi cho Ma Ha Ca Dieáp thì Ca Dieáp trôû thaønh vò Toå ñaàu tieân. Sau ñoù Ca Dieáp truyeàn laïi cho ñeä töû cuûa mình laø A Nan, ngöôøi trôû thaønh vò toå thöù hai. Doøng Toå truyeàn ñeán ñôøi Boà Ñeà Ñaït Ma laøm toå thöù 28—See Hai Möôi Taùm Toå AÁn Ñoä. Patriarch Bodhidharma: Toå Boà ñeà Ñaït ma. Patriarchal (a): Thuoäc veà toå. Patriarchal altar: Toå Sö Ñöôøng—Ñieän thôø caùc vò Toå sö—The patriarchs' hall. Patriarch's hall: Soshidoâ (jap)—Toå Sö Ñöôøng— Ñieän thôø caùc vò Toå sö—A hall within a Zen monastic complex dedicated to the early Zen patriarchs and founders. A monastery building in which images and/or mortuary tablets of the founder of the sect or the monastery are enshrined. In some cases, images of earlier patriarchs, such as Bodhidharma or Lin-chi Ihsuan may also be enshrined in the soshidoâ —Toå ñöôøng, nôi ñaët aûnh töôïng hay baøi vò cuûa ngöôøi khai sôn ra töï vieän. Trong moät vaøi tröôøng hôïp, aûnh töôïng cuûa nhöõng vò Toå tröôùc ñoù cuõng ñöôïc ñaët taïi ñaây, nhö Toå Boà Ñeà Ñaït Ma, Laâm Teá Nghóa Huyeàn, vaân vaân. Patriarchal meditation: The Zen of the Patriarchs—Zen Patriarchate—See Toå Sö Thieàn. Patriarchal Zen: Patriarchal meditation—See Toå Sö Thieàn.

5985

Patriarchs of Zen: Toå Thieàn Toâng. Patriotic (a): AÙi quoác. Patriotism of the country’s welfare: See Quoác Ñoä Giaùc. Patriotism and love for all: AÙi quoác aùi quaàn (yeâu nöôùc thöông noøi). Patrol and receive any complaints:Tuaàn AÙn (tuaàn haønh vaø ghi nhaän nhöõng than phieàn trong töï vieän). Patron (n): Danapati (skt)—Lord of charity—Chuû nhaân—Ñaøn chuû—Keû sôû höõu—Ngöôøi baûo trôï. Patron of Buddhism: Danapati (skt)— Almsgiver— Benefactor—Lord of charity—Ñaøn chuû—See Thí Chuû. Patronage (n): Söï baûo trôï —Söï baûo hoä—Under the patronage—Döôùi söï baûo trôï. Patta (p): Patra (skt)—ÖÙng löôïng khí—An almsbowl—A drinking bowl—Baùt Ña La—Baùt khaát thöïc. Pattabha (p): Ñöôïc ñaït ñeán. Patthama (p): See Patthana. Patthana (skt): Boä Vò Trí—The Book of Causal Relations—See Phaùt Thuù Luaän. Patthana-maha-pakarana (skt): The Book of Greater Causal Relations—See Phaùt Thuù Luaän. Pattidana (skt): Transference of precious merits or blessed rewards—Hoài Höôùng Phöôùc Baùo. Pattra (skt): Palm leaves used for writing material—See Boái Ña. Pattra tablets: Boái Ñieäp—Pattra tablets, sutras written on palm leaves—Kinh vaên ñöôïc vieát treân laù boái. Patu (skt): Tiksna (skt)—Lôïi caên—Clever— Sharp—Keen. Paucity (n): Söï ngheøo naøn thieáu thoán. Paulkasa (skt): Pukkasa or Pulkasa (skt)—See Boå Yeát Sa. Pauranasthitidharmata (skt): Originally Abiding Essence of things—Boån truï phaùp tính. Pausa (skt): Taisa (skt)—See Baùo Sa. Pausamasa (skt): See Baûo Sa Ma Taåy. Paustika (skt): For success or prosperity—See Boá Saéc Tröøng Ca. Pavaka (p): Tònh hoûa. Pavarana (p): Pravarana (skt)—Ceremony of the end of the rainy retreat—Leã Töï töù—Leã ra Haï (giaûi haï).

Pave the way for someone: Doïn ñöôøng cho ai. Pavilion: Chung Caùc—Bell house. Pavilion of the mind: Taâm Ñình (thaân)—The body. Pavivekavudham (p): Detachment—Xaû ly. Pay (v) attention to: Ñeå yù tôùi—To watch out— To take notice. Pay (v) a debt of gratitude: Acknowledge (v)— Requite favours—Return good for good—Baùo aân. Pay homage to: Ñaûnh leã. Pay homage to a star: Tinh cuùng—See Tinh Teá. Pay respect to the Buddha statue: See Leã Baùi Töôïng Phaät. Pay one’s respect to someone: Ñaûnh leã ai. Pay respect to the god of fire: See Troïng Hoûa. Pay reverence: Vandani (skt)—To worship—See Kính Leã. Pay (v) someone back in his own coin: Pay someone out—Return in kind—Baùo phuïc. Pay someone compensation: Ñeàn buø cho ai. Pay (v) someone out: Pay someone back in his own coin—Return in kind—Baùo phuïc. Pay tribute: Coáng leã. Pay (v) a visit to someone: Thaêm vieáng ai. Pay (v) a visit to a superior: Baùi kieán. Payas (skt): Baø Da—Nöôùc hay chaát loûng—Water, liquid, or fluid—Juice. Payasa (p): Söõa boø. Payasi-suttanta (p): Kinh Teä Tuùc—Name of a sutra in the Tripitaka—Teân cuûa moät boä kinh trong Ñaïi Taïng Kinh. Payattika (skt): Shuddha-prayashchittika (skt)— Ninety standards, violation of which requires public confession—See Ba Daät Ñeà. Payavasthana (skt): Avarana or Nìvarana or Varana (skt)—Hindrance—See Trieàn Caùi. Payoga (p): Prayoga (skt)—Added progress—Full effort—Intensified effort—Earnest endeavour— Coá gaéng troïn veïn vaø gia taêng duïng coâng maø tu haønh—See Gia Haønh Ñaïo. Payoga-magga (p): Prayoga-marga (skt)—Road of effort—Con ñöôøng coá gaéng—See Gia Haønh Ñaïo. Payoga-phala (p): Gia Haønh Quaû—Quaû ñaït ñöôïc do söï coá gaéng—Fruit of effort. Peace (n): Ksema (skt)—Tranquil—Quiet— Pacify—Thanh bình—Hoøa bình—See An Laïc.

5986

Peace Hall: Tònh Ñöôøng—Living quarters of the Sangha—Nôi nghæ ngôi cuûa chö Taêng. Peace and happiness: Sikha (skt)—Comfort— Well-being—Ease of the body and joy at heart— Thaân taâm an laïc. Peace of mind: An laïc—Tónh taâm—Peace of mind is only attained in Zen practice—Söï tónh taâm chæ ñaït ñöôïc qua Thieàn taäp maø thoâi. Peace and provision: Annyo (jap)—An Döôõng— Another name of Amitabha's Pure Land—Teân khaùc cuûa coõi Tònh Ñoä cuûa Phaät A Di Ñaø. Peace and tolerance: See Nhu Hoøa Nhaãn Nhuïc. Peaceful (a): Safe—Secure—Satble—Ñaày an laïc—An oån. Peaceful breath incense: Ansoku-Ko (jap)—An Töùc Höông—This is a kind of incense made from benzoin, which is a resin obtained from trees (genus styrax) of southeast Asia, especially in India—Loaïi nhang giuùp cho hôi thôû ñöôïc yeân bình. Ñaây laø loaïi nhang ñöôïc laøm baèng nhöïa thôm cuûa caây genus styrax ôû caùc xöù Ñoâng nam AÙ, ñaëc bieät laø ôû AÁn Ñoä. Peaceful and concentrated mind: See Taâm An Tònh Vaø Taäp Trung. Peaceful and contented gods: Trôøi Ñaâu Xuaát (nhöõng vò trôøi thoûa maõn). Peaceful dwelling: Vassa (skt)—Summer Retreat—Meditation retreat—See An Cö Kieát Haï. Peaceful dwelling mind: Taâm an truï. Peaceful existence: Bình an voâ söï—Freedom from anxiety. Peaceful and joyful: See An Laïc. Peaceful land: Coõi an laïc (sau khi cheát—after death). Peaceful mind: Prasrabdhi-sambodhyanga (skt)— Passaddhi (p)—Khinh An Giaùc Chi. Peaceful old-age: Anro (jap)—An Laõo—People who have established the will to the truth in their old age and have therefore come to live at the temple—Nhöõng ngöôøi ñaõ thieát ñònh yù chí theo ñuoåi chaân lyù trong tuoåi giaø vaø vì vaäy ñaõ ñeán soáng trong töï vieän—See An Laïc Ñöôøng. Peaceful residing during the summer retreat: See An Cö Kieát Haï. Peaceful and silent: Yeán Maëc—Yeân bình vaø traàm maëc.

Peacefully: Moät caùch oân hoøa. Peacemaker (n): Ngöôøi taïo taùc hoøa bình. Peacemaking (n): Söï taïo taùc hoøa bình. Peach blossoms and green bamboo: TokaSuichiku (jap)—Ñaøo Hoa Thuùy Truùc—Zen master Ling-yun Chih-ch'in gained enlightenment when he saw a peach tree in bloom; while Hsiang-Yen attained enlightenment when he threw a small piece of the tile and it struck a stalk of bamboo— Thieàn sö Linh Vaân Chí Caàn ñaït ngoä nhaân khi nhìn hoa ñaøo nôû; trong khi cô duyeân ngoä Thieàn cuûa Thieàn sö Höông Nghieâm laø khi Sö neùm moät mieáng gaïch chaïm vaøo buïi tre—See Linh Vaân Chí Caàn Thieàn Sö and Höông Nghieâm Kích Truùc. Peacock king: See Khoång Töôùc Minh Vöông. Peacock palace: Khoång Töôùc Cung. Peacock throne: Mayura-sana (skt)—Khoång Töôùc Toøa. Pearl (n): Mani (skt)—Gem—Jewel—Precious stone. Pearl of faith: See Tín Chaâu. Pearl on the forehead: See Ngaïch Thöôïng Chaâu. Pearl in the garment: Heä chaâu—See Y Chaâu. Pearl or jewel in the fortieth hand of the “thousand hand” Kuan-Yin: See Nguyeät Tinh. Pearl of the one yana: Nhaát Thöøa Chi Chaâu— Vieân ngoïc nhaát thöøa—The Lotus Sutra. Pearl-wheel king: See Ma Ni Luaân Vöông. Pearly moon: Kha Nguyeät—Traêng trong nhö baïch ngoïc—The jade-like moon. Peck of dust on a point of hare’s down: See Thoá Mao Traàn. Pedakaya (skt): Word—Cuù thaân. Peerless (a): Anupameya (skt)—Matchless— Unequalled—Unmatched—Khoâng coù baïn ñoàng haønh—Voâ Song—Voâ thöôïng. Peerless cognition: Voâ Thöôïng Trí—Trí voâ thöôïng. Peerless correct perfect enlightenment: Voâ Thöôïng Chaùnh Ñaúng Boà Ñeà. Peerless correct true enlightenment: Voâ Thöôïng Chaùnh Chaân Ñaïo. Peerless great vehicle teaching: Ñaïi Thöøa Voâ Thöôïng Phaùp—Phaùp voâ thöôïng cuûa ñaïi thöøa— The supreme Mahayana. Peerless honorable one: Buddha—Voâ Thöôïng Toân.

5987

Peerless honorable one in the three worlds: An epithet of the Buddha—Tam Giôùi Voâ Thöôïng Toân, moät danh hieäu cuûa ñöùc Phaät. Peerless inconceivable realms of all Buddhas: Caûnh giôùi voâ tæ baát tö nghì cuûa chö Phaät. Peerless King of the Excellent Dharma: A title of Buddha—Voâ Thöôïng Phaùp Vöông, moät danh hieäu cuûa Ñöùc Nhö Lai. Peerless master: Supreme master—Voâ Thöôïng Sö—Baäc thaày cao tuyeät. Peerless nobleman: Anuttara (skt)—Buddha— See Voâ Thöôïng Só. Peerless possessor of the ten powers: Thaäp Löïc Voâ Ñaúng—See Thaäp Löïc Nhö Lai. Peerless states: Voâ ñaúng truï (khoâng ai coù theå cuøng truï vôùi chö Boà Taùt). Peerless vehicle: Voâ Thöôïng Thöøa—The most supreme Vehicle—Mahayana—Ñaïi Thöøa. Peerless Vinaya Dharma Theory: Vinayasamukase (skt)—Tyø Naïi Da Toái Thaéng Phaùp Thuyeát—Supreme Vinaya Dharma Theory—Preeminent Vinaya Dharma Theory. Pei-hsiu (797-870): Haikyu (jap)—See Buøi Höu. Pei-shan: See Mount North. Pei-tsung-ch'an: Thieàn Baéc Toâng—The Northern school of the Zen sect—See Baéc Toâng. Pei-Tu: Name of a monk—See Boâi Ñoä. Pelican (n): Chim boà noâng. Pen conversation: Brush talks—See Buùt Ñaøm. Penal servitude: Hình phaït khoå sai. Penalty (n): Hình phaït. Penance (n): Söï ñeàn toäi. Penances (n): Haïnh eùp xaùc. Penantential attitude: See Saùm Hoái. Pen-Chi Zen Master: See Boån Tòch. Pen-Ching Zen Master: See Boån Tònh Thieàn Sö. Pendjab (skt): See Punjab. Penetrate (v): 1) Enter into something (make a way into something): Thaáu suoát (ñi saâu vaøo); 2) Understand something thoroughly: Hieåu thaáu caùi gì; 3) Tsu (jap): To pass through—See Thoâng. Penetrate the essence of things: Have an insight into—See through—Taâm ñaéc. Penetrate (v) into: Nyanti (skt)—Ni Dieân Ñeå— Deep entering—To infiltrate—See Thaâm Nhaäp. Penetrate the numbers, patterns, explanations, and purities of the present: Nhaäp

taát caû theá giôùi ñôøi hieän taïi, theá giôùi haïnh, theá giôùi thuyeát, theá giôùi thanh tònh. Penetrate to reality through contemplation: Quaùn Ñaït—Ñaït ñöôïc chaân lyù qua thieàn quaùn. Penetrate all sentient beings’ actions of afflictions and habit energies: Nhaäp taát caû chuùng sanh phieàn naõo taäp khí haïnh. Penetrate all sentient beings’ actions of senses: Nhaäp taát caû chuùng sanh caên haïnh. Penetrate all sentient beings’ actions of understanding: Nhaäp taát caû chuùng sanh giaûi haïnh. Penetrate all sentient beings’ bad actions: Nhaäp taát caû chuùng sanh baát thieän haïnh. Penetrate all sentient beings’ future actions: Nhaäp taát caû chuùng sanh vò lai haïnh. Penetrate all sentient beings’ good actions: Nhaäp taát caû chuùng sanh thieän haïnh. Penetrate all sentient beings’ mental actions: Nhaäp taát caû chuùng sanh taâm haïnh. Penetrate all sentient beings’ past actions: Nhaäp taát caû chuùng sanh quaù khöù haïnh. Penetrate all sentient beings’ present actions: Nhaäp taát caû chuùng sanh hieän taïi haïnh. Penetrate all sentient beings’ timely and untimely actions of teaching and training: Nhaäp taát caû chuùng sanh giaùo hoùa ñieàu phuïc thôøi vaø phi thôøi haïnh. Penetrate (v) thoroughly: Parinna (skt)—Full understanding—Quaùn trieät. Penetrate the truth of Emptiness: See Theå Nhaäp Tính Khoâng. Penetrate the variety of all worlds: Nhaäp caùc thöù taùnh cuûa taát caû theá giôùi. Penetrate the various actions and consequences of all sentient beings: Nhaäp caùc thöù nghieäp baùo cuûa taát caû chuùng sanh. Penetrate the various practices of all Enlightening Beings: Nhaäp caùc thöù haïnh cuûa taát caû Boà Taùt. Penetrate all worlds in the future: Nhaäp taát caû phaùp giôùi ñôøi vò lai. Penetrate all worlds of the past: Nhaäp taát caû theá giôùi ñôøi quaù khöù. Penetrating meditation: Lieãu Trieät Thieàn Ñònh—Thieàn lieãu trieät. Penetrating mind: To attain to the enlightened mind—See Thoâng Ñaït Boà Ñeà Taâm.

5988

Penetrating the seven directions and arriving at the eight destinations: Shichitsu-Hattatsu (jap)—Thaát Thoâng Baùt Ñaït—Relate the method of enlightenment thoroughly, and without any obstacles—Moâ taû caùch ngoä trieät roõ raøng, khoâng trôû ngaïi. Penetration (n): Xaâm nhaäp. Penetration of actions of sentient beings: Nhaäp chuùng sanh. Penetration of the exhaustion (extinction) of outflows: Asravaksaya-jnana (skt)—Khaû naêng chaám döùt nhieãm tröôïc—See Laäu Taän Thoâng. Penetration of the Heavenly Ear: Divyasrotra (skt)—See Thieân Nhó Thoâng. Penetration of the Heavenly Eye: Divyacaksus (skt)—See Thieân Nhaõn Thoâng. Penetration into others’ minds or thoughts: Paracitta-jnana (skt)—Tha Taâm Trí Thoâng—See Tha Taâm Thoâng. Penetration of spiritual fulfillment (fulfillment of the spirit): Rddhi-saksatkriya-jnana (skt)—See Thaàn Tuùc Thoâng. Penetrative (a): Saâu xa Penetrative insight: Nhaäp kieán. Penetrative power of Buddha’s wisdom: Nhaäp Phaät tri kieán—See Phaät Tri Kieán. Penetrative understanding: Söï hieåu bieát saâu xa. Penitence (n): Söï saùm hoái—See Saùm Hoái. Penitency (n): Penitence—See Saùm Hoái. Penitent: (a): AÊn naên saùm hoái—(n): Ngöôøi saùm hoái. Penitential: (a): Toû loøng saùm hoái—(n): Ngöôøi saùm hoái. Penitential service: Saùm hoái. Penitentiary (a): Thuoäc veà saùm hoái. Penjab (skt): Name of an ancient kingdom in North India—Teân cuûa moät vöông quoác coå vuøng Baéc AÁn—See Ñaïi Taàn. Pennons and banners: Traøng phan baûo caùi. Pennons of various colours: Phöôùn ñuû maøu—See Ña Saéc Phöôùn. People (n): Daân chuùng. People of the low class: Maït löu. People who are at the lowest level: Ngöôøi thuoäc haøng haï phaåm. People of the past: Ngöôøi xöa. People’s untold miseries: Traêm hoï laàm than

(Sinh linh ñoà thaùn). Peradventure (old English): Maybe—Perhaps— Coù leõ. Perceive (v): Nhaän bieát—To notice. Perceive (v) clearly: Lieãu Ngoä—To apprehend, or understand clearly—Hieãu roõ. Perceive the idea of reality: Enter into the idea of reality—See Ngoä Nhaäp. Perceive objects: Lieãu Bieät Caûnh—Nhaän thöùc söï vaät. Perceive (v) things as they are: Thaáy nhö thaät (thaáy söï vaät nhö thöïc). Perceive-World-Lamp Buddha: Quaùn Theá Ñaêng Phaät. Perceived perception: See Höõu Chaáp Thoï. Perceived phenomena: Töôûng Söï—Hieän töôïng ñöôïc nhaän bieát. Perceiving: Vedana (skt)—Receiving— Contact—Sensation—See Thoï. Perceiving odors: Gandhagrahaka (skt)—Ngöûi ñöôïc muøi. Perceiving truth: See Kieán Chaân. Perceptible through odors: Gandhadvara (skt)— Bieát nhôø coù nuøi höông. Perceptibility (n): Kieán Ñaïi—Visibility—See Kieán Ñaïi and Thaát Ñaïi. Perception (n): Sanna (p)—Samjna (skt)—Töôûng (tri thöùc)—See Töôûng Uaån. Perception of abandoning: Pahana-sanna (p)— Ñoaïn Töôûng. Perception of abandonment: Ñoaïn töôûng. Perception aggregate subject to clinging: Töôûng Thuû Uaån. Perception of all the Buddhas: Voâ taän taïng thaáy khaép chö Phaät. Perception of cessation: Dieät Töôûng. Perceptions conducive to penetration: Nibbedha-bhagiya-sanna (p)—Quyeát traïch phaàn töôûng. Perception of danger: Hoaïn naïn töôûng. Perception of dispassion: Viraga-sanna (p)—Ly tham töôûng—Voâ Tham Töôûng. Perception of the dukkha: Perception of suffering—Khoå uaån. Perception of an external world: Direct knowledge—Manifesting wisdom, another name of the Alayya-vijnana—Representation-

5989 consciousness—See Hieän Thöùc. Perception is finite: Töôûng höõu bieân. Perception is both finite and infinite: Thoï laø höõu laãn voâ bieân. Perception of form: Saéc Töôûng—Nhaän thöùc veà hình töôùng. Perception of foulness: Asubhasanna (p)—Baát tònh töôûng. Perception is gone: Töôûng nhö khöù. Perception group: Töôûng uaån. Perception is both gone and not gone: Töôûng nhö khöù chaúng nhö khöù. Perception of impermanence: Anicca-sanna (p)—Voâ Thöôøng Töôûng. Perception is impermanent: Töôûng laø voâ thöôøng. Perception of impersonality in suffering: Dukkhe-anatta-sanna (p)—Voâ Ngaõ Töôûng treân Khoå. Perception is infinite: Töôûng voâ bieân. Perception of inner appropriation: Lieãu Bieät Noäi Chaáp Thoï—Hieåu söï chaáp tröôùc beân trong loøng. Perception of killing: Vihimsa-samjna (skt)—Saùt Haïi Töôûng. Perception of mind-objects: Dhamma-sanna (p)—Phaùp töôûng. Perception is neither finite nor infinite: Thoï phi höõu phi voâ bieân. Perception is neither permament nor impermanent: Töôûng laø phi thöôøng phi voâ thöôøng. Perception is neither gone nor not gone: Töôûng phi nhö khöù phi chaúng nhö khöù. Perception is not gone: Töôûng chaúng nhö khöù. Perception of Not-Self: Voâ ngaõ töôûng. Perception of the past, present, and future in one moment: Ksanabodha (skt)—Ñeå trong khoaûng moät nieäm maø tri nhaän cuøng khaép quaù khöù, hieän taïi vaø vò lai. Perception is permanent: Töôûng laø thöôøng. Perception is both permanent and impermanent: Töôûng laø caû thöôøng laãn voâ thöôøng. Perception of pleasure: Laïc töôûng. Perception produced by body: See Thaân Töôûng. Perception produced by ear: See Thính Töôûng. Perception produced by eye: See Nhaõn Töôûng.

Perception produced by mind: See Taâm Töôûng. Perception produced by nose: See Tyû Töôûng. Perception prodcued by thought: See YÙ Töôûng. Perception produced by tongue: Thieät Töôûng. Perception of smell: Nose consciousness— Sensation of smell—Olfactory consciousness— Smell consciousness—See Tyû Thöùc. Perception of sights: Rupa-sanna (p)—Saéc Töôûng. Perception of smell: Höông töôûng. Perception of sounds: Thanh Töôûng. Perception of suffering: Duhkha-samja (skt)— Dukkha-samjna (skt)—Khoå töôûng—Cognition of suffering—Perception of the dukkha. Perception of suffering in impermanence: Anicce-dukkha-sanna (p)—Khoå Töôûng Treân Voâ Thöôøng. Perception of taste: Vò Töôûng. Perception of thinking: Tri giaùc—See YÙ Caên. Perception of touch: Xuùc Töôûng. Perception of ultime truth: True and complete enlightenment—Perfect nirvana of the Buddha— See Chaân Giaùc. Perceptive beings: Sattva (skt)—Sentient beings—Höõu thöùc—See Höõu Tình Chuùng. Perceptive faculties, associated with function: Ability to perceive phenomena—See Naêng Kieán Töôùng. Perceptive mind: Thöùc Taâm (taâm vöông cuûa thöùc). Perceptive perception: Perceived perception— See Höõu Chaáp Thoï. Perceptual referent: Arammana (p)—Alambana (skt)—Referential object—Phan duyeân—See Sôû Duyeân. Perdition (n): Söï traàm luaân nôi ñòa nguïc. Perenial (a): Constant—Long-lasting—Tröôøng cöûu. Perenial life: Cuoäc soáng tröôøng cöûu. Perfect (a&v): Complete—Excellent—Thaäp Toaøn—Toaøn haûo—Vieân—Vieân maõn. Perfect in able device (for spiritual presentation): Xaûo tieän toái thaéng. Perfect achievement or attainment: See Vò Vieân. Perfect almsgiving: Dana-paramita (skt)—Boá thí ba la maät.

5990

Perfect in appearance: Hình Saéc Cuï Tuùc—Hình saéc beà ngoaøi toaøn myõ. Perfect asceticism: See Khoå Haïnh Cuï Tuùc Ñòa. Perfect assembly: Chuùng Thaønh Töïu. Perfect attainment of Buddhahood: Vieân maõn Phaät quaû. Perfect blending of all things: See Phaùp Giôùi Vieân Dung. Perfect bodhi of faith: Nieàm tin thaønh töïu boà ñeà. Perfect Buddha: See Vieân Phaät. Perfect Buddha-enlightenment: Highest fruit— See Cöïc Quaû. Perfect Buddhahood: Quaû vò troøn ñaày— Complete Buddhahood—See Quaû Vieân. Perfect Buddha stage: See Cöùu Caùnh Töùc. Perfect cause: See Nhaân Vieân. Perfect bodhi of faith: Tín thaønh töïu phaùt taâm. Perfect bodies or characteristics of Buddha: Thaân toaøn thieän cuûa Phaät—See Phaät Cuï Thaäp Thaân. Perfect commandments: See Cuï Tuùc Giôùi. Perfect or complete doctrine: Vieân giaùo. Perfect or complete teaching: Lieãu nghóa. Perfect conduct: Maõn Haïnh. Perfect conduct of Great Buddha Shurangama Mantra: Maha-pratyangira-dharani (skt)—Ñaïi Phaät Ñaûnh Maõn Haïnh Thuû Laêng Nghieâm Ñaø La Ni. Perfect in constant performance: Söï nghieäp toái thaéng. Perfect Dharma Age: Chaùnh Phaùp—Correct dharma. Perfect direction towards the highest bodhi: Hoài höôùng toái thaéng. Perfect Doctrine: Vieân giaùo—Perfect teaching. Perfect Doctrine of Idealism: See Duy Thöùc Vieân Giaùo. Perfect enlightened one: Baäc Chaùnh Ñaúng Chaùnh Giaùc. Perfect enlightenments: Abhisambodha (skt)— Being fully awake—Vieân Giaùc—Toaøn Giaùc— Chöùng hay söï giaùc ngoä hoaøn toaøn. Perfect enlightenment and achievement: Giaùc haïnh vieân maõn—See Tam Giaùc Ngoä. Perfect extinction: Söï ñoaïn dieät toaøn haûo (Nieát Baøn). Perfect extinction of passion and delusion: See

Ñoaïn Vieân. Perfect faith: Tín Thaønh Töïu. Perfect in flavor: Vò cuï tuùc bieän (bieän luaän vôùi ñaày ñuû höông vò yù vò). Perfect freedom: Principle of Nirvana—Nieát Baøn Nguyeân Lyù—See Nieát Baøn. Perfect freedom with each other without any obstacle: Quaûng Hieäp Töï Taïi Voâ Ngaïi Moân. Perfect fruit: Vieân quaû (nirvana—nieát baøn). Perfect gift: Dana-paramita (skt)—Boá thí ba la maät. Perfect giving: Dana-paramita (skt)—Boá thí ba la maät. Perfect hearing: Vaên Thaønh Töïu. Perfect and highest truth: See Ñeä Nhöùt Nghóa Taát Ñaøn. Perfect intercommunion or blending of all things: Perfect interpenetration of the reality realm—See Phaùp Giôùi Vieân Dung. Perfect interpenetration of the reality realm: See Phaùp Giôùi Vieân Dung. Perfect knowledge: Anna (p)—Ajnata or parinispanna (skt)—Sarvajnana (skt)—Tri giaùc nhö thaät, tri thöùc toaøn haûo, chính xaùc veà ñoái töôïng cuûa nhaän thöùc—See Vieân Thaønh Thöïc Tính. Perfect knowledge of dharmas: Prajna-paramita (skt)—Paramita wisdom—Trí Ba La Maät—See Trí Ñoä. Perfect knowledge of the future: See Vò Lai Theá Voâ Ngaïi Trí. Perfect knowledge about the natures of all beings: Khaû naêng hieåu bieát baûn chaát thaät cuûa vaïn höõu—See Tri Vaïn Höõu Thöïc Chaát Trí. Perfect knowledge of the past: See Quaù Khöù Theá Voâ Ngaïi Trí. Perfect knowledge of the present: See Hieän Taïi Theá Voâ Ngaïi Trí. Perfect knowledge of all things: Khaû naêng hieåu bieát vaïn vaät—See Tri Vaïn Höõu Trí. Perfect knowledge of the truth: Trí kieän toaøn veà chaân lyù. Perfect liberation: See Toaøn Giaùc. Perfect lord: Chuû Thaønh Töïu. Perfect Mahayana which declares one way of salvation: See Nhaát Thöøa Dieäu Ñieån. Perfect master: Chuû Thaønh Töïu. Perfect in meaning: Nghóa cuï tuùc bieän (bieän luaän

5991 vôùi ñaày ñuû yù nghóa). Perfect meditation: See Toaøn Ñònh. Perfect memory power: Toång trì chaúng queân. Perfect mental clarity: Dieäu tònh tín taâm. Perfect mind: See Vieân Taâm. Perfect Moon Light Buddha: See Maõn Nguyeät Quang Minh Phaät. Perfect nature: Parinispanna-svabhava (skt)— Baûn taùnh hoaøn haûo—Absolute nature. Perfect Nirvana: Pratisthita-Nirvana (skt): Pratishthita-Nibbana (p)—The place of precious things—Baûo sôû—See Voâ Dö Nieát Baøn. Perfect nirvana of the Buddha: True and complete enlightenment—See Chaân Giaùc. Perfect observance of the commandments and fratenity’s regulations: Trì giôùi—One of the ten merits—See Thaäp Coâng Ñöùc. Perfect penetration of the six sense-organs: Saùu caên vieân thoâng. Perfect place: Xöù Thaønh Töïu. Perfect practicing or cultivating: See Haïnh Vieân. Perfectly pure and adorned appearance: Töôùng thanh tònh. Perfect pure Buddha-lands: Chö Phaät ñeàu thaønh töïu coõi Phaät thanh tònh. Perfect purity: Bieán Tònh—Söï thanh tònh vieân maõn. Perfect purity and peace: Thanh tònh toái thaéng. Perfect quiescence: Toái Thöôïng Nieát Baøn—Söï tònh tòch toaøn haûo. Perfect quiescent stage of orginal bodhi: Cöùu caùnh giaùc—To reach the final or complete enlightenment—Thaønh töïu vieân maõn boån giaùc— See Dieäu Giaùc. Perfect reality: See Vieân Thöïc. Perfect realization in a lifetime: See Nhaát Sanh Vieân Maõn. Perfect reliance on or holding fast to the great bodhi (awaken mind): Y chæ toái thaéng. Perfect rest: Vieân Tòch—See Dieät Ñoä. Perfect rest in the bodhisattva nature: An truï toái thaéng. Perfect resultant aim in pity for all: YÙ quaû toái thaéng. Perfect reward: See Quaû Maõn. Perfect (v) all roots of goodness: Chö Phaät thaûy

ñeàu thaønh töïu taát caû thieän caên. Perfect sinerity: Chí thaønh taâm. Perfect stage: Buddha stage—Cöùu Caùnh Töùc. Perfect Sudden Teaching: Sudden Teaching— Perfect and Immediate teaching—A teaching which enables ones to attain enlightenment immediately—See Ñoán Giaùo. Perfect and Supreme Enlightenment: Chaùnh ñaúng chaùnh giaùc. Perfect teaching: Vieân Giaùo—The Mahayan complete teaching—See Lieãu Nghóa Giaùo. Perfect teaching expounds the One Vehicle: Vieân Giaùo. Perfect teaching of the Hua-Yen: Vieân Giaùo— Complete teaching of the Hua-Yen. Perfect theory: Complete theory—Lyù vieân (Lyù troøn ñaày maàu nhieäm). Perfect time: See Thôøi Thaønh Töïu. Perfect true nature: Parinispanna (skt)— Absolute reality—Bhutatathata—See Vieân Thaønh Thöïc Tính. Perfect understanding of Buddha-Law of past, present and future: Tam theá Phaät phaùp trí. Perfect understanding and conduct: Vidyacarana (skt)—Knowledge-conductperfect—See Minh Haïnh Tuùc and Thaäp Hieäu. Perfect understanding of the dharma: Phaät phaùp trí—Trí thoâng hieåu hoaøn toaøn. Perfect understanding of omnipotence or universal control: Truï trì nhöùt thieát theá giôùi trí. Perfect understanding of omniscience regarding all Buddha wisdom: See Tri Voâ Bieân Chö Phaät Trí. Perfect understanding of omniscience regarding the law of universal salvation: See Tri Nhöùt Thieát Phaùp Trí. Perfect understanding of omniscience regarding all living beings: See Tri Nhöùt Thieát Phaùp Trí. Perfect understanding of past, present, and future: See Tri Tam Theá Trí. Perfect understanding of ubiquity: See Sung Maõn Nhöùt Thieát Trí. Perfect understanding of universal enlightenment: Phoå chieáu nhöùt thieát theá gian trí. Perfect unity: See Nhaát Theå Toaøn Haûo.

5992

Perfect unity, and no differentiating individuation: See Nhaát Theå Toaøn Haûo. Perfect and universal awareness: Anuttarasamyak-sambodhi (skt)—Perfect and universal enlightenment—Chaùnh Ñaúng Chaùnh Giaùc—See A Naäu Ña La Tam Mieäu Ta Boà Ñeà. Perfect and universal enlightenment: Anuttarasamma-sambodhi (p)—Anuttara-samyaksambodhi (skt)—It means “Utmost, Right and Perfect Enlightenment” or “Supreme, Orthodox, and Equal Awakening.”—See A Naäu Ña La Tam Mieäu Tam Boà Ñeà. Perfect universal wisdom: Samyak-sambuddhi or Bodhi (skt)—See Chaùnh Ñaúng Giaùc. Perfect universal wisdom of a Buddha: Samyak-sambuddhi (skt)—Bodhi (skt)—Highest wisdom—See Chaùnh Ñaúng Giaùc. Perfect view of teaching: Tuyeät ñaõi dieäu giaùo. Perfect (v) all virtuous qualities: Chö Phaät thaûy ñeàu thaønh töïu taát caû coâng ñöùc. Perfect voice: Vieân AÂm—AÂm thanh toaøn myõ. Perfect way: Vieân ñaïo—Three distinctive principles—See Vieân Dung Tam Ñeá. Perfect way of developing the Bodhi Mind: Vieân phaùt taâm Boà Ñeà—See Vieân Boà Ñeà Taâm. Perfect wisdom: See Toaøn Hueä. Perfect in wisdom and conduct: An epithet of the Buddha—Toaøn hueä toaøn haïnh, moät danh hieäu cuûa ñöùc Phaät. Perfectability (n): Tính coù theå hoaøn toaøn hay coù theå toaøn myõ. Perfected One: Bhagava (skt)—Lokajyestha (skt)—Lokanatha (skt)—Sugata (skt)—Theá Toân— See Thaäp Hieäu. Perfecting of all beings universally: Thaønh töïu chuùng sanh phoå. Perfecting clear faith: Thaønh töïu minh trieät tín— See Möôøi Taâm Baát Ñoäng Cuûa Chö Ñaïi Boà Taùt. Perfecting ecstatic faith: Thaønh töïu ñaïi hoan hyû tín. Perfecting extremely pure faith: Thaønh töïu cöïc thanh tònh tín. Perfecting faith respecting and honoring all Buddhas: Thaønh töïu cung kính cuùng döôøng taát caû chö Phaät tín. Perfecting indestructible faith: Thaønh töïu voâ naêng hoaïi tín.

Perfecting inexhaustible faith: Thaønh töïu baát khaû taän tín. Perfecting means of renunciation and supreme wisdom: Thaønh töïu ñaïo phöông tieän xuaát sanh nhöùt thieát trí. Perfecting pure faith: Thaønh töïu thanh tònh tín. Perfecting undefiled faith: Thaønh töïu ly caáu tín. Perfecting unpolluted faith: Thaønh töïu voâ tröôïc tín. Perfecting unregressing faith: Thaønh töïu baát thoái chuyeån tín. Perfecting well-rooted faith: Thaønh töïu höõu caên tín. Perfecting wisdom of Amoghasiddhi: Trí cuûa Phaät Baát Khoâng hay Vi Dieäu Thanh hay Phaät Thích Ca Maâu Ni—The wisdom that accomplishes what is done—See Thaønh Sôû Taùc Trí. Perfection (n): Paramita (skt)—Söï vieân maõn— Phaåm haïnh toaøn haûo—Completion—See Ba La Maät. Perfection of bodily characteristics: Cuï Tuùc Töôùng—Söï tuyeät myõ cuûa hình töôùng. Perfection of body: See Thaân Voâ Thaát. Perfection of the Buddha: Söï toaøn thieän cuûa Ñöùc Phaät. Perfection of Buddha’s causative or karmaic works: See Nhaân Vieân Ñöùc. Perfection of Buddha’s grace in the salvation of others: AÂn vieân ñöùc—Toaøn thieän aân cöùu ñoä chuùng sanh. Perfection of concentration: Toaøn Ñònh—Söï ñònh tónh hoaøn toaøn—Full meditative concentration. Perfection of effort: Virya-paramita (skt)— Perfection of energy—Tinh Taán Toaøn Haûo—Tinh Taán Ba La Maät. Perfection of energy: Virya-paramita (skt)— Diligence-paramita—Perfection of effort—Tinh Taán Toaøn Haûo—See Tinh Taán Ba La Maät. Perfection of Equanimity: Upekkha-paramita (p)—Xaû Ba La Maät. Perfection of expedient means: Upaya (skt)— See Phöông Tieän Ba La Maät and Thaäp Ñoä Ba La Maät . Perfection of faith: Tín thaønh töïu. Perfection of forbearance: Ksanti-paramita (skt)—See Nhaãn Nhuïc Ba La Maät.

5993

Perfection of the fruit: See Quaû Vieân Ñöùc. Perfection of generosity: Dana-paramita (skt)— Charitable Giving-Paramita—See Boá Thí Ba La Maät. Perfection of giving: Dana-paramita (skt)— Charitable Giving-Paramita—See Boá Thí Ba La Maät. Perfection of joy: Söï hyû laïc toaøn haûo. Perfection of loving-kindness: Metta-paramita (p)—Töø Ba La Maät. Perfection of the meditation: Dhyana paramita (skt)—Thieàn ñònh Ñoä—See Thieàn Ñònh Ba La Maät. Perfection of memory: See Nieäm Voâ Thaát. Perfection of morality: See Giôùi Ba La Maät. Perfection of omniscience: See Trí Hueä Ba La Maät. Perfection of one’s work: Töï haïnh maõn tuùc. Perfection of person: Thaân khoâng phaïm loãi— See Thaân Voâ Thaát. Perfection of power: See Löïc Ba La Maät. Perfection of renunciation: Nekkhammaparamita (p)—Naiskramya-paramita (skt)—Xuaát Ly Ba La Maät. Perfection of speech: See Voâ Thaát Khaåu. Perfection of Truthfulness: Sacca-paramita (skt)—Chaân ñeá ba la maät. Perfection of vow: See Nguyeän Ba La Maät. Perfection of wisdom: Prajna-paramita (skt)— See Trí Hueä Ba La Maät. Perfection of Wisdom Sutra: Daihannya Haramitsukyoâ (jap)—Maha-Prajna-Paramita Sutra—Ñaïi Baùt Nhaõ Ba La Maät Ña Kinh—See Kinh Ñaïi Baùt Nhaõ. Perfection of Wisdom Treatise: Prajnaparamita sastra (skt)—Luaän Trí Ñoä—Ñaïi Trí Ñoä Luaän. Perfectionism (n): Chuû nghóa toaøn myõ. Perfectionist (n): Ngöôøi theo chuû nghóa toaøn myõ. Perfectly clean: Dieäu Tònh—Cöïc kyø thanh tònh. Perfectly clear: Troøn saùng—Hoaøn toaøn roõ raøng. Perfectly clear and unsullied mind: See Taùnh Taâm. Perfectly complete: Hoaøn thaønh myõ maõn. Perfectly correct: Toaøn Chính—Ñuùng hoaøn toaøn. Perfectly enlightened: Abhisambodhati (skt)— Absolutely complete enlightenment—Realizing universal enlightenment—See Trieät Ngoä.

Perfectly Enlightened One: Baäc Trieät Ngoä—See Theá Gian Giaûi and Thaäp Hieäu. Perfectly manifesting Buddha-realm: See Quaû Giôùi Vieân Hieän. Perfectly penetrating vision: Lieãu Lieãu Kieán— Caùi nhìn thaáu suoát hoaøn toaøn. Perfectly pure and adorned appearance: Töôùng thanh tònh. Perfectly steadfastness: Cuï Tuùc An Truï—Söï an truï hoaøn toaøn—Söï chaéc chaén hoaøn toaøn. Perfectly unconditioned: Cöùu Caùnh Voâ Vi—Voâ ñieàu kieän hoaøn toaøn. Perfectly unimpeded interpenetration: See Söï Söï Voâ Ngaïi Phaùp Giôùi. Perfectly unobstructed: See Nhaát Thieát Voâ Chöôùng Ngaïi. Perplexities: Cutting off or excisions of beguiling delusions or perplexities—Dieät ñoaïn. Perform (v): Asevati (p)—Asev or Samskaras (skt)—Haønh—Laøm—Taïo taùc—To act—To practice. Perform acts of merit and virtue: Laøm coâng ñöùc. Perform Buddhist ceremony: Taùc Phaät Söï— Laøm vieäc Phaät söï hay haønh leã theo nghi thöùc Phaät giaùo—To do the work of Buddha. Perform ceremony: Haønh leã. Perform daily activities in a slow, calm and relaxing way: See Laøm Nhöõng Vieäc Haèng Ngaøy Moät Caùch Thong Thaû, Nheï Nhaøng vaø Khoan Thai. Perform divination: Boùi Toaùn—Fortune teller. Perform divination and fortune telling: See Chieâm Töôùng Kieát Hung. Perform duties well: Laøm troøn boån phaän cuûa mình moät caùch chu ñaùo. Perform good deeds: Thöïc haønh thieän nghieäp— See Haønh Thieän. Perform great Buddha-works: Laøm Phaät söï lôùn. Perform merit: Laøm ñöôïc coâng ñöùc. Perform offering: See Cuùng Döôøng. Perform the proper duties: See Haønh Nghi. Perform a Sanghakarman Procedure: Those who have not mastered the Vinaya, but tried to performs a Sanghakarman Procedure, to commit an Expression of Regret Offence—Chöa naém vöõng luaät nghi maø taùc phaùp Yeát Ma laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái.

5994

Performance (n): Action—Form of behavior— Mental activity—See Haønh Töôùng. Performance of Buddha-work for sentient beings: Phaät söï vì chuùng sanh. Performance of conduct: Arthakrtya (skt)—See Coâng Haïnh. Performance Tantra: Carya-tantra (skt)—See Haønh Töôùng Quaùn Töôûng. Performing Buddha-work for the benefit of sentient beings: Vì chuùng sanh maø laøm Phaät söï. Performing the duties of a disciple: Thò giaû. Perfume (v): Huaân (xoâng öôùp). Perfume of the commandments: The perfume of the rules—See Giôùi Höông. Perfumed habits derived from memory: Söï hieåu bieát xuaát phaùt töø kyù öùc—See Huaân Taäp. Perfumed powder: Curna (skt)—See Maït Höông. Perhaps: Coù leõ—Maybe—Likely—Possible. Perilous situation: Tình traïng nguy hieåm. Periods: Thôøi. Periods of Avatamsaka: Ksira (skt)—Period of Fresh milk—See Hoa Nghieâm Thôøi. Periods of a Bodhisattva’s development: See Taùm Thôøi Kyø Trong Cuoäc Ñôøi Ñöùc Phaät. Period of a Buddha: Buddhataram (skt)—See Phaät Thôøi. Period of the Buddha’s earthly life: See Thaùnh Theá. Periods of the Buddha’s teaching: Thôøi giaùo cuûa Ñöùc Phaät—See Nguõ Thôøi Giaùo. Periods and characteristics of Buddha’s teaching: Thôøi thuyeát phaùp cuûa Phaät—See Nguõ Thôøi Giaùo. Period of Correct Law: Thôøi Chaùnh Phaùp. Periods of cosmic change: Formation (creation), stability or development, dissolution or disintegration, and void—Nhöõng thôøi kyø thay ñoåi cuûa vuõ truï: thaønh, truï, hoaïi, khoâng. Periods in a day and night: Caùc thôøi trong ngaøy vaø ñeâm. Period of Decadence of the Law: Thôøi Maït Phaùp. Periods of Dharma in Buddhism: Thôøi phaùp trong Phaät giaùo—See Nguõ Thôøi Giaùo. Period of the differentiated teaching: Tam Thöøa Bieät Giaùo.

Period of dissension: In the fifth five hundred years—Thôøi kyø Ñaáu Tranh Kieân Coá trong naêm traêm naêm thöù naêm—See Nguõ Nguõ Baùch Nieân. Period of the end of Dharma: Degenerate Age of Dharma—See Maït Phaùp. Period of general moral law: See Löôïc Giôùi. Periods of five hundred years: Nhöõng thôøi kyø naêm traêm naêm—See Nguõ Nguõ Baùch Nieân. Period of formality: Saddharma-pratirupaka (skt)—See Töôïng Phaùp. Period of life: Vivarta-siddha (skt)—Truï kieáp. Period of numberless kalpas: Asankhyeya kalpa (skt)—Voâ Öông Soá Kieáp (moät thôøi kyø thaät daøi). Period of orthodoxy and vigour: Right Dharma—See Chaùnh Töôïng Maït. Period of preaching of Lotus sutra and Nirvana sutras: Thôøi Phaùp Hoa vaø Nieát Baøn. Period of preaching of Prajna or wisdom sutra (ghola or butter): Thôøi Baùt Nhaõ (Thuïc toâ vò)— See Baùt Nhaõ Thôøi. Period of semblance Dharma: Saddharmapratirupaka (skt)—See Töôïng Phaùp. Period of strong learning: In the third five hundred years—Thôøi kyø Ña Vaên Kieân Coá trong naêm traêm naêm thöù ba—See Nguõ Nguõ Baùch Nieân. Period of strong meditation: In the second five hundred years—Thôøi kyø Thieàn Ñònh Kieân Coá trong naêm traêm naêm thöù nhì—See Nguõ Nguõ Baùch Nieân. Period of strong salvation: In the first five hundred years—Thôøi kyø Giaûi Thoaùt Kieân Coá trong naêm traêm naêm ñaàu—See Nguõ Nguõ Baùch Nieân. Period of stupa and temple building: In the fourth five hundred years—Thôøi kyø Thaùp Töï Kieân Coá trong naêm traêm naêm thöù tö—See Nguõ Nguõ Baùch Nieân. Period of transition: Giao thôøi. Period of the waning moon: Krsnakarma (skt)— Darkening of the month—See Haéc Nguyeät. Periodical gradual destruction of a universe: Samvarta (skt)—See Hoaïi Kieáp and Töù Kieáp. Peripatetic monks: Wandering monks with patched robes—See Naïp Töû. Perish (v): Go to ruin—Decay—Suy taøn. Perishable (a): Bò taøn ruïi—Bieán hoaïi.

5995

Perjure (n): Lôøi theà gian doái. Perjurer (n): Ngöôøi theà gian doái. Perjury (n): Lôøi theà gian doái. Permanence (n): Söï thöôøng haèng (thöôøng truï) — See Thöôøng Kieán. Permanence of ego: See Thöôøng Cuù. Permanent (a): See Thöôøng Haèng. Permanent Abstinence: Tröôøng trai (Söï kieâng thòt, kieâng röôïu, vaø tieát duïc vónh vieãn). Permanent (eternal) body of the Buddha: Thaân thöôøng haèng cuûa Phaät. Permanent consciousness: Taâm thöôøng haèng— See Thöôøng Haèng Taâm. Permanent Dwelling Triple Jewel: Thöôøng truï Tam Baûo. Permanent eliminaiton of seeds: Chuûng Töû Vónh Ñoaïn—Vónh vieãn tieâu tröø ñöôïc heát caùc chuûng töû. Permanent entity: Baûn chaát thöôøng coøn. Permanent fast: Tröôøng trai (Söï kieâng thòt, kieâng röôïu, vaø tieát duïc vónh vieãn). Permanent fundamental dharmakaya: See Toá Phaùp Thaân. Permanent and impermanent: See Dieäc Thöôøng Dieäc Voâ Thöôøng Cuù. Permanent-Light-Pennant Buddha: Thöôøng Quang Traøng Phaät. Permanent mind: See Thöôøng Haèng Taâm. Permanent person: Purusa or Atman (skt)— Supreme souls or spirit—See Thaàn Ngaõ. Permanent personality: Holding to the concept of the reality of the ego—See Thöôøng Ngaõ. Permanent reality: Bhutatathata (skt)—See Thieân Chaân. Permanent self: Caùi ta thöôøng coøn. Permanent situation: See Hoaøn Caûnh Thöôøng Haèng. Permanent and Temporal bodies: Thöôøng vaø Voâ thöôøng thaân. Permanent tranquility and enlightenment: Realm of eternal rest and light—See Thöôøng Tòch Quang Ñoä. Permanently annihilating birth and death: Döùt haún sanh töû. Permanently disabled latencies: See Vónh Haïi Tuøy Mieân. Permanently eliminate all afflictions: See Vónh

Ñoaïn Nhaát Thieát Phieàn Naõo. Permanently eliminate karmic impressions: See Vónh Ñoaïn Taäp Khí. Permanently extinguished without remainder: See Voâ Dö Vónh Dieät. Permanently liberated: See Vónh Giaûi Thoaùt. Permit (v): Cho pheùp—To allow—To authorize—To empower—To enable—to let. Permeat (v): Thaám vaøo. Permeating everywhere: Apratihata (skt)—Qua laïi khaép nôi khoâng bò trôû ngaïi. Permeation of the deluded mind: Voïng Taâm Huaân Taäp—Söï thaám quen cuûa voïng taâm. Permeation by the power of the dharma: See Phaùp Löïc Huaân Taäp. Permutation of activity: See Höõu Vi Chuyeån Bieán. Perpetual (a): 1) Eternal: Sasvat (p & skt)—See Vónh Cöûu; 2) Without ceasing, unceasing, everlasting, endless, constant: See Baát Ñoaïn. Perpetual abode: Eternity—Thöôøng truï. Perpetual and simultaneous transformations of thought: Ksana of a ksana (skt)—See Nieäm Nieäm. Perpetual youth: Treû maõi khoâng giaø. Perpetually preserving the fundamental aspiration for enlightenment with diligence: Haèng sieâng thuû hoä boån nguyeän Boà Ñeà, töï bieát thoï kyù. Perpetuate (v): Laøm thaønh vónh vieãn. Perpetuate the seed of Buddhahood and ultimately reach omniscient knowledge: Chaúng döùt chuûng taùnh cuûa chö Phaät, roát raùo ñöôïc ñeán nhöùt thieát chuûng trí. Perpetuity (n): 1) Permanent lasting: Söï tröôøng cöûu; 2) Eternity: Thöôøng. Perplexities arise from false views or theories: See Kieán Hoaëc. Perplexity (n): Söï luùng tuùng (söï boái roái)—1) Annoyance, disturbance, trouble: Phieàn; 2) Delusive views: See Kieán Hoaëc. Persecute (v): Baùch haïi. Persecution During the T’ang Dynasty: Religious persecution—Söï baùch haïi Phaät giaùo döôùi thôøi nhaø Ñöôøng—Söï baùch haïi veà toân giaùo— There was a great persecution of the Buddhists in China in the last century of the T’ang Dynasty

5996 (618-907 A.D), especially under the Emperor WuTsung in 845 A.D., which destroyed 4,600 monasteries and caused more than a quarter of a million monks and nuns to return to ordinary life. The decline of Buddhism in China at that time was very great, except the school of Zen. Indeed, in the beginning of the Sung Dynasty, Zen Sect reached its greatest popularity and height. However, as quantity increased quality decreased and there came about a reduction in the earnestness of the seeking of the Buddha-mind, at which the earlier generations had aimed. There was also a tendency towards mingling with other sects, which led to intellectual interests, not wanted in Zen practice any more—Söï baùch haïi Phaät giaùo ñoà ôû Trung Quoác vaøo cuoái ñôøi Nhaø Ñöôøng (618-907), ñaëc bieät laø vaøo thôøi Vua WuTsung vaøo naêm 845 sau Taây lòch, ñaõ huûy dieät 4.600 töï vieän vaø khieán cho hôn hai traêm naêm chuïc ngaøn Taêng Ni hoaøn tuïc. Söï suy ñoài cuûa Phaät giaùo thôøi baáy giôø quaû laø lôùn lao, chæ tröø Thieàn toâng. Kyø thaät, ñeán ñaàu ñôøi nhaø Toáng thì toâng phaùi naøy phaùt trieån ñeán toät ñænh. Tuy nhieân, khi soá löôïng taêng thì phaåm chaát giaûm vaø maát daàn taùnh ñuùng ñaén trong vieäc ñi tìm chôn taâm Phaät taùnh maø caùc theá heä Thieàn ñôøi tröôùc ñaõ nhaém ñeán. Laïi coù theâm khuynh höôùng pha troän Thieàn vôùi caùc toâng phaùi khaùc, ñöa ñeán vieäc chæ muoán lôïi laïc veà tri thöùc chöù khoâng coøn muoán thöïc taäp Thieàn nöõa—See Hueä Vieãn. Perseverance (n): 1) Söï kieân trì, söï kieân ñònh, söï kieân nhaãn: See Patience; 2) Persistence, constant: Thöôøng haèng. Persevere (v): Kieân trì. Persist: Continue to exist—Tieáp tuïc toàn taïi, vaãn cöù dai daúng. Persist in the determination for enlightenment: See An Truï Boà Ñeà Taâm. Persist in great relinquishment at the proper time: Taát caû chö Phaät truï nôi ñaïi xaû chaúng loãi thôøi. Persistence in civilizing sentient beings: Chö Phaät truï nôi chaúng boû ñieàu phuïc chuùng sanh. Person (n): 1) Ngoâi vò—Ngöôøi. 2) Pudgala (skt)—Individual—Self—Soul—Boå ñaëc ca la—Ngaõ. Person in charge of the pagoda: Karmadana (skt)—Duy na.

Person with famous talent: Danh taøi. Person who has the state of bodhi: Boà Taùt. Person in the next stage of transmigration: Haäu thaân. Persons worthy of offerings: Haïng ngöôøi ñaùng cung kính. Personal (a): Thuoäc veà caù nhaân—Individual. Personal achievement of merit: Caù nhaân thaønh töïu coâng ñöùc löïc. Personal advantage: Personal profit—Lôïi ích caù nhaân. Personal appearance: Saéc löïc. Personal appearing of a Buddha: Duyeân Giaùc Thaân—The pratyeka-buddha appearing of the Buddha. Personal apprehension of Buddha-truth: Pratyatmaryajnana (skt)—Vajramati (skt)—See Töï Giaùc Thaùnh Trí. Personal attendant: Jisha (jap)—Antevasin (skt)—Attendant—Servant—Helper, e.g. as Ananda was to the Buddha. The Japanese term "Jisha" for younger attendants to the abbot; younger monks who serve the abbot as personal assistants. In medieval monasteries, the "jisha" were selected from among the more talented or promising young monks. The position was coveted because it provided important training in the workings of monastic life. Serving as a jisha prepared a young to later assume high-ranking monastic offices. The abbot typically had five attendants, who served in a variety of roles. They assisted in serving tea, cared for the abbot's incense box, served as acolytes at ritual functions, received the abbot's guests, handled the abbot's personal correspondence, kept the abbot's personal financial accounts, and provided medical attention and herbal treatments. The jisha were often assisted in their duties by anja, lay attendants who did most of the strenuous physical labor—Thò Giaû, ngöôøi giuùp ñôõ nhö oâng A Nan laøm thò giaû cho Ñöùc Phaät. Thuaät ngöõ Nhaät Baûn "jisha" chæ moät vò Taêng treû laøm thò giaû cho sö truï trì; phuïc vuï sö truï trì nhö ngöôøi trôï giuùp nhöõng coâng vieäc caù nhaân. Trong nhöõng töï vieän thôøi trung coå, thò giaû ñöôïc tuyeån löïa trong soá nhöõng vò Taêng treû taøi naêng vaø coù nhieàu höùa heïn. Chöùc vuï ñöôïc moïi ngöôøi mong muoán vì noù cung caáp cho vò Taêng treû moät söï huaán luyeän quan troïng trong nhöõng phaàn

5997 vuï trong ñôøi soáng töï vieän. Vieäc laøm cuûa moät thò giaû laø chuaån bò cho ngöôøi treû naøy veà sau ñaûm nhieäm nhöõng chöùc vuï cao hôn trong töï vieän. Ñaëc bieät moät vò truï trì coù naêm thò giaû, phuïc vuï nhieàu vai troø khaùc nhau. Hoï giuùp ñaõi traø, chaêm soùc hoäp nhang cuûa phöông tröôïng, phuï leã trong coâng vieäc nghi leã, tieáp khaùch cuûa truï trì, coi soùc thö töø cuûa truï trì, troâng coi tröông muïc taøi chaùnh cuûa truï trì, vaø cung caáp söï chaêm soùc y teá vaø thuoác men cho truï trì. Thò giaû thöôøng coù ngöôøi phuï taù giuùp vieäc cho mình, nhöõng Phaät töû taïi gia giuùp laøm haàu heát caùc coâng vieäc naëng nhoïc. Personal belongings: Vaät duïng caù nhaân. Personal benefit: Atmahitam (skt)—Atmahita (skt)—Benefitting oneself—See Töï Lôïi. Personal bliss: Atmananda (skt)—Bliss of the self—Ngaõ Sôû Laïc. Personal conflicts: Nhöõng maâu thuaãn caù nhaân. Personal conviction: Loøng xaùc tín caù nhaân. Personal existence: Form—Body—Saéc thaân cuûa moãi ngöôøi. Personal experience: See Theå Nghieäm Caù Nhaân. Personal form: Individuality—Particular— Component parts—See Töï Töôùng. Personal identity: Ngaõ Tính. Personal luxurious items: Sôû höõu vaät duïng caù nhaân thuoäc loaïi xa xæ laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái)—Commits an offence involves Release and Expression of Regret. Personal offering: See Cuùng Döôøng. Personal power: Ngaõ coâng ñöùc löïc—Töï löïc— Naêng löïc tu haønh cuûa töï thaân hay töï duyeân. Personal prayer: Private prayer—Lôøi caàu nguyeän rieâng. Personal profit: Kyû lôïi—Personal advantage. Personal welfare: Tö Lôïi—Lôïi ích rieâng tö. Personalism (n): See Nhaân Vò. Personality (n): 1) Atta or Attan or Puggala (p)—AØtman or Pudgala (skt)—Ngaõ—Nhaân baûn—Caù tính (caùi ta, caùi toâi, caùi töï ngaõ)—Nhaân caùch. 2) Sakkaya anto (p)—Höõu thaân bieân. Personality of the true cultivator: Tö caùch cuûa baäc chôn tu. Personality view: Satkaya-drsti (skt)—Shinken (jap)—See Thaân Kieán. Personhood: Cuoäc soáng con ngöôøi.

Personification (n): Söï nhaân vò hoùa—Söï nhaân caùch hoùa. Perspective (a&n): Vieãn caûnh—Nhaõn giôùi. Perspective of the three natures: Tam Tính Ñoái Voïng—Caûnh cuûa ba tính—See Bieán Y Vieân. Perspire (v): Toaùt moà hoâi. Persuade other cultivator to admit the fault he or she is trying to hide: Thuyeát phuïc baïn ñoàng tu nhaän loãi maø vò aáy ñang daáu. Pertain (v): Thuoäc veà. Perturbed mind: Confused mind—See Loaïn Taâm. Pervade something: Spread all over the place— Lan toûa—Traøn ngaäp. Pervaded: Bò traøn ngaäp. Pervading light: See Phoå Minh. Pervading Light Tathagata: Samantaprabhasa (skt)—See Phoå Minh Nhö Lai. Pervading all worlds with one body: Moät thaân cuøng khaép taát caû theá giôùi—See Möôøi Cöûa Giaûi Thoaùt Cuûa Chö Ñaïi Boà Taùt. Pervasive hindrances: Thoâng Chöôùng—Chöôùng ngaïi phoå bieán. Pervasive light: See Voâ Ngaïi Quang. Pervasive permanence: Bieán thöôøng. Pervasive Purity Heaven: Subhakrtsna (skt)— Universal Purity Heaven—See Bieán Tònh Thieân. Pervasive and specific hindrances: Thoâng Bieät Chöôùng—Chöôùng ngaïi phoå bieán vaø ñaëc thuø. Pervasively connected: Thoâng Duyeân—Quan heä roäng khaép. Pervasively discriminated: See Bieán Keá Sôû Chaáp. Pervasively fathom: Doø xeùt roäng khaép—See Bieán Tham. Pervasively imagined phenomena: See Bieán Keá Sôû Chaáp Phaùp. Perverse mind: See Taâm Quyû. Perverse views: Mithya (skt)—See Taø Kieán. Perversion (n): Viparyaya (skt)—Thò phi ñieân ñaûo. Perversion of mind: Citta-vipallasa (p)—Taâm ñaém tröôùc. Perversion of perception: Sanna-vipallasa (skt)—See Ñieân Ñaûo Töôûng. Perversion of views: Ditthi-vipallasa (p)— Heterodoxy—Perverted views—See Ñaûo Kieán.

5998

Perverted folks: See Ñaûo Phaøm. Perverted mind: Citta-vipallasa (p)—Taâm Ñaém Tröôùc—Taâm ñoài truïy. Perverted opinions: Heterodoxy—See Taø Kieán. Perverted views: Prapacadarsana (p)— Papacadassana (p)—Heterodoxy—Taø ñaûo kieán— Hö voïng kieán—See Taø Kieán and Tình Kieán. Perverted views on the existence: Prapancadarsana (skt)—Hö voïng kieán. Peshawar (skt): Thaønh Baïch sa ngoõa. Pesi (skt): See Beá Thi. Pessimism (n): Chuû nghóa Bi quan. Pessimism or Optimism: Bi quan hay Laïc quan—See Laïc Quan Hay Bi Quan. Pessimistic: Passive—Tieâu cöïc—Negative. Pessimistic mind: See Taâm Trí Bi Quan. Pessimistic view: Quan ñieåm bi quan. Pessimistist: Ngöôøi theo quan ñieåm bi quan. Pestilence Ghost: See Leä Quyû. Peta (p): Preta (skt)—Quyû ñoùi, loaïi quæ khoâng coù haïnh phuùc—Hungry ghosts—See Ngaï Quæ. Petals of the lotus are made to bear the fruit: The petals are made to bear the fruit, in the same manner with expedient teachings are expounded in order to reveal the true teaching— Caùnh hoa mang göông sen (traùi) gioáng nhö phaùp phöông tieän ñöôïc giaûng giaûi ñeå hieån baøy chaân lyù. Peta-loka (p): Preta-loka (skt)—Realm of hungry ghosts—Coõi Ngaï Quæ—See Ngaï Quæ Giôùi. Petavatthu (p): Preta-sutra (skt)—See Kinh Ngaï Quyû Söï. Petition (n): Söï thænh caàu—Traàn tình—Keâu naøi— Caàu xin—Van naøi. Pettiness and strife: Söï nhoû nhaët vaø tranh chaáp. Pettivisaya (p): Realm of hungry ghosts—See Ngaï Quyû Giôùi. Petty (a): nhoû nhaët. Peyyavajja (p): Pleasant speech—See Laïc Thuyeát. Phadampa Sangye (tib): Cut off—Caét ñöùt. Pha-gyu (tib): Father tantra—Cha cuûa maät chuù— See Phuï Maät. Phag mo grub pa (tib): See Pommodrupa. Phag pa (tib): Ariyo (p)—Ayya (p)—Arya (skt)— A Leâ Da—An Honored One—An Honourable One—A sage—A saint—An Arhat—See Thaùnh Giaû.

Phala (skt & p): Fruits or fruition—State of consciousness following the attainment of Vipassana—Insight—See Quaû. Phala-citta (p): Path consciousness—See Taâm Quaû. Pha Lai Pagoda: Chuøa Phaû Laïi—Pha Lai Pagoda is one of the most ancient pagodas in Bac Ninh, Vietnam—Chuøa Phaû Laïi laø moät trong nhöõng ngoâi chuøa coå nhaát taïi tænh Baéc Ninh, Vieät Nam. Phalaparinama (skt): Quaû Naêng Bieán— Fruiting—Sanh quaû—Troå quaû. Phal chen (tib): Avatamsaka sutra—Kinh Hoa Nghieâm. Phalguna (skt): Thaùng thöù 12 cuûa AÁn Ñoä (giöõa thaùng hai vaø thaùng ba döông lòch)—The twelfth month in India (between the months of February and March). Phallic emblem of Siva: See Thieân Caên. Phalam Prati-grhnati (skt): Producing seed— See Thuû Döõ. Phalasa (skt): Baø La Xa—The bread-fruit tree with red flowers—Moät loaïi caây coù boâng ñoû vaø traùi coù boät nhö baùnh mì. Phanita (skt): Sugar can—See Phaû Ni Ña. Phantasm (n): Vipallasa (skt)—Hallucination— AÛo töôûng taâm linh—See AÛo Giaùc. Phantom (n): Mara (skt)—See Ma. Phap Dung Zen Master (?-1174): See Phaùp Dung Thieàn Sö. Phap Hoa Temple: Chuøa Phaùp Hoa—Name of a famous pagoda located in Phuù Nhuaän district, Saigon City, South Vietnam—Teân cuûa moät ngoâi chuøa noåi tieáng toïa laïc trong quaän Phuù Nhuaän, thaønh phoá Saøi Goøn, Nam Vieät Nam. Phap Hoi Temple: Chuøa Phaùp Hoäi—Name of a famous pagoda located in the tenth district, Saigon City, South Vietnam—Teân cuûa moät ngoâi chuøa noåi tieáng naèm trong quaän 10, thaønh phoá Saøi Goøn, Nam Vieät Nam. Phap Thong Thien Hy Zen Master: See Phaùp Thoâng Thieän Hyû Thieàn Sö. Phap Thuan Zen Master (914-990): See Phaùp Thuaän Thieàn Sö. Pharmottariya (skt): Moät trong möôøi taùm boä phaùi Phaät giaùo ôû AÁn Ñoä—Phaùp Thöôïng Boä. Pharusa (p): Evil—Harsh—Ñoäc aùc. Pharusavaca (p): Parusavaca (skt)—Harsh

5999 speech—Lôøi noùi thoâ loã coäc caèn—Noùi lôøi hung döõ. Phase: Transformation—Bieán töôùng. Phase of defilements: Klesavatta (skt)—Giai ñoaïn cuûa phieàn naõo. Phase of kamma: Kammavatta (p)—Giai ñoaïn cuûa nghieäp. Phase of resultants: Vipaka-vatta (skt)—See Dò Thuïc Quaû. Phassa (p): Spars(h)a (skt)—Contact—See Xuùc. Phassarammana (p): See Xuùc Traàn. Phassa (p): Contact—Touch—See Xuùc. Phassa-sutta (p): Sutra on contact, Samyutta Nikaya XXXVI.10—Kinh Xuùc Chaïm, Töông Öng Boä XXXVI.10. Phat Bao Temple: Chuøa Phaät Baûo—Name of a pagoda located in Taân Bình district, Saigon City, South Vietnam—Teân moät ngoâi chuøa thuoäc Heä phaùi Nam Toâng, toïa laïc trong quaän Taân Bình, thaønh phoá Saøi Goøn, Nam Vieät Nam. Phatika (skt): Sphatika (skt)—Water crystal— Rock crystal—See Baø Trí Ca. Phat Tich Tong Lam Temple: Phaät Tích Toøng Laâm—Name of a recently built pagoda, located in Phöôùc An village, Long Thaønh district, Bieân Hoøa province, South Vietnam—Teân cuûa moät ngoâi chuøa taân laäp toïa laïc trong laøng Phöôùc An, huyeän Long Thaønh, tænh Bieân Hoøa. Phat Y Linh Nhac Zen Master (1725-1821): See Phaät YÙ Linh Nhaïc. Pheasant saved by the fire-god: See Tró Cöùu Laâm Hoûa. Phena-sutta (p): Sutra on Foam, Samyutta Nikaya XXII.95—Kinh Boït Beøo, Töông Öng Boä XXII.95. Phenomena (n): Artha or Vastu (skt)—See Hieän Töôïng Töôùng. Phenomena can conceal the substance: Söï coù theå che daáu lyù. Phenomena can disappear in the substance: Form is unreal—Söï bieán maát trong lyù. Phenomena can reveal the substance: Söï phoâ baøy lyù. Phenomena are combinations of elements without permanent reality: See Giaû Hôïp. Phenomena depend on the substance for its existence: Söï tuøy thuoäc vaøo lyù maø toàn taïi. Phenomena and illusory sensations: Makyo

(jap)—Mara-realm—Ma caûnh—See Hieän Töôïng vaø Caûm Giaùc Hö AÛo. Phenomena is not the whole substance: Söï khoâng phaûi laø lyù. Phenomena and noumena: Thöïc haønh vaø lyù thuyeát—Practice and theory—See Söï Lyù. Phenomena and noumena are identical: Advita (skt)—Phenomena and reality are identical—See Baát Nhò. Phenomena with phenomena: As wave with wave—Söï söï vieân dung. Phenomena (is always) present with substance: Söï luoân ñi vôùi lyù. Phenomena (that is) produced by causative action: See Nhaát Thieát Phaùp Höõu Vi. Phenomena and reality are identical: See Töùc Söï Nhi Chaân. Phenomena is the substance: Söï chính laø lyù. Phenomena with substance: As waves and water—See Lyù Söï Vieân Dung. Phenomena and their underlying principles are identical: See Töùc Söï Töùc Lyù. Phenomena are totally empty: See Chö Phaùp Giai Khoâng. Phenomenal activities: See Söï Taïo. Phenomenal consciousness: Söï Thöùc—Caùi thöùc cuûa giaùc quan. Phenomenal defilement: Defilement of the passions—See Traàn Caáu. Phenomenal dharmakaya: See Söï Phaùp Thaân. Phenomenal ego: See Giaû Ngaõ. Phenomenal existence: See Höõu. Phenomenal fire: Söï hoûa—Phenomenal fire, in contrast with natural fire (taùnh hoûa)—Söï hoûa ñoái laïi vôùi “taùnh hoûa.” Phenomenal function: See Söï Vaän Haønh Cuûa Hieän Töôïng. Phenomenal hindrances: See Söï Chöôùng. Phenomenal identity: See Töông Töùc. Phenomenal meditation: The meditation of external forms—See Söï Quaùn. Phenomenal and noumenal are identical: See Höõu Khoâng Baát Nhò. Phenomenal radiance of Buddha: The light in temporary manifestations—See Hieän Khôûi Quang. Phenomenal realm: Söï phaùp giôùi hay höõu vi

6000 phaùp giôùi—See Söï Phaùp Giôùi. Phenomenal space: Active space—See Höõu Vi Hö Khoâng. Phenomenal things: See Giaû Danh Höõu. Phenomenal world: External world— Phenomenal existence—See Caûnh Giôùi Töôùng. Phenomenal world is neither becoming nor passing: See Theá Ñeá Baát Sinh Dieät. Phenomenal world and Prajna: External world prajna—See Caûnh Giôùi Baùt Nhaõ. Phenomenal world is said to be as a dream or illusion: Theá giôùi hieän töôïng ñöôïc cho laø moäng huyeãn. Phenomenal world is said to be as shadow or image: Theá giôùi hieän töôïng ñöôïc coi laø boùng môø hay aûo aûnh. Phenomenalism (n): Chuû nghóa hieän töôïng—See Thaät Töôùng Luaän. Phenomenon (n): Hieän töôïng—See Giaû Höõu. Phenomenon and noumenon: Activity and principle—Practice and theory—See Hieän Töôïng Vaø Thöïc Theå. Philantropic (a): Baùc aùi—Nhaân aùi—Töø taâm. Philantropical (a): Baùc aùi—Nhaân aùi—Töø taâm. Philanthropy (n): Loøng baùc aùi—Töø thieän. Philosopher (n): Trieát gia. Philosophical (a): Thuoäc veà trieát hoïc. Philosophical attitude: Thaùi ñoä trieát lyù. Philosophical setting: Moâi tröôøng trieát hoïc. Philosophical system: The fundamental teachings—See Giaùo Lyù Caên Baûn. Philosophical teaching: Lyù moân. Philosophical theology: Trieát lyù thaàn hoïc. Philosophy (n): Trieát hoïc. Philosophy of noumenal and phenomenal: See Taùnh Töôùng Hoïc. Philosophy which is number one in meaning: Dai-Ichi-Gi-Tai (jap)—Dondam (tib)—The consummate philosophy—See Ñeä Nhöùt Nghóa Ñeá. Philosophy of science: Trieát hoïc veà khoa hoïc. Philosophy of voidness: Trieát hoïc Taùnh khoâng. Phoenix (n): Chim phöôïng hoaøng. Pho Tinh Zen Master: See Phoå Tònh Thieàn Sö. Photograph (n): AÛnh—Picture—Image. Photolithigraphy (n): AÛnh aán. Photo map: AÛnh ñoà. Phottabbarammana (p): Xuùc Sôû Duyeân—

Tangible object, experienced through body sense. Phowa (tib): Transference of consciousness meditation—See Chuyeån Thöùc Thieàn. Phra: A Thai term for “elder”—See Tröôûng Laõo (6). Phrana-Kassapa (skt): Purana-kasyapa (skt)— Phuù Lan Na Ca Dieáp—See Baát Lan Ca Dieáp. Phrenology (n): Thuaät boùi ñaàu (xem kích thöôùc cuûa ñaàu ngöôøi ñeå ñoaùn töông lai haäu vaän). Phuc Dien Zen Master: See Phuùc Ñieàn Thieàn Sö. Phung po (tib): Skandha (skt)—See Uaån. Phung po nga (tib): Skandha (skt)—See Uaån. Phuoc Hau Master: See Phöôùc Haäu. Phuoc Hue Master: See Phöôùc Hueä (2). Phur ba (tib): Dao duøng trong nghi leã maät giaùo Taây Taïng—Ritual dagger is usually used in Tibetan tantric ceremonies. It commonly has a shaft with three blades and Vajra at the end of the handle. It is often used in ceremonies in which evil forces are subdued, and is commonly plunged into an effigy representing these forces—Loaïi dao naøy thöôøng coù ba löôõi vaø moät caùi chuøy Kim cang ôû cuoái caùn dao. Dao thöôøng ñöôïc duøng trong nghi leã trong ñoù ma löïc ñaõ bò khuaát phuïc, vaø thöôøng ñöôïc caém vaøo hình noäm ñeå tieâu bieåu cho nhöõng löïc naøy. Phutana: Putana (skt)—See Phuù Ñôn Na. Phyachen (tib): Mahamudra (skt)—Chaja-chenpo (tib)—Great seal—See Ñaïi Thuû AÁn. Phyi dar (tib): The period of Phyi dar in the ninth century in Tibetan Buddhism—Giai ñoaïn Phyi dar vaøo theá kyû thöù IX trong Phaät giaùo Taây Taïng. Phyir mi'ong (tib): Anagamin (skt)—Nonreturner—See Baát Hoaøn. Physics: Vaät Lyù Hoïc. Physical (a): Thuoäc veà theå chaát—Thuoäc veà thaân theå. Physical actions: See Thaân Nghieäp. Physical body: Sanh Thaân—See Nhuïc Thaân. Physical actions: Kaya-sankhara (p)—Thaân haønh—See Thaân Nghieäp. Physical body of a Bodhisattva: RupakayaBodhisattva (skt)—One who becomes a Bodhisattva in the physical body—Nhuïc thaân Boà Taùt. Physical change of form: Thaàn bieán thò ñaïo—

6001 Duøng thaân nghieäp daãn daét. Physical characteristics and marks: Töôùng Haûo. Physical concourse: Söï tham döï thöïc teá. Physical constitution: Taikaku (jap)—Theå Caùch. Physical contact: Tieáp xuùc vaät lyù. Physical cultivation: Theå duïc. Physical death: Cheát thaân xaùc (veà maët theå lyù). Physical endurance: Thaân nhaãn—Physical patience. Physical essence: Baûn chaát hình theå. Physical existence: Physical existence in the world of form—Söï hieän höõu vaät lyù trong theá giôùi höõu hình. Physical experiment: Thí nghieäm vaät lyù. Physical explanation: Söï giaûi thích hieän thöïc (cuûa khoa hoïc töï nhieân). Physical eye: Mamsacakshus (skt)—Eye of flesh—Human eye—See Nhuïc Nhaõn. Physical factors: Nhöõng yeáu toá vaät chaát— Elements Physical force: Söùc maïnh vaät chaát (söùc maïnh cuûa cô baép thòt). Physical heart: Hrdaya (skt)—Nhuïc ñoaøn taâm. Physical inorganic order: Utu-niyama (p)—Traät töï vaät theå voâ cô. Physical law: Rtu-niyama (skt)—Ñònh luaät vaät lyù. Physical light: See Saéc Quang Minh. Physical lust: Söï ham muoán veà xaùc thòt. Physical manifestation: Söï bieåu hieän vaät chaát. Physical material: Höõu hình. Physical and mental torpor: Ignorance—Si meâ. Physical offering: See Boá Thí Thaân. Physical organic order: Bija-niyama (p & skt)— Traät töï vaät theå höõu cô. Physical patience: Thaân nhaãn—Physical endurance. Physical person: Con ngöôøi baèng xöông baèng thòt. Physical powers: See Thaân Löïc. Physical sensations: Xuùc chaïm veà theå xaùc—See Baùt Xuùc. Physical sickness: Thaân bònh. Physical strength: Tairyoku (jap)—Theå Löïc, söùc maïnh cô theå. Physical suffering: See Thaân Khoå. Physical suffering during old age: Jaradudkha (skt)—Physical suffering of old age—Laõo Khoå.

Physical and transformation bodies: Sinh thaân vaø hoùa thaân (cuûa Ñöùc Phaät). Physical wheel: Thöïc luaân—The wheel of food. Physical world: Material world—Theá giôùi höõu hình—Rupa-dhatu—See Saéc Giôùi. Physician (n): Y só. Physicism (n): Thuyeát duy vaät. Physicist (n): Nhaø vaät lyù hoïc. Physics (n): Vaät lyù hoïc. Physiognomy (n): Dieän muïc—Thuaät xem töôùng maïo—Appearance. Physiological (a): Thuoäc veà sinh lyù. Physiology (n): Sinh lyù hoïc. Picasa (skt): Tyø Xaù Da—See Ñaïm Tinh Khí Quyû. Picatcha (skt): Quyû aên tinh khí ngöôøi. Pick (v): Traïch—1) Select: Choïn löïa; 2) Pravicara (skt): See Traïch Phaùp Giaùc Phaàn. Pick the fruit: Haùi quaû. Pick a quarrel with: Kieám chuyeän—To find fault with—To seek a quarrel with. Pictorial Stories of Buddhism: Samdrarananda (skt)—Phaät truyeän baèng tranh, vieát baèng Phaïn ngöõ. Picture (n): AÛnh—Image—Photograph. Pictured biscuits: See Hoaïch Bính. Picturesque scenery: Caûnh saéc röïc rôõ. Pieces of red mind: Sekishin-Henpen (jap)— Xích Taâm Phieán Phieán—Taâm chaân thaät trong moïi luùc lieân tuïc—Naked or bare mind of successive moments. Pien-wen (jap): Tales of marvelous events, a genre of Chinese literature used to popularize stories from the life of the Buddha and from various sutras—Nhöõng caâu chuyeän huyeàn dieäu, moät loaïi vaên chöông Trung Hoa ñöôïc duøng ñeå phoå thoâng hoùa nhöõng caâu chuyeän veà cuoäc ñôøi ñöùc Phaät ñöôïc ruùt ra töø caùc kinh ñieån. Pierce-ear monks: See Xuyeân Nhó Taêng. Pierced by an arrow accidentally: Bò muõi teân töï döng lao tôùi ñaâm vaøo chaân (moät trong chín tai naïn cuûa Ñöùc Phaät). Piety: Loøng hieáu thaûo—Söï suøng moä. Pig: Hôïi (from 9 p.m. to 11 p.m.)—One of the twelve animals. Pig-head monk: See Trö Ñaàu Hoøa Thöôïng. Pigu (kor): Bhiksu (skt)—Monk—Taêng. Pi-kouan (jap): See Bích Quaùn.

6002

Pilahaka-sutta (p): Sutra on the Dung Beetle, Samyutta Nikaya XVII.5—Kinh Boï Hung, Töông Öng Boä XVII.5. Pilferage-hungry ghost: See Thieåu Taøi Quyû. Pilgrim (n): Punnatitthagami (p)—Ngöôøi ñi haønh höông. Pilgrimage (n): Cuoäc haønh höông—See Haønh Cöôùc. Pilgrimage to the Ganges: Gangayatra (skt)— Cuoäc haønh höông vuøng soâng Haèng. Pilgrims’ lodge: Nhaø troï cuûa khaùch haønh höông. Pilindavatsa (skt): Taát Laêng Giaø Baø Ta—See Dö Taäp A La Haùn. Pilingavatsa (skt): The remnants of habits—Thoùi quen coøn löu laïi cuûa moät vò A La Haùn—See Dö Taäp. Piling up of bones of former incarnation: See Coá Coát Nhö Sôn. Pills of immortality: Thuoác tröôøng sanh. Pill of many kinds of incense: See Hoøa Höông Hoaøn. Pill for restoring the youth: See Hoaøn Nieân Laïc. Pillar (n): Coät truï. Pillow Sutra: A deathbed Buddhist service performed as a customary part of Japanese funeral rituals—Nghi thöùc tuïng kinh taïi giöôøng cuûa ngöôøi cheát, thöôøng ñöôïc cöû haønh trong leã tang cuûa ngöôøi Nhaät. Pilusaragiri (skt): See Töôïng Kieân Sôn. Pindala (skt): Pindara hell—Ñòa nguïc Taân Ñaø La—Ñòa nguïc Taân Tra La. Pinda-pata (p): Trì bình hay khaát thöïc—Food given as alms—See Phaân Veä. Pinda-pata-parisuddhi-suttam (p): Sutra on Pure Mendicancy—Kinh Khaát Thöïc Thanh Tònh. Pindara (skt): Pindala (skt)—See Taân Ñaø La. Pindavana (skt): Tuøng Laâm—Khu röøng caây tuøng—Pine forest—A Clump of forest—A large assembly of monks—A monastery. Pindavana-vihara (skt): Tuøng Laâm Tònh Xaù. Pindola (skt): Pindola-Bharadvaja (skt)—See Taân Ñaàu Loâ Phaû La Ñoïa. Pindola-Bharadvaja (skt): See Taân Ñaàu Loâ Phaû La Ñoïa. Pine-planting pilgrim: Saisho-Doja (jap)—See Laâm Teá Taøi Tuøng. Pingala (skt): See Taân Giaø La.

Pingalanetra (skt): See Thanh Muïc. Pingala-sutra (skt): See Baêng Yeát La Thieân Ñoàng Töû Kinh. Pinhole-sized mouth ghosts: Needle-mouth ghosts—Loaøi quyû mieäng nhoû nhö caây kim. Pink pennon in the Southeast: See Ñoâng Nam Hoàng Phöôùn. Pioneer: Vanguard—Tieàn phong. Pioneer missionary: Nhaø truyeàn giaùo tieân phong. Pious (a): Ñaïo ñöùc—Hieáu thaûo. Pious girl: Hieáu nöõ. Pious son: Hieáu nam. Pious vow: Hieáu nguyeän. P’i-P’a: See Tyø Baø. Pipes, strings, and preaching: See Quaûn Huyeàn Giaûng. Pippala (skt): Bodhidruma (skt)—Baùt Taùt La—Ti Baùt La—Bodhi-tree—See Boà Ñeà Thoï. Pippala Cave: See Taát Baùt La Quaät. Pippala-vrksa (skt): Taân Phaùt Lôïi Löïc Xoa—The bodhi-druma—See Boà Ñeà Coå. Pippalayana (skt): See Kasyapa. Pisaca (skt): Essence-and-Energy-Eating Ghost— See Ñaïm Tinh Khí Quyû. Pisaci (skt): Tyø Xaù Chi—Tyø Xaù Giaù—Female sprites, or demons—Nöõ Ñaïm Tinh Khí quyû. Pisaka (skt): Quyû Tyø Xaù Da—See Ñaïm Tinh Khí Quyû. Pisuna-jihva (skt): Pisunavaca (p)—Doubletoungue—See Löôõng Thieät. Pisunavaca (p): Backbiting speech—Malicious speech—Noùi Lôøi Ñaâm Thoïc—See Ly Giaùn Ngöõ. Pit of pride and arrogance: Kieâu Khang—Haàm hoá cuûa ngaõ maïn coáng cao. Pita (p): Yellow—Huyønh—Vaøng. Pitaka (skt): Tyø Laëc—Storage—See Tam Taïng Kinh Ñieån. Pitaka Doctrine: See Tieåu Thöøa Taïng Giaùo. Pitakatraya (skt): Pitakattaya (p)—The three store houses—Tam taïng kinh ñieån. Pitakattaya (p): See Pitakatraya. Pitalkhora (skt): Name of a Buddhist place in west India. In the Buddhist caves at Pitalkhora, seven painted inscriptions are found which record the names of Buddhist monks who bore the cost of the wall-paintings—Ñòa danh Phaät giaùo ôû vuøng taây AÁn Ñoä. Trong caùc hang ôû Pitalkhora ngöôøi ta

6003 tìm thaáy baûy baûng chöõ vieát baèng sôn ghi teân caùc tu só Phaät giaùo ñaõ chòu chi phí veà caùc böùc bích hoïa. Pitasila (skt): See Tyù Ña Theá La. Pitfal (n): Baãy raäp—Trap. Piti (p): Rapture—Zest—Haân hoan hay höùng thuù—See Phæ. Pitiable, or poor and needy, as the field or opportunity for charity: See Bi Ñieàn. Pitiful (a): Ñaùng thöông—Pitious. Pitifless (a): Nhaãn taâm. Pitifless deed: Haønh ñoäng nhaãn taâm. Pitiflessness: Gataghrna (skt)—Söï nhaãn taâm. Piti-sambojjhanga (p): Priti-sambhodhyanga (p)—The third bodhyanga—See Hyû Giaùc Phaàn. Pitr (skt): Ti Ñeá Lôïi—A kind of hungry demon— Moät loaïi quyû ñoùi. Pity: Töø Bi—Bi maãn (bi maãn ñeå thaønh töïu nhaãn ñoä). Pity in regard to beings in time and sense: See Quyeàn Bi. Pity virtue: See Bi Ñöùc. Pity and wisdom: See Bi Trí. Pitying boat: See Bi Thuyeàn. Pitying contemplation: See Bi Quaùn Töø Quaùn. Pitying thought for the happiness of all creatures: Tö töôûng bi maãn vì haïnh phuùc cuûa chuùng sanh—See Bi Maãn. Pitying virtues of a Buddha: Bi Ñöùc. Pitying vow: Vow of pity—See Bi Nguyeän. Pivotal (a): Noøng coát. Pivotal assembly: See Ñöông Cô Chuùng. Pivotal point: Ñieåm quan troïng. Piyadasi (p): Thieän Kieán Vöông—A title of King Asoka—Good-Appearance King—Danh hieäu cuûa vua A Duïc—See A Duïc Vöông. Piyadassi (p): Name of one of one hundred Pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc soáng moät thôøi gian daøi treân nuùi Isigili. Piyajatika-sutta (p): Sutra From One Who is Dear, Anguttara Nikaya 87—Kinh AÙi Sanh, Taêng Nhaát A Haøm 87. Piya-sutta (p): Sutra on being dear, Samyutta Nikaya III.4—Kinh AÙi Thaân, Töông Öng Boä III.4. Pi-Yen-Lu (chi): Hekiganroku (jap)—Pi-Yen-Lu (chi)—Blue Rock Collection—See Bích Nham Luïc.

Placated: Ñöôïc xoa dòu. Place: Gocara or Vastu (skt)—Caûnh giôùi—Choã ngoài (toøa)—Ñaïo Traøng—Bodhimandala. Place of assembly for ceremonial purpose: See Taùc Phaùp Giôùi. Places in the body that represent the six paths of rebirth: Nôi treân thaân ngöôøi tieâu bieåu cho saùu ñöôøng taùi sanh. Place of the body and touches: Kayasparshtavya (skt)—Thaân Xuùc Xöù. Place of the ear: Nhó Xöù—See Thaäp Nhò Nhaäp. Place of ear and sound: Srotra-sabda (skt)—Nhó Thanh Xöù. Place of Enlightenment: Bodhi Seat—Truth Plot, holy site—See Boà Ñeà Ñaïo Traøng. Place the hand on top of the head: See Ma Ñænh. Place of immortality: Baát Töû Xöù—Coõi baát töû. Place of mind and dharmas: Mano-dharma (skt)—YÙ Phaùp Xöù. Place of nose and smell: Ghrana-gandha (skt)— Place of nose and smell—Tyû Höông Xöù. Place offering on an altar: Thöôïng Teá. Places where the organs and objects of physical sense meet: See Saéc Nhaäp. Place of patience: Ksanti-pramta (skt)—See Nhaãn Ñoä. Place in position: An vò (Phaät)—To install—To settle. Place of peace: See Nhaøn Xöù. Place in position: To install—To settle—An vò. Place of precious things: Perfect nirvana—See Baûo Sôû. Place for pure cultivation: Abode of the celibate—Place for spiritual cultivation—Pure abode—Tinh thaát. Place for religious practices: Dharma-preaching ground—Phaùp traøng—Ñaïo Traøng. Place all sentient beings in the enlightenment of Buddhas: Ñaët taát caû chuùng sanh nôi Phaät Boà Ñeà, töï bieát thoï kyù. Place of the tongue and taste: Jihva-rasa (skt)— Thieät Vò Xöù. Place of torment: Naraka (skt)—Jigoku (jap)— Hell. Place the two quarrelling monks face to face in order to clarify and solve the problem: Sam-

6004 mukha-vinaya (skt)—See Töï Thuaän. Place of worship: Leã ñöôøng—Nôi thôø phöôïng. Placid (a): Ñieàm tónh. Placing five hot jabs on the Old Virtue's back: Coâng aùn ñoå naêm thöù löûa ñoát löng—See Coå Ñöùc Hoûa Sao. Placing the head on the head: Zujo-Anzu (jap)— See Ñaàu Thöôïng An Ñaàu. Placing all sentient beings inside a pore without crowding: Ñeå taát caû chuùng sanh ôû trong moät loã loâng maø khoâng chaät heïp. Plain: Ñôn giaûn—Plain (simple) living—Loái soáng ñôn giaûn. Plain gruel: Chaùo traéng. Plain meaning: See Hieån Lieãu. Plain spoken: Nghó sao noùi vaäy (Taâm khaåu nhö nhaát)—To say what one thinks. Plainly and straightforwardly stated statement: See Minh Vaán. Plan (v): Chöông trình—Döï tính—To project. Plan of Avatamsaka: Hoa Nghieâm Phaùp Giôùi— Realm of Dharma—Dharmadhatu. Plans of existence: Caùc coõi hieän höõu (tam giôùi)— Three realms. Plank (n): Taám vaùn. Plants: Bija-jatani (p)—Bhutagama (p)—Thöïc Vaät—Vegetation—A living plant. Plant few seeds but wish to harvest abundance of fruits: Gieo troàng ít maø muoán ñaëng traùi nhieàu. Plant good causes: Troàng caên laønh. Plant no good causes: Khoâng troàng caên laønh. Plant pure elements: Gieo yeáu toá thieän laønh. Plant roots of goodness, gain the good graces of the Buddhas: Troàng thieän caên ñeå ñöôïc chö Phaät hoan hyû. Plant all virtuous roots: See Thöïc Chuùng Ñöùc Boån. Plantiff says yes, the dependant says no: See Nguyeân Vieát Höõu, Bò Vieát Voâ. Platform Sutra: Dan-gyo (jap)—Liu-tsu-ta-shihfa-pao-t'an-ching (chi)—Sixth Patriarch Sutra— See Kinh Phaùp Baûo Ñaøn. Play (n): Vôû kòch. Play-actor: Keû ñaïo ñöùc giaû. Play fool: Giaû ngu—To pretend ignorance. Play games, including chess and other electronic games: To commit an Expression of

Regret Offence—Chôi caùc troø chôi, keå caû chôi côø vaø caùc moân chôi baèng ñieän töû khaùc ñeàu phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Play the lottery: Chôi veù soá (hoaëc soá ñeà)—Vò Tyø Kheo hay Tyø Kheo Ni naøo chôi veù soá hoaëc soá ñeà laø phaïm toäi xaû ñoïa (caàn phaûi buoâng boû vaø phaùt loà saùm hoái). Play the lute before an ox: Ñaøn khaûy tai traâu— See Ñoái Ngöu Ñaøn Caàm. Play-mate: Baïn töø thuôû nhoû. Playing in samadhi: Yuge-Zanmai (jap)— Samadhi of enjoyment—See Du Hyù Tam Muoäi. Plead (v): Caõi choáng laïi ai—To plead against someone. Pleasant (a): Lovely—Thích thuù—Vöøa yù. Pleasant assembly: Happy meeting—Pleasant gathering—Thaéng hoäi. Pleasant bodily feeling: Sukha vedana (p)—See Laïc Thoï. Pleasant features: Laksana-vyanjana (skt)— Sogo (jap)—See Töôùng Haûo. Pleasant feeling: Sukha vedana (p)—Pleasurable feeling—Joyful—See Laïc Thoï. Pleasant gathering: Happy meeting—Pleasant assembly—Thaéng hoäi. Pleasant and harmonious sound: AÂm thanh du döông. Pleasant in the present and brings painful future results: Hieän taïi laïc vaø töông lai quaû baùo khoå. Pleasant in the present and brings pleasant future results: Hieän taïi laïc vaø töông lai quaû baùo laïc. Pleasant progress with quick comprehension: Laïc Haønh Toác Chöùng. Pleasant progress with slow comprehension: Laïc Haønh Trì Chöùng. Pleasant practice of the mind of a Bodhisattva: Haïnh an laïc nôi taâm—See Taâm An Laïc Haïnh. Pleasant practice of the mouth of a Bodhisattva: Haïnh an laïc nôi khaåu—See Khaåu An Laïc Haïnh. Pleasant practice of the vow of a Bodhisattva: Haïnh an laïc nôi nguyeän—See Nguyeän An Laïc Haïnh. Pleasant speech: Peyyavajja (p)—See Laïc thuyeát.

6005

Pleasant taste: See Laïc Vò. Pleasant tone: Kalabhashin (skt)—Gioïng noùi vui veû. Pleasant words: Priyavacana (skt)—Kind speech, or kindly talk—Affectionate speech—Kind communication—See AÙi Ngöõ Nhieáp. Pleased: Nanda (skt)—Glad—See Hoan Hyû. Pleasing effects: Khaû AÙi Quaû—Quaû vui. Pleasing environment: Moâi tröôøng vui veû. Pleasing speech: Myõ Ngöõ—Lôøi noùi taïo ra vui veû. Pleasing things: Laïc Söï—Nhöõng söï vieäc taïo ra vui veû. Pleasurable: Happy—Joyful—Laïc. Pleasures (n): Sukkha (p)—Sukhendriya (skt)— Khoaùi YÙ—Bliss—Delights—Happiness—Joy— Nhöõng laïc thuù. Pleasures of the five senses: Duïc laïc cuûa nguõ caên. Pleasure or pain caused by good or evil deeds: The rewarding cause or fruit-ripening cause—Baùo nhaân—Quaû thuïc nhaân. Pleasurable investigation: Suy tö ñeán hyû laïc. Pleasure in meditation: Thieàn duyeät thöïc. Pleasures produced by touch: See Xuùc Laïc. Pleasures and sorrows: Joys and griefs—Hyû vaø öu (laïc vaø khoå). Plenary (a): Ñaày ñuû—Toaøn theå. Plenitude (n): Söï vieân maõn. Plentiful (a): Chan chöùa—Overflowing— Abundant. Pliancy: Taùnh deã uoán naén—Pliability. Pliancy of the mind: Taâm Nhu—Tính meàm deûo deã uoán naén cuûa taâm. Plot of land: A field—Moät maûnh ñaát. Plough (n): Caùi caøy. Plough the land (soil): Caøy ñaát. Ploughing: Caøy ruoäng. Ploughing Festival: Leã Haï Ñieàn—See Haï Ñieàn Tieát. Ploughing the soil and eating meals: See Ñòa Taïng Chuûng Ñieàn. Plum tea: Baito (jap)—A sweet beverage made by mountain plum and sugar. At some Zen temples in Japan, it is served daily to the resident monks and nuns after the morning service—Traø maän, moät loaïi thöùc uoáng ñöôïc laøm baèng traùi maän nuùi vaø ñöôøng. Taïi moät soá töï vieän ôû Nhaät, loaïi traø

naøy ñöôïc chö Taêng Ni duøng haèng ngaøy sau moãi thôøi coâng phu saùng. Plunder something: Steal something—AÊn caép vaät gì. Pluralism (n): Chuû nghóa ña nguyeân—Söï kieâm nhieäm nhieàu coâng vieäc cuøng moät luùc. Plurality (n): Tính ña nguyeân. Pluriformity (n): Hình thöùc ña chuûng. Plus side: Taêng ích bieân. Pluto heaven: Vaisramana (skt)—Thieân vöông Tyø sa moân. Pneumatic (a): Thuoäc veà tinh thaàn—Thieâng lieâng—Linh tính. Pneumatocentric (a): Laáy tính thieâng lieâng laøm troïng taâm. Pneumatology (n): Thaàn Thaùnh luaän. Po-chang Huai-hai: Pai-chang-Huai-hai—See Baùch Tröôïng Hoaøi Haûi Thieàn Sö. Poem (n): Gatha (p & skt)—Keä—Chant— Stanza—Verse. Poem of eulogy to someone: Baøi thô ca tuïng ai (sau khi ngöôøi ñoù ñaõ cheát). Poems in praise of the Ganges: Gangamahatmya (skt)—Thi ca taùn thaùn soâng Haèng. Poetry (n): See Haiku. Point of controversy: Keä thuyeát. Point directly to the human mind: See Tröïc Chæ Nhaân Taâm. Point a finger at the moon: See Chæ Nguyeät. Point (v) out: Nhaán maïnh. Point out and instruct: Thò giaùo (chæ daïy). Point of a koâan: Head phrase—See Wato. Point out someone’s faults: Chæ loãi cuûa ai. Points of view on the world: Quaùn saùt veà theá gian. Point (v) out a way: Vaïch ra con ñöôøng Point (v) to the West: See Chæ Phöông Laäp Töôùng. Pointing-out instruction: Ngo troe chi dama pa (tib)—Point directly to the mind—See Tröïc Chæ Nhaân Taâm. Poise (v): Thaêng baèng. Poison: Ñoäc—See Tam Ñoäc. Poison of anger: Saân ñoäc—See Tam Ñoäc. Poison of desire: Love which harms devotion to cultivation—See AÙi Ñoäc.

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Poison and Deva- drums: See Ñoäc Thieân Nhò Coå. Poison-Gathering Ghost King: See Nhieáp Ñoäc Quyû Vöông. Poison of desire: See AÙi Ñoäc. Poison of ignorance: See Si Ñoäc. Poison of love: See AÙi Ñoäc. Poison of touch: See Xuùc Ñoäc. Poison of wrong views: Turbidity of wrong view—Kieán ñoäc hay kieán tröôïc—See Nguõ Ñoäc. Poisoned drum: See Ñoäc Coå. Poisonless Ghost King: Voâ Ñoäc Quyû Vöông. Poisonous arrow: See Ñoäc Tieãn. Poisonous dragons: Wicked dragon—See Ñoäc Long. Poisonous drums: Ñoäc Coå. Poisonous outflows: Höõu laäu. Poisonous seed: Haït gioáng ñoäc. Poisonous serpent: Venomous serpent— Poisonous snake—See Ñoäc Xaø. Poisonous snakes: See Ñoäc Xaø. Poisonous tree: Ñoäc thuï (caây ñoäc). Poisonous and wicked dragon: Ñoäc long. Poisonousness (n): Ñoäc tính—Toxicity. Pokkharani-sutta (p): Sutra on the pond, Samyutta Nikaya XIII.2—Kinh Caùi Gieáng, Töông Öng Boä XIII.2. Pokkhara-smti (p): Phí Giaø La Baø La—Name of a Brahman during the time of the Buddha—Teân cuûa moät vò Baø La Moân thôøi ñöùc Phaät. Polar Mountain: Sumeru Mount—Nuùi Tu Di. Polaris: North-pole star—Sao Baéc Ñaåu. Polarization (n): Söï ñoái khaùng—Khuynh höôùng ñoái laäp. Polarized light: AÙnh phaân cöïc. Pole of the mind: See Taâm Cöïc. Polemic (n): Cuoäc buùt chieán. Polemics (n): Khoa buùt chieán. Polishing a mirror: Makyo (jap)—Practice in the Buddhist state—See Masen. Polishing a tile: See Masen. Politics: See Chính Trò. Pollute the environment: Causing pollution of the environment—Laøm oâ nhieãm moâi tröôøng. Polluted: Upaklista (skt)—OÂ nhieãm—Defiled— Impure—Soiled—Stained—Sôû nhieãm—That which is soiled or stained.

Polluted by bad habits: Contaminated by bad customs—See Nhieãm Taäp. Polluted mind: Contaminated mind—See Nhieãm Taâm. Polluted thoughts: Vitathavitakka (p)—False (erroneous) thinking—Erroneous thought—False notions—False ideas—False thoughts—See Voïng Töôûng. Polluting desire: Nhieãm aùi. Polluting things: See Nhieãm Phaùp. Pollution: OÂ nhieãm—Ueá nhieãm. Pollution bond: See Nhieãm Tröôùc. Polo Condre: See Quaät Luaân. Polulo (skt): Baùt Loä La—Coù leõ laø vuøng Baltistan—Perhaps Baltistan. Polygamist (n): Ngöôøi uûng hoä loái soáng ña hoân. Polygamous (a): Nhieàu choàng nhieàu vôï. Polygamy (n): Ña theâ—Polygamous (a). Polyglot (a): Coù nhieàu ngoân ngöõ. Polytheism (n): Chuû nghóa ña thaàn giaùo. Polytheist: Ngöôøi theo ña thaàn giaùo. Polytheistical (a): Thuoäc veà thuyeát ña thaàn. Pomegranate (n): See Thaïch Löu. Pommodrupa (skt): Phag mo grub pa (tib)— Name of a great student of Gampopa Sonam Rinchen in the twelfth century, who founded the Kagyu lineage in Tibet—Teân cuûa moät vò ñaïi ñeä töû cuûa Ñaïi Baûo Caùp Giaûi, ngöôøi khai saùng ra tröôøng phaùi Kagyu ôû Taây Taïng. Pomp (n): Magnificence—Splendor—Caûnh huy hoaøng. Pompous (a): Magnificent—Splendid—Huy hoaøng. Pond of flowers: Ikebana (jap)—Hoa Trì. Ponder (v): Vitakketi (p)—Vitark (skt)— Investigation—Quaùn töôûng—Suy gaãm. Ponder over something: Meditate upon something—Reflect upon something—Think of something—Quaùn töôûng (taâm nieäm) veà caùi gì. Pondering : Vitakka (p)—Vitarka (skt)— Investigation—Suy gaãm—See Quaùn Töôûng. Pondering on the Buddha and not passing the time in vain: See Taâm Nieäm Baát Khoâng Quaù. Pongamsa P'ai (kor): Name of a Korean Zen sect, founded by Zen master Tohon (824-882) in the middle of the ninth century. Its main temple located on Mount Pongamsa—Nghóa Döông Sôn

6007 Phaùi, teân cuûa moät phaùi Thieàn Ñaïi Haøn, ñöôïc thaøn h laäp bôûi Thieàn sö Trí Tieân vaøo giöõa theá kyû thöù IX. Ngoâi chuøa chính cuûa toâng phaùi naøy toïa laïc treân nuùi Nghóa Döông. Pongnimsa P'ai (kor): Name of a Korean Zen sect, founded by Zen master Hyonuk (787-869) in the middle of the ninth century. Its main temple located on Mount Pongnimsa—Thaùnh Truï Sôn Phaùi (Ñoàng Lyù Sôn), teân cuûa moät phaùi Thieàn Ñaïi Haøn, ñöôïc thaønh laäp bôûi Thieàn sö Voâ Nhieãm vaøo giöõa theá kyû thöù IX. Ngoâi chuøa chính cuûa toâng phaùi naøy toïa laïc treân nuùi Thaùnh Truï. Ponobhavika (p): Daãn ñeán taùi sanh. Pool of blood: See Huyeát OÂ Trì. Poor: In povery—(a): Ngheøo khoå—(n): The poor—Ngöôøi ngheøo khoå—Ngöôøi ngheøo. Poor animals: Loaøi vaät ñaùng thöông. Poor house: Nhaø teá baàn. Poor land: Tanu-bhumi (skt)—See Baïc Ñòa. Poor man: Cuøng nhaân. Poor and miserable: Cuøng khoå. Poor monk: See Baàn Taêng. Poor people have few visitors even if they live in the market place: See Baàn Cö Naùo Thò Voâ Nhaân Vaán, Phuù Taïi Thaâm Sôn Höõu Khaùch Taàm . Poor religion: See Baàn Ñaïo (3). Poor son: Daridra-purusa (skt)—See Cuøng Töû. Poor spirited (a): Coù tinh thaàn ngheøo khoå. Poor without fawning (flattering) on anybody and rich without being inconsiderate of others: See Baàn Nhi Voâ Sieåm, Phuù Nhi Voâ Kieâu. Poor but unsullied: Thanh baàn. Popular (a): Phoå bieán—Phoå caäp. Popular ego: False ego—Giaû ngaõ—See Tuïc Ngaõ. Popular idea of the ego: Popular ego—See Tuïc Ngaõ. Popular misconception: Quan nieäm nhaàm laãn phoå caäp. Popular religion: Toân giaùo phoå caäp hay toân giaùo daân gian. Popular truth: See Chö Phaùp Ñaûn Danh Toâng. Popularize (v): Ñaïi chuùng hoùa—To put within reach of the masses. Populous (a): Ñoâng daân cö. Pornographic (a): Coù tính khieâu daâm. Pornography (n): Saùch baùo khieâu daâm. Portable censer: See Thuû Lö.

Porter (n): Ngöôøi giöõ cöûa—Doorkeeper. Portrait of a Zen master: See Chinsoâ (2). Portrayal (n): Söï veõ chaân dung. Posadha (skt): Upavasatha (skt)—Uposana (skt)—Uposatha (p)—Fasting (fast)—Fasting day—Bi-monthly Nurturing or renewal of vows— See Boá Taùt. Posatha (skt): Upavasatha (skt)—Uposana (skt)— Bi-monthly Nurturing or renewal of vows—See Boá Taùt. Posha (skt): Thoï giaû—Growth, nourishing or growing one—See Döôõng Giaû. Position (n): Laäp tröôøng—Chuû tröông—Ñòa vò— Chöùc vuï—Place. Position and fame: Coâng danh. Positive (a): Tích cöïc—Thöïc chöùng—Xaùc thöïc. Positive emotions: See Tình Caûm Tích Cöïc. Positive forces: Höõu löïc—Dominant or active forces. Positive way: Phöông caùch tích cöïc. Positivism (n): See Thöïc Chöùng Luaän. Possess (v): AÙm—To obsess—To be haunted—To be obsessed by the devil. Possess oneself of another’s property: Chieám taøi saûn cuûa ngöôøi khaùc. Possess of virtue: See Thaønh Töïu Giôùi Haïnh. Possessed (n): Ngöôøi bò ma aùm. Possessed by demons: Bò quyû aùm, töùc laø laøm baäy maø khoâng sao töï chuû ñöôïc (Quyû söû thaàn sai). Possessed by the evil: Bò ma aùm. Possessed of great power: Sôû höõu ñaïi löïc. Possessing form, one sees forms: Töï mình coù saéc, thaáy coù saéc—See Noäi Höõu Saéc Töôûng. Possessing a latent mind: Samusaya-citta (skt)— Höõu Tuøy Mieân Taâm. Possessing mind: Mati or Matimant (skt)— Intelligent—Höõu yù. Possessing the mind of faith: Hastin (skt)—Coù tín taâm. Possessing perfumes: Gandhadharin (skt)—Coù muøi thôm. Possession (n): See Sôû Höõu. Possession of business: Sôû höõu thöông nghieäp. Possession of demons of Great Enlightening Beings: Nhieáp trì söï bò ma chöôùng. Possession of a devout faith in the Tathagata: Tin hoaøn toaøn vaøo Ñaáng Nhö Lai—See Ba Loaïi

6008 Ngöôøi Coù Theå Ñi Theo Con Ñöôøng Ñaïi Thöøa. Possession of domestic animals: Sôû höõu gia suùc—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Possession or existence: Chaáp thuû. Possession of feeling: Haøm tình—All beings possess feeling or sentience—Taát caû chuùng sanh ñeàu coù khaû naêng caûm giaùc (tri giaùc). Possession of gold: Sôû höõu vaøng—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Possession of grain seeds: Sôû höõu luùa gaïo—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Possession of maidservant: Sôû höõu ñaày tôù nöõ— See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Possession of manservant: Sôû höõu ñaày tôù nam— See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Possession of money: Sôû höõu tieàn—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Possession of silver: Sôû höõu baïc—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Possession of utensils for private use except for the eight appurtenances of a monk: Duøng vaät duïng caù nhaân khaùc hôn taùm moùn caàn thieát—See Baùt Söï Tuøy Thaân and Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. (The) possible and the impossible: Nhöõng ñieàu coù theå vaø nhöõng ñieàu khoâng theå. Possibility (n): Khaû naêng tính. Possibility of anything becoming cause to others: Bhavishayaddhetu (skt)—See Thöôøng Höõu Nhaân. Posterior: After—Later—Haäu (veà sau naøy). Posterior retribution: Future retribution—See Haäu Baùo. Posterior Royal Mountain sect: Apararajagirika (skt)—See Haäu Vöông Sôn Truï Boä. Porterity (n): Haäu dueä. Post-existence: Toàn taïi ñôøi sau. Post-graduate student: Sinh vieân ñaõ toát hoïc nhöng vaãn coøn ñang laøm nghieân cöùu hay hoïc leân cao hôn. Post graduate studies: Haäu ñaïi hoïc. Post Mortem Omens: Omens of the Pure Land— Proofs of rebirth in Pure Land. Posthumous Name: The term actually denotes the Buddhist names monks and nuns receive at ordination—Thuaät ngöõ duøng ñeå teân Phaät töû cuûa chö Taêng Ni khi thoï giôùi—See Phaùp Danh.

Posthumous title: Phaùp hieäu (received after death). Postnuptial (a): Haäu hoân nhaân. Postpone: Ñình hoaûn—To put off. Postulant: A person who requests ordination from a monastic community. In some cases, a person requesting ordination must live the monastic life for a designated period of time and abide by a specific monastic code of conduct before being accepted by the community. In this case, the postulancy serves as a probationary period during which the community observes the newcomer to evaluate his or her suitability for monastic life. In other cases, postulants are underage individuals living in a monastery and preparing for ordination when they reach the minimum age. In Buddhism, male candidates are not required to undergo a probationary period before ordination unless they are underage. If a young man is at least twenty years of age, he may receive full ordination immediately after being ordained as a novice. Although many young monks do spend some time practicing as a novice before undertaking full ordination, this is technically optional. In contrast, female novices are required to pass a two-year postulancy, regardless of age, before being permitted to move on to full ordination. The female novice is required to abide by the first six precepts of the Siksamana (Sikhaimana (p) during postulancy, then ten precepts of a female novice, and finally she will permitted to undertake the full ten precepts of a Bhiksuni—Ngöôøi chuaån bò thoï giôùi töø moät coäng ñoàng töï vieän. Trong moät vaøi tröôøng hôïp, ngöôøi chuaån bò thoï giôùi phaûi soáng trong töï vieän trong moät khoaûng thôøi gian quy ñònh naøo ñoù vaø phaûi tuaân thuû thanh quy tröôùc khi ñöôïc coäng ñoàng töï vieän chaáp nhaän. Trong tröôøng hôïp naøy, ngöôøi chuaån bò thoï giôùi phaûi phuïc vuï trong töï vieän trong moät thôøi gian thöû thaùch, trong thôøi gian ñoù, coäng ñoàng töï vieän quan saùt vaø thaåm ñònh söï thích hôïp cuûa ngöôøi aáy trong ñôøi soáng töï vieän. Trong vaøi tröôøng hôïp khaùc, ngöôøi chuaån bò thoï giôùi laø nhöõng ngöôøi döôùi tuoåi quy ñònh ñang soáng trong töï vieän vaø chuaån bò thoï giôùi khi hoï tôù i tuoåi toái thieåu cho pheùp. Trong Phaät giaùo, ngöôøi nam chuaån bò thoï giôùi khoâng bò ñoøi hoûi phaûi traûi qua thôøi kyø thöû thaùch tröôùc khi thoï giôùi, tröø phi hoï nhoû hôn tuoåi quy ñònh. Neáu moät thanh nieân ôû tuoåi ít

6009 nhaát laø hai möôi, ngöôøi aáy coù theå thoï cuï tuùc giôùi ngay sau khi thoï giôùi sa di. Maëc daàu nhieàu vò Taêng treû phaûi traûi qua moät thôøi gian tu taäp nhö moät vò sa di tröôùc khi thoï cuï tuùc giôùi, veà maët kyõ thuaät maø noùi thì vieäc naøy khoâng baét buoäc. Ngöôïc laïi, nhöõng sa di ni baét buoäc phaûi traûi qua hai naêm chuaån bò thoï giôùi, baát keå tuoåi taùc, tröôùc khi ñöôïc pheùp ñi tôùi vieäc thoï cuï tuùc giôùi. Vò sa di ni baét buoäc phaûi tuaân thuû saùu giôùi Thöùc Xoa Ma Na, roài môùi ñöôïc thoï möôøi giôùi Sa Di Ni, vaø cuoái cuøng ñöôïc pheùp thoï cuï tuùc giôùi Tyø Kheo Ni—See Thöùc Xoa Ma Na. Postulate (v): Maëc nhaän—Ñònh ñeà—Giaû ñònh. Postulates on cause and effect: Ñaïo lyù thaéng nghóa ñeá hay nhôn quaû sai bieät ñeá. Postulates on constitution and function of the five skandhas: Theá gian thaéng nghóa ñeá—Theå duïng hieån hieän ñeá. Postulates on the pure inexpressible ultimate or absolute: Thaéng nghóa thaéng nghóa ñeá hay pheá thuyeân ñaøm chæ. Postulates on the void or the immaterial: Chöùng ñaéc thaéng nghóa ñeá hay y moân hieån thaät ñeá. Posture (v): Ñaët trong tö theá. Potala (tib): Pottala, or Potalaka (skt)—See Phoå Ñaø. Potalaka: Phoå Ñaø Laïc Giaø Sôn—See Quang Minh Sôn. Potalaka Mountain: See Phoå Ñaø Sôn. Potala Palace: Ñieän Potala (Taây Taïng)—See Phoå Ñaø Ñieän. Potalaca (skt): Boå ñaø laïc ca—Heavenly Palace of Avalokitesvara—Quan AÂm Tònh Ñoä. Potency (n): Tieàm naêng. Potency of Buddha perfect knowledge: Trí ñöùc—Ñöùc toaøn giaùc. Potential (a&n): Coù tieàm naêng—Mental potential: Tieàm naêng tinh thaàn. Potential of our human body: Tieàm naêng cuûa thaân xaùc. Potential energy: Theá naêng. Potential of enlightenment: Inherent enlightenment—Intelligence of every being— Tieàm naêng giaùc ngoä—See Boån Giaùc. Potentiality (n): Khaû naêng tính—Tieàm löïc—Tieàm naêng. Potentiality of becoming fully enlightened at once: Vieân cô, khaû naêng giaùc ngoä töùc thì.

Potentiality and the Buddha’s teaching: See Cô Giaùo. Potentiality and conditions: Favorable circumstances—Opportunity—See Cô Duyeân. Potentiality and response: See Cô Caûm. Potheosis of transcendental wisdom: Mahamati (skt)—Great wisdom—Omniscience; a title of Manjusri—See Ñaïi Trí. Pothujjanika-iddhi (p): Possession of many kinds of supernatural powers—Coù nhieàu pheùp Thaàn Thoâng. P’o-Tsao-T’o: See Phaù Taùo Ñoïa. Potter: See Ngoõa Sö. Potthapada (p): Boá Saù Baø Laâu—See Du Só Ngoaïi Ñaïo. Potthapada-sutta (p): Kinh Boá Saù Baø Laâu—Sutra on wandering practitioners of heretical sects— Kinh Du Só Ngoaïi Ñaïo. Pouring more oil into the fire: Ñoå daàu theâm vaøo löûa (Hoûa thöôïng thieâm du)—Making matters worse. Pournajit (skt): Phuù lan na ca (ñeä töû cuûa Phaät). Poverty (n): Naïn ngheøo khoù—Söï baàn cuøng. Poverty of faith or religion: Phaùp baàn—Ngheøo taâm linh. Poverty of goods: Taøi baàn—Ngheøo vaät chaát. Poverty of monks and nuns: Baàn Taêng vaø baàn Ni. Poverty is the real cause of thievery and robbery: Baàn cuøng sanh ñaïo taëc (yù noùi ngheøo naøn cô cöïc laø nguyeân nhaân chính cuûa troäm cöôùp). Poverty of the religion (the belief in Buddha): Ngheøo loøng tin Phaät. Poverty and wealth have no roots: See Baàn Voâ Baûn, Phuù Voâ Caên. Powdered incense: See Maït Höông. Power (n): Bala (skt & p)—Bala-paramita (skt)— Might—Strength—Löïc—Söùc maïnh. Power or ability which uses the sense organs to discern the truth: See Chính Caên. Power of abstract: Samadhibala (skt)—Ability to overcome all disturbing thoughts—Power of meditation—See Ñònh Löïc. Power of abstract meditation: Tónh löïc—Söùc maïnh cuûa tónh löï hay naêng löïc cuûa thieàn taäp. Power of accomplishing a vow by a Buddha or Bodhisattva: See Ñaïi Nguyeän Löïc.

6010

Powers acquired as a result of past practice: Gotsu (jap)—As distinct from intuitive power which emerges instantaneously from the balanced state—Löïc ñaït ñöôïc töø nhöõng tu taäp trong quaù khöù, khaùc vôùi löïc tröïc giaùc khôûi leân töø traïng thaùi thieàn ñònh—See Nghieäp Thoâng. Power of action: See Haïnh Löïc. Power of action including all practices of enlightening beings: See Haïnh Löïc Voâ Ngaïi Duïng. Power of advance: Bala-vyuha (skt)—Löïc taán. Power of advance samadhi: Bala-vyuha-samadhi (skt)—Löïc Taán Tam Muoäi. Power of Amitabha’s Original Vows and his power of light: See Quang Minh Löïc. Power of an ancient vow: Löïc taùc duïng cuûa nguyeän voïng voán coù trong tieàn kieáp. Power of another: Other power—See Tha Löïc. Power to appear at will in any place and to have absolute freedom to do anything: Rddhisaksatkriya-jnana (skt)—Khaû naêng ñi baát cöù ñaâu vaø laøm baát cöù thöù gì tuøy yù—See Thaàn Tuùc Thoâng. Power arising from environment: Ngoaïi löïc töø hoaøn caûnh beân ngoaøi—See Phöông Tieän Löïc. Powers for attaining enlightenment: Ñoäng löïc giaùc ngoä. Power of attaining a highly illuminating faith: Udaradhimuktyavabhasapratilambha (skt)—Ñaïi Minh Giaûi Löïc. Power of attention: Taùc YÙ Löïc—Löïc chuù yù. Power of awakening every being in enlightenment: Bodhi-bala (skt)—Boà Ñeà Löïc. Power to be anywhere or do anything at will: Rddhi-Saksatkriya (skt)—See Thaàn Tuùc Thoâng. Power of the body consciousness; Thaân thöùc. Power-born: Löïc sinh—One who is born from the truth—A monk. Power of borrowing: Taù Thöùc löïc—Revolving any required organ of sense or knowledge, by being above the second dhyana. Power of Brahma: Phaïm löïc. Power of bringing glory to one’s domain: Naêng trang nghieâm saùt ñoä. Power of broad study or hearing: Ña vaên löïc. Power of the Buddha: Phaät löïc. Power of Buddha is infinite: Nhö Lai löïc voâ löôïng.

Power of Buddhas, liberating all sentient beings: See Nhö Lai Löïc Voâ Ngaïi Duïng. Power of Buddha-nature within: Phaùp giôùi löïc—Phaät tính saún coù trong töï taâm hay noäi nhaân. Power of Buddha-truth: See Phaùp Löïc. Power of the causes: Nhaân löïc. Power to cause all roots of goodness to reach supreme knowledge: Naêng löïc laøm cho taát caû thieän caên thuaän ñeán trí voâ thöôïng Boà Ñeà. Power of celestial eye: Power of deva-eye—See Thieân Nhaõn Löïc. Powers of change: See Naêng Bieán Löïc. Power to clearly understand all things: Naêng löïc hieåu roõ chö phaùp. Power to comprehend the inherent essence of all things: Naêng löïc nhaäp töï taùnh cuûa chö phaùp. Power to comprehend that all things are Buddha’s teachings: Naêng löïc nhaäp taát caû caùc phaùp ñeàu laø Phaät phaùp. Power to comprehend that all things are like illusions: Naêng löïc nhaäp taát caû caùc phaùp nhö huyeãn. Power to comprehend that all things are like phantoms: Naêng löïc nhaäp taát caû caùc phaùp nhö hoùa. Power of comprehension: Khaû naêng hieåu bieát. Power of concentration: The ability to concentrate one’s mind—Power of Meditation— See Ñònh Löïc. Power of the conditioning cause: Pratyaya-bala (skt)—The environmental or secondary force— See Duyeân Löïc. Power of contemplating: Naêng löïc quaùn chieáu (söï chieâm nghieäm)—See Quaùn Chieáu Löïc. Power of courageous strength: Söùc duõng kieän, vì ñieàu phuïc theá gian. Power of creating all kinds of conveyance: Yana-bala (skt)—Yana without ever giving up the Mahayana—Thöøa Löïc. Power of cultivation: Tu Löïc—Löïc tu haønh. Power of deep faith in all Buddhas’ teachings without rejection: Naêng löïc nôi taát caû Phaät phaùp thaâm tín chaúng huûy baùng. Power to deliver of the mind from all passions: Asravaksaya-jnana (skt)—See Laäu Taän Thoâng. Power of dependent conditions: See Duyeân Löïc.

6011

Power derived from observing the commandments: See Giôùi Löïc. Power derived from others: See Tha Löïc. Power of dharmadhatu: Phaùp giôùi löïc. Power difficult to acquire: Nan hoaïch löïc. Power of diligence: See Chuyeân Caàn Löïc. Power of the discipline: Söùc maïnh cuûa giôùi ñöùc ñaïo haïnh—See Giôùi Löïc. Power of discriminating understanding of others: Kyù taâm luaân (khaû naêng bieän bieät hieåu bieát ngöôøi khaùc). Power of discrimination: 1) Traïch Löïc, khaû naêng phaân bieät; 2) Töï Chöùng Phaàn, löïc taïo ra khaû naêng phaân bieät. Power to distinguish right from wrong: See Tri Thò Xöù Phi Xöù Trí Löïc. Power of the divine eye: See Thieân Nhaõn Löïc. Power of dragons is inconceivable: Löïc cuûa caùc roàng laø baát khaû tö nghì. Power of the ear consciousness: Nhó thöùc. Power of earnestly walking towards allknowledge and original vows: Adhyasayasarvajnana-pranidhana-prasthana (skt)—Caàu Nhaát Thieát Trí Quaûng Ñaïi Nguyeän Löïc. Power to end evil and transmigration: See Laäu Taän Thoâng. Power of energy: See Cöôøng Löïc. Power of enlightenment: See Phaät Löïc Voâ Ngaïi Duïng. Powers of expansion: See Trieån Chuyeån Löïc. Power of expedient means: Phöông tieän löïc. Power of the eye consciousness: Nhaõn thöùc. Power of faith: Saddhabala (p)—Sraddhabala (skt)—See Tín Löïc. Power of familiarization: Karmic momentum— Naêng löïc cuûa thoùi quen—See Taäp Khí Löïc. Power of fearlessness: See Voâ UÙy Löïc. Power of firmness: See Trì Löïc. Power of the five faculties: See Nguõ Löïc. Power of good past karma: Nghieäp löïc tieàn kieáp. Power of goodness attained by practice: See Tu Ñöùc. Power of goodness practiced in his former lives: Purva-sukrita-kusalamula (skt)—Tuùc Theá Thieän Caên Löïc. Power of great compassion: Ñaïi bi löïc voâ ngaïi— See Voâ Ngaïi Ñaïi Bi Löïc.

Power of great tolerance: Ñaïi Nhaãn Löïc—Löïc cuûa söï nhaãn nhuïc lôùn. Power of having learned the four Noble Truths: Ajnendriya (skt)—See Kyù Tri Caên Löïc. Power to have no attachments to anything: Naêng löïc nôi taát caû caùc phaùp khoâng nhieãm tröôùc . Power to hear and understand all languages: Divyasrotra (skt)—See Thieân Nhó Thoâng. Power of ignorance: Voâ Minh Löïc. Power of an illusion: Huyeãn Löïc—Löïc cuûa ma caûnh. Power of an illusionist: AÛo löïc. Power of the Impermanence: Voâ Thöôøng löïc. Power of inconceivable manifestation: Hoùa Thaàn Löïc. Power inconceivable to any worldlings: Baát Tö Nghì Löïc—Taát caû theá gian baát tö nghì löïc. Powers of infinite expansion: Naêng thò hieän moät traàn thaân ñaày caû ñaïi thieân theá giôùi. Power and influence: Quyeàn theá (uy löïc). Power to instruct and guide: Naêng löïc giaùo hoùa vaø daãn daét—See Hoùa Ñaïo Löïc. Power of intellect: Söùc bieän taøi. Power of interpretation: Patisambhida (p)—See Voâ Ngaïi Giaûi. Power of joy: Hyû löïc. Power of karma: The power of karma produces good or bad fruit—See Nghieäp Löïc. Power to keep the mind in a given realm undiverted: Samadhi-sambodhi—Ñònh—Khaû naêng giöõ taâm taäp trung chuyeân chuù. Power to know one's own mind: Jishintsu (jap)—Töï Taâm Thoâng, khaû naêng töï bieát taâm mình. Power to know others’ mind: Tanentsu (jap)— Tha Nieäm Thoâng—See Tha Taâm Thoâng. Power of knowing the achievable or not achievable ability in all phenomena: Sthanasthana-jnana (skt)—Thanathana-nana (p)— Söï bieát roõ tính khaû thi vaø baát khaû thi trong moïi tröôøng hôïp—See Tri Thò Xöù Phi Xöù Trí Löïc. Power of knowing from awakening to what is and what is not: See Tri Thò Phi Xöù Trí Löïc. Power of knowing all dhyanas, liberations and samadhis: See Tri Chö Thieàn Giaûi Thoaùt Tam Muoäi Trí Löïc. Power of knowing all faculties whether inferior or superior: Tri chuùng sanh taâm taùnh Trí

6012 löïc—See Thaäp Löïc Nhö Lai. Power of knowing from having cut off all habits forever: Tri vónh ñoaïn taäp khí trí löïc—See Thaäp Löïc Nhö Lai. Power of knowing karmic retributions throughout the three periods of time: See Tri Tam Theá Nghieäp Baùo Trí Löïc. Power of knowing others’ mind: Spiritual power—Supernatural power—See Tha Taâm Thoâng. Power of knowing previous lives without outflows: Tri tuùc maïng voâ laäu trí löïc. Power of knowing through the heavenly eye without obstruction: Tri thieân nhaõn voâ ngaïi trí löïc. Power of knowing the various understanding: See Tri Chuûng Chuûng Giaûi Trí Löïc. Power for learning the four Noble Truths: Anajnatamajnasyamindriya (skt)—Vò tri ñöông tri. Powers of levitation and transportation: Naêng caát thaân nheï nhaøng tôùi khaép moïi nôi. Power of listening: Söùc maïnh cuûa söï laéng nghe— See Thính Phaùp Löïc. Power that all living beings cannot shake: Taát caû chuùng sanh voâ naêng ñoäng löïc—See Möôøi Löïc Cuûa Chö Phaät. Power of making every prayer fulfilled: Pranidhana-bala (skt)—Nguyeän Löïc. Power of making a world of immaculate purity in every pore of the skin: Vikurvana-bala (skt)— Thaàn Bieán Löïc. Power of the Mana consciousness: YÙ Caên. Power of meditation: Samadhibala (skt)—See Ñònh Löïc. Power of memory: Smrtibala (skt)—Faculty of alertness—Force of mindfulness—Power of mindfulness—See Nieäm Löïc. Powers of memory and ability to preach without fear: See Toång Trì Baát Vong, Thuyeát Phaùp Voâ UÙy. Power of merit: Coâng Ñöùc Löïc—Löïc cuûa coâng ñöùc. Power of mind: See YÙ Löïc. Power of the mind consciousness: YÙ thöùc. Power of the mind of wisdom or perfect understanding: Hueä löïc. Power of mindfulness: Naêng löïc cuûa chaùnh

nieäm—See Nieäm Löïc. Power of the monks: Quyeàn cuûa chö Taêng. Powers of moral diagnosis and application of the remedy without fear: Taän tri phaùp döôïc caäp chuùng sanh caên duïc taâm tính thuyeát phaùp voâ uùy. Chö Boà Taùt bieát caû theá gian vaø xuaát theá gian phaùp, cuõng nhö caên duïc cuûa chuùng sanh neân Boà Taùt chaúng sôï khi thuyeát phaùp ôû giöõa ñaïi chuùng. Power of moral dread: Quyù Löïc. Power of moral shame: Taøm Löïc. Power of the nature of things: See Phaùp Taùnh Löïc. Power of the noble paths: Thaùnh Ñaïo Theá Löïc—Löïc cuûa nhöõng con ñöôøng cao quí. Power of nonattachment: See Voâ Tröôùc Löïc. Power of nonobstruction: See Voâ Ngaïi Löïc. Power of the nose consciousness: Tyû thöùc. Power of observing commandments, endurance, effort and meditation: Löïc trì giôùi, nhaãn nhuïc, tinh taán vaø thieàn ñònh. Powers obtained through medicines or tantric formulae: Etsu (jap)—As opposed to power which emerges naturally—See Y Thoâng. Power of the ocean: See Haûi Ñöùc. Power of omniscience, attaining true enlightenment by omniscience: See Nhaát Thieát Trí Löïc Voâ Ngaïi Duïng. Power to oppose or conform: See Nghòch Thuaän Löïc. Power of Order: Quyeàn löïc cuûa Giaùo Hoäi. Power of original vow: Purvapranidhana (skt)— Boån Nguyeän Löïc. Power of past good karma: Nhaân Löïc, nhôø löïc thieän nghieäp quaù khöù maø phaùt taâm Boà Ñeà. Powers of patient endurance: See Nhaãn Löïc. Power of perfect knowledge of the four Noble Truths: Ajnata-Vindriya (skt)—See Cuï Tri Caên Löïc. Power of personal appearance: See Saéc Löïc. Powers possessed by Great Enlightening Beings: Löïc cuûa chö Ñaïi Boà Taùt—See Thaäp Löïc Boà Taùt. Power of practice and performance: Tu taäp löïc. Power of prayer: Söùc maïnh cuûa lôøi caàu nguyeän. Power of psychic travel: See Thaàn Tuùc Thoâng. Power of pure faith and knowledge: Sraddha-

6013 yajnana-visuddhi (skt)—Thanh Tònh Tín Trí Löïc. Power of purifying the thought of the Bodhisattva: Bodhisattvadhyasayaparisuddhi (skt)—Thuù Höôùng Boà Ñeà Thanh Tònh Taâm Löïc. Power of purpose: Bala-paramita (skt)—Force of purpose—Strength of purpose—See Löïc Ba La Maät. Powers of ratiocination without fear: See Thieän Naêng Vaán Ñaùp Thuyeát Phaùp Voâ UÙy. Power of reasoning: See Voâ Ngaïi Giaûi and Bieän Löïc. Power of receiving good friends: Kalyanamitraparigraha (skt)—See Thieän Tri Thöùc Nhieáp Thoï Löïc. Power relating to lands, manifesting untold adornment and arraying them: See Saùt Löïc Voâ Ngaïi Duïng. Power relating to oens, cultivating practices unceasingly: See Kieáp Löïc Voâ Ngaïi Duïng. Power relating to phenomena, causing all bodies to enter the bodiless: Phaùp löïc voâ ngaïi duïng—See Möôøi Löïc Voâ Ngaïi Duïng. Power of religious practices: The power which comes from enlightenment—See Ñaïo Löïc. Power of remembering the various peaceful and purified states passed through in contemplation: Smrti-sambodhi—Khaû naêng ghi nhôù nhöõng traïng thaùi an tònh qua thieàn quaùn —See Nieäm. Power of the respectful mind never abandoning spiritual teachers: Naêng löïc nôi taát caû thieän tri thöùc haèng chaúng boû rôøi taâm toân troïng. Power of revelation: See Khai Thò Löïc. Power of right mindfulness and right contemplation: Löïc Chaùnh nieäm, chaùnh quaùn chö thoâng minh. Power to rise superior to external praise or blame: Nhaäp AÂm thanh Ñaø La Ni. Power of ruling: Anubhava (skt)—Uy Ñöùc Löïc. Power of samadhi: Power of meditation—See Ñònh Löïc. Power to see what one wills to see anywhere: Divyacaksus (skt)—See Thieân Nhaõn Thoâng. Powers of self-manifolding: Naêng thò hieän moät thaân laøm nhieàu thaân. Power of self transformation: See Thaàn Bieán Luaân.

Power of sense: Indriyam (skt)—Organ of sense—Faculty of sense—See Caên. Power of shame: See Taøm Löïc. Power of silent calm: See Tòch Tònh Löïc. Power of the six faculties: Luïc Caên Coâng Ñöùc Löïc—Löïc taïo ra coâng ñöùc cuûa luïc caên. Power of skill-in-means: Prayoga-bala (skt)— Phöông Tieän Löïc. Power of skill in preventing the will for omniscience from backsliding: Naêng löïc laøm cho nhöùt thieát trí taâm baát thoái thieän xaûo. Power of the six faculties: Luïc Caên Coâng Ñöùc Löïc—See Möôøi Löïc Cuûa Chö Ñaïi Boà Taùt (II)(A). Powers of solving doubts without fear: Naêng löïc ñoaïn nghi—See Naêng Ñoaïn Nghi Löïc. Power of spirit: See Taâm Löïc. Power of spreading the truth: See Hoaèng Phaùp Löïc. Power of stable abiding meditation: Tam Ma Ñòa Löïc—Löïc an truï oån ñònh trong thieàn ñònh. Power of subduing demons: See Haøng Ma Löïc. Power of teaching: Chính giaùo luaân—See Giaùo Thaønh Luaân. Power of the ten commandments: Thaäp Thieän Giôùi Löïc. Power of thought: Nieäm Löïc—Power of memory. Power of thought in choosing of right principles: See Tö Traïch. Power of tolerance: Khanti-bala (p)—Kshantibala (skt)—Patience strength—Power of patience or forebearance—See Nhaãn Löïc. Power of the tongue consciousness: Thieät thöùc. Power to be transformed into a nun: See Hoùa Ni. Power of the True Law which can guide and save all sentient beings: Löïc Nhö phaùp ñieàu phuïc chö chuùng sanh. Power of ubiquity: Löïc cuûa söï coù maët ôû khaép nôi cuøng luùc—See Nhö YÙ Tuùc. Power of unfailing progress: Viryabala (skt)— See Tinh Taán Löïc. Power of unhindered discourse: See Bieän Taøi Voâ Ngaïi. Powers of universal explication of the truth: Thuyeát phaùp phoå. Power of universal service of all Buddhas:

6014 Cuùng döôøng chö Phaät phoå. Powers of use of one physical organ in place of another: Naêng duøng caùc caên thay cho nhau. Power to use the sense organs to discern the truth: Chính caên. Power of uttering one phrase which appeals uniformly to the hearts of all beings: Dharmacakrapravartana-bala (skt)—Chuyeån Phaùp Luaân Löïc. Power of virtue: See Ñöùc Löïc. Power of the vow: Pranidhanabala (skt)—See Nguyeän Löïc. Power of wealth: See Taøi Löïc. Power which comes from enlightenment: Ñaïo löïc xuaát phaùt töø söï giaùc ngoä. Power of will: YÙ chí löïc—See Thaäp Ñaïi Löïc Boà Taùt. Power of the will for good for onself and others: See Nguyeän Löïc. Power of wisdom: Prajna-bala (skt)—Force of wisdom—Tueä Löïc—See Hueä Löïc. Power of the wisdom on various realms: Dhatujnana-bala (skt)—Giôùi Trí Löïc. Power of working miracles: Vikurvita (skt)— Thaàn Thoâng Löïc. Power of working till the end of time: Caryabala (skt)—See Haønh Löïc. Power of Zeal: See Taán löïc. Powerful (a): Ñaày quyeàn naêng—Maïnh meõ. Powerful delusion: Maõnh Lôïi Si—Söï aûo töôûng maïnh meõ. Powerful Dragon: Long Maõnh. Powerful dragon samadhi: See Long Phaán Taán Tam Muoäi. Powerful house of humble origin: Baïch oác xuaát coâng khanh (nhaø phuù quí toät ñoä maø xuaát thaân töø baàn tieän). Powerful king: See Ñaïi Löïc Vöông. Powerful, wealthy and famous people: A Bhiksu or Bhiksuni should not try to find ways to be in close contact with people who are powerful, wealthy and famous—Tyø Kheo hay Tyø Kheo Ni khoâng neân tìm caùch thaân caän gaàn guõi vôùi nhöõng ngöôøi coù chöùc quyeàn, giaøu coù vaø noåi tieáng. Po-yin: See Baïch AÅn Hueä Haïc Thieàn Sö. Praa (skt): Bindu (tib)—The breath of life—Life maintaining energy—See Sinh Khí.

Prabandha (skt): Töông tuïc—Continuation. Prabha (skt): Quang—Light—Brightness—There are two kinds: The true light of the Buddha and Mara’s delusive light—Coù hai loaïi: Phaät quang vaø Ma quang. Prabhadapracara (skt): Establishment of differentiation in practices—Kieán Laäp Sai Bieät Haønh. Prabha-kara-mitra (skt): Ba La Phaû Ca La Maät Ña La—Ngöôøi giaùc ngoä—Enlightener—See Ba Phaû. Prabhakari (skt): Ground of emitting light—Land of radiance—See Phaùt Quang Ñòa and Thaäp Ñòa (B). Prabhakari-bhumi (skt): Ground of emitting light—Land of radiance—Caûnh giôùi chöùng ñöôïc qui luaät voâ thöôøng—See Phaùt Quang Ñòa. Prabha-Ketou-Bodhisattva (skt): LightAppearance Bodhisattva—Bright Appearance Bodhisattva—Quang Töôùng Boà Taùt. Prabhamalaka (p): Quang Man Thieân töû. Prabha-mandala (skt): The halo and throne of a Buddha—See Quang Toïa. Prabha-mitra (skt): Bandhu-prabha (skt)—See Thaân Quang. Prabhapala (skt): Hoä Minh Boà Taùt—See Hoä Minh Ñaïi Só. Prabhasa (skt): Light—Ray—Quang—AÙnh saùng. Prabhasvara (skt): Clear light—Quang Minh. Prabhasvara-citta (skt): Pabhassara-citta (p)— The illuminated mind—Mind of clear light—Taâm saùng nhö aùnh saùng—See Minh Quang Taâm. Prabhava (skt): Uy löïc hay uy thaàn löïc— Sovereign power. Prabhavati (skt): See Ba La Phaû Baø Ñeå. Prabhavyuha-bodhisattva (skt): Bright Adornment Bodhisattva—Quang Nghieâm Boà Taùt. Prabhedanayalakshana (skt): Parikalpita (skt)— See Voïng Keá Töï Tính. Prabhu (skt): See Ba La Phoù. Prabhuta (skt): Abundant (numerous): Ña (nhieàu)—Name of a yaksa: Teân cuûa moät loaøi Daï Xoa. Prabhuta-jihvata (skt): Thieät Töôùng— Appearance of the tongue—Töôùng löôõi. Prabhutaratna (skt): Abundant Treasure Buddha—Prabhutaratna Buddha—See Ña Baûo

6015 Nhö Lai. Prabhutaratna Buddha (skt): Abundant treasures Buddha—Many Jewels Buddha—See Ña Baûo Nhö Lai. Prabhutaratna Zen master (skt): Zen Master Ña Baûo—See Ña Baûo Thieàn Sö. Prabhuta-tanu-jihvata (skt): See Prabhutajihvata. Pracarita (skt): See Haønh Khoâng. Prackaranaryacava (skt): Hieån Döông Thaùnh Giaùo Luaän. Practicability (n): Tính coù theå thöïc haønh ñöôïc. Practical (a): Thöïc tieån—Practically (adv)—In a practical way: Baèng phöông caùch thöïc tieån Practical goodness resulting from wisdom: Undertaking and doing—Tueä Nghieäp (thöïc haønh thieän nghieäp baèng trí tueä). Practical teacher: Vò thaày thöïc tieån. Practical value: Giaù trò thöïc tieån. Practical way: Caùch thöïc tieãn. Practical way in solving problems: Phöông caùch thöïc tieãn trong vieäc giaûi quyeát caùc vaán ñeà. Practice (v): Asevati (p)—Asev or Abhyasa (skt)—Haønh—Thöïc hieän—Tu haønh—To act—To carry out—To cultivate—To practice. Practice that is in accord with the dharma: True Thusness Dharma—The practice being in accord with the Dharma. True Thusness Dharma for the Zen. Zen cultivators’ mind should always be in accord with the Thusness, whether they are walking, standing, reclining, or sitting, without leaving the “Mindfulness.”—Taâm cuûa haønh giaû nhaø Thieàn luùc naøo cuõng nhö taâm Phaät, töø ñi, ñöùng, naèm, ngoài, khoâng rôøi chaùnh nieäm. Haønh giaû duø chæ rôøi chaùnh nieäm moät choác, thì choác aáy ngöôøi naày chaúng khaùc moät thaây ma—See Xöùng Phaùp Haïnh. Practice according to faith: Sraddhanusarin (skt)—Saddhanusarin (p)—Laáy söï tín taâm ñeå tu haønh ñaït ñöôïc quaû vò—See Tuøy Tín Haønh. Practice according to the teachings: Dharmanusarin (skt)—Laáy giaùo phaùp ñeå tu haønh ñaït ñöôïc quaû vò—See Tuøy Phaùp Haønh. Practice of action in all Buddha-lands, honoring all Buddhas: Haïnh taát caû coõi Phaät, vì leã baùi cuùng döôøng chö Phaät. Practice of action in the realm of life, to freely edify sentient beings: Haïnh thoï sanh taát caû xöù, vì

töï taïi giaùo hoùa chuùng sanh. Practice of aiming for the meaning of the Teaching, to quickly attain wisdom: Haïnh xu höôùng phaùp nghóa vì mau ñöôïc trí hueä. Practice Almsgiving whenever possible: Tuøy luùc boá thí. Practice ascetism: Tu haønh khoå haïnh—Ascetic practices. Practice assiduously: Asevita (skt)—Haønh mieân maät. Practice austerities: Thöïc haønh khoå haïnh. Practice the “Balancing of body energy currents.”: See Luyeän Ñieån. Practice based on faith: Tín haønh ñaïo (tu haønh döïa treân nieàm tin). Practice of benefit: Nhieâu ích haïnh—Beneficial practice—Thöôøng laøm lôïi laïc cho chuùng sanh. Practice of benefitting other sentient beings: Beneficial practice—Nhieâu ích haïnh hay haïnh thöôøng laøm lôïi laïc cho chuùng sanh. Practice of blessing: Sundry practices—See Tu Phöôùc. Practice the Bodhisattva’s way: See Thöïc Haønh Boà Taùt Ñaïo. Practice of Buddha dharma: Haønh phaùp. Practice (v) charity: Laøm vieäc phöôùc thieän—To practice charitable giving. Practice Buddha Recitation diligently and exclusively without cultivating other methods: See Chuyeân Trì Danh Haïnh. Practice the Buddha’s truth: Tu theo chaân lyù Phaät—See Tu Phaät. Practice as cause: Taäp nhaân hay Ñoàng loaïi nhaân—Habit as cause (desire causing desire). Practice of clear observation: Tu taäp quaùn saùt roõ raøng. Practice of all concentration: Haïnh Tam muoäi— To be single-minded and without distraction— Haïnh Tam muoäi vì nhôø ñoù maø ñöôïc nhöùt taâm baát loaïn—See Thaäp Haïnh Boà Taùt (B). Practice concentration of the mind: Samadhi (skt)—Mental discipline—Huaán luyeän taâm linh, thöïc hieän söï taäp trung—See Ñònh. Practice of concentration in the realm of form and formlessness: See Chaùnh Ñònh Saéc Giôùi Caäp Voâ Saéc Giôùi Haïnh. Practice of all concentration, to be single-

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minded, without distraction: Haïnh Tam muoäi vì nhôø ñoù maø ñöôïc nhöùt taâm baát loaïn. Practice of contemplation: Vipassana-bhavana (skt)—Söï quaùn chieáu—Thieàn Söï Quaùn. To practice (v) the contemplation of the Buddha: Quaùn nieäm veà Phaät. Practice and continuance: Ayatane (p)— Conduct and keeping—Haønh trì. Practice of all cultivations: See Tu Taäp Baùch Haïnh. Practice to cut off delusions: See Tu Sôû Ñoaïn. Practice dealing with all Buddhas, honoring and serving them: See Toân Kính Cuùng Döôøng Nhö Lai Haïnh. Practice dealing with all Buddha-lands: Haïnh nöông nôi taát caû Phaät saùt. Practice dealing with all good companions: Haïnh toân troïng vaø hoã trôï taát caû thieän höõu tri thöùc. Practice dealing with all sentient beings: Haïnh vì taát caû chuùng sanh, vì nhôø ñoù maø laøm cho khaép caû ñöôïc thaønh thuïc. Practice and destroy: Taäp dieät (tu taäp ñeå huûy dieät nhöõng thoùi hö taät xaáu). Practice (v) the Dharma: Tu taäp—Practice the path. Practice of the Dharma: Haønh phaùp—The practice of the seventeenth of Amitabha’s vows— Thöïc haønh lôøi nguyeän thöù 17 cuûa Phaät A Di Ñaø. Practice of that which is difficult to attain: Nan ñaéc haïnh hay haïnh muoán thöïc haønh nhöõng vieäc khoù ñaït ñöôïc. Practice (v) diligently: Tu haønh tinh taán. Practice (v) diligently and singlemindedly: Nhöùt taâm tu haønh tinh taán. Practice in disabled situations: Tu trong caûnh bònh hoaïn. Practice of disgust of the five desires: Yeãm Ly Nguõ Duïc. Practice (v) double-tongued and harsh speech: Noùi ñieàu löôõng thieät vaø aùc ñoäc. Practices of Enlightening Beings: See Boà Taùt Haïnh. Practices of Enlightening Beings based on honoring all Buddhas: Y chæ cuùng döôøng taát caû chö Phaät thöïc haønh haïnh Boà Taùt. Practice after enlightenment: Gogo (jap)— Training within the Rinzai school of Zen can be

divided into two parts, the practice leading to enlightenment, known in Japanese as "kenshoâ," and subsequent practice after the initial experience, or gogo. During the Tokugawa period (1600-1867), a master in the Rinzai school developed a regular system of Zen practice based on the use of koâan as the central focus of seated meditation. The reformer Hakuin Ekaku (16851768) is credited with developing the system of koâan practice still in use in the Rinzai school today. According to this system, the initial goal of the practitioner is to contemplate on the first koâan until attaining an initial experience of enlightenment. Attaining the initial experience of kenshoâ is not the end of practice under the master's guidance, nor is it sufficient to qualify a practitioner as a Zen master. After enlightenment, the practitioner continues to practice seated meditation, proceeding through a series of other koâan designed to mature the level of practice and prepare the individual to become a teacher—Tu taäp sau giaùc ngoä. Söï tu taäp Thieàn trong toâng Laâm Teá coù theå ñöôïc chia laøm hai phaàn, phaàn tu taäp daãn ñeán giaùc ngoä, maø tieáng Nhaät goïi laø "Kenshoâ" (Kieán Taùnh), vaø phaàn theo sau laø phaàn sau khi giaùc ngoä, maø tieáng Nhaät goïi laø "Go-go" (Nguõ Hieäp). Döôùi thôøi Ñöùc Xuyeân, moät vò Thieàn sö thuoâc toâng Laâm Teá ñaõ khai trieån moät heä thoáng thoâng thöôøng ñeå tu taäp Thieàn döïa vaøo vieäc söû duïng coâng aùn nhö laø ñieåm taäp trung trong toïa thieàn. Nhaø caûi caùch Baïch AÅn Hueä Haïc ñöôïc cho laø ñaõ khai trieån heä thoáng tu taäp coâng aùn maø ngaøy nay vaãn coøn ñöôïc söû duïng trong toâng Laâm Teá. Theo heä thoáng naøy, muïc tieâu ban ñaàu cuûa haønh giaû laø quaùn chieáu coâng aùn ñaàu tieân cho ñeán khi ñaït ñöôïc kinh nghieäm giaùc ngoä ban ñaàu. Ñaït ñöôïc kinh nghieäm giaùc ngoä ban ñaàu khoâng phaûi chaám döùt tu taäp döôùi söï höôùng daãn cuûa moät vò thaày, cuõng khoâng phaûi laø ñaõ hoäi ñuû tieâu chuaån ñeå laøm moät vò Thieàn sö. Sau laàn giaùc ngoä, haønh giaû tieáp tuïc tu taäp toïa thieàn, tieán haønh tu taäp moät chuoãi nhöõng coâng aùn ñöôïc ñaët ra nhaèm giuùp thuaàn thuïc möùc ñoä tu taäp vaø chuaån bò cho caù nhaân trôû thaønh moät vò thaày. Practice and its evidential results: Practice and its realization—Giaùo haïnh chöùng. Practices evolved from faith: Saddha-nusarin (p)—Sraddha-nusarin (skt)—Practice according to

6017 faith—See Tuøy Tín Haïnh. Practice of Expounding the Teaching to benefit sentient beings: Haïnh thuyeát phaùp vì lôïi ích chuùng sanh. Practice according to faith to attain Buddhahood: Sraddhanusarin (skt)— Saddhanusarin (p)—See Tuøy Tín Quaû. Practices from former existence: See Tuùc Taäp. Practice of Fulfilling all qualities of Buddhahood without giving up application of the principles of Enlightening Beings: Haïnh thaønh töïu vieân maõn taát caû Phaät phaùp, vì chaúng boû phaùp haïnh cuûa Boà Taùt. Practice (v) generosity: Thöïc haønh boá thí. Practice of getting rid of covetousness, anger, delusion, and fear, by taming their own minds: Haïnh rôøi tham, saân, si vaø sôï haõi, vì bieát ñieàu phuïc töï taâm. Practice of giving joy: See Hoan Hyû Haïnh. Practice of good deeds: Tu taäp thieän nghieäp. Practice of good manifestation: See Thieän Hieän Haïnh. Practice of good teaching: See Thieän Phaùp Haïnh. Practice hall: Thieàn saûnh—Phoøng thieàn. Practice of Hearing the Teaching of the Correct Dharmas: Hearing the Teaching, out of fondness for truth—Haïnh nghe chaùnh phaùp, vì öa thích chaùnh phaùp. Practice heathen doctrine: Practice outsider doctrine—Tu theo ngoaïi ñaïo. Practice the immaterial: See Khoâng Haønh. Practice on the impermanence: See Voâ Thöôøng Tu. Practice of indomitability: See Voâ Taän Haïnh. Practice of all knowledge: Haïnh thöïc haønh trí hueä—See Tueä Tu Haïnh. Practice (v) loving-kindness: Thöïc haønh phaùp moân raõi taâm töø. Practice lying on one right side: Taäp naèm quay beân phaûi—A Bhiksu or Bhiksuni should practice lying on his or her right side to go to sleep as this is the most peaceful and healthy position—Vò Tyø Kheo hay Tyø Kheo Ni neân taäp naèm nghieâng qua hoâng phaûi vì ñoù laø theá naèm an laønh nhaát. Practice (v) meditation: Thöïc taäp thieàn quaùn. Practice of meditation: The practice of religion

through the mystic trance—Söï thöïc haønh thieàn ñònh—See Thieàn Taäp. Practice (v) meditation in accordance with the six mysterious gates: See Thieàn Taäp Luïc Dieäu Moân. Practice of mental development: Tu taäp thieàn quaùn (phaùt trieån taâm linh)—The practice of mental development and the study of the Doctrine must go in pairs—Söï thöïc haønh tu taäp thieàn ñònh vaø nghieân cöùu giaùo lyù phaûi ñi ñoâi. Practice (v) that is mindful of the karma we produce: Thöïc haønh tænh thöùc veà nhöõng nghieäp mình ñang gaây taïo. Practice of morality: Silacaro (p)—Thöïc haønh giôùi luaät. Practice the most severe ways of life: Tu taäp ñeä nhaát khoå haïnh. The practice of ‘never despite’: Baát Khinh Haønh—Practice of not despising others. Practice of Nirvanic action, not cutting off the continuity of birth and death: Haïnh Nieát baøn, vì chaúng döùt sanh töû noái tieáp. Practice of no pride in spiritual attainment: Voâ taêng thöôïng maïn haønh. Practice of nonattachment: See Voâ Tröôùc Haønh. Practice of non confusion: See Ly Si Loaïn Haïnh. Practice of non-opposition: See Voâ Saân Haän Haïnh. Practice on non-self: See Voâ Ngaõ Tu Haïnh. Practice of not despising others: Baát Khinh Haønh—The practice of ‘never despite’. Practice outsider doctrine: Practice heathen doctrine—Tu theo ngoaïi ñaïo. Practice (v) the path (way): Walk a path— Follow a path—Tu taäp. Practice the path of the Bodhisattva: See Haønh Boà Taùt Ñaïo. Practice-path stage: See Tu Taäp Vò. Practice to perfection the ten supreme qualities: Tu taäp hoaøn bò Thaäp Ñoä Ba La Maät. Practice precepts: Tu taäp giôùi luaät. Practices of precepts, meditation and wisdom: Three studies or three practices of precepts, meditation and wisdom—Ba loaïi thöïc haønh giôùi, ñònh vaø hueä. Practice the proper conduct of Bodhisattva-

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hood: Thöïc haønh Boà Taùt haïnh. Practice of purification and tranquility of the mind: Tònh Maëc Haønh. Practice and its realization: Practice and its evidential results—Giaùo haïnh chöùng—Haønh Chöùng—Tu taäp vaø chöùng quaû. Practice in the realm of desire, to teach beings in that realm: Haïnh duïc giôùi vì muoán giaùo hoùa chuùng sanh coõi duïc. Practice-Recitation: Söï Trì. Practice a religion: Follow a religion—Thöïc haønh ñaïo giaùo. Practice of religious discipline and the resulting enlightenment: Action and proof— Knowledge or assurance derived from doing— Haønh chöùng. Practice of religious life: Tu Haønh. Practice of repentance: See Tu Saùm. Practice of repentance and bowing to the Buddhas: Leã Phaät saùm hoái. Practice right speech: Thöôøng thöïc haønh chaùnh ngöõ, rôøi loãi ngöõ nghieäp, tuøy thuaän Thaùnh ngoân—Bodhisattvas always practice right speech, getting rid of faults of speech and following the words of sages. Practice of all roots of goodness: See Taùc Nhaát Thieát Thieän Caên Haïnh. Practice seeking rebirth in the Pure Land: Tu taäp caàu vaõng sanh Tònh Ñoä. Practice seeking all truths: See Caàu Tu Chö Phaùp Haïnh. Practice is a self improvement from bad to good: Tu haønh laø töï caûi thieän töø xaáu sang toát. Practice self-torture: Thöïc haønh khoå haïnh (töï haønh xaùc). Practice on suffering: See Phi Laïc Tu. Practice all supernatural powers: See Tu Taäp Thaàn Thoâng Bieán Hoùa Haïnh. Practice Taosim: See Tu Tieân. Practice the teachings of Buddhism: Tu taäp Phaät phaùp. Practice the teaching of others: See Tuøy Phaùp Haønh. Practice of that which is difficult to attain: See Nan Ñaéc Haïnh. Practice and theory: Jiri (jap)—Relative and absolute or phenomenon and noumenon, activity

and principle or the absolute; phenomena ever change, the underlying principle, being absolute, neither change nor acts, it is the bhutatathata. The Japanese term "Jiri", based on the Chinese term "Shih-li," is used in technical philosophical discussions on the nature of reality. The character "ji" typically refers to things experienced in the phenomenal world, while "ri" refers to an underlying principle or reality. In a Buddhist context, "ri" is most often associated with the concept of emptiness—Thöïc haønh vaø lyù thuyeát. Phaùp höõu vi hay hieän töôïng do nhaân duyeân sanh ra vaø phaùp voâ vi khoâng do nhaân duyeân sanh ra, tuyeät ñoái, khoâng thay ñoåi vì noù laø chôn nhö baát bieán. Thuaät ngöõ Nhaät Baûn "Jiri" döïa treân thuaät ngöõ Trung Hoa "Shih-li" (söï lyù), ñöôïc duøng trong nhöõng cuoäc ñaøm luaän trieát hoïc chuyeân moân veà Taùnh cuûa Thöïc Theå. Chöõ "ji" ñaëc bieät chæ nhöõng gì ñöôïc chöùng nghieäm trong theá giôùi hieän töôïng, trong khi "ri" chæ nguyeân taéc caên baûn cuûa Thöïc Theå. Trong vaên baûn Phaät giaùo, "ri" thöôøng lieân heä tôùi khaùi nieäm taùnh khoâng. Practice tirelessly in all ages: Tu haønh khoâng nhaøm moûi trong taát caû kieáp. Practice of truth: See Chaân Thaät Haïnh. Practice (v) virtue: Thöïc haønh giôùi haïnh. Practice of virtue: See Haønh Ñöùc. Practice and vow: See Haønh Nguyeän. Practices and vows of the Bodhisattva Universal Worthy: Ten vows of respects of Samantabhadra Bodhisattva—See Thaäp Haïnh Nguyeän Phoå Hieàn. Practice the way in any circumstances: Tu trong moïi hoaøn caûnh. Practice the way of transcendence: Thöïc haønh haïnh cuûa caùc moân Ba La Maät—See Tu Taäp Ba La Maät. Practice without attachment: Haønh voâ tröôùc haïnh. Practicing in accord with principle: Choã naèm tòch tònh, vì thaân taâm yeân laëng—Practicing with a pure body and mind. Practicing in accord with the truth: Choã naèm thieàn ñònh, vì tu haønh ñuùng lyù—Reclining of meditation. Practicing Buddha recitation and practicing the six paramitas: Nieäm Phaät vaø tu taäp saùu ba la maät.

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Practicing all Buddha teachings: Tu taäp taát caû Phaät phaùp, töï bieát thoï kyù. Practicing Buddhist: Ngöôøi thöïc haønh Phaät phaùp. Practicing of the Dharma in its entirety: Phaùp tuøy phaùp haønh (thöïc haønh giaùo phaùp lieân tuïc)— See Tuøy Phaùp Haønh. Practicing koans and practicing just-sitting: See Coâng AÙn Vaø Chæ Quaùn Ñaû Toïa. Practicing meditation and practicing the Six Paramitas: See Haønh Thieàn Vaø Luïc Ba La Maät. Practicing virtue: Ñoaïn ñöùc hay Tu ñöùc—Ñöùc tính do tu taäp maø coù. Practicing Zen: Haønh thieàn. Practitioner (n): Follower—Seeker of the truth— Haønh Giaû—Ngöôøi thöïc haønh. Practitioner of austerities: Khoå Haïnh Giaû— Ngöôøi tu khoå haïnh. Pradaksina (skt): Padakkhina (p)—Baùt Laït Ñaëc Kyø Naõ—See Baùt Laït Ñaëc Kyø Noa. Pradanacura (skt): Pradhanasura (skt)—Doõng Thí Phaät. Pradasa (skt): Palasa (p)—Affliction: Naõo— Devil (demons): Quyû—Rage: Naõo. Pradhanasura (skt): Courageous Giving Bodhisattva—See Duõng Thí Boà Taùt. Pradipa (skt): Dipa (skt)—A lamp—Lantern— Ñaêng—Ñeøn. Pradosa (skt): Saân haän—Hatred. Pragbodhi (skt): Baùt La Caáp Boà Ñeà—See Tieàn Chaùnh Giaùc Sôn. Pragmatic (a): Thöïc duïng. Pragmatic approach of Buddhism: Caùch giaûi quyeát thöïc duïng cuûa Phaät giaùo—See Thöïc Tieãn Cöùu Caùnh. Pragmatism of Buddhism: Tính thöïc tieån cuûa ñaïo Phaät—Buddhism addresses only pratical problems, not in academic questions and metaphysical theories—Phaät giaùo chæ nhaém vaøo nhöõng vaán ñeà thöïc tieãn, chöù noù khoâng löu yù ñeán nhöõng vaán ñeà coù tính caùch hoïc thuaät hay sieâu hình hoïc—See Thöïc Tieãn Cöùu Caùnh. Prahana (skt & p): Right endeavor: Chaùnh caàn— Restrain (ceasing, giving up): Ñoaïn tröø—Exertion: Tinh caàn. Prahana-marga (skt): See Dieät Ñaïo. Prahana-samvara (skt): Cease to keep precepts—Ñoaïn Luaät Nghi—Khoâng giöõ giôùi luaät

nöõa. Praise (v): Pasamsa (p)—Laudation—To praise— To overpraise—To eulogize—To chant—To extol—To praise Buddha—Taùn Thaùn. Praise to Amitabha Buddha: Taùn Phaät A Di Ñaø. Praise of Avalokitesvara Bodhisattva: Vaên Taùn Ñöùc Quaùn Theá AÂm Boà Taùt. Praise and blame: Khen vaø cheâ. Praise of the body: Offering of the body—Thaân nghieäp cuùng döôøng. Praise the Buddha: Taùn Phaät. Praise the Buddha in hymns: Chant (sing) a hymn to praise the Buddha—Ngaâm keä taùn Phaät. Praise the Buddha's sutras: Stava (skt)—Sataka (p)—Taùn—Taùn Thaùn kinh ñieån Phaät. Praise on the dharma realm: Dharma-dhatustava (skt)—Phaùp Giôùi Taùn. Praise door: Taùn thaùn Moân. Praise the excellence of sages and saints: Ca ngôïi caùc baäc Hieàn Thaùnh. Praise the generosity of another to induce the hearer to bestow presents: Thuyeát sôû ñaéc lôïi dó ñoäng nhôn taâm hay noùi ra caùi moái lôïi mình kieám ñöôïc ñeå laøm ñoäng loøng ngöôøi. Praise of Incense: Incense Praise—Taùn Lö Höông—Praising incense. Praise of the lips: Offering of the lips—Khaåu nghieäp cuùng döôøng. Praise of the Lotus Pond: Taùn Lieân Trì. Praise of the mind: Offering of the mind—YÙ nghieäp cuùng döôøng. Praise for purifying the water: Taùn Döông Chi Tònh Thuûy. Praise on Bodhisattva Samantabhadra’s ten vows: Bhadra-caripranidhana (skt)—See Thaäp Haïnh Nguyeän Phoå Hieàn. Praise on the seven patriarchs: See Taùn Thaát Toå. Praise someone’s noble qualities: Taùn thaùn ñöùc haïnh cuûa ai. Praise the spirit of the departed: Thaùn Linh— Taùn thaùn coâng ñöùc cuûa ngöôøi quaù vaõng. Praise the Thus Come Ones: Taùn Thaùn Chö Phaät—See Xöng Taùn Nhö Lai. Praise to the True Fragrance of Precept Samadhi: Taùn Giôùi Tam Muoäi Chaân Höông. Praise-worthy qualities: Phaåm chaát ñaùng ngôïi

6020 khen. Praises you to your face: Tröôùc maët baïn thì taùn thaùn. Praising Buddha with music and song: Duøng aâm nhaïc ca tuïng ñeå taùn thaùn Ñöùc Nhö Lai. Praising the enlightened: Joyfully praising the enlightened—Hoan hyû taùn thaùn Nhö Lai. Praising incense: Taùn Lö Höông. Praising oneself is being equal to the Buddhas: Naâng mình leân ngang vôùi Phaät. Praising the subtlety and supremacy of the Buddhas' appearance: Khen Phaät saéc töôùng vi dieäu ñeä nhöùt. Prajantara (skt): See Baùt Nhaõ Ña La. Prajapati-Gautami (skt): Pajapati-Gotami (p)— Ba Xaø Ba Ñeà Kieàu Ñaøm Di—See Ma Ha Ba Xaø Ba Ñeà. Prajna (skt): Panna (p)—She rab (tib)— Discernment—Insight—Real wisdom— Transcendental knowledge—Understanding— Wisdom—Caùi bieát sieâu vieät—See Baùt Nhaõ. Prajna-bala (skt): Force of wisdom—Söùc maïnh cuûa trí tueä—Power of wisdom—See Hueä Löïc. Prajna-bhadra (skt): Jnanabhadra (skt)—Trí Hieàn—Name of a monk. Prajna boat: The boat of wisdom—Attaining nirvana—See Baùt Nhaõ Thuyeàn. Prajna-Bodhisattva: See Baùt Nhaõ Boà Taùt. Prajnacakshus (skt): Jnanacakshus (skt)—The wisdom eye—See Tueä Nhaõn. Prajna charity: Boá thí Ba La Maät—Dana paramita. Prajna conduct: See Haïnh Baùt Nhaõ. Prajnadhana (skt): Hueä Taøi—Laáy trí hueä laøm cuûa baùu—Treasures of wisdom. Prajna-dhara (skt): Prajnatara—See Baùt Nhaõ Ña La. Prajna-dipa-sastra-karika (skt): See Baùt Nhaõ Ñaêng Luaän Thích. Prajna-divakara (skt): Wisdom-sun—Buddhawisdom—Hueä Nhaät—Trí hueä Phaät. Prajna drum: Troáng baùt nhaõ. Prajna expedients: Phöông tieän Ba La Maät— Skillful means paramita. Prajna force of purpose: Löïc Ba La Maät— Power paramita. Prajnagupta (skt): See Baùt Nhaõ Cuùc Ña.

Prajna of the imperfect Bodhisattva teaching: See Coäng Baùt Nhaõ. Prajna-indriya (skt): See Hueä Caên. Prajna intuition: Tröïc Giaùc Baùt Nhaõ—See Tri Chi Nhaát Töï Chuùng Dieäu Chi Moân. Prajna-jivita (skt): See Hueä Meänh. Prajna-kara (skt): Hueä Taùnh—Wisdom-nature. Prajna-khadga (skt): Hueä Kieám—Wisdomsword. Prajna knowledge: Wisdom paramita—See Trí Hueä Ba La Maät. Prajna-kuta (skt): Jnanakara (skt)—Trí Tích—Söï tích tuï trí hueä—Accumulation of knowledge. Prajnakuta-Bodhisattva (skt): See Trí Tích Boà Taùt. Prajna meditation: Meditation paramita—See Thieàn Ñònh Ba La Maät. Prajna of meditative enlightenment on reality: See Quaùn Chieáu Baùt Nhaõ. Prajna morality: Precept paramita—See Trì Giôùi Ba La Maät. Prajnatara (skt): See Baùt Nhaõ Ña La. Prajna-paramita (skt): Ser chin (tib)— Enlightened wisdom—Supreme wisdom— Wisdom leading to the shore of enlightenment— See Baùt Nhaõ Ñoä. Prajna Paramita Bodhisattva: Aryaprajnaparamita (skt)—Baùt Nhaõ Ba La Maät Boà Taùt. Prajna-paramita Diamond Sutras: Vajracchedika-prajna-paramita-sutra (skt)—Kinh Kim Cang Baùt Nhaõ Ba La Maät Ña—See Baùt Nhaõ Taâm Kinh. Prajna-paramita emancipation: Giaûi Thoaùt Baùt Nhaõ Ba La Maät. Prajna-Paramita Heart Sutra: Prajna-paramita Hridaya Sutra—See Baùt Nhaõ Taâm Kinh. Prajna-paramita Hridaya Sutra: Prajnaparamita sutra—See Baùt Nhaõ Taâm Kinh. Prajnaparamita or Lotus period: Thôøi kyø Baùt Nhaõ hay Lieân Hoa—See Baùt Nhaõ Thôøi. Prajna-paramita-nayasatapanca-satika (skt): Sutra on Great joy Diamond of True Nonemptiness Samadhi—Ñaïi Laïc Kim Cang Baát Khoâng Chaân Thaät Tam Ma Ñòa Kinh. Prajnaparamita sastra (skt): MahaPrajnaparamita Sastra (skt)—Thích Luaän—Sastra

6021 (Commentary) on the Prajna paramita sutra—See Ñaïi Trí Ñoä Luaän. Prajnaparamita sutra (skt): Sutra that explains voidness of all things—See Baùt Nhaõ Taâm Kinh. Prajna-Paramita Sutra of Benevolent king sutra: See Nhaân Vöông Baùt Nhaõ Kinh. Prajna patience: Nhaãn nhuïc Ba La Maät. Prajna-paya-viniscaya-siddhi (skt): Prjana skills in means that determine the accomplishment— See Baùt Nhaõ Phöông Tieän Quyeát Ñònh Thaønh Töïu Phaùp. Prajna of the perfect Bodhisattva teaching: See Baát Coäng Baùt Nhaõ. Prajna period: See Baùt Nhaõ Thôøi. Prajna-pradipa (skt): See Baùt Nhaõ Ñaêng Luaän. Prajna-pradipatika (skt): Prajna-dipa-sastrakarika (skt)—See Baùt Nhaõ Ñaêng Luaän Thích. Prajnapti (skt): Pannatti (p)—Ordinary teaching—See Giaû Thuyeát. Prajnapti-hetu-sangraha-sastra (skt): Treatise on Supposition of grasping causes—See Thuû Nhaân Giaû Thieát Luaän. Prajnaptimatra (skt): Vijnaptimatra (p)— Knowledge only—Mind-only—See Duy Thöùc. Prajnaptinamamatreyam (skt): See Duy Giaû Thieát Danh. Prajnapti-pada (skt): World-system, written by Maudgalyayana—Thi Thieát Tuùc Luaän, ñöôïc vieát bôûi ngaøi Muïc Kieàn Lieân. Prajnapti-pada-sastra (skt): See Prajnapti-pada. Prajnapti-sastra (skt): The treatise on designations—See Thi Thieát Luaän. Prajnaptisatyata (skt): State of relative—Theá Ñeá—Tuïc Ñeá hay chaân lyù töông ñoái hay chaân lyù cuûa keû coøn voâ minh (chöa giaùc ngoä). Prajnaptivada (skt): Prajnaptivadinah—See Thuyeát Giaû Boä. Prajnaptivadin (skt): Prajnaptivadinah—See Thuyeát Giaû Boä. Prajnaptivadinah (skt): Pannattivadin (p)—See Thuyeát Giaû Boä. Prajnaruci (skt): See Baùt Nhaõ Löu Chi. Prajna Samadhi: Samaya-wisdom—Buddhas’ or bodhisattvas’ wisdom—Tam Muoäi Trí. Prajna-siksa (skt): The study of wisdom—See Tueä Hoïc. Prajna-skandha (skt): Wisdom-body—See Tueä

Thaân. Prajna is subjective: All things are objective of the external world prajna—External world prajna—Wisdom of all things—Caûnh giôùi baùt nhaõ. Prajnatara (skt): See Baùt Nhaõ Ña La. Prajnatra (skt): Toå 27 Baùt nhaõ ña la—See Baùt Nhaõ Ña La. Prajna-vimukti (skt): Wisdom of liberation—See Tueä Giaûi Thoaùt. Prajna vows: See Nguyeän Ba La Maät. Prajna wisdom: See Trí hueä Ba La Maät. Prajna zealous progress: See Tinh Taán Ba La Maät. Prajnendriya (skt): Prajna-indriya (skt)— Wisdom—See Tueä Caên. Prajnopaya (skt): Trí tueä phöông tieän— Knowledge and means. Prakamya (skt)—See Tuøy YÙ (3). Prakara (skt): Ba La Giaø La—Moät thöù raøo caûn— A containing wall—Fence. Prakarana (skt): Commentary: Luaän—See Baùt Laït Ca La. Prakaranapada (skt): The basis of exposition or category-leg—See Phaåm Loaïi Tuùc Luaän. Prakaranaryacava-sastra (skt): Written by Asanga—Hieån döông thaùnh giaùo luaän, ñöôïc vieát bôûi ngaøi Voâ Tröôùc. Prakasha (skt): Halo—Nimbus—See Haøo Quang. Prakriti (skt): Pakati (p)—Svabhava (skt)— Essential original nature—See Töï Taùnh. Prakriti-buddhi (skt): Boån Minh—Original Bodhi—See Boån Giaùc. Prakritiprabhasvaram (skt): Self-existent pure mind—Natural purity—See Boån Nhieân Thanh Tònh. Prakriti-sunyata (skt): Voidness—Emptiness of primary nature—See Baûn Taùnh Khoâng. Prakritita (p): Vieãn Vaên Thieân Töû. Prakrti (skt): See Baùt Caùt Ñeá. Prakrticarya (skt): See Sô Haønh. Prakrti-prabhasvaram (skt): Originally pure— See Boån Nhieân Thanh Tònh. Prakrtja (skt): Baåm sinh—Thieân baåm—Thieân phuù—Endowment—Inborn—Innate—Springing from nature—Congenital. Praktimoksa (skt): Giôùi Cuï Tuùc—Complete moral precepts for monks and nuns—See Cuï Tuùc

6022 Giôùi. Pralamba (skt): See Tyø Lam Baø. Pramada (skt): Negligence (carelessness about): Baát caån—Idleness (laxness): Phoùng daät. Pramaha-vartika (skt): Hieän Töôïng Luaän— Phenomenalism—See Thaät Töôùng Luaän. Pramana (skt): Tse ma (tib). 1) Tse ma (tib): Löôïng hay caùi nhìn coù tính caùch lyù luaän—Logical survey—Study of the theory of knowledge. 2) To regulate: Saép ñaët hay ñieàu chænh cho ñuùng—To arrange—To rule—To rectify. Pramana-samuccaya-sastra (skt)—Shuryoron (jap)—Treatise on accumulation of logical survey—See Taäp Löôïng Luaän. Pramana-samuccaya-sutra (skt): See Taäp Löôïng Luaän. Pramana-vada (skt): Epistemology—See Nhaän Thöùc Luaän. Pramana-varttika (skt): See Thích Löôïng Luaän. Pramati (skt): See Dieäu YÙ Boà Taùt. Prameya (skt): See Sôû Löôïng. Pramiti (skt): Paramiti (skt)—See Cöïc Löông. Pramodya-raja (skt): King of Joy Bodhisattva— Hyû Vöông Boà Taùt. Pramudita (skt): Pamudita (p)—Joy—The bodhisattva’s stage of joy, the first of his ten stages (bhumi)—See Hoan Hyû Ñòa. Pramudita-bhumi (skt): The Bodhisattva’s stage of joy—Cöïc Hyû Ñòa—See Hoan Hyû Ñòa and Thaäp Ñòa. Pramukha (skt): Thöôïng Thuû—Most seniority— President—Presiding elders—An abbot. Prana (skt): Bindu (tib)—Breath—Life supporting energy—Vital energy—Hôi thôû—Khí löïc—See Sanh Löïc. Pranama (skt): See Quy Maïng Hieäp Chöôûng. Pranatipatad vairamani (skt): Pranatipataviratih (skt)—Not to kill—No killing—Not to kill out of the pity of others—Baát Saùt Sanh—See Khoâng Saùt Sanh. Pranatipataviratih (skt): Panatipata (p)—Not to kill or injure any living being—Against murder— Refraining from taking life—See Khoâng Saùt Sanh. Pranava (skt): AUM or OM—See OM. Pranayana (skt): Ñieàu Töùc—Breath control— Restraint of breaths—Kieåm soaùt hôi thôû—See Soå

Töùc. Prani (skt): Praniddhana (skt)—Vow—Prayer— Earnest wish—Vow—An earnest wish—Theä nguyeän—See Nguyeän. Pranidhana (skt): Panidhana (p)—To resolve— To take one’s vow—Vow—Vows for bodhi and helpfulness—See Nguyeän Ba La Maät. Pranidhanabala (skt): Löïc cuûa lôøi theà nguyeàn— The power of the vow—See Nguyeän Löïc. Pranidhana-bodhicitto-pada (skt): Aspirational mind of enlightenment—Theä nguyeän giaùc ngoä. Pranidhana paramita (skt): Vow-paramita— Vow-paramita—See Nguyeän Ba La Maät. Pranidhi (skt): Quyeát Taâm Ñaït Quaû Boà Ñeà—See Boán Tieán Trình Tieán Ñeán Phaät Quaû. Pranidhi-jnana (skt): Wisdom resulting from the vow—See Nguyeän Trí. Pranihita (skt): Pranidhana (skt)—See Nguyeän. Pranihita-bala (skt): Pranidhana-bala—See Nguyeän Löïc. Pranimmita-vasavati (skt): Höõu tình coù loøng duïc ñoái vôùi söï vaät do caùc loaøi khaùc taïo ra—Beings who rejoice in the creations of others. Prani-pratimoksa (skt): Vow to keep precepts— Theä Nguyeän Giöõ Giôùi Haïnh. Pranita (skt): Manju or suksma (skt)—Taùt Toâ— See Dieäu. Pranyamula-sastratika (skt): Trung Quaùn Luaän (boán quyeån)—Pranyamula-sastratika by Nagarjuna (Long Thoï), four books—See Töù Luaän. Prap (skt): Prapta (skt)—To get, obtain, attain to—See Ñaéc. Prapaca (skt): Vikarsa (skt)—Papanca (p)—To joke—To jest—Meaningless argument— Sophistry—See Hyù Luaän. Prapacadarsana (p): Papacadassana (p)— Perverted views—Hö Voïng Kieán—See Hö Voïng. Prapta (skt): Prap (skt)—To get, obtain, attain to—See Ñaéc. Prapti (skt): Acquisition: Attainment—See Ñaéc. Prapti-dharani (skt): To attain true words—See Ñaéc Chaân Ngoân. Prasada (skt): Layana (skt)—Hall—Ñöôøng. Prasadavati (skt): Thanh Tònh Tam Muoäi— Concentration of purity—Samadhi of purity. Prasadavati-samadhi (skt): See Prasadavati. Prasakha (skt): Prasaka (skt)—See Baùt La Xa

6023 Khö. Prapta (skt): Get—To attain—To obtain—See Ñaéc. Prasada (skt): An assembly hall—See Baït La Sa Ñaø. Prasakha (skt): Prasaka (skt)—Baø La Xaû Khö— See Baùt La Xa Khö. Prasama (skt): Tòch dieät—Tranquility. Prasanghika (skt): Making Use of Consequences—See Cuï Duyeân Toâng. Prasanghika-madhyamaka (skt): See Heä Quaû Trung Ñaïo Phaùi. Prasava-dharma (skt): Prasavadharnim (skt)— Ngöôøi vaø vaät hay höõu tình vaø phi tình—The living and things—Men and things—See Sanh Phaùp. Prasava-dharnim (skt): See Prasava-dharma. Prasenajit (skt): Pasenadi (p)—Thaéng Quaân— See Ba Tö Naëc. Prasiddha (skt): Cöïc Thaønh—Ultimate accomplishment—Söï thaønh töïu toät cuøng. Prasrabdhi (skt): Calmness—Confidence—See Khinh An. Prasrabdhi-sambodhi (skt): Calmness— Confidence—Riddance of all passions and ignorance and grossness or weight of body or mind, so that they may be light or free and at ease—Truùt ñöôïc gaùnh naëng duïc voïng meâ môø cho thaân taâm nheï nhaøng an tònh—See Khinh An. Prasrabdhi-sambodhyanga (skt): Limb of calmness—Tröø ñaúng giaùc chi—Tröø giaùc phaàn— Elimination as a limb of the truth. Prasrabdhi-sambodhyanga-samadhi (skt): Passaddhi-samadhi (p)—See Tröø Giaùc Phaàn Tam Muoäi. Prasrabdhiyanga (skt): Limb of calmness— Khinh an giaùc chi. Prastha (skt): See Baùt La Taùt Tha. Pratapana: Mahapratapana (skt)—Hell of great heat—Hottest hell—See Ñaïi Nhieät Ñòa Nguïc. Prateyka-Buddhayana (skt): Duyeân Giaùc Thöøa—Bích Chi Phaät thöøa—Pratyeka Buddha. Prathama-dharmalokamukha (p): Sô phaùp Minh ñaïo. Prathama-dhyana (skt): Pathama-jhana (p)—See Sô Thieàn Ñònh. Pratibha-nakuta (skt): Bieän Tích Boà Taùt—Teân cuûa moät vò Boà Taùt—Name of a Bodhisattva.

Pratibhana-mati-pariprccha (skt): Bieän YÙ Tröôûng Giaû Sôû Vaán Kinh—Name of a sutra. Pratibhasa-upama (skt): See AÛnh Duï. Pratibimba (skt): Shaddows—Image— Shaddows—Reflections—See AÛnh Töôïng. Pratidesana (skt): See Phaùt Loà. Pratidesaniya (skt): Höôùng Bæ Hoái Toäi—Buddhist confession of offences—See Ba La Ñeà Xaù Ni. Pratigha (skt): Sapratigha (skt)— Matter: See Saéc Phaùp—Opposing (opposition): See Höõu Ñoái—Anger: See Saân Haän. Pratigha-avarana (skt): Saân Khueå Caùi—The hindrance of ill-will—Saân haän Trieàn Caùi. Pratiharya (skt): Pakasati (p)—Pariyutthana (skt)—Vyaktaya (skt)—Thò Hieän—Baøy toû ra ngoaøi—To manifest—To make manifest. Pratijna-hetu-udaharana (skt): Three main branches in stating a syllogism—See Toâng Nhaân Duïï. Pratijnakaraka-vinaya (skt): Decision by majority vote or verdict—See Ña Nhaân Mích Toäi. Pratikranta (skt): Baùt Laït Ñeå Yeát Laïn Ña—Ñi theo thöù töï—Following in order, or by degrees. Pratilambha (skt): To seize—To catch—To obtain—See Hoaïch. Pratima (skt): Buddha’s image—An image or likeness of a Buddha—Hình töôïng Phaät—See Phaät Töôïng. Pratimoksa (skt): Patimokkha (p)—Code of monk’s rules—Disciplinary code—Bieät giaûi thoaùt giôùi—Giôùi luaät (giôùi boån)—See Kinh Bieät Giaûi Thoaùt. Pratimoksa-samvara (skt): See Kinh Bieät Giaûi Thoaùt. Pratimoksa Sutra (skt): Bieät Giaûi Thoaùt Kinh (Luaät Taïng)—See Kinh Bieät Giaûi Thoaùt. Pratimoksa vows: So sor tar pa (tib)—The vows of keeping precepts which are taken by Buddhists, including monks and nuns—Theä nguyeän giöõ giôùi cuûa ngöôøi Phaät töû, bao goàm caû chö Taêng Ni. Pratimoksha (skt): See Pratimoksa. Pratini-yama (skt): Distinction of karma—See Ñònh Dò. Pratipad (skt): Act—Perform—See Haønh. Prati-padana (skt): Hoaøn thaønh— Accomplishing—Causing to attain—Producing— Inaugurating.

6024

Pratipaksa (skt): To eliminate afflictions—See Ñoái Trò. Pratirupaka (skt): See Haäu Nguõ Baùch Nieân. Pratirupaka-dharma (skt): Saddharmapratirupaka (skt)—The period of semblance Dharma—See Töôïng Phaùp. Pratisamkhya (skt): See Pratisamkhya-nirodha. Pratisamkhya-nirodha (skt): Cessation through knowledge—Extinction through intellectual power—Ñoaïn dieät baèng tri thöùc—See Traïch Dieät. Pratisamkhya-nirodha-samkrta (skt): See Pratisamkhya-nirodha. Prati-sammodana (skt): Chaøo hoûi—Salutation— Inquiring after a person’s health—Greeting. Pratisamvid (skt): Viveka (skt)—Discriminating wisdom—See Phaân Bieät Trí. Pratisandhi (skt): Patisandhi (p)—Birth and rebirth as reunion of parts—The first moment of consciousness on rebirth—See Taùi Sanh. Pratishthapika (skt): The intelligence whereby a proposition is set up—See Kieán Laäp Trí. Pratishthapikabuddhi (skt): See Kieán Laäp Trí. Pratisthita-Nirvana (skt): Pratishthita-Nibbana (p)—Eternally abiding Nirvana—Perfect Nirvana—Thöôøng Truï Nieát Baøn—See Voâ Dö Nieát Baøn. Pratisrut (skt): AÂm höôûng—Echo. Pratisrutka-upama (skt): Simile on Echo—See Höôûng Duï. Pratisthita-nirvana (skt): Incomplete Nirvana— See Höõu Dö Nieát Baøn. Prativedha (skt): Mystic-insight—Conviction by thinking—See Chöùng Ngoä. Prativikalpa (skt): Discrimination—See Phaân Bieät. Pratitya (skt): Condition—See Duyeân. Pratitya-samutpada (skt): Paticca-samuppada (p)—Duyeân khôûi—Lyù nhaân duyeân—Dependent arising—Theory of causation—See Duyeân Sinh. Pratitya-samutpada-hrdaya-karika (skt): Nhaân Duyeân Taâm Luaän Tuïng—Verses of the treatise on the theory of causation which affects the mind. Pratitya-samutpada-hrdaya-vrtti (skt): Nhaân Duyeân Taâm Luaän Thích—Treatise on the theory of causation which affects the mind. Pratitya-samutpada-tathata (skt): Duyeân Khôûi

Chaân Nhö—Suchness of the factors of the Path and suchness of the Law of Dependent Origination. Pratitya-samutpada-sastra (skt): Paticcasamuppada-sastra (p)—Nhaân Duyeân Luaän— Treatise on Dependent arising—Treatise on the theory of causation. Pratyahara (skt): Individual absorption or withdrawal—Withdrawal of senses—See Cheá Caûm. Pratyaksa-darsana (skt): Hieän Kieán Boà Taùt— Presently-Seeing Bodhisattva. Pratyaksha (skt): Abhisamaya (skt)— Abhisamaya (skt)—Immediate realization of enlightenment—Nirvana—Inner realization— Immediate perception, evidence of the eye or other organ—Reasoning from the manifest—Caên Hieän löôïng—See Hieän Chöùng. Pratyakshapramana (skt): Reasoning from the manifest—Appearance, i.e. smoke—See Hieän Löôïng. Pratyanta (skt): Bieân giôùi—Bordering on— Adjacent or contiguous to. Pratyantajanapada (skt): A bordering country— A remote place—See Bieân Ñòa. Pratyatma-dharma (skt): Dharmas of selfrecognition—See Töï Chöùng Phaùp. Pratyatma-dharmata (skt): Self-recognition state—Töï Chöùng Phaùp Taùnh—Traïng thaùi töï chöùng. Pratyatma-dhigama (skt): Pratyak-sakshatkara or Antar-sakshatkriya (skt)—Inner realization— See Noäi Chöùng. Pratyatma-gatigocara (skt): See Pratyatmagatigocharam. Pratyatma-gatigocharam (skt): Chöùng Trí Sôû Haïnh—Conduct of realization of wisdom. Pratyatmaryajnana (skt): Vajramati (skt)— Personal apprehension of Buddha-truth—See Töï Giaùc Thaùnh Trí. Pratyatmaryajnana-gocara (skt): Vajramati (skt)—Töï chöùng sôû haønh caûnh giôùi—Töï giaùc Thaùnh trí caûnh giôùi—Realm of personal apprehension of Buddha-truth. Pratyaveksana-jnana (skt): Marvellous observing cognition—See Dieäu Quaùn Saùt Trí. Pratyaya (skt): Baùt La Ñeå Daõ—A concurrent or

6025 environment cause—Condition—See Duyeân. Pratyaya-bala (skt): The environmental or secondary force—See Duyeân Löïc. Pratyaya-mayam (skt): Tuøng duyeân sanh—To arise from condition—Consisting condition. Pratyaya-svabhava (skt): Self-nature of dependence—See Duyeân Tính Töï Tính. Pratyeka Buddha (skt): Pacceka-buddha (p)— Solitary Buddha—Solitary practitioners who attain Buddhahood without a teacher—See Chi Phaät. Pratyekabuddha-body: Body of a pratyekabuddha—See Bích Chi Phaät Thaân. Pratyekabuddha-body: See Bích Chi Phaät Thaân. Pratyeka-buddha form of enlightenment: The enlightenment for self, not revealing the truth to others—See Duyeân Giaùc Boà Ñeà. Pratyekabuddhahood: Bích Chi Phaät ñòa. Pratyeka-buddhas for Pratyeka-buddhahood: Duyeân Giaùc Tính. Pratyeka-buddha knowledge: Sravaka (thanh vaên) and Pratyeka-buddha—See Thanh Vaên Trí. Pratyeka-buddha realm: See Duyeân Giaùc Phaùp Giôùi. Pratyeka-buddha vehicle: Middle conveyance— See Duyeân Giaùc Thöøa. Pratyeka-Buddhayana (skt): Pratyeka-buddha vehicle—See Duyeân Giaùc Thöøa. Pratyeka-Buddhayanam (skt): Pratyeka-buddha vehicle—See Duyeân Giaùc Thöøa. Pratyeka-budhi (skt): Wisdom of the solitary realizers—Duyeân Giaùc Trí. Pratyeka-naraka (skt): Hell of Solitude— Separated hell—Coâ ñoäc ñòa nguïc. Pratyutpanna (skt): Present—Hieän tieàn (chö Phaät hieän tieàn)—Baùt Chu. Pratyutpanna-bhisam-buddha-maha-tantraraja-sutra (skt): Kinh Kim Cang Ñaûnh Nhö Lai Chaân Thaät Nhieáp Ñaïi Thöøa Hieän Chöùng Ñaïi Giaùo Vöông Kinh. Pratyutpanna-buddha-sammukha-vasthitasamadhi sutra (skt): The sutra on the samadhi of all Buddhas' appearance—See Kinh Baùt Chaâu Tam Muoäi. Pratyutpanna-kosa (skt): Present treasury—Hieän Taïi Taïng. Pratyutpanna Samadhi (skt): Baùt chu Tam Muoäi—See Hieän Taïi Tam Muoäi.

Pratyutpanna-samadhi sutra (skt): See Kinh Baùt Chaâu Tam Muoäi. Prausthapada (skt): Bhadrapada (skt)—Between the months of August and September. Pravacana (skt): Instruct (teach): Giaûng—To preach religious doctrines: Lôøi giaùo huaán cuûa Thaùnh nhaân. Pravara-deva-raja-pariprccha (skt): Suvikrantavikrami- sutra (skt)—Thaéng Thieân Vöông Kinh—Sutra on Victorious king of Heaven. Pravarana (skt): The day of mutual confession— See Baùt Hoøa La. Pravari (skt): Pravara (skt)—See Ba Hoøa Lôïi. Pravartana (skt): 1) Turn, transform, revolve, evolve, change the process of birth and rebirth: Vartana (skt)—Chuyeån; 2) The process of birth and rebirth: Vrtti (skt)—Tieán trình sanh vaø taùi sanh. Pravarana (skt): Baït Hoøa La—See Baùt Hoøa La. Pravesa (skt): Baùt Pheä Xa—Entrance—See Nhaäp. Pravicaya (skt): Quaùn Saùt—Suy xeùt, tìm hieåu. Pravicayabuddhi (skt): Absolute Knowledge— See Quaùn Saùt Trí. Pravraj (skt): Abandonment (leaving): Lìa boû— Renunciation: See Xuaát Gia. Pravrajana (skt): Pabbajana (p)—Dismiss—Truïc xuaát khoûi giaùo ñoaøn. Pravrajyata (skt): Pabbajja (p)—Söï töø boû gia ñình—Homelessness—Leaving home to become a monk. Pravritti (skt): 1) Becoming: Löu chuyeån; 2) Beginning and rise, birth and what arises from it, coming into existence: Utpada (skt)—Sanh Khôûi. Pravrttitathata (skt): See Löu Chuyeån Chaân Nhö. Pravrtti-vijnana (skt): Evolving of Mind (Consciousness)—Mind transference—See Chuyeån Thöùc. Pray (v): Caàu nguyeän. Pray to avert: Nhöôõng—Caàu nguyeän ñeå ngaên ngöøa (tieáng bình daân goïi laø leã toáng gioù). Pray to avert calamities: See Caàu Kinh Toáng Gioù. Pray to avert the calamity threatened by an eclipse of sun: See Nhöôõng Nhaät Thöïc. Pray on behalf of the donor: See Chuù nguyeän.

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Pray to Buddha: Nieäm Phaät—To repeat the name of Buddha, either audibly or inaudibly. Pray the Buddha: Caàu nguyeän Phaät. Pray for the Buddha-nature in self and others for entry in the Pure Land: Caàu Vaõng Sanh. Pray the Buddhas’ support in time of temptation: Caàu nguyeän chö Phaät hoä trì vöôït qua thöû thaùch. Pray (v) the Buddha’s name: Nieäm hoàng danh Phaät. Pray for a child: Caàu töï (caàu con). Pray continally: Caàu nguyeän lieân tuïc. Pray for their deceased parents as a way to repay their parents’ kindness: Vì muoán caàu sieâu traû hieáu cho cha meï maø ñi chuøa tuïng kinh nieäm Phaät. Pray for divine blessing: Caàu phöôùc coõi trôøi. Pray for happiness: Caàu phuùc. Pray for their homes and daily subsistence to remain prosperous: Vì caàu cho nhaø cöûa, söï nghieäp vöõng beàn maø ñeán chuøa laïy Phaät, cuùng döôøng. Pray and meditate: Tuïng nieäm. Pray not to encounter calamities and disasters: Vì sôï tai naïn maø ñeán chuøa vaùi nguyeän aên chay nieäm Phaät. Pray to obtain a human rebirth: Caàu taùi sanh laøm ngöôøi. Pray for peace: Caàu an. Pray to quickly overcome their sickness or ailment: Coù ngöôøi vì beänh naëng maø ñi chuøa vaùi van cho mau qua choùng khoûi. Pray for rain: Caàu vuõ (möa). Pray for rebirth in the Pure Land: Caàu sieâu (caàu vaõng sanh Tònh Ñoä). Pray to repay something they vowed before when they experienced hardships: Vì muoán traû cho roài caùc lôøi vaùi van ñaõ lôõ phaùt nguyeän khi tröôùc. Pray for someone: Caàu nguyeän cho ai. Pray for something: Caàu nguyeän ñieàu gì. Pray for success: Caàu thaønh coâng. Prayaga (skt): 1) See Baùt La Da Giaø; 2) Added progress, full effort, intensified effort, earnest endeavour: See Gia Haønh. Prayaga-marga (skt): Payoga-magga (p)—Road of effort—Con ñöôøng coá gaéng—See Gia Haønh

Ñaïo. Prayascitta (skt): Wrong-doing of monks and nuns—See Ba Daät Ñeà. Prayer (n): Lôøi caàu nguyeän. Prayer (n): Ngöôøi caàu nguyeän. Prayers to Araya-Acalanatha: See Baát Ñoäng An Traán Phaùp. Prayer book: Sutras—See Kinh. Prayer for continued life: See Tuïc Meänh. Prayers uttered in behalf of donors, or of the dead: See Chuù Nguyeän. Prayerful (a): Coù tính caùch caàu nguyeän. Praying for the Buddha-nature in self and others for entry in the Pure Land: Caàu Vaõng Sanh. Praying ceremony for the dead: Leã Caàu Sieâu— Requiem. Praying ceremony for peace: Leã caàu an. Praying dharani: Pray on behalf of the donor— See Chuù Nguyeän. Praying to gain rebirth in the Pureland: Caàu sanh Tònh Ñoä. Prayoga (skt): Added progress—Intensified effort—See Gia Haønh Ñaïo. Prayoga-marga (skt): Path of earnest endeavour—Path of preparation—See Gia Haønh Ñaïo. Prayoga-phala (skt): Payoga-phala (p)—Quaû ñaït ñöôïc do söï coá gaéng—Fruit of effort. Prayogikacarya (skt): Full effort—See Gia Haønh. Prayojana (skt): Duïng—To use—To employ—To function. Preach (v): Desana (skt)—Thuyeát giaûng Preach Buddha-dharma: Giaûng Phaùp—Preach the Dharma. Preach to the devas in the Tushita Heaven Palace: Thuyeát phaùp cho chö thieân treân cung trôøi Ñaâu Suaát. Preach the Dharma: Teach the Dharma—See Giaûng Phaùp. Preach the doctrine: To teach—To preach—To sermon—To lecture on the Dharma—To tell or expound the law, or doctrine—See Thuyeát Phaùp. Preach the eternal service of Buddhas: Tuyeân noùi taän vò lai theá cuùng döôøng chö Phaät. Preach false doctrine: See Taø Thuyeát Phaùp. Preach holy scriptures: To elucidate holy sutras

6027 or scriptures—Giaûng kinh. Preach the Law: Giaûng kinh phaùp. Preach a religion: Spread a doctrine—Truyeàn ñaïo. Preach summarily: Khaùi thuyeát. Preach with words: Höõu ngoân Thaùnh. Preach without restriction in any direction: Osetsu-Jusetsu (jap)—Hoaønh Thuyeát Tung Thuyeát—Thuyeát phaùp voâ ngaïi—Vertically preach and horizontally preach. Preach without words, but examplify themselves with good morality: Voâ ngoân Thaùnh. Preacher (n): Ngöôøi giaûng ñaïo. Preacher of Buddhism: See Hoùa Nhaân Thuyeát. Preaching (n): Vieäc giaûng ñaïo. Preaching with eloquence: Laïc thuyeát bieän taøi. Preaching hall: Amphitheater—Auditorium— Lecture hall—Giaûng ñöôøng. Preaching monks: Upadhyaya (skt)—Most Venerable—See Hoøa Thöôïng. Preaching according to opportunity: See Phoù Cô. Preaching hall: Lecture hall—Amphitheatre— Auditorium—Giaûng ñöôøng. Preaching sect: See Giaûng Toâng. Preaching of the supreme dharma: Propaganda of the Buddha-dharma—See Voâ Thöôïng Phaùp Luaân. Preaching the Yellow: Manifesting the Buddhist state. In China, "yellow" suggests the color of the earth, and thus the term alludes to something realistic or down to earth—Hieån hieän traïng thaùi cuûa Phaät. ÔÛ Trung Hoa, "maøu vaøng" ñeà nghò maøu cuûa ñaát, vaø vì theá thuaät ngöõ naøy aùm chæ thöù gì hieän thöïc hoaëc giaû roõ raøng ñeán taän ñaát. Preamble (n): Phaàn daãn nhaäp—Introduction. Prebish, Charles S. (1944 - ): American scholar of Buddhism, best known for his work on Buddhist monasticism. He has also been a forefront scholar in the new field of studies on American Buddhism. He received his Ph. D. from University of Wisconsin-Madison in 1971 and has spent most of his academic career at University of Pennsylvania. Together with Daniel Keown, he founded the Journal of Buddhist Ethics, a highly successful electronic academic publication. He has published a number of influential books and

articles, including “A Survey of Vinaya Literature” in 1994 and Luminous Passage: The Practice and Study of Buddhism in America in 1999—Hoïc giaû ngöôøi Myõ, noåi tieáng vôùi taùc phaåm cuûa oâng “Ñôøi Soáng Trong Tu Vieän Phaät Giaùo.” OÂng cuõng laø moät hoïc giaû haøng ñaàu trong laõnh vöïc nghieân cöùu môùi veà Phaät Giaùo Myõ Chaâu. OÂng nhaän baèng Tieán Só taïi tröôøng Ñaïi Hoïc WisconsinMadison vaøo naêm 1971 vaø ñaû duøng haàu heát cuoäc ñôøi cuûa oâng ñeå giaûng daïy taïi Ñaïi Hoïc Pennsylvania. Cuøng vôùi Daniel Ceown, oâng ñaõ laäp neân Taïp Chí Luaân Lyù Ñaïo Ñöùc Phaät Giaùo, moät söï thaønh coâng veà xuaát baûn nhöõng giaùo ñieån baèng ñieän töû. OÂng ñaõ moät soá lôùn saùch Phaät giaùo vaø baøi baùo coù aûnh höôûng raát lôùn, goàm boä “Nghieân Cöùu Vaên Chöông Luaän Taïng” vaøo naêm 1994 vaø “Con ñöôøng Saùng,” “Thöïc Taäp vaø Nghieân Cöùu Phaät Giaùo Taïi Myõ vaøo naêm 1999. Precede (v): Daãn ñaàu—Ñi tröôùc. Precedency (n): Söï daãn ñaàu—Ñòa vò öu tieân. Precedent: Tieàn leä. Precepts (n): Sila (p & skt)—Nguyeân taéc—Giôùi luaät—Giôùi raên—Rules of conduct—Teachings regarding personal conduct, especially for the ordained—Giôùi luaät cho baûn thaân, ñaëc bieät cho ngöôøi ñaõ thoï giôùi—See Giôùi. Precepts of abstinence: Trai giôùi. Precept Age: Tuoåi ñaïo—Age in the order— Monastic age—Sacerdotal age—See Taêng Laïp. Precept-body: Sila-skandha (skt)—Kaishin (jap)—See Giôùi Thaân. Precept collection: Basket of discipline—Tyø Ni Taïng—The Vinaya-pitaka, one of the three divisions of the Canon, or Tripitaka—Boä taïng Luaät, moät phaàn trong ba boä kinh ñieån—See Luaät Taïng. Precepts concerned with cultivation of positive behavior: See Taùc Trì Moân. Precept concord: See Giôùi Hoøa Ñoàng Tu. Precept Fixation view: See Giôùi Kieán Thuû. Precepts in Four Divisions: See Luaät Töù Phaàn. Precepts for the Great Sangha: See Ma Ha Taêng Kyø Luaät. Precepts of lay Bodhisattvas: Boà Taùt Giôùi taïi gia—Lay Bodhisattvas’ precepts. Precept on not killing: Saùt giôùi. Precepts for novices: Commands for the newly

6028 ordained—See Sa Di Giôùi. Precept observers: Precept-keeper (one who receives and keeps the commandments or rules)—Ngöôøi giöõ giôùi. Precept paramita: Trì Giôùi Ba La Maät— Morality-paramita. Precepts and rules: Giôùi luaät. Precepts-samadhi-wisdom: Giôùi ñònh hueä. Precept School: Vinaya School—Luaät Toâng. Precepts on sense-restraint: Indriyasamvara sila (p)—Morality pertaining to sense-restraint—Giôùi Caên—Giôùi Thu Thuùc Luïc Caên. Precepts in Ten Parts: See Thaäp Tuïng Luaät. Precepts tradition: Vinayisme (skt)—The Vinaya school—See Luaät Toâng. Precepts of the Triple Refuge that have no marks: See Voâ Töôùng Tam Quy-Y Giôùi. Precepts in various forms: Commandments or rules in their various forms—See Giôùi Töôùng. Precepts vehicle: Sila-yana (skt)— The Vinayavehicle—See Luaät Thöøa. Preceptor: Upadhyaya (skt)—Buddhist priest— Teacher—Spiritual teacher—Vò thaày. Preceptor of the emperor: Thieân Sö—Thaày daïy cuûa vua. Precious (a): Quyù baùu. Precious abiding: Ratnakala (skt)—Baûo Xöù— Precious place. Precious abiding Bodhisattva: Ratnakalabodhisattva (skt)—Baûo Xöù Boà Taùt. Precious abiding concentration: Ratnakalasamadhi (skt)—See Baûo Xöù Tam Muoäi. Precious Adornment: Baûo Nghieâm. Precious Adornment Bodhisattva: Ratna-vyuhabodhisattva (skt)—Baûo Nghieâm Boà Taùt. Precious Awe-Inspiring Superior king Buddha: Ratna-tedjobhyyudgatarajata-raja (skt)—Baûo Oai Ñöùc Thöôïng Vöông Phaät. Precious-Blossom-Wander-Step Buddha: Baûo Hoa Du Boä Phaät. Precious body: Thaân theå quyù baùu. Precious-Canopy-Shine-Space-SovereignPower-King Buddha: Baûo Caùi Chieáu Khoâng Töï Taïi Löïc Vöông Phaät. Precious cart: See Baûo Xa. Precious Clairvoyance: Baûo Minh. Precious clouds: Ratnamegha (skt)—Baûo Vaân.

Precious continent: Wonderful land of a Buddha—Baûo chaâu (kyø ñoä cuûa moät vò Phaät). Precious country: Pure land—Baûo Quoác—Coõi Tònh Ñoä. Precious Curtain Pratyeka-buddha: Ratna-nimi (skt)—Baûo Böùc Bích Chi Phaät. Precious dagger that is not yet blunt: See Baûo Ñao Vò Laõo. Precious-Fire Buddha: Baûo Hoûa Phaät. Precious flowers: Deva flowers—Baûo hoa (hoa cuûa caùc vò trôøi). Precious Flower Traveling Buddha: Phaät Baûo Hoa Du Boä. Precious gathas: Precious verses—Baûo keä. Precious gem: Mani (skt)—Precious pearl— Precious talisman—Baûo chaâu. Precious hand: See Baûo Thuû. Precious image of a Buddha: Precious likeness of a Buddha—Baûo töôùng. Precious king: See Baûo Vöông. Precious ksetra: See Baûo Saùt. Precious lake: See Baûo Trì (2). Precious land: Pure land—Baûo ñòa (tònh ñoä). Precious-Light Buddha: Baûo Quang Phaät. Precious Light heaven king's son: Ratnaprabha (skt)—See Baûo Quang Thieân Töû. Precious likeness: Jewel Appearance Buddha— See Baûo Töôùng Phaät. Precious likeness of a Buddha: Precious image of a Buddha—Baûo töôùng. Precious-Lotus-Well-Dwell-in-Sala-Tree-King Buddha: Baûo Lieân Hoa Thieän Chuû Sa La Thoï Vöông Phaät. Precious maiden: Kanya-ratna (skt)—See Baûo Nöõ. Precious mind: Taâm baûo. Precious Moon: Baûo Nguyeät. Precious Moon Bodhisattva: Rathachandra (p)— Baûo Nguyeät Boà Taùt. Precious-Moon Buddha: Baûo Nguyeät Phaät. Precious-Moon-Light Buddha: Baûo Nguyeät Quang Phaät. Precious nature: Ratnagotra (skt)—Baûo Tính— See Baûo Taùnh. Precious-nature Bodhisattva: Ratna-gotrabodhisattva (skt)—Baûo Taùnh Boà Taùt. Precious object: Ratna (skt)—Gem—Jewel—

6029 Baûo vaät. Precious opportunity: See Cô Hoäi Quyù Baùu. Precious pearl: Precious gem—Baûo chaâu—See Keá Baûo. Precious pearl in a lotus: See Om Mani Padme Hum. Precious Perfection Bodhisattva: RatnaParamita Bodhisattva (skt)—See Baûo Ba La Maät Boà Taùt. Precious place: Ratnakala (skt)—See Baûo Phöông. Precious posession of life: Meänh Baûo (söï quyù baùu cuûa cuoäc soáng, soáng ñeå tu taäp giaûi thoaùt). Precious race: Ratnapani (skt)—Baûo chuûng. Precious race Bodhisattva: Ratnapani (skt)— Baûo chuûng—Baûo chöôûng (Baûo Thuû) Boà Taùt. Precious raft: See Baûo Phieät. Precious raft of Buddha-truth: Which ferries over the sea of mortality to nirvana—See Baûo Phieät. Precious rattle: Wooden fish—See Baûo Ñaït (2). Precious records: Precious scriptures—Precious sutras—Baûo ñieån—Kinh ñieån quyù baùu. Precious reflection: Ratna-cinta (skt)—Baûo Tö Duy—Precious thought. Precious region: Traân Vöïc—See Baûo Vöïc. Precious seal: Precious symbol—See Baûo AÁn. Precious seal concentration: Ratnamudra samadhi (skt)—See Baûo AÁn Tam Muoäi. Precious-seal grasping Bodhisattva: Ratnamudra-hasta (skt)—Baûo AÁn Thuû Boà Taùt. Precious scriptures: Precious records—Precious sutras—Baûo ñieån. Precious seal: Precious symbol—Baûo aán. Precious staff: Ratnadandin (skt)—Baûo Tröôïng. Precious staff Bodhisattva: Ratnadandinbodhisattva (skt)—Baûo Tröôïng Boà Taùt. Precious stone: Mani (skt)—Gem—Jewel— Pearl—Baûo. Precious stone worn in the coiled hair: Precious pearl—See Keá Baûo. Precious stupa: See Baûo Thaùp. Precious sutras: Precious records—Precious scriptures—Baûo ñieån. Precious sword: Ratnadatta (skt)—Baûo kieám. Precious sword Bodhisattva: Ratnadattabodhisattva (skt)—Baûo Kieám Boà Taùt.

Precious symbol: Precious seal—Baûo aán. Precious talisman: Mani (skt)—Precious pearl— Precious gem—Baûo chaâu. Precious thought: Ratna-cinta (skt)—Baûo Tö Duy—Precious reflection. Precious throne: Baûo toøa. Precious treasures: Cuûa caûi quyù baùu—See Dieäu Traân Taøi. Precious tree: See Baûo Thuï. Precious vase: Kundika (skt)—See Baûo Bình. Precious vehicle: See Baûo Thöøa. Precious vehicle of the Lotus Sutra: Baûo Thöøa Phaùp Hoa Kinh. Precious verses: Precious gathas—Baûo keä. Precious verses for repentance: Precious gathas for repentance—Baûo saùm keä. Precious vessels used in worship: Kundika (skt)—Precious vase—See Baûo Bình. Precious Victory Bodhisattva: Ratna-priya (skt)—Baûo Thaéng Boà Taùt. Precious Victory Buddha: Ratna-priya-buddha (skt)—Baûo Thaéng Phaät. Precious Virtue Bodhisattva: Ratnasri (skt)— Baûo Ñöùc Boà Taùt. Precipitate (v): Xoâ ñaåy xuoáng. Precocious (a): Sôùm (tröôùc tuoåi tröôûng thaønh). Precocious marriage: Taûo hoân. Precociousness (n): Söï sôùm (tröôùc tuoåi tröôûng thaønh). Precocity (n): See Precociousness. Preconceived idea: Döï kieán. Preconception (n): Döï töôûng—Döï lieäu—Caùi nhìn thaáy tröôùc. Precondition (n): Ñieàu kieän tieân quyeát. Preconize (n): Boå nhieäm tu só. precursor (n): Vò tieàn nhieäm. Pre-dawn session of zazen: Goya Zazen (jap)— One of the four periods of meditation (shiji zazen) observed daily in Zen monasteries. Although the exact hours differ by monastery, Goya zazen is held before breakfast, usually between 3 and 5 a.m.—Buoåi toïa thieàn tröôùc bình minh, moät trong boán thôøi toïa thieàn ñöôïc tu taäp taïi caùc Thieàn vieän. Maëc daàu giôø giaác chính xaùc khaùc nhau tuøy töøng töï vieän, buoåi toïa thieàn tröôùc bình minh thöôøng tröôùc giôø ñieåm taâm, töø giöõa 3 ñeán 5 giôø saùng. Predecease (v): Cheát tröôùc ai.

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Predecessor (n): Vò tieàn nhieäm—Ancestor—Tieàn nhaân. Predefinition (n): Söï quyeát ñònh tröôùc. Predestinarian: (a): Thuoäc veà thuyeát tieàn ñònh— (n): Ngöôøi tin vaøo thuyeát tieàn ñònh. Predestinarianism (n): Thuyeát tieàn ñònh. Predestinate (v): Tieàn ñònh. Predestination (n): Tieàn ñònh. Predestine (v): See Predestinate. Predeterminate (a): Do thieân ñònh. Predetermination (n): Söï thieân ñònh. Predetermined (a): Predestined—Ñònh saún. Predeterminism (n): Thuyeát thieân ñònh. Predicament (n): Phaïm truø. Predicamental (a): Thuoäc phaïm truø. Predicant (n): Ngöôøi thuyeát giaûng. Predicate (v): Giaûng thuyeát—Duï Theå—Laáy caùi nghóa lyù laøm choã döïa cuûa duï. Predication (n): Söï thuyeát giaûng. Predicatory (a): Coù lieân quan ñeán thuyeát giaûng. Predict (v): Baùo tröôùc. Prediction (n): Lôøi baùo tröôùc—See Thoï Kyù. Prediction of Buddhahood: Prophecy of Buddhahood—Toân kyù (Phaät thoï kyù). Prediction of the Destiny of Arhats, Training and Trained: Phaåm Thoï Hoïc Voâ Hoïc. Prediction of enlightenment, definitively, without duality: Taát caû chö Phaät ñeàu hay kheùo noùi lôøi thoï kyù, quyeát ñònh khoâng hai. Prediction in finality: Complete prediction—See Voâ Dö Thoï Kyù. Prediction by rubbing the crown: See Quaùn Ñaûnh Thoï Kyù. Predictional (a): Coù tính caùch baùo tröôùc. Predictive (a): Prophetic—Baùo tröôùc. Predictor (n): Ngöôøi baùo tröôùc. Predisposition (n): Khuynh höôùng thieân veà. Predominant characteristics: Thaéng Töôùng— Ñaëc tröng noåi baäc. Predominant condition: Adhipati-pratyayay (skt)—Karana-hetu (skt)—Adhipatipaccayo (p)— Zojo-En (jap)—See Taêng Thöôïng Duyeân. Predominant influences: See Taêng Thöôïng. Predominant influence on the Dhamma: Dhammadhipateyyam (p)—Taêng Thöôïng Phaùp. Predominant influence on oneself: Attadhipateyyam (p)—Ngaõ taêng thöôïng.

Predominant influence on the world: Lokadhipateyyam (p)—Theá taêng thöôïng. Predominate (v): Chieám öu theá. Pre-eminent: Phi thöôøng Pre-eminent bright radiance Bodhisattva: Utamadyuti (skt)—Toái Thaéng Chieáu Minh Boà Taùt. Pre-eminent hall: Vejayanta (p)—Supreme hall—Toái Thaéng Ñieän. Pre-eminent man: Pradhana (skt)— predominant man—Ngöôøi phi thöôøng (thaéng giaû). Pre-eminent Vinaya Dharma Theory: Vinayasamukase (skt)—See Tyø Naïi Da Toái Thaéng Phaùp Thuyeát. Pre-exilic (a): Tröôùc thôøi kyø löu ñaøy. Pre-exist (v): Tieàn höõu (coù tröôùc). Pre-existence: Söï coù tröôùc. Pre-existent (a): Coù tröôùc. Pre-existentism: Chuû thuyeát cho raèng linh hoàn ñaõ coù tröôùc khi ñöôïc hôïp nhaát vôùi theå xaùc con ngöôøi. Preface: Tieàn töï—See Hoùa Tieàn Töï. Prefect of the Buddha hall: Chiden (jap)—One of the six offices related to the meditation and training aspects of life in a Zen monastery. The Prefect of the Buddha hall or "Chiden" is a senior monk responsible for cleaning and preparing the various halls, in particular, he sees that the Buddha hall is ready for all ritual functions—Vò Taêng troâng coi Phaät Ñieän, moät trong saùu vaên phoøng lieân heä ñeán thieàn vaø nhöõng khía caïnh huaán luyeän khaùc cuûa ñôøi soáng trong Thieàn vieän. Vò Taêng naøy chòu traùch nhieäm queùt doïn trong Phaät ñieän vaø chuaån bò nhöõng saûnh ñieän khaùc, ñaëc bieät, chuaån bò cho Phaät ñieän saün saøng trong taát caû caùc nghi leã cuûa Thieàn vieän. Preferred by devas: Devanampriya (skt)—See Thieân AÙi. Prefigurative (a): Coù tính caùch baùo tröôùc baèng hình boùng. Prefigure (v): Baùo tröôùc baèng hình boùng. Prefigurement (n): Söï baùo tröôùc baèng hình boùng. Prejudice and preconceived ideas: Thaønh kieán vaø ñònh kieán. Prejudiced (a): Ñònh kieán Prejudiced (fixed) ideas: Ñònh Kieán. Prejudices (n): Ñònh kieán. Preliminary (a): Böôùc ñaàu. Preliminary conditions that lead to the

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cherishing of the desire for supreme enlightenment: Ñieàu kieän khôûi ñaàu ñöa ñeán hoaøi baûo giaùc ngoä toái thöôïng. Preliminary effort: Coá gaéng tieân khôûi. Preliminary effort leading up to the commission of an offense: Pubbayoga (p)—Coá gaéng tieân khôûi ñöa ñeán söï phaïm toäi. Preliminary introduction: Lôøi daãn nhaäp. Preliminary practices: Ngn dro (tib)—Söï tu taäp khôûi ñaàu. Preliminary teaching: See Thuûy Giaùo. Preliminary teaching of the Mahayana: Thuûy Giaùo—See Thuûy Giaùo. Prema-bhakti (skt): Ecstatic love of God—Heát möïc yeâu kính thaàn thaùnh. Premature (a): Sôùm hôn bình thöôøng. Premature death: Cheát sôùm. Premises (n): Nhöõng tieàn ñeà. Pre-natal blood of the mother is not clean: Thöïc haùm baát tònh (aên uoáng trong giai ñoaïn coøn trong buïng meï chaúng saïch). Preparation (n): Sambhara (skt)—Söï chuaån bò— See Tö Löông. Preparatory concentration: Parikammasamadhi (p)—Chuaån Ñònh. Preparatory consciousness: Parikamma (p)— Thöùc chuaån bò—See Tö Löông Thöùc. Preparatory material: Chaát lieäu chuaån bò. Prepare (v): Chuaån bò. Prepare fancy and luxurious meals: Commits an Expression of Regret Offence—Laøm nhöõng böõa aên caàu kyø vaø xa xæ laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Prepare (v) vegetarian meals: Thieát trai— Chuaån bò côm chay. Prescience (n): Tieàn yù thöùc. Prescribbe some medicine: Cho toa thuoác. Prescription (n): Toa thuoác. Presence (n): Söï hieän dieän. Present: 1) Paccuppanno addha (p)—(n) Hieän taïi—(v): Giôùi thieäu—To introduce. 2) To-Hon-U (jap)—Ñöông Boån Höõu—At the present moment. Present aeon: Hieàn kieáp (kieáp hieän taïi). Present benefits: Hieän Ích—Lôïi ích hieän tieàn. Present bhadra-kalpa: Hieàn kieáp hieän taïi.

Present body: See Hieän Thaân. Present body and mind: Present existence—See Boån Höõu. Present company: See Thôøi Chuùng. Present conditions: Hieän Taïi Duyeân—Duyeân hay ñieàu kieän hieän tieàn. Present existence: Present body and mind—See Boån Höõu. Present fruition of the meritorious character developed in previous existence: See Tuùc Chaáp Khai Phaùt. Present kalpa: Hieàn Kieáp—Bhadra-kalpa. Present karma: Nghieäp hieän taïi—See Hieän Nghieäp. Present life: Bhuta (skt)—Kieáp naày—See Boån Höõu. Present life and cause and effect: Kieáp Naày Vaø Nhôn Quaû. Present life happy karma: Hieän Phöôùc nghieäp. Present life recompense: Immediate recompense—See Hieän Baùo. Present life unhappy karma: Hieän Phi Phöôùc nghieäp. Present or manifest activities: Proceeding activities—See Hieän Haønh. Present mirror awareness: See YÙ Thöùc Hieän Tieàn Kính. Presents offered to the novice: See Noaõn Lieâu. Present position and function fruit: Purushakara (skt)—See Ñoä Duïng Quaû. Present possessed of both unreality and reality: See Hieän Thoâng Giaû Thaät Toâng. Present really perfect with universal salvation: See Kim Vieân. Present retribution: Quaû baùo hieän tieàn—See Hieän Baùo. Present school: Kim Gia—My school or sect— Tröôøng phaùi maø mình ñang theo. Present time: Kim thôøi. Present world: Hieän taïi theá hay döông theá—As contrasted with hell—Ñoái laïi vôùi aâm caûnh. Present world as the state of the five skandhas: See AÁm Caûnh. Preservation (n): Söï baûo toàn—Söï giöõ gìn—Söï baûo quaûn—Conservation—Maintenance. Preserve (v): Giöõ gìn—Kieân ñònh—To guard—

6032 To conserve—To maintain. Preserve one’s incognito: AÅn danh—To reserve one’s name. Preseving: Baûo toàn—Giöõ gìn. Preserving perfumes: Gandhapalin (skt)—Giöõ muøi thôm. Preserving all sentient beings’ roots of goodness: Giöõ gìn thieän caên ñaïi trí phong luaân (giöõ gìn taát caû thieän caên cuûa chuùng sanh). Presider (n): Chuû leã. Presiding elders: Thöôïng thuû—President—The abbot. Pressed: Laät ñaät—Hurried—In a hurry. Pressing: Khaån caáp—Urgent. Prestidigitation: AÛo (aûo thuaät)—See Cöûu Duï. Prestige (n): Thanh theá. Presumption: Söï döï lieäu—Giaû ñònh—Söï phoûng ñoaùn. Presuppose (v): Phoûng ñònh tröôùc. Presupposition (n): Tieàn giaû thuyeát hay söï phoûng ñònh tröôùc. Preta: Peta (p)—Gaki (jap)—Hungry ghosts—Taát Lôïi Ña—Tieát Leä Ña—See Ngaï Quyû. Preta-destiny: The destiny of the hungry ghosts—See Ngaï Quyû Ñaïo. Preta-gati (skt): Preta-destiny—See Ngaï Quyû Ñaïo. Preta-immortals: Quyû tieân. Preta-realm: Realm of hungry ghosts—See Ngaï Quyû Giôùi. Preta-vastu (skt): Pretavatthu (p)—Operations of the hungry ghosts—Ngaï Quyû Söï. Pretend (v): Laøm boä—To assume—To feign to do something—Giaû—Fallacy. Pretend to be friendly: Giaû boä thaân thieän. Pretend to give charity: Giaû boä boá thí (vôùi duïng yù xaáu xa). Pretend ignorance: Giaû ngu—To play fool. Pretend to be kind and virtuous: Laøm boä nhaân töø ñöùc haïnh. Pretend to be Shramanas: Giaû danh laøm sa moân—But the heart are not of those Shramanas. Pretend to have serious illness in order to receive donations: Commits an Expression of Regret Offence—Giaû boä beänh naëng ñeå nhaän ñoà cuùng laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái.

Pretended kindness and goodness: Giaû nhaân giaû nghóa. Prevail (v): Löôùt thaéng—Lan roäng ra (be widespread). Prevalence: Söï lan roäng. Prevalent (a): Thònh haønh. Prevailing: Ñang thònh haønh—Ñang phoå bieán— Ñang lan roäng. Prevent (v): Caûn ngaên—To hinder. Prevent demerit from arising: See Tinh Taán Ngaên Ngöøa. Prevent evil that hasn’t arisen from arising (to prevent any evil from starting or arising): See Tinh Taán Ngaên Ngöøa. Prevent the good: Sin omission—See Chæ Phaïm. Prevent the restoration of harmony in a sangha: This is equal to the sin of destroying the harmony of the sangha—Khoâng ñeå cho thaønh töïu hoøa hôïp Taêng laø ñoàng toäi vôùi phaù hoøa hôïp Taêng. Preventive system: Phöông phaùp ñeà phoøng. Preview: Thaáy tröôùc—Tieân lieäu. Previous body: See Tieàn Sanh. Previous head priest: Zenjushonin (jap)—Vò sö truï trì tröôùc ñaây moät ñôøi. Previous impure conditions: See Tieàn Traàn. Previous karmic obstructions: Nghieäp chöôùng ñôøi tröôùc. Previous life: Purvakalpa (skt)—Former existence—Tuùc Maïng—See Tieàn Kieáp. Previous-previous head priest: Zenzenju- shonin (jap)—Vò sö truï trì tröôùc ñaây hai ñôøi. Previously acquired: Nhöõng thöù ñaõ ñaït ñöôïc tröôùc ñaây. Previously active: Nhöõng thöù ñaõ laøm tröôùc ñaây. Previously created: Tieân Sôû Taùc—Nhöõng thöù ñaõ taïo ra tröôùc ñaây. Previously cultivated tranquility: Söï tu haønh ñònh tónh ñaõ ñöôïc vun boài töø tröôùc. Previously unexplained: Tieân Sôû Vò Thuyeát— Nhöõng gì chöa ñöôïc giaûi thích tröôùc ñaây. Prey (v): Saên moài. Pre-Buddhism: Thôøi kyø tieàn Phaät giaùo. Priceless donations: Leã vaät voâ giaù. Priceless Message from the Buddha: Böùc thoâng ñieäp voâ giaù cuûa Ñöùc Phaät. Pride (n): Maøna (skt)—See Maïn. Pride (v): Töï haøo—To pride oneself on.

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Pride and Arrogance: Ngaõ maïn coáng cao. Pride as a banner: Pride as a banner rearing itself aloft—See Maïn Traøng. Pride because of clan or name: Caäy nôi gia theá hay tieáng taêm maø kieâu maïn. Pride because of good or charitable deeds: Caäy nôi phöôùc ñöùc boá thí thieän laønh maø kieâu maïn. Pride because of years of age: Caäy nôi lôùn tuoåi maø kieâu maïn. Pride in false doing: Mithyamana (skt)—Taø Maïn. Pride in false views: Maïn Kieán. Pride in false views or doings: Taø maïn. Pride as high as a mountain: Maïn sôn (söï kieâu maïn cao nhö nuùi). Pride as a karma: Maïn nghieäp. Pride of regarding self as little inferior to those who far surpass one: Una-mana (skt)— See Ti Haï Maïn. Pride of self: Ngaõ Maïn—See Asmimana. Pride of thinking oneself is equal to those who surpass us: See Ngaõ Ñaúng Maïn. Pride of thinking oneself is not much inferior to those who surpass us: Unamana (skt)—See Ti Haï Maïn. Pride of thinking oneself is superior to equals: See Quaù Maïn. Pride which among equals regards self as superior and among superiors as equal: Atimana (skt)—See Quaù Maïn. Primal Buddha: Vairocana Buddha—Phaät Tyø Loâ Giaù Na. Primal creator: Adinatha (skt)—Chuùa Boån Sô. Primal existence: Bhuøta (skt)—See Boån Höõu. Primal nature: See Taùnh Khôûi. Primal ignorance: Caên baûn voâ minh—Nguyeân Phaåm Voâ Minh—See Voâ Thuûy Voâ Minh. Primal mind: See Nguyeân Taâm. Primal mystery: Nguyeân Dieäu—Ñieàu huyeàn bí nguyeân sô. Primal power: Adya-sakti (skt)—See Tieân Thieân Nguyeân Khí. Primal pure: Boån tònh. Primal vow power: The endless power produced by Amitabha's Primal vow to fulfill it—Boån Nguyeän Löïc. Primal wisdom: Fundamental or original wisdom—Intuitive wisdom—Source of all truth

and virtue—See Caên Baûn Trí. Primary (a): Sô boä—Cô baûn—Caên nguyeân. Primary afflictions: See Caên Baûn Phieàn Naõo. Primary cause: Nhaân (nguyeân nhaân chính). Primary cause of birth: Sinh nhaân. Primary condition arises out of the Alaya Vijnana: Pure wisdom—Tònh trí tuôùng. Primary elements of things: Nhöõng yeáu toá caên baûn cuûa vaïn vaät. Primary expression of a koan: Jakugo (jap)— Primary expression of a koan, part of koan practice—See Tröôùc Ngöõ. Primary and secondary causes: See Nhaân Chính Nhaân Phuï. Primary substance: Prakriti (skt)—Boån Lai. Primary taint of accepting the idea of primal action or activity in the absolute: See Caên Baûn Nghieäp Baát Töông Öng Nhieãm. Prime: Tieân khôûi. Prime condition: Pratyaya (skt)—Ñieàu kieän tieân khôûi. Primitive (a): Nguyeân thuûy—Sô khai. Primitive darkness: Minh Sô—Primitive darkness at the beginning of existence—Söï toái aùm nguyeân sô cuûa vaïn höõu. Primitive religion: Toân giaùo nguyeân sô. Primitive state: Nguyeân traïng. Primogeniture: Ñòa vò con ñaàu loøng. Primordial (a): Nguyeân sô. Primordial breath: Yuan-ch'i (chi)—Nguyeân Khí. Primordial Buddha: Adi-buddha (skt)—Boån Sô Phaät—See A Ñeà Phaät Ñaø. Primordial naturalness: Rosho-no-memmoku (jap)—The primordial naturalness, the one that existed even before the childlike innocence—Caùi töï nhieân ban ñaàu, caùi töï nhieân ñaõ töøng toàn taï i tröôùc giai ñoaïn thô aáu. Primordial nature: Tính nguyeân thuûy—Caên baûn tính. Prince (n): Hoaøng töû. Prince of the Dharma: See Phaùp Vöông Töû. Prince of hades: See Ñòa Nguïc Thieân Töû. Prince of the law: Prince of the Dharma—See Phaùp Vöông Töû. Prince Shoâtoku: Shotokutaishi (jap)—Thaùi töû Thaùnh Ñöùc (Nhaät Baûn)—See Thaùnh Ñöùc Thaùi Töû.

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Princedom (n): Ñòa vò cuûa hoaøng töû. Princehood (n): Thaùi Töû—Princedom. Princess of Varanasi: See Kim Saéc Nöõ. Principal (a): Chính yeáu. Principal cause: Nguyeân nhaân chính yeáu. Principal direction of karma: The integral direction of karma—See Toång Baùo Nghieäp. Principal insights: Tueä quaùn—See Hueä Quaùn. Principal Sermons: Chaùnh Kinh. Principality (n): Ñòa vò ñöùng ñaàu. Principle (n): Ñaïo lyù—Nguyeân lyù—Ethical codes—Dogma—Doctrine. Principle of abiding: Truï phaùp (cuûa chö Ñaïi Boà Taùt). Principle of according with truth, realizing that past, present and future are equal: Nhö thieät nghóa, vì thaáu roõ tam theá bình ñaúng. Principle of anatman: Nguyeân lyù Voâ Ngaõ— Principle of Indeterminism of the Differentiated. Principles of the Buddha Law: Phaät Toâng— Buddhism—Principles of the Buddha dharma. Principles of Buddhism: Buddhist doctrines— Truth—Ñaïo lyù. Principle of Causation: Nguyeân lyù Duyeân Khôûi. Principle of changes: Dòch Lyù—Lyù cuûa söï bieán ñoåi. Principles of conditional causation: Nhöõng nguyeân taéc cuûa Duyeân Khôûi. Principle of consciousness only: Duy Thöùc Lyù— Nguyeân lyù duy thöùc—Principle of mind only. Principle of emptiness: Lyù cuûa taùnh khoâng—See Khoâng Lyù. Principle of emptiness, the ultimate truth being emptiness: See Khoâng Nghóa. Principles of enlightenment: Factors of wisdom—Factors of enlightenment—Various branches of enlightenment—See Boà Ñeà Phaàn. Principle of extinction: See Dieät Lyù. Principle of Great Enlightening Beings: Nguyeân taéc cuûa chö Ñaïi Boà Taùt. Principle of great learning, steadfastly putting it into practice: Ña vaên nghóa vì kieân coá tu haønh. Principle of great ultimate nirvana: See Ñaïi Baùt Nieát Baøn Nghóa. Principles of human conduct: Nhaân ñaïo. Principle of Indeterminism of the Differentiated: Nguyeân lyù Voâ Ngaõ—Principle of

anatman. Principle of inexpressibility: See Baát Khaû Thuyeát Nghóa. Principle or integral direction of karma: Daãn nhaân—See Daãn Nghieäp. Principle or law of extinction: Law of Nirvana—Dieät lyù. Principle of the limit of reality, realizing ultimate truth: See Thaät Teá Nghóa. Principles or meaning: Lyù phaùp. Principle of mind only: Duy Thöùc Lyù—Nguyeân lyù duy thöùc—Principle of consciousness only. Principle of Nirvana: Perfect Freedom—Nieát Baøn Nguyeân Lyù—See Nieát Baøn. Principle of Perfect Freedom: The Principle of Nirvana or Perfect Freedom—See Cöùu Caùnh Giaûi Thoaùt. Principle and practice: See Toâng Duïng. Principle of reality: Nhö Thöïc Nguyeân Lyù— Principle of True Reality. Principle of the realm of reality, all things being one in essence: See Phaùp Giôùi Nghóa. Principle and reason: The noumenal in essence and in knowledge—See Lyù Trí. Principle of Reciprocal Identification: Nguyeân lyù Töông Ñoái—Töông Ñoái (Nguyeân Lyù). Principle of relativity: Nguyeân lyù töông ñoái. Principle of selflessness: Nguyeân lyù voâ ngaõ— See Voâ Ngaõ. Principle of the selflessness of phenomena: See Phaùp Khoâng Lyù. Principle of silence: See Maëc Lyù. Principle of solidarity: Nguyeân lyù lieân ñôùi. Principle of the Thusness: Principle of True Reality—See Nguyeân lyù Nhö Thöïc. Principle of Totality: See Nguyeân Lyù Vieân Dung. Principle of True Reality: See Nguyeân lyù Nhö Thöïc. Principle of true Thusness, as all who realize Thusness enter it: Chôn nhö nghóa, vì taát caû Nhö Lai thuaän nhaäp. Principle of truth: Truth—True principle— Absolute apart from phenomena—Chaân lyù—Ñeá Ñaïo Lyù—Nguyeân lyù cuûa chaân lyù. Principle of truth, skillfully thinking about it

6035

and discerning it: Phaùp nghóa, vì kheùo suy gaãm löïa choïn. Principle of universal causation: The Dharmadhatu as the environment cause of all phenomena—See Phaùp Giôùi Duyeân Khôûi. Principles of Universal Good: Phoå Hieàn Haïnh Phaùp—See Thaäp Haïnh Nguyeän Phoå Hieàn. Print (n): AÛnh in. Prior habituation: Tieân Taäp—Thoùi quen tröôùc ñaây. Prior intuition: Tieân nghieäm. Prior karma: Tieân Nghieäp—Nghieäp töø kieáp tröôùc—Karma from a previous life. Prior lifetime: Tieân Theá—A previous life—Past generation—Previous world. Priority (n): Öu tieân—Quyeàn öu tieân. Prison of affection: See AÙi Nguïc. Prison of desire: See AÙi Nguïc. Prisoner: Tuø nhaân. Pristine darkness: Entire obscure—See Minh Minh (5). Prithagjana (skt): Dò Sanh—See Ngu Phu. Prithagjanatva (skt): Dò Sanh Tính—Phaøm Phu Taùnh—The common underlying nature of all men. Prithin (skt): Pathavi (p)—Earth element—Solid matter—See Ñòa Ñaïi. Prithivi (skt): Earth element—See Ñaïi Ñòa. Prithivi-dhatu (skt): Earth element, one element of the Mahabhuta—See Ñòa Ñaïi. Priti (skt): Piti (p)—Hyû—Delighted—Glad— Joy—Rejoice. Priti-sambodhi (skt): Hyû—Joy—Delight. Priti-bodhyanga (skt): Enjoyment of the state of truth—See Hyû Giaùc Phaàn. Priti-sapta-bodhyanga-samadhi (skt): See Hyû Giaùc Phaàn Tam Muoäi. Pritiyanga (skt): Priti-bodhyanga (skt)—Limb of joy—See Hyû Giaùc Phaàn. Private (a): Rieâng tö. Private consultation: See Ñoäc Tham. Private instruction: See Nyusshitsu. Private seal: See Tö AÁn. Private vow: Khaán nguyeän rieâng tö. Privation (n): Söï thieáu thoán. Privilege (n): Ñaëc aân—Ñaëc quyeàn. Privileged (a): Ñöôïc ñaëc aân. Priya (skt): AÙi—Beloved—Dear to—Liked—

Favourite—Pleasant—Agreeable—Kindness— Love. Priyadarsana (skt): Joyful-to-see kalpa—See Hyû Kieán Kieáp. Priyadarsana-bodhisattva (skt): Bodhisattva who all beings are joyful to see—See Hyû Kieán Boà Taùt. Priyakhyana (p): Priyavadita (skt)—Loving words—Kind communication—See AÙi Ngöõ. Prua-samparayoyga (skt): Suffering of (due to) separation from our loved ones—See AÙi Bieät Ly Khoå. Priyavacana (skt): Kindly talk—Kind speech, or pleasant words—Affectionate speech—Kind communication—See AÙi Ngöõ Nhieáp. Prkka (skt): Sprkka (skt)—A fragrant plant—See Taát Laät Ca. Probability (n): Khaû naêng tính. Probable (a): Coù theå ñuùng nhöng khoâng chaéc. Probation (n): Thôøi kyø thöû thaùch. Probationer (n): Ngöôøi ñang chòu thöû luyeän. Probationary Probhakta (skt): Before food—See Thöïc Tieàn. Problems (n): Vaán ñeà— Mankind universal problems: Nhöõng vaán ñeà toång quaùt cuûa nhaân loaïi—Spiritual problems: Nhöõng vaán ñeà tinh thaàn. Problematic (a): Coù vaán ñeà. Procedural knowledge: Tri thöùc hay söï hay bieát thuû tuïc. Procedure (n): See Giaùc Haønh. Proceed (v): Phaùt sinh—Phaùt xuaát. Proceed (arise) from something: Phaùt xuaát töø ñieàu gì. Proceeding activities: Present or manifest activities—See Hieän Haønh. Process (n): Javana (p & skt)—Tieán trình—Quaù trình. Process of acquiring knowledge: Siks (skt)— Study—Learn—Hoïc. Process of becoming: Tieán trình sinh—Hieän Höõu. Process of becoming and dissolving or arising and passing away: Chæ laø moät tieán trình cuûa hôïp tan hay sinh dieät Process of destruction: Any process of destruction or decay—Tieán trình hoaïi dieät. Process of existence: Bhava (p & skt)— Existence—See Hieän Höõu. Proclaim (v): Indicate—Notify—Coâng boá—

6036 Tuyeân boá—Chæ daïy (chæ thò). Proclaim an amnesty: Calm—Chieâu an—Tuyeân boá aân xaù. Proclaim the holy life: Tuyeân boá soáng ñôøi Thaùnh thieän. Proclaim the holy life in all its fullness and purity: Tuyeân boá ñôøi soáng phaïm haïnh hoaøn toaøn ñaày ñuû vaø thanh tònh. Proclaim the law: Tuyeân thuyeát. Proclaimed: Thò—Demonstrating the knowledge and vision of the Buddha—Thò Phaät tri kieán. Proclamation: Tuyeân ngoân—Tuyeân boá chính thöùc—Söï tuyeân boá. Proclivity (n): Anusaya (p)—Latent tendency— Tuøy Mieân—Khuynh höôùng—Xu höôùng. Proclivity acquired by practice: Khuynh höôùng huaân taäp baèng tu haønh hay khuynh höôùng ñaït ñöôïc baèng tu taäp. Proclivity for ignorance: Khuynh höôùng deã rôi vaøo voâ minh—See Voâ Minh Söû. Procreate (v): Sinh saûn. Procreation (n): Söï sinh saûn. Procurator (n): Vò ñaïi bieåu cho heä phaùi trong Giaùo Hoäi. Procure (v): Saém söûa. Prodigal: (a): Hoang phí—(n): Keû hoang phí. Prodigality (n): Söï hoang phí. Produce (v): Sanh ra—Every cause produces an effect: Moïi nhaân ñeàu sanh quaû—Ignorance produces desires: Voâ minh sanh ra tham duïc. Produce karma: See Taùc nghieäp. Produces the knowledge of practices: Phaùt khôûi nhöõng haïnh trí. Produce merit: Endeavor to start performing good deeds—Tinh taán phaùt trieån nhöõng ñieàu thieän laønh chöa phaùt sanh. Produce pure roots of goodness: Sanh ra thieän caên thanh tònh. Produce utterances consonant with the four intellectual powers: Xuaát sanh boán bieän taøi tuøy thuaän aâm thanh. Produce verbalizations of all Buddha teachings in the language of one sentient being: ÔÛ trong ngoân ngöõ cuûa moät chuùng sanh xuaát sanh ngoân ngöõ cuûa taát caû Phaät phaùp. Produced by causal conditions: Duyeân sanh— Do duyeân maø sanh ra.

Produced cause: Sinh Khôûi Nhaân—Nhaân sinh ra. Produced by cultivation: See Tu Sinh. Produced dharma: See Höõu Vi Phaùp. Produced by discrimination: Phaân Bieät Sinh— Do phaân bieät maø sanh ra. Produce embodiments of Enlightening Beings from the body of Buddhas: Producing embodiment of Buddha from the body of an enlightening being—Nôi thaân Nhö Lai xuaát hieän thaân Boà Taùt, nôi thaân Boà Taùt xuaát hieän thaân Nhö Lai. Produced happiness in the past and now dwell in happiness: Taïo ra thieàn ñònh laïc hay soáng trong söï an laïc nhö chö Phaïm Chuùng Thieân. Produced by meditation: Tu Sôû Thaønh—Do tu taäp thieàn ñònh maø thaønh. Produced as a result of practice: See Tu Sinh. Produced from seeds in the alaya consciousness: See Chuûng Töû Sôû Sanh. Producer: Naêng khôûi (hay khôûi taát caû thieän caên cuûa chuùng sanh). Producer of karma: See Nhaân Nhaân. Producing: Nhaân. Producing Blessing Rewards: Phuùc Sinh. Producing cause: Direct cause—See Sinh Nhaân (2). Producing seed: Phalam Prati-grhnati (skt)—See Sinh Chuûng. Production: Birth—Sanh. Production and destruction: Söï sinh ra vaø hoaïi dieät—Sinh Dieät—Life and death. Production of karmic formations: Sankharuppati (p)—Haønh Sinh—Söï sinh ra cuûa nghieäp. Production of other phenomena: Dö Phaùp Sinh—Söï sinh ra cuûa moïi hieän töôïng khaùc. Production of various karmic formations: Chö Haønh Sinh—Söï sinh ra cuûa caùc nghieäp khaùc nhau. Production of wholesome roots: Thieän Caên Sinh Khôûi—Söï sinh ra cuûa thieän caên. Productive karma: Janaka-karma (skt)—Sinh nghieäp—See Nghieäp Taùi Taïo. Profanation (n): Söï coi thöôøng. Profane (a): Prthag-jana (skt)— Puthujjana (p)— Ordinary—Vulgar—Worldly—See Phaøm Phu. Profess (v): Coâng boá—Tuyeân xöng. Profess to be someone: Töï xöng laø ai.

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Profess to do something: Töï xöng laøm vieäc gì. Profess a faith (a doctrine): Baøy toû loøng tin theo moät ñaïo naøo. Professed (a): Töï nhaän. Profession (n): Chöùc nghieäp—Ngheà nghieäp—Söï tuyeân xöng. Professional (a): Chuyeân nghieäp. Professor (n): Giaùo sö. Proffer the hand: See Thoï Thuû. Proficiency of consciousness: Citta-pagunnata (p)—Taâm Tinh Luyeän. Proficiency of mental body: Kayapagunnata (p)—Taâm Sôû Tinh Luyeän. Profit: Lôïi nhuaän—Söï lôïi ích. Profit men: Lôïi Nhaân—Laøm lôïi cho ngöôøi—To benefit men. Profitable: Coù ích lôïi. Profitable to the future life: See Ñöông Ích. Profitable to the life after: See Ñöông Ích. Profitable to the present life: See Hieän Ích. Profligate monk: Profligate bonze—See Sö Hoã Mang. Profound (a): Very deep—Saâu xa. Profound act: See Dieäu haïnh. Profound approach: See Huyeàn Moân. Profound cause: See Dieäu Nhaân. Profound desire: Söï mong muoán thaäm thaâm. Profound devotion: Thaâm taâm tin hieåu laø ñaïo xuaát sanh Phaät phaùp. Profound dharma and the Buddha’s plan of teaching: Dieäu Phaùp vaø döï tính giaûng phaùp cuûa Ñöùc Phaät. Profound doctrine: Huyeàn giaùo (huyeàn ñaïo)— Giaùo lyù cao thaâm—Buddhism. Profound enlightened nature: See Dieäu Giaùc Tính. Profound great determination: Taâm thaâm ñaïi. Profound insight: Hieåu bieát saâu xa. Profound knowledge: Kieán thöùc uyeân thaâm. Profound knowledge of the Buddha Dharma: Kieán thöùc uyeân thaâm veà Phaät Phaùp. Profound knowledge to expound all truths: Trí hueä raát saâu coù theå giaûi baøy taát caû caùc phaùp. Profound learning: Hoïc thöùc uyeân thaâm. Profound meaning: See Huyeàn Nghóa. Profound meditation: See Thieàn Thaâm Saâu. Profound medium: See Dieäu Trung.

Profound mind: See Thaâm Taâm. Profound mind accepting and holding all truths heard: Thaâm taâm thoï trì taát caû phaùp ñaõ ñöôïc nghe. Profound mind clarifying the comprehensive knowledge of all Enlightened Ones: Thaâm taâm tònh tu trí vieân maõn cuûa taát caû Nhö Lai. Profound mind comprehending the enlightenment of all Buddhas of past, present, and future: Thaâm taâm thaáu roõ taát caû Phaät Boà Ñeà. Profound mind cultivating all qualities of Buddhahood: Thaâm taâm tu taát caû Phaät phaùp. Profound mind following the path of omniscience: Thaâm taâm tuøy thuaän ñaïo nhöùt thieát chuûng trí. Profound mind imbued with all subtle knowledge: Thaâm taâm ñaày ñuû taát caû trí vi teá. Profound mind not alloyed with the ways of the lesser vehicles of individual salvation: Thaâm taâm chaúng taïp taát caû ñaïo nhò thöøa. Profound mind not clinging to any state of life: Thaâm taâm chaúng nhieãm tröôùc taát caû choã thoï sanh. Profound mind not stained by any worldly things: Thaâm taâm chaúng nhieãm taát caû phaùp theá gian. Profound mind unmoved by any demons or heretics: Thaâm taâm chaúng bò taát caû chuùng ma ngoaïi ñaïo laøm ñoäng. Profound nature of the Bhutatathata: See Dieäu Chaân Nhö Tính. Profound non-existence: Dieäu Voâ—Caùi khoâng maàu nhieäm. Profound peace: Nieàm an laïc saâu xa. Profound penetration of the Buddha’s teachings: Thaâm nhaäp Phaät phaùp. Profound pity: AÂn bi saâu roäng—One of the ten kinds of Buddha’s grace. Profound principles: See Thaâm Lyù. Profound pure: Thaâm Tònh—Thanh tònh saâu saéc. Profound resolve: Thaâm taâm. Profound school: See Huyeàn Moân. Profound scriptures: Profound canon—Huyeàn tòch (kinh ñieån huyeàn thaâm). Profound and subtle: Thaâm saâu vaø vi teá. Profound sutras: See Thaâm Kinh. Profound sympathy: Thieän caûm saâu xa. Profound teaching: Admirable and profound

6038 teaching—See Dieäu Giaùo. Profound thought: Tö töôûng saâu saéc. Profound way: Huyeàn Ñaïo—Con ñöôøng cao thaâm. Profound wisdom: Thaâm Trí—Trí thaâm saâu— Profound knowledge. Profound wisdom Bodhisattva: Ghambhiramati (skt)—Thaâm Tueä Boà Taùt—Vò Boà Taùt coù trí thaâm saâu. Profundity (n): Söï thaâm thuùy. Profoundly enlightened mind: See Dieäu Minh. Profoundly important: Secret and important—Bí yeáu. Profusion (n): Söï thaëng dö. Profusion of ideas: Söï thaëng dö veà yù nieäm. Progress: Söï tieán boä—Söï tieán trieån—Social and scientific progress—Söï tieán boä veà xaõ hoäi vaø khoa hoïc. Progress in cultivation: Tieán boä trong tu haønh. Progress in cultivation with concurrence reduction in reincarnation: See Taêng Ñaïo Toån Sanh. Progress with impatience: Akkhama-patipada (p)—Baát Kham Nhaãn Haønh. Progress of the teaching: Instruction and conduct—Teaching and practice—Giaùo haïnh. Progressive awakening: Tieäm ngoä. Progressive developments of Buddha’s teaching: Tieäm ngoä. Progressive status: Laäp. Prohibit (v): Forbid—Ngaên caám. Prohibiting from evil: Restraining from evil— Chæ trì (traùnh laøm nhöõng vieäc aùc). Prohibition (n): Söï ngaên caám (giôùi caám)— Precepts. Prohibition against sexual misconduct: Baát Taø Daâm—Khoâng Taø Daâm. Prohibitions arising out of fundamental rules: Giôùi caám—Precepts. Prohibitions from evil and exhortations to good: Giôùi Khuyeán—See Khuyeán Giôùi Nhò Moân. Prohibition of any relation with the monastery: See Maëc Taán. Prohibition of thirteen sins against the sangha: Sanghadisesa (skt)—Thaäp Tam Giôùi Taêng Taøn— See Cuï Tuùc Giôùi Tyø Kheo (II). Prohibitive (a): Caám caûn.

Prohibitive rules for a female devotee: Giôùi caám cho vò nöõ tu môùi nhaäp ñaïo. Prohibitory (a): Prohibitive—Caám caûn. Prohibitory Commandments: Giôùi caám. Proleptic (a): Thuoäc veà döï kieán. Proletariat (n): Giai caáp voâ saûn. Prologue (n): Lôøi noùi ñaàu (saùch). Prolonged sitting: See Toïa Cöûu Thaønh Lao. Prominent (a): Noåi baäc. Prominent disciples: Ñaïi ñeä töû. Promise: (n): Söï höùa heïn—(v): Höùa heïn. Promise to give someone something, but later, out of anger, break the promise: To commit an Expression of Regret Offence—Höùa cho ai caùi gì ñoù, nhöng veà sau vì giaän maø nuoát boû lôøi höùa laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Promise of prestige and power: Söï höùa heïn cuûa uy quyeàn. Promise someone something: Höùa heïn ai ñieàu gì. Promised Land: Ñaát Höùa. Promote (v): Khuyeán khích—Tieán cöû—Ñeà baït. Promote exchanges: Coå voõ söï trao ñoåi. Promote friendship: Coå voõ tình höõu nghò. Promote virtue: Höng ñöùc. Prompted: Sasankharika (skt)—Quick to do what is required—Nhanh choùng haønh ñoäng (laøm nhöõng vieäc phaûi laøm). Promulgate (v): Ban boá. Promulgation (n): Söï ban boá. Prong (n): Ngaïnh. Proof: Chöùng cöù—Chöùng thöïc. Proofs for the Mind-Only: Luaän chöùng Duy Taâm. Proofs of Rebirth in Pure Land: Post Mortem Omens—Confirmatory signs of rebirth—Rebirth signs—Omens of Pure Land rebirth—See Chöùng Nghieäm Vaõng Sanh. Proof of union with bodhi: Realization of union with bodhi—Chöùng phaùt taâm. Propaganda (n): Söï truyeàn baù—Söï tuyeân truyeàn. Propagandist (n): Tu só truyeàn giaùo. Propagate (v): Truyeàn baù. Propagate the Buddha’s teachings: Disseminate (spread) the Buddha’s teachings—Truyeàn baù giaùo lyù cuûa Ñöùc Phaät.

6039

Propagate the Dharma: Spread the Dharma— Truyeàn baù giaùo phaùp. Propagation (n): See Propaganda. (Innate) propensity: Thieän höôùng baåm sinh. Proper (a): Ñuùng caùch—Chaùnh ñaùng—Right— Righteous. Proper courses: Chaùnh haïnh—See Nguõ Chaùnh Haïnh. Proper Dharma Age: Chaùnh Phaùp—Correct dharma. Proper lines of exertion: Chaùnh caàn—See Töù Chaùnh Caàn. Proper nature: Chaùnh tính—See Tam Vò Tieäm Thöù. Proper and Pervasive Knowledge: SamyakSambuddha (skt)—Chaùnh Bieán Tri—See Thaäp Hieäu. Proper posture: Tö theá ñuùng. Proper timing of all Buddhas: Söï chaúng loãi thôøi cuûa chö Phaät. Proper and universal knowledge: Samyaksambuddha (skt)—Chaùnh bieán tri—See Thaäp Hieäu. Proper way: Caùch thích hôïp. Properties of matter: Ti-sankhatalakkhanas (p)—The three properties of matter—See Tam Töôùng Höõu Vi. Property (n): Taøi saûn—Saûn nghieäp. Property giving: Taøi thí. Prophecies (n): 1) Foretelling, revelations: Nhöõng lôøi tieân tri; 2) Kyù Thuyeát. Prophecy (n): Lôøi tieân tri. Prophecy of Buddhahood: Prediction of Buddhahood—Thoï kyù. Prophesy (v): Noùi tieân tri. Prophet (n): Nhaø tieân tri. Prophetess (n): Nhaø nöõ tieân tri. Prophetic (a): Coù tính caùch tieân tri. Prophetical (a): Prophetic—Coù tính tieân tri. Propitiate (v): Laøm nguoâi giaän. Propitiatory (a): Coù tính caùch taï loãi. Propitious: See Caùt Töôøng and Phaät Luïc Ñöùc. Propitious Kalpa: Auspicious Kalpa—Kieáp soáng thuaàn löông. Proportion (n): Nhaân—See Toâng Nhaân Duï. Proposition (n): Pratijna (skt)—Ñeà nghò—Kieán nghò—See Laäp Toâng.

Proposition in logic that can be established, or postulated: See Naêng Laäp. Proprietorship (n): See Sôû Höõu. Prose: Baøi tuïng. Proselytizing: Thay ñoåi yù kieán veà toân giaùo. Prosper (v): Become prosperous—Flourish— Höng thònh. Prosperity (n): Svastika (skt)—Haïnh vaän (söï thònh vöôïng-Thaønh coâng)— Good fortune—Good luck—Prosperity—Caùt töôøng (chöõ Vaïn). Prosperity and decadence: Höng pheá. Prostitute (n): Kyõ nöõ (gaùi ñieám). Prostrate (v): Laïy Phaät—To prostrate oneself at the Buddha altar. Prostrate one’s head to a stool, or footstool, in reverence: See Xuùc Leã. Prostrate oneself before the altar: Quyø laïy tröôùc baøn thôø. Prostrate oneself before the Buddha statue to seek help for getting rid of sinful thoughts and passions: See Thuû Töôùng Saùm Hoái. Prostrate oneself before the Buddha statue three times: Quyø laïy töôïng Phaät ba laàn. Prostrate oneself with the head at the feet of the one reverenced: Ñaûnh leã. Prostrates or prostrating to the Triple Jewel: Ñaûnh Leã Tam Baûo. Prostration (Tibetan tradition): Ñaûnh leã theo truyeàn thoáng Taây Taïng. Prostrations every third step: See Chuyeån Caùch Lan. Protect (v): Baûo veä—Choáng ñôû (baûo hoä)—To defend—Guard. Protect a Bhiksu or Bhiksuni who acts wrongly: To commit an Expression of Regret Offence—Bao che cho Taêng Ni coù vieäc laøm sai traùi laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaùt loà saùm hoái). Protect a Bhiksu or Bhiksuni who commits a Degradation Offence: To commit a Sangha Restoration Offence—Baûo boïc bao che cho moät vò Tyø Kheo hay Tyø Kheo Ni phaïm toäi Rôi Ruïng (Ñoïa) laø phaïm giôùi Taêng Taøn. Protect a country: Hoä quoác. Protect the dharma: Hoä Phaùp—Baûo veä Phaät phaùp. Protect all Enlightening Beings: Hoä trì taát caû

6040 chö Boà Taùt. Protect what one’s husband brings home: Caån thaän giöõ gìn tieàn baïc cuûa caûi maø choàng kieám ñöôïc—See Naêm Pheùp Cung Kính Cuûa Vôï Ñoái Vôùi Choàng. Protect all Individual Illuminates: Hoä trì taát caû Ñoäc giaùc. Protect and keep in mind: Hoä Nieäm—Guard and care for. Protect all living beings: Hoä trì taát caû chuùng sanh. Protect and maintain the Buddha-truth: Paladharma or Dharmapala (skt)—Dharma Guardian—Dharma protector—See Hoä Phaùp. Protect the roots of goodness of Enlightening Beings: Hoä trì thieän caên cuûa chö Boà Taùt. Protect all saints: Hoä trì taát caû chö Thaùnh. Protect the ten powers of enlightenment: Hoä trì thaäp löïc cuûa Nhö Lai. Protect the Truth: Giöõ söï chaân thaät Protecting and securing the whole world: Sarvajagatparitrana (skt)—Ñeå hoä trì cöùu baït caû theá gian. Protection (n): Natha-karana-dhanna (p) or Paritta (p)—Refuge—Söï baûo veä—Söï hoä trì. Protection of the body: Hoä thaân. Protection of the Buddhas: Ñöôïc Chö Phaät Hoä Nieäm. Protection of life: Hoä Meänh—Baûo veä sinh meänh. Protection of the Truth: Mind that resides in protecting the Dharma—Hoä phaùp taâm truï. Protective amulet: Hoä Phuø—Buøa hoä meänh. Protective spells: Dharani (skt)—Magical formulas—Naêng trì. Protector (n): Hoä phaùp—Ngöôøi baûo veä. Protectors of the dharma: Paladharma or Dharmapala (skt)—Hoä Phaùp—Protect and maintain the Buddha-truth. Protector of the Law: Vajrapani or Vajradhara (skt)—Any deva holder of the vajra—See Kim Cang Thaàn. Protector or holder of a vajra: Vajrapani (skt)— See Kim Cang Thuû Boà Taùt. Protector of the teaching: Dharmapala (skt)— Guardian of the teaching—Hoä phaùp. Protector of travellers: See Kim Ñaïi Vöông. Protector of a vajra: Vajrapani (skt)—Holder of

a vajra—See Kim Cang Thuû Boà Taùt. Protest (v): Phaûn ñoái—Khaùng nghò. Protestant (n): Tín ñoà Tin laønh. Protestantism (n): Giaùo thuyeát cuûa ñaïo Tin laønh. Protestation (n): Söï phaûn ñoái. Proton (n): Ñieän töû döông. Prototype (n): Ñieån hình—Nguyeân maãu. Protuberance (n): Choã loài ra. Protuberance on the Buddha’s brow: Usnisa (skt)—See Ñaûnh Töôùng. Proud (a): Haõnh dieän—To be proud. Proud and luxurious: Kieâu xa. Proud thoughts: Maïn Töôûng—Tö töôûng kieâu maïn—Arrogant thoughts. Prove (v): To justify—To show proof—Chöùng minh (chöùng toû). Prove and perceive: Know by experience— Chöùng giaùc. Prove the scriptures: Test the scriptures—See Thöùc Kinh. Prove to be true: Chöùng minh laø ñuùng. Prove useless: Chöùng toû voâ ích. Proverbs: Chaâm ngoân. Providing ornaments: Mua saém nöõ trang—See Naêm Pheùp Cung Kính Cuûa Choàng Ñoái Vôùi Vôï. Provincial (a): Trong phaïm vi cuûa moät tænh. Provincial judge: AÙn saùt. Providence (n): Söï döï bò—Söï chuaån bò. Providential (a): Döï bò. Provisional (a): Laâm thôøi—Taïm thôøi. Provisional coalescing of the five aggregates: Nguõ Uaån Giaû Hôïp—Söï lieân keát giaû hôïp cuûa naêm uaån. Provisional existence: See Giaû Hôïp. Provisional explanantion: Prajnapti (skt)—See Giaû Thuyeát. Provisional judgment: AÙn taïm. Provisional Teachings: Lôøi phaùp taïm thôøi—See Giaû Moân. Provisional and ultimate truths: An Vò Phi An Vò Ñeá—Chaân lyù tuyeät ñoái taïm thôøi. Provisional use of language: Giaû Duïng Ngoân Thuyeát—Söï söû duïng taïm ngoân töø ñeå tu taäp. Provisional wisdom: See Kieán Thöùc Phaân Bieät Cuûa Phaøm Phu. Provoke (v) hostilities: Gaây haán. Prthag-jana (skt): Balaprthagjana (skt)—Puthu-

6041 jjana (p)—Ordinary—See Phaøm Phu. Prthivi (skt): The earth, world, ground, soil— Earth-devi—See Baùt Lyù Theå Pheä. Prthivi-dhatu (skt): Earth—See Ñòa Ñaïi. Prti (skt): Joy—Enthusiasm—Hyû laïc hay söï an vui bình thaûn trong taâm. Prudence (n): Söï thaän troïng. Prudent (a): Caån troïng. Psyche (n): Taâm linh—Linh hoàn. Psychic (a): Thuoäc veà taâm lyù. Psychic energy: Bindhu (skt)—Thaàn löïc. Psychi power: Pheùp thaàn thoâng. Psychic travel: Rddhi-saksatkriya-jnana (skt)— See Thaàn Tuùc Thoâng. Psychical energy: Mental strength—Mental vigor—Mind power—Strength of mind—See Taâm Löïc. Psychical state of meditation: Traïng thaùi tinh thaàn cuûa thieàn ñònh—See Nhö Huyeãn Tam Muoäi Thaân. Psycho: Taâm lyù. Psychoanalysis (n): Phaân Taâm hoïc. Psychological: Veà maët taâm lyù. Psychological: Veà maët taâm lyù. Psychological body: Phaùp moân thaân (laøm lôïi ích lôïi cho chuùng sanh veà maët taâm lyù). Psychological help: Lôïi ích veà taâm lyù. Psychological law: Citta-niyama (skt)—Ñònh luaät taâm lyù. Psychology (n): Taâm Lyù hoïc. Psychology of the eight consciousnesses: See Duy Thöùc Hoïc. Psycho-physical energy: Naêng löïc taâm vaät lyù— An expression used to explain karma or karmic power—Thuaät ngöõ duøng ñeå giaûi thích nghieäp hay nghieäp löïc. Pua-balam (skt): See Punna-balam. Puabhisankhara (p): Coâng Ñöùc Haønh— Meritorious kamma formations. Pua-kamma (p): Punya-karma (skt)—Punnakamma (p)—See Phöôùc Nghieäp. Pua-sutta (p): Coâng Ñöùc Kinh—Sutra to Punna. Puatitthagami (p): See Punnatitthagami. Pubbakamma (p): Purvakarma (skt)—Karma of the previous life—See Nghieäp Tieàn Kieáp. Pubbakappa (p): Purvakalpa (skt)—Past (previous) life—Past or previous incarnation—

See Tieàn Kieáp. Pubbakotthaka-sutta (p): Sutra on Eastern Gatehouse, Samyutta Nikaya XLVIII.44—Kinh Ñoâng Moân Gia, Töông Öng Boä XLVIII.44. Pubba-nimitta (p): See Purvanimitta. Pubbarama (skt): Boå La Phaï Tònh Xaù—Ñoâng Phöông Töï—See Ñoâng Vieân Töï. Pubba-videha (p): Purvavideha (skt)—Eastern continent—See Ñoâng Thaéng Thaàn Chaâu. Pubbayoga (p): Preliminary effort leading up to the commission of an offense—Coá gaéng tieân khôûi ñöa ñeán söï phaïm toäi. Pubbe (p): Past knowledge—Söï hieåu bieát trong quaù khöù. Pubbe-nivasanussatinana (skt): The knowledge of recollecting past births—See Tuùc Maïng Thoâng. Pubbenivasanussati-nanam-vijja (p): Knowledge of one’s past lives—See Tuùc Maïng Minh. Pubbe-sutta (p): Sutra on the past knowledge, Samyutta Nikaya XXXVI.24—Kinh noùi veà söï hieåu bieát trong quaù khöù, Töông Öng Boä XXXVI.24. Pubharama (skt): Boå La Phaï Tònh Xaù—Ñoâng Phöông Töï—See Ñoâng Vieân Töï. Pubhaseliya (skt): Purvasailah (skt)—Ñoâng Sôn Boä—See Phaät Baùt Theá La Boä (1). Public (a): Coâng coäng. (The) Public: Quaàn chuùng. Public interests: Coâng ích. Public notice: Koâan (jap)—See Coâng aùn. Public office: Coâng ñöôøng. Public opinion: Coâng luaän. Public place: Coâng Giôùi—Nôi choán coâng coäng— In public. Public property: Coâng höõu. Public teaching: Exoteric or public teaching to the visible audience—See Hieån Giaùo. Public teaching to the visible audience: Exoteric teaching to the visible audience—See Hieån Giaùo. Public vow: Khaán nguyeän coâng khai. Publicize and praise the virtues of leaving home: Tuyeân döông vaø taùn thaùn coâng ñöùc xuaát gia. Publicly: Coâng khai. Publication (n): Söï xuaát baûn saùch baùo. Publish (issue) a book: Xuaát baûn moät quyeån saùch. P'u-chi (651-739): Fujakai (jap)—Name of a

6042 Chinese Buddhist monk known both as a Zen master and a master of the Hua-yen school. P'uchi was the Dharma heir and most important disciple of Shen-hsiu (606-706) leader of the Northern school. Texts of his time often refer to him as the Seventh Patriarch, a title that seems to have been used for him during his lifetime. P'u-chi taught a large number of disciples, and the Northern school flourished under his direction— Teân cuûa moät vò Taêng Trung Hoa ñöôïc bieát ñeán nhö laø moät Thieàn sö vaø laø moät vò thaày cuûa toâng Hoa Nghieâm. Phoå Tòch laø ñeä töû noái phaùp vaø ñeä töû quan troïng nhaát cuûa Thaàn Tuù, vò laõnh ñaïo cuûa doøng Thieàn Baéc Toâng. Nhöõng vaên baûn thôøi cuûa Sö thöôøng coi Sö nhö laø vò Toå thöù baûy, danh hieäu döôøng nhö ñöôïc duøng cho Sö trong thôøi gian Sö coøn sinh thôøi. Phoå Tòch daïy moät soá lôùn ñeä töû vaø Thieàn Baéc toâng raát thònh haønh döôùi söï ñieàu khieån cuûa oâng—See Phoå Tòch Thieàn Sö. P'u-chueh-ch'an-shih (chi): Fukaku Zenji (jap)— Phoå Giaùc Thieàn Sö—Name of a Chinese Zen master. Pudgala (skt): Puggala (p)—Soá thuû thuù—Boå ñaëc ca la—Boå Ñaëc Giaø La—Ego—Individual— Personality—Self—Caùi ta, caùi toâi, caùi töï ngaõ— See Ngaõ. Pudgaladharma (skt): The egolessness of both the individual soul and external objects—See Nhaân Phaùp Voâ Ngaõ. Pudgala-marga (skt): Puggala-magga (p)—Way of Personality—Nhaân ngaõ ñaïo. Pudgala-nairatmya (skt): No permanent human ego or soul—See Nhaân Voâ Ngaõ. Pudgalanairatmya (skt): Man without ego—See Nhaân Voâ Ngaõ. Pudgalanairatmyajnana (skt): Wisdom of a man without ego—See Nhaân Voâ Ngaõ Trí. Pudgala-vada (skt): Puggala-vada (p)—Ngaõ Phaùp Caâu Höõu Toâng—See Ñoäc Töû Boä. Pudgalavadin (skt): Vatsiputriya (skt)—See Ñoäc Töû Boä. Puggala (p): Pudgala (skt)—Soá thuû thuù—Boå ñaëc ca la—Boå Ñaëc Giaø La—Ego—Höõu theå—See Ngaõ. Puggala-paatti (p): See Nhaân Thi Thieát Luaän. Puggalapannati (p): The Book on Individuals— See Boä Nhaân Cheá Ñònh. Puggala-sutta (p): Sutra on Persons, Anguttara

Nikaya IV.125—Kinh Nhaân Theá, Taêng Nhaát A Haøm IV.125. Puggalavada (p): Truï Töû Boä—See Ñoäc Töû Boä. P'u-hsien: Samantabhadra or Visvabhadra (skt)— Universal Virtue—Universal Worthy Bodhisattva—See Phoå Hieàn Boà Taùt. P'u-hua (?-860): Fuke (jap)—Name of an eccentric Chinese Zen monk of the T'ang dynasty (618-907) about whom little is known. F'u-hua was the Dharma heir of P'an-shan Pao-chi. After P'anshan died, Pu-hua traveled around China. For a time he joined Lin-chi I-hsuan's assembly and became the famous master's friend, offering him assistance. Stories about him appears in the Sayings of Lin-chi (Rinzai-roku). P'u hua is traditionally regarded as the founder of the Fuke Sect of Zen—Teân cuûa moät vò Taêng Trung Hoa khaùc thöôøng vaøo thôøi nhaø Ñöôøng, maø ngöôøi ta bieát raát ít veà oâng. Phoå Hoùa laø ñeä töû noái phaùp cuûa Thieàn sö Baøn Sôn Baûo Tòch. Sau khi Baøn Sôn thò tòch, Phoå Hoùa du haønh khaép Trung Hoa. Coù moät luùc, Sö gia nhaäp chuùng hoäi Laâm Teá Nghóa Huyeàn vaø trôû thaønh baïn cuûa vò Thieàn sö noåi tieáng naøy, saün saøng trôï giuùp vò Thieàn sö naøy. Nhöõng caâu chuyeän veà Sö xuaát hieän trong Laâm Teá Luïc. Theo truyeàn thoáng, Phoå Hoùa ñöôïc xem laø ngöôøi ñaõ khai saùng ra Phoå Hoùa toâng—See Phoå Hoùa Traán Chaâu Thieàn Sö. Puja (skt & p): To offer—To make offering to (make offerings of whatever nourishes, e.g. food, goods, incense lamps, scriptures, the doctrine, etc.,)—Nghi leã cuùng döôøng. Puja-meghas-agarah (skt): Cuùng Döôøng Vaân Haûi Boà Taùt—Cloud and Sea Offering Bodhisattva. Pujana (skt): Serving offerings—Reverencing— Honoring—Attention—Worship—Respect— Hospitable reception—See Cuùng Döôøng. Pujya (skt): Kính Troïng—Kính neå—To respect— To venerate. Pukkasi (skt): See Thaäp Caùt Taây Minh Phi. P'u-k'o (?-860): Fuke (jap)—See P'u-hua. Pu-Kuang: Name of a noted monk in China—See Phoå Quang. Pulguksa: One of the major temples of Korean Buddhism, built in 535 at the outskirts of Kyongju, capital of the United Silla kingdom. It was built during the reign of King Pophung (514-540), the first Silla king to accept Buddhism—Moät trong nhöõng ngoâi chuøa chính cuûa Phaät giaùo Trieàu Tieân,

6043 ñöôïc xaây döïng vaøo naêm 535 ôû vuøng ngoaïi oâ cuûa Kyongju, kinh ñoâ cuûa vöông quoác Lieân Hieäp Silla. Chuøa naøy ñöôïc xaây döôùi trieàu vua Pophung, vò vua ñaàu tieân chaáp nhaän Phaät giaùo. Punach: Name of an ancient kingdom—See Baùn Noâ Ta. Punarbhava (skt): Rebirth in a next existence— Renewed existence—Repeated becoming—Taùi sinh hay sinh trôû laïi vaøo moät ñôøi soáng môùi. Punarvasu (skt): Name of one of the twenty eight constellations—See Canh (8). Punch (v): Ñaám. Pundarika (skt): Lotus flower—White lotus— Baïch lieân hoa—See Phaân Ñaø Lôïi. Pundra (skt): See Taân Ñoâ La. Pundra-vardhana (skt): An ancient kingdom— See Boân Na Phaït Ñôn Na. Pundrika (skt): Pundarika (skt)—See Boân Ñoà Lôïi Ca. Punish (v): Baét phaït—To fine—To penalize. Punishable (a): Coù theå bò tröøng phaït. Punishing (a): Ñeå tröøng phaït. Punishments: Bad consequence—Recompense for ill—See Hình Phaït. Punishment of expulsion: See Taán Trò. Punishment for sins: See Hình Phaït. Punishment for sins is unavoidable: Hình phaït cho nhöõng toäi loãi ñaõ gaây taïo chaúng theå traùnh ñöôïc. Punitive (a): Ñeå tröøng phaït. Punitory (a): Punitive—Ñeå tröøng phaït. Punjab (skt): See Ñaïi Taàn (2). Punjan (skt): Caùi gì ñöôïc chaát leân—Something heaped up. Punna (p): Punya (skt)— Good deeds: Thieän haønh—Accomplished (completeness): See Vieân Maõn. Punna-balam (skt): Doõng Ñöùc—Courageous virtue—Force of virtue. Punnabhisankharo (p): Meritorious karmic formation—Phöôùc haønh. Punna-kamma (p): Pua-kamma (p)—Punyakarma (skt)—See Phöôùc Nghieäp. Punnama (p): Full-moon night—Ñeâm raèm. Punnama-yarattiya (p): See Punnama. Punna-sutta (p): Sutra on merits—See Phöôùc Ñöùc Kinh. Punnatitthagami (p): Pilgrim—Ngöôøi ñi haønh

höông. Punnovada-suttam (p): Kinh Giaùo Giôùi Phuù Laâu Na—Sutra about instructions to Purna. Punnupaga (p): Coâng vaø Ñöùc—Virtue achieved—Power to do meritorious works— Meritorious virtue—See Coâng Ñöùc. Punya (skt): Punna (p)—Blessings and virtues— Blessed virtues—See Phöôùc Ñöùc. Punyadarsa (skt): See Phaát Nhö Ñaøn. Punyagasa (skt): Punyayasas (skt)—See Phuù Na Daï Xa. Punya-karma (skt): Pua-kamma (p)—Punnakamma (p)—Good karma—See Phöôùc Nghieäp. Punya-ksetra (skt): Phöôùc Ñieàn Boà Taùt—Field of blessedness Bodhisattva. Punyamitra (skt): See Baát Nhö Maät Ña. Punyanyasa (skt): Phuù Na Xa—See Phuù Na Daï Xa. Punyaprasavas (skt): Felicitous Birth heaven— See Phuùc Sanh Thieân. Punyapunya (skt): Merit-demerit: Phuùc phi phuùc—See Coâng Haïnh Phi Coâng Haïnh Nieát Baøn. Punyasala (skt): See Boân Nhöôõng Saù La. Punyatara (skt): Coâng ñöùc hoa—See Phaát Nhaõ Ña La. Punyatva (skt): Merit—Phöôùc. Punya-vibhanga (skt): Phaân Bieät Coâng Ñöùc Luaän—Treatise on the discrimination of meritorious virtues. Punyayasas (skt): See Phuù Na Daï Xa. Punyopaya (skt): Nadi (skt)—A noted monk of central India—See Boá Nhö Ñieåu Phaït Da. Pupil (n): Ñeä töû—Hoïc troø. Puppha (p): Puspa (skt)—Flower—Hoa. Purabheda-sutta (p): Sutra on Before the breakup of the Body—See Laâm Maïng Chung Thôøi Kinh. Puramdara (skt): City-destroyer (epithet of Indra)—Keû taøn phaù thaønh phoá (danh hieäu cuûa Trôøi Ñeá Thích). Purana Kassapa: See Purana-Kasyapa. Purana-Kasyapa (skt): See Baát Lan Ca Dieáp. Puranam (p): Stale—Nhöõng moùn aên ñaõ thiu. Pure (a): 1) Bright, clean: Visuddhi (p & skt)— Thanh tònh (trong saïch, khoâng caáu nhieãm); 2) Spotless, unstained: Vimalaka (skt)—Tònh, voâ caáu.

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Pure abode: See Tònh Thaát. Pure abode heaven: See Tònh Cö Thieân. Pure adaptability: Thích nghi thanh tònh. Pure and adorned appearance: Töôùng thanh tònh vaø trang nghieâm. Pure aspects of external objects: Nhöõng khía caïnh thanh tònh cuûa ngoaïi vaät. Pure assembly: The body of monks—The company of the chaste—Tònh chuùng. Pure benevolence: Thanh tònh töø—See Möôøi Thanh Tònh Töø Cuûa Chö Ñaïi Boà Taùt. Pure bhutatathata: Pure thusness—Thanh Tònh Chaân Nhö. Pure bodhi mind: Mind of pure enlightenment— See Tònh Boà Ñeà Taâm. Pure body: Thaân thanh tònh—See Tam Chuûng Thanh Tònh. Pure brightness merging into the environment: Minh tinh löu daät caûnh hieän tieàn. Pure Buddha: See Tònh Phaät. Pure Buddha-land: Tònh Phaät thieân—Cung trôøi nôi chö Phaät ñoàng cö. Pure Buddha-nature: Voâ caáu chaân nhö—Chaân nhö khoâng bôïn nhô. Pure Buddha truth: Pure Buddha realm—Thanh tònh phaùp giôùi. Pure charity: Pure giving—See Tònh Thí. Pure and charming: Thanh nhaõ. Pure and clean: Parisuddhi or Visuddhi (skt)— See Thanh Tònh. Pure-Clean Buddha: Parisuddhi-buddha or Visuddhi-buddha (skt)—Thanh Tònh Phaät. Pure-Clean-Donate Buddha: Thanh Tònh Thí Phaät. Pure and clean man: See Thanh Tònh Nhaân. Pure clerical caste (of India): Brahmins (skt)— Brahmanism—Baø La Haï Ma Noâ—See Baø La Moân. Pure cognition at the mundane level: See Theá Gian Tònh Trí. Pure commandments: See Tònh Giôùi. Pure compassion: Thanh tònh bi. Pure compassion able to remove delusion by explaining the truth: Thanh tònh bi coù theå tröø ñieân ñaûo vì giaûng noùi phaùp chaân thaät. Pure compassion not clinging to personal pleasure, giving happiness to all sentient

beings: Thanh tònh bi chaúng nhieãm tröôùc söï vui cuûa mình, vì cho khaép chuùng sanh söï sung söôùng. Pure compassion for the sake of wrongly fixated sentient beings, never give up their vow of universal liberation: Thanh tònh bi vì nhöõng chuùng sanh taø ñònh, maø nhieàu kieáp chaúng boû hoaèng theä. Pure compassion not seeking reward, purifying their mind: Thanh tònh bi chaúng caàu baùo aân, vì tu taâm trong saïch. Pure compassion taking on birth in difficult situations, for the purpose of liberating sentient beings: Thanh tònh bi thoï sanh ôû xöù naïn, vôùi muïc ñích cöùu ñoä chuùng sanh bò naïn. Pure compassion taking on birth on pleasant conditions, to show impermanence: Thanh tònh bi thoï sanh ôû ñöôøng laønh vì thò hieän voâ thöôøng. Pure compassion without companion, as they make their determination indepedently: Thanh tònh bi khoâng baïn beø, vì rieâng mình phaùt taâm ñoù. Pure conduct: Tònh haïnh. Pure conduct of the actions of the mind: Tònh Haïnh Nôi Taâm—See Taâm Tònh Haïnh. Pure conduct of the actions of the mouth: Tònh Haïnh Nôi Khaåu—See Khaåu Tònh Haïnh. Pure conduct Bodhisattva: Visuddha-caritra (skt)—Tònh Haïnh Boà Taùt. Pure consciousness: Amala (skt)—Undefiled knowledge—Thanh tònh trí—Voâ Caáu Thöùc—See A Laïi Da Thöùc. Pure contemplation: See Tònh quaùn. Pure and correct discernment: See Thöùc Tinh. Pure and crazy: Thanh cuoàng (aùm chæ nhöõng ngöôøi tu khoå haïnh moät caùch cuoàng daïi). Pure Criteria for Zen Monastery: Thieàn Uyeån Thanh Quy. Pure crystal realm: Tònh löu ly giôùi—See Tònh Löu Ly Theá Giôùi. Pure desires: See Tònh Khieát Nguõ Duïc. Pure devas: Pure heaven—See Tònh Thieân. Pure deva eye: See Tònh Thieân Nhaõn. Pure dharma: Dharma-viraja (skt)—Thanh tònh phaùp—Tònh Phaùp. Pure dharmabody: Phaùp thaân thanh tònh. Pure dharma-body Buddha: See Thanh Tònh Phaùp Thaân Phaät.

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Pure Dharma court of Nirvana: See Giaûi Thoaùt Thanh Tònh Phaùp Ñieän. Pure dharma-eye: Phaùp Nhaõn Tònh—To see clearly or purely the truth—See Tònh Phaùp Nhaõn. Pure dharma of liberation: See Giaûi Thoaùt Thanh Tònh Phaùp. Pure dharma realm: See Thanh Tònh Phaùp Giôùi. Pure direction: See Tònh Phöông. Pure discipline: Thanh tònh giôùi. Pure discipline of the body: Thaân thanh tònh giôùi. Pure discipline of detachment all views of existence: Thanh tònh giôùi xa lìa taát caû kieán chaáp höõu laäu. Pure discipline of mind: Taâm thanh tònh giôùi. Pure discipline of not destroying any subjects of study: Thanh tònh giôùi chaúng phaù taát caû hoïc xöù. Pure discipline of not doing any evil: Thanh tònh giôùi chaúng laøm caùc ñieàu aùc. Pure discipline of preserving the aspiration for enlightenment: Thanh tònh giôùi thuû hoä taâm Boà Ñeà. Pure discipline of preserving the regulations of the Buddha: Thanh tònh giôùi giöõ gìn ñieàu cheá qui luaät cuûa Ñöùc Phaät. Pure discipline of protecting all sentient beings: Thanh tònh giôùi thuû hoä taát caû chuùng sanh. Pure discipline of secret protection: Thanh tònh giôùi aån maät hoä trì. Pure discipline of speech, getting rid of faults of speech: Ngöõ thanh tònh giôùi, vì xa lìa caùc loãi nôi lôøi noùi. Pure divine ruler: Suddhodana (skt & p)—Vò vua cai trò thanh tònh—See Tònh Phaïn Vöông. Pure dwelling: Pure abode—See Phaïm Thaát. Pure-dwelling heavens: See Tònh cö Thieân and Nguõ Tònh Cö Thieân. Pure effect: Thanh Tònh Quaû—Quaû thanh khieát. Pure energy: Thanh tònh tinh taán. Pure enlightenment: Tònh giaùc. Pure enlightenment of Buddha: The path of purification of the Buddha—Tònh Ñaïo. Pure equanimity: Thanh tònh xaû. Pure eyes: See Phaùp Nhaõn and Tònh Nhaõn. Pure-eyed dharma master: Vimalaksa (skt)—Ti Ma La Xoa—See Voâ Caáu Nhaõn Phaùp Sö. Pure-eyed Tathagata: Vimalanetra (p)—See Voâ Caáu Nhaõn Nhö Lai.

Pure faith: Tònh tín—Nieàm tin thanh tònh. Pure features of all Buddhas each contain a hundred blessings: Chö Phaät moãi töôùng thanh tònh ñeàu ñuû traêm phöôùc. Pure flesh: See Tònh Nhuïc. Pure flower multitude: See Tònh Hoa Chuùng. Pure friendship: See Ñaïm Thuûy Giao Tình. Pure garden: Garden of purity—Monastery— See Thanh Tònh Vieân. Pure giving: Thanh tònh thí—Pure charity. Pure heart: Pure mind—Pure Mind. Pure hearted (a): Taâm ñòa quang minh—Openminded. Pure hearted and upright: Taâm ñòa quang minh chính ñaïi. Pure heaven: Pure devas—See Tònh Thieân. Pure Heaven of Utmost Light: Abhasvara (skt)—Cöïc Quang Tònh Thieân—Pure Heaven of Utmost Light and Sound—See Cöïc Quang Tònh AÂm Thieân. Pure Heaven of Utmost Light and Sound: Abhasvara (skt)—Pure heaven of utmost light— See Cöïc Quang Tònh AÂm Thieân. Pure illumination Samadhi: Alamkarrasura (skt)—Tònh chieáu minh tam muoäi. Pure or impure: Tònh hay baát tònh. Pure and impure activities: Tònh baát tònh nghieäp—Nhöõng nghieäp tònh vaø baát tònh. Pure and impure conditions, produces all things: Absolute causative or relative condition of all things—Bhutatathata influenced by environment—See Tuøy Duyeân Chaân Nhö. Pure and impure defilements: Nhieãm Tònh Caáu—Nhöõng oâ nhieãm tònh vaø baát tònh. Pure and impure mind: Nhieãm tònh taâm. Pure joy: Thanh tònh hyû. Pure joy of aspiring to enlightenment: Thanh tònh hyû phaùt Boà Ñeà taâm. Pure joy of being able to tolerate evil-doing sentient beings and vowing to save and liberate them: Thanh tònh hyû coù theå thoï nhaãn chuùng sanh taïo aùc maø theä nguyeän cöùu ñoä hoï. Pure joy of cosmic equanimity tirelessly honoring and serving all Buddhas they see: Thanh tònh hyû thaáy chö Phaät thôøi cung kính cuùng döôøng khoâng nhaøm ñuû. Pure joy of giving one’s life in search of truth,

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without regret: Thanh tònh hyû xaû thaân caàu phaùp, chaúng sanh loøng hoái tieác. Pure joy of giving up sensual pleasures and always taking pleasure in truth: Thanh tònh hyû töø boû duïc laïc, thöôøng thích phaùp laïc. Pure joy of including sentient beings to give up material pleasures and always take pleasure in truth: Thanh tònh hyû laøm cho taát caû chuùng sanh boû duïc laïc vaät chaát, thöôøng thích phaùp laïc. Pure joy of not rejecting undisciplined sentient beings but teaching them and maturing them: Thanh tònh hyû chaúng gheùt boû chuùng sanh phaù giôùi, maø giaùo hoùa cho hoï ñöôïc thaønh töïu. Pure joy of relinquishing all possessions: Thanh tònh hyû xaû boû taát caû sôû höõu. Pure joy of teaching all sentient beings to enjoy meditations, liberations and concentrations, and freely enter and emerge from them: Thanh tònh hyû laøm cho taát caû chuùng sanh öa thích thieàn ñònh, giaûi thoaùt, tam muoäi, töï taïi du hyù nhaäp xuaát. Pure karma: Good karma—See Tònh Nghieäp. Pure king: Tònh vöông. Pure King Buddha: See Tònh Vöông Phaät. Pure knowing: Amala (skt)—Voâ Caáu Thöùc. Pure knowledge: Tònh Tri Kieán. Pure ksetra: Buddha land—Tònh saùt. Pure lake: The pure pool, i.e., nirvana—See Thanh Löông Trì. Pure Land: Sukhavati (skt)—Utmost bliss—Tònh Ñoä—See Tònh Ñoä. Pure Land of Amitabha: Tònh phöông. Pure Lands of all Buddhas: Tònh vöïc. Pure Land of all Buddhas in their enjoyment bodies: Lotus-store world—Lotus-world—Pure Land of Vairocana—Hoa taïng theá giôùi. Pure Lands Buddhism: See Tònh Ñoä. Pure Land of calm light: Tòch Quang Tònh Ñoä. Pureland in China: Tònh Ñoä Toâng Trung Quoác. Pure Land Door: See Tònh Ñoä Moân. Pure Land Dragon Poetry: Lung-Shu Jing-Tu— See Long Thô Tònh Ñoä. Pure Land followers: Ngöôøi tu theo Tònh Ñoä toâng—See Nieäm Phaät Giaû. Pureland in Japan: Tònh Ñoä Toâng Nhaät Baûn. Pure Land Mandalas: See Maïn Ñaø La Tònh Ñoä. Pure Land Meditation: Tònh Ñoä Quaùn Töôûng. Pure Land Methods in the Cultivation: See

Tònh Ñoä Moân. Pure Land of the Mind: Yuishin no joâdo (jap)— A Mahayana teaching that the Pure Land does not literally exist as an actual world outside the self. According to this teaching, the ordinary concept of the Pure Land is reinterpreted as reflecting and internal state of mind. According to this understanding, the ordinary world, when seen through the eyes of enlightenment, is transformed into a Pure Land. The concept of the Pure Land of the Mind Only is shared by several schools of Mahayana Buddhism—Ñaïi Thöøa Phaät giaùo daïy raèng theo nghóa ñen Tònh Ñoä khoâng toàn taïi nhö moät theá giôùi hieän thöïc beân ngoaøi caùi ngaõ. Theo giaùo thuyeát naøy, khaùi nieäm thoâng thöôøng cuûa Tònh Ñoä ñöôïc dieãn dòch nhö laø traïng thaùi taâm phaûn chieáu vaø beân trong. Theo söï hieåu bieát naøy, theá giôùi traàn tuïc, khi ñöôïc thaáy qua ñoâi maét giaùc ngoä, ñöôïc chuyeån hoùa thaønh Tònh Ñoä. Khaùi nieäm Duy Taâm Tònh Ñoä ñöôïc chia seû bôûi nhieàu tröôøng phaùi Phaät giaùo Ñaïi Thöøa. Pure Land of the mind only: Duy Taâm Tònh Ñoä—The Pureland within the Mind—See Yuishin No Joâdo. Pure Land Monk: Taêng só Tònh Ñoâ Toâng. Pure Land Nun: Tònh Toâng Ni. Pure Land or Paradise: Tònh ñoä. Pure Land path: See Tònh Ñoä Ñaïo. Pure Land practices: See Tònh Ñoä Haønh. Pure Land practitioners: Ngöôøi tu theo phaùp moân Tònh Ñoä—See Nieäm Phaät Giaû. Pure Land praise: Taùn Tònh Ñoä. Pure Land is really just an expedient teaching: Tònh Ñoä chæ laø moät quyeàn thuyeát. Pure Land School: Pure Land Buddhism—Toâng phaùi Tònh Ñoä—See Tònh Ñoä Toâng. Pure Land sect: Amitabha-Lotus Sect—See Tònh Ñoä Toâng. Pure-land seekers: See Thöôïng Boái Quaùn Nhaân. Pure Land Shin Sect: True Pure Land Buddhism—See Nhaát Höôùng Toâng. Pure Land Sutras: Kinh ñieån Tònh Ñoä—See Tam Kinh Tònh Ñoä. Pure Land of vairocana: Lotus-store world— Lotus-world—Pure Land of all Buddhas in their enjoyment bodies—See Hoa Taïng Theá Giôùi. Pure Land Way: Tònh Ñoä Phaùp Moân—See Tònh

6047 Ñoä Ñaïo. Pure Land within the mind: Duy Taâm Tònh Ñoä. Pure Lapis Lazuli: Coõi Tònh Löu Ly Cuûa Ñöùc Phaät Döôïc Sö. Pure-Light Buddha: Phaät Tònh Quang. Pure-light mental factors: Sobhana cetasika (skt)—Tònh Quang Taâm Sôû. Pure-Light Samadhi: Vimalanirbhasa-samadhi (skt)—Tònh Quang Tam Muoäi. Pure Light For The World Buddha: Phaät Theá Tònh Quang. Pure livelihood: Chính Meänh—See Tònh Meänh. Pure living: Brahma-living—See Phaïm Haïnh. Pure locality: Tònh ñòa (where a chaste monk dwells). Pure-Lotus-Eyes Thus Come One: Lieân Hoa Muïc Nhö Lai. Pure mark: Thanh Tònh Töôùng—Töôùng thanh khieát. Pure meditation: Thanh tònh thieàn ñònh. Pure meditation always gladly leaving home: Thanh tònh thieàn thöôøng thích xuaát gia. Pure meditation detached from clinging to its experiences: Rôøi boû tham ñaém. Pure meditation finding genuine good companions: Thanh tònh thieàn ñöôïc chôn thieän höõu. Pure meditation with harmonious mental activity: Thanh tònh thieàn taâm nghieäp hoøa hôïp. Pure meditation leaving clamorous sentient beings: Thanh tònh thieàn lìa chuùng sanh oàn naùo. Pure meditation living in the forest enduring wind and rain and so on: Thanh tònh thieàn an truï trong röøng thaúm, an nhaãn nhöõng gioù möa. Pure meditation with wind and cognition silent: Thanh tònh thieàn taâm trí tòch dieät. Pure Mind: Cittadrisyadharavisuddhi (skt)—Taâm ñòa quang minh—See Tònh Taâm. Pure minds-Pure lands: Taâm Thanh Tònh Phaät Ñoä Thanh Tònh. Pure-mind stage: The pure heart stage—See Tònh Taâm Truï. Pure-minded guts: Buïng thanh tònh taâm, vì rôøi caùc ñieàu aùc—Pure-minded guts, being free from all evils. Pure-minded preceptor: See Thanh Löông Quoác Sö.

Pure mindfulness: Thanh Tònh Nieäm—Suy nghó thanh khieát—Pure thought. Pure Monastery: See Thanh Löông Töï. Pure moon: See Thanh Löông Nguyeät. Pure Moon Buddha: Phaät Tònh Nguyeät Phaät. Pure mystic: See Maät Giaùo Thuaàn Boä. Pure name: Vimalakirti (skt)—Duy Ma Caät—See Tònh Danh. Pure Name King Buddha: Tònh Danh Vöông Phaät. Pure Net Sutra: Brahmajala (skt)—Bonmo-kyo (jap)—Brahma-Net Sutra—See Kinh Phaïm Voõng. Pure observance of monastic rules for food: Thanh Trai (giöõ gìn trai giôùi thanh tònh). Pure ocean of enlightenment: See Thanh Tònh Giaùc Haûi. Pure One: See Voâ Nhieãm Giaû. Pure original freedom: Tính tònh giaûi thoaùt. Pure paramita: See Tònh Ba La Maät. Pure and perfect enlightened mind: See Tònh Vieân Giaùc Taâm. Pure person: See Tònh Nhaân. Pure place: Nôi thanh tònh—House chastity—A pure abode—See Tònh Thaát. Pure place of residence: Avasa-kappa (p)—Truï Xöù Tònh. Pure and poor: Thanh baàn. Pure practice: Phaïm Haønh—Söï tu haønh thanh khieát. Pure precepts: Sila-visuddhi (skt)—Pure commandments—See Tònh Giôùi. Pure and rare: See Thanh Quyù. Pure realm: Dag-zhing (tib)—See Thanh Tònh Phaùp Giôùi. Pure rest: See Tònh Truï. Pure retinues: Quyeán thuoäc thanh tònh. Pure reward: See Baïch Baùo. Pure saints: See Tònh Thaùnh. Pure salt: Singilonakappa (p)—See Dieâm Tònh. Pure Sanskrit: See Tònh Phaïn. Pure senses of higher worlds: See Tònh Khieát Nguõ Duïc. Pure shinning body: Appearance of the Buddha—See Thanh Tònh Quang Minh Thaân. Pure sounds: Nhaõ AÂm—AÂm thanh tònh khieát vaø thanh nhaõ. Pure-Sound Buddha: Phaät Phaïm AÂm.

6048

Pure spiritual body: Dharmakaya (skt)—Phaïm thaân hay Phaùp thaân. Pure things of all Buddhas: Nhöõng ñieàu thanh tònh cuûa chö Phaät. Pure thought: Thanh Tònh Nieäm—Suy nghó thanh khieát—Pure mindfulness. Pure thusness: The pure bhutatathata—Thanh Tònh Chaân Nhö. Pure tolerance: Thanh tònh nhaãn. Pure tolerance calmly enduring slander and vilification: Thanh tònh nhaãn an thoï söï maéng nhuïc. Pure tolerance calmly enduring weapons: Thanh tònh nhaãn an thoï dao gaäy. Pure tolerance free from conceit, not slighting the uncultivated: Thanh tònh nhaãn xa lìa ngaõ maïn, vì chaúng khinh keû chöa hoïc. Pure tolerance knowing all things have no origin: Thanh tònh nhaãn tuøy thuaän chôn thieät trí cuûa Boà Taùt bieát taát caû caùc phaùp voâ sanh. Pure tolerance not arousing anger and viciousness: Thanh tònh nhaãn chaúng sanh giaän haïi, vì nôi taâm chaúng ñoäng. Pure tolerance not attacking the low: Thanh tònh nhaãn chaúng cheâ traùch keû ty tieän. Pure tolerance not becoming angered at injury: Thanh tònh nhaãn bò taøn haïi huûy baùng chaúng saân haän. Pure tolerance not following afflictions: Thanh tònh nhaãn chaúng theo phieàn naõo. Pure tolerance not revenging offenses: Thanh tònh nhaãn bò haïi khoâng baùo oaùn. Pure tolerance saving all who come for refuge: Thanh tònh nhaãn coù ai veà nöông ñeàu cöùu ñoä. Pure and tranquil: See Tònh Maëc. Pure truth: Dharma-viraja (skt)—Apprehension of ultimate reality—Pure dharma—Thanh tònh phaùp—Tinh chaân. Pure and uncontaminated knowledge: Amalavijnana (skt)—See Thanh Tònh Thöùc. Pure and undefiled light of unexcelled great knowledge: Thanh Tònh Ly Caáu quang minh ñaïi trí voâ thöôïng. Pure or unsullied charity: See Tònh Thí. Pure vows: Nguyeän thanh tònh. Pure water: Tònh thuûy. Pure water in a jar: Nöôùc loùng trong chum.

Pure wheel: Visuddha-cakra (skt)—Tònh Luaân. Pure and white: Thanh baïch—Pure—Honest— See Thanh Baïch Phaùp. Pure wisdom: Visuddhamati (p)—Wisdom and purity—See Thanh Tònh Hueä. Pure wisdom Bodhisattva: Visuddhamatibodhisattva (p)—Tònh Hueä Boà Taùt. Pure-wisdom appearance: Tònh Trí Töôùng. Pure wisdom aspect: Trí tònh töôùng. Pure wisdom extracting all views: Thanh tònh hueä tröø taát caû kieán chaáp. Pure wisdom knowing all causes: Thanh tònh hueä bieát taát caû nhôn. Pure wisdom knowing all conditions: Thanh tònh hueä bieát taát caû caùc duyeân. Pure wisdom knowing nonannihilation and nonpermanence: Thanh tònh hueä bieát chaúng ñoaïn chaúng thöôøng. Pure wisdom observing the mental activities of all sentient beings: Thanh tònh hueä quaùn taâm haønh cuûa taát caû chuùng sanh. Pure wisdom unknowable to demons, false teachers, or followers of the vehicles of individual salvation: Thanh tònh hueä taát caû ma, ngoaïi ñaïo, thanh vaên, duyeân giaùc chaúng bieát ñöôïc. Pure wisdom with vast intellectual power: Thanh tònh hueä bieän taøi quaûng ñaïi. Pure words: Words that express reality—Tònh ngöõ—Nhöõng lôøi noùi dieãn taû chaân lyù. Pure world: Purity of world—Thanh tònh theá giôùi. Purely and naturally so: Thanh tònh boån nhieân— Spontaneous. Pureness (n): Purity—Thanh tònh. Purgation (n): Söï taåy röûa. Purgative (a): Taåy luyeän. Purgative medicines: See Traàn Khí Döôïc. Purgatorial (a): Goät röûa toäi loãi. Purgatory (n): Hell: Ñòa nguïc—A purgatorial place: Nôi luyeän toäi hay thanh taåy cho saïch. Purgatory of caldrons of molten iron: Hoaïch Thang Ñòa Nguïc—Ñòa nguïc vôùi nhöõng vaïc naáu saét noùng chaûy. Purge (v): Goät röûa toäi loãi. Purging your bodies: See Thanh Loïc Thaân. Purification (n): Visuddhi (p)—Visudhi (skt)—Söï thanh tònh—Purity. (Self)-purification: Töï thanh tònh hoùa.

6049

Purification of all the Buddha-lands: Asamga (skt)—So that a state of non-attachment will prevail—Thanh tònh Phaät ñoä khieán cho taát caû khoâng coøn vöôùng maéc. Purification of faith and resolve: Tín Thaéng Giaûi Tònh—Söï thanh loïc cuûa nieàm tin vaø loøng quyeát taâm. Purification of all kinds of cognition: Nhaát Thieát Chuûng Trí Thanh Tònh—Söï thanh loïc heát thaûy caùc loaïi trí. Purification of all kinds of mentation: Nhaát Thieát Chuûng Taâm Thanh Tònh—Söï thanh loïc heát thaûy caùc taâm traïng. Purification of all kinds of perceptual referents (asraya): Nhaát Thieát Chuûng Sôû Duyeân Thanh Tònh—Söï thanh loïc heát thaûy caùc sôû duyeân (caûnh laø sôû duyeân). Purification of all kinds of supports (alambana): Nhaát Thieát Chuûng Sôû Y Thanh Tònh—Söï thanh loïc heát thaûy caùc hoã trôï. Purification of knowledge: See Thanh Tònh Tri Kieán. Purification by Knowledge and Vision: See Thanh Tònh Tri Kieán. Purification of mind: Citta-visuddhi (p & skt)— Pure mind—Taâm Thanh Tònh hay söï thanh tònh trong taâm. Purification of negative karma: Thanh tònh haéc nghieäp. Purification of offering: Dakkhina-visuddhiyo (p)—Cuùng döôøng thanh tònh. Purification of a pitying and compassionate heart: Kritpakaruna (skt)—Ñeå laøm thanh tònh taâm töø bi. Purification of self-mind: Svacittadrsyadharavisuddhi (skt)—Tònh Töï Taâm. Purification of view: Ditthi-visuddhi (p)—Tònh kieán. Purification of wholesome roots: Thieän Caên Thanh Tònh—Söï thanh loïc cuûa caùc thieän caên. Purificator (n): Ngöôøi thanh taåy. Purificatory (a): Coù tính caùch goät röûa. Purified consciousness: Buddha consciousness— See Thanh Tònh Thöùc. Purified mind: Taâm thanh tònh. Purify (v): Thanh tònh hoùa—To become purity. Purify the body and mind: Thanh tònh thaân taâm.

Purify a Buddha-land: Coù theå nghieâm tònh coõi Phaät. Purify one’s mind: Thanh tònh taâm yù. Purify by sprinkling: See Saùi Tònh. Purifying the body and mind: Always purify the body and mind with precepts and spiritual means—Luoân thanh loïc thaân taâm baèng giôùi luaät. Purifying all Buddha-lands: Y chæ nghieâm tònh taát caû coõi Phaät thöïc haønh haïnh Boà Taùt. Purifying sentient beings’ senses: Thanh tònh caùc caên cuûa chuùng sanh. Purifying speech: See Tònh Tu Ngöõ Nghieäp. Purifying speech of Great Enlightening Beings: See Tònh Tu Ngöõ Nghieäp. Purifying the world: See Thanh Tònh Theá Giôùi. Purisa (p): Purusa or Atman (skt)—See Thaàn Ngaõ. Purisa-dammasarathi (p): Purusa-damya-sarathi (skt)—See Ñieàu Ngöï Tröôïng Phu. Purisuttama (p): A unique being—A man par excellence. Puritan (n): Tín ñoà Thanh Giaùo (xuaát phaùt töø Anh vaøo theá kyû 16 hay 17). Puritanism (n): Phaùi Thanh Giaùo. Purity (n): Amala (skt)—Visuddhi (p)— Parisuddhi or Visudhi (skt)—Pureness— Purification—Stainlessness—Voâ caáu. Purity of accepting all the guidelines of behavior of Enlightening Beings: Thoï taát caû Boà Taùt trí thanh tònh. Purity of association with good associates: Thaân caän thieän tri thöùc thanh tònh. Purity in actions: Haønh Thanh Tònh—Söï thanh tònh trong haønh ñoäng. Purity of body: Kaya-socceyam (p)—Thaân thanh tònh. Purity of company: See Thanh Tònh Quyeán Thuoäc. Purity of comprehension of the realm of space: Lieãu ñaït hö khoâng giôùi thanh tònh. Purity of comprehension of the most profound truth: Thoâng ñaït thaâm taâm phaùp thanh tònh. Purity in conduct: Haïnh thanh tònh. Purity of consciousness: Thöùc Thanh Tònh—Voâ Caáu Thöùc. Purity of cutting through doubts: Ñoaïn nghi thanh tònh.

6050

Purity of detachment from views: Ly kieán thanh tònh. Purity of determination: Thaâm taâm thanh tònh. Purity in doubt discrimination: Nghi phaân bieät thanh tònh. Purity of fearlessness: Voâ uùy thanh tònh. Purity of full development of the felicitous characteristics, pure qualities, and all fundamental virtues of unexcelled enlightenment: See Thaønh Töïu Thanh Tònh Cuï Tuùc Voâ Thöôïng Boà Ñeà. Purity of great vows, being one in essence with all Enlightening Beings: See Thanh Tònh Ñaïi Nguyeän. Purity of having the same roots of goodness as all Enlightening Beings: Cuøng Boà Taùt ñoàng thieän caên thanh tònh. Purity of intellectual powers: Thanh tònh bieän taøi. Purity of intellectual powers, skillfully explaining boundless Buddha teachings: Bieän taøi thanh tònh vì kheùo noùi voâ bieân Phaät phaùp. Purity in judgment: Phaùn quyeát thanh tònh. Purity of living by the knowledge of all Enlightening Beings: Truï taát caû Boà Taùt trí thanh tònh. Purity of mind: See Tònh Taâm. Purity in Nirvana: Nieát baøn thanh tònh. Purity of nonattachment to the various ages: Chaúng chaáp tröôùc caùc kieáp thanh tònh. Purity of observation of infinite minds: Quaùn saùt voâ bieân taâm thanh tònh. Purity of observation of past, present and future: Quaùn saùt tam theá thanh tònh. Purity of the organs of sense: Caên tònh. Purity of perspective: Caûnh giôùi thanh tònh. Purity of physical embodiment: See Thanh Tònh Saéc Thaân. Purity of practice of all Buddha Dharmas of all Enlightening Beings: Tu haønh taát caû Phaät phaùp thanh tònh. Purity of practices: See Thanh Tònh Coâng Haïnh. Purity of preserving the Buddha teachings: Hoä trì chö Phaät phaùp thanh tònh. Purity of profound determination: See Thaâm Taâm Thanh Tònh. Purity of profound penetration of the realm of

reality: Thaâm nhaäp phaùp giôùi thanh tònh. Purity of the quest for omniscience: Caàu nhöùt thieát trí thanh tònh. Purity of rewards: See Thanh Tònh Baùo. Purity of the six organs of sense: Luïc caên tònh. Purity of the six senses: Six pure faculties—See Luïc Caên Thanh Tònh. Purity of speech: Vaci-socceyam (p)—Ngöõ thanh tònh. Purity of taking on birth: See Thanh Tònh Thoï Sanh. Purity of voice: See Thanh Tònh AÂm. Purity of wisdom: See Thanh Tònh Hueä. Purity of world: Pure world—Thanh tònh theá giôùi. Purna (skt): Punna (p)—Furuna (jap)—One of the 1250 Arhat disciples of the Buddha—See Phuù Laâu Na. Purnacandra (skt): Full Moon—Maõn Nguyeät— Traêng troøn. Purnachandra-bodhisattva (skt): Full Moon Bodhisattva—Maõn nguyeät Boà Taùt. Purnajit (skt): See Phuù Lan Na Ca. Purnaka (skt): See Phaân Na Kha. Purna-Maitrayaniputtra (skt): Phuù Laâu Na Di Ña La Ni Töû—See Phuù Laâu Na. Purple (n): Maøu ñoû tím (maøu cuûa vua chuùa). Purple gold: Vaøng tím—See Töû Kim. Purple Robe: A purple robe, a kind of kasaya granted to honorable monks by the king. This is an honorific monastic robe bestowed on high ranking monks, usually awarded by a reigning emperor. The color purple was not traditionally used for Buddhist monastic robes, but in China, the imperial court established a hierachy of honorific robes classified by color for individuals who had performed meritorious service. Purple robes were ranked the highest. Doâgen Kigen (1200-1253) and Myoâan Eisai, the founders of Japanese Soâtoâ sect and Rinzai sect respectively, were the first to receive imperial purple robes in Japan. Unlike honorific titles, which are commonly granted posthumously, the purple robe is given to a living master—Töû Y, aùo caø sa tím, ñöôïc vua ban cho nhöõng vò Taêng ñaïo cao ñöùc troïng. Ñaây laø loaïi aùo danh döï nhaát ñöôïc ban cho nhöõng vò Taêng cao caáp, thöôøng ñöôïc ban thöôûng bôûi moät vì vua ñang taïi vò. Maøu tím khoâng phaûi laø maøu truyeàn thoáng

6051 cuûa Phaät giaùo, nhöng taïi Trung Hoa, trieàu ñình thieát laäp nhöõng y aùo danh döï ñöôïc xeáp theo maøu saéc cho nhöõng caù nhaân ñaõ laøm nhieàu vieäc coâng ñöùc. Töû y ñöôïc haïng cao nhaát. Thieàn sö Ñaïo Nguyeân Hy Huyeàn vaø Minh Am Vinh Taây, nhöõng vò saùng laäp ra toâng Taøo Ñoäng taïi Nhaät Baûn, laø nhöõng vò ñaàu tieân ñaõ nhaän ñöôïc töû y cuûa trieàu ñình taïi Nhaät Baûn. Khoâng gioáng nhö thuïy hieäu, thöôøng ñöôïc ban sau khi thò tòch, töû y ñöôïc ban trong luùc vò thaày coøn sinh thôøi. Purplish colour of the Buddha’s hair: See Cam Phaùt. Purport (v): Coù nghóa laø. Purpose: Tu nghóa, muïc ñích thöïc cuûa giaùo phaùp. Purposeful (a): Coá yù. Purposeful intention: Coá yù. Purposive stage: See Phaùt Taâm Truï. Pursue (v): Theo ñuoåi. Pursue cultivation: Tieán Tu—Theo ñuoåi vieäc tu taäp—To advance in cultivation. Pursue discovery (reflection) and examination: Tuøy Taàm Tuøy Töù—Theo ñuoåi vieäc khaùm phaù vaø khaûo saùt. Pursuing the correct dharma: Haønh trì chaùnh phaùp. Purusa (skt): Boá Loä Sa—Boá Loã Sa—Boå Loâ Sa— See Nhaân. Purusa-damya-sarathi (skt): Purisadammasarathi (p)—Controller of men—Tamer of the passions—Trainer of Men—Taming heroes— See Ñieàu Ngöï Tröôïng Phu. Purusakara (skt): Purusakaraphala—See Ñoä Duïng Quaû. Purusakaraphala (skt): Simultaneous effect produced by the co-operative causes—See Só Duïng Quaû. Purusamedha (skt): See Nhaân Teá. Purusapura (skt): Name of a town in northern India where Vasubandhu was born—Teân cuûa moät thò traán ôû vuøng Baéc AÁn Ñoä nôi ngaøi Theá Thaân sinh ra. Purusarsabha (skt): Excellent personage— Superior man—See Thöôïng Nhaân. Purusendriya (skt): Male organ—Nam caên. Purva (skt): East: Phía Ñoâng—Naksatras or lunar mansions (Uttara (skt): Baø Ñaït La Baùt Ñaø (Nguyeät Cung).

Purva-Ashada (skt): Ky—Name of one of the twenty eight constellations. Purvadharmasthitita (skt): Pauranasthitidharmata (skt)—See Boån Truï Phaùp. Purva-dvitiya (skt): See Coá Nhò. Purvakalpa (skt): Pubbakappa (p)—Former existence—Previous life—See Tieàn Kieáp. Purvakarma (skt): Pubbakamma (p)—Karma of the previous life—See Nghieäp Tieàn Kieáp. Purvam-gama (skt): Ngondro (tib)— Preliminary practices—See Tu Taäp Döï Bò. Purvanimitta (skt): Pubba-nimitta (p)—Thuïy Töôùng—Auspicious marks—Good luck marks— Great-fortune marks—Prosperous marks—Töôùng toát hay ñieàm laønh. Purva-nivasa (skt): Tuùc Truï—Former abidings, or habilitations—Nôi truù nguï cuûa nhöõng tieàn kieáp. Purvanivasanusmrti (skt): Pubbeniva sanussatiana (p)—See Tuùc Maïng Thoâng. Purvanivasanusmrti-jnana (skt): Knowledge of all former existence—See Tuùc Maïng Thoâng. Purvanta (skt): Past—Tieàn teá—Quaù khöù. Purvapranidhana (skt): Original Vow—See Boån Nguyeän. Purva-Phalguni (skt): Tröông—Name of one of the twenty eight constellations. Purva-Prosthapada (skt): Thaát—See Twenty eight constellations. Purvasailah (skt): Purvasaila (skt)—Ñoâng Sôn Boä—Phaát Baø Theá La—See Phaät Baùt Theá La (1). Purvasaila-samgharama (skt): Ñoâng Sôn Töï— See Phaät Baùt Theá La (2). Purva-videha (skt): Pubba-videha (p)—Boá Loã Ba—Boá Loã Baø Bì Ñeà Ha—See Ñoâng Thaéng Thaàn Chaâu. Purva-yoga (skt): Prehistory—Tieàn söû. Puryamitra (skt): See Baát Nhö Maät Ña. Pusan (skt): Boá Haøm—To rear all other beings— Nuoâi döôõng vaïn vaät. Pusapura (skt): Kusumapura (skt)—City of flowers—See Hoa Thò Thaønh. Pus discharged from the ears: Xuaát Muû Tai— See Nguõ Chuûng AÙc Beänh. Push (v): Ñoân ñoác—To urge—To hurry. Puskara (skt): Utpala (skt)—Blue lotus—Hoa sen xanh. Puspa (skt): Puppha (p)—Flower—Hoa.

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Puspadanti (skt): Hoa Xæ La Saùt Nöõ—Flowery teeth—See Hoa Xæ. Puspahara (skt): See Phaát Baø Kha La. Puspanaga (skt): The flowering dragon-tree— See Boân Na Giaø. Puspapura (skt): Kusumapura (skt)—The city of flowers—See—Hoa Thò Thaønh. Pusparaha (skt): See Taùn Chi Ca. Pussa (skt): Merit—See Coâng Ñöùc. Pustika (skt): See Taêng Ích. Pusya (skt): Tisya (skt)—See Boå Sa. Pusya-buddha (skt): Ñeå Sa Phaät—Boå Sa Phaät— Phaát Sa Phaät—Teân moät vò coå Phaät—Name of an ancient Buddha. Pusyamitra (skt): Descendant of Asoka and enemy of Buddhism—See Phaát Sa Maät Ña. Pu-Tai: Great Reverend—Pu-Tai Ho-Shang— See Boá Ñaïi Hoøa Thöôïng. Put ashes on the head and dust on the face: See Hoâi Ñaàu Thoå Dieän. Put away one’s grief: Deïp noãi öu saàu. Put away wants by receiving alms: See Tröø Caån. Put (have) confidence in someone: Ñaët loøng tin vaøo ai. Put an end to: To annihilate—Disperse—To cause to cease—Tieâu dieät. Put an end to calamity: Get rid of misfortune— Tieâu tai. Put an end to hatred: Giaûi haän. Put into practice: AÙp duïng—To use—To apply—To carry out. Put off (v): Ñình hoaûn—To postpone. Put out the fire of anger: Daäp taét ngoïn löûa saân haän. Put off minor merit for the sake of fundamentals: See Thoâi Coâng Quy Boån. Put poison on his finger-nails and saluted Sakyamuni intending to destroy him thereby: Taåm thuoác ñoäc vaøo nhöõng moùng tay, ñònh khi vaøo leã Phaät seõ haïi ngaøi. Put a snake into a tube: See Naïp Xaø Ö Ñoàng. Put something in its place: An trí (vaät gì)—To leave something peacefully as it is. Put trust in: Adore—Quy ngöôõng. Pu-To-Shan: See Phoå Ñaø Sôn. Putanas: See Phuù Ñôn Na. Putchuk (skt): Caên Höông—An incense-yielding

tree—See Moäc Höông. Puthujjana (p): Ordinary person, a person who has not yet attained enlightenment: Phaøm phu— Ordinary world: Theá tuïc. Puti Damo: Bodai Daruma (jap)—Bodhidharma (skt)—P'u-t'i Ta-mo—See Boà Ñeà Ñaït Ma. P'u-t'i Ta-mo: Bodhidharma (skt): Bodai Daruma (jap)—Puti Damo—See Boà Ñeà Ñaït Ma. P'u-T'o-Shan: See Phoå Ñaø Sôn. Putra (skt): Con caùi—A child. Putrid corpse is not clean: Cöùu caùnh baát tònh (Cuoái cuøng thì toaøn thaân thoái röûa baát tònh)—See Baát Tònh Cöùu Caùnh. Putting an end to the eight distressful conditions for those suffering from them: Noùi phaùp tröø naïn ñeå ñoä keû bò taùm naïn. Putting an end to existing evil: Tinh taán döùt tröø nhöõng ñieàu aùc ñaõ phaùt sanh—Effort to eliminate sins already arisen. Putting an end to the practices of enlightening beings: See Ñoaïn Boà Taùt Haïnh. Putting on Seven-piece Robe at the Sound of the Bell: Nghe tieáng chuoâng lieàn maëc aùo An Ñaø Hoäi—See Chung Thanh Thaát Ñieàu. Putting all worlds in one Buddha-field: Ñem taát caû theá giôùi vaøo moät coõi Phaät. Puzzle (v): Laøm boái roái. Pyrolatry: Fire-worshipping—See Hoûa Giaùo. Pyromancy (n): Hoûa thuaät hay duøng löûa ñeå laøm pheùp thuaät hay boùi toaùn.

Q Qi An: Zen master Qi-An—See Teà An Thieàn Sö. Qianfeng Yuezhou: Ch'ien-feâng Yueh-chou— See Kieàn Phong Vieät Chaâu Thieàn Sö. Qinglin Shiqian: Seirin Shiken (jap)—See Sö Kieàn Haäu Ñoäng Sôn Thieàn Sö. Qing-Pou-Xing-Yang: See Thanh Phaåu Höng Döông Thieàn Sö. Qingyuan Xingsi: Seigen-Gyoshi (jap)—See Haønh Tö Thanh Nguyeân Thieàn Sö. Qinshan Wensui: Kinzan-Bansui (jap)—See Vaên Thuùy Khaâm Sôn Thieàn Sö. Quagmire of mortal life: Sinh töû neâ (vuõng buøn sanh töû). Quake: Shake—Rung chuyeån.

6053

Qualified candidates for monks and nuns: See Giôùi Khí. Qualitative forms: As heat is in fire—See Theå Töôùng. Qualities: Good, bad, length, shortness—Phaåm chaát—Töôùng trì höõu. Qualities of certainty: Phaåm chaát quyeát ñònh. Qualities of mind: See Taâm Soá. Qualities of the non-learner: Asekha (p)— Nhöõng phaåm chaát cuûa baäc voâ hoïc. Qualities of the sage as to the body: Kayamoneyyam (p)—Thaân tònh maëc. Qualities of the sage as to mind: Manomoneyyam (p)—YÙ tònh maëc. Qualities of the sage as to speech: Vacimoneyyam (p)—Ngöõ tònh maëc. Qualities of the true man: Sappurisa-dhamma (p)—Thöôïng nhaân phaùp—See Thaát Thöôïng Nhaân Phaùp. Qualities of understanding of phenomena: See Phaùp Trí Phaåm. Qualities of understanding of phenomena in the path of seeing: See Phaùp Trí Phaåm Kieán Ñaïo. Quality (n): Attribute—Ñöùc tính—Phaåm chaát. Quality of strength: Balata (skt)—Courageous nature—Doõng Taùnh. Quan Am Bo Tat Pagoda: Chuøa Quaùn AÂm Boà Taùt—The pagoda was just built in 1976 on a Big Mountain in Vung Tau city, Ba Ria province— Chuøa Quan AÂm Boà Taùt ñöôïc xaây döïng vaøo naêm 1976 taïi vuøng nuùi Lôùn thuoäc thaønh phoá Vuõng Taøu, tænh Baø Ròa. Quan Am Sac Tu Temple: Quan AÂm Saéc Töù Töï—Name of a temple located in Caø Mau town, Caø Mau province—Teân cuûa moät ngoâi chuøa toïa laïc trong thò xaõ Caø Mau, tænh Caø Mau. Quan Su Pagoda: Chuøa Quaùn Söù—The pagoda was probably built during the reign of king Tran Du Tong (1341-1369)—Chuøa Quaùn Söù coù leõ ñöôïc xaây döïng döôùi trieàu vua Traàn Duï Toâng (13411369). Quang Duc: Thích Quaûng Ñöùc—Vietnamese Buddhist monk whose public self-immolation in 1963 became one of the eminent images of the Vietnam War—Vò Taêng Vieät Nam ngöôøi ñaõ töï thieâu vaøo naêm 1963 vaø trôû thaønh moät trong nhöõng

hình aûnh noåi baät trong chieán tranh Vieät Nam. Quang Huong Temple: Chuøa Quaûng Höông— Name of a famous pagoda in Goø Vaáp district, Saigon City, South Vietnam—Teân moät ngoâi giaø lam noåi tieáng trong quaän Goø Vaáp, thaønh phoá Saøi Goøn, Nam Vieät Nam. Quang Linh Pagoda: Quang Linh Pagoda was one of the most ancient pagodas in Vietnam, located in Tho Xuong District, Hanoi City, North Vietnam—Chuøa Quang Linh laø moät trong nhöõng ngoâi chuøa coå nhaát Vieät Nam. Chuøa toïa laïc trong quaän Thoï Xöông, thaønh phoá Haø Noäi, Baéc Vieät Nam. Quang Nghiem Zen Master (1121-1190): See Quaûng Nghieâm Thieàn Sö. Quang Te Temple: Quaûng Teá Töï—Name of an ancient temple in Hueá, Central Vietnam—Teân cuûa moät ngoâi chuøa coå ôû Hueá, Trung Vieät. Quang Tri Zen Master: See Quaûng Trí Thieàn Sö. Quan Su Temple: Chuøa Quaùn Söù—Name of an ancient temple, located in Hoaøn Kieám district, Hanoi City, North Vietnam—Teân cuûa moät ngoâi chuøa coå, toïa laïc trong quaän Hoaøn Kieám, thaønh phoá Haø Noäi, Baéc Vieät Nam. Quan The Am Temple: Chuøa Quan Theá AÂm— Name of a famous pagoda located in Phuù Nhuaän district, Saigon City, South Vietnam—Teân cuûa moät ngoâi chuøa noåi tieáng toïa laïc trong quaän Phuù Nhuaän, thaønh phoá Saøi Goøn, Nam Vieät Nam. Quantum (n): Löôïng töû. Quantum mechanics: Nguyeân löôïng cô hoïc. Quantum Physics: Vaät Lyù Löôïng töû. Queen of Brahma: Brahmi (skt)—The wife of Brahma—See Phaïm Thieân Haäu. Queen-deva: Devi (skt)—Goddess—Thieân nöõ. Queen of Heaven: Marichi (skt)—Ñaáu Muï— Maït Lôïi Chi (nöõ thaàn Maït lî chi)—Ma Lôïi Chi— Thieân haäu—See Ma Lôïi Chi. Quell (v): Daäp taét. Quell active afflictions: Phuïc Hieän Trieàn—Cheá ngöï caùc chöôùng ngaïi tröôùc maét. Quell calamities by spells or ceremonies: Tòch Tai (nieäm chuù tröø tai). Quell all greed, anger, jealousy and ignorance: Daäp taét tham, saân, ñoá kî vaø si meâ. Quelled: Sôû Phuïc—Neùn—Cheá ngöï.

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Quelling elimination of seeds: Chuûng Töû Phuïc Ñoaïn—Söï ñoaïn dieät baèng caùch cheá ngöï caùc chuûng töû. Quench (v): Ñaùp öùng. Quest (n): Söï tìm kieám. Quests for becoming: Bhavesana (p)—Höõu caàu. Quests for the holy life: Brahmacariyesana (p)— Phaïm haïnh caàu. Quests for sense-desire: Kamesana (p)—Duïc caàu. Quest for truth to benefit self and others, all sentient beings, not just helping themselves: Vì lôïi mình, lôïi ngöôøi, cuõng nhö lôïi taát caû chuùng sanh maø caàu phaùp, chöù chaúng vì tö lôïi. Quest for truth to destroy all sentient beings’ afflictions, not doing it for fame, profit, or respect: Vì muoán tröø phieàn naõo cho taát caû chuùng sanh maø caàu phaùp, vì chaúng vì danh, lôïi hay söï cung kính. Quest for truth to enter knowledge of wisdom, not taking pleasure in literature: Vì nhaäp trí hueä maø caàu phaùp, chaúng vì vaên töï. Quest for truth to fulfill Buddhahood, not being inclined to lesser aims: Vì ñaày ñuû Phaät phaùt maø caàu phaùp, vì chaúng thích nhöõng thöøa khaùc. Quest for Truth of Great Enlightening Beings: Söï caàu ñaïo cuûa chö Ñaïi Boà Taùt. Quest for truth to leave birth and death, not craving worldly pleasures: Vì thoaùt sanh töû maø caàu phaùp, vì chaúng tham theá laïc. Quest for truth to liberate sentient beings, engendering the determination for enlightenment: Vì ñoä chuùng sanh maø caàu phaùp, vì phaùt Boà Ñeà taâm. Quest for truth to resolve the doubts of all sentient beings: See Ñoaïn Chuùng Sanh Nghi Caàu Phaùp. Quest for truth with a straightforward mind: See Tröïc Taâm Caàu Phaùp. Questions (n): Caâu hoûi—Vaán ñeà. Questions and answers: Panha-vyakarana (skt)—Mondoâ (jap)—Hoûi vaø traû lôøi—See Vaán Ñaùp. Question to be answered directly: Ekamsavyakaraniyo-panho (p)—Traû lôøi caâu hoûi moät caùch döùt khoaùt.

Question of concentration: Vaán ñeà thieàn ñònh. Question of ignorance: See Baát Hoäi. Questions of king Milinda: Milindapanha (p)— Kinh Na Tieân Tyø Kheo—Questions and answers between King Milinda and Nagasena. Questions in meditation: Nhöõng caâu hoûi veà Thieàn—See Phaàn Döông Thaäp Baùt Vaán. Questions and replies: Panha-vyakarana (skt)— Mondo (jap)—Questions and answers—Questions and responses—See Vaán Ñaùp. Questions and responses: Panha-vyakarana (skt)—Mondo (jap)—Questions and answers— Questions and replies—See Vaán Ñaùp. Questioning in return: Traû lôøi baèng caùch hoûi laïi. Quick (a): Nhanh choùng. Quick in attaining the vision: Baát thôøi giaûi thoaùt. Quick discernment: See Muïc Cô Thuø Laïng. Quick-tempered: Hay giaän—To be angry quickly—To have a short temper. Quickly attain fruition: Toác Ñaéc Thaønh Vò—Ñaït ñöôïc quaû vò moät caùch nhanh choùng. Quickly attain penetrating wisdom: Toác Chöùng Thoâng Tueä—Ñaït ñöôïc trí tueä thaáu suoát moät caùch nhanh choùng. Quickly changed: Toác Taät Chuyeån—Thay ñoåi moät caùch nhanh choùng—Rapidly changed. Quickly disappear: Toác Dieät Moät—Bieán maát moät caùch mau choùng—Rapidly disappear. Quickly realize unsurpassed perfect enlightenment: See Toác Chöùng Voâ Thöôïng Chaùnh Ñaúng Chaùnh Giaùc. Quiescence: Calm and quiet—See Tòch Tónh. Quiet (a): Ksema (skt)—Peace—Tranquil—Yeân tónh. Quiet breathing: Hôi thôû im laëng (khoâng oàn aøo)—See Soå Töùc (3). Quiet (v) the heart or mind: Be at rest— Heartened—Reassured—An taâm. Quiet patience: Calmness and endurance—See Tòch Nhaãn. Quiet and Reflecting: Samatha and Vipasyana (skt)—Shikan (jap)—Ceasing and reflecting— Samatha-Vipasyana—See Chæ Quaùn. Quiet sitting: Tónh toïa. Quietism (n): Chuû nghóa an tònh—Chuû tröông giaûm thieåu hoaït ñoäng vaø traùch nhieäm cuûa con ngöôøi xuoáng möùc toái thieåu—See Tònh Maëc.

6055

Quietist (n): Ngöôøi theo chuû nghóa an tònh. Quietistic (a): Thuoäc veà thuyeát tónh taïi. Quietness (n): Ekagra (skt)—Calmness— Stillness—Söï yeân laëng. Quietude: Calmness—Silence—Stillness— Undisturbed—See Tòch Nhieân. Quinquennial assembly: Panca-varsika-parisad (skt)—See Voâ Giaø Ñaïi Hoäi. Quinquennial Council: Panca-parisad (skt)— Five-year Council—See Nguõ Nieân Ñaïi Hoäi. Quintessence: Tinh anh. Quintessence or energy of all living beings: Sarvasattvaujohari (skt)—Vitality of all beings— Nhaát thieát chuùng sanh tinh khí—Tinh chaát cuûa taát caû chuùng sanh. Quit (v): Parityajati (skt)—Töø Boû—Renunciation. Quite ripe: Dó Thaønh Thuïc—Chín muoài hoaøn toaøn. Quoc An Temple: Quoác AÂn Töï—Name of an old temple in Hueá. It is located at northwest of Ngöï Bình Hill in Hue, central Vietnam—Teân cuûa moät ngoâi chuøa coå ôû Hueá, mieàn Trung Vieät Nam. Quoc Tu Giam Temple: Quoác Töû Giaùm Töï—The first Vietnamese Temple of Literature, was built by King Ly Thanh Tong in 1070—Vaên mieáu ñaàu tieân cuûa Vieät Nam ñöôïc vua Lyù Thaùnh Toâng xaây döïng vaøo naêm 1070. Quotation (n): Söï trích daãn. Quotation book: Ngöõ luïc.

R Rabbi (n): Thaày Do Thaùi. Rabbinate (n): Ñòa vò toân sö. Rabbit’s horns: Sasa-visana or sasa-srnga (skt)— See Thoá Giaùc. Racism (n): Chuû nghóa phaân bieät chuûng toäc. Racist (n): Ngöôøi theo chuû nghóa phaân bieät chuûng toäc. Rack something: Decay or ruin something—Huûy hoaïi ñieàu gì. Racmicatasahasraparipurnadhvadja (skt): Cuï tuùc thieân vaïn Quang Minh Nhö Lai. Radha-samyutta (p): Sutra on Venerable Radha, Samyutta Nikaya XXII—Kinh Töông Öng Radha, Töông Öng Boä XXIII. Radiance (n): Light—AÙnh saùng choùi.

Radiant (a): Saùn laïn—Bright—Shining. Radiant devas: Abhasara (skt)—See Quang AÂm Thieân. Radiant halo: Röïc rôõ haøo quang. Radiant stage: Prabhakari-bhumi (skt)—Land of radiance, or ground of emitting light—See Phaùt Quang Ñòa. Radiate (v): To send forth light—Phaùt quang (göûi aùnh saùng ñi muoân höôùng). Radical (a): Caáp tieán—Caên baûn—Cöïc ñoan— Quaù khích—Fundamental. Radical element: Fundamental element— Original element—Caên baûn. Radical Ignorance: Original darkness or ignorance—See Caên Baûn Voâ Minh. Radicalism (n): Chuû nghóa caáp tieán. Radra (skt): Loã Ñaït La—God of Storm and Thunder—Thaàn Möa Gioù vaø Saám Seùt. Raft (n): Kaula (skt)—A ferryboat—See Chieác Beø. Raft parable: See Phieät Duï. Raft of Dharma: Chieác beø Phaùp—See Phaùp Phieät. Rag-robe: See Hoaïi Saéc Y. Raga (skt & p): A La Giaø—La Ngaï—Anger: Giaän döõ. Raga-avarana (skt): See Tham Duïc Caùi. Raga-bandhana (skt): Tham Phöôïc—The tie of desire—Söï troùi buoäc cuûa loøng tham. Ragadveshamoha (skt): Tham saân si—Greed, anger, ignorance. Ragaggi (p): Fire of lust—Löûa tham. Ragakkhaya (p): Ragaksaya (skt)—Dieät Tham Duïc—Extinction of greed and desire. Ragaraja (skt): See AÙi Nhieãm Minh Vöông. Raga-vinaya-sutta (p): Sutra on the Subduing of Passion—Ñieàu Phuïc Duïc Voïng Kinh. Rage: Pradasa (skt)— Saân haän—See Naõo. Ragged-clothes: Taïp Bi Y—Quaàn aùo raùch röôùi (may baèng vaûi baù naïp). Ragi (p): Lustful (a)—Daâm ñaõng. Raging current of ignorance: Voâ Minh Baïo Löu—Doøng chaûy maõnh lieät cuûa voâ minh. Rago-kincanam (p): Obstacles of Lust—Tham chöôùng. Ragora (jap): Rahula (skt)—See La Haàu La. Rags: Raùch röôùi.

6056

Rahassa (p): Secret—Bí maät. Rahaseyyaka (p): Secret—Bí maät. Rahogata sutta (p): Sutra on being alone, Samyutta Nikaya XXXVI.11—Kinh soáng moät mình, Töông Öng Boä XXXVI.11. Rahu (skt): Name of a star—See La Haàu. Rahu-asura (skt): See La Haàu A Tu La. Rahula (skt): Ragora (jap)—Son of the Buddha. Rahula is said to have joined the Sangha at nine and to have been fully ordained at age twenty, later became one of Sakyamuni's leading disciples. He is numbered among the ten outstanding disciples of the Buddha. Rahula is famous for his dedication to training new monks and novices—La Haàu La, con cuûa ñöùc Phaät. Ngöôøi ta noùi La Haàu La xuaát gia naêm chín tuoåi vaø thoï cuï tuùc giôùi naêm 20 tuoåi, veà sau naøy oâng trôû thaønh moät trong nhöõng ñeä töû haøng ñaàu cuûa Phaät. OÂng laø moät trong möôøi ñaïi ñeä töû cuûa Phaät. La Haàu La noåi tieáng trong vieäc taän tuïy huaán luyeän sa di vaø chö Taêng môùi. Rahulabhadra (skt): Arya Rahulata (skt)—See La Haàu La Baït Ñaø La. Rahula-samyutta (p): Töông Öng La Haàu La— Sutra on Venerable Rahula, Samyutta Nikaya XVIII—Kinh Noùi veà Tyø Kheo La Haàu La, trong Töông Öng Boä XVIII. Rahulasura (skt): See La Haàu A Tu La. Rahula-sutta (p): Maha-rahulovada-sutta (p)— See Kinh Giaùo Giôùi La Haàu La. Rahulata (skt): See La Haàu La Ña. Rahula, Walpola (1907-1997): Sri Lankan Theravada monk, renowned as a scholar, who wrote a number of influential books and articles, including an introduction to Buddhism from a Theravada perspective, entitled “What the Buddha Taught.” During the 1950s, he was a research fellow at Sorborne, where he worked mainly on Mahayana texts, and in 1966 he became vice-chancellor of Vidyodaya University in Sri Lanka. He later served as chancellor of Kelaniya University. During the 1980s and 1990s he generated some controversy by urging Buddhist monks to give back their vows in order to join the government’s war against Tamil militants—Vò Taêng ngöôøi Tích Lan, theo heä phaùi Theravada, cuõng laø moät hoïc giaû noåi tieáng, ngöôøi ñaõ vieát moät soá baøi vaø saùch coù aûnh höôûng lôùn ñoái

vôùi Phaät giaùo, keå vieäc oâng ñaõ giôùi thieäu Phaät giaùo qua quan ñieåm cuûa heä phaùi Theravada, qua quyeån “Nhöõng Lôøi Phaät Daïy.” Trong thaäp nieân 1950s, oâng laøm cho vieän nghieân cöùu taïi Ñaïi Hoïc Sorborne, nôi oâng laøm vieäc chuû yeáu veà kinh ñieån Ñaïi Thöøa, vaø vaøo naêm 1966 oâng trôû thaønh Phoù Vieän tröôûng vieän Ñaïi Hoïc Vidyodaya ôû Sri Lanka. Sau ñoù oâng trôû thaønh Vieän tröôûng Vieän Ñaïi Hoïc Kelaniya cuõng taïi Sri Lanka. Trong nhöõng thaäp nieân 1980s vaø 1990s oâng khôûi phaùt nhöõng vaán ñeà tranh caõi baèng caùch hoái thuùc nhöõng Taêng só Phaät giaùo traû laïi theä nguyeän (khoâng saùt sanh) ñeå gia nhaäp quaân ñoäi choáng laïi löïc löôïng quaân söï cuûa Hoå Tamil. Rail (n): Haøng raøo coù tay vòn. Rain of the Buddha-Truth: See Phaùp. Rain-clouds: See Vaân Vuõ. Rain down compassion: Töø Loä—Phaät raõi möa töø bi töôùi taåm con ngöôøi—The Buddha makes rain down compassion on men. Rain of flowers: Möa hoa. Rain-producer: See Haønh Vuõ. Rains Retreat: Vassa (skt)—Monsoon-Season Retreat—Summer retreat—See An Cö Kieát Haï. Rain of the wonderful dharma: Vi Dieäu Phaùp Vuõ—Rain of the fine dharma—Côn möa phaùp kyø dieäu. Rainbow (n): Voàng caàu. Rainbow body: Ja-lus (tib): See Thaân Cuûa AÙnh Saùng Caàu Voàng. Rainbow hued: Saéc caàu voàng. Rainy retreat: Vassa (skt)—U-ango (jap)—Rains Retreat—See An Cö Kieát Haï. Rainy seasons: Vuõ Thôøi—Muøa möa (muøa An Cö Kieát Haï). Rainy Season Retreat: U-ango (jap)—Ge-ango (jap)—Vassa (skt)—The end of the summer retreat—See An Cö Kieát Haï. Raise (v): Naâng cao. Raise animals: To commit an offence involves Release and Expression of Regret—Nuoâi suùc vaät laø phaïm giôùi xaû ñoïa (phaûi buoâng boû vaø phaùt loà saùm hoái ngay). Raise cattles, birds, or domestic animals: Nuoâi gia suùc hay gia caàm. Raise the hands to the head in making obeisance: See Maïc Bang.

6057

Raising of the Bodhicitta is not an event of one day: Phaùt Boà Ñeà taâm khoâng phaûi laø bieán coá trong moät ngaøy. Raising cattles, birds, or domestic animals: Nuoâi gia suùc hay gia caàm—See Taùm Ñieàu Baát Tònh Cho Keû Xuaát Gia. Raising up: Samaropa (skt)—To build—To establish—To errect—To set up—To found a school, sect, thought or practice—Kieán Laäp— Döïng leân, thieát laäp. Raiyu (jap): Sö Coáng Du (1226-1304), Phaät giaùo Nhaät Baûn. Raja (skt): Quoác vöông—King—Chief or best of its kind—Sovereign. Rajabhavana (p): King’s palace—Cung ñieän cuûa nhaø vua. Rajadaya (p): A royal gift—Phaåm vaät cuûa trieàu ñình. Rajagaha (p): Rajagrha (skt)—Rajagaha (p)— See Vöông Xaù. Rajagrha (skt): See Rajagaha. Rajagriha (skt): Rajagaha (p)—See Vöông Xaù. Rajah (skt): Dust—Buïi. Raja-hamsa (skt): King-goose—See Nga Vöông. Rajakamika (p): A government official—Quan chöùc cuûa trieàu ñình. Rajakula (p): A royal family—Gia ñình hoaøng toäc. Rajakumara (p): A prince—Thaùi töû. Rajakumari (p): A princess—Coâng chuùa. Rajapura: Name of an ancient city in India—See Yeát Xaø Boå La. Rajargrha stupa: See Vöông Xaù Thaùp. Rajasamadhi (skt): King of samadhis—See Vöông Tam Muoäi. Rajatadri (skt): Kailasa (skt)—Silver mountain— See Ngaân Sôn. Rajavadaka-sutra (skt): See Giaùn Vöông Kinh. Raja-vyakarana-parivarta (skt): See Phaåm Vöông Thoï Kyù. Rajayatana Tree: The tree under which the Buddha spent the seventh week after his Supreme Enlightenment. The actual site is not known yet. The Buddha is said to have sat on a stone seat which sprang up there from the ground and there he made his first converts, Tapussa and Balluka, two merchants from Utkala, modern Orissa. From

the Rajayatana tree, the site of which has not been identified yet, the Buddha returned to the Bodhi Tree and, after sometime, thoughtfully proceeded to the Deer Park at Sarnath, modern Isipatana—Döôùi goác caây naøy Ñöùc Phaät ñaõ traûi qua suoát tuaàn leã thöù baûy sau khi Ngaøi ñaït ñöôïc ñaïi giaùc. Chöa ai bieát ñòa ñieåm chính xaùc. Ngöôøi ta noùi Ñöùc Phaät ngoài treân moät phieán ñaù troài leân töø döôùi ñaát, vaø chính taïi nôi naøy Ngaøi ñaõ quy-y cho Tapussa vaø Balluka, hai thöông nhaân töø Utkala, baây giôø laø Orissa. Töø caây Rajayatana, maø vò trí cuõng chöa ñöôïc xaùc ñònh, Ñöùc Phaät ñaõ ñi trôû laïi caây Boà Ñeà vaø sau ñoù ñi veà höôùng Vöôø n Loäc Uyeån ôû Ba La Naïi, baây giôø laø Isipatana. Rajini (p): A queen—Hoaøng haäu. Rajja-sutta (p): Sutra on Rulership, Samyutta Nikaya IV.20—Kinh Ngöôøi Laõnh Ñaïo, Töông Öng Boä IV.20. Rajorodha (p): A royal concubine—Thöù thieáp cuûa nhaø vua. Rajuâ (jap): Japanese abbreviation for Kumarajiva—See Cöu Ma La Thaäp. Rajupatthana (p): Attendance on a king—Söï haàu haï nhaø vua. Rajuyyana (p): A royal garden—Vöôøn thöôïng uyeån. Rakan (jap): Lo-Han (chi)—Arhat (skt)—Foe destroyer—Worthy of respect—See A La Haùn. Rakan-Doâkan (jap): Lo-Han-T'ao-Hsien (chi)— La Haùn Ñaïo Hieàn—See Ñaïo Hieàn. Rakan Keijin (jap): See Rakan Keishin. Rakan Keishin (jap): Lo-han Kui-ch'eân—Luohan Guichen—See La Haùn Queá Saâm Thieàn Sö. Rakchasas (skt): La saùt—Rakshas. Rakkhasa (p): La saùt—Rakshas. Rakkhita (p): Name of one of one hundred Pratyeka-buddhas who lived a long time on Mount Isigili—Teân cuûa moät trong moät traêm vò Phaät ñoäc giaùc ñaõ soáng moät thôøi gian daøi treân nuùi Isigili. Raksamalavata (skt): Niriti (skt)—See La Saùt Thieân. Raksasas (skt): Rakshas (skt)—See La Saùt Nöõ. Raksasi (skt): Rakshas (skt)—See La Saùt Nöõ. Rakshas (skt): Raksasa (skt)—See La Saùt. Raksha-deva: See La Saùt Thieân. Rakta (skt): Aruna (skt)—Red—Maøu ñoû. Raktapadma (skt): Padma (skt)—Baùt Ñaëc Ma—

6058 Ba Ñaàu Ma—Baùt Ñaøm Ma—See Baùt Ñaëc Ma Ñòa Nguïc. Rakuge (jap): See Fallen flowers. Rakuho (jap): Le-Pu—See Laïc Phoå Nguyeân An Thieàn Sö. Rakuho Gen'an (jap): Lo-p'u Yuan-an—Luopu Yuanan—See Laïc Phoå Nguyeân An Thieàn Sö. Rakuji-Joji (jap): Laïc Thôøi Thöôïng Thôøi—There is a time of dropping, and there is a time of going up—Coù luùc ñi xuoáng maø cuõng coù luùc ñi leân. Rakuso-Rokunen (jap): Laïc Thaûo Luïc Nieân— Falling among weeds six years—See Luïc Nieân Khoå Haïnh. Rakusu (jap): A small five-strip kesa that is commonly worn on a strap around the neck of Zen monks and nuns in China and Japan. The design is not traditional to Indian Buddhism; it was modified in China to allow more freedom of movement for Buddhist monks when they went begging or engaged in manual labor. Today, lay practitioners of Zen sometimes receive this garment when they take the precepts—AÙo caø sa naêm maûnh thöôøng ñöôïc maëc vôùi moät daây ñai ñöôïc quaán leân coå cuûa chö Taêng Ni ôû Trung Hoa vaø Nhaät Baûn. Kieåu aùo khoâng theo truyeàn thoáng AÁn Ñoä; maø noù ñöôïc söûa ñoåi ôû Trung Hoa vaø Nhaät Baûn nhaèm cho pheùp chö Taêng coù nhieàu töï do hôn trong söï di chuyeån khi hoï ñi khaát thöïc hoaëc tham gia lao taùc. Ngaøy nay, haønh giaû tu Thieàn taïi gia thænh thoaûng cuõng nhaän ñöôïc loaò aùo naøy khi hoï thoï giôùi—See Nguõ Ñieàu Y. Ram’s horn: See Döông Giaùc. Rama (skt): Ramagrama (skt)—Joy—Vui veû. Ramabhar (skt): Ramabhar, a pagoda at Kusinagara in India, marking the spot where the Buddha’s body was cremated—Thaùp Ramabhar taïi Caâu Thi Na ôû AÁn Ñoä, ghi daáu nôi hoûa thieâu nhuïc thaân Ñöùc Phaät. Ramacaritmanas (skt): See La Ma Coâng Haïnh Luïc. Ramagrama (skt): See La Ma Quoác. Ramaneyyaka (p): Pleasant—Thích thuù. Ramanna Nikaya (p): See La Maïn Na Phaùi. Ramanuja (1055-1137): Name of a famous philosopher in South India in the eleventh and twelfth centuries—Teân cuûa moät trieát gia noåi tieáng vuøng Nam AÁn vaøo theá kyû thöù 11 vaø 12. Ramayana (skt): See La Ma Dieãn Na.

Ramble about the hills: To go from monastery to monastery—See Du Sôn. Ramiprabhasa (skt): Quang Minh Nhö Lai—See Quang Minh Phaät. Ramiprabhasa-tathagata (skt): Quang Minh Phaät—Bright and Clear Light Buddha—See Quang Ñöùc quoác. Rampa, T. Lobsang (1910-1981): Son of a British plumber who claimed to have been possessed by a Tibetan lama and subsequently transformed into a Tibetan. He is best-known for his book “The Third Eye,” which he claims to be his autobiography. It has been denounced by Tibetologists as a bizarre hoax, but continues to be widely popular—Con trai cuûa moät thôï oáng nöôùc ngöôøi Anh ngöôøi ñaõ tuyeân boá laø ñaõ bò aùm bôûi moät vò Laït Ma Taây taïng vaø tieáp theo sau ñoù chuyeån hoùa thaønh moät ngöôøi Taây Taïng. OÂng noåi tieáng nhaát nhôø quyeån “Con Maét Thöù Ba,” trong ñoù oâng noùi veà tieåu söû cuûa chính mình. Quyeån saùch bò baùc boû bôûi nhöõng nhaø Taây Taïng Hoïc cho raèng ñoù laø moät söï löøa gaït kyø quaùi, nhöng quyeån saùch aáy vaãn tieáp tuïc lan truyeàn moät caùch roäng raûi. Ramsvaranta (skt): Thaéng Laïc Quoác—Country of surpassing joy. Rang’byung rigs pa’i rdo rje (1924-1981): The sixteenth Gyelwa Karmapa, who was one of the most influential Tibetan masters in Tibetan Buddhism in the twentieth century—Vò Gyelwa Karmapa ñôøi thöù 16, ngöôøi thaày trong Phaät giaùo Taây Taïng coù aûnh höôûng lôùn nhaát vaøo theá kyû 20. Ranga (skt): Hí vieän—Theater. Rangdong (tib): Söï troáng khoâng cuûa caùi ngaõ—A Tibetan term for “Self-emptiness”—See Ngaõ Khoâng (2). Rangjung Dorje (1284-1339): Name of the third Karmapa of the Karma-Kagyu school—Teân cuûa vò Kieát Maõ Ba (Phaät Haïnh Giaû) thöù ba cuûa tröôøng phaùi Karma-Kagyu. Rang rgyal (tib): Pratyeka-buddha (skt)—See Ñoäc Giaùc Phaät. Rang rig (tib): Self-knowledge—See Töï Tri. Rang sang gye (tib): Pratyeka-buddha (skt)—See Chi Phaät. Rangton School: The Madhyamika or Middleway school divided into two major schools: the Rangton which maintains voidness is devoid of inherent existence and Shentong which maintains

6059 voidness is indivisible from luminosity—Trung Quaùn toâng chia laøm hai nhaùnh: nhaùnh Voâ Ngaõ hay söï troáng khoâng cuûa Ngaõ vaø nhaùnh Khoâng Moân. Rank (n): Phaåm traät trong Giaùo Hoäi. Rank of sage: Tieân Toân Vò—Baäc tieân. Rank of sentient beings: Chuùng Sanh Ñaúng— Baäc chuùng sanh. Rankei-Doâryuâ (jap): See Lan Kheâ Ñaïo Long Thieàn Sö. Ranryo Zen master: Thieàn sö Ranryo—Name of a Japanese Zen master—Before he went to live in the mountains, Zen master Ranryo traveled throughout the four quarters, making no distinction between court and countryside, city and village, not avoiding even winesshops and brothels. When someone asked him why he acted in this way, Ranryo said, "My Way is right there, wherever I happen to be. There is no gap at all." Later Ranryo went into the mountains, where he built a simple hut and lived a life of frugal austerity as he continued to work on Zen. Especially fond of night rain, Ranryo would burn incense and sit up on rainy nights, even until dawn. The people of the mountain villages, not knowing his name, used to call him, "the Night Rain Monk." This amused him, so he began to use Night Rain as a literary name. Once a visitor asked Ranryo about the relative merits of Zen meditation and the Pure Land Buddhist practice of Buddha-remembrance, reciting the name of the Buddha of Infinite Light. Ranryo gave his answer in verse: "Zen meditation and Buddha Remembrance are like two mountains; Higher and lower potentials divide a single world. When they arrive, all alike see the moon atop the peak; Only pity those who have no faith and suffer over the climb." Tröôùc khi ñi aån tu treân nuùi, thieàn sö Ranryo ñaõ töøng haønh cöôùc khaép nôi, töø thoân queâ ñeán thaønh thò, khoâng traùnh nôi töûu quaùn hay nhaø thoå. Khi coù ai ñoù hoûi taïi sao sö laïi haønh ñoäng nhö vaäy, sö ñaùp: "Con ñöôøng ta ñi ôû ngay ñoù, baát cöù nôi naøo ta ñi qua ñeàu khoâng coù loã hoûng cuûa phaân bieät (Phaät taùnh bao truøm khaép nôi, khoâng heà coù phaân bieät xöù sôû)." Sau naøy, khi sö ñi aån cö, sö döïng leân moät tuùp leàu vaø soáng ñôøi khoå haïnh trong khi tieáp tuïc

chuyeân taâm tu taäp thieàn ñònh. Ñaëc bieät sö raát thích möa ñeâm, sö thöôøng thaép nhang vaø toïa thieàn giöõa trôøi möa ñeâm, coù khi ñeán taän saùng. Daân trong vuøng, khoâng bieát teân sö, thöôøng goïi sö laø "oâng Taêng taém möa ñeâm." Khi nghe vaäy, sö vui thích ñoùn nhaän caùi teân ñöôïc goïi naøy. Coù moät laàn, coù vò khaùch ñeán hoûi sö veà coâng ñöùc töông ñoái cuûa coâng phu thieàn ñònh so vôùi coâng phu nieäm hoàng danh ñöùc Voâ Löôïng Quang Nhö Lai (A Di Ñaø). Sö ñaùp baèng moät baøi keä: "Thieàn ñònh vaø nieäm Phaät Nhö hai toøa nuùi lôùn Caên cô ngöôøi cao thaáp Phaät taùnh voán ñoàng ñaúng Khi leân ñöôïc tôùi ñænh Thaáy traêng chieáu muoân nôi Xoùt ngöôøi khoâng tín taâm Môø mòt giöõa doác trieàn." Rantoâ (jap): An oval-shaped stupa, used to honor deceased Zen monks and nuns. In classical Zen literature, when the T'ang Zen master Nan-yang Hui-chung (?-776), better known as Chung Kuoshih, was near death, the emperor Tai-tsung ( reigned from 762 to 779), asked how the master would like to be honored. The old monk responded that the emperor should build for him a seamless stupa—Thaùp coù hình baàu duïc, duøng ñeå toân vinh chö Taêng Ni ñaõ thò tòch. Trong vaên hoïc Thieàn coå ñieån, khi Quoác Sö Nam Döông Hueä Trung gaàn thò tòch, vua Ñöôøng Thaùi Toâng hoûi Sö raèng Sö thích ñöôïc toân vinh nhö theá naøo, thì Quoác Sö traû lôøi raèng nhaø vua neân xaây cho Sö moât ngoâi thaùp "Voâ Phuøng"—See Voâ Phuøng Thaùp. Rape (n): Söï cöôõng hieáp. Rapidly attain fruition: Toác Ñaéc Thaønh Vò—Ñaït ñöôïc quaû vò moät caùch nhanh choùng. Rapidly attain penetrating wisdom: Toác Chöùng Thoâng Tueä—Ñaït ñöôïc trí tueä thaáu suoát moät caùch nhanh choùng. Rapidly changed: Toác Taät Chuyeån—Thay ñoåi moät caùch nhanh choùng—Quickly changed. Rapidly and completely realize: See Toác Taät Vieân Chöùng. Rapidly disappear: See Toác Dieät Moät. Rapidly established effect: Toác Taät Laäp Nghieäm—Keát quaû coù ngay töùc thì. Rapidly realize unsurpassed perfect enlightenment: Giaùc ngoä voâ thöôïng chaùnh ñaúng

6060 chaùnh giaùc moät caùch nhanh choùng. Rapt (a): Attentive—Chuyeân taâm—Nhaäp ñònh. Rapten, Geshe (1920-1986): Tibetan lama who entered Sera Monastic university at the age of fifteen, fled to India in 1959, and in 1963 was awarded the degree of “geshe lharampa,” In 1974 he made the first trip to Europe, and in 1975 became abbot of a Gelukpa monastery at Rikon. In 1974 he also founded the Tharpa Choeling Center for Higher Tibetan Studies at Mount Peølerin, near Lausanne, Switzerland—Vò Laït Ma Taây Taïng, ngöôøi gia nhaäp Ñaïi Hoïc Tu Vieän Sera ôû tuoåi 15, ñaøo tî sang AÁn Ñoä vaøo naêm 1959, vaø naêm 1963 ñöôïc trao baèng “geshe lharampa.” Naêm 1974 ngaøi du haønh sang AÂu Chaâu, vaø naêm 1975 ngaøi truï trì tu vieän Gelukpa ôû Rikon. Naêm 1974 ngaøi cuõng saùng laäp Trung Taâm Cao Hoïc Taây Taïng Tharpa Choeling trong nuùi Peølerin, gaàn Lausanne, Thuïy Só. Rapture: Priti or Ananda (skt)—Joy—Glad— Delighted—Rapture—Rejoice—To like—See Phæ. Rapyamanya (skt): Ngaân Saéc Thieân Haäu— Silver-colour Queen of Heaven. Rare (a): Hieám (hy höõu). Rare cause: See Hy Höõu Nhaân. Rare and undearing appearance: Hy Höõu Töôùng. Rare and wonderful dharmas: Adbhutadharma (skt)—A Phuø Ñaït Ma—Vò Taèng Höõu Phaùp. Rarely: Naêm khi möôøi hoïa. Raro (jap): Nets and cages—La Lung—In China, silk nets and bamboo cages are used to to catch and keep small birds. In Zen, the term also has other meanings: 1) Bao phuû: To cover; 2) Troùi buoäc, khoáng cheá: To bind or dominate. Rasa (skt): Vò—Taste—Flavour. Rasarammana (skt): Caûnh Sôû Duyeân—Object of flavor. Rasa-visaya (skt): Vò Caûnh—Tangibility for the external world—Neám traûi hay tieáp xuùc vôùi theá giôùi beân ngoaøi. Rasetsu (jap): Rakshas or Raksasa (skt)—See La Saùt. Rasi (p): A heap—Moät ñoáng. Raskapalas (skt): Lokapalas (skt)—Hoä quoác— Four Heavenly (Guardian) Kings.

Raskapalapariprccha Sutra (skt): Hoä Quoác Toân Giaû Sôû Vaán Ñaïi Thöøa Kinh. Rasmi (skt): Ray—Tia saùng. Rasmiprabhasa (skt): See Quang Minh Phaät. Rasmi-pramukta-samadhi (skt): Emitting shining light Samadhi—See Phoùng Quang Tam Muoäi. Rasmisatasahasraparipurnadhvadja (skt): Complete Countless Myriads of Bright and Clear Light Buddha—See Cuï Tuùc Thieân Vaïn Quang Minh Nhö Lai. Rastrapala (skt): See Laïi Tra Hoøa La. Rastrapala-pariprccha-sutra (skt): See Hoä Quoác Toân Giaû Sôû Vaán Kinh. Rat: Tyù (from 11 to 1 midnight)—One of the twelve animals—See Thaäp Nhò Thuù. Ratanagraha Chaitya (skt): A small roofless shrine, marks the place where the Buddha spent the fourth week in meditation and recited to himself “Samants Pathana.” While in contemplation, the blue, yellow, red, white, and orange rays emanated from his body. The Buddhist Flag of India and Ceylon are designed with these colors—Thaùp Ratanagraha Chaitya laø moät ngoâi thaùp thôø khoâng coù noùc, ñaùnh daáu nôi Ñöùc Phaät ñaõ traûi qua tuaàn leã thöù tö sau khi Ngaøi ñaït ñöôïc ñaïi giaùc. Taïi ñaây Ngaøi ñaõ thieàn ñònh vaø tuïng kinh “Samants Pathana.” Trong khi thieàn ñònh, nhöõng aùnh saùng saéc xanh, vaøng, ñoû, traéng, cam... töø kim thaân cuûa Ngaøi chieáu toûa ra. Laù côø Phaät giaùo taïi AÁn Ñoä vaø Tích Lan ñöôïc phaùc hoïa ra töø nhöõng maøu saéc naøy. Ratanam (p): Precious things (stones)—Chaâu baùu. Ratana-sutta (p): Töù Yeát Xuaát Baûo Kinh—See Kinh Ñaïi Böûu Tích. Rathachandra (p): Precious Moon Bodhisattva— Baûo Nguyeät Boà Taùt. Rathakara-sutta (p): Rathakara-oacetana-sutta (p)—Sutra on the Chariot Maker, Anguttara Nikaya III. 15—Kinh Ngöôøi Laøm Xe Ngöïa, Taêng Nhaát A Haøm III. 15. Ratha-vinita-sutta (p): Sutra on Relay Chariots, Majjhima Nikaya 24—Kinh Traïm Xe, Trung A Haøm 24. Rati (skt): Lust—Tham muoán. Rational (a): Coù lyù trí—Raát höõu lyù—Coù suy lyù— Coù bieän bieät—Reasonable.

6061

Rational behaviour: Kieán Haønh—See AÙi Haønh. Rational cogitating mind: Löï Trí Taâm—See Duyeân Löï Taâm. Rational faith: Nieàm tin coù lyù tính (thöøa nhaän söï coù maët cuûa thöôïng ñeá vaø söï baát töû cuûa linh hoàn). Rational outlook: Quan ñieåm thuaàn lyù. Rational system of thoughts: Heä thoáng tö töôûng hôïp lyù. Rationale: Cô sôû lyù luaän—Lyù do cô baûn— Nguyeân lyù—Lyù luaän. Rationalism (n): Chuû nghóa duy lyù. Rationalist (n): Nhaø duy lyù luaän. Rationalistical (a): Thuoäc veà thuyeát duy lyù. Rationality (n): Söï hôïp lyù—Tính hôïp lyù. Rationalization (n): Söï hôïp lyù hoùa. Ratiprapurna (skt): Full-of-joy—Hyû Maõn. Ratiprapurna-tathagata (skt): Full-of-Joy Buddha—See Hyû Maõn Phaät. Ratna (skt): Ratana (p)—La Ñaø Na—Baûo chaâu— Baûo vaät—Anything precious, a gem—The jewel in the Lotus—Mani—Pearl—Precious—Treasure. Ratnacandra (Ratnachandra) (skt): Precious Moon Bodhisattva—Baûo Nguyeät Boà Taùt. Ratna-cinta (skt): Baûo Tö Duy—Precious reflection—Precious thought. Ratnadandin (skt): Baûo Tröôïng—Precious staff. Ratnadandin-bodhisattva (skt): Baûo Tröôïng Boà Taùt—Precious staff Bodhisattva. Ratnadatta (skt): Precious sword—Baûo kieám. Ratnadatta-bodhisattva (skt): Precious sword Bodhisattva—Baûo Kieám Boà Taùt. Ratnadeva (skt): Baûo Thieân—Teân cuûa moät vò Tyø Kheo—Name of a monk. Ratnadhvaja (skt): A banner decorated with gems—Baûo phan (phöôùn). Ratnadvipa (skt): See Baûo Chöõ. Ratna-garbha (skt): 1) Jewel Treasury: Phaùp Taïng; 2) Jewel Treasury Buddha: See Phaùp Taïng Phaät; 3) See Baûo Taïng Nhö Lai. Ratnagotra (skt): Precious nature—See Baûo Taùnh. Ratna-gotra-bodhisattva (skt): Preciousnature Bodhisattva—Baûo Taùnh Boà Taùt. Ratnagotra-sastra (skt): Baûo Taùnh Luaän— Treatise on Precious nature or Tathagatagarbha— See Nhö Lai taïng. Ratna-gotra-vibhanga-mahayanottara- sastra

(skt): See Cöùu Caùnh Nhaát Thöøa Baûo Taùnh Luaän. Ratna-jala (skt): Indra-jala (skt)—Jewel Net of Indra—See Baûo Voõng. Ratnakala (skt): Baûo Xöù—Precious abiding— Precious place. Ratnakala-bodhisattva (skt): Precious abiding Bodhisattva—Baûo Xöù Boà Taùt. Ratnakala-samadhi (skt): Precious abiding concentration—See Baûo Xöù Tam Muoäi. Ratnakara (skt): Thích Na Giaø La—Baûo Tích. Ratnakara-bodhisattva (skt): Jewelledaccumulation Bodhisattva—Baûo Tích Boà Taùt. Ratnakara-buddha (skt): Jewelled-accumulation Budda—Baûo Tích Phaät. Ratna-kata-sutra (skt): Jewelled-accumulation sutra—Baûo tích kinh. Ratnaketu (skt): See Baûo Traøng Nhö Lai. Ratnaketu Buddha: See Ratnaketu. Ratna-ketu-raja (skt): Maharatnaketou (skt)— Jewel Appearance Buddha—See Baûo Töôùng Phaät. Ratnakousoumasapouchpitagatra Buddha (skt): Varied-Colored Jewels-Flower Adornment Body Buddha—Taïp saéc baûo hoa nghieâm thaân Phaät. Ratnakusumasanpuchpitagatra-Buddha (skt): Taïp Saéc Baûo Hoa Nghieâm Thaân Phaät. Ratna-kuta: Ratna-rasi (skt)—Kon tsegs (tib)— Kinh Ñaïi Baûo Tích: Gem-heap Sutra—Collection of gems; accumulated treasures. Ratnakuta Sutra (skt): Pile of Jewels Sutra or Sutra of the Heap of Jewels—See Kinh Ñaïi Böûu Tích. Ratnamalasri-buddha (skt): Baûo Hoa Ñöùc Phaät—Jewel Flower Virtue Buddha. Ratnamalavadana (skt): Baûo Man Duï Kinh— Teân cuûa moät boä kinh—Name of a sutra. Ratnamati (skt): Laëc Na Ma Ñeà—See Baûo YÙ. Ratnamegha (skt): Baûo Vaân—Precious clouds. Ratnamegha-sutra (skt): Sutra on Precious clouds—Baûo Vaân Kinh. Ratna-mudra-hasta (skt): Precious-seal grasping Bodhisattva—Baûo AÁn Thuû Boà Taùt. Ratnamudra samadhi (skt): Precious seal concentration—See Baûo AÁn Tam Muoäi. Ratna-nimi (skt): Precious Curtain Pratyekabuddha—Baûo Böùc Bích Chi Phaät. Ratnapani (skt): Precious race Bodhisattva—Baûo

6062 chuûng—Baûo chöôûng (Baûo Thuû) Boà Taùt. Ratna-Paramita Bodhisattva (skt): Precious Perfection Bodhisattva—See Baûo Ba La Maät Boà Taùt. Ratna-parvata (skt): Baûo Sôn—Precious mountain—Teân cuûa ñænh Baûo Sôn—Name of Mount Ratnaparvata. Ratna-pitaka (skt): Ratna-karandaka (skt)—Baûo Khieáp—Röông ñöïng baûo chaâu—A precious box, or box of precious things. Ratnaprabha (skt): Baûo Quang thieân töû— Precious Light heaven king's son. Ratna-priya (skt): Precious Victory Bodhisattva—Baûo Thaéng Boà Taùt. Ratna-priya-buddha (skt): Precious Victory Buddha—Baûo Thaéng Phaät. Ratna-rasi (skt): Accumulated treasures— Collection of gems—Gem-heap—Baûo tích. Ratnasambhava (skt): Jewel Born Buddha—See Baûo Sanh Phaät. Ratnasambhava Buddha: Baûo Sanh Phaät— Name of Subhuti when he becomes—Teân cuûa ngaøi Tu Boà Ñeà khi thaønh Phaät. Ratnasandra (skt): See Ratnacandra. Ratnasikhi (skt): Parasol—Baûo Caùi. Ratnasikhi-buddha (skt): Baûo Caùi Phaät. Ratnasri (skt): Precious Virtue Bodhisattva—Baûo Ñöùc Boà Taùt. Ratna-sutta (p): Sutra on jewel—Kinh Chaâu Baûo. Ratna-tedjobhyyudgatarajata-raja (skt): Baûo Oai Ñöùc Thöôïng Vöông Phaät—Precious AweInspiring Superior king Buddha. Ratna-traya (skt): Ratna-ttaya (p)—Three Jewels—See Tam Baûo. Ratna-traya-sutta (p): Sutra on the Three Jewels—Kinh Tam Baûo. Ratnavabhasa (p): Precious Clairvoyance Buddha—Baûo Minh Phaät. Ratnavadanatatva (skt): Baûo Man Duï Kinh— Teân cuûa moät boä kinh—Name of a sutra. Ratnavali-sastra (skt): Satavahana-sastra (skt)— Name of a work of commentary composed by Nagarjuna—Baûo Haønh Vöông Chaùnh Luaän—See Daãn Chaùnh Vöông. Ratna-vyuha-bodhisattva (skt): Precious Adornment Bodhisattva—Baûo Nghieâm Boà Taùt. Ratna-Wheel: Ratna-Wheel with Ratnasambhava

Buddha—Baûo Luaân vôùi Baûo Töôùng Phaät. Rat-squeakings and cuckoo-callings: See Thöû Töùc Ñieåu Khoâng. Rattannu (p): Cao tuoåi haï vaø nhieàu kinh nghieäm. Rattling staff: See OÂ Tích. Raurava (skt): Hoâ Hoâ—Loã La Baø—Hell of shrieking—Hieäu Kieáu ñòa nguïc. Rava (p): A cry—Tieáng keâu khoùc. Ravana (skt): Name of a king of Ceylon—See La Baø Na. Ravish (v): Cöôõng hieáp. Ravivara (skt): Chuû Nhaät—Sunday. Rawagiriya (skt): See Vöông Sôn Truï Boä. Ray (n): Prabha (skt)—Beam—Brightness— Light—Splendor—Quang huy—Quang minh. Rays: Nhöõng tia haøo quang. Razan Dokan (jap): Lo-shan Tao-hsien— Luoshan Daoxian—See La Sôn Ñaïo Nhaøn Phöôùc Chaâu Thieàn Sö. Rddhi (skt): Iddhi (p)—Divine power—Thaàn Thoâng. Rddhibala (skt): Iddibala (p)—Supernatural powers—See Thaàn Löïc. Rddhi-mantra (skt): Thaàn Chuù—Dharani— Dharani, or magic or divine incantations—Ñaø La Ni hay nhöõng lôøi chuù thaàn bí. Rddhipada (skt): Iddhipada (p)—Four bases of miraculous powers—See Töù Nhö YÙ Tuùc. Rddhipratiharya (skt): Iddi-pratiharya (p)— Manifestation of power of ubiquity—See Nhö YÙ Tuùc Thò Hieän. Rddhisaksakriya (skt): Supernatural power— Power to be anywhere or do anything at will— Nhö yù thoâng—See Thaàn Tuùc Thoâng. Rddhividhi-jnana (skt): The power to transfer oneself to various regions at will (change the body at will)—Thaàn tuùc thoâng. Rddhi-vikridita (skt): See Thaàn Thoâng Du Hyù Tam Muoäi. Rdzogs chen (tib): Mahasiddha (skt)—Master with perfect abilities—See Ñaïi Thaønh Töïu Giaû. Reach the bliss of nirvana: Ñaït ñöôïc an vui nôi nieát baøn. Reach Buddhahood: Become a Buddha—Attain Enlightenment—Ñaéc quaû giaùc ngoä—Ñaéc quaû vò Phaät. Reach enlightenment: Attain (v) nirvana—

6063 Obtain the way—Reach perfection—To enter into Nirvana—See Ñaéc Ñaïo. Reach the furthest extent of mastery of all the teachings: Ñeán bæ ngaïn taát caû phaùp töï taïi. Reach one’s height: Reach one’s summit—Ñaït tôùi ñænh. Reach the other shore: Paramita (skt)—Ñaùo bæ ngaïn. Reach out everywhere: Haønh hoaït khaép nôi. Reach perfect supreme bodhi: Attain perfect supreme bodhi—Become a Buddha—See Thaønh Phaät. Reach all places to expound the sublime Teaching: Tôùi khaép taát caû choã maø noùi roäng dieäu phaùp. Reach all places to teach all sentient beings ultimate selflessness: ÔÛ trong moät nieäm khaép taát caû choã vì caùc chuùng sanh maø noùi voâ ngaõ teá. Reach any place at will: Prapti (skt)—See Naêng Vieãn Chí. Reach perfection: Attain enlightenment—Obtain the way—Ñaéc ñaïo—Reach enlightenment. Reach the very topmost height: To be in highest condition (attain Arahantship or Sainthood)—Ñaït ñeán ñænh cao toái thöôïng (ñaït ñöôïc A La Haùn quaû hay Thaùnh quaû). Reaching of knowledge of all Buddhas: Coù moät loaïi thieän tri thöùc khieán nhaäp nôi trí cuûa chö Phaät ñaõ nhaäp—See Möôøi Loaïi Thieän Höõu Tri Thöùc. Reaching up to the sky: Gaganalih (skt)— Nhaäp vaøo hö khoâng. Reaction of evil karmic seeds: Söùc Phaûn ÖÙng Cuûa Chuûng Töû Nghieäp. Read palms: To mislead people into superstitions, commits an Expression of Regret Offence—Xem chæ tay laø höôùng daãn ngöôøi sai laïc vaøo meâ tín dò ñoan, ñeàu phaïm vaøo giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Read and repeat few sutras: Quaû thieån tyø kheo. Read the scriptures: Truøng tuïng kinh ñieån. Read worldly books and magazines: To commit an Expression of Regret Offence. However, in addition to reading books on Buddhism, he or she can read books on the history of civilizations of the world, general history and teachings of other religious faiths, applied psychology, and most

recent scientific discoveries because these areas of knowledge can help him or her to understand and share the teachings to people in a way that is appropriate to their situation—Ñoïc saùch baùo theá tuïc laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Tuy nhieân, ngoaøi giaùo lyù Phaät giaùo, vò Tyø Kheo hay Tyø Kheo Ni coù theå ñoïc theâm nhöõng saùch veà lòch söû caùc neàn vaên minh treân theá giôùi, veà ñaïi cöông giaùo lyù veà nieàm tin cuûa caùc toân giaùo, nhöõng aùp duïng cuûa taâm lyù hoïc, vaø nhöõng khaùm phaù môùi cuûa khoa hoïc, vì nhöõng kieán thöùc naøy coù theå giuùp cho Taêng Ni hieåu vaø noùi giaùo lyù cho ñôøi moät caùch töông hôïp hôn vôùi hoaøn caûnh (kheá cô). Reader: Ñoäc Sö. Reading: Baøi ñoïc. Reading and reciting sutras: Ñoïc Tuïng kinh. Reading Room in a Zen monastery: See Shuryoâ. Reading the scriptures: Tuïng ñoïc kinh ñieån. Reading of sutras: Ñoïc kinh saùch—See Taän Tín Thö Baát Nhö Voâ Thö. Ready-made: Laøm saún—Man is not ready-made. Ready-made answers: Nhöõng caâu traû lôøi coù saún. Ready-wit: See Bieän Taøi Voâ Ngaïi. Real (a): Evident—In reality—In truth—See Chaân Thöïc. Real appearance: True aspect—Chaân töôùng. Real body: Dharmakaya (skt)—Thaät töôùng thaân. Real Buddha: Noumenal Buddha—See Chaân Phaät. Real Buddha-body: Sambhogakaya (skt)—Thaät saéc thaân—Trikaya and Sambhogakaya. Real Buddha son: See Chaân Phaät Töû. Real and demonic realms: Caûnh thaät hay ma caûnh. Real dharma: Thöïc Phaùp—Absolute dharma— See Chaân Phaùp. Real dharmakaya: Thöïc töôùng phaùp thaân—Thöïc thaân hay thaân voâ töôùng cuûa Nhö Lai. Real ego: Nirvana ego—Transcendental ego, as contrasted with the illusory or temporal ego—See Chaân Ngaõ. Real evidence: See Chaân Chöùng. Real experience: Taiken (jap)—Theå Nghieäm, kinh nghieäm thaät. Real face of our real self: Boä maët thaät cuûa Chaân Ngaõ—See Chaân Ngaõ Dieän.

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Real factors: Nhöõng yeáu toá thöïc teá. Real friendship is rare: Tình baïn chaân thaät raát hieám hoi (Thanh nhaõn nan phuøng). Real gold stands the test of fire: The honest man is not afraid of anything, including threads— Vaøng thieät khoâng sôï löûa (thaønh thaät ngay thaúng thì khoâng sôï gì caû, keå caû nhöõng lôøi haêm doïa). Real happiness: Advaitananda (skt)—True happiness—Chaân haïnh phuùc. Real harmonized world: Perfectly unimpeded interpenetration—See Söï Söï Voâ Ngaïi Phaùp Giôùi. Real knowledge free from illusion: Buddhawisdom—Original mind in all—Unadulterated mind in all—Innocent mind in all, which is independant of birth and death—See Chaân Thöùc. Real Lotus Sutra: Cheng-fa-hua-ching (chi)— See Chaùnh Phaùp Hoa Kinh. Real Mahayana: See Thöïc Ñaïi Thöøa Giaùo. Real mark Buddha-recitation: Thaät töôùng nieäm Phaät. Real mark prajna: See Thöïc töôùng Baùt Nhaõ. Real Mark’ or ‘Self-Nature’ Buddha Recitation: Thaät Töôùng Nieäm Phaät. Real mark of True Suchness: Laksana-tathata (skt)—See Thöïc Töôùng Chaân Nhö. Real mind: Bhutacitta (skt)—Chaân taâm—True mind—True character of man—True disposition of man—True-hearted—See Nhö Lai Taïng Taâm. Real native countries of Great Enlightening Beings: Sinh ñòa ñích thöïc cuûa chö Ñaïi Boà Taùt. Real nature: Tattva (skt)—Truth—Reality— True—Real—Real essence, i.e. the bhutatathata—Teân khaùc cuûa chaân nhö (thöïc tính cuûa chö phaùp laø thanh tònh bình ñaúng, chaúng phaûi coù chaúng phaûi khoâng)—See Chaân Nhö. Real phenomena: Nhöõng hieän töôïng thöïc teá. Real presence of the Buddha: Söï hieän dieän thöïc cuûa Ñöùc Phaät. Real release: Real deliverance—Release from all the hindrances of passion and attainment of the Buddha's nirvana—See Chaân Giaûi Thoaùt. Real religious way of living: Loái soáng ñaïo thaät söï. Real (serious) repentance: See Chaân Saùm Hoái. Real self: Thöïc ngaõ—The true ego, in contrast with the phenomenal ego—Thöïc ngaõ ñoái laïi vôùi giaû ngaõ.

Real state: Tattva (skt)—Traïng thaùi thöïc. Real state of the case: Traïng thaùi coù thöïc cuûa tröôøng hôïp. Real substance of dharma: Dravya-padarthah (skt)—Thöïc Cuù Nghóa—Thöïc theå cuûa phaùp. Real talent: Chaân taøi. Real Tathagata: Mulatathagata (skt)—Chaân thaät Nhö Lai. Real teaching: Reliable teaching—Teaching of reality—See Thöïc Giaùo. Real and unreal: True and false—Chaân nguïy— Chaùnh taø—See Chaân Voïng. Review view: Thöïc Kieán—Caùi nhìn ñuùng nhö thaät. Real way: Absolute Buddha-truth—True religion—True way—Thöïc ñaïo. Real wisdom: Prajna (skt)—Prajna paramita (skt)—Chiken (jap)—True or transcendental wisdom—Thöïc trí—Tri kieán (trí tueä sieâu vieät)— See Trí tueä Ba La Maät. Real wisdom is gradually opened, the screen of ignorance is gradually rolled up, the mind is clearer and clearer to totally clear: See Phaàn Chôn Töùc Phaät. Real world: The factual world, or the world of actual life—Theá giôùi cuûa ñôøi soáng hieän thöïc, hay theá giôùi kieän tính—See Söï Phaùp Giôùi. Realism (n): Duy Caûnh Voâ Thöùc—See Hieän Thöïc Luaän. Realistic school: See Höõu Giaùo. Realistic sect: Realistic school—See Höõu Giaùo. Reality (n): Tattva (skt)—Dharma Body— Dharma Realm—Real—Real nature— Suchness—True—True face—True features— True physiognomy—Truth—Chaân dieän muïc— Chaân thaät—Chaân töôùng—Söï thaät—Thöïc taïi coù thöïc—Reality, things exist though in “derived” or “borrowed” form, consisting of elements which are permanent. Particularity establishes all relativities. The ‘Hypothetical’ mode does away with the defilement of the world and establishes salvation from all evils. According to the Madhayamaka philosophy, Reality is non-dual. The essential conditionedness of entities, when properly understood, reveals the unconditioned as not only as their ground but also as the ultimate reality of the conditioned entities themselves. In

6065 fact, the conditioned and the unconditioned are not two, not separate, for all things mentally analyzed and tracked to their source are seen to enter the Dharmadhatu or Anutpadadharma. This is only a relative distinction, not an absolute division. That is why Nagarjuna says: “What from one point of view is samsara is from another point of view Nirvana itself.”—Giaû dó laäp nhaát thieát phaùp (Giaû duøng ñeå phaù caùc hoaëc traàn sa vaø ñeå laäp taát caû caùc phaùp quaùn saùt thaáy caùi taâm ñoù coù ñuû caùc phaùp, caùc phaùp ñeàu do taâm maø coù, töùc laø giaû taïm, khoâng beàn, voâ thöôøng). ‘Giaû’ laø söï chaám döùt nhöõng laäu hoaëc cuûa traàn theá vaø giaûi thoaùt khoûi caùc ñieàu xaáu. Theo trieát hoïc Trung Quaùn, Thöïc Taïi laø baát nhò. Neáu giaûi lyù moät caùch thích ñaùng thì baûn chaát höõu haïn cuûa caùc thöïc theå bieåu loä voâ haïn ñònh khoâng nhöõng nhö laø cô sôû cuûa chuùng maø coøn laø Thöïc Taïi Toái Haäu cuûa chính nhöõng thöïc theå höõu haïn. Thaät ra, vaät bò nhaân duyeân haïn ñònh vaø vaät phi nhaân duyeân haïn ñònh khoâng phaân bieät thaønh hai thöù, vì taát caû moïi thöù neáu ñöôïc phaân tích vaø tìm veà nguoàn coäi ñeàu phaûi ñi vaøo phaùp giôùi. Söï phaân bieät ôû ñaây, neáu coù, chæ laø töông ñoái chöù khoâng phaûi laø tuyeät ñoái. Chính vì theá maø Ngaøi Long Thoï ñaõ noùi: “Caùi ñöôïc xem laø coõi traàn theá hay theá gian töø moät quan ñieåm, thì cuõng chính laø coõi Nieát Baøn khi ñöôïc nhìn töø moät quan ñieåm khaùc.” Reality of all things: Tattvasya-laksana (skt)— See Chö Phaùp Thöïc Töôùng. Reality as cause: True cause—Chaân nhaân. Reality contra the unreality of phenomena: Baát hö voïng taùnh. Reality of karma: See Nghieäp Höõu. Reality of life: See Thöïc Taïi Cuûa Ñôøi Soáng. Reality of the means: See Trung Ñaïo Thöïc Töôùng. Reality is nullity: Reality is devoid of phenomenal characteristics—See Thöïc Töôùng Voâ Töôùng. Reality of phenomena: Phaùp Chaân—Thöïc tính cuûa hieän töôïng. Reality-proclamation: Thöïc Xöôùng—To preach the Tathagata’s law of reality—Dieãn noùi thöïc phaùp cuûa Nhö Lai. Reality realm: Phaùp Giôùi. Reality realm of great forbearance: Ñaïi Nhaãn Phaùp Giôùi—Coõi cuûa söï ñaïi nhaãn.

Reality realm of the solitary realizers: Duyeân Giaùc Phaùp Giôùi—Coõi cuûa baäc Duyeân Giaùc. Reality of Tathata: Laksana-tathata (skt)—Thöïc Töôùng Chaân Nhö. Reality of things: Höõu kieán hay söï hieän höõu cuûa moïi vaät—Cho raèng chö phaùp laø hieän thöïc— Holding to the idea of the reality of things. Reality of the three chiliocosmos: Tam Thieân Thöïc Töôùng—Thöïc tính cuûa tam thieân theá giôùi. Realization (n): Kenshoâ (jap)—See Chöùng Ngoä. Realization of beings, not of realms: Ñoaït ngöôøi chaúng ñoaït caûnh—Return is definitely return; however, birth is, in truth, No Birth—Veà taát quyeát ñònh veà, sanh khoâng thaät coù sanh—See Ñoaït Nhaân Baát Ñoaït Caûnh. Realization of both realms and beings: Caûnh ngöôøi ñeàu ñoaït—Return is, in reality, no return; birth is also, in truth, no birth—Veà thaät chaúng coù veà, sanh cuõng thaät khoâng sanh—See Nhaân Caûnh Caâu Ñoaït. Realization of Buddha-knowledge: BuddhaJnana (skt)—See Chöùng Phaät Trí. Realizations through Buddha recitation: See Töù Ñoaït Nieäm Phaät. Realization of correct views: Chöùng ngoä chaân lyù—See Kieán Ñeá. Realization of the dharma: Pativedha (p)— Prativedha (skt)—Sakkhi-dhammam (p)— Attainment of the dharma—Chöùng Phaùp—See Chöùng Ngoä. Realization of the Dharma of non-appearance: Anutpattikadharmakshanti (skt)—Insight into the non-arising of all things—Baát khôûi phaùp nhaãn— See Voâ Sinh Khôûi Phaùp Nhaãn. Realization of the diamond embodiment: Chöùng Kim Cang thaân. Realization and doctrinal teaching: See Töï Chöùng Vaø Giaùo Phaùp. Realization of emptiness: Söï chöùng nghieäm khoâng taùnh—See Tueä Giaùc Taùnh Khoâng. Realization of experiential proof of the dharma in bodhi or nirvana: Chöùng phaùp. Realize full comprehension of all theories: Chöùng ñaéc heát thaûy caùc phaùp. Realization gained through no-thought meditation: Söï chöùng ñaéc qua thieàn ñònh voâ töôûng.

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Realization of liberation: Deliverance—See Giaûi Thoaùt. Realization of life in Buddhahood: Chöùng nhaäp sinh. Realization of the most profound wisdom: See Chöùng Thaâm Tueä. Realization of Nirvana: Nibbana-sacchikiriya (p)—Sacchikarana (skt)—Realization of Nibbana—Chöùng ngoä Nieát baøn. Realization or proof of the Dharma: See Chöùng Phaùp. Realization of realm, not of beings: Ñoaït caûnh chaúng ñoaït ngöôøi—Sanh taát quyeát ñònh sanh, veà thaät khoâng coù veà—Birth in the Pure Land is definitely birth; however, return to the Pure Land is, in truth, no return—See Ñoaït Caûnh Baát Ñoaït Nhaân. Realization of the spirituality of all things: Söï chöùng ngoä thaät taùnh cuûa chö phaùp. Realization of the state of truth: Daigaku (jap)—See Ñaïi Giaùc. Realization that the stream of transmigration is ended: See Laäu Taän Minh. Realization of a thought: Chính Nieäm hay ñang naûy ra yù nieäm. Realization of the true nature of life: Nhaän chaân cuoäc ñôøi—See Nhaän Chaân Kieáp Nhaân Sinh. Realization of the truth of all Buddha-laws: Thaät chöùng chö phaùp. Realization of union with bodhi: Proof of union with bodhi—Chöùng phaùt taâm. Realization of the way: See Chöùng Ñaïo. Realization of wisdom through hearing the teaching: Nhöõng ngöôøi hieåu ñöôïc trí naêng baèng caùch nghe hoïc thuyeát. Realizational Knowledges of Great Enlightening Beings: Nhöõng ñieàu chöùng tri cuûa chö Ñaïi Boà Taùt. Realize (v): Sacchikaroti (p)—Prativedha or Sakshatkaroti (skt)—To witness to—See Chöùng Ngoä. Realize the counting of breath: See Chöùng Soå Töùc. Realize enlightenment by own minds: Nhôn töï taâm chöùng Boà Ñeà. Realize full enlightenment: See Toaøn Chöùng. Realize the great supreme enlightenment in all

the worlds: Theå chöùng söï chöùng ngoä toái thöôïng trong moïi theá giôùi. Realize the most closely interpenetrating relationship of each and all: Theå hoäi moái töông quan hoã töông xaâm nhaäp chaët cheû cuûa moät vaø taát caû. Realize one’s wishes: Attain (v) one’s aim—Ñaéc chí (ñaït ñöôïc muïc ñích). Realize the Path: Religious experience— Understanding clearly or realizing the Path— Realization of the way—See Ngoä Ñaïo. Realizing the Paths and Fruitions: Maggaphalasacchikaranam (p)—Chöùng ñaïo quaû. Realize something: Understand something thoroughly—Hieåu roõ vieäc gì. Realize the supreme goal of the holy life: Chöùng ñaéc voâ thöôïng cöùu caùnh cuûa ñôøi soáng phaïm haïnh. Realize truth by personal experience: To attain truth by personal experience—Chöùng ñaéc baèng kinh nghieäm baûn thaân. Realizer of conditions: Engaku (jap)—Duyeân Giaùc—Pratyeka Buddha. Realizing universal enlightenment: Abhisambuddhati (skt)—Abhisambodhati (skt)— Absolutely complete enlightenment—Fully Awaked—Perfectly enlightened—See Trieät Ngoä. Really existing things: Söï kieän—Söï vaät thaät söï hieän höõu. Really knowing just here and now: To-Chi (jap)—Ñöông Tri, thaät söï ñang bieát ôû ñaây vaø baây giôø. Realm (n): Dhatu (skt)—Elements—Region— Spheres—See Caûnh Giôùi. Realm of the aggregates: AÁm Caûnh—Caùc ñoái töôïng cuûa uaån (nguõ uaån). Realm of all the living: See Chuùng Sanh Giôùi. Realm of animals: Tiryagyoni (skt)—Domestic animals—Animals—Animality—See Caûnh Giôùi Suùc Sanh. Realm of asuras (titans): Realm of angry spirits—Caûnh giôùi A-Tu-La. Realm of an atom: See Nhaát Traàn Phaùp Giôùi. Realm of beauty: Rupadhatu (skt)—See Saéc Giôùi. Realms of beings as the sphere of action: Bodhisattvas become truly aware of this

6067 implications of the Teaching—Duøng nhöõng xu höôùng laøm choã sôû haønh, vì xu höôùng phaùp chaùnh giaùc. Realm beyond form: Formless realm—See Voâ Saéc Giôùi. Realm beyond thought of expression: See Baát Tö Nghì Giôùi. Realm beyond thought and words: Acintyadhatu (skt)—Baát tö nghì giôùi—The realm beyond thought and words, another name for Bhutatathata (Chaân Nhö)—Teân khaùc cuûa chaân nhö. Chaân nhö vöôït treân tö töôûng vaø vaên töï. Realm of bhutatathata: See Nhaát Thöïc Caûnh Giôùi. Realm of the bliss of the four virtues: See Töù Ñöùc Laïc Bang. Realm of Bodhisattvas: Boà Taùt thöøa. Realm of the body: Ngoaïi giôùi—The realm of externals (five elements). Realm of Brahma: See Phaïm Chuùng Thieân. Realm of the Buddhas: Phaät thöøa—Coõi Phaät. Realm of the Buddha’s spiritual nature: Phaùp Tính Ñoä. Realms where all classes dwell: See Phaøm Thaùnh Ñoàng Cö Ñòa. Realm of cognition: Noäi giôùi—The realm of mind. Realm of demi-gods: A-tu-la. Realm of demon: Region of demon—Quyû giôùi— See Quyû Phaùp Giôùi. Realm of desire: Kamadhatu (skt)—Sensuous realm—AÙi giôùi hay duïc giôùi—See Duïc Höõu. Realm of desire or love: Kamadhatu (skt)—AÙi giôùi—See Duïc Giôùi. Realm of devas: Deva-gati—Devasopana (skt)— The highest of the six paths—See Thieân Ñaïo. Realm of Deva Yama: Yamadevaloka (skt)— Yama (p)—Tu Dieäm Ma—See Dieäm Ma Thieân. Realm of dharma: Phaùp vöïc—See Phaùp Giôùi. Realm of Diamond Elements: See Kim Cang Giôùi. Realm of earth: See Ñòa Giôùi. Realm of enjoyment after death: Ly Sanh Thieän Laïc Ñòa—Coõi vui veû sau khi maïng chung (cheát). Realm of the enlightened ones: Thaùnh Caûnh Giôùi—Coõi cuûa caùc baäc giaùc ngoä. Realm of eternal rest and light: The abode of

Buddhas—Buddha Parinirvana—See Thöôøng Tòch Quang Ñoä. Realms of existence: Höõu giôùi (nhöõng neûo luaân hoài). Realm of externals: The realm of the body—The realm of externals (five elements)—See Ngoaïi Giôùi. Realm of feeling: Satta-sacetano (p)—Sattvasacetana (skt)—Taùt ñoûa—Animate—Conscious beings—Living beings—Sentient beings—See Tính Höõu. Realm of final nirvana without remainder of reincarnation: Anupadisesa-nibbana-dhatu (p): Anupadhisesa-nirvana-dhatu (skt)—See Caûnh Giôùi Voâ Dö Nieát Baøn. Realm of fire: Hoûa Vieän—Kim Cang Vieâm—See Hoûa Giôùi. Realm of form: Rupadhatu (skt)—Material forms—See Saéc Giôùi. Realm of form and formlessness: Maha-devaloka (skt)—Heaven—Ñaïi Thieân Giôùi—Thöôïng giôùi. Realm of formlessness: Arupadhatu (skt)— Realm of non-form—See Voâ Saéc Giôùi. Realm of the four great kings: See Töù Thieân Vöông. Realm of fundamental principles: See Lyù Giôùi. Hungry ghosts: Realm of Pretas—Ngaï quyû. Realm of the gods: Caûnh trôøi. Realm of the happiness: Dieäu Hyû Quoác—Coõi haïnh phuùc—The Happy Land. Realm of harmlessness: Amagadha (skt)—A Ma Yeát Ñaø—See Voâ Ñoäc Haïi Giôùi. Realm of hearer: Thanh vaên thöøa. Realm of Hell: Ñòa nguïc. Realm of hell beings: Caûnh giôùi ñòa nguïc. Realm of human: Nhôn. Realm of human beings: Manussa-loka (p)— Caûnh giôùi ngöôøi. Realm of human existence: Nhaân Giôùi—Coõi ngöôøi—Realm of human beings. Realm of hungry demons: The sphere of hungry ghosts—See Ngaï Quyû Giôùi. Realm of hungry ghosts: Peta-loka (p)—Ngaï Quyû Giôùi—See Caûnh Giôùi Ngaï Quyû. Realm of imagination: See Caûnh Giôùi Töôûng Töôïng.

6068

Realm of immeasurable splendor: Realm of infinite light—See Voâ Löôïng Quang Thieân. Realm of incomplete nirvana: Sopadhisesanibbana-dhatu (p)—Kilesa-parinibbana-dhatu (p)—See Höõu Dö Nieát Baøn. Realm of infinite light: Appamanabha-deva (p)—Apramanabha-deva (skt)—Realm of immeasurable splendor—Realm of limitless light—See Voâ Löôïng Quang Thieân. Realm of infinite perception: Coõi nhaän thöùc voâ bieân—The state of boundless knowledge (limitless perception)—See Thöùc Voâ Bieân Xöù Ñòa. Realm of infinite space: Coõi khoâng gian roäng voâ bieân—See Khoâng Voâ Bieân Xöù. Realm of joy: Abhirati (skt)—The eastern Pure Land of Aksobhya—See A Duy La Ñeà. Realm of joy-born heaven: Nimmanaratidevaloka (p)—Hoùa Laïc Thieân Giôùi—See Hoùa Laïc Thieân. Realm of knowledge: See Trí Giôùi. Realm of life: Caûnh giôùi ñôøi soáng Realm of limitless light: See Realm of infinite light. Realm of all the living: Sattva dhatu (skt)—See Chuùng Sanh Giôùi. Realm of love: Realm of desire—AÙi giôùi—See Duïc Giôùi. Realm of mara: See Ma Giôùi. Realm of Matrix Repository: See Thai Taïng Giôùi. Realm of matter: Rupadhatu (skt)—See Saéc Giôùi. Realm of men: Nhaân thuù (nhaân giôùi)—See Nhaân Thöøa. Realm of mind: Manodhatu (skt)—Vijnana-dhatu (skt)—The realm of cognition—Noäi giôùi—See Thöùc Giôùi. Realm of miserable existence: Durgati (skt)— Khoå Caûnh—Miserable situations—Caûnh giôùi khoán khoå. Realm of neither perception nor nonperception: See Phi Töôûng Phi Phi Töôûng Xöù. Realm of Nirvana: Nirvana-dhatu (skt)—Abode of Nirvana—See Nieát Baøn Giôùi. Realm of non-defilement: Voâ Laäu Giôùi—Coõi khoâng coøn bò nhieãm tröôïc.

Realm of non-form: Arupadhatu (skt)—Realm of formlessness—See Voâ Saéc Giôùi. Realm of non-obstruction between phenomena: Perfectly unimpeded interpenetration—See Söï Söï Voâ Ngaïi Phaùp Giôùi. Realm of nothingness: See Voâ Sôû Höõu Xöù. Realm ordinary people: Phaøm Caûnh—Phaøm Giôùi—Coõi phaøm traàn. Realm perception: See Taâm Giôùi. Realms of permanent reward and freedom: See Thöïc Baùo Voâ Chöôùng Ngaïi Ñoä. Realm of personal apprehension of Buddhatruth: Pratyatmaryajnana-gocara (skt)—Vajramati (skt)—Töï Giaùc Thaùnh Trí Caûnh Giôùi. Realm of phenomena: See Söï Phaùp Giôùi. Realm of those who practice the twelve links: Duyeân giaùc thöøa. Realm of Pratyeka-buddha: Duyeân Giaùc. Realm of Pretas: Hungry ghosts—Ngaï quyû. Realm of profound joy: See Dieäu Thieän Theá Giôùi. Realm of pure dharma: Bhutatathata (skt)—Tònh phaùp giôùi—See Thanh Tònh Phaùp Giôùi. Realm of Pure Adronment Light: Vairocanapratimandita (skt)—Tònh Quang Nghieâm Coõi. Realm of radiance: Abhasvara (skt)—Pure heaven of utmost light and sound—Ñaïi Quang AÂm Thieân—See Cöïc Quang Tònh Thieân. Realm of the radiant gods: Abhassaraloka (p)— Realm of Radiant devas—The “Radiant Ones.”— Coõi trôøi saéc giôùi—See Saéc Giôùi Thaäp Baùt Thieân. Realm of reality: Dharma realm—Phaùp giôùi— See Nhaát Thöïc Caûnh Giôùi. Realm of reward: See Quaû Baùo Ñoä. Realm of retribution: Baùo giôùi—Baùo saùt. Realm of Samantabhadra Bodhisattva: Phoå Hieàn Caûnh Giôùi—Coõi cuûa Boà Taùt Phoå Hieàn. Realm of sambhogakaya: Thoï duïng ñoä. Realm of sensuous desire of sex and food: Kamadhatu (skt)—Rupa-dhatu (skt)—See Saéc Giôùi. Realms of sentient beings are infinite: Chuùng sanh giôùi voâ taän. Realm of separation from ordinary enjoyment in favor of sublime bliss: See Ly Phaøm Laïc Ñòa. Realm of sight: Caksurdhatu (skt)—Nhaõn Caên—

6069 See Nhaõn Giôùi. Realm of sight perception: Caksur-vijnana-dhatu (skt)—The element of sight-perception—Nhaõn Thöùc Giôùi—See Nhaõn Thöùc. Realm of solitary realizers: Ñoäc Giaùc Caûnh Giôùi—Coõi cuûa caùc baäc ñaõ ñaït ñöôïc quaû vò Duyeân Giaùc. Realm of space: Khoâng giôùi—Immortality—The void—Hö Khoâng Giôùi—Caùi ñaïi “khoâng” maø maét nhìn thaáy ñöôïc—The visible vault of space. Realm of the thirty-three gods: Caûnh giôùi cuûa coõi trôøi Ñao Lôïi—See Tam Thaäp Tam Thieân Giôùi. Realm of wind: See Phong Giôùi. Realm of woe: AÙc ñaïo. Realms of unenlightened: Caûnh giôùi chöa giaùc ngoä. Realms of woe: Hell-beings, hungry ghosts, animals—See Tam Ñoà AÙc Ñaïo. Realm of the Yama: Yama world—Dieâm Ma Giôùi—See Dieäm Ma Thieân. Re-animate (v): Samjiv (skt)—Ressurection— Revive—Ñaúng hoaït (phuïc hoaït laïi hay soáng laïi)— See Hoaøn Sinh. Reap (v) what you sow: Gaët (haùi) nhöõng gì baïn gieo—Every action has its reaction. Reappear: Rearise—Hieän Phuïc—Hoaøn Khôûi— Hieän ra trôû laïi—Sinh trôû laïi. Rear (v) and not educate is the father’s fault, and to educate without severity reflects the teacher’s indolence: Nuoâi con maø khoâng daïy laø loãi ôû cha, daïy maø khoâng nghieâm laø loãi ôû thaày (Confucius’ teaching). Rear all other beings: Pusan (skt)—Boá Haøm— Nuoâi döôõng vaïn vaät. Reason: Hetu (p & skt)—Nhaân—Lyù trí—Lyù do— Lyù leõ—Lyù luaän. Reasons for not eating animal food: Lyù do khoâng aên thöïc phaåm laøm baèng thòt ñoäng vaät. Reasons for rebirth in the Pure Land: Lyù do vaõng sanh Tònh Ñoä. Reason related to our daily life which lead practitioners desire for enlightenment: Lyù do lieân heä ñeán ñôøi soáng khieán haønh giaû mong caàu giaùc ngoä. Reasonable (a): Höõu lyù—Hôïp lyù—Chính ñaùng. Reasoned: See Phaân Bieät Söï Thöùc. Reasoning: Suy lyù—Suy luaän—See Bieän Löïc.

Reasoning from the manifest: Pratyaksa (skt)— See Hieän Löôïng. Reasoning mind: The mind of reasoning, intelligence in contact with its object—See Duyeân Duyeân. Reassure (v): Hearten—Restore someone to serenity—Chieâu duï. Reassured: Heartened—Quiet the heart, or mind—Be at rest—An taâm. Rebel (n): Keû noåi loaïn. Rebellion (n): Söï noåi loaïn. Rebellion, invasion and robbers: Hateful bandits anf thieves—Naïn giaëc cöôùp. Rebellious (a): Phaûn loaïn. Rebellious acts: Phaûn loaïn, moät trong Thaát Naïn—See Thaát Naïn. Rebirth: Pratisamdhi (skt)—To be born again— To come to life again—See Taùi Sanh. Rebirths as animals: Be born as an animal—See Baøng Sinh and Phöôïc Khoå Töû. Rebirth in an animal realm: See Phöôïc Khoå Töû. Rebirth in the animals realm when the warm spots (at near death) are at the knees: Taùi sanh vaøo coõi suùc sanh—See Phöôïc Khoå Töû and Luïc Ñieåm Taùi Sanh. Rebirth of Bodhisattvas: Söï taùi sanh cuûa chö Boà Taùt. Rebirth in the celestial (heaven) realms when the warm spots (at near death) are at the eyes: Maét sanh Thieân—See Nhaõn Sanh Thieân and Luïc Ñieåm Taùi Sanh. Rebirth Consciousness: Patisandhi-vinnana (p)— Thöùc Taùi Sanh. Rebirth due to generosity: Taùi sanh nhôø boá thí. Rebirths as evil human beings: See Soá Soá Töû. Rebirths as extremely solitary and miserable human beings: See Cöûu Hoaïnh Töû. Rebirth with great influence: Ñaïi Theá Sanh— Söï vaõng sanh coù aûnh höôûng lôùn. Rebirth in hells: See Thieâu Laïn Töû. Rebirth into a higher stage of existence: Vaõng Thöôïng Ñòa Sanh—Söï vaõng sanh vaøo caûnh giôùi cao hôn. Rebirths as human beings: Nhaân Ñaïo—Söï taùi sanh laøm ngöôøi. Rebirths as human beings with eight ksanti or powers of patience endurance: See Voâ

6070 Soá Töû. Rebirths as human beings with mental development powers: See Hoan Hyû Töû. Rebirth as a hungry ghost: See Taùi Sanh Ngaï Quyû. Rebirth with impaired, or deficient faculties: Taùi sanh laøm ngöôøi khuyeát taät. Rebirth in the intermediate period between Sakyamuni Buddha and his successor: See Taùi Sanh Trong Thôøi Khoâng Coù Nhö Lai. Rebirth-linking consciousness: Kieát Sanh Thöùc—Thöùc lieân heä tôùi taùi sanh. Rebirth in any long-life gods or heavens: See Taùi Sanh Trong Trôøi Tröôøng Thoï. Rebirth through Mind-power: Taâm Löïc Vaõng Sanh. Rebirth in a new existence: Punarbhava (p & skt)—Taùi sanh (sinh trôû laïi vaøo moät ñôøi soáng môùi). Rebirths as ordinary human beings: Hoái Töû. Rebirth through the power of accumulated merits: Phöôùc Löïc Vaõng Sanh. Rebirth through the power of vows: Nguyeän Löïc Vaõng Sanh. Rebirth-process becoming: See Sanh Höõu. Rebirth in the Pure Land: Vaõng Sanh Tònh Ñoä. Rebirth to Pure-Land Dharani: Chuù Vaõng Sanh Taây Phöông Tònh Ñoä. Rebirth in the Pure Land takes much more than a few good meritorious and virtuous deeds: Muoán sanh veà Taây Phöông Cöïc Laïc, khoâng phaûi chæ duøng chuùt ít phöôùc laønh hay ñoâi chuùt coâng haïnh lô laø maø ñöôïc. Rebirth in the realm of hells when the warm spots (at near death) are at the sole of the feet: Khi ñieåm noùng sau cuøng trong thaân laø loøng baøn chaân, thì thaàn thöùc cuûa ngöôøi aáy ñaõ bò ñoïa vaøo ñòa nguïc—See Luïc Ñieåm Taùi Sanh. Rebirth in the realm of human beings when the warm spots (at near death) are at the heart: Khi ñieåm noùng sau cuøng nôi tim, laø thaàn thöùc cuûa ngöôøi aáy ñaõ sanh laïi coõi ngöôøi—See Luïc Ñieåm Taùi Sanh. Rebirth in the realm of the hungry ghosts when the warm spots (at near death) are at the belly: Buïng-Ngaï quyû—Khi ñieåm noùng sau cuøng trong thaân theå laø buïng, thì thaàn thöùc cuûa ngöôøi aáy ñaõ sanh laøm ngaï quyû—See Luïc Ñieåm Taùi Sanh.

Rebirth in the realm of Sense-Desire: Kamupapattiyo (skt)—Duïc Sanh. Rebirth in a realm wherein there is no Tathagata: Taùi sanh trong thôøi khoâng coù Nhö Lai. Rebirth retribution: Next life retribution—See Sanh Baùo. Rebirth signs: Proof of rebirth in the Pure Land— Daáu hieäu Vaõng sanh Tònh Ñoä. Rebirth through spiritual power: Thaàn Löïc Vaõng Sanh. Rebirth as a titan: Taùi sanh laøm A Tu La (aùc thaàn). Rebirth Treatise: Luaän Vaõng Sanh— Commentary on the Longer Amitabha Sutra— Treatise on the Pure Land. Rebirth in tusita heaven: Ñaâu Suaát Thöôïng Sanh—Sanh vaøo taàng trôøi Ñaâu Suaát. Rebirth is unavoidable: Taùi sanh chaúng theå traùnh ñöôïc. Rebirth in Uttarakuru: See Taùi Sanh Baéc Cu Loâ Chaâu. Rebirth as worldly philosophers: Sanh laøm thöùc giaû hay trieát giaû phaøm phu—See Phaøm Phu Thöùc Giaû. Rebirthlessness: Söï khoâng coøn taùi sinh nöõa—See Voâ Sanh. Reborn among men, become monks, and obtain the truth: Sanh vaøo coõi ngöôøi vaø xuaát gia tu haønh ñaéc ñaïo. Reborn among rich and honorable men: Taùi sanh trong coõi ngöôøi giaøu sang phuù quyù. Reborn in the Brahma-heavens: Taùi sanh trong coõi trôøi Phaïm thieân. Reborn in the Brahma Heaven or meet a Buddha: Sanh vaøo coõi Phaïm Thieân hay vaøo thôøi gaëp Phaät. Reborn in calamities: Töùc Khoå Sinh. Reborn in any class that may need him: See Tuøy Loaïi Sinh. Reborn in Heaven: See Sanh Thieân. Reborn in the heavens of desire: Taùi sanh vaøo coõi trôøi duïc giôùi. Reborn in the heavens of the four deva kings: Taùi sanh trong coõi Töù thieân vöông. Reborn in the Indra heavens: Taùi sanh trong coõi trôøi Ñao lôïi. Reborn in the lowest rank of the Lotus grade:

6071 Thöôïng Phaåm Haï Sanh—See Cöûu Phaåm Lieân Hoa. Reborn in the middle rank of the Lotus grade: Thöôïng Phaåm Trung Sanh—See Cöûu Phaåm Lieân Hoa. Reborn in the nirmanarati heaven: Reborn in the fifth devaloka—Taùi sanh trong coõi trôøi Hoùa Laïc. Reborn in the paranirmita-vasavartin: Reborn in the sixth devaloka heaven—Taùi sanh trong coõi trôøi Tha Hoùa. Reborn in the Pure Land: See Vaõng Sanh Cöïc Laïc. Reborn in superior conditions: Thaéng Sinh. Reborn in the Suyama-heavens: Taùi sanh trong coõi trôøi Daï ma. Reborn in the Tusita Heaven: Taùi sanh trong coõi trôøi Ñaâu Suaát. Reborn in the uppermost of the Lotus grade: See Thöôïng Phaåm Thöôïng Sanh and Cöûu Phaåm Lieân Hoa. Reborn in various grades of kingship: Taêng Thöôïng Sinh. Rebuke (v): Quôû traùch. Rebuke and punishment of a wrongdoer: See Ha Traùch Kieän Ñoä. Recall (v): To recollect—Nhôù laïi. Recapitulation (n): Qui veà moät moái—Ñoàng qui. Recede the initial mind: Thoaùi sô taâm. Receive (v): Nhaän—Tieáp daãn—See Nhieáp Thoï. Receive or accept the commandments: Thoï giôùi. Receive Buddha’s predictions: Ñöôïc Phaät thoï kyù. Receive (v) ceremonial ordination as a monk: See Taùc Phaùp Ñaéc. Receive consecration: To enter the status of a disciple, but strictly of an advanced disciple—See Thoï Quaùn Ñaûnh. Receive defilement: Bò nhieãm tröôïc. Receive the entire precepts: Thoï cuï tuùc giôùi. Receive (v) a favor: Thoï aân. Receive garments from the master: See Thoï Y. Receive great approval from someone: Ñöôïc ai nhieät lieät taùn ñoàng. Receive higher ordination: Thoï Ñaïi Giôùi—Thoï giôùi Tyø kheo—To be ordained as a Bhiksu.

Receive (v) instructions: Thoï giaùo. Receive with joy: Receptivity of joy—Sensation of joy—Thoï nhaän moät caùch vui veû—See Hyû Thoï. Receive joy in the flow of karma: Saunanasyavedaniya-karma (skt)—Thuaän Hyû Thoï Nghieäp. Receive (v) the law: Thoï phaùp. Receive and lead: Tieáp daãn—Welcoming and escorting—Tieáp nhaän vaø höôùng daãn. Receive lesser ordination: Thoï Tieåu Giôùi (sa di)—Become a novice—Trôû thaønh Sa di. Receive (v) one’s monastic age: See Thoï Tueá. Receive a name: Thoï Danh—Ñöôïc ñaët teân (teân trong Phaät giaùo)—Receive a Buddhist name. Receive neither pain nor pleasure in the flow of karma: Adukkha asukha-vedaniya-karma (skt)—Thuaän Baát Khoå Baát Laïc Thoï Nghieäp. Receive payment from the government, from a political party, or from a political organization: To commit a Sangha Restoration Offence—Laõnh löông boång cuûa chaùnh phuû, cuûa ñaûng phaùi hay toå chöùc chaùnh trò laø phaïm toäi Taêng Taøn. Receive with pleasure: Sensation of joy— Receptivity of joy—Hyû thuï. Receive pleasure or joy in the flow of karma: Sukha-vedaniya-karma (skt)—Laïc Baùo Nghieäp— Thuaän Laïc Thoï Nghieäp. Receive (v) the precepts: Sila-samadhana (skt)—Accept the commandments—Naïp Giôùi— See Thoï Giôùi. Receive prediction from the Buddha: Vyakarana (skt)—See Thoï Kyù. Receive the pure and faithful at the proper time: Taát caû chö Phaät nhieáp thoï caùc chuùng sanh tònh tín chaúng loãi thôøi. Receive (v) the results of karma of one’s deeds: See Thoï Nghieäp. Receive and retain: To hold on or keep the Buddha’s teaching—See Thoï Trì. Receive retribution: Thoï baùo—Sensation. Receive Shining Light: See Caàu Töï Töù. Receive the rules and follow them out: Thoï Tuøy—See Thoï Theå Tuøy Haønh. Receive someone into the Order: Ordain someone—Nhaän ai vaøo Giaùo Ñoaøn (truyeàn giôùi cho ai). Receive someone warmly: Welcome someone heartly—Tieáp ñoùn ai noàng nhieät.

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Receive the sublime Teachings: See Thoï Dieäu Phaùp. Receive suffering in the flow of karma: Dukkha-vedaniya-karma (skt)—Thuaän khoå thoï nghieäp. Receive the teaching: To receive instructions— See Thoï Giaùo. Receive (v) the teaching most respectfully: Cung kính nghe nhaän giaùo phaùp. Receive the three devotions: Thoï Tam Quy— An initiation celebration where a person becomes a disciple by receiving the three refuges in the Buddha, Dharma and Sangha. Receive for use: Thoï duïng. Receive a vision: Phuïng Kieán—Ñöôïc gaëp maët. Recieve wholesome dharma methods of cultivation: Kusala-dharma-samgrahaka-sila (skt)—Nhieáp Thieän Phaùp Giôùi. Receive a year to one’s monastic age: Thoï tueá (nhaän theâm moät tuoåi haï laïp vaøo cuoái kyø an cö kieát haï). Received: Upasampanna (skt)—Obtained—Thoï nhaän. Receiver of the commandments or rules: Giôùi töû. Receiving: Vedana (skt)—Thoï—Contact— Perceiving—Sensation—See Thaäp Nhò Duyeân Khôûi. Receiving consciousness: Sampaticchana-citta (p)—Accepting consciousness—Thöùc thaâu nhaän. Receiving and guarding: Parigraha (skt)—Nhieáp Thoï Hoä Trì. Receiving a hit: Joto (jap)—To undertake—To comprehend Zen methods. The term means to be struck by reality directly in momentary experience. In "Gakudo-yojin-shu" (Ten Rules for Beginners on the Path of Zen), Zen master Dogen explains "Joto" or receiving a hit as follows: "Using this body-and-mind, we directly experience the state of Buddha"—Thöøa Ñöông, ñaûm ñöông, tieáp nhaän cô duyeân, laõnh ngoä thieàn phaùp. Trong taùc phaåm "Möôøi ñieàu Cho Ngöôøi Môùi Tu Thieàn," Thieàn sö Ñaïo Nguyeân giaûi thích veà thöøa ñöông nhö sau: "Duøng caû thaân taâm naøy, chuùng ta tröïc tieáp kinh nghieäm traïng thaùi cuûa Phaät." Receiving and Leading Master: See Tieáp Daãn

Ñaïo Sö. Recently: Gaàn ñaây—Lately. Receptacle: Adana (skt)—Hold firmly—See Chaáp Trì. Reception (n): Söï laõnh nhaän. Reception of karmic experiences: Phaùp Thoï— Söï chaáp nhaän nhöõng kinh nghieäm höõu nghieäp. Receptionism (n): Chuû thuyeát laõnh thuï. Receptionist monk: See Tri Khaùch. Receptivity: The dual receptivity—Hai loaïi thoï nghieäp. Receptivity of joy: Receive with pleasure— Sensation of joy—Thoï nhaän moät caùch vui veû. Receptivity and obedience of faith: See Tín Thoï. Recipient (n): Ngöôøi nhaän laõnh. Reciprocal (a): Laãn nhau (coù qua coù laïi). Reciprocity (n): Hoã töông—Mutual. Recitation (n): Söï ñoïc kinh. Recitation Amidst Light: Quang Trung Trì Danh. Recitation of the precepts: Tuïng Giôùi—Ñoïc cho thuoäc loøng nhöõng giôùi luaät phaûi chaáp trì. Recite (v): Ñoïc kinh. Recite Amitabha Buddha: Nieäm Luïc töï Di Ñaø. Recite Amitabha at all time: Thôøi thôøi nieäm A Di Ñaø Phaät. Recite Bodhisattva precepts: Tuïng giôùi Boà Taùt. Recite the Buddha-name at the level of inner truth: Lyù Trì. Recite the Buddha-name at the phenomenal level: Söï Trì. Recite Buddha in all three time-spans: Caû ñôøi nieäm Phaät—To recite Buddha with a beginning, middle, and an end. One who devotes to recite Buddha incessantly until the death of his body. Recite the Buddha sutras: Tuïng kinh. Recite the Buddhist sutra for peace and security: Tuïng kinh caàu an. Recite the Buddhist sutra for the welfare of the nation and the security of the people: Tuïng kinh caàu quoác thaùi daân an. Recite from memory: To memorize—AÙm ñoïc (ñoïc thuoäc loøng). Recite a poem (verse): Ñoïc thuoäc loøng moät baøi keä. Recite Pratimoksa: Tuïng Giôùi Ba La Ñeà Moäc Xoa—Usually twice a month for Bhikshu and

6073 Bhikshuni—Thöôøng thì nöûa thaùng moät laàn cho caû chö Taêng vaø chö Ni—See Boá Taùt. Recite the Pratimoksha with the Order at least once in three months: Not recite the Pratimoksha with the Sangha at least once in three months, to commit an Expression of Regret Offence—Khoâng tuïng giôùi vôùi giaùo hoäi ít nhaát ba thaùng moät laàn laø phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Recite the scriptures: Scan the scriptures by reading the beginning, middle, and end of each chapter—See Chuyeån Kinh. Recite and study: Tuïng Hoïc—Tuïng nieäm vaø nghieân cöùu hoïc hoûi. Recite the sutra: Sutra recitation—Tuïng kinh. Recite the sutra before performing the ritual or ceremony: Tuïng kinh tröôùc khi laøm leã. Recite throughout the night: See Thoâng Daï. Recite a verse (poem): Ñoïc thuoäc loøng moät baøi keä. Recite vows: Tuyeân ñoïc lôøi nguyeän—Buddhists usually recite vows at the end of the prayer service ceremonies—Phaät töû thöôøng hay ñoïc lôøi phaùt nguyeän vaøo cuoái caùc buoåi leã. Reciting the Buddha-name at the level of inner truth: Lyù Trì. Reciting the Buddha-name at the phenomenal level: Söï Trì. Reciting the Buddha’s name singlemindedly: Nhöùt Taâm Nieäm Phaät. Reciting on commandments and monastic rules: Uposatha-khandaka (skt)—See Boá Taùt Kieàn Ñoä. Reckon (v): Lieät vaøo. Reclaim (v): Caûi thieän—Tu boå. Reclining of Brahma: Choã naèm Phaïm thieân, vì chaúng naõo haïi mình vaø ngöôøi —Not disturbing self or others—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of completion of all tasks: Choã naèm taát caû vieäc ñeàu xong, vì vieäc laøm ñeàu hoaøn maõn — Having accomplished all that is to be done—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of concentration: Choã naèm tam muoäi, vì thaân taâm nhu nhuyeãn—Body and mind being supple—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt.

Reclining of good works: Choã naèm thieän nghieäp, vì veà sau chaúng aên naên—Not having regrets afterward—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of Great Enlightening Beings: Choã naèm cuûa chö Ñaïi Boà Taùt—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of meditation: Choã naèm thieàn ñònh, vì tu haønh ñuùng lyù—Practicing in accord with the truth—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of relinquishment of all effort: Choã naèm boû qua nhöõng coâng duïng vì taát caû ñeàu quen thuoäc—Thorough training—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of the right path: Choã naèm chaùnh ñaïo, vì thieän höõu khai giaùc—Awakening by good companions—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of silent tranquility: Choã naèm tòch tònh, vì thaân taâm yeân laëng—Practicing with a pure body and mind (in accord with principle)—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of sublime aspirations: Choã naèm dieäu nguyeän, vì thieän xaûo hoài höôùng—Skillful dedication—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Reclining of true faith: Because of being unshakable—Choã naèm chaùnh tín, vì chaúng bò khuynh ñoäng—See Möôøi Choã Naèm Cuûa Chö Ñaïi Boà Taùt. Recluse (n): AÅn só—Nhaø tu khoå haïnh—Asectic. Recognition of ability: AÁn khaû—Coâng nhaän khaû naêng hay söï thích hôïp cuûa ai. Recognize (v): Samvetti (skt)—Giaûi hoäi—Thöøa nhaän—Hieåu roõ—To comprehend—To ascertain. Recognize good and bad friends: Nhaän thöùc thieän höõu aùc höõu—Nhaän ra baïn toát vaø baïn xaáu. Recognize one’s own roots of goodness: See Nhaãn Thoï Thieän Caên. Recognize something: Accept something as a fact—Thöøa nhaän hay coâng nhaän caùi gì. Recognition (n): Söï thöøa nhaän. Recollect (v): Nhôù laïi. Recollect correctly: See Thöôøng Thöôøng Chaùnh Nieäm. Recollects one’s manifold past lives: Nhôù ñeán caùc ñôøi soáng quaù khöù.

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Recollection (n): Satisambojjhanga (skt)— Holding the memory continually—Chuyeân chuù— See Nieäm. Recollection of body: Kayagatasati (p)— Mindfulness occupied with the body—See Nieäm Thaân. Recollection of Breath: Anapanasati (p)— Mindfulness of breathing—See Nieäm Töùc. Recollection of the Buddha: See Phaät Tuøy Nieäm. Recollection of death: Marananussati (p)—See Nieäm Töû. Recollection of the deities: Thieân Tuøy Nieäm— Söï quaùn töôûng ñeán caùc vò trôøi. Recollection of the devas: Devatanussati (p)— See Nieäm Thieân. Recollection of the Dharma: Dhammanussati (p)—Suy nieäm veà giaùo phaùp—See Nieäm Phaùp. Recollection of generosity: Caganussati (p)— See Nieäm Thí. Recollection method: See ÖÙc Nieäm Phaùp Moân. Recollection of Morality: See Nieäm Giôùi. Recollection of the past: Vaøsana (p & skt)— Former impression—Nhöõng yù thöùc vaø haønh ñoäng ñaõ laøm trong quaù khöù nhö thoùi quen hay taäp quaùn—See Taäp Khí. Recollection of past life: See Tuùc Maïng Thoâng. Recollection of peace: Upasamanussati (p)—See Nieäm Laïc. Recollection of one’s previous (past) lives: Knowledge of one’s own past births—See Tuùc Maïng Minh. Recollection of the Sangha: Sanghanussati (p)— Suy nieäm veà Taêng—See Nieäm Taêng. Recollection of truth: All Buddhas abide in recollection of truth—Chö Phaät truï nôi phaùp khoâng queân maát. Recollective (a): Coù tính caùch tónh taâm. Recommend (v): Daën baûo—To advise—To counsel. Recompense (n): Retribution—Reward—Söï baùo ñaùp—Söï ñeàn ôn—Thöôûng—To give back—Ñeàn buø hay Traû laïi—See Baùo. Recompense (v): Baùo—Baùo ñaùp—Ñeàn ôn— Thöôûng. Recompense for ill: See AÙc Baùo. Recompensed body: See Baùo Thaân.

Recompense Body of the Buddha: Vipakabuddha (skt)—A form of the Buddha—Baùo Sanh Phaät—See Baùo ÖÙng Thaân Phaät. Recompensed Body Sambhogakaya: Sambhogakaya (skt)—Hoshin (jap)—See Baùo Thaân. Recompensed Land: The Buddha's land of activity—See Baùo Ñoä. Reconcilable (a): Coù theå giaûi hoøa ñöôïc. Reconcile (v): Hoøa giaûi—To conciliate—To mediate. Reconciler (n): Ngöôøi giaûi hoøa. Reconciliation (n): Söï hoøa giaûi—Söï ñieàu ñình. Recondite cause: Esoteric cause—Occult cause—Maät nhaân. Recondite scriptures: See Vi Dieäu Kinh Ñieån. Reconstruct something on a large-scale: Taùi thieát caùi gì treân quy moâ roäng lôùn. Reconversion (n): Söï taùi qui-y. Record of Attainment of Samadhi: A record of Honen's mysterious experience of Amitabha Samadhi—See Chöùng Ñònh Luïc. Record Conerning the Passing On the Lamp: Ching-Te-Ch’uan-Teng-Lu—See Caûnh Ñöùc Truyeàn Ñaêng Luïc. Record of Dharma abode: Nandimitra-vadana (skt)—Phaùp Truï Kyù. Record and differentiate: See Kyù Bieät. Record (v) a document: Ghi cheùp taøi lieäu. Records of the Five Lamps: Gotoroku (jap)— Wudeng Huiyuan—Nguõ Ñaêng Hoäi Nguyeân ñöôïc soaïn vaøo trieàu ñaïi Trieàu ñaïi Nam Toáng beân Trung Hoa (1127-1279)—See Nguõ Ñaêng Hoäi Nguyeân and Five Records of the Torch. Records of the Great Lamp: Daito-roku (jap)— Ñaïi Ñaêng Luïc. Record of Great Serenity: Ts’ung-Jung-Lu— See Thong Dong Luïc. Records of those who have passed on the lamp of Buddhist Truth: Transmission of the Lamp— To transmit the light—To pass on the lamp of truth—Transmission of the Heart-Seal of the Buddha—See Truyeàn Ñaêng Luïc. Record in Lament of Divergence: Tannisho (jap)—See Thaùn Töùc Thö. Records of lectures: Ngöõ Luïc—Records of teachings.

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Records of lectures of Daikaku-Zenji: DaikakuZenji-goroku (jap)—Ñaïi Giaùc Thieàn Sö Ngöõ Luïc—Records of teachings of Daikaku-Zenji. Records of lectures of P'ang-Yun: Records of teachings of P'ang-Yun—Baøng Uaån Ngöõ Luïc. Records of lectures of Most Venerable DaikyaOsho: Daikya-Osho-Goroku (jap)—Ñaïi Giaùo Hoøa Thöôïng Ngöõ Luïc—Boä söu taäp nhöõng lôøi thuyeát giaûng cuûa Hoøa Thöôïng Ñaïi Giaùo. Records of liberation: Giaûi thoaùt luïc—See Taïng Thö Giaûi Thoaùt. Records of the Mirror of Truth: Suâgyoâroku (jap)—Tsung-Ching-Lu—See Toâng Caûnh Luïc. Records of Teachings of Ancient Honoured Monks: Coå Toân Tuùc Ngöõ Luïc. Records of Teachings of Chung-feng Ming-pen: Tenmoku Chuâhuâ Osho Koâroku (jap)—Chung-feng Ho-shang Kuang Lu, the Comprehensive Record of Master Chung-feng, a text of thirty sections, including in the recorded sayings and writings of Zen master Chung-feng Ming-pen, a Yuan dynasty (1260-1368) Chinese Rinzai master. In 1334, the completed work was presented to the last Yuan emperor, Shun-ti (1333-1368), who ordered it included in the Chinese Tripitaka— Trung Phong Hoøa Thöôïng Quaûng Luïc hay Ngöõ luïc cuûa Thieàn sö Trung Phong Minh Boån, boä saùch 30 phaàn, bao goàm nhöõng lôøi daïy vaø baøi vieát cuûa Thieàn sö Trung Phong Minh Boån, moät vò Thieàn sö thuoäc toâng Laâm Teá vaøo thôøi nhaø Nguyeân. Naêm 1334, toaøn boä ñaày ñuû boä ngöõ luïc ñöôïc trình leân Nguyeân Thuaän Ñeá, ngöôøi ñaõ ra leänh cho boä ngöõ luïc ñöôïc bao goàm trong boä Haùn Taïng—See Trung Phong Minh Baûn Thieàn Sö. Records of teachings of Daikaku-Zenji: Daikaku-Zenji-goroku (jap)—Ñaïi Giaùc Thieàn Sö Ngöõ Luïc—Records of lectures of Daikaku-Zenji. Records of teachings of Lin-Chi: Rinzai-roku (jap)—Lin-chi-lu (chi)—Laâm Teá Luïc—See Laâm Teá Ngöõ Luïc. Records of teachings of P'ang-Yun: Hokojigoroku (jap)—P'ang-Yun Yulu (chi)—Baøng Uaån Ngöõ Luïc—Records of lectures of P'ang-Yun. Records of the Transmission of the Lamp: Ch’uan-Teng-Lu (chi)—See Truyeàn Ñaêng Luïc. Records of Western countries: See Taây Vöïc Kyù. Records of words: Ngöõ Luïc.

Records of the Words of Zen Master Fa-Yan (1024-1104): Phaùp Dieãn Thieàn Sö Ngöõ Luïc. Records of the Words of Zen Master JenYung: See Baûo Ninh Nhaân Duõng Thieàn Sö Ngöõ Luïc. Records of the Words of Zen Master MatsuTao-I: Baso-Doitsu-Zenji-Goroku (jap)—Maõ Toå Ñaïo Nhaát Thieàn Sö Ngöõ Luïc—See Maõ Toå Ñaïo Nhaát Thieàn Sö. Records of the Words of Zen Master PaiChang-Huai-Hai: Baùch Tröôïng Hoaøi Haûi Thieàn Sö Ngöõ Luïc—See Baùch Tröôïng Hoaøi Haûi Thieàn Sö. Records of Zen Sects: Thieàn luïc (Thieàn toâng ngöõ luïc). Recorded Sayings: Goroku (jap)—Yulu (chi)— Records of lectures—See Ngöõ Luïc. Recorded Sayings of the Four Houses: Ssu-chia Yu Lu—Töù Gia Ngöõ Luïc—A text in six sections containing the recorded sayings of four famous Chinese Zen master of the T'ang dynasty (709907): Ma-tsu Tao-i (709-788), Pai-chang Huai-hai (720-814), Huang-po Hsi-yun (?-850), and Lin-chi I-hsuan (?-866). The compiler and date of the original publication are unknown, but a subsequent edition was published by Chieh Ning in 1607. The text is also known as the Ma-tsu Ssuchia Lu—Töù Gia Ngöõ Luïc, moät boä saùch goàm saùu phaàn chöùa ñöïng nhöõng ngöõ luïc cuûa boán vò Thieàn sö noåi tieáng cuûa Trung Hoa vaøo thôøi nhaø Ñöôøng: Maõ Toå Ñaïo Nhaát, Baùch Tröôïng Hoaøi Haûi, Hoaøng Baù Hy Vaän, vaø Laâm Teá Nghóa Huyeàn. Ngöôøi bieân soaïn vaø ngaøy xuaát baûn ñaàu tieân khoâ ng ñöôïc bieát ñeán, nhöng sau naøy ñöôïc Giaùc Ninh xuaát baûn vaøo naêm 1607. Vaên baûn cuõng ñöôïc bieát vôùi teân Maõ Toå Töù Gia Luïc. Recording spirits: See Caâu Sinh Thaàn. Recount (v): Keå laïi chi tieát. Recount a story: Tell a story—Keå chuyeän. Recountal (n): Söï keå laïi. Recover (v): Bình phuïc—To recuperate—To get well again. Recover from something: Phuïc hoài. Recovery: Söï phuïc hoài. Re-create (v): Taùi taïo—Laøm laïi—Caûi taïo. Re-creation (n): Söï taùi taïo. Rectitude of consciousness: Cittajjukata (p)—

6076 Taâm Chaùnh Tröïc. Rectitude of mental body: Kayujjukata (p)— Taâm Sôû Chaùnh Tröïc. Rectum: Ruoät thaúng (choã toáng xuaát chaát phaân ñaïi tieän). Recuperate (v): Hoài phuïc—To recover. Red (a): Aruna or Rakta (skt)—Red—Maøu ñoû. Red dust: Hoàng traàn—Universe—World. Red with fire: Maøu ñoû (töông öùng) vôùi löûa. Red-Flame-Imperial-Banner-King Buddha: Hoàng Dieäm Ñeá Traøng Quang Phaät. Red hat Lama: Shamar Rinpoche (tib)—Laït Ma muõ ñoû—See Hoàng Maïo Laït Ma. Red-hot iron ball: Nettetsugan (jap)—One of punishments of hell dwellers described in Buddhist texts is being forced to swallow a ball of hot iron. According to Lin-chi I-hsuan (?-867), any person who deceives others in this life will swallow hot iron in hell—Quaû boùng baèng saét noùng ñoû; moät trong nhöõng hình phaït cuûa chuùng sanh ñòa nguïc bò buoäc phaûi nuoát quaû boùng baèng saét noùng ñoû, ñöôïc dieãn taû trong caùc vaên baûn Phaät giaùo. Theo Thieàn sö Laâm Teá Nghóa Huyeàn, baát cöù ai löøa gaït ngöôøi khaùc trong kieáp naøy ñeàu seõ phaûi nuoát quaû boùng baèng saét noùng ñoû nôi ñòa nguïc. Red lotus: Kamala (skt)—Ba ñaàu ma—Hoàng lieân (hoa sen ñoû). Red lotus hell: Padmanaraka (skt)—Hoàng lieân ñòa nguïc—See Baùt Ñaëc Ma Ñòa Nguïc. Red mind fragment-fragment: Sekishin-Henpen (jap)—Xích Taâm Phieán Phieán—The state of sincerity at every moment—Traïng thaùi taâm chaân thaät trong moïi luùc. Red pearl: Xích chaâu—Xaâu chuoãi ñoû. Red pennon in the West: Phöông Taây phöôùn ñoû—See Taây Xích Phöôùn. Red sect: The older Lamaistic of Tibetan Buddhism—Hoàng Y Phaùi—See Hoàng Giaùo. Red and white pennon in the Northeast: Ñoâng Baéc phöôùn ñoû traéng—See Ñoâng Baéc Baïch Xích Phöôùn. Redeem (v): Chuoäc laïi—Cöùu chuoäc—Cöùu roãi. Redeem a fault (sin): To make up for one’s fault—To redeem a fault—To make up for one’s faults—Atonement—See Chuoäc Loãi. Redeemer (n): Ñaáng cöùu chuoäc—Ngoaïi ñaïo tin raèng coù caùi goïi laø “Ñaáng cöùu chuoäc” treân theá gian

naøy—Externalists believe that there exists a socalled “Redeemer” in this world. Redemption (n): Söï cöùu chuoäc. Redemptive (a): Ñeå cöùu chuoäc. Redemptory (a): See Redemptive. Reduce evil karmas and create the good ones: Giaûm aùc nghieäp, taêng thieän nghieäp. Reduplication (n): Söï sao cheùp laïi. Reed raft: Beø saäy—See Beø Lau. Re-enact (v): Taùi dieãn. Re-establishment of attention: Phuïc hoài söï chuù taâm. Refectory: The dinning hall of a monastery—Trai ñöôøng. Refer (v) to: Lieân quan ñeán—AÙm chæ—To implicit—To imply—To hint. References to a known fact: See Taù Ñaùp. Referential object: Arammana (p)—Alambana (skt)—See Sôû Duyeân. Refined appearance: Teá saéc (veû tao nhaõ beân ngoaøi). Refined calm: Hoaøn thieän söï yeân tónh. Refined conceptions: YÙ nieäm vi teá—Three refined, or subtle conceptions—See Tam Teá. Refined metal: Kim loaïi ñaõ ñöôïc tinh luyeän— See Tinh Luyeän Kim. Refined and soft speech: Teá nhuyeãn ngöõ (lôøi noùi eâm aùi nhoû nheï). Refinement (n): Söï gaïn loïc. Reflect (v): Vitakketi (p)—Vitark (skt)—Initial application—Suy nghó saâu xa—See Taàm. Reflect on impermanence: See Quaùn Chieáu Voâ Thöôøng. Reflect with one’s own intelligence: See Töï Quaùn Saùt. Reflect on something: Reflect over a matter— Suy nghó saâu xa veà ñieàu gì. Reflect upon the light of awareness inwardly: Chieáu aùnh saùng tænh thöùc vaøo beân trong. Reflect upon something: Meditate upon something—Ponder over something—Think of something—See Quaùn Töôûng. Reflect on suffering: See Quaùn Chieáu “Khoå”. Reflected image: Abha or Paribimba (skt)—Boùng daùng—Image—Reflection—Nhöõng hình aûnh phaûn taùc trong taâm thöùc—See AÛnh Töôïng. Reflecting on all things and getting rid of

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grasping and clinging: Giôùi tö duy taát caû caùc phaùp vaø xa lìa nhieãm tröôùc. Reflecting the name recitation: Phaûn Vaên Trì Danh. Reflecting upon possible evil consequences: Suy nieäm veà nhöõng haäu quaû xaáu coù theå xaûy ra— See Suy Nieäm AÙc Quaû. Reflection (n): Vitakka (p)—Vitarka (skt)—Suy nghó—Traàm tö—See Taàm. Reflection assembly: See AÛnh Höôûng Chuùng. Reflection on a Calm Sea: See Quaùn Bieån Laëng. Reflection on a Calm Sea Temple: See Chuøa Quaùn Bieån Laëng. Reflection on calmness or tranquility: See Quaùn Chieáu “Tænh Laëng”. Reflection of the Dharma-nature: Hossho-Kan (jap)—Reflection of the causal grounds of all things—Quaùn Phaùp Töôùng. Reflection on No-Self: Quaùn Chieáu “Voâ Ngaõ”— See Voâ Ngaõ Quaùn. Reflection of the Perfect Buddha-wisdom: See Ñaïi Vieân Caûnh Trí Quaùn. Reflection on true reality: Shinnyo-Kan (jap)— Chaân Nhö Quaùn—Crutinize thusness—According to the Sutra of Past Deeds as a String of Pearls, reflection in which there are no forms is also called reflection on true reality—Quaùn chieáu kyõ löôõng chaân nhö. Theo kinh Tuùc Nghieäp Nhö Moät Chuoãi Nhöõng Haït Ngoïc, quaùn voâ töôùng cuõng ñöôïc goïi laø Chaân Nhö Quaùn—See Crutinize thusness. Reflective (a): Suy tö. Reflective faith: Nieàm tin do söï phaûn tænh. Reflexion (n): Reflection—Traàm tö—See Taàm. Reflexive powers: Mind that resides in Making Transferences—Hoài höôùng taâm truï. Reform: (n): Söï caûi caùch—(v): Duy taân—Caûi caùch—Toå chöùc laïi. Reformation (n): Söï canh taân. Reformer (n): Ngöôøi canh taân—Nhaø caûi caùch. Refracted rays: AÙnh saùng khuùc xaï. Refrain (v): Keàm cheá. Refrain (v) from: Lìa boû. Refrain (v) from laughing: Nín cöôøi. Refrain (v) from abusing or using rude words: Ly aùc khaåu. Refrain (v) from discrimination: Baát Khôûi Phaân Bieät—Lìa boû söï phaân bieät.

Refrain (v) from doing something: Traùnh laøm vieäc gì. Refrain from greed, anger, and jealousy: See Cheá Ngöï Tham Lam-Saân Haän-Ñoá Kî. Refrain (v) from idle gossip: Ly yû ngöõ. Refrain (v) from lying: Ly voïng ngöõ. Refrain (v) from lying speech: Mrsavadaviratih (skt)—Against lying, deceiving and slandering— Not to lie, deceive or slander—See Baát Voïng Ngöõ. Refrain (v) from sexual misconduct: Kamamithyacaradviratih (skt)—Not to commit adultery—Not to engage in improper sexual conduct—See Khoâng Taø Daâm. Refrain (v) from slandering: Ly löôõng thieät. Refrain (v) from taking life: Panatipata (p)— Pranatipataviratih (skt)—Ly Saùt Sanh—Not to kill or injure any living being—Against murder—See Khoâng Saùt Sanh. Refuge (n): Sarana-gamana (skt)—Sarana (p)— Kyabdro (jap)—Skyabs (tib)—Nôi veà nöông— Protection—Take refuge in Triratna—See Quy-Y. Refuge in the Buddha: Quy-y Phaät—Go for refuge in the Buddha. Refuge in the dharma: Quy-y Phaùp—Go for refuge in the Dharma. Refuge in the Sangha: Quy-y Taêng—Go for refuge in the Sangha. Refuge, threefold: Samboâ (jap)—Trisharana (jap)—Quy-y Phaät Phaùp Taêng—Go for refuge in the Buddha, Dharma, and Sangha. Refuse (v): Töø choái—To decline. Refuse to accept someone else’s apology: Commits an Expression of Regret Offence—Töø choái lôøi xin loãi cuûa ai laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Refuse to ask for help from fellow practioner: Commits an Expression of regret Offence—Töø choái söï giuùp ñôõ cuûa cuûa baïn ñoàng tu laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái ngay). Refuse to believe: Asadhya (skt)—Unfaithful— Disbelieve—Unable to believe—See Baát Tín. Refuse to come and resolve a conflict: Commits an Expression of Regret Offence—Töø choái khoâng ñeán ñeå giaûi quyeát söï xung ñoät laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái).

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Refuse the four great debts: Commits a Sangha Restoration Offence—Choái boû töù troïng aân laø phaïm toäi Taêng Taøn—See Töù AÂn. Refuse guidance from a fellow practitioner: Commits an Expression of Regret Offence—Choái töø söï höôùng daãn cuûa baïn ñoàng tu laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Refuse (v) to hear about one’s own mistakes: Töø choái khoâng muoán nghe nhöõng loãi laàm cuûa mình. Refuse to listen to the advice and instruction of other monks and nuns: Commits a Sangha Restoration Offence—Töø choái khoâng nghe lôøi khuyeân nhuû hay lôøi chæ daïy cuûa nhöõng Taêng Ni khaùc laø phaïm toäi Taêng Taøn. Refuse to put into effect a resolution that has been taken by the Sangha under Sanghakarman Procedure: Commits an Expression of Regret Offence—Töø choái thöïc hieän giaûi phaùp ñaõ ñöôïc Taêng Giaø chaáp nhaän trong pheùp Yeát Ma laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Refutation (n): Refutal—Söï phaûn baùc. Refute (v): Baùc boû. Refute the belief in the reality of things: See Phaù Höõu. Refute something: To prove something to be wrong—Baøi baùc ñieàu gì (chöùng minh ñieàu gì laø sai). Refute tenets: See Phaù Chaáp. Refute a theory: To prove a theory to be wrong—Baøi baùc moät lyù thuyeát. Refute a view: To prove a view to be wrong— Baøi baùc moät quan ñieåm. Refuting and establishing: See Phaù Laäp. Regain (v): Laáy laïi—Tìm laïi ñöôïc. Regain one’s position: Laáy laïi ñöôïc vò theá cuõ. Regain strength: Laáy söùc laïi. Regard illusion as reality: See Kieán Ñieân Ñaûo. Regard peace and harmony as precious: See Dó Hoøa Vi Quyù. Regard (v) something as insignificant: Xem thöôøng vieäc gì—To underestimate—To look lightly—To disregard—See Xem Thöôøng. Regarder of Sounds: Kannon (jap)—Quaùn AÂm— See Quaùn Theá AÂm. Regarder of the world’s sounds and cries:

Avalokitesvara (skt)—Quaùn Theá AÂm. Regarding that indestructible nature as his permanent intrinsic nature: Coi tính chaúng hoaïi vaø goïi laø ngaõ tính thöôøng—See Ngaõ Tính Thöôøng. Regarding as infinite those that cannot be seen, and as finite those that can be seen: See Höõu Bieân Voâ Bieân. Regarding oneself as superior: Pride—See Maïn Quaù. Regarding the state of profound stillness is the ultimate spiritual self: See Thaàn Ngaõ Chaáp. Regardless of the ordinary or the sage: Baát keå phaøm thaùnh—Irrespective of the ordinary or the sage—See Nhöôïc Phaøm Nhöôïc Thaùnh. Regenerate (v): Taùi sanh—Phuïc höng. Regeneration (n): Taùi sanh—Rebirth. Regenerative karma: Janaka-karma (skt)— Productive karma—See Nghieäp Taùi Taïo. Region (n): Artha or Gocara or Visaya (skt): Caûnh (mieàn)—Elements, secondary elements, sphere, realm (dhatu (skt): Caûnh giôùi. Region of the Buddha’s instructions: See Hoùa Caûnh. Regions of the dead and of the living: See Minh Hieån Löôõng Giôùi. Region of demon: Realm of demon—Quyû giôùi. Region of nirvana: See Nieát Baøn Teá. Region of reality: See Chaân Phaùp Giôùi. Region of suffering: See Khoå Vöïc. Region of the wind-circle: See Phong Luaân Teá. Regional (a): Thuoäc veà mieàn Register (n): Soå saùch. Register of birth and death: Soå sanh töû. Registered students: Hoïc troø chính thöùc (caäp moân ñeä töû). Regress (v): Thoái chuyeån. Regress and fall: Thoái chuyeån vaø sa ñoïa. Regression: Söï thoái chuyeån. Regressive cultivation: See Tu Haønh Thoái Chuyeån. Regret (v): Anuseti (skt)—To repent—Hoái tieác— See Hoái Haän. Regret for errors: Kshama (skt)—Repentance— See Saùm Hoái. Regret one’s faults: Hoái Quaù—To regret one’s errors—Saùm hoái toäi loãi vôùi Tam Baûo. Regret or repent: Kaudritya (skt)—Hoái hay aên

6079 naên vieäc laøm aùc trong quaù khöù. Regular hour for meals: Kala (skt)—Fixed hour for meals—Ca La thôøi—Thöïc thôøi hay laø thôøi gian coá ñònh cho caùc böõa aên. Regular provision of clothes for the monks and the nuns: Thöôøng xuyeân cung caáp y aùo cho chö Taêng Ni. Regular provision of food for the monks and the nuns: Thöôøng xuyeân cung caáp thöïc phaåm cho chö Taêng Ni. Regular provision of medicines to the monks and the nuns: Thöôøng xuyeân cung caáp thuoác men cho chö Taêng Ni. Regulate (v): Dung hoøa—To harmonize. Regulate one's breathing: Ñieàu töùc—See Kanki Issoku. Regulate one’s mind: Ñieàu phuïc taâm—Chaùnh taâm (laøm cho taâm chaùnh tröïc). Regulate and subdue: Ñieàu phuïc. Regulated mind of real wisdom: Vriddha (skt)— Shakuju-Shoyo-Shin (jap)—Tích Tuï Tinh Yeáu Taâm—Experienced and concentrated mind. Regulated and subdued: Ñöôïc ñieàu phuïc. Regulating all faculties: Giôùi chö caên luaät nghi (ñieàu tieát luïc caên). Regulating and Subduing Hero: See Ñieàu Ngöï Tröôïng Phu. Regulation (n): Ñieàu leä—Quy cheá—Rule. Regulations for celebrating rituals: Vidhi (skt)—Nghi Quyõ—Quy ñònh teá leã. Regulation hours for monastic meals: See Trai Thôøi. Regulation of three robes for monks and five for nuns, which must be worn: See Cheá Y. (Without) regret: Khoâng hoái tieác Rehabilitate (v): Caûm hoùa. Rehearse (v): Truyeàn tuïng laïi. Rei (jap): A hand bell used in Zen monasteries during some sutra chanting services—Moät loaïi chuoâng tay ñöôïc duøng trong khi tuïng kinh. Reify (v): Cuï theå hoùa—Vaät chaát hoùa. Reign (n): Ngoâi vò cuûa moät quoác vöông. Reign over a kingdom: Cai trò moät vöông quoác. Reimburse (v): Hoaøn traû laïi. Reimbursement (n): Söï hoaøn traû laïi. Reincarnate (v): Cho ñaàu thai vaøo kieáp khaùc. Reincarnation (n): Samsara (p & skt)—Flowing

back again—Flowing and returning— Reincarnation—Transmigation—See Taùi Sanh. Reincarnation Buddha: Living Buddha—See Hoaït Phaät. Reinstate (v): Khai phuïc. Re-interpretation (n): Taùi giaûi thích—Caét nghóa laïi. Reiro (jap): See Hachimen-Reiro. Reitaku (jap): Large and small hand bells used by the abbot or another monk in leading various rituals. They are used, for example, while reciting sutras during mealtime. Reitaku are playing by shaking them—Loaïi chuoâng tay lôùn vaø nhoû ñöôïc vò truï trì hay vò Taêng daãn chuùng duøng trong khi tuïng kinh trong böõa aên. Chæ caàn laéc qua laéc laïi laø chuoâng vang tieáng leân. Reiterate: Repeat—Laäp laïi. Reiun (jap): Ling-Yun—See Linh Vaân Chí Caàn Thieàn Sö. Reiun Shigon (jap): Ling-yun Chih-ch'in—Lingyun Zhiqin—See Linh Vaân Chí Caàn Thieàn Sö. Reject (v): Parityajati (skt)—Choáng laïi—Baùc boû—Töø Boû. Reject of form characteristics: To deny the existence of appearance—See Baùc Töôùng. Reject the illusion of the transmigrational worlds and enter into nirvana-enlightenment: Chuyeån meâ khai ngoä. Reject living at home: Nhaøm chaùn taïi gia. Rejection (n): Söï cöï tuyeät—Söï töø choái—Söï haát huûi—Söï ruoàng boû. Rejection of means of life or rejection of pleasures: Töø choái phöông tieän soáng hay töø choái laïc thuù?—See Töø Boû Phöông Tieän Soáng Tu Hay Töø Boû Duïc Laïc? Rejoice (n): Vui möøng hôùn hôû. Rejoice the creations of others: Pranimmitavasavati (skt)—See Tha Hoùa Töï Taïi. Rejoice (v) in all good: To rejoice in the welfare of others—See Tuøy Hyû. Rejoice in other’s good actions: Anumodana (p)—Praising other’s good work—Hoan hyû vôùi phöôùc baùu cuûa ngöôøi khaùc. Rejoice (v) at others’ merits and virtues: See Tuøy Hyû Coâng Ñöùc. Rejoice (v) over the good in self and others: Tuøy Hyû—Tuøy hyû thieän taùc hay ñoái vôùi moïi thieän

6080 caên ñeàu hoan hyû taùn thaùn. Rejoice (v) at something: Show great joy at something—Baøy toû noãi vui möøng veà vieäc gì. Rejoicing: Tuøy hyû coâng ñöùc—Tuøy Hyû—Rejoice at others’ merits and virtues. Rejoicings on the last day of the summer retreat: Freewill offering made on the last day of the summer retreat—Ñoà aên cuùng döôøng Tam Baûo trong ngaøy cuoái cuøng cuûa muøa An Cö Kieát Haï. Rejoicing mind: See Hoan Hyû Taâm. Rejoicing in other’s merit: See Tuøy Hyû Phöôùc Baùu. Rejuvenation: See Caûi Laõo Hoaøn Ñoàng. Rekindle (v): Thaép neán laïi. Relation (n): Connection—Söï töông quan—Quan heä. Relation between cause and effect: Inga (jap)— Hetuphala (skt)—Law of cause and effect—See Nhaân Quaû. Relation on the father’s side: Hoï noäi. Relation on the mother’s side: Hoï ngoaïi. Relationship should be based on clear-cut righteousness and enduring love: See Nghóa Troïng Tình Thaâm. Region of births and deaths: Sanh töû teá (vuøng sanh töû). Region of the dharma-nature: See Phaùp Taùnh Ñoä. Relative (a): Töông ñoái—Baø con—Kindred—(a) Coù quan heä. Relative and absolute: Jiri (jap)—Practice and theory. Relative and complete: See Thieân Vieân. Relative condition: Chaân nhö duyeân khôûi—See Tuøy Duyeân Chaân Nhö. Relative or conventional essence: Töông ñaõi chaân nhö. Relative happiness: Haïnh phuùc töông ñoái. Relative teaching: Samvritya-desana (skt)—Tuøy Tuïc Thuyeát—Giaùo lyù töông ñoái. Relative truth: Sammuti-saccam (p)—Samvrtisatya (skt)—Superficial truth, or ordinary ideas of things—Conventional Truth—Chaân lyù töông ñoái—See Tuïc Ñeá. Relative truth-Absolute truth: See Chaân Lyù Töông Ñoái-Chaân Lyù Tuyeät Ñoái. Relative wisdom: See Phöông Tieän Trí.

Relatively perfect and complete wisdom: Quyeàn Trí—See Phöông Tieän Trí. Relativism (n): Chuû nghóa töông ñoái—Töông ñoái luaän—Principle of Reciprocal Identification. Relativity (n): Tính töông ñoái—Principle of Reciprocal Identification. Relativity of all things: To be in agreement— See Töông Ñaõi. Relaxation of the body: An laïc nôi thaân. Relaxing: Buoâng xaû. Relaxing meditation: See Thieàn Buoâng Xaû. Relbanchen (815-836): Third and last of the “religious kings” of the Yar Lung Dynasty of Tibet, believed by Tibetan Buddhist tradition to have been an emanation of the BuddhaVajrapani—Vò vua thöù ba vaø cuõng laø vò vua cuoái cuøng cuûa trieàu ñaïi Yar-Lung cuûa Taây taïng, ñöôïc truyeàn thoáng Phaät giaùo Taây Taïng tin töôûng laø hoùa thaân cuûa Kim Cang Thaàn (ngöôøi Taây Taïng xem Kim Cang Thaàn nhö moät vò Phaät). Release: Disentangle: Côûi ra, môû ra—Explain or expound: Giaûi thích—Let go (unloose, untie): Giaûi thoaùt—Emancipation (freedom): Giaûi thoaùt, töï do. Release and awareness: Giaûi thoaùt vaø giaùc ngoä. Release blockages in the energy system: Khai thoâng maïch. Release from bondage: Keát giaûi—Giaûi thoaùt khoûi söï troùi buoäc (giaùc ngoä ñöôïc lyù maø giaûi thoaùt). Release from the bonds of births and deaths: Giaûi Thoaùt Sanh Töû—Nirvana. Release (v) of the burning mouths: See Fangyen-k'ou. Release (v) from the cycles of births and deaths: Vimokshatraya (skt)—Giaûi Thoaùt— Liberation—Release—Deliverance. Release living creatures: See Phoùng Sanh. Release the soul from suffering: Laøm cho taâm hoàn thoaùt khoûi caûnh khoå—To raise from a state of suffering in the next world. Released from all bondage: Ñöôïc giaûi thoaùt khoûi moïi xieàng xích. Released from the bondage of the knots and passions: Ñaõ ñöôïc giaûi thoaùt khoûi söï troùi buoäc cuûa nhöõng kieát söû vaø phieàn naõo. Relevant (a): Thích ñaùng töông quan—Thieát yeáu. Reliable friend: Thieän Höõu—Baïn ñaùng tin caäy. Reliable teaching: Real teaching—Teaching of

6081 reality—Thaät giaùo. Reliable words: See Thöïc Ngöõ. Reliance: To depend and rest upon—See Y Chæ. Reliance of the impermanence: Voâ thöôøng y (tuøy thuoäc vaøo voâ thöôøng). Reliance on the marks of phenomena: Y Phaùp Töôùng—Döïa vaøo daáu veát cuûa hieän töôïng. Reliance on the total: E-Zen (jap)—Y Toaøn, tuøy thuoäc vaøo caùi toaøn theå hay tin vaøo vuõ truï —Belief in the Universe. Relic (n): Sarira (skt & p)—See Xaù Lôïi. Relic of a Buddha: Xaù Lôïi cuûa Phaät. Relic chamber: Baûo Thaùp Xaù Lôïi—Relic stupa. Relic of a saint: Thaùnh tích (Thaùnh xaù lôïi). Relic stupa: Relic chamber—Thaùp xaù lôïi. Relics: Xaù lôïi. Relief: A sculpture—Böùc chaïm noåi. Relief of the living from distress and mortality: AÂn laøm xoa dòu nhöõng khoå ñau cuûa chuùng sanh trong voøng sanh töû. Relieve (v): See Teá Ñoä. Relieve distress: To loose someone from his bonds—Giaûi aùch. Relieve human sufferings: Save the world—See Ñoä Theá. Relieve the poor: Assist the poor—Teá baàn. Relieve the sadness: Tieâu saàu. Relieve someone in distress: Teá khoån (giuùp ai trong côn nguy khoán). Relieve the time: Khuaây khoûa. Religion (n): See Toân Giaùo. Religion of the Buddha: Toân giaùo cuûa Phaät. Religion of the image: Religion of the symbol— See Töôïng Hoùa. Religion and virtue: Power of religion—Ñaïo ñöùc. Religion without the Buddha-truth: Poor religion—Way of poverty—The way of living of the monk and nun—See Baàn Ñaïo. Religionism (n): Tín ngöôõng giaû taïo. Religionist (n): Nhaø toân giaùo. Religious (a): Thuoäc veà toân giaùo. Religious affairs: Dharma work—Phaùp söï (Phaät söï). Religious austerity: Ñaàu Ñaø—Khoå haïnh. Religious belief: Religious faith—Tín Ngöôõng. Religious Council: Yikstang (tib)—Hoäi Ñoàng Toân

Giaùo. Religious dignitaries: Haøng giaùo phaåm. Religious discourses: Phaùp Ngöõ—Lôøi phaùp. Religious discrimination: Söï kyø thò veà toân giaùo. Religious dogmatism: Giaùo ñieàu. Religious dress: Phaùp Y—Phaùp Phuïc—Quaàn aùo cuûa ngöôøi tu haønh. Religious education: Ñaïo hoïc. Religious experience: Magga-sacchikaranam (p)—Realization of the way—See Chöùng Ñaïo. Religious faith: Ñaïo tín—Nieàm tin toân giaùo. Religious freedom: Töï do tín ngöôõng. Religious grade: Monastic grade—Ñaïo phaåm. Religious joy: Joy of the Law—Joy from hearing or tasting the dharma—See Phaùp Laïc. Religious leader: Nhaø laõnh ñaïo toân giaùo. Religious life: Ascetic life—Cuoäc soáng ñaïo haïnh—Cuoäc soáng tu trì. Religious life which is evolved from faith in the teaching of others: See Tuøy Tín Haønh. Religious life which is evolved from practicing the teaching of others: See Tuøy Phaùp Haønh. Religious love: See Phaùp AÙi. Religious Master: Thaày Daïy Ñaïo. Religious meditation: Thieàn ñònh trong toân giaùo. Religious mendicancy: Takuhatsu (jap)— Mendicancy—See Khaát Thöïc. Religious mendicant: Vò Khaát Só Tyø Kheo. Religious missionary: Giaùo Ñoaøn. Religious name: See Phaùp Danh. Religious observances: Leã hoäi. Religious Order: Giaùo Ñoaøn. Religious organization: Toå chöùc toân giaùo. Religious persecution: Söï baùch haïi toân giaùo. Religious rites: Giaùo leã. Religious ritual: Nghi thöùc toân giaùo. Religious sect: Giaùo phaùi. Religious teachings: Giaùo moân. Religious training: Luyeän Haønh—Tu haønh baèng giôùi luaät cuûa toân giaùo—Religious discipline. Religious vow: See Phaùp Theä. Religious wisdom: Marga-jnana (skt)—Maggaana (p)—See Ñaïo Trí. Relink (v): Noái laïi. Relinquishing mind: Xaû Taâm. Reluctant (a): Do döï—Hesitant. Reluctantly: Moät caùch göôïng gaïo—Unwillingly.

6082

Rely on: Döïa vaøo—Tin caäy. Rely on the dharma: Y Phaùp—Döïa vaøo hay tin caäy vaøo phaùp. Rely on the complete teaching, not on the partial teaching: See Y Lieãu Nghóa Kinh, Baát Y Baát Lieãu Nghóa Kinh. Rely on the dharma, not on people: See Y Phaùp Baát Y Nhaân. Rely on knowledge, not on conditioned consciousness: See Y Trí Baát Y Thöùc. Rely on the meaning, not on the letter: See Y Nghóa Baát Y Ngöõ. Rely on personal communication of its tenets: See Giaùo Ngoaïi Bieät Truyeàn. Rely on the teaching, not on the person: See Y Phaùp Baát Y Nhaân. Rely on one’s position: Caäy theá. Rely on one’s power: Caäy quyeàn. Rely on one’s talent: Caäy taøi. Relying on the meaning and not on the words: See Y Nghóa Baát Y Ngöõ. Relying on the teachings and not on the person: See Y Phaùp Baát Y Nhaân. Relying on the ultimate truth: Y Ñaúng Nhaát Nghóa—Tin vaøo chaân lyù toái haäu. Relying on wisdom and not on the ordinary mind: See Y Trí Baát Y Thöùc. Remain (v): Coøn laïi—Duy trì. Remain alive: Duy trì söï soáng. Remain alive and fresh: Vaãn soáng ñoäng. Remain aloof from worldly life: Remain detached from worldly life—Khoâng tham luyeán theá tuïc. Remain ever young: See Baát Laõo Baát Töû. Remain forever: Toàn taïi maõi maõi. Remain silent: Cöùng hoïng—To be speechless. Remains of suffering: See Khoå Dö. Remain up to untold eons to do Buddha-work: Truï ñeán baát khaû thuyeát kieáp vì caùc chuùng sanh maø laøm Phaät söï. Remainders: See Dö. Remainders of karma: Inheritance—Dö nghieäp. Remaining silent: Giöõ im laëng. Remark (v): Nhaän ñònh. Remarkable (a): Ñaùng keå—Noåi baät. Remarkable indication: Daáu hieäu ñaùng keå. Remarkable talent: Anh taøi.

Remarriage (v): Söï taùi keát hoân. Remarry (v): Taùi keát hoân. Remedy (n): Medicament—Medicine—Thuoác— Phöông phaùp chöõa trò. Remember (v): Ñoaùi hoaøi—Töôûng nhôù—To think of. Remember accomplishment of great undertaking: Ghi nhôù ñaïi nguyeän thaønh töïu cuûa chö Phaät. Remember accumulation of virtues: Ghi nhôù söï chöùa nhoùm coâng ñöùc cuûa chö Phaät. Remember actualization of true enlightenment: Ghi nhôù chö Phaät hieän thaønh chaùnh giaùc. Remember Buddhas: Nieäm Phaät (2). Remember all Buddhas physical forms: Ghi nhôù voâ löôïng saéc thaân cuûa chö Phaät. Remember Buddhas’ spiritual powers: Ghi nhôù thaàn thoâng voâ löôïng cuûa chö Phaät. Remember Buddhas’ ten powers of confidence: Ghi nhôù thaäp löïc cuûa chö Phaät. Remember embodiment of spiritual practice: Ghi nhôù chö Phaät ñaõ ñuû ñaày phaïm haïnh. Remember the harmonious Community: See Nieäm Taêng. Remember heaven: See Nieäm Thieân (3). Remember all past events: Ghi nhôù veà nhôn duyeân quaù khöù cuûa chö Phaät. Remember precepts: See Nieäm Giôùi. Remember all pure actions: Ghi nhôù haïnh thanh tònh thuø thaéng cuûa chö Phaät. Remember relinquishment: See Nieäm Xaû. Remember sentient beings: See Nieäm Chuùng Sanh. Remember the Teaching: See Nieäm Phaùp. Remember things in the past: Hoaøi coå—Töôûng nhôù ñeán quaù khöù. Remember vaguely: Nhôù mang maùng. Remember the way of transcendence: Ghi nhôù chö Phaät ñaày ñuû Ba La Maät. Remember wrongly: Nhôù laàm. Remembering clearly: Smriti (skt)—Nhôù roõ raøng—Nieäm—Recollection. Remembrance (n): Smrti (skt)—Mind that resides in mindfulness—See Nieäm. Remembrance of the Buddha’s name: Nieäm Phaät—Nieäm hoàng danh Phaät.

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Remembrance of the Buddha in this thought: See Töùc Taâm Nieäm Phaät. Remembrance of the Dharma: Smrtisambodhyanga (skt)—sati (p)—See Nieäm Giaùc Chi. Remembrance of one’s former state of existence: Purvanivasanusmrti (skt)—The Divine knowledge—Khaû naêng nhìn thaáy vaø nhôù laïi tieàn kieáp cuûa mình vaø cuûa ngöôøi—See Tuùc Maïng Thoâng. Remembrance of previous lives: Pubbenivasanussati-jnanam (p)—Purvanivasanusmrti (skt)— See Tuùc Maïng Thoâng. Reminiscence (n): Söï nhôù laïi. Reminiscent (a): Hoài töôûng—Nhôù laïi. Remissible (a): Coù theå tha thöù ñöôïc. Remission (n): Söï giaûm khinh—Söï dung thöù—Söï mieãn thöù. Remit (v): Tha thöù. Remnants of illusion: See Phieààn Naõo Dö. Remnants of habits: Dö Taäp—Dö Khí—Taøn Taäp—See Taäp Khí. Remnants of karma: See Nghieäp Dö. Remnantless nirvana: See Voâ Dö Nieát baøn. Remorse: 1) Apatraya (skt): Quí hay caûm thaáy theïn vôùi ngöôøi—Embarrassment. 2) Vippatisaøra (skt): Repentance—Lo aâu—Saùm hoái. Remote made known, but not the intermediate: Xa bieát nhöng gaàn khoâng bieát. Remote place: Aranya (skt)—Araa (p)— Araakanga (p)—Arinya (skt)—A solitary place, usually in the forest—See A Lan Nhaõ. Remote Sutras: Sutras recorded in India many centuries ago—Kinh ñieån kyù luïc taïi AÁn Ñoä nhieàu theá kyû veà tröôùc. Remoter cause: See Vieãn Nhaân. Remove (v): Pativinodeti (p)—Pariksina (skt)— Deïp ñi—Ñaøo thaûi—Taåy tröø—Tröø Khöù. Remove anxiety and darkness: Sarvasokatamonirghatana (skt)—Tröø U AÙm. Remove attachment to material objects: See Giaûi Tröø Vöôùng Maéc. Remove attachment to void: Giaûi tröø chaáp khoâng. Remove the coffin to the hall for the masses:

See Di Kham. Remove doubt: Tröø Nghi—Giuõ boû nghi hoaëc. Remove all evil: Tröø Nhöùt Thieát AÙc—To get rid of all evil—Tröø boû taát caû nhöõng ñieàu aùc. Remove any evil as soon as it starts: Effort to eliminate sins already arisen—Tinh taán döùt tröø nhöõng ñieàu aùc ñaõ phaùt sanh. Remove false views from sentient beings: Giaûi tröø taø kieán cho chuùng sanh. Remove all marks: Ly Chuùng Töôùng—Giuõ boû moïi hình töôùng. Remove non-existence: See Giaûi Tröø Chaáp Voâ Ngaõ. Remove all obstructions, veils, shrouds and bonds: Coù theå rôøi lìa chöôùng caùi, trieàn phöôïc. Remove passions: See Giaûi Tröø Duïc Voïng. Remove the roots of evil in one’s mind: Nhoå taän goác caùc toäi loãi trong taâm yù. Remove from words: Lìa khoûi ngoân töø—See Ly Ngoân. Renaissance (n): Phuïc sanh—Phong traøo phuïc höng ngheä thuaät vaø vaên hoùa. Renchi Shukoâ (jap): Chou-Hung (chi)—ChuHung (chi)—See Chaâu Hoaèng Ñaïi Sö. Render (v): Giuùp cho—Traû laïi. Render homage to someone: Kính phuïc ai— To admire. Render thanks: Baùo aân—To return thanks. Renew (v): Laøm cho môùi laïi. Renewal (n): Söï canh taân—Söï ñoåi môùi. Renga (jap): Linked verse, a kind of Japanese poetry indirectly associated with Zen. Renga are composed of alternating stanzas with 5-7-5 and 77 syllable lines, respectively. The first stanza of 57-7 syllables is known as "Hokku". It developed into an independent genre known more commonly as "Haiku"—Keä noái, moät loaïi thi thô cuûa Nhaät Baûn coù lieân heä moät caùch giaùn tieáp vôùi Thieàn. Keä noái "Renga" ñöôïc bieân soaïn vôùi nhöõng ñoaïn keä thay ñoåi nhau 5-7-5 aâm vaø 7-7 aâm. Ñoaïn keä ñaàu coù 5-7-7 aâm tieát, ñöôïc bieát nhö laø baøi Cuù—See Haiku. Renge Hosho (jap): Lien-hua Feâng-hsiang— Lianhua Fengxian—See Lieân Hoa Phong Töôøng Am Chuû. Renge-Shiki (jap): Utpalavarna (skt)—LotusFlower Color—Lieân Hoa Saéc.

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Rennyo (jap): Sö Lieân Nhö (1415-1499)—Name of a Japanese famous monk in the fifteenth century—Teân cuûa moät vò danh Taêng Nhaät Baûn vaøo theá kyû thöù XV. Renounce (v): Parityajati (skt)—Töø boû—To abandon—To give up—To forsake—To enter monkhood—Renunciation. Renounce satan: Töø boû ma quyû. Renounce the secular life: Xuaát Gia— Renunciation—See Töø Boû Theá Tuïc. Renounce the secular world: Samnyasin (skt)— Döùt Boû Theá Gian—Tuaàn Theá Kyø. Renounce one’s son: Töø con. Renounce the throne: Abdicate—Resign from the throne—Thoaùi vò. Renounce wealth and sex: See Xaû Boû Tieàn Taøi Saéc Duïc. Renounce the world: Leave the secular world for a religious life—Töø boû theá tuïc—Xuaát theá. Renouncement (n): Söï ñoaïn tuyeät—Söï töø boû. Renouncing: Voâ Sôû Coá—Töø boû. Renovate: Restore something in good condition—Truøng tu. Renown (n): Danh tieáng. Renowned (a): Noåi tieáng—Danh xöng—See Saùu YÙ Nghóa Cuûa Chöõ Theá Toân. Renowned for something: Löøng danh veà vieäc gì. Renunciant: Immortals: Moät vò tieân— Renunciation: Xuaát ly—One who gives up worldly pursuits in favor of bringing all beings to enlightenment: Baäc lìa boû phaøm tuïc ñeå theo ñuoåi vieäc ñöa chuùng sanh ñeán giaùc ngoä. Renunciant monk: Vò Tyø kheo xuaát theá (thaät söï töø boû moïi ham muoán traàn tuïc). Renunciant practitioner: Haønh giaû xuaát ly. Renunciation: Upeksha (skt)—Xuaát Gia— Leaving Home—Renunciation—Ordination—See Töø Boû Theá Tuïc. Renunciation of heterodoxy (paganism) before taking refuge with the Triple Jewel: Töø boû ngoaïi ñaïo taø giaùo tröôùc khi quy-y Tam Baûo. Renunciation of satan: Töø boû ma quyû. Renunciation of the throne: Töø boû ngai vaøng. Renunciation of the trial: Baõi naïi (khoâng thöa kieän nöõa). Ren-Yong-Bao-Ning: See Nhôn Duõng Baûo Ninh Thieàn Sö.

Repa (skt): Repha (skt)—Laäp Baù—A “low” garment or a “loin” cloth—Ñoà loùt cuûa chö Taêng Ni. Repair dangerous roads: Tu söûa nhöõng ñöôøng xaù nguy hieåm—See Boài Loä. Reparation (n): Söï ñeàn traû. Repay (v): Ñeàn ñaùp. Repay kindness with enmity: AÂn töông cöøu baùo (laáy oaùn baùo aân). Repaying one’s obligation: Baùo AÂn. Repaying past debts: Traû nôï ñaõ thieáu töø ñôøi tröôùc. Repaying past kindness of a debt of gratitude in previous lifetime: Baùo aân ñaõ mang töø ñôøi tröôùc. Repaying the past wrongs which the parents committed in their previous life: Baùo oaùn hay ñoøi quaû baùo ñoái vôùi nhöõng sai laàm ñôøi tröôùc cuûa cha meï. Repayment (n): Söï ñeàn ñaùp. Repeat (v) Amitabha’s name a million times: See Baùch Vaïn Bieán Nieäm. Repeat Buddha’s name in a quiet voice: See Tieåu Nieäm. Repeat (v) the name of Amitabha generally and habitually: Taùn Nghieäp nieäm Phaät. Repeat the name of a Buddha: Nieäm Phaät— Buddha recitation. Repeat the sutras: Nieäm kinh—To read prayers—Ñoïc kinh hay tuïng kinh. Repeat tantras over offerings: See Gia Trì Vaät Cuùng. Repeated activity: Soá Soá Khôûi—Haønh ñoäng laëp ñi laëp laïi. Repeated cultivation: Ña Tu—Söï tu haønh nhieàu (laëp ñi laëp laïi nhieàu laàn). Repeated kalpas: Many kalpas—See Luõy Kieáp. Repent (n): AÊn naên—Saùm hoái. Repent (v): Hoài taâm—Turn the mind from evil to good—Hoái Haän. Repent the body karma: Saùm hoái thaân nghieäp. Repent inwardly: Taâm Hoái—Saùm hoái töø trong loøng. Repent misdeeds and mental hindrances: See Saùm Hoái Nghieäp Chöôùng. Repent the mind-karma: Saùm hoái YÙ nghieäp. Repent oneself of something: AÊn naên—To

6085 repent—Hoái Haän—Regret. Repent the speech karma: Saùm hoái Khaåu nghieäp. Repent three karmas: See Saùm Hoái Tam Nghieäp. Repentance (n): Kaukrtya (skt)—Ksama or Ksamayati (skt)—Remorse—Confession and reform—See Saùm Hoái. Repentance and confession: Xuaát Toäi. Repentance for karmic obstructions: Saùm hoái nghieäp chöôùng. Repentance of Kshatriyas, mandarins, and other citizens: Saùm hoái cuûa haøng vua chuùa, quan quyeàn, vaø nhöõng coâng daân khaùc. Repentance of Manjusri: See Vaên Thuø Hoái Quaù. Repentance according to marks: Söï saùm hoái theo töôùng—See Thuû Töôùng Saùm Hoái. Repentance that has no marks: See Voâ Töôùng Saùm Hoái. Repentance or regret for error: See Saùm Quaù. Repentance rites: Ksamayati (skt)—Nghi thöùc phaùt loà saùm hoái toäi loãi—The rules for repentance and confession—See Hoái Phaùp. Repentance of Sravakas: Söï saùm hoái cuûa haøng Thanh Vaên. Repentance of the three major classes: See Tam Chuûng Saùm Hoái Phaùp. Repentance verse: Sangemon (jap)—A verse taken from the Avatamsaka Sutra and used to repent for evil deeds—See Keä Saùm Hoái. Repentance-vow-mind: See Saùm Nguyeän Taâm. Repentance of an Upasaka: Söï saùm hoái cuûa Öu Baø Taéc. Repentant (a): AÊn naên—Thoáng hoái. Repented and prayed when dying: Saùm hoái vaø caàu sanh Thieân luùc laâm chung—See Tuøy Caàu Thieân Töû. Repetition: Tuïng Nieäm. Repetition in verse of a prose section: Geya (skt)—Coøn goïi laø Troïng Chæ Daï, phaàn vaàn tuïng ñi tuïng laïi trong baøi kinh—See ÖÙng Tuïng. Replacing a tail with a head: I-To-Kan-Bi (jap)—Dó Ñaàu Hoaùn Vó—The term means "impracticality." Sometimes the same term suggests changing from an intellectual attitude to a practical attitude—Chæ söï vieäc khoâng theå thöïc

haønh ñöôïc. Thænh thoaûng cuõng thuaät ngöõ naøy laïi ñeà nghò söï thay ñoåi töø thaùi ñoä tri thöùc qua thaùi ñoä thöïc tieãn. Replete: Fill with—Traøn ñaày. Replete with kindness: Cuï Lieân Maãn—Fill with kindness—Traøn ñaày loøng töø. Replete with learning: See Baûo Hoïc. Replete with merit: Cuï Tuùc Coâng Ñöùc—Traøn ñaày coâng ñöùc. Reply: Ñoái ñaùp hay traû lôøi. Reply by signs: Thò töôùng ñaùp—Duøng caùc loaïi hình töôùng maø traû lôøi. Reply by words: Ngoân ñaùp—Duøng ngoân ngöõ maø traû lôøi. Repose (v): Nghæ ngôi. Repository (n): Kho chöùa. Repository of all wisdom: Nhaát Thieát Trí Taïng— Kho chöùa toaøn boä trí tueä. Represent (v): Tieâu bieåu. Representation (n): Ñaïi bieåu—Ñaïi lyù—Bieåu thò—Bieåu hieän. Representation-consciousness: Direct knowledge—Manifesting wisdom, another name of the Alayya-vijnana—Perception of an external world—See Hieän Thöùc. Representative (n): Ñaïi bieåu—Ñaïi dieän. Reprimand or punish other monks or nuns: If a monk or nun does this in the presence of laypeople, he or she commits an Expression of Regret Offence—La raày chö Taêng Ni tröôùc maët Phaät töû taïi gia laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái). Reproach (v): Apavada (skt)—To blame— Blaming—To rebuke—To reprimand—To scold—Khieån traùch—Traùch maéng. Reproachable (a): Ñaùng bò traùch maéng. Reproachful (a): Traùch maéng. Reprobate (v): Baøi baùc. Reprobation (n): Söï baøi baùc. Reproduce oneself at infinitum and anywhere: Bunshin (jap)—See Phaân Thaân. Reproducing of the body: See Phaân Thaân. Reproof based on what has been heard: Sutena (p)—Nghe. Reproof based on what has been seen: Ditthena (p)—Thaáy. Reproof based on what has been suspected:

6086 Parisankaya (p)—Nghi. Repudiate the truth: Huûy baùng chaùnh phaùp. Repugnance: Saân haän—Ill-will. Reputable: Very well-known—Raát noåi tieáng. Reputation: Noåi tieáng—Celebrity. Reputation is like a chain and gains are like a padlock: See Danh Cöông Lôïi Toûa. Reputation is well deserved: See Danh Baát Hö Truyeàn. Request (n): Thænh (Kyø nguyeän). Request the Buddha to remain in the world: See Thænh Phaät Truï Theá and Thaäp Haïnh Nguyeän Phoå Hieàn. Request the Buddha to turn the dharma wheel: See Thænh Chuyeån Phaùp Luaân and Thaäp Haïnh Nguyeän Phoå Hieàn. Request teachings: Xin hoïc—A Bhiksuni should request teachings from a Bhiksu at least once in three months. If not, she commits an Expression of Regret Offence—Tyø Kheo Ni neân xin hoïc nôi moät vò Taêng cöù moãi ba thaùng moät laàn. Neáu khoâng thì vò aáy phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Requiem: Leã caàu sieâu. Requiring a counter-question: Patipucchavyakaraniyo-panho (p)—Traû lôøi caâu hoûi baèng caùch chaát vaán. Requiring an explanation: Vibhajjavyakaraniyo-panho (p)—Traû lôøi caâu hoûi baèng caùch phaân tích. Requisites (n): Attha Parikkhara (skt)—The eight Requisites—See Taùm Moùn Caàn Duøng Cuûa Phaät. Requisites of concentration: See Thaát Ñònh Cuï. Requisites of enlightenment: Trôï Ñaïo Phaùp— Nhöõng thöù caàn thieát cho vieäc chöùng ngoä. Requital (n): Söï ñeàn ñaùp. Requite (v): Baùo ñaùp. Requite evil with good: Laáy thieän traû aùc—Return good for evil. Requite (v) favours: Acknowledge (v)—Pay a debt of gratitude—Return good for good—Baùo aân. Requite hatred: See Baùo Oaùn Haïnh. Rescript (n): Lôøi coâng boá. Rescue (v): Mukti (skt)—Cöùu—Khai phoùng—To deliver—To emancipate—To free—To liberate— To save. Rescue all beings: To save all beings—See Ñoä Sanh.

Rescue and liberate living beings: Salvation— See Ñoä Sanh. Rescue from misery: Save from suffering—Cöùu khoå. Rescue others: Save others—Ñoä tha. Rescue people and save the world: Cöùu nhaân ñoä theá (cöùu ngöôøi giuùp ñôøi). Rescue sentient beings: Save all sentient beings—See Ñoä Sanh. Rescue sentient beings from their burning houses: See Ñoä OÁc Tieâu. Rescue someone from a danger: To save someone from a danger—Giaûi naïn cho ai. Rescue someone from suffering and difficulty: Cöùu ai thoaùt khoå thoaùt naïn. Rescuing: Taking across—See Ñoä Thoaùt. Research on Buddhism: Nghieân cöùu veà Phaät Giaùo. Research and translation: Nghieân cöùu vaø phieân dòch. Resemblance: Upamana (skt)—Upamanam (p)— Analogy—Likeness—See Loaïi Suy. Resemblance money: See Nguï Tieàn. Resembling to apprehension: See Töông Töï Giaùc. Resent (v) criticism: Thuø gheùt nhöõng lôøi chæ trích. Resentment: See Saân Haän. Resentment felt against people who are close to one’s heart and not against people one barely knows: See Oaùn Thaân Baát Oaùn Sô. Resentment leads people to break off relations with close relatives, and anger leads them to forget propriety: See Oaùn Pheá Thaân, Noä Pheá Leã. Reservation (n): Söï baûo toàn—Söï löu giöõ—Söï giöõ choã tröôùc. Reserve karma: Katatta (p)—See Nghieäp Tích Tuï. Reserve one's anonymity: Preserve one's incognito—AÅn danh. Reserve one’s name: AÅn danh—To preserve one’s incognito. Resident (n): Thöôøng truù. Resident monk: See Boâzu. Resign (v): 1) Externalists resign themselves to a so-called “God’s will”: Phoù thaùc, ngoaïi ñaïo phoù thaùc mình cho caùi goïi laø “yù cuûa thöôïng ñeá”; 2) Töø nhieäm.

6087

Resign oneself: Lie in wait for—To wait for one’s opportunity—Watch one's opportunity—AÅn nhaãn chôø thôøi. Resign from the throne: Abdicate—Renounce the throne—Thoaùi vò. Resignation (n): Söï phoù thaùc—Söï töø chöùc. Resinous wood: See Nhuõ Moäc. Resist (v): Choáng laïi—Oppose—Go against. Resist the continual reincarnation: See Nghòch Löu. Resistance (n): Söï choáng ñoái—See Chöôùng. Resistless: Apratihata (skt)—See Voâ Ngaïi. Resisting accessory cause: See Nghòch Duyeân. Resisting and complying: See Nghòch Thuaän. Resolute (v): Quyeát taâm. Resolute Light King Dharani of Holy Limitless Life: Thaùnh Voâ Löôïng Thoï Quyeát Ñònh Quang Minh Ñaø La Ni. Resolute Will: Chí Quyeát Ñònh. Resolution (n): 1) Determination: Adhisthana (skt)—Gia Trì, quyeát ñònh, quyeát taâm; 2) Thorough understanding without any doubt: Adhimoksha (skt)—Thaéng giaûi (hieåu bieát roõ raøng, khoâng coøn nghi ngôø gì caû). Resolve (n): 1) A true resolve to reform one’s own life: Thaät loøng quyeát taâm caûi thieän ñôøi soáng cuûa chính mình; 2) Will of the mind, desire, intention, vow: Taâm nguyeän; 3) To resolve, to take one’s vow: Phaùt nguyeän. Resolve to become a Buddha: Nguyeän taùc Phaät. Resolve to bestow one’s merits: Hoài Höôùng Moân hay Hoài höôùng nieäm. Resolve of a Buddha: Nguyeän Phaät—See Nguyeän Thaân. Resolve on Buddhahood: Phaùt Taâm Boà Ñeà hay nguyeän ñaéc thaønh quaû vò Phaät. Resolve on demitting one’s merits to others: Hoài höôùng phaùt nguyeän. Resolve difficulties: Phoøng Nan—Giaûi quyeát nhöõng khoù khaên. Resolve difficulties and disputes: Those who try to seek an ally in a third party, to commit an Expression of Regret Offence—Giaûi quyeát nhöõng khoù khaên vaø tranh chaáp baèng caùch tìm lieân keát vôùi ngöôøi thöù ba ñeå laøm ñoàng minh vôùi mình laø phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái).

Resolve doubts: Quyeát nghi—Giaûi quyeát nhöõng nghi hoaëc—Doubts solved. Resolve or intention: Act out one's vow—Action and vow—Act and vow—See Haønh Nguyeän. Resolve the mind to be reborn in the Pure Land: Quyeát ñònh Vaõng Sanh nieäm—See Taùc Nguyeän Moân. Resolve in samsara: Thoï baùo. Resolve on: Have a mind to—Phaùt yù. Resolve on supreme bodhi: Phaùt taâm boà ñeà. Resonant voice: See Baát Kieät AÂm. Resort : Nôi nghæ chaân. Respect (n & v): Revere—Venerate—Toân troïng—Ngöôõng moä—To have regard and consideration for. Respect for the absolute value of all things: See Toân Troïng Giaù Trò Tuyeät Ñoái Cuûa Vaïn Höõu. Respect the aged: Kính laõo. Respect highly: Raát toân quyù. Respect-inspiring dignity: Uy Nghi—Respectinspiring deportment—See Oai Nghi. Respect-inspiring deportment: See Oai Nghi. Respect-inspiring of Lying down: Oai nghi naèm. Respect-inspiring of Sitting: Oai nghi ngoài. Respect-inspiring of Standing: Oai nghi ñöùng. Respect-inspiring of Walking: Oai nghi ñi. Respect-inspiring virtue: See Uy Ñöùc. Respect and love: See Kính AÙi. Respect others: Cung kính toân troïng ngöôøi khaùc. Respect-producing voice: Toân hueä aâm—See Baùt AÂm. Respect for the True-Nature: Toân troïng taùnh linh. Respect and venerate Sutras: Kính troïng kinh ñieån. Respectable: Ñaùng kính—Venerable. Respectable way: Phöông caùch ñaùng kính. Respect for the truth: Toân troïng söï thaät. Respect one’s parents: Kính troïng meï cha. Respectful: Kính caån—Respectfully (adv). Respectful Homage in Amitabha Sutra: Chí Taâm Ñaûnh Leã. Respecfully devoted to one's parents: Be reverent—Fulfil one's duty of filial piety—Baùo hieáu. Respective consequences: See Chaân Ñaúng Löu. Respond (v): Traû lôøi.

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Respond to the lightest touch of the whip: Roi chaïm loâng ñuoâi, xeùt yù ngöôøi cöôõi maø theo yù ñoù — See Töù Maõ. Respond to the mild application of the whip: Roi voït chaïm vöøa phaûi laø laøm theo yù chuû—See Töù Maõ. Respond to need: Respond to appeal; Buddha moved to respond—See Caûm ÖÙng. Respond to the opportunity: See Ñoái Cô. Respond to the shadow of the whip: Theo boùng roi maø dong ruoåi, nhanh chaäm taû höõu tuøy theo yù chuû—See Töù Maõ. Respond to something: React to something— Ñaùp öùng laïi ñieàu gì. Respond to stimuli: Phaûn öùng tröôùc nhöõng kích thích. Responding thought: Himavanta (skt)—Hy Ma Phaï Ña—See ÖÙng Nieäm. Response (n): Söï hoài ñaùp—Söï traû lôøi. Response to appeal or need: Buddha moved to respond—See Caûm ÖÙng. Response-bodies: See ÖÙng Thaân. Response of the Buddha to the good in all the living: See Cô Caûm. Response from the invisible: See Minh ÖÙng. Response to a koâan: See Capping verse. Response of a saint: Influence of a saint (Buddha)—See Thaùnh ÖÙng. Responsibilities (n): Traùch nhieäm—Boån phaän Responsible (a): Coù traùch nhieäm. Responsive (a): Coù tính ñoái ñaùp. Responsive group: See AÛnh Höôûng Chuùng. Responsive incarnation: Nirmana (skt)—See ÖÙng Hoùa. Responsive manifestation: Responsive appearance, revelation—See ÖÙng Hieän. Responsive manifestation of the Dharmakaya: Absolute Buddha, in infinite forms—See ÖÙng Hoùa Phaùp Thaân. Responsorial (a): Ñeå ñoái ñaùp laïi. Ressho (jap): Lieät Thaùnh—Ranks of the sacred. Ressho-Isso (jap): Lieät Thaùnh Nhaát Tuøng—One thicket or the whole monastery—Caû töï vieän. Ressurection: Samjiv (skt)—Revive—Reanimate—Ñaúng hoaït—Phuïc hoaït laïi hay soáng laïi. Rest (n&v): An döôõng—An töùc—Nghæ ngôi—To take a rest—Töï taïi.

Rest Days: Oshiku (jap)—See Days of rest. Rest with equanimity: Töï taïi traàm tænh. Rest house: Anyo (jap)—Retirement house— Vieän an döôõng. Rest and kind: An old translation of Sramana— See Töùc Töø. Rest (v) in peace forever: An giaác ngaøn thu. Rest on pure faith: See An Truï Tònh Tín. Restitution (n): Söï phuïc chöùc—Söï phuïc hoài nguyeân traïng. Restless (a): AÙy naùy—Boàn choàn—Khaéc khoaûi— Anxious—Disquiet—Uneasy—Unquiet. Restless and intractable mind: See YÙ Maõ. Restless mind: See Taâm Maõ. Restlessness (n): Anuddhatya-kukrtya (skt)— Anuddhatya (skt)—Uddhaccam (p)—Agitation— Distracted—Excitement—Loose—Restlessness— Unsettled—Unrestrained—Unsettled—Thao thöùc boàn choàn—See Traïo Cöû. Restlessness and remorse: Uddhacca-kukkucca (p)—Traïo Cöû Hoái Quaù Trieàn Caùi. Restlessness and torpor: See Traïo Cöû Hoân Traàm. Restlessness and worry: Uddhaccakukkucca (p)—Phoùng daät lo aâu—See Phoùng Daät. Restoration (n): Söï phuïc hoài—Söï thaâu phuïc laïi— Söï quang phuïc—Thôøi phuïc höng. Restoration of the lineage system: Shuâtoâ Fukkoâ (jap)—A reform movement within the Japanese Soâtoâ sect during the Tokugawa period (16001867) to restore Doâgen Kigen's original system of Dharma succession. In the centuries before the Tokugawa period, it became common practice for Soâtoâ monks to accept Dharma seals (inka) from several masters, often switching lineages when they changed temple residence. The seventeenth century Soâtoâ reformer Manzan Doâhaku objected to the practice and argued strenuously for a return to "isshi-inshoâ." Manzan and Baiyuâ Jikushin (1633-1707) petitioned the Japanese government to mandate the restoration of "isshi-inshoâ." In 1703, their petition was accepted and Dharm succession in Soâtoâ temple was regulated—Phuïc hoài heä thoáng doøng truyeàn thöøa, moät phong traøo caûi caùch cuûa toâng Taøo Ñoäng Nhaät Baûn döôùi trieàu ñaïi Ñöùc Xuyeân ñeå phuïc hoaït heä thoáng noái Phaùp nguyeân thuûy cuûa Thieàn sö Ñaïo Nguyeân Hy

6089 Huyeàn. Trong nhöõng theá kyû tröôùc thôøi Ñöù c Xuyeân, vieäc nhaän aán chöùng töø naêm baûy vò thaày laø caùch thöïc haønh thoâng thöôøng cuûa caùc vò Taêng Taøo Ñoäng, thöôøng thì hoï ñoåi doøng truyeàn thöøa khi hoï thay ñoåi töï vieän. Nhaø caûi caùch toâng Taøo Ñoäng vaøo theá kyû thöù XVII, Thieàn sö Vieân Thoâng Ñaïi ÖÙng ñaõ phaûn ñoái loái thöïc haønh naøy vaø bieän luaän moät caùch maïnh meõ cho söï trôû veà vôùi vieäc "Nhaát Sö AÁn Chöùng." Thieàn sö Vieân Thoâng Ñaïi ÖÙng vaø Baiyuâ Jikushin ñaõ ñeä ñôn thænh nguyeän leân chaùnh phuû Nhaät Baûn ra huaán leänh phuïc hoaït vieäc "Nhaát Sö AÁn Chöùng." Vaøo naêm 1703, ñôn thænh nguyeän cuûa hoï ñaõ ñöôïc chaáp thuaän vaø söï noái Phaùp trong toâng Taøo Ñoäng ñaõ ñöôïc söûa laïi. Restoration of Vietnamese Buddhism: Chaán höng Phaät giaùo Vieät Nam. Restore (v): Phuïc hoài. Restore a building: Taùi thieát moät toøa nhaø. Restore one’s health: Phuïc hoài söùc khoûe. Restore (v) someone to serenity: Reassure— Hearten—Chieâu duï. Restrain (v): Cheá phuïc. Restrain and gain victory over oneself: Töï Cheá Töï Thaéng. Restrain one’s anger: Haøm noä (neùn giaän). Restrain one’s desires: Control desires—Tieát duïc. Restrain oneself: Restrain and gain victory over oneself—See Töï Cheá. Restrain (v) oneself in doing something: Töï keàm cheá trong haønh ñoäng. Restrain from evil: Prohibiting from evil—See Chæ Trì. Restraining from lying: Ly voïng ngöõ. Restraining speech or voice: Khoâng noùi. Restraint (n): Samyama or Samnnama (p)—Cheá giaùo—Thu thuùc—Keàm cheá—Control—Selfcontrol—Self-restraint—See Cheá Giôùi. Restraint of breaths: Pranayama (skt)—See Soå Töùc. Restraints of religion: Ñaïo Kieåm—The restraints, or control, of religion—Söï keàm cheá kieåm soaùt giôùi haïnh. Restraint of the senses: Indiyasamvaro (p)—Söï cheá phuïc caùc caên. Restricted Area: Kekkaiji (jap)—Monastery grounds that are bounded and thereby restricted to

practitioners only, especially ordained members of the Buddhist community. The concept derived from the practice in Theraveda Buddhism of designating an ordination ground by setting up stone markers, known as sima stones. Sima stones may also be found at monastery entrances to designate monastery grounds in which the monastic code is observed as distinct from the secular world. In Japan, the term "Kekkaiji" applied especially to Buddhist monastery complexes, such as those on Mount Hiei and Mount Koâya, where women are not allowed to enter—Khuoân vieân töï vieän ñöôïc raøo laïi vaø do vaäy chæ giôùi haïn rieâng cho haønh giaû maø thoâi, ñaëc bieät laø nhöõng thaønh vieân cuûa coäng ñoàng töï vieän. Khaùi nieäm ñöôïc laáy ra töø söï thöïc haønh cuûa Phaät giaùo Nguyeân Thuûy chæ ñònh moät khu vöïc cho nhöõng ngöôøi ñaõ thoï giôùi, saép xeáp baèng caùch ñaùnh daáu vôùi nhöõng taûng ñaù, ñöôïc bieát nhö laø ñaù "Töù Ma Thaát." Töù Ma Thaát thaïch cuõng ñöôïc tìm thaáy taïi coång vaøo töï vieän, phaân ñònh khuoâng ñaát töï vieän rieâng bieät vôùi theá giôùi theá tuïc beân ngoaøi. ÔÛ Nhaät Baûn, thuaät ngöõ "Kekkaiji" ñöôïc aùp duïng ñaëc bieät cho taát caû nhöõng phoøng oác vaø cô sôû trong khuoân raøo töï vieän, nhö taïi nhöõng töï vieän treân nuùi Tyû Xan vaø nuùi Cao Daõ, nôi maø ngöôøi nöõ khoâng ñöôïc pheùp ñi vaøo. Restriction (n): Haïn cheá—Limitation—Bound. Result (n): Phala (skt)—Keát quaû—Thaønh quaû— Consequence—Effect—Retribution—Reward— Fruit contrasts with cause—Quaû ñoái nghóa laïi vôùi nhaân. Result of an action: Vipaøka (p & skt)—Effect of an action—Retribution—See Höõu Vi Quaû. Result of the Buddha-way: Ñaïo quaû—See Nieát Baøn. Result of former karmaic conduct: See Nghieäp Thoï. Result of karma: 1) Kammaphala (p): Karmaphala (skt)—Nghieäp quaû (keát quaû cuûa caùc haønh ñoäng phaùt sinh töø taâm thöùc); 2) Karmic results: Nhöõng keát quaû cuûa nghieäp. Result nature: Quaû Tính. Result of non-conceptualization: Voâ Töôûng Baùo. Results of religious practices: Fruit arising from practices of religion—See Tu Haïnh Quaû. Results of wholesome and unwholesome deeds: Keát quaû cuûa nhöõng haønh ñoäng thieän vaø baát thieän.

6090

Resultant existence: Upapattibhava (skt)—Khôûi Höõu. Resultant path of suffering: See Khoå Ñaïo. Resulting Buddhahood: See Quaû Ñòa. Resulting from conditioning cause: See Tuøy Duyeân. Resulting supernatural powers: Sappatihariyam (p)—Thaàn thoâng löïc—See Thoâng Löïc. Resume one’s activities: Baét ñaàu sinh hoaït trôû laïi (sau moät thôøi gian ngöng nghæ). Resume the journey: Tieáp tuïc cuoäc haønh trình. Resurrect (v): Phuïc sinh. Resurrect a corpse by demonical influence and cause it to kill another person: See Khôûi Thi Quyû. Resurrecting hell: Sanjiva (skt)—See Töôûng Ñòa Nguïc. Ressurection: Re-animate—Revive—Ñaúng hoaït (phuïc hoaït laïi hay soáng laïi). Resucitate (v): Hoài sinh. Resuscitation (n): Söï hoài sinh. Retain (maintain) something: Duy trì ñieàu gì. Retainers of the Dharma: Bodhisattvas—Boà Taùt, nhöõng baäc duy trì Phaät phaùp. Retaliate (v): Baùo thuø. Retaliation (n): Söï baùo thuø. Retention of meaning: Truth dharani—See Nghóa Ñaø La Ni. Retention of mind: Dharana (skt)—See Toång Trì. Retinue: Relatives—Family—See Quyeán Thuoäc. Retinue of Indra: See Nhaät Thieân Chuùng. Retinue of Indra in his palace of the sun: Nhaät Thieân Chuùng—Retinue of Indra. Retire: Recede—Withdraw—Ruùt lui (thoaùi). Retire from the world and become a monk: See Ñoän Theá. Retirement from the world: Ruùt lui khoûi theá giôùi beân ngoaøi (tòch tònh). Retirement house: Anyo (jap)—Rest house— Vieän an döôõng. Retort (v): Traû mieáng laïi—Traû ñuõa. Retrace (v): Tìm laïi daáu veát. Retractable penis: AÂm taøng—See Maõ AÂm Taøng and Tam Thaäp Nhò Haûo Töôùng. Retreat (n&v): Varsa or Varsana (skt)—An cö kieát haï (Summer retreat).

Retreats assistant: Hoä thaát (ngöôøi hoã trôï chö Taêng Ni luùc nhaäp thaát). Retreat seasons of Buddha: Nhöõng muøa an cö cuûa Ñöùc Phaät—Forty-six rainy season retreats of the Buddha—See Boán Möôi Saùu Muøa An Cö Kieát Haï Cuûa Ñöùc Phaät. Retreat season of monks and nuns: Varsa or Varsana (skt)—Muøa nhaäp haï cuûa chö Taêng Ni (thôøi gian tònh chæ trong tu vieän). Retreat in silence: Trôû veà söï tænh laëng—See Lui Vaøo Söï Tænh Laëng. Retreatant (n): Ngöôøi tham döï leã an cö kieát haï. Retribute (v): Thöôûng phaït. Retribution (n): Söï thöôûng phaït— Consequence—Effect—Result—Reward— Consequences (requitals) of one’s previous life— See Quaû Baùo. Retribution body: Reward body—See Thaân Baùo. Retribution bond: See Quaû Phöôïc. Retribution for evil acts: See Toäi Baùo. Retribution of good and evil karma: See Thieän AÙc Nghieäp Baùo. Retribution of hearing: See Vaên Baùo. Retribution of karma: Karmavipaka (skt)— Karma-reward—See Nghieäp Baùo. Retribution received in further incarnation: Retribution received for the deeds done in life— See Haäu Baùo. Retribution of seed that was sown in previous life or lives: Vipaka (skt)—See Dò Thuïc Quaû. Retribution of seeing: See Kieán Baùo. Retribution of sin: See Toäi Baùo. Retribution of smelling: See Khöùu Baùo. Retribution of tasting: See Vò Baùo. Retribution theory: Thuyeát baùo öùng ñôøi sau. Retribution of thinking: See Tö Baùo. Retribution of touching: See Xuùc Baùo. Retribution of transmigration-bondage: See Trieàn Baùo. Retroactive: Hoài toá. Retrogress from the mind of enlightenment: Thoái Boà Ñeà Taâm—Söï thoái chuyeån cuûa taâm giaùc ngoä. Retrogressing mind: Thoái Taâm—Taâm thoái chuyeån (giaät luøi). Retrogression: The greatest set back for any cultivator—See Thoái Chuyeån.

6091

Retrospective (a): Hoài öùc—Nhìn laïi dó vaõng. Return (n & v): 1) Be reborn, to revolve: Trôû veà; 2) Repay: Hoaøn traû laïi (tieàn baïc hay vaät chaát). Return both favors and disservices: AÂn ñeàn oaùn traû. Return of courtesy: See Hoaøn Leã. Return (v) evil for evil: Be revenged—Revenge oneself—Have one's revenge—Give someone tit for tat—Baùo cöøu. Return to the fairyland: Die—Pass away—Quy tieân. Return form one’s alms round: Ñi khaát thöïc veà. Return good for evil: Laáy Thieän Ñoái AÙc— Returning good for evil—See Dó Thieän Baùo AÙc. Return (v) good for good: Requite favours—Pay a debt of gratitude—Baùo aân. Return goodness for goodness: See Dó Ñöùc Baùo Ñöùc. Return (v) home: To return to the source—See Hoaøn Nguyeân. Return in kind: To retaliate—See Baùo Phuïc. Return to lay life: Go back to the secular life— See Hoaøn Tuïc. Return to life: Be reborn in this world—See Hoaøn Sinh. Return to this life: Chuyeån theá. Return to nirvana and escape from the backward flow to transmigration: See Hoaøn Dieät. Return to one’s origin: Quy Nguyeân—See Quy Boån. Return to one’s original nature: Trôû veà vôùi baûn taùnh cuûa mình. Return to the right path: Quy chaùnh (trôû veà con ñöôøng ñuùng). Return to the Saha world from the Pure Land: See Hoaøn Töôùng. Return to secular life: Return to lay life—See Hoaøn Tuïc. Return to the source: Return whence both came—See Hoaøn Nguyeân. Return (v) thanks: Baùo aân—To render thanks. Returning good for evil: Laáy Thieän Ñoái AÙc— Return good for evil. Returning home and sitting in peace: Kike (jap)—Returning to our self in Zazen—See Coâng AÙn Qui Gia OÅn Toïa.

Returning to our self in Zazen: Kike (jap)— Returning home and sitting in peace—See Coâng AÙn Qui Gia OÅn Toïa. Reunion (n): Ñoaøn tuï—Taùi hieäp—To bring together. Reunite (v): Taùi hieäp. Revata (skt): Raivata (skt)—Haït Leä Phieät Ña— Lôïi Ba Ba—Ly Ba Ña—Ly baø ña—Ly Baùch Leâ Baø Ña—Ly Vieät—Name of an Indian monk—See Ly Baø Ña. Revati (skt): 1) Name of one of the twenty eight constellations: Khueâ, teân cuûa moät choøm sao; 2) One of the fifteen spirits that always disturbs children: Moät trong 15 laêm loaøi quyû thöôøng hay naõo loaïn treû con. Reveal (v): Vaïch ra—Phaùt loà—To confess—To indicate—To manifest—See Hieån Loä. Reveal the Buddha-nature: Khai giaùc (khai môû cho thaáy ñöôïc taùnh giaùc hay Phaät taùnh). Reveal the inconceivable occult powers of the enlightened at the proper time: Taát caû chö Phaät hieän baát tö nghì Phaät thaàn thoâng chaúng loãi thôøi. Reveal the knowledge and vision of the Buddha: Khai Phaät tri kieán. Reveal nirvana to stimulate disciples: Soi raïng Nieát baøn khuyeán khích chuùng ñeä töû. Reveal one’s religious piety: Bieåu loä loøng moä ñaïo. Reveal (show) the truth: See Hieån Chaùnh. Revealed: See Khai. Revealed religion: Toân giaùo maëc khaûi. Revealing boundless gateways to truth: Phaùp töï taïi—Control of doctrine—Thò hieän voâ bieân phaùp moân. Revealing cause: Illuminating cause (knowledge and wisdom)—Lieãu nhaân. Revealing causes associated with the Buddhawisdom: See Lieãu Nhaân Phaät Taùnh. Revealing the enormous spheres of Buddhahood: Hieän caûnh giôùi quaûng ñaïi cuûa chö Phaät maø laøm Phaät söï. Revealing the infinite realms of the Buddhas: Causing the Enlightening Beings to awaken to and enter to them—Khai thò voâ löôïng Phaät caûnh giôùi cho chö Boà Taùt ñeàu ñöôïc ngoä nhaäp. Revealing mandala: See Hieän Ñoà Maïn Ñaø La. Revealing perfect wisdom in deeds: See Nhaát

6092 Thieát Thaân Nghieäp Tuøy Trí Tueä Haønh. Revealing perfect wisdom in thoughts: See Nhaát Thieát YÙ Nghieäp Tuøy Trí Hueä Haønh. Revealing perfect wisdom in words: See Nhaát Thieát Khaåu Nghieäp Tuøy Trí Tueä Haønh. Revelation for the benefits of other beings: See ÖÙng Hoùa Lôïi Sanh. Revelation of Buddha’s fundamental life: Hieån Loä Baûn Ñòa—See Hieån Boån. Revelation of the Eternal Life of the Tathagata: Phaåm Nhö Lai Thoï Löôïng. Revelation of self in human and glorified form: Thò hieän nôi thaân chuùng sanh trang nghieâm ñeå hoùa ñoä hoï. Revelation of parinirvana: Quaû quaû Phaät taùnh. Revelation of the whole meaning or truth: Complete understanding—See Lieãu Nghóa. Revenge (n): Söï baùo thuø. Revenge (v) oneself: Be revenged—Have one's revenge—Return evil for evil—Give someone tit for tat—Baùo cöøu. Revere (v): Adore—Look up to—To venerate— To reverence—Chieâm ngöôõng—Toân thôø. Revere and admire: Kính moä. Revere the Buddha: Kính Phaät. Revere someone: Respect and admire someone—Toân kính ai. Revere virtue: Suøng Ñöùc—Toân kính ñöùc haïnh. Revered (a): Ñöôïc toân kính. Revered Sir: Baïch Hoøa Thöôïng. Reverence (n): Apacayana (p)—See Leã Baùi. Reverence to all Bodhisattvas with the same devotion as to all Buddhas: Loøng bình ñaúng ñoái vôùi chuùng sanh khieâm nhöôøng khoâng ngaïi, ñoái vôùi Boà Taùt xem nhö Phaät. Reverence and faith: Suøng Tín—Toân suøng vaø tin töôûng. Reverence-field: Kính Ñieàn. Reverence and love: Kính aùi. Reverence to the multitude of sages: Hoøa Nam Thaùnh Chuùng—Usually announced at the end of any ceremony. Reverence someone: To respect someone—Toân troïng ai. Reverencing: Troïng voïng. Reverend (n): Daitoku (jap): Bhandanta (skt)— Most virtuous, title of honour applied to monks—

Ñaïi Ñöùc—Taêng só—Tyø Kheo. Reverent (a): Cung kính. Reverential (a): Ñaïo ñöùc. Reverential salution by walking round a person (clockwise): Padakkhina (p)—Ñi nhieãu quanh (moät loái chaøo cung kính baèng caùch ñi voøng quanh moät ngöôøi hay ñoái töôïng theo chieàu kim ñoàng hoà). Reverently: Cung caån. Reverse or direct: See Nghòch Thuaän. Reverse of reality: Conventional ego—See Ñaûo Ngaõ. Reviewing The Stages on the Path: OÂn laïi caùc giai ñoaïn treân böôùc ñöôøng tu haønh. Revile and spit into someone’s face: Thoùa maï ai. Revised (a): Tu chính. Revitalize (v): Tieáp söùc (laøm sung maõn) cho ai. Revive (v): Samjiv (skt)—See Hoaøn Sinh. Revived (a): Tænh laïi. Revivalism (n): Chuû nghóa phuïc höng—Phong traøo chaán höng toân giaùo. Revolution (n): Cuoäc caùch maïng. Revolution at substratum: Paravrtti (skt)— Transformation at the base—Chuyeån y. Revolve (v): Be reborn—Return—Trôû veà—Luaân hoài—To go around the wheel of life. Revolve a wheel: Turn a wheel—Chuyeån luaân. Revolving of the great wheel of the Dharma in the spirit of fearlessness: Dharmacakrapavarta (skt)—Chuyeån ñaïi phaùp luaân trong tinh thaàn khoâng khieáp sôï. Revolving scriptures: A revolving stand with eight faces, representing the sacred canon—See Luaân Taïng. Reward (n): Söï baùo ñaùp—Söï thöôûng phaït— Consequence—Retribution—See Quaû Baùo. Reward of blessedness: Phöôùc quaû. Reward of bodhi: Quaû Ñaàu—See Quaû Thöôïng. Reward body: Enjoyment body—Body of reward or recompense of a Buddha—Functioning glorious body—See Thoï Duïng Thaân. Reward body of a Buddha: Sambhoga-kaya (skt) The body in which the Buddha enjoys the rewards of his labours—See Baùo Thaân. Reward-body and transformation-body: Baùo Hoùa Thaân (Phaät).

6093

Reward-fruit: Consequences of past deeds—Baùo quaû. Reward generously: Troïng thöôûng. Reward of a good life: Pure reward—Baïch baùo. Reward of ineffable nirvana: See Quaû Phaän. Reward of karma powers of transformation: Baùo thoâng—See Nghieäp Thoâng. Reward land of a Buddha: Buddhaksetra (skt)— Land of Reward—See Tha Thoï Duïng Ñoä. Rewards and punishments: Thöôûng phaït. Reward or punishment of the community: Collective retribution—Coäng baùo. Rewards and punishments are independent of morals: Neither cause nor effect—See Voâ Nhaân Voâ Quaû. Rewards of the six perfections: See Luïc Ñoä Quaû Baùo. Reward Sutra: Abhisanda-sutta (p)—See Kinh Quaû Baùo. Rewards of the various stages of attainment: Be enlightened—Fruits of the various stages of attainment—Chöùng quaû. Rewarding cause: See Quaû Thuïc Nhaân. Rewitnessing of self-witness or the reassuring portion: Chöùng Töï Chöùng Phaàn. Rgveda (skt): See Caâu thi Veä Ñaø. Rgyal-po-indra-bodhi (tib): Indrabodhi (skt)— Giaùc Ñeá Thích—See Boà Ñeà Ñeá Thích. Rgyun zhugs (tib): Srotapanna (p)—Stream entry—Stream-winner—See Döï Löu. Rhys Davids, Caroline Augusta Foley (18581942): See Caroline Augusta Foley Rhys Davids. Rhys Davids: See Ñaïi Veä Tö. Ribi (jap): A Japanese term literally means "truth, principle (ri); the secret, the subtle (bi)." "Ri" here means the absolute truth, and an unobstructed action of "ri" is called "bi"—See Lyù Maät and Nguyeân Lyù Vuõ Truï. Rice-bag fellow: See Phaïn Ñaùi Töû. Rice congee: See Trai Chuùc. Rice gruel: Shuku (jap)—A traditional diet at Zen temples. According to Buddhist monastic codes, monks and nuns are basically allowed only one full meal each day, generally eaten at noon hour. In East Asian monasteries, rice gruel has long been used as a supplement to maintain bodily strength and alleviate unnecessary discomfort.

Shuku is served to resident monks or nuns in the morning and again in the evening—Chaùo gaïo, moät moùn aên truyeàn thoáng trong nhöõng Thieàn vieän. Theo luaät töï vieän Phaät giaùo, noùi moät caùch cô baûn, moãi ngaøy chö Taêng Ni chæ ñöôïc aên moät böõa, thöôøng laø böõa tröa. Trong nhöõng töï vieän taï i caùc xöù vuøng Ñoâng AÙ, chö Taêng Ni ñöôïc pheùp aên theâm chaùo ñeå duy trì söùc löïc vaø laøm giaûm bôùt nhöõng khoù chòu khoâng caàn thieát. Chaùo gaïo ñöôïc doïn cho chö Taêng Ni vaøo buoåi saùng vaø buoåi toái. Rich ghosts, or powerful demons: See Ñaïi Theá Quyû. Rich and honorable among men: Taùi sanh trong coõi ngöôøi giaøu sang phuù quyù. Riches of the law: The law as wealth—See Phaùp Taøi. Rich liquor skimmed from boiled butter: See Ñeà Hoà. Rich and tasty foods: See Cao Löông Myõ Vò. Richi (jap): Ultimate truth—Wisdom that perceives ultimate truth. The term is a combination of characters which literally mean "reality" and "wisdom." In the Zen school, the term is sometimes used for the first level of a three part system of koâan practice in which Richi precedes kikan and koâjoâ—Chaân lyù toái thöôïng; trí tueä nhaän bieát chaân lyù toái thöôïng. Thuaät ngöõ laø söï phoái hôïp cuûa nhöõng chöõ coù nghóa ñen laø "hieän thöïc" vaø "trí tueä." Trong Thieàn toâng, thænh thoaûng thuaät ngöõ ñöôïc söû duïng nhö laø möùc ñoä ñaàu trong heä thoáng ba phaàn cuûa tu taäp coâng aùn—See Chaân Ñeá. Rid-of-Filth Buddha: Ly Caáu Phaät. Riddance of anxiety about the salvation of others: Xaû boû lo aâu veà lôïi tha. Riddance of the clinging of form: Xaû boû chaáp töôùng. Riddance of love and hate: Xaû boû loãi laàm thöông gheùt gaây ra bôûi tham, saân, si. Riddhi (skt): Rddhi (skt)—Iddhi (p)—Divine power—See Thaàn Thoâng. Riddhipada (skt): Rddhipada (skt)—Iddhipada (p)—Ways of power—Four bases of miraculous powers—See Töù Nhö YÙ Tuùc. Riddle (n): Caâu ñoá. Ride an ox-seek an ox: See Kyù Ngöu Lai. Ridicule (v): Ninda (p)—Cheâ Traùch—Blame—

6094 Censure—Disparagement. Ridicule and slander the Triple Jewel: Khinh cheâ ngoâi Tam Baûo. Ridiculed (a): Bò cheá nhaïo. Riding the ox home: Côõi traâu veà nhaø—One of the ten Ox-herding pictures—See Thaäp Muïc Ngöu Ñoà. Right (n): Quyeàn. Right (a): Chính (chaùnh)—Ñuùng—Leõ phaûi— Correct—Genuine—Just—True. Right action: Samyak-karmanta (skt)—Sammkammanta (p)—Correct or Right Deed or Action (conduct)—Perfect conduct means getting rid of all improper action—See Chaùnh Nghieäp. Right aspiration: Nguyeän voïng chaùnh ñaùng. Right basis: Right foundation—Chính cô (caên baûn chính ñaùng). Right behavior: Chaùnh Haïnh—Haønh ñoäng ñuùng. Right behavior of post-learner: Voâ Hoïc Chaùnh Haïnh—Haønh ñoäng ñuùng cuûa baäc voâ hoïc. Right behavior of Suchness: Samyak-Praptipattitathata (skt)—Chaùnh Haïnh Chaân Nhö. Right belief: See Chaùnh Tín. Right concentration: Samyak-samadhi (skt)— Samma-samadhi (p)—See Chaùnh Ñònh. Right concentration of post learner: Voâ Hoïc Chaùnh Ñònh—Söï chaùnh ñònh cuûa baäc voâ hoïc. Right conduct: See Chaùnh haïnh. Right conduct in body: Kaya-succaritam (p)— Thaân thieän haïnh—See Tam Thieän Haïnh. Right conduct in speech: Vaci-succaritam (p)—Khaåu thieän haïnh—See Tam Thieän Haïnh. Right conduct in thought: Mano-succaritam (p)—YÙ thieän haïnh—See Tam Thieän Haïnh. Right deeds: Right action—Chaùnh haïnh. Right dharma: Saddharma (skt)—Saddhamma (p)—Correct dharma—See Chaùnh Phaùp. Right Dharma-Eye Treasury: Something that contains and preserves the right experience of reality—See Chaùnh Phaùp Nhaõn Taïng. Right discernment: Phaân bieät ñuùng. Right discourse: See Chaân Ngoân. Right doctrine: Saddhamma (p)—Saddharma (skt)—Correct dharma—See Chaùnh Phaùp. Rights and duties: Quyeàn lôïi vaø boån phaän. Right effort: Samyag-vyayama (skt)—Sammavayama (p)—See Chaùnh Tinh Taán.

Right effort of post learner: Voâ Hoïc Chaùnh Tinh Taán—Söï coá gaéng ñuùng cuûa baäc voâ hoïc. Right effort to prevent the arising of evil, to develop unarisen good, to maintain the good which has arisen: Chaùnh tinh taán ngaên chaän ñieàu baát thieän ñang sanh, phaùt trieån ñieàu thieän chöa sanh, duy trì ñieàu thieän ñaõ sanh. Right emancipation: Chaùnh Giaûi Thoaùt—Giaûi thoaùt ñuùng. Right exertion: Prahana (skt & p)— Sammappadhana (p)—Right effort—Chaùnh Caàn. Right expression: Hôïp ngöõ. Right foundation: Right basis—Chaùnh cô (caên baûn chính ñaùng). Right hand: Knowing hand—Trí thuû (baøn tay bieát vieäc). Right hand palm facing out, directed downward: Varada-Mudra (skt)—Maãu ñaø la ni phaùp aán—See Thí Nguyeän AÁn. Right ideas: Suy tö chaùnh ñaùng. Right knowledge: Samyagjnana (skt)—Correct knowledge—Sage-like or saint-like knowledge— See Chaùnh Trí. Right in this life: Nhaõn tieàn—Before the eye. Right life: Samyak-ajiva (skt)—Right livelihood—See Chaùnh Maïng. Right livelihood: Samyag-ajiva (skt)—Sammaajiva (p)—Correct Livelihood or perfect Livelihood—See Chaùnh Maïng. Right livelihood of post learner: Voâ Hoïc Chaùnh Meänh—Söï soáng ñuùng cuûa baäc voâ hoïc. Right man in the right place: Ñuùng ngöôøi ñuùng choã. Right meaning: Hôïp nghóa. Right meditation: Chaùnh quaùn—Correct contemplation—See Chaùnh Ñònh. Right Method: Naya (p)—Good way—Chaùnh Lyù—Phöông phaùp ñuùng—See Chaùnh Phaùp. Right method sect: Naiyayika (skt)—See Chaùnh Lyù Phaùi. Right mindedness: See Chaùnh Nieäm. Right mindfulness: Samyag-smrti (skt)—Sammasati (p)—Correct (Right or Perfect) Remembrance or Mindfulness—See Chaùnh Nieäm. Right mindfulness of keeping the mind from distract: Thích chaùnh nieäm vì taâm chaúng taùn loaïn. Right mindfulness of post learner: Voâ Hoïc

6095 Chaùnh Ngöõ—Lôøi noùi ñuùng cuûa baäc voâ hoïc. Right objects of faith: Tín taâm—There are five right objects of faith—See Nguõ Chuûng Tín Taâm. Right path: Correct path—Orthodox doctrine— Right way—The way to Buddhahood—Chaùnh ñaïo, con ñöôøng ñöa ñeán Phaät Quaû. Right patience: See Chaùnh Nhaãn. Right practices: Saddhamma (p)—Dieäu phaùp. Right resolution: Giaûi phaùp chaùnh ñaùng. Right of self-determination: Quyeàn töï quyeát. Right Speech: Samyak-vac (skt)—Samma-vaca (p)—Correct or perfect Speech—See Chaùnh Ngöõ. Right teaching: Right path—Orthodox doctrine— Right way—Chaùnh ñaïo (chaùnh giaùo). Right thinking: See Chaùnh Tö Duy. Right thought: Samyag-samkalpa (skt)—Sammsakappa (p)—See Chaùnh Tö Duy. Right thought of post learner: Voâ Hoïc Chaùnh Tö Duy—Söï suy nghó ñuùng cuûa baäc voâ hoïc. Right timing: Seasonable—Hôïp thôøi. Right understanding: Samyag-drsti (skt)— Samma-ditthi (p)—Correct or Right View or Perfect View—See Chaùnh Kieán. Right understanding in stages of meditation: Jhana samma ditthi (p)—See Chaùnh Kieán Thieàn Ñònh. Right view: Samyak-drsti (skt)—Samma-ditthi (p)—Right understanding—See Chaùnh Kieán. Right view of post learner: Voâ Hoïc Chaùnh Kieán—Caùi nhìn ñuùng cuûa baäc voâ hoïc. Right way: Orthodox doctrine—Right path— Chaùnh ñaïo. Right way to be human: Moral philosophy—Ñaïo laøm ngöôøi (luaân thöôøng ñaïo lyù). Right wisdom: Chính tueä. Right wisdom of post learner: Voâ Hoïc Chính Tueä—Trí tueä ñuùng ñaén cuûa baäc voâ hoïc. Right and wrong: Ñuùng vaø sai. Righteous (a): Chaste—Great virtue—Conduct according to Buddha-truth—Ñaïo haïnh. Righteously (adv): Moät caùch chaân chaùnh. Righteousness (n): Chaùnh tröïc— Tu haønh chaùnh phaùp—See Möôøi Ñieàu Tu Cuûa Chö Ñaïi Boà Taùt. Rightly concentrated minds: All Buddhas abide in the constantly rightly concentrated minds—Chö Phaät truï nôi taâm haèng chaùnh ñònh. Rightly and faithfully devoted to the Buddha-

ocean: Ñaõ hieán mình moät caùch chaân chính vaø trung thaønh cho bieån Phaät trí. Rigid (a): Cöùng nhaéc. Rigid formalist: Wooden pettifogging monk— Moäc Luaät Taêng. Rigid view in favor of rigorous ascetic prohibitions: Giôùi caám thuû. Rigorism (n): Chuû nghóa nghieâm khaéc—Khaét khe. Rigorist (n): Ngöôøi theo chuû nghóa nghieâm khaét. Rigveda (skt): Ñoïc Tuïng Veä Ñaø—Haø Löïc Bì Ñaø—One of the four divisions of Vedas—Moät trong boán phaàn cuûa kinh Veä Ñaø (goàm nhöõng baøi ca tuïng thaàn thaùnh). Rigyo (jap): Artha-carya (skt)—Sangraha-vastu (skt)—helpful conduct—Beneficial action— Conduct profitable to others—Useful conduct, or beneficial action—Useful deeds—See Lôïi Haønh Nhieáp. Rihokkai (jap): Dharma realm of noumena— Realm of reality—See Lyù Phaùp Giôùi. Rijimuge hokkai (jap): Dharma realm of nonobstructions of noumena and phenomena (principles and specifics)—Interdepence of phenomenal and noumenal realm—The realm of interpenetration of phenomena and reality—See Lyù Söï Voâ Ngaïi Phaùp Giôùi. Rikdruk (tib): Sadakula (skt)—Six paths—See Luïc Ñaïo. Rikuko-Taifu (jap): Lu-keng-Taifu (jap)—See Luïc Hoaøn Ñaïi Phu. Rikushu (jap): Vinayisme (skt)—The Vinaya school—See Luaät Toâng. Rime (tib): Unbiased—Unbiasedness—Coâng bình, voâ tö. Rin (jap): A small hand bell used in Zen monasteries during some sutra chanting services—Khaùnh nhoû caàm tay trong nhöõng Thieàn vieän ñöôïc söû duïng trong caùc buoåi tuïng kinh. Rinchen jungni (tib): Padma-Sambhava (skt)— Lieân Hoa Sanh—Lotus born—Tantric master from Oddiyana in the eighth century—Lieân Hoa Sanh, nhaø sö AÁn truyeàn giaùo taïi Taây Taïng vaøo theá kyû thöù chín. Rinchen Sangpo (958-1055): One of the great translators of Tibetan Buddhism, whose work marked the beginning of the translations of the “second dissemination” of Buddhism in Tibet—

6096 Moät trong nhöõng nhaø dòch thuaät noåi tieáng nhaát cuûa Phaät giaùo Taây Taïng, taùc phaåm cuûa oâng ñaùnh daáu söï baét ñaàu cuûa vieäc dòch thuaät vaøo thôøi kyø truyeàn baù Phaät Giaùo laàn thöù 2 cuûa Phaät giaùo Taây Taïng. Rinden-Sangai (jap): Samsara (skt)—Luaân chuyeån tam giôùi—Wanderinge through the triple world—The transmigration in the three realms and six ways—Luaân Chuyeån trong Ba Coõi Saùu Ñöôøng. Rine (jap): Samsara (p & skt)—Khorba (tib)—To revolve—To turn around the wheel of life—See Luaân Hoài. Ring (n): Chieác nhaãn. Ring (v) in our ears: Vaêng vaúng beân tai Ring-shaped vase diamond: Vajra-kundalin (skt)—See Kim Cang Quaân Ñoà Lôïi. Ringsel (tib): Relics—See Xaù Lôïi. Rin'i Monjin (jap): Bowing with one's hands held in "gasshoâ" to greet the people on one's right and left in the meditation hall before beginning a session of seated meditation. The bow is performed facing one's own meditation cushion, not toward the other meditators; they bow in greeting in return—Cuùi ñaàu vaùi vôùi hai baøn tay giöõ trong tö theá hôïp chöôûng ñeå chaøo vôùi hai ngöôøi beân phaûi vaø traùi tröôùc khi baét ñaàu thôøi toïa thieàn; nhöõng ngöôøi kia cuõng vaùi chaøo laïi. Rinka (jap): An expression for Japanese Zen monasteries and temples not affiliated with the Gozan system. The term literally means "below the grove" and was coined to contrast affiliated and unaffiliated temples. Monasteries within the Gozan system were commonly designated "Sorin," literally "grove" or "thicket." They were gradually associated more with literary and artistic pursuits than with Zen practice. Rinka monasteries, on the other hand, included almost all Soâtoâ sect temples and many Rinzai sect monasteries that remained independent. Rinka monasteries always remained dedicated to the religious pursuit of meditation and enlightenment—Thuaät ngöõ Nhaät Baûn chæ nhöõng ngoâi töï vieän khoâng coù lieân keát vôùi heä thoá ng Nguõ Sôn. Thuaät ngöõ coù nghóa ñen laø "döôùi buïi caây" vaø ñöôïc ñaët ra ñeå ñoái laïi vôùi nhöõng ngoâi töï vieän coù lieân keát vôùi Nguõ Sôn. Nhöõng ngoâi töï vieän khoâng coù lieân keát vôùi heä thoáng Nguõ Sôn bao goàm taát caû nhöõng Thieàn vieän cuûa toâng Taøo Ñoäng vaø nhieàu töï

vieän cuûa toâng Laâm Teá vaãn muoán duy trì bieät laäp. Nhöõng ngoâi Thieàn vieän kieåu "Rinka" luoân duy trì söï coáng hieán vieäc theo ñuoåi muïc ñích toân giaùo laø thieàn ñònh vaø giaùc ngoä. Rinkanroku (jap): Lin Chien Lu (chi)—See Laâm Gian Luïc. Rinne (jap): Samsara (skt)—Transmigration— Reincarnation—See Luaân Hoài. Rinpoche (Tib): Vajrayana Master—See Phaùp Sö Kim Cang Thöøa. Rinsen Kakun (jap): The Rinsen-ji House Code, a Zen monastic code devised by Musoâ Soâseki (1275-1351) for Rinsen-ji temple in 1339. The Rinsen Kakun is among the first Zen monastic codes (Shingi) written in Japan. It is an important resource for understanding Rinzai practice within the Gozan system during the Ashikaga period (1392-1568). A complete English translation appears in Martin Collcutt's Five Mountains—Boä luaät Thieàn vieän ñöôïc saép ñaët bôûi Thieàn sö Moäng Sôn Sô Thaïch daønh rieâng cho ngoâi töï vieän Rinsenji vaøo naêm 1339. Boä Thanh Quy naøy laø moät trong nhöõng boä luaät Thieàn vieän ñaàu tieân ñöôïc vieát ôû Nhaät Baûn. Noù laø nguoàn taøi lieäu quan troïng trong vieäc hieåu bieát veà toâng Laâm Teá trong heä thoáng Nguõ Sôn döôùi thôøi Tuùc Lôïi Thò. Toaøn boä baûn dòch Anh ngöõ xuaát hieän taùc phaåm Nguõ Sôn cuûa Martin Collcutt. Rinso (jap): The wheel sign—See Luaân Töôùng. Rinyuâ (jap): The entrance through reason, a Japanese term for one of the Two Entries (Ninyuâ) to Buddhist enlightenment. The entrance through reason refers to studying the teachings of Buddhism as set out in the scriptures. It is opposite of "Gyoânyuâ," or the entrance through practice— Lyù luaän moân, thuaät ngöõ Nhaät Baûn chæ moät trong hai cöûa ñi vaøo söï giaùc ngoä trong Phaät giaùo. Cöûa vaøo qua lyù luaän chæ söï nghieân cöùu giaùo thuyeát Phaät giaùo ñöôïc baøy toû roõ raøng trong kinh ñieån. Noù ñoái laïi vôùi thöïc haønh moân. Rinzai (jap): Laâm Teá—See Lin-Chi I-Hsuan— See Laâm Teá Nghóa Huyeàn Thieàn Sö. Rinzai's Enlightenment: Söï giaùc ngoä cuûa Laâm Teá—The story of Rinzai's enlightenment is as follows. When he had been for three years of his residence at Huang-po, but Lin-Chi did not get any special instruction on Zen; for whenever he asked Huang-po as to the fundamental truth of

6097 Buddhism, he was struck by the master. He went to see Zen Master Ta-Wu. When Lin-Chi reached Ta-Wu, Ta-Wu said: “Where have you come from?” Lin-Chi said: “From Huang-Po.” T’a-Wu said: “What did Huang-Po say?” Lin-Chi said: “Three times I asked him about the essential doctrine and three times I got hit. I don’t know if I made some error or not.” Ta-Wu said: “Huang-Po has old grandmotherly affection and endures all the difficulty for your sake, and here you are asking whether you’ve made some error or not!” Upon hearing these words Lin-Chi was awakened. Lin-Chi then said: “Actually, Huang-Bo’s Dharma is not so great.” Ta-Wu grabbed him and said: “Why you little bed-wetter! You just came and said: you don’t understand. But now you say there’s not so much to Huang-Po’s teaching. What do you see? Speak! Speak!” Lin-Chi then hit T’aWu on his side three times. Ta-Wu let go of him, saying: “Your teacher is Huang-Po. I’ve got nothing to do with it.” Lin-Chi then left T’a-Wu and returned to Huang-Po. Huang-Po saw him and said: “This fellow who’s coming and going. How can he ever stop?” Lin-Chi said: “Only through grandmotherly concern.” Lin-Chi then bowed and stood in front of Huang-Po. Huang-Po said: “Who has gone and returned?” Lin-Chi said: “Yesterday I received the master’s compassionate instruction. Today I went and practiced at T’a-Wu’s.” HuangPo said: “What did T’a-Wu say?” Lin-Chi then recounted his meeting with T’a-Wu. Huang-Po said: “That old fellow T’a-Wu talks too much! Next time I see him I’ll give him a painfuls whip!” Lin-Chi said: “Why wait until later, here’s a swat right now!” Lin-Chi then hit Huang-Po. Huang-Po yelled: “This crazy fellow has come here and grabbed the tiger's whiskers!" Lin-Chi shouted. Huang-Po then yelled to his attendant: “Take this crazy man to the practice hall!” Zen practitioners should always remember that if such treatments are intended to stop the student from dreaming along or from resorting to explanations which are fundamentally only no more than comparisions and direct him back from words to direct experience, well and good if the master administers his teaching at the right moment. As a matter of fact, this method did work for Rinzai. It was these blows that opened Lin-chi's eyes to the

ultimate truth of Zen and made him exclaim, "After all, there is not much in the Zen of Huangpo!"—Khi ñaõ ôû trong chuùng hoäi Hoaøng Baù ñöôïc ba naêm, Laâm Teá khoâng hoïc ñöôïc gì heát vì moãi laàn môû mieäng hoûi veà ñaïi nghóa phaùp Phaät laø moãi laàn bò Hoaøng Baù ñaùnh. Sö ñi ñeán choã Ñaïi Ngu. Khi ñeán nôi, Ñaïi Ngu hoûi: “ÔÛ choã naøo ñeán?” Sö thöa: “ÔÛ Hoaøng Baù ñeán.” Ñaïi Ngu hoûi: “Hoaøng Baù coù daïy gì khoâng?” Sö thöa: “Con ba phen hoûi ñaïi yù Phaät phaùp, ba laàn bò ñaùnh. Chaúng bieát con coù loãi hay khoâng loãi?” Ñaïi Ngu noùi: “Baø giaø Hoaøng Baù ñaõ vì ngöôi chæ choã toät khoå, laïi ñeán trong aáy hoûi coù loãi khoâng loãi?” Ngay caâu noùi aáy, sö ñaïi ngoä, thöa: “Xöa nay Phaät phaùp cuûa Hoaøng Baù khoâng nhieàu.” Ñaïi Ngu naém ñöùng laïi, baûo: “Con quyû ñaùi döôùi saøng, vöøa noùi coù loãi khoâng loãi, giôø laïi noùi Phaät phaùp cuûa Hoaøng Baù khoâng nhieàu. Ngöôi thaáy ñaïo lyù gì, noùi mau! Noùi mau!” Sö lieàn cho vaøo hoâng Ñaïi Ngu ba thoi. Ñaïi Ngu buoâng ra, noùi: “Thaày cuûa ngöôi laø Hoaøng Baù, chaúng can heä gì vieäc cuûa ta.” Sö töø taï Ñaïi Ngu trôû veà Hoaøng Baù. Hoaøng Baù thaáy sö veà, lieàn baûo: “Keû naày ñeán ñeán ñi ñi, bieát bao giôø lieãu ngoä.” Sö thöa: “Chæ vì taâm laõo baø quaù thieát tha, neân nhôn söï ñaõ xong, ñöùng haàu.” Hoaøng Baù hoûi: “Ñeán ñaâu veà?” Sö thöa: “Hoâm tröôùc vaâng lôøi daïy cuûa Hoøa Thöôïng ñeán tham vaán Ñaïi Ngu trôû veà.” Hoaøng Baù hoûi: “Ñaïi Ngu coù lôøi daïy gì?” Sö lieàn thuaät laïi vieäc tröôùc. Hoaøng Baù baûo: “Laõo Ñaïi Ngu naày ñaõ buoâng lôøi, ñôïi ñeán ñaây ta cho aên ñoøn.” Sö tieáp: “Noùi gì ñôïi ñeán, ngay baây giôø cho aên.” Sö lieàn böôùc tôùi sau löng Hoaøng Baù taùt moät taùt. Hoaøng Baù baûo: “Gaõ phong ñieân naày laïi ñeán trong aáy nhoå raâu coïp.” Sö lieàn heùt. Hoaøng Baù goïi: “Thò giaû! Daãn gaõ phong ñieân naày laïi nhaø Thieàn.” Haønh giaû tu Thieàn neân luoân nhôù raèng neáu nhöõng phöông thöùc nhö vaäy nhaèm ngaên ngöôøi ñeä töû mô moäng hay tìm lôøi giaûi thích maø cô baûn chæ laø nhöõng so saùnh khoâng hôn khoâng keùm vaø ñöa ñeä töû trôû veà vôùi kinh nghieäm tröïc tieáp, chöù khoâng phaûi laø ngoân töø, thieät toát neáu vò thaày bieát caùch aùp duïng giaùo phaùp cuûa mình ñuùng luùc. Kyø thaät, phöông caùch naøy coù hieäu quaû ñoái vôùi Laâm Teá. Chính nhöõng traän ñoøn aáy, khi thôøi cô ñeán, ñaõ môû maét Laâm Teá treân dieäu lyù Thieàn, vaø khieán sö reo lôùn raèng: "Thì ra Thieàn Hoaøng Baù chaû coù gì laém ñoù!" Rinzai Gigen (jap): Lin-chi-I-hsuan—Linji Yixuan—See Laâm Teá Nghóa Huyeàn Thieàn Sö. Rinzai-roku (jap): Lin-chi-lu (chi)—Laâm Teá

6098 Luïc—Records of teachings of Lin-Chi (Sayings of Lin-chi), name of a collection of Zen koans—Söu taäp nhöõng lôøi daïy cuûa ngaøi Laâm Teá, goàm nhöõng coâng aùn thieàn. Rinzai-school (jap): See Rinzai-Sect. Rinzai-Sect (jap): Lin-Chi Tsung, one of the three major sects of Japanese Zen, along with the Soâtoâ sect and the Obaku sect. Today the Rinzai sect in Japan comprises fourteen lineages (ha), which are registered as independent institutions. These include: Buttsuâ-ji Ha, Daitoku-ji Ha, Eigen-ji Ha, Engaku-ji Ha, Hoâkoâ-ji Ha, Kenchoâ-ji Ha, Kenninji Ha, Koâgaku-ji Ha, Kokutai-ji Ha, Myoâshin-ji Ha, Nanzen-ji Ha, Shoâkoku-ji Ha, Tenryuâ-ji Ha, and Toâfuku-ji Ha—Laâm Teá toâng, moät trong ba toâng phaùi chính cuûa Thieàn toâng Nhaät Baûn, cuøng vôùi Taøo Ñoäng vaø Hoaøng Baù. Ngaøy nay, Laâm Teá toâng taïi Nhaät Baûn goàm coù 14 doøng truyeàn thöøa, ñöôïc ñaêng kyù nhö nhöõng cô quan ñoäc laäp. Nhöõng phaùi naøy bao goàm: Phaät Thoâng Töï Phaùi, Ñaïi Ñöùc Töï Phaùi, Vónh Nguyeân Töï Phaùi, Vieân Giaùc Töï Phaùi, Phöông Quaûng Töï Phaùi, Kieán Tröôøng Töï Phaùi, Kieán Nhaân Töï Phaùi, Höôùng Ngaïc Töï Phaùi, Quoác Thaùi Töï Phaùi, Dieäu Taâm Töï Phaùi, Nam Thieàn Töï Phaùi, Töôùng Quoác Töï Phaùi, Thieân Long Töï Phaùi, vaø Ñoâng Phöôùc Töï Phaùi—See Laâm Teá Toâng. Rinzai-Shuâ (jap): Lin-Chi Tsung—See Laâm Teá Toâng. Rinzai-Zen (jap): Thieàn Laâm Teá—See Lin-Chi IHsuan and Rinzai-Shu. Ripened: Abhyavagadha (skt)—Abhyavagahya (skt)—Maturation—Matured—Chín muoài—Dò Thuïc—Söï thaønh thuïc. Ripening of a fruit: Vipaøkaphala (p & skt)—Dò thuïc quaû (quaû chín muoài). Ripening of karma: Karma ripens—See Troå Nghieäp. Risan Lishan—Lö Sôn (Nhaät Baûn). Rise: Utpada (skt)—Begin—Start—Uprising— Khôûi leân. Rise again: To resurrect—Soáng laïi. Rise and extinction: Beginning and end—Birth and death—Khôûi dieät (khôûi vaø dieät). Rise (v) from: Ñöùng daäy töø. Rise and fall: Ups and downs—Thaêng traàm. Rise and fall of life: The ups and downs of life— Söï thaêng traàm cuûa ñôøi soáng.

Rise up (v): Samutthahati (p)—Khôûi leân. Rishi (skt): Tieân nhôn—Hermit—Hermitphilosopher—Holy sages of advanced spiritual attainment. Rishipatana (skt): Tieân nhôn vieân. Rishoto (jap): Thaùp Lôïi Sinh taïi chuøa An Quoác Ankokuji, Nhaät Baûn. Rising: Samutthanam or Uppaøda (p)—Utpaøda (skt)—Söï khôûi leân (söï sinh ra hay söï phaùt sinh)— Birth—Coming to existence. Rising the torch: See Hinko. Risk (venture) one’s life: Thí maïng. Rismed (tib): Non-Sectarian—See Phi Moân Phaùi. Rissho-koseikai (jap): A Japanese term for “Society for the Establishment and Enhancement of Justice and Community”—See Hoäi Thieát Laäp Vaø Taêng Cöôøng Coâng Bình Trong Coäng Ñoàng. Risshu: Vinaya (skt)—Ritsu—Luaät Toâng. Rite (n): Nghi thöùc—Nghi leã. Rite for the burial of the dead: Nghi thöùc leã an taùng. Rite of initiation: Nghi thöùc nhaäp ñaïo. Rite of exorcism: Nghi thöùc tröø taø. Rite of marriage: Nghi thöùc hoân phoái. Rite to observe: Nghi leã phaûi tuaân theo Ritsu (jap): The monastic code of Buddhism, which governs the lives of Buddhist monks and nuns—See Luaät Toâng. Ritsuchi-Chobo (jap): See Standing on the ground to listen to the Dharma. Ritsuchi-Chobo (jap): See Standing on the ground to listen to the Dharma. Ritsu-school: School of discipline, a Buddhist school in Japan—Luaät toâng, moät toâng phaùi Phaät giaùo taïi Nhaät Baûn—See Thaát Toâng Nhaät Baûn. Ritsu-shuâ (jap): A Japanese term for “Monastic Discipline School”—Luaät Toâng Nhaät Baûn. Ritual: (a): Thuoäc veà nghi thöùc—(n): Heä thoáng nghi leã. Ritualism (n): Chuû nghóa nghi thöùc. Rituals: Nghi leã—Ceremonies. Ritual bathing of the Buddha Statue: Yokubutsu (jap)—Celebration of sprinkling the Buddha— Nghi leã taém Phaät—See Duïc Phaät. Rituals at the confessional ceremony: Saùm Phaùp. Ritual oblation: Homa (skt)—Ritual offering—

6099 Hoä ma. Ritual offering: Homa (skt)—Oblation—Hoä ma. Rituals of a sect: Rules of a sect—Toâng nghi. Rival: Competitor—Opponent—Ñòch thuû—Ñoái thuû. Rivals of equal skill: Kyø phuøng ñòch thuû. River of affliction: See Phieàn Naõo Haø. River of birth-and-death: Sanh Töû Haø—Doøng soâng sanh töû luaân hoài. River of bondage: See Kieát Haø. River of burial: Thuûy taùng xuoáng soâng (taäp tuïc cuûa ngöôøi AÁn thöôøng thaû xaùc ngöôøi cheát xuoáng soâng Haèng). River of desire: See AÙi Haø. River of Fire: See Hoûa Haø. River of grace: See AÂn Haø. Rivers in India: The four rivers in India—See Töù Haø. River of lava: See Hoâi Haø. River of misery: See Khoå Haø. River spirit: Thaàn Soâng—Chuû Haø Thaàn. Rnam shes kyi phung po (tib): Vijnana-skandha (skt)—Thöùc Uaån—Consciousness group. Roâ (jap): 1) Leakage: Asrava (skt)—Discharge— Defilements, outflows, or binding influences—See Laäu Hoaëc. 2) Twelfth month in lunar calendar: Thaùng möôøi hai aâm lòch—See Thaäp Nhò Nguyeät. Roads are different but they lead to the same destination: Ñöôøng ñi khaùc nhöng cuøng veà moät choã—See Dò Loä Ñoàng Qui. Road of effort: See Gia Haønh Ñaïo. Road to success: Road power—See Nhö YÙ Tuùc. Roam (v): Ñi lang thang (tieâu dao töï taïi). Roam about: Ranger—Wander about—Lang thang ñaây ñoù. Roam from place to place: Du phöông Roam for pleasure: Vikridita (skt)— To amuse— To enjoy—To play—Du hyù. Roam in space: As do the devas of the sun, moon etc—Du hö khoâng—Du hö khoâng thieân. Roam about leisurely in the blissing world: Be at leisure in the blissing world—Tieâu dao mieàn Cöïc Laïc. Roam where one will: Tieâu Dao Töï Taïi—To go anywhere at will—Töï taïi ñeán ñi baát cöù choã naøo

tuøy yù. Roaming immortal: Roaming rsi—Du haønh tieân. Roaming monks: Vaân Naïp—Homeless monks— Du Taêng—Assembly brothers of the clouds and waters—See Vaân Chuùng Thuûy Chuùng. Roaming monk without fixed abode: See Daõ Baøn Taêng. Rob (v): AÊn cöôùp—To loot. Roâba tekkon (jap): Roâba shinsetsu (jap)—Old Woman Zen—See Laõo Baø Thieàn. Roâba-Zen (jap): Grandmother Zen—See Laõo Baø Thieàn and Old Woman Zen. Robbed: Bò cöôùp boùc. Robbers: Taëc (nhöõng teân cöôùp). Robber-karma: See Nghieäp Taëc. Robbery (with article “the”): Ñaïo—Keû cöôùp. Robbery hatred: Hurtful to life and goods—Oaùn taëc. Robe: See Y AÙo. Robes annually supplied to monks and nuns: Kathina (skt)—See Coâng Ñöùc Y. Robe and bowl: Y Baùt. Robe of cast-off rags: Monk’s robe—See Phaán Taûo Y. Robe of deliverance: Monk’s robe—Ñaïi giaûi thoaùt y—Giaûi thoaùt y (aùo cuûa nhaø sö). Robe and the dharma: Y aùo vaø giaùo phaùp cuûa Phaät—The robe and the Buddha-truth (dharma). Robe of five patches: See Tieåu Nguõ Ñieàu. Robe free of dust: Boä y giuõ boû buïi traàn—See Ly Traàn Phuïc. Robe free of taint: Boä y giuõ boû ueá tröôïc cuûa traàn tuïc—See Ly Nhieãm Phuïc. Robes of going and returning: Okan-E (jap)— Vaõng Hoaøn Y—Cloth used as a funeral shroud and then brought back to the monastery after the ceremony—Moät taám vaûi duøng ñeå lieäm ngöôøi cheát, ñeán khi xong nghi leã thì phaûi traû laïi cho töï vieän. Robe for going among the Sangha: Uttarasanga (skt)—Chu-e (jap)—See Y Nhaäp Chuùng. Robe made of patches: Monks’ robe—Baù naïp y. Robe of merits: Kathina (skt & p): The garment of merits—See Coâng Ñöùc Y. Robe of patience: Enduring-humiliation robe— See Nhaãn Nhuïc Y. Robe made of translucent, shiny, silky, or colorful material: To commit an offence involves

6100 Release and Expression of Regret—Y aùo laøm baèng caùc loaïi vaûi moûng, boùng loaùng, trôn möôùt vaø maøu saéc röïc rôõ laø phaïm giôùi xaû ñoïa (buoâng boû vaø phaùt loà saùm hoái). Robe of rags: Phaán Taûo Y—Phaán Taûo—See Phaán Taûo Y. Robe of Transmissioni: A Dharma robe passed from a Zen master to a disciple as a symbol of Dharma transmission. Bodhidharma bestowed the original robe of transmission on his heir, Hui-k'o (487-593), designating him as the Second Chinese Patriarch—See Truyeàn Phaùp. Robe without form: See Voâ Töôùng Y. Robinson, Richard Hugh (1926-1970): American scholar of Buddhism who established the first graduate degree program in Buddhist Studies in the U.S.A. at the University of WisconsinMadison, which has trained a number of prominent buddhologists. He is best known for his work on Madhyamaka, particularly his Early Madhyamaka in India and China—Moät hoïc giaû Phaät giaùo ngöôøi Myõ, ngöôøi ñaõ saùng laäp ra chöông trình toát nghieäp veà Phaät Hoïc taïi Myõ taïi tröôøng Ñaïi Hoïc Wisconsin-Madison, ngöôøi ñaõ giaùo huaán moät soá nhaø Phaät Hoïc noåi tieáng. OÂng noåi tieáng vôùi taùc phaåm Trung Quaùn, ñaëc bieät laø Trung Quaùn taïi AÁn Ñoä vaø Trung Hoa. Rock: Stone—See Thaïch. Rock Bearer Ghost King: Quyû Vöông Phuï Thaïch. Rock Garden: Dry landscape garden constructed of stone, sand, and moss, which are a form of Zen art. Known in Japanese as "Kare sansui" (Dry mountain and water), rock gardens are a common feature in Zen monasteries. The most famous examples include the gardens at Ryoâan-ji and Kokedera, both in Kyoto—Phong caûnh khoâ trong vöôøn ñöôïc kieán truùc bôûi ñaù, caùt vaø rong reâu, moät hình thöùc ngheä thuaät Thieàn. Thuaät ngöõ Nhaät Baûn laø "Kare sansui" (Sôn Thuûy Khoâ), nhöõng khu vöôøn chæ coù ñaù laø neùt ñaëc tröng trong caùc Thieàn vieän. Thí duï noåi tieáng nhaát goàm nhöõng khu vöôøn taïi caùc töï vieän Ryoâan-ji vaø Kokedera, caû hai ñeàu toïa laïc trong vuøng Ñoâng Ñoâ, Nhaät Baûn—For more information, please see Kare sansui. Rock kalpa: A very long kalpa—See Baøn Thaïch Kieáp. Rod (n): Caây roi.

Roga (p): Disease—Illness—Beänh hoaïn. Roga-atura (p): A sick person—Beänh nhaân. Rogahari (p): A physician—Thaày thuoác. Roâhachi (jap): See Phaät Thích Ca Thaønh Ñaïo. Rohana (skt): Laâu Haùn—Name of an Indian monk—Teân cuûa moät vò Taêng AÁn Ñoä. Roâhatsu (jap): The eighth day of the twelfth lunar month. Roâhatsu is the day East Asian Buddhists celebrate as Bodhi Day, the day on which the historical Buddha attained enlightenment—See Phaät Thích Ca Thaønh Ñaïo. Roâhatsu sesshin (jap): A week-long period of intensive meditation practice, an intensive period of seated meditation—See Tuaàn Leã Quaùn Nieäm. Rohini (skt): Rohini River in India: Soâng Loâ Mieän Ni ôû AÁn Ñoä—Taát, teân cuûa moät trong 28 choøm sao: See Twenty eight constellations. Rohitassa-sutta (p): Sutra to Rohitassa, Anguttara Nikaya IV.45—Kinh Giaùo Giôùi Rohitassa, Taêng Nhaát A Haøm, IV.45. Rohu (skt): Name of an ancient city—See Haït La Haàu. Rokkon (jap): Sadindriya (skt)—Six organs of sense—See Luïc Caên. Roku Chiji: Toâhan (jap): The six stewards—See Stewards. Roâku Choâsu (jap): Seihan (jap)—The group of six senior monks who assist the abbot in the spiritual aspects of the monastic community. These prefects help train the community in meditation, monastic discipline, ritual procedures, and the study of religious texts. The prefects include the offices of chief seat (shuso), scribe (shoki), sutra prefect (zoâsu), guest prefect (shika), bathkeeper (chiyoku), and prefect of the Buddha hall (chiden). They are also referred to as the Western rank because they work in the Western area of the monastery. Their counterparts in the Eastern rank (tohan) are called the six stewards (Roku chiji)—Nhoùm saùu vò Taêng cao tuoåi haï phuï taù cho vò truï trì lo veà phöông dieän taâm linh cho coäng ñoàng Taêng Ni chuùng trong töï vieän. Nhöõng vò tröôûng ban naøy giuùp Taêng Ni chuùng trong vieäc tu taäp thieàn ñònh, giôùi luaät töï vieän, phöông thöùc nghi leã, vaø nghieân cöùu caùc vaên baûn toân giaùo. Nhöõng vò tröôûng ban naøy bao goàm Thuû Toïa, Thö Kyù, Taøng Kinh Caùc Taêng, Khaùch Taêng, Taåy Thaùo Phoøng Taêng (troâng coi nhaø taém), vaø Phaät ñieän Taêng. Hoï

6101 coøn ñöôïc goïi laø Taây Ban. Nhoùm ñoái dieän vôùi hoï laø Ñoâng Ban—See Taây Töï and Stewards. Rokudai (jap): Six elements—Luïc Giôùi—Saddhatavah (skt)—See Luïc Ñaïi. Rokudo (jap): Six paramitas—See Luïc Ñoä Ba La Maät. Rokudoâ (jap): Sad-marga (skt)—Sadakula (skt)— Rikdruk (tib)—Six paths—The six ways or conditions of sentient existence—See Luïc Ñaïo. Rokudoâ-no-Inga (jap): Luïc Ñaïo Nhaân Quaû—The six states through which we pass according to the law of cause and effect—See Luïc Ñaïo. Rokugatsu (jap): The sixth month, was an uncomfortably hot time in Southern Asia—Thaùng thöù saùu trong naêm, thôøi gian noùng nöïc khoù chòu nhaát taïi vuøng Nam AÙ. Rokugun-Tokushi (jap): Luïc Quaàn Thoác Töû— See Band of six shavelings. Rokujin (jap): Six gunas—Six dusts—The six sense objects—See Luïc Traàn. Rokujinzu (jap): Abhijna or Sadabhijna (skt)—Six miraculous or transcendental powers—Six magical penetrations—Six superknowledges— See Luïc Thoâng. Roku Jizoâ (jap): Six Bodhisattvas in the Ti-Tsang group of the Garbhadhatu—See Luïc Ñòa Taïng. Roku-Jo (jap): The six emotions arising from the six organs of sense—See Luïc Tình. Rokumon (jap): Sadindriya (skt)—Six organs of sense—See Luïc Caên and Luïc Nhaäp. Rokumotsu (jap): The eight requisites (Attha Parikkhara)—The eight items that monks are traditionally allowed as personal property. These include the the double robe, the upper robe, the under robe, a strainer or filter, a begging bowl, knife, needle, belt—Taùm thöù caàn thieát cuûa chö Taêng theo truyeàn thoáng cho pheùp nhö laø taøi saûn cuûa hoï. Ñoù laø y taêng giaø leâ, y vai traùi, y noäi, ñoà loïc nöôùc, baùt khaát thöïc, dao, kim may, vaø daây nòt. Rokuon-ji (jap): See Golden Pavilion. Rokushi (jap): The six heretical masters—See Luïc Sö Ngoaïi Ñaïo. Rokushi-Gedo (jap): Sat-sastara (skt)—The six heretical masters—See Luïc Sö Ngoaïi Ñaïo. Roku-Shiki (jap): Sad-vijnana (skt)—Six conceptions (consciousnesses)—See Luïc Thöùc. Rokushu (jap): The six miserable states through

which we pass according to the law of cause and effect—Saùu traïng thaùi khoå ñau maø chuùng ta traûi qua ñuùng theo luaät nhaân quaû—See Luïc Ñaïo. Rokushuâ (jap): The six Mahayana schools in Japan—See Luïc Toâng Ñaïi Thöøa Nhaät Baûn. Rokuso (jap): Rokuso-Daishi (jap)—Luïc Toå—See Hueä Naêng Ñaïi Sö. Rokuso-Hobo-Dangyo (jap): The Platform Sutra of the Sixth Patriarch’s Dharma-Treasure— See Kinh Phaùp Baûo Ñaøn. Rokuso-Daishi (jap): Liu-tsu-Ta-shih (chi)—Sixth Patriarch—Luïc Toå Hueä Naêng—See Hueä Naêng Ñaïi Sö. Rokuso Dankyoâ (jap): Liu-Tsu-Ta-Shih-Fa-PaoT’an Ching—Platform Sutra of the Sixth Patriarch—See Luïc Toå Ñaøn Kinh. Rokuten (jap): The six heavens of the world of volition—See Luïc Duïc Thieân. Roku-Yoku-Ten (jap): The six heavens of the world of volition—See Luïc Duïc Thieân. Role of the Buddha in Zen traditions: See Vai Troø Cuûa Ñöùc Phaät Trong Truyeàn Thoáng Thieàn Toâng. Roll (v) the Law-wheel or preaching: Turning the Dharma wheel—Thuyeát phaùp. Roll (v) rice into a ball in eating: See Suyeån Thöïc. Roll of silk: Moät cuoän tô—See Coâng AÙn Nhaát Leä Ty. Rolling of drums Buddha: Amita-dundubhisvararaja-dharani (skt)—Coå AÂm Thanh Vöông. Rolling onwards of the Law-wheel: The first years teaching of Hinayana, four axioms (Töù Ñeá) and unreality (Khoâng)—See Chuyeån Phaùp Luaân. Ron (jap): Abhidharma (skt)—Commentaries—A Japanese term for a commentary on a Buddhist sutra, or discussions of Buddhist philosophy or metaphysics—See Luaän. Ronen (jap): Year of the Donkey in Japanese. Something that will never occur, since there is no Year Of The Donkey in the traditional calendar used in East Asia—Trong tieáng Nhaät coù nghóa laø Naêm Con Löøa. Vieäc khoâng bao giôø xaûy ra vì trong lòch truyeàn thoáng cuûa Ñoâng AÙ khoâng coù Naêm Con Löøa. Rongi (jap): Upadesa (skt)—Theoretical discourse—See Luaän Nghóa.

6102

Roânoâ Soâtoâ (jap): Lao-na Tsu-teng—See Ñaïi Hoaèng Laõo Na Töø Ñaêng Thieàn Sö. Room (n): Caên phoøng. Room of forbidden access: Gynaeceum—Live in seclusion in a room—Caám phoøng. Room for guest monks: See Ñaùn Quaù Lieâu. Root (n): Mula (skt)—Basis—Origin—Caên ñeá— Caên reã. Root of action: Original action—See Boån Haïnh. Root aggregate: Mula-tikaskandha (skt)—Caên Baûn Uaån—Uaån goác. Roots of bodhisatva development: Chuûng Taùnh. Root and branch: Root and twigs—First and last—Beginning and end—Baûn maït. Root of consciousness: Mula-vijnana (skt)— Basic or fundamental consciousness—See Caên Baûn Thöùc. Roots of contention: Vivada-mulani (p)— Traùnh caên. Root of defilement: Taïp Nhieãm Caên Baûn—Goác cuûa taïp nhieãm. Root of delusion: Origin of delusion—Boån hoaëc. Root of desire: See AÙi Caên. Root of doubt: See Nghi Caên. Roots of goodness: Thieän caên—See Thaäp Thieän and Thaäp Thieän Nghieäp. Root of happiness: Goác reã cuûa haïnh phuùc—The root of our happiness is our own mind, not the external phenomena. Root Lama: Tsa way lama (tib)—Thaày boån sö— See Boån Sö. Root for life: Meänh Caên—See Root or reincarnation. Root of memory: Smrtindriya (skt)—Organ of memory—Nieäm Caên. Root of Merit and virtue: Good roots—Thieän caên. Root of misery: See Khoå Boån. Root of moral life: Root of religious power—See Ñöùc Boån. Root or origin delusion: See Boån Hoaëc. Root of all phenomena is mind: See Duyeân Khôûi Chö Phaùp Caên Baûn Vi Taâm Phaùp. Roots-powers-limbs of truth-path: Kon-RikiKaku-Do (jap)—Caên Löïc Giaùc Ñaïo—The term refers to the following: the five roots (belief, diligence, mindfulness, balance, wisdom); the five

powers arising from the above mentioned five roots; the seven limbs of the balanced state or truth (selection of Dharma, diligence, joy, entrustment, detachment, balance, and mindfulness); and the noble eightfold path (right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, right state of balance)—See Nguõ Caên, Nguõ Löïc, Thaát Giaùc Chi, and Baùt Chaùnh Ñaïo. Root of one’s present lot: See Tuùc Caên. Root of pride: Maïn Caên Baûn—Goác cuûa söï kieâu maïn. Root of reincarnation: Basis for life—See Meänh Caên. Root of religious power: Root of the moral life— See Ñöùc Boån. Root of sin: See Toäi Caên. Root of all things: The fundamental vijnaøna— See Boån Thöùc. Root of transgression: Goác cuûa toäi loãi—See Toäi Caên. Root and twigs: Beginning and end—First and last—Root and branch—See Boån Maït. Root wheel: The Avatamsaka (Wreath)—Caên baûn Phaùp Luaân laø Hoa Nghieâm. Root of wisdom: See Tueä Caên. Rootless consciousness: Ahetukacittani (p)— Taâm voâ nhaân. Rootless functional consciousness: Voâ nhaân duïng taâm. Rope of life: See Meänh Thaèng. Ropparamitsu (jap): Sadparamita (skt)—Six Paramitas—Six virtues of perfection: charity of giving (fuse haramitsu), observing the precepts (jikai), perseverance (ninninku), energy (shoâjin), meditation (zenjoâ), and wisdom (chie)—See Luïc Ñoä Ba La Maät. Roruka (skt): Thaêng AÂm Thaønh—Name of a place in northern India—Teân cuûa moät nôi trong vuøng Baéc AÁn. Rosan Dokan (jap): La Sôn Ñaïo Nhaân—Name of a monk. Rosary (n): Maølaø (skt)—Garland—Chuoãi traøng haït. Rose-apple tree: Caây hoàng taùo. Rose lotus: Padma (skt)—Sen hoàng. Roâshi (Jap): Old-aged master or or a respecful

6103 form of address for a Zen master. In its broadest sense, Japanese may use the title "Roshi" to refer to any senior or old monk. In the Soâtoâ sect today, it is often used in this manner, especially by younger monks as a polite form of address for the senior monks holding official positions at a monastery. While in the Rinzai sect, only the abbot of a major monastery is addressed as Roshi—Moät vò Taêng coù tuoåi hay caùch goïi toân kính ñoái vôùi moät vò Thieàn sö. Trong nghóa roäng nhaát cuûa noù, ngöôøi Nhaät coù theå duøng danh hieäu "Roshi" ñeå chæ cho moät vò Taêng cao tuoåi haï. Ngaøy nay trong phaùi Taøo Ñoäng, danh hieäu "Roshi" ñöôïc duøng theo caùch naøy, ñaëc bieät bôûi nhöõng vò Taêng treû nhö laø moät hình thöùc lòch söï ñeå goïi nhöõng vò Taêng cao tuoåi haï ñang giöõ nhöõng chöùc vuï taïi moät Thieàn vieän. Trong khi ñoù thì toâng Laâm Teá chæ nhöõng vò truï trì moät töï vieän chính môùi ñöôïc goïi laø "Roshi"—See Laõo Sö. Roâshoâ-no-memmoku (jap): The primordial naturalness, a Zen expression for the state of childlike innocense—See Boån Nhieân. Roso Houn (jap): Lu-tsu Pao-yun—Luzu Baoyun—See Loã Toå Baûo Vaân Trì Chaâu Thieàn Sö. Rotation of words: Wheel of words—See Töï Luaân. Roudraka (skt): Uaát ñaø la. Rough and evil park: See Thoâ AÙc Uyeån. Rough speech: Parusavaca (skt)—Noùi lôøi thoâ loã (coäc caèn)—See Thoâ Ngoân. Roughness: Saùp xuùc hay thaáy thaân theå goà gheà. Round altar: See Vieân Ñaøn. Round of births and deaths: Voøng Sanh Töû. Round and bright doctrine: See Vieân Minh Cuï Ñöùc Toâng. Round doctrine: Perfect teaching—Ñoán giaùo— See Vieân Giaùo. Round Doctrine of the Great Vehicle: See Vieân Giaùo. Round enlightenments: Engaku (jap)—Perfect enlightenments—See Vieân Giaùc. Round moon form: En-Getsu-So (jap)— Roundness of the moon—Vieân Nguyeät Töôùng. Round of rebirths: Samsaøra (p & skt)—Luaân hoài sanh töû (voøng troøn sinh hoùa cuûa taäp khí haønh nghieäp). Round of mortality: Bhavacakra (skt)—Wheel of

birth and death—Sanh Töû Luaân—The wheel of existence, or the round of births and deaths— Baùnh xe luaân hoài sanh töû hay quaû baùo sanh töû xoay chuyeån khoâng ngöøng—See Höõu Luaân. Round realization Dharani: Engaku-Darani (jap)—Vieân Giaùc Ñaø La Ni. Round of rebirths: Voøng taùi sanh. Round school of Buddhism: Vieân toâng—Round teachings or the sect of the complete or final Buddha-truth, i.e. T’ien-T’ai—See Enshuâ. Round teachings: Vieân toâng—Complete perfect doctrine or teaching—Round Doctrine—See Enshuâ and Vieân Giaùo. Roundness of the moon: En-Getsu-So (jap)— Round moon form—Vieân Nguyeät Töôùng. Rovura (skt): Raurava (skt)—Hell of shrieking— See Khieáu Hoaùn. Roya Ekaku (jap): Lang-yeh Hui-chueh—Langye Huijue—See Lang Nha Hueä Giaùc Thieàn Sö. Royal (a): Thuoäc veà hoaøng toäc. The Royal Buddha of shining flames: Flaming brightness (Amitabha with his virtues)—Phaät Quang Dieäm Vöông. Royal charter board: Bieån saéc töù. Royal chartered pagoda: Chuøa ñöôïc saéc töù (aân vua ban). Royal city: Hoaøng thaønh. Royal days: Vöông nhaät—See Baùt Vöông Nhaät. Royal family: Hoaøng toäc—Imperial family. Royal feast: See Vöông Thieän. Royal garment: Quaàn aùo cuûa hoaøng toäc. Royal law: See Vöông Phaùp. Royal mother: Vöông maãu. Royal mother of the West: Taây Vöông maãu. Royal palace: Citadel—Thaønh noäi. Royal-recognized monk: See Taêng Cang. Royal rsi: See Vöông Tieân. Royal temple: Inner temple—See Noäi Töï. Royal tombs: Laêng vua. Rozan (jap): Loâ Sôn—Mount Lu—See Lu-shan. Rsabha (skt): 1) See Laëc Sa Baø. 2) Ngöu Vöông: Töø ngöõ aùm chæ Ñöùc Phaät —The king of bulls, a term applied to the Buddha. Rsabhanatha (skt): Ngöu Tieâu—See Ngöu Vöông. Rsi (skt): Heavenly fairies—Immortals—Deva

6104 genii—See Tieân. Rsigrama-vihara (skt): Tieân Nhaân Tuïc Laïc Tònh Xaù—Name of a monastery in India. Rsipatana (skt): Isipatana (p)—Site of the famous Deer Park—Thieân Nhôn Vieân—Khu vöôøn cuûa chö thieân ñoïa xöù. Rsi-rsi (skt): Thaáu Thò—Visual clairvoyance— Ability to see very distant things. Rsivadana (skt): Mrgadava or Saranganatha (skt)—Deer park—Loäc uyeån (vöôøn nai). Rsivatana (skt): See Rsivadana. Rtsa (skt): The path inside the body—Ñaïo quaûn— See Löïc Tuyeán. Rtu-niyama (skt): Ñònh Luaät Vaät Lyù—Law of physical events—Lawfulness of the physical events(skt)—Physical principles. Rub the body with incense: Ñoà Höông—To rub the body with incense or scent to worship Buddha—Xoa höông leã Phaät. Rub the crown: Predict Buddhahood—See Thoï Kyù. Rub one’s eyes: Chaø xaùt vaø ñoâi maét. Rub out the traces of past impurity and enter into the profundity of Buddha: See Phaát Tích Nhaäp Huyeàn. Ruci (skt): Lö chí. Rucika (skt): See Laâu Chí Phaät. Ruciraketu (skt): Dieäu Taøng—Bodhisattva Ruciraketu—Teân cuûa moät vò Boà Taùt—Name of a Bodhisattva. Rudimentary aspect of the Buddha: Thoâ Töôùng Phaät. Rudita (skt): See Laâu Chí Phaät. Rudra (skt): Loã Ñaït La—Terribly evil—Cöïc kyø xaáu aùc—See Haéc Thieân. Rudraka (skt)—Udraka (skt)—Uddaka (p)—Uaát ñaø la. Rudraksa (skt): Kim Cang Töû—A seed similar to a peachstone used for beads—Haït kim cang ñeå laøm chuoãi. Rudrayana (skt): See Tieân Ñaïo. Ruegg, David Seyfort: See David Seyfort Ruegg. Ruffle someone: Agitate someone—Laøm ai dao ñoäng. Rufu-Bon (jap): The popular edition—Löu boá boån (baûn löu haønh). Ruhana (p): Growing—Rising—Söï moïc leân.

Ruhati (p): To grow—Moïc leân. Ruin something: Decay or rack. something—Huûy hoaïi ñieàu gì. Ruining the pure conduct of others: Phaù phaïm haïnh cuûa ngöôøi khaùc—See Phaù Tha Phaïm Haïnh. Ruiyan Shiyan: Zuigan Shigen (jap)—Jui-yenShih-yen—See Thoaïi Nham Sö Ngaïn Thieàn Sö. Rujia (jap): Nho Gia—Confucian scholar. Rule (v): To govern—Cai trò. Ruler (n): Ngöôøi cai trò—King—Vua. Ruler of the earth Bodhisattva: Dharanimdhara (skt)—Holder of the earth Bodhisattva—Trì Ñòa Boà Taùt—See Trì Ñòa. Ruler of the eighth hot hell: See Ñoâ Thò Vöông. Ruler over the fire star (Mars): See Hoûa Ñöùc Tinh Quaân. Rulers of Hades: Minh Quan (nhöõng chöùc quan nôi coõi ñòa nguïc). Ruler of the Hot Hell: Ñoä Thò Vöông. Ruler of the moon: Candradeva or Somadeva (skt)—Nguyeät Thieân. Ruler of the wheels: Cakravarti (skt)—Luaân Vöông—Of whose chariot roll everywhere without hindrance—See Chuyeån Luaân Vöông. Ruler of the world: Cakravarti-raja (skt)—Vöông vò—Trì Theá Boà Taùt—Bodhisattva Ruler of the World. Rules: Giôùi luaät—Precepts—Commandments. Rules of action: See Haønh Nghi. Rules of an assembly: Hoäi Thöùc—The manners, customs of an assembly, or community—Phöông thöùc hay quy luaät cuûa giaùo ñoaøn. Rules of behavior: Taùc Phaùp—Quy taéc xöû söï. Rules in Buddhism: Precepts—See Giôùi. Rules of ceremonies: See Luaät Nghi. Rules of conduct: Luaät haønh. Rules and conducts of a mendicant: Dhutaguna (skt)—Dhutanga (skt)—See Ñaàu Ñaø. Rules for confession: See Saùm Nghi. Rules for confession and pardon: See Saùm Nghi. Rules of behavior of Great Enlightening Beings: Luaät nghi cuûa chö Ñaïi Boà Taùt. Rule of law: Giôùi luaät—Rules—Precepts. Rules and laws: Luaät Phaùp—Luaät vaø phaùp. Rules for monks and nuns: Luaät Tyø Kheo—See Cuï Tuùc Giôùi Tyø Kheo.

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Rules for nuns: Cuï Tuùc Giôùi Tyø Kheo Ni. Rule and observance: See Quyû Trì. Rules of the perfect morality: Moral precepts— See Giôùi Ba La Maät. Rules of the perfect morality of Bodhisattvas: Sila-paramita (skt)—Giôùi Ba La Maät cuûa chö Boà Taùt—See Giôùi Ba La Maät. Rule of prayer: Qui taéc caàu nguyeän. Rules and prohibitions: Giôùi luaät vaø ñieàu caám (trong toân giaùo). Rules for repentance and confession: Hoái Saùm Phaùp—Nghi thöùc phaùt loà saùm hoái toäi loãi. Rules of training: Hoïc Xöù. Rules in various forms: Commandments or precepts in their various forms—See Giôùi Töôùng. Rules given in the Vinaya for settling disputes: Saptadhikarana-samatha (skt)—Luaät hoøa giaûi hay phaùp duøng ñeå hoøa giaûi moãi khi coù söï tranh caõi giöõa chö Taêng—See Thaát Dieät Tranh Phaùp. Rules which are suitable to local conditions: Vinaya (skt)—See Tuøy Phoøng Tyø Ni. Ruling principle: Siddhanta or Hetu (skt)— Fundamental law—Essential elements—Lyù. Run after: Theo ñuoåi—Everyone, from the smallest insect to the greatest king, ran after pleasures—Moïi loaøi, töø con coân truøng nhoû nhaát ñeán oâng vua vó ñaïi, ñeàu chaïy theo caùc thuù vui duïc laïc. Run away: Flee—Troán chaïy—In any circumstances, it is best to run away, not to confront—Trong moïi hoaøn caûnh, toát nhaát laø neân boû ñi, chöù khoâng neân ñoái ñaàu. Run into conflicts: Ñi ñeán xung ñoät hay maâu thuaãn. Run down someone (v): Decry—Discredit— Vilify—Phæ baùng. Run helter-skelter: See Ñoâng Boân Taây Taåu. Run hither and thither in the samsara: Ba Ba— Chaïy voøng voøng (trong voøng luaân hoài sanh töû). Run to the mountain: Ngöôøi chaïy leân nuùi. Run to the ocean: Keû khaùc chaïy xuoáng bieån. Running exercises in Zen monasteries: Thieàn Taåu—Taäp chaïy trong Thieàn ñöôøng—In some Zen monasteries the running exercise is still carried on. At a signal from the director the monks rise after an hour's meditation and run rapidly round the hall in a circle, following one another. In this

they are told to keep their heads up and their eyes in front. Then, after several minutes, another given signal from the director they all stand perfectly still and sit down again and proceed with their meditation. Sometimes there is only walking, and then they go quietly in single line with the hands on the chest, one over the other—Trong moät vaøi Thieàn vieän, baøi taäp chaïy trong Thieàn ñöôøng vaãn coøn ñöôïc aùp duïng. Sau moät giôø toïa thieàn, vò giaùm Thieàn ra daáu, caùc Thieàn Taêng ñoàng ñöùng leân vaø chaïy voøng quanh Thieàn ñöôøng, ngöôøi naøy noái tieáp ngöôøi kia, ñaàu ngaång leân, maét höôùng veà phía tröôùc. Roài sau vaøi phuùt, vò giaùm Thieàn laïi ra daáu, taát caû caùc Thieàn Taêng ñöùng yeân vaø laïi ngoài xuoáng ñeå tieáp tuïc thieàn taäp. Thænh thoaûng chæ coù Thieàn haønh, chö Thieàn Taêng thöïc taäp Thieàn haønh baèng caùch ñi haøng moät, moät caùch yeân laëng, ñeå hai baøn tay leân ngöïc, baøn tay naøy aùp leân baøn tay kia. Rupa (skt): Material—Form—Hình töôùng cuûa vaät chaát—Appearance—Object—See Saéc. Rupa-arammana (p): A visible thing—Vaät höõu hình. Rupa-Arupa (skt): Material and formless—Hình töôùng vaø khoâng hình töôùng—See Saéc and Voâ Saéc. Rupabhava (p): The Brahma world—Theá giôùi Phaïm Thieân. Rupa-bhavo (p): Becoming in the world of form—Saéc höõu. Rupa-bhumi (p): Rupadhatu, or rupaloka (skt)— Form realm—Coõi höõu hình—See Saéc Giôùi. Rupa-brahmaloka (p): Saéc Giôùi Thieân—Heavens of form—See Saéc Giôùi Thaäp Baùt Thieân. Rupa-dharma (skt): Form element—Saéc phaùp. Rupa-dhatu (skt): Rupavacara, or rupaloka (skt)—World of form or material world—See Saéc Giôùi. Rupa-dhyana (skt): Rupa-jhana (p)—See Saéc Giôùi Thieàn. Rupas as the greater, the ego the smaller or inferior, and the ego as dwelling in the rupa: Saéc laø lôùn, ngaõ laø nhoû; ngaõ truï trong saéc. Rupa-jhana (p): Rupa-dhyana—See Saéc Giôùi Thieàn. Rupa-jivitindriya (skt): Saéc Meänh Caên—Vital power of physical faculties—Sinh löïc cuûa khaû naêng theå xaùc. Rupakaya (skt): Zuk kyi ku (tib)—Form-body— See Saéc Thaân.

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Rupa-khandha (p): Saéc aám—The skandha of rupa—See Saéc Uaån. Rupalakshana (skt): Material appearance— External manifestation—See Saéc Töôùng. Rupa-loka (skt): The world of fine form—RupaDhatu—See Saéc Giôùi. Rupam eva sunyata, sunyataiva rupam (p & skt): See Saéc Töùc Thò Khoâng, Khoâng Töùc Thò Saéc. Rupananda (p): Nice Pond—Name of the younger sister of the Buddha—Teân cuûa ngöôøi em gaùi cuûa ñöùc Phaät. Rupani (skt): Forms—Material—See Saéc Phaùp. Rupa, the organized body, as the ego: Saéc laø Ngaõ. Ruparaga (skt): Bond of loving of form—Desire for fine material existence—See Saéc AÙi Keát. Ruparammana (skt): The visible object—The visual object—See Saéc Sôû Duyeân. Rupasampatti (p): Beauty—Saéc ñeïp. Rupa-skandha (skt): Rupa-khandha (p)—Saéc aám—Aggregate matter or the skandha of form— See Saéc Uaån. Rupa-sutta (p): Sutra on Forms, Samyutta Nikaya XXVII.2—Kinh Saéc—Kinh noùi veà hình töôùng cuûa vaät chaát, Töông Öng Boä XXVII.2. Rupasvabhava (skt): Saéc Töï Töôùng—The selfnature of the external world—Töï tính cuûa theá giôùi beân ngoaøi. Rupa-tanha (p & skt): Craving for the world of form—Saéc aùi—Tríu meán saéc giôùi. Rupavacara (skt): Rupadhatu (skt)—See Saéc Giôùi. Rupavacara-citta (p): Consciousness of the finematerial sphere—Mind that clings to the realm of form—Taâm Luyeán AÙi Saéc Giôùi. Rupavacaram (p): Taâm Saéc Giôùi—Fine-materialsphere consciousness. Rupa-vajra-bodhisattva (skt): Saéc Kim Cang Boà Taùt—Name of a Bodhisattva. Rupavantu (p): Handsome (a)—Ñeïp ñeõ. Rupa-visaya (skt): Material objects—See Saéc Caûnh. Rupya (skt): A Loä Ba—Baïc—Silver. Ruri (jap): Vaidurya (skt)—Löu Ly—Lapis lazuli, a semiprecious stone that is usually rich azure blue. In ancient India it was a symbol of excellence—Moät loaïi ñaù khaù quí, thöôøng coù maøu

xanh. Trong thôøi coå AÁn Ñoä, noù laø moät bieåu töôïng cuûa söï öu tuù. Rush about forever in the Samsara: Ba Ba Kieáp Kieáp—Chaïy voøng maõi trong voøng luaân hoài sanh töû. Ruta (skt): Loã Ña—Tieáng noùi lôùn—A loud sound, or voice. Ruten (jap): Samsara (skt)—Wandering—Lang thang (löu chuyeån khoâng muïc ñích). Ryoâan-ji (jap): Name of an important Rinzai Zen temple, located in northwestern Kyoto and famous for its lovely garden. The temple was built under the patronage of the daimyoâ, or military leader, Hosokawa Katsumoto (1430-1473) in 1450. Hosokawa invited Giten Genshoâ (1396-1465) to serve as its founding abbot. For many generations it was a significant branch temple of nearby Myoâshin-ji, but the temple suffered serious fire damage in the late eighteenth century and never recovered its former prominence. The Abbot's Garden, attributed to Soâami (?-1525), is commonly regarded as the finest example of a Zen dry landscape garden (kare sansui). Its deceptively simple construction includes only fifteen oddly shaped stones and raked white sand; it is devoid of vegetation except moss. It is sometimes pronounced "Ryuâan-ji"—Teân cuûa moät vò Thieàn töï quan troïng thuoäc toâng Laâm Teá, toïa laïc taïi vuøng taây baéc Ñoâng Ñoâ, Nhaät Baûn, noåi tieáng vôùi khu vöôøn dieãm leä cuûa noù. Ngoâi töï vieän naøy ñöôïc xaây döïng döôùi söï baûo trôï cuûa Hosokawa Katsumoto, moät vò laõnh ñaïo quaân ñoäi. Hosokawa cung thænh Thieàn sö Nghóa Thieân Huyeàn Chieáu laøm vò truï trì khai sôn. Traûi qua nhieàu theá heä, noù laø ngoâi chuøa chi nhaùnh cuûa Dieäu Taâm Töï gaàn ñoù, nhöng noù bò hoûa hoaïn taøn phaù vaøo theá kyû thöù XVIII vaø chaúng bao giôø ñöôïc truøng tu laïi ñöôïc heát nhöõng neùt noåi troäi xöa kia cuûa noù. Ngoâi vöôøn cuûa vò truï trì, ñöôïc cho laø cuûa Thieàn sö Soâami, thöôøng ñöôïc xem laø moät kieåu maãu cuûa phong caûnh khoâ trong khuoân vieân cuûa Thieàn vieän. Daùng veû xaây döïng ñôn giaûn beà ngoaøi cuûa noù chæ goàm coù 15 taûng ñaù coù hình thuø khaùc laï vaø moät môù caùt traéng ñöôïc gom laïi; ngoaïi tröø rong reâu ra coøn thì khoâng coù caây coái gì caû. Ryo-Chi-Shin (jap): Löï Tri Taâm—Considering and recognizing mind—See Duyeân Löï Taâm. Ryoâ-ga-kyoâ (jap): Arya-saddharma-lankavatara-

6107 nama-mahayana-sutra (skt)—Lankavatara Sutra—See Kinh Laêng Giaø. Ryoâgen (jap): The head monk of the reading room (shuryoâ) at a Zen monastery. The Ryoâgen is responsible for supervising monks' conduct in the reading room, where they read, study, and have tea after meals. Also called "Ryoâshuso"—Vò Taêng troâng coi phoøng ñoïc saùch trong Thieàn vieän. Vò Taêng naøy giaùm saùt haïnh kieåm cuûa chö Taêng trong phoøng ñoïc saùch, khi hoï ñoïc kinh, nghieân cöùu kinh ñieån vaø duøng traø sau nhöõng böõa aên. Ryogen Zenji (jap): Singan-Shonin (jap)—See Löông Nguyeân Thieàn Sö. Ryoâgon-gyoâ (jap): Shurangama Sutra (skt)—See Kinh Laêng Nghieâm. Ryoâgon-ju (jap)—Shurangama dharani—See Shurangama Mantra. Ryoâ-gon-kyoâ (jap): Surangama Sutra (skt)—See Kinh Laêng Nghieâm. Ryo-Jusen (jap): Grdhrakuta (skt)—Thöùu Sôn— Vulture Peak—See Linh Thöùu Sôn. Ryoâkan (jap): The Second Barrier, the second of three sets of koâan used by some Zen monasteries in medieval Japan (1185-1600)—See Kieán Thaønh Coâng AÙn, Maëc Nhieân Phuû Nhaän Coâng AÙn, and Coâng AÙn Nan Ngoä. Ryoâkan Daigu (jap): Daigu-Sochiku (jap)—See Löông Khoan Ñaïi Ngu Thieàn Sö. Ryoâkan Enkan (jap): Ryokan Enkan (jap)— Liang-shan Yuan-kuan (Wade-Giles Chinese)— Liangshan Yuanguan (Pinyin Chinese)—See Löông Sôn Duyeân Quaùn Laõng Chaâu Thieàn Sö. Ryoânen Myoâzen (jap): Ryonen (jap)—MyozenButsuju (1184-1225)—Minh Toaøn Thieàn Sö— Early Japanese Zen master of the Oryo lineage of Rinzai Zen; a student and dharma successor of Eisai Zenji, and the second master of Dogen Zenji. Myoâzen was born in Ise, an orphaned at age eight. He entered monastic life on Mount Hiei, where he studied Tendai Buddhist thought. After full ordination in 1199, he joined Eisai at Kennin-ji. There he practiced Zen meditation and eventually became Eisai's Dharma heir. Doâgen studied with him at Kennin-ji from 1217 to 1223. In 1223, Myoâzen went with Dogen to China, where he died after three years in T'ien-t'ung monastery—Thieàn sö Nhaät Baûn doøng Hoaøng Long, thuoäc toâng Laâm Teá; ñeä töû vaø truyeàn nhaân

noái phaùp cuûa thieàn sö Vinh Taây, vaø laø thaày thöù hai cuûa thieàn sö Ñaïo Nguyeân. Minh Toaøn sanh tröôûng taïi tænh Ise, trôû thaønh coâ nhi vaøo naêm 8 tuoåi. Sö vaøo chuøa treân nuùi Tyû Xan, nôi Sö tu hoïc theo giaùo thuyeát cuûa toâng Thieân Thai. Sau khi thoï cuï tuùc giôùi vaøo naêm 1199, Sö gia nhaäp Taêng chuùng cuûa Thieàn sö Minh Am Vinh Taây taïi Kieán Nhaân Töï. Taïi ñaây Sö tu taäp Thieàn vaø trôû thaønh Phaùp töû noái phaùp cuûa Thieàn sö Minh Am Vinh Taây. Thieàn sö Ñaïo Nguyeân Hy Huyeàn ñaõ theo hoïc Thieàn vôùi Sö taïi Kieán Nhaân Töï töø naêm 1217 ñeán naêm 1223. Naêm 1223, Sö cuøng Ñaïo Nguyeân sang Trung Hoa, ba naêm sau oâng thò tòch trong tu vieän Thieân Ñoàng (Trung Hoa). Ryonin (jap): Sö Löông Nhaãn (1027-1132), Phaät giaùo Nhaät Baûn. Ryosui (jap): Liang-Sui—Sö Löông Toaïi (Nhaät Baûn). Ryoâtan Soshin (jap): Ryutan-Shoshin (jap)— Lung-t'an-Ch'ung-hsin (Wade-Giles Chinese)— Longtan Chongxin (Pinyin Chinese)—See Long Ñaøm Suøng Tín Thieàn Sö. Ryozai Zen master: Thieàn sö Ryozai—Name of a Japanese Zen master—Ryozai first studied Zen with Kogetsu. Later he followed Hakuin, under whose guidance he attained awakening. When Ryozai came to Hakuin, the great teacher saw at once that he had an unusual capacity. Ryozai spent several years with Hakuin, eventually receiving his recognition as a Zen master. Thus Ryozai became the first of many teachers to be trained by the great Zen master Hakuin. Later on, however, Hakuin would say to people, "I gave Ryozai the seal of approval too soon. Because of this, he cannot master things now. If I had waited another three years before giving permission to teach, no one in the world would be able to criticize him." Someone asked Hakuin why he had given Ryozai approval so soon. The great master said, with deep regret, "At that time, I was only conscious of how difficult it is to find such an individual. I didn't realize it was too soon."— Tröôùc tieân Ryozai theo hoïc thieàn vôùi thieàn sö Kogetsu. Sau ñoù oâng theo Baïch AÅn Hueä Haïc, vaø döôùc söï höôùng daãn cuûa Baïch AÅn, Ryozai ñaõ ñaït ñöôïc giaùc ngoä. Khi Ryozai ñeán gaëp Baïch AÅn, vò ñaïi sö naøy ñaõ thaáy ngay caên khí khaùc thöôøng cuûa Ryozai. Sau nhieàu naêm tu hoïc vôùi Baïch AÅn,

6108 Ryozai ñaõ trôû thaønh ngöôøi ñeä töû ñaàu tieân ñöôïc Baïch AÅn aán chöùng vaø nhìn nhaän nhö moät thieàn sö ñaéc phaùp thaät thuï. Tuy vaäy, veà sau naøy thieàn sö Baïch AÅn ñaõ noùi vôùi ngöôøi ta raèng: "Toâi ñaõ aán chöùng Ryozai quaù sôùm! Anh ta chöa hoaøn toaøn laøo thoâng moïi thöù. Neáu ta chôø theâm ba naêm nöõa môùi cho pheùp Ryozai giaùo chuùng, haún laø khoâng ai coù theå bì kòp anh ta." Coù ngöôøi hoûi Baïch AÅn taïi sao laïi aán chöùng cho Ryozai quaù sôùm nhö vaäy. Ñaïi sö noùi vôùi noãi hoái tieác saâu xa: "Vaøo thôøi ñieåm ñoù, ta chæ thaáy raèng thaät khoù khaên laém môùi tìm ñöôïc moät ngöôøi nhö vaäy, chöù ta khoâng nhaän ra raèng aán chöùng cho anh ta nhö vaäy laø quaù sôùm!" Ryoâzen (jap): Gijjhakuta (p)—Grdhrakuta (skt)— Eagle Peak—Ryoâzen is important within the Zen tradition as the place where the Buddha transmitted the Dharma to Mahakasyapa—See Linh Thöùu Sôn. Ryu (jap): Naga (skt)—Dragon—Long (roàng)— See Long. Ryuanji (jap): Chuøa Long An (Nhaät Baûn). Ryuban Shoun (jap): Name of a Japanese Soto Zen master in the seventeenth century—Teân cuûa moät thieàn sö thuoäc phaùi Taøo Ñoäng Nhaät Baûn vaøo theá kyû thöù 17. Ryuge (jap): See Long Nha Cö Ñoän Thieàn Sö. Ryuge Kodon (jap): See Long Nha Cö Ñoän Thieàn Sö. Ryuge Koton (jap): See Ryuge Kodon. Ryuji (jap): Nagarjuna (skt)—According to one legend, in the 3rd century, Nagarjuna travelled to the sea dragon’s palace beneath the ocean to retrieve the Avatamsaka Sutra. According to another legend, he discovered the sutra in an abandoned monastery. Nagarjuna was the fourteenth patriarch of Indian Zen. He was the founder and first patriarch of the Madhyamika (Middle Way) school, also the founder of the Pure Land Sect (Salvation School). Day dedicated to His manifestation (to a Buddha's vital spirit) is the seventeenth of the month—Theo truyeàn thuyeát thì vaøo theá kyû thöù ba, ngaøi Long Thoï du haønh xuoáng Long cung ñeå cheùp kinh Hoa Nghieâm. Theo moät truyeàn thuyeát khaùc thì Ngaøi ñaõ tìm thaáy kinh naày trong moät tu vieän boû hoang. Ngaøi laø toå thöù 14 cuûa doøng Thieàn AÁn Ñoä, laø sô toå cuûa phaùi Trung Quaùn hay Tam Luaän vaø Tònh Ñoä toâng. Ngaøy vía Ñöùc Long Thoï Boà Taùt laø ngaøy möôøi baûy trong thaùng.

Ryusai Shoshu (jap): See Thieäu Tu Long Teá Thieàn Sö. Ryuso (jap): Löu Toâ—An ancient Indian ornament used to decorate carriages, horses, beds, curtains, banners, flags, etcetera. Each tassel was made of interwoven threads of the five primary colors—Moät thöù trang söùc thôøi coå ñaïi AÁn Ñoä ñöôïc duøng ñeå trang trí nhöõng coã xe, ngöïa, giöôøng nguû, maøn, phöôùn, côø, vaân vaân. Moãi tua ñeàu ñöôïc ñan beän baèng chæ nguõ saéc. Ryuâtaku Kaiso Jinki Dokumyoâ Zenji Nempu (jap): The Chronological Biography of Zen Master Jinki Dokumyoâ, Founder of Ryuâtaku-ji, a biography of Hakuin Ekaku (1685-1768) in two parts, composed by Toârei Enji (1721-1792), one of his leading disciples—Bieân Nieân Tieåu Söû cuûa Thieàn sö Jinki Dokumyo, ngöôøi saùng laäp ra chuøa Ryuâtaku-ji, tieåu söû cuûa Thieàn sö Baïch AÅn Hueä Haïc goàm hai phaàn, ñöôïc bieân soaïn bôûi Thieàn sö Ñoâng Laõnh Vieân Töø, moät trong nhöõng ñeä töû haøng ñaàu cuûa Baïch AÅn. Ryuâtan Shoshin (jap): See Long Ñaøm Suøng Tín Thieàn Sö. Ryuâ Tetsuma (jap): Liu T'ieh-mo (Wade-Giles Chinese)—Liu Tiemo (Pinyin Chinese)—See Löu Thieát Ma Ni Thieàn Sö.