A
AI (buoàn, ñoàng caûm) : (1) To sympathize with, to pity, to wail, to mourn. Alas! (2) Grief, sorrow, misery, compassion. (3) Beloved, dear.
AI THAÙN (buoàn than) : Sadness, mournfulness.
AN: (1) Quiet, still, peace, tranquility. (2) Contented, at ease, to rest in. To be at repose. (3) To pacify, to soothe, to settle. (4) To place, to fix at, to arrange. (5) Used to transliterate the foreign sound "an." (6) Constancy, continuity, composure; to endure. (7) To place or put. (8) A question marker, an interrogative: How? Why? Where?
AN TRUÏ (TRUÙ) : (1) Existence, subsistence (sthiti). (2) To commit, or yield up mind and body; to pacify mind and body. (3) The bodhisattva's meditation. (4) Someone who pacifies mind and body--a buddha. (5) To live peaceably.
AN THO Å: To dwell contentedly on one's own native soil. To be contented somewhere.
AN CÖ : 'peaceful dwelling.' A meditation retreat. Originally the rainy season of three months, from the 16th of the fourth month to the 15th of the 7th month, during which monks stay in their monasteries, concentrating on study and practice. These dates vary for later sects, but it is still a period of time for the monk to remain in the monastery to do concentrated study and practice.
AN HUEÄ (teân ngöôøi) : An'ne Sthiramati; an Indian master of the Yogaacaara school (7th century A.D.); one of the ten great masters of the Consciousness-only school. Extant works by him are the Treatise of Collection of Mahaayaana-Abhidharma (16 fascicles); the Extensive Treatise on the Five Aggregates in Mahaayaana (one fascicle); and the Treatise on the Middle View of the Great Vehicle (18 fascicles). He is known for refuting the theories of Sa.mghabhadra- Chuùng Hieàn through his treatises on Abhidharmako`sa and Vasubandhu's Consciousness-only in Thirty Verses. Discoveries of Sanskrit texts by later scholars led to his being considered an important Consciousness-only master. He established the theory of "self witnessing aspect"- Töï chöùng phaàn
AN LAÏC : (1) Peace of mind (sukha). (2) Relaxation of the body. Pleasure, bliss, harmony.
AN THAÙI: Peace, serenity.
AN LAÄP : To set up, establish, provisionally establish. Especially used in reference to language which, although it is transcended by the real, must be provisionally established. (pratisthaa, pratisthita, ropana, vyavasthaana, sannive`sa). (naka p="26c")
AN TRÍ : (1) To leave (something) peacefully as it is. To put something in its place. (2) Enshrinement, installation (of an image, etc.)
AN TRU Ù: To sit at ease.
AN AÅN : (1) Calm tranquility (yoga-k.sema, `siva). (2) Ease, comfort. (3) Great prosperity or well-being (param-bhaava).
AN DÖÔÕNG : An alternative term for Amitaabha's Pure Land. Synonymous with??? (chi-yu"eh). The person is at ease and well-nourished. (naka p="25b")
A TAÊNG KYØ ::; : A- taêng- kyø
AÁN (caùi aán (khuoân daáu hoài xöa), in, chöùng nhaän) : (1) A seal, a stamp. (2) A mark, an indication, a trace. (3) In Buddhism, the stamp of approval of sufficient enlightenment to be allowed to teach.
AÁN KHAÛ (aán chöùng veà ngoä ñaïo cuûa thaày cho troø) : Approval of the enlightenment of the disciple by the teacher, thus acknowledging the disciple's ability to be a teacher in his own right.
AÙO (thaâm saâu) : (1) The southwest corner of the house, where the family shrine is. The most rear, or inside part of the house; bedroom. (2) Deepest, hidden, most internal part. Core, kernel.
AÛNH (hình aûnh) : (1) Shadow. (2) reflection, shape, form, image, as it appears in a mirror. (2) The light from the moon or a lamp.
AÛNH HÖÔÛNG (hình aûnh vaø tieáng vang) : (1) 'shadows and echoes'; shape and sound. (2) Influence, traces.
AÛNH TÖÔÏNG (hình vaø boùng) : As 'image and shape', this term refers to the lack of self-nature of phenomena. (2) In Consciousness-only theory, the term refers to the various images manifested in the mind due to discrimination. The complement of Baûn chaát . I.e., colors and shapes, etc., as perceived by the eye consciousness.
AÂN : Love, affection, compassion.
AÂN AÙI : (1) Affection (for one's parents, spouse, child, etc.). (2) That which is desirable, pleasant. (3) Affection, attachment, covetous affection, deluded attachment. The eighth of the twelve factors of conditioned arising.
AÙC (aùc ñoäc) hoaëc OÁ (gheùt) : (1) [e, o, ak, aku] Evil, bad, wrong, vice, wickedness. Immoral, malicious, injurious, detrimental. (2) [wu, o] To dislike, hate, detest. (3) Where? How? In what? Interjection.
AÙC KIEÁN (quan ñieåm sai laàm, nhaän thöùc laàm laïc) : (d.r.s.ti) 'wrong view.' One of the six primary defilements in the doctrine of the Fa-hsiang school. This primary defilement is a stored knowledge that arises from a misconception of the real characteristic of existence, that is, that it possesses an inherent self-nature.
AÙI (yeâu) : (1) To love, to like, to be attracted to, to feel affection for, admire, appreciate. (2) Love, affection, especially the love between wife and husband, parents and children, etc. (3) Craving, desire Tham duïc, khaùt aùi; attachment, grasping. Activity that is based on blind craving or deluded attachment. (4) The eighth of the twelve limbs of conditioned arising. (5) Attachment to one's own possessions. (6) Conditioned. (7) Compassion.
AÙI TAÂM (taâm yeâu) : The mind of desire and attachment.
AÙM (toái taêm) : (1) Dark, unlit, unclear. (2) Pitch dark, total darkness. (3) Invisible. (4) Stealthily, secretly, quietly. (5) Memorize; recite from memory.
AÙI TÍCH (tieác reõ, ganh tî) : (1) Sorrow of parting; to be reluctant to separate. (2) Jealousy, envy.
AÙNH (phaûn chieáu) : (1) To reflect, to mirror. (2) Be reflected, be mirrored, be imaged. (3) To match, to suit. To cover or conceal. To take, snatch, deprive. Absorb.
AÙN (caùi baøn, tröôøng hôïp, xeùt) : (1) A desk, table, stand. (2) To guide. (3) A case, a complaint, as situation. (3) To think, contemplate, decide.
ANH- LAÏC KINH # KINH ANH - LAÏC # BOÀ TAÙT BOÅN NGHIEÄP ANH- LAÏC KINH : Ying-lo ching . See Boà Taùt Boån Nghieäp Anh Laïc Kinh
A-TU-LA : Sanskrit asura. A type of demi-god; one of the ten beings living in the different states of existence and one the eight supernatural beings who protect Buddhism. Originally a Hindu god, Asura became an evil spirit who is constantly engaged in fighting with Indra. In Buddhism, asura are generally considered evil and fearsome spirits fond of fighting, but some of them are good and protect Buddhism.
A- TAÊNG- KYØ (moät con soá raát lôùn, khoâng theå ñeám ñöôïc) : (asa.mkheya). A transliteration of the Sanskrit term. Incalculable, a great number. According to the Yogaacaara school, a bodhisattva practices for three incalculable eons before becoming a Buddha. This practice begins from the 'ten abidings'.
A- THÒ- ÑA-PHIEÄT- ÑEÅ (teân soâng) # BAÏT- ÑEÀ HAØ : The river Ajitavatii which runs through Ku`sinagara. It was on the western bank of this river in `Saala Forest where `Saakyamuni entered into nirvaana. Also written Baït Ñeà Haø - Batsudaka.
A- LAÏI- DA THÖÙC # THÖÙC THÖÙ 8 # TAØNG THÖÙC : (aalaya-vij~naana). "Storehouse Consciousness." Also known as the 8th Consciousness. According to the school of Consciousness-only, human beings have a deep consciousness which is the actual subject of rebirth, and is mistakenly taken to be an eternal soul or self by the other consciousnesses. It is in the aalaya-vij~naana that the impressions of action and experience are stored in the form of "seeds" Chuûng Töû , and it is these seeds which engender further experiences according to the individual situation. Also see A- Laïi- Da Thöùc and Duy Thöùc.
A DUY VIEÄT TRÍ (baát thoái chuyeån) : A transliteration of the Sanskrit avaivartya, which means the "stage of non-backsliding."
A- MA- LAËC (voâ nhieãm) : (aamalaka). Undefiled, pure, immaculate. Suchness, reality.
A- TYØ- ÑAØM # A- TYØ- ÑAÏT- MA (Voâ- Tyû- Phaùp, luaän) : (abhidharma) (1) Study and investigation of the buddha-dharma. (2 ) Treatises explicating the content of the suutras. Also commonly written as A- Tyø- Ñaït- Ma. See next.
A- TYØ- ÑAÏT- MA : (abhidharma). A transliteration of the Pali abhidhamma and Sanskrit abhidharma. Translated into Chinese as Ñaïi Phaùp , Voâ Tyû Phaùp, Ñoái Phaùp . (1) The name given to the classical texts which are explication, exegeses, notations and researches on Buddhist doctrine. Literally "concerning the dharma." (2) In early Buddhism, one of the three categories of Buddhist doctrine, along with suutra -Kinh ( ching) and vinaya -Luaät ( lu). (3) In many later Mahaayaana works, the term abhidharma refers to Hiinayaana teachings. (naka p="8")
A- TYØ- ÑAÏT- MA- CAÂU- XAÙ LUAÄN (teân saùch) do Theá Thaân vieát : A-p'i-ta-mo chu"-she lun Abhidharmako`sa-bhaasya [Abhidharma Storehouse Treatise], by Vasubandhu. 30 fasc., trans. between 651 and 654 by Hsu"an-tsang. T 1558.29.1-160. A comprehensive treatise discussing the doctrines of Hiinayaana. This text includes detailed analysis of the action of human consciousness in its relationship to the environment, as well as the transformations that occur in the process of meditation practice. Its doctrines would contribute to the development of the theories of the school of Yogaacaara.
A- TYØ- ÑAÏT- MA ÑAÏI- TYØ- BAØ- SA LUAÄN : A-p'i-ta-mo ta-p'i-p'o-sha lun - Abhidharma-vibhaasaa-`saastra. 200 fasc., by Kaatyaayaniiputra (Ca- Ña- Dieãn- Ni- Töû); Translated into Chinese by Hsu"an-tsang between 656-659. T 1545.27.1a-1004a.. Probably composed in Kashmir around 100 AD. It is a philosophical treatise of the Kashmir Sarvaastivaada sect which argues against the theories of various other sects. It does this as a commentary on the Fa-chih lun - Phaùt Trí Luaän .
A- TYØ- ÑAÏT- MA PHAÙT TRÍ LUAÄN : A-p'i-ta-mo fa-chih lun20 fasc., by Kaatyaayaniiputra Ca Ña Dieãn Ni Töû, trans. Hsu"an-tsang. T 1544.27.918-end.
A- DU- GIAÙ # A- DU- XAØ : Ayodhyaa. See A- Du- Xaø below.
A- LA- HAÙN : arhat. (1) Literally, "foe destroyer," or "worthy of respect." In earlier Indian Buddhism, the arhat was the most respected figure in the Buddhist community, one who had attained nirvaana, who had severed affliction and would not be reborn into the world of suffering. In most East Asian (Mahaayaana) Buddhist writings however, the arhat, along with the pratyekabuddha, serves as a foil for the Mahaayaana teacher, who disparages the Arhat's "lower vehicle" practices for being self-centered and incomplete in the wisdom of emptiness. (2) The Buddha. One of the ten epithets of the Buddha. (3) The highest rank of attainment in Hiinayaana Buddhism; one who has cut off all afflictions and reached the stage of "nothing left to learn." The fourth and highest stage of the `sraavaka path.
A NAÄU ÑA LA TAM MIEÄU TAM BOÀ ÑEÀ (Voâ Thöôïng Chaùnh Ñaúng Chaùnh Giaùc) : A transliteration of the Sanskrit anuttaraa-samyaksa.mbodhi. "Supreme Perfect Enlightenment."
A NHAÕ KIEÀU TRAÀN NHÖ (teân ngöôøi) : Aaj~naatakaundinya. One of `Saakyamuni's first five disciples who heard his first sermon at the Deer Park. `Saakyamuni later praised him for having attained the "dharma-eye - Phaùp nhaõn ." Often simplified as Kieàu Traàn Nhö (Kaundinya).
A- LAN- NA : A transliteration of the Sanskrit ara.nya and Pali ara~n~na. (1) The literal meaning is "forest" "woods" or "wilderness," but (2) it refers to the forest as a quiet place of practice for the religious seeker, neither too far, nor to near from the centers of population. (3) By association, it can also refer to a hermitage or meditation hut of a religious practitioner. (naka p="11d") (4) Cessation, quiescence. (HPC 7.49b) (5) A forest-dweller. One who practices meditation in the quiet of the wilderness. Translated into Chinese as Voâ Tranh Thanh (aaranyaka).
A- DU- XAØ (ñòa danh) : Ayodhyaa, capital of Kosala, a onetime center for Indian Buddhism, presently called Oudh. Ayodhyaa literally means 'no conflict.' It was a long-time center for ancient Indian culture and many famous Indian masters such as Vasubandhu, Asanga, etc. are said to have stayed there. Also named as the site for the preaching of the `Sriimaalaa Suutra - Thaéng Man Kinh .
A NA HAØM (Baát lai, Baát hoaøn, quaû thöù ba trong Töù quaû Thanh Vaên) : "Non-returner." A transliteration of the Sanskrit anaagaamin, translated into Chinese as sÒ or sÒ. A Hiinayaana sage who has fully severed the afflictions of the desire realm and will not again be reborn in this world. The third of the four fruits of the `sravaka path.
A- NA- ÑAØ TAÅN- TRAØ- ÑAØ (Caáp Coâ Ñoäc) : Anaathapindada. See Caáp Coâ Ñoäc.
A- NA- LUAÄT (teân ngöôøi) : A transliteration of the Sanskrit Aniruddha, one of the ten principal disciples of `Saakyamuni, known for his possession of the divine eye.
A- NAN- ÑAØ (teân ngöôøi) : Aananda, one of `Saakyamuni's ten primary disciples. He is said to have had a perfect memory and thus was capable of recalling all of the Buddha's sermons. At the time of Buddha's death he had not yet attained enlightenment, and only achieved this following the exhortations of Kaa`syapa, `Saakyamuni's successor. After his enlightenment, the rest of the sa.ngha allowed his recitation of the suutras. Thus all the scriptures are said to have been recorded from the mouth of Aananda, who begins each recitation with "Thus I have heard..."
AÅN : (1) Hidden, concealed, mysterious, secret, private. To hide or conceal. To make or keep secret. Deep, dark. (2) Painful, sore, grieved.
AÅN PHUÏC (aån nuùp) : To conceal oneself. To lie hidden.
AÅN LIEÄT HIEÅN THAÉNG THÖÙC (thöùc che xaáu neâu toát) : The 'consciousness of covering the inferior (mental functions) and manifesting the superior.' The fourth of the five levels of apprehension of the principle of consciousness-only. In this level there is a covering of those of the distinctive mental faculty elements Taâm Sôû which are considered inferior, and a manifestation of the mind's basic functioning Taâm Vöông . The four aspects Töù Phaàn of mental function are not only present in the overall cognitive function, but are also present in the distinctive mental faculties. Thus, the apprehension of consciousness-only in the prior (third) level is applied to the two above-mentioned functions. Accordingly, as far as the essence of the mind and mental functions are concerned, the overall cognitive function which acts as governor is developed, and the distinctive mental faculties which act subordinately are concealed. This is also called the view of "relativity of subject and object." Chuû Sôû Töông Ñoái # Naêng Sôû Töông Ñoái .
AÅN TEÄ : To cover, conceal. Obscure (abhibhava).
AÂM GIAÙO (giaùo phaùp qua lôøi noùi) : The teaching of the dharma through listening and hearing.
AÂM THANH (tieáng ñoäng) : (1) Sound, noise. (2) The objects of the auditory faculty. (3) Voice
AÂM (tieáng) : Sound, music, tone, voice, esp., the voice of the Buddha. A musical note. (2) Words, speech, pronunciation.
AÅM (uoáng) : To drink. A drink. To have in the throat.
AÅM QUANG BOÄ (moät boä phaùi coå thôøi) : The Kaa`syapiiya sect.
AÙM (toái) : (1) To withdraw, shut. (2) Ignorance. Dark, cloudy, obscure. (3) Evening. (4) Eclipse. (5) Transliteration of the Sanskrit am.
AÂM DÖÔNG : (1) Shadow, dark side. (2) Cloud, cloudy, vague. (3) Yin: The female principle; hidden, dark, softness, earth, internal, small as opposed to yang : male, obvious, light, hardness, etc. (4) North side of a mountain, south side of a river, etc. (1) Cluster, heap, aggregate, skandha. (2) Synthesis.
B
BAÁT LIEÃU : (1) Not understanding, not comprehending. (2) Something not clearly expressed. Unmanifest (avyakta). (3) Not comprehending the reason. (4) A fool (abudha).
BAÁT ÑAÛN KHOÂNG : 'Not-only-empty.' A term expressing the idea that while all things are seen as each being empty, their aspect of non-emptiness has not been recognized. Also called 'middle-way emptiness.' Called The 'pervasive teaching of emptiness' by the T'ien-t'ai sect.
BAÁT TÍN : 'no-faith,' 'doubt.' The opposite of faith. One of the great defilement elements as listed in the Abhidharmako`sa-bhaasya; one of the twenty secondary defilement elements in the doctrine of the Fa-hsiang school. The action of a mind which is unsettled and does not desire the comfort of the virtue of the three jewels.
BAÁT- ÑOÄNG- VOÂ- VI : 'Undisturbed.' Leaving the perceptions of the third concentration in the form realm, entering into the fourth concentration, where the perception of pain and pleasure is extinguished and only feelings unconnected with pleasure and pain are taken in. One of the six 'unconditioned elements' in Consciousness-only theory. True reality, separated from the motion of pleasure and pain.
BAÁT CAÄP (khoâng ñuû, khoâng ñeán) : Not adequate for; unequal to; not reached.
BAÁT KHAÛ (khoâng theå) : Should not; it won't do; can't be done; is not right.
BAÁT KHAÛ ÑAÉC : 'Unobtainable,' "Unknowable." That which cannot be known, no matter how hard one seeks. In Buddhism, a concrete, unchanging self-entity cannot be found in all of existence (naavadhaaryate, anupalabdhi). (2) Impossible, unattainable, unachievable. (3) Non-existent. (4) The disappearance of the attachment to inherent existence.
BAÁT KHAÛ THUYEÁT (khoâng theå noùi): (1) Inexplicable; inexpressible in words (anabhilaapya; nirabhilaapya). (2) The self as neither the same nor different from the five skandhas.
BAÁT HOØA HÔÏP TÍNH: 'Non- harmonization,' 'disharmony.' One of the '24 elements not concomitant with mind' in Consciousness-only theory. In contrast to 'harmonization( Hoaø hôïp tính) . A provisionally established element referring to the capability of all existence for separation, opposition and interference.
BAÁT HOAÏI (chaúng hö hoaïi) : (1) Indestructible (abhinna, abheda, avinaa`sitva). (2) The second of the ten ranks of the 'ten dedications of merit' (Thaäp hoài höôùng) of the path of the bodhisattva. According to the Fa-hsiang school, the stage where the bodhisattva sees emptiness easily without analyzing existence.
BAÁT ÑÒNH PHAÙP: 'Undetermined elements.' In the doctrine of the Fa-hsiang school, an element Phaùp which does not have a good or evil nature. There are four of these: remorse -Truïy hoái, drowsiness -Thuøy mieân, investigation -Taàm, and analysis -Töù.
BAÁT HAÏI : 'non-injury.' One of the ten 'virtue-producing mental function' elements as listed in the Abhidharmako`sa-.sbhaasya, one of the ten 'good mental function' elements in the doctrine of the Fa-hsiang school. The mental function of not depriving others and not harming others. In Consciousness-only, it is a provisionally named function, arising dependent upon the mental function of no-anger
BAÁT KHAÛ TÖ NGHÌ (NGHÒ) (chaúng theå nghó baøn) : (1) Inconceivable. That which is beyond contemplation or conceptualization. Beyond linguistic expression (acintya, atarkika). (2) 'No-mind'-- the non-existence of the grasping mental functions ( graahaka-citta-abhaava). (3) That which cannot be apprehended or thought about (acintya-prabhaavataa).
BAÁT TÖ NGHÌ HUAÂN (Söï huaân taäp chaúng theå nghó baøn) : 'Inconceivable permeation.' The permeation of the pure self-essence of the mind of true thusness by ignorance or wisdom which then appears in the manifest world.
BAÁT ÖNG (Chaúng neân, chaúng hôïp): Incorrect. Inapplicable. Unreasonable. Not concomitant.
BAÁT PHOÙNG DAÄT (Chaúng buoâng lung) : 'no laxity,' 'vigilance.' One of the ten 'virtue producing mental function' dharmas listed in the Abhidharma-ko`sa-bhaasya; one of the 'good mental function' elements in the doctrine of the Fa-hsiang school. The mental function of resisting evil existences and cultivating good ones. In Fa-hsiang doctrine, it is considered as a provisional element rather than a real one.
BAÁT CHAÙNH TRI (Chaúng bieát ñuùng): 'Non-discernment,' 'incorrect knowing.' One of the twenty secondary defilement elements in the doctrine of the Fa-hsiang school. The mental action of arising an incorrect view due to a mistaken approach to an object.
BAÁT SINH BAÁT DIEÄT (Chaúng sinh chaúng dieät) : 'Neither arising nor ceasing.' Since all existences are empty, there is ultimately neither arising nor ceasing. This is one of the fundamental positions of the Mahaayaana schools.
BAÁT THOÁI (Khoâng lui suït) : 'Non-backsliding,' 'non-retrogression.' Not to grow weary with, or give up on (akilaasitva, akhinna, akheda). Not retreating, especially in terms of the Buddhist path of practice, which is based on the accumulation of prior merit, or on enlightenment. According to various scriptures, there are various levels of practice which are designated as the 'level (stage) of non-backsliding.' For example, in many Mahaayaana texts, the level designated as 'non-backsliding' is the seventh of the 'ten abodes. But the Yogaacaarabhuumi-`saastra says that the stage of non-backsliding is the first of the ten bhuumis (the stage of joy), and again, the Fo-hsing lun -Phaät tính luaân says it is the first of the 'ten dedications of merit.'
BAÁT THOÁI TRU:Ï 'The abiding of no-backsliding.' The seventh of the ten abidings. The stage where one does not backslide from the experience of emptiness, no aspects and no desires. See shih-chu - Thaäp truï
BAÏN ( ñoàng haønh, baïn beø, coäng söï ) : (1) To accompany, bring with; be accompanied by; be involved in. (2) Companion, follower, comrade, associate. (3) The audience at a Buddhist sermon.
BÒ ( ñaày ñuû ) : (1) Furnish, provide, equip, install, prepare. (2) Have possess, be endowed with. (3) Provision, preparation, preparedness. (4) All, completely, fully.
BAØNG SINH ( thuù vaät ) : Animals, which are one of the five (or six) destinies (tiryag-yoni).
BAÙT BAÁT (Taùm chaúng phaûi) : The eight negations of Long Thoï Naagaarjuna. Neither arising nor ceasing, neither eternal nor impermanent, neither one nor many, neither coming nor going.
BAÙT NHAÂN : Also written Baùt nhaãn . The third of the Thaäp ñòa : ten bhuumis. The stage of the eight tolerances.
BAÙT THAÄP BAÙT SÖÛ : (88 söû) (88 thöù troùi buoäc, chi phoái con ngöôøi) : The eighty-eight afflicted mental states of the conditioned world.
BAÙT CUÙ NGHÓA (nghóa cuûa 8 caâu) 8 caâu : The 'eight phrases' which express the Ch'an tradition's self-described fundamental characteristics, which are related to direct perception of reality, rather than academic study: (1) Chaùnh phaùp nhaõn taïng - Treasury of the eye of the true dharma. (2) Nieát baøn dieäu taâm - The subtle mind of nirvaana. (3) Thöïc töôùng voâ töôùng - True marks are no marks. (4) Vi dieäu phaùp moân - The extremely subtle dharma-gate. (5) Baát laäp vaên töï - No establishment of words and letters. (6) Giaùo ngoaïi bieät truyeàn - The distinct transmission outside of the teachings. (7) Tröïc chæ nhaân taâm - Directly pointing to the mind of man. (8) Kieán taùnh thaønh Phaät - Seeing the nature is the attainment of Buddhahood.
BAÙT TAÏNG (taùm kho chöùa) : According to Nakamura, these are : Thai hoùa taïng , Trung aám taïng, Ma ha dieãn phöông ñaúng taïng , Giôùi luaät taïng, Thaäp truï taïng, Taïp taïng, Kim cöông taïng and Phaät taïng.
BAÙT GIAÛI THOAÙT : Eight kinds of liberation, based on meditational efforts. These eight can vary according to the text. The set listed by both Nakamura and Soothill is : (1) Noäi höõu saéc töôûng, quaùn ngoaïi saéc giaûi thoaùt; (2) Noäi voâ saéc töôûng, quaùn ngoaïi saéc giaûi thoaùt; (3) Tònh thaân taùc chöùng, cuï tuùc giaûi thoaùt; (4) Khoâng voâ bieân xöù giaûi thoaùt; (5) Thöùc voâ bieân xöù giaûi thoaùt ; (6) Voâ sôû höõu xöù giaûi thoaùt; (7) Phi töôûng phi phi töôûng xöù giaûi thoaùt; (8) Dieät taän ñònh giaûi thoaùt.
BAÙT BOÄ CHUÙNG (Taùm loaøi hoä phaùp) : Eight kinds of beings from Indian mythology. Formerly they were evil, but now having been converted by the Buddha, they protect his dharma. They are: (1) Thieân : devas [gods] , (2) Long : naagas ( long) [snake kings], (3) Daï xoa : yak.sas [spirits of the dead who fly about in the night] , (4) Caøn thaùt baø : ghandharvas [half-ghost music masters], (5) A tu la : asuras ( a-hsiu-lo) [demigods of evil disposition], (6) Ca laâu la : garudas [golden-winged birds which eat dragons], (7) Khaån na la : kimnaras [neither human nor not human] and (8) Ma haàu la giaø : mahaa-raagas [snake spirits].
BAÙT NAÏN (Taùm trôû ngaïi lôùn) : 'Eight difficulties.' Eight circumstances in which it is difficult to see the Buddha or hear his teaching: (1) Ñòa nguïc : The condition of a hell-being; (2) Ngaï quyû : Hungry ghost; (3) Suùc sinh : Animal; (4) Tröôøng Thoï Thieân (coõi trôøi soáng laâu) : In the long-life heavens (where life is long and easy); (5) Baéc Cu Loâ chaâu : In Uttara-kuru (the northern continent where all is pleasant); (6) As deaf, blind or dumb; (7) Theá Trí Bieän Thoâng : As a worldly philosopher; (8) In the intermediate time between the life of a Buddha and his successor.
BIEÄT : (1) To distinguish, discriminate. Discrimination, differentiation. (vikalpa) (2) Split, be divided, branch off from. (3) Another, different, particular, separate, exception, difference, distinction. (prthak) (4) To teach, or explain separately. (5) Special, exceptional. (naka p="1206")
BIEÄT CAÛNH (thuaät ngöõ cuûa Duy thöùc) (Hoaït ñoäng rieâng cuûa tinh thaàn) : the ideas, or mental states which arise according to the various objects or conditions toward which the mind is directed. A special mental function that does not necessarily arise through all minds but rather accords to the 'mind-king' only in special situations--a mental function that judges special objects. The complement of the 'pervasively functioning - Bieán haønh elements. According to the explanation of the Fa-hsiang sect, this group of elements falls under the general category of 'mental function' - Taâm sôû elements. Bieät caûnh includes five elements, which are desire - Duïc verification - Thaéng giaûi, recollection - Nieäm, meditation - Ñònh and wisdom - Hueä.
BIEÄT GIAÙO (giaùo phaùp rieâng bieät) : (1)/(2) Thieân Thai : {T'ien-t'ai meaning--return to this Nakamura 1207}. (3) The 'separate teaching of the Single Vehicle. Transcendent aspect of the single vehicle, that completely transcends the three- vehicle view. This teaching is eventually encompassed in the 'same teaching of the Single Vehicle - Ñoàng giaùo Nhaát thöøa ( t'ung-chiao i-sheng). This teaching is elucidated in the Hua-yen ching.
BIEÄT GIAÙO NHAÁT THÖØA : The Single Vehicle teaching that is distinct from the three vehicle teaching. This is a teaching of the Hua-yen ching.
BIEÄT PHAÙP (phaùp rieâng) : (1) Separate essence or body; a separate phenomenon. (2) In T'ien-t'ai, the "separate teaching" for bodhisattvas Bieät giaùo. (3) Any distinct type of teaching--Hiinayaana, Mahaayaana, etc.
BAÉC- CAÂU- LOÂ CHAÂU (1 trong 4 chaâu [theo vuõ truï hoïc Phaät giaùo Aán Ñoä]) : Skt. Uttara-kuru. The northernmost of the four great continents in Indian Buddhist cosmology.
BAÉC UAÁT ÑAN VIEÄT (# BAÉC- CAÂU- LOÂ CHAÂU)
BAÙN MAÕN NHÒ GIAÙO (hai heä thoáng giaùo lyù : Baùn [nöûa] [Tieåu thöøa], Maõn [ñaày ñuû] [Ñaïi thöøa]) : The division of the Buddha's teaching into the "half-word" Baùn töï (nöûa chöõ) (Tieåu thöøa) teaching and the "full-word" Maõn töï (ñuû chöõ) (Ñaïi thöøa) teaching.
BAÙC THÍ (roäng raõi, ñaùnh baïc, thaéng) : To extend broadly; to reach out everywhere.
BOÁC (boùi, choïn, chæ ñònh) : (1) To perform divination by heating tortoise shells and interpreting the cracks that appear. (2) Divination in general, foretell (è). (3) To select, choose. (4) Assign, match to.
BOÁC ÑOÄ (ñoaùn, phoûng ñoaùn) : Conjecture, presume, suppose, guess, speculate.
BAÙI (baøi ca chuùc tuïng, ca loaïi baøi ca ñoù) : A song praising the virtues of the Buddha; to sing such a song.
BAÙO (Thoâng baùo, ñaùp laïi) : (1) Reward, result (phala). Retribution, recompense. (2) To announce, to tell, to inform, to report, to declare. A newspaper. (3) Answer, response, reward, reply. (4) Handle, deal with.
BAÙO HOÙA PHAÄT (Baùo thaân vaø Hoùa thaân Phaät) : The reward-body buddya (sa.mbhoga-kaaya) and the transformation-body buddha (nirmaana-kaaya).
BAÙO ÖÙNG (Nghieäp löïc, nhaân quaû The law of karma. The flawless connection of cause and effect.
BAÙO THAÂN (Thaân Phaät do coâng ñöùc tu haønh chieâu caûm)
BAØ GIAØ BAØ (Phaät) : A transliteration of the Sanskrit bhagavat. A term commonly used to refer to `Saakyamuni Buddha. Bhagavat is a term in ancient Indian religion used to name sages. The term is said to contain six meanings: powerful (ai`svarya); correct meaning (dharma); unaffected by praise (vairaagya); auspicious (`srii); excellent reputation (ya`sas) and liberation (mok`sa). The Praj~naaparamitaa-`saastra attributes four kinds of qualities to the Bhagavat: possession of virtue; possession of discrimination; praiseworthiness and the ability to eradicate defilements. Other texts give other sets of meanings.
BAØ- SA- LUAÄN (teân saùch) : An abbreviation of the title of the A-p'i ta-mo ta p'i-p'o-sha lun. - A- tyø-ñaït-ma Ñaïi- tyø- baø- sa luaän
BAØ- LA- MOÂN (moät taàng lôùp xaõ hoäi ôû Aán, chuyeân veà tu haønh) : Brahman. The pure clerical caste of India.
BAØ (baø giaø) : (1) An old lady; grandmother. (2) A transliteration for Sanskrit ba and bha sounds.
BAÛO (quyù baùu): Jewel, treasure, wealth. In Korean Buddhism, the term is used to designate a small group of Buddhist disciples.
BAÛO KHAÙNH LYÙ (teân saùch): One fascicle, written by Dougen . A record made by while he was studying in China with Ju-ching (a Ts'ao-tung master of the Southern Sung).
BAÛO TÍNH LUAÄN (teân saùch): The full Chinese title is written Phaät Tính Phaân Bieät Ñaïi Thöøa Cöùu Caùnh Yeáu Nghóa Luaän, and more briefly as Cöùu Caùnh Nhaát Thöøa Baûo Tính Luaän . 4 fasc., T 1611.31.813-48. The Chinese tradition gives Saaramati- Hieàn Hueä as the author, while the Tibetan tradition lists Maitreya and Asanga as co-authors. The translation into Chinese is recorded as being done by Ratnamati in 511. It is a writing that is representative of the development of tathaagatagarbha thought in Indian Mahaayaana Buddhism. For more detail of its contents, see Phaät Ñieån Giaûi Ñeà Söï Ñieån T p. 144b.
BAÛO SÔÛ (kho baùu, moû vaøng) : The Jewel Land, Treasure Land; Jewel Place.
BAÛO VAÂN KINH (teân kinh) : Pao-yu"n chingThe Jewel Cloud Scripture. 7 fascicles, translated by Mandra- Maïn- ñaø- la tieân . T 658.16.209-240.
Radical 41 Boä THOÁN
BÍCH CHI PHAÄT THAÂN (thaân cuûa Phaät Bích Chi [Duyeân Giaùc Phaät]) : In Hua-yen teaching, one of the ten Buddha-bodies in the realm of understanding. The 'pratyekabuddha-body'.
BOÁ (vaûi, baøy ra, saép ñaët) : (1) Cotton cloth; linen. (2) To notify, to publish, display. (3) To align, to arrange, to spread out.
BOÁ THÍ (cho khoâng) : 'giving', 'charity.' The free offering of one's assets based on the wisdom that perceives the emptiness of all existences. One of the 'six perfections'- Luïc Ba- la- maät.
BOÁ- TAÙT (nhöõng buoåi tuïng giôùi vaø saùm hoái ôû chuøa khoûang hai laàn moãi thaùng) : A regularly-held monks and nuns assembly, wherein the precepts are read and recited and the clergy practice the confession of their sins. Usually held about twice a month.
BÌNH (BAÈNG) : (1) Level, flat, peaceful, tranquil, smooth, calm, just, equal. (2) To calm, to bring peace, to subjugate, to end strife, to control, to regulate. (3) Average, ordinary, common.
BÌNH ÑAÚNG (baèng nhau, ngang nhau) : (saamaanya). (1) "Equality," which, in Buddhism refers to the lack of discrimination between things when they are seen from the standpoint of emptiness. (2) An equal person. Someone almost the same (sadr`sa); equality between high and low (rank, etc.). (3) Transcendence of love, hate, good, evil, etc. (4) Peace, harmony, equanimity. Harmony of the compositional elements of the body. (5) Realm or view of non-discrimination. The absolute reality that penetrates all manifest phenomena. Absolute reality (samataa).
BÌNH ÑAÚNG TÍNH TRÍ (1 trong 4 trí, do thöùc thöù 7 chuyeån sang) : The 'Wisdom of knowing the nature of (essential) identity. The wisdom of understanding the equality of all things, due to the realization of emptiness. The wisdom of embodying the equality of self and others, transforming the defiled seventh consciousness into wisdom (samataa-j~naana). Depending on this wisdom one arises the mind of great compassion (bodhicitta). It is one of the 'four wisdoms' lq ( ssu-chih) in Consciousness-only theory. The four defilements of self-love, self view, pride and ignorance are extinguished.
BÌNH ÑAÚNG GIAÙO (giaùo lyù bình ñaúng) KHUAÁT KHUÙC GIAÙO : The "teaching of equality." One of the teachings established at the beginning of the Tang by Dharma master Yin . According to the experience of emptiness, the direct teaching of the equality of all existences, without the use of expedient means.
BAÙI (laïy, thaêm hoûi ngöôøi thaân) : (1) Worship, adore, pray to. Bow, kneel to; show reverence. (2) To seek for, ask for
BÆ (kia) : (1) That, the other. (2) He, him. (3) The future, the next world.
BÆ BÆ (naøy noï, vaân vaân) : (Pali: tatra-tatra). (1) This and that, one thing and another. (2) All. (3) Mutually.
BOÁ (sôï, ñe doïa) : (1) Fear; be frightened. (2) To threaten, menace, intimidate, frighten.
BOÁ MA (laøm cho ma sôï) : To frighten demons. A Chinese translation for bhik.su "äu ( pi-ch'iu). (HPC 7.22a20)
BI ( buoàn raàu, thöông xoùt) : (1) Be sad, sorrowful, mournful; be grieved at. (2) Sad, sorrowful, mournful. (3) Compassion, pity, sympathy.
BÍ (aån giaáu) : (1) Spiritual, wondrous. (2) Secret, hidden, profound. This ideograph is interchangeable with ???, the latter being more common in later works.
BÍ MAÄT : (1) Secret, occult, esoteric, mysterious, hidden profound. Not understood by worldly people. (2) The teachings of Mahaavairocana Tathaagata; esoteric teaching. (3) According to Chih-I, one of the four types of the Buddha's teaching, wherein the listener is made to think that only he is hearing the sermon and the level of understanding among those in the audience (who are unaware of each other) is different.
BÍ MAÄT TAÏNG (giaùo phaùp Maät toâng) : The 'secret (dharma) store.' Teachings that unenlightened people cannot easily understand. In the Esoteric Teaching, that which is explained by the dharma-body of Mahaavairocana.
BÍ TAÏNG (kho taøng bí maät) : (1) 'Secret store.' (2) Tathaagatagarbha. (3) A reference to the ???.
BOÁI (löng, traùi vôùi, choáng laïi) : (1) To harbor animosity. (2) Back, behind. (3) To turn the back one, go contrary to. Disobey, defy, rebel against.
BAØN (quanh co, mang ñi) , BAÙT (aâm cuûa chöõ Pan) : (1) Turn, revolve, go round, spin. (2) To carry. (3) to enjoy. (4) Large, great. (5) Transliteration for the Sanskrit pan or van sound.
BAÙT NHAÕ (trí hueä), teân ngöôøi dòch boä kinh Hoa Nghieâm (baûn 40 cuoán) : (1) The transliteration of the Sanskrit praj~naa and Pali pa~n~naa, meaning "wisdom," but especially the Buddhist wisdom that is based on a realization of dependent origination, no-self, emptiness, etc. Praj~naa is the wisdom that is able to extinguish afflictions and bring about enlightenment. (2) Praj~naa is also the name of an important translator of Sanskrit Buddhist texts into Chinese, his most significant accomplishment being the forty fascicle translation of the Hua-yen ching - Hoa Nghieâm kinh
BAÙT NHAÕ LÖU CHI (teân ngöôøi) : Praj~naaruci. Translator of Buddhist texts, including the Chieh-t'o-lu ching Giaûi Thoaùt Luaät kinh .
BAÙT NIEÁT BAØN (vieân tòch) : (parinirvaana). Perfect nirvaana. Perfect awakening. The death of `Saakyamuni. The entrance into extinction that removes one from the cycle of sa.msaara. Perfect tranquility.
BA LA YEÁT ÑEÁ (qua bôø beân kia) : (paaragate). A transliteration of the Sanskrit, which means "go to the other shore". (Heart Suutra)
BOÀ (moät loaïi coû, dòch aâm chöõ Bo) : (1) A kind of grass. (2) Transliteration of the Sanskrit bo, as used in bodhi.
BOÀ ÑEÀ (giaùc ngoä) : (bodhi). A transliteration of the Sanskrit/Pali term bodhi, meaning wisdom, enlightenment or awakening. (1) The wisdom of the true awakening of the Buddha. Enlightenment. The function of correct wisdom. The situation of the disappearance of ignorance due to the functioning of awakened wisdom. (2) The wisdom of perceiving the reality-nature. (3) Sublime enlightenment. The expression of enlightened wisdom. (4) An abbreviation of Boà ñeà ñaïo traøng , (bodhi-manda). The place where the Buddha attained his enlightenment.
BOÀ ÑEÀ THUÏ (caây boà ñeà) : (bodhi-druma) 'bodhi-tree.' (1) The tree underneath which `Saakyamuni Buddha attained enlightenment. The original Sanskrit name of the tree was pippala or asvattha. Since Vedic times, it was known as a tree that possessed spiritual power. (2) A term for awakening or enlightenment.
BOÀ TAÙT (ngöôøi tu theo Ñaïi thöøa vôùi haïnh vò tha) : A transliteration of the Sanskrit bodhisattva, which means 'enlightening being.' (1) Generally speaking, a person intent on the attainment of enlightenment, who has fully altruistic motivations. (2) The bodhisattva is the model practitioner in the Mahaayaana tradition, who dedicates his/her life entirely to the salvation of other beings. This concept is used in Mahaayaana texts to distinguish from the earlier Indian concept of arhat, a being who is also enlightened, but who, according to Mahaayaanists, possesses an inferior, selfishly-attained enlightenment. In this regard, the bodhisattva is said to possess two main characteristics which distinguish her/him from the arhat, and other inferior religious practitioners: a deep sense of compassion for the suffering of all other beings, and a special type of wisdom based on a realization of the nature of the emptiness (`suunyataa) of all existences. The bodhisattva attains his/her enlightenment by arousing the thought of selfless enlightenment (bodhicitta) and practicing the six perfections (paaramitaa) based on compassion (karunaa). (3) The term bodhisattva is also often applied as an honorific title to the great Buddhist teachers of antiquity, such as Naagaarjuna and Asanga.
BOÀ TAÙT ÑÒA TRÌ KINH (teân saùch) : P'u-sa ti-ch'i ching - Bodhisattvabhuumi-suutra; 10 fasc.; T. vol. 30. Translated into Chinese by Dharmak.sema Ñaøm Voâ Saám ( T'an wu-ch'en). Also referred to as the Boà Taùt Ñòa Trì luaän and Ñòa Trì luaän. It was originally called a `saastra, and is said to be the teaching of Maitreya as recorded by Asanga. It explains in detail the practices of the Mahaayaana Bodhisattva, especially the Mahaayaana disciplines. In East Asian Buddhism, it is usually classified together with the Suutra of Brahma's Net. It was translated by Gunabhadra into the nine fascicle Boà Taùt Thieän Giôùi kinh and by Hsu"an-tsang as part of his Du Giaø Sö Ñòa luaän ( Yu"-ch'ieh shih-ti lun). Sanskrit and Tibetan versions are also extant.
BOÀ TAÙT MA HA TAÙT # ÑAÏI BOÀ TAÙT (Boà Taùt lôùn) : makasatsu - A transliteration of the Sanskrit bodhisattva-mahaasattva. A bodhisattva.
BOÀ TAÙT BOÅN NGHIEÄP ANH LAÏC KINH (teân saùch) : P'u-sa pen-yeh ying-lo-ching . 2 fascicles; T 1485.24.1010b-1023a. Translation into Chinese was attributed to Truùc Phaät Nieäm but later scholarship indicates that it was probably written in China during the fifth or sixth century. In common with the Hua-yen ching, Jen-wang ching, Suutra of Brahma's Net, etc., it discusses the fifty-two stages, the pure precepts, the ten paaramitaas, etc. It was commented on by Chih-i in terms of its relation to the Suutra of Brahma's Net. The only commentary which dealt with this treatise exclusively was the one done by Weonhyo, of which only the second fascicle remains.
BAÏC (moûng, nhaït, xaáu, caùi maøn, goùp) : (1) Small, trifling, light, insipid, thin, slight. Shallow, shallow-minded. (2) Poor, mean, stingy, contemptuous, careless. (3) To reach to, to extend to. (4) A curtain or screen. (5) To gather. (6) Initial particle--ah, so.
BAÏC GIAØ : See next Baïc Giaø Phaïm ( po-ch'ieh-fan).
BAÏC GIAØ PHAÏM (phieân aâm cuûa chöõ Bhagavan) : A transliteration of bhagavaan or bhagavat, meaning "holy one" or "world-honored one"--the Buddha. One of the ten epithets of the Buddha. According to Hsu"an-tsang, bhagavat has six meanings: one who possesses auspicious marks; one who destroys illusion and evil; one who is provided with such auspicious virtues of freedom as the Law, fame, good marks, desire and intelligence; one who has completely understood the Four Noble Truths; one who accepts and maintains various excellent practices and one who has abandoned the wandering of transmigration.
BAÏC PHÖÔÙC THIEÅU ÑÖÙC (phöôùc moûng ñöùc ít) : "Shallow in merit and weak in virtue."
BIEÁN KEÁ SÔÛ CHAÁP TÍNH : ( pien-chi so-i-hsing). "Unreal and delusory."
BAÏI (hö, laøm hö) : (1) Become torn, ripped, broken, ragged, rotten, spoiled. (2) To tear, break, rip, ruin, destroy, spoil. (3) To defeat; to be defeated.
BOÅN (goác) : (1) Root, source, origin, essence, basis. (2) Rooted in, to find the origin in. (3) Book, document.
BOÅN LAI (coäi nguoàn, xöa nay, voán laø) : Original; originally.
BOÅN LAI THAØNH PHAÄT (xöa nay voán laø Phaät, theå taùnh voán laø Phaät) : Original Buddhahood. All sentient beings are originally buddhas, as they are. This phrase is found in a number of East Asian texts, such as the Awakening of Faith and the Suutra of Perfect Enlightenment.
BOÅN LAI TÖÏ TÍNH THANH TÒNH NIEÁT BAØN (töï tính chuùng sanh xöa nay voán laø Nieát baøn thanh tònh) : The nirvaana of the originally pure self-nature. One of the four kinds of nirvaana in the theory of the school of Consciousness-only. The term refers to the principle of true thusness serving as the original nature of all phenomena.
BOÅN PHAÄN = BOÅN LAI : 'Original Share' (in Buddhahood). The aspect of the human being as being originally endowed with the Buddha-nature.
BOÅN PHAÄN NHAÂN = BOÅN LAI NHAÂN= PHAÄT TÍNH : An 'original share person.' A person who has clearly actualized their original endowment of Buddhahood.
BOÅN SÖ (vò thaày daãn daét mình vaøo ñaïo) : "Original teacher." The original Buddhist teacher--`Saakyamuni. (2) The found of a certain school. (3) The teacher who originally introduced one to Buddhism; gave him/her the precepts and shaved his/her head.
BOÅN MAÏT (goác ngoïn) : "Roots and branches," thus, beginning and end, essential and superfluous, etc.
BOÅN CHAÁT = BAÛN CHAÁT : (1) 'Archetypes'. The essence of things. The original true essence of something reflected in a mirror. (2) In Consciousness-only theory, the medium within the mind for the images that are the result of the transformation and manifestation of various objects by the mind and mental functions. It serves as the objective aspect of the eighth (aalaya) consciousness. The "medium" between the sixth consciousness and the outside world. The variation in the qualities of this aspect accounts for the variation of the power of people's perception.
BOÅN TEÁ (chaân lyù) : (koti) (1) Original reality; the original essence of all things. (2) The prior condition. Prior, already. (3) The original, absolute truth; true thusness (bhuuta-koti).
BA (soùng) :" (1) Waves, wavelike (sound waves, etc.) (2) Used for transliteration for the foreign sound pa.
BA- TÖ- NAËC VÖÔNG (vua Ba- Tö- Naëc) : King Prasenajit of Kosala, who abode in `Sraavastii of Kosala, and happened to be born the same year as `Saakyamuni Buddha. Together with his wife and son (the crown prince Jeta), he became a lay member of the sangha.
BA- LA- NAÏI QUOÁC (nöôùc Ba- la- naïi, 1 trong 16 tieåu quoác taïo thaønh Aán Ñoä coå thôøi) : An ancient kingdom of central India, which had Benares as its capital. It was one of the 16 major states of ancient India, also called Kaa`sii . In the north part of the city there was the Deer Park at Saarnaath, where `Saakyamuni delivered his first sermon.
BA- LA- ÑEÀ- MOÄC- XOA (giôùi luaät) : A transliteration of the Sanskrit praatimok.sa. (1) Release, or liberation from all afflictions. (2) The body of precepts to be kept by monks and nuns.
BAÏCH (traéng) : (1) White. (2) Westerly, autumn. (3) Undecorated, plain, simple. (4) Well lit, bright. (5) To say, to speak. (6) In Taoism, the outward manifest world of phenomena.
BAÏCH Y (aùo traéng, haøng cö só) : Literally "white clothes," referring to secular people, who, in ancient India, wore white clothes in contrast to the darker clothes of religious practitioners. (avadaata-vaasanaa, aaraamika). (2) The name of a female bodhisattva in the Chen-yen sect (Paanduraa).
BAÙCH BAÙT (108) : (astattarapada-sata); "one hundred and eight". A common ancient Indian expression used to indicate a large number of something. For example '108 defilements', '108 dharma-gates', etc.
BAÙCH PHAÙP (100 yeáu toá) (trong toâng Duy Thöùc) : 'One Hundred Dharmas' (elements). According to the Fa-hsiang sect all elements are divided into the five ranks of: mind , elements possessed by the mind , form , not corresponding with action , not conditioned . Each of these five are subdivided. In mind Taâm Phaùp there are eight; in 'elements possessed by the mind Taâm Sôû there are fifty-one, which are the five 'pervasive functions' , the five 'special environments' , the eleven 'good elements' , the six 'primary defilements' , the twenty 'secondary defilements' and the four indeterminate elements . In the group of form Saéc Phaùp there are ten; in the group that do not correspond with action Baát Töông Öng Haønh Phaùp : 24 , there are twenty-four, in the unconditioned Voâ Vi Phaùp, there are six. This altogether totals one hundred. The explanation of these elements appears in the Ñaïi Thöøa Baùch Phaùp Minh Moân Luaän - Ta-ch'eng pai-fa ming-men lun . 1 fasc., by Vasubandhu; trans., Hsu"an-tsang.
BAÙCH LUAÄN (1 trong 3 boä luaän cuûa Tam Luaän toâng) : Pai (Po) lun - The `Sata-`saastra. 2 fasc., T 1569.30.168-182a. One of the three main treatises of the Maadhyamika school. It is attributed to Deva- Ñeà- Baø ( Ti-p'o) and is thought to have been written down by Vasubandhu Theá- Thaân. Originally translated by Kumaarajiiva, there are various versions of the text, such as the Quaûng Baùch Luaän . Its discussion centers on the refutation of the aatman concept and other non-Buddhist ideas from the perspective of emptiness.
BAÙCH PHI (ñuû thöù laàm laãn, ñuû thöù tranh caõi) : "One hundred negations." All kinds of doubts; all kinds of arguments.
BAÙCH HAØI ÑIEÀU THÍCH (thaân taâm thoaûi maùi) : Every part of the body in perfect condition. (Vieân Giaùc Kinh T. 842.17.919b.)
BAØN (maâm, khay) : Shallow bowl, platter, tray.
BAØN CAÊN THAÙC TIEÁT (goác reã loän xoän, chæ moät ñaàu oùc loän xoän) : A tree with the "roots all twisted up and the knots all pushing into each other." A metaphor for the complications of the deluded mind.
BÍ (aån giaáu) : (1) Spiritual, marvelous. (2) Hidden, secret, recondite. This ideograph is a later version of âO, which has the same pronunciation and meaning.
BAÅM (thöa, nhaän leänh) : (1) To petition, to state. (2) To receive commands. (3) Natural endowment, inherent, inborn.
BOÅNG HAÙT (ñaùnh heùt) : "Stick and shout." Two methods developed in T'ang dynasty Ch'an which were used in the instruction of students. Te-shan was famous for the stick and Lin-chi was famous for the shout.
BEÄNH (bònh) : (1) Get sick, be sick, suffer from. (2) Illness, disease, sickness, grief, distress, worry, anxiety, affliction, bad habit, weakness, passion.
BEÄNH QUYEÄN (meät moûi) : (aklaanta-kaaya). To tire of, to give up on.
BÍCH NHAM LUÏC (teân saùch) (do Vieân Ngoä Khaéc Caàn vieát) : Pi-yen lu - The "Blue Cliff Record." A collection of one hundred k'ung-an, originally compiled by the 4th-generation Yu"n-men monk Hsu"eh-tou chung-hsien (980-1052) and later commented on by the 11th century monk Yu"an-wu k'o-ch'in (1063-1135). Considered as an outstanding representative of Ch'an literary quality, this text became a central object of study for later kuan-hwa practitioners. In it are included 100 "cases" for k'ung-an practice; translated into English by Thomas and J.C. Cleary. T 2003.48.139a-292a
BAÅM (thöa) : (1) To petition, to state. (2) To receive commands. (3) Natural endowment, inherent, inborn.
BOÀNG (coû boàng, roái) : (1) Mugwort or raspberry found growing sporadically among hemp. (2) Overgrown, tangled, disheveled, confused.
BIEÁN (ñoåi thaønh, hoùa ra) : (1) To change, to transform (parinaama). (2) Transformation from the aalaya-vij~naana. (3) To become something different.
BIEÁN TAÙC (hoùa ra) : To make, or do a transformation. To change form. To appear by means of inconceivable power.
BIEÁN HOÙA (hoùa ra, bieán thaønh) : (1) The transformation of things. (2) The transformation of myriad forms in manifesting appearances. (3) Manifest through supernormal power. (4) The mind that discriminates all objects as having inherent existence (sixth and seventh consciousnesses). (5) The third of the four kinds of reality-bodies of the Buddha, according to the school of consciousness-only.
BIEÁN HOÙA THAÂN # HOÙA THAÂN # ÖÙNG THAÂN : (nirmaana-kaaya); 'transformation body.' See Hoùa Thaân. One of the three (or four) bodies of the Buddha. Also related in meaning to 'response body' ÖÙng Thaân.
BIEÁN HOAÏI (thay ñoåi vaø suy taøn) : (viparinaama-dhaarmiin). Change, decay-resulting in suffering. Bieán
( pien) refers something which has changing form Hoaïi ( huai) refers to the fact that one cannot establish a basis dependent upon external things, because of the understanding of continual change of shape and form.
BIEÁN DÒCH (thay ñoåi) : To change, to transform (parinaama, viparinaama).
BIEÁN DÒCH SINH TÖÛ (hình thöùc luaân hoài vi teá) # PHAÂN ÑOAÏN SINH TÖÛ : "Miraculous sa.msaara." The sa.msaara experienced by enlightened bodhisattvas, as opposed to the "fragmentary sa.msaara" experienced by unenlightened people.
BIEÁN HIEÄN (hoùa ra) : (pratihaarya). The transformation and manifestation of form.
BIEÁN DÒ (ñoåi thay) : (1) To change, become different. (2) Change, transformation (vikaara, vikrti).
BIEÁN (khaép): (sarvatraga) Everywhere; all pervasive. To pervade, to extend. Universal.
BIEÁN THU (bao goàm): "mutual inclusion." Two things including one another. For example, at the same time water includes waves, waves include water.
BIEÁN MAÕN (khaép caû: ): (1) Extend, spread, prevail, pervade, fill. (2) To be pervaded, spread, extended, filled (vyaapana, aapuuryate).
BIEÁN HAØNH (vaän haønh khaép caû) (thuaät ngöõ cuûa Duy Thöùc): 'Pervasive operation.' In the doctrine of the Fa-hsiang school, the mental function that goes and operates in all places. That is, a function where defilements are not limited to a specific object, but act with all external elements existent in one's own realm or environment. They are always present. This group of elements falls under the general category of caitta - Taâm Sôû elements, and includes the five elements of volition -Taùc yù , contact -Xuùc , sensation -Thoï, perception -Töôûng and thought - Tö.
BIEÁN KEÁ (suy löôøng khaép caû): (parikalpanaa) 'All pervasive calculation.' Imagination, conceptualization, calculation. Subjective ideation. Our deluded conceptualization about the world and ourselves. In the doctrine of the Fa-hsiang school it is divided into which is the subject, the calculating mind, and , which is the calculated, dependently arisen, existence.
BIEÁN KEÁ SÔÛ CHAÁP TÍNH (tính chaát cuûa söï hieän höõu do suy löôøng): (parikalpitah-svabhaava). The nature of existence produced from attachment to all-pervasive discrimination; the existences produced from one's illusory attachment and falsely considered to be real. One of the 'three natures' in Consciousness-only theory. The nature of existence dependent upon arbitrary conceptualization. An example of this is when the manas-consciousness (seventh consciousness), reflecting on the aalayavij~naana, considers it to be an eternal "self", or when one sees a rope, and considers it to be a snake. Thus, this term refers especially to the situation where the mind gives rise to objects that have no real substance. Mistaken conceptualization. Imagination.
BIEÅU (beà ngoaøi, bieåu loä ra) : (1) The face, outside, surface, outward appearance, external form. (2) Superficial. (3) To manifest, display, express (outwardly); clarify. (4) A sign, an index, a chart. (5) An example, a sample.
BIEÅU (baøy toû) : (1) [For the Buddha] to explain matters clearly to the audience. (2) [For the Buddha] to state, at the outset of a sermon or practice session his intention for the assembly or the three treasures. (3) To state to the Buddha.
BOÅ (söûa, theâm vaøo, taêng theâm): (1) To repair, to patch, to add to; to mend. (2) Supplement, compensate for. (3) To help, to aid. (4) To fill up; fill in. (5) To grant, confer; invest (a person with authority).
BOÅ ÑAËC GIAØ LA (nhaân), chæ con ngöôøi noùi chung ñeå phaân bieät vôùi phaùp : Skt. pudgala The individual, individual existence Nhaân .
BOÅ ÑAËC GIAØ LA VOÂ NGAÕ # NHAÂN VOÂ NGAÕ : Skt. pudgala-nairaatmya; see Nhaân Voâ Ngaõ .
BOÅ XÖÙ (thaønh Phaät keá tieáp) : The next Buddha.
BUØI HÖU (teân ngöôøi) : Pei Hsiu (797-870) An eminent T'ang political figure noted for his deep involvement with Buddhism. He was from Meng-chou chi-yu"an - Maïnh Chaâu Teá Nguyeân ; styled Kung-mei Coâng Myõ . He received the Recommended Scholar degree around 823 C.E. and in 828 he became censor-inspector. He spent much time with Tsung-mi studying Hua-yen teaching, becoming somewhat of an expert in its doctrine. In 842 he became the provincial judge of Chung-ling in Hung-chou where he visited Lung-hsing monastery regularly in order to study with the famous Ch'an master Huang-po Hsi-yu"n - Hoaøng Baù Hy Vaän . Subsequently he was transferred to Yu"an-ling in Hsu"an-chou where he again had the opportunity to be instructed by Huang-po at K'ai-yu"an monastery. Later he was promoted to Minister of Revenue and Circuit Superintendent. In 859 he became the Grand Secretary of the Board of Revenue and was later requested to become Grand Secretary of the board of Civil Affairs, as well as tutor to the heir apparent. He wrote several Buddhist works, including prefaces to Tsung-mi's writings and the Record of the Sayings of Huang-po - Hoaøng Baù ngöõ luïc . (ui p="860")
BUØI TÖÔÙNG COÂNG : "Minister P'ei" of the T'ang. See Buøi Höu ( Pei Hsiu).
BIEÅN (nhoû heïp) : A small area; narrow; small clothes, a small territory; a small measure; limited consciousness ). (2) Short-tempered.
BÍCH- CHI PHAÄT: The transliteration of the Sanskrit pratyekabuddha, usually translated into Chinese as Duyeân Giaùc ("enlightened by contemplation on dependent origination") and Ñoäc Giaùc ("self-enlightened"). One of two kinds of lesser vehicle sages, the other being a 'hearer' (`sraavaka) Thanh Vaên. This practitioner attains liberation without the direct guidance of a teacher by analyzing the principle of conditioned origination.
BIEÄN (phaân bieät, giaûi quyeát): (1) Accomplish, achieve, carry through with. (2) To distinguish, to differentiate, esp. through speech. (3) Discern, discriminate, know, understand. Often used interchangeably with Bieän ( pien).
BIEÄN (giaûi quyeát, giaûi thích): (1) Treat, deal with, handle, manage. (2) Prepare, furnish. Equip, adjust. (3) Endeavor, strive. (4) To finish. (5) To explain .
BIEÄN ÑAÉC (giaûi quyeát): To manage, to handle.
BIEÄN KHAÚNG (khaúng ñònh roõ raøng): Discern, discriminate, know, understand. To ponder something until it become completely clear.
BIEÄN ÑAÏO (giaûi quyeát vaán ñeà tu haønh, tu haønh): To apprehend the way; to exert oneself in the practice of the way (enlightenment).
BIEÄN (giaûi thích, tranh luaän): (1) Explain, teach ( de`sanaa, pratibhaana). (2) Accomplish, achieve, carry through with. Often used interchangeably with Bieän ( pien). (3) Argue, dispute, discuss. To clarify in words.
BIEÄN TRUNG BIEÂN LUAÄN (teân saùch): Pien chung-pieh lun - Madhyaantavibhaaga-bhaasya; 3 fascicles, T 1600.31.464-477. Hsu"an-tsang's translation of the Madhyaantavibhaaga-tiikaa, which is more commonly known by the name applied to Paramaartha's translation of the same text, the Trung Bieân Phaân Bieät Luaän (T 1599.31.451-463). Probably the results of the combined efforts of Maitreya, Asanga and Vasubandhu, this is one of the fundamental texts of the Yogaacaara (Consciousness-only) school.
BIEÄN TAØI (huøng bieän, noùi hay): (1) Eloquence. (2) Discernment.
BIEÂN (ranh giôùi, meù, beân): (paar`sva, antya, anta). (1) Outer edge, border, extreme limit. (2) Extremes in ways of conceiving the universe, such as regarding it to be eternal, or to be ultimately non-existent, etc. Extremely subtle explanation. (3) Side, beside; close to. Region, place.
BIEÂN TEÁ : (1) A limit; bounds. (2) The end; the extremity.
BIEÂN KIEÁN : (antagraaha-drsti). 'extreme view.' One of the five 'wrong views' Aùc Kieán . The view that consists in going too far to one extreme, believing in eternalism, or to the other side, that of nihilism, concerning existence.
BAÛO (no, thoûa maõn, ñaày ñuû) : (1) To be sated; be satisfied; eat one's fill.
BÌNH (pheâ bình) : To arrange, to criticize, comment on. A commentary; a critique.
BAÀN (ngheøo) : (1) Be poor, in poverty, without possessions. (2) Insufficiency, lack.
BAÏT- ÑEÀ- HAØ # A- THÒ- ÑA- BAÏT- ÑEÅ: Also written Ba Ñeà HaØ - Batsudaka. See A- Thi- Ña- Baït- Ñeå.
BOÄ: :(1) Part, section, division, group, team, club. (2) To divide, separate, form a faction or group. (3) A government office; administrative unit.
BAÙT (ñoà ñöïng thöùc aên khi ñi khaát thöïc) : : A bowl. The bowl that a monk uses when he goes begging for food.
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