D
DAÕ (ñuùc) : (1) To melt. (2) To fuse metals; to smelt. (3) To seduce, to fascinate.
DANH (teân, noåi tieáng) : (1) Name, term, word. The name of something. To name. (2) Reputation, fame, renown. (3) A counter for the number of people.
DANH TÖÏ (teân tuoåi, chöõ nghóa) : (1) "Name and form" (naama-ruupa). (2) Name, title (nirukti, naaman). (3) Title and words. (4) Provisional name. (5) The terms and words in Buddhist literature.
DANH NGHÓA (chöõ nghóa, yù nghóa) : (1) Expression, words, speech. (2) Word and meaning; signifier and signified.
DANH NGOÂN CHUÛNG TÖÛ (maàm gioáng cuûa lôøi noùi, ngoân ngöõ) : 'Verbal expression seeds.' The complement of 'works' seeds. Seeds in the aalaya-vij~naana that are permeated by linguistic expression. The direct cause of the appearance and action of present mental and material phenomena.
DANH THAÂN (teân vaø hình thöùc, thuaät ngöõ cuûa Duy thöùc hoïc) : (1)'Name and form.' (2) 'Gathering of names'; this refers to the existence of more than one name. One of the three essentials for the creating of sentences to establish the dharma. One of the 24 Elements Not Concomitant with Mind in Consciousness-only theory. A provisional element based on the discrimination of sound.
DUEÄ (thoâng minh, vua) : (1) Intelligent, clear, wise, quick-witted, smart. (2) Emperor.
DUEÄ TRÍ (thoâng tueä) : Wise, farsighted, intelligent.
DUY THÖÙC (chæ coù thöùc, chæ laø thöùc) : "Consciousness-only". The theory that all existence is nothing but consciousness. See next ???
DUY THÖÙC TOÂNG (toâng phaùi Duy thöùc) : The Consciousness-only sect of Buddhism, which holds to the belief that all things exist as nothing but consciousness. In China, it was called the "dharma-characteristic" school (fa-hsiang -Phaùp töôùng ). The school of Consciousness-only corresponds to the Vij~naanavaada or Yogaacaara school of Indian Buddhism, which together with the Middle Way (Maadhyamika- Trung luaän ) school, represented one of the two main branches of Mahaayaana philosophy. Its great teachers in India were Voâ Tröôùc - Asanga (fourth century A.D.) and his brother Theá Thaân - Vasubandhu. When Asanga's works were first translated into Chinese in the sixth century A.D., the school was known as She-lun - Nhieáp Luaän toâng , but eventually it was absorbed into the school of the great Chinese translator-monk Hsu"an-tsang - Huyeàn Trang (596-664). It was Hsu"an-tsang's school was known as the Fa-hsiang ['dharma-characteristic'] school, after one of the main features of its teachings. The Vij~naanavaadins explained the regularity and coherence of sense impressions as due to an underlying store of perceptions Thöùc A laïi da - (aalaya-vij~naana) evolving from the accumulation of traces of earlier sense perceptions. These are active, and produce impressions similar to themselves, according to a regular pattern, as seeds produce plants. Each being possesses a store of perceptions and beings which are generically alike will produce similar perceptions from their stores at the same time. Its doctrine reduces all existence to one hundred elements - Phaùp : ( dharmas) into five divisions, namely, mind, mental function, material, not concomitant with mind and unconditioned, dharmas. According to this school, the external world is created when the aalaya (storehouse) consciousness is influenced ('perfumated') by "seeds" or effects of good and evil deeds.
DUY THÖÙC BAÙCH PHAÙP (moät traêm loaïi (thöù, phaùp v.v ) cuûa Duy thöùc : The one hundred elements (dharmas) outlined by the Consciousness-only school.
DIEÄU (tuyeät dieäu, aùo dieäu, thaâm dieäu) : (1) Beautiful, marvelous, wonderful, subtle, sublime. Exquisite, excellent, fine. (2) Strange, mysterious, miraculous. Subtle, sublime, inconceivable (ma~nju, sat, su, nipuna, maadhurya, `sobhana). (3) Pure, immaculate, beautiful (praniita). (4) Mysterious, hidden, profound.
DIEÄU CHÆ (giaùo phaùp thaâm saâu, vi dieäu) : 'Excellent teaching.'
DIEÄU MINH (vaéng laëng maø toûa saùng) # TÒCH CHIEÁU: Superb illumination, excellent wisdom
DIEÄU PHAÙP LIEÂN HOA KINH (teân saùch): "Suutra of the Lotus of the Wonderful Dharma"; 7 fascicles, tr. by Kumaarajiiva in 406 A.D. (The Lotus Suutra, translated into English by Leon Hurvitz, Burton Watson) T 262.9.1c-62b. One of the most popular and influential Mahaayaana suutras in East Asia; the basis on which the T'ien-t'ai and Nichiren sects were established. Its title is usually abbreviated to Fa-hua ching.
DIEÄU PHAÙP LIEÂN HOA KINH ÖU BA ÑEÀ XAÙ (teân saùch): (Skt. Saddharmapundariika-suutra-upade`sa). T. 26, no. 1519-1520. Two fascicles, translated by Bodhiruci and Tan-lin. Usually abbreviated as- Phaùp Hoa Luaän . A short commentary on the Lotus Suutra
DIEÄU SAÉC (chæ caûnh giôùi [theá giôùi] vi dieäu cuûa baäc Baùt ñòa trôû leân): (1) Subtle form, marvelous form, etc. (2) Superb form, said of the existence in the eighth bhuumi and above.
DIEÄU HAÏNH (haïnh vi dieäu): (1) Marvelous activity. (2) Correct deeds or actions; good actions (sucarita). (3) Actions praised by the sages.
DIEÄU QUAN SAÙT TRÍ (trí Dieäu quan saùt; 1 trong 4 trí, do thöùc thöù 6 chuyeån thaønh): 'Wondrous Observing Wisdom,' or 'Wisdom of unerring cognition.' One of the 'four wisdoms' in Consciousness-only theory. The wisdom that is gained through transformation of the defiled sixth consciousness. The wisdom that operates freely, without restriction. The wisdom that fully observes the object (pratyavek.sa-j~naana). (2) One of the five wisdoms of Dainichi tathaagata. The wisdom that correctly pursues all things. (3) The wisdom of turning the wheel of the dharma, explaining the Buddha's teachings to beings without hindrance.
DUÏ (thí duï, daãn duï) : (1) To realize, to understand, to apprehend, to be aware of. (2) To make others aware; to teach, to enlighten. (3) Awareness, enlightenment. (4) For example...; as compared to ["ä, æ ]. (5) A metaphor, simile, allegory, parable, trope, figurative language. (6) Be joyful.
DAÂM : (1) Desire, especially sexual desire. (2) The mistaken actions that result from sexual passion. (3) Sexual intercourse between male and female.
DAÂM DUÏC : (1) Sexual desire, one of the 'four desires.' (l~). (2) Sexual intercourse.
DUNG (chöùa, chaáp nhaän, hoøa hôïp) : (1) To put in; to put. (2) Allow, grant, permit, accept. (3) Contents, interior. (4) Form, looks, appearance, shape. (5) Receptive, receptivity. (6) Function, use. (7) Container, capacity.
DUNG THUÏ (chaáp nhaän) : To contain, tolerate, put up with.
DUNG DÒ (deã daøng) : Easy, simple, light.
DÖÔNG (neâu leân, ñeà cao) : (1) Give, hand up, lift up, hoist, raise, rise. (2) To praise, to spread, popularize. (3) A hatchet, axe. (4) A relaxed countenance. (5) A river in ancient China.
DUÏNG THANH (la leân, la lôùn) : To spread a report, cry out.
DAÃN (daét, ruùt ra, daãn chöùng) : (1) To pull, to lead, to draw out, entice. To guide, to introduce, to induce. (2) To decline, to withdraw, retire. (3) To quote. A quote. An introduction to a book.
DAÃN CHÖÙNG (ñöa ñeán giaùc ngoä ) : To induce realization. Enlightenment.
DI (khaép, troïn, caøng, xa) : (1) A long time. (2) To go all around. (3) To function pervasively. (4) Increase; more and more; increasingly. (5) To finish, end, all.
DI LAËC (Boà taùt) : Maitreya (bodhisattva). 'Maitreya', means 'benevolent'. The bodhisattva who will appear in this world to become the next Buddha after 5,670,000,000 years when he ends his life in the Tusita Heaven. According to tradition, he was born into a Brahman family in southern India. His two epithets are Töø Thò "benevolent" and Ajita- A- daät- ña "invincible." He presides over the spread of the sangha, and protects its members. There are numerous Maitreya suutras.
DI THIEÂN (ñaày trôøi) : All of space.
DÓ (ñaõ qua, xong, thoâi) : (1) Already, finished. Before, prior; indicator of the past tense. To come to an end. Stop. Be stopped. (2) Extremely, very, excessive. (3) Intensive final particle. Gives emphasis to what precedes: "Indeed!" "..and that's it!" "Certainly!"
DÓ HAÄU (veà sau) : Hereafter, subsequently.
DUYEÄT (vui veû, haøi loøng) : (1) To enjoy, to be happy, be blissful. (2) To happily go along with.
DUY (chæ, suy nghó veà) : (1) To think, to contemplate, to reflect on Möu . (2) Only- Duy . (3) And, with, is.
DUNG : (1) To employ, to use- Duïng [p]; usage. By means of- Dó . (2) Unchanging, eternal, constant- Thöôøng . Harmony. (3) Usual, regular, ordinary, common- Thöôøng . To serve one specific function, or perform one specific duty without change.
DU ( lo, xa xoâi) : (1) Far, distant. (2) Calm, composed, unhurried, deliberate. (3) Grieve, lament, be distressed, anxious, apprehensive.
DÓ (qua, hôn, laønh) : (1) Increasingly, more and more. (2) Surpass, excel, more, further. (3) To heal, to cure.
DAO (laéc, rung) : : (1) To shake the head or body. (2) Shake, sway, waver, rock, roll, tremble,
DI (vui veû, thoaûi maùi) : (1) Happy, joyful. (2) Be happy, relaxed.
DUÏNG (duøng) : (1) To use, make use of; employ; (2) To use up; to consume. (3) To; so as to. With, by, thereby; by means of Tôï . (4) To apply, to put into practice. (5) Function, action, activity. 'Use', 'function'. (1) In Buddhism, as well as the other East Asian philosophies, Duïng is usually mentioned in contrast to Theå ( t'i) essence. In this case, "essence" refers to the inner nature of something, while "function" refers to its outward manifest aspects. (2) Enjoyment (esp. of given things) (paribhoga). (3) Action, function, activity (vrtti, krtya, kriyaa). (4) True practice; being absorbed in. (5) To necessitate. (6) The ability of the teacher to instruct the student according to his individual capacity. (7) An indication of the accusative case (taking something and...).
DO (töø ñoù, lyù do) : (1) Through, using, by means of. (2) As, still, even. (3) From; an indication of the ablative case. To depend upon; to come from; according to. (4) That which, whereby. (5) For that reason, therefore. (6) Since. (7) Reason, cause, ground, basis; depending on... means, instrument, source, motive. (8) To follow, permit, allow. (9) At ease; self-possessed. (10) Relationship.
DO- TUAÀN (ñôn vò ño löôøng ôû Aán Ñoä coå thôøi, ño veà ñoä daøi) : A transliteration of the Sanskrit yojana, an Indian measure of distance. Depending upon the source, either seven or nine miles, the distance appropriate for one day's travel for an emperor.
DUY (buoäc) : (1) Rope, cord, line, cable. (2) Line, grain, reason, texture, logic . Principle, rule, norm. (3) To connect, to bind together. (4) To support, maintain, sustain, keep. (5) Transliteration of Sanskrit vi sound.
DUY MA (teân ngöôøi) # TÒNH DANH : A transliteration of the name Vimalakiirti, which means 'spotless name', and is translated as Ching-ming Tònh Danh etc. Vimalakiirti was a rich man who lived in Vai`saalii, India, and was renowned for his profound understanding of Mahaayaana. According to the Vimalakiirti-nirde`sa-suutra Duy Ma Kinh , he lived in a small room of ten feet square. Once, when he became ill, the Buddha sent to his place his disciples, headed by Ma~nju`srii, to whom he revealed the profound Mahaayaana meaning.
DUY MA ÑÖÔØNG (teân moät töï vieän ôû Nhaät) : A name for the temple Koufukuji in Nara, where the Yuima-e takes place.
DUY MA HOÄI (hoäi veà kinh Duy Ma, toå chöùc ôû Nara) : The annual reading of the Vimalakiirti-nirde`sa-suutra held at the Koufukuji in Nara, for a week beginning on the 16th of the tenth month. This annual meeting had stopped and was revived by Chihou, who turned it into a meeting for studying Hossou teachings.
DUY MA KINH : Wei-mo ching -The Vimalakiirti-nirde`sa-suutra. Three translations are extant: the Wei-mo-chieh so-shuo ching Duy Ma Caät Sôû Thuyeát Kinh (trans. by Kumaarajiiva; T 475.14.537a-557b), the Shuo wu-kou-ch'eng ching Thuyeát Voâ Caáu Xöng Kinh (6 fasc., trans., Hsu"an-tsang. T 476.14.557-587) and the Fo-shuo Wei-mo-chieh ching - Phaät Thuyeát Duy Ma Caät Kinh (2 fasc., trans. Lokak.sema xͺ. T 474.14.519-536). Of these three Kumaarajiiva's translation has traditionally been the most popular. The Vimalakiirti-suutra is considered to be one of the most profound, as well as literarily excellent of the Indian Mahaayaana suutras. The suutra expounds the profound principle of Mahaayaana and refutes Hiinayaana through the mouth of the layman bodhisattva Vimalakiirti.
DUY MA KINH VAÊN SÔÙ (teân saùch) : Wei-mo-ching wen-shu'Commentary on the Passages of the Vimalakiirti Suutra", by Chih-i.
DUY MA KINH HUYEÀN SÔÙ (teân saùch) : Wei-mo-ching hsu"an-shu -The 'Profound Commentary on the Vimalakiirti Suutra', 6 fasc., by Chih-i. T 1777.38.519-561
DUYEÂN (ñöôøng vieàn, lyù do, nhaân phuï, leo, nöông caäy) : (1) Edge, verge, margin, brink. The decorative edging on garments. (2) Depend upon, rely upon, accord with. (3) Because of, for the purpose of. (4) Relationship, connectedness. (5) Fate. (6) Conditions, situation. (1) Cause. Various conditions. (Skt. kaara.na, pratyaya, pratiitya, pratyaya-hetu). (2) Indirect cause, secondary cause. Associated conditions. All things are subject to the principle of cause and effect, but there are conditions/circumstances that aid the causes that produce an effect, which are called 'indirect causes.' Connection. Opportunity, chance. (3) Relationship, basis (aarambana, aalambana). (4) Object of cognition, object of perception; environment, object. (5) To take as an object. To connect with. The mind facing an object of the external world. To sense, perceive or cognize. With the meaning of cognition, it refers to the relation of subject to object, that is, the function of the consciousness cognizing external objects. (6) Facing the mind. (7) An abbreviation of Cô duyeân , a term for 'sentient beings'. (8) Implement(s). Relationship, affinity, connection.
DUYEÂN SÖÏ (chuyeän coù lieân quan) : (1) Things and affairs as conditions--as karma. (2) The consciousness that fully believes in the perfect connection between cause and effect. (3) The matters concerned with one's life; the things one has to do in his/her daily life; one's business. (4) The objects cognized by the mental consciousness. The ??? of the ??? of Consciousness-only; 'Objective aspect.' See Duyeân AÛnh . (naka p="119")
DUYEÂN AÛNH (hình aûnh coù do giaùc quan tieáp xuùc vôùi söï vaät beân ngoaøi) : 'Objective images'. The images that are produced when the subjective part of the mental consciousness cognizes the objects of the external world. Also called the 'objective aspect' .
DUYEÂN LÖÏ (söï suy nghó do ngoaïi traàn gaây neân) : The thought, conceptualization that is based on, or conditioned by the six objects. In Consciousness-only theory it is an explicit reference to the function of the sixth consciousness to reflect on its (conceptual) objects.
DUYEÂN KHÍ : (1) Conditioned energy; usually conditioned by the four elements or the six faculties. (2) The aspect of the outer environment cognized by the subjective view as explained by the Consciousness-only school. The objective view or realm .
DUYEÂN SINH (sinh ra do nhöõng töông quan) : Produced by causal conditions. Produced by karma.
DUYEÂN TÖÔÙNG (hình aûnh cuûa söï vaät qua nhaän thöùc cuûa giaùc quan) : The cognition of objects by the mental consciousness. The external appearance of conditions. (pratyaya-lak.sa.na).
DUYEÂN GIAÙC # ÑOÄC GIAÙC : (pratyekabuddha); 'solitary realizer', 'self-enlightened one', 'individual illuminate'. One of two kinds of lesser vehicle sages, the other being a 'hearer' (`sraavaka) Thanh Vaên . Also written translated into Chinese as Ñoäc Giaùc and transliterated as Bích Chi Phaät . This practitioner attains liberation without the direct guidance of a teacher by analyzing the principle of conditioned origination.
DUYEÂN KHÔÛI (nöông nhau maø sinh khôûi) : Dependent origination, conditioned genesis, etc. (pratiitya-samutpaada). Also written in Chinese as Duyeân Sinh - ???. The condition of relationship to something else resulting in arising or production. To be due to, in the sense of..due to A, B arises. In the meaning of 'causal production,' all phenomena are given rise to due to the mutual relationships of countless causes (hetu) and conditions (pratyaya) and are not independently existent. If all causes and conditions did not exist, no results or 'fruits' (phala) could come into existence. This is a basic Buddhist teaching--that all production is the result of mutually dependent existence. Theoretically this shows the impossibility of a singular, eternal or truly substantial existence. In terms of practice, the aim is, in making this cause and effect relationship clear, to release one from the phenomenal world (of suffering) by removing these causes and conditions.
DUYEÂN KHÔÛI NHAÂN PHAÀN : The 'causal viewpoint of conditioned arising.' In Hua-yen teaching, that which is explained in speech in response to practitioners by the Buddha who is in the realm of the Ocean Like True Nature (realm of enlightenment). Also called the "realm of Samantabhadra". A way of describing the enlightenment perceived by practitioners who have not yet achieved Buddhahood.
DAÏ (trôï töø), phieân aâm cuûa chöõ YA : (1) A final interrogative particle. (2) A transliteration of the ya sound into Chinese. (3) A father. (4) In Esoteric Buddhism, a term for 'seed' .
DA- XAÙ (teân ngöôøi) # Varamani : Ya`sa. One of the Buddha's early disciples. Originally from Vaaraanasi, he renounced the worldly life at the age of 24, in pursuit of enlightenment. Happening to come to the Deer Park, he heard the Buddha lecture, and followed the five bhik.sus in receiving the precepts. Later, Ya`sa's wife and parents also became Buddhists. Ya`sa himself ended up becoming one of the elders of the early Buddhist sangha.
DUÏC (muoán) : (1) To desire, to long for, to wish. (2) Desire, lust, passion. Covetous. (1) Generally means "craving, desire, grasping, deluded attachment;" (t.r.s.naa, raga). (2) In the Abhidharmako`sa-bhaasya, one the mental functions: to hope desire, long for; the desire for those objects one takes pleasure in. (chanda, aa`saya). (3) According to the doctrine of the Fa-hsiang school, the function of the mind that hopes to receive the objects that it likes. One of the five "object-dependent" mental state dharmas. (4) The desire realm (5) The sexual lust between man and woman.
DUÏC CAÀU (mong muoán) : Desire, craving, aspiration. The mind of craving in regard to all the things of the desire realm.
DUÏC GIÔÙI (coõi Duïc : 1 trong 3 coõi) : The desire realm. (1) One of the three realms of existence, in which one's consciousness is subject to the desires for food, sex and sleep (kaama-dhaatu). (2) A desirous state of mind.
DÖ (trôï töø) : An expression of a question, doubt, surprise or conjecture at the end of a sentence.
DIEÄT (maát ñi, chaám döùt, deïp ñi) : (1) To finish, end, cease, wipe out, negate, annihilate. In Buddhism, usually refers to the cessation of afflictions--thus, nirvaana, or (2) A view of the universe as being ultimately nothingness, 'nihilism.'
DIEÄT ÑÒNH = DIEÄT TAÄN ÑÒNH (moät loaïi thieàn ñònh) : The state of concentration that reaches total cessation of mental activity. See Dieät Taän Ñònh .
DIEÄT ÑOÄ = NIEÁT BAØN = VIEÂN TÒCH = NHAÄP TÒCH : (1) Nirvaana (parinirvaana). (2) The complete extinction of all physical and emotional suffering. (3) The death of the Buddha. (4) Negation, cessation.
DIEÄT TAÄN ÑÒNH : The "concentration of cessation". An extremely deep samaadhi where the activities of the mind are completely cut off. In Abhidharmako`sa theory, it is one of the fourteen elements not concomitant with mind, and in Consciousness-only theory, it is one of the twenty-four elements not concomitant with mind. When this concentration is practiced, the mano-consciousness is also extinguished. Then the practitioner can be reborn into the Highest Heaven. Since this concentration has the power to extinguish mental functions in the mano consciousness, it is said to be the concentration practiced by sages. Since low-level practitioners and non-Buddhists are afraid to extinguish their egos, they do not enter this concentration of complete extinguishment. It is also called the 'concentration of extinguishing feeling and perception'. The seeds of 'disgusted mind' are established on the basis of this concentration.
DIEÃN (trình baøy) : (1) To amplify. (2) to speak, lecture, explain. (3) To put on (a performance, etc.), to do. (4) To perform, play for, dance. (5) To study, practice.
DIEÃN NGHÓA (trình baøy yù nghóa) : To draw out and explain the meaning or the real gist.
DIEÃN THUYEÁT (trình baøy baèng lôøi noùi) : (de`sanaa) To explain a teaching, especially before a large assembly.
DO (gioáng, coøn) : (1) Yet, like, similar to; as if; as. Still, even. Especially. A disjunctive conjunction. (2) To scheme, to plan.
DO NHÖ (gioáng nhö) : Well...; just like, the same as.
DO SÖÏ (chaàn chöø) : (1) Postponement, grace, extension, reprieve, delay. (2) Slackness. Waver, hesitate, be irresolute.
DU- GIAØ (dòch aâm cuûa töø Yoga) : (1) A transliteration of the Sanskrit term yoga, indicating a condition of stilling of the mind and accordance with the principle of reality. (2) The Yogaacaara school, Indian forerunner of the Chinese Fa-hsiang school of Buddhism.
DU- GIAØ SÖ ÑÒA LUAÄN (teân saùch) # DU- GIAØ LUAÄN : Yu"-ch'ieh shih-ti lun - Commonly abbreviated as Du Giaø Luaän (Yu"-ch'ieh lun). The Yogaacaara-bhuumi-`saastra. The "Discourse on the Stages of Concentration Practice". The main text of the Yogaacaara school of Buddhism. One hundred fascicles; translated into Chinese by Hsu"an-tsang. In East Asia the putative author is Maitreya, but according to Tibetan tradition it was Asanga. This text explains spiritual states and practices to be performed in the seventeen stages leading to Buddhahood. T 1579.30.279-882.
DU- GIAØ HAØNH PHAÙI # PHAÙP TÖÔÙNG TOÂNG # DUY THÖÙC TOÂNG : The Yogaacaara ("yoga practice") school. Another name for the Fa-hsiang and Consciousness-only schools.
DU- GIAØ LUAÄN : Yu"-ch'ieh lun - An abbreviation of Du Giaø Sö Ñòa Luaän (Yu"-ch'ieh shih-ti lun).
DÒ (khaùc) : Ù [w] i [p] yi4 [k] i [j] i (1) To differ, to be different. Another, a different one. To differentiate, to distinguish. (2) Strange, unusual, rare, inconceivable. (3) Great, excellent, marvelous.
DÒ THUÏC (söï sai khaùc cuûa keát quaûso vôùi nguyeân nhaân) : Ùn [w] i-shu [p] yi4 shou2 [k] isug [j] ijuku The variance in times and types of karmic maturation or fruition (vipaaka, vaipaakya)
DÒ THUÏC QUAÛ (keát quaû khaùc vôùi nguyeân nhaân) : ÙnÊ [w] i-shou-kuo [p] yi4 shou2 guo3 [k] isuggua [j] ijukuka The unusual or impossible case where the quality of the effect is different from that of the cause.
DÒ THUÏC THÖÙC # A- LAÏI- DA THÖÙC (Thöùc thöù 8) : Ùn― [w] i-shou-shih [p] yi4 shou2 shi4 [k] isugsig [j] ijukushiki The consciousness which brings various kinds of karmas to fruition. A specially connotative term for the aalaya-vij~naana (vipaaka-vij~naana).
DÒ SINH (kieáp khaùc) # PHAØM PHU [w] i-sheng [p] yi4 sheng1 [k] isaeng [j] ishou (1) 'Worldling,''ordinary person.' The ideograph i (Ù) means to differ, or to vary. Therefore this term, which literally means "different birth," or "different existence," is explained as (a) the ordinary person "differing" from the sage, or (b) the fact that an ordinary person, due to his/her good and evil acts, is reborn into various existences, such as heaven, hell, hungry ghost, etc. (2) Worldly, profane.
DÒ SINH TÍNH (töø cuûa toâng Duy Thöùc) (tính chaát cuûa phaøm phu) [w] i-sheng-hsing [p] yi4 sheng1xing4 [k] isaengseong [j] ishoushou (prthagjanatva). The 'nature of ordinary people.' ÙΆ ( i-sheng) means ordinary person, or 'worldling.' (1) One of the 24 elements not concomitant with mind in Consciousness-only theory. From the first of the ten bodhisattva-ground stages, the adept practitioner cuts off the seeds of the deluded view of the three worlds, and possesses the undefiled saintly nature. Nonetheless, when a sage gives rise to the worldly mind and it becomes manifest, it is not different from the mind of an ordinary person; yet, the worldling differs from the sage in that he possesses the seeds of deluded view. This 'worldling-nature' is something bound to transmigration and provisionally based on the seeds of defilement. (2) The inability to gain the path of the sages. (3) A term for the seeds of defilement in regular people. According to Consciousness-only theory, in the case of those of bodhisattva nature and undetermined nature, these are the seeds of the two hindrances of the hindrance of what is known and hindrance due to defilement, while in the case of those possessing the nature of `sraavaka and pratyekabuddha, it refers only to the seeds of hindrance due to defilement.
DÒ TÖÔÙNG (Töôùng Dò trong Töù Töôùng) (Töù Töôùng : Sanh, Truï, Dò, Dieät) : Ù [w] i-hsiang [p] yi4xiang4 [k] isang [j] isou 'Difference', 'differentiation.' (1) "Changing;" One of the four stages that the course of all existences, from their arising to their extinction, are divided into. One of The 'four marks of conditioned existence' lLU¨. (2) The appearance, or manifestation of difference. When all things are each seen individually, there are discernable differences (see Z) (paraspara) (Lankaavataara-suutra). (3) The 'differentiated aspect' ÊÙ. Despite the fact that both the enlightened world of pure existences and the world of defiled existences produced by ignorance have true thusness/original enlightenment as their essence, illusory distinctions are produced through the defiled mind of sentient beings. Also called "discriminated aspect", and "arising and ceasing aspect" (Awakening of Faith). (4) The appearance of possessing characteristics (Wu-chiao chang).
DI (dôøi) : (1) To move, shift, transfer. (2) Transfer, change, revolve. (3) To relocate. (4) Allow, grant, inform.
DÖÔÏC (thuoác) : Medicines, healing herbs, drugs. To administer medicines.
DÖÔÏC THUÏ (caây thuoác) : A medicinal tree; medicinal herb. A metaphor for the teachings of the Buddha, which heal the sicknesses of people. In the kinh Thuû Laêng Nghieâm Tam Muoäi : `Suurangama-samaadhi-suutra, a metaphor for the `suurangama-samaadhi (T vol. 15, p. 633b).
DÒCH (thay ñoåi, deã, queû Dòch) : (1) To change, to transform. (2) A reference to the ???, or "Book of Changes." Thus, the art of studying change-divination. (3) Easy, easily. Simple, simply.
DÖÔNG KYØ (teân cuûa moät vò Thieàn sö) : (1095-1049) A Sung dynasty Ch'an master who was the originator of the Yang-chi branch of Lin-chi Ch'an. He is also known as Fang-hui Phöông Hoäi , after Mt. Fang-hui, where he lived. See ???.
DAÃN = MAÃN (tieâu dieät) : (1) Be destroyed, exhausted, finished, gone. (2) Dark, obscure, cloudy.
DAÂM (quaù ñoä, daâm duïc, meâ hoaëc) : (1) Loose, free, unbounded. (2) Scattered, confused. (3) To exceed, go to excess, transgress. (4) Lewd, sexy, sexual desire (T).
DU (bieán ñoåi) : (1) To change, to transform. (2) Dirty, filthy.
DU (bôi) : (1) To play; to sport about; to travel around. To goof off. (2) To float. (3) A person's name.
DÖÕ (cuøng vôùi) : (1) Take part in, be implicated in, support; to share in, to be present at; to be concerned about. (2) Give, award, impart, provide, allot, concede, grant, allow (upasa.mharana, upasa.mhaara). (3) With, by, to, or, and. Concerning...; in regard to... (4) To wait for. (5) A particle used to express doubt or surprise; used interrogatively, generally implying an answer in the affirmative. (6) Because of; due to; for the purpose of. (7) Conjunction-and, then, if.
DÖÏ (saün, tham döï, döï phoøng) : (1) Previously, beforehand. (2) To deposit, give to the care of. (3) To be entrusted with; have charge of.
DUNG (hoøa tan) : To melt, to fuse, to penetrate, interpenetrate. In Buddhism, this word has become a technical term for Hua-yen "interpenetration." In this sense, it is synonymous with Thoâng : Ê ( t'ung).
DUNG NHIEÁP # DUNG THOÂNG : Interfused, interpenetrated.
DIEÃN (chaûy traøn, suy ra) : (1) Overflow, run over. (2) To flow. (3) To exceed, go beyond, go too far. to err. (4) To widen, broaden, stretch out.
DIEÃN TÖÏ (chöõ sai) : A mistakenly inserted and/or unnecessary word.
DÒCH (chuyeån ngöõ, giaûi thích) (1) A reason, an explanation; the underlying point or meaning. (2) To transmit. (3) To explain, comment on. (4) To translate.
DÖÏ (khen, vui) : (1) To praise, to laud. (2) To enjoy. (3) To ascertain, to correct, censure.
DÖÔÏC (nhaûy leân): (1) To dance, leap about, jump up. (2) To make dance. (3) Dance, a dance. (4) Run in a lively way. (5) Run fast.
DU (daïo chôi): (1) To play, hang out, sport about, relax. (2) To travel, to walk; to go sightseeing.
DU HYÙ (rong chôi): (1) Play, frolic, sport, romp. (2) To be free and at ease. To arrive to the condition of Buddhahood and enjoy it.
DAO (xa) : (1) Far, distant. Long. (2) Wander about; roam.
DI: (1) To leave behind, to save. (2) To forget. (3) Release, drop, let go of, separate from. (4) To place somewhere. (5) Remains, traces; inheritance. (6) To give as a present.
DI NGOÂN : Will, testament.
DÖÔÕNG (nuoâi): : Nourish, cultivate, raise, protect, care for--esp. to care for a Buddhist teachers basic need of food and drink.
DÖ : (1) Leftover, remainder, remnant; the rest, the other(s). (2) To be extra, to remain; to leave behind. (anya, para). (3) Heretic(s).
DUNG (noùng chaûy) : Fuse, melt, smelt.
DUYEÄT (ñoïc, hoïc, xem kyõ, xem xeùt) : (1) Review, revise, read, look over, examine. Inspection, revision. (2) Pass, pass through, elapse [Lòch] . (3) Gather, receive, select, collect [Dung] .
DIEÂM- PHUØ- ÑEÀ : A transliteration of the Sanskrit Jambu-dviipa. In Indian mythical cosmology, the great continent south of Mt. Sumeru (which of course includes India). The implications of this term are various, but one of the most important is that of Jambu-dviipa as the locus of human existence.
DÖÔNG Ή AÂM : (1) The sun. (2) The yang principle of existence as opposed to yin ( yin) . Heaven, daylight, male, hard, active, etc. as opposed to Earth, night, female, soft, passive, etc. (3) The south side of a mountain, the north side of a river.
DUÏ (doã daønh) : (1) To teach and guide. (2) Invite, ask, call for. (3) Provoke, cause.
DÖÏ (sôùm, an vui) : (1) I, myself, the writer. (2) Previously, already. (3) To enjoy. (4) One of the hexagrams of the I Ching.
DU (leo qua, treøo qua): To pass over; to exceed, to transgress.
DÖ (xe chôû ñoà): (1) A palanquin, a bier; sedan chair. (2) A cart. (3) A crowd, large number of; many. (4) Carry take on board. (5) To contain, to hold. (6) The earth; people, public.
Ñ
ÑAN ( ÑÔN) [chæ Tinh, moät trong Tam baûo ( Tinh, Khí, Thaàn) cuûa Ñaïo Gia] : (1) Cinnabar. (2) In Chinese (Taoist) alchemy, "cinnabar" refers to elixir. It is one of the three fields of advancement in the practice of spiritual alchemy.
ÑAÛN (chæ caàn, khi maø ) : Only, merely, whenever. Yet, still, but (kevala, maatra).
ÑAÛN KHOÂNG ( chæ troáng khoâng. Khoâng ñoái ñaõi vôùi Coù ) : 'Only empty'. The opposite of Baát Ñaûn Khoâng -'not-only-empty'. The way Mahaayaana sees the Hiinayaana explanation of emptiness. An attachment to "emptiness only", wherein emptiness is understood, but the principle of "not empty" is not understood.
ÑAÛO (ngöôïc, laät ngöôïc laïi, laàm laãn ) : (1) To fall down, fall over; lie down.(2) Upside down, perverted, inverted, contrary, mistaken. (3) But, nevertheless, and yet.
ÑAÂU (caùi noùn [muõ] hoài xöa) : (1) Helmet, headpiece. (2) A hat. (3) Be confused. (4) Transliteration for foreign tu sounds.
ÑAÙO (ñeán) : To arrive, to reach.
ÑAÙO BÆ NGAÏN (ñeán bôø (beân) kia) : To reach the other shore. To complete, to perfect.
ÑAÙO ÑAÀU (roát cuoäc, cuoái cuøng) : (1) After all, eventually, finally, at long last. (2) Best, greatest.
ÑOÄNG : (1) Action, movement, motion (cestaa). To do. To act. (2) Quake, tremble, shake, shiver, vibrate (kampita). (3) Perception, awareness, reflection, consideration. (4) Mobility or fluidity which can be seen in wind. The special quality of the element wind - Phong ñaïi (moät trong boán ñaïi) The basic nature of wind.
ÑOÄNG DAO (khoâng yeân) : (1) To move, shake, tremble, vibrate. (2) Mental vacillation or unsteadiness.
ÑOÄNG CHUYEÅN : Movement and change (transformation).
ÑOÀNG (gioáng, cuøng nhau) : (1) The same, one, identical. (2) To make the same; to make into one; to put together. (3) To be in between, to gather together. (4) to become part of the same group.
ÑOÀNG SÖÏ (cuøng moät coâng vieäc, giuùp ñôõ nhau, tham döï ñeå giuùp ñôõ) : (1) To cooperate, to work together, to help each other. (2) To participate in the affairs of sentient beings in order to help them.
ÑOÀNG THAM (ngöôøi cuøng tu hoïc vôùi mình) : A fellow student under the same teacher or in the same monastery.
ÑOÀNG TÍNH KINH (kinh Ñoàng Tính) : Full title is Ta-ch'eng t'ung-hsing ching Ñaïi Thöøa Ñoàng Tính kinh :. 2 fasc., trans. J~naanaya Xaø Na Da Xaù.. Cited by Weonhyo for Buddha-body theory in his commentary on the Awakening of Faith.
ÑOÀNG GIAÙO (giaùo ly ùcuøng loaïi) : The connotative aspect of the Single Vehicle. The "shared vehicle" teaching that is related to the teaching of the 'three vehicles.' From this standpoint, all teachings and existences are realized in the Single Vehicle. This is a teaching of the Hua-yen ching.
ÑOÀNG GIAÙO NHAÁT THÖØA (Nhaát thöøa vaø Tam thöøa laø giaùo lyù cuøng loaïi) : : The "same teaching" of the single vehicle. In Hua-yen theory this is the same as the 'Perfect Teaching' The teaching that states that the single vehicle and the three vehicles are the same.
ÑOÀNG QUY (cuøng veà) : Concluding in the same intention.
ÑOÀNG SINH (cuøng sinh ra) : To be born together.
ÑÒA TRÌ LUAÄN (Teân moät boä luaän) : See Boà Taùt Ñòa Trì Kinh
ÑÒA LUAÄN (Teân moät boä luaän) : See Thaäp Ñòa Kinh Luaän.
ÑÖÔØNG (Nhaø, phoøng, choã tu) : (1) A hall, a reception room; a meeting place. Temple, shrine. (2) State chamber, a court of justice. (3) Venerable, grave. (4) An open place on the hills. (5) Flourishing, excellent.
ÑOÀ ( Sôn, pheát, buøn laày, con ñöôøng) : (1) To paint, plaster, daub, smear, apply, spread. (2) Be covered with; be soiled with; get dirty, be stained. (3) Mud, mire, dirt. (4) Road, path.
ÑÒA (ñaát) (ñòa vò) : (1) Earth, the earth, the ground (esp. as contrasted to heaven- Thieân "V). (2) A land, a country, territory. (3) A place, a scene, a location, a situation, a position. A stage in the progression on the path towards enlightenment. (4) The spirit of the land.
ÑA- LA : (1) An abbreviation for the translation of paatra Baùt- ña- la, a flat silver bowl placed in front of the Buddha image at ceremonies for incense, etc. (2) A transliteration of taala, a kind of tree. See Ña- la thuï ( t'o-lo-shu). (3) A transliteration of taaraa, the pupil of the eye. (4) An abbreviation of the transliteration of Tu- ña- la , Sanskrit suutra. (5) In the Esoteric sect, a transliteration for taarani, a woman bodhisattva.
ÑA- LA THUÏ (caây ña- la) : A transliteration of the Sanskrit taala. Also written in Chinese . ..Resembling the palm, it reaches a height of approximately 25 meters. Its flowers are white and its fruit is red, resembling a pomegranate. Its leaves are big enough to use as fans, and were also used for writing on.
ÑA VAÊN (hoïc roäng, nghe nhieàu) : To learn much through listening extensively. Widely learned; broad knowledge.
ÑAÏI THÖØA TRANG NGHIEÂM KINH LUAÄN (teân saùch) : Ta-sheng chuang-yen-ching lun(Mahaayaanasuutra-lankaara). "Treatise on the Scripture of Adorning the Great Vehicle." 13 fascicles, attributed to Asanga- Voâ Tröôùc. The verses were probably written by Maitreya, which were expanded into prose form by Asanga, or his brother Vasubandhu. Translated in to Chinese by Prabhakaramitra during 630-633. There is also a Tibetan translation. It is an important treatise for the Mahaayaana Yogaacaara (Consciousness-only) school.
ÑAÏI THÖØA A TYØ ÑAÏT MA TAÄP LUAÄN (teân saùch) : Ta-sheng a-pi-t'a-ma chi lun7 fasc., T 1605.31.663-694. By Asanga; trans. Hsu"an-tsang..
ÑAÏI SÖÏ (vaán ñeà lôùn lao) : The "Great Matter." An abbreviation of Nhaát ñaïi söï nhaân duyeân. (1) The single great matter (for which the Buddha appears in the world), thus--practice, or awakening. (2) Saving sentient beings. (3) Magnanimity, generosity, tolerance, liberality.
ÑAÏI LÖÏC (naêng löïc lôùn lao) : (1) Great power or energy. Excellent abilities. (2) A term for a type of sa.maadhi.
ÑAÏI THIEÂN : An abbreviation of Tam Thieân Ñaïi Thieân Theá Giôùi (trisaahasra-mahaasaahasra-loka-dhaatu).
ÑAÏI PHAÅM : Daihon See next.
ÑAÏI PHAÅM BAÙT NHAÕ KINH (teân saùch) : Ta-p'in pan-yao ching- The Mahaapraj~naaparamitaa-suutra in 27 fascicles, as contrasted to the 10 fascicle edition. Taishou volume 8. Officially titled Ma- ha Baùt- nhaõ Ba- la- maät- ña kinh , it is an explication of the 25,000 verse Praj~naaparamitaa-suutra. Extant commentaries on it are only those two by Chi-tsang Caùt Taïng : a one fascicle work entitled Ñaïi Phaåm Kinh Du Kyù, and a ten fascicle work entitled Ñaïi Phaåm Kinh Sôù .
ÑAÏI THIEÄN ÑÒA PHAÙP : One of the six groups of mental functions outlined in the Abhidharmako`sa-bhaasya. The ten mental conditions for cultivation of goodness, which are faith, zeal, renunciation, conscience, shame, no desire, no dislike, no harm, calmness and self control. A general term for the mental function that necessarily arises together with all virtues. The characters 'great-good-ground' mean 'virtue', therefore the term means 'virtuous elements.'
ÑAÏI VIEÂN CAÛNH TRÍ (trí Ñaïi vieân caûnh) : 'Great Perfect Mirror Wisdom.' As a great round mirror reflects all forms exactly as they are, so does the wisdom of the Buddha. A clear, undefiled mind. (1) In Consciousness-only theory, one of the undefiled four wisdoms that one transforms the defiled mind into upon becoming a Buddha. It is the pure wisdom gained at Buddhahood by a qualitative transformation of the eighth consciousness. In this wisdom, the workings of mind and mental functions are acting in concordance with this wisdom.
ÑAÏI ÑÒA : (1) Great bhuumi. The level of the bodhisattvas who are in dar`sana-maarga or above. (2) The basis upon which Buddhist practice is established. (3) The Great Earth; the whole earth; everywhere, all the land, etc. (naka p="917")
ÑAÏI THIEÂN (danh töø rieâng) : mahaadeva.
ÑAÏI ÑÖÔØNG NOÄI ÑIEÅN LUÏC (teân saùch) : Ta-t'ang nei-tien.; by Tao-hsu"an - Ñaïo Tuyeân "Ήé ( Tao-hsu"an). The 'Catalogue of Buddhist Works in the Tang.'
ÑAÏI TAÂM : Great, expansive mind. Great bodhi-mind; the mind of enlightenment. Unbiased, non-partisan mind. The mind of great faith.
ÑAÏI NHAÃN LÖÏC (söùc an nhaãn lôùn lao ) : The power of great tolerance.
ÑAÏI NGOÄ : Great enlightenment. The destruction of all duality-based illusions.
ÑAÏI YÙ : The drift of, the scope of, outline.
ÑAÏI GIÔÙI = CUÏ TUÙC GIÔÙI : (1) "All of the precepts" as opposed to the five, or ten precepts, which are called . (2) The complete and sudden precepts of the Mahaayaana. (3) A section in part one of the Brahmajaalasutta Phaïm Voõng kinh.
ÑAÏI PHÖÔNG QUAÛNG (roäng lôùn bao truøm) : 'great and broad.' (1) A term for the true principle awakened to by the Buddha. In some Hua-yen interpretations, (ta- Ñaïi) means essence, ( fang- Phöông) means aspects, and ( kuang- Quaûng) refers to function. (2) The great vaipulyas or suutras of Mahaayaana. Vaipulya is extension, spaciousness, widespread. This term suggests the broadening of the basis of Buddhism, as found in Mahaayaana. The vaipulya works are styled suutras, as the broad doctrine of universalism, differing from the traditional account of his discourses, is put into the mouth of the Buddha in a more universal aspect.
ÑAÏI PHÖÔNG QUAÛNG PHAÄT HOA NGHIEÂM KINH (teân saùch) : Ta-fang-kuang fo-hua hua-yen ching is the full title of the Hua-yen ching
ÑAÏI TRÍ ÑOÄ LUAÄN (teân saùch) : The Mahaapraj~naa-paaramitaa-`saastra; a commentary on the Mahaapraj~naaparamitaa-suutra, attributed to Long Thoï- Naagaarjuna; 100 fascicles, translated by Cöu Ma La Thaäp-S Kumaarajiiva..
ÑAÏI PHAÏM THIEÂN VÖÔNG (vua coõi trôøi Phaïm Thieân) : The king of the great Brahman-heaven. A supernatural being who protects the dharma. The great brahma heaven is one of the three heavens contained in the first meditation heaven of the form realm. He is also called Thi khí (`Sikhin). Also called simply Ñaïi Phaïm Vöông ( Ta-fan-wang) or Phaïm Vöông . (naka p="929")
ÑAÏI CÔ (khaû naêng lôùn lao, taùc duïng lôùn lao) : "Great Capacity." (1) A person who has received the supreme teaching of the great vehicle and embodies its resultant excellent abilities. A person who has accepted the great vehicle teaching and possesses the spiritual qualities resultant of bodhisattva practices. (2) Great functioning. The great functioning of an impeccable Ch'an teacher; the methods s/he uses to guide practitioners.
ÑAÏI PHAÙP (phaùp lôùn, phaùp Ñaïi thöøa, moät phaùp tu cuûa Maät toâng) : (1) The great dharma; great teaching; the teaching of the Buddha (mahaa-dharma). (2) The teachings of the Mahaayaana. (3) Great virtue. (4) The great practice dharma- Ñaïi Tu phaùp of the esoteric sect. (naka p="929")
ÑAÏI NIEÁT BAØN : See Ñaïi Baùt Nieát Baøn
ÑAÏI SÔÙ (chuù giaûi chi tieát) : (1) A 'large commentary'.
ÑAÏI THAÙNH : A great sage. The Buddha or a great bodhisattva (mahaa-muni, taayin).
ÑAÏI BAÙT NHAÕ BA LA MAÄT ÑA KINH (teân saùch) : The Mahaapraj~naaparamitaa-suutra. 600 fascicles, translated by Huyeàn Trang- Hsu"an-tsang in 659.
ÑAÏI BAÙT NIEÁT BAØN (vieân tòch) : 'Great Nirvaana', great extinction; supreme, perfect awakening. The great death of the Buddha.
ÑAÏI BAÙT NIEÁT BAØN KINH (teân saùch) : The Mahaaparinirvaana-suutra; 40 fasc., translated by Ñaøm Voâ Saám- Dharmak.sema. This is the Mahaayaana account of the Buddha's passing away. The suutra also explains the eternal presence of the Buddha and the inherence of Buddha-nature in every living being.
ÑAÏI BOÀ ÑEÀ (ñaïi giaùc ngoä, giaùc ngoä cuûa Phaät) : The enlightenment of the Buddha. The Buddha's enlightenment as opposed to the enlightenment of `sraavakas and pratyekabuddhas. 'Great Awakening.'
ÑAÏI- TAÙT- GIAÙ- NI- CAØN-TÖÛ (teân ngöôøi) : Mahaasatyanirgrantha. An ascetic (jain) who became a prominent disciple of the Buddha.
ÑAÏI- TAÙT- GIAÙ- NI- CAØN- TÖÛ SÔÛ THUYEÁT KINH (teân saùch) : The Mahaasatya-nirgrantha-suutra. Translated by Boà-Ñeà- Löu- Chi - Bodhiruci during the Northern Wei (early 6th c.). Other translations include that by Gunabhadra during the Liu Sung (early 5th c.) as the Boà Taùt Haïnh Phöông Tieän Caûnh Giôùi Thaàn Thoâng Bieán Hoùa Kinh, as well as a Tibetan translation. The Buddha teaches the awakening of bodhicitta and the practice of the six paaramitaas to Ma~nju`srii, as well as the teaching of the Single Vehicle. The Mahaasattva Nirgrantha teaches meritorious practices such as the Ten Good Karmic Paths. Here Nirgrantha is understood to be a Response-body Buddha.
ÑAÏI CHUÙNG : (1) A great crowd; large gathering, or group. (2) The sa.mgha--monks and nuns. (3) Those stuck in sa.msaara. (4) In T'ien-t'ai, one of the original members of the group. (5) Buddhist practitioners, or followers.
ÑAÏI CHUÙNG BOÄ (moät chi phaùi Phaät giaùo ôû Aán Ñoä thôøi coå) : daejungbu [j] daishuubu The Mahaasaamghika sect.
ÑAÏI TAÄP KINH (teân saùch) : The 'Great Collection Scripture.' 60 fasc., tr. by Dharmak.sema- Ñaøm Voâ Saám et. al. The full title of this text is Ñaïi Phöông Quaûng Ñaïi Taäp Kinh ; in this suutra the Buddha explains to other buddhas and bodhisattvas the Mahaayaana principles, such as the theory of emptiness. The suutra is also very strongly characterized by esotericism.
ÑAÏI TAÄP NGUYEÄT TAÏNG KINH (teân saùch) : The Candragarbha-suutra; ten fascicles. A section of the Mahaasamnipata-suutra , tr. by Narendraya`sas Na Lieân Ñeà Da Xaù ( Na-lien-ti-yeh-she). Discusses in detail the theory of three periods of the Dharma (true dharma, semblance dharma and degenerate dharma).
ÑAØN ( Buïc, toøa giaûng) : A platform, a stage.
ÑAN (moät, leû, moät choã ngoài ñònh saün) : (1) One, single, simple, singular; simply, merely, only solely. (2) An assigned seating position. (3) Name card; a name card which indicates where the practitioner's assigned seat is in the monks hall. Also a card which names a suutra or indicates the approach to a monastery
ÑOAÏT (laáy ñi, baùc boû, quyeát ñònh ) : (1) To snatch, to grasp, to take away. To settle, to decide. To surpass. (2) To determine, to decide. (3) To deny, to negate
ÑOÁ (ganh gheùt) : Jealous, envious. Jealousy, envy.
ÑÒNH: (1) Establish, decide, lay down, stipulate, determine, fix, settle, arrange. (2) Be decided, be settled, be certain. Certainly, certainty. (3) Law, rule, regulation. (4) (dhyaana) 'Meditation,' 'concentration.' In the doctrine of the Fa-hsiang school, it is one of the Bieät caûnh - 'environment dependent' mental action elements. This ideograph is often used interchangeably with Chæ ( chih) (`samatha). (5) The unification of the mind in concentration; stopping the floating of the mind and concentrating on one point.
ÑÒNH TAÂM (taâm ñònh): The mind of meditative concentration. The mind focused on an object without scattering.
ÑÒNH TÍNH (tính coá ñònh): 'Fixed nature.' The unalterable nature or essence of a person or thing.
ÑÒNH DÒ (danh töø chuyeân moân cuûa Duy Thöùc): 'Distinction of good and evil (causes).' One of the 24 elements not concomitant with mind as explained by the school of Consciousness-only. The principle that the causes and effects of good and evil are different from each other, and are not confused. A provisional element.
ÑÒNH NHAÕN (maét ñònh) : To enter concentration; to become still, and not waver regarding the object in sight.
ÑÒNH TUÏ (chaúng thoaùi chuyeån) : The firm determination to achieve liberation, or Buddhahood. Once the practitioner gains this kind of determination s/he will not falter in practice.
ÑOÁI : (1) To reply, to respond, to answer. (2) Reply, response, answer. (3) To face, to meet, be facing (adhisthita, adhimukha). To compare. (4) Partner, opponent. (5) To oppose, be opposite to, compare or contrast qualitatively. (6) To make a pair, to suit; agreeing with. Respond.
ÑOÁI ÑAÕI : To deal with; attitude towards.
ÑOÁI PHAÙP (dòch chöõ A- tyø-ñaøm [Abhidharma]) (Luaän): Literally "concerning the dharma." A translation of ’"ù"Ü--abhidharma. Also rendered in Chinese Buddhism as _ [w] lun [p] lun [k] ron, non [j] ron.
ÑOÁI TRÒ: To correct, to fix. To remove or end delusion. Dispelling the suffering of ignorance with the wisdom of awakening (pak.sa, pratipak.sa).
ÑOÁI BIEÄN (so saùnh ñeå ñoái trò): 'Contrastively compare'.
ÑAÏO (daãn ñöôøng): To guide, lead, teach, instruct, serve as a master to. Guidance, instruction.
ÑEÁ- THÍCH (vua coõi trôøi Ñaâu Suaát) : Originally a powerful Vedic god, he appears in Buddhist scriptures as a protector of the buddhadharma and as lord of Tusita heaven .
ÑÔÙI (thaét löng, mang thaét löng, mang) : (1) A belt or sash. (2) To wrap a garment or belt around the waist.
ÑÔÙI CHAÁT CAÛNH (danh töø rieâng cuûa Duy Thöùc) : 'Archetypical object(s).' One of the three kinds of objects- Tam loaïi caûnh in Consciousness-only theory. It is another way of describing the concept of 'archetypes', that is, the original quality of images before they are transformed and manifested by discrimination. This original quality of objects exists, but as an object that is not reduplicated exactly as it is. Rather, it is established as a result of the combination of the two powers of mind and object. This is also called 'intermediary existence between mind and object.' It is an incorrect perception of the world.
ÑOÄ (luaät leä, giôùi haïn, ño löôøng, qua, cöùu) : (1) Rule, law, pattern, decision. (2) A limit. (3) A unit of measurement. Measure, calculate. (4) Time(s)-- to do three times, four times, etc. (1) To cross over (to the shore of liberation) (nayati, pramok.sa, uttarana). (2) The perfection(s) (paaramitaa). (3) To leave home and seek the way. (4) To save sentient beings.
ÑOÄ TAÊNG (kieåm soùat tu só) : The regulation of monk and nun ordination by the government. This regulation first became practiced when too many of the clergy were able to avoid tax and military service.
ÑOÄ ÑIEÄP (giaáy chöùng nhaän tu só) : A government license allowing one to become a Buddhist monk or nun.
ÑOÄ THOAÙT (cöùu thoaùt khoûi sinh töû) : (1) To liberate oneself; achieve enlightenment, nirvaana. (2) To liberate others; to save others.
ÑAÀU (vaát boû, nhaûy vaøo, theo) : (1) Throw, throw away, hurl, give up. (2) Launch into, embark on, seize; jump into. (3) To present someone with a gift. (4) Depend upon.
ÑAÀU CÔ (naém laáy cô hoäi, ñuùng luùc, ñuùng trình ñoä, kheá hôïp) : (1) To seize the opportunity; to get the clue. To see the point. (2) The practitioner's finding the true spirit of Zen. The convergence of the predilections of teacher and student.
ÑEÀ (naém) : (1) To carry in the hand. (2) Quiet, peaceful. (3) Transliteration of Sanskrit di sound.
ÑEÀ THOÏ ( = BOÀ ÑEÀ THOÏ : caây boà ñeà) : See Boà Ñeà Thuï
ÑEÀ BAØ (teân ngöôøi) : (1) A transliteration of the Sanskrit deva, which means "god." (2) Used in Buddhism as an abbreviated indicator of longer names such as: (a) Ñeà Baø Ñaït Ña - Devadatta, `Saakyamuni's cousin; (b) Thaùnh Ñeà Baø - Aaryadeva, the disciple of Naagaarjuna and author of such works as the Baùch Luaän and the ; (c) Mahaadeva.
ÑEÀ- BAØ- ÑAÏT- ÑA (teân ngöôøi, baø con cuûa Phaät) : Devadatta, `Saakyamuni's cousin .
ÑEÀ XUYEÁT (neâu leân vaø boå khuyeát) : To pick up and compose. The raising of the proper problem by the teacher for the instruction of the student. A Ch'an teaching term. See also Ñeà Teâ.
ÑEÀ VÒ KINH : See Ñeà Vò Kinh
ÑEÀ- XAÙ- NA : (de`sanaa) According to Naagaarjuna, words which uncover reality, which reveal things as they are. Disclosive language; living words (ant.¨ prapa~nca).
ÑEÀ VÒ KINH (Kinh Ñeà Vò) : Full title is Ñeà- Vò- Ba- Lî Kinh. Not extant, but is cited in many old texts. It apparently discussed Buddhism together with various Taoist and other Chinese native religious topics, and was not a purely Buddhist text. Such scholars as Chih-i included it in their doctrinal classification systems as a text exemplifying the "teaching of men and gods."
ÑEÀ KHÔÛI (neâu leân, ñöa ra) : (1) To present, submit, hold out, offer. (2) Cause, bring about.
ÑIEÄU (laéc, rung) : (1) To fall, come down. (2) To wave, to shake, swing, rock, roll.
ÑEÄ TÖÛ (hoïc troø) : A student; a disciple; a follower.
ÑAÉC (ñöôïc, hôn) : (1) Obtain, get, acquire, gain. (2) To effect, to attain. (3) To go well. (4) Able, can, may. 'Acquisition,' 'possession.' (1) In Abhidharma theory, one of the fourteen elements not concomitant with mind. A real dharma. (2) In Consciousness-only theory, one of the twenty-four elements not concomitant with mind. A term describing the reception of defilements and karma by the continuing body of sentient beings. It is said to be related to the aalaya-vij~naana as well as the manifestation of the two hindrances. The condition of receiving defilements despite the fact that they are not actually arisen, but because of their existence in the aalaya-vij~naana. Included within this is the acquisition of habits.
ÑAÉC GIÔÙI (ñöôïc taâm giôùi chöù khoâng phaûi chæ laø hình thöùc beân ngoaøi) : The 'precept attainment.' When a novice monk receives the precepts during ordination ceremony, the essence of the precepts arises in him. This perpetuates the effect of having once received the precepts. The fact that the essence of the precepts arises in the monk is called the 'precept attainment.' Because precept attainment functions without any willful effort on the monk's part, it said to "spontaneously give rise to all the demeanors of the vinaya".
ÑAÕI (haàu haï, ñôïi chôø) : (1) To wait, wait for. (2) Be necessary; depend upon, rely on. To have as a reason or premise (apek.sate).
ÑOÀ (ñeä töû, voâ ích) : (1) A follower, a disciple, a crowd. (2) To go on foot. (3) Only, merely. (4) In vain, empty, useless.
ÑOÀ NHIEÂN (voâ ích) : In vain; uselessly.
ÑOÀ CHUÙNG # ÑAÏI CHUÙNG : (1) A multitude of disciples. A disciple. (2) The lay followers of a temple or monastery. (3) The common people.
ÑAÕI (löôøi bieáng) : Idle, remiss. Disrespectful, insolent.
ÑAÕI MAÏN (khinh khi) : Disrespectful; to treat rudely.
ÑEÅ (vaâng lôøi, an bình) : (1) Obedient, tame, docile, compliant. (2) Peaceful, tranquil, calm.
ÑOÄC (moät mình) : (1) Only, single, alone, solitary. (2) Of itself, spontaneously, automatically.
ÑOÄC CHÖÔNG CAÛNH (1 trong 3 caûnh theo toâng Duy Thöùc) : 'Images only', 'illusory perception'. One of the three kinds of objects in Consciousness-only theory. Images projected by the subject according to willfulness that have no real objective existence. Especially false perceptions manifested on the basis of the belief in a real self and real elements which are mistakenly discriminated by the sixth consciousness. These are images transformed and manifested solely by the subjective aspect [] of the discriminating consciousness.
ÑOÄC GIAÙC # DUYEÂN GIAÙC : See Duyeân Giaùc (pratyekabuddha).
ÑOÀNG (treû con) : A child, infant, baby.
ÑOÀNG CHAÂN TRUÏ (Truï thöù 8 trong Thaäp Truï) : The eighth of the Ten Abidings - The "abiding of the 'true child'." The deluded view does not arise, and awakening does not cease.
ÑOAN (ngay thaúng) : (1) Exact, correct, straight. (2) To ascertain, make sure; to correct, fix. (3) End, tip, border, edge, point, extremity. (4) Side. (5) Beginning, origin, inception.
ÑEÄ (thöù töï) : (1) Series, grade, sequence, class, order. (2) Number (one, two, etc). (3) A house, apartment. (4) But, only.
ÑEÄ NHAÁT (phaàn moät, tröôùc heát) : (1) Best, greatest, first, most (agra, agrya, agrataa). (2) Excellent, superior (vara).
ÑEÄ NHAÁT NGHÓA ÑEÁ (chaân lyù tuyeät ñoái) : (paramaartha-satya) The highest truth; the absolute truth. True reality, as opposed to any kind of relative or worldly truth .
ÑAÚNG (baèng, moät nhoùm) : (1) And so forth, et cetera, and, the like. (2) Fellows; a group, a set; a class, a rank, a sort. (3) Equal, similar, alike, equivalent. To grade, to classify, to arrange.
ÑAÚNG NHAÁT THIEÁT PHAÄT (Hoài höôùng thöù 3 trong Thaäp Hoài höôùng) : The third rank of the 'ten dedications of merit' in the path of bodhisattvahood. According to Consciousness-only, the stage where the bodhisattva continually and broadly penetrates the teachings of all the buddhas of the three worlds.
ÑAÚNG TRÍ (trí theá gian) : "Worldly wisdom."
ÑAÚNG VOÂ GIAÙN DUYEÂN (duyeân khoâng giaùn ñoaïn) : (samanantarah-pratyaya); 'incessant causation', 'cause equally without gap'. One of the 'four causes' Töù duyeân ( ssu-yu"an) in Consciousness-only theory. Also called Thöù Ñeä duyeân . The condition of one existence directly producing the next with no interruption. In the continuing mind, the subsequent mind and mental functions are inherited from the prior moment's mind and mental functions. The prior thought-moment as condition for the next thought-moment.
ÑAÚNG GIAÙC (quaû vò ngay tröôùc quaû vò Dieäu Giaùc) : "Equal enlightenment" The rank of bodhisattvahood where the practitioner has enlightenment equal to that of a buddha, but is yet a bodhisattva. Following this stage the practitioner enters the stage of 'marvelous enlightenment' Dieäu Giaùc .
ÑAÙP (traû lôøi) : To answer, an answer. A response.
ÑAM- NGUYEÂN (teân ngöôøi) : Tan-yu"an . See Ying-chen ÖÙng Chaân
ÑAM TRÖÔÙC (ñam meâ) : 'addiction.' Desire and attachment.
ÑAÅU (Ñaåu taåu Ñaàu ñaø : noã löïc tröø Tam ñoäc ) : Transliteration of the Sanskrit dhuuta. See ??? .. To leave home; to leave the defilement of the secular world. Same as ???
ÑOAÙN (ÑOAÏN) (Ñoaùn : quyeát ñònh ; Ñoaïn : caét ñöùt) : (prahaana). (1) To cut off, to sever, to destroy, to end. (2) To end evil. To destroy delusions. (3) To decide; definitely.
ÑOAÏN THIEÄN CAÊN (caét ñöùt caên laønh) : (muulaccheda). The cutting off of one's good roots of meritorious practice.
ÑOAÏN HOAËC (döùt tröø laàm laïc) : 'Destruction of delusion. '
ÑOAÏN DIEÄT (maát haún, döùt haún) : (uccheda, upa`saanti, prahaana). Get rid of, remove, do away with; be deprived of; lose. Quench, put out, eradicate, exterminate. Cessation, nirvaana.
ÑOAÏN TRÖÔØNG (ñöùt ruoät : thoáng khoå) : "Cutting one's intestines." A metaphor for great suffering.
ÑOAÏN KIEÁN (lyù thuyeát cho raèng cheát laø heát) : (uccheda-drsti). (1) "Nihilism." the mistaken view that results from not discerning the principle of cause and effect that centers on the idea that the world or oneself can be destroyed; for example, the idea that once a being dies, there is not future rebirth, or that life is something limited to this world, and therefore the nihilistic view of denying the reception of the fruits of good and evil acts. (2) The destruction of mistaken views.
ÑOÃ THUAÄN (teân ngöôøi, sô Toå toâng Hoa Nghieâm) : (557-640). The first patriarch of the Chinese Hua-yen lineage.
ÑOÁNG CHAÁN (Trung Hoa thuôû xöa) : East Asia; China.
ÑIEÀU (daûi, sôïi, ñieàu) : (1) Twig, small branch. (2) Fiber, string, tendon, vein. (3) Grain, texture. (4) Linear; something long and thin. (5) Reason, theme, logic, circumstances.
ÑIEÀU ÑIEÀU (moãi sôïi) : Each piece, each part, each section, every clause.
ÑIEÀU LYÙ (lyù luaän) : Reason, logic. The thread of an argument; a theme. Linear.
ÑAØN = ÑAØN- NA (thí chuû) : (1) Sandalwood. (2) A transliteration of the Sanskrit/Pali daana, which means "giving" or "donation."
ÑAØN BA- LA- MAÄT (boá thí Ba- la- maät) : The "perfection of giving," (daana-paaramitaa) one of the six Mahaayaana perfections
ÑAØN- VIEÄT = ÑAØN- NA : A transliteration of the Sanskrit daanapati. (1) Chief donor, benefactor. (2) A believer, who supports the temple with her/his donation.
ÑAØN- NA : A supporter of a Buddhist temple; donor, lay member.
ÑOAÏN (moät ñoaïn, moät khuùc, giai ñoaïn) : (1) Division, border, section, part. (2) Method, process. (3) Steps, stair(s), flight of stairs. (4) a certain length of cloth. (5) Grade, class, rank, level, degree.
ÑIEÄN (cung ñieän) : A palace (Pali: paasaada).
ÑOÄNG (hang ñoäng, saâu thaúm) : (1) A cave, cavern. (2) To pass through, to penetrate. (3) Deep, profound.
ÑAÏM (nhaït) : (1) Light (color, flavor); faint (light, hope); passing, fleeting. (2) Tasteless, insipid. Tastelessness; insipidness (ka.saaya). (4) Used for 104-8 : sputum; phlegm (`slesman). Naka 939b.
ÑOÄC (con traâu con, con ngheù) : A calf.
ÑOÄC TÖÛ (Sô Toå cuûa boä phaùi Ñoäc Töû ôû Aán hoài xöa) : "Calf" (vatsa). one of the main divisions of the Sarvaastivaada school. They are considered schismatics because of their insistence on the reality of the ego.
ÑÖÔNG (phaûi, neân) : ác [w] tang [p] dang1 [k] dang [j] tou (1) Should be, granted, deserve; what is right according to reason. (2) Future case; will be, will. (3) Have to (do),should (do), ought to (do). (4) Then, at that time. (5) In the presence of, in the place, in, at.
ÑÖÔNG THÖÔØNG (saün coù) The "future constant." The possession of Buddha nature by all sentient beings. (Nirvaana Suutra)
ÑÖÔNG TÌNH (yù nghó thoâng thöôøng) (voïng taâm) 'Common sense', 'habituated thought'; manifested subsequent to belief in the reality of form, mind and sentient beings.
ÑÖÔNG TÌNH HIEÄN TÖÔÙNG (do voïng taâm maø coù voïng caûnh) The deludedly cognized world which is manifest on the basis of people's mistaken attachment. The aspect of existence is also called "Habitually manifest aspect."
ÑAØM (keùo maây) : To be cloudy; become cloudy.
ÑAØM VOÂ SAÁM (teân ngöôøi) : A transliteration of the name of Dharmak. a monk originally from central India who would eventually become one of the most prolific translators of Indian texts into Chinese, among the most important of which were the Bodhisattvabhuumi-suutra and the Nirvaana suutra. . . (add more, Ui 794)
ÑOÄC (ñoäc aùc, chaát ñoäc) : (1) That which harms life, plans, etc. Poison. (vi.sa) (3) To hurt, injure, cause pain.
ÑAÏM (laëng leõ) : (1) At ease, calm, quiet. (2) Light, bland, insipid.
ÑAÊNG (leân, tieán tôùi) : (1) To climb, ascend to a high place. To mount. (2) To advance, step up. (3) To commence; to do. (4) To record, make an entry. To publish. (5) As soon as; at that time.
ÑÍCH (muïc tieâu, roõ raøng, cuûa) : (1) A target (in archery). Target, aim, objective, intent. (2) Clear, obvious. (3) Really, truly, exactly, just to. (4) White. (5) Possessive particle: "of", "belonging to" "in the type or category of." "--ness." Modern Korean ui and Japanese no.
ÑOÁC (nhieät thaønh, heát loøng) : (1) Warm, hearty, cordial, courteous. (2) To concentrate the mind on one thing.
ÑOÄ (qua, cho) : (1) To cross over, to ford (a river). (2) To hand over, give over.
ÑAØI Y (reâu, aùo ngöôøi tu) : (1) Moss. (2) The clothes of a Buddhist monk.
ÑAØI : (1) A tower, stand, pedestal. (2) A shelf. (3) High land, mountain, plateau. (4) An office. (5) A person of lower status than myself.
ÑAÏO: (1) Road, way, path, method. (2) Truth, Way, enlightenment, reality, harmony. (3) To tell, to inform, teach.
ÑAÏO TUÏC (xuaát gia vaø taïi gia): (1) The worlds of nirvaana and sa.msaara. (2) A member of the clergy and a secular person.
ÑAÏO TRÖÔØNG: (1) The site of (the Buddha's) enlightenment. The diamond seat under the bodhi-tree at Buddhagayaa. (2) The place where one is enlightened (bodhi-manda). (3) The place where one practices the way. A place where the dharma is taught. (4) A monastery.
ÑAÏO- TUYEÂN (teân ngöôøi): Tao-hsu"an (596-667); the founder of the Nan-shan Nam Sôn school of the Lu (Luaät) sect in China. He assisted Hsu"an-tsang in translating precept texts and biographies of monks.
ÑAÏO ÑAÉC (noùi ñöôïc) (thuaät ngöõ cuûa Thieàn): To really have (enlightenment) in such a way that one naturally expresses its reality.
ÑAÏO LY: Ù (naya, yukta, nyaaya). A way, course, a reason. The law, or rule that the existence and change of all things is patterned after. The correct theory.
ÑAÏO NHAÕN (con maét Ñaïo, söï hieåu bieát veà Ñaïo): The Eye of the Way; eye of awakening. The penetrating eye gained as a result of enlightenment. Exceptional discernment.
ÑAÏO DUYEÂN (nhaân duyeân cuûa Ñaïo): The causes and conditions of Buddhahood.
ÑAÏO ÑEÁ (chaân lyù thöù tö cuûa Töù Dieäu Ñeá): (maarga-satya) The "Truth of the Way." The fourth of the Four Noble Truths, which includes the eight kinds of correct practices.
ÑAÏO PHONG (söï daïy Ñaïo): The guidance that one religious practitioner gives to another.
ÑAÏT (thaønh töïu, thaønh coâng): (1) To penetrate, to pierce, to pass through. (2) To reach, to extend to, to solve. (3) To transcend; to awaken to, to realize. (4) To become proficient at.
ÑAÏT- MA (teân ngöôøi): Bodhidharma, the legendary first patriarch of Chinese Ch'an Buddhism who came from India "not to teach words and letters" but to "transmit the teaching that is outside of the scriptures." He is the putative author of a text called The "Two Entries and Four Practices - Nhò Thaäp Töù Haïnh .
ÑAÏT- MA- ÑA- LA # PHAÙP- CÖÙU (teân ngöôøi): A transliteration of Dharmatraata. See Phaùp Cöùu - Fa-chiu .
ÑAÏT- MA- CAÁP- ÑA (teân ngöôøi): A transliteration of the name of Dharmagupta, a southern Indian Buddhist monk who came to China during the Sui dynasty, arriving to Chang-an around 590. He moved to Loyang in 606, where he translated Mahaayaana suutras and `saastras prolifically.
ÑÆNH (ñaûnh) : Head, top of the head; peak, summit. The top of a thing.
ÑÆNH THIEÀN # SIEÂU VIEÄT TAM MUOÄI : The "peak meditation." Synonymous with The 'transcending samaadhi' - Sieâu Vieät Tam Muoäi.
ÑÆNH LEÃ (laïy ñaàu chaïm ñaát) : Bowing by prostrating the whole body to the ground (vandaniiya).
ÑÆNH LEÃ PHAÄT TUÙC (laøm leã chaân Phaät) : (bhagavatah paadau `sirasaa vandati). Bowing one's head to the feet of the Buddha.
ÑOÁN (nhanh, tröïc tieáp) : (1) Direct, immediate, sudden; immediately, directly. (2) The immediate (sudden) teaching - Ñoán giaùo
ÑOÁN CÔ (caên cô hieåu nhanh) : One who is capable of immediate awakening. One who truly understands the immediate teaching.
ÑAÀU : (1) Head, front, chief, first, top. (2) Boss, chief, foreman. (3) A counter for large animals. (4) Hair on the head.
ÑAÀU SOÁ (soá löôïng) : : The number of heads; a "head count." The number of breaths in breath-counting meditation.
ÑAÀU GIAÙC (ngöôøi caàm ñaàu) : (1) Head, the top of the head. (2) One of extraordinary ability. A standout.
ÑAÀU ÑAØ (ngöôøi tu khoå haïnh) : (dhuta). (1) The monk's practice of begging. A monk. (2) Literally, to "brush off." To discard the comforts of food, clothing and shelter and practice the Buddha-path.
ÑAÀU ÑAÀU (moïi thöù, moïi chuyeän) : Every single thing.
ÑIEÂN (ñænh ñaàu, ngaõ, loän ngöôïc) : (1) Summit, origin. (2) To overturn, invert; be inverted, upside-down. (3) To fall.
ÑIEÂN ÑAÛO (loän ngöôïc) : (viparyaasa, viparyasta, viparyaya, vipariita) (1) 'Perverted,' inverted, upside down. That which is opposite of the correct view, or not the way it should be, i.e., our deluded viewpoint and mode of existence. To go against the correct principle, or truth. To take the true as false and vice versa. Mistaken thought, confusion, delusion. (2) The 'four perversions' are failure to recognize the truths of impermanence, suffering, impurity and no-self. (3) To hold to a mistaken mode of meditation or contemplation. In this case it is usually called a 'fall.' (4) Conceptualization. (5) To fall down or turn back.
ÑIEÂN ÑAÛO MOÄNG TÖÔÛNG : (viparyaasa). (1) Perverted mind. The confusion of not being able to see a thing correctly. This phrase is found in the Heart Suutra.
ÑEÀ (traùn, ñaàu ñeà, ñeà muïc, vaán ñeà) : (1) Forehead, brow, head. (2) Mark, sign, symbol, emblem, proof; caption, title, heading. (3) Quality, judgment, estimation. (4) Question, problem. (5) Write down, make note of, inscribe.
ÑIEÀU (xeáp ñaët) : (1) To check, investigate. (2) To harmonize, to adjust, to tune, to equalize, to tame, control.
ÑIEÀU PHUÏC (ñieàu khieån, cheá ngöï) : (1) To regulate, correct, adjust, soothe, quell (nigraha). Overcome, tame. (2) A translation of the Sanskrit vinaya .
ÑIEÀU NGÖÏ (cheá ngöï) : To tame, to control. In the same way that a coach driver expertly controls a team of horses, the Buddha controls the three karmic activities of word, thought and deed, suppressing all evil activity. The "Tamer;" one of the ten epithets of the Buddha.
KHOÙA : (1) Assign (a task); levy, assess, charge with. (2) To examine. (3) To exhort, to counsel. (4) A chapter, a section, a lesson. (5) Allotment, division.
ÑAØM (noùi chuyeän) : (1) Discourse, to discourse upon. (2) A story, a talk. (3) A discussion, consultation.
TRANH (caõi) : To quarrel, dispute, argue, remonstrate.
ÑEÁ (xeùt kyõ, chaân thöïc) : (1) Making the truth clear. To understand. To clarify. (2) Clarity. (3) Truth (satya). (4) Item, provision (tattva)
ÑEÁ DUYEÂN (Töù ñeá vaø Thaäp nhò nhaân duyeân) : An abbreviated reference to the Four Noble Truths -Töù ñeá and the Twelve Limbs of Dependent Origination Thaäp nhò nhaân duyeân .
ÑEÁ THÍNH (nghe kyõ, laéng nghe) : Listen well, listen closely, listen clearly. Listen with one's heart (sunaatha-saadhukam).
ÑAÏO (ñaïp leân, daãm leân): (1) Step on, tread on, stamp, trample. To go, walk. (2) To move, act, do.
ÑAÏO- PHIEÂN (ñaïp ñoå, töø choái): To kick away, kick out,; reject, refuse, spurn.
ÑOÄC (ñoïc) : To read. To read aloud.
ÑOÄC TUÏNG (ñoïc lôùn tieáng) : (vaacyamaana, svaadhyaaya). The oral reading of the scriptures. 'Reading and chanting.' The first ideograph refers to chanting while looking at the text, and the second ideograph refers to chanting from memory. In contrast to (silent suutra reading). Chanting the scriptures in a deep voice with a group of monks in order to gain the essential qualities of thought, reflection and inquiry.
ÑOÂ (ñeàu) : (1) A metropolis. (2) All, the whole. Abundant, full. (3) Elegant, refined. Beauty, excellence. An exclamation of admiration.
ÑOÂ- SUAÁT- THIEÂN # ÑAÂU- SUAÁT- THIEÂN (coõi trôøi Ñaâu Suaát) : : 'Tu.sita Heaven.' The fourth of the six heavens in the realm of desire where the future Buddha dwells.
ÑOÄN (u toái) : (1) Dull (knife edge,etc.) (2) Mental dullness, slowness, foolishness. (3) Dullness of the religious/spiritual faculty; the lowest of the three levels of faculties Tam Caên. (4) Defilements that are difficult to sever.
ÑOÄN CAÊN # HAÏ CAÊN: Dull, foolish, incapable, stupid. "Dull faculties." The lowest of the three kinds of faculties .
ÑAØ- LA- NI (toång trì) : (dhaaranii). A transliteration of the Sanskrit. A mantra that is believed to contain occult power as the essence of the Buddhist teachings. A comparatively long mantra. Also translated into Chinese as 'total retention,' i.e., memory--keeping the teaching in the mind without forgetting. "Superb memory." The retention of manifold virtues.
ÑAØ- LA- NI MOÂN (phaùp moân Ñaø- la- ni) : A class of scriptures established in the final period (period of esoteric teaching) of Indian Buddhism. Also, the actual practice of chanting.
ÑIEÅM (chaám) : (1) A dot, a spot, a speck. (2) A point. (3) A bit, a little. (4) To count, to check one by one. (5) To punctuate. (6) To light.
ÊÑIEÅM ÑAÀU (gaät ñaàu) : To bow; to nod assent.
ÑAÛNG (Moät nhoùm ngöôøi cuøng chí höôùng) : (1) Friends, associates, comrades; a person's crowd, gang, group. (2) A street gang. (3) To join a gang, club, association. (4) Be intimate with. (4) A place. (5) Correct, right, good. (6) If.
ÑOAØN (reøn) : (1) To forge, temper (metal). (2) Drill, train, improve, cultivate, discipline, practice.
ÑOÀ- DUY # TRAØ- TYØ (hoûa thieâu) : A transliteration of the Pali jhaapeti, meaning "cremation." Same as Traø Tyø.
ÑAØO (ñoà söù, ñoà goám) : Porcelain, pottery. To make porcelain.
ÑAØO LUYEÄN : To polish, to become proficient at something be repeatedly practicing.
ÑOÀ (con ñöôøng): A road, a path, a journey. A career, a pursuit.
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