C
COÂ ÑOÄC VIEÂN (vöôøn Caáp Coâ Ñoäc) : See Kyø Thuï Caáp Coâ Ñoäc Vieân
CHÆNH (saép laïi) : (1) Arrange, adjust, coordinate, regulate. To put right, to set in order, make neat, straighten out. (2) The whole; completely.
CHUÛ : (1) Chuû nhaân: Lord, master, owner, host. A ruler; to act as lord. (2) Chuû yeáu: To value, to place importance on.
CHUÛ BAÏN: (1) Chính vaø phuï: Chief and attendant; principal and secondary, host and guest. (2) Phaät vaø ñeä töû: The Buddha and his bodhisattvas.
CHUÛ TEÅ : (1) Supervisor, chairman, director, controller. Supervision, management. (2) A term for tathaagata. (3) A reference to the imaginary position of an arbitrarily conceived self.
CÖÛU TAÄP (tu taäp laâu daøi, tu ñaõ laâu) : A veteran practitioner. One who has done religious practice for a long time and accumulated merit.
CÖÛU CAO : (1) The "nine marshes" -- hell, the underworld. (2) A deep swamp; a deep marshland. A metaphor for a deep, distant place.
CÖÛU THÖÙ ÑEÄ ÑÒNH ( 9 caáp thieàn ñònh) : The nine graduated concentrations'. Concentration in which the practitioner progresses successively through the 'four meditations' - Töù Thieàn , the 'four formless concentrations' - Töù Voâ Saéc Ñònh , and the 'concentration of extinction' - Dieät Taän Ñònh .
CÖÛU PHAÅM LIEÂN ÑAØI ( 9 phaåm vaõng sinh) : Nine levels of practitioners reborn in the Pure Land, occupying nine levels of Lotus Seats. According to the Quaùn Voâ Löôïng Thoï Kinh these are categorized as: the best of the best, middling of the best, least of the best; best of the middling, middling of the middling and least of the middling; best of the least, middling of the least and least of the least. (naka p="257")
CÖÛU CÖ : An abbreviation for Cöûu höõu tình cö
CÖÛU HÖÕU TÌNH CÖ (9 theá giôùi, choã cö truù cuûa chuùng sinh) :Nine abodes of sentient beings as listed in the Abhidharmako`sa-bhaasya. In Duïc Giôùi - the desire realm, human existence. In Saéc Giôùi - the form realm, Chuùng, Cöïc Quang Tònh, Bieán Tònh and the four no-thought heavens. In Voâ Saéc Giôùi - the formless realm, the locus of unlimited space, the locus of unlimited consciousness, the locus of objectlessness and the locus of neither-thought-nor-no-thought. (naka p="252d")
CÖÛU THÖÙC (thöùc thöù 9) : The Ninth Consciousness, which was added to the eight consciousnesses posited by the school of Consciousness-only. Schools such as Hua-yen and T'ien-t'ai posited this as Baïch Tònh Thöùc - an undefiled immaculate (amala) consciousness.
CÖÛU LIEÂN : An abbreviation of Cöûu phaåm Lieân Ñaøi "nine lotus stands" representing nine possible levels of rebirth for Pure Land practitioners.(naka p="257")
CAØN ( KIEÀN ) [teân cuûa 1 trong 8 queû cuûa Kinh Dòch ] :(1) Dry, dried up, dry up. (2) Clear, exhausted. (3) In name only. (4) Sky, heaven. (5) Prince, ruler, emperor. (6) The NW direction. (7) The first hexagram (pure yang). (8) Strong, powerful.
CUNG ( CUÙNG ) : (1) Offer, sacrifice, dedicate. (2) Present, submit, serve. (3) Accompany. (4) Offering. (5) Attendant, retinue.
CUNG DÖÔÕNG ( cuùng döôøng ) : (1) 'Offering and sustaining;' (puujaa). An offering of food, drink, clothing etc., to a buddha, monk, teacher, ancestor etc. (2) A special commemorative service held to mark such things as the construction of a temple or statue or the completion of the copying of a suutra.
CAÂU ( cuøng vôùi, cuøng nhau, cuøng luùc ) : (1) Together with... (sardham, sahita). (2) Both, two things together (ubhaya). (3) Bound together (samyuta). (4) Produced, or born together. (5) Simultaneous(ly) (samam).
CAÂU SINH CHÖÔÙNG: ( trôû ngaïi coù töø khi sinh ra, coù saün ) : 'Simultaneously produced hindrances,' a term used by the school of Consciousness-only. Hindrances that arise simultaneously with the mind. In the attachment to self, there is attachment due to discriminating a self through thought. Yet even when purposely suppressing this kind of thought, there is a spontaneously arisen attachment to self. Even though one is trying not to give rise to such thought and trying to suppress the self-view, still an attachment to self arises. This is what is called "arising together with the mind." This arising occurs in the seventh consciousness as well as the sixth consciousness. It is said that the seeds produced by this hindrance are different from those produced by the 'discriminated arising' -Phaân bieät chöôùng hindrance. Since the discriminated arising hindrance is cut off when one awakens to the principle of dependent origination, they are cut off at one time during the 'seeing of the way' - Kieán ñaïo . However, the hindrance of simultaneous arising is habituated, so even if one understands the principle of the Way, the hindrance will still arise. Since the habituated nature has developed, one must repeatedly practice the contemplation of dependent origination in order to cut off this hindrance.
CUÏ (ñoà vaät, ñaày ñuû) : (1) To have, to own, be prepared with, endowed with, equipped with. (2) To prepare, get ready, equip. (3) A tool, a utensil. (4) Function, activity. (5) Together with.
CUÏ GIÔÙI ÑÒA (ñòa thöù 2 trong Thaäp ñòa) : The stage of the full possession of discipline. The second of the ten bhuumis - Thaäp ñòa. Also called - Ly caáu ñòa
CUÏ TUÙC (ñaày ñuû, hoaøn toaøn) : (1) Be endowed with, be provided with; be prepared, possess, have Bò : ["õ]. (upeta, sampad). (2) To be fully furnished, be complete, lacking nothing. (3) Perfection, completion (paripuurna). (4) In detail, with great care; completely. (5) The endowment of the practitioner with the precepts of the order. (6) Implement, tool, utensil. (7) The complete set of precepts given to the monk or nun who enters the order.
CUÏ TRAÀN (trình baøy ñaày ñuû, chi tieát) : To describe in detail.
CHEÁ (cheá ngöï, laøm chuû) : (1) Suppress, restrain. (2) Govern, rule. (3) To stop, to end.
CÖÔNG (cöùng, quan troïng, vöøa môùi) : (1) Hard, severe, strong, unyielding, enduring. (2) Popular, flourishing. (3) Really, truly, exactly. (4) Right now, soon.
COÂNG : (1) Merits, meritorious deeds; success, credit, honor. (2) Skill, ability, effectiveness, efficacy. (3) Effect.
COÂNG ÑÖÙC : (1) Excellent virtue, merit; meritorious virtue(s), valuable quality (guna). (2) Blessedness, virtue, fortune, goodness (punya). (3) The causes of good destiny; virtuous roots. (4) Good actions, practices. (5) Great power. (6) The necessary materials for attaining the Buddha's enlightenment.
COÂNG DUÏNG : (1) Effort. (2) The function of bodily action, speech and thought (vyaapaara). (3) Function, activity, ability (saamarthya). (4) The efficacy of practice.
CAÀN (sieâng naêng) : (1) To endeavor, strive, work. (2) Diligent, industrious, willing to toil. (3) To encourage labor. (4) To aid. (5) To be tired out.
CAÀN TU (tu haønh sieâng naêng) : (1) To endeavor; to practice with vigor (prayujyate).
CAÀN KHOÅ : (1) To exert oneself, endeavor, strive. (2) The suffering and pain of the world. Difficult exertion; penance; austerities.
CHÖÕ VAÏN : Ten thousand- Vaïn (muoân). All things, especially used in Buddhism.
CHIEÂM (boùi toaùn), ñoïc laø CHIEÁM (chieám cöù) : (1) To occupy. (2) To divine; divination.
CHIEÂM SAÙT (boùi toaùn) : A method of divination in the Esoteric School, done using the Sanskrit letter "a."
CHIEÂM SAÙT KINH (teân kinh) : The full name of this text is Ch'an-cha shan-o yeh-pao ching - Chieâm Saùt Thieän Aùc Nghieäp Baùo kinh T 839.17.901c-910c. This text teaches the method of determining the effects of good and bad karma in the first fascicle, and in the second fascicle gives an explanation of the true meaning of Mahaayaana, comparable to the philosophy of the Awakening of Faith. Because of the content and writing style, it is thought that this text was originally composed in East Asia, rather than India.
MAÕO (chi thöù 4 trong 12 ñòa chi. Giôø Maõo töø 5 7 giôø saùng) : (1) The (4th) astrological sign of the Rabbit; east; 5-7 a.m. (2) To grow thick, be overgrown; luxuriant. (3) A hole for a cog or pivot
CAÙT TAÏNG (teân ngöôøi) : Chi-tsang (549-623) , A San-lun - Tam Luaän toâng master, who parents came from Parthia. He became a novice under Tao-lang at the age of seven, and as he grew up, he became renowned for his extensive learning, especially concerning the Maadhyamika school. He lectured on Maadhyamika scriptures and wrote commentaries on them, thus consolidating the foundations of the San-lun sect. As he lived for some time at Chia-hsiang Temple - Caùt Töôøng töï, he was popularly called the 'Great Master Chia-hsiang.' His San-lun hsu"an-i - Tam Luaän Huyeàn Nghóa ('Essentials of the Three Discourses'), one fascicle, is a useful compendium of the San-lun doctrine. He also wrote three commentaries on the Lotus Suutra.
CAÙO (baùo cho bieát, noùi cho bieát) : (1) To address, to tell, to talk, say, speak; teach, inform, report, enlighten; to announce to. (2) To make an accusation. (3) It is used in the scriptures where the Buddha is teaching his disciples. It has the connotation of speaking in a big voice to a large audience.
CHAÂU (CHU) (moät voøng, troøn, phoå quaùt, phoå bieán) : (1) Around, go around, send around, revolve, circle. (2) Round. (3) Universal, all-embracing, pervasive. To function universally. (3) To reach, to extend to; the ultimate. (4) Unselfish, honest, sincere; not crooked.
CHAÂU BIEÁN (khaép caû, khaép nôi) : Extensive, universal. Extensively, or universally going and operating.
CÖÛU (loãi laàm) : (1) Fault, blame, mistake, error, offense, sin (dosa). (2) Blame, censure, reprimand, find fault with, rebuke; challenge.
CHUÙ : (1) A curse, imprecation, damnation; to curse, to damn. (2) Charm, spell, incantation, mantra, dhaarani.
CUÙ (caâu, uoán cong) : (1) A phrase, a verse, a written line. (2) Bend, curve, turn.
CUÙ THAÂN (moät thuaät ngöõ trong Duy thöùc hoïc, chæ moät trong 25 yeáu toá khoâng lieân heä vôùi taâm) : One of the twenty-four elements not concomitant with mind in Consciousness-only theory. The gathering of two or more phrases.
CAÁU ( Dô, khoâng saïch) : (1) Dirt, filth (mala). (2) A term for defilement. The quality of defilements being impurity, they permeate the mind and taint it. (3) An abbreviation of fan-nao-kou - Phieàn naõo caáu , the 'six filths' which are produced from original defilement. They are vexation - Naõo, harming - Haïi , resentment - Haän , flattery - Sieåm , deception - Cuoáng , and haughtiness .
CHAÁP (Baùm chaët): 'Attachment'. Deluded attachment to things. (abhinive`sa).
CHAÁP TRÌ (Naém giöõ) : (1) The function of the mind to perceive anything as its object. (2) A firm, unscattered mind of faith or concentration. (3) To hold something in the hand. (4) The seventh consciousness.
CHAÁP TRÖÔÙC (Baùm chaáp, vöôùng maéc) : 'attachment'. Holding to things and being unable to let go. Grasping. To think about something and be unable to forget about it
CAÛNH: (1) Object, objective (the external realm's) existence. Phenomena, appearance. Thing(s), affairs. That which is apprehended and discerned by the mind and sense-organs. The term generally refers to the objects that give rise to the cognitive activity of the six organs; thus the six objective realms Luïc caûnh. Since these are what defile the human mind, the term Traàn or "dust" is also used interchangeably with Caûnh (visaya, gocara, artha). (2) Object(s) of cognition. The objects of value judgments; synonymous. with Sôû thuû. (3) The objects of the five faculties, thus a reference to the five objective realms. When the mind-objects are added, there are six realms, as mentioned above. (4) The discernment of the Buddha's dharma, the object of excellent wisdom. (5) Mental state or condition; sphere, viewpoint. (6) In Consciousness-only theory the three kinds of objects that are discriminated by their qualities. These are: 'real objects' - Taùnh caûnh; 'image-only objects' Ñoäc aûnh caûnh; and 'archetypical objects'- Ñôùi chaát caûnh. (7) World, realm. Objective realm. (8) Boundary, limit, frontier, environment, circumstances (aalambana).
CAÛNH THÖÔÏNG ( Hoaøn caûnh, moâi tröôøng ): Within the world.
CAÛNH GIÔÙI ( Quan ñieåm, choã hieåu, nhaän thöùc, caûnh vaät) : (1) Sphere,state, viewpoint (visaya, gocara). (2) Object(s) perceived by the sensory and perceptive organs. The sphere of cognition. (visaya, j~neya). (3) Sphere, realm, place. (4) Feeling, sensation, mood. Mental state. Condition, state, situation. (5) The resultant condition each being ends up in according to their actions: 'fruit,' 'reward,' '-hood.' (6) One's area of specialization; one's own limits.
CAÛNH KHOÂNG THÖÙC HÖÕU( Caûnh thì khoâng coù, thöùc thì coù. // Caûnh khoâng, thöùc co.ù) : The "objective realm is empty, consciousness exists".
CAÛNH THÖÙC CAÂU DAÃN ( Caûnh vaø thöùc ñeàu deïp [boû] ) : "Object and consciousness are both denied".
CUNG (cung ñieän, moät noát nhaïc Taøu xöa) : (1) A palace; a temple. A home or dwelling. (2) The first note in the ancient Chinese musical scale.
CÖ (ôû): (1) To be. To dwell, to remain, to be in. To be situated in a certain place Toàn [Ά] (u`sati). (2) To abide, to live at. Ones abode; residence. (3) A place, a scene. To place; to put into place. While being in a certain place... (4) To sit. (5) To occupy; one's occupation. (6) Bent on; to put into practice.
CÖ SÓ: (1) A householder, a man of wealth. (2) In classical China, an unemployed scholar. A retired scholar; an official out of office. (3) In the Indian caste system, the vai`sya, or merchant/artisan class. (4) A lay religious practitioner.
CÖÏ HAÛI (bieån lôùn) : "Great sea" or "great ocean." (mahaa-ar.nava, udadhi).
CHI (phaân ra, caønh, ngaønh) : (1) To branch off, to separate. (2) A branch. (3) A limb (arm or leg). (4) To pay; hand over.
CHI PHAÂN (moät ngaønh) : (anga). A part, a limb, a section.
CHI KHIEÂM (teân ngöôøi) : Lokak.sema, translator of the Vimalakiirti-nirde`sa-suutra.
CAÂU THI NA : See next Caâu Thi Na Yeát La- Kushinagara.
CAÂU THI NA YEÁT LA (ñòa danh) : Ku`sinagara. A capital city in the ancient state of Magadha of central India. In the north part of the city was `Saala forest, where `Saakyamuni passed into nirvaana.
CHÆ (chæ, ngoùn tay, yù chæ) : (1) Finger. (2) To point, esp. with the finger. (3) Gist, point, reason. The heart of.
CHÆ SÖÏ (teân saùch) : The oldest Japanese commentary on the Wu-chiao chang -Nguõ giaùo chöông ( Wu-chiao chang). Its full title is Hoa Nghieâm Nguõ Giaùo Chöông Chæ Söï, 6 fasc., by Thoï Linh. T 2337.72.201-220.
CHÆ NAM (chæ veà höôùng Nam, chæ daãn) : To teach, guide, instruct. Literally "point South" is derived from the indication of a compass.
CHÆ TRÍCH : (1) To point out. (2) Disclose, expose.
CHÆ KHOÂNG (teân ngöôøi) : Chih-k'ung(?-1363) An Indian meditation master who traveled to East Asia, and had a strong influence on Korean Seon. He became a monk at an early age and studied Buddhism in various places during his travels. He eventually settled in Yang-chou at Yen-ching , where he became involved with Korean monks such as Hyegeun . Because of these contacts he eventually traveled and taught in Korea.
CHAÁN (chaán höng, chaán ñoäng) : (1) Wave, wag, swing, shake. (2) Wield, brandish. (3) Jilt, reject, be jilted, be rejected. (4) Be invigorated, be spirited, flourish. To excite into action. (5) To relieve, to save. (6) To receive, to contain. quake, vibrate.
CAÀM (baét, naém) : (1) To capture, seize, grasp, grab. (2) A captive.)
CAÀM TUÙNG (baét thaû, naém buoâng): To capture and release, grasp and let go.
CÖÙ (nöông caäy, chöùng côù, naém giöõ) : (1) To receive. (2) To rely on, lean on. Evidence, proof, according to. (3) To occupy, to take possession. To take in the hand. To lay hold of, to grasp.
CÖÙ TOÏA (ngoøi yeân, chæ thaùi ñoä khaúng ñònh) : (1) To slightly move one's seat. (2) To sit in a chair.
CÖÛ (naâng leân, ñeà baït, neâu ra, cöû chæ) : (1) To lift up, to advance, to praise, to recommend, to elevate. To move in an upward direction. (2) To initiate, to move, to bring forward, make effort, strive for. (3) All, the whole. (4) To plan, erect, project. Behavior, actions. (5) To join in an effort; to meet together. (6) To cite. (7) To "offer" or "bring up" or "raise" a kouan for instruction.
CÖÛ THEÅ (chæ söï chuyeân nhaát, hôïp nhaát veà cöû chæ, thaùi ñoä) : (1) All, completely. (2) To move one's whole body in a simultaneously coordinated way; to put one's whole body and mind into even the smallest movement. (3) Just like that; as it is.
CHÖÔNG (laøm roõ, roõ, ñeïp) : (1) To express, clarify, manifest, display; to make known to. (2) Clear, bright. (3) Ornamental, beautiful.
CAÛM (caûm töôûng, caûm ñoäng, caûm xuùc) : (1) Feeling, sensation, influence, sentiment, impression. (2) To receive an effect (bhaagya). (3) To feel, experience, be conscious of, respond to.
CAÛM ÖÙNG (mong öôùc, caàu nguyeän vaø ñaùp öùng) : (1) Moved to response through feelings. To feel and respond. The communion of the minds of the Buddha and practitioners. The mind of faith and/or good roots of sentient beings penetrate the buddhas and bodhisattvas and cause them to respond. Thus, it is the reception of our mind of faith by the Buddha, and his response to it. In Pure Land Buddhism, it refers to the awareness of Amitaabha Buddha of the recitation of his name by sentient beings, and his response of saving them.
CÖÙU ( cuøng cöïc, kieám) : (1) To go to the end of; attain, reach, master. (2) Investigate thoroughly. (3) To end, terminate. (4) The end, the limit, the extreme.
CÖÙU CAÙNH (roát raùo) : (1) Unsurpassed, final, extreme, best, ideal (atyanta). (2) Utmost, limit, extremity (nisthaa). (3) To completely exhaust. Arrive. Reach, attain. To master (a topic). Especially, to arrive to the highest position of bodhisattvahood, or thorough enlightenment (nisthaa-gamana). (4) Thoroughly realize or comprehend. (5) To truly make manifest (samaapana). (6) Final goal. Becoming a Buddha (especially in T'ien-t'ai or Hua-yen).
CÖÙU CAÙNH VÒ (ñòa vò cöùu caùnh) # QUAÛ PHAÄT : The 'final stage' among the five stages of practice enumerated by Vasubandhu in his Thirty Verses on Consciousness-only. The fruit of Buddhahood. Reversing the basis of one's existence, experiencing great enlightenment and great nirvaana. Will engage in the practice of saving all sentient beings in a future lifetime. haït, chinh phuïc) : (1) Go, go out. (2) Hit, strike, punish, quell. (3) Gain, grasp. To take taxes, etc.
CHAÂU (ngoïc quí) : (1) A pearl. (2) A round jewel. (3) Something beautiful.
CUØNG (heát) : (1) Exhausted, impoverished, poor, suffer. (2) To investigate thoroughly, to sift out. To thoroughly master something. (3) To terminate, Limit, finish, end.
CHÖÔNG (moät phaàn trong saùch) : (1) Sentence, article, composition, chapter. (2) Thesis, proposition (vaakya).
CAÙNH (heát, cuoái) : (1) Finish, end. (2) Finally, at last. (3) Actually, really, only. (4) A boundary, a territory, realm.
CAÁP- COÂ- ÑOÄC (teân ngöôøi) : Anaathapindika (or Anaathapindada), whose name is also transliterated as A- na- ñaø- taån- traø- ñaø . A wealthy and generous man who lived in Raajagraha at the time when `Saakyamuni was teaching. He was known for giving food and clothing to those in hardship ("orphans and the lonely elderly") and was revered by his contemporaries. He was a key figure in the acquisition of the land that was used for the building of the first temple. His real name was Sudatta Tu- Ñaït.
CHÖÙC (chöùc vuï) : (1) To be employed, employment. (2) Work, job, office. (3) Technique, skill.
CAN (gan) : The liver--thus, something essential.
CAN TAÂM (tim gan, ñieàu coát yeáu) : Essential, important, fundamental.
CHÍ (ñeán) : (1) To reach, to arrive at, to extend to. (2) Very, extreme. (3) The greatest, the best, the ultimate. Highest class or rank. (4) Reach, attain, result in, lead to.
CHÍ NHAÁT THIEÁT XÖÙ (baäc thöù 4 cuûa Thaäp Hoài höôùng) (ñeán khaép moïi nôi) : 'Arriving in all places' The fourth stage of the 'ten dedications of merit' in the path of bodhisattvahood. The stage where the bodhisattva enters all Buddha-lands, and cultivates practice together with all Buddhas.
CHÍ TAÂM (heát loøng) : (1) To pay close attention; to concentrate. (2) A sincere mind; sincerity; one's true intention.
CAÛI (söûa ñoåi) : (1) Change, modify, convert, renew, renovate, reform, mend, rectify, amend, revise, improve, examine. (2) Be renewed, be renovated, be rectified, etc. (3) Again, anew.
COÂNG (taán coâng) : (1) Attack, assault. (2) To apply oneself to; to work at. (3) To study, to research.
COÁ (lyù do, cho neân, xöa cuõ) : (1) Reason, cause, circumstances. (2) Therefore, consequently. (3) Especially, intentionally. (4) Old, ancient, formerly, prior.
CÖÙU (cöùu) : (1) To save, to succor, to aid. To help, fix, repair. To put an end to; to stop.
CÖÙU HOÄ CHUÙNG SINH, LY CHUÙNG SINH TÖÔÙNG (moät ñòa vò tu taäp cuûa Boà taùt, 1 trong 10 ñòa vò hoài höôùng) : The first stage among the 'ten dedications of merit' of the path of the bodhisattva. The stage where one, while using the mind of no aspects to save sentient beings, is still separated from the aspects of 'not-yet-saved' beings.
CAÛM (daùm) : To dare, to presume, to venture.
CHÆNH NGHI (söûa soaïn laïi y phuïc tröôùc khi laøm leã) : See ??? .
CHÆNH DUNG (söûa soaïn laïi dung maïo) : To tidy the appearance; shaving, fixing the hair, etc.
CHIEÂU (saùng suûa) : Clear, clearly.
CAÊN (goác, chæ giaùc quan) : (indriya) 'Workings', 'mechanism', 'faculty', 'ability.' (1) The Caên of plants and trees implies their ability to grow and develop and in still life into their trunks and branches; it is in this sense regarded as "root." (2) The term also has the meaning of 'organ'--that which gives rise to perception. Therefore it is used as a name for the five sense organs Nguõ caên . These five organs are invisible and are created by transformation of the four elements Töù ñaïi , and have the ability to see, hear, and so forth. Though they are invisible and pure, they do theoretically occupy space, and are therefore able to be classified as 'form' elements in the classification system of the Fa-hsiang school. (3) Ability, capacity, nature, faculty, of which there are generally sharp, average and dull. The particular capabilities that a certain individual has for understanding a certain level of teaching and attaining enlightenment. See Cô ( chi). (4) That which stimulates awakening in human beings, namely, the 'five roots' of faith, effort, mindfulness, concentration and wisdom.
CAÊN TRAÀN (noäi taâm vaø ngoaïi caûnh) : The (six) cognitive faculties and their objects. The six objects are considered to be the external cause of affliction, and are therefore referred to negatively as 'dust,' or 'dirt.'
CAÙCH (ñeán, hieåu, thaáu ñaùo) : (1) To ascertain, to investigate completely and thoroughly. (2) To arrive, to come to, to get to; (3) To hit the mark; to grasp the principle of. (4) To correct. (5) A rule, a limit, a pattern, a principle. (6) Wise, intelligent, sagely. (7) To resist, to attack.
CAÙCH NGOÂN (lôøi noùi coù giaù trò töø xöa) : Wise sayings.
CHIEÂN ÑAØN (moät loaïi caây) : A transliteration of the Sanskrit/Pali candana. It is a tree whose bark is used as a medicinal herb, as well as for incense. (naka p="838")
CÖÏC (toät cuøng) : (1) Very, exceedingly, highest, most, quite. (2) Highest rank or grade. (3) Ultimate realm, highest matter. (4) To reach the end of; to push to extremities. To exhaust, to finish, to complete.
CÖÏC QUAÛ (quaû vò cuøng toät) : 'Ultimate result.' Perfect realization. The true awakening of the Buddha, as the result of causal practices.
CÖÏC LAÏC (theá giôùi cuûa Ñöùc A Di Ñaø) : "Ultimate bliss;" a description of the Pure Land of Amitaabha Buddha.
CÔ : (1) The key, main point, pivotal point to something. Most basic thing. Pivotal affair. (2) Mechanism, works, device. Means, instrument, motive (power), agent (yantra). (3) Working(s), function, action, motive. An opportunity, occasion or condition of the mind. Shifting mental attitude, especially in Zen language. (4) A sign or indication of a manifest object before it appears. The ability for something to be produced upon contact with something else. Sign, indication, omen, symptom. (5) A spring, an impulse, chance, opportunity, occasion. (6) The mental/spiritual ability , which as a result of devout Buddhist practice, suddenly manifests upon a shift or a change in the Buddhist teachings. Talent, ability. The capacity or temperament of the practitioner. The religious predisposition of sentient beings. (7) The person being taught. (vineya). (8) Human beings, sentient beings (aa`saya). (9) Quick, nimble, agile. (1) Changes, motions; the moving power of.
CÔ TIEÂN (tröôùc khi hoaït ñoäng) : The state of things before they demonstrate themselves in their activity.
CÔ NGHÒ (söï tính toaùn) : (1) The function of the mind to be in accord with goodness. (2) Sentient beings. (3) According to the capacities of sentient beings.
CÔ CAÛM (söï caûm öùng tuøy theo caên cô) : refers to ???, the various individual capacities of sentient beings, and ( chien) refers to ???ä, the awareness of the Buddha to the needs of sentient beings and his response to them. The relationship of the Buddha's grace according to the merits of each individual person.
CÔ GIAÙO (caên cô vaø giaùo phaùp) : The ripeness of the faculties of sentient beings matched with the teachings of the Buddha.
CÔ DUYEÂN (ñieàu kieän may maén) : (1) Motive, opportunity. (2) The opportunity related to the mental condition of the person one is interacting with. (3) Sentient beings. (4) In Hua-yen, the good and evil qualities in the constitution of people. (5) A term referring to condition of being guided directly by a Buddha or a great master (especially in Ch'an). (6) In Ch'an Buddhism, making use of opportunities and according with conditions. (7) ???; words that are recorded during a "dharma-battle" between two Ch'an masters, and passed on to others for later study.
CÔ YEÁU (ñieåm then choát) : An important or pivotal point. The most profound meaning. A critical moment or situation.
CÔ LOAÏI (chuùng sinh) : (1) The variation in the faculties and abilities of sentient beings. (2) Sentient beings.
CA- LÔÏI (phieân aâm cuûa Kali) : (1) A transliteration of the Sanskrit kali. Kali-yuga, which in early Indian cosmology is the present evil age. (2) The goddess Kali.
CA- LÔÏI VÖÔNG (teân moät vò vua coå xöa) : A transliteration of the Sanskrit kalinga-raja ("evil king"), also written in Chinese as ???. King Kalinga was an evil king of the distant past gradually dismembered `Saakyamuni (in an earlier incarnation) in order to test his power of endurance. Kalinga is mentioned in the Diamond Suutra, but the full story is contained in earlier Pali materials.
CHÆ (döøng, moät phaùp tu) : (1) To stop, to finish, to end. (2) To cause to stop; to bring to a halt. To cease, cessation. A limit. To rest in. (3) Only. (4) To stop harmful activities. (5) Stabilizing meditation, or concentration meditation as contrasted to analytical meditation Quaùn .
CHÆ TRUÏ = AN TRUÏ : Calm abiding; `samatha, (upasthita).
CHÆ TAÙC NHÒ TRÌ (döng vaø laøm; döøng ñieàu aùc, laøm ñieàu thieän) : "Two observances of doing and not-doing." Two ways of maintaining or cultivating goodness. One is by negating of stopping evil, the other is by creating or doing good actions.
CHÆ TÖÙC (chaám döùt) : (1) To bring about the cessation of suffering. (2) A Chinese translation of the Sanskrit `samatha ø- Xa- ma- tha ( she-ma-t'a). (3) A Chinese translation of `sramana Sa- moân .
CHÆ TRÌ = CHÆ TAÙC : Doing good by the practice of ceasing to do evil. Keeping the precepts that are concerned with restraint.
CHÆ PHAÏM (loãi laàm do khoâng laøm nhöõng ñieàu caàn laøm) : To be wrong, or create bad karma by "not-doing" at the time when there is something positive to be done.
CHÆ BEÄNH (beänh döøng cho raèng döøng haún moïi voïng nieäm thì theå nghieäm chôn taâm) : The "sickness" (imbalance) of overly emphasizing stabilizing meditation, and believing that it in itself can lead to enlightenment. This problem is discussed in Chapter 11 of the Yu"an chu"eh ching (T. 842.17).
CHAÙNH : (sa.myak). (1) Exact, right, correct, upright, true, straight. (sat). (2) To rectify, to correct, to adjust, to regulate . (3) A level, even shape (`saata). (4) 'accordance' (nyaana). (5) True nature, nirvaana. (6) The basis of correct knowledge (pramaana). (7) Truly, correctly. (8) Principal, chief, as opposed to secondary.
CHAÙNH TRUYEÀN : The correct transmission of the Buddha-dharma from teacher to student.
CHAÙNH THUÏ = CHAÙNH ÑÒNH : (1) Samaadhi, mental unity. To gain a state of concentration (samaapatti). (2) A vow or oath (vrata).
CHAÙNH TAÂM TRUÏ (1 trong 10 Truï; Truï thöù 6) : The "Abiding of Correct Mind." The sixth of the Ten Abidings Thaäp Truï .
CHAÙNH NIEÄM : (1) 'Correct mindfulness', 'correct thought'. One of the Eightfold Path . Nien refers to continual mindfulness without lapse. To continually keep (something) in mind. To be removed from evil thought and be mindful of the Buddha-way (sa.mprajaana, pratismrta, smrti, sa.myak-smrti). (2) To abide in veracious thought. To rectify the mind and hold to its true form. To be mindful of reality and not to be taken in by appearances. (3) To skillfully remember affairs without lapse in memory. In Pure Land teachings, the Mind of True Reliance on Amitaabha Buddha.
CHAÙNH PHAÙP : (1) True principle, true reality, true dharma. (2) The teaching of reality; the true teaching; the buddha's teaching. (3) The period of the true teaching, as opposed to the latter two periods of the semblance teaching and the degenerate teaching.
CHAÙNH NGHÓA : (1) The traditional or accepted viewpoint of one school or sect. (2) The correct meaning or interpretation.
CHAÙNH KIEÁN : 'Right view,' 'correct view.' the view which complies with the Buddhist teaching of causality. One of the items of practice in the Eightfold Holy Path.
CHAÙNH GIAÙC : (1) Awakening, enlightenment. The awakening of the Buddha. 'Correct awakening.' Awakening to true reality. (Pali sa.mbodhi; Skt. abhisa.mbodhi). (2) A person who has awakened to reality. A Buddha, tathaagata.
CHIEÁU (soi) : (1) To illumine, reflect, shine on. (2) Illumination, efflorescence. (3) To look after. (4) To understand completely. (5) According to; as; seeing that. (6) Photograph, figure, shape, form. (7) Proof, verification.
CHIEÁU LIEÃU (bieåu loä, chieáu saùng) : To manifest. To enlighten.
CHIEÁU DIEÄU (soi saùng) : Shine on, shed light on, illuminate. Shine brightly.
CHIEÁU LAÂM (soi ñeán) : (1) To illuminate the surrounding area from a high place. (2) A powerful man in a high position influences the people.
CHIEÁU KIEÁN (soi thaáy) : Shed light on, illuminate. To observe clearly; to determine by seeing; to come to understand.
CAM (ngoït) : Sweet; sweetness. One of the "five flavors." (1) Sweet, pleasant. (2) Voluntarily, willingly.
CAM- LOÀ (LOÄ) : (1) The nectar (amrta, soma) of the gods, which wards of old age and death. (2) A metaphor for the teaching of the Buddha. (3) Originally, the Sanskrit a-mrta means 'no-death.'
CHAÂN (thöïc, ñuùng) Ή GIAÛ : (1) True, actual, real; pure, undiluted, undefiled; correct. (2) Really, truly, completely. (3) Way, path. (4) As it is; naturally.
CHAÂN NHÖ (chaân lyù, baûn theå cuûa söï soáng) : (tathataa); 'true thusness.' Things as they are. For something to be as it is. The establishment of reality as empty. 'Reality-nature', the nature of existence. (4) Universally pervading principle. The existence of the mind as true reality. 'As-it-is-ness.' The source of all existence.
CHAÂN NHÖ VOÂ VI (# CHAÂN NHÖ) (1 trong 6 loaïi voâ vi theo Duy Thöùc hoïc ) : 'Suchness.' One of the six unconditioned existences (dharmas) in Consciousness-only theory. True reality is the real nature of all existences, yet Chaân Nhö is called an 'unconditioned existence' due to the notion that even the awakened wisdom of the Buddha is in itself not really 'true reality', since the wisdom of enlightenment is classified as a conditioned existence.
CHAÂN NHÖ TÖÔÙNG : The eighth of the 'ten dedications of merit' of the path of the bodhisattva. The stage where the bodhisattva, using the wisdom of the middle path, clarifies existence and non-existence, and sees that everything is the reality-realm.
CHAÂN VOÏNG (thaät giaû) : Truth and falsity. That which arises conditioned by ignorance is falsity, that which arises conditioned by religious practice is truth.
CHAÂN VOÏNG GIAO TRIEÄT (thaät giaû xen laãn nhau) : Interpenetration of the true and the false. (Awakening of Faith).
CHAÂN THÖÏC : (uttama-artha, tathaatva, tattva). (1) The form of something, the way it is. (2) True and not false. (3) Substantial, full, complete. (4) Substance, essence. (5) The most lofty truth. (6) The true or real teachings.
CHAÂN THÖÏC HAÏNH (Haïnh thöù 10 cuûa Thaäp Haïnh) : 'Practicing reality' 'attaining to the true principle.' The tenth of the 'ten practices' stages in the path of bodhisattvahood.
CHAÂN AÛNH : (1) True shape, true form. (2) The painted or carved image of a famous saint.
CHAÂN TÖÔÙNG (söï thöïc) : The truth, the facts, the real situation.
CHAÂN GIAÙC ÑAÏI SÖ (teân ngöôøi) : Chen-hsiao Ta-shih . See Tuyeát Phong Nghóa Toàn - Hsu"eh-feng I-ts'un.
CHAÂN QUYEÁT (bí quyeát chaân thöïc) : The most profound meaning of true reality.
CHIEÂM : To look, to see. Observe. Look around, survey (vyavalokita). Naka 842a
CUØ- ÑAØM (phieân aâm cuûa Gautama) .
CAÁM (khoâng cho pheùp) : (1) Prohibition, ban . (2) To prohibit, forbid, repress, restrain, abstain from.
CAÁM GIÔÙI : Precept, commandment, instructions, regulations. Abstaining from wrongdoing, avoiding evil. The rules given by the Buddha. The regulations that practitioners should adhere to. Also pronounced in Japanese as kinkai (`sik.saa-pada).
CAÁM TUÙC (khoâng cho pheùp ñi ñaâu) : "No walking." During the three month meditation retreat, the practitioner does not take a single step out of the monastery.
CHUÛNG (loaïi, troàng) : (1) Seed, grain; cause, origin. Used metaphorically in Buddhism; see íq ( chung-tzu) (biija). In the school of Consciousness-only, latent karmic power. (2) To plant, to sow. (3) A species, class, type, a sort, a predisposition. (4) To spread, propagate.
CHUÛNG TÖÛ (haït gioáng) : 'Seeds' of all mental and physical actions which are stored in the aalayavij~naana. The two hindrances , by the power of their manifestation, permeate the aalaya-vij~naana and become stored there.
CHUÛNG TÍNH (doøng gioáng) : 'Seed nature.' Also ??? (gotra). The predisposition of people; the temperament or nature of religious practitioners; the predisposition for buddhahood.
CHUÛNG TRÍ (trí hueä cuûa Phaät) : The perfect buddha-wisdom that fully knows every single thing in existence Nhaát Thieát Chuûng Trí . Omniscience.
CHUÛNG CHUÛNG : (citra, citrataa, naanaa, vicitra). Various, diverse, varied. All sorts (shades, kinds, manner) of; every sort, manifold, multifarious, sundry.
CHUNG NAM ÑAÏI SÖ # ÑAÏI SÖ THIEÄN ÑAÏO : Chung-nan Ta-shih . Another name for Shan-tao - Thieän Ñaïo ( Shan-tao). Chung-nan is the name of the mountain monastery where he lived and taught.
CHUNG NHI PHUÏC THUÛY (heát roài baét ñaàu laïi) : Finish and start over again. In the Mahaayaana suutras usually a bodhisattva gives his question to the Buddha three times, each time repeating the question.
CÖÔNG (gieàng moái) : (1) Rope, cord, string, line, cable. (2) A bond, a tie. (3) Laws, principles.
CÖÔNG YEÁU (nhöõng ñieåm quan troïng) : An outline of a doctrine, text, etc. The essentials of a school, teaching, etc.
CHÆ (muïc tieâu) : (1) Sweet, tasty. (2) Object, aim, gist. (3) Teaching, instruction. Purport, theme. (4) Skillful.
CAÛNH NHAØN (teân ngöôøi) : Gyeonghan- (1299-1375) A prominent Goryeo Seon monk; also known by the dharma-name of Paegun . He was initiated into Buddhism by ??? and was contemporary and colleague of the renowned T'aego Pou.
CANH (ñoåi thay) ; coøn ñoïc laø CAÙNH (laïi) : (1) On the contrary, instead, rather. Anew, afresh, again. Still more, further. (2) In Buddhism Canh is sometimes equivalent to the term 'contact' which is one of the twelve limbs of conditioned arising (spar`sa). (3) To receive the sensation of suffering.
CHÖÔÙC ( saùng toû, ñoát, nöôùng): Brightly, shiningly, clearly.
CHÖÔÙC NHIEÂN (saùng rôõ) : (1) To burn, fire, scorch. (2) Clear, bright. (3) Hot.
CAÀU (xin) : (1) To seek, to search for, to look for, wish for, pray for, ask for. (2) To pursue fully and deeply; to completely finish, accomplish. (3) Equal, even. (4) A synonym for Thuï( shu) (vedanaa) "feeling," the seventh of the twelve conditions.
CHUÙ (roùt vaøo, chuyeân chuù, chuù yù, chuù thích) : (1) Pour into, pour on, flow into, fill, add to. The mind flowing in a certain direction. (2) To exegete; to write a commentary on a text.
CÖÛ (naâng leân, neâu ra) : (1) To raise, to elevate with the hands. (2) To begin, to initiate, to move, to recommend, bring forward. (3) All, the whole.
CHUAÅN (möïc, möùc) : (1) A water level. Level; to read a level. (2) A standard, criterion, norm. (3) To imitate, make alike. (4) To determine, calculate. (5) Equal, same.
CAÙI (che, caùi duø) : (1) To cover, hide, conceal. (2) a cover(ing). (3) Umbrella. (4) Maybe, probably, possibly. (5) Now, why, why not, what do you think about... (6) To build, erect. (7) To affix a stamp or seal. (8) "Now..." "However..." . Often used interchangeably with ??? and ???.
CAÙT ÑAÈNG (daây mô reã maù) : Arrowroot vines and wisteria vines. A metaphor for entanglement and confusion.
CA- ÑA- DIEÃN- NI- TÖÛ (teân ngöôøi): Kaatyaayaniiputra of Kashmir. Author of a number of seminal Consciousness-only texts, including the Fa-chih lun Phaùt Trí Luaän.
CA- CHIEÂN- DIEÂN (teân ngöôøi): Kaatyaayana, Mahaakaatyaayana. One of the ten principal disciples of `Saakyamuni. He is recorded as having been an excellent dialectician and explicator of difficult Buddhist teaching.
CA- CHIEÂN- DIEÂN A- TYØ- ÑAØM (teân saùch) : : Kaatyaayana abhidharma. An alternative title for T 1543.
CA- TYØ- LA- VEÄ (ñòa danh): Kapilavastu. The hometown of `Saakyamuni Buddha, which was the headquarters of the `Saakya clan which he was born from. Located in present-day Nepal.
CA- DIEÁP (teân ngöôøi) (teân moät vò coå Phaät): Skt. Kaa`syapa. (1) A Vedic sage to whom numerous hymns, particularly creation hymns, are ascribed. (2) The Buddha of the world-age preceding the present one. (3) Mahaakaa`syapa, a brahman of Magadha, who became one of the principal disciples of `Saakyamuni and who convoked and directed the first council, whence his name, "chairman" is derived. (4) The sixth of the seven buddhas of the past.
CA- DIEÁP TAM HUYNH ÑEÄ (ba anh em oâng Ca- Dieáp): See Tam Ca Dieáp.
CAÙCH : (1) Be separated, separate from. To make space. (2) Distance, interval, gap, gulf. (3) To close, shut, cover, stop up, obstruct. Divide, partition. (4) To differ. To separate, interpose, screen. Become estranged.
CHÖÔÙNG (trôû ngaïi) : (1) Obstacle, hindrance, impediment. That which obstructs enlightenment. (2) Resistance, opposition. (3) To hinder, obstruct, interfere. See Nhò Chöôùng.
CHUÙNG (nhieàu, nhieàu ngöôøi, moät nhoùm ngöôøi) : (1) Many, a great number, a myriad. A crowd, many people. All. (1) Audience, congregation, assembly (parsad). (2) Company, circle, group (naikaayika). (3) sa.mgha. Defined variously as the harmony existing between three or more, four or more, five or more people. Practicing monks; disciples. (4) People in the world, all people. All (jagat).
CHUÙNG ÑOÀNG PHAÄN (maãu soá chung, yeáu toá chung) : (sattva-saamya, dharma, nikaaya-sabaagha) 'Commonality of sentient beings.' One of the 24 elements not concomitant with mind in Consciousness-only theory. ??? means 'to resemble.' The fact that all human beings possess common characteristics is called 'human commonality.' The power of human beings to be human beings, and accordingly, to be distinguished from dogs, cats, etc. In the same way the commonality of dogs, cats, etc. is established. This is also true of vegetable and mineral life. The fact that a human being, in the middle of his life, cannot suddenly change into a dog or cat, is due to this power.
CHUÙNG ÑOÀ # ÑOÀ CHUÙNG (moät taäp theå ngöôøi tu) : A general name for a Buddhist priest.
CHUÙNG SINH : "Sentient being." (1) All beings. In Buddhist scriptures, sentient beings are mentioned in contrast to buddhas, as those who are still bound in the suffering of sa.msaara, who are not yet enlightened; in this meaning, synonymous with ???, which means "regular person," or "worldling." On the other hand, it is the awareness that is present in sentient beings--exactly their "sentiency" which is the quality of buddhahood itself. Therefore there is the Mahaayaana doctrine of "all sentient beings are originally buddhas." (2) After the time of Hsu"an-tsang, this term was translated into Chinese as Höõu tình - "having sentiency." In the Nirvaana-suutra, it is clearly stated that 'sentient beings' means all things, even those things that we would normally consider inanimate, such as minerals, and that all of these things possess the Buddha-nature.
CHUÙNG HIEÀN (teân ngöôøi) : Sa.mghabhadra. Lived in Northern India during the fifth century c.e.
CHAÅN (ñoaùn) : (1) To look, to see, to reflect upon. (2) Diagnose, analyze, investigate, divine. (3) To inform, let know.
GIÔÙI (raên, khuyeân, caám) : (1) Admonish, warn, prohibit, advise against. Advise. (2) A precept, a command, a commandment.
CHIEÁU (leänh vua ban xuoáng) : (1) Decree, imperial edict. (2) To decree. (3) To say, to inform. (4) To teach, to guide.
CAI (bao quaùt) : (1) Combine, embrace, include. (2) The said..., the respective. That, the; belong to. (3) To have. (4) Ought, should, fated to be.
CAI LA (bao goàm) : To collect all together without leaving or missing anything.
CAÄT (hoûi kyõ) : (1) Reprove, rebuke, censor, accuse, blame, scold, upbraid. (2) Stop, prohibit. (3) Control, regulate, govern, adjust, rectify.
CAÙO (cho bieát) : (1) To enjoin, to order, to inform a superior. (2) To grant, as a title of honor. (3) To tell, inform, advise, warn, teach.
CUOÁNG (löøa doái) : To deceive, to trick. (maayaa, `saathya): 'deception'. One of the lesser defilement elements as listed in the Abhidharmako`sa-bhaasya, one of the twenty secondary defilements in the doctrine of the Fa-hsiang school. The mental action of deceiving others by lying to them; acting virtuous when lacking virtue, adorning base qualities so that they will appear as excellent qualities. A sub-function of ignorance and covetousness.
CHÖ (caùc) : (1) Many, all, various, the various; myriad. A plural indicator. (2) This; with this, using this, concerning this. (3) Locative: in, at, on, etc. (4) A question marker.
CHÖ PHAÙP (caùc phaùp) : (sarva-vastuuni, sarva-dharma); 'all dharmas'. All the elements that make up an individual. All things.
CHÖ PHAÙP ÑAÛN DANH TOÂN (toâng phaùi cho raèng muoân phaùp chæ laø teân maø thoâi) : The teaching that all dharmas are only names.
CHÖ HAØNH VOÂ THÖÔØNG (moïi vaät ñeàu voâ thöôøng) : All things are in a state of incessant change. All conditioned things are in continual motion.
CHÖÙNG : 'Realization,' 'actualization.' (1) Awakening. To clarify. To know clearly within oneself, without a doubt. To manifest the unsurpassed principle within oneself. To witness, or prove (saak.saat-karana). (2) To realize the result; to attain the fruit; to reach to; to experience (adhigama). (3) A witness. (4) To realize, to certify.
CHÖÙNG ÑAÉC : 1) To gain, to get, acquire. To realize, to perfect, consummate; to come to (adhigama). (2) To experience, realize or comprehend directly (praapti-saak.saat-krti). (3) Awaken, undergo enlightenment.
CHÖÙNG TÖÏ CHÖÙNG PHAÀN (chuû theå töï noäi quan) : 'Rewitnessing aspect'. One of the four aspects of perception in Consciousness-only theory according to Dharmapaala. The function of consciousness of cognizing the fact that it has perceived an object. Also, checking prior awareness for its validity.
CHÖÙNG NGHIEÄM : (1) To bear witness; to verify. (2) Verification, proof, guarantee.
CHAÁT : (1) Disposition, nature, quality, personality. (2) Matter, substance, elements, essence. (3) Real, true, honest. (4) To promise. (5) To question, to verify. To call as a witness. (6) To confront, to present oneself. (7) A pledge, a pawn.
CHAÁT NGAÏI (trôû ngaïi) : 'Material obstruction.' The inability to occupy the same place at the same time (a special quality of 'form' (ruupa). One thing obstructing another thing. Material hindrance.
CHUYEÅN (quay, ñoåi): (1) To come up, to arise. To function, unfold, develop. (2) To exist, to appear (vartate, pravartate). (3) To transform, to change, to become. (4) To revolve, to turn (pravrtti, pravartaka).
CHUYEÅN Y (söï bieán ñoåi): (1) The conversion, revolution or transformation of the basis of our deluded existence. The conversion of defilement into nirvaana (aa`sraya-parav.rtti). (2) In Consciousness-only, the transformation of the aalaya-vij~naana.
CHUYEÅN THAÉNG (chuyeån thaønh toát hôn): To transform or change into something better.
CHUYEÅN THÖÙC (ñoåi Thöùc): "Changing consciousness" "transforming consciousness" "karmic consciousness." (1) Manifestly functioning consciousness. The other seven consciousnesses as distinguished from the aalaya-vij~naana. Unenlightened, deluded consciousness that is manifested concomitant with the objective realm. (2) The transformation of the defiled consciousness into pure consciousness
CHUYEÅN THÖÙC THAØNH TRÍ (ñoåi thöùc thaønh trí) : 'transforming consciousness and gaining wisdom.' Transforming the defiled eighth, seventh, sixth and prior five consciousnesses and gaining respectively, "Great Perfect Mirror Wisdom," "Wisdom Knowing the Equality of All Things," "Marvelous Observing Wisdom," and The "Wisdom of Completion of Actions."
CHUYEÅN CHUYEÅN (ñoåi maõi): To pass from hand to hand. Go rolling along. Roll around; repeatedly.
COÁT (xöông) : (1) Bone(s); (2) Marrow, the heart, the essence, the gist. (3) The shell of a turtle. (4) Hard. True, correct.
CAO : (1) High, tall, exalted, aged, high-priced, a high note, of high quality. Great, large, excellent. (2) To heighten, to enlarge, to raise up. (3) Height; a high place. Above.
CAO SUÙC THUÏ : See Ña La ThuÏ.
CHAÂM- CÖÙU : Acupuncture and moxibustion. The practice of this art by Buddhist monks was prohibited. (2) Medical treatment.
COÁ (nhìn laïi, nhôù laïi) : (1) To care for, to regard, to look after. (2) On the contrary, conversely, then, therefore. (3) To think, reflect, mull over, review, to look back on. (4) To wait. (5) Only. (5) As well as; also.
CHÖÔÙNG TROÏNG : : To be bound or restricted by afflictions. Affliction, defilement (kaaya-cittayor akarmanyataa).
COÁNG (daâng, cho, ngöôøi thi ñoã) : (1) Tribute; to bear tribute. (2) Support, finance. (3) To levy a tax. (4) The best quality, superior. (5) The surname of a disciple of Confucius.
CUNG (cô theå): The body; oneself.
CHAÂU (1 voøng, 1 tuaàn 7 ngaøy): (1) To turn, revolve, spin. (2) A week, seven days. (3) Round, circular. A circle.
CHAÁN (laéc maïnh, queû Chaán) : (1) To shake, excite, terrify. (2) To quicken, to arouse. (3) The 51st of the I-Ching hexagrams.
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