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NHAÁT THÖØA : "One vehicle." A term used to indicate the doctrine that there is only one teaching, which is the teaching for the purpose of becoming a Buddha. The other two vehicles are merely set up as expedient means to attract people to the Single Buddha vehicle. Since this one vehicle is the teaching of becoming a Buddha, it is also called the 'bodhisattva vehicle', the 'Buddha vehicle' and the 'Great vehicle'. In the Fa-hsiang - Phaùp Töôùng sect, this bodhisattva vehicle of the three vehicle system is the 'one vehicle' or 'buddha vehicle', but in Hua-yen - Hoa Nghieâm and T'ien-t'ai - Thieân Thai , there is a distinction between this one Buddha vehicle and the bodhisattva vehicle Boà taùt thöøa of the three vehicles.
NHAÁT THÖØA BOÀ- TAÙT : A bodhisattva who has awakened to the truth of the Single Vehicle.
NHAÁT CÖÛU : A Shingon
NHAÁT ÑAÏI (moät ñôøi) : Literally "one age". This refers to the teacher of this age, `Saakyamuni Buddha.
NHAÁT ÑAÏI TAM ÑOAÏN (Ba giai ñoaïn cuûa moät ñôøi giaùo hoaù [cuûa Ñöùc Phaät]) : The three periods of buddha's teaching in his lifetime, known as introductory, main discourse and final application.
NHAÁT PHAÄT THEÁ GIÔÙI : A Buddha-realm.
NHAÁT LAI ( quaû vò TÖ- ÑAØ- HAØM) : One who has only one more return to this life.
NHAÁT CAÙ BAÙN CAÙ (Moät hoaëc moät nöûa, raát ít) : A particle; the very least.
NHAÁT THIEÁT (Heát thaûy, taát caû) : All, the whole, everything.
NHAÁT THIEÁT TRÍ : Omniscience; the knowledge of everything, possessed by the Buddha.
NHAÁT THIEÁT HÖÕU (Muoân vaät, muoân phaùp) : (1) All existent things. (2) The belief held by the Sarvaastivaadins, that all things truly exist in themselves.
NHAÁT HOÙA (Moät ñôøi giaùo hoùa) : One lifetime of the Buddha. One life's teachings.
NHAÁT HÖÔÙNG (1. Moät loøng, 2. Moät möïc, 3.Moät beà) : (1) Earnestly; to be one-pointed, wanting nothing else besides that being attended to. Fervently, intently. (2) Wholly, entirely, completely (eka-a.msa). Thoroughly, as far as possible. (3) One-sidedly, only.
NHAÁT HÖÔÙNG THUYEÁT (Ñeàu noùi veà) : The "Buddha always taught the same thing."
NHAÁT VÒ (Moät muøi vò) : 'Single taste'. The equality of principle and phenomena, taken from the metaphor of all of the ocean having the same salty taste. Non-discrimination.
NHAÁT VÒ UAÅN : (eka-rasa-skandha). The principle that the Sautraantika school hypothesized as being the subject of transmigration. The most subtle consciousness, having one root essence that has continued and operated since beginningless time.
NHAÁT NHÖ : 'Oneness', 'non-duality' (1) Nondiscrimination between and the sameness of two or more things. (2) The essential principle of all existences, a synonym of Chaân Nhö, Phaùp Tính and Thöïc Töôùng etc. (3)Always.
NHAÁT TAÂM (Moät loøng, heát loøng) : (svacitta-maatra; eka-agra; eka-citta; dhyaana). (1) Mind as the most fundamental basis. The true thusness of all existence. "One" means that the ordinary is one with the absolute. "Mind" means "certainty". Also, the one consciousness that is the basis for all sentient beings. The absolute reality that is the basis for all phenomena in the universe. (2) To unify the mind; therefore, "unity of the psyche" or "concentration". The mind concentrated on Amitaabha Buddha when praying to him. (3) To concentrate the mind in the empowering sense of "devotedly" or "whole heartedly", without scattering.
NHAÁT NIEÄM : A thought; a thought-moment.
NHAÁT PHÖÔNG: (1) One side, one hand. (2) The other side, the other party. (3) In the meantime, meanwhile. (4) Greatly.
NHAÁT THÔØI (1. Moät thuôû, 2. Cuøng luùc) : (eka.m-samayam); 'once', 'one time...'. In the opening paragraph of suutras, it refers to the time that the suutra was taught, though it does not necessarily refer to a concrete time. (2) At the same time. (ekatra, tulya-kaala).
NHAÁT TRIEÂU (Moät mai) : Overnight; in a day. In a short time.
NHAÁT PHAÙP TRUNG ÑAÏO : In Consciousness (Duy Thöùc) -only theory, the idea that each one of the three natures Tam Tính by itself contains the meaning of the middle path. That is, the nature according to 'all pervasive discrimination' is that "people exist" and "principle does not exist". In this, there is the middle path's meaning of "neither existent nor empty."
NHAÁT NHIEÂN (Teân ngöôøi) (1206-1289) : An important Goryeo monk. A prolific writer, who is most famous for his Samguk Yusa (Tam Quoác Di Söï) , a collection of facts and anecdotes which is an essential text for the study of the history of Korean Buddhism.
NHAÁT DÒ : One and many; sameness and difference.
NHAÁT TÖÔÙNG : 'One aspect;' uniformity. Absolute equality with neither discrimination nor antagonism. The aspect of Suchness (eka-lak.sa.na)
NHAÁT XIEÅN ÑEÀ : (icchantika). A transliteration of the Sanskrit term icchantika. Also translated into Chinese as Ñoaïn thieän caên (Döùt goác laønh) - 'one who has cut off the good roots' and Tín baát cuï tuùc - 'lacking in the necessary faith'. A person whose roots of goodness are cut off and therefore cannot be saved. Someone who cannot attain enlightenment no matter how strenuously they practice. According to the original explanation icchan refers to someone in whom craving is continually present. In India the term refers to an Epicurean or a secularist. In Buddhism it refers to someone who lacks the basic causes and conditions for becoming a Buddha. The theory of the existence of such people was taught by the Fa-hsiang school. Buddhist schools such as T'ien-t'ai, Hua-yen etc., disagree with this theory, teaching that all beings can become buddhas. This becomes the source of debate in later East Asian Buddhism, and is discussed at length in the "Buddha-nature Treatise" Phaät Tính luaän .
NHAÁT AÂM GIAÙO : Also written Nhaát Vieân Giaùo. The 'one-voice teaching'. The Buddha's teaching is unitary. A theory established by Bodhiruci - Boà Ñeà Löu Chi when he came to Ch'ang-an (Tröôøng An) in about 502 A.D. The reasons that there are teachings of small/great vehicle and teachings of emptiness/existence is due to the temperaments and capabilities of people.
NHAÁT LOÕA MINH CHAÂU (Moät haït minh chaâu) : "One Bright Pearl." An essay by Dougen, based on the saying by Hsu"an-sha - Huyeàn Sa, "all the worlds in the ten directions are one bright pearl." This essay is a chapter in the Shoubougenzou.
NAÕI CHÍ QUAÛNG THUYEÁT (vaân vaân vaø vaân vaân) : And so forth...; and etc., etc. Usually marks the end of the quote.
NHÒ (Hai ) : (1) Two, second. (2) Duality; "two-ness", "self and other."
NHÒ THÖØA ( Hai thöøa, hai xe ) : The "two vehicles" of Thanh Vaên `sraavaka and Duyeân Giaùc pratyekabuddha, whose natures are fixed on La Haùn - arhatship and not Phaät quaû - Buddhahood.
NHÒ NHAÄP (Hai loái vaøo ) : The two entrances to enlightenment as found in the teachings of Bodhidharma and in the Vajrasamadhi-sutra. These are the 'entry by principle' Lyù nhaäp and 'entry by practice Haïnh nhaäp , which includes four practices. See T. vol. 9, p. 369c.
NHÒ LÔÏI HAÏNH : The practice of the two kinds of improvements, or benefits: "Improving oneself and improving others." Töï lôïi, Lôïi tha
NHÒ THAÄP NGUÕ HÖÕU ( 25 coõi ) : (1) 'The Twenty-Five (stages of) Existence(s).' The division of the three realms that sentient beings transmigrate through into 25 sub-realms. In the desire realm there are fourteen existences, in the form realm there are seven existences, and in the formless realm, four existences. The twenty-five are grouped into the Four Evil Destinies, the Four Continents, the Six Heavens of Desire, the Four Meditation Heavens, the Heaven of the Five Pure Abodes, and the Four Spheres of the Formless Realm. (2) The term is also often simply a reference to the "Three Realms" Tam Giôùi or "all sentient beings."
NHÒ THAÄP BAÙT THIEÂN ( 28 coõi trôøi ) : The twenty-eight heavens. The six heavens of the desire realm, the eighteen heavens of the form realm, and the four formless heavens.
NHÒ THAÄP DUY THÖÙC LUAÄN ( Teân saùch ) : The Vim`satikaa-`saastra. Written by Vasubandhu, translated by Hsu"an-tsang and Paramaartha. Twenty verses defending Yogaacaara doctrine against critics. Also written Wei-shih-erh-shih-lun - Duy Thöùc Nhò Thaäp Luaän
NHÒ TOÂNG : Two schools of Buddhism. See Löôõng Toâng .
NHÒ TAÂM ( Hai taâm ) : (1) 'Two minds: Chôn taâm vaø Voïng taâm: The true (non-discriminating) mind and the false (discriminating) mind. (2) Ñònh taâm vaø Taùn taâm: Concentrated mind and scattered mind. (3) Nghi taâm ( taâm nghi ngôø ) : The mind that is always in doubt.
NHÒ NGAÕ KIEÁN ( Hai thöù ngaõ kieán : chaáp ngaõ vaø chaáp phaùp ) : 'Two views of self.' The belief in the inherent existence of a subjective self and objective dharmas.
NHÒ TÖÛ (Hai loaïi sinh töû : Phaân ñoaïn sinh töû vaø Bieán dòch sinh töû ) : 'Two kinds of death.' Fragmentary (samsaaric) death and miraculous (enlightened) death. (naka p="1043")
NHÒ DIEÄT ( Hai loaïi dieät : Quaùn Khoâng vaø Boån Khoâng) : "Two kinds of extinction." These are: (1) extinction due to the practice of analytical meditation; (2) extinction according to the originally quiescent nature.
NHÒ CHUÛNG SINH TÖÛ ( Hai loaïi sinh töû ) : "Two kinds of samsaara:" 'Fragmentary samsaara' Phaân ñoaïn sinh töû (experienced by unenlightened people) and "(miraculously) transformed samsaara" Bieán dòch sinh töû as experienced by enlightened people.
NHÒ CHUÛNG NHAÃN NHUÏC ( Hai loaïi nhaãn nhuïc ) : Two kinds of patience or forbearance: (1) Enduring the extremes of nature, such as heat, cold, snow, rain, etc. (2) enduring the assaults, insults etc., that come from other human beings.
NHÒ KHOÂNG ( Hai thöù khoâng ) : "Two kinds of emptiness." (1) Ngaõ Khoâng vaø Phaùp Khoâng: Elements of existence as well as self are both empty. (2) Naêng Khoâng vaø Sôû Khoâng: The knower and the known are both empty. (3) "Only-empty" and "not-only-empty." (4) Emptiness of essence and emptiness of aspects.
NHÒ ÑEÁ ( Hai loaïi chaân lyù: Chaân lyù Tuyeät ñoái, Chaân lyù Töông ñoái ) : The 'twofold truth.' The absolute and conventional truths.
NHÒ CHUYEÅN ( Hai chuyeån ñoåi, hai loaïi chuyeån hoùa ) : 'Two transformations.' The transformation of the hindrances due to defilement and the hindrances that impede wisdom, into great awakening and great nirvaana.
NHÒ CHÖÔÙNG (Hai trôû ngaïi ) : (1) The 'two hindrances' of Phaân Bieät Chöôùng and Caâu Sinh Chöôùng , found in the teachings of Consciousness-only. (2) The hindrance of defilement - Phieàn Naõo Chöôùng which can be eliminated by the gradual practices of the `sraavakas and pratyekabuddhas, and the hindrance of what is known Sôû Tri Chöôùng which is only destroyed by bodhisattvas who have the immediate experience of emptiness. In the Suutra of Perfect Enlightenment - Kinh Vieân Giaùc , these are referred to as the "phenomenal hindrance" - Söï Chöôùng and "noumenal hindrance" - Lyù Chöôùng , respectively. For a text which discusses the hindrances in detail, see Nhò Chöôùng Nghóa (next).
NHÒ CHÖÔÙNG NGHÓA ( YÙ nghóa cuûa hai trôû ngaïi ) : "The Doctrine of the Two Hindrances." An in-depth investigation concerning the various theories developed on the doctrine of the two hindrances by Weonhyo. See HPC vol. 1, pp. 789-814.
NHÒ PHIEÀN NAÕO ( Hai thöù phieàn naõo ): 'Two kinds of defilements.' In the `Sriimaalaa-suutra, the two defilements are the static - Truï and arisen -Khôûi defilements. There are four static defilements and numberless arisen defilements (T. 353.12.220a).
NGUÕ THÖØA ( 5thöøa, 5 xe ) : The five vehicles conveying the karma-reward which differs according to the vehicle.
NGUÕ VÒ ( 5 ñòa vò, 5 trình ñoä tu chöùng ) : Five ranks. Five stages. I. In the Fa-hsiang school, the division of the path of practice into five levels. These five ranks are enumerated in both Hiinayaana and Mahaayaana treatises. They are primarily explained in the A- tyø- ñaït- ma- Caâu- xaù Luaän -Abhidharmako`sa-bhaasya, and the Duy Thöùc Tam Thaäp Tuïng Luaän - Thirty Verses on Consciousness-only, both written by Vasubandhu. In Consciousness-only, these five are: the stage of accumulation -Tö löông vò , the stage of preparation - Gia haïnh vò , the stage of proficiency - Thoâng ñaït vò , the stage of practice - Tu taäp vò and the stage of completion - Cöùu caùnh vò . In the Abhidharmako`sa-bhaasya, they are the stage of accumulation - Tö löông vò , the stage of preparation - Gia haïnh vò , the stage of seeing the Way - Kieán ñaïo vò , the stage of cultivating the way - Tu ñaïo vò , and the stage of no more learning - Voâ hoïc vò . II. In the Vajrasamaadhi-suutra - Kim Cöông Tam Muoäi Kinh , the Five Stages are: (1) the stage of faith - Tín vò ; (2) stage of deliberation - Tö vò ; (3) stage of cultivation - Tu vò ; (4) stage of practice - Haønh vò ; (5) stage of non-attachment - Xaû vò . See T. 273.9.371a-b.
NGUÕ LUAÄT PHAÀN ( Moät loaïi giôùi luaät ) : "Vinaya of the Five Categories" of the Mahisaka sect.
NGUÕ LÖÏC ( 5 naêng löïc ) : 'Five Powers' obtained by the practice of the 'Five Roots of Goodness' - Nguõ Thieän Caên. (1) Tín Löïc- the power of faith; (2) Tinh Tieán Löïc - the power of effort; (3) Nieäm Löïc - the power of mindfulness; (4) Ñònh Löïc - the power of concentration; (5) Hueä Löïc - the power of wisdom.
NGUÕ THUÏ ( 5loaïi caûm giaùc ) : The five sensations of sorrow - Öu thuï , joy - Hyû thuï, pain -Khoå thuï , pleasure -Laïc thuï and freedom [from them all] - Xaû thuï .
NGUÕ CAÛNH ( 5 traàn caûnh ) : 'Five external objects.' In the explanation by the Fa-hsiang school, these are the five elements which the five faculties - Nguõ Caên make contact with as objects. They are the eye-object (ruupa: Saéc ), the ear-objects (`sabda: Thanh), the nose-objects (gandha: Höông ), the tongue-objects (rasa: Vò ) and the tactile objects (sprastavya: Xuùc ). The objects of the five organs of perception. This arrangement was developed primarily in the Abhidharmako`sa-bhaasya. In the doctrine of the Fa-hsiang school, they are considered as aspects of the five consciousnesses.
NGUÕ ÑAØI SÔN ( Nuùi Nguõ Ñaøi ) : (1) Near the north-eastern border of Shansi -Sôn Taây , one of the four mountains sacred to Buddhism in China. The principle temple was built 471-500, and there were at one time some 150 monasteries. For details of its history, see Kamata Trung Quoác Toân Giaùo Söû Töø Ñieån T, p. 112. (2) There was also a mountain monastery in Korea with the same name.
NGUÕ NHAÃN ( 5 loaïi nhaãn nhuïc ) : "Five Tolerances" listed in the Jen-wang ching Nhaân Vöông Kinh : (1) Phuïc nhaãn ; (2) Tín nhaãn ; (3) Thuaän nhaãn ; (4) Voâ sinh nhaãn ; (5) Tòch dieät nhaãn.
NGUÕ TÍNH BIEÄT CAÙC ( 5 loaïi tính khaùc nhau) : Five natures distinction. A theory put forth by the school of Consciousness-only that claims the discrimination of the innate capacities of temperaments of sentient beings into five types, these being the nature predetermined for bodhisattva, the nature predetermined for pratyekabuddha, the nature predetermined for `sraavaka, the indeterminate nature, and the nature lacking capacity for enlightenment (icchantika).
NGUÕ CHI TAÙC PHAÙP ( 5 ñieàu kieän ñeå lyù luaän ) : The five-part syllogism, consisting of: (1) Toâng - pratij~naa, the proposition; (2) Nhaân - hetu, the reason; (3) Duï - udaaharana, the example; (4) Hôïp - the application; and (5) Keát, the conclusion. These were used in Phaùi Nhaân Minh the Former School of Logic, prior to Dignaaga.
NGUÕ GIAÙO ( 5 loaïi giaùo phaùp) : 'Five Teachings.' According to the content of meaning, format, or time period, the teachings of the various scriptures are classified into five types. This is usually done according to the shallowness and depth of the teaching. The five classifications of Hua-yen and T'ien-t'ai are the most common, but during the early period of classification (the period of division of China into northern and southern dynasties) there were a number of classifications done. A few of these are as follows:
(A) That propounded by Tzu-kuei - Tö- Quyõ consists of these five: (1) Giaùo lyù Duyeân khôûi: the teaching of causal arising (Sarvaastivaadin, etc.); (2) Giaùo lyù Giaû danh: the teaching of provisional names (Ch'eng-shih lun, etc.); (3) Giaùo lyù Taùnh Khoâng: the teaching of the negation of reality ( Kinh Baùt Nhaõ- Praj~naapaaramitaa suutras) ; (4) Giaùo lyù Thöïc taïi: the teaching of reality ( Kinh Nieát Baøn- Nirvaana Suutra); (5) Giaùo lyù Thöïc töôùng: the teaching of the Reality-realm ( Kinh Hoa Nghieâm- Avatamsaka Suutra).
(B) The classification done by Hui-k'uan -Hueä Quaùn and Fa-yen -Phaùp Vaân of (1) the teaching of the existence of form (Aagamas); (2) the teaching of the non-existence of form (Praj~naapaaramitaa Suutras); (3) Restraining and praising teaching ( Kinh Duy Ma- Vimalakiirti Suutra etc.); (4) the Teaching of Same Meaning (Lotus Suutra) and (5) the Eternal Teaching (Nirvaana Suutra). (C) The Hua-yen scheme, as taught by Fa-tsang, consists of the following five: (1) Tieåu Thöøa Giaùo - Hiinayaana teaching; (2) Ñaïi Thöøa Giaùo - Elementary doctrine of Mahaayaana, which refers to Fa-hsiang and San-lun teachings; (3) Ñaïi Thöøa Chung Giaùo - the Final Doctrine of Mahaayaana, which asserts the existence of Buddha-nature in all beings; (4) Ñaïi Thöøa Ñoán Giaùo - the Sudden Enlightenment doctrine of Mahaayaana and (5) Ñaïi Thöøa Vieân Giaùo - the perfect doctrine of Mahaayaana, namely Hua-yen teaching.
NGUÕ GIAÙO CHÖÔNG ( 5 chöông muïc veà 5 loaïi giaùo phaùp ) : See Hoa Nghieâm Nguõ Giaùo chöông
NGUÕ THÔØI ( 5 giai ñoïan thuyeát phaùp cuûa Ñöùc Phaät ) : 'Five teaching periods.' A division of the periods of the varying methods used by `Saakyamuni to explain the dharma from the time he attained enlightenment until the time he entered nirvaana. Though there are various theories regarding these five, all are generally derived from the original explanation propounded by Hueä Quaùn - Hui-k'uan in the fifth century. (A) Hui-k'uan's explanation divides the teaching into gradual and sudden, further dividing sudden into the following five: (1) the Distinct Teaching of the Three Vehicles (Aagama Suutras, etc.); (2) the Three Vehicle Shared Teaching (Praj~naapaaramitaa Suutras, etc.); (3) the Restraining and Praising Teaching (Vimalakiirti Suutra, etc.); (4) the Teaching of the Shared Intent (Avatamsaka-suutra, etc.) and (5) the Eternal Teaching (Nirvaana-suutra, etc.). This is the classification of the "Nirvaana school." (B) In the Hua-yen teaching of Liu-ch'iu the Avatamsaka-suutra is called the "Sudden teaching" and the "gradual teaching" is divided into the following five: (1) The Teaching of Men and Gods; (2) The Teaching of the Existence of Form (the Aagamas and so forth, that accept the existence of discriminated forms); (3) The Formless Teaching (praj~naapaaramitaa teaching, etc., that denies the real existence of form); (4) The Teaching of Shared Intent (Lotus Suutra, etc.) and (5) The Eternal Teaching (Nirvaana Suutra etc.){n} (C) Chih-i altered the above (B) somewhat. According to T'ien-t'ai teaching, the five periods are: (1) The Hua-yen period. After the Buddha's enlightenment, he expounded the Avatamsaka-suutra for 21 days for bodhisattvas. This was a teaching for those of very sharp faculties, and according to this teaching such bodhisattvas may directly awaken to the reality-principle. (2) The Deer Park period. After delivering the Avatamsaka-suutra, ordinary people of undeveloped faculties are not able to understand, so he discards this teaching in favor of guiding people through expedient teachings. Thus he delivered the lesser vehicle teachings at Deer Park near Benares. This period was twelve years, and the scriptures that developed from this are the aagamas, so it is also called the "aagama period." (3) The Vaipulya period (Elementary Mahaayaana). For the people that had grasped the Hiinayaana teachings, the Buddha now teaches Mahaayaana Suutras such as the Vimalakiirti Suutra, the Suutra of the Golden Light and the Srimala Suutra, broadly explaining the Tripitaka, Shared, Distinct and Perfect Teachings. This is intended to convert people from Hiinayaana to Mahaayaana. This period lasts for eight years. (4) Perfection of Wisdom. For 22 years the Buddha teaches the Praj~naapaaramitaa suutras in order to awaken people to the principle of emptiness. (5) The Lotus and Nirvaana period. The Buddha makes clear that the final goal of Hiinayaana and Mahaayaana is to same. Thus it is also called the Teaching of the Single Vehicle, wherein the presence of Buddha-nature in each person is affirmed.
NGUÕ THÔØI GIAÙO ( 5 giai ñoaïn giaùo hoùa ) : See above.
NGUÕ THÔØI BAÙT GIAÙO ( 5 giai ñoaïn giaùo hoùa vaø 8 heä thoáng giaùo lyù ) : The T'ien-t'ai classification system as explained by Chih-I. The order in which `Saakyamuni taught the dharma is broken down into five periods (see wu-chiao). The methods which he used are also broken down into four types, and the contents of the teaching into four categories. (A) The four methods of teaching are: (1) the Sudden Teaching, which is the teaching of the direct awakening to the Buddha-nature; (2) the Gradual Teaching, where one is lead from shallow understanding to deep understanding; (3) the Secret Indeterminate Teaching, where the aspirants secretly receive teaching appropriate to their own abilities without being aware of the presence of others and (4) the Express Indeterminate Teaching, where the listeners, though aware of each other, still receive teaching according to their individual capacities. There is, in addition to this, the method of "neither sudden nor gradual, neither secret nor variable", also known as the "method of the Lotus and Nirvaana Suutras.{n} (B) The four types of content are (1) Hiinayaana or "Tripitaka" teachings; (2) "Pervasive" or "Shared" teachings. This is Mahaayaana teaching that includes the teaching of Vaipulya, Praj~naapaaramitaa, Lotus and Nirvaana, and is for `sraavakas, pratyekabuddhas and bodhisattvas; (3) the Distinct Teaching. This is teaching for bodhisattvas only. The practitioners understanding has its emphasis on the middle truth of understanding emptiness and existence. Hua-yen teaching is typical of this type. (4) The Perfect Teaching. Enlightenment and delusion do not differ in essence. The teaching of the perfect mutual penetration and containment of all things, the explanation of the Buddha's enlightenment exactly as it is. The perfect teaching is actually contained in all the other teachings, but is most excellently put forth in the Lotus Suutra.
NGUÕ QUAÛ : (1) 5 Phaïm truø keát quaû: The clarification into five categories of all cause and effect relationships. (2) 5 Thaønh töïu tu chöùng: The terms assigned to the five kinds of fruits in Hiinayaana practice.
NGUÕ CAÊN : I. 5 Goác reã cuûa nhaän thöùc: the 'five faculties.' The five faculties, or organs of perception. They are the faculty of sight - Nhaõn caên, the faculty of hearing - Nhó caên, the olfactory faculty - Tyû caên , the faculty of taste - Vò caên , and the tactile faculty - Xuùc caên . In Consciousness-only theory, they are considered as part of the aalaya consciousness. II. 5 Goác thieän, 5 Reã laønh: The 'Five Roots of Goodness:' (1) Tín caên - the root of faith; (2) Tinh caên - the root of endeavor; (3) Nieäm caên - the root of mindfulness; (4) Ñònh caên- the root of concentration; (5) Hueä caên - the root of wisdom. The five roots of goodness are listed among the 37 Aids to Enlightenment
NGUÕ DUÏC ( 5 thöù öa muoán) : (1) The 'five desires;' the cravings of the five organs. Five kinds of desire that arise from attachment to the objects of eyes, ears, nose, tongue, and body. The desires of regular people. (2) A reference to the five objects themselves in the sense that they are the cause of these desires. (3) The five desires of Taøi : wealth, Saéc: sex, Thöïc: food, Danh: fame and Thuøy: sleep.
NGUÕ PHAÙP (5 Phaùp ) : I. Nguõ uaån: The five skandhas. II. In Consciousness-only theory, the five categories of essential wisdom (see Nguõ Trí). They are (1) true thusness -Chaân Nhö ; (2) Great Perfect Mirror Wisdom -Ñaïi Vieân Caûnh Trí; (3) the Wisdom of the Equality of the Nature of all things -Bình Ñaúng Trí; (4) Wondrous Observing Wisdom -Dieäu Quan Saùt Trí; (5) the Wisdom Perfect in Function -Thaønh Sôû Taùc Trí. III. The five categories of form and name as explained in Kinh Laêng Giaø the Lankaavataara Suutra: (1) appearances or phenomena -Töôùng; (2) their names -Danh ; (3) deluded conception -Voïng töôûng ; (4) corrective wisdom -Chaùnh trí ; and (5) bhuuta-tathataa or absolute wisdom -Nhö nhö .
NGUÕ TÒNH CÖ THIEÂN ( Moät coõi trôøi ) : One of the heavenly realms in Indian Buddhist mythology. Five existences within the fourth meditation. They are: (1) The non-afflicted heaven; (2) the 'not-hot heaven'; (3) the skillful manifestation heaven; (4) the skillful seeing heaven and (5) the heaven of ultimate form. Saints who have achieved the fruit of the non-returner are born here.
NGUÕ TRÖÔÏC ( TROÏC) ( Naêm thöù nhô ueá ) : The "five defilements" of the world: (1) Kieáp tröôïc: the defilement of the trends of the present age; (2) Kieán tröôïc: the defilement of mistaken views; (3) Phieàn naõo tröôïc: the defilement of afflictions; (4) Chuùng sinh tröôïc: the defilement of being a sentient being; (5) Meänh tröôïc: the defilement of having a lifetime.
NGUÕ NHAÕN ( 5loaïi maét ) : The "five eyes": (1) Nhuïc nhaõn ( maét thòt ) -------- - the earthly, physical eye. (2) Thieân nhaõn ( maét trôøi ): the heavenly eye, possessed by devas, as well as humans in the form realm who are in meditation; this eye can see far and near, past and future, inside and outside. (3) Hueä nhaõn (maét haøng nhò thöøa ) - The wisdom eye, possessed by Hiinayaana sages who can the lack of inherent existence in all things. (4) Phaùp nhaõn ( maét haøng Boà taùt ) - the Dharma Eye, possessed by bodhisattvas which illuminates all teachings in order to save sentient beings. (5) Phaät nhaõn ( maét Phaät ) - the Buddha-eye, which includes all of the prior four.
NGUÕ THAÀN THOÂNG ( 5 loaïi thaàn thoâng ) : 'five supernatural powers' possessed by the Buddha: Thaàn tuùc thoâng: ability to go anywhere one wishes, Thieân nhaõn thoâng: ability to see all things, Thieân nhó thoâng: ability to hear all things, Tha taâm thoâng: clairvoyance, and Tuùc meänh thoâng: memory of former lives
NGUÕ KHOÂNG (5 Khoâng ) : Five Emptinesses (discussed in the Kim Cöông Tam Muoäi Kinh àOãS): the emptiness of the three realms; the emptiness of the six destinies; the emptiness of the marks of the dharma; the emptiness of name and form; the emptiness of consciousness and meaning. (T vol. 9, p. 369b).
NGUÕ TAÏNG : The five viscera. The Taâm -heart, Pheá -lungs, Can -liver, Thaän -kidneys and Tyø vò -stomach. Also called the..???.
NGUÕ UAÅN ( 5uaån ) :'Five skandhas', 'five aggregates', 'five clusters.' 'Skandha' means 'accumulation' or 'gathering.' The collection of the five compositional elements of our existence. The viewpoint that all existence, including our own, lies in the relationship of five clusters. The assembly of mind and matter, or spirit and matter. The five skandhas are the division of matter and mind into five categories, which are form, feeling, perception, impulse and consciousness. 'Form' -Saéc (ruupa) is matter in general, the body or materiality. 'Feeling' -Thuï (vedanaa) is receptive or sensory function. 'Perception' -Töôûng (samj~naa) refers to images that surface in the mind. Symbolic function. 'Impulse' -Haønh (samskaara) is will, intention, or the mental function that accounts for craving. The power of formation potential. It is also understood as all of the general mental functions not included in the skandhas of feeling or perception. 'Consciousness' -Thöùc (vij~naana) is the cognitive, or discriminating function. Knowing through discrimination.
NGUÕ CAÙI ( 5 thöù ngaên che ) : Also written Nguõ Caùi. "The Five Coverings (of Wisdom)." Five kinds of defilements which block off the true mind: desire - Tham duïc, anger - Saân khueå, dullness - Traàm , agitation - Traïo hoái , and doubt - Nghi .
NGUÕ THUÙ ( 5 ñöôøng luaân hoài ) : Also written Nguõ Ñaïo . The five destinies (gati): Ñòa nguïc: the hells, Ngaï quyû: hungry ghosts, Suùc sinh: animals, Ngöôøi: human beings, A- tu- la: devas.
NGUÕ NGHÒCH : Five heinous crimes: (1) killing one's mother; (2) killing one's father; (3) killing a saint; (4) to wound the body of the Buddha; (5) to destroy the harmony of the sangha.
NGUÕ THOÂNG : "Five Spiritual Powers": (1) Divine sight; (2) divine hearing; (3) power to extend life; (4) ability to know the minds of others; (5) the power to do exemplary religious practice.
NGUÕ ÑAÏO ( 5 neûo luaân hoài ) : The Five Destinies: Hell-being, hungry ghost, animal, human being and god. Also written ???ï (gati-pa~ncaka).
NGUÕ BOÄ ÑAÏI LUAÄN ( 5 boä ñaïi luaän ) : The "Five Great Mahaayaana treatises" written by Di Laëc - Maitreya.
NGUÕ TRUØNG DUY THÖÙC ( 5 taàng lôùp tu quaùn cuûa Duy Thöùc toâng ) : 'Five-fold Consciousness-only.' The five levels of the apprehension of the principle of consciousness-only. These are five kinds of distinctions made in level of realization, from shallow to deep. They are: (1) The consciousness of expelling the false and abiding in the real; (2) The consciousness of the expulsion of confusion and holding to true awareness; (3) Holding to the function and returning to the essence; (4) Concealing the mean and manifesting the superior; (5) dispelling manifestations and apprehending the true nature. This theory of five layers appears in K'uei-chi's Ñaïi Thöøa Phaùp Vieân Nghóa Laâm Chöông. Here, in making the division between subjective consciousness and objective realm, the one hundred elements are shown to be the objective realm, while the five layers are explained as the existential aspect of subjective consciousness.
NGUÕ THEÅ ( 5 phaàn cuûa thaân theå) : 'Five parts of the body.' Two knees, two elbows, and the head. (2) The whole body.
NGUÕ THEÅ ÑAÀU ÑÒA ( 5 phaàn cuûa cô theå chaïm ñaát ) : A form of prostration where both knees, both elbows and the head hit the ground. "Throwing five parts of the body to the ground." Throwing the whole body to the ground in prostration, thus showing total respect. (pa~nca-mandala-namaskara).
NHAÂN ( Ngöôøi ) : A person; human being. Other people. Phaät (1) Man, the sentient, thinking being in the desire realm, whose past deeds affect his present condition. One of the six destinies Luïc ñaïo . (2) Self, ego. The individual as inherently existent; soul. Attachment to one's individuality.
NHAÂN VOÂ NGAÕ ( Khoâng chaáp laø coù mình ) : The "person lacks true essence"; anaatman. Human existence is a result of the combination of the five skandhas, and there is no such thing as an eternal subject.
NHAÂN ( Loøng nhaân töø ) : (1) Goodness, kindness, compassion, benevolence, humaneness, humanity, innate human goodness. (2) The basic way of being a human being. (3) That from which all good human qualities come. (4) A person of great virtue. (5) The essence of the heart/mind - Taâm of man . Phaät (6) "You" form of address used to someone of approximately the same or slightly higher status.
NHAÂN GIAÛ ( Tieáng xöng hoâ vôùi ngöôøi toân kính) : "You" form of address used to someone of approximately the same or slightly higher status.
NHIEÄM ( Ñaûm nhieäm, gaùnh vaùc, chaáp nhaän ) : (1) To surrender, give up. (2) To take on a certain job or role. (3) To resign oneself to one's situation. Accept one's place and duty in life. "Acceptance."
NHIEÄM BEÄNH ( Beänh thaây keä , beänh boû maëc; 1 trong 4 beänh cuûa ngöôøi tu trheo kinh Vieân Giaùc ) : The "naturalism" sickness. One of four wrong views described in the Suutra of Perfect Enlightenment Vieân Giaùc Kinh.
NHIEÄM VAÄN ( Thuaän theo, tuøy thuaän ) : Be resigned to fate. (2) As it is; natural, naturally. Naturally occurring Phaùp nhó . Effortlessly.
NGÖÔÕNG SÔN ( Teân ngöôøi ) : A reference to the Chinese Chan master Ngöôõng Sôn Hueä Tòch ÂRdâ
NGÖÔÕNG SÔN HUEÄ TÒCH : See Hueä Tòch.
NGAÃU ( soá chaün , phoái hôïp, tình côø) : (1) Even number, couple. (2) Man and wife; friend. (3) A mate; to mate. (4) An image, an idol. (5) Same kind. (6) Accidental. Occasional, rare.
NGHI ( nghi thöùc ) : (1) Rule, pattern, model, example. (2) Ceremony, affair, case, matter. (3) Deportment, manners. (4) A present. (5) Instrument, apparatus. (6) A fine (handsome) appearance.
NGHI- QUYÕ ( luaät leä, maãu möïc ): Rule, law, pattern, norm, tradition.
NHO ( Nho só, hoïc giaû, yeáu ñuoái ) : (1) A literati, a scholar. (2) Soft, weak. (3) Confucian.
NGOÄT NGOÄT (vöõng vaøng, khoâng dao ñoäng) : Steadfast, determined, unmoving. One-pointed effort.
NGUYEÂN (ñaàu tieân,goác, caên baûn, laõnh ñaïo) : (1) First, beginning, origin, foundation, basis, source, cause - Boån, Nguyeân . (2) First year of an era; first day of the year. (3) Great virtue; a saint. (4) Head, chief, leader, principal, eldest. (5) Good, large, great. (6) The Yu"an (Mongol) dynasty.
NGUYEÂN HIEÅU (teân ngöôøi) : (617-686). One of the leading thinkers, writers and commentators of the Korean Buddhist tradition. His life spanning the end of the Three Kingdoms period and the beginning of the Silla, Weonhyo played a vital role in the reception and assimilation of the broad range of doctrinal Buddhist streams which poured into the Korean peninsula at the time. Weonhyo was most interested in, and affected by Tathagatagarbha, Consciousness-only and Hua-yen (Korean: Hwaeom) thought, but in his extensive scholarly works, addressed in commentaries and essays the whole spectrum of the Buddhist teachings which were received in Korea, including such schools of thought as Pure Land, Nirvana, San-lun, T'ien-t'ai (Lotus Sutra). He wrote commentaries to virtually every major Mahayana scripture, altogether including over eighty works in over two hundred fascicles. His most influential works were the two commentaries he wrote on the Awakening of Faith . These were treated with utmost respect by leading Buddhist scholars in China and Japan, and served to help in placing the Awakening of Faith (Ñaïi Thöøa Khôûi Tín Luaän) as the most influential text in the Korean tradition.
Weonhyo spent the earlier part of his career as a monk, but after experiencing a "consciousness-only" enlightenment, he left the priesthood in favor of spreading the Buddhadharma as a layman. Because of this aspect of his character, Weonhyo ended up becoming a popular folk here in Korea. He was a colleague and friend of the important Silla Hwaeom monk Euisang, and an important result of their combined works was the establishment of Hwaeom as the dominant stream of doctrinal thought on the Korean peninsula.
NGUYEÂN THUÛ (vò laõnh ñaïo) : The head, leader, chief, ruler, sovereign, best, first, beginning.
NHAÄP LAÊNG- GIAØ KINH (teân saùch) : The "Suutra on (the Buddha's) Entering (the Country of) Lanka." This suutra propounds various Mahaayaana theories, such as "eight consciousnesses" - Baùt Thöùc and tathaagatagarbha -Nhö Lai Taïng . It is used as a text by the Fa-hsiang and Ch'an sects in presenting their basic teachings. There are three Chinese translations: (1) Laêng- giaø A- baït- ña- la- baûo kinh , 4 fasc., tr. by Gunabhadra [T 670.16.479-513]; (2) Nhaäp Laêng- Giaø Kinh - Ju-leng-ch'ieh-ching 10 fasc., tr. by Bodhiruci [T 671.16.514-586]; and (3) Ñaïi Thöøa Nhaäp Laêng- Giaø Kinh, 7 fasc., tr. by `sik.saananda [T 672.16.587-639]
NHAÄP LAÊNG- GIAØ TAÂM HUYEÀN NGHÓA (teân saùch) : Commentary on the Lankaavataara-suutra written by Phaùp Taïng Fa-tsang; one fasc., T 1790.39.425-433.
NOÄI PHAØM (ñòa vò tu chöùng cao) : The inner of higher ranks of ordinary disciples, as contrasted to Ngoaïi phaøm , lower, or "outer" ranks. In Hiinayaana, it is considered to be the stage of the Four Roots of Goodness - Töù Thieän Caên Vò . In Mahaayaana, the three stages of the worthies -Tam Hieàn Vò .
NOÄI CAÊN (caên beân trong) : Internal realm; mental realm.
NGÖNG (ngöøng, coâ ñoïng) : (1) To freeze, congeal, harden. (2) Be absorbed in, concentrate on.
NGÖNG NHIEÂN (teân ngöôøi) : (1) Firmly, steadfastly, quietly, changelessly, motionlessly. (2) (pn) Gyounen (1240-1321) Japanese Kegon monk. His family name was Fujiwara and he was originally from Iyo - Y Dö prefecture in Shikoku. At eighteen he left home to meet a master named Enshou - Vieân Chieáu , at Kaidan-in - Giôùi Ñaøn Vieän (a section of Toudaiji) and received the precepts at age 20. He learned the precepts from the monks Shougen - Chöùng Huyeàn and Jouin - Tònh Nhaân , received the esoteric teachings from Shoushu - Thaùnh Thuû . Although he was a Kegon monk, he also studied Consciousness-only, San-lun, Pure Land, Zen, Confucianism, Taoism - Duy thöùc, Tam luaän, Tònh ñoä, Thieàn, Khoång giaùo, Laõo giaùo , and the philosophers of the (Chinese) warring states period. In 1276 he lectured on the Kinh Hoa Nghieâm - Hua-yen ching in the great Buddha hall of Toudaiji. After the death of Enshou, he carried on for him, and based in Kaidan-in, unceasingly lectured on the Kegon suutras and explained the rules of the Vinaya. In 1313 Gyounen moved to Toushoudaiji (also in Nara), staying there for five years before returning to Kaidan-in. Besides lecturing, he wrote extensively on Kegon, Tendai, Shingon, Sanron, Hossou, Kusha, Joujitsu, Ritsu and Joudo doctrine, as well as studies in history, Shintou and music. Altogether he wrote over 1200 volumes. He died at Kaidan-in at the age of 82. Some of his more famous works include An Outline of Eight Schools - Baùt Toâng Cöông Yeáu, A Record of the Transmission of the Buddha-dharma through Three Countries - Tam Quoác Phaät Phaùp Truyeàn Thoâng Duyeân Khôûi, and the Essay on the Origins of Pure Land - Tònh Ñoä Nguyeân Löu Chöông.
NAM NHAÏC NHÖÔÏNG (teân ngöôøi), ñeä töû cuûa Luïc Toå, thaày cuûa Maõ Toå, ñoïc ñuû laø Nam- Nhaïc Hoaøi- Nhöôïng : (677-744) A Ch'an master of the T'ang dynasty, more commonly referred to as Huai-jang - Hoaøi Nhöôïng
( Huai-jang).
NAM THIEÄM BOÄ CHAÂU (1 trong 4 chaâu theo quan nieäm vuõ truï thaàn thoaïi Phaät giaùo) : One of the Four Great Continents in Indian Buddhist mythological cosmology. Skt. Jambuu-dvipa.
NGUY (nguy hieåm, ñaùng sôï) : (1) Dangerous, difficult, precarious. (2) Fear, have misgivings about, be apprehensive of. (3) To injure, harm, damage.
NGUYEÂN (coäi nguoàn, chaáp nhaän : (1) Origin, source, fount, spring. (2) To return to the source; go back to the origin. (3) To seek the source; so search for. (4) Return, again, twice. (5) Moor, field. (6) Allow, grant, approve.
NGUYEÂN NHAÂN LUAÄN (teân saùch) Luaän veà coäi nguoàn cuûa con ngöôøi : The "Essay on the Origin of Man", by Tsung-mi Toâng Maät . One fasc., T 1886.45.708a-710c. An important essay written in response to attacks on Buddhism made by Han Yu Haøn Duõ (768-824). Tsung-mi shows the relative strengths of Buddhism in comparison with Confucianism and Taoism, while emphasizing the "unity of the three teachings." Translated into English by Peter N. Gregory as Inquiry into the Origin of Humanity : An Annotated Translation of Tsung-Mi`s Yu"an Jen Lun With a Modern Commentary
NGOÂ (teân moät trieàu ñaïi thuôû xöa, hoï) : (1) The name of an ancient Chinese kingdom: (a) during the Spring and Autumn period, Wu was a powerful kingdom which was defeated by the Yu"eh kingdom; (b) the most easterly of the Three Kingdoms (A.D. 229-280) approximately comprising Chekiang. (2) Clamorous, noisy; to bawl. (3) A common Korean and Chinese surname. (3) The Japanese pronunciation of a Chinese ideograph which is derived from its original Chinese Wu pronunciation, rather than Han - Haùn : (Ώ) pronunciation. Many Buddhist words use this pronunciation.
NGOAÏI (ngoaøi) : (1) Outside, external to, other than. (2) Also, besides, in addition. (3) The external part. External; external world (baahya). (4) Heterodox, schismatic, opposing belief.
NGOAÏI PHAØM (haøng tu chöùng caáp thaáp) : A worldling completely out of the realm of enlightenment, as opposed to the higher ranking ( nei-fan). The "outside worldling" in Mahaayaana is still on the stage of the "ten faiths."
NGOAÏI KINH ( kinh ñieån cuûa ngoaïi ñaïo) : A work that is classified as non-Buddhist, or as Buddhist but not truly ascribed to the Buddha.
NGOAÏI ÑAÏO : Heretic; non-Buddhist. To miss, mistake or be off the true way. A follower of mistaken theories. (1) In Indian Buddhism, other religious teachings than Buddhism, or their followers. For example: The 'six masters of the outside way' - Luïc sö ngoaïi ñaïo, and the '95 Kinds of Outside Teaching' Cöûu thaäp nguõ chuûng ngoaïi ñaïo, etc. (2) A debater or argumentative person; a dialectician.
NHÖ ( gioáng, baèng, baûn theå) : (1) Like, such as, as if. Thus. (2) Be equal to, be like. (3) Seem to be. (4) Suchness; reality as-it-is.
NHÖ LAI TAÏNG (kho cuûa Nhö Lai) (baûn theå cuûa taát caû) # PHAÙP THAÂN # PHAÙP TÍNH : (1) The 'womb of the tathaagata,' The 'matrix of the thus come one(s).' As an embryo that should become a Buddha, or as that 'womb' where the Buddha-to-be is carried. In either case, it does not refer simply to "mind", rather it is an expression that refers to sentient beings as the full embodiment of the Buddha's capability for existence. At the same time, compositionally, it is in the condition of being temporarily defiled by non-inherent forces, thus it cannot be called "Buddha." Therefore the term refers to the capability for becoming a tathaagata that is present in the minds of worldlings. The cause of tathaagatahood existing within sentient beings. Thought to be the origin of the manifestation of all aspects of existence. (2) There are three meanings of the term 'matrix of the thus-come-one': (a) the meaning that the absolute body of the tathaagata (dharma-kaaya) is existent within all living creatures; (b) the meaning that the tathaagata as reality-nature (true thusness) is a whole without distinctions; (c) the meaning that the tathaagata exists within every living creature in a seed, or embryonic form. (3) The origin of the manifestation of Buddhahood. (4) The essence of enlightenment that is originally present within the minds of all sentient beings. The tathaagata existent within the minds of people: The "tathaagata has the mind of sentient beings as matrix, the mind of sentient beings has the tathaagata as matrix, the mind of sentient beings has the multifarious virtues of the tathaagata as matrix. In addition to these three kinds of interpretation the tathaagata is called the 'mind of clear and pure reflection,' or The 'reality-body in the condition of confusion" (Ta-ch'eng ch'i-hsin lun, T. 1666.32.576b). (5) The general understanding of thee matrix of the thus-come-one' in Chinese Buddhism is that of the tathaagata in the condition of being obscured by defilement. The Buddha hidden within us. (6) Despite the fact that the matrix of the thus-come-one is obscured in defilement, when the expression of its form is referred to, it is called the 'reality-body'- Phaùp thaân (@g).
NHÖ LAI BAÛN KHÔÛI (nguoàn goác cuûa Nhö Lai) : The 'tathaagata is originally arisen.' Refers to the fact that the tathaagata, as "fruit aspect", is something that is originally present.
NHÖ NHÖ (baûn theå) : "Just as it is-ness." The disclosedness of something. Suchness, true thusness (tathataa, tattva).
NHÖ NHÖ TRÍ (trí töông öùng vôùi baûn theå) : The kind of awareness that accords with reality.
NHÖ THÖÏC (ñuùng vôùi chaân lyù) : True, real. To go along with reality; follow; accord with the truth (yathaa-bhuutam)
NHÖ HUYEÃN (khoâng thaät nhöng khoâng phaûi laø khoâng coù) : Like an illusion; illusory. Empty, transitory, ephemeral.
NHÖ HUYEÃN TAM MUOÄI (theå nghieäm ñöôïc muoân vaät ñeàu laø nhö huyeãn) : (1) A concentration (samaadhi) wherein one observes that all phenomena, like an illusion, lack inherent existence. See the first three chapters of the Yu"an chu"eh ching (T. vol. 17 842).
NHÖ YÙ PHAÄT (teân moät vò Phaät) : In Hua-yen teaching, one of the ten buddhas of the practice realm. An expression that refers to the spiritual powers possessed by a buddha. The 'as he intends' Buddha.
NHÖ YÙ CHAÂU (ngoïc Nhö YÙ), (nghóa boùng : ñaït ñaïo) : A gem that appears as any rare jewel that one thinks of.
NHÖ THÒ (nhö vaäy, nhö theá naøy, nhö vaäy ñoù) : Like this, such, in this way. This kind of... (2) Thus; such-like (tathaa). (3) According to Shoutoku Taishi, a way of explaining the meaning of faith ( hsin). (4) The appearance of something just as it is. (5) A reference to the "ten such-likes" of T'ien-t'ai teaching- Thaäp nhö thò .
NGHIEÂM : (1) To adorn. (2) Commanding, strict, awe-inspiring, glorious. (3) Strict, severe. (4) To warn, to admonish.
NI (nöõ tu só Phaät giaùo): (Pali: bhikkunii). A nun; a female religious practitioner.
NI KIEÀNTÖÛ (nirgrantha). A saadhu who is free from all ties. A naked mendicant. (2) The Jain sect; a Jaina. (3) The Jain leader, Mahaaviira. Also written Ni Caøn Töû .
NI- LAÏM- BAØ(teân moät vò thaàn vöông trong Maät toâng): Niila-vajra, the 'Blue Vajra,' or 'Blue Thunderbolt.'
NIEÄM LAI (neâu ra) : (1) To hold or twirl in one's fingers, as a lecturing Zen master might do with a stick of incense. (2) Annotation, commentary.
NIEÄM HÖÔNG (ñoát höông (nhang) laøm leã) : To hold a stick of incense between one's fingers and light it in the fire. It is also a ritual wherein a newly installed monastery head ascends to the dharma-seat, prays for the well-being of the emperor and temple supporters and thanks the Buddha and the patriarchs for their compassion.
NIEÂM HOA VI TIEÁU (Phaät ñöa caønh hoa, Ca Dieáp mæm cöôøi) : "Holding a flower and subtly smiling." Once, when the Buddha was with his congregation at Vulture Peak, he held up a bouquet of flowers offered to him by a god. Nobody understood the meaning of this event except Mahakasyapa, who indicated his understanding with a small smile. The Buddha then proclaimed that he would transmit to him the essence of Buddhism. This story is told in the Ch'an school. (ina1-226)
NGAÕ (toâi, mình) : (1) I, my, we, me, our. Subject (aatman. (2) In Buddhism, the equivalent of the Indian concept of aatman, an eternal, unchanging "self." It is the belief in such a self that `Saakyamuni Buddha refuted in his teachings. (3) Attachment to self; self-consciousness; the thought of "I."
NGAÕ CHAÁP (cho caùi "toâi" coù thöïc maõi maõi) : The attachment of ordinary people to self.
NGAÕ ÑÖÙC (moät trong 4 ñöùc cuûa Nieát baøn) : Thöôøng, Laïc, Ngaõ, Tònh : One of the "four virtues of Nirvaana" in the Nirvaana-suutra. Weonhyo says: "To be free from the view of self and the view of no-self." (YC: HPC 533D, 19).
NGAÕ AÙI (yeâu caùi "toâi" cuûa mình) : 'Self-love'. Attachment to self.
NGAÕ MAÏN (cho caùi "toâi" cuûa mình laø hôn caû) : 'Self-pride', or simply pride.
NGAÕ PHAÙP (caùi "toâi" vaø hoaøn caûnh maø noù soáng) : The teaching that self and elements both exist. Originates from `Saakyamuni's original teachings for lay people who could not understand the teaching of emptiness.
NGAÕ SI (chaáp chaët caùi "toâi") : One of the four primary defilements. Delusion regarding the self (aatma-moha). Ignorance which acknowledges the existence of a self.
NGAÕ TÖÔÙNG (nhöõng bieåu hieän do chaáp ngaõ) : The appearance of self, or self-aspect (aatma-sa.mj~naa). In the Yu"an chu"eh ching (T 842, p. 919b) this appearance of self is shown to be the primary hindrance to enlightenment, and is the first of the "four appearances" (l). The appearance manifested by mistaken conceptualization that seems to be a self, which ordinary people attach to as being inherently existent. The term Ngaõ Töôùng ( wo-hsiang) also appears in the Diamond Suutra and the `Suurangama-suutra.
NGAÕ KIEÁN (nhaän thöùc cho caùi "toâi" laø coù thöïc, vónh vieãn) : 'Self-view'. The view, or belief in, an eternally existent soul or aatman.
NHIEÁP (naém, goàm, thu) : (1) Contain, hold, have, include. (2) To be included (within a certain group or set, etc.) (sa.mgraha). (3) To put away, keep, store, gather in. (4) To comprehend, embrace. (5) To relate to, belong to, be part of, fall under, be affiliated with.
NHIEÁP NHAÄP VOÂ NGAÏI (dung chöùa laãn nhau) = DUNG THOÂNG VOÂ NGAÏI : To contain and enter each other without obstruction. A Hua-yen concept, wherein each and every single thing can be contained by and can contain every other thing without losing or damaging its characteristics.
NHIEÁP ÑAÏI THÖØA LUAÄN (teân saùch, do Ñaïi sö Voâ Tröôùc vieát) : She-ta-sheng lun- Mahaayaana sa.mparigraha-`saastra. A collection of Mahaayaana `saastras, ascribed to Asanga, of which three translations were done into Chinese, by Buddhasanta (2 fasc., T 1592.31.97-112.), Paramaartha (3 fasc., T 1593.31.112b-132c.), and Hsu"an-tsang (fasc., T 1594.31.132c-152).
NHIEÁP TÖÔÙNG QUI TAÙNH (ñem töôùng veà taùnh, ñöa hieän töôïng veà baûn theå) : (1) In Consciousness-only theory, within the reality that is the basis for all things and situations, all distinctive aspects are included; one of the "four types of issuance of existence." (2) The understanding that the various characteristics of the manifest world are contained in non-discriminated reality.
NHIEÁP MAÏT QUI BOÅN THÖÙC (thöùc ñöa goác veà ngoïn) (töø cuûa toâng Duy Thöùc ñeå chæ moät traïng thaùi taâm lyù thieàn ñònh cao caáp) : The 'consciousness of holding the function and returning to the essence. ' The third of the 'five layers of penetration to the principle of consciousness-only.' In this case the ideogram ??? refers to the subjective view ??? and ??? refers to the witnessing aspect ???. Since this function is the function of the essence-aspect of consciousness, it is seen as essence . Also, since in the transformations of this essential part of consciousness these are the two aspects of subjective and objective view, these two are seen as function . Since these two views are not separate from the consciousness in itself, in the original essence of the mental function of the subject cognizing the object, these two functions are included. This is also called The 'relativity of substance and function' Theå Duïng Töông Ñoái .
NHIEÁP DÖÔÕNG (ñieàu döôõng) : Care of health, recuperation.
NGHI (neân, thích hôïpï) : Right, fitting, ought, seemly, fit, suitable. Should. That which is appropriate at a certain time.
NHAÃN (chaáp nhaän, chòu ñöïng) : (1) To bear, endure, stand, put up with. Endurance, forbearance, patience (adhivaasana, k.santi). (2) One of the six or ten paaramitaas, with the same connotation. (3) To accept, admit, allow , especially as a function of wisdom.
NHAÃN TUAÁN (thoâng minh ñaëc bieät) : Outstanding intelligence.
NHAÃN TUAÁN BAÁT CAÁM (khoâng cöôõng noåi, khoâng nhòn ñöôïc) : Nakamura says kotaerarezu, which means "to be irresistible," "to be to much to bear," "to be unhandleable." By context, we might also offer "to smile without being able to restrain oneself." Further investigation of this phrase would be appropriate.
NHAÃN NHUÏC (chòu ñöïng, chaáp nhaän): (k.santi) 'patience,' 'forbearance.' One of the 'six perfections'
NIEÄM (nhôù, ghi nhôù) : (1) To recollect, recall, remember. That which is remembered. The function of remembering. The operation of the mind of not forgetting an object. (smrti) (2) Mindfulness, awareness; concentration. (smrti) (3) To think within one's mind (without expressing in speech. (4) To think, to contemplate. (5) Meditational wisdom. (6) To ascertain one's thoughts. (7) In Abhidharma-ko`sa theory, one of the Ten Great Ground dharmas. (8) In the doctrine of the Fa-hsiang school, one of the five "object-dependent" mental action elements (9) Mind, consciousness. (10) A thought; a thought-moment; an instant of thought. (k.sana) (11) Mindfulness of the Buddha, as in Pure Land practice. (12) Patience, forbearance. (naka p="1078")
NIEÄM NIEÄM (luoân luoân, khoâng giaùn ñoaïn) : 'Every thought-moment.' (1) Every moment. (2) Every thought; continuous thought (k.sana, citta-k.sana).
NIEÄM NIEÄM TÖÔNG TUÏC (nhôù maõi, khoâng heà giaùn ñoïan) : (1) The practice of constantly remembering the Buddha, without break for even a single thought-moment. Constantly thinking of something without an instant's gap. (2) Moment-to-moment continuity.
NIEÄM XÖÙ (ñieàu ghi nhôù) : (1) A base of mindfulness (smrty-upasthaana). (2) The stopping of thought in a certain place. (3) The retention of all memories in the mind. (4) The focus of the mind on an object.
NHAÃM (nhö theá) : In this way; like this.
NHAÃM MA (nhö theá, cöù theá) : In this (that) way; especially used in live Ch'an dialogue. The title of the 17th chapter of the Shoubougenzou.
NGOÄ (thöùc tænh, giaùc ngoä) : (1) To awaken to, apprehend, perceive, become aware. Apprehension of reality. Synonymous with Giaùc ( chiao, chu"eh). Enlightenment, realization; Japanese satori. (2) Theoretical understanding.
NGOÄ TÍCH (daáu tích cuûa söï giaùc ngoä ) : The marks of enlightenment.
NGU : (1) Foolish, stupid. (2) To make someone into a fool. (3) I, myself, mine (humble). (Å) (1) Simple honesty, tactless frankness. (2) Confusion regarding an object. (3) Stupid, foolish (mala, baala, akovida, durmedha, muudha).
NGU SI : (1) Foolish, stupid, dull. (2) Ignorant, esp. in regard to true reality. The condition of a beclouded mind that lacks the wisdom which penetrates to reality, thus becoming the root cause of mistaken actions (aj~naana). (3) Delusion, confusion, illusion, mistaken conceptualization. As an origin of defilement, one of the 'three poisons' Tam ñoäc ( san-tu) (moha, mohavat, muudha). (4) Confused, deluded. (5) The confusion caused by afflictions. Inability to understand things. (6) Regular (unenlightened) person. "Worldling." (7) The first of the twelve limbs of conditioned arising.
NOÄ (giaän) : (1) Become angry, be offended, be excited. (2) Anger, indignation, rage, wrath.
NAÕO (buoàn raàu) : (pradaa`sa). 'Vexation.' One of the lesser defilement elements listed in the Abhidharmako`sa-bhaasya. The mental action of self-affliction in coming to know one's bad actions as bad actions and being stuck with this knowledge, yet not benefitting by the remonstrances of others. A facet of the primary dharma of 'enmity.' In the doctrine of the Fa-hsiang school, one of the twenty secondary defilements . The mental action of self-affliction due to recollection of the past or present people, places and things that are "unsuitable."
NGHÓA (ñaïo nghóa, yù nghóa) : (1) In Confucianism, justice, righteousness, morality, right conduct. (2) Meaning, purport, interpretation. (1) Affair, object, thing, substance. That which is expressed in words (artha, don). (2) Meaning, especially as expressed in a form of literature. Gist, motive, purpose (artha); words (vacana). (3) Reason, or matter. (4) Truth Ñaïo lyù. Correct, true teaching.
NGHÓA TÒNH (teân ngöôøi) : I-ching(635-713) A T'ang period monk originally from Shantung. Inspired by the accomplishments of such monks as Hsu"an-tsang and Fa-hsien, he traveled to India to study Buddhism. During his 25 year stay, he traveled through more than thirty states, gathering many Sanskrit texts. Later, after his return to China, he translated some 50 texts in 230 fascicles, concentrating particularly on Sarvaastivaada and Vinaya works.
NGHÓA UYEÂN (teân ngöôøi) : Gien - A master of the Hossou sect in Japan. He was abandoned in infancy but found and taken to a palace of Emperor Tenchi, where he was raised. He entered the priesthood by imperial order and studied Hossou under Chihou of the Gangouji in Nara. In 703 he was given the title of Soujou and died in 728. His disciples include Gyouji and Rouben.
NGHÓA TÖÔNG (teân ngöôøi) : Euisang(625-702) One of the most eminent early Silla scholar-monks. He was a close friend of Weonhyo Nguyeân Hieåu. He traveled to China, studying at Mt. Chung-nan as a student of the influential Hua-yen master Chih-yen Trí Nghieâm and as a senior colleague of Fa-tsang Phaùp Taïng. He became an expert in Hua-yen doctrine and was the founder of the Korean Hwaeom school. He was famous as a temple builder. Most well-known among his writings is the Chart of the Avatamsaka Single Vehicle Dharmadhaatu Hoa Nghieâm Nhaát Thöøa Phaùp Giôùi Ñoà , but he also wrote several other Hwaeom-related works.
NHI (maø, vaø, thì) : (1) And, and yet; yet, but, however, nevertheless, moreover. (2) Whiskers.
NHI HAÄU (sau ñoù) (töø ñoù veà sau) : After that; and only after that...
NHÓ (tai) : (1) The ear; that which is at the side. (2) A final particle made from the fusion of § ( erh) and ß, which gives the meaning of "only" or "merely." (3) Soft, pliant. (4) An ear-shaped handle.
NHÓ CAÊN (caên tai) (tai) : (`srotra-indriya). auditory faculty. One of the five (or six) faculties. The basis of the ear-consciousness--that which by connection with sound objects give rise to perception of sound.
NAÊNG (coù theå, khaû naêng, chuû theå Ή ñoái töôïng [Sôû]) :(1) Able to, may, can. (2) Talent, power, ability. Function, activity. (3) Skillfully, well, proficiently. (1) 'Subject' or 'subjective aspect' as opposed to 'object(ive)' . (2) Efficacy, capability. Talented.
NAÊNG TAÙC # TAÙC NHAÂN (ngöôøi laøm moät haønh ñoäng) : (1) The subject of an action. (2) An abbreviation of .
NAÊNG- SÔÛ (chuû theå vaø ñoái töôïng) : Subject and object. Seeing the world in a dualistic subject/object way.
NAÊNG QUY # CHUÙNG SINH : Dependence. The one who is dependent (i.e., sentient being).
NAÊNG SINH (coù khaû naêng sinh ra) : That which has the nature of production (prasava-dharmin). That which will yield a result. (2) Producer, maker. The subject which produces.
NAÊNG DUYEÂN (coù khaû naêng nhaän ra, phaân bieät ñoái töôïng) Ή SÔÛ DUYEÂN : (aalambana) The subject which cognizes the object. As opposed to Sôû Duyeân.
NAÊNG QUAÙN (chuû theå quaùn saùt [quaùn töôûng]) : (pariik.saka). Subject. The subjective viewpoint. The inquirer.
NAÊNG QUAÙN SÔÛ QUAÙN (chuû theå vaø ñoái töôïng quaùn töôûng) : The observer and the observed. The subject and object in a conscious function.
NAÊNG THUYEÂN (lôøi giaûi thích) Ή SÔÛ THUYEÂN (ñieàu ñöôïc giaûi thích) : That which is expressed in words. Sentences that explain the meaning and content of the suutras and so forth. As contrasted to so-ch'uan F. The explanation of the meaning of the suutras and `saastras, as opposed to the suutras and `saastras explaining something.
NAÊNG THÖÙC (khaû naêng tri nhaän) : (vijaanaati); the operation of knowing. A definition of the special characteristic of consciousness.
NAÊNG- BIEÁN- KEÁ (khaû naêng phaân bieät, khaû naêng chaáp ngaõ) Ή SÔÛ- BIEÁN- KEÁ : 'Subjective discrimination.' The complement of Sôû Bieán Keá. The action of discriminating thought carried out by the sixth and seventh consciousnesses that regards all objects as being 'self' or 'existence.' This is according to the explanation of Dharmapaala. Therefore it refers to the subjective aspect of the sixth and seventh consciousnesses attaching to self and existence. According to Dharmapaala, it is dependently arisen, and has real existence.
NAÕO (naõo, oùc, thoâng minh) : (1) The brain; brains. (2) The head. (3) Intelligence. (4) The mind.
NGOÏA (naèm) : (1) To lie down, to rest. (2) To lie face down. To lie down due to sickness. (4) A bed, a bedroom.
NGUYEÄT TAÏNG KINH (teân moät boä kinh) : Yu"eh-tsang ching. The Candra-garbha-suutra See ???- Ta-chi yu"eh-tsang ching
NHIEÃM (nhuoäm, quen theo, oâ nhieãm, dính laám) : (1) To dye (clothing, etc.); to be dyed or stained. (2) Dye, ink, color. (3) To be psychologically or physically influenced by something else. (4) To learn, become habituated. (5) To be defiled, polluted, infected with (sa.mkle`sa).
NHIEÃM OÂ (dính laám) : (1) To stain or taint. To soil clothes, etc. Dirt, filth, contamination. To contaminate the pure mind with defilements. (2) To conceal, hide deceive; to be covered by filth.
NHIEÃM TAÄP (vöôùng vaøo) : Defiled habituation.
NGHIEÄP : (1) Activity, action, function (karman, karma). (2) Human activity; behavior, conduct, which is included in the three divisions of intention , speech and bodily action ( shen). (2) The traces, remainder or results of these three kinds of karmic activity; the latent functional energies--causes and conditions coming from the actions which will eventually bring about some other result. (3) Harmful, evil or deluded activity. (4) Pure experience (anubhaava). (5) To endeavor, to make effort; to strive (vyaayama). (naka p="406b")
NGHIEÄP NHAÂN (nhaân cuûa nghieäp) : 'A karma-cause', a good or evil act as the cause of a good or evil effect.
NGHIEÄP TRÍ (trí theá gian, trí sinh töû) : (1) Karma and praj~naa; action and wisdom. (2) Karmic (defiled) wisdom.
NGHIEÄP DUÏNG (taùc duïng cuûa nghieäp) : Function, activity, action. 'Karmic activity.' (kriyaa).
NGHIEÄP TÖÔÙNG (hình thöùc cuûa nghieäp) : (karma-a~njana). (1) The expression of karma. (2) In the Awakening of Faith, one of the 'three marks' (the mark of karmic ignorance in addition to the subjective mark and the objective mark). The fact that the pure mind begins to awaken in dependence upon original ignorance. (3) The characteristic of karma.
NGHIEÄP THÖÙC (söï nhaän thöùc do nghieäp maø coù) : 'Activity consciousness'; in the sense that through the agency of ignorance an unenlightened mind begins to be disturbed or awakened. Because of the ignorance that does not perceive that the suchness of all dharmas is originally equal and of a single taste, there is the rising of this unenlightened, mistakenly conceptualizing consciousness. Roughly equivalent in meaning to( chuan-shih).
NGHIEÄP CHÖÔÙNG (chöôùng ngaïi do nghieäp) : (karma-aavarana). The 'hindrance of karma.' The hindrance of evil karma. (2) The hindrances that are produced as a result of evil actions.
NIEÁT (aâm cuûa Nir [Sankrit]) : (1) Black soil. (2) Black, blackness. (3) A transliteration for the Sanskrit nir. See next.
NIEÁT BAØN : (nirvaana) An approximate transliteration from the vulgar nibban. (1) The condition where the flames of delusion have been blown out. (2) As a verb, to enter nirvaana. (3) Unconditioned.
NIEÁT BAØN TOÂNG YEÁU (teân saùch) : The "Essentials of the Nirvaana Suutra" by Weonhyo Nguyeân Hieåu ³ú. An explanation of the content of the Nirvaana Suutra from the aspects of Nirvaana and Buddha-nature, as well as a discussion of the main points of the same scripture. T 1769.38.239a-255c.
NIEÁT BAØN HOÄI (leã kyû nieäm Ñöùc Phaät nhaäp Nieát baøn) : A dharma assembly given on the 15th day of the second month, the day of `Saakyamuni's entry into nirvaana. This assembly is unique to East Asian Buddhism.
NIEÁT BAØN KINH (kinh Nieát Baøn = kinh Ñaïi Baùt Nieát Baøn) : The Nirvaana Suutra; one of the major texts of East Asian Mahaayaana Buddhism, of which there are three translations: (1) The Ta pan-nieh-p'an ching . T 374.12.365c-603c (Mahaaparinirvaana-suutra) 40 fasc, tr. by Dharmak.sema in 416-423. (2) Same title, 36 fasc., trans. by J~naanabhadra and Hui-ning; (3) the ???, 6 fasc., translated by Buddhabhadra and Fa-hsien in 416-418. This suutra emphasizes that all sentient beings possess the buddha-nature, and that all beings, even icchantikas, will become buddhas. The original suutra had probably been expanded gradually by the time Dharmak.sema translated it, since the text that Fa-hsien had first brought home from India was only a small work of six fascicles, while Dharmak.sema's later translation grew to forty fascicles. Still later, Hui-yen and other of the Liu Sung dynasty (420-79) integrated and amended the translations of Fa-hsien and Dharmaksema as a single edition of thirty-six fascicles. That version is called the "southern text" of the Mahaaparinirvaana-suutra, while Dharmaksema's work is called the "northern text."
NHIEÂN (trôï töø, xaùc ñònh) (1) In this way, in that way. Just so. (2) Yes, certainly, really. (3) Adjectival or adverbial formation: --ly, --ness. (3) Still, nevertheless, though, but, on the other hand. (4) The original meaning of this ideograph is to blaze or to burn.
NHIEÂN ÑAÊNG PHAÄT (Phaät Nhieân Ñaêng) : Diipankara Buddha, the 29th predecessor of `Saakyamuni, who always appears when the Buddha preaches the themes of the Lotus Suutra.
NHIEÄT (noùng) : (1) The heat (fever, mania, passion) of the external world (usna, tapa). (2) Bile, gall. One of the three fluid qualities of the body (pitta).
NHIEÂN (ñoát) : To burn, blaze, glow.
NHIEÂN ÑAÊNG (ñoát ñeøn): (1) A burning lamp; a light. (2) Diipankara 'light causer,' a buddha of the past. The buddha seen after the second incalculable eon of practices.
NHÓ (vaäy, chæ ngoâi thöù 2, gaàn) : (1) He, it, this, that. Here. (2) You, your. (3) So, like that, -like. Merely. (3) That, him. (4) Near.
NGÖU XA (xe traâu) # ÑAÏI THÖØA (xe lôùn) : (1) An oxcart. (2) As explained in the Lotus Suutra, a metaphor for one of the three vehicles--the bodhisattva vehicle. See Tam Xa - san-ch'e.
NGHI (nghi) : Doubt; to be in doubt, to be perplexed. To be doubtful about; doubtful. To be troubled. (vicikitsaa): 'doubt, 'suspicion'. The mental action of inability to be resolved to the reality of delusion/awakening and cause and effect. In the Abhidharmako`sa-bhaasya it is listed as one of the indeterminate elements, while in the doctrine of the Fa-hsiang school, it is counted as one of the six primary defilements, and one of the ten 'secondary dullnesses.' Also the vascillatory indecisiveness of the mind regarding an object.
NGHI ÑOAØN (khoái nghi) : (1) The solidification of doubt at the bottom of one's mind. (2) In k'ung-an practice, this condition is used for positive purposes, referring to the increased focus on the k'ung-an "doubt-mass."
NGHI VOÕNG (löôùi nghi) : "Net of doubt," "web of doubt." A net as a metaphor for the way doubt entangles and binds the mind of true awakening.
NHAÕN (maét) : (1) Eye, eyeballs. (2) To see; vision. (cak.sus). 'eye', 'sight.' That which, arising independence upon the transparently pure existence of the four gross elements , and serving as the basis for the eye consciousness, functions as the seeing of visible objects. One of the five (six) sense organs; one of the five (six) consciousnesses (cak.sus, netra). (3) The faculty of sight; vision (dar`sana). (4) Vital point, pivotal point.
NHAÕN QUANG (khaû naêng thaáy) : Glint of the eye, discernment, insight. Vision; the ability to see to the heart of the matter.
NHAÕN LÖÏC (söï thaáy) : Insight, discernment, perceptiveness.
NHAÕN CAÊN (goác cuûa söï thaáy) : (cak.sur-indriya). One of the five (or six) sense faculties. That which the production of the eye-consciousness depends upon. Accomplished depending upon the four gross elements . Having a pure essential nature which is invisible, is called a 'transcendent faculty.' The eyeball, which is visible, is called a "world supporting organ" Phuø Traàn Caên , which depends upon the 'transcendent faculty' Thaéng Nghóa Caên. Blindness is said to be a case where the physical eye is present, but the faculty of seeing is not, so that there is no ability to arise eye consciousness.
NHAÕN MUÏC (nhöõng tieâu ñeà chính) :(1) Eyeball. (2) Core, point, gist, essence.
NHAÕN HOA (hoa maét) : "Flowers in the eyes;" a metaphor for blurred vision.
NHÖÔÏC (neáu) : (1) And, if, as if, supposing. (2) Like, to be like. (3) Conform to, accord with. (4) This, that. This way.
NHÖÔÏC CAN (bieát bao nhieâu) : Various, multifarious; different (naanaatva).
NHAÏC (aâm nhaïc) hoaëc LAÏC (vui) hoaëc NHAÏO (öa thích) : (1) Music. (2) To take pleasure in. (3) Happy, pleased. To laugh. Joy. (1) Ease, comfort (sukha). The result of a person being born in a desirable circumstance; pleasure, and agreeable sensation. (2) As one of the skandhas, "sensation." (vedanaa). (3) The bliss of liberation. (4) In Pure Land Buddhism, a blissful "heaven" in which devout practitioners are reborn. (5) Addiction to, absorption in.
NHÖÕ (anh, maøy, ngöôi) : (1) You. A form of address, from superior to inferior, or same level (maarsa). (2) The name of a river in China.
NHÖÕ ÑAÚNG (caùc ngöôi) : " (maarsa). You (plural), you guys.
NEÂ ÑOAØN (cuïc buøn) : Mud; hardened mud (mrt-pinda).
NEÂ- HOAØN (Nieát- baøn) : A transliteration of the Sanskrit nirvaana. The cessation of all afflictions. More commonly transliterated as ???
NHUAÄN (thaám nhuaàn, aåm öôùt, ban aân, ban phöôùc) : (1) To moisten, to fatten, to enrich, to benefit, to adorn. (2) Shining, sleek. (1) Stickiness, adhesiveness (sneha). (2) To wet, moisten. (3) Fluidity, mobility (seka). (4) To give happiness to sentient beings.
NHUAÄN SINH (laøm cho töôi toát) : The nourishment or "watering" of the defilements. To nurture affliction.
NGUYEÂN (doøng nöôùc, nguoàn) : (1) A spring, a fount. (2) Origin, source, beginning.
NHU (thaám öôùt, trôû neân quen) : (1) Get wet, be drenched. (2) Be moist, get moist. (3) To wet, moisten, dampen, soak, dip. (4) Calm, quiet, peaceful. (5) Urination. (6) To stop, to stay.
NGAÏI (trôû ngaïi, ngaên caûn) : (1) To obstruct, disturb, hamper, impede, hinder, block off. (2) An obstruction, an obstacle, a hindrance.
NGUYEÄN (muoán) : (1) To ask, seek request, beseech, wish. (2) to vow. (3) To pray; to pray for. (1) To decide what one will seek after and long for its attainment. A long-cherished desire. (2) Desire, wish, request, prayer. (3) The tenth of the Ten Faiths.
NGUYEÄN PHAÄT : The Buddha manifest as the original desire to save all sentient beings.
NGUYEÄN TRÍ : (pranidhi-j~naana). The 'wish-knowledge.' The ability to know all things as one wishes.
NGOÂN (noùi) : (1) Speech, words, language. To talk, to speak.
NGOÂN THUYEÂN (daïy baèng lôøi noùi) : (1) to discuss verbally. To explain the scriptures. (2) One of Hakuin's five categories of kouan.
NGHEÄ (ñeán) : (1) To reach to, arrive at. (2) To go, to advance. (3) To reach a deep level in one's field.
NGÖÕ (lôøi noùi, noùi) : (1) To say, to speak, to talk, to tell, to explain, to teach. (2) Words, speech, sentence, language.
NGÖÕ NGOÂN : (1) Speech, language (vaac). (2) To tell in writing (abhidaana). (3) A style of Buddhist theoretical treatise (vaakya)
NHUÏC: (1) Shame, disgrace, dishonor. [p] (2) To disgrace, to defile.
NGHÒCH (ngöôïc): (1) To disobey, rebel, oppose; disagreeable, contrary, rebellious. (2) Inverse, reverse, opposite, unnatural, wicked, contrary. (3) To meet, to accord with. (4) To anticipate.
NGHÒCH THUAÄN (ngöôïc xuoâi): (1) Offensive and pleasant. Contrary and comfortable. (2) To be contrary to; to oppose, to offend.
NHÖÔÏNG (nhöôøng) : To yield, resign, cede. To hand over, transfer, bequeath. Be inferior to; to yield to.
NGOÄ (gaëp): (1) To encounter, meet, interview. (2) Happen, occur. (3) Receive, entertain, deal with. (4) To be appointed to or promoted to.
NHIEÃU : To circle. To face (the Buddha) with the right shoulder and circle him.
NHIEÃU TAM TAÙP (ñi quanh ba voøng) : "Circle (circumambulate) three circles." A Buddhist ritual; walking around the Buddha three times.
NHÓ (gaàn): Close, be close, come close, near. Regular, ordinary.
NHÓ NGOÂN: Ordinary language; everyday speech.
NA (kia), aâm cuûa chöõ Na: : (1) Many. (2) Peaceful. (3) Beautiful. (4) How, why, which, what. (5) That, there. (6) Transliteration of Sanskrit sound na.
NA- DO- THA (vayu ta) moät con soá raát lôùn khoâng ñeám ñöôïc :A transliteration of the Sanskrit nayuta, which means a vast number of something. Billions, trillions, incalculable.
NA CAÙ (caùi naøo, ñieàu naøo, chuyeän naøo) : Which one, who?
NA- LIEÂN- ÑEÀ- DA- XAÙ (teân ngöôøi) Narendraya`sas, a monk of Uyana, northwest India, 6 c. C.E. Translator of the Candra-garbha -Ñaïi Taäp Nguyeät Taïng Kinh, Suurya-garbha -Ñaïi Taäp Nhaät Taïng Kinh and other suutras.
NHUAÄN (dö, laøm cho phong phuù) : (1) Leap, intercalary (as in "leap year"). (2) Extra, remainder, leftover. (3) Moisten, fatten, enrich, benefit, enhance .
NHAØN : (1) Leisure, relaxation. (2) Quiet. (3) To learn.
NHAØN TAÄP (hoïc) : To learn.
NAN (khoù) : (1) Hard, difficult, grievous, troublesome. To regard as difficult; to contend with. (3) Difficulty, trouble, suffering, hardship. (4) A kind of bird. (5) To drive away pestilence. An enemy. (6) Denunciation, criticism, censure. (7) Debate, discussion, argumentation. (8) An abbreviation of ???, one of `Saakyamuni's ten primary disciples.
NAN ÑAÉC (khoù ñöôïc) : 'Difficult attainment.' The eighth of the 'ten practices' stages in the path of bodhisattvahood.
NAN ÑAØ (teân ngöôøi) : Nanda, who lived in the sixth century C.E. in Northern India. Considered to be one of the 'Ten Great Masters' of the school of Consciousness-only. He put forth the theory of "newly perfumated seeds" and the theory of the two aspects of subject and object [töôùng phaàn, kieán phaàn ]. He is said to have written a commentary on the Du Giaø Sö Ñòa Luaän - Yogaacaarabhuumi-`saastra, but it is not extant. His exact dates of birth and death are uncertain.
NHÒ (moài) : (1) Food, feed, bait (for animals). (2) To feed animals. (3) (Tempting) profit. (4) To entice by promise of profit.
NGAÏ (ñoùi) : To starve; suffer from severe hunger. Suffer from starvation.
NAÏP TÖÛ (ngöôøi xuaát gia) : A Buddhist monk or nun.
NGOA (laàm laãn, lôøi noùi laùo, noùi laùo) : (1) Error, mistake. (2) To err. (3) Lie, deception, to lie, deceive. (4) To speak with a rural accent or local dialect; a local dialect or rural accent. (5) To change, transform.
NHAÄN (bieát) : To witness, sight, discern, authorize recognize; appreciate, approve of; judge, conclude, believe, regard as.
NHAÄN THÖÙC (hieåu bieát) : Cognition, understanding.
NGOÄ (laàm) : (1) To err, to make a mistake. (2) Mistake, error, failure.
NGHÒ # NGHÓA : (1) Right, correct. (2) Reason, line of thought, theme, principle. (3) Good, appropriate.
NGHÒ (luaän baøn) : (1) Speak, converse, discuss, consult, hold a discussion, have a conference. (2) Debate, argue, hypothesize; explain, clarify. (3) A discussion, conference. (4) A thesis.
NGOAN (ngu ngoác, tham, xaáu xa) : æ [w] wan [p] wan2 [k] wan [j] gan (1) A dogged determination; adamant, stubborn. (2) Having a powerful desire. (3) Foolish, stupid, dull-witted. (4) Evil.
NOÄT (noùi chaäm chaïp) : (1) Stammer, stutter. (2) Clumsy in speech.
NHUEÄ (saéc beùn) : Sharp, alert, strong, able.
NGHIEÄM (xem xeùt) : Test, attempt, investigate, inspect, verify, check, examine. (2) Sign, indication, omen.
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