L
LOAÏN ( Loän xoän, khoâng yeân ) : (1) Disorderly, confused, reckless. Disorder, disturbance, agitation; revolution. (2) Disordered, disturbed, agitated, confused, haphazard. (3) A scattered mind. The opposite of concentration or samaadhi - Ñònh.
LIEÃU (Hieåu, xong ) : (1) To acknowledge, to cognize, to understand, to know (upalabdhi, pratipatti, adhimok.sa). (2) Opinion, view (dr.sti). (3) To awaken to, to apprehend (avabodha). (4) Finish, complete, get through with. At length, finally, in the end.
LIEÃU NHAÂN : "Awareness-cause;" (j~naapaka-hetu). An awareness, which produces its result--such as enlightenment; as opposed to generative cause (Sinh nhaân ). (2) Xong: The reasons for an opposing theory. (3) Thaáu hieåu, toû suoát: Understanding, initial awareness.
LIEÃU NGHÓA : A clear matter or principle, that whose meaning is clearly understood. A fully explained teaching.
LIEÃU ÑAÏT : (1) Awakening, enlightenment. (2) To put to an end; finish, complete, do away with.
LAI ( ñeán, töông lai ) : (1) To come, coming; to cause to come; to invite. To come here (aagata, aagati, aaya). (2) From; from before. The future. (3) To encourage by reward. (4) After a number it means "or more, odd, more than" etc. (5) A guest. (6) Fall back, retreat, retrogress. (7) Past tense, since. (8) An auxiliary word used to give force to another word.
LAI YÙ ( yù nghóa chính, yù chính ) : The basic point; the gist; encapsulated summary of a text. An abstract.
LÖÔÕNG TOÂNG (2 toâng phaùi) : 'Two sects' of the early Joseon dynasty in Korea. The Seon Thieàn (Zen) sect, which emphasized meditation and the Kyo - Giaùo (doctrinal) sect, which emphasized scriptural study. Due to governmental restrictions, these two were eventuall forced to combine into one main school of Korean Buddhism, represented by the Chogye sect.
LÖÔÕNG ÑAÀU (nhò beân, ñoái cöïc) (Raén 2 ñaàu) : (1) Two heads. (2) Two extremes, two directions. (3) a two-headed snake; the person who sees one of these is doomed to die soon.
LUÏC THAÄP NHÒ KIEÁN (62 loaïi quan ñieåm ngoaïi ñaïo) : Sixty-two (mistaken) views. Varying versions of the sixty-two can be found in the (Saùu ñöôøng, coøn goïi laø luïc ñaïo, luïc thuù) : Vimalakiirti-nirde`sa-suutra, the Mahaaparinirvaana-suutra, the Abhidharmako`sa-bhaasya and others.
LUÏC PHAØM ˜: The six non-enlightened realms among the ten realms Thaäp giôùi : Hell, hungry ghost, animal, asura, human, god. See Luïc phaøm Töù thaùnh ( liu-fan shih-sheng).
LUÏC PHAØM TÖÙ THAÙNH (saùu neûo phaøm phu, boán ñöôøng Thaùnh ñaïo) : Ten Realms. The first six are the unenlightened worlds of hell-being, hungry ghost, animal, asura, human and god. The latter four are the enlightened world of Thanh vaên, Duyeân giaùc, Boà taùt vaø Phaät : `sraavaka, pratyekabuddha, bodhisattva and Buddha
LUÏC HOØA KÍNH (Kính troïng nhau baèng Luïc hoøa) : Six ways that Buddhist practitioners should live in harmony and be sensitive and caring towards each other: (1) Thaân hoøa : To unify their respectful deportment to be the same; (2) Khaåu hoøa : To unify their chanting; (3) YÙ hoøa : To unify their purpose; (4) Giôùi hoøa : to unify their practices of purity; (5) Kieán hoøa : to unify their view; (6) Lôïi hoøa : to unify their benefits. Other sets of six may be seen in various scriptures. (naka p="1461")
LUÏC DUÏ (Saùu aån duï) : "Six metaphors" (1) In the Kinh Kim Cöông : Diamond Suutra, six examples of emptiness and impermanence: Dream, illusion, foam (bubbles), shadow, dew and lightning - Saùu thí duï cuûa kinh Kim Cöông : Moäng, Huyeãn, Baøo, Aûnh, Loä, Ñieån (T vol. 8 , p. 752b). (2) In the Kinh Duy Ma Caät : Vimalakiirti-nirde`sa-suutra they are: illusion, lightning, dream, fire, the moon reflecting in the water and the images reflected in a mirror. (3) In the Quaùn Phaät Tam Muoäi Haûi kinh ( Kuan-fo san-mei hai ching) (T 643) the six metaphors reflect the various virtues of remembering the Buddha's name. (naka p="1460c") (4) In Gihwa's O ka hae seoreui Nguõ Gia Giaûi Thuyeát Nghò, the six metaphors are six colors which represent six aspects of the enlightened mind. HPC 7.15c3-15
LUÏC ÑOÄ (Saùu ñoä, saùu Ba- la- maät) : The Six Perfections (paaramitaas). Same as Luïc Ba la maät : charity, morality, patience, effort, meditation, wisdom. The six excellent practices which lead one to the "other shore" of liberation.
LUÏC BA- LA- MAÄT : The six perfections. The pure practices of the bodhisattva which are all carried out with an attitude of detachment from personal gain (based on the wisdom of emptiness). They are charity, morality, patience, effort, meditation and wisdom. One text that gives and in-depth discussion of the …??? is the Kinh Thuû Laêng Nghieâm Tam Muoäi : `Suuramgama-samaadhi-suutra (T vol 15, p. 629-645).
LUÏC TOÅ ÑAØN KINH (teân saùch) : The Platform Suutra of the Sixth Patriarch. Centered on the discourse given at Shao-chou - Thieàu Chaâu temple by the Toå sö Hueä Naêng : 6th Ch'an patriarch Hui-neng, this text contains all his recorded sayings and doings. The most important topics of the discourse are sudden enlightenment, the direct perception of one's true nature and the unity in essence of giôùi, ñònh, hueä : `siila, dhyaana and praj~naa. The so-called Southern (sudden) school of Chinese Buddhism based their doctrine on this extremely influential scripture. Translated into English by Philip Yampolsky.
LUÏC HAÏNH (Saùu haïnh) : (1) The six practices (of the bodhisattva), i.e., the six perfections Luïc ñoä. (2) In the Kim cöông tam muoäi ñònh, the practice of the ten faiths, ten abidings, ten practices, ten returnings of merit, ten bhuumi and equal enlightenment.
LUÏC TAËC (saùu teân aên troäm, saùu thaèng giaëc) : The "six thieves." The six faculties of eyes, ears, nose, tongue, skin and mind which engender affliction.
LÔÏI : (1) Benefit, profit, gain, advantage. (2) Sharp, intelligent, cutting, witty. (3) To serve a purpose.
LÔÏI THA : (1) To work for the benefit of others. To enlighten other sentient beings.
LAÏT (ngang traùi, xaáu xa) : (1) To cut in two; to slash. (2) Wicked, perverse. To be defiled.
LÖU (hoï) : Liu-ch'iu From Nan-yang ni-yang during the period of the Northern and Southern dynasties in China. Originally an official, he left the active life to study Buddhism. He is known for his explanations of the theories that the "good do not receive rewards" and Ñoán vaø Tieäm giaùo - "sudden and gradual" teachings. He also established a prototype theory regarding the five periods of the Buddha's teaching. He lectured and commented on the Kinh Phaùp Hoa : Lotus Suutra and the Kinh Nieát Baøn : Nirvaana Suutra. Died in 495 at the age of 58.
LÖÏC (söùc maïnh, khaû naêng) : (1) Strength, force, power, energy, ability. (2) Movement, function. (3) To endeavor, make effort. Forcibly, to strain, exert oneself. (4) A warrior, a knight (Skt. bala, sthaaman). (5) One of the 18 distinctive marks of the Buddha. (6) Spiritual power, occult power.
LIEÄT (keùm, yeáu, dôû, xaáu) : u (1) Vile, degraded, bad. (2) Inferior, inadequate.(3) Be inferior to; be worse than.
LAËC NA MA ÑEÀ (teân ngöôøi) : Ratnamati. 5-6th century translator. . . (ui p="1144a")
LAO (nhoïc nhaèn) : (1) Difficulty, suffering. Toil, effort. (2) In the Vimalakiirti-suutra (T. 14, 540c) 'defilement,' or 'all defilement.'
LAÂN MAÃN (thöông xoùt) : (anukampaa). Compassion, pity, mercy.
LAÏI OÂNG (nhaân danh) : ( Lan-weng) "Lazy old man." See Hueä Caàn .
LÖÏ (lo nghó) : (1) To think, to plan; to deliberate carefully (2) To be anxious about. Anxiety.
LÖÏ TRI (caùi bieát do suy nghó, caân ño) : Discriminating knowledge; analytical knowledge, esp. as contrasted with non-discriminating praj~naa.
LUAÄT (luaät leä, giôùi luaät) : (1) Rule, law, precept, condition, norm. (2) To take as a model. (3) Musical scale. (4) A genre of Han poetry. (5) A Buddhist sect: the Vinaya sect.
LUAÄT NGHI (nghi thöùc vaø luaät leä) [Note : tieáng noun maø taùc giaû laïi dòch nhö tieáng verb] : To control, restrain, suppress, prevent, ward off, resist. To suppress evil and do good action.
LIEÂM (trong saïch, tra xeùt, goùc nhaø) : (1) Pure, modest, incorrupt. (2) An angle or corner. (3) To investigate or examine.
LIEÂM TIEÂM (tinh vi) : (1) Subtle, fine, minute, detailed. (2) Subtle defilements.
LUAÂN CHUYEÅN (xoay voøng) : (1) to function variously. (2) Dancing. (3) Revolution, rotating, revolving.
LÔÏI THIEÂN (moät coõi trôøi) (taàng trôøi thöù 33 thuoäc Duïc Giôùi) : (Traayastrim`sa); also …??? The 'Heaven of the Thirty-three (gods). One of the heavens in the realm of desire , it is located at the top of Mt. Sumeru. At each of its corners there is a peak, where eight gods dwell, and in the palace lives the Lord of the Heavens (Indra, `Sakra).
LYÙ (lyù leõ, lyù thuyeát, chaân lyù) : (1) The lines or grain in precious stone. (2) Logic, reason; a theme. Theory. (3) The fitness of things; right, as an abstract principle. Truth, reality. (4) Original truth or principle; universal principle. (5) Connected with the prior meaning, this term was invested with a special meaning by the Hua-yen school, as the underlying "noumenon" or principle of emptiness contained in and which contains all individual phenomena.
LYÙ TÍNH (chaân lyù, coäi nguoàn) : One mind, original nature. The sameness of principle and nature. Unchanging nature. True thusness. The world of true thusness witnessed by non-discriminating wisdom that has penetrated to the emptiness of self and existence.
LYÙ GIAÙO : (1) The teaching of non-discrimination between principle and phenomena. (2) Non-discriminated true reality and provisional explanation.
LYÙ TRÍ (chaân lyù vaø trí hueä) : (1) Principle and wisdom. (2) Undefiled wisdom. The wisdom of emptiness.
LYÙ PHAÙP GIÔÙI (phöông dieän tuyeät ñoái) : The view of the dharma realm as the perception of all things in the universe as true thusness. The dharma-realm of noumenal principle. In Hua-yen thought, the second of the four dharma-realms.
LYÙ THEÅ # BAÛN THEÅ : (1) The essence of myriad existences. (2) Mahaavairocana.
LÖU LY (moät loaïi ngoïc) : Also written …???. Emerald, glass.
LAÄP ( ñöùng, laøm ra, laäp töùc) : (1) To stand. To stand up. To stand straight. To stand firmly, solidly. (2) To establish, to make, to posit, to put into place, to set up. (3) Immediately.
LAÄP PHAÙ ( laøm ra vaø laáy ñi) : To establish and refute; to create and destroy
LAÄP PHAÙP (laøm ra, ñaët ra ñieàu gì ñoù) : Manifesting the correct principle. Ridding oneself of delusion.
LIEÂN (noái, lieân heä) : (1) Link, join , put together. To be linked, joined, etc. (2) To link two verses or two lines of poetry together.
LAÂM (ñeán) : (1) To approach. To go to a certain place. (2) To descend to; to come to; near to; on the point of. (3) To follow or copy a model; to imitate. (4) Face, confront, be on the verge of, come upon.
LAÂM THÔØI # TAÏM THÔØI : Temporary, special, extraordinary, provisional.
LAÂM- TEÁ TOÂNG : Lin-chi tsung -The Lin-chi school of Chinese Ch'an Buddhism, named after its ancestor Laâm Teá Nghóa Huyeàn ( Lin-chi I-hsu"an ) . The Lin-chi stream of Buddhism was one of the most prosperous in East Asia. While enjoying strong popularity in China, it is in Korea and Japan where its greatest successes were seen. Although not surviving as a distinct tradition in Korea, it is Imje soteriology which ended up dominating the Korean seon tradition within the Chogye school. In Japan, the Rinzai school, along with the Soutou school, became one of the two major streams of Zen which survive to the present. (explanation incomplete)
LAÂM TEÁ NGHÓA HUYEÀN : Lin-chi I-hsu"an(d. 866-7) The ancestor of the so-called Lin-chi school of Ch'an Buddhism. He was the student and dharma successor to the great master Huang-po Hsi-yun – Hoaøng Baù Hy Vaän , and the teacher of Hsing-hua Ts'ung-chiang – Höng Hoùa Toàn Töông . In the tradition of his dharma-grandfather Ma-tsu Tao-i – Maõ Toå Ñaïo Nhaát , Lin-chi made use of such famous soteriological methods and sudden shouts and blows with the staff. The Lin-chi school in all three East Asian countries was often characterized by anti-scholarly, iconoclastic attitudes. (incomplete)
LAÂM- TEÁ LUÏC (teân saùch) : Lin-chi lu - The "Record of Lin-chi." The compiled sayings of Lin-chi I-hsu"an. T 1985.47.496b-506c.
LAÂM MOÂN (ñeán cöûa) : "To face the gate, "to be at the gate." From the discussion in the Hua-yen wu-chiao chang on the meaning of the parable of the burning house in the Lotus Suutra.
LÖÔNG (toát laønh) : (1) Good, excellent, virtuous, skillful. (2) Justifiable, appropriate, satisfactory. (3) Very, extremely. (4) Truly, basically, fundamentally.
LÖÔNG DO (bôûi vì) : For exactly this reason, precisely because of...
LAÕNG NHIEÂN (roõ raøng) : Manifestly, clearly.
LIEÃM (thu laïi, xeáp ñaët; cuõng ñoïc laø lieäm : söûa soaïn xaùc ñeå choân) : (1) Govern, control, gather, collect. Levy. (2) To arrange; to compose the features. (3) To control oneself; withdraw. (4) To dress a corpse for burial. (5) Approximately, about.
LIEÄU (xem xeùt, tieàn) : (1) To think, consider, reflect, measure, plan. (2) Money.
LIEÄU GIAÛN (xeùt laïi, phaân tích) : (1) Idea, thought, intention, motive, decision. (2) To consider, think about, analyze, discern.
LÖÕ (du haønh, moät ñoäi quaân, teân moät queû Dòch) : (1) A journey, trip. (2) To go around, travel. (3) In the ancient military, a division of five hundred soldiers. (4) Many people, a crowd. (5) A festival. (6) One of the hexagrams.
LÖÕ TRANG (haønh trang ñeå ñi du lòch) : A (monk's or nuns) travelling outfit.
LÖU BOÁ (truyeàn khaép) : (1) To disseminate to the world, to spread the teaching afar. (2) A word or expression that is generally understood in daily secular speech.
LÖU LAÕNG (troâi giaït, loâng boâng) : To wander aimlessly.
LÖU CHUYEÅN : (1) 'Continuity'. The ability of conditioned elements to continue in the action of cause and effect without stopping. One of the conditioned elements not concomitant with mind in Consciousness-only theory. (2) sa.msaara. deluded transmigration through life and death.
LÖU THOÂNG (truyeàn baù) : The transmission and spreading of the Buddha's teachings.
LÖU THOÂNG PHAÀN (phaàn keát quaû cuûa moät cuoán hay boä kinh) : The last section among the three sections into which Buddhist scriptures are analyzed. The section assigned to the disciple, in order to perpetuate the transmission of the teaching to later generations.
LÖU (chaûy, doøng nöôùc, moät chi phaùi) : (1) To flow, to drift; a current, a flow, a stream. (2) A distinct school, style, or ideology, in the arts or some type of learning. A class, a set. (3) To float, drift, wander, lapse. Unstable. (4) Synonymous with Laäu 'outflow,' which means defilement Phieàn naõo ( fan-nao).
LUYEÄN (reøn kim loaïi baèng löûa) (reøn luyeän) : To forge metal; burn out impurities in the furnace. Also a metaphor for the physical and spiritual purification of the human being.
LÖU (giöõ laïi) : (1) Stop, stay, keep, detain, remain. (2) Be limited to, be confined to. (3) To put to an end; to cease. Pull to a halt.
LÖU NGAÏI (trôû ngaïi) : Hinder, block, stop up.
LEÃ : (1) Ceremony, ritual. (2) Propriety, respect. In Confucian thought, can be understood as referring to all outward correct actions which serve to unfold one's innate human virtue .
LEÃ BAÙI (laïy luïc) : Worship, adoration. To show reverence; bow, kneel.
LA (löôùi, chaèng chòt) : (1) A net; bird's net. (2) To catch with a net. (3) To wrap up. (4) Link, join, put together, line up. (5) Used for translating the Sanskrit sound ra.
LA- THAÄP (teân ngöôøi) # CÖU- MA- LA- THAÄP : An abbreviation of Kumaarajiiva – Cöu- Ma- La- Thaäp .
LA LIEÄT (chaèng chòt) : Link, join, put together, line up; do as a group.
LA- HAÀU- LA (teân ngöôøi, con Thaùi töû Taát- Ñaït- Ña) : Raahula, `Saakyamuni's biological son, who later became one of his ten principal disciples, famous for his intensity of religious practice.
LÒCH (lòch) : (1) Calendar. (2) Law, regulation, rule; a destiny, a fate. (3) Years, time. A year.
LAÕNG (saùng suûa) : Clear, bright, serene.
LAÕNG NHIEÂN (saùng suûa) : Clarity, brightness.
LAÏI- DA = A- LAÏI- DA : An abbreviation of A- laïi- da , which is one way of transliterating the Sanskrit aalaya.
LAÊNG GIAØ KINH : Leng-chia ching-The Lankaavataara-suutra, of which there are three Chinese translations: the Ju leng-chia ching – Nhaäp Laêng Giaø Kinh - (Lankaavataara-suutra); 10 fasc., trans. Bodhiruci –Boà Ñeà Löu Chi. T 671.16.514-586; the Leng-chia a-pa-to-lo pao ching – Laêng- Giaø A- Baït- Ña- La- Baûo Kinh ž. (Lankaavataara Suutra) 4 fasc., trans. by Gunabhadra – Caàu- Na- Baït- Ñaø- La; T 670.16.480a-514b (also commonly known by the name Töù quyeån Laêng- Giaø Kinh) and the Ta-sheng ju leng-chia ching – Ñaïi Thöøa Nhaäp Laêng- Giaø Kinh, 7 fasc., trans `sik.saananda, T 672.16.587-639.
LAN THUAÅN (haøng raøo) : A wall, hedge, fence, railing.
LÒCH (traûi qua, kinh qua) : (1) to pass, pass through, to move. (2) To pass over, go over. (3) In order, successive. (4) Clarity. (5) To calculate. The calendar.
LAÄU (roø ræ, loä ra, chöa thuaàn thuïc) : (1) To leak. (2) To let leak, reveal, omit. (˜Å) (3) Activity which is based on ignorance and is therefore sa.msaaric or defiled (aasrava). (4) Defilement, affliction.
LAÏM (traøn , quaù) : (1) To overflow, spread over. (2) To float, be afloat, set afloat. (3) Be disordered, fall into disorder. Be disturbed, chaotic. Be corrupt, loose, reckless. (4) Recklessly, corruptly, unlawfully. (5) Superficial speech.
LIEÄT (cöïc kyø, löûa chaùy maïnh): (1) Extreme, severe. (2) Fiercely, ardently, feverishly. (3) Strict, tough, mean.
LÖU LY (moät loaïi ngoïc) : The jewel lapis lazuli.
LAÕO (giaø) : (jaraa). (1) Old man (over 70). (2) Old age. to age, get old. (˜Å) 'Old age', 'decay'. One of the four sufferings. A provisionally established dharma in Consciousness-only theory.
LAÕO- TÖÛ (giaø- cheát) : (jaraa-mara.na). Old age and death. The twelfth of the twelve limbs of conditioned origination.
LIEÂN (sen) : The lotus.
LIEÂN HOA KINH : Kinh Lieân Hoa (Dieäu Phaùp Lieân Hoa Kinh). KK
SUÙC (nuoâi) : (1) Store, stock up, save, put aside, keep, accumulate, gather. (2) That which is stored, kept, gathered, etc. (3) To restrain, stop. (4) To rear, to feed, to cultivate. (5) Cattle, domestic animals.
LÖÔÏC (sô löôïc) : (1) To grasp, handle, deal with, treat, (2) A plan, a plot. (3) A border, edge; realm. (4) Simple, abbreviated, outlined. Brief and to the point.
LÖ- XAÙ- NA PHAÄT # TYØ- LÖ- XAÙ- NA PHAÄT # PHAÙP THAÂN PHAÄT : Vairocana Buddha, the main buddha of the Hua-yen suutra who is the teacher in the Lotus Flower Treasury Realm.
LAÏC PHAÙT (caïo ñaàu xuaát gia) : To shave one's head--to enter the Buddhist sangha.
LAÏI- DA- THÖÙC (Thöùc thöù 8) : (aalayavij~naana). 'storehouse consciousness.' The eighth and the most fundamental of the eight levels of consciousness established in the doctrine of the Fa-hsiang sect. It stores all potential energy for the mental and physical manifestation of one's existence, and supplies the substance to all existences. It also receives impressions, from all functions of the other consciousnesses and retains them as potential energy for their further manifestations and activities.{n} According to the Fa-hsiang school, it is the operation of the most fundamental consciousness, a concealed potential consciousness, which is stored in the depths of the mind. It is the basis for the production of the manifestly functioning consciousness (the seventh consciousness). Also called the 'root consciousness' (muta-vij~naana). Imperceptible and unmanifest, it is a kind of 'consciousness-beneath-consciousness.' It stores the impressions of the mental function of the prior moments (seeds, habit energies), and gives rise to the mental activities of the following moments. It takes in the seeds which are the direct cause of all phenomena and is the mental principle which stores them within oneself. Since aalaya itself means 'storage place,' there is a tendency to have a substantial or spatial understanding of the term, but this is incorrect since its original nature is empty. According to the school of Consciousness-only, it is the subject of individual existence, the subject of transmigration, and is subtly existing within the body.
LOÄ (söông, thaám öôùt, baøy ra) : (1) Dew. (2) To disclose, to reveal, to expose, clarify, manifest. (3) to bless. (4) To soak, moisten, to wet. (5) Light, trifling.
LOÄ ÑÒA (ñaát troáng) : 'Dew-laden ground,' 'outdoors,' 'outside.' An outside where there is nothing. (2) To sit in an uncovered spot (aabhyavakaa`sika) (3) The realm of freedom from defilement. A condition of not being infected with the passions. This meaning comes from the use of this term as a metaphor in the story of the burning house in the Lotus Suutra. When the father was able to get his children to leave the house, it was outside that they saw the Large White Ox Carts. So 'outside' comes to represent a place of peace of mind cut off from the afflictions of the triple realm.
LINH :Spirit (of the dead); ghost, soul. (2) Life. (3) Inconceivable to spiritual ability.
LINH SÔN # LINH THÖÙU SÔN (nuùi Linh Thöùu) :An abbreviation of Linh Thöùu Sôn.
LINH HÖÏU (teân ngöôøi) : Ling-yu" (771-853) One of the two founders of the Wei-yang school of Ch'an, posthumously name Ta-yu"an Ta-shih - Ñaïi Vieân Ñaïi sö . He received the name Wei-shan Ling-yu - Qui Sôn Linh Höïu " from this major place of residence. He entered the sangha first at Kieän Thieän töï - Chien-shan Temple, and later studied the suutras and vinaya at Long Höng töï - Lung-hsing Temple in Hang-chou. At the age of twenty-three he went to Chiang-hsi, where he studied under Pai-chang Huai-hai - Baùch Tröôïng Hoaøi Haûi, and excelled and became a transmitter of Pai-chang's dharma. Around 820, he took up residence at Mt. Ta-wei - Ñaïi Qui ; in T'an-chou, where he taught with a distinctive style. He was respected by the government minister Pei-hsiu - Buøi Höu and among his disciples were Yang-shan Hui-chi - Ngöôõng Sôn Hueä Tòch (Yang-shan Hui-chi) and Hsing-yen Chih-hsien – Höông Nghieâm Trí Nhaøn .
LINH THÖÙU SÔN : Also written Thöùu Phong. Translated into English as "Eagle Mountain" "Vulture Peak" etc. Recorded as the site of the Buddha's Mahaayaana sermons, such as the Lotus Suutra and Suutra of Limitless Life. A narrow, high mountain located near Raajagraha in the ancient Indian state of Magadha.
LAÕNH (lónh) : (coå, coå aùo, ngöôøi troâng coi moät nhoùm ngöôøi, nhaän laáy) : (1) The throat, a collar-thus: to lead, guide, direct, have control of. (2) To receive, accept. (3) A retainer, retinue, servant.
LAÕNH THUÏ (nhaän laáy) : To hold on to something as if it was one's own. (2) To comprehend.
LAÕNH NAÏP (ñoùn nhaän) : Reception of pleasure/pain; "feeling" (vedanaa: Thuï).
LOAÏI (loaøi) : (1) Kind, variety, class, species, genus. Parallel case, equal. (2) Be similar to; be akin to. (3) Compare with.
LOAÏI TRÍ : The knowledge of particular things that works at removing the defilements of the form realm and formless realm. Also called 'unknowing wisdom,' 'unconditioned wisdom' and 'no-outflow wisdom.'
LUAÂN (baùnh xe): (1) A wheel; something wheel-shaped; circular. Roundness. (2) A vehicle, cart. (4) Vertical. (4) High and great. (5) To spin, turn.
LUAÂN HOÀI (quay troøn): (sa.msaara); 'transmigration.' Also written as (1) The original meaning of sa.msaara is "flow together." This is the expression of the ancient Indian idea that all living things repeatedly pass through life and death. Like a continually spinning heel, sentient beings are reincarnated and die without end. In Buddhism, one is said to transmigrate through the triple realm (desire, form and formless) and the six destinies (god, demigod, human, animal, hungry ghost, hell-being). However, this original word sa.msaara in modern Sanskrit and Hindi usage means "world" or "within the world." This usage can be traced back to a fairly early period. Accordingly, when the term Luaân Hoài ( lun-hui) is found in Chinese Buddhist texts, it should not be simply understood as 'reincarnation.'
LUAÂN CHUYEÅN # LUAÂN HOÀI: To turn like a wheel. To spin aimlessly, to repeatedly pass through life and death. In Buddhism, equivalent to Luaân Hoài.
LY (lìa) : (1) To separate from, to leave, to put distance between. (2) To be free from. To be separated from. Distant from, apart from. (3) To be scattered. (4) Brightness; one of the hexagram symbols in the I Ching. (1) to stop evil actions. (2) Detachment, abstention, distancing. Abolition, exclusion. Transcendence, separation, removal (esp. of defilements) (virati, parivarjana, varjana, varjita). (3) To be separate from the nature of something else ( tiraskrta). (4) Separation from the world (nirvaana, nihsarana, nihsara). (5) To escape, be freed, be delivered from, get out of.
LY CAÁU ÑÒA (moät trong Thaäp ñòa) : The 'stage of freedom from defilement' of the 'ten stages' (\’n) of the path of the bodhisattva. The practitioner, abiding in reality, is able to enter the dust of the world of sentient beings, yet remain detached.
LY NHIEÃM (lìa oâ nhieãm) : Freedom from defilement. The removal of taint in the mind (vairaagya, prahaana, viitaraaga).
LOÄC (Nai) : Ž Deer, stag.
LOÄC DAÕ UYEÅN (Vöôøn Loäc Daõ) : The Deer Park (Mrgadaava) in Saarnaath on the outskirts of Benares, where `Saakyamuni is said to have delivered his first sermon.
LOÄC UYEÅN # LOÄC DAÕ UYEÅN : Ž An abbreviation of ŽLoäc Daõ Uyeån
LONG (Roàng) : (1) Dragon. (2) An outstanding personage; a heroic character. (3) The emperor.
LONG TÖÔÏNG (roàng voi) (chæ nhöõng cao taêng) : A superior (in insight) monk.
LUAÄT THÍNH # GIAØ TOÏA: To sit cross-legged in the "Lotus" posture.
LOÄ (ñöôøng) : (1) Road, path, wayfare, highway . (2) Method, way. (3) Location, position, status. (4) On the way. (5) Large, big. (6) Vehicle, cart. (7) To express, show, reveal .
LAÕM (nhìn, xem) : To see, look. Look well, examine, compare, contemplate. To view, observe.
LUAÄN (baøn baïc) : (1) Explanatory treatise(s) written by Indian Buddhist philosophers (`saastra). (2) Luaän taïng : The abhidharma division of the Tripitika. (3) Explanatory notes; comments (vyaakhyaa). (4) Öu Baø Ñeà Xaù : upade`sa; (5) Debate, discussion, argument (vaada, pravaada). (6) To think, consider. (7) To take up, to treat, make an issue of, comment on.
LUAÄN THÖÙC (teân saùch) : The Vaada-vidhaana; a work written by Vasubandhu on Buddhist logic. "Syllogistics".
LIEÂN (noái): (1) Be connected with, join, attend, be in line, belong to. (2) To put in a row, to arrange.
LÖÔÏNG (ño löôøng) : (1) To measure, fathom, gauge, surmise, think about, consider. (2) amount, extent, limit (maatrayaa, mita). (3) The area (breadth) of a certain place. (4) The size of a body (pramaana). (5) The method of cognition, sequence of cognition, basis of cognition, basis of consciousness. (6) The basis of the teachings. (7) Standard, norm, level. Proof, evidence (praamaanya).
LUÏC (ghi laïi, baûn ghi laïi) : (1) To record. (2) A written record.
LUYEÄN : (1) To forge, temper (metal). (2) Drill, train, improve, cultivate, discipline, practice. (3) To knead. (4) Boil off, polish, refine.
LÖ (löøa) : A donkey, an ass. Something that looks like a horse, but really isn't.
M
MAÄT TOÂNG (Chaân Ngoân) : term for Amitaabha (A-di- ñaø-Phaät) .
MEÄNH CAÊN ( goác maïng soáng ) : 'Life force','life potential'. One of the fourteen elements not concomitant with mind in Abhidharma; one of the twenty-four elements not concomitant with mind in Consciousness-only. The potential energy for a lifetime of certain length, where the aalaya-vij~naana, as a result of the general effects of karma, has the power to exist for 50, 70 years, etc. This latent energy is contained in the 'verbal expression' seeds of the aalaya-vij~naana.
MINH NHAÁT (thaàm hôïp) (dung hôïp) : Harmoniously unified so as to be indistinguishable.
MINH GIÔÙI (caùc coõi giôùi toái taêm) : Dark realm(s), generally referring to the three existences of hell-being, hungry ghost and animal. More specifically--hell.
MEÄNH (sinh meänh, vaän meänh) : (1) Life, life span. (2) One's fate or destiny, especially as ordained by heaven - Thieân meänh. (3) Rule, principle, order. Law, decree, command. Vaän, Ñaïo, Söû
MOÄNG : (1) To dream (2) A dream; dream images. (3) Dark.
MOÄNG TÖÔÛNG : That which is seen in a dream. Illusion, fantasy.
ÑAÏI THÖØA BAÙCH PHAÙP MINH MOÂN LUAÄN (teân saùch) : Ta-sheng pai-fa ming-men lun 1 fasc., by Vasubandhu; trans., Hsu"an-tsang. A major consciousness-only text in which the 100 dharmas are outlined. T 1614.31.855- ?.
MOÂI GIÔÙI (trung gian) : Intermediary, agency, medium.
MAÄT: (1) Secret, quiet, hidden, unknown. (2) Tiny, subtle. (3) To cover, to conceal. (4) To approach, come near.
MAÄT NGHIEÂM : The 'land of mystic glorification;' The 'mysteriously adorned land.' Also written Maät Nghieâm Tònh Ñoä . The Pure Land of Vairocana (Tyø Loâ Giaù Na) Buddha which is described in the Ñaïi Thöøa Maät Nghieâm Kinh.
MAÄT YÙ (yù nghóa aån taøng): (1) Not clearly explained. An explanation possessing a special meaning. A concealed, but essential meaning (abhipraaya, sa.mdhaaya). (2) Deep or profound meaning. A point that is hard to grasp. (3) As opposed to the "express teaching"- Hieån giaùo, a situation where the original teaching has been concealed in favor of presenting a easier, or more expedient teaching. (4) The Buddha's meaning - Phaät yù.
MAÄT HÖÕU (söï hieän höõu aån taøng): "Mysterious existence;" true existence, Buddha-existence.
MAÄT NGÖÕ (ngoân ngöõ aån taøng): (1) The teaching by the Buddha which contains the truth in a profound way and is not readily understandable. For example, in the Nirvaana-suutra, the Buddha's teaching of the eternal existence of the tathaagata. (2) A mantra - Chuù or dhaarani- Ñaø- la- ni ; 'Esoteric speech.' (3) An expression of the absolute, of non-duality.
MA (rôø, xoa, maøi) : (1) To polish. (2) To touch, feel. (3) Draw near, come close. (4) decrease, diminish, disappear. (5) Transliteration for the Sanskrit and Pali sound ma.
MA NI CHAÂU (ngoïc Ma- ni) : The first two ideographs in this word are a transliteration of the Sanskrit mani. (1) A general term for jewels or gems. Also the "Mani-jewel." It is said that jewels have the virtue of being able to drive away evil, clarify muddy water. (2) An abbreviation of the term cintaa-mani - Chaán- ña- ma- ni , a jewel that appears as any rare jewel that one thinks of. Priceless gem.
MA- KIEÄT- ÑAØ (ñòa danh) : Magadha. An old name for Biharu, located on the south part of the Ganges river. The places of the Buddha's enl:ightenment.
MA- HA (lôùn lao) : A transliteration of the Sanskrit mahaa, which means "great."
MA- HA TAÊNG- KYØ LUAÄT (boä luaät Ma- ha Taêng- kyø) : The Mahaasaamghika Vinaya.
MA- HA- TAÙT (töø toân xöng moät vò Boà taùt) : A transliteration of the Sanskrit mahaasattva. A term of respect for a bodhisattva. One possessing great determination for enlightenment. An outstanding personage.
MA- HA- DIEÃN (Ñaïi thöøa) : A transliteration of the Sanksrit mahaa-yaana, meaning "great vehicle." Usually written in Chinese as Ñaïi thöøa.
MA- HA CA- DIEÁP (teân ngöôøi) : Mahaakaa`syapa; the foremost of the Buddha's disciples. After the Buddha's death, he became the head of the community of monks.
MA DA (huyeãn hoùa) : (maayaa) Illusion .
MA- DA PHU NHAÂN (thaân maãu cuûa Ñöùc Thích Ca Maâu Ni) : A transliteration of the Sanksrit and Pali Maayaa, the name of the mother of `Saakyamuni.
MA- HEÂ THUÛ- LA (Ñeá Thích) : Makeishura A transliteration of Mahe`svara. A reference to Indra or `Siva.
MIEÁU (mieáu) : (1) A mausoleum; an ancestral shrine, ancestral hall. (2) Shrine, temple.
MUOÄN (buoàn böïc) : (1) To be agonized, anguished, worried, troubled. Be sick at heart. (2) Dark, obscure, unclear. (3) Be depressed.
MAÃN (thöông) : (1) To sympathize with; to pity; to grieve, to worry.
MAÏN (kieâu caêng) : (mana). 'pride,' 'arrogance,' 'self-conceit.' The defilement of depending upon the ego, considering oneself higher or better than others. In the Abhidharmako`sa-bhaasya it is one of the indeterminate elements, while in the doctrine of the Fa-hsiang school, it is one of the six primary defilements. It can be further subdivided into seven or nine types. This defilement afflicts even very advanced practitioners.
MAÏCH (maïch maùu, maïch laïc) : (1) Vein, artery. (2) The flow of blood. (3) Reason, logic, circumstances. The linear continuation of something.
MAÏCH- LAÏC (töông quan) : Literally the "flow of the veins." In textual studies it is used as a metaphor to refer to a line of reasoning; a reason, an argument or doctrine. Linear.
MAÃN (thoâng minh, nhanh nheïn) : (1) To hasten; fast. (2) Clever, smart, intelligent. (3) Active, prompt, earnest, diligent. (4) The big toe.
MINH (saùng, roõ raøng; Minh nhaät : ngaøy mai) : (1) Clear, bright. (2) To clarify, shed light upon, to brighten. To open, to reveal, to make manifest, to explain. To distinguish clearly. (3) Sharp, intelligent, bright. (4) The Ming dynasty in China (1368-1664). (1) Knowing, consciousness. (2) The Vedas. (3) The wisdom of enlightenment; enlightenment (vidyaa). (4) Illumination (prabhaa, aaloka, avabhaasa). (5) Skilled, ingenious (kau`sala). (6) Tomorrow.
MINH CHUÛ (tieáng toân xöng moät vò laõnh tuï saùng suoát) : A wise and honest ruler. (naka p="1307")
MINH LIEÃU (hieåu roõ) : (uttaana-kriyaa). To clarify. To understand clearly.
MINH ÑAÉC (1 trong 4 thieän caên) : Another name for the first of the 'four good roots,' that is, 'warmth' . In the way of the brightness just before sunrise, one has the predilection of the wisdom of awakening. This stage is called 'bright attainment.'
MINH HAÏNH TUÙC (1 trong 10 hieäu cuûa Ñöùc Phaät) : (vidyaa-carana-sa.mpanna). One who has consummated knowledge and practice. One of the ten epithets of the Buddha. Originally a Jain term that was borrowed by the Buddhists.
MUOÄI (toái, môø) : (1) Dark, dim, unclear, obscure. (2) Dawn, daybreak. (3) To suppress, to appropriate. (4) To cut.
MOÂNG MUOÄI (môø toái, u toái) : Ignorance of the mind. Ignorance regarding reality.
MAÏT (roát, ngoïn, ngoaøi cuøng) : Branches, extremities, end. Surface, superfluous.
MAÏT THEÁ= MAÏT PHAÙP (thôøi ñaïi maø ñaïo phaùp suy vi) : (pa`scima-kaala). Future generation(s). A latter age (time period). The age of the decline of the dharma. Final age.
MAÏT- NA THÖÙC (thöùc thöù 7 : thöùc chaáp Ngaõ) : (manas). The manas consciousness, the function of which is to perceive the subjective position of the eighth consciousness and erroneously regard it as one's own ego, thereby creating ego attachment. According to the explanation of the Fa-hsiang school, it is the seventh of the eight consciousnesses and refers to the functioning of a consciousness of discrimination. Its root nature is that of consideration, but there is a difference between it and the sixth consciousness. Not consciously controllable, it is said to be a mind of a realm that gives rise to contradiction of conscious decisions, and to incessant self-love. Since it can also be called the movement of the human mind which sees the limits of human variation from within, it is necessary that for their basis of existence, humans have some fundamental thing that unceasingly continues and changes, serving as the ground for the sixth consciousness. This consciousness is also called the place where good and evil are eternally accumulated, and is theorized as the connecting realm between the mano-consciousness and the aalayavij~naana. The so-called 'origin of delusion', it is also called the 'stained mind', and is associated with the four defilements of self-delusion –Ngaõ si , self-view – Ngaõ kieán , egotism – Ngaõ maïn , and self-love – Ngaõ aùi. It is the source of all egoistic tendencies.
MOÃ (ai ñoù) : A certain..(person or thing). Somebody, something.
MOÃ GIAÙP (ai ñoù, toâi ñaây) : Someone or another; a certain person; somebody.
MAO LUAÂN = KHOÂNG HOA = HOA ÑOÁM : (ke`sa-u.nduka) "Hair circles." A similes used in the way of that of sky-flowers – Khoâng hoa . A metaphor for optical illusion that one sees in the sky as a result of impaired condition of the eyes.
MAÏC (bao la, yeân laëng, laõnh ñaïm) : (1) Vague, obscure, vast, boundless. (2) Careless, indifferent.
MAÏC NHIEÂN (cheånh maûng) : Vague, obscure.
MAÕN (ñaày) : (1) Be filled, filled up; be enough, sufficient; be full, be whole, be complete. (2) To satisfy, to fulfill.
MAÕN TÖÏ (nghóa boùng chæ giaùo phaùp lieãu nghóa [Ñaïi thöøa]) : (1) The "full word" or complete teaching of the Buddha. (2) In Sanskrit, a reference to the combination of a vowel and a consonant to make a complete word.
MAÕN TUÙC (ñaày ñuû) : (1) Fulfillment (of a desire or aim). To supply, to satisfy, to answer, to meet. To complete, to perfect. (2) The perfect, complete teaching.
MAÂU (lôùn, tieáng keâu cuûa traâu boø) : (1) The "moo" of cattle. (2) To benefit, make a profit. (3) Great, large.
MAÂU- NI (aâm cuûa ‘Muni’ [Sankrit]) (Thaùnh giaû, ngöôøi tu haïnh yeân laëng) : (1) A transliteration of the Sanskrit muni, which means 'saint' or 'sage.' (2) An abbreviation of the transliteration `Saakyamuni--the Buddha. (3) Muni by itself refers to the adept's practice of silence.
MUÏC (maét, ñieàu quan troïng, tieâu ñeà) : (1) The eye, eyeballs. The organ of vision. (2) To regard; to look on. (3) Chief, the most important. (4) A list, an item. Headings or chief points of concern. (5) Degree, extent; order.
MUÏC TÖÔÛNG (quaùn töôûng baèng hình aûnh) : Mental images derived from what one has seen with the eyes. HPC 7.167a
MUÏC- KIEÀN- LIEÂN (teân ngöôøi) # MUÏC- LIEÂN : See Muïc Lieân
MUÏC- LIEÂN : Maudgalyaayana, one of the ten principal disciples of `Saakyamuni, renowned for his occult powers. He was born in Kolita, a northern area of Raajagraha in Magadha. Prior to his conversion to Buddhism, he was, along with `Saariputra, a disciple of the skeptic philosopher Sa~njaya. He was especially famous for his development of supernatural powers, and is said to have accomplished many miracles during his association with the sangha.
MUOÄI (môø, khoâng roõ) : Totally obscuring. Poor eyesight; unclear vision.
MIEÂN (nguû) : (1) To sleep. (2) Be sleepy, get drowsy.
MIEÂN (keùo daøi) : (1) Long, drawn out, continuous, prolonged, unbroken. (2) floss silk.
MAÃU (meï) : Mother, mama. In the Esoteric sect, an object of offerings (jananii) (naka p="1361b")
MOÂNG (che giaáu, ngu daïi, nhôø caäy) : (1) To conceal. (2) Dull, stupid.(3) To receive, to get, to suffer, to undergo, to enjoy. (4) To be acted upon; passivity. Sometimes mixed in usage with žN and žC.
MOÄT (chìm) : (1) To sink, be submerged, drown. (2) Finish, end, exhaust, be exhausted. (3) Exceed, pass, go beyond. (4) Disappear, die. (5) Negation, not.
MA (maøi, giuõa) : (1) To polish ( a jewel, mirror, etc.) (2) To polish one's character or learning.
MUÏC (haøi hoøa) : (1) Rice plant; a rice paddy. (2) Be discreet, careful, prudent, cautious. (3) Soft, gentle, harmonious. (4) Happy, joyful. (5) Beautiful, sublime.
MUÏC NHAÕN (thaáy bieát cuûa phaøm phu, maét thòt) : "Earthly vision." The eyes of worldlings that perceive physical matter. The lowest of the five levels of vision (maa.msa-cak.sus).
MYÕ (ñeïp) : (1) Beauty, grace, charm. (2) Beautiful, fine, lovely, good-looking. (3) Sweet. (4) Noble, handsome. (5) To beautify, to improve. (6) To praise, to laud.
MAÏC (chôù, ñöøng) : (1) No, not, there is not - Voâ . (2) Must not, do not. (3) Extensive, great. (4) To decide, to fix, to plan.
MEÂ (u toái, môø mòt, laàm laïc) Perplexity, doubt, ignorance, illusion, delusion. The opposite of enlightenment (vimoha, bhraanti, bhrama, sammuudha, visammuuddha).
MEÂ ÑAÛO (meâ laàm vaø laãn loän) : Inverted and confused. Conceptualization regarding reality.
MEÂ CHAÁP (meâ laàm vaø coá chaáp): "Mistaken attachment." A bias resulting from a mistaken viewpoint.
MEÂ VOÏNG (meâ laàm vaø môø mòt): Confusion, craziness, fantasy, delusion.
MEÂ NGOÄ (meâ laàm vaø giaùc ngoä): 'Delusion and Enlightenment.'
MEÂ MUOÄN (buoàn phieàn môø mòt): 'Deluded anguish.'
MAÕ TOÅ ÑAÏO NHAÁT (teân ngöôøi) : Ma-tsu Tao-I - One of the most influential Ch'an masters in the history of Chinese Buddhism. He is said to have had a large numberof eminent disciples. His style of Ch'an had a deep influence on early Korean Seon Buddhism, as many early Korean masters studied under Ma-tsu and his students.
MA : (1) Evil spirit, evil demon, demon king. The demon king of the sixth heaven of the desire realm. In the same vein, "defilement," or hindrances to enlightenment. An abbreviated transliteration of the Sanskrit, which means "to kill." (2) Magic. Magical power.
MA NGOAÏI # THIEÂN MA NGOAÏI ÑAÏO : A contraction of Thieân Ma Ngoaïi Ñaïo -"Evil demons and heretics" who slander and transgress the Buddha-dharma.
MA- HEÂ - THUÛ - DIEÂN (AÂm cuûa Mahe Svara) : A transliteration of the Sanskrit Mahe`svara. Usually written with the ideograph –€ [w] mo [p] mo [k] ma [j] ma as the first word.
MA (caây gai) : Hemp.
MA COÁC BAÛO TRIEÄT (teân ngöôøi, ñeä töû cuûa Maõ Toå) : Ma-yu" Pao-ch'e - The Ch'an master Pao-ch'e who lived at Ma-yu" monastery. He was an active transmitter of the Buddha-dharma which he received from Ma-tsu Tao-i.
MA (sao ?) : (1) Small, minute. (2) A question mark. How? Why?
MAËC (im laëng) : (1) Be quiet, be silent. (2) Silence, quiet.
MAËC NHIEÂN (im laëng) : (tuusniimbhaava). Be silent.
MÍCH (tìm kieám) : To search for; to seek, look for .
MOÂN (cöûa, khía caïnh, moät giaùo lyù) : (1) A gate, a door, an entrance or exit. (2) An aspect, a section. (3) A certain teaching. The place where one receives a teaching. (aaya-dvaara). (1) Principle, theory, viewpoint, standpoint, method (sarva-dharma-naya-ku`sala). (2) Method of teaching (paryaaya). Way of doing (something). (6) Teaching. (7) Aspect. (8) Mouth, head, face (mukha).
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