E
EÁ (maét beänh, beänh maét, beänh maét môø) : (1) Be partially blind; purblind; dimsighted. (2) A hindrance to the vision; a hindrance.
G
GIAØ: Transliteration of Sanskrit ga and ka sounds.
GIAØ- LAM ( chuøa chieàn ) : An abbreviation of seng-ch'ieh lan-ma - Taêng- giaø- lam- ma (Skt. sa.mgha-aaraama), literally 'a garden for a group of monks.' A place with a pure, quiet atmosphere where one can carry out meditation practice. A Buddhist convent or monastery; a temple. (naka p="161")
GIAØ- ÑAØ ( keä tuïng ) : The poetry or verse of the Buddhist scriptures (gaathaa). See Keä tuïng.
GIAI ( cuøng vôùi ) : (1) Together, with. (2) Accompany, follow. (3) Strong, robust.
GIAÛ ( khoâng thaät, taïm thôøi) : (1) Provisionally hypothesized (-dharma). (2) An institution or establishment (praj~napti). To establish a concept. The gathering of words and/or sentences. (3) The use of a metaphor which, though not truly existent, is used for explanation (upacaara). (4) Something that is provisional or temporary. Also written Quyeàn. In the doctrine of the T'ien-t'ai sect, according to the true teaching, the real characteristic of human existence is provisionality. (5) The term Giaû is usually used in contrast to terms like truth Chaân, or reality Thöïc , referring to something that is empty, or unsubstantial, lacking inherent existence; something that exists only in reference to the name assigned to it. This is called Giaû danh höõu ( coù teân suoâng chöù khoâng coù thöïc ). This sort of existence is not different from emptiness. The term Giaû is also used to refer to 'expedient means' Phöông tieän , or methods of practice and teaching that have no real nature, but are used provisionally.
GIAÛ PHAÙP ( phaùp khoâng thöïc, giaû doái ) : A provisional, temporary existence or thing. According to the doctrine of the Fa-hsiang school, an element which does not possess its own "seed."
GIAÛ THUYEÁT ( taïm giaûi thích ) : (1) To provisionally explain. Linguistic convention, or custom. Metaphorical expression. Secondary meaning (gauna) as opposed to primary meaning (mukhya). An explanation that does not express the situation exactly as it is. (2) In Consciousness-only theory, this provisional explanation is discriminated into two types, namely, the 'provisional teaching of elements' as per Sthiramati (see Thaønh Duy Thöùc Luaän, T. vol 31, p. 1a) (upacaara). (3) Falsehood (praj~napti).
GIA (theâm) : (1) Add, increase, fill up, meet. (2) To attach to, to put on. (3) Lift up, raise, popularize. (4) And further, and so on.
GIA HAÏNH (chuaån bò ñeå tu hoaëc giai ñoaïn tu chuaån bò. Tu phuï theâm)
GIA HAÏNH # CHAÙNH HAÏNH (Haïnh tu chính thöùc) : (1) Preparation for practice; preparatory practice. (prayoga, prayogika). (2) Practice, effort, endeavor, especially of a preliminary or expedient nature. (3) The "stage of preparation;" see next entry. (naka p="293")
GIA HAÏNH VÒ (Ñòa vò gia haïnh) (Giai ñoaïn söûa soaïn) : The 'stage of preparation'. The second among the five stages of practice as outlined by Vasubandhu in his Thirty verses on Consciousness-only. This is the stage of preparation for the purpose of opening the wisdom of "no outflow" to enter the "path of seeing"- Kieán ñaïo. It is preparation like the step before - Tö löông vò, but more direct preparation.
GIA (toát ñeïp, vui veû, may maén) : (1) Good, excellent, beautiful, pleasing, fortunate. (2) To like, love, respect. (3) To enjoy, appreciate, be pleased with. (4) Good fortune, happiness.
GIA TÖÔØNG ÑAÏI SÖ (teân ngöôøi) : A name for the San-lun patriarch Chi-tsang - Caùt Taïng. This nickname comes from the name of the temple in which he lived the Chia-hsiang ssu - Gia Töôøng töï , in K'uai-chi -Hoäi Keâ .
GIAÙP SÔN (teân moät vò Thieàn sö) : The name of a monk and monastery during the Li Chou period of the T'ang.
GIA (nhaø) : (1) House, home, residence, housing. (2) Family, household, family name, family fortune. (3) House, shop, store, seller, dealer. (4) Professional, profession, expert. (5) Philosopher, teacher, master. A specialist in any branch, or his/her school.
GIA PHONG (neáp nhaø, thoùi nhaø) : The "family style." Literally the customs and traditions of a certain clan. In Buddhism, the teaching methods of a certain lineage.
GIÔÙI (giôùi) : (1) To be on guard; to be careful about; to warned about; to be ready for. (2) To preserve, to protect. (3) Warning, care. (4) Metaphor; to say. (Å) (1) The rules of religious discipline (`siila). (2) To warn, to caution, to guard against. (3) Warnings, precautions, precepts.
GIÔÙI THÖØA CAÂU CAÁP (giôùi vaø thöøa ñeàu gaáp) xem yù nghóa ôû döôùi : See Giôùii Thöøa Töù Cuù ( chieh-ch'eng ssu-chu).
GIÔÙI THÖØA TÖÙ CUÙ (boán loaïi keát hôïp giöõa Thöøa (trí hueä) vaø Giôùi (giôùi luaät) :: Four different ways of combining wisdom and moral discipline : (1) Giôùi hoaõn thöøa caáp : chuù troïng veà Trí hôn laø Giôùi . To be relaxed about the precepts while applying great effort toward polishing wisdom. (2) Giôùi caáp thöøa hoaõn : chuù troïng veà Giôùi hôn laø Trí ( chieh-chi ch'eng-huan) .To apply great effort toward the precepts while relaxing on the polishing of wisdom. (3) Giôùi, thöøa caâu hoaõn : khoâng chuù troïng caû Giôùi laãn Trí.To apply great effort to both. (4) Giôùi, thöøa caâu caáp : chuù troïng caû Giôùi laãn Trí . To be relaxed about both. The result of serious application to precepts is rebirth as a god. The result of serious application to the polishing of wisdom is enlightenment.
GIÔÙI CAÁP THÖØA HOAÕN : GIÔÙI CAÁP THÖØA HOAÕN
chieh-chi ch'eng-huan . See Giôùi Thöøa Töù Cuù- chieh-ch'eng ssu-chu
GIÔÙI CAÛM THUÛ KIEÁN (quan ñieåm coá chaáp caùc caûm giôùi sai laàm) : (`siila-vrata- paraamar`sa). The 'view of attachment to discipline'. In the doctrine of the Fa-hsiang school, it is taken as one of the five 'wrong views - Nguõ aùc kieán , also, one of the 'ten secondary dullnesses'. The mistaken view of misunderstanding the path of discipline, and considering it to be the true cause of cessation of suffering when it is not, and holding to it as the true path, though it is not.
GIÔÙI KIEÂN LUAÄN SÖ (teân moät vò luaän sö) : (Treatise master) `Siilabadhra (529-645). An Indian master who was a transmitter of the teachings of the Dharmalak.sa.na school.
GIÔÙI THEÅ (söùc maïnh cuûa giôùi) : The 'essence of the precepts'. The power of stopping evil and cultivating goodness that is endowed on a person by their receiving the Buddhist precepts.
GIAÛI ÑAÕI (löôøi bieáng) : (kau`siidya). Laziness, negligence, indolence. A mental action of not exhausting all of one's energy in the effort of cutting off evil and cultivating goodness. One of the six great defilements as listed in the Abhidharmako`sa-bhaasya. One of the twenty secondary defilements in the doctrine of the Fa-hsiang school.
GIAÛN (choïn) : (1) To choose, select, pick up. (2) To discriminate, distinguish. (3) To select, choose, taste. (4) To critique or explicate.
GIAÛN TRAÏCH (choïn löïa) : (1) To investigate, analyze, research (pravicaya). (2) To select, distinguish, choose. (3) To discriminate, divide, separate.
GIAÙO (daïy) : (1) To teach, instruct, educate, edify. (2) Teaching, education, edification. (3) Academic.
GIAÙO CHUÛ : The one who teaches--the Buddha.
GIAÙO LEÄNH (daïy doã) : (1) An established decision. (2) Teaching; to teach somebody. (3) To command, to order.
GIAÙO HOÙA (daïy doã) : Guidance, edification. Teaching people and causing them to understand. Bringing peace to those who suffer, faith to those who doubt and returning those who have strayed to the correct path. Preach, propound. To cause people to go towards the good.
GIAÙO THUÏ (daïy doã) : (1) To guide, impart, teach; to teach the dharma and impart the way (anu`sista, vadam, cayacchanti). (2) A teacher of the way.
GIAÙO TÖÔØNG MOÂN (thieân troïng veà giaùo phaùp, kinh ñieån) : The aspect of the theoretical study of the Buddha's teaching, as opposed to the aspect of 'observing the mind,' practice.
GIAÙO NGHÓA (yù nghóa cuûa giaùo phaùp) : (1) Teaching and meaning. (2) The meaning of a teaching, a doctrine.
GIAÙO QUAÙN (daïy veà quaùn töôûng) : Scripture study and meditation practice.
GIAÙO TÍCH (daáu tích cuûa giaùo phaùp) : The traces, or marks of the Buddha's teachings. Verbal teachings. (2) "»³ [w] p'an-chiao [p] panjiao [k] pangyo [j] hankyou or 'teaching classification.'
GIAÙO MOÂN (moân phaùi chuyeân veà giaùo lyù) : (1) The aspect of the Buddha's "explained teachings"; the theoretical aspect. (2) The aspect of teaching through the suutras and `saastras. (3) The main thesis of a text.
GIAÙO THEÅ (tinh yeáu cuûa giaùo phaùp) : The essence of `Saakyamuni's teachings.
GIÔÙI (theá giôùi, giôùi haïn, bieân giôùi, laèn ranh) : (dhaatu). "world," "realm." (1) Boundary, environment, realm. For example, the 'three realms' of desire, form and formlessness. (2) World. (3) The essential nature of the individual existence of things, as for example in the term Phaùp Giôùi . Essence, substance, original nature. (4) That which supports or sustains. Principle. (5) Discrimination; that which discriminates this and that, giving order in place of confusion. (6) Category, class, species; delimitation, division, kind, type. (7) Element. The compositional elements of human existence, or of perception. (8) The 18 realms, that is the 18 compositional elements of human existence: the six faculties, the six objects and the six cognitive functions. (9) The compositional elements of the universe: earth, air, water, fire, wind and consciousness. (10) 'Seeds.' In both Hua-yen and Consciousness-only theory, the seeds in the aalaya-vij~naana are sometimes called ???, meaning 'element' or 'cause.'
GIÔÙI NGOAÏI (ngoaøi giôùi haïn, ngoaøi ba coõi) : (1) Outside the gate (as in the Lotus Suutra parable of the burning house). (2) Outside of regulations. (3) That which is outside the triple realm.
GIAÙM (coi soùc) : (1) To look down from above. (2) Surveillance. (3) An official.
GIAÙM SAÙT (xem xeùt) : To inspect, to examine. An inspector.
GIAÛN (giaûn dò, ñôn giaûn, loaïi tröø, so saùnh) : (1) Terseness, brevity, simplicity. To abridge. (2) A slip of bamboo for making notes. Documents. (3) To choose, to examine, to appoint. (4) Hasty, rude, careless. (5) Exclude, eliminate. (6) Investigate, to compare.
GIAÛN BIEÄT (phaân bieät roõ raøng) : To discriminate, differentiate, analyze.
GIANG HOÀ : Chiang and Hu, a reference to the provinces of Chiang-hsi and Hunan, where in the eighth century a powerful Ch'an teaching tradition arose under such influential masters as Ma-tsu and Shih-t'ou . Associated meanings are (1) the whole land, and (2) a gathering of many Ch'an practitioners. (naka p="403c")
GIAÛM (bôùt) : (1) To decrease, to lessen, subtract, diminish, reduce. (2) Be incomplete, be lacking, imperfect (anutsada, apavaada, vaikalya).
GIAI (ñeàu) : (1) Everyone, all, the whole, every. Including everybody. (2) Both, all three.
GIAÛ (trôï töø) : (1) A pronoun--this, that, it, which, what. He who..., those who...(2) A clause nominalizer. (3) An emphatic particle of indication.
GIAÙC (bieát, hieåu) : (1) Intuition, insight (Pali: aaloka). (2) Pleasant or unpleasant sensation. Synonymous with vedanaa ó, one of the twelve limbs of conditioned origination. (3) Touch, contact, feeling (spr`sati). (4) Waking, awakening (prabodha, prativibuddha). (5) The wisdom of enlightenment. The condition of the mind being free from mistaken thinking. The absolute knowledge of the Buddha (buddhi). (6) As the mind's original nature: perception, wisdom, awakening. The original essence of the mind is completely free from mistaken discriminated thought and is equal throughout all awakened and deluded states without distinction or change. (7) Ideation, thought, conceptualization (sa.mj~naa), symbolic function. The discriminating function of the mind (vitarka).
GIAÙC PHAÀN # BOÀ ÑEÀ PHAÀN : A translation of the Sanskrit bodhy-anga. Synonymous with Boà Ñeà Phaàn. A reference to the seven stems of enlightenment - Thaát Giaùc Chi among the 37 Phaåm Trôï Ñaïo : thirty-seven elements of the path. Essential teachings leading to enlightenment.
GIAÙC THAØNH # NIEÁT BAØN THAØNH (chöùng ngoä) : The place where the Buddha attained full enlightenment. Gayaa in Magadha.
GIAÙC TÍNH (tính giaùc) : (1) The originally enlightened nature that is free from all delusion. (2) The nature of cognition, a synonym for 'mental consciousness' .
GIAÙC CAÊN (caùc cô quan nhaän bieát) : The five sensory organs: eyes, ears, nose, tongue and skin.
GIAÙC VÖÔNG # GIAÙC HOAØNG # THEÁ TOÂN # PHAÄT : King of enlightenment; an epithet of the Buddha. Also written ???.
GIAÙC TRI (hieåu roõ) : (pratisa.mveda-yaati, anubudhii). To awaken to or understand. (2) To know completely.
GIAÙC GIAÛ (baäc giaùc ngoä) : "Awakened one," "enlightened one." The Buddha, a buddha.
GIAÙC QUAÙN (soi chieáu vaø quaùn saùt) : (1) "Coarse apprehension" and "fine analysis." This is the earlier Chinese rendering of the Sanskrit vitarka and vicaara, which was later rendered as Taàm tö . Giaùc is the coarse mental function of making a supposition or inference, while Quaùn is the function of fine analysis. Together they act as hindrances to meditation. (2) Quaùn and Giaùc taken as the causes of language. When one is free from the mind of supposition and analysis, there is no language. In this sense, they are considered as hindrances to true meditation.
GIAÙC (söøng, goùc) : (1) Horn, antlers, tentacle. (2) Angle, corner, square, edge, nook. (3) Angularity, harshness, extremity. (4) To compare, contrast. (5) Look back, reflect.
GIAÙC LAÄP (ñaëc bieät, noåi baät) : A person who demonstrates extraordinary ability; a "standout."
GIAÛI (hieåu) : (1) The most literal meaning of f is to untie or unravel (a knot, a problem, etc.); thus the meaning of liberation (mok.sa, parimocana), to be liberated. To be awakened, awakening. (2) Understanding, knowledge; dissolving doubt. (3) Explanation, interpretation. (4) The understanding that is based on faith.
GIAÛI PHOÙNG (côûi môû, thaû ra) : Be free from; be released from.
GIAÛI THAÂM MAÄT KINH (teân saùch) # \GIAÛI THAÂM MAÄT KINH (teân saùch) # THAÂM MAÄT GIAÛI THOAÙT KINH : Chieh-shen-mi ching - Sa.mdhinirmocana-suutra. Chinese translations include complete versions by Bodhiruci - Boà Ñeà Löu Chi ( 5 fasc., T 675.16.668-687) and Hsu"an-tsang - Huyeàn Trang ( 5 fascicles. T 676.16.688b-711b), and partial versions by Gunabhadra ( 1 fasc., T 678.16.711-719) and Paramaartha ( 1 fasc., T 677.16.711-713). One of the chief texts of the Fa-hsiang school, in terms of explaining its position. The word "sa.mdhi" has three meanings: first is all things have the aspect of being continuous; second is that their character has the aspect of being joined. Third is the meaning of deep mystery. There is no Sanskrit edition available, only Tibetan and Chinese. It is thought that the text was put together around 300 C.E., a little after the time of Naagaarjuna, during the middle period of Mahaayaana suutras.
GIAÛI THOAÙT : (mukta, parimocana, visa.myoga, pramukta). Pali: dukkhaa-pamucatti). Deliverance, salvation, especially from suffering, birth, old age and death, etc. The spirit becoming free from afflictions. Awakening to reality. Breaking attachment. The peaceful condition resulting from escaping the suffering and vexation of the world. Nirvaana. Non-attachment to self.
GIAÛI THOAÙT LUAÄT KINH (teân saùch) : Chieh-t'o-lu ching -The 'Liberation Vinaya' of the Kasapiya sect. 1 fasc., trans. Praj~naaruci Baùt Nhaõ Löu Chi; T 1460.24.659-664.
GA : (1) An example, a metaphor, a simile. (2) To take as an example; to compare.
GA DUÏ BOÄ # KINH LÖÔÏNG BOÄ : An alternative name for the Sautraantika sect . Their founder was Daarstaantika Ga duï sö .
GIAØ (ngaên caám): (1) Check, restrain, impede, hinder, stop. (2) To cover, to protect. (1) To offer up an objection, refute. (2) That which is not in itself harmful, but is prohibited due to possible danger, such as drinking alcohol. (3) Prohibition. Intercept, check, restrain. (4) Negative, negation. (5) This, the, here
GIAN : (1) Space, opening, gap, place. (2) The space between. (3) The time between; interval. Free time. Soon. (4) To enter, to put in, mix together, become part of.
GIAÙN ÑOAÏN : Interruption, interval.
GIAÙM (göông, soi, khuoân maãu) : (1) A mirror. (2) Example; to regard as an example. (3) To discriminate, to discern.
GIAÙNG ÑAÛN # THAÙNH ÑAÛN : The birth of a buddha or bodhisattva. The Buddha's birthday.
GIAØ TOÏA (ngoài kieát giaø): To sit cross-legged in the "Lotus" posture.
GIAÙC (roõ raøng, caøng xe, so saùnh) :: : (1) Clear and bright. (2) To calculate. (3) A crossbar on a chariot. (4) To compare, to test. (5) Than, more than.
GIAÙ (naøy, ñaây) : : (1) To go to meet, to greet. (2) This, here.
H
HAÏ NGÖÕ ::: To give instruction; to state a case.
HAØ HUOÁNG ( Huoáng gì ) : How much more...; how much less.... An emphatic negative or positive.
HAØ TAÁT ( Caàn gì ) : (1) what need; why? (2) It may be so..., it might be possible. An expression of vagueness, indefiniteness.
HAÈNG COÅ ( Töø xöa ñeán nay ) : From ancient times to the present. An eternity.
HÖU HIEÁT ( Thoâi ñi, ngöøng ñi, chaám döùt ) : To stop, end, finish. Transcend.
HAØ ÑAÚNG ( Côõ naøo?, bao nhieâu?, lôùn quaù! ) : In what degree? How? How much? (2) How Great!
HUOÁNG : Still more, still (even) less. Not to mention, to say nothing of (kah vadah). Often used interchangeably with Huoáng ( k'uang).
HOÙA (bieán ñoåi, thay ñoåi, hieän ra) : (1) To change, transform, renew, renovate. (2) To undergo metamorphosis. (3) A change, a transition, a shift. (4) To die, pass away. (5) To edify, teach, educate. (6) Customs. (Å) (1) To teach, to guide (asaadhya). (2) To regulate. (3) To manifest through transformation (nirmaana). (4) To reincarnate. (5) The transformation-body buddha (nirmaana-kaaya). (6) The passing away of an eminent monk.
HOÙA TAÙC (bieán hoùa ra ñeå daïy doã) : (1) To create with supernormal power. (2) The manifestation of appropriate form and circumstances by buddhas and bodhisattvas in order to teach and transform sentient beings. (srstitva).
HOÙA NGHI (phöông thöùc daïy doã) : The method, or format of the Buddhist teaching.
HOÙA ÑÒA BOÄ (moät boä phaùi trong Tieåu thöøa Aán Ñoä) : The Mahii`saasaka sect. A Hiinayaana school which branched off from Sarvaastivaada about three hundred years after `Saakyamuni's death. Their beliefs were close to the Mahaasaa.mghikas especially regarding the point that past and future do not have true existence, only the present truly exists.
HOÙA LAÏC THIEÂN (coõi thöù 5 trong 6 coõi trôøi Duïc giôùi) : The "creation of enjoyment" heaven. The fifth of the six heavens of the desire realm. An existence where the subject is able to directly create his own objects of enjoyment.
HOÙA SINH (sinh ra khoâng caàn ngoaïi duyeân) : (1) Born naturally, born from oneself. (2) That which is born through spontaneous generation. A sentient being suddenly appearing from nowhere, for example, the birth of a ghost. (3) In contrast to other types of birth, (i.e., from an egg, from a womb, from moisture) a species that is born suddenly without a specific origin. This refers especially to the intermediate stage after death, where beings are reborn as spirits, gods, hell-beings, etc. (upapaaduka-yoni). One of the four types of birth Töù sinh.
HOÙA THAÂN (thaân Phaät hieän ra trong caùc loaøi) : (1) The provisional form of the Buddha. The manifest transformation body. Also written Bieán hoùa thaân ( pien-hua-chen). A body manifest through spiritual powers. One of the three bodies - Tam thaân of the Buddha. The transformation of the Buddha's own body into the form of a sentient being in order to teach and save them. Also translated as ÖÙng thaân - "response body". (2) When transformation body and response body are distinguished, the response body is considered to be manifest for those at a high level of practice, while the transformation body is manifest for those at a low level of practice, and for non-humans. (3) In Hua-yen theory, a Buddha in nirvaana is also called a "transformation Buddha". (4) `Sakyamuni; the body of `Sakyamuni.
HÔÏP : (1) To unite, or combine two things (samgati, samsarga, samnikarsa). For two things to become one body (sahaa). To harmonize. (2) The production of the special function of consciousness by the connection of objects, organs and self. (3) 'Contact' - Xuùc. (4) To agree, to accord with. (5) The union of causes and conditions. (6) In hetu-vidyaa, the fourth of the five-part syllogism--'application.'
HOÁNG (roáng) : (1) To roar like a lion; a lion's roar. (2) Yell, scream.
HOØA HÔÏP : 'Unification'; 'harmonization', 'combination', 'harmony.' The action of diverse causes coming together and harmonizing. Gathering. In Consciousness-only theory, one of the 24 elements not concomitant with mind.
HOØA HÔÏP TÍNH (tính chaát hoøa hôïp) : 'Harmonization.' In the theory of the Consciousness-only school, one of the 24 elements not concomitant with mind. Refers to the necessity for a great number of causes to be gathered and combined in the relationship of cause and effect. For one thing to come into existence, a vast amount of causes are combined.
HOØA HÔÏP THÖÙC # A LAÏI DA THÖÙC (thöùc thöù 8) : The "combining consciousness" explained in the Awakening of Faith. The aalaya consciousness as the locus of the inconceivable interpenetration of purity and defilement, reality and illusion.
HAÄU NGHIEÂM KINH (kinh Haäu Nghieâm) . ..
HOØA (HOÏA) (eâm dòu, hoøa hôïp) : (1) Soft, flexible, gentle, pliant, obedient, gentle. (2) To harmonize (with), to adapt to, to be in tune with, or keep in tune with (musically, as well as the idiomatic usage). (3) Harmony, peace, conciliation.
HAØM (ñeàu, cuøng, gioáng nhau, teân queû) : (1) Together, all, completely. To unite. The same. (2) The 31st hexagram.
HAÛO (Toát : adj ) = HIEÁU (Öa thích : Verb) : (1) Good, fine, desirable, attractive, beautiful, excellent (praniita). (2) To like, to fancy, to desire, to love, to be fond of, to be addicted to. (3) Exceedingly, better, extremely. (4) Of good quality. (5) The secondary marks of the Buddha's physical body.
HYÛ (vui möøng) : (1) To enjoy; enjoyment, satisfaction, happiness - Laïc. (2) To like, to be good - Hieáu (öa)
HAÙT (quaùt lôùn) : (1) To threaten, menace, intimidate. (2) To scold, reprove. (3) A sudden shout given during a Ch'an dialog. Used as an expression of wordless reality, or used by teachers to shock, awaken, or scold students. Also written ???
HAÏ THUÛ ( Ngaøy ñaàu cuûa muøa an cö kieát haï) : The first day of the summer retreat.
HOAÏI ( Hö ) : To ruin, to spoil, destroy, wipe out. To be changed and destroyed (naa`saa, haani, bheda, vigayama, naa`sana). (2) The destruction of the universe. (3) Demolition, collapse (vinaa`sayati). (4) To theoretically defeat or destroy (hata).
HOAØN (xong xuoâi): (1) To perfect, to complete, to accomplish. (2) Perfect, full, complete.
HIEÁU TOÂNG (moät vò vua ñôøi Nam Toáng) : Hsiao-tsung (1127-1194) Emperor of the second dynasty of the Southern Sung (ascended the throne in 1162). An unusually wise and learned emperor who instituted many government reforms which resulted in a period of resurgence for the Southern Sung. He was especially interested in Buddhism and studied with prominent teachers of his time. He wrote essays defending Buddhism against Neo-Confucian criticism and also wrote a commentary on the Yu"an-chueh ching Vieân Giaùc Kinh (Z 251). See Kamata, Trung Quoác Toân Giaùo Söû Töï Ñieån T, p. 102 for further details.
HOÏC : (1) To study, to learn. A student. A branch of learning.
HIEÀM (khoâng öa) : (1) Dislike, hate, detest. (2) Hateful, disgusting. (3) To doubt; be doubtful. (4) Be dissatisfied, unsatisfactory.
HY (hieám hoi, sô saøi, ít coù) : (1) Rare, strange, curious, few, sparse. (2) To lose hair. (3) Hope for, emulate, strive after. (4) A superlative; very.
HY HÖÕU (hieám coù [quyù]) : Rare, extraordinary, wonderful, amazing, scarce, unique, uncommon (adbhuuta, aa`scarya).
HY- VAÄN (teân ngöôøi) : A T'ang period Ch'an monk from Nan-yo, Fuchow province. (ui p="164")
HAÏNH (may maén) : (1) Fortune, good fortune. (2) Fortunately, luckily. To rejoice; prosperous.
HUYEÃN (giaû taïo, khoâng thaät) : (maayaa). (1) The art of bewitching others. Originally, in Indian mythology, the magical power by which certain gods were able to deceive people was called maayaa, and this word was translated into the Chinese Buddhist classics with the above ideograph. (2) Vision, dream, illusion. For example, the appearance of phenomena which have no real essence. Taking the illusory to be real is the deluded thought of regular people. Taking illusion to be non-existent is the mistaken understanding of the practitioners of the two (lesser) vehicles. (3) Although the six realms do not exist in reality, the manifestation of a 'self' or a 'soul' is called "illusion."
HUYEÃN HOÙA : (maayaa-upamataa). (1) Illusory transformation, or simply "illusion," synonymous with the ideograph Ά by itself. That which lacks real substance. A magician's performance. (2) Illusion and transformation.
HÍ (ñuøa) : (1) Play, to play; to sport, to frolic, to joke. Fool around, be illy, act foolish. (2) An exclamation of regret. (Syn. with 62-13 E)
HÍ LUAÄN (lyù luaän suoâng) : (prapa~nca) (1) According to Naagaarjuna, words which conceal and cover reality, which are nothing but subjective counterfeits, and lead further into ignorance and affliction (ant.S de`sanaa). (2) Discrimination. (3) Metaphysical speculation. (4) Wasteful talk.
HOAËC (hoaëc, hay) : (1) Either, also, or. (2) Somebody, someone, something, some, some people. There are some who... (3) Perhaps, if, whether, or else. (4) Doubtful, uncertain.
HAÙM (giaän, aên naên) : Resent, bear a grudge, be remorseful, regret.
HOAØI NHÖÔÏNG (nhaân danh, ñeä töû cuûa Luïc Toå, thaày cuûa Maõ Toå ) : Huai-jang(677-744) A T'ang period Ch'an master from Ch'in-chou (in present-day Shantung). His family name was originally Tu , and he was commonly known as ???. He became a monk at 15 years of age, subsequently studying under the sixth patriarch Hui-neng for a period of eight years. At his first interview with Hui-neng, he was asked the question "For what thing have you come?", to which he answered "Just at the moment you define the single thing, is the moment you lose it" . In 714 he moved to Pan-yao temple in Nan-yu"eh, where he remained for some 30 years. During this time he gained fame as a meditation master, such that later on a Ch'an teaching style, called "Nan-yu"eh" would develop. He passed away in 744 and was given the posthumous title of Ta-hui . He had six major disciples, among who Ma-tsu Tao-i and Ch'ing-yu"an hsing-ssu established major lines of transmission of the master's methods.[Ui 86; Kamata 23; cited in HPC 7.10c]
HOÀI (veà, traùnh) : (1) Upset, overturn, turn over, invert, reverse. (2) Return, turn back, turn to, give back. (3) To revolve. A turn. (4) Negate, deny.
HOÀI HÖÔÙNG : (1) To return (transfer) one's merit to another. (2) To return one's merit to the Buddha-nature, to the three Jewels, to True Thusness, etc. (3) To transfer the merit of chanting a suutra to a dead man so that he may rest in peace.
HOÀI HOÀI (voøng voøng, trôû laïi maõi) : (1) Go round and round. (2) Bright, brilliant, dazzling. (3) Again and again. (4) Large.
HOÀI TAÂM (höôùng taâm veà ñieàu toát) : 'Conversion'. To turn one's thought (toward a Buddhist end). (1) Refers to- Hoài taâm saùm hoái 'to turn one's thought (toward goodness) and repent (one's evil acts). (2) Refers to- Hoài taâm höôùng Ñaïi (thöøa) , 'to turn from Hiinayaana to Mahaayaana. (3) In the True Pure Land sect, converting from self-power belief to other-power belief.
HÌNH (hình daùng) : (1) Shape, form. To give shape to, give form to. (2) Pattern, design. (3) Manifest (outward) appearance.
HÌNH TÖÔÏNG : (1) Sculptured image; portrait, carved statue (pratikrti). (2) Form, appearance, shape. (3) Human form.
HÌNH SÔN (thaân theå) : A human body. HPC 7.232a
HÌNH ÑOAÏN (daùng veû, voùc daùng) : Form, shape, outward manifest appearance. Way of being.
HÌNH SAÉC (daùng veû) : Shape and form (sa.msthaana). (Visual) appearance.
HAÏI : (1) To harm, injure, damage, kill. (2) Impede, obstruct. (3) That which is harmful. (4) (vihimsaa). 'Harming.' In the Abhidharmako`sa-bhaasya one of the lesser defilement elements, in the doctrine of the Fa-hsiang school, one of the twenty secondary defilements- Tuøy phieàn naõo . The mental action of taking pleasure in inflicting harm on sentient beings. In the doctrine of the Fa-hsiang school, this element is provisionally established as an aspect of enmity-Saân (giaän) . In the Abhidharmako`sa-bhaasya, it has its own separate nature.
HAÈNG (maõi maõi) : Permanent; permanence (nitya). Always, continually.
HAÈNG SA (soá caùt soâng Haèng, voâ löôïng) : "As numerous as the sands of the Ganges." An abbreviation of Haèng Haø Sa ( heng-ho-sha).
HAÈNG HAØ (soâng Haèng) : The Ganges river. (Gangaa-mahaa-nadii).
HAÈNG HAØ SA # HAÈNG SA : means Ganges River, thus this term means "as numerous as the sands of the Ganges." Numberless, uncountable (Gangaa-nadii-vaalukaa).
HOAÛNG (mô maøng) : Dim, obscure, vague, formless, muddled.
HAÄN (oaùn haän) : (upanaaha). 'resentment.' One of the lesser defilement elements listed in the Abhidharmako`sa-bhaasya; one of the twenty secondary defilements Tuøy phieàn naõo (ç¬"Ï») in the doctrine of the Fa-hsiang school. The mental action of suffering due to the continual re-arising of the thought of a prior matter that aroused anger. An aspect of anger, rather than being an independent element.
HOÁI (bieát loãi) : (kaukrtya). 'remorse,' 'regret.' Also written Truy hoái . The name of a mental function that is classified as one of the four undetermined (nature) elements in the doctrine of the Fa-hsiang school. Reflecting on one's own prior actions.
HOAËC (laàm, nghi ngôø, sai) : (1) Confusion, doubt, perplexity. (2) To doubt, to be in confusion. [syn. ???] (1) Defilement, affliction, delusion, confusion. The root of delusion (sa.msaara-mahaarnava, kle`sa). In terms of the twelve limbs of conditioned origination, the aspects of desire and grasping. (2) Refers especially to the hindrance of what is known, as well as emotional and moral hindrances. (3) That which is to be corrected through practice; afflictions (vipak.sa). (4) Mistake.
HOAËC THUÙ (hieåu sai lôøi daïy) : To be in confusion regarding the message of the teachings.
HOÂN : (1) Dim, dark, beclouded, stupid, dumb. (2) Senile.
HOÂN TRAÀM (trì ñoän) :'torpor,' 'depression.' One of the great defilement dharmas as listed in the Abhidharmako`sa-bhaasya. One of the twenty secondary defilements Tuøy phieàn naõo in the doctrine of the Fa-hsiang school. The mental action of the mind becoming dim and sinking. Gloominess, melancholy.
HOÁT (mô maøng) : Obscure, vague.
HUEÄ (trí hueä) : (1) Clever, intellectual, quick-witted. (2) Wisdom, as opposed to phenomenal knowledge. ((praj~naa). 'wisdom.' One of the 'Great ground' Ñaïi ñòa (ån) elements in the Abhidharmako`sa-bhaasya. One of the five "specialized function" mental action elements in the doctrine of the Fa-hsiang school. The mental function of discriminating the relative and the absolute, cutting off doubt. The mental function of penetrating the relative and the absolute. In the Fa-hsiang school, it has the special meaning of 'analysis.' Also commonly written as ¨ Hueä (hui).
HUEÄ CAÀN (teân ngöôøi) : Hyegeun (1320-1376) A Korean monk in the from Yeonghae . Also known as Naong ("lazy old man") and Kang Weolhan . He was a Seon monk of Imje training who lived and taught at the end of the Goryeo period. He was a student of the Indian master Shih-k'ung wó and the teacher of Muhak {. He lived at a time of increasing negative sentiment towards Buddhism due to its corruption. He is thought to have entered the sangha at the age of 20, after the death of a close friend. He spent a life of itinerant practice, and later in life became National Teacher (Quoác sö).
HUEÄ MEÄNH (maïch soáng cuûa trí hueä ) : (1) Life power as a metaphor for wisdom. The physical body lives nourished by food, while the dharma-body live nourished by wisdom. (2) A name for a practicing monk or nun. (naka p="106")
HUEÄ TÒCH (teân ngöôøi, moät Thieàn sö noåi tieáng, hoïc troø truyeàn thöøa cuûa ngaøi Qui Sôn) : Hui-chi (807-883). Patriarch of the Wei-yang school of Ch'an. His honorific title was Ch'eng-hsu" Ta-shih . He was named Yang-shan Hui-chi ( Yang-shan Hui-chi) after his place of residence. A native of Kwangtung, he entered the sangha at the age of 17 at Nan-hua temple with T'ung-ch'an shih. He then traveled, first studying with Tan-yu"an Ying-chen . Then later, under the tutelage of Wei-shan Ling-yu; he experienced great enlightenment and became a transmitter of Wei-shan's dharma. During his 15 year tenure with Wei-shan, he was called Po-chu"eh Ch'u"-wu . He established a temple at Mt. Wang-mang . He then stayed at Mt. Yang-shan in Chiang-hsi until his old age, when he moved to T'ung-p'ing. Because of the closeness in personality and teaching style with his teacher Wei-shan, the school of Ch'an that subsequently developed was termed the Wei-yang school.
HUEÄ SOÁ (hoaït ñoäng cuûa trí hueä) : The mental function of wisdom, or knowing, which, functioning in the 7th consciousness, discriminates an ego ä ( wo). See Weonhyo's discussion of the Luïc Thoâ Töôùng in his Ñaïi Thöøa Khôûi Tín Luaän Sôù .
HUEÄ CHIEÂU (teân ngöôøi, thuoäc toâng Duy thöùc) : Hui-chao (650-714). Born in modern Shantung province. He left home at the age of 15, studying with Hsu"an-tsang and later with K'uei-chi, gaining recognition as an outstanding student of the latter. He ended up doing much work in the area of commentary on suutras and `saastras, writing an important commentary on the Treatise on Consciousness-only. He is recorded in the Biographies of Eminent Monks as the second patriarch of the Fa-hsiang school. Is also known by the name of Tzu-chou.
HUEÄ MUÏC (con maét trí hueä) : The wisdom eye. The mind's eye that sees reality as it is.
HUEÄ NHAÕN (con maét trí tueä cuûa haøng Nhò thöøa) : "Wisdom eye." (praj~naa-cak.sus) The vision power that correctly analyzes things. Practitioners of the two vehicles can use this to overcome discriminations. The third of the five levels of vision Nguõ nhaõn .
HUEÄ UYEÅN (teân ngöôøi, thuoäc toâng Hoa Nghieâm) : Hui-yu"an(ca. 673-743) A Hua-yen scholar-monk from Chang-an who was a student of Fa-tsang and a teacher of Fa-shen. He wrote a famous subcommentary to Fa-tsang's commentary on the 80 fascicle Hua-yen ching, which is entitled Tuïc Hoa Nghieâm Kinh Löôïc Sôù San Ñònh kyù , which is usually referred to as the ???. He was later criticized by the fourth Hua-yen patriarch Ch'eng-kuan for having deviated from Fa-tsang's real message.
HOÁT (soùt, boãng nhieân, thình lình, voâ yù) : (1) Instantly, immediately, suddenly. (2) Neglect, disregard. (3) Easy, simple, light. (4) To exhaust, be exhausted, become extinct, die out. (5) Vague, indistinct, formless. (6) Mindlessly, without attention; without intention.
HOAÏN (lo laéng, tai naïn) : (1) Calamity, evil. To suffer; to be troubled or grieved. To contract an illness.
HOÀI TÎ (traùnh neù) : To avoid, to escape.
HOAÏCH (ñöôïc) : Get, obtain.
HOAÏCH ÑAÉC (nhaän ñöôïc) : Get, obtain, receive, grab.
HUYEÀN (ñen, saâu kín, bí aån, laï luøng, yeân tónh) : (1) Black (color). (2) Dark red. (3) Obscure, hidden, deep, profound, occult, mysterious, abstruse. (4) Deep and thorough understanding of something. (5) Quiet, still.
HUYEÀN- TRANG TAM TAÏNG (Tam taïng phaùp sö Huyeàn Trang) : (600-664); "Tripitika Master" Hsu"an-tsang. One of the most important figures in the history of scholastic Chinese Buddhism. A monk who lived in Chang-an at the outset of the Tang dynasty. He became famous for his 17 year long trip to India, during which he studied with many famous Buddhist masters. When he returned, he brought with him some 657 Sanskrit texts. With the emperor's support, he set up a large translation bureau in Chang-an, drawing students from all over East Asia. He is credited with the translation of some 1,330 fascicles of scriptures into Chinese. His own strongest interest in Buddhism was in the field of Yogaacaara/Consciousness-only. The force of his own study, translation and commentary of Duy Thöùc ( wei-shih) initiated the development of the Fa-hsiang Phaùp Töôùng school in East Asia. Although the school itself did not thrive for a long time, its theories found their way into the doctrines of other more successful schools. Hsu"an-tsang's closest and most eminent student was K'uei-chi Khuy Cô who became recognized as the first patriarch of the Fa-hsiang school.
HUYEÀN PHONG (teân rieâng ) : ( ? -746); a Japanese Hossou monk who went to T'ang China in 716, and studied there for twenty years, returning to Japan in 735. He was a student of Giin, learning the doctrine of Consciousness-only. While in China, he studied with Chih-chou and also received the patronage of the T'ang emperor. Returning to Japan, he brought back more than 5000 rolls of Buddhist materials from China. He represents the fourth transmission of Hossou Buddhism into Japan. In 737 he received the title of Soujou.
HUYEÀN LYÙ (nguyeân lyù saâu xa) : The unfathomably deep principle of the Way.
HUYEÀN NGHÓA (yù nghóa thaâm saâu) : 'profound meaning'. A style of Buddhist commentary, referring chiefly to the T'ien-t'ai method of explication which was to proceed from a general explanation of the content and meaning of the various great suutras to a discussion of the deeper meaning. The method was: (1) Thích Danh -explanation of terms; (2) Bieän Theå -definition of the substance; (3) Minh Toâng - clarifying the principles; (4) Luaän Duïng - discussing their application; and (5) Phaùn Giaùo ( p'an-chiao) - classifying the doctrine.
HUYEÀN GIAÙM (suy xeùt saâu xa) : To be absorbed in the deepest part of one's mind and not see the myriad phenomena.
HUYEÀN TAÙN (suy xeùt söï thaâm saâu) : Hsu"an-tsan - An abbreviation of the title of The Phaùp Hoa Kinh Huyeàn Taùn - Fa-hua-ching hsu"an-tsan.
HUYEÀN PHONG (moät loái daïy saâu saéc) : A profound teaching style. A recondite school or methodology.
HIEÄN (hieän ra) : (1) Manifestation, appearance. (2) To be perceived clearly. (3) Now, present tense, actually; the present world, present existence, manifest world. (4) Present activity, manifest activity, materialization.
HIEÄN TAÏI : (1) The present, right now. (2) State of fruition. (3) The state of the functioning of all conditioned elements, as opposed to the past or future. (4) This world, this existence.
HIEÄN THÖÏC : The actuality; the reality.
HIEÄN THÖÔØNG : The "present constant." The present manifestation of Buddhahood in an enlightened person.
HIEÄN LÖÔÏNG (hieåu tröïc tieáp, hieåu thöïc söï) : (1) Be seen clearly (pratyaksam). (2) Direct awareness; direct cognition or experience; esp. to have direct awareness of something without interference from conceptualization or predispositions (pratyak.sa). (3) One of the three bases of cognition in Buddhist logic, where one cognizes things exactly as they are.
HIEÄN ÑÖÔNG (hieän taïi vaø töông lai saép tôùi) : Present world and future world.
HIEÄN HAØNH (ñang xaûy ra, ñang taùc ñoäng) : (adhyaacarati, samudaacaara). (1) That which is manifestly operating. (2) In Consciousness-only theory, the appearance of things in their manifest aspect emerging from seeds in the aalaya-consciousness. (3) The manifest action of the two hindrances as they are produced from various seeds. (4) To act. (5) Materialization, as object of perception or conception.
HIEÄN- THOÂNG GIAÛ- THÖÏC TOÂNG (toâng phaùi cho raèng ñôøi soáng hieän taïi goàm caû thöïc laãn giaû) : The teaching that the present has both provisional and real elements.
HAØ (loãi, daáu veát) : Flaw, mistake, shortcoming, error, crime.
HEÄ (coät) : (1) To attach to, to bind to. (2) Promise. (3) To continue, continuation. (Å) (sa.myoga). To be tied, tethered, attached. Another term for 'defilement.'
HEÄ THUOÄC (thuoäc veà) : (1) To be bound up, fastened, tethered. (2) Relationship; be subject to, be inherent in, be affiliated with.
HEÄ TÖØ (phaàn chuù giaûi trong kinh Dòch) : Hsi-tz'u -The name of a section of the I-Ching which is an explanation of the prognostics. Part of the Great Commentary Ύ™B. Gihwa, in his commentary on the Yu"an chu"eh ching, quotes extensively from this section in explaining the meaning of the term "Mahaayaana."
HAØ (sen, gaùnh) : (1) A lotus. (2) Become, suit, befit, match. (3) Luggage, baggage.
HAØ ÑAÛM (gaùnh vaùc) : To carry; to bear on the back or shoulder.
HOA (boâng) : (1) Flower. (2) The opening of a flower. (3) Light, brightness. (4) Beautiful, excellent, handsome, fine.
HOA NGHIEÂM : (1) To be decorated with various kinds of bright colored flowers; 'flower adornment.'(2) A reference to the Flower Ornament Scripture (Avatamsaka-suutra) or the Hua-yen school of Buddhism.
HOA NGHIEÂM NGUÕ GIAÙO CHÖÔNG (teân saùch) : Hua-yen wu-chiao chang"Essay on the Five Teachings of Hua-yen." The full title is Hoa Nghieâm Nhaát Thöøa Giaùo Nghóa Phaùp Taïng , and it is usually abbreviated as Phaân Teå Chöông . Three (or four) fascicles. Written by the Hua-yen master of Hsien-shou, Fa-tsang, T 1866.45.407-509. In this work he explains the special teaching of the Single Vehicle Nhaát thöøa : (as distinguished from the three-vehicle theory), showing the relative depth and shallowness of these two kinds of teachings. He also classifies the 'five teachings and ten tenets.'
HOA NGHIEÂM KHOÅNG MUÏC CHÖÔNG (teân saùch) : Hua-yen k'ung-mu chang - The full name of this text is Hoa Nghieâm Kinh Noäi Chöông Moân Ñaúng Taïp Khoång Muïc Chöông, and is usually abbreviated as ???. Four fascicles, T 1870.45.536c-589b, written by the second Hua-yen patriarch Chih-yen - Trí Nghieâm in his later years. The theory of '144 gates' is established and the distinction between the theories of 'small vehicle', 'three vehicles' and 'single vehicle' are explained. This text became important for the third Hua-yen patriarch Fa-tsang in establishing Hua-yen as a school.
HOA NGHIEÂM KINH : Hua-yen ching - Avatamsaka-suutra. One of the most important and influential texts in East Asian Buddhism, of which three Chinese translations were done, all with the full title of Ñaïi Phöông Quaûng Phaät Hoa Nghieâm kinh . This scripture, which describes a cosmos of infinite realms upon realms, mutually containing each other, was to eventually give rise to a whole school of Buddhism, which was characterized by a philosophy of interpenetration. Fragmentary translation of this text probably began in the second century, and the famous "Ten Stages" book, often treated as an individual scripture, was first translated in the third century. The first full translation was the (60 fascicles) was completed by Buddhabhadra Phaät Ñaø Baït Ñaø around 420 (Avatamsaka-suutra; 60 fascicles, T 278.9.395a-788b.); the second translation (80 fascicles Avatamsaka-suutra; T 279.10.1b-444c.) was completed by `Sik.saananda Thöïc Xoa Nan Ñaø around 699; the third was completed by Praj~naa Baùt Nhaõ (40 fascicles, Gandavyuuha; T 293.10.661a-848b) around 798.
HÖ (roãng, khoâng coù giaù trò) # THÖÏC : (1) Void, empty, clear. (2) Space, sky. (3) Vain, worthless (mrsaa). (4) To empty, to make empty.
HÖ VOÏNG (giaû doái) : (vitatha, mrsaa, abhuuta-kalpana). (1) Falsehood, delusion, deception. A incorrect view of emptiness. That which differs from reality. (2) That which is temporary. (3) Phenomena arisen by delusion
HÖ VOÂ (troáng roãng, khoâng coù gì caû) : 'Nothingness.'
HÖ KHOÂNG (baàu trôøi) : (anaavrti, anaavarana, aakaa`sa, svabhaava). (1) (Empty) space. Sky. Since in the sky there is nothing to act as hindrance, there is the meaning of 'lack of hindrance.' A term used to refer to unlimited expansiveness. Also, an element (dharma) in both Consciousness-only and Abhidharmako`sa theory. (2) Nothingness, completely empty. (3) Completely clear, as the sky. (4) One of the unconditioned elements (dharmas) in Consciousness-only theory. The emptiness of the location of the existence of all things.
HÖ KHOÂNG VOÂ VI : 'Absence of hindrance.' One of the six unconditioned elements in Consciousness-only theory. An expression of separation from the various hindrances. In Abhidharmako`sa philosophy it has a meaning of 'absolute space', while in Consciousness-only, it is understood as a dimension of emptiness as the mind.
HÖ KHOÂNG TAÏNG BOÀ TAÙT KINH : Hsu"-k'ung-tsang p'u-sa ching - The Akaa`sagarbha-bodhisattva-suutra, T 405.13.647-655; tr. by Phaät Ñaø Da Xaù - Buddhaya `sas. Akaa`sagarbha Bodhisattva, using his great compassion, gives the teaching of how to extinguish the suffering and heavy karma of sentient beings to `sraavakas and newly awakened bodhisattvas. There are three more translations of this text contained in Taishou. See T vol. 13, nos. 405-408.
HÖ MAÄU (sai laàm) : (avandhya, avitatha). Mistaken, false. (naka p="351b")
HAØO (keâu gaøo), HIEÄU (danh hieäu, hieäu leänh) : (1) A mark, a sign, a designation. A name. (2) To name, to designate, to call. (3) To call out, cry out. (4) A given Buddhist name of a monk or nun, like a nickname or pen-name.
HIEÄU (baét chöôùc , coù keát quaû) : (1) To imitate. (2) Good result, validity, efficacy, merit, exploit. (3) Result, effect.
HAÏT (sao ?, theá naøo ?) :J [w] ho [p] he2 [k] gal [j] katsu Why? How? When?
HOÄI (tuï laïi, hoäi, hieåu, taäp hoïp) : (1) To combine, unite. (2) Return, conclude. (3) To call people together. (4) A gathering, a meeting, an assembly. (5) A religious gathering. The original Sanskrit term for such a temporary meeting is utsava. (6) The time period that a Ch'an monk stays at one temple before leaving as also called a hui. (7) The disciples of one teacher gathering and practicing together. (8) Understanding, comprehension, perception. (9) Salutation, greeting, recognition. (10) Union, combination, fusion. (11) The consciousness-only dharma of the Power of Human Commonality.
HOÄI THOÂNG (keát hôïp, dung thoâng) : (1) To reconcile and unite various (conflicting) doctrines into a pervasive and inclusive understanding. (2) To pass through things.
HÖÕU (coù) : 'Being', 'existence.' (1) To have, to possess. (2) There is, have, exist, occur, be located, happen, consist of (asti, sat). (3) Consist of; materialization, formation, completion. (4) Possession, ownership, property. (5) Some, one, a certain... (1) The antithesis of 'nothingness' , or 'emptiness' ( k'ung). Existence, of which there are three types: real, provisional and mysterious (see ??? ). (2) Kumaarajiiva generally used the Chinese ideograph to translate the Sanskrit bhavati, but it was not generally used to translate the Tibetan equivalent yod pa (become), rather it was used for hgyur ba. The main meaning of bhavati is become, beget, make, form, etc. (3) Consist of; materialization, formation, completion (sa.mbhava). (4) To consider that which is non-existent to be existent (samaaropa). (5) Possession, ownership, property. (6) Some, one, a certain... (7) Becoming--the tenth precondition among the twelve limbs of conditioned arising.
HÖÕU TAÙC (laøm ra, taïo ra, coù laøm) = HÖÕU TÖÔÙNG Ή VOÂ TAÙC (VOÂ TÖÔÙNG) : (1) Possessing function. Having creative function (kaarya). (2) That which is created. Synonymous with yu-hsiang. That which is not self-so. To be aware of function or activity. (3) That which is produced by causes and conditions; "conditioned."
HÖÕU PHAÀN (coù phaàn) hoaëc HÖÕU PHAÂN (coù phaân bieät) : 'Has discriminated aspects; has a body.'
HÖÕU HOÏC (ñang giai ñoaïn tu hoïc; ñang ôû trong moät quaû ñaàu cuûa Thanh vaên) : The "stage of learning." One who is still learning and progressing in the Buddhist path, who is not yet perfected, or not yet an arhat. In Hiinayaana Buddhism, one who has not yet attained the fourth stage.
HÖÕU TAÂM : (1) Chæ moät chuùng sinh höõu tình -(Something) possessing mind--therefore, sentient beings. (2) Chæ moät traïng thaùi phaân bieät - The discriminating activity of the mind of attachment. The discriminating thought of sentient beings.
HÖUÕ TÍNH (coù tính chaát naøo ñoù, coù baûn chaát) : (1) Existent, existence; being (asita, astitva). (2) Having self-nature. That which has an original nature. (3) Persons possessing the nature capable of buddhahood. The natures of `sraavakas, pratyekabuddhas and bodhisattvas, as opposed to those who lack such a nature.
HÖÕU TÌNH (chuùng sinh) : (sattva). 'Sentient being.' Before Hsu"an-tsang Ίχ, this term was written in Chinese as ??? but after his time was translated with this term. All living beings.
HÖÕU GIAÙO (giaùo phaùp daïy Ngaõ khoâng coù nhöng Phaùp coù) : The teaching that the self is empty but dharmas exist. "Substance" is recognized. The existent objective world is impermanent and changing, but the elements (dharmas) for the composition of this changing world do have a self-nature.
HÖÕU PHAÙP VOÂ NGAÕ TOÂNG (toâng coù Phaùp khoâng Ngaõ, cho raèng Ngaõ khoâng thöïc coù nhöng nguõ Uaån thöïc coù) : The Sarvaastivaadin teaching that elements are real but the self is not real.
HÖÕU LAÄU (coøn roø ræ, coøn sai laàm) Ή VOÂ LAÄU : (aasrava) Literally, "having outflow." A reference to the flowing-out of consciousness to the six objects of desire, thus it means "defiled," or "impure." It is also explained that defilement is continually "leaking out through the eyes, ears, nose, mouth and urine and feces, thus the term "leakage." This occurrence of this leakage is directly associated with the condition of ignorance which allows the consciousnesses to be tricked by the illusions of subject and object, like and dislike. The enlightened mind is able to operate without outflow ( anaasrava) (naka p="89")
HÖÕU LAÄU THIEÄN (ñieàu laønh töông ñoái) : Impure, relative goodness that is not free from a goal-oriented awareness.
HÖÕU VI PHAÙP (phaùp höõu vi, phaùp sanh dieät, phaùp coù sinh ra roài maát ñi) : (sa.mskrta, sa.mskrta-dharmaah); 'conditioned existence.' (1) The various manifest phenomena that are created as the synthesis of causes and conditions. That which is created by cause and condition, and which arises, changes and ceases. Created things. (2) That which is conditioned. Also refers to the five skandhas of form, feeling, perception, impulse and consciousness, all of which are conditioned elements. (pratyaya) (3) Defilement, affliction. (4) That which is temporary or provisional.
HÖÕU DUYEÂN (coù gieo nhaân töø ñôøi tröôùc, coù quan heä töø ñôøi tröôùc) : (1) Possessing the objects of consciousness (saalambana). (2) Dependently arisen. Related. (3) The various causes of conditions. (4) The indirect causes which generate existence. (5) A person with whom one is bound up with.
HÖÕU PHUÙ VOÂ KYÙ (bò ngaên che nhöng khoâng vöôùng vaøo phaân bieät) : Not ascertainable as good or evil, but something that has the contaminated aspect of impeding the production of wisdom.
HÖÕU THAM (tham trong coõi Duïc vaø Saéc) : The affliction of desire in the form and formless realms. Originally the desire for the continuity of one's own self; 'attachment to existence.' (2) Attachment to this world. (3) In Sarvaastivaada thought, the desire existent in higher realms.
HÖÕU BOÄ (toâng phaùi noùi veà Coù, hieän höõu) = THUYEÁT NHAÁT THIEÁT HÖÕU BOÄ, cho raèng heát thaûy ñeàu coù : The 'Existence School.' This two-ideograph term is an abbreviation for the term ???. One of the Hiinayaana Buddhist schools, developed some 200 years after `Saakyamuni's death. This school holds the view that all things really exist. Most of its doctrines are defined in the Abhidharmako`sabhaasya, and many of them would also be included, in modified form, in the doctrine of Yogaacaara and Consciousness-only.
HÖÕU ÑÆNH (coõi trôøi thöù tö cuûa Saéc giôùi) : The fourth heaven of the form realm. The highest level of material existence (bhava-agra).
HÖÕU ÑÆNH THIEÂN = SAÉC CÖÙU CAÙNH THIEÂN = HÖÕU ÑÆNH (coõi trôøi cao nhaát cuûa Saéêc giôùi) : (akanistha); The 'Highest Heaven.' (1) Another name for ???, the fourth and uppermost heaven in the realm of form. (2) Another name for 'no-thought-no-non-thought Heaven, the fourth and uppermost heaven in the formless realm.
HÖÕU DÖ NIEÁT BAØN (caûnh Nieát baøn taâm chöùng khi coøn taïi theá) : (1) Nirvaana attained while living in this world. Also, because the body is left, it is called "nirvaana with remainder". (2) The extinction of the causes of sa.msaara in a Bodhisattva. (3) Also called "lesser vehicle nirvaana", because it can be attained by hearers and individual illuminates. The term refers to the manifestation of true thusness coincident with the extinction of the hindrances due to defilement. One of the "Four Kinds of Nirvaana" in Consciousness-only theory. "Nirvaana with something remaining to depend upon". (naka p="88c")
HOAØNH (ngang, ngang ngöôïc, baát ngôø) : (1) Horizontal, sideways, width, breadth. (2) Lie down, stretch out, place across. (3) Fill, become full; be blocked up, stopped up. (4) Freely, easily. (5) Wicked, evil, mistaken, perverse, unreasonable, unnatural. (6) As one desires. (7) Temporarily.
HOAØNH KEÁ (tö töôûng sai laàm) : Mistaken thought, mistaken conceptualization.
HAÂN (vui möøng) : Be happy, happiness, enjoyment.
HOAN (vui söôùng) : (1) Be happy; happiness, joy. (2) Intimacy.
HOAN HYÛ (vui möøng) : (1) Happiness, joy, bliss. A joy that is produced by religious fulfillment, that which uplifts the whole person. (2) The first of the ten stages of bodhisattvas (pramuditaa), as explained in the Book of the Ten Stages in the Hua-yen ching. In this chapter it defines 'joy' as the "increase in conviction; the purity of faith and understanding; the fulfillment of compassion; the adornment of the body with compunction; the possession of the exuberance of fortitude; accumulating roots of goodness without rest; no attachment in the mind; not seeking profit, respect or name; not being attached to family and possessions; happily seeking the standpoint of total knowledge; separation from falsehood and deceit; acting according to one's words; not acting in the world with expectations". Thus this "joy" consists of genuine practice of all religious and moral virtues. (3) The experience of entering the Pure Land.
HUÛY (boû, phaù, deïp) : (1) To defame, vilify, destroy. Slander, abuse, censure. (pratik.sipati, nindaa). (2) A slanderer (vigarhaka).
HUÛY CAÁM (phaù hoaïi nhöõng ñieàu caám kî) : To break commandments; to defy the precepts.
HAØO (moät phaàn raát nhoû) : (1) Long, very fine hair; down. (2) The tip of a writing brush. (3) A thousandth of an ounce. (4) The down on plants. (5) An atom.
HAØO LY (moät maûy tô ) : A very tiny bit. Very slightly. Silk thread comes out of the silkworm's mouth at a thickness called a . Ten are called one ???, and ten ??? are called one ???. An expression of smallness or insignificance.
HAØO LY THIEÂN LYÙ (caùch moät ly ñi moät daëm) : The least divergence in the beginning will lead many miles astray.
HUOÁNG (huoáng gì, huoáng hoà) : (kah vaadah) (1) Still more, even (still) less. Not to mention; let alone; to say nothing of. (2) For example.
HOAÏT (soáng, linh ñoäng) : (1) To live, be alive, be lively, full of life. (2) Livelihood. (3) To enliven, give life to, restore life (breath) to. Resuscitate.
HOAÏT LOÄ (con ñöôøng soáng) : The living path.
HAÛI AÁN TAM MUOÄI (teân moät loaïi chaùnh ñònh maø Ñöùc Phaät nhaäp vaøo khi thuyeát kinh Hoa Nghieâm) (saagara-mudraa-samaadhi); 'Ocean seal samaadhi'. The samaadhi (deep concentration) that the Buddha entered at the time he delivered the Flower Ornament Scripture. All existences of the past, present and future are contained within the mind. The character AÁn ( yin) means "to duplicate", or "to reflect". Thus the meaning of a calmness of mind that like a great ocean, can reflect all things. In Hua-yen thought, all things are manifest according to this.
HAÛI ÑÖÙC (ñöùc ñoä lôùn lao nhö bieån) : Virtues as vast as an ocean.
HOÃN (laãn loän) : (1) To mix; to mix together. (2) To mix and mess up; to scatter. (3) An abundant flow of water. (4) Turbid, muddy. Disorderly, mixed, confused.
HOÃN DUNG (xen laãn nhau) : To be blended together.
HAØM (thaám nhuaàn, nuoâi döôõng) : (1) To wet, to soak. (2) To nourish.
HAØM- HÖ ÑAÉC- THOÂNG (teân ngöôøi) : Hamheo Deugtong(1376-1433). Posthumous name Gihwa. A late Goryeo-early Joseon monk of the Seon order, who was the leading Buddhist figure of his generation. While receiving strong Imje influence through his teacher Muhak , Gihwa was also a prolific scholar and scriptural exegete. Famous Buddhist works include his Weongaggyeong hae seoreui , Geumgang banyabaramilgyeong ogahae seoreui , and Yonggajip kwaju seoreui . Hamheo was also distinguished by being the primary Buddhist respondent to the rising Neo-Confucian polemic of his period, his major work in this area being his Hyeon jeong non . His writings are admired for their clarity and lively style.
HOAÙN (soi saùng) : (1) To shine. (2) Bright, clear.
HI HI (saùng suûa, vui veû) : To relax and be at ease. (Tao Te Ching, Ch. 20).
HOAÕN (aám) : (1) Warm, warmth, heat; esp. understood as the basic nature of fire (usnataa). (2) To warm up, to heat. (3) Body heat (usna).(naka p="1037a")
HUAÂN (hun, xoâng) : (1) Smoke, smoulder. (2) The lingering habit energies (vaasanaa); see next Huaân Taäp
( hsu"n-hsi) . (3) To scent, to perfumate.
HUAÂN TAÄP (laøm cho quen, taäp cho quen) : "Perfumation." (1) To be permeated with an odor. To receive an impression. For one thing to have an effect on another thing, especially by habituation. The function of one thing gradually being conditioned by another. As clothes which have been exposed to perfume gradually come to have that same smell of themselves, our own activities of word, thought and deed leave an influence on our mind. (2) In Consciousness-only theory, unmanifest karma is sown as a "seed" in the aalaya-vij~naana. That which is the result of this perfumation are called "habit energies" (vaasanaa) which again produce new karmas. (3) In the Awakening of Faith, purity and impurity permeate each other. The permeation of true thusness by ignorance produces sa.msaara, while the permeation of ignorance by true thusness produces nirvaana. See ???
HOAÕN (thong thaû) : (1) Loosen, lessen, relax, slacken. (2) Loose slack, lenient, slow. (3) Looseness, slackness, relaxation.
HOAÕN MAÏN (chaäm raõi) : Slow moving; inactivity.
HOÂN (toái, môø) : (1) Dark, gloomy. Muddled, obscure, confused. (2) Darkness, obscurity, vagueness. (3) Evening, dusk.
HIEÅU (saùng sôùm, hieåu roõ) : (1) To awaken; to clarify. (2) Sunrise, morning, dawen. (3) To remove, conceal, exclude (vinodana).
HIEÅU LIEÃU (hieåu heát, thoâng suoát) : To awaken. To fully understand.
HOÀN (ñuïc) : (1) To become muddy or clouded; make muddy or clouded. (2) to mix, to blend. (3) To complicate, to confuse. (4) All, completely, inclusively, concentrated.
HOÛA TAÙNG (hoûa thieâu) : Cremation, which is practiced in Buddhism, but not in Confucianism.
HÖNG (höng khôûi, höng thònh) : (1) Raise, give rise to, produce, generate. To prosper, to begin, to increase. (2) Joyful, merry, elated.
HAÙN (chuûng toäc goác cuûa Trung Hoa) : (1) A river in China. (2) A man, a boy, derived from an early colloquial usage of "a fellow from Han. (3) The race of people to whom the origin of China is most closely identified. (4) A dynastic period in China. The Former Han was from 206 BC-8 AD. The Latter Han was from 25-220 AD. (5) China. (6) In Ch'an language, a person, a guy, a fellow.
HOAØN (voøng ñeo, voøng troøn, ñi quanh) :A ring, a bracelet. To encircle. To go around.
HOAØNG (thoáng trò, vua) : (1) Ruler, emperor, prince, sovereign. (2) Supreme, exalted, imperial. (3) Good, bright, superior. (4) A ceremonial cap. (5) An open hall or court. (6) A female phoenix.
HÆ (trôï töø ôû cuoái caâu xaùc ñònh) : (1) An intensive final particle that ends the sentence with the feeling such as "indeed." Denotes that the meaning has been fully expressed. (2) Simply, only, merely. (3) Has exclamatory force; also used to give emphasis to individual words.
HÖÏU (giuùp ñôõ, ban aân) : (1) Help, assistance--from a god or a buddha. (2) To help, aid, assist. (3) Good fortune, blessings.
HAÁP (hôïp laïi, thu laïi, ñieàu chænh) : (1) To arise, to occur. (2) Many things occurring at the same time. (3) To unite, to contract, to gather. (4) To adjust, to regulate. (5) To be in harmony.
HIEÅN (roõ reät) : (1) Manifest, apparent, obvious, clear, luminous. Present before one's eyes ( ). (2) To become famous; to flourish in the world. (3) Show, unfold, unveil, uncover, disclose, prove, express.
HIEÅN LIEÃU (laøm roõ haún) : Clear. To clarify.
HIEÅN LIEÃU THUYEÁT (noùi roõ haún) : The 'clear explanation.' The finished, complete explanation of the Buddhist doctrine.
HIEÅN XUAÁT (baøy toû ra) : Show, manifest, display, reveal.
HIEÅN DÖÔNG (laøm cho höng thònh) :To spread abroad, extol, exalt.
HIEÅN DÖÔNG THAÙNH GIAÙO LUAÄN (teân saùch) :Hsien-yang sheng-chiao lun (Prakaranaaryavaaca-`saastra) 20 fasc., T 1602.31.480b-583b. A combination of verse by Asanga, commented on by Vasubandhu. A work that is an offshoot of the Yogaacaarabhuumi-`saastra. Translated into Chinese by Hsu"an-tsang in 645-646 C.E. One of the main treatises of the Consciousness-only school. (Ono Bussho kaisetsu daijiten vol. 3, p. 182d)
HIEÅN HIEÄN : Manifestation.
HIEÅN PHAÙT (phaùt hieän) : Appear, be revealed, be discovered, emerge.
HIEÅN THÒ (baøy roõ) : To reveal, express, show, manifest, disclose (udbhaavitam bhavati, paridiipita, sa.mde`sanataa, prakaa`sita). (naka p="332c")
HIEÅN LOÄ : Express, manifest.
HIEÅN LOÄ GIAÙO (giaùo phaùp daïy roõ ra) : 'Express teaching.' A teaching that can be explained to anybody. The opposite of a hidden, or secret teaching.
HÖÔNG (thôm) : Scent, incense, fragrance made from the bark or cuttings of fragrant trees. In India these were originally used to counteract excessive body odor. In Buddhism, the burning or smearing of aromatics becomes an integral part of ritualized offerings to the Buddha or other great saint. There are a large variety of fragrances and methods of application. (naka p="393")
HÖÔNG CAÛNH (ñoái töôïng cuûa khöùu giaùc) (muøi) : (gandha-visaya). 'odor'. One of the five classes of sense-objects. The object of the olfactory faculty.
HÖÔNG THUÛY (nöôùc hoa) : (1) Fragrant-smelling water. (2) A fluid created by soaking fragrances in water, that is used for next ??? (3) Fragrant water that is used for offerings to the Buddha.
HÖÔNG NGÖÕ # NIEÂM HÖÔNG PHAÙP NGÖÕ (moät nghi thöùc khi thuyeát phaùp hoài xöa) : "Incense talk." An abbreviation of Nieâm Höông Phaùp Ngöõê. At a sermon or suutra-chanting meeting, the teacher holds a stick of incense in his fingers and expounds the dharma.
HUYØNH (ñom ñoùm) : A firefly.
HUYEÁT (maùu): Blood.
HUYEÁT KHÍ (maùu vaø khí) : Animal desires. Vigor, constitution.
HUYEÁT MAÏCH (maïch maùu) : (1) Blood vessel. (2) Lineage. The lineage of the transmission of the Buddha-dharma. (3) A free flow of blood throughout the body. (4) To be able to pick up the line of reasoning or theme in a text. (5) Theme, message.
HAØNH (ñi, laøm), HAÏNH (neát) : (1) To go, to proceed, to walk, to continue. (2) To travel; a trip. (3) To do, to perform, to practice, to carry out, to function. (4) To do moral or religious practice. Phaät (1) Those things which arise out of causes and conditions and constantly change. A general term for conditioned things - Höõu vi (sa.mskaara). (2) The mental function of "going" towards external objects; volition. One of the five aggregates - Nguõ uaån ( wu-yu"n) (sa.mskaara). (3) An act done by body, speech or thought, with the object of attaining a higher spiritual state, thus, "practice" (caryaa). (4) Conduct, behavior, actions, etc. (5) A row, a line, a series.
HAØNH NGHI (phöông thöùc veà leã nghi) : Rules of action. Way of doing something, manner. Methods of Buddhist ritual and ceremony.
HAØNH LYÙ : (1) The baggage that one carries on a journey. A basket trunk. (2) Same as Haønh lyù --to actualize to the finish without faltering. To actualize the truth in all of one's every day activities.
HAØNH LYÙ (haønh vi) : (1) Continuous activity. (2) Incessant effort; to carry out to the end without faltering.
HAØNH XAÛ (thö giaõn) : (upek.saa). 'equanimity.' (1) Without floating or sinking, the mind as impartial and free from frenzied movement. One of the 'virtue-producing mental function' elements listed in the Abhidharmako`sa-bhaasya, one of the good mental function elements in the doctrine of the Fa-hsiang school. (2) The fifth of the five sensations Nguõ thuï xaû of sorrow - Öu , joy - HyÛ, pain - Khoå , pleasure - Laïc and freedom [from them all] - Xaû . Freedom from censure and praise, from discrimination. In Consciousness-only, a provisional element.
HAØNH TÖÔÙNG (vaän haønh) : (1) Operation, function, activity. The operation(s) of the mind. s [w] hsing [p] xing [k] haeng [j] gyou, kou, an refers to the mind as intention, and ( hsiang) refers to the reception of this intention; thus there is the manifestation of form. Inclination, intention. (2) Appearance, form, state, condition (aakaara, prakaara). (3) The condition of the function of the discriminating mind fully cognizing an object. (4) The internalization and outward appearance of the precepts. (5) Reflecting on the mind. (6) Features of the methods of religious practice. The manifestation of practices. The characteristics of religious practice.
HAØNH UAÅN (moät trong 5 uaån) : (sa.mskaara-skandha); The 'aggregate of impulse (patterning)'. One of the five aggregates is will, intention, habituation. The mental function that accounts for impulsive craving. The gathering of the powers of formation potential. It is also understood as the general mental functions outside of feeling and perception. The collection of mentally conditioned elements. The gathering of phenomenal and temporal existence according to the production of causes and conditions. In Abhidharmako`sa theory this skandha encompasses all things outside the other four skandhas; namely, among the 46 mental function elements, the 44 (excluding the two mental functions of feeling and perception) plus the fourteen elements not concomitant with mind, which totals fifty-eight. In Consciousness-only theory, included in this skandha are forty-nine of the mental function elements (excluding feeling and perception) plus the twenty-four elements not concomitant with mind, totalling seventy-three.
HAØNH XÖÛ : (1) The place where practitioners do walking meditation. (2) The area within which exchange and intercourse is conducted (gocara). (3) Active function (aacaara). (4) The realm of objects. (5) The locus of mental functioning (gati-visaya). (6) Objects. (7) A basis. (naka p="243d")
HOÄ (giuùp ñôõ, che chôû) : (1) To pay attention to and maintain control of. (2) Restraint, control, discipline. See ??? ( lu-i). (3) Preservation of the dharma. (4) To protect, maintain, preserve. To aid. (5) Equivalent to (upek.sa), one of the Four Unfathomable Minds - Töù voâ löôïng taâm.
HOÄ NIEÄM (söï che chôû) : (1) The protection of practitioners by the mindfulness of a buddha, great bodhisattva, or god (parigraha). (2) Mindfulness; mental stability. (naka p="385c")
HOÄ PHAÙP (che chôû, giöõ gìn ñaïo phaùp) : Dharmapaala. One of the ten great exponents of the doctrine of the school of Consciousness-only in India, is supposed to have been born in the middle of the sixth century, C.E. He wrote a commentary on the Thirty Verses on Consciousness-only by Vasubandhu, which was later translated into Chinese by Hsu"an-tsang. Born as the son of a high government minister. At about the age of twenty, on the evening that he was supposed to marry a princess, he ran away to a mountain temple. Subsequently he studied and mastered the teachings of Hiinayaana and Mahaayaana, later travelling extensively, and becoming famous for his debates with non-Buddhists. Later he received the Dharma from Dignaaga while staying at Naalandaa temple. He taught Consciousness-only doctrine extensively and had many disciples. At the age of twenty-nine he retired into Asa.mbodhi temple and passed into nirvaana at the age of 32.
HOÄ TRÌ (baûo veä vaø giöõ gìn) : (anupaalanaa). 'To protect and maintain'.
HOÄ MINH (teân) : Prabhaapaala, guardian of light. The name of `Saakyamuni when he is in Tu.sita Heaven before his earthly incarnation.
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HIEÀN : (1) Intelligent, bright, smart; good, excellent, worthy, virtuous. (2) A "worthy," i.e., second in virtue to the sage (Ή). (3) To regard as virtuous or worthy.
HIEÀN KIEÁP (# HIEÄN KIEÁP # THIEÄN KIEÁP) # TRANG NGHIEÂM KIEÁP (quaù khöù) # TINH TUÙ KIEÁP (vò lai) : (bhadra-kalpa) The present age. The last was ??? and the next will be ??? . A bhadra-kalpa has 1,000 buddhas, so it is called a "good kalpa." Also written ??? .
HIEÀN KIEÁP NHAÁT PHAÄT (moät vò Phaät cuûa Hieàn kieáp) : One of the Buddhas of the auspicious (bhadra) kalpa. (The present period).
HIEÀN THIEÄN (toát laønh) : A worthy (pandita).
HIEÀN THIEÄN THUÛ (teân moät vò Boà Taùt xuaát hieän trong kinh Vieân Gíac) : 'Chief Worthy'. One of the twelve bodhisattvas that appears in the Yu"an chu"eh ching (’æSãS T. 17, 842).
HIEÀN THUÛ (teân ngöôøi) : Fa-tsang - Phaùp Taïng, the third patriarch and major consolidator of the Chinese Hua-yen school. (2) "Sage-head" or "sage-leader", a term of address to a monk. (3) The name of a bodhisattva in the Hua-yen ching.
HAÏN (giôùi haïn) : (1) To limit, restrict, confine. (2) Limit(s), restriction(s) (3) To the limit. (4) Extent, degree, edge.
HAØNG (ñaàu haøng) : (1) To submit, give in, surrender, give up. (2) To follow, accord. (3) To climb down, get off, fall down. (4) To force into submission; to make give up.
HAØNG PHUÏC (cheá ngöï) : (1) Using one's power to force others into submission. Beat, defeat, vanquish, control, master. (2) One who defeats his enemies. (3) To vanquish demons and heterodox opponents. (4) Vanquishing defilement/affliction through the wisdom of enlightenment.
HOAØNG (vaøng) : The color yellow, esp. as the color of the earth. (2) Gold. (3) An old man. (4) Center. (5) A common surname.
HOAØNG BAÙ HY VAÄN (teân ngöôøi, ñeä töû cuûa Baùch Tröôïng) : Huang-po Hsi-yu"n(d. 850) The student and dharma-successor of Pai-chang Huai-hai and master of Lin-chi I-hsu"an. His teachings were recorded by the scholar-official Pei-hsiu - Buøi Höu (who was also a student of Tsung-mi) under the title of Ch'uan-hsin fa-yao -Truyeàn Taâm Phaùp Yeáu translated into English by Blofeld. Huang-po's final monastery was also built under the auspices of Pei-hsiu.
HOAØNG BAÙ : See prior Hoaøng Baù Hy Vaän.
HOAØNG DIEÄN CUØ ÑAØM (oâng Cuø Ñaøm Maët Vaøng) (Danh töø caùc vò Thieàn sö duøng ñeå chæ Ñöùc Thích Ca) : A combined translation and transliteration of "Yellow-faced Gautama" referring to `Saakyamuni Buddha, said to be yellow-faced because of his golden aura.
HOAØNG DIEÄN LAÕO TÖÛ (oâng giaø maët vaøng) # HOAØNG DIEÄN CUØ ÑAØM : The Yellow Faced Old Master--`Saakyamuni Buddha. (naka p="129")
HAÉC (ñen) : Black; the color black. Dark, obscure.
HAÉC SÔN (nuùi ñen) : Black mountain. A place in the center of Mt. Sumeru where the light of day and moon never reaches. The lowest state of consciousness.
HUAÂN (coâng lao) : Meritorious deed. Merit.
HUAÁN (daïy doã) : (1) Instruct, advise, admonish, guide, lead, counsel. (2) Instruction, advice, admonition. (3) To follow. (4) A reading of a text; an understanding or explanation. (5) The Japanese pronunciation of a Chinese ideograph.
HÖÙA (cho pheùp, höùa heïn : (1) Permit, approve, allow, authorize, acknowledge. (2) Pardon, forgive, acquit. (3) Confide in. (4) To promise, to betroth. (5) Perhaps. (6) Only, merely, alone. (7) Almost, practically, about.
HUÙY (kieâng, traùnh duøng) : (1) Posthumous (canonical) name. (2) To conceal, to shun, to avoid use of, as in certain personal names.
HAØO (saùng suoát hôn ngöôøi, chuùa truøm hôn ngöôøi) : (1) Strong, great, powerful, excellent, outstanding. (2) A leader, a boss. (3) Animal's hair. (4) Small, insignificant, trifling.
HOÁI (daïy baûo) (1) To teach, instruct, guide. (2) Teachings, instructions.
HA (raày, la) : (1) Scold, rebuke, reprove, yell at, bawl out. (2) Find fault, blame, censure, criticize. (3) Attack, assail. (4) Transliteration of Sanskrit ha sound.
HOÙA (cuûa caûi) : (1) Valuables; gold and jewels; treasure, money. (2) Goods, assets, wealth. (3) To give valuables as a present.
HUY (saùng, chieáu saùng): Light, bright, luminous. To shine.
HOAØN (voøng trôû laïi): (1) Return, esp. to one's original point. (2) To put back, to give back, replace. (3) Again, repeatedly. (4) Revolve, turn. (Å) (1) Return. (2) To return to this world. (3) Returning to the origin, going back to nothingness. Returning to extinction; entering nirvaana, or the sagely path. (4) Again, also. (5) After all, on the other hand. (6) Afterwards...
HIEÄT (ñaàu, ñænh, moät tôø giaáy) : (1) Head, chief, top. (2) One sheet of paper. A page.
HOÀN : The spiritual or heavenly part of the soul, which is unattached to material things. It develops in the latter part of one's life after the Phaùch - p'o : soul has been developed.
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