O

OAN (phaùn ñoaùn sai, khoâng may) : (1) A false charge. (2) Oppression; injustice; a wrong. (3) To oppress. (4) To spend recklessly. (5) Bitter feeling, grudge; enmity, ill-will, malice, resentment. (6) Calamity, misfortune, disaster. This ideograph is also commonly written with radical 40 on top Oan

OAN: (1) A false charge. (2) Oppression; injustice; a wrong. (3) To oppress. (4) To spend recklessly. (5) Bitter feeling, grudge; enmity, ill-will, malice, resentment. (6) Calamity, misfortune, disaster. The more correct form of this ideograph is written with radical 14 on top .

OAÙN (gheùt), OAN (oan öùc) : (1) Bitterness, enmity, resentment, grudge, hatred, malice. To be murmured against. (2) To bear a grudge; show resentment. To criticize; denounce.

OAN GIA (oùan thuø nhau töø tröôùc) : (1) A person who has anger towards the first person; an enemy. (2) A household that engages in vengeful acts. (3) A synonym for "foe-destroyer" (arhat).

OÂ (dô, laám) : (1) To stain, to dirty, to defile, pollute. (2) Be stained, defiled, polluted. (3) Dirt, filth, pollution. (4) Disgrace, shame, dishonor. (5) Mean, base, lowly.

OÅN (yeân tónh) : Calm, quiet, peace; moderation.

P

PHOÙ CHUÙC ( Uyû thaùc, di chuùc ) : (1) To address another person, making a request of them. (2) To commit to, to submit to; to entrust with. Phaät The entrustment of the buddhas with the transmission of the teaching.

PHUÏC ( Quøy phuïc, naèm moïp, che giaáu ) : (1) To submit; to make submit. (2) To lie on one's side. (3) Cover, conceal, hide.

PHUÏC NHAÃN ( Nhaãn ñaàu tieân trong 5 loaïi nhaãn nhuïc ) : The first of the five forbearances taught in the Jen wang ching - Nhaân Vöông Kinh . "Subduing forbearance," where the afflictions are kept from arising.

PHAÄT SÖÏ ( chuyeän Phaät laøm, chuyeän lieân quan ñeán Phaät phaùp ) : :: (1) The work that a buddha does. To deliver the Buddha's teachings. The activity of saving sentient beings. (2) Anything done after attaining enlightenment would be "Buddha-work".

PHAÄT LÖÏC ( söùc Phaät ; naêng löïc cuûa Phaät ) : (1) The ability or power of a buddha. (2) The power of buddhas and bodhisattvas to protect practitioners.

PHAÄT- ÑÒA KINH ( teân kinh ) : "Sutra of the Buddha-stage." One fascicle, trans. by Hsu"an-tsang. T 680.16.720-723. Full title is Phaät thuyeát Phaät- Ñòa Kinh . An explanation of the five aspects of the Buddha-stage, including the pure dharmadhaatu and the four transformed wisdoms of Consciousness-only. Explains the details of the tenth bhuumi and the Buddha-stage.

PHAÄT ÑÒA KINH LUAÄN (teân moät boä luaän ) :": : Seven fascicles, by Thaân Quang Boà taùt . Also called the Phaät Ñòa Luaän . The author explains the five kinds of dharma taught in the Phaät Ñòa Kinh . T 1530.26.291-328. PHAÄT ÑÒA LUAÄN ( teân moät boä luaän ) : See Phaät Ñòa Kinh Luaän .

PHAÄT CAÛNH GIÔÙI ( caûnh giôùi ( coõi giôùi ) cuûa Phaät ) : "Buddha-realm", "Buddha- sphere", "Buddha-land", etc.

PHAÄT NHÖ- LAI : 'Buddha-tathaagata'. The Buddha.

PHAÄT TÍNH LUAÄN ( teân moät boä luaän ) ::::: The Buddha-nature Treatise, written in four fascicles. T 1610.31.787a-813a. Attributed to Theá Thaân - Vasubandhu, translated by Paramaartha. The theory of Buddha-nature is discussed at great length in 16 chapters, from the four aspects of: 1) Dependent arising; 2) breaking attachment; 3) manifestation of essence; and (4) discriminated aspects. It is explained that all sentient beings have the buddha-nature, and the mistaken views of outsiders and low vehicle practitioners are refuted. Numerous quotations are made from the `Sriimaalaa-suutra, the Lotus Suutra and the Yogaacaarabhuumi-`saastra.

PHAÄT QUAÛ ( quaû Phaät ) : The 'Buddha-fruit'. As opposed to Phaät nhaân - the Buddha-cause. The result of following the practices of the Buddha-path; the stage of buddhahood. Awakening, enlightenment.

PHAÄT NHAÕN ( maét Phaät, nghóa boùng ) : The Buddha-eye. The eye of perfect omniscience, gained upon the attainment of Buddhahood. The highest of the five levels of vision (buddha-cak.sus).

PHAÄT KINH ( kinh Phaät ) : The Buddha's teachings, Buddhist suutras; a Buddhist Suutra.

PHAÄT THUYEÁT PHAÄT ÑÒA : One fascicle, trans. by Hsu"an-tsang. T 680.16.720-723. Commonly referred to as the Phaät Ñòa Kinh . An explanation of the five aspects of the Buddha-stage, including the pure dharmadhaatu and the four transformed wisdoms of Consciousness-only. Explains the details of the Ñòa thöù 10 tenth bhuumi and the Ñaúng Giaùc Buddha-stage.

PHAÄT THAÂN ( thaân Phaät ) : The Buddha's (physical) body. As a result of the questions of Buddhist followers, inquiries were made resulting in "buddha-body theory". `Saakyamuni himself established the position of believing in the true principle (dharma): that he himself would die but the dharma was indestructible and therefore said that after his death the Dharma was to be depended upon. However, many disciples held to their concept of the Buddha's person and believed in it as the Buddha-dharma, and therefore, even while `Saakyamuni was still in the world his body had come to be seen as transcendent. Because of this, after he died, the Dharma that he had explained was regarded as indestructible, and was set up in contrast with his natural body, bringing about a 'two body' theory.

From this, Buddha-body theory was expanded from three, to four, and even up to ten Buddha- bodies. Among these, the Mahaayaana theory of the three bodies--the Dharma-body, the Reward-body, and the Response-body is most common. The Dharma body- Phaùp thaân is considered to be the eternal indestructible true principle, the Buddha's original body. The Response body- ÖÙng thaân is considered to be the Buddha's manifest body, but in Mahaayaana Buddhism is regarded as the personification body, which from true principle manifests according to the temperaments and abilities of sentient beings in order to save them. The Reward body- Baùo thaân is manifest as a combination of the other two, and is therefore not simply eternal true principle, nor simply an impermanent personality. Rather, it is an ideal body possessed by those who have awakened to the true principle based on meritorious practice. It is the living form of the eternal principle, possessing individuality. This is a general explanation, and there have been a large numbe of interpretations of buddha-body theory offered in the history of Buddhism, which contain significant differences.

PHOÙ ( daïy, giuùp, gaàn guõi ) : (1) Instructor, tutor (to a prince). To teach, instruct. (2) Wait upon, serve. (3) Come near, be near. (4) To reach to. (5) To assist, to support.

PHAØM (noùi chung, phaøm phu) : (1) All, common, general, every. (2) Mortal, secular, earthly. (3) Dull, foolish (bala). (4) Deluded, secular; 'regular person' or 'worldling,' as opposed to a sage. (5) All, completely, in general, entirely. (6) As a rule; approximately.

PHAØM THAÙNH : 'Ordinary man and sage'. In the Hiinayaana tradition, the 'first fruit' and above is considered as sage, in Mahaayaana the first of the ten bhuumis and above is considered as sage. The below this, deluded people, are called 'regular people' or 'worldlings'.

PHAØM THAÙNH Y CHAÙNH (theá giôùi vaø caên thaân cuûa phaøm, thaùnh) : The "difference between worldling and sage is in the correctness." (A phrase repeated throughout Hamheo's - Haøm Hö - Commentary to the Suutra of Perfect Enlightenment - Chuù Giaûi Kinh Vieân Giaùc)

HUNG (xaáu, dôû, khoâng may, ruûi ro) : (1) Bad, evil. (2) Bad luck, bad fortune. (3) Calamity, disaster, flood, drought.

PHAÂN (phaàn) : (1) To divide, to cut up, to distribute. (2) To be divided. (3) To discriminate, distinguish. (4) An allotment. One's allotment in life, in terms of basic character or disposition. (1) A minutely small part (kala). (2) A branch, section or limb (anga). One branch of the three-part method of Buddhist logic [hetu-vidyaa; Nhaân minh : ˆö–¾]. (3) One of the twelve limbs of dependent origination. (4) A part (ava-yaana). (5) Partially. (6) Especially in Hua-yen dialogue, an aspect. (7) Determination, decision.

PHAÂN BIEÄT : 'Discrimination.' (1) Decisions, or conclusions (made regarding external phenomena). This term is usually used with a negative connotation, referring to the mental action of partial and limiting rationality which hinders the function of the originally enlightened mind. To think in terms of difference (vikalpa, kalpana). (2) Dispute, argue, differ. (3) Guarantee or prediction by the Buddha of the future enlightenment of a disciple. (4) 'Discussion;' one of the nine (or twelve) kinds of scriptures (upade`saah; Luaän nghò ). (5) To distribute, to apportion, manage, arrange. (6) Analysis, decomposition, disintegration; distinction, difference (vibhaaga, lak.sayati). (7) In a positive sense, to distinguish, right from wrong, the true teaching from the false teaching.

PHAÂN BIEÄT TÍNH (tính phaân bieät) : The nature of existence according to the discriminating mind (parikalpita-svabhaava). Synonymous with Bieán keá sôû chaáp tính ( pien-chi so-i-hsing).

PHAÂN BIEÄT DU GIAØ LUAÄN (teân saùch) : Attributed to Di Laëc : Maitreya, commented on by Theá Thaân : Vasubandhu. One of the eleven treatises of the Dharmalak.sa.na school, but which was not translated into Chinese.

PHAÂN BIEÄT CHÖÔÙNG (trôû ngaïi do phaân bieät) : 'Hindrances due to discrimination'. Hindrances of evil passions - Phieàn naõo chöôùng and the hindrances of what is known Sôû tri chöôùng that arise from discriminatory thought. Since discrimination is the function of the sixth consciousness the hindrances of discrimination are hindrances that arise from that consciousness. They arise from following a deluded teacher, deluded teaching, or one's deluded thoughts.

PHAÂN MINH (roõ raøng) : (1) To see clearly. Clear (vyakta, vispasta).

PHAÂN LÖÔÏNG : (1) Quantity, degree, extent. (2) Weight.

PHAÂN TÍCH QUAÙN (quan saùt phaân tích) : Analytical observation.

PHAÂN ÑOAÏN (phaân ra töøng phaàn) : (1) Division, discrimination (pariccheda). (2) Different aspects of one explanation.

PHAÂN ÑOAÏN SINH TÖÛ (Hình thöùc sinh töû cuûa saùu ñöôøng) (Hình thöùc sinh töû naëng neà cuûa luïc phaøm) : The lot of life and death received by the worldling who wanders about in the world of delusion. Transmigration with a predetermined life-span and body. (2) 'Fragmentary samsaara.' Unenlightened people's samsaara, as opposed to miraculous samsaara (Bieán dòch sinh töû) , the samsaara experienced by bodhisattvas.

PHAÂN GIÔÙI : A delimitation, a demarcation, boundary, border.

PHAÂN TÖÔÙNG MOÂN : The single vehicle is absolute, independent. The "separate aspect" of Nhaát thöøa : the single vehicle.

PHAÂN GIAÛI : Analysis, parting, decomposition, dismantling, disintegration, dissolution, reduction.

PHAÂN TEÁ : (1) Distinction. (2) Limitation, limitation, extreme. (3) Situation, circumstance.

PHAÙN ÑÒNH KYÙ (teân saùch) : An abbreviation of the title of the Tuïc Hoa Nghieâm Kinh Löôïc Sôù San Ñònh Kyù .5 Strokes.

PHAÙN (chia ra, phaân ñònh, phaùn ñoaùn) : (1) To divide, separate; cut away from. (2) To distinguish, understand, discriminate. (3) Judge; pass judgement on. (4) To decide, determine.

PHAÙN GIAÙO (phaân loaïi giaùo phaùp) : To classify the teachings according to theme, time period, etc. Teaching classification was a major aspect of the textual studies of many 5-8th century monks from the scholarly schools of Chinese Buddhism, such as Fa-hsiang, T'ien-t'ai and Hua-yen. Some of the more famous doctrinal classifiers were Hui-yu"an, Chih-i, Fa-tsang and Tsung-mi. See …??? and …??? ( wu-chiao).

PHUÛ (nghi vaán töï # daáu ?) coøn ñoïc laø Bæ (teân queû) : (1) Not, if not, whether or not. On the contrary, to deny. (2) One of the hexagrams in the I-ching. Wicked, evil, clogged, stopped.

PHAÅM : (1) That which belongs to a certain type or class of things. (2) Type, class, category, kind, species group. (3) Classification, level. (4) A section of a written work; a chapter, a division (parivarta, patala)

PHÖÔØNG ( Moät xoùm, moät khu phoá) : (1) A monk or priest's residence. (2) A subdivision of a city; a neighborhood, a ward. (3) A workshop; a store.

PHUÏNG (nhaän, haàu haï, toân thôø) : (1) To receive with both hands. (2) to offer, to serve. To present. (3) Respectfully; to have the honor to. (4) Receive, hear, listen. Worship, admire.

PHUÏNG TRÌ (tuaân theo, gìn giöõ) : (1) To put into practice. (2) To memorize; to preserve, maintain. (3) Holding to the precepts etc., with a reverent mind.

PHUÏNG GIAÙO (tuaân theo lôøi daïy) : • To do real practice according to the teachings. To receive (and revere) the teachings.

PHUÏNG HAØNH (tuaân,laøm theo) : To practice with sincerity and reverence for the Buddha, for the teachings, etc. Bonafide practice.

PHÖÔNG (ngaên trôû) : To hinder, to oppose. Obstacle or difficulty. To interfere with.

PHUÙ (giaøu) : (1) To become wealthy, become filled. (2) Wealth, fortune.

PHUÙ- LAÂU- NA (1 trong 10 ñeä töû chính cuûa Ñöùc Phaät) : Purna Maitraayaniputra, one of the ten principal disciples of `Saakyamuni, famous for his eloquence in preaching the dharma.

PHUØ (naâng ñôõ, döïa vaøo) : (1) To help, aid, assist. (2) To depend upon. (3) The width of four fingers.  

PHUØ TRAÀN CAÊN (caên) : See …??? ( ken)

PHAÁT (deïp ñi, lau, choáng laïi) : (1) To shake off; to brush away. (2) To expel, to oppose.

PHAÁT TÖÛ = PHAÁT TRAÀN (ñoà ñuoåi ruoài muoãi hoài xöa) : A fly whisk made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Ch'an, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized.

PHIEÂN (PHAN) (côø, phöôùn) : Pennants, banners used for decoration at Buddhist temples. A decoration to extol the power and virtue of a Buddha or bodhisattva. The Japanese word hata is derived from the Sanskrit term for pennant--pataakaa. (naka p=" 1102, 1117")

PHEÁ (boû, deïp) : (1) Fall into disuse; become obsolete; die out, decline, be outmoded. (2) Get rid of; discard.

PHAÃN (giaän, böïc boäi) : (1) To become angry. (2) Anger. (krodha) 'anger.' In the Abhidharmako`sa-bhaasya, one of the lesser defilement elements; in the doctrine of the Fa-hsiang school, one of the twenty secondary defilements- Tuøy phieàn naõo . The substance of the mental action which occurs through experiencing anger in regard to a disagreeable environment.

PHAN DUYEÂN (nöông theo, baùm theo) : (1) To climb up, clamber up; scale. (2) The arising of consciousness due to its contact with the external world. The mental function of cognizing objects. (3) The cognized objects.

PHAÙP : (dharma). The word dharma is originally derived from the Sanskrit root dhr, with the meaning of "that which preserves or maintains", especially that which preserves or maintains human activity. The term has a wide range of meanings: (1) custom, habit, standard of behavior; (2) That which should be done; occupation, duty, obligation; (3) social order, social pattern; (4) goodness, good action, virtue; (5) truth, reality, true principle, law, (Skt. satya); (6) the basis of all worlds and realms; (7) religious duty; (8) the standard of the awareness of truth, the law; (9) teachings, explanation; (10) original essence, original nature, attribute, quality, characteristic quality, compositional element; (11) in logic, a predicate or verb object.

PHAÙP NHUÕ (söõa phaùp) : giaùo phaùp nuoâi döôõng ngöôøi tu nhö söõa ñoái vôùi haøi nhi : "Dharma-milk." A metaphor for the teachings of a great master. The master's teachings enable the student's development as milk aids in the growth of a baby.

PHAÙP VÒ (vò trí cuûa phaùp) : (dharma-niyaamataa). (1) The condition or process in which all dharmas (existences, things, mental states) are established. The early Sarvaastivaadins, in attempting to explain how we can distinguish between past, present and future, had concluded that it was because the point of function differs between existences. This theory was further worked out in the Abhidharmako`sa-bhaasya, which said that the time in which dharmas function is called the present; the time in which dharmas have disappeared is called the past. This view, if not properly analyzed, can result in a tendency to lead to the mistaken view that things are self-established and have their own individual natures. Therefore this position was refuted by Naagaarjuna and others. (2) "Dharma-position." A thing, or each thing being in its appropriate place in terms of its suchness. (3) To be in the status of monkhood.

PHAÙP CUÙ KINH (kinh Phaùp Cuù) : Fa-chu" ching"- Dharma-phrase sutra" (Skt. Dharmapada, Pali. Dhammapada). 2 fasc., by Phaùp Cöùu . Translated by …??? et.al. A collection of phrases comprising the basic teachings of Buddhist morality. The Chinese version contains 758 verses. T 210.4.559-574. (ina1-106)

PHAÙP HYÛ (nieàm vui do giaùo phaùp mang laïi [nhôø tu hoïc]) : The bliss of the dharma; the joy one experiences on receiving the dharma (priitijanana).

PHAÙP TÖÏ (ngöôøi ñöôïc truyeàn thöøa) : A dharma heir. The disciple to whom the master has imparted his most profound realization.

PHAÙP KHÍ (ngöôøi coù theå laõnh hoäi Phaät phaùp [theo nghóa trieät ñeå]) : "Dharma-vessel." (1) Someone who is suitably prepared to believe and understand the teachings of Buddhism. (2) In the Ch'an tradition, one who is capable of being entrusted with the …???. (3) A ritual vessel used in Buddhist ceremonies.

PHAÙP CHAÁP (chaáp raèng phaùp laø coù thöïc; chaáp chaët giaùo phaùp; cho raèng vaïn höõu laø coù) : 'Attachment to (the reality of) dharmas.' The belief that although the self is an illusory conglomerate of the five skandhas, the compositional elements of existence are substantial. This is a view which might be acceptable in certain early or elementary provisional Buddhist doctrines, but which is clearly refuted by later, especially Mahaayaana, Buddhist teachings. (2) 'Attachment to the teachings.' To hold rigidly to the teachings of Buddhism. (dharma-graaha).

PHAÙP NHÖ NHÖ (muoân vaät voán laø vaäy) : All things are absolute reality just as they are.

PHAÙP TÍNH (baûn theå) : : The true, original nature of all "dharmas" (all existences/manifest phenomena). The original essence of all being; the Buddhist reality; Suchness, dharma-realm. (2) Reality as complete in itself. (3) Emptiness; the nature of emptiness.

PHAÙP TÍNH BÌNH ÑAÚNG : The equality of the nature of reality.

PHAÙP AÙI (yeâu thích giaùo phaùp) : (1) To love, or be attached to the dharma (teaching). (2) To seek truth.

PHAÙP CÖÙU (teân ngöôøi) : (1) Dharmatraata. Transliterated as …???. The first patriarch of the Sarvaastivaada school in India, who probably lived around the second century CE. He taught that all things in the three worlds were truly existent and distinct from each other. (2) There is sometimes confusion with another Dharmatraata, who apparently lived in India around the fourth century AD, also a Sarvaastivaadin. He is the putative author of the Taïp A- tyø- ñaøm Taâm Luaän - Tsa-a-p'i-t'an hsin lun

PHAÙP HOÄI (teân ngöôøi) :(1) A Buddhist service, an assembly for the purpose of reading the scriptures. (2) "Buddha-work:" the activity of saving sentient beings. Feeding buddhas and sentient beings, explaining the dharma, etc. at a gathering.

PHAÙP BOÅN (goác phaùp) (phaùp goác) : "Dharma-source". A term for the Sanskrit suutra. It is called Dharma-source because the transmundane virtuous dharma is the source of the Buddha's verbal teachings.

PHAÙP LAÏC (nieàm vui do tu taäp chaùnh phaùp) : (1) Enjoyment of the truth, of enlightenment. The joy induced by the study of the Buddhist teachings. (2) To enjoy detachment, recitation of the suutras, or any other religious practice

PHAÙP BIEÄN (choã noùi phaùp) = PHAÙP ÑÖÔØNG : (1) A teaching hall; (2) A palace as a metaphor for the correct teaching of the Buddha; "dharma-palace, dharma-hall."

PHAÙP VOÂ KHÖÙ LAI TOÂNG (toâng cho raèng phaùp [muoân vaät] voán khoâng tôùi lui [baát ñoäng]) :"Dharmas are without past and future."

PHAÙP NHÓ (voán laø, baûn taùnh) : 'According to rule'. Naturally, spontaneously. Workings of the universal law.

PHAÙP VÖÔNG (Vua Phaùp :Ñöùc Phaät) : (1) The king of the dharma--the Buddha. (2) A king who is truly concerned about transmitting the Buddhist teaching.

PHAÙP VÖÔNG TÖÛ TRUÏ (Truï thöù 9 trong Thaäp truï cuûa 52 ñòa vò tu chöùng) : The ninth of the "ten abidings in the 52 stage path of the bodhisattva. The "abiding of the dharma-prince." The stage of producing wisdom in accordance with the Buddha's teaching, and being assured of becoming a Buddha in the future.

PHAÙP GIÔÙI (vuõ truï) : (dharmadhaatu); 'dharma-realm'. Originally dharma is derived from the Sanskrit root dhr, with the meaning of that which preserves or maintains, especially that which maintains human activity. Dhaatu is derived from the masculine nominal root dha, which originally had the meaning of 'element', but after becoming a Buddhist term, it began to take on the meaning of 'nature'. In this term, refers to the various elements , and refers to "marking the limits" of something. (1) One of the 'eighteen realms' , the objects of the mano-consciousness. Where things are thought of, therefore the meaning is equivalent to that of 'dharma locus' . (2) Limit, border. (3) Especially in Mahaayaana teaching, dharma-dhaatu refers to a religious basis or principle--the origin of all things. In this kind of teaching, where the whole universe is taken as phenomena, it is understood as the manifestation of true thusness. Accordingly, this dharma-realm, being true reality, is equated to the reality-body of the Buddha. Also called the 'reality-realm'. (4) Taken as one of the eighteen elements in Consciousness-only theory, it includes 82 dharmas from the categories of imperceivable material dharmas, mental function dharmas, dharmas not concomitant with mind and unconditioned dharmas.

PHAÙP GIÔÙI TÍNH (baûn theå cuûa vuõ truï) : The original nature of the reality-realm. A term expressing the union of the concepts of 'reality realm' and 'reality-nature'.

PHAÙP PHUÏC (y phuïc cuûa ngöôøi tu) : A monk's or nun's clothes.

PHAÙP GIÔÙI HAÛI HUEÄ (trí hueä bao la) : The equanimous, vast wisdom that observes the reality-realm.

PHAÙP GIÔÙI VOÂ LÖÔÏNG (vuõ truï voâ cuøng) : The tenth of the 'ten dedications of merit' of the path of the bodhisattva. The stage where the bodhisattva witnesses that all existences are the middle path, lacking characteristics.

PHAÙP TÖÔÙNG TOÂNG = TOÂNG PHAÙP TÖÔÙNG = TOÂNG DUY THÖÙC : Fa-hsiang tsungThe name of a Buddhist school, the "dharma-character" school. The East Asian version of the Consciousness-only/Yogaacaara traditions. This school was founded in China by Hsu"an-tsang , who, on his return from China, brought with him a wagon-load of the most important Consciousness-only texts. These, with government support and many assistants, he translated into Chinese. His disciple K'uei-chi wrote a number of important commentaries on the Consciousness-only texts and further developed the influence of the school in China. The Fa-hsiang teachings were transmitted to Korea and Japan, where they made considerable impact. Although the Fa-hsiang/Beopsang/Hossou tradition would all but die out as an independent sect, its Consciousness-only teachings made a major impact on the native East Asian traditions that would later develop, most notably T'ien-t'ai, Hua-yen and Ch'an Buddhism. See also ..???.

PHAÙP NHAÕN (con maét phaùp –1 trong 5 loaïi maét [nghóa boùng]) : The "dharma-eye." (dharma-cak.sus) (1) The 'dharma-eye.' ability to see the dharma, or all dharmas perfectly. With this ability the bodhisattva can save all sentient beings. (2) The second of the five levels of vision

PHAÙP PHÖÔÏC (bò phaùp troùi buoäc) = PHAÙP CHAÁP (baùm chaáp theo phaùp) : Attachment to dharma; to be rigidly attached to the letter of the scripture and fail to perceive the real point of the Buddhist teachings. Synonymous with …???.

PHAÙP HOA TAM BOÄ KINH (ba boä kinh Phaùp Hoa) : The 'three parts of the Lotus Suutra;' The three principal suutras of the T'ien-t'ai and Nichiren sects. They are the Kinh Voâ Löôïng Nghóa (T 276), which serves as an introduction to the Lotus Suutra, the Lotus Suutra – Kinh Phaùp Hoa ( Fa-hua ching) itself (T 262), which is the main discourse of the teaching; and the Phoå Hieàn Quaùn (T 277), which serves as the conclusion to the teaching.

PHAÙP HOA HUYEÀN TAÙN (teân saùch) : Fa-hua hsu"an-tsan20 fasc., compiled by K'uei-chi . T 1723.34.651-854. Its full title is Phaùp Lieân Hoa Huyeàn Taùn . It is an explanation of the Lotus Suutra from the perspective of the Fa-hsiang school. Contained within are quotations from Vasubhandu's treatise on the Lotus Suutra, as well as citations from several other prominent Consciousness-only thinkers.

PHAÙP HOA KINH = DIEÄU PHAÙP LIEÂN HOA KINH : Fa-hua ching: The Lotus Suutra. See Phaùp Lieân Hoa Kinh Huyeàn Taùn below.

PHAÙP LIEÂN HOA KINH HUYEÀN TAÙN = PHAÙP HOA HUYEÀN TAÙN : See Phaùp Hoa Huyeàn Taùn ( Fa-hua hsu"an-tsan) above.

PHAÙP HOA LUAÄN (teân saùch) : Fa-hua lun. See …???

PHAÙP TAÏNG BOÄ (moät toâng phaùi Phaät giaùo Aán Ñoä) : The Dharmagupta sect.

PHAÙP UAÅN (söï tích luõy giaùo phaùp) : The collection of the teachings.

PHAÙP XÖÙ (thuaät ngöõ cuûa toâng Duy Thöùc) : (dharma-aayatana). The 'locus of concepts'. One of the twelve loci in Consciousness-only theory. That which exists as the point of the production of conceptualization. The locus of conceptions--non-perceptory objects. "Ideas". Non-material objects of thought.

PHAÙP XÖÙ SÔÛ NHIEÁP SAÉC (thuaät ngöõ cuûa toâng Duy Thöùc) : Also expressed as …???. In the doctrine of the Fa-hsiang school, this refers to all material elements that are included as objects of the six senses that are not covered under the categories of the five faculties and the five object-realms . That is, there are some objects of the mind which are included as material elements. In Consciousness-only theory, five types are included in this group.{n} (1) The understanding of the atomic nature of existence of the five faculties, the five object realms, the four elements and so forth, due to the analysis by wisdom. This is a level of subtlety that can be theorized through analysis, but cannot be perceived by the sense organs. Material objects too small to be seen. The existence of atoms cannot be directly perceived by the five senses, but their existence can be inferred.{n} (2) The extreme subtlety of the visible colors of the relative category, such as light, shadow, brightness, dullness, and the relative categories of forms, such as length, shortness, squareness and roundness.{n} (3) Unmanifest matter that is created as a result of receiving the precepts into one's mind. See …??? and …??? ( chieh-t'i). In the doctrine of the Abhidharmako`sa-bhaasya, this is simply considered as "unmanifest form", but in Consciousness-only, the 'seeds of goodness' that are gained as a result of the mental action at the time of receiving the precepts are taken as the 'essence of the precepts'. The word means "gained according to the reception of the precepts". A provisional element.{n} (4) Forms of magical production and transformation.' This is a form element where the sage in meditation can freely transform and manifest things. By thinking of water or fire, he can manifest water or fire. Or he can transform sand and soil into gold and silver and so forth.{n} (5) The situation of the sixth consciousness, unconnected to the other five consciousnesses, reflecting on the past, or giving rise to illusory objects, such as flowers in the sky. This form (object) is risen through the mistaken discriminatory power of the sixth consciousness.

PHAÙP HAÏNH (haïnh ñuùng theo chaùnh phaùp) = COÂNG HAÏNH : (dharma-carana). (1) Action, practice, according to reality. In the Suutra of Perfect Enlightenment , as religious practice, refers to the direct practice of the Buddha's enlightenment, as opposed to methods of gradual advancement. Thus "reality-practice." (2) To depend upon. (3) Making one's own thinking accord with the teaching. (4) A "wheel-turner" (dharmacaarin).

PHAÙP HUÙY = PHAÙP DANH (teân trong ñaïo) : The name one receives when he/she enters the Buddhist order. One's Buddhist name that he/she assumes on receiving the precepts.

PHAÙP PHONG (teân ngöôøi) (dòch nghóa cuûa Ñaøm Voâ Saám) : Dharmak.sema.

PHAÙP THAÂN (baûn theå, chaân lyù) : (dharmakaaya). 'Reality body', 'Truth body'. (1) In Sarvaastivaadin teaching, the correct teaching of the Buddha, or the meritorious dharma of the ten powers. A collection of dharmas. (2) In general Mahaayaana teaching, the 'reality-body' is a name for absolute existence, the manifestation of all existences. The true body of reality. Buddha as eternal principle. The body of essence that is pure, possesses no marks of distinction, and is the same as emptiness. (3) One of the three bodies of the Buddha. The Buddha's body of the universe-the body of truth that lacks form. The basis of all things. (4) The Dharma (teaching) as body, as opposed to the physical body of the Buddha. (5) The tathaagatagarbha. (6) Four kinds of Dharma-body (see …???) (7) According to Hakuin, one of the categories of kouan. A "reality-body kouan" is one that makes clear the absolute reality-principle (Buddha-mind) that penetrates all existence. (8) In Consciousness-only theory, the reality-body possesses the pure dharma-world, as well as the Great Perfect Mirror Wisdom.

PHAÙP MOÂN (cöûa phaùp) : "dharma-gate". The Buddhist teaching; a doctrine. The true teaching. The Buddha's teaching. The gate of truth. The gate that enters into the truth. The gate to the enlightened state (dharma-mukha).

PHAÙP HIEÅN (teân ngöôøi) : Fa-hsien(320?-420?) Famous Buddhist pilgrim and translator. Traveled to India from 399 to 414. On his return, he translated the six-fascicle version of the Mahaaparinirvaana-suutra and some forty fascicles of vinaya materials. Also wrote a text called The "Record of Buddhist Kingdoms."

PHIEÄT DUÏ (ví duï nhö chieác beø ñeå qua soâng) : The parable of the raft. The Buddha's teaching is like a raft, which should be abandoned once the river is crossed.

PHOÙNG (thaû ra, khoâng giöõ gìn) : (1) Set free, release, fire, shoot, emit, give out. (2) Let go, release, disengage, liberate. (3) Give up, neglect, leave alone. (4) To act unrestrainedly, without discipline. (5) To go to; to reach to. (6) To depend upon.

PHOÙNG HAÏ (buoâng xuoáng, buoâng boû) : To cast off attachment as the result of awakening to the truth of no-self.

PHOÙNG QUANG (phaùt haøo quang) : Emission of light.

PHOÙNG XAÛ (buoâng ra) : (1) To abandon, give up on, throw away, release. Become detached. (2) To still the mind by abandoning worry and planning.

PHOÙNG DAÄT (buoâng lung) (1 trong 20 phieàn naõo nhoû) : ( pramaada). 'negligence,' 'dissipation.' One of the great defilement elements as listed in the Abhidharmako`sa-bhaasya; one of the twenty secondary defilements- Tuøy phieàn naõo in the doctrine of the Fa-hsiang school. Playing with one's energy. Negligence, laziness, self-indulgence. Not holding to the intent of practicing goodness and repelling evil. A function of the 'three poisons.'

PHÖÔNG (vuoâng vaén, phöông höôùng, phöông caùch) : (1) To make even. (2) To compare. (3) Square. Right, correct. (4) Direction; the four cardinal directions. (5) A place, a location. (6) A method, a way, a principle. A technique; a formula. (7) There; in that place; at that time. In that. Now. (1) One of the twenty-four elements (dharmas) not concomitant with mind in the theory of the Consciousness-only school. (2) The ten directions of north, south, east and west, plus the four intermediate directions, as well as the zenith and nadir. Since material existence occupies space, these directions are provisionally established on their mutual relationship. (3) An expedient method; a means of remedying the desire and ignorance possessed by sentient beings.

PHÖÔNG TRÖÔÏNG (phoøng cuûa vò truï trì ngoâi chuøa, vò truï trì ngoâi chuøa) : Literally a square chang, which is one hundred square Chinese feet. (1) The front room, or parlor room of a monastery. (2) The room of the head monk. This meaning is originally derived from the story of Vimalakiirti's room, which was supposedly one square chang (about 9 square meters). It later becomes a term of respect used to address a teacher or a superior monk.

PHÖÔNG TIEÄN # (phöông caùch, caùch thöùc, phöông phaùp) : (1) A method, a means, a device for saving sentient beings. "Expedient means" (upaaya). "Excellent method for converting beings" (upaaya-kau`salya). The wisdom of being able to save sentient beings by knowing discriminated phenomena. A temporary teaching established in order to lead sentient beings to the true teaching. This is a subject of primary importance in the Lotus Suutra. (2) The seventh of the 'Ten Perfections'. (3) A plan, scheme, design (aarambha). (4) Usage of metaphor. (5) Effort.

PHÖÔNG TIEÄN HOAÏI (duøng phöông tieän naøo ñoù ñeå dieät laàm laïc) : The destruction of mistaken (biased) thought through expedient methods.

PHÖÔNG TIEÄN MOÂN (kheùo leùo höôùng daãn ngöôøi khaùc tu haønh) : (dvaara-bhuutaani). The teaching through expedient means. A method of guiding people to the Buddhist truth.

PHÖÔNG VIEÂN (vuoâng troøn) : "Square and round." Partial, or limited, and perfect teachings. Instruction through relative truths and through the absolute truth. The relationship between these two is explicated in depth by Gihwa in his commentary to the Suutra of Perfect Enlightenment. See HPC 7.123-5.

PHÖÔNG HOÄI (teân ngöôøi, thuoäc phaùi Laâm Teá) : Fang-hui(995-1049) The originator of the Yang-chi branch of Lin-chi Ch'an. Originally from I-ch'un in Yu"an-chou . He received the dharma-transmission from Shih-shuang Tz'u-ming , becoming the eighth generation successor of Lin-chi. He did a major part of his teaching during his stay at Mt. Yang-chi. Later in his life, he moved to Mt. Yu"n-kai in T'an-chou , where he passed away in 1054 at the age of 54. There is a two-fascicle teaching record attributed to him. He passed his dharma-seal first to Po-yu"n Shou-tuan [ and later to about ten or so other disciples, who spread his teaching methods widely, which later became known as the Yang-chi school. (ui p="748")

PHÖÔNG ÑAÚNG (phoå quaùt, roäng lôùn) : • (1) Broadly put forth; universally (vaipulya). (2) Mahaayaana; (3) Universal equality.

PHÖÔNG SAÙCH : Method, process. Plan, device, design, scheme.

PHÖÔNG HIEÅN (môùi hieän ra, do ñoù maø hieån baøy) : And then it became apparent.

PHOÅ (khaép caû) : Widely, generally, universally.

PHOÅ ÑÖÙC (teân ngöôøi) : A Goguryeo monk who was exiled in Silla during the time of Weonhyo. A reputed expert on the Nirvaana Suutra.

PHOÅ NGU (teân ngöôøi) : Pou(1301-1382) A Goryeo Seon monk from , commonly known by his Buddhist name of T'aego . He entered the sangha at age 13, is said to have become determined to resolve his doubt-mass at the age of 19, and succeeded to penetrate the mu kong'an and experience deep enlightenment at the age of 30. In 1341 he took up residence at Chungheungsa of Mt. Samgak Ž, where he gathered many students. He constructed a hermitage to the east of the temple, which he called T'aego, and there he wrote the Gailpyeon . He later wrote the Sanjungjallakka Ž. He was later invited to be royal teacher ‰¤Žt and national teacher . He was a transmitter of the Imje (Lin-chi ) style of Seon in the tradition of Ta-hui, emphasizing reflection on the hwadu. He was famous for his poetry, which was collected by his students.

PHOÅ VÒ THÖØA GIAÙO (giaùo phaùp goàm caû 5 thöøa) : The "teaching that encompasses all vehicles". So called because it includes the five vehicles. Another name for the Fa-hsiang sect. This is a term that is often used by the Fa-hsiang school to refer to itself and was originated by K'uei-chi .

PHOÅ NHAÕN (maét Ngaøi Quan AÂm, teân moät vò Boà taùt trong kinh Vieân Giaùc) : 'Pervasive vision,' 'universal eyes.' (1) The compassionate eyes of Avalokite`svara that see all sentient beings. (2) The perception that all things are contained in one thing. (3) One of the twelve bodhisattvas that serves as an interlocutor in the Suutra of Perfect Enlightenment .

PHOÅ GIAÙC (teân moät vò Boà taùt trong kinh Vieân Giaùc) : 'Pervasive (Universal) Enlightenment'; one of the twelve bodhisattvas of the Suutra of Perfect Enlightenment Yu"an-chiao ching).

PHOÅ HIEÀN (teân moät vò Boà taùt) : "Universal Goodness;" The bodhisattva Samantabhadra. He represents the practice and meditation of all the Buddhas, as contrasted to Ma~nju`srii who represents wisdom and realization. He is the right-hand attendant of `Saakyamuni Buddha, and is often portrayed mounted on a white elephant. He serves as an interlocutor to the Buddha in many Mahaayaana suutras.

PHOÅ HIEÀN CAÛNH GIÔÙI (caûnh giôùi cuûa ñòa vò Phoå Hieàn) : The 'Realm of Samantabhadra.' In Hua-yen teaching, the realm known by the great faculties of the Single Vehicle bodhisattva Samantabhadra. The aspect of the reality realm that is perceived by people who are not yet buddhas is expressed as the realm of Samantabhadra. This is because Samantabhadra is the bodhisattva of meditation and practice, which can be explained, as opposed to the realm of wisdom of Ma~nju`srii which is inexplicable.

PHUÏC (maëc, theo, phuïc toøng) : (1) To wear. (2) Clothing. (3) Follow, listen, go along with. To serve.

PHUÏC NHAÏN (kính phuïc) : To keep in one's heart. To keep in one's mind. To remember perfectly.

PHAÏN (PHAÏM) :ž (1) A transliteration of the Sanskrit brahman. The ultimate principle, or most elemental substrate of existence in Vedic religion. Later on, Brahman became personified as a god, and ended up becoming a guardian deity in Buddhism. (2) A transliteration of the Sanskrit braahmana, a sage. (3) Pure, holy spiritual. (4) The Sanskrit language.

PHAÏM THIEÂN : (Brahma-loka). (1) The 'Brahma-Heaven' in the realm of form. (2) Brahman, which in Indian thought is the substrate of all existence, is converted into a god in Buddhism, and is used to name the First Concentration Heaven – Sô Thieàn Thieân . This is a general term for the three heavens included in it, which are Brahmaa-kaayika – Ñaïi Chuùng Thieân , Brahma-purohita ž- Phaïm Phuï Thieân , and Mahaabrahmaa – Ñaïi Phaïm Thieân . The term is also often used to denote the Mahaa-brahmaa heaven itself.

PHAÏM VÖÔNG : ž The King of the Brahma Heaven.

PHAÏM HAÏNH (haïnh trong saïch) : ž (1) 'Pure practices.' With Phaïm ( fan) meaning "pure," a term for the religious practices that involve the cutting off of desire. The practices that a member of the brahman caste carries out during his student life. (2) One of the restraint-disciplines, yama. (3) Pure religious practice. The practices of discipline of a Buddhist monk. The practice of ridding oneself of lust and desire.

PHUØ- ÑOÀ (chuøa chieàn) : A transliteration of the Sanskrit buddha (˜Å) or stuupa ("ƒ). Can also refer to a temple or member of the Buddhist clergy.

PHUØ- ÑOÀ (phieân aâm cuûa chöõ Buddha [Phaät]) : (1) A transliteration of the Sanskrit term buddha. (2) A transliteration of the Pali term thuupa (Sanskrit stuupa) "ƒ ( t'a). (3) The Buddhist teachings.

PHUØ TRAÀN (buïi baëm; danh töø chæ moïi vaät vì tính chaát hö giaû cuûa chuùng) : Literally, "floating dust." All created phenomena. Because of lack of awareness of our true nature, all things rise and fall haphazardly without basis.

PHUØ TÖÔÛNG (nhöõmg yù töôûng laêng xaêng, baát ñònh) : Floating thoughts; false thoughts.

PHIEÀN (böïc boäi) : Trouble, worry, pain, affliction.

PHIEÀN NAÕO (khoù chòu) : (kle`sa) (1) Defilement(s), afflictions. Evil passion, carnal desire. All of the thoughts, words, actions and emotions which arise and cease based on ignorance and desire which keep human beings trapped in the cycle of birth and death, and which result in suffering. (2) In the Fa-hsiang school, comprises one of the groups of elements outlined in their doctrine. In this case, the term refers specifically to the six "primary" defilements of covetousness -Tham , enmity- Saân , delusion- Si , pride- Maïn , doubt - Nghi , and wrong view Aùc- kieán .

PHIEÀN NAÕO CHÖÔÙNG (trôû ngaïi do phieàn naõo) : 'Hindrance due to defilement.' The evil passions of ignorance, anger, greed and so forth prevent one's realization of nirvaana, and therefore are called 'hindrances.' The hindrance due to defilement is named in contrast to the hindrance of what is known- Sôû tri chöôùng.

PHAÏM (maéc phaûi, coù toäi, coù loãi) : To commit crimes; to be immoral, to break the precepts.

PHAÏM TOÄI : To commit crimes; to be immoral, to break the precepts.

PHAÙT (hieän ra) : (1) To arise, to appear [‹N]. To blossom forth. (2) To give birth . (3) To release (an arrow, etc.); to go, to go out . To emit, to leave; (4) To open, to reveal (that which was hidden). To make manifest. (5) To start or begin.

PHAÙT ÑOÄNG (ñeà ra, ñöa ra) : Initiative, first motion. Motive, active.

PHAÙT ÑAÉC (khaùm phaù ra) :To produce, or gain wisdom, meditative concentration, etc., within oneself.

PHAÙT TAÂM (yù muoán laøm chuyeän gì toát laønh) : The arousal of the thought, or sincere and earnest intention to attain enlightenment, especially for the sake of saving other sentient beings (bodhicitta-samutpaada).

PHAÙT TAÂM TRUÏ (Truï thöù nhaát trong Thaäp Truï) : The first of the Ten Abidings: The "abiding of awakening operation." The 'ten faiths' stage of provisionally following to enter the view of emptiness is completed, the true wisdom of no outflow arises, and the mind dwells in the principle of absolute reality.

PHAÙT HUY (laøm cho phaùt trieån, laøm cho roõ nghóa) : (1) The spreading of the teachings. (2) To explain the meaning of the teachings. (3) Exhibition, demonstration, realization. To manifest, elucidate, develop.

PHAÙT DÖÔNG (laøm cho höng thònh) : Make known; spread; popularize.

PHAÙT MINH (laøm cho ngoä ñaïo, laøm cho roõ) : (1) To enlighten, to clarify. (2) To invent. To explain.

PHAÙT TRÍ LUAÄN (teân saùch) : Fa-chih lun . See A- tyø- ñaït- ma Phaùt Trí Luaän

PHAÙT- THUÙ VÒ (ñòa vò baét ñaàu tu taäp) : The starting point of practice.

PHAÙT NGUYEÄN : To arouse the vow (to save all sentient beings). To arouse the aspiration for enlightenment, or rebirth in the Pure Land.

PHÖÔÙC # PHUÙC : (1) Fortune, blessing; meritorious virtues, goodness; meritorious behavior. (2) The good rewards that result from practicing the dharma. The fruits of good actions. (3) The good karma of the desire realm. (4) Charity, giving.

PHÖÔÙC ÑÖÙC : (1) Beneficial practices; meritorious virtues. All kinds of good actions and the merit derived from them. The first five of the paaramitaas, as opposed to the sixth paaramitaa, wisdom.

PHÖÔÙC HUEÄ : (1) Good actions and wisdom. Sometimes called the "two resources." (2) A reference to the six paaramitaas. Giving, morality, patience, effort and meditation are Phöôùc, and wisdom is Hueä ( hui).

PHÖÔÙC ÑIEÀN (ruoäng phöôùc) : "Field of blessings;" "field of merit." (1) A reference to the three treasures: the Buddha, the sangha and dharma; also, one's parents and the poverty-stricken. These are the objects toward which one should direct his/her religious practice. (2) The place where people nurture and develop their meritorious virtues. (3) The practices which lead to enlightenment.

PHAÂN (roái raém) : (1) Be mistaken for; be confused with; go astray. (2) Distract, divert, beguile, evade, conceal. (3) Misleading, ambiguous, confusing.

PHAÂN NHIEÂN (boái roái) : To be in trouble, difficulty, confusion, disorder.

PHAÂN VAÂN (chaàn chöø) : Out of order, in disorder, a mess, be in confusion, disarranged; in chaos.

PHÖÔÏC (coät, troùi) : (1) Arrest, bind, tie, fasten. (2) Binding, bonds, fetters; therefore, affliction or defilement.

PHOÀN (nhieàu, phöùc taïp) : (1) Many, compound, multiple. (2) Frequency, complexity, trouble. (3) Grow thick, be overgrown, be luxuriant.

PHIEÁM (troâi noåi, baâng quô) : (1) To float, to drift; set afloat. To surface, rise to the surface. (2) To call to mind; recall. (3) Widely, generally.

PHAÙI (ngaønh, chi phaùi, moân phaùi) : (1) Division, branch, offshoot, stream. (2) A group, faction, tradition, school. (3) To cause to go.

PHAÀN (ñoát, naáu) : To burn, to cook.

PHAÀN THIEÂU (ñoát chaùy) : To set fire to; to burn (up).

PHAÏM (luaät, maãu) : (1) Rule, law, example, model. (2) A pause, an end, a stop.

PHAÏM VI (trong voøng) : Limit, scope, sphere.

PHAÄT TAÙNH, PHAÙP TAÙNH : •Lèí•s�¶ [w] pi-ching pu-sheng [p] bi4jing4 bu4 sheng1 [k] pilgyeong bulsaeng [j] hikkyoufushou "Absolute non-arising;" a description of the condition of absolute reality.

PHAÙ (laøm cho hö) : (1) To refute, disprove, negate, solve. (2) To break, disrupt, destroy (pratibhaadati, vyutsarga). (3) A trouble-making, or dispute-causing monk.

PHAÏT : (1) Crime, offense. (2) To punish, to fine. Punishment.

PHIEÂN (dòch, laät ngöôïc) : (1) To translate. (2) Turn over, to change, to come back. (3) contradict. (4) To differ. (5) To convince someone.

PHI (chaúng phaûi) : (1) No, not, is not, not to be; without. (2) Wrong, bad. A negative. (3) To blame, to condemn, to disown. (4) Reject, exclude, denounce, disapprove. To negate. to oppose. (5) Mistake, misdeed, injustice. (6) non-, un-, anti-.

PHI HOÏC PHI VOÂ HOÏC TRÍ (loaïi trí hueä khoâng do hoïc hay khoâng hoïc) : fei-wu-hsu"eh chih [p] fei1 xue2 fei1 wu2 xue2 zhi4 [k] bihag-bimuhagji [j] higaku-himugakuchi Defiled wisdom; worldly wisdom.

PHI TÖÔÛNG ÑÒA # PHI TÖÔÛNG PHI PHI TÖÔÛNG : See Phi Töôûng Phi Phi Töôûng Xöù.

PHI TÖÔÛNG PHI PHI TÖÔÛNG XÖÙ (moät caûnh giôùi thieàn ñònh raát cao duø chöa phaûi laø cöùu caùnh) : A state of meditation where there are no objects (concepts) yet there is no non-presence of objects. This is the highest state of the formless realm, and thus the highest existence of the three realms. It is not yet nirvaana, because there is still a very subtle kind of thought remaining.

PHI TRAÏCH DIEÄT VOÂ VI (moät caûnh giôùi theo Duy thöùc) : (apratisa.mkyaa-nirodha). 'Non-analytical cessation.' One of the six 'unconditioned elements (dharmas)' in the theory of the Consciousness-only school. Extinction of the arising and existence of certain seeds not due to the power of awakened wisdom. The non-arising of defilements and so forth due to lack of cause.

PHI BIEÁN DÒ (khoâng thay ñoåi) : (1) Unchanging (ananyathaa). (2) In Saa.mkhya philosophy, unmanifest primordial substance (prakrti).

PHONG (gioù) : (1) The wind, a wind (2) Usage, habits, custom. Manner, style, tradition, taste. (3) Fame, reputation. (4) A teaching, an order. (5) Sexual attraction between male and female animals. (6) To cool oneself; cool off. (7) Set free.

PHONG NGUYEÄT (gioù traêng) : The bright moon and cool breezes; the beauty of nature.

PHI (bay) : (1) To fly, leap, jump. (2) Scatter apart, separate. (3) Go far away, cross over. (4) Go quickly. (5) Rootless, baseless. (6) Far. (7) Bird(s).

PHI TIEÀM TAÅU THÖÏC (chim, caù, thuù vaø caây) :Birds, fish, animals and plants.

PHÆ (cheâ) : To slander, badmouth, ridicule.

PHÆ BAÙNG (cheâ bai) : (apavaadaka). To slander, badmouth, defame.

PHUÙNG (ngaâm nga) : (1) To chant. (2) To satirize, ridicule.

PHUÙNG TUÏNG (tuïng ñoïc, trì tuïng) : (1) Recitation of the scriptures. To chant the scriptures melodiously; to read with a tempo. (2) The texts specially used for chanting.

PHONG (nhieàu) : (1) Rich, abundant, plentiful. (2) Be fertile. (3) Grow, fertilize, fatten, enrich. (4) One of the hexagrams.

PHONG KIEÄM (nhieàu ít) : Plenty and poverty. Positive and negative.

PHUÏ (nöông caäy, mang vaùc, thöa) (1) Negative, minus.(2) Be defeated, be overcome, succumb to, bow to; to lose. (3) Bear, carry, sustain. Receive, take, lean on, rest on, rely on. (4) To make, carry, entrust with, charge with. (5) Embrace, match to, respond to. (6) To go against. (7) Defeat, vanquish.

PHÍ : (1) Spend, expend, lay out. (2) consume, waste, throw away, squander. (3) To be wasted. (4) Expenses, cost.

PHÍ NHI AÅN (laøm ñöôïc nhieàu chuyeän maø ít ai bieát) : To fill many functions yet remain inconspicuous.

PHUÙC (laät laïi, nghieâng ñoå, kieåm laïi): (1) To repeat - Phuïc . (2) To overturn, overthrow, undermine, veto, disprove. To defeat; on the contrary. (3) To cover over. (4) To sit, as a bird. (5) To ambush. (6) Check, investigate. (7) To cover; covering, shade. (mrak.sa). 'concealing'. One of the lesser defilement elements in the Abhidharmako`sa-bhaasya; one of the twenty secondary defilements in the doctrine of the Fa-hsiang school. The mental function of covering up one's mistakes. This element is influenced by the elements of covetousness and ignorance.

PHOÛNG (hoûi, thaêm hoûi) : (1) To question, inquire, ask about, ask for. (2) To visit, call on. (3) To consult.

PHU- TOÏA (ngoài baùn giaø hay kieát giaø): To sit cross-legged, with the top of one's feet on the thighs. "Lotus position."

PHUÏ (giuùp): (1) To help, aid, assist; lend a hand. (2) To make sure. (3) Help, aid, assistance, support.

PHUØNG (gaëp): (1) To meet, go to meet; to greet. (2) Large, great.

PHUÏ (döïa vaøo) : (1) Attach, connect, join. (2) Come close to, become intimate with. (3) Give in to, depend upon.

PHAÙCH : Soul; the lower spirit that is attached to the physical body which co-exists with the higher soul . The earthly aspect of the soul, which one develops in the earlier part of their life.

 

Q

QUANG (aùnh saùng, röïc rôõ) : (1) Light, brightness, splendor. (2) Sunlight. (3) Manifestation, appearance (aabhaasa). (4) The opposite of dullness; wisdom. (5) Halo, aura.

QUANG TRAÏCH (teân rieâng) : Another name for Fa-yu"n -Phaùp Vaân of Kuang-chai temple.

QUANG TRAÏCH TÖÙ THÖØA : : A reference to the establishment of the doctrine of one vehicle (fourth vehicle) by Kuang-chai based on his interpretation of the parable of the burning house in the Lotus Suutra. This is an important and special characteristic of the T'ien-t'ai and Hua-yen schools.

QUANG MINH: 'Bright light', 'radiance'. A symbol of the wisdom of a Buddha or bodhisattva. It is an expression indicating the destruction of the darkness of delusion and the manifestation of the reality-principle. It is an expression of praise of the unlimited and unimpeded light of Amitaabha Buddha, where Quang ( kuang) is distinguished into the light of his wisdom and the light of his form. Minh ( ming) is the external manifest functioning expression of this wisdom.

QUYEÅN (moät cuoán saùch coå, cuoán laïi) : (1) Roll, a roll of something. (2) An examination paper. (3) a rolled volume, scroll, fascicle. (4) To roll (up).

QUAÂN TÖÛ : The superior man, noble man, gentleman of the Confucian teachings, who is established in contrast to the Tieåu nhaân, or "petty man."

QUAÛNG (roäng lôùn, truøm khaép) : (1) Width, breadth, range. (2) Wide width. (3) Wide, broad, extensive, vast, magnificent. (4) Full, detailed, accurate. (5) Explained in full, explained in detail.

QUAÛNG ÑAÏI (roäng lôùn, bao truøm) : (1) Excellent, magnificent, (udaara, atyudaara). (2) Bright, brilliant, beautiful, calm (visada). (3) Broad, rich, vast, abundant (vipula).

QUAÛNG BAÙCH LUAÄN (teân saùch) : The Catuh`sataka-`saastra-kaarikaa. An expanded version of the Baùch Luaän ( Pai (Po) lun) (T 1569), for which there are two entries in Taishou. One is the Quaûng Baùch Luaän Boån, trans. by Hsu"an-tsang, T 1570.29.182a-187a. The other Ñaïi Thöøa Quaûng Baùch Luaän Thích Luaän is an explication of the same text by Dharmapaala, 10 fasc., trans. Hsu"an-tsang, T 1571.30.187a-250b.

QUAÛNG THUYEÁT (noùi roäng ra, giaûi thích ñaày ñuû) : (1) To explain in detail; to explain in full, or exactly. (2) The mark of the end of a quote. (3) A detailed commentary Tyø- baø- sa .

QUAN (oâng quan, giaùc quan): (1) An officer; a government clerk, official. (2) Government office. (3) Prince, ruler. (4) The sensory faculties- Caên : eyes, ears, nose, tongue, skin.

QUÍ (xaáu hoå) : (apatraapya). 'shame,' 'embarrassment.' One of the ten 'virtue-producing' mental function elements listed in the Abhidharmako`sabhaasya, one of the eleven good mental function elements in the doctrine of the Fa-hsiang school. The mental function of feeling shame expressed towards others for one's own misdeeds.

QUAÙI (kyø dò) : (1) Strange, weird, extraordinary. (2) To regard as strange or extraordinary.

QUAÙN (quen vôùi, thoùi quen) : (1) Become accustomed to, get used to. Become habituated. (2) Habits, customs. (3) To learn.

QUAÛ = QUAÛ VÒ : (1) Fruit. (2) To bear fruit; a result; a necessary; conclusion. (3) To come to fruition. The effects of an action or practice; the result aspect of karma.

QUAÛ PHAÀN (thaønh quaû) ¹ NHAÂN PHAÀN : The fruition aspect of practice--buddhahood, as opposed to the causal aspect of practice …???sentient being. Also see …??? ( hsing-hai kuo-fen).

QUAÛ PHAÀN BAÁT KHAÛ THUYEÁT (quaû Phaät khoâng theå baøn ñöôïc [vöôït khoûi ngoân ngöõ]) : As contrasted to the concept of Nhaân Phaàn Khaû Thuyeát ( yin-fen k'o-shuo). In Hua-yen teaching, the belief that the content of the Buddha-fruit (enlightenment) is not something that can be explained in words.

QUAÛ PHAÀN KHAÛ THUYEÁT (quaû Phaät coù theå noùi ñöôïc) : In the Esoteric Teaching, the belief that the perfection of the 'effect aspect' (i.e., the Buddha-realm as the "effect") is something that can be explained. This is in contrast to the theory that only the causal aspects of Buddhahood can be explained--the stages of practice that are regarded as the causes of awakening can be explained, but the ultimate realm that is the aspect of practice cannot be explained.

QUAÛ ÑÒA VAÏN ÑÖÙC (muoân ñöùc cuûa quaû Phaät) : The infinite merit possessed by the Buddha. In contrast to …???.

QUAÛ ÑÖÙC = QUAÛ ÑÒA VAÏN ÑÖÙC : (1) The merit contained in the result. (2) Merit beyond awakening.

QUI (veà, trôû veà, quay veà, nöông theo) : (1) To return (to one's original place). (2) To return something, to give it back. To come again. (3) To go home. (4) To lean on, to follow, accord with. To depend upon, rely on, count on, trust in. (5) That which can or should be trusted in, such as Buddha's teachings.

QUI MEÄNH (moät loøng höôùng veà) : A translation of the Sanskrit namas . To devote one's life (to the Buddha, etc.); to entrust one's life; to obey the Buddha's teaching. For an extensive definition of this term see Weonhyo's Commentary on the Awakening of Faith, T44.1844.203b.11ff.

QUI TAÙNH (veà vôùi theå taùnh) : Returning from conditioned appearances to the original nature of true thusness.

QUI KÍNH (höôùng veà vaø toân kính) : To turn in reverence. To put one's trust in and revere.

QUI KÍNH TÖÏ (lôøi töïa qui meänh Tam baûo) : An invocation, dedication. A prefatory statement found in suutras and `saastras, wherein the author expresses his reverence for and faith in the Buddha, or in the Three Treasures.

QUI THUÙ (höôùng veà) : Conclusion, destination, refuge, way (maarga).

QUYEÁT (döùt khoaùt) : To decide, settle, judge, fix agree upon, resolve, arrange, determine.

QUYEÁT LIEÃU (giaûi quyeát döùt khoaùt) : (1) To decide resolutely. (2) To apprehend perfectly.

QUYEÁT ÑÒNH : (1) Necessarily, naturally. Decidedly, undoubtedly. (bhuuta-ni`scaya; nirvicikitsa, ava`syam). (2) To judge, settle, determine. Judgment, settlement, determination. (3) Predetermined nature (toward goodness or evil). (4) Something truly existing.

QUYEÁT ÑÒNH TAÂM (taâm chaéc chaén; loøng cöông quyeát) : Unshakable faith, firm faith.

QUYEÁT TRAÏCH (choïn löïa döùt khoaùt) : "Firm Decision," "decision and selection." (1) The cutting off of doubt and discernment of the marks of the four noble truths that occurs in the stage of the sagely path – Thaùnh ñaïo (vini`scaya). Attained as a result of the four preparatory practices – Töù thieän caên. (2) To select the most excellent thing. (3) To conclude an argument. (4) In general, the discernment of reality and dissolution of ignorance through the use of wisdom.

QUAÀN (nhoùm, ñaùm, baày) : A group, a bunch, a flock.

QUAÀN PHAÅM (moïi caên cô) # QUAÀN SINH : All kinds of sentient beings.

QUAÀN MANH (ñaùm ñoâng meâ môø) : Blind masses; blind populace.

QUYEÀN (quyeàn haïn, söï aùp duïng linh ñoäng) : (1) Power, influence. (2) Expedient. Provisional teaching(s). (3) A weight used in steelyards. (4) To weigh, measure. (5) Equal, to equalize.

QUYEÀN THÖÏC (phöông tieän vaø cöùu caùnh) : 'Expedient and True.'

QUYØNH NHÒ (voøng ñeo tai) : A necklace of precious stones. (muktaa-haara, keyuura, rucaka).

QUAÛN ÑAÉC (theå nghieäm ñöôïc) : To experience (reality) for oneself.

QUAÙI NGAÏI : (1) Covering, veil, obscuration; esp. of the mind (aavarana). (2) Hindrance, obstacle, impediment, barrier, interference. To be obstructed.

QUYEÁN THUOÄC (ngöôøi thaân, baø con) : (1) Followers, adherents; one's entourage. Close attendants, retinue (parivaara, kalatra-bhaava). (2) A company, a party, a crowd, a bunch. (3) Followers of a buddha or bodhisattva (vibuddha). (4) One of a family.

QUY : (1) A compass. (2) Circle, circular, round. To draw a circle. (3) to calculate; to fathom. (4) To correct, fix. Advise, warn. (5) To take as a guide, norm or model. (6) To limit. (7) Norm, limit, rule.

QUY LUAÄT : Order, discipline, rules, regulations.

QUAÙN (quan saùt) # QUAN : (1) To see, to observe; to observe carefully or closely. To examine in detail. To see broadly, or distantly. (2) Vision, line of sight. (3) To think, contemplate, speculate, analyze. (4) To show, to display, to clarify. (5) One of the hexagrams in the I Ching. (1) In Buddhism, "analytical meditation" or "observation meditation" (vipa`syanaa) as contrasted to "concentration meditation" (`samatha). Using strong concentration to investigate a Buddhist truth, such as dependent origination, or emptiness. Sometimes used as a general term for "meditation" or "contemplation," but also used with specific technical connotations. (2) To "discern" or "observe" the principle of reality; to see things as they really are (upalak.sa.na, vipa`syanaa, pa`syanti). (3) The observation at the fourth level of breathing meditation where one analyzes with wisdom. (4) To analyze or investigate the principle of things with wisdom (pariik.saa). (5) "Fine analysis" (vicaara). (6) To pay attention. (7) Reflection.

QUAÙN PHAÄT TAM MUOÄI HAÛI KINH (teân saùch) : Kuan-fo san-mei hai ching10 fasc., trans Buddhabhadra. T 643.15.654-679. A scripture which extols the virtues of mindfulness of, and contemplation on the Buddha, making extensive use of Indian mythology. (ui p="158")

HOAN HYÛ ÑÒA # SÔ ÑÒA : The 'stage of observing joy' of the 'ten stages' (�\’n) of the path of the bodhisattva. The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness.

HOAN HYÛ HAÏNH # SÔ HAÏNH : 'Joyful service.' The first of the 'ten practices' stages of the bodhisattva.

QUAÙN PHAÙP (phöông phaùp quaùn töôûng) : 'Contemplating the Nature.' (1) Contemplation on an objective thing as the reality principle. (2) A method of contemplation.

QUAÙN HAÏNH (phaùp quaùn) : The method of practice of observing the mind. Analytical meditation.

QUAÙN MOÂN (phaùp moân quaùn töôûng) : (1) Contemplation on an objective thing or principle. The practice of observing the mind, or the Buddha. The meditational aspect of practice, as opposed to the aspects of study, understanding or action. (2) In T'ien-t'ai teaching, the fourth of the six mysterious gates. (3) In Pure Land, one of the three gates to the Western Paradise.

QUAÙ (qua, loãi laàm): (1) To go past, go beyond, to exceed, to pass through. Overcome, surmount; to pass; more than. Beyond, transcendent. (2) To err, to make a mistake, to lose the way, to do wrong. (3) Theoretical error, theoretical disagreement. (4) A fault, shortcoming. (5) The past; past tense.

QUAÙ HOAÏN: (1) Faults and distress; mistakes and anxieties. (2) Error. (3) Great affliction; the suffering of excesses.

QUAÙN (moät xaâu tieàn, xuyeân suoát) : (1) A string of cash. A thread. (2) To go through, penetrate, implicate. Pierce, perforate, shoot through.

QUÍ (sang, maéc, ñaét) : (1) Valuable, important, excellent, good, virtuous. (2) To value, respect, revere, regard as important. (3) Valuables, treasures.

QUYEÁT (teù, ñaïp): (1) [ketsu] Stumble, trip, fall, make a false step. Lose one's footing. (2) Kick out, reject, turn down. (3) To dance. (4) To arise, to surprise. [kei] (1) To fall. (2) Move, change. (3) To run.

QUYÕ (phaùp taéc): (1) A rut, a track, a path. (2) A rule of law, pattern, a principle; an example. (3) To follow, to imitate.

QUYEÁT (yù nghóa chaân thöïc) : (1) Branch off, split, part from. (2) Be parted from by death. (3) A division, part, branch. (4) The deeper implications, a meaning.

QUAN (cöûa aûi, quan heä, ñoùng cöûa) : (1) A frontier pass or gate. A barrier. (2) To connect, to implicate, be concerned with. (3) A crisis, a juncture. (4) To inform.

QUYÛ: (1) A demon, ghost, spirit. An evil spirit. (2) A hungry ghost (preta).

 

 

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