S
SÖÏ : (1) An affair, a matter, an undertaking, business. Matter, affair, manifest phenomena (vastu); concrete. (2) Distinct phenomenon. Individuality. Differentiated. (3) Function, activity, motion (kriyaa). (4) Thing, object, body (dravya). (5) Realm, state, condition, scene.
SÖÏ NGHIEÄP : (1) Work, action, function, operation, activity (karman, prakriyaa). (2) That which should be done. (3) Activity related to one's livelihood.
SÖÏ PHAÙP : Individual phenomena.
SÖÛ ( khieán ) : (1) To use, to put to use, to employ. To make work. (2) To send, to order, to cause, to allow. (2) A messenger, an envoy, a commissioner. (3) If. (4) Defilement, affliction--since afflictions "cause" people to do various things.
SUNG (laøm ñaày) : To fill.
SUNG MAÕN (traøn ñaày) : :: : To be filled with, to be pregnant with, teem with (puurna).
SUNG TUÙC (ñaày ñuû) : To be full, be whole, be complete.
SÔ : (1) Commencement, inception; the beginning, the opening, the start, the outset (adaya, adi). (2) The inception of the arousal of the mind of faith. (3) The first of the ten abidings . (4) The beginning of entry into religious practice.
SÔ HOÏC : Beginning study. A beginner.
SAÙT (coõi, vuøng, coät phöôùn, chuøa) : (1) World, country, realm (k.setra). (2) A staff or pole erected in front of a buddha-hall as a sign of a temple--hence, a temple. (3) An abbreviation of , k.satriya, a caste in India which consists of kings and warriors. (4) A temple; a stuupa.
SAÙT LÔÏI (moät giai caáp ôû Aán thuôû xöa) : A transliteration of the Sanskrit k.satriya , the warrior/political caste in ancient India.
SAÙT- NA (moät khoaûng thôøi gian raát ngaén) : (k.sana). A moment; an instant.
SAÙT- NA DIEÄT (coù roài maát trong khoaûnh khaéc) : "Every moment produced and destroyed".
SAÂN (giaän) : Anger, be angry. Dislike.
SÓ ( Moät trong boán giai caáp coå thôøi: Só, Noâng, Coâng, Thöông): (1) A man of great ability who holds to the proper principles. (2) Nobility; an officer; a knight. A man of great knowledge and great character. A scholar. (3) In Buddhism, a bodhisattva.
SA (nhaûy loøng voøng, ñi loøng voøng): (1) To dance, lounge around, saunter, walk around. (2) Old woman; grandma. (2) Transliteration for foreign sa and sha sounds.
SA- BAØ = TA- BAØ (theá giôùi) : The secular world; this world. The corrupt world.
SA LA THOÏ LAÂM (ñòa danh choã Ñöùc Phaät vieân tòch): `Saala Forest. The place where `Saakyamuni passed into nirvaana, located on the outskirts of Kusinagara, along the Ajitavati river.
SAÙT (quan saùt): (1) Clear, to clarify. (2) To see, check, observe, investigate, listen. (3) To know, to be aware of. (4) Presume, surmise, judge, imagine, suppose, conjecture, consider.
SAÙT SAÙT (noåi roõ, quaù roõ) : (1) Clear and sharp. (2) Troublesomely detailed, nitpicking.
SÖ (thaày) : (1) A teacher, a guide, a (Zen) master, a mentor. A model of exemplary person. One who possesses a specific skill. (2) An army general. One who is of the rank that he may lead an army division (in ancient China, 2,500 men). (3) A lion.
SÖ HUYNH (anh trong ñaïo, tieáng xöng hoâ ngöôøi tu ñoàng moân) : A respectful second-person address for a monk.
SÖ- BÒ (teân ngöôøi) : A AÂ A Chinese Ch'an master of the Five Dynasties period of the Latter Tang. Also known as Hsu"an-sha- Huyeàn Sa and- Toâng Nhaát Ñaïi sö ( Tsung-i ta-shih). He was originally a fisherman. He left the secular world at age 30, becoming a disciple of Hsu"eh-feng I-ts'un- Tuyeát Phong Nghóa Toàn , from whom he eventually received certification. He stayed with Hsu"eh-feng for a while, but later taught on his own at Hsu"an-sha monastery- Huyeàn- Sa töï . There is a three fascicle work containing the record of his sayings and doings. (ui p="430b")
SÖ TÖÛ : Also written ..???. The lion, which is king of the beasts. A metaphor for the Buddha, especially as compared with lesser teachers.
SÖ TÖÛ HOÁNG (tieáng gaàm cuûa sö töû) : A 'lion's roar.' A metaphor for the preaching of the Buddha. A metaphor for the authority of that teaching. In the way that the other beasts scatter before the roar of a lion, false teachers are also afraid of the true teaching.
SÔN- HAÛI- HUEÄ TÖÏ- TAÏI (teân rieâng) : The name by which Aananda is to be called when he attains buddhahood. Also abbreviated as Sôn- Haûi Nhö- Lai . In the Thoï Kyù chapter of the Lotus Suutra it says: Phaät caùo A- nan Nhöõ ö lai theá ñöông taùc Phaät, hieäu Sôn- Haûi- Hueä Töï- Taïi Thoâng Vöông Nhö Lai . (T. vol. 9 #262, p. 29b-c). Also see Leon Hurvitz: Scripture of the Lotus Blossom of the Fine Dharma, p. 168. Here vaø Raahula - La- haàu- la and Aananda - A- nan somewhat selfishly and vainly nag the Buddha to give predictions for them, since he has given predictions of Buddhahood for the others present at the assembly.
SÔN MOÂN (coång chuøa, chuøa chieàn) : (1) "Mountain gate;" the gate to a monastery. (2) The monastery itself.
SUØNG (toân suøng) : (1) To venerate, respect, revere, adore (2) Lofty, noble, high. (3) To gather, increase, improve. (4) To guide.
SUØNG ÑÖÙC (toân troïng ñaïo ñöùc) : (1) To revere virtue. (2) To elevate one's level of virtue by cultivation of it.
Radical 48 Boä COÂNG
SAI (loãi laàm, khaùc) : (1) To err, mistake, differ. (2) Error, discrepancy, unlike. (3) Uneven, irregular, to go wrong. (4) To send, depute on business, to commission, dispatch. (5) Difference, variation, discrepancy, margin. (6) To go to excess, to go too far. (7) To go past; to pass by. (8) To heal, or recover from sickness.
SAI BIEÄT (khaùc nhau, khaùc haún) : (1) To discriminate (vi`sesana). (2) To differ, different (bhinna). (3) Discrimination, distinction (sa.mbheda, pravibhaaga). (4) The discrimination of a mode of existence. Type, kind (prakaara). (5) Distinction; distinctive quality (vi`sesa). (6) Synonym (paryaaya). (7) Various, variation.
SÔÛ (cuûa, nôi, ñoái töôïng) : (1) An indicator of the object or the passive. That which... Whereby. (2) Place, location, scene, situation. (3) Extent, to a certain extent. (4) Object (sthaana).
SÔÛ DÓ (lyù do) : Hence, therefore. That by which something is effected. The reason, the way something happened.
SÔÛ DÓ NHIEÂN (lyù do maø) : The reason for, the cause; the circumstances of.
SÔÛ TAÙC (haønh ñoäng, hoaït ñoäng) : (1) Duty, responsibility, obligation. That which should be done. The accomplishment of a goal. (2) The operation of the three modes of activity (thought, word, deed). Act, action, activity, deed, function (kriyaa). Ability. (3) That which has been created.
SÔÛ Y (choã döïa, choã nöông, neàn taûng) : (aa`sraya, ni`sraya, vastu, adhisthaana) (1) That on which something depends. A basis, a ground, a foundation. (2) A shelter, a person or place to depend upon. Fact, reality. (3) Basis, foundation. As the basis for transmigratory existence, the aalaya-vij~naana. (4) To supervise, manage, survey (adhisthaayaka). (5) To be managed, controlled, guided.
SÔÛ ÑAÉC (theå nghieäm, ñaït ñöôïc) : (upalambha, apalabdhi). (1) Acquisition, realization, cognition. (2) View, opinion. The view of the essential truth of the Buddha-dharma gained through the path of study and practice. (3) The discriminating mind that picks and chooses.
SÔÛ VOÏNG (öôùc mong) : That which is expected, hoped for, waited for, or anticipated.
SÔÛ KYØ (öôùc muoán) : That which is waited for, hoped for, expected, anticipated.
SÔÛ QUY (choã höôùng veà) : That which is depended upon. That which one always returns to.
SÔÛ SINH (choã sinh ra) : (janya). That which produces. That which gives birth. Parents.
SÔÛ TRI CHÖÔÙNG (chöôùng ngaïi do nhaän thöùc) : The hindrance of what is known. Also interpreted as "hindrances to knowing," or "hindrances to omniscience." The concept is originally developed in Consciousness-only texts such as the Yogaacaarabhuumi-`saastra, but appears in various forms in later East Asian works such as the Awakening of Faith and Suutra of Perfect Enlightenment. The most concentrated discussion of the Two Hindrances is to be found in Weonhyo's Doctrine of the Two Hindrances (I chang eui: Nhò chöôùng nghóa ). Here he defines this hindrance to enlightenment to be none other than our own knowledge, our own habituated way of knowing, which is the hindrance. That is, it is exactly what we think we know, which keeps us from enlightenment. In either case, this hindrance is established as a complement to the "hindrance of defilements" Phieàn naõo chöôùng which can be eradicated by the imperfect contemplation techniques of `sraavakas and pratyekabuddhas. The hindrance of what is known is eliminated by advanced bodhisattvas who have a penetrating experience of emptiness.
SÔÛ DUYEÂN (ñoái töôïng) : The object of perception or conception. Relationship.
SÔÛ DUYEÂN DUYEÂN (ñoái töôïng cuûa ñoái töôïng) : (aalambanam). An object as a conditioning element. Sôû duyeân ( so-yu"an) itself refers to the objects of mind and mental functions. When the object of the mind and mental functions is taken as a cause, this object is considered as a "conditioning object" and the mind and mental functions are called the "dominant result" Taêng thöôïng quaû .
SÔÛ HAØNH XÖÙ (giôùi haïn, ñoái töôïng) : The extent or limit of function. Object.
SÔÛ BÒ (daïy doã) : Teach and transform. To edify.
SÔÛ THUYEÂN (choã daïy, ñoái töôïng) : (1) That which is explained in the suutras. (2) Final goal. Final.
SÔÛ CHÖÙNG (quaû vò, choã chöùng ñöôïc) : (1) That which is realized (anubhuuta) (2) That which is awakened (to). Enlightenment (adhigama, prapti).
SÔÛ BIEÁN (choã hoùa ra, choã taïo ra) : That into which something has been transformed. A transformation, an incarnation.
SÔÛ BIEÁN KEÁ (nhaän thöùc phaân bieät sai laàm) : The complement of ???. The objectively discriminated objects of self and elements, that are discriminated by the action of the subjective consciousness. Nanda called this a non-substantial existence, but Dharmapaala called it a dependently arisen substantial existence. The objective aspect in the operation of the sixth and seventh consciousness.
SÔÛ VAÊN (ñieàu nghe ñöôïc) : That which one hears; that which one is taught, or believes.
SAÙM HOÁI (hoái caûi) : To repent. Repentance. "Please forgive me for the crimes I have committed." To confess one's crimes before the Buddha.
SÆ (xaáu hoå) : (1) To be ashamed; to shame oneself. (2) Shame, embarrassment.
SINH (SANH) : (1) To produce, to bring forth, to beget. To be born. (2) Life, living. (jaati) 'Arising', 'production'. Coming into existence. In Consciousness-only and Abhidharmako`sa theory, the arising of conditioned elements (dharmas). Also birth, or the life of sentient beings. One of the four conditions of existence (arising, abiding, changing, and extinction). Also one of the twelve limbs of conditioned origination.
SINH- TRUÏ- DÒ- DIEÄT (sinh ra, toàn taïi moät thôøi gian, thay ñoåi vaø dieät vong) : The arising, abiding, changing and extinction of all existences. Also called the four aspects of arising, abiding...etc. Also called 'four characteristics', 'four conditioned aspects'. For the Sarvaastivaadins, these aspects of arising, abiding, changing and ceasing are said to be the nature of real existence. For the Sautraantikas and so forth, these are not considered to be real, but four provisionally established characteristics. Consciousness-only theory is also opposed to the Sarvaastivaadin idea.
SINH PHAÄT (chuùng sinh vaø Phaät) : Sentient being and Buddha.
SINH TÖÛ (soáng cheát) : (jaraa-marana, sa.msaara, janana-marana). Life and Death, sa.msaara. An expression of the vicissitudes of the transmigration in the world of delusion. Also, a synonym for Luaân Hoài ( lun-hui) 'transmigration.' An allusion to suffering and delusion.
SINH VOÂ TÍNH (ñôøi soáng khoâng coù töï tính) : One of the 'three non-natures' of the Fa-hsiang school. Life, and existence have no self-nature. Life appears dependent upon causes and conditions and its existence is provisional.
SINH XÖÙ (choã phaùt sinh, nôi sinh ra) : (upapatti-sthaana). The locus for the arising of something. The place where something was once (formerly) produced.
SINH QUÍ TRUÏ (Truï thöù 4 trong Thaäp Truï) : The fourth of the Ten Abidings - The "abiding of producing virtues." The stage of dwelling peaceably in the principle of "no-self' where the seed natures are purified.
SAÙCH (roi ñaùnh ngöïa, theû tre ñeå vieát hoài xöa, moät keá hoaïch) : (1) A whip, to whip (a horse). (2) A plan, a scheme. A bundle of bamboo slips for writing on. A question. (3) Divining straws. (4) A written document.
SAÉC : (1) Color. (2) Beauty, looks, appearance. (3) The face, the countenance. (4) Lust, lewdness. Sex, sexy. (Å) (1) (ruupa): 'form.' 1) That which changes and decays, has the quality of shape and mutual obstruction. The Sanskrit root of the word ruupa, rup, is a verb which means to have form, therefore the primary meaning of 'something which has form.' It is understood as something created by forming ( skt. ruupyata iti ruupam). It also has the meaning of the verbal root ru, meaning decay, or break down, and therefore, something which decays or breaks down, or changes. It is a word which refers to a material object which has shape, is formed or created, and changes. It is understood with the meaning of Chaát ngaïi - "materially obstructing," and Bieán hoaïi, "changing and decaying," both of which are the nature of all that possesses form. Other technical usages of the term include the meanings of (1) color, colorful (skt. varna, citra, ranga); (2) color and form; that is, as an object of the eye consciousness. That which can be seen by the eye. All material existence, possessing form. The objects of the faculties of perception, so not simply color, but color and form together. Objects of vision; one of the five object-fields. Also called Saéc traàn - The 'data-field of form,' which is one of the 'six data-fields' or six objects of consciousness. Also has the meaning of 'form realm' - Saéc giôùi. In the Abhidharmako`sa school, Saéc is also interpreted as Hieån saéc, that is, visible color as opposed to ???( hsing) which means visible shape. (3) In the doctrine of the Consciousness-only school, one of the five categories of elements within the group of form elements -Saéc phaùp. When considered as one of the five object realms - Nguõ caûnh, it is the object-realm of the faculty of sight.
SAÉC CAÛNH (ñoái töôïng cuûa caùi thaáy) : (ruupa-visaya). 'color.' One of the five classes of objects. The object of the vision faculty. In Consciousness-only theory, an aspect of the eye-consciousness.`
SAÉC TRAÀN (hình theå) : "Form objects." One of the six kinds of objects, those of vision. The ideograph o, while meaning 'object,' also implies defilement.`
SAÉC PHAÙP (thuoäc veà höõu hình, thaáy ñöôïc) : Material existence. In Consciousness-only theory, all existence is divided into form elements and mental elements. Those which have the nature of occupying space are called material elements. The five organs of sense and their objects are all considered as material elements.
SAÉC GIÔÙI (lónh vöïc höõu hình, coõi giôùi thaáy ñöôïc) : The "form realm." (1) Existence constituted of pure materiality, separated from the defilements of the desire realm Duïc Giôùi ( yu"-chieh). Although the desires have subsided, one still possesses a body. It is the locus of the four meditation heavens. (2) Objects of vision. One of the eighteen realms.
SAÉC TÖÏ TAÏI ÑÒA (ñòa thöù 8 trong Thaäp ñòa) : The stage of unimpeded form. The eighth of the ten bhuumis Thaäp Ñòa of the bodhisattva path.
SAÉC UAÅN (moät trong 5 uaån) : (ruupa-skandha). The 'aggregate of form.' The gathering of materiality. The cluster of material existence. One of the five skandhas. It refers to material existence as opposed to mental functions as the other four skandhas do. In Abhidharmako`sa theory this category consists of the eleven elements of the five sense organs, their five objects and unmanifest form. In Consciousness-only theory, there are also eleven elements in this category, including the five sense organs, the five faculties and subtle form.
SAÉC THAÂN (thaân theå) : (1) Material body; physical body (ruupa-kaaya). (2) The physical body of the Buddha manifest in the world.
SAO XÖÔÙNG (hoûi ñaùp trong Thieàn toâng ) : The ideograph means to knock, referring to eh student's questioning of the teacher, refers to the appropriate answer on the part of the teacher. Ch'an technical teaching terminology.
SOÁ (SOÅ) (ñeám, soá) : (1) To count, to calculate, estimate. (2) To call to account, to upbraid, reprimand, scold. (3) Several, a number of; an indefinite number; the total count of something. (4) Fate, destiny; one's "number." (5) Principle, reason. (6) Technique, art, method. (7) Often, always, frequently, whenever. (8) Close-meshed (net, etc.). I. (1) 'Habituation by repetition,' which contributes to the special conscious functions of the six faculties. (2) Often. II. (1) Number (sa.mkhyaa). (2) To count (ganana). (3) In Consciousness-only theory, one of the 24 elements not concomitant with mind. Calculating the various material and mental elements. (4) Countable (sa.mkhyeya). (5) A synonym for wisdom (q); especially analytical wisdom (pratisa.mkhyaa). (6) suu: (samudaacaritatta, punnappunam); 'number,' also 'often,' 'calculation.'
SOÅ TÖÙC QUAÙN (loái tu Thieàn baèng caùch ñeám hôi thôû ) : Breath counting meditation. Focusing the mind by counting exhalations. A method of stilling the mind.
SOÁ DUYEÂN DIEÄT (moät pheùp tu veà quaùn töôûng) : Extinguishing afflictions by analytical meditation.
SOÁ LUAÄN (moät phaùi ngoaïi ñaïo thôøi Ñöùc Phaät ) : (1) Saamkhya. An Indian brahmanistic philosophical sect founded by Kapila . Often mentioned in Buddhist treatises as one of the six heterodox schools. (2) Hiinayaana abhidharma; Sarvaastivaada.
SOÁ LUAÄN SÖ (ngöôøi saùng laäp Soá Luaän, teân Kapila) : (1) Kapila, the founder of the Saamkhya sect. (2) A Saamkhya philosopher.
SAÙT (gieát) : To kill, murder; to take a life (vadha).
SA- DI (ngöôøi xuaát gia môùi thoï 10 giôùi) : A transliteration of the Sanskrit `sraamanera. A novice monk or nun.
SA MOÂN QUAÛ (quaû vò cuûa ngöôøi tu) : (1) The effects of religious practice. The merit of leaving the secular world. (2) The final accomplishment of the practitioner--nirvaana. (3) The four fruits of Hiinayaana practice.
SÍ (löûa chaùy maïnh) (maïnh meõ) : (1) Burn, kindle, ignite. (2) The strength, or fury of a fire. (3) Prosperous, flourishing, numerous.
SÍ NHIEÂN (chaùy saùng) : A burning lamp; the condition of a burning lamp (diipa).
SAÛNG (saùng, khoaùng ñaït, roäng raõi) : (1) Refreshing, bracing, clear, resonant. (2) To ascertain, make sure. (3) Be disheartened, discouraged, dispirited, disappointed. (4) To differ; be mistaken. (5) Strong, fierce, bold.
SÔ (khoâng thaân, laøm cho thoâng suoát) . SÔÙ (chuù giaûi, moät baûn töôøng trình coå xöa) : (1) To penetrate, permeate, pass through [Ê]. (2) To let through, let pass, let in. (3) Be distant, estranged, alienated. (4) Neglect, shun, alienate, distance from. (5) Rough, coarse. (6) Divide, part from, be separated. (7) To cut. (8) To write a commentary. A commentary, usually on a suutra or `saastra, done in order to clarify the meaning. (9) A letter. (10) A memorandum to the emperor.
SÔ (thoâ sô, khoâng thaân) : (1) Penetrate, pierce, pass through. (2) Distant, estranged, alienated. To distance oneself from, neglect, shun. (3) Rough, wild, sparse, sporadic.
SÔ SÔÛ DUYEÂN (thuaät ngöõ cuûa Duy Thöùc) : A term used in Consciousness-only theory to describe the true nature of the object that gives rise to the objective aspect of consciousness. In contrast to ??? .
SAÂN (giaän) : (pratigha; krodha). 'anger','enmity.' The name of the mental action of hate and anger regarding situations or things that run counter to one's own disposition, preventing the body and mind from having stability. In the Abhidharmako`sa-bhaasya, one of the undetermined elements, in the doctrine of the Fa-hsiang school, it is counted as one of the six primary defilements. Also one of the three poisons .
SAÂN KHUEÅ (giaän döõ) : Anger, rage, scorn (kruddhi). To be angry at that which is disagreeable to oneself. To become angry. Malice, hatred. The term is often written simply with the first ideograph. (2) One of the 'three poisons' , along with desire and ignorance. To become wholly embroiled with malice and commit evil deeds (dvesa).
SAÂN HAÄN (oaùn giaän, giaän hôøn) : Grudge, hatred, malice, bitterness.
SAÂM LA (ñoâng ñaûo) : Many things arranged together, or connected together. To go on limitlessly. (naka p="788")
SAÂM LA VAÏN TÖÔÏNG (muoân vaät hieän höõu) : All of the numberless things in existence.
SI (u meâ) : (moha, muudha): 'delusion', 'ignorance'. Also written ???. The modern character is s. The defilement of confusion regarding all relative and absolute truths. In the Abhidharmako`sa-bhaasya it is listed as one of the evil producing elements; in the doctrine of the Fa-hsiang school, it is listed as one of the primary defilement elements. Also, one of the three "roots of non-virtue" and one of the "ten secondary dullnesses" . A synonym for ???. Often considered as the origin of all defilements.
SUÙC (chöùa) : To store up, to gather; storage, storehouse. To nurture, develop, cultivate.
SIEÅM (nònh hoùt) : To flatter, curry favor with. (`saathya). 'Flattery'. One of the lesser defilement elements as listed in the Abhidharmako`sa-bhaasya, one of the secondary defilement elements - Tuøy phieàn naõo : (ç¬"Ï») in the doctrine of the Fa-hsiang school. The mental action of meeting someone and hiding your inner heart and pretending on the exterior to have love and affection.
SIEÅM KHUÙC (nònh hoùt vaø quanh co) : In pleasing others, becoming twisted in one's own thought. "Flattery and perversion;" (vanka, kuhana). Perverse mind.
SIEÂU (vöôït qua) : Leap over, pass over, surpass, transcend.
SIEÂU VIEÄT TAM- MUOÄI (moät loái Thieàn ñi thaúng vaøo giai ñoaïn Dieät taän ñònh, khoâng qua caùc giai ñoaïn trung gian) : (samatikrama-utpatti). The 'transcending samaadhi'. A concentration in which, instead of progressing step by step through the four meditations, the four formless concentrations, and the concentration of extinction, the practitioner can directly enter the final concentration of extinction Dieät Taän Ñònh, or conversely, come directly out of the concentration of extinction.
SIEÂU QUAÙ (vöôït qua haún) : To exceed, go beyond, transcend.
SÔ ÑÒA (ñòa thöù nhaát trong Thaäp ñòa) : The first of the ten bhuumis.
SUY : Decline, wane, weaken, abate, decay, wither, waste away.
SIEÅN (XIEÅN)- ÑEÀ # NHAÁT- XIEÅN- ÑEÀ (khoâng tin Phaät phaùp) : (Skt. icchantika). Those whose predisposition disallows the attainment of buddhahood. Those who have severed the roots of goodness. The school of consciousness-only posited the existence of an extremely evil class of beings who were incapable of attainment of buddhahood. But the newly developed East Asian forms of Buddhism such as Hua-yen, Ch'an and T'ien-t'ai rejected this notion in favor of the stance that all sentient beings possess innate Buddha-nature.
SAO (cheùp laïi, luaän theâm cho lôøi chuù giaûi [Sôù]. Sôù: chuù giaûi kinh;- Sao: chuù giaûi sôù) ::: : (1) To copy; to transfer in writing. To extract, to excerpt. (2) To steal; to plagiarize. (3) To scoop up, to dip up. (4) A summary of the contents of a large book. Digest. Gist.
SONG LAÂM PHOÙ ÑAÏI SÓ (teân ngöôøi) # PHOÙ ÑAÏI SÓ : Shuang-lin Fu Ta-shih . See Phoù Ñaïi Só .
SÖÙC (laøm ñeïp) : To decorate. Decoration, ornamentation. Superficial additions.
T
THAÁT BAÛO (Baûy moùn baùu) : Kim ngaân, Löu ly, Pha leâ, Xa cöø , Maõ naõo , San hoâ, Hoå phaùch :pao [p] qi1 bao3 (sapta-ratna). 'Seven jewels.' Various Buddhist scriptures have differing lists of these seven jewels. A common list of seven is: gold , silver, lapis lazuli, crystal, agate, ruby, carnelian. Nakamura gives seven different lists on p. 587.
THAÁT TAÂM GIÔÙI (Baûy thöùc: Nhaõn, Nhó, Tyû, Thieät, Thaân, YÙ thöùc vaø Maït- na thöùc) : The visual, auditory, olfactory, taste, tactile and conceptual consciousnesses, plus the mental faculty (seventh consciousness). These are selected from the 'eighteen elements'.
THAÁT AÙC (Baûy ñieàu aùc: 3cuûa thaân, 4cuûa khaåu [mieäng]) : The seven evil karmas: three of the body and four of the mouth.
THAÁT ÑIEÀU ( AÙo cuûa ngöôøi xuaát gia goàm baûy mieáng chaép laïi) : One of the three types of garments Tam y [ba caùi aùo] that monks and nuns are permitted to own. A jacket that is made out of a patchwork of seven pieces of cloth.(naka p="585b")
THAÁT KHIEÁU (Baûy khieáu) : The seven openings to the outside world (according to Chuang-tzu). Two ears, two eyes, two nostrils and the mouth.
THAÁT CHUÙNG (Baûy chuùng: Tyø kheo, Tyø kheo ni, Öu baø- taéc, Öu- baø- di, Sa-di, Sa-di- ni, Caän söï nöõ) : "The seven groups (of Buddhist disciples)." (1) bhik.su (monks). (2) bhik.sunii (nuns). (3) upaasaka (male lay practitioners). (4) upaasikaa (female lay practitioners). The first two groups keep the full gamut of the Buddhist precepts, while the latter two are only required to keep the five precepts Nguõ giôùi (Üú). In addition to these four groups there are also (5) monks who are not of age (`sraamanera); (6) nuns not yet of age (`sraamaneri); in the case of women, there is a special category of nuns who are in between the older and the younger group, who are called (7) samaanaa.
THAÁT GIAÙC CHI : Thaát giaùc phaàn : 'The Seven Factors of Enlightenment.' Also written as Thaát Giaùc Phaàn. They are: (1) Traïch Phaùp - correctly evaluating the teaching; (2) Tinh Tieán - making effort at practice; (3) Hyû - rejoicing in the truth; (4) Khinh an - attainment of pliancy; (5) Nieäm - keeping proper awareness in meditation; (6) Ñònh - concentration; (7) Haønh xaû - detachment of all thoughts from external things. This is a representative list of these seven factors: different reference works will list other versions of these.
THAÁT THÖÙC : (1) The seven consciousnesses besides the aalaya consciousness. (2) Ñeä thaát thöùc - The seventh consciousness, the locus of egoistic tendencies.
THÖÔÏNG THUÛ : (1) Most excellent; most important (2) The position of highest seat, or the person of that position. Chief, leader, guide.
THÖÔÏNG GIÔÙI (Coõi trôøi) : (1) The form realm and the formless realm. (2) An abbreviation of Thieân thöôïng giôùi, the heavenly realms above. (3) The realms of the Heavenly gods, such as Indra or `Sakra.
HAÏ NGÖÕ ::: To give instruction; to state a case.
TAM THAÁT NHAÄT (21 ngaøy) : A period of twenty-one days. (2) The twenty-first day.
TAM TAM VÒ (Ba loaïi Chaùnh Ñònh) : "Three samaadhis": (1) The samaadhi of emptiness; (2) The samaadhi of no-marks; (3) the samaadhi of non-contrivance. [From Kim Cöông Tam Muoäi kinh , T. vol. 9, 372a] .
TAM SÖÏ: "Three affairs." (1) Morality (Giôùi) , concentration (Ñònh) , wisdom (Hueä) . (2) Greed (Tham) , anger (Saân) , ignorance (Si) . (3) Life energy (Tinh) , body heat (Khí) , consciousness (Thaàn) .
TAM THAÄP LUÏC VAÄT: Thirty-six parts of the human body, all being unclean. Twelve external aspects, twelve bodily aspects and twelve internal parts.
TAM THAÄP THAÁT ÑAÏO PHAÅM: [ 37: 4 (Töù Nieäm Xöù) + 4 (Töù Chaùnh Caàn) + 4 (Töù Thaàn Tuùc) + 5 (Nguõ Caên) + 5 (Nguõ Löïc) + 7 (Thaát Giaùc Chi) + 8 (Baùt Chaùnh Ñaïo)] : The Thirty-seven Aids to Enlightenment. These are thirty seven kinds of practices for the attainment of enlightenment. They are: The Four Bases of Mindfulness , The Four Right Efforts, the Four Occult Powers, The Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Holy Path.
TAM THIEÂN ÑAÏI THIEÂN THEÁ GIÔÙI : . One billion worlds, constituting the domain of the Buddha. A world consists of the world of desire and the first heaven of the world of form. One thousand times one thousand times one thousand makes one billion. Commonly abbreviated as Tam Thieân Theá Giôùi. It is a way of describing the vastness and interwovenness of the universe in ancient Indian cosmology.
TAM THU Ï: "Three Feelings." Pleasure (Laïc ) , pain ( Khoå) and neither-pleasure-nor-pain (Voâ kyù) .
TAM THIEÄN CAÊN : (1) The three good roots of 'not coveting' (Voâ tham), no anger (Voâ saân) and no delusion (Voâ si) . So called because they are considered to be the basic mental functions of goodness. According to the Fa-hsiang school, all good elements are produced from these three. (2) 'giving' - Thí (Boá thí), 'compassion' - Töø (Töø bi) and 'wisdom' - Hueä (Trí hueä). As opposed to the 'three poisons' Tam Ñoäc
TAM QUOÁC DI SÖ (Teân saùch) : The Samguk Yusa written during the Goryeo monk Iryeon (Nhaát Nhieân) (1206-1289). A collection of stories related to the transmission and development of Buddhism in Korea, especially focusing on the Three Kingdoms and Silla periods. This text is a fundamental work for the study of the history of Korean Buddhism. Translated into English by Ha Tae-Hung and Grafton K. Mintz.
TAM HOÏC : The three practices of Buddhism: `siila (morality [ Giôùi] ), dhyaana (meditation [Ñònh]), and praj~naa (wisdom [Hueä]).
TAM BAÛO : The 'Three Treasures' in Buddhism. (1) the Buddha - Phaät ; (2) the Dharma Phaùp and (3) the Sangha - Taêng (Taêng- giaø) , or Buddhist priesthood.
TAM ÑÖÙC : Three aspects of the Buddha's virtue: (1) The merit of his compassion (Töø) ; (2) the merit of severing affliction (Bi) ; (3) the merit of his wisdom (Trí) .
TAM TAÂM (Ba ñöùc) : Nguõ Gia Giaûi Thuyeát Nghi , the "three minds" are the sixth, seventh and eight consciousnesses (Thöùc thöù 6, 7 vaø8) . HPC 7.14c1-2.
TAM TÍNH : The three natures. I. The division of all dharmas into three natures: (1) That which produces good karma. (2) That which produces bad karma and (3) That which is neutral, producing neither good nor bad karma. II. The three natures of the school of Consciousness-only are: (1) The nature of existence produced from attachment to illusory discrimination. The mind of mistakenly assigning a real essence to those things that are produced from causes and conditions and have no true essence, and the appearance of that mistaken world - Bieán Keá Sôû Chaáp Tính . (2) The nature of existence arising from causes and conditions. All existence is produced according to cause -Y Tha Khôûi Tính . (3) The nature of existence being perfectly accomplished; the highest state of existence conforming to ultimate reality -Vieân Thaønh Thaät Tính
TAM TÍNH ÑOÁI VOÏNG : In the Fa-hsiang sect, the use of the three natures - Tam Tính to explain the middle path. According to Consciousness-only theory, all dharmas (all existences) are included in these three natures. The nature based on all-pervading discrimination is the dharma expressing the average man's deluded attachments. The existence that is based on accepting the fact that there are regular people is the nature of all-pervading discrimination, though it is not something that is real. This point is called "non being" or "emptiness." In Consciousness-only doctrine, emptiness means non-being, which is quite different from emptiness as understood in the Praj~naapaaramitaa suutras, which understand emptiness to mean "that which is ungraspable and unattached." The next, in the nature of existence established according to causal arising, those things which are established according to causal arising are called "dharmas." This is "provisional existence" or "phenomena" Giaû Höõu . It is also called "non-empty." The nature of complete becoming is absolute reality. That is, the essence of existence. This is true existence, and therefore the three time divisions of the teaching Tam thôøi giaùo of existence, emptiness and the middle path, are understood as the middle path of going by the three natures, as distinct from a one-sided clinging to existence and a one-sided clinging to emptiness.
TAM HOAËC : 'Three delusions,' three afflictions.' (1) Three kinds of basic defilement: craving - Tham duïc , anger - Saân khueå, and ignorance - Ngu si . These are equivalent to the 'three poisons' - Tam Ñoäc . (2) In T'ien-t'ai teaching, the three delusions are: delusions arising from incorrect views and thoughts - Kieán tö hoaëc; delusions which hinder knowledge and are as numerous as the number of grains of sand in the Ganges river -Traàn sa hoaëc ; and delusions which hinder knowledge of reality - Voâ minh hoaëc . The first type of delusion is dealt with by followers of Hiinayaana as well as Mahaayaana. The latter two types are destroyed only by bodhisattvas.
TAM GIÔÙI (Ba loaïi giôùi luaät) : Three categories of self-restraint. The precepts for householders, precepts for clergy, and the precepts that the two groups have in common.
TAM- MA- ÑEÀ : A transliteration of the Sanskrit and Pali samaadhi. Also written Tam Muoäi and Tam ma ñòa. Perfect concentration.
TAM- MA- BAÙT- ÑEÅ : A transliteration of the Sanskrit samaapatti. A term for meditation. A condition of calm abiding. Equanimity attained due to a unification of mental energies.
TAM- MA-BAÙT-ÑEÀ : A transliteration of the Sanskrit samaapatti. Same as prior.
TAM CHI TAÙC PHAÙP : The three part a syllogism in the New School of Buddhist logic. These are: pratij~naa - Toâng, the proposition; hetu - Nhaân, the reason; and udaaharana - Giôùi the example. The older school had used a five-part syllogism - Nguõ Chi Taùc Phaùp, but from the time of Dignaaga, the five part syllogism was considered unnecessary and the three part syllogism was used.
TAM GIAÙO : "Three Teachings." (1) The three major East Asian traditions of Buddhism, Confucianism and Taoism. (2) According to Toâng Maät Tsung-mi in his commentary to Kinh Vieân Giaùc the Suutra of Perfect Enlightenment, the sudden teaching - Ñoán Giaùo, represented by the Hua-yen ching; the Tieäm Giaùo represented by the period from the Deer Park to `Saala Forest, and the Baát Ñònh Giaùo, which teaches the eternal perfection of the Buddha-nature (Z 243.9.323b-c).
TAM MINH : "Three awarenesses" : Tuùc Meänh Thoâng - The awareness of the causes and conditions remaining from prior lifetimes (which corrects the view of eternalism); Thieân Nhaõn Thoâng - the awareness of future affairs (which corrects the view of nihilism); Laäu Taän Thoâng - no-outflow awareness (which ends the creation of defiled views).
TAM MUOÄI : The term in Sanskrit means "putting together", "composing the mind", "intent contemplation", "perfect absorption." A high level of meditative concentration.
TAM MUOÄI CHAÙNH THU:Û (1) Believing without a doubt the teachings of a sage who has gained great concentration. (2) samaadhi, great concentration.
TAM THÔØI PHAÙN GIAÙO: (Phaân ñònh ba giai ñoaïn giaùo hoùa cuûa Phaät) : "Three period teaching classification." The doctrinal division of the teachings of `Sakyamuni's lifetime into three periods. The Fa-hsiang sect's explanation establishes the three times of the teachings of existence, the teaching of emptiness, and the teaching of the middle way. (1) The teaching of the first period (the period of the teaching of existence), says that all existence is established due to causes, but the elements of this composition are truly existent. This is established in the Kinh A Haøm Aagama suutras and other Kinh Tieåu Thöøa Hiinayaana suutras. (2) The teaching of the second period, which says that the original nature of all things is empty. This is also called the "negative" period. This is the beginning of "great vehicle" teaching, as it is changing from "small vehicle" teaching. The Kinh Baùt Nhaõ - praj~naapaaramitaa suutras are examples of this teaching. (3) The teaching of the third period is that of true emptiness: the middle way is explained affirmatively through such suutras as the Kinh Hoa Nghieâm -Avatamsaka and the Kinh Nieát Baøn - Sa.mdhinirmocana. This is also called the period of the "true great vehicle."
TAM HÖÕU (Ba coõi) : (1) Three kinds of existence: those things which exist in the realm of desire, the realm of form, and the formless realm. (2) The three realms Tam giôùi .
TAM CAÊN (Ba caên) : (1) The three capacities of people: superior (thöôïng), middling (trung) and inferior (haï) . (2) The three roots of evil: desire(tham) , hatred (saân) and ignorance(si) .
TAM ÑOÄC (Ba ñoäc) : The 'three poisons.' The three basic evil afflictions: (1) Desire (tan-yu: Tham duïc); (2) anger (chen-hui: Saân khueå); and ignorance (yu-chi: Ngu si).
TAM VOÂ TÍNH : The 'three non-natures.' In contrast to the 'three natures' of 'attachment to pervasive imagination', 'dependent arising', and 'perfectly accomplished reality', these three non-natures are established from the point of view of the lack of self nature of elements. Thus, this is an explanation from the standpoint of emptiness. (1) Töôùng Voâ Tính. Form, appearance, or seeing is unreal, e.g., a rope appearing like a snake. (2) Sinh Voâ Tính . Arising, existence, has no self nature. Arising appears dependent upon causes and conditions, and its existence is provisional. (3) Thaéng Nghóa Voâ Tính . The non-nature of ultimate reality.
TAM VOÂ-LAÄU CAÊN (Ba caên baûn voâ laäu) : The 'three undefiled faculties': (1) to realize the principle of the Four Noble Truths which one did not know before; (2) to study further the Four Noble Truths in order to destroy defilements; (3) to know that one has comprehended the principle of the Four Noble Truths.
TAM GIÔÙI (Ba coõi) : The three realms of samsaara: (1) The Desire Realm - Duïc Giôùi, where one is preoccupied by desires for physical gratification. (2) The Form Realm - Saéc Giôùi, where one is free from the desires for physical gratification and experiences subtle form. The is the locus of the Töù Thieàn Thieàn Thieân - four meditation heavens. (3) The Formless Realm - Voâ Saéc Giôùi, the highest realm of samsaara, where one is free from material existence. This is the locus of the practice of the Töù Khoâng Ñònh - Four Formless Concentrations.
TAM NGHI (Ba nghi ngôø) : Three doubts which inhibit steadfast practice: doubting oneself, doubting the teacher, doubting the dharma.
TAM KHOA : 'Three categories.' (1) A classification of all dharmas into the three categories of the five skandhas - Nguõ Uaån , the twelve loci - Thaäp Nhò Xöù and eighteen realms - Thaäp Baùt Giôùi . (2) The six organs, the six objects and the six consciousnesses.
TAM KHOÂNG : (1) Three emptinesses described in the {text missing}: emptiness of marks, emptiness of emptiness, emptiness of that which is empty. (T. vol. 9, 367B) (2) According to Gihwa in his Nguõ Gia Giaûi Thuyeát Nghò, the emptiness of self, emptiness of dharmas and emptiness of emptiness (HPC 7.12a)
TAM TEÁ : 'Three subtleties.' The division, in the Awakening of Faith, of original ignorance into three aspects: (1) the aspect of ignorant action; (2) the aspect of subjective view and (3) the aspect of objective world. This function of these aspects is extremely subtle, thus their name.
TAM TEÁ LUÏC THOÂ: 'Three subtle and six coarse aspects.' The three aspects of original ignorance and the six aspects of manifest ignorance as explained in the Ñaïi Thöøa Khôûi Tín Luaän - Awakening of Faith
TAM KHOÅ (Ba khoå) : Three kinds of suffering: (1) Khoå Khoå - the suffering one experiences from contact with unpleasant objects; (2) Haønh Khoå - the suffering caused by change; (3) Hoaïi Khoå - the suffering experienced due to the destruction of conditions pleasing to the subject.
TAM HAØNH (TAM HAÏNH) : (1) The three karmic activities of deed, word and thought. (2) Good action, evil action and non-action. (3) Three Practices. In the Diamond Sutra - Kim Cöông Tam Muoäi Kinh these are: acting according to situations; acting according to consciousness; acting according to Suchness (T. vol. 9, 372a).
TAM GIAÛI THOAÙT MOÂN (Ba cöûa giaûi thoaùt) : ::;::;:(1) The three gates of liberation. 'Emptiness liberation,' 'no-aspects liberation,' and 'desireless liberation.' These are three kinds of meditative practices. (2) In the Diamond Sutra these are Emptiness Liberation, Adamantine Liberation and Praj~naa Liberation (T. vol. 9, 370a).
TAM THÆNH (Ba laàn thöa hoûi) : 'Three requests.' To ask (request) three times. In the suutras, the Buddha is often implored to teach three times before he speaks.
TAM LUAÄN HUYEÀN NGHÓA (Teân saùch ) : The Profound Meaning of the Three Treatises, T 1852.45.1a-15a. by Chi-tsang Caùt- Taïng
TAM ÑE Á: 'The triple truth,' or 'threefold truth' The T'ien-t'ai term used to explain reality in three aspects. (1) Khoâng Ñeá, the 'truth of emptiness', i.e., all existences are empty and non-substantial in essence. (2) Giaû Ñeá, truth of temporariness, i.e., all existences are temporary manifestations produced by causes and conditions. (3) Trung Ñeá ,' truth of the mean', i.e., the absolute reality of all existences cannot be explained in either negative or affirmative terms.
TAM ÑEÁ VIEÂN DUNG QUAÙN : The observation of the real principle that allows one to be aware of the perfect interfusion of the three truths of voidness, temporariness and the mean simultaneously.
TAM HIEÀN : 'Three degrees of worthies' or 'Three Worthies.' (1) In Hiinayaana Abhidharma, these are the three stages of Nguõ Ñình Taâm Quaùn, Bieät Töôùng Nieäm Truï and Toång Töôùng Nieäm Truï. (2) In the Fa-hsiang school, the thirty stages of 'ten abidings', 'ten practices', and 'ten dedications of merit.'
TAM THAÂN : The 'three bodies' of the Buddha. (1) The dharmakaaya - Phaùp Thaân is a reference to the transcendence of form and realization of true thusness; (2) the sambhogakaaya - Baùo Thaân is the buddha-body that is called 'reward body' or 'body of enjoyment of the merits attained as a bodhisattva'; (3) the nirmaanakaaya - Hoùa Thaân, ÖÙng Thaân is the body manifested in response to the need to teach sentient beings. (II) In the Fa-hsiang school the three bodies are explained in this way: (1) the Buddha body in its self-nature, which is the same as the dharma body; (2) the body which he receives for enjoyment - Thuï Duïng Thaân . Within this is the body received for one's own enjoyment in the transformation into Great Reflecting Wisdom, and the body received for the enjoyment of others in the transformation into the Wisdom of Awareness of Equality. The first one is experienced only in the Buddha realm, while the second is experienced from the first stage of bodhisattva practice and above. (3) The transformation body, by which he can appear in any form. This body is manifested according to the arousal of the wisdom which brings the salvation of sentient beings to fulfillment.
TAM XA (Ba xe) : "Three carts." A metaphor of the Lotus Suutra, from the story of the 'burning house,' which is as follows: Some children are playing in a house, unaware that it is on fire. Their father induces them to come out by telling them that there are three carts outside, Döông Xa (xe deâ) a goat-drawn cart , Loäc Xa (xe nai) a deer-drawn cart and Ngöu Xa(xe traâu) an oxcart. When they come out, all there really is, is a great white oxcart. These three carts are metaphors for the `sraavaka vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle. This story is told in order to explain that although there are "lesser vehicle" and "greater vehicle" in Buddhist teachings, in the final analysis, they are all methods aimed at the same enlightenment. The 'burning house' represents the deluded world of human beings. The children are the practitioners of the three vehicles. The goat cart represents the `sraavaka vehicle, the deer cart represents the pratyekabuddha vehicle, and the ox cart represents the bodhisattva vehicle. When the children have been induced to come out of the house, the large identical white ox carts are prepared outside the gate to give to each child. These are metaphors for the great compassion of the Buddha as he discards his expedient means and returns the practitioners to the true single Buddha vehicle. Students of the Lotus Suutra in China were divided into two main groups: one that considered the expedient ox cart and the (fourth) great white ox cart to be the same (therefore positing three vehicles). These were mainly the Fa-hsiang and San-lun schools. The other group, the "four vehicle thinkers" (Hua-yen, T'ien-t'ai) maintained that the expedient ox cart and the great white ox cart are different. That is, the three vehicle thinkers consider the bodhisattva vehicle and the Buddha vehicle to be the same, while the four vehicle thinkers considered them to be different.
TAM CA- DIEÁP (Ba anh em oâng Ca- Dieáp) : The three Kaa`syapa brothers: Uruvilvaa-Kaa`syapa, Nadii-Kaa`syapa and Gayaa-Kaa`syapa. Originally they had been priests of the fire-sacrifice, with over a thousand disciples. When they were converted by `Saakyamuni, they brought their followers with them. They were later instrumental in the organization of the Buddhist sangha
TAM A TAÊNG KYØ KIEÁP: 'Three incalculable eons.' See also asougi - A taêng kyø . The fifty-two stage practice of the bodhisattva is divided up into three great eons. The 'ten faiths', 'ten abidings', 'ten practices' and 'ten dedications of merit' are in the first eon. From the first bhuumi to the seventh is during the second eon, and from the eighth to the tenth bhuumi is during the third eon.
TAM LOAÏI CAÛNH : 'Three kinds of Objects.' (1) In Consciousness-only theory, objects of consciousness are divided into three categories according to their properties. These are a) Tính caûnh - things which are truly manifested from (aalaya) seeds; b) Ñoäc aûnh caûnh - things provisionally manifested from a subjective view; and c) Ñôùi chaát caûnh - things that exist in relation to the above two.
TRÖÔÏNG LUÏC : An abbreviation of ; '16 feet.' The standard height of the transformation-body Buddha Hoùa thaân , which is twice the height of an ordinary man.
THE:Á (1) A world; the world. (2) A generation, an age, an epoch. (3) Hereditary. (4) Be in the world; mundane, secular. (5) In Buddhism, the three worlds of past, present and future.
THEÁ PHAÙP: 'Worldly dharmas,' 'affairs of the world.' Arising and ceasing according to causes and conditions.
THEÁ THAÂN (Teân ngöôøi): Vasubandhu; also translated as Thieân Thaân . Transliterated as Baø- Ban- Ñaàu ÏBorn in Gandhaara in the fourth century, he was at first a Hiinayaanist and wrote the Abhidharmako`sa-bhaasya, but was later converted to Mahaayaana and composed many other treatises, including Thirty Verses on Consciousness-only -Duy Thöùc Tam Thaäp Tuïng and the Discourse on the Pure Land -Tònh Ñoä Luaän .
THEÁ ÑE:Á The worldly truth or relative truth. Reality from the standpoint of the discriminating mind.
THEÁ GIAN: 'Secular world.' The ideograph Theá means 'transient,' while the ideograph Gian means 'within.' The transient world of phenomenal appearances (loka-dhaatu, sarva-loka, sarga). (2) The 'container world' Khí Theá Gian ; the unconditioned realm (bhaajana-loka). (3) In the world. (4) The people of the world; this world; sentient beings. (5) The customs of the secular world.
TRUNG: (1) Center, middle(chính giöõa) . (2) In, inside, within, internal (beân trong) . (3) Among (trong soá) . (4) In East Asian philosophy, the "middle way" Trung Ñaïo ," referring to the avoidance of extremes in thought or emotion. Thus, the correct way. (5) To be, or to become "centered," physically, mentally and/or emotionally (taäp trung) .
TRUNG QUAÙN LUAÄN ( teân saùch) : See ( Trung Luaän)
TRUNG LUAÄN( teân saùch) : The Madhyamaka-`saastra; 4 fasc., attributed to (Long Thoï)Naagaarjuna; T. vol 30. Naagaarjuna's Trung Quaùn Luaän -Madhyamaka-kaarikaas is appended with notes by Thanh Muïc -Pingala . Kumaarajiiva translated it in 409, adding his own comments. This is the basic text for the study of Maadhyamika thought. The text opposed rigid categories of existence -Giaû and non-existence -Khoâng, and denied the two extremes of arising and non-arising.
TRUNG ÑAÏO : - The 'middle way,' a common term for the Buddhist path. In the earlier Pali literature it refers to a path that avoids the extremes of asceticism and self-satisfaction. Later, during the development of Mahaayaana Buddhism, especially as taught by Naagaarjuna and others, it refers to the cultivation of the enlightened mindfulness which is not trapped in the extremes of nihilism or eternalism, or being and non-being.
TRUNG ÑAÏO GIAÙO ( Giai ñoaïn giaùo hoùa veà Trung Ñaïo) : During the "third period" of the Buddha's teaching (according to the Fa-hsiang sect), the teaching of emptiness of the second period, and the teaching of the first period on existence are stopped in favor of the explanation of "neither emptiness nor existence" (Sandhinirmocana-suutra).
TRUNG BIEÂN PHAÂN BIEÄT LUAÄN ( teân saùch) : Also known as Trung Bieân Luaän and Bieän Trung Bieân Luaän - the Madhyaanta-vibhaaga. A seminal Consciousness-only text that is the joint effort of Voâ Tröôùc - Asanga and Theá Thaân - Vasubandhu . (1) Three fascicle translation by Huyeàn Trang - Hsu"an-tsang (T 1600.31.464-477). (2) Two fascicle translation by Paramaartha (T 1599.31.451-463)
TRUNG BIEÂN LUAÄN : See prior Trung Bieân Phaân Bieät Luaän .
THÖØA : (1) Côõi, laùi, ñi: To avail oneself of; to ascend; to ride. (2) Nhaân leân: to multiply. (3) Coã xe töù maõ: A team of four horses. (4) Xe: A counter for vehicles. (5) Cart, vehicle . (6) Moät loaïi giaùo lyù cuûa Phaät giaùo: A Buddhist teaching.
THÖØA GIÔÙI : refers to the teaching which awakens one to reality and ú refers to the discipline (`siila) which wards off evil. These two are described as being utilized together in four general ways, called the "four phrases of teachings and discipline Giôùi thöøa töù cuù" (naka p="751")
THA ( Kia, khaùc, chæ ngöôøi thöù ba ) : (1) Other; the other (thing); (para). (2) (An) other person (para-puru a). (3) In Ch'an language, the person besides the one is talking to--the third person: he, she. (4) Used for transliterating the Sanskrit tha sound. (naka p="895")
THA SÖÏ ( Chuyeän khaùc, chuyeän ngöôøi khaùc ) : (1) Other matters; other people's affairs. (2) The activities of other things.
THA HOÙA TÖÏ TAÏI THIEÂN ( Coõi Trôøi Tha Hoùa Töï Taïi ) : The sixth of the six heavens of the desire realm. The subject is able to freely experience and enjoy the pleasurable objects of all the other desire heavens.
THA TAÙC ( Do caùi khaùc maø coù ) : Created based upon other things (para-krtaa). (naka p="895")
THA THUÏ DUÏNG THAÂN ( Thaân hieän ra cho ngöôøi khaùc nhìn thaáu, caûm nhaän ) : (1) The actual manifest body of the Buddha, for the enjoyment of the beings in the world. One of the four bodies of the Buddha. The complement of Töï Thuï Duïng Thaân.(2) The reward body of the Buddha that causes other beings to receive and enjoy the dharma. (3) The buddha-body that appears and expounds the dharma for bodhisattvas of the first level (bhuumi) and above. Also called the 'response body' - ÖÙng Thaân
THA NGOÄ ( Ngoä do ngöôøi khaùc ) : To be awakened by someone else.
TIEÂN : (1) A mountain man; hermit, recluse. (2) A Taoist sage, living in the lofty mountains, away from the secular world.
TIEÂN GIAÙ ( Xe tieân ñi ) : The carriage of a recluse sage.
TRUÏ ( ôû, döøng ) : 'Abiding'. (1) Stay, stop (viharati); abide (upasthita, tisthati); settle. (2) Live, reside, inhabit. (3) Exist (pravrtti). (4) Live peaceably. (5) To dwell on some object; to attach to. (6) Attachment, delusion. (7) Continuation. (8) To stay in a womb (sthiti). (9) Continued existence (of the universe). (10) One of the three (or four) marks of conditioned existence. The principle of continuance. (11) One of the conditioned elements not concomitant with mind in the theory of Consciousness-only. (12) Eternal abiding. (13) In Ch'an language, it is often combined with a verb to strengthen the verb's meaning.
TRUÏ TRÌ ( troâng coi, ôû) : (1) To maintain, hold firmly to. Especially "preserve the teachings". (2) Dwelling, abode. Position, standpoint, viewpoint, basis. Buddhahood (adhisthaana). (3) Same as Gia trì. (4) To maintain equanimity unfailingly. (5) One who dwells in a monastery and cleaves to the Buddha-dharma. A superintendent monk. To act as supervisor and teacher of a monastery. (6) In the phrase Nhö- haø truï- trì it means "What is the conditions (method)... (7) To depend on; a base, a rule. It is defined as dependence on the Buddha, who confers his strength on all and upholds them.
TRUÏ PHIEÀN NAÕO: The (four) abiding defilements taught in the `Sriimaalaa-suutra: (1) the abiding defilement of arbitrariness - Kieán- nhaát- xöù truï- trì; (2) the abiding defilement of attachment to desire - Duïc- aùi truï- trì ;(3) the abiding defilement of attachment to form Saéc- aùi truï trì; (4) the abiding defilement of attachment to existence-Höõu aùi truï trì . These defilements are the basis for the countless "arisen defilements" - Khôûi phieàn naõo . See T. vol. 12, p. 220a.
TYÙ ( TÖÙ ) (doø xeùt ) : To seek, inquire, ask about, question. (2) (vicaara): 'analysis'. Also written as Quaùn . One of the four undetermined (nature) elements in the doctrine of the Fa-hsiang school. One of the eight undetermined elements listed in the Abhidharmako`sa-.sbhaasya. The mental function of examining in detail the principle of a thing. The complement of Taàm. See also Töù taàm .
TÖÙ SAÙT ( soi xeùt, quan saùt ): Deep, subtle analysis that penetrates to the core of things. In most vipa`syanaa -Quaùn meditational systems this is the most subtle form of analytical meditation.
TAÙC ( laøm): (1) To make, to create, to do, to establish. To write literature, compose music, create works of art, etc. To establish, to put forth, to finish. In Sanskrit, iihate, karoti. (2) Function, activity (karman, kriyaa). (3) That which has been made, formed or created, especially form conditions (krtaa-katva, krtaa). (4) Act, deed, conduct (karman). (5) Occupation, vocation. (6) The person who makes (something). (7) Outwardly expressed activity.
TAÙC TÖÙ ÑEÁ : The Four Created Noble Truths as opposed to the four uncreated noble truths. See `Sriimaalaa-suutra, T. vol. 12, p. 221b.
TAÙC TRÌ ( laøm laønh ) : To do good actions; positive religious practice, as contrasted to the practice of "stopping evil Chæ trì ( döùt aùc ) "
TAÙC PHAÏM ( laøm xaáu , phaïm giôùi ) : To "create evil." To carry out evil actions, breaking the precepts.
TAÙC DUÏNG : (1) Function, activity (vyaapaara, kaaritra, pravartate). (2) The essential cause of something. Inducement, incentive, motive, cause. (3) The arising and cessation of existence. (4) Actual religious practice.
TAÙC BEÄNH ( beänh laøm ) : The sickness of the belief that one can contrive to gain enlightenment. One of the four mistaken views described in the Sutra of Perfect Enlightenment -Vieân Giaùc Kinh.
THA ( kia, khaùc ) : That, another, the other.
TÍN ( tin ) : To believe in, to trust. Faith, confidence, sincerity. (`sraddhaa) : 'faith', 'conviction'. (1) A name for the mind. (2) One of the 'ten good mental condition' elements listed in the Abhidharmako`sa-bhaasya; one of the 'eleven good elements' in the doctrine of the Fa-hsiang school. Facing the environment with clarity and calmness, thereby calming and quieting the other mental functions. Accepting the world as it is. According to the Fa-hsiang school, it is a 'real element' which functions throughout the three realms.
TÍN PHUÏNG ( tin theo ) : Belief, faith, conviction.
TÍN THUÏ ( tin nhaän ) : To receive (the teachings) with confidence. To gain faith and keep it.
TÍN THUÏ PHUÏNG HAØNH ( tin nhaän vaâng laøm) : To receive the Buddha's teaching with conviction and understanding, and then truly practice these teachings. This phrase frequently appears at the end of a suutra or a `saastra.
TÍN TUÙC : To stay over for two nights.
TÍN TÖÔNG ÖNG ÑÒA : A term in the Khôûi Tín Luaän Awakening of Faith for the ten abidings , wherein one achieves a condition of Baát thoái chuyeån - non-retrogression.
TÍN GIAÛI ( tin hieåu ) : (1) Believing and understanding the teachings. Having both faith and understanding in the Buddhist teaching. Correct faith, complete understanding (adhimukti). (2) Belief in oneself and others. (3) Joy, the arousal of the mind determined for enlightenment.
TUÏC ( thuoäc veà ñôøi, theá gian ) : (1) Habit, custom, practice, usage, convention. (2) Worldly, secular, profane, colloquial. (3) A secular person, as opposed to someone belonging to a religious order. (4) Mean, base, mundane.
TUÏC VOÏNG CHAÂN THÖÏC TOÂNG : ( toâng phaùi Theá gian laø giaû doái, Ñaïo phaùp laø chaân thöïc ) : The teaching that says all secular things are illusory, only Buddhist teachings are true.
TUÏC ÑEÁ ( chaân lyù veà phía theá gian, chaân lyù töông ñoái ) : The secular truth; the worldly truth. Reality as it is perceived by unenlightened people. The Buddhas need to utilize this truth as an expedient method in order to lead sentient beings to the absolute truth, or enlightenment. (samvrti-satya, vyavahaara).
TIEÄN ( beøn, thuaän tieän, roài, maø) : (1) Tidings of the perfect Buddha-realm. (2) Very suitable, ideal, will do, advantageous. (3) A teaching of expedient means. (4) Rely on, have recourse to. (5) Immediately, readily, promptly, easily, comfortably.
TU : (1) To cultivate, to nurture, to develop, to adjust, to correct, to repair, to regulate, to reform. To prune. (2) More specifically, to cultivate morality, virtue or enlightenment. (3) Long. Phaät (1) (Religious) practice. To practice. Refers generally to cultivation of goodness, and specifically to meditation practice (bhaavanaa). Contemplation. In relation to the original nature, Tu refers to the bringing of that nature to its completion. To practice repeatedly at mental contemplation, bringing virtue to fruition. Also written Tu haønh . The Sarvaastivaadin sect recognized four kinds of practice Töù tu . (2) To carry out individual religious practice (pratinisevana). (3) To endeavor, to make effort. (4) An abbreviation for Tu ñaïo . (5) The goodness that is coincident with meditation practice (bhaavanaa). Synonymous with Thieàn ñònh . (6) To study, complete, cultivate, master; to put into order, repair.
TU THA LA ( kinh ñieån ) : A transliteration of the Sanskrit suutra. The transmission of the Buddha's teachings in written works. One of the twelve classifications of Buddhist literature. Translated into Chinese with the ideograph ching - Kinh.
TU HOÏC : The study and cultivation of enlightenment.
TU TAÄP : (1) Practice, cultivation; religious practice (panicarya, bhaavanaa, abhyaasa, asevana). (2) Yoga practice. The practice of stabilizing and analytical meditation.
TU TAÄP VÒ ( ñòa vò tu taäp ) : The 'stage of practice'. The fourth among the five stages of Consciousness-only practice as explained by Theá Thaân - Vasubandhu in his Duy Thöùc Tam Thaäp Tuïng Luaän - Thirty Verses on Consciousness-only. This is explained as practice by repeatedly returning to the principle of Consciousness-only that has been realized through the 'path of seeing', deepening the experience of non-discriminating knowledge and cutting off delusion. This stage is correlated to the ranks of bodhisattva practice from the first 'ground' to the tenth 'ground.
TU HAØNH : (1) To practice; to carry out or perform (pratipatti, prapatti, adhyaacaara, adhigama, prayoga). (2) To endeavor. (3) Penance, austerities. (4) To apply oneself diligently to yoga practice. (5) To keep the precepts.
TU HAØNH TRUÏ ( moät baäc trong Thaäp truï ) :: One of the stages of the ten abidings Thaäp truï .
TU CHÖÙNG : (1) The realization resultant of practice. (2) Practice and Realization.
TRÒ ( gaëp ) : (1) To meet. To meet and revere the Buddha. (2) To value.
THAÂU ( aên caép ) : (1) To steal; a thief. (2) Thin, insipid, weak. Mean, low. (3) Stealthily, clandestine.
THIEÂN ( nghieâng, leäch ) (1) Inclined to one side. Leaning, partial, prejudiced. Determined, in a bad sense. (2) Sometimes, due to graphical similarities, this word is also used for its exact opposite Õ and &UC5FA7;, meaning whole, perfect, universal. (3) To transform, overturn, change.
THIEÂN CHAÁP ( coá chaáp moät quan nieäm leäch laïc ) : Refusing to change one's viewpoint.
THIEÂN ÑAÛN HÖÕU KIEÂN ( traät vai aùo beân phaûi ) : To bare the right shoulder and turn it toward (the Buddha). An Indian ritual for showing respect to a sagely teacher.
THÖÔNG ( veát thöông, toån haïi ) : (1) A wound, to receive a wound. (2) Pain, suffering--esp. mental or emotional suffering.
TRUYEÀN ( TRUYEÄN ) (trao laïi, daïy, caâu chuyeän ghi laïi ) : (1) To transmit, to relay, to send. To propagate, to preach. (2) To hand down, to perpetuate. (3) To summon; to transmit verbally; to interpret. (4) A record, a chronicle.
THIEÂM ( ñeàu, cuøng ) : Every, all, the whole.
TAÊNG ( tu só Phaät giaùo ) ::: (1) Originally an abbreviation of the transliteration of sa.mgha Taêng- giaø, referring to the whole community of monks and nuns. (2) That which belongs to, or is of the sa.mgha. (3) Later, in East Asian usage, comes to refer to individual monks and nuns, but earlier it refers to a group of more than 3-4 monks or nuns.
TAÊNG- GIAØ (coäng ñoàng taêng löõ ): (1) A transliteration of the Sanskrit/Pali sa.mgha. The community of Buddhist practitioners who gather together in the common effort of attaining Buddhahood. (2) A reference to the Sa.mkya school of philosophy. (3) Simha--"lion." (naka p="874a")
TAÊNG- GIAØ LEÂ Y ( y [aùo} Taêng- giaø- leâ ) : The gathering place of Buddhist practitioners: the temple or monastery. Commonly written Taêng- giaø lam or Giaø- lam.
TAÊNG LAÕNG ( teân ngöôøi ) :::;;; A 4-5th century translator from the Tam Luaän toâng - San-lun school. . .(ui p="665b")
TAÊNG CHAÙNH ( moät giaùo phaåm ) : The first grade in the Buddhist hierarchy, comparable to an archbishop in the Roman catholic church.
TAÊNG TRIEÄU ( teân ngöôøi ) : (384-414?) A scholar-monk of the latter Ch'in. A student of Kumaarajiiva ( Cöu Ma La Thaäp ), he was considered as a genius who died prematurely. Originally a student of Taoism, he was converted to Buddhism upon reading the Vimalakiirti-suutra (Kinh Duy Ma Caät ). As a student of Kumaarajiiva, he worked with him on his translation projects, but he also wrote a number of his own treatises on topics such as praj~naa, emptiness and nirvaana ( Baùt nhaõ, Tính Khoâng vaø Nieát baøn ).
TAÊNG- TAÉC- CA- LA ( Haønh Uaån, 1 trong 5 Uaån ) : A transliteration of the Sanskrit 'samskaara'. Usually represented by the Chinese character hsing - Haønh. One of the five skandhas. Impulse.
TÖÔÏNG ( hình dung, hình daïng ) : (1) Form, shape, image. (2) To reflect, to copy.
TIEÂN (tröôùc) : (1) Before, prior, ahead, first, initial. Foremost, before, former. In front. (2) Previous in time. Before, former(ly), previous(ly). (3) To put first, to regard as first; to take precedence. (3) Deceased, former. Ancestor.
TRIEÄU (ñieàm baùo, trieäu chöùng, trieäu) : (1) Sign, omen, indication, portent, symptom. (2) Show signs, show symptoms. (3) Trillion, billion.
THOÁ (con thoû) : A rabbit, hare.
THOÁ GIAÙC (söøng thoû, chuyeän khoâng coù thöïc) : The horns of a rabbit--something imaginary.
TOAØN (hoaøn toaøn, hoaøn chænh) : (1) All, whole, entire, complete. (2) Accomplish, fulfill, complete, preserve. (3) Perfect, complete, whole, sound, intact. (4) Entirely, completely, wholly.
TOAØN THEÅ: (The) whole body. All. Original.
TAØ KIEÁN (quan ñieåm leäch laïc, sai laàm) : Eight kinds of evil (errors). Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong mindfulness, wrong effort, wrong concentration. The opposite to the Eightfold Noble Path.
TAÉC (thì, laø) : (1) Wherefore, then, and so; immediately; in that case, consequently, namely. (2) In accordance with; based on; accordingly (anantaram). (3) A rule, a law, a pattern, a standard, a list.
TIEÀN (ôû tröôùc, phía tröôùc, vöøa roài, qua laâu roài, tröôùc) : (1) Front, fore part, head, ahead, the facing. (2) Before, prior; previously, ago, up till now. (3) A while ago, a long time ago. Originally, former, previous.
TIEÀN CAÛNH (caûnh tröôùc maét) : A manifest object (avabhaasa). An object apparent to the mind.
TIEÀN HAÄU TEÁ ÑOAÏN (laèn ranh giöõa, tröôùc, sau (thôøi gian) khoâng coøn. Thôøi gian khoâng coøn hieän höõu) : The negation of past and future. There is nothing but the eternal present. A view of the Middle Way school, directly related to the fact that in reality there is neither arising nor ceasing.
TIEÀN PHI (loãi laàm tröôùc ñaây) : One's prior mistake(s) or error(s). .
TRÔÏ (giuùp) : An aid. To aid, help, assist, benefit, bless.
TRÔÏ PHAÙT (giuùp phaùt trieån ra) : (1) To explain the teachings, aiding and uplifting peoples practice. (2) In general, aiding and uplifting.
THAÉNG (hôn, vöôït qua) : (1) Excellent, exceptional, outstanding, superior, surpassing, superb (vi`sista, vi`sada, parama, agra). (2) To excel, surpass. (3) To overcome; to vanquish. To be equal to, to sustain, to bear. (4) An excellent point; something excellent. (5) Superiority, predominance (praadhaanya). (6) Subject. (7) Someone exceptionally sharp; the tathaagata.
THAÉNG NGHÓA (nghóa lyù sieâu vieät, nghóa lyù chaân thaät) : (1) The highest meaning; the most sublime meaning. The highest reality. True meaning (paaramaarthika, paramaartha). (2) A sublime realm. True thusness. (3) The profound principle of enlightened experience as opposed to unenlightened existence. (4) Great wisdom. The mind of the intention to attain nirvaana. (5) Arousing the intention to attain enlightenment.
THAÉNG NGHÓA CAÊN (caên chaân thaät [beân trong]) : See ??? ( ken) (indriya)
THAÉNG NGHÓA VOÂ TÍNH (loaïi voâ tính chaân thaät) : One of the 'three non-natures' - Tam voâ tính of Phaùp Töôùng toâng : the Fa-hsiang sect. The non-nature of ultimate reality.
THAÉNG NGHÓA GIAI KHOÂNG TOÂNG : The superior teaching that all is emptiness.
THAÉNG NGHÓA ÑEÁ (chaân lyù, thöïc taïi toái haäu) : The first principle, the ultimate reality. The reality understood on the basis of the view of emptiness. Also Chaân ñeá and Ñeä nhaát nghóa ñeá ( ti-i-i-ti). One of the two aspects of reality, the other being reality in the worldly sense Theá tuïc ñeá .
THAÉNG GIAÛI (hieåu roõ) : 'Verification'. According to the doctrine of the Fa-hsiang school, the mental function of making clear exactly what the object is. One of the five "object dependent" mental function elements.
THAÉNG LUAÄN (teân saùch) : The Vai`sesika-`saastra and the Thaéng luaän toâng, the Vai`sesika school of Indian philosophy, whose foundation is ascribed to Kanaada. One of the so-called "six non-Buddhist schools" of Indian philosophy luïc ngoaïi ñaïo.
THAÉNG TIEÁN (sieâu vieät, vöôït böïc) : (1) Excellent, superb, exceptional, impeccable, superior (vai`sesika). (2) To be advancing in an excellent direction; great progress.
THAÉNG MAN KINH (teân saùch) : Skt. `Sriimaalaa-suutra. The full title of this text is Sheng-man shih-tzu hu i-ch'eng ta fang-pien fang-kuang ching - Thaéng Man Sö Töû Hoáng Nhaát Thöøa Ñaïi Phöông Tieän Phöông Quaûng Kinh (`Sriimaalaadevii-simhanaada-suutra); trans. to Chinese in 436 CE by Gunabhadra (394-468). T 353.12.217a-223b. This suutra is one of the most representative of the Mahaayaana texts which teach the theories of tathaagatagarbha and the Single Vehicle (in this case, through the words of Queen `Sriimaalaa. Because of the nature of its contents, it is often discussed in comparison with such texts as the Jewel Nature Treatise, the Kinh Laêng Giaø : Lankaavataara-suutra, the Ñaïi Thöøa Kinh : Awakening of Mahaayaana Faith, etc. English translation by Alex and Hideko Wayman (The Lions Roar of Queen Srimala). For a more detailed description of the contents of the text, see Butten kaidai jiten, p. 92b.
THEÁ : (1) Strength, power, force, vigor. (2) Energy, spirit, vitality. (3) Power, might, authority, influence. (4) Impetus, an impulse. (5) The course of things, a trend or tendency. (6) Aspect, circumstances, conditions.
THEÁ TOÁC (danh töø rieâng bieät cuûa Duy thöùc) : 'Rapidity', 'instantaneousness'. One of the 24 conditioned elements 'not concomitant with mind' in Consciousness-only theory. An element provisionally established on the rapid energy of conditioned elements to arise and cease without an instant of pause.
TAÙP (ñi voøng, ñi quanh moät voøng) : To go around, to circle, encircle, circumambulate.
THAÄP NHAÁT TRÍ (möôøi moät loaïi trí hueä) : The 'eleven wisdoms.' (1) conventional knowledge (samvrti-j~naana); (2) knowledge of dharmas (dharma-j~naana); (3) subsequent knowledge (anavaya-j~naana); (4) knowledge of suffering (duhkha-j~naana); (5) knowledge of arising (samudaya-j~naana); (6) knowledge of cessation (nirodha-j~naana) (7) knowledge of the path (maarga-j~naana); (8) knowledge of other's minds (para-mano-j~naana); (9) knowledge of extinction (k.saya-j~naana); (10) knowledge of non-arising (anutpaada-j~naana) and (11) knowledge of reality (yathaabhuuta-j~naana). A T'ien-t'ai analysis of these eleven knowledges can be found in T.46 pp. 683b-4a.
THAÄP NHAÁT KHOÂNG (möôøi moät loaïi khoâng) : 'Eleven kinds of emptiness' I. (1) Internal Emptiness; (2 External Emptiness; (3) Internal/External Emptiness; (4) Conditioned Emptiness; (5) Unconditioned Emptiness; (6) Beginningless Emptiness; (7) Essential Emptiness; (8) The Emptiness of no possession; (9) Ultimate Emptiness; (10) Empty Emptiness; (11) Great Emptiness. II. (1) Dharma-realm nature Emptiness; (2) Emptiness of Dharma-nature; (3) Emptiness of non-difference in nature; (4) Emptiness of unchanging nature; (5) Emptiness of equal nature; (6) Emptiness of the nature as free from arising; (7) Emptiness of the nature of the fixed dharma; (8) Emptiness of the dharma-abiding nature; (9) Emptiness of the nature of true reality; (10) Emptiness of the nature of the realm of the void; (11) Nature of Emptiness of the inconceivable realm.
THAÄP NHÒ NHAÂN DUYEÂN (12 nhaân duyeân) : the 'twelve limbs of dependent origination.' When inquiring into what it is that gives rise to human suffering, the Buddha found it to be a continuum of twelve phases of conditioning in a regular order. These twelve limbs of conditioned existence are. (1) Voâ minh - ignorance; (2) Haønh - action-intentions; (3) Thöùc -consciousness; (4) Danh- Saéc - name and form; (5) Luïc nhaäp xöù - the six-fold sphere of sense contact; (6)Xuùc - contact; (7) Thuï - sensation; (8) AÙi - craving; (9) Thuû - grasping; (10) Höõu - becoming; (11) Sinh - birth; (12) Laõo- Töû - old age and death (impermanence). In this order, the prior situation is the condition for the arising of the next situation. Also, in the same order, if the prior condition is extinguished, the next condition is extinguished.
THAÄP NHÒ CHI (12 nhaùnh [cuûa12 nhaân duyeân]) : The twelve limbs of dependent origination
THAÄP NHÒ XÖÙ (12 choã : 6 giaùc quan + 6 ñoái töôïng cuûa chuùng) : (1) The twelve loci (the six sense organs and their objects). (2) In Consciousness-only theory, the one hundred elements are divided up according to an arrangement that counts each of the sense organs and each one of their objects as one of these 'loci', making ten. To this, the mind locus and 'dharma locus' are added, totalling twelve.
THAÄP NHÒ KIEÁN PHÖÔÏC (12 kieán giaûi dính maéc, 12 caùi nhìn vöôùng maéc) : The twelve binding views: (1) Ngaõ kieán phöôïc - view of self ; (2) Chuùng sinh kieán phöôïc- view of sentient beings ; (3) Thoï meänh kieán phöôïc - view of life; (4) Nhaân kieán phöôïc- view of person ; (5) Ñoaïn kieán phöôïc - nihilistic view ; (6) Thöôøng kieán phöôïc - eternalistic view ; (7) Ngaõ taùc kieán phöôïc - the view of "doing" ; (8) Ngaõ sôû kieán phöôïc - the view of subject and object ; (9) Höõu kieán phöôïc - view of existence ; (10) Voâ kieán phöôïc - view of non-existence ; (11) Thöû bæ kieán phöôïc - view of this and that ; (12) Chö phaùp kieán phöôïc - the view of all dharmas . (From Thuû Laêng Nghieâm Tam Muoäi Kinh, T. vol. 15, p. 637B).
THAÄP NHÒ MOÂN LUAÄN (teân saùch) : The "Treatise of the Twelve Aspects." The Dvaada`sanikaaya-`saastra, 1 fascicle, attributed to Long Thoï Naagaarjuna and translated by La Thaäp Kumaarajiiva. One of the three main treatises valued by the Tam Luaän San-lun and Trung Quaùn Maadhyamika schools. The doctrine of "all is empty" is explained in twelve aspects. T 1568.30.159c-167c.
THAÄP NHÒ ÑAÀU ÑAØ (12 loaïi khoå haïnh) : Twelve disciplines of restraint concerning food, clothing and shelter. See ???.
THAÄP NHÒ ÑAÀU ÑAØ KINH ( teân kinh) : The Scripture on the Twelve Disciplines. One fascicle, translated into Chinese by Caàu- na- baït-ñaø-la - Gunabhadra. T 783.17.720-722
THAÄP PHAÄT (10 loaïi thaân Phaät) : 'Ten buddhas.' In the Hua-yen k'ung mu chung, there are two kinds of ten Buddhas. The first ten are the ten buddhas of the realm of understanding. The bodhisattva, relying on the true wisdom of awakening, perceives that the dharma realm is all Buddha in ten aspects (bodies). These are Chuùng sinh thaân - the body of sentient beings, Quoác ñoä thaân - the body of lands, Nghieäp baùo thaân - the karma reward body, Thanh vaên thaân - the body of Buddhist disciples (arhats), Ñoäc giaùc thaân - the pratyekabuddha body, Boà taùt thaân - the bodhisattva body, Nhö lai thaân - the body of completely enlightened ones (tathaagatas), Trí thaân - the body of knowledge, Phaùp thaân - the reality-body, and Hö khoâng thaân - the body of space. The second group of ten are the buddhas of the realm of practice. These are the correct enlightenment Buddha, the desire-to-save-sentient- beings Buddha, the karma-reward Buddha, the holding-fast Buddha, the transformation Buddha, the dharma-realm Buddha, the mind Buddha, the samaadhi Buddha, the original nature Buddha, and the Buddha who becomes what he wishes
THAÄP TRUÏ (10 trình ñoä trong 52 trình ñoä tu chöùng cuûa Boà taùt) (11-20) : The "ten abidings" among the fifty two stages of the bodhisattva as listed in the Avatamsaka-suutra. So-called because the mind dwells peaceably in the principle of emptiness. They are: 1. Sô phaùt taâm - 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. 2. Trò ñòa truï - The "abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground. 3. Tu haønh truï - The "abiding of practice." Cultivating all good practices. 4. Sinh quyù truï - The "abiding of producing virtues." The stage of dwelling peaceably in the principle of "no-self' where the seed natures are purified. 5. Cuï tuùc phöông tieän truï - The "abiding of replete with expedient means." Innumerable good roots are possessed, and expedient means are used to aid in the view of emptiness. 6. Chaùnh taâm truï - The "abiding of correct mind." The stage of the completion of the wisdom of emptiness of the praj~naapaaramitaa suutras. 7. Baát thoái truï - The "abiding of no-backsliding." The stage where one does not backslide from the experience of emptiness, no aspects and no desires. 8. Ñoàng chaân truï - The "abiding of the 'true child'." The deluded view does not arise, and awakening does not cease. 9. Phaùp vöông töû truï --- 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. 10. Quaùn ñænh truï - the "abiding of sprinkling water on the head." The stage of being able to view the principle of emptiness and no-aspects without producing wisdom.
THAÄP SÖÛ (10 ñoäng löïc xaáu ñieàu ñoäng con ngöôøi) : The Ten Fetters (Delusions, Afflictions). Desire - Tham , hate - saân , ignorance - si , pride - maïn , doubt - nghi , view of self - haân kieán , extreme view - bieân kieán , evil view - taø kieán , view of attachment to views - kieán thuû , view of morality - giôùi caám thuû . The first five affect those of lower spiritual development while the second five affect those of greater spiritual development.
THAÄP TÍN (10 trình ñoä ñaàu tieân trong 52 trình ñoä tu chöùng cuûa Boà taùt) : "Ten Faiths." The first ten stages in the 52 stage progress of the bodhisattva. They are called the ten faiths, since faith is the entry of Buddhist practice. They are: 1. The Stage of Faith - Tín taâm; of the arousal of true aspiration. 2. The Stage of Mindfulness - Nieäm taâm ; the stage of the cultivation of six kinds of mindfulness. 3. The Stage of Endeavor - Tinh tieán taâm . 4. The Stage of Mental Stability - Ñònh taâm . 5. The Stage of the Wisdom of Understanding Emptiness - Hueä taâm. 6. The Stage of Pure Self-restraint - Giôùi taâm . 7. The Stage of the Returning of Merit - Hoài höôùng taâm . 8. The Stage of Maintaining the dharma Within Oneself - Hoä phaùp taâm. 9. The Stage of Detachment - Xaû taâm . 10. The Stage of Aspiration- Nguyeän taâm. Different suutras have their own versions of these ten. Among the suutras with alternative versions are: the Nhaân Vöông Kinh , the Phaïm Voõng Kinh , the Thuûâ Laêng Nghieâm Kinh
( Shou-leng-yen ching) and others.
THAÄP BAÙT BAÁT COÄNG PHAÙP (18 phaùp rieâng cuûa Phaät) : The Eighteen Distinctive Characteristics of the Buddha. In East Asian Buddhism these are (1-3) Unmistaken thought, word and deed; (4) mind of equality toward all beings; (5) stable mind in meditation; (6) all-embracing mind which rejects nothing; (7-11) the power of not-backsliding in terms of the aspiration, diligence, mindfulness, concentration and wisdom towards the salvation of all beings; (12) the power of not falling back from freedom into bondage; (13-15) the manifestation of wisdom power in thought, word and deed for the purpose of saving all beings; (16-18) immediate total knowledge of all affairs of past, present and future. (da`sa avenika buddha dharmah).' In Indian Buddhism these are the ten powers - Thaäp löïc , the four fearlessnesses - Töù voâ uùy , the three bases of mindfulness - Tam nieäm xöù , and great compassion - Ñaïi bi .
THAÄP BAÙT GIÔÙI (6 caên + 6 traàn + 6 thöùc) : (1) The eighteen compositional elements of human existence. The six sense faculties, their six objects and the six consciousnesses. A way of pointing out the six intrinsic corresponding relationships between the six faculties - Luïc caên and their objects - Luïc traàn as separate functions. (2) In Consciousness-only theory, a classification of the one hundred dharmas in 18 elements. The first ten are the five sense organs and their objects. Added to this is the category of "mind elements" (manas and aalaya consciousness), the "dharma realm" (mental function dharmas, dharmas not concomitant with mind, and unconditioned dharmas), plus the six consciousnesses - Luïc thöùc, totalling eighteen.
THAÄP BAÙT KHOÂNG (18 loaïi khoâng) : "18 aspects of emptiness." as taught in the Luaän Ma- ha Baùt- nhaõ Ba- la- maät- ña Mahaapraj~naapaaramitaa-`saastra (T. 223). Noäi khoâng- Internal emptiness, Ngoaïi khoâng - external emptiness, Noäi/ ngoaïi khoâng - internal/external emptiness, Khoâng khoâng - empty emptiness, Ñaïi khoâng - great emptiness, Ñeä nhaát nghóa khoâng - ultimate emptiness, Höõu vi khoâng - conditioned emptiness, Voâvi khoâng - unconditioned emptiness, Taát caùnh khoâng - final emptiness, Voâ thuûy khoâng - beginningless emptiness, Taùn khoâng - dispersed emptiness, Tính khoâng - emptiness of nature, Töï töôùng khoâng - emptiness of self-marks, Chö phaùp khoâng -emptiness of all dharmas, Baát khaû ñaéc khoâng - emptiness of non-attainability, Voâ phaùp khoâng - emptiness of non-existence, Höõu phaùp khoâng - emptiness of existence, Voâ phaùp höõu phaùp khoâng - emptiness of existence and non-existence
THAÄP LÖÏC (10 khaû naêng cuûa Phaät) : 'Ten Powers.' I. Ten kinds of powers of awareness specially possessed by the Buddha, which are perfect knowledge of the following. (1) Xöù phi xöù trí löïc - distinguishing right and wrong; (2) Nghieäp dò thuïc trí löïc - knowing the karmas of all sentient beings of the past, present and future; (3) Tònh löï giaûi thoaùt ñaúng trì ñaúng chí trí löïc - knowledge of all forms of meditation; (4) Caên thöôïng haï trí löïc - knowledge of the relative capacities of sentient beings; (5) Chuûng chuûng thaéng giaûi trí löïc - knowledge of what sentient beings desire and think; (6) Chuûng chuûng giôùi trí löïc - knowledge of the different levels of their existence; (7) Bieán thuù haønh trí löïc - knowledge of the results of various methods of practice; (8) Tuùc truï tuøy nieäm trí löïc - knowledge of the transmigratory states of all sentient beings and the courses of karma they will follow; (9) Töû sinh trí löïc - knowledge of the past lives of all sentient beings and the Nirvaanic state of non-defilement; (10) Laäu taän trí löïc - knowledge of the methods of destroying all evil passions. II. One who possesses the ten powers. III. The ten powers possessed by bodhisattvas. There is another set of ten bodhisattva powers listed in the Thuû Laêng Nghieâm Tam Muoäi Kinh ( Shou-leng-yen san-mei ching) (T. vol. 15, pp. 643a-b).
THAÄP THIEÄN (10 ñieàu laønh) : See Thaäp Thieän Nghieäp.
THAÄP THIEÄN NGHIEÄP (10 haønh ñoäng laønh) : The 'ten good acts.' (1) Khoâng saùt sinh - not killing; (2) Khoâng troäm caép - not stealing; (3) Khoâng taø daâm - not committing adultery; (4) Khoâng noùi doái - not lying; (5) Khoâng noùi lôøi aùc - not speaking harshly; (6) Khoâng noùi hai chieàu - not speaking divisively; (7) Khoâng noùi theâu deät - not speaking idly; (8) Khoâng tham lam - not being greedy (9) Khoâng noùng giaän - not being angry; (10) Khoâng si meâ (taø kieán) - not having wrong views.
THAÄP THIEÄN ÑAÏO = THAÄP THIEÄN NGHIEÄP
THAÄP ÑÒA (10 trình ñoä cao nhaát cuûa 52 trình ñoä tu chöùng cuûa Boà taùt) : The 'ten stages.' According to the Avatamsaka-suutra, the forty-first through the fiftieth stages in the path of the bodhisattva. The wisdom of the Buddha is formed and kept in order to carry all sentient beings, the way a tree is supported by the great earth. "Ground" serves as a basis for further progress. The ten are: 1. Hoan hyû ñòa cìn guanxidi. The 'stage of joy.' (pramuditaa) The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness. 2. Ly caáu ñòa - 'freedom from defilement.' (vimalaa) Dwelling in the principle of the middle path, to be able to enter the dust of the world of sentient beings, yet remain detached. 3.Phaùt quang ñòa - The 'stage of emission of light.' (prabhaakarii) The stage of following the buddha-path and emitting the clear light of wisdom. 4. Dieãm hueä ñòa - The 'stage of glowing wisdom.' (arcismatii) The stage of the light of wisdom burning bright according to its clear cognition of the unborn nature of all existence. 5. Nan thaéng ñòa - The 'stage of overcoming the difficult.' (sudurjayaa) The stage of overcoming the prior stage by emptying all ignorance. 6.Hieän tieàn ñòa -The 'stage of manifestation of reality.' (abhimukhii) The stage where the practitioner is facing reality. The stage of manifestation of the aspect that in contemplating the dharma, nirvaana and samsaara are not two. 7. Vieãn haønh ñòa - The 'stage of far-reaching.' (duuramgamaa) The stage of attaining the middle way and advancing to a higher realm with every thought. 8. Baát ñoäïng ñòa - The 'immovable stage.' (acalaa) The stage of abiding peacefully in the wisdom of (no aspects) of the middle path without change. 9.Thieän hueä ñòa - The 'stage of wondrous wisdom.' (saadhumatii) The stage of using the skill of wisdom contemplation to enter the path of clear cognition regarding the unborn nature of all existence. 10. Phaùp vaân ñòa - The 'stage of the dharma-cloud.' (dharma-megha) The stage of attaining the level of fayendi buddhahood, and covering the dharma-world with wisdom and compassion like a great cloud. In the doctrine of the Fa-hsiang school, the stage of 'equal enlightenment' - Ñaúng Giaùc is included here, being considered as within the limits of bodhisattva practice.
THAÄP ÑÒA KINH (teân kinh) : The Da`sabhuumika-suutra. The full Chinese title is Fo-shuo shih-ti ching. Phaät Thuyeát Thaäp Ñòa Kinh; 9 fasc. T 287.10.535a-573. Trans. `siiladharma and Dharmarak.sa. A chapter of the Hua-yen suutra which became so popular that it was translated into Chinese and circulated as a separate suutra. It gives an in-depth explanation of the ten stages (bhuumi) of the bodhisattva's progress. See also T 278, 279, 285, 286.
THAÄP ÑÒA KINH LUAÄN (teân saùch) : 12 fasc.; T 1522.26.123b-203b. Written by Theá Thaân Vasubandhu, translated into Chinese by Boà- Ñeà- Löu- Chi Bodhiruci and others. As an explanation of the "Ten Stages" chapter of the Hua-yen ching, the gist of the ten stages teaching is extensively explained. In addition to this, many other topics, such as the eight consciousnesses, ignorance, the three bodies of the Buddha, the three cumulative rules of discipline, the cause and effect aspects of Buddhahood, etc., are dealt with. The Chinese Ti Lun school - Ñòa Luaän toâng was established solely on this treatise, and the Hua-yen school used it to explain many of its teachings.
THAÄP KIEÂN TAÂM = THAÄP HOÀI HÖÔÙNG : Same as ???
THAÄP TOÂNG (10 toâng phaùi cuûa Phaät giaùo theo quan ñieåm cuûa toâng Hoa Nghieâm) : 'Ten schools.' The division of Chinese schools of Buddhism into ten schools of thought. There are variations in the ordering of these ten. The Hua-yen classification (by Fa-tsang) is as follows. (1) Ngaõ Phaùp Caâu Höõu toâng - the self and elements are both real; (2) Phaùp Höõu Ngaõ Voâ toâng - elements are real but the self is not; (3) Phaùp Voâ Khöù Lai toâng- elements are not created or destroyed; (4) Hieän Thoâng Giaû Thöïc toâng- the manifest world is both provisional and real; (5) Tuïc Voïng Chaân Thöïc toâng- the worldly view is delusion and fundamental reality is true; (6) Chö Phaùp Ñaûn Danh toâng- things are merely names; (7) Nhaát Thieát Giai Khoâng toâng- all things are unreal; (8) Chaân Ñöùc Baát Khoâng toâng- the bhuuta-tathataa is not unreal; (9) Töôùng Töôûng Caâu Tuyeät toâng- phenomena and their perception are to be gotten rid of, and (10) Vieân Minh Cuï Ñöùc toâng- the all inclusive teaching of the single vehicle.
THAÄP ÑOÄ : The 'Ten Perfections.' See Thaäp Ba- la- maät .
THAÄP HOÀI HÖÔÙNG (10 giai ñoaïn tu chöùng trong 52 trình ñoä tu chöùng cuûa Boà taùt) (31-40) : 'Ten dedications (of merit).' A group of ten of the fifty-two stages of the path of bodhisattvahood in Mahaayaana Buddhism. Returning the fruits of all of one's practice to all sentient beings. These ten are: 1. Cöùu hoä nhaát thieát chuùng sinh, ly chuùng sinh töôùng hoài höôùng- 'Dedication to saving all beings without any mental image of sentient beings.' The stage where one, while using the mind of no-aspects to save sentient beings, is still separated from the aspects of 'not-yet-saved beings.' 2.Baát hoaïi hoài höôùng- 'indestructible dedication.' The rank where one sees emptiness easily without analyzing all dharmas. 3. Ñaúng nhaát thieát Phaät hoài höôùng- 'Dedication equal to all Buddhas.' The stage where one continually broadly penetrates the teachings of all the Buddhas of the three worlds. 4.Chí nhaát thieát xöù hoài höôùng- 'dedication reaching all places.' The stage where one enters all Buddha-lands and practices cultivation together with all Buddhas. 5. Voâ taän coâng ñöùc taïng hoài höôùng- 'dedication of inexhaustible treasuries of merit.' The stage of teaching people the meritorious dharma of the ever-present buddha-nature without exhaustion. 6. Tuøy thuaän bình ñaúng thieän caên hoài höôùng- 'Dedication causing all roots of goodness to endure.' The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two. 7. Tuøy thuaän ñaúng quaùn nhaát thieát chuùng sanh hoài höôùng -- 'Dedication equally adapting to all sentient beings.' The stage where one sees that the good and evil actions of all sentient beings are not distinguished. 8.Nhö töôùng hoài höôùng- 'Dedication with the character of true thusness.' The stage where the bodhisattva, using the wisdom of the middle path, clarifies existence and non-existence, and sees that everything is the reality-realm. 9. Voâ phöôïc, voâ tröôùc, giaûi thoaùt hoài höôùng- 'unbound liberated dedication.' The stage where one breaks off attachment with the view of all dharmas being the same, which he experiences through the wisdom of praj~naapaaramitaa. 10. Phaùp giôùùi voâ löôïng hoài höôùng- 'Boundless dedication equal to the cosmos.' The stage where the bodhisattva witnesses that all existences are the middle path without aspects.
THAÄP THAØNH (hoaøn toaøn) : Complete; the full number.
THAÄP CHÆ = THAÄP HAÏNH (ôû döôùi)
THAÄP PHAÙP HAÏNH (10 phaùp haïnh) : 10 phöông thöùc thuï trì kinh ñieån : The 'ten teaching practices.' Ten kinds of practices related to the scriptures (da`sa-dharma-caritam). (1) Thö taû - The copying and preservation of the Great Vehicle teachings. (2) Cuùng döôøng- Performance of memorial services. (3) Thí tha- Bestowal of wisdom upon others. (4) Ñeá thính- Listening to explanations of the teachings by others. (5) Phi ñoäc-- To study and read with enthusiasm oneself. (6) Thuï trì-- to comprehend them. (7) Khai dieãn-- To recite them. (8) Phuùng tuïng-- To explain them for others. (9) Tö duy- To think them through for oneself. (10) Tu taäp haïnh- To practice them. There are other sets which vary according to the text. For instance another set of ten can be found in the Thuû Laêng Nghieâm Tam Muoäi Kinh ( Shou-leng-yen san-mei ching) in T. vol. 15, p. 641b.
THAÄP VÖÔNG (10 oâng vua coõi aâm) : "Ten Kings" of the dark realms as listed in the Suutra of the Ten Kings. (1) Taàn Quaûng Vöông; (2) Sô Giang Vöông; (3) Toáng Ñeá Vöông; (4) Nguõ Quan Vöông; (5) Dieâm Ma Vöông- è; (6) Bieán Thaønh Vöông; (7) Thaùi Sôn Phuû Quan; (8) Bình Ñaúng Vöông; (9) Ñoâ Thò Vöông; (10) Nguõ Ñaïo Chuyeån Luaân Vöông
THAÄP TÖÔÙNG (10 töôùng) : The 'ten aspects' of existence listed in the Nirvaana Suutra are. form, sound, smell, taste, touch, arising, abiding, ceasing, male, female (T. vol. 12, p. 755a). The ten found in the Hua-yen ching are. Buddha, bodhisattva, pratyekabuddha, `sraavaka, god, man, demigod, animal, hungry ghost, hell-being.
THAÄP HÖ (10 höôùng) : 4 höôùng chính + 4 höôùng phuï + höôùng treân + höôùng döôùi : The "ten directions of space."
THAÄP HIEÄU (10 danh xöng cuûa Phaät) : The ten epithets of the Buddha: (1) Nhö Lai- "Thus-Come"; (2) Öng Cuùng- "Worthy of Respect"; (3) Chaùnh Bieán Tri- (samyak-sambuddha) "Correctly Enlightened"; (4) Minh Haïnh Tuùc- (vidyaa- carana-sampanna) "Perfected in Wisdom and Action"; (5) Thieän Theä- (sugata) "Well-Gone"; (6) Theá Gian Giaûi- (lokavid) "Knower of the Secular World"; (7) Voâ Thöôïng Só- (anuttaraa) "Unsurpassed"; (8) Ñieàu Ngöï Tröôïng Phu- (purusadamya-saaratha) The "Tamer"; (9) Thieân Nhaân Sö(`saastaadevamanusyaanaam) "Teacher of Gods and Men"; (10) Phaät Theá Toân or Boå Giaø Phaïm (bhagavaan) "World Honored One".
THAÄP HAÏNH (10 trong 52 giai ñoaïn tu chöùng cuûa Boà taùt) : The ten practices. Ten of the fifty-two stages of the career of a bodhisattva enumerated in the Avatamsaka-suutra. These stages are practices for the benefit of others. They are. 1. Hoan hyû haïnh- The 'practice of giving joy.' Selfless giving to sentient beings by the bodhisattva, wherein he has no feeling of desire for reward. 2.Nhieâu ích haïnh - 'beneficial practice.' Here the bodhisattvas maintain pure self control and their minds have no attachment to color or form, sound, fragrance, flavor or feeling.3. Voâ vi nghòch haïnh - The 'practice of non-opposition.' The practice by bodhisattvas of continuous forbearance and tolerance; being humble and respectful, harming neither self nor others.4. Voâ khuaát naïo haïnh- The 'practice of indomitability.' The cultivation by bodhisattvas of great, unsurpassed energy. They become naturally free from the three poisons of greed, hatred and delusion. 5. Voâ si loaïn haïnh- The 'practice of non-confusion.' The practice in which bodhisattvas perfect right mindfulness, their minds are free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion.6. Thieän hieän haïnh- The 'practice of skillful manifestation.' The bodhisattvas are pure in thought, word and deed; they abide in non-acquisition and demonstrate non-acquisitive thought, word and deed. 7. Voâ tröôùc haïnh- The 'practice of non-attachment.' In this practice, bodhisattvas, with minds free from attachment, can in every successive instant enter into countless worlds and adorn and purify these countless worlds, their minds free from attachment to anything in these worlds.8. Nan ñaéc haïnh- The 'practice of that which is difficult to attain.' Here, bodhisattvas perfect inconceivable roots of goodness which are difficult to attain, and supreme understanding of the Buddha's teaching which is difficult to attain. 9. Thieän phaùp haïnh- The 'practice of good teachings.' Here, bodhisattvas act as pure, cool reservoirs of truth for the sake of beings of all worlds--celestial and human beings, devils and gods, ascetics and priests, etc.10. Chaân thöïc haïnh - The 'practice of truth.' Bodhisattvas perfect true speech--they can act in accord with what they say, and speak according to what they do.
THAÄP GIAÛI # THAÄP TRUÏ : The "Ten Understandings" which are equivalent to the "Ten Abidings", the 11-20th of the 52 stages of the bodhisattva's progress. This is the way the term was translated into Chinese by Paramaartha.
THAÄP TUÏNG LUAÄT (moät boä luaät cuûa Phaät giaùo) : The "Ten Recitations Vinaya" of the Sarvaastivaada sect.
THAÄP THAÂN (10 loaïi thaân cuûa Phaät) : The ten bodies of the Buddha; two kinds of ten bodies are presented in the Avatamsaka-suutra. I. The ten bodies of the realm of understanding, associated with Vairocana Buddha. (1) Chuùng sinh thaân- sentient being body; (2) Thoå (Ñoä) thaân - -- lands body; (3) Nghieäp baùo thaân- Karma-reward body; (4) Thanh vaên thaân -body; (5) Ñoäc giaùc thaân- pratyeka-buddha body; (6) Boà taùt thaân- bodhisattva body; (7) Nhö lai thaân - tathaagata-body; (8) Trí thaân- wisdom body; (9) Phaùp thaân- ( fa-shen) dharma-body and (10) Hö khoâng thaân- body of absolute space. II. The ten bodies of the realm of practice are. (1) Boà-ñeà thaân- the enlightenment body, the manifestation of a buddha-body attaining enlightenment; (2) Nguyeän thaân- vow body, aspiring to be born in Tusita Heaven; (3) Hoùa thaân- ( hua-shen) 'transformed body;' (4) Truï trì thaân- 'retaining body;'(5) Töôùng haûo trang nghieâm thaân- body adorned with excellent physical characteristics; (6) Theá löïc thaân- body of power; (7) Nhö yù thaân- body manifested at will; (8) Phöôùc ñöùc thaân - body of merit and virtue; (9) Trí thaân- wisdom body; (10) Phaùp thaân- dharma body, the quintessential buddha-body.
THIEÂN SAI (khaùc nhau haún, khaùc hoaøn toaøn) : Innumerable differences.
THAÊNG (leân, taêng, 1 trong 64 queû cuûa kinh Dòch) : (1) A measurement of volume. 1.8 liters. (2) Increase, augment, gain, grow, rise, go up. (3) Increase, advance. (4) Accomplish, bear fruit, complete, flourish. (5) One of the hexagrams.
THAÊNG TRAÀM (leân xuoáng, thònh suy) : Rising and falling; flourishing and decaying, etc.
TÖÙC (töùc laø, laäp töùc) : (1) To become one. As it is; just, exactly. Not two, not separate. Two things being different aspects of one thing, thus being inseparable. (2) Immediately, directly, now, then, accordingly. In terms of time - Thôøi gian töùc refers to a lack of any interval, while - Dò thôøi töùc refers to a lack of distinction between two things despite a time difference (anantaram). (3) In T'ien-t'ai teaching there are three types of ???. The first is the non-separateness in the unity of two things; two things being a unity - Nhò vaät töông hôïp . The second is called Boái dieän töông phieân or the "relationship between front and back by turning over". This refers to something like a coin, which has the separate aspects of "heads" and "tails," depending upon each perspective, but the coin is originally one thing. The third expression of singularity is called Ñöông theå toaøn thò, the "essence is identical," which is exemplified by the fact that astringent persimmons and sweet persimmons are in essence, the same fruit; A, as it is, is B. This ideograph can also mean "absolutely the same," a usage which originally began in T'ien-t'ai writings. (4) Supposing, even if.
TÖÙC THÒ (töùc laø) : (1) Namely. A term indicating the complete identity of two things. (2) Is (copula). (3) Even, what if.
THAM (can döï vaøo, ra maét ngöôøi treân) : (1) Three. (2) To mix, to blend, to collate. (3) To come, to reach to. (4) To visit a superior. (5) To convene, to line up.
THAM HOÏC (tu hoïc) : (1) To be involved in study. (2) To get into the practice of Buddhism.
THAM TRIEÄT (hoïc hoûi vaø chöùng ngoä) : To awaken under the guidance of a Buddhist master.
THAM SAI (so le) : (1) Irregular, uneven. (2) To arrange, to collate. (3) To alternate.
THAM THÌN (coøn ñoïc laø Saâm, Thöông) , 2 vò sao : Orion and Mercury, which never appear in the sky at the same time, hence a metaphor for two things which never meet or appear at the same time.
THAM BAÛO (ñaõ tu hoïc ñaày ñuû) : To have gotten one's fill. To fully experience enlightenment and abide in it.
THUÛ (laáy, baét, hieåu, dính maéc) : (1) Obtain, take, hold, seize, grasp, gather. (2) Cognition through the faculties of perception (anupalabdhi). (3) To grasp, comprehend, understand. (4) Attachment. The mental function of incessant desiring and grasping (anupaadaana). (5) As 'attachment' or 'grasping,' the ninth of the twelve factors of conditioned arising. (6) An indicator of the accusative case.
THUÛ XAÛ (naém boû, choïn löïa) : Grasping and letting go. Choice, option.
THUÏ (nhaän, chòu, moät trong 5 uaån) : (1) To receive, get. (2) Keep, hold. (3) To endure, to suffer. (4) An indicator of the passive. (5) Sensation. (6) The skandha of sensation.
TRUÏ TRÌ (nhaän laáy vaø tuaân theo) : (1) To receive and remember the teachings. (dhaarayati, dhaarana). (2) To receive and wear one's clothing according to the proper ritual form.
THUÏ DUÏNG (nhaän laáy vaø thuï duïng) : (1) Reception of objects by the faculties To experience. (pratyupabhoga, upabhoga) (2) To receive and put to use. Usage. (3) To enjoy what one has. (4) An abbreviation for Thuï duïng thaân, one of the bodies of the Buddha; "enjoyment body." (naka p="639")
THUÏ DUÏNG THAÂN (thaân thoï duïng) : As the result of enlightenment, enjoyment of the dharma and causing others to receive this enjoyment. One of the bodies of the Buddha, synonymous with Baùo thaân. This usually refers to the reception of enjoyment of the dharma for oneself. The body that causes others to receive enjoyment is called Tha thuï duïng thaân.
(THOÏ) THUÏ UAÅN (moät trong 5 uaån) : One of the five aggregates. 'Feeling'. A mental function that receives sensations from external objects. In Consciousness-only elemental theory, it includes the elements of sensory mental function.
TAI (chöõ duøng ñeå hoûi) : (1) Rhetorical question--isn't it so?. (2) An interrogative. (3) A particle expressing surprise, admiration or grief. (4) To begin.
THIEÄN (laønh) : (1) Good, virtuous, goodness, right, virtue. (2) Apt, familiar with, well-versed, skilled in. (3) To perfect, to make good. (Å) (1) Allowable, justifiable, correct, right, satisfactory (ku`sala, kalyaana). (2) Good action, good deeds; morally good action and its rewards. (3) As an adverb, well, skillfully, thoroughly. (4) In the doctrine of the Fa-hsiang school, 'goodness' constitutes one of the five groups of elements falling under the category of 'mental function' elements, containing eleven 'good' elements in its group. These are: faith, effort, conscience, shame, not coveting, non-anger, no delusion, pliancy, no laxity, equanimity, and non-injury.
THIEÄN XAÛO (kheùo maø laønh, kheùo vaø laønh) : Skt. (upaaya-)kau`salya. 'skillful (means).' Skillfully guiding sentient beings according to their capabilities.
THIEÄN CAÊN (goác laønh) : 'Good roots,' 'virtuous roots.' (1) Good causal actions that bring good rewards. Good actions, with the roots of a tree used as a metaphor for goodness. In A Tyø Ñaït Ma Caâu Xaù - Abhidharma-ko`sa theory, the basis for the entrance into the "Path of Seeing" by the practitioner where she/he arises undefiled wisdom (ku`sala-muula).
THIEÄN PHAÙP HAÏNH (haïnh phaùp laønh) : 'Skillfully teaching the dharma.' The ninth of the 'ten practices' - Thaäp haïnh stages in the path of bodhisattvahood.
THIEÄN CHAÂU (teân ngöôøi) : (727-797). A Japanese Hossou monk who was a disciple of Genbou .He studied Consciousness-only as well as hetu-vidyaa - Nhaân minh (moät moân hoïc) . Afterwards he founded Akishino Temple. He wrote many works on both Hossou and hetu-vidyaa. He was believed by some to have been a reincarnation of K'uei-chi.
THIEÄN HIEÄN HAÏNH (haïnh Thieän Hieän) (haïnh thöù 6 trong 10 haïnh theo kinh Hoa Nghieâm) : 'skillful appearance.' The sixth of the ten practices stages of bodhisattvahood, according to the Avatamsaka-suutra.
THIEÄN NAM TÖÛ : (1) "Good sons," or "sons of good families;" one of the Buddha's terms of address to his disciples, similar to "gentlemen". One possessing correct faith (kula-putra). (2) Used in addressing bodhisattvas rather than Buddhist priests. (3) You.
THIEÄN TRI THÖÙC : 'Good knowledge', or 'a good and virtuous friend'; a good friend or teacher who leads one to the Buddhist way.
THIEÄN THEÄ (kheùo thaønh töïu, thaønh töïu vieân maõn) (kheùo vöôït qua bieån sinh töû) : "Well done;" "well gone;" "well-finished." One of the ten epithets of the Buddha. A person who has skillfully finished the job; who has completed the work leaving nothing undone.
THIEÄN ÑAÏO (teân ngöôøi) : Shan-tao (613-681). The third of the five Pure Land masters and the fifth of the seven patriarchs in the tradition of the True Pure Land sect. He entered the priesthood when young, and practiced meditation on Amitaabha and his Pure Land. When he heard of Tao-ch'o - Ñaïo Xöôùc , Shan-tao went to see him and received the Pure Land teaching from him. The rest of his life was dedicated to the practice and dissemination of this teaching. He is said to have copied the Amitaabha-suutra more than 100,000 times and made more than 300 paintings of the Pure Land. Besides chanting suutras and reciting the nien-fo - Nieäm Phaät : constantly, he successfully performed meditation in which he visualized Amitaabha and his land. He wrote five works in nine fascicles, including commentaries on different sections of the Kuan-wu-liang-shou ching - Quaùn Voâ Löôïng Thoï kinh ('The Meditation on the Buddha of Infinite Life Suutra'). He was popularly known as The 'master of the Kuang ming ssu' - Quang Minh töï Hoøa thöôïng, The 'Great Master of Chung-nan' Chung Nam Ñaïi sö, etc.
TÖÏ (noái doõi) : (1) To connect; to inherit. (3) Heirs, posterity, afterwards.
TÖÏ PHAÙP (noái doøng phaùp) : To succeed, or inherit the dharma from one's teacher truyeàn phaùp . The transmission of the dharma from teacher or disciple. (naka p="547")
THÖÔÛNG (thöôûng thöùc, ñaõ töøng (ñoïc laø thöôøng), teá leã muøa Thu) : (1) To taste, to prove, to experience. (2) Indication of the past tense; has, have. (3) Autumnal offering of first fruits to ancestors.
THOÅ : (1) Earth, ground, land, soil. (2) Country, region. (3) A residence. (4) Countryside, hometown. (5) As "earth" one of the five elements - Nguõ haønh s in early Chinese cosmology.
TAÏI (ôû) : (1) To be, to exist. At, in, on. (2) To consist in, to rest with. To be present. (3) With reference to; in the case of.
TAÏI AÙC ( Trong tay, ñang sôû höõu) : To be in one's hand; be in the hand; be at hand.
TAÏI TRIEÀN ( Ñang bò troùi buoäc, ñang bò vöôùng maéc) : Being in a stage of confusion resulting from adhesion to defilements. The ideograph "Zen" ( ch'an) means "shackled" by defilement.
TOÏA (Ngoài, choã ngoài) : (1) To sit. (2) A seat. (3) Preserve, protect, hold to.
THUØY ( Treo, trao laïi) : (1) To suspend, hang down, droop, lower, dangle. (2) Sag, drip, trickle. (3) Leave behind, give, confer. (4) Be on the verge of; be close to. (5) To condescend; be favorable to.
THAØNH (Thaønh phoá, toaø laâu ñaøi) : (1) A (walled) city, castle, citadel. (2) In India, a forest where ascetics carry out medicant practices.
THAÙP ( Choã ñeå di coát cuûa caùc Thaùnh giaû, moät choã tu) : (1) A stuupa, i.e., a mound where the remains of a great sage are buried. (2) A temple.
THAÙP MIEÁU (Chuøa mieãu): Pagodas and temples.
TRAÀN ( Buïi, theá gian, dô baån) : (1) Object. synonymous with ???( ching) (artha, visaya, gocara). (2) Material object(s). This world. (3) Impurity, pollution (rajas, paamsu). (4) Defilement, affliction (upakle`sa). (5) Stain, blot, dirt, flow, shortcoming. (6) Atom; minute particle; dust mote.
TRAÀN TRUNG CAÙCH NGOAÏI ( Theá gian vaø xuaát theá gian) : Mundane and transmundane.
TRAÀN LAO ( Lao nhoïc, dô baån) : Affliction that fatigues the mind. 'Defilement.' The pollution of the mind that causes it to continue transmigrating through life and death. (2) To be defiled by affliction.
TRAÀN CAÁU ( Dô daùy, laám lem) : Objective filth; defilement (upakle`sa).
TRAÀN SA ( Buïi caùt # Voâ soá ) (nhieàu vaø nhoû nhieäm): 'Dust and sand,' i.e., 'numberless as atoms.' In T'ien-t'ai this term can refer to the trial of the bodhisattva as he faces the vast amount of detail in knowledge and operation required for his task of saving sentient beings.
TRAÀN SA HOAËC (Nhöõng nhaàm laãn nhoû nhieäm vaø voâ soá ) : The lack of ability to correctly discern the true nature of the numberless phenomena of the world. A term coined by Chih-i. (naka p="799b-c")
TAÊNG ( Theâm ) : (1) Accelerate, increase, enlarge, enhance, augment (vrddhi, abhyudaya, pravardhita, vivardhana). (2) Elevated, exalted. Superb, superior, surpassing, excellent. (3) Above, beyond. Extra, excess, surplus. (4) Attached, annexed, affiliated; dependent, auxiliary. (6) Unimpeding Taêng thöôïng . (7) The eight hells that become increasingly more painful.
TAÊNG NHAÁT A HAØM KINH : Skt. Ekottara-aagama-suutra. 'Increased by One Aagama Suutras': one of the four collections of suutras in the Aagama division; 51 fasc., tr. by Gautama-samghadeva in 397. T 125.2.549a-830b. This collection has 52 chapters, containing 451 suutras in all. Subjects expounded are numbered from one to eleven and the suutras are grouped according to their contents.
TAÊNG THÖÔÏNG ( Theâm, vöôït troäi ) : (1) To accelerate, increase, develop. (2) Superior, dominant, surpassing, extreme. Mainly; unimpededly. Unimpeding.
TAÊNG THÖÔÏNG QUAÛ ( Keát quaû do nhöõng yeáu toá phuï ) : 'dominant effects'. The secondary causes that work with the main cause are called "dominant conditions", and the results of these are called dominant effects.
TAÊNG THÖÔÏNG DUYEÂN ( Nhöõng yeáu toá phuï taùc ñoäng vaøo ) : One of the "four causes" in Consciousness-only theory. It refers to 'conditions related to the absence or presence of empowerment'. All the causes that aid the main causes of the production of existences Höõu löïc , plus the conditions that, though not directly contributing to the cause, are of the nature of 'not impeding' Voâ löïc. Therefore, for all occasions, when one thing is produced, there are various influencing and controlling factors. These are called the 'causes beyond direct empowerment.'
TAÊNG ÍCH ( Taêng theâm, naåy nôû) : (1) To increase, enlarge, enhance. (2) To mistakenly cognize and posit something that is in reality non-existent. to commit oneself to some kind of objective composite. (3) To bring good fortune; to cause things to flourish.
TAÊNG TIEÁN : To enlarge and develop; grow and advance; to accelerate.
TAÊNG TRÖÔÛNG : (1) To increase, enlarge, broaden (vrddhi). (2) To reinforce, strengthen, develop. (3) To enliven. (4) To become superior or predominant. (5) The condition of completion of karmic reward. (6) To take out, lead out, bring out. (7) Enhancement of one's influence and power, therefore, pride.
THOÏ (Soáng laâu) : (1) A long time. Long life; longevity. (2) Life, life span. (3) Age, years old. (4) The good fortune of long life. Good fortune, happiness. (5) A prayer for long life.
THOÏ MEÄNH (Moät ñôøi ) : (1) Life; life span (j&imacron;vita, &amacron;yus, &amacron;yus-pram&amacron;na). (2) The single lifetime of Ś&amacron;kyamuni from his descent to earth to his nirv&amacron;na.
THOÏ MEÄNH TÖÔÙNG = THOÏ GIAÛ TÖÔÙNG ( Moät trong boán hình thöùc chaáp ngaõ: Ngaõ töôùng, Nhaân töôùng, Chuùng sinh töôùng vaø Thoï giaû töôùng ): "Appearance of life." One of the four appearances taught in the Vajracchedik&amacron;-s&umacron;tra and the Yüan chüeh ching. In the latter text, the ??? ( shou-ming hsiang) is one of the four aspects of the deluded notion of selfhood which impedes enlightenment.
THOÏ LÖÔÏNG ( Thôøi gian cuûa moät ñôøi ngöôøi ) : The length of one's life. The differences in people's length of lifetime depending upon the age, their nature and the conditions in which they live. (&amacron;yus, &amacron;yus-pram&amacron;na).
TIEÂN THÖÔÏNG (coõi trôøi) : The 'heavenly realm.' The "heavens above," i.e., the six devalokas: Luïc Duïc Thieân of the region of the desire and the form and formless realms.
THIEÂN THAI TOÂNG (toâng Thieân Thai) : One of the thirteen schools of Buddhism in China, and one of the thirteen schools of Buddhism in Japan. Also called the "Lotus Suutra School." A Mahaayaana school established by Chih-i of T'ien-t'ai mountain. Chih-i, taking the Lotus Suutra as his basis, classified the other Buddhist suutras into five periods and eight types of teachings; he discussed the theory of perfect interpenetration of the triple truth- Tam ñeá and taught the rapid attainment of Buddhahood through the practice of observing the mind. (1) The Chinese line of transmission starts with Hui-wen- Hueä vaên of the Northern Chi and follows with Hui-ssu- Hueä tö. Next Chih-i explained the three great scriptures of the school- Phaùp Hoa Tam Boä emphasizing both scriptural study and practice. The sixth patriarch, Ching-ch'I- Kinh Kheâ also popularized the sect through his commentaries on these three scriptures. (2) Cheontae was not established at an early period in Korea. It was Euicheon- Nghóa Thieân (1055-1101) who established Cheontae in the Goryeo as an independent sect, and it quickly came to be a major force in the world of Goryeo Buddhism. After he returned from Sung China in 1086, Euicheon sought to ease conflict between the doctrinal schools and Seon schools, believing that the Cheontae doctrine would be effective to this end. Cheontae would eventually die out in Korea, its teachings being absorbed into the Chogye Seon tradition. (3) The T'ien-t'ai teaching was brought to Japan by Chien-shen- Giaùm Chaân in the middle of the 8th century, but it was not widely accepted. In 805, Saichou- Taùi Tröøng brought back the Tendai teachings from China and made the temple that he had built on Mt. Hiei, the Enryakuji, a center for the study and practice of Tendai. However, what he had transmitted from China was not exclusively Tendai, but also included Zen, Esoteric and Monastic Discipline teachings. This tendency became more marked in the doctrines of his successors, such as Ennin- Vieân Nhaân and Enchin- Vieân Traân . The Tendai sect flourished under the patronage of the imperial family and nobility in Japan.
THIEÂN TÖÛ : (1) In classical literature, the emperor or "son of heaven." (2) In Buddhist suutras, the lowest level of gods (devataa). (3) Children of gods (deva-paatra).
THIEÂN CHAÂN (thuaàn chaân, nguyeân tính, baûn theå) : Something as it originally is, without artificiality.
THIEÂN NHAÕN : "Heavenly vision." or "spiritual eyes." Visual power that is unobstructed by physical matter. The second of the five levels of vision- Nguõ nhaõn ( wu-yu"an) (divya-cak.sus).
THIEÂN TRUÙC (Aán Ñoä thôøi xöa) : A translation for sindhu, an ancient name for India.
THIEÂN HÖ (vuõ truï) : (1) The Great Void; the universe; unlimited (realm). (2) Completely empty and void.
THIEÂN COÅ (caùi troáng trôøi) : (1) A drum in the Hall of Good Dharma of Traayastrim`sa Heaven, which emits sublime sounds by itself without being struck. (2) An epithet of the Buddha.
THIEÂN LONG BAÙT BOÄ ( taùm haøng Hoä phaùp) : The eight groups of transmundane beings that are usually present at Mahaayaana suutra convocations: deva- Thieân "V, naaga- Long , yak.sa- Daï xoa , gandharva-Caøn thaùt baø , asura- A tu la , garuda- Ca laâu la, kimnara-Khaån na la and mahoraga- Ma haàu la giaø . All of these are considered to be protectors of the buddhadharma.
THIEÂN LONG DAÏ XOA : Three of the eight groups of beings than are usually present at Mahaayaana suutra convocations: devas- Thieân , naagas- Long ( long) and yak.sas-Daï xoa .
THAÙI TÖÛ (thöôøng duøng ñeå chæ Ngaøi Vaên Thuø) :(1) "Crown prince"--an epithet of buddhas and Ma~nju`srii. (2) The founder of a school.
THAÁT (maát, laàm laãn) : (1) To lose, to miss, to lose sight of. To disappear. To forget, to misinterpret, to err, to make a mistake.
THAÁT NIEÄM (queân) : 'forgetting.' One of the twenty secondary defilements- Tuøy phieàn naõo in the doctrine of the Fa-hsiang school. The mental action of the mind scattering and loss of ability to hold to the object of perception, especially in the case of `samatha meditation. A mistaken or impaired memory. It is considered to be a provisional element rather than a real one.
TAÙNG (choân caát, cheát) : (1) Funeral rites; a funeral. Proper rituals of respect for the dead. (2) To die, to disappear, to be destroyed; to lose.
THÍ (khaùc. Baát thí : chaúng khaùc gì) : Only. Usually used behind a negative, to mean "not only..."
TÍNH (hoï). ÔÛ Aán: chæ taàng lôùp xaõ hoäi: (1) Surname, family name. One's clan, tribe or ethnic group (gotra). (2) In India, one's social caste (jaati).
THUÛY (ban sô, baét ñaàu): (1) To begin, to start. (2) The beginning, starting point. (3) For the first time; initial.
THUÛY GIAÙC (giaùc ngoä môùi baét ñaàu) # BOÅN GIAÙC (giaùc ngoä coù saün) : sigag [j] shigaku "Initial enlightenment." The first phenomenal actualization of enlightenment in this lifetime, as contrasted to pen-chiao Boån giaùc {æS "original enlightenment" which is the basic Buddha-nature of sentient beings. The concepts of initial enlightenment and original enlightenment are elucidated at length in the Awakening of Mahaayaana Faith Ñaïi Thöøa Khôûi Tín Luaän .
TRAÏCH (nhaø) : (1) Home, house, abode. (2) aalayavij~naana. (3) To decide.
THUÛ (giöõ gìn, baûo veä) : (1) Keep, preserve, maintain. (2) Guard, protect, defend. (3) Cleave to. (4) A keeper. (5) A feudal lord.
TOÂNG (nguoàn goác, toâng phaùi): (1) Ancestor, origin. (2) Head, chief. (3) Patriarch. (4) A clan of single ancestry. (5) A certain teaching or tradition which has come from a certain source.
TOÂNG NHAÁT ÑAÏI SÖ (teân ngöôøi): See ???
TOÂNG SÖ (ñaïi sö cuûa moät toâng phaùi): An eminent monk who possesses learning and virtue, and serves as an instructor and guide for a practitioner, especially in the Ch'an school. (2) In Ch'an and other sects, a patriarch.
TOÂNG CHÆ (yù chæ caên baûn): (1) The basic meaning, aim, motive or gist. (2) In the Ch'an school, the source of the Buddha-dharma. Original idea. The reference point of religious practice. (3) The main principle or teaching of a particular sect.
TUYEÂN (giaõi baøy) : (1) To tell, to express one's ideas. To explain, to clarify. To inform people broadly. To proclaim, to display. (2) Wide, broad, comprehensive.
TUYEÂN DÖÔNG (neâu roõ) : Enhance, exalt, increase, spread, propagate. To make clear to (the world) (upade`sya).
TUYEÂN THUYEÁT (noùi ra, truyeàn daïy) : To explain or transmit the teachings.
TAÄT (ganh tî ): 'jealousy,' 'envy.' One of the lesser defilement elements as listed in the Abhidharmako`sa-bhaasya, one of the twenty secondary defilements in the doctrine of the Fa-hsiang school. The mental action of displeasure regarding the accomplishments or virtuous actions of others. Also, a sub-function of the primary defilement element of enmity.
TAÄT ÑOÁ : Jealousy; envy (maatsarya).
TE Å: (1) rule, govern, conduct, manage, direct. (2) Ruler, manager, director. (3) Family head, chieftain. (4) Butcher, cook. (5) The Buddha, as opposed to his audience or followers.
TUÙC (ôû qua ñeâm, coù saün töø tröôùc): (1) An inn, hotel, hostel. (2) To stay overnight. (3) To keep overnight. (4) since long ago; long-term, long cherished. (5) A night. (6) A constellation.
TUÙC THEÁ (ñôøi tröôùc): The prior world; one's previous lifetime(s). The causes and conditions related to one's prior existence.
TUÙC MEÄNH (ñôøi tröôùc): (1) The prior world; one's previous life(s). Prior existence. (2) Knowledge of the causes and conditions related to one's prior existence.
TUÙC TRÍ (trí tueä do tu taäp töø nhöõng ñôøi tröôùc) : The wisdom attained by the efficacy of one's religious practice in prior lifetimes.
TUÙC NGHIEÄP (nghieäp cuõ cuûa caùc ñôøi tröôùc) : Past karma. The karma remaining from prior existences.
TUÙC DUYEÂN (nguyeân nhaân töø nhöõng ñôøi tröôùc): Remaining karma. Causes and conditions from prior existences.
TUÙC NGUYEÄN (mong öôùc coù töø laâu, mong öôùc coù töø ñôøi tröôùc): A long-term aim; a long-cherished desire.
TÒCH (vaéng laëng, nhaäp Nieát baøn): (1) To become quiet. Peaceful, extinguished (`saanti, sama, samana, viviktataa). (2) Nirvaana. (3) Quiescence.
TÒCH ÑÒNH (nhaäp ñònh) : Meditation, concentration, calm abiding; samaadhi.
TÒCH NIEÄM (nhaäp ñònh) : Silenced thought; meditative concentration.
TÒCH DIEÄT (vaéng laëng tuyeät ñoái, Nieát baøn): To become tranquil. Quiet, peaceful, silent. The perfect stillness of the mind when the flames of affliction are extinguished. Returning to stillness, separated from all manifestations. Nirvaana, Buddhahood, enlightenment, realization of the reality principle (vyupa`sama, nirodha, nirvrta, pra`saanta).
TÒCH DIEÄT BÌNH ÑAÚNG : The extinction of all differences in the equality of emptiness.
TÒCH TÓNH (laëng yeân) : Quiet. Calmness of mind. The enlightened world. To become peaceful (sama, `saanti).
THÖÏC (quaû, chín, söï thöïc, taâm ñieåm) : (1) Fruit, contents, innards. (2) To ripen, to become complete, to be filled. (3) Truth, reality, heart, center. (4) Truly, really, actually.
THÖÏC TU (tu haønh chaân thaät) : 'True practice.'
THÖÏC ÑÖÙC (ñöùc chaân thaät, Phaät taùnh, phaùp thaân) : (1) a real quality. (2) The buddha-nature, originally possessed by all people. (3) In the Nirvaana-suutra, the dharma-body- Phaùp thaân.
THÖÏC NGAÕ (caùi toái thöïc) : Belief in an eternally abiding aatman or soul.
THÖÏC PHAÙP (söï vaät coù thöïc) : 'Real elements (dharmas).' According to the doctrine of the Fa-hsiang school, elements which have their own seeds in the aalaya-vij~naana. (2) Belief in the inherent existence of a certain set of causes and conditions, things, called dharmas.
THÖÏC TÖÔÙNG (chaân lyù veà phöông dieän bieåu hieän) : (1) The true form of all things as they are. True original nature. Reality; real aspect. The unchanging, equal reality-principle. (2) 'It is real.' A true observation (bhuuta-sa.mj~naa, dharmataa).
THÖÏC HAØNH (tu haønh): (1) Action that accord with reality. (2) Actual religious practice.
TÖÏ (chuøa): (1) A Buddhist temple; monastery, nunnery. (2) An office.
TOÂN (toân xöng, moät thaùnh giaû): (1) Honorable, to honor, to venerate (puujita). (2) A sage or worthy (muni). (3) One who has perfected his/her practice; a buddha. (4) Excellent, superb.
TAÀM (tìm kieám, tìm toøi): (1) To seek, request, inquire, investigate. (2) Soon, quickly. (3) Get, grasp, accumulate, possess. (4) (vitarka). 'Investigation', 'discovery', 'perception'. One of the four undetermined ( nature) elements in the doctrine of the Fa-hsiang school. Seeking. The function of the mind that gives a general view. The action of a coarsely inquiring mind. The action of a rough and inferential mind. The mental action of roughly fathoming the principle of a thing. Also translated as Giaùc . See also Taàm tyù .
TAÀM TYÙ (TÖÙ) (Tìm kieám vaø phaân tích veà phöông dieän tinh thaàn): Vitarka and vicaara, two conditions of meditation, which are investigation and analysis. These are two kinds of mental functions included among indeterminate (nature) elements. In viewing the object, to search for it roughly, then to scrutinize it in detail.
TAÀM TÖ (Tìm toøi vaø suy nghó): To seek, inquire, examine, investigate (taarkika). Rational investigation, which goes deep, but is not as subtle as f ( tz'u) analysis.
TIEÅU THÖØA (coã xe nhoû): (hiinayaana). 'Small vehicle.' As opposed the term Ñaïi thöøa (mahaayaana), hiinayaana refers in general to Buddhist practices which are centered on self-salvation, or which are not based upon the true experience of emptiness. Historically, the term is applied to the early Indian groups typified by Theravaadins, who held to a monastically centered approach to Buddhist practice.
TIEÅU THÖØA KINH (kinh ñieån Tieåu thöøa): The scriptures of the lesser vehicle, usually the four Aagamas: Tröôøng A- haøm , Trung A- haøm , Taêng Nhaát A- haøm and Taïp A- haøm.
TIEÅU KIEÁP: A minor kalpa. A part of a kalpa.
TIEÅU THAM (moät buoåi noùi noùi phaùp vaø giaûng phaùp nhoû): Literally "small gathering." A smaller, especially impromptu, dharma-lecture.
TIEÅU PHAÙP (giaùo phaùp cuûa Tieåu thöøa): The "lesser dharma"--Hiinayaana teachings.
THÖÔÏNG (yeâu caàu, vaãn coøn, ñaùnh giaù cao): (1) Beg, request, entreat, beseech. (2) Still, after all, as expected. Further, furthermore, yet, even. (3) Accumulate, stack up, pile up, increase. (4) To value, prize, esteem, honor, respect, regard. (5) High; to raise up. (6) Besides, in addition to.
Radical 43 Boä UOÂNG
TÖÏU (ñeán, ñaït thaønh): (1) Then, thereupon; in consequence, according to. (2) At once; then. (3) To come to or go to; to complete; to follow. (4) At; regarding, concerning. concerning such-and-such.
Radical 44 Boä THI
THI (xaùc cheát): (1) Corpse, dead body. (2) A medium who receives the spirit of one's ancestors. (3) To group together, to arrange, connect.
THI BA- LA- MAÄT (trì giôùi Ba- la- maät): A transliteration of `siila-paaramitaa--the bodhisattva's unattached practice of moral discipline.
TRIEÅN (môû roäng) : " (1) Expand, stretch out, open, unroll, extend. (2) To tell, relate, draw out, explain. (3) To link, join, put together.
TRIEÅN SÖÏ ÑAÀU CÔ (khai trieån söï vieäc theo caên cô, taàm hieåu) : To reveal the understanding of one's own phenomenal situation to that the true teacher can adapt to one's level and teach them appropriately.
TRIEÅN CHUYEÅN (do ñoù maø, luaân chuyeån, .v.v.) : (1) In order, in sequence. Mutually, reciprocally. (2) One after the other, continuously; to follow in sequence. (3) Indirectly. (4) To roll; go round and round. (5) Inheritance; conferring of priestly vows. (6) To roll; rolling. To turn something over in one's mind.
THUOÄC : (1) Be attached to; be involved in, be contained by, be affiliated with. To belong to; be subject to. To entrust to. (2) To attach, to follow, to go along with. (3) Pay attention to; concentrate on. (4) Link, join, put together; be linked, be joined. (5) Class, kind, group.
THÖÔØNG : (1) Usual, regular, always. (2) Eternal, unchanging, constant (nitya, nityatva, `saa`svata). True. (3) Already, before. (4) Eternal truth (dhruva). (3) Lacking an endpoint (anisthita). (5) Always (sadaa). (6) Absolutely (atyantatas)
THÖÔØNG QUANG (haøo quang cuûa Phaät) : The light that the Buddha emits continuously; the Buddha's halo or aura.
THÖÔØNG LAÏC NGAÕ TÒNH : (1) The four mistaken apprehensions of sentient beings about reality: that there is permanence, happiness, a true self and that there is purity. (2) The four virtues of nirvaana as taught in the Nirvaana-suutra. Nirvaana is eternal, blissful, absolute and pure. These are explained in detail by Weonhyo in his Yeolban chong'yo.
THÖÔØNG BA- LA- MAÄT : One of the "four perfections. " As "eternally abiding" it is one of the virtues of nirvaana. It is called the "perfection of constancy" because the practice of the bodhisattva includes the attainment of it.
THÍCH (lo, hoï haøng) : (1) An axe, hatchet. (2) Grieve, lament, be distressed, feel sorry. (3) Experience mental suffering. (4) Relatives, friends, family.
THAÙC BAÙT (khaát thöïc) : Religious mendicancy; a begging priest.
??? .. ??? Transliteration of the Sanskrit dhuuta. Also written ???; and ??? means to "raise up" and ???; ??? means to shake off. To get up and shake the dirt off of oneself the way a dog does--thus to shake off the defilements of the world and practice the buddha-path.
THÖØA (nhaän, giöõ, mang, nghe) : (1) To receive, to accept, to inherit. (2) To hold, contain, support. (3) To hear, listen, be informed. (4) To contract for, to undertake. (5) To continue, to carry on (a theme, etc.) (6) To confess, to acknowledge.
THÖØA TRÍ (ñoàng yù, thöøa nhaän) : Consent, assent, acknowledgement.
THAØNH (thaønh töïu, thaønh coâng) : (1) To accomplish, to do, to bring about, to perfect, to finish, to complete, to succeed. (2) The whole, perfect. (3) One-tenth; tenths, ten. (1) To consist of; materialize, be concluded, to form, be completed. Fulfillment, consummation (sidhyati, siddha, siddhi, prasiddhi). (2) To be clearly apparent. (3) Realization, fruition; to become a buddha; awakening, enlightenment.
THAØNH TÖÏU (ñaït thaønh, hoaøn thaønh) : (yukta, anvita, samanvaagama, samanvaya, siddhi, siddha). (1) Possessed in the body. (2) Achievement, accomplishment. (3) One type of benefit; acquisition, possession. (4) Completion, perfection. (5) Achievement of a wish or aim.
THAØNH PHAÄT (giaùc ngoä vieân maõn) : "Becoming a buddha," "accomplishing buddhahood," i.e., the whole point of Buddhism, its teachings and practices. (1) The awakening of `Saakyamuni at Buddhagayaa (bodhir-praapta-bodhimanda-ni`sidana). (2) Entering into enlightenment. The supreme enlightenment of every person--becoming a buddha (abhisa.mbuddha).
THAØNH PHAÄT ÑAÏO (giaùc ngoä) : To perfect enlightenment (bodha).
THAØNH DUY THÖÙC LUAÄN (teân saùch) : Ch'eng wei-shih lun- The "Discourse on the Theory of Consciousness-only". (Vij~naptimaatrataasiddhi-`saastra) 10 fasc., T 1585.31.1a-59a. This is mainly a translation by Hsu"an-tsang of Dharmapaala's commentary on the Thirty Verses on Consciousness-only, by Theá Thaân : Vasubandhu, but it also includes edited translations of other master's works on the same verses. This is the primary text of the Fa-hsiang sect.
THAØNH DUY THÖÙC LUAÄN THUAÄT KYÙ (teân saùch) : Ch'eng wei-shih-lun shu-chi -A commentary on the , done by K'uei-chi Khuy Cô. 20 fasc., T 1830.43.229a-606c. Cf. T 1585, 1832, 1833, 2260, 2266.
THAØNH THÖÏC TOÂNG (toâng Thaønh Thöïc) : Ch'eng-shih tsung- The Satyasiddhi school, a late Hiinayaana school whose doctrines come very close to Mahaayaana at certain points. This school was established primarily on the teachings of the Satyasiddhi-`saastra, among other works by Harivarman .
THAØNH THÖÏC LUAÄN (teân saùch) : Ch'eng-shih lun- The Satyasiddhi-`saastra; 16 fasc., T 1646.32.239-375; translated into Chinese by Kumaarajiiva. A scholastic text that analyzes all existences into 84 elements. It also introduces conceptions of emptiness that are very Mahaayaanistic. It teaches the attainment of nirvaana through the destruction of attachment to names, elements, and emptiness, yet its understanding of emptiness is still analytical emptiness, rather than the "essential emptiness" of the later Mahaayaana schools. Attributed to Harivarman .
THAØNH SÔÛ TAÙC TRÍ (trí "Thaønh Sôû Taùc") (do 5 thöùc ñaàu chuyeån thaønh khi giaùc ngoä) : :(anusthaanam-nispatti, krtya-anusthaana-j~naana). One of the "four wisdoms" in Consciousness-only theory. The wisdom of achievement of the Buddha vow. This wisdom is attained through the transformation of the first five consciousnesses. Through this wisdom one brings to fulfillment the work of saving sentient beings. The "wisdom of unrestricted activity".
THAØNH THUÏC (chín muoài) : (1) The full ripening of fruits and vegetables. (2) To become highly proficient in an art or scholarly field. (3) To master, to perfect.
THAØNH CHÖÔNG (hoaøn thaønh) : A complete affair.
THAØNH ÑAÏO (thaønh ñaïo) : (sa.mbodhi). Enlightenment, awakening. To enter enlightenment. To become a Buddha. (2) The subjugation of various demons by `Saakyamuni under the bodhi tree and his perfected awakening.
TAÉNG (gheùt) : (1) To hate, detest, loathe (vidvesa, virodha). (2) Hateful, horrible, abominable. (3) Hatred, envy.
TAÉNG TAÄT (gheùt vaø ganh) : To be hateful and envious. Jealous dislike. Hatred and envy.
TAÉNG AÙI (gheùt vaø thöông) : Hate and attachment.
TRÌ (giöõ, nhôù, naém) : (1) Verify, validate, confirm; judge, decide. (2) Memorize, remember. (3) Realm, world. (4) Keep, preserve, maintain. (5) To learn and retain exactly. (6) Basis.
TRÌ GIÔÙI (giöõ giôùi) : (`siila). 'observing precepts', 'morality.' One of the 'six perfections'.
TRÌ PHAÏM (giöõ vaø phaïm [giôùi]) : To keep the precepts and break the precepts.
TRÌ KINH (ñoïc thöôøng xuyeân moät quyeån kinh hay moät boä kinh) : (1) The practice of continuous chanting of suutra text. (2) A suutra book that is used for the purpose of chanting.
THUÏ (THOÏ) (trao cho, daïy) : (prahinoti). Give, grant, confer, invest with, impart, teach.
THUÏ KYÙ (Phaät döï baùo quaû Phaät cho ñeä töû) : The conferral by the Buddha of the prediction of the attainment of Buddhahood in the future (vyaakarana). The `Suurangama-suutra lists four kinds of predictions. See Töù Chuûng Thuï Kyù (4 loaïi thuï kyù; Thuï kyù = Thoï kyù) .
THOÂI (ñaåy, khöôùc töø) : (1) Infer, deduce, gather, conclude. Judge, guess, surmise. Recommend. (2) Push, expel. To shirk, decline, yield. (3) Extend, enlarge, reach out to. (4) To elect, select, promote. Praise, esteem, recommend. (5) Give up, hand over to.
THOÂI DÓ CAÄP NHAÂN (thoâng caûm) : To extend (compassion, enlightenment) to others after achieving a viable degree of enlightenment for oneself.
TIEÁP DAÃN (höôùng daãn) : (1) The Buddha's guidance of people to the Pure Land. (2) A teacher's guidance of her/his students. (naka p="717d")
TRAÏO CÖÛ (khoâng yeân, chæ veà traïng thaùi taâm lyù khi ngoài thieàn) : (auddhatya). 'restlessness', 'unsettledness.' One of the great defilement dharmas listed in the A Tyø Ñaït Ma Caâu Xaù Luaän - Abhidharmako`sa-bhaasya and one of the twenty secondary defilement elements - Tuøy phieàn naõo in the doctrine of the Fa-hsiang school. The lack of stillness of the mind due to projection into the past or future. The flightiness of the mind. The inability to focus the mind in calm abiding meditation.(naka p="755")
TOÀI (beû gaõy, dieät heát) : (1) Destroy, break down, cause to cease. (2) Be sad.
TOÀI TUÙY (ñaäp naùt) : Break, smash, crush, pulverize.
TRAÏCH (choïn) : (1) To select (the good part); to choose; to pick out Tuyeån [I]. (2) To differentiate, to discriminate Sai [·]. (3) Insight, discernment, analytical power. (4) The power of discrimination.
TRAÏCH DIEÄT (dieät söï sai laàm do phaùn ñoaùn ñuùng) : (pratisa.mkhyaa-nirodha). The annihilation of defilements through the power of analysis, by the practice of analytical meditation (pratisa.mkhyaa, praj~naa-vi`sesa).
TRAÏCH DIEÄT VOÂ VI (caûnh giôùi sau khi dieät moïi sai laàm do voâ minh ) : In Consciousness-only theory, one of the unconditioned elements (dharmas). The destruction of defilements through the wisdom of awakening. ??? refers to the proper discrimination of all dharmas through untainted wisdom. When the defilements are cut off by the wisdom of awakening, they never re-arise. "Nirvaana."
TOØNG (theo) : (1) Follow, accord with, comply; listen to. To follow in one's steps. To learn. (2) From. (3) Vertical. (4) Together, a follower. (5) An indicator of the ablative case. From... (6) Permit, approve, sanction, authorize. (7) To cause joy.
THUNG (thong thaû) : (1) Relaxed and at ease. (2) To intimate, hint at, suggest, allude to. (3) Suggestion, persuasion, inducement, invitation.
TÖÏ (thöù töï, lôøi noùi ñaàu) : (1) Precedence, order, orderly. (2) A preface.
TAÂM (taâm hoàn, quaû tim, trung taâm) [Nghóa toái haäu : baûn theå cuûa taát caû] : Heart, mind, spirit, motive, sense, mentality, idea, thought, feeling. Wholeheartedness, sincerity, attention, interest, care, intention, will, mood. Essence, core, marrow. (1) The organ of conceptualization; thinking. One of the six faculties, often written in Chinese as ??? . (2) The mind as the principle of the universe. In this understanding the three worlds are only mind, and outside of mind there is no separate existence . (3) The enlightened mind-essence which is the basis for the manifestation of various buddha-bodies.
TAÂM BAÁT TÖÔNG ÖNG HAØNH PHAÙP (nhöõng traïng thaùi taâm lyù [goàm 24 loaïi, theo toâng Duy Thöùc]) : (viprayyuktas sa.mskaaraah, citta-viprayukta-dharma); "elements not concomitant with mind (or matter)." Within the fourth of the five skandhas (impulse) there are forces not associated with mental functions as well as forces that are. Forces that are associated with mental functions are included in the group of elements with that characteristic. Concerning these 'mental function' elements, the two skandhas of feeling and perception are included as separate mental functions, while the remaining mental functions are included in the skandha of impulse. However, within the skandha of impulse, elements that are not mental functions, such as physiological energies are present. Since these do not operate in direct association with the mind, they are named as such. In the theory of the Abhidharmako`sa school, there are fourteen of these kinds of elements and they are considered to be real, while in Consciousness-only theory, there are twenty-four, and they are considered to be unreal.
TAÂM YÙ : (1) Mind (manas, cetas). (2) Mental perceptory function. (3) To conceptualize.
TAÂM SÔÛ : An abbreviation of Taâm Sôû Höõu Phaùp . See next.
TAÂM SÔÛ HÖÕU PHAÙP (nhöõng traïng thaùi taâm lyù phuï thuoäc vaøo taâm) : (caitta) 'mental functions.' Things that are related to the mind. Mental functions, workings, phenomena. Spiritual functions. The mental function that fully recognizes the separate aspects of the external environment at the time that the mental consciousness is aware of it. It arises depending upon the "mind-king" which discerns all the characteristics of the environment. According to the Fa-hsiang school, there are fifty-one elements contained in this category, which are grouped into six subcategories
TAÂM HAÛI (bieån taâm) : 'Mind-sea.' A metaphor for the mind, likening it to a vast sea.
TAÂM THANH TÒNH (taâm trong saïch) : (citta-pari`suddhi). (1) The mind's (original) purity. (2) The mind becoming pure as the result of religious practice.
TAÂM VÖÔNG (nhöõng traïng thaùi taâm lyù chính yeáu) : 'Mind-king.' The overall cognitive function of one's consciousness, as opposed to the distinctive mental functions which belong to it (called ???). In the Abhidharmako`sa- bhaasya, only one mind-king is conceived, but the Fa-hsiang sect establishes eight, one for each of the eight consciousnesses. There is no such term as 'mind-king' in Indian Buddhism.
TAÂM TÖÔÙNG (hình töôùng cuûa taâm) : (1) The mind as it is. The appearance or aspect of the mind. (2) The mind's original aspect. The mind's functional aspect of subjective cognition. (3) The contents of the mind, the thoughts within the mind.
TAÂM TÖÏ TAÏI ÑÒA (Ñòa thöù 9 ) : The ninth of the ten bhuumis in the bodhisattva's advancement. The stage of unimpeded mental function.
TÖ (suy nghó) : (1) To think, contemplate, esteem, consider, judge, realize, imagine. Thought(s), idea, mind, sense. (2) the function of the mind with a motive; intention, aim; volitional activity. In Abhidharmako`sa theory, one of the Ten Great Ground Mental Function Elements (cetanaa, detayitva). (3) In Consciousness-only theory, creative, volitional functioning; one of the Five Pervasively Functioning Mental Function Elements; the essence of karma. (4) Inference, reasoning, deduction. Discrimination.
TÖ AÙN (suy xeùt) : To think. Thought, pondering over. Fret, worry.
TÖ DUY (nghó ngôïi) : (1) To think, to consider or discriminate an object. To continue thinking about one thing. Deliberation (cetanaa, cintaa, miimaamsaa, upadhyaana). (2) To think in one's mind. (3) To consider theoretically. (4) To think in view of achievement. (5) To pay attention, to pay heed (maniskara). (6) to practice the Buddhist Way. (7) One of the 'Ten Dharma Practices' Thaäp Phaùp Haïnh . To infer a meaning through the principle. Thinking (cintanaa).
TÖ TRAÏCH (suy nghó vaø löïa choïn) : To ponder, think deeply about; analyze in a thorough and concentrated manner (pratisa.mkhyaa).
TÖ NGHÒ (NGHÌ) (suy nghó vaø luaän baøn) : (1) To think about the meaning of the words of the scriptures (artha-cintaa). (2) To think, to conceptualize. A conception. (3) To think objectively.
TÍNH (TAÙNH) (caù tính, baûn tính, .v.v.) : (1) Nature, essence, substance, self-nature; (pre-)disposition, inclination, temperament. That which a person (or thing) is born with. (2) Quality, characteristic. (3) The inner essence of something as opposed to its outer form. That which does not change according to external influences (svabhaava). (4) Innate, inherent, inborn. (5) The quality or constituent by which one becomes a buddha. (6) Suchness, reality. (7) Sex.
TÍNH MEÄNH (taâm hoàn vaø theå xaùc) : (1) The life of conscious beings. Essence and life. The nature of things that possess life.
TÍNH DUY THÖÙC # DUY THÖÙC TÍNH : The "True Principle of Consciousness-only." The known world is an expression of mind and the original nature of the known world and the mind are the same. This mind nature is called true reality. Conversely, this true reality is the nature of mind. Here, the ideograph ??? ( hsing) refers to principle , which is true thusness. This condition of reality is perceived in fifth level of apprehension of the principle of Consciousness-only. In contrast to the manifest consciousness (which is the eight consciousnesses) which arises, change and ceases, this is the eternal unmanifest true thusness. The apprehension of perfectly accomplished reality.
TAÙNH CAÛNH (caûnh chaân thöïc) : One of the three kinds of objects Tam loaïi caûnh in Consciousness-only theory, meaning 'real objects.' Objects which are arisen from true seeds, have true substance and function, and which the mind cognizes in their true aspect. The objective aspect of the three transformations of the eighth consciousness (seeds, five faculties, container world). The objective aspect as objectified by the first five objects and the five organs, or the objective aspect of the mind fixed in concentration.
TÍNH ÑÖÙC (baûn tính toát saün coù ôû muoân loaøi) Ή TU ÑÖÙC (taùnh toát do tu maø coù) : The possession by every sentient being of the qualities of his original nature, such as good/evil, delusion/awakening.
TÍNH HAÛI (bieån taùnh) : The Ocean of Original (True) Nature. A comparison of true thusness with an ocean. The world of original essence. True reality as-it-is, which cannot be expressed in speech, and has a breadth and depth that is compared to an ocean. Synonymous with lixing .
TAÙNH HAÛI QUAÛ PHAÀN (bieån taùnh veà phöông dieän quaû) : The extent of the sphere of the Buddha. The 'ocean-like true nature of the effect aspect.' 'Ocean' is a metaphor for great depth and breadth. 'Nature' refers to that which is unchanging, whether in the station of Buddhahood or sentient being. The time of practice is called 'cause' - Nhaân ö, and the awakening of enlightenment is called 'fruit' - Quaû ( kuo).
TÍNH TÒNH (taùnh trong saïch) : An abbreviation of Töï tính thanh tònh , the "purity of the self-nature." (prakrti-prabhaasvara).
TÍNH TÖÔÙNG (baûn theå vaø hieän töôïng, noäi dung vaø hình thöùc ) : 'Essential nature and characteristic.'
TÍNH KHÔÛI (töø baûn theå hieän ra) : 'Arising from the original nature.' In the Hua-yen school, the absolute condition of conditioned arising. The original nature of things manifest just as it is. The appearance of the reality-nature.
TÖÙC (ngöng, nghæ, hôi thôû) : (1) Become quiet, calm down, grow still, subside. Quiet, peaceful, tranquil (upa`samita, sama, uparama, `saanti). (2) Breath, respiration.
THÖÙ (tha loãi) : (1) The principle of reciprocity. To forgive, to show mercy, to excuse.
THÒ (nöông nhôø) : (1) To depend on [Ë]. To presume upon; to trust to. (2) A mother [ê].
TÖÙ (phoùng tuùng) : Selfish, uncaring.
TAÁT ( toaøn theå, xong) : (krtsna). All, one and all; entirely, fully, wholly, altogether, completely, utterly, thoroughly, without exception.
TAÁT- ÑAÏT (teân cuûa Phaät Thích Ca khi chöa xuaát gia) : A transliteration of the Sanskrit Siddhaartha- Taát- Ñaït- Ña , which means baäc thaønh töïu chí nguyeän - the "one who accomplishes his goal." This was the name of `Saakyamuni Buddha before he left home.
TÍCH (tieác) : Be sparing of; be frugal with, be stingy with. Regret, value, prize. Be reluctant.
TUEÄ = HUEÄ (saùng suoát, minh maãn) :(1) To grant, bless, bestow. Blessing(s). (2) Wisdom, intelligence, sagacity. synonymous with ??? (Hueä- hui).
TRÖÔÙNG (lo buoàn) : (1) Grudge, resentment; hold a resentment. (2) To hurt, inflict pain.
TÌNH : (1) Feeling, emotion, passion. (2) Heart, human nature; disposition. (3) Sympathy, compassion. (4) Circumstances, facts. (5) True, sincere. (1) Sentiency (sattva). (2) Faculty, ability (indriya). (3) Thought, mind, emotion.
TÌNH TRAÀN (tö töôûng vaø tình caûm, caên vaø traàn) : (1) The six faculties and the six objects. (2) Defilement.
TÌNH SINH TRÍ CAÙCH (tö töôûng khôûi leân thì caùi bieát chaân thöïc bò trôû ngaïi) : "When a thought arises, wisdom is obstructed" (said by Yu"n Men, Dougen and others).
TÌNH KIEÁN (caùc vöôùng maéc do tö töôûng,hieåu bieát, nhaän thöùc) : Discrimination; the defiled views influenced by sentiments. These views arise unawares due to ignorance.
TÌNH LÖÔÏNG (suy löôøng, khaùi nieäm) : Thought, calculation, conceptualization. False discrimination.
TÖÔÛNG (suy nghó) (1 trong 5 Uaån [Aám]) : (1) The symbolification of sensory data; symbol, idea, conception (sa.mj~naa). The function of arising thoughts in the mind regarding shape, color, length, pleasure/pain, etc. (2) One of the five aggregates. In Abhidharma theory, one of the ten Great Ground elements; in Consciousness-only, one of the Five Pervasive Functions.
TÖÔÛNG THUÏ DIEÄT (traïng thaùi thieàn ñònh trong ñoù Töôûng vaø Thuï khoâng coøn) : An expression of the condition of the experience of true reality, wherein at the time of entry into the samaadhi of the extinction of the mano (6th) consciousness, the main mental functions of feeling and perception are extinguished.
THUÏ TÖÔÛNG DIEÄT VOÂ- VI (coõi giôùi trong ñoù Töôûng vaø Thuï khoâng coøn) : 'concentration of cessation.' .??? ( hsiang-shou-mieh) refers to the samaadhi of the extinction of the first six consciousnesses. When feeling and perception are destroyed, the sixth consciousness, the mind elements, and mental function elements are also destroyed. A deep form of meditation which is one of the six unconditioned elements in Consciousness-only theory.
TÖÔÛNG UAÅN (Uaån thöù 3 : Töôûng) : (sa.mj~naana-skandha); 'perception.' One of the five skandhas. Refers to images that surface in the mind. 'symbolic function.' In the theory of elements in the school of Consciousness- only, the elements of perceptive mental function are included in this skandha.
THAÙI (traïng thaùi) : Form, shape, condition, way of being.
TÖØ (loøng töø, tình thöông khoâng vuï lôïi) : To love; treat tenderly; take pity; be compassionate. Compassion, kindness, pity, mercy. True, pure, altruistic emotion that seeks nothing for oneself. One of the Four Unfathomable Minds. Pali; mettaa; Sanskrit maitra.
TÖØ TOÂN (danh xöng) : Another name for Maitreya. 'A compassionate saint.'
TÖØ AÂN (phaùp hieäu cuûa Ñaïi sö Khuy Cô) : Another name for K'uei-chi Khuy Cô . Named for the temple in which he lived and taught Töø AÂn töï .
TÖØ THÒ (phaùp hieäu cuûa Ñöùc Di Laëc) : A name for Maitreya.
TÖØ TAÏNG (teân moät vò sö Ñaïi Haøn) : (dates unclear). An early Silla monk who travelled to T'ang China and studied in Chung-nan. Hereturned to Silla in 643, founding the Vinaya school in Korea.
TÖØ HOÁI (daïy doã do töø bi) : Compassionate teaching.
THAÄN (caån thaän) : To act with care; to be cautious. Be apprehensive.
TAØM (hoå theïn) : (hrii). 'conscience,' or 'shame for one's faults.' The name for a mental function, which in the Abhidharmako`sa-bhaasya is one of the 'ten virtuous mental function' elements, and in the doctrine of the Fa-hsiang school, is one of the 'eleven good mental function' elements. It refers to the shame resulting from reflecting on one's self-centered evil actions.
THANH (trong treûo) : (1) Clear, pure, not cloudy (water). (2) To purify, clarify, clean up.
THANH TÒNH (trong saïch) : (pari`suddha). (1) Clear, pure, undefiled. Lacking evil (sam`suddhi, `sauca, vi`sodhita, vi`suddha). Lacking an object or motive. (2) Clarified, settled. (3) To purify, to cleanse. (4) A purified person (tathaagata).
THANH TÒNH TUEÄ (teân moät vò Boà taùt trong kinh Vieân Giaùc) : 'Pure Wisdom'. The name of one of the twelve bodhisattvas who appears in the Suutra of Perfect Enlightenment , Taishou Vol. 17, 842.
THANH TÒNH PHAÙP GIÔÙI (baûn theå vuõ truï) : The pure dharma realm. The objective realm of the enlightened wisdom of the Buddha. The realm of pure noumenal principle. The basis of all merits. "Suchness".
TÒNH (saïch) : (`suddhi, `suddha, vi`suddhi, pari`suddha). (1) Clear, clean, pure. (2) Without taint or defilement. (3) Not arising deluded thought. (4) The Pure Land Tònh Ñoä (coõi saïch) Ή Ueá Ñoä (coõi dô). (5) The practice that leads to rebirth in the Pure Land. (6) A translation for the Sanskrit and Pali brahman.
TÒNH DANH KINH (kinh Tònh Danh) : Ching-ming ching- The Chinese translation of the title of the Vimalakiirti-nirde`sa-suutra (Wei-mo-chieh ching ).
TÒNH CÖ (choã ôû trong saïch) : A pure abode.
TÒNH TAÂM ÑÒA (1 trong Thaäp Ñòa theo luaän Khôûi Tín) : A term used in the Awakening of Faith for the first stage of the ten bhuumis.
TÒNH GIÔÙI (giôùi luaät thanh tònh) : (1) The pure precepts. The moral disciplines practiced by members of the sangha. (2) Purity in the precepts. To hold closely to moral discipline. (3) A Chinese alternative rendering for the term bhik.su ( pi-ch'iu). HPC 7.22a21 .
TÒNH SAÉC (thuaàn tuùy vaät chaát) : (ruupa prasaada). Pure material existence. Transparently pure substance. The five organs of eye, ear, nose, tongue and body.
TÒNH HAÏNH (haïnh trong saïch) : (1) Practices (behavior) of purity, especially pure in terms of absence of sexual excess (brahma-caarya). (2) One who abides in pure practices (behavior) (vrttin). (3) The name of the third out of the four bodhisattvas who appear in the ??? chapter of the Lotus Suutra. (naka p="752") .
TÒNH CHÖ NGHIEÄP CHÖÔÙNG (teân moät vò Boà taùt trong kinh Vieân Giaùc) : 'Purifier of All Karmic Hindrances'. One of the twelve bodhisattvas who appears in the Suutra of Perfect Enlightenment (’æSãS). T 17.842.
TÒNH PHAÏN VÖÔNG (vua Tònh Phaïn, phuï thaân cuûa Ñöùc Thích Ca) : Literally "pure rice." King Suddhodhana, the father of `Saakyamuni. He was king of the Indian state of Kapilavastu. His name is also transliterated into Chinese as ???
TÒNH PHAÏN VÖÔNG TÖÛ (con vua Tònh Phaïn : Phaät Thích Ca) : Joubanoushi The "son of King Suddhodhana"--`Saakyamuni Buddha.
THAÂM (saâu) : Profound, deep, unfathomable--especially in reference to a teaching.
THAÂM MAÄT (saâu xa, saâu thaúm) : (sa.mdhi). Deep or profound teaching.
THAÂM MAÄT KINH = KINH THAÂM MAÄT = KINH GIAÛI THAÂM MAÄT : Shen-mi ching Sa.mdhinirmocana-suutra See ???
THIEÅN (caïn) : (1) Shallow, superficial. (2) Light, insipid. (3) Short.
THIEÅN TRÍ (trí hueä noâng caïn) : (alpa-buddhi). A shallow kind of wisdom, as compared with the profound wisdom of the Buddha.
THUØY (ñieàm laønh) : Auspicious marks; portents; good omens. (nimitta, puurva-nimitta)
TRÖÏC (thaúng) : (1) Straight, correct, not crooked. (2) To fix, to straighten. To stretch out. (3) To meet, to hit, to face to, to apply to. (4) Only, however, but.
TRÖÏC HAÏ (ngay ñaây) : Directly, immediately, right here, just like that.
MANH (muø, ñui) : (1) Blind, blindness; a blind person. (2) Dark, obscure.
TÖÔÙNG (hình thöùc) hoaëc TÖÔNG (hoã töông, töông quan) :(1) Mutual, reciprocal, each other, facing; to assist. (2) To look at, to see, observe, analyze. (3) Form, aspect, appearance, character, mark. (4) To aid, help, guide. (Sanskrit: lak.sa.na, sa.mj~naa, nimitta). (1) Form, appearance, state, condition, aspect, situation, expression, external appearance, outwardly expressed appearance. (2) Characteristic, distinctive feature. (3) Nature, disposition. (4) Thought, concept. (5) A thought that has left traces. (6) Place, viewpoint. (7) Mark. (8) One of the Buddha's 32 marks. (9) One of the four 'marks' of conditioned existence (arising, abiding, changing, ceasing). (10) Defilement. (11) Discriminated aspect(s).
TÖÔNG TÔÏ (gioáng nhau) : Resemblance, similarity. To simulate.
TÖÔNG Y (nöông nhau) : Existence based on mutual dependence.
TÖÔÙNG PHAÀN (ñoái töôïng) : 'Objective aspect.' One of the four aspects of perception in Consciousness-only theory as explained by Dharmapaala. It generally means 'object of perception' but more specifically, that image of the outside world that is kept within the mind. In this case, the character ( hsiang) means 'image' or 'reflection.' Since this aspect means object(s) of perception, it does not have an active conceptual function.
TÖÔNG TÖÙC (hoøa laãn) : The union of two phenomena, whereby they lose their distinction and become one. Not different.
TÖÔNG PHAÛN (traùi nhau) : Contradictory, opposing.
TÖÔÙNG DUY THÖÙC Ή TAÙNH DUY THÖÙC : "Aspect of Consciousness-only." The teaching that the known world is a collection of the aspects of all dharmas, but is nothing but consciousness. Investigating the characteristics of the world. The ideograph Töôùng ( hsiang) refers to the phenomenal world. This aspect of Consciousness-only is explained through the first four levels of apprehension of Consciousness-only. This is in contrast to Taùnh Duy Thöùc which is the true principle of Consciousness-only. Töôùng Duy Thöùc ( hsiang-wei-shih) is a category that explains the manifest appearances of consciousness, and it refers to all existences of the nature of dependent arising that are established within true thusness.
TÖÔNG NHAÂN (nöông nhau maø sinh khôûi) : (lak.sa.na-hetu). (1) The characteristic of karma wherein there is continual arising without cease--no break between prior instant and later instant. One of the 'six kinds of causes' Zíö. (2) The cause of a characteristic.
TÖÔÙNG HAÛO (töôùng toát) : The primary and secondary marks of the Buddha's body, of which there are 32 and 18 respectively (lak.sa.naanuvyanjana). Excellent characteristics.
TÖÔÙNG HAÛO TRANG NGHIEÂM (hình töôùng toát ñeïp) : Adorned by excellent characteristics. A description of the body of the Buddha. These are the 32 primary characteristics and the 18 secondary characteristics.
TÖÔÙNG TOÂNG (toâng phaùi chuyeân veà Töôùng) : A school or teaching that emphasizes research into the mode of all existences, i.e., the Abhidharmako`sa school or the Fa-hsiang school.
TÖÔNG ÑOÁI Ή TUYEÄT ÑOÁI : As opposed to; as compared to; in relation to.
TÖÔNG ÑAÕI (nöông nhau, döïa nhau) : (1) Interdependence, for example, heads and tails are established in their relation to each other (apek.saa, apek.sana). (2) To obtain reciprocity or symmetry. (3) To meet each other; to treat one another.
TÖÔNG ÖÙNG (ÖNG) (phoái hôïp) : (anvita, yukti, sa.mbandha, sa.mprayoga). 'Response', 'accordance.' (1) Those things which are grouped together under the main topic of a teaching. (2) Accompany, to be involved in (anvita). (3) Bound together, existent together. Binding, bound relationship, relationship, concomitant (yukti, sa.mbandha). (4) The concomitance of mind with mental functions. (5) In the theory of Consciousness-only, union, or combination of the mind and its functions. The mind and mental functions arise from the same sensory faculty, serving as the agent, and possess the same objects, symbols, time and original quality (sa.mprayoga). (6) Accordance with true principle (yoga).
TÖÔÙNG VOÂ TAÙNH : One of the three 'non-natures' of the Fa-hsiang sect. The lack of self-nature of appearance. Form, appearance, or seeing is unreal, e.g., a rope appearing like a snake.
TÖÔNG TUÏC (tieáp nhau) : (1) Continuity, succession, inheritance. Union, link, fusion. (2) Continuing individual existence. Eternal, unchanging continual individual substance (body). (3) The continuity of an unbroken lineage of a school from master to disciple.
TÖÔÙNG MAÏO : (mukha). Looks, features, form, shape.
TÖÔNG VI (traùi nhau) : (1) Opposing, contradictory (paraspara-viruddha, viruddha, virodha). (2) Different. To different. (viparyaaya, viparyayena, viparyayaad, vipariita). (3) An abbreviation of Töôùng Vj Nhaân. (4) To be at odds with reality, or correct reason. (naka p="864")
TÖÔNG VI NHAÂN (nhaân traùi nhau) : Mutually opposing causes; one of the ten causes (soothill 309)
THÒ (chæ baøy) : (para-dar`sana). To show to someone else. Clarification (pari-diipaka). Teach, show. Manifest, proclaim. To exhibit.
THÒ HIEÄN (hieän ra döôùi hình thöùc naøo ñoù ñeå chæ daïy) : (1) The showing of form. An early colloquial translation of ruupa. (2) The revealing of various forms (bodies) by Buddhas and bodhisattvas to sentient beings in order to teach them. Also refers to the 32 marks of the Buddha's body, the 33 bodies of Avalokite`svara bodhisattva, etc. (dar`sana, sa.mdar`sana). (3) The manifestation of a body by an historical sage-personage. (4) The teaching of sentient beings by a buddha or bodhisattva. (naka p="549")
TÖÏ (teá leã) : (1) A festival, celebration. (2) To deify, worship (a god), enshrine, consecrate. (3) A year.
THAÀN : (1) Spirit, god. Spiritual, godly. (2) Supernatural; supernatural function. (3) Soul, ghost, spirit. (4) Living, alive. (5) Heart, essence, core.
THAÀN THOÂNG : (1) Excellent wisdom. Supernatural abilities, spiritual powers. The powers of unimpeded existence, i.e., the five sagely powers or the six supernatural powers of an arhat. (rddhi, abhij~naana). (3) Arhat. (4) In Ch'an teachings, the free actions of one who demonstrates thorough great awakening, and is not shackled by, or caught up in anything. "Sleeping when tired and eating when hungry."
THAÀN THOÂNG QUANG (haøo quang cuûa thaàn thoâng) : The Great Bright Light emitted due to the spiritual power of the Buddha.
TRUÙC LAÂM TINH XAÙ (tu vieän ñaàu tieân cuûa Ñöùc Phaät) : Venuvana-vihaara. The first Buddhist temple, erected in Raajagraha in the state of Magadha under the auspices of the king Bimbisaara Taàn- Baø- Sa- La
( P'in-p'o-sha-lo). One of the five major temples of early Indian Buddhism.
TRUÙC PHAÙP HOÄ(teân ngöôøi) : (239-316) Dharmarak.sa. The most significant Chinese-scripture translator prior to Kumaarajiiva. His name is also transliterated into Chinese as Ñaøm Ma La Saùt. He worked at various sites in China, among them Chang-an and Loyang. He translated over 150 seminal Hiinayaana and Mahaayaana works, among which are the early translations of the Lotus Suutra and Da`sabhuumika-suutra.
TRUÙC ÑA # ÑAÏT- MA- CAÁP- ÑA : . See Ñaït Ma Caáp Ña
TIEÁT (phaàn, muïc, ñoaïn) : (1) Joint, knuckle, knob, knot (esp. as is found in bamboo). (2) Up to a certain level, therefore the meaning of moderation, economy, temperance, restraint, control. (3) Integrity, honesty, chastity, purity. (4) A certain period of time; a season, a term, a holiday. (5) A verse, a section, a chapter, a clause.
TINH (gaïo ñaõ xay kyõ, tinh luyeän, coát tuûy) : (1) Well-refined white rice. (2) To polish, to refine. (3) Detailed, minute, details. Skill. (4) Excellent, purified, pure, undiluted. (5) Beautiful, shining, clear. (6) Deep. (7) Essence, spirit, vitality. Semen. (8) The essence of; essential. (9) Animal spirits, spirits, ghosts. (10) Vigor, effort. (11) Skillful, versed in.
TINH CAÀN (caàn maãn) : To endeavor, make effort; strain, exert (aataapin, pradadhaati, viirya).
TINH MINH (saùng suûa) : Exact, lucid, explicit, distinct; definite, clear, bright.
TINH XAÙ (chuøa) : The residence of a religious practitioner: temple, monastery, etc.
TINH TÖÔØNG (roõ raøng) : Minute, detailed, exact.
TINH TIEÁN (noã löïc) : (viirya). 'effort', 'vigor', 'diligence'. One of the 'six perfections' Luïc Ba- la- maät. One of the 'ten good mental condition' dharmas explained in the Abhidharmako`sa-bhaasya, one of the eleven good mental function dharmas in the doctrine of the Fa-hsiang school. The mental operation of continuously cultivating good dharmas and cutting off evil ones.
TOÁ (vaûi traéng, trong saïch) : (1) White cloth. (2) White, bright. (3) Simple, unadorned. Purity, simplicity. Naive. (4) Origin, beginning. Raw materials.
TOÁ HOAØI (hoaøi baõo, öôùc nguyeän) : One's original intent; a vow or wish held from long ago.
THUAÀN (khoâng pha taïp) : (1) Pure, simple. Of one color; unmixed. (2) Sincere. (3) Great, to enlarge. (4) In harmony.
THUAÀN ÑAØ (teân ngöôøi) : Also written ???, ???. Cunda, a lay disciple of `Saakyamuni who invited him to his home for what turned out to be the last meal of his life. The meat was bad, the Buddha had food poisoning and died (Nirvaana-suutra).
TAÙC (daây tô) , SAÙCH (yeâu caàu) : (1) A rope, a cord. (2) To twine rope. (3) Regain, retake, resume, recover, redeem. (4) Seek, ask for, desire, search for; to question. (5) Sad, lonely. (6) Use up, exhaust, finish. (7) Scatter, disperse. (8) A unit of length.
???? ??? : To seek the occult.
TEÁ (moûng manh, nhoû nhieäm, chi tieát) : (1) Get thin, taper off, make narrow. (2) Fine, thin, slender. (3) Detailed, minor, trifling, delicate, small, minute. (4) The subtle defilements possessed by bodhisattvas, as opposed to the coarse defilements possessed by worldlings.
TUYEÄT (döùt, raát, cuøng) : (1) To cut off, to sever, interrupt, finish, be done with, end, stop, put a stop to, exhaust, end, die. (2) Decidedly, absolutely, extremely, very. Used to strengthen a negative. (3) To cross over.
TUYEÄT LÖÏ (döùt voïng nieäm) : To end false discrimination.
THOÁNG (cai quaûn, goàm) : (1) To govern, rule, control. (2) All, the whole. To gather into one. (3) A clue, a beginning, a succession; relationship lineage.
TÖÛ- MA KIM (loaïi vaøng toát nhaát) : Pure gold with a violet tinge, considered to be the most precious gold. (suvarna)
TÖÛ- MA KIM THAÂN (thaân Phaät) : The golden Buddha-body tinged with violet.
TOÅNG (toång quaùt, goàm) : (1) All, general. Undiscriminatingly, without distinctions. Whole, the whole. (2) To summarize, to gather. Choosing the important sections and omitting the rest. Gist, summary, digest. (3) Common or shared quality. (5) Chief. (6) To manage. (7) Emphatic particle, "always," "probably."
TOÅNG TRÌ (naéêm giöõ taát caû) : To hold to the good, trying not to give rise to evil. To completely retain the Buddhist teachings (dhaara.nii). 'Total retention'.
TOÅNG BAÙO (quaû baùo chung) Ή BIEÄT BAÙO (quaû baùo rieâng) : 'Species reward', 'general reward'. In contrast to Bieät Baùo - 'distinct reward'. A term referring to the aspect of the commonality of the reward of human, horse, dog, etc. Above the general reward of species, there are special discriminated rewards of male/female, honor/debasement, rich/poor, etc.
TOÅNG KEÁT : Summary; to sum up.
TOÅNG THUYEÁT (noùi chung) : (1) To explain generally; a general term; a general definition. To be put into one group.
TUÙNG (thaû) ,TUNG (doïc) : (1) Longitude, height, vertical line. (2) Selfish, arbitrary.
THAÈNG (daây) : (1) Rope (made of straw or hemp). (2) A plumb line; straight. (3) Rule, principle, pattern . (4) Limitless, manifold. (5) Barely.
TRIEÀN (raøng buoäc) : (1) Catch, capture, seize. (2) That which ensnares; the activity of defilement; trapped by bad habits.
TUÏC (noái tieáp) : Continuation; to continue; continuity. Series, succession.
TUÏC HOA NGHIEÂM LÖÔÏC SÔÙ SAN ÑÒNH KYÙ (teân saùch) : Hsu" hua-yen ching lu"eh shu k'an ting chiHTC vol. 5; Z 221, vol. 3. A continuation written by Hui-yu"an - Hueä Uyeån to the commentary on the eighty fascicle Hua-yen ching written by Fa-tsang . Since Fa-tsang Phaùp Taïng died before finishing his work, Hui-yu"an tried to finish it for him. However, since he deviated from some of Fa-tsang's ideas, he was later criticized by Ch'eng-kuan, the fourth patriarch of the Hua-yen lineage. See Sakamoto Yukio, Kegon kyougaku no kenkyuu, pp. 248-250.
THAÙNH Ή PHAØM : (1) A sage, a saint, a wise man. (2) Pure, undefiled. (3) In Buddhism, the Buddha, or an arhat.
THAÙNH- ÑEÀ- BAØ (teân ngöôøi, ñeä töû cuûa Long Thoï) :Aaryadeva, the disciple of Naagaarjuna and author of such works as the Baùch Luaän and the Quaûng Baùch Luaän
THAÙNH GIAÛ (baäc thaùnh) : A sage. 'Buddha.' A person who has arisen undefiled wisdom and sees reality. The stage of dar`sana-maarga and above (aarya, pandita).
THAÙNH NGOÂN (chæ lôøi daïy trong kinh, luaät vaø luaän) : (1) The words of the buddha (avavaada). (2) True words that agree with the reality-principle. (3) The words in the suutras and `saastras, etc. In the case of Hinduism, the words of the Vedas.
THAÙNH ÑAÏO :(1) Enlightenment, awakening; the path of the sages. (2) Sagely knowledge; undefiled wisdom. (3) The 'sagely paths:' a reference to the Path of Seeing Kieán ñaïo, the path of cultivation Tu ñaïo and the Path of No More Learning Voâ hoïc ñaïo . (4) The Correct Eightfold Path Baùt Chaùnh ñaïo .
TUÏ (hoïp, nhoùm, chöùa, goùp) : (1) To gather, assemble, collect, cluster. (2) A gathering, assembly, cluster, group, aggregate.
TUÛNG (vöôn cao, vöôn leân) : (1) Rise, tower, soar. (2) To excite, stir up, raise up.
THANH (tieáng) : (1) Voice, words, speech. (2) Name, fame. (3) The voices of animals, especially birds. (4) Teaching, education, instruction.
THANH CAÛNH (tieáng ñoäng) : (`sabda-visaya). 'Sound'. One of the five classes of sense objects. In consciousness-only, an aspect of the auditory consciousness. The object of the hearing faculty.
THANH VAÊN (do nghe maø hieåu ñaïo) (thöôøng chæ haøng Tieåu thöøa) :`sraavaka. 'voice-hearer'; originally, a disciple of the Buddha (who heard his voice); later, a follower of Hiinayaana who contemplates the principle of the four noble truths to attain Nirvaana.
THOÂNG (saùng suoát) : (1) Wise, sharp, quick. (2) Excellent hearing, quick understanding.
THOÂNG NGOÄ (thoâng minh) : Wise, sharp, quick.
THÍNH (nghe) : (1) To listen very well; to listen intently or carefully. To hear, to listen; to understand. (2) To comply with, to allow, to let. (3) To acknowledge, to await.
LUNG (ñieác) : (1) Deaf; deaf person. (2) Obscure, unclear.
TRIEÄU COÂNG # TAÊNG TRIEÄU : Chao-k'ung . See Taêng Trieäu
TUÙC (cung kính, ñaùng kính) : (1) Respectful, reverential. To revere, to respect. (2) Majestic, awesome. (3) Strict, severe. (4) Quiet, serene. (5) To write. (6) To advance, to recommend.
TUÙC THANH (laøm cho trong saïch) : (1) Purge, clean up. To remove what is wrong. (2) Serenity.
THAI : (1) Conceive, become pregnant. (2) Womb, uterus. (3) Fetus, embryo. (4) Stomach. (5) Beginning.
HUNG (ngöïc) : Chest, breast. Heart, mind.
THOAÙT (côûi ra, thoaùt ra, thoaùt khoûi) : (1) To become thin. (2) To remove, take off, to shed. (3) To untie, release, escape, separate from, be freed from. Emancipation, especially from suffering; to be free of anxiety. Liberation, nirvaana. (mukta, parimukta, vimocana, nirmok.sa). See Giaûi Thoaùt
THOAÙT LAÏC (côûi boû) : "To escape and let go of." To drop off. To be free from delusion. Liberation Giaûi thoaùt .
THOAÙT THEÅ (hoaøn toøan) : (1) Actual, frank, candid, unexaggerated. (2) The whole, all, completely. (3) To raise one's entire mind and spirit. (4) Liberation. (naka p="936")
TU (söû duïng) : (1) To handle, deal with, practice, enact, do. (2) To learn; to adjust. Warn, admonish. (3) Long, a long time. Sometimes used interchangeably with the homonym Tu
??? ??? : (1) The lower stomach, the abdomen. (2) In East Asian tradition, the , located just below the navel, is the true center of the person, and the proper seat of the mind. True mind. (3) Thick, heavy; to hold to.
TRÖÔØNG (ruoät) : ° [w] ch'ang [p] chang2 [k] jang [j] chou (1) The intestines. (2) Feelings, emotions.
TÖÏ (mình) : (1) Self, oneself. (2) by oneself, of itself, automatically, naturally. (3) From. (4) According to, accordingly.
TÖÏ THÖØA QUAÛ (quaû vò cuûa phaùp moân mình theo) : The "results of the practices of each vehicle." In Consciousness-only theory, the separate viewpoints, or realms, where each of the practitioners of the three different vehicles (O©) arrives to.
TÖÏ DÖ (phaàn coøn laïi) : The others; the rest.
TÖÏ THUÏ DUÏNG THAÂN Ή THA THUÏ DUÏNG THAÂN : 'Personal enjoyment body.' One of the four bodies of the Buddha. The Buddha-body that is able to completely enjoy itself by continually illuminating the true principle through the clarity of the wisdom within the mind.
TÖÏ TAÏI (giaûi thoaùt moïi phieàn tröôïc) : Translated into English as "freedom," "omnipotence," but it is difficult to find the adequate expression to deliver the meaning of Töï Taïi ( tzu-tsai) . What is being referred to by this term is the ability of a buddha to function throughout the universe in any way without impediment. For example, a buddha has all kinds of "supernatural powers" , such as knowing the past and future, reading minds, etc. But in Buddhism, the reason such "powers" are possible is not because of the development of great personal power on the part of a buddha, but because of his/her realization of the world to be completely interpenetrated . Thus, the unhindered function of a buddha is nothing other than an expression of the reality of the universe.
TÖÏ KYÛ (töï mình) : (1) Oneself, ego. One's original self. (2) That which is born possessing the buddha-nature.
TÖÏ TAÂM (taâm mình) : (1) One's own mind. (2) One's own thoughts. (3) Faith in Amitaabha Buddha. (4) bodhi-mind.
TÖÏ TAÙNH THANH TÒNH (söï trong saïch cuûa töï taùnh) : (prakrti-pari`suddhatva) 'Original purity.' True thusness, though tainted by the defilements attached to the mind of sentient beings, is originally pure. The purity existent in an original form of something. The original purity of the mind. One of the 'four pure elements'.
TÖÏ TAÙNH THAÂN # PHAÙP THAÂN # PHAÙP TAÙNH THAÂN : (svabhaava-kaaya); 'self-nature body.' The Buddha-body in its essential nature. Synonymous with dharma-kaaya .
TÖÏ TRI (töï bieát) : To know for oneself; to know true reality for oneself. One of the four knowledges lm.
TÖÏ NHIEÂN : (1) Oneself. Of itself, spontaneously, automatically, naturally. (2) Despite effort. (3) Spontaneously or naturally included (sa.msiddhika). (4) The original nature of things; original nature (dharma-svabhaava-mudraa). (5) Self-existent (svayam-bhuu). (6) The situation of a person having no intention at all towards anybody to even the slightest extent. Existing in freedom without any attachment. (7) "Suchness," "thusness" (tathataa). The appearance of true reality as it is. Oneself, or a thing just as it is.
TÖÏ NHIEÂN SINH (töï nhieân sinh ra) : The view that the production of things has its own substance. Spontaneously arisen, naturally arisen.
TÖÏ TÖÔÙNG : (svaatman). (1) Substance. The thing in itself. (2) Original quality. Special quality. A thing's or a person's original nature. (svaruupa). (3) One's own body; oneself; itself (svaatman).
TÖÏ KIEÁN (hieåu bieát cuûa mình, ngaïo maïn) # THAÂN KIEÁN : (1) Pride, arrogance. (2) The view of the body as an inherently existence self; synonymous with Thaân Kieán. (3) To see for oneself. (4) One's own view or opinion.
TÖÏ CHÖÙNG PHAÀN : 'Self-witnessing aspect.' One of the four aspects of perception as explained in Consciousness-only theory by Dharmapaala. The function of consciousness of subjectively knowing. According to this function, the subject cognizes the object. The ideograph Töï( tzu) refers to the function of the self (subject : Kieán phaàn). The witnessing of the functioning of the subjective aspect.
TÖÏ- SIEÂU : See Voâ Hoïc 86-8 Muhak.
TÖÏ KHIEÂM : 'Self-satisfaction.'
TÖÏ THEÅ : (aatman, svabhaava, bhaava-svabhaava, aatma-bhaava). (1) Self, oneself, itself. Substance, entity, the thing in itself. Original nature, real character. (2) The condition of the self. The body. See Abhidharmako`sa-bhaasya A- tyø- ñaït- ma Caâu- xaù Luaän , vol. 5, p. 10-11; Yogaacaarabhuumi-`saastra Du- giaø Sö Ñòa Luaän (T. vol 30, p. 396c).
TÖÏ THEÅ PHAÀN : One of the four aspects of Consciousness-only. The self-witnessing aspect. See Töï Chöùng Phaàn.
TRANG (trang ñieåm, moät noâng traïi, chöõng chaïc) # Trang Töû : (1) Strong, able-bodied, healthy. (2) Fertile, flourishing. (3) Adorned; dressed up; to dress. (4) A small village or farm. (5) Sedate, serious, respectful, grace; correct in conduct. (6) A shop; place of business. (7) A reference to Chuang-tzu .
TRANG NGHIEÂM : (1) Sublime, impressive, magnificent, majestic. (2) To establish, set up. Brightness, splendor. Adornment, decoration, ornamentation.
TRANG TÖÛ (teân ngöôøi) : Chuang-tzu - A famous Chinese sage and philosopher (369-286 B.) who is regarded to be a transmitter, as well as a major innovator of the Taoist teachings of Lao-tzu. He is the reputed author a work by the same name. His philosophy is characterized by an emphasis on naturalness in one's life and actions and tongue-in-cheek criticism of unchecked intellectuality. Intellectual historians generally attribute a significant amount of Lao-Chuang thought to the development of Ch'an Buddhism.
TIEÁN THUÛ (loäc quyeàn) : To take all to oneself; to monopolize; get complete possession of. Stealing, pilfering. A pilferer; a sneak thief. (naka p="842a")
TIEÁN ÑAÉC (ñaït heát) : "To seize the mat." As in gambling when one wins the whole pot (all the money on the mat), one takes all of it and puts it in his own pocket. To take everything for oneself.
TAØNG (TAÏNG) (chöùa, kho chöùa) : (1) To cover, to conceal. (2) Hold, embrace, cherish, nurture. (3) To keep, to store, put, place. (4) To accumulate. (5) A storage place, a hold, a bank, a container.
TAØNG THÖÙC # A LAÏI DA THÖÙC # THÖÙC THÖÙ 8 : 'Storehouse consciousness;' the eighth, or aalaya-vij~naana as taught by the school of Consciousness-only. The special function of consciousness at its deepest level. There are three meanings of the term 'storehouse:' (1) Subject store. The aalaya-vij~naana stores and keeps all the seeds of the mind within one's consciousness. (2) Object-store. The eighth consciousness store and perfumates the seeds for the prior seven consciousnesses. (3) Attachment-store. The eighth consciousness preserves the meaning of eternality, unity, subjectivity and mastery without cease, resembling an eternal aatman, thus causing the seventh consciousness to mistakenly perceive and attach to a self. (Also see: Duy thöùc, Phaùp töôùng ).
TAÙT ÑOÛA : A transliteration of the Sanskrit sattva, meaning "(sentient) being." Also, an abbreviation of bodhisattva Boà ñeà taùt ñoûa.
TAÙT BAØ (heát thaûy) : A transliteration of the Sanskrit sarva, which means "all" or "completely." Usually translated into Chinese as ??? - Nhaát Thieát .
TAÙT BAØ ÑA BOÄ (boä phaùi Taùt Baø Ña) : The Sarvaastivaada school, more commonly designated by the abbreviated name Höõu boä - "existence school" which held to the position that all existences (dharmas - Phaùp) are real.
TAÙT BAÏC (thöông maõi) : A transliteration of the Pali sabhaa, which means commerce, trade, etc. A trading cartel.
THU (THAÂU) (laáy) : (1) Obtain, reap, gather, collect, store. (2) Dedicate, consecrate. (3) Look composed, be contented, be centered, be settled. (4) To close, to bind, to restrain. (5) To bring to an end.
TÖÏ (xeáp, ñaàu moái, gaëp gôõ, thöù töï) : (1) Converse, speak, to say. Narrate, state, describe, write. (2) Interview, meeting. (3) To arrange, place in order. (4) Details, rank, series. (5) A preface; synonymous with . To write a preface.
TAÙN (TAÛN) (phaân taùn) : (1) To scatter, spread out, disperse; be scattered, be dispersed. (2) Disorganized, in disarray. (3) Dispersion. "Scattering." The opposite of concentration. (1) The mind scattered, not stopping in one place. Mental disturbance or confusion (viprakiirna). (2) Loose, disconnected, scattered, disordered (vyasta). (3) To divide something which had been unified. Scatter, disperse, dispel, dissipate.
TAÙN LOAÏN (loän xoän) : (vik.sepa) 'distraction,' 'scattering.' One of the twenty secondary defilement elements in the doctrine of the Fa-hsiang school. A condition of the mind of wandering through the fields of the six senses and not stopping for an instant.
TEÄ (hö, dôû, xaáu) : (1) Destroy, break down, ruin. (2) To throw away, discard. (3) Poor, unworthy. A humble term for referring to one's own belongings. (4) Worn out, tired.
TRAÛM ÑINH TIEÄT THIEÁT (cheùm ñinh chaët saét) : döùt khoaùt, duõng maõnh ñoái vôùi phieàn naõo : ::" Lit. "To cut through nails and steel." The sharp words, wisdom or attitude that cuts away delusion and affliction.
TÖ (naøy, ñaây) : (1) This, this one, here. (2) In this way. (3) Then, at that point, in that case.
TÖ- ÑAØ- HAØM (quaû vò thöù hai cuûa Töù thaùnh Thanh vaên ) : A transliteration of the Sanskrit sakrd-aagaamin, meaning "Once-returner," which is usually translated into Chinese as or. A religious practitioner who will only be reincarnated in this world one more time. The second of the four Hiinayaana fruits.
TAÂN HOÏC (ngöôøi sô cô treân böôùc ñöôøng tu hoïc Phaät phaùp) : Someone newly learning. Someone who has recently aroused their mind to study the Buddhist path. Beginner's mind. A beginning practitioner.
TAÂN HUAÂN THUYEÁT (thuyeát cho raèng chuûng töû trong Taøng thöùc laø do huaân taäp maø coù chöù khoâng phaûi coù saün ) : The theory of newly perfumated seeds, as opposed to the theory of "originally existent seeds .The Consciousness-only theory which maintains that the seeds in the aalaya-vij~naana are not originally existent, but are newly perfumated. This theory was posited by Nanda ( Nan- ñaø) and Jayasena (Thaéng quaân) . The Fa-hsiang school in China proposed that the aalaya-vij~naana had both "newly perfumated" and "originally existent" aspects.
THÍ (cho) : (1) Give alms; conduct, carry out, administer, apply, perform. To bestow, to grant, to act, to do. Giving, 'charity.' (2) To extend to. (3) To relax, to do away with. (4) One of the Six Perfections (daana).
THÍ QUYEÀN ( kheùo leùo) : Provisionally established. An expedient.
THI TRIEÁT ( baøy ra, soaïn ra moät caùch thöùc) : (1) A provisionally established method or system. Synonymous with ( an-li). To set forth, produce. The various teaching methods, such as suutras, `saastras, meditation and koan analysis. (2) Hypothesize, assume. (3) To establish something that is not truly existent (praj~napti, praj~napta, upacaara, vij~napti).
THI HOÄ (teân ngöôøi) : an Indian scholar monk who was active as a translator in the Northern Sung . . .(ui p="620b")
THÍ NGAÏ QUYÛ HOÄI (nhöõng ñaøn chay cuùng cho ngaï quyû [quyû ñoùi] ) : 'Feeding-hungry-ghosts meeting'. A dharma-assembly where food is thrown onto sacred earth or water for hungry beings (ghosts) who have fallen into an evil destiny. "Repose of Souls". It is said that Aananda started the tradition when he was informed to by a 'burning mouth' hungry ghost to do so.
TOÄC (doøng doõi, gieát caû moät doøng hoï) : (1) A clan, a tribe, a family (anvaya). (2) A class; to collect together. (3) To destroy the whole family for one member's crime.
TOAØN (quay trôû laïi moät voøng) : (1) Go around, turn, spin, revolve, move in an orbit. (2) A whirlpool. (3) Return, come back. (4) Soon, thereupon.
TOAØN HOÛA LUAÂN (voøng löûa do moät ñoám löûa quay troøn maø coù) : When one holds a burning piece of rope or stick and spins it, it looks like a ring of fire. Used in the Yu"an chu"eh ching as a metaphor to indicate the illusory nature of existence.
THAÊNG (leân, ñeán, ñi) : (1) To climb, to rise, go up. (2) The rising of the sun. (3) To rise to a position of high status.
THAÊNG GIAÙNG (leân xuoáng) : To rise and fall.
THÒ (laø, ñuùng) : (1) Yes, correct. (2) This []. (3) Is; identical (copula). Exactly. Appropriate, perfectly appropriate. (4) It is this. (5) Perfectly.
THÒ COÁ (cho neân) : (1) Therefore, so; for this (that) reason. Because of this.
THÒ PHI (phaûi traùi) : Yes and no; right and wrong; positive and negative.
THÔØI (thôøi gian, giôø, khi ñoù) : (1) Time. A certain time or hour. A season. An opportunity. (2) All the time, always. From time to time. (3) In Consciousness-only theory, one of the twenty-four elements (dharmas) not concomitant with mind. (6) Sequential time. The "time" established based on the discrimination of past, present and future (adhvan). (7) Situation, condition (avasthaa). (8) From time to time. (9) Now; in the present world.
THÔØI GIAÙO (giaùo phaùp cuûa thôøi kyø ñoù) : Classification of doctrine based upon time period.
TRÍ (trí hueä) : (1) Wisdom; the function of the intellect. (dhii, buddhi, abhij~naa, mati) Intelligence. (2) A wise person. (3) Understanding, knowledge (j~naana). (4) Satori, intuitive wisdom, intuitive knowledge. The non-discriminating knowledge of the Consciousness-only school. The intuitive knowledge which recognizes that all things have no real substantiality. (5) That which permeates and functions both as original knowing and discriminated knowing.
TRÍ NGHIEÃM (teân ngöôøi) : (602-668) The second patriarch of the official Chinese Hua-yen lineage.
TRÍ QUANG (saùng suoát cuûa trí hueä) : The light of wisdom.
TRÍ ÑOÄ LUAÄN (teân saùch) : See Ñaïi Trí Ñoä Luaän .
TRÍ DUÏNG (taùc duïng cuûa trí hueä) : The function of wisdom.
TRÍ TÖÔÙNG (phaân bieät) : (1) The luminosity of Buddhahood. (2) In the Awakening of Faith , one of the "six coarse marks," the "Mark of Awareness." The function of awareness which leads to discernment of purity and impurity, giving rise to like and dislike.
TRÍ NGAÏI = TRI CHÖÔÙNG = SÔÛ TRI CHÖÔÙNG (chöôùng ngaïi do kieán thöùc) : The 'hindrance of wisdom.' The more subtle of the Two Hindrances to Buddhahood, the less subtle being the hindrance of defilements. "Hindrance" in this context is more commonly written with the ideograph ???( chang). See ???
TRÍ DUYEÂN DIEÄT = TRAÏCH DIEÄT (do trí hueä phaân tích maø dieät tröø sai laàm) : Cessation (nirvaana) attained by the full understanding of dependent origination. Equivalent in meaning to tse-mieh . "Extinction by analysis."
TRÍ GIAÛ (moät baäc coù trí hueä) : A learned person, a worthy, a scholar (pandita).
TRÍ CHAÂU (teân ngöôøi) : Chih-chou (668-723) A teacher of the lineage of the Fa-hsiang in China. He is considered as either the third or fourth patriarch of the sect depending upon whether Hsu"an-tsang is considered to be the first. He wrote the Ch'eng wei-shih lun yen-mi. His Yen-mi, K'uei-chi's Shu-yao and Shu-chi and Hui-chao's Liao-i-teng are considered basic reading for the student of Consciousness-only.
TRÍ HUEÄ : (praj~naa): 'wisdom.' One of the 'six perfections'.
TRÍ LUAÄN = ÑAÏI TRÍ ÑOÄ LUAÄN = TRÍ LUAÄN : Chih-lun - An abbreviation for Ñaïi Trí Ñoä Luaän (T 1509).
TRÍ THOÂNG (teân ngöôøi) : Chitsuu - A Japanese monk of the Hossou sect. In 657,in accord with an imperial decree, he went together with Chidatsu , taking a Korean boat to China. He studied with Hsu"an-tsang, learning the Fa-hsiang doctrine. Upon returning to Japan, he taught as the second line of transmission of the Hossou sect in Japan. Subsequently, he founded Kannonji in Izumi (Osaka) and lived there.
TRÍ ÑAÏT (teân ngöôøi) : ChidatsuA Japanese monk of the Hossou sect. His dates of birth and death, family name and residence are uncertain. He went to China, together with Chitsuu and studied Consciousness-only with Hsu"an-tsang. After returning to Japan, he lived at Gangoji and taught the doctrine of the Hossou school.
TRÍ GIAÛ (teân ngöôøi, vò laäp ra toâng Thieân Thai) : Chih-i(538-597). Fourth patriarch (de-facto founder) of the T'ien-t'ai sect in China. Chih-i is famous for being the first in the history of Chinese Buddhism to elaborate a complete, critical and systematic classification of the Buddhist teachings, in order to explain the seemingly contradictory doctrines of Buddhism. He developed the practice of chih-kuan Chæ quaùn meditation. Among his many important works are the Ma- ha Chæ- quaùn (T 1911) and the Luïc dieäu phaùp moân (T 1917).
TRÍ PHUÏNG (teân ngöôøi) : Chihou- The third transmitter of the Fa-hsiang sect to Japan. He went to China fifty-one years after Doshiyo, together with two other monks. Since Hsu"an-tsang and K'uei-chi were already dead, he studied with the patriarch Chi-chou . After returning to Japan, he taught the doctrines of Consciousness-only to Giin.
TRÍ THEÅ (theå tính cuûa trí hueä, baûn chaát cuûa trí hueä) : The essence of wisdom. Wisdom as such; wisdom in itself.
TAÁN THUÛY (teân ngöôøi) : Chin-shui- Another name for ???, a Hua-yen monk during the Sung Buddhist revival period.
TAØO ÑOÄNG TOÂNG (toâng Taøo Ñoäng) : One of the five major schools of Ch'an Buddhism in T'ang China. The school was founded by the Chinese Ch'an master Tung-shan Liang-chieh Ñoäng Sôn Löông Giôùi and his student Ts'ao-shan Pen-chi Taøo Sôn Boån Tòch . Along with the Lin-chi school, this line of transmission became one of the most popular in East Asia, enjoying great success in Japan where its teachings were spread by Dougen Ñaïo Nguyeân , as the Soutou school.
TAØO KHEÂ (ñòa danh, choã ôû cuûa Luïc Toå Hueä Naêng) : A stream southeast of Shao-chou, Kwangtung, which became a name for the Ch'an Sixth Patriarch Hui-neng .
TAØO KHEÂ TOÂNG (teân moät toâng phaùi cuûa Ñaïi Haøn) The Chogye, the most important sect of the Korean Seon tradition. Founded during the Goryeo period, it attempted, under the primary influence of Chinul, to harmonize the Seon (meditational) and Kyo (scholarly) approaches.
TOÁI (toät cuøng) : (1) Highest, best, greatest, first, most. (2) Great, excellent.
TAÈNG (töøng, ñaõ; hoï) : (1) Already, past. Has, have. An indicator of the past tense. (2) To pass. (3) Then. (4) More, additional. (5) A family name.
TAØO (moät vieân chöùc thuôû xöa, moät nhoùm ngöôøi; hoï) : (1) An official, an officer. (2) A group, crowd, bunch. (3) Common surname.
TÍCH (phaân ra, chia cheû) : (1) To break; break off; break up; divide. Grind up, pulverize, crush into pieces. (2) To analyze, discriminate, understand.
TÍCH KHOÂNG (chia cheû thaønh khoâng coù) Ή THEÅ KHOÂNG (voán laø khoâng coù) : 'Analytical emptiness.' As contrasted to 'essential emptiness'ó. The discovery of the lack of inherent existence in all things through the process of analysis.
TÍCH KHOÂNG QUAÙN (quaùn söï vaät cho thaønh khoâng coù) : The meditational practice of analyzing things to be empty of self-nature. I.e., when the compositional elements of one object are thoroughly analyzed, that object cannot be found existing in anyone of the elements; therefore that object is said to be established in name only, and is in reality, non-existent. In the same way, when the existence of an individual is analyzed in this way, a concrete or eternal self (aatman) cannot be found among the compositional elements. Therefore there is the Buddhist theory that the aatman is non-existent. This is a view of emptiness prevalent in Hiinayaana teachings.
TIEÂU (muïc tieâu, ñieåm moác) : (1) Explaining (uddi`sati). (2) Show, indicate, express, point out. (3) A sign, an indication.
TIEÂU SÍ (côø hieäu, moät daáu hieäu ñaëc bieät) : (1) A mark, a sign. In Esoteric Buddhism, the use of bodily marks and implements to express the merits of the Buddha's enlightenment.
TIEÂU CÖÛ (naâng caáp, khen ngôïi) : To extol. To raise to high honors. To praise.
TIEÂU KYÙ (daáu hieâu ñeå nhôù) : A mark; marking. Marks for navigating; distinguishing marks. To write and put up sign or indicator.
TIEÂU THUÙ (neâu ra) : To profess, advocate.
THÖÙ (thöù hai, theo thöù töï) : (1) Next, the following; the second one. (2) In order; to follow in order. (2) Inferior, lower, secondary. (3) A time, a series, an interval. (4) A place; a halting place. To reach, to arrive at. (5) The astrological position of the sun and the moon.
THÖÙ ÑEÄ (thöù töï) : (krama); 'order', 'precedence'. One of the twenty-four elements not concomitant with mind in Consciousness-only theory. The provisionally established capacity of conditioned elements (dharmas) in their arising and ceasing, to follow the order of before and after in regard to cause and effect, i.e., the characteristic of elements is that their arising and cessation is not simultaneous.
THAÙN (than) : (1) Admiration, applause, praising. (2) To sigh, to lament.
TÖÛ (cheát) : (1) To die; death (marana). (2) The dead (mrta). Unmoving. (3) To kill.
TÖÛ MA (töû thaàn) : (1) Death seen as an evil demon; one of the 'Four (or Five) demons.' (2) The demon that determines a person's time of death (marana-maara).
THUØ (loaïi tröø) : (1) To kill, to exterminate. (2) To distinguish, to define. (3) Different, unlike. Really, very, extremely. (4) Especially, exceptionally, very, extremely.
THUØ THAÉNG (tuyeät haûo, ñoäc ñaùo) : (1) Especially excellent (vi`sesa, vi`sista, praniita). (2) The most excellent among a group of things. (3) Enlightenment.
THUØ THÖÔØNG = KHAÙC THÖÔØNG : Extraordinary.
THUØ XÖNG (caùch xöng hoâ khaùc, caùch goïi khaùc) : Another name; a different name (for the same thing).
TYÛ (so saùnh) : (1) To compare, contrast; comparison. (2) A part, segment, ratio, percentage. Partial. (3) For example... An example; a figure of speech. (4) Be included in; the same type. (5) To draw (become) close to. (6) A period of time. (7) Contest, match.
TYØ- KHÖU (tu só Phaät giaùo) : A transliteration of the Pali bhikkhu and Sanskrit bhik.su, which means "one who begs for food." The term was originally used in India to refer to the fourth stage of the brahmanistic life, wherein the householder would renounce the world, become a beggar and seek enlightenment. In Buddhism, it came to refer to a Buddhist monk; a practitioner who has renounced the secular world and received the precepts. In his commentary to the Diamond Suutra, Tsung-mi gives three definitions of the term bhik.su: (1) Boá -"menacer of demons," (2) Khaát só - "begging knight" and (3) Tònh giôùi - "pure in the precepts."
TYØ (aâm cuûa Vi [tieáng Sankrit]) : (1) To help, to aid. (2) To cast away. (3) Transliteration Sanskrit vi sound.
TYØ- BAØ- SA : A transliteration of the Sanskrit vibhaasaa, meaning option, or alternative. A wider interpretation or a different explanation.
TYØ- BAØ- SA LUAÄN : Vibhaasaa-`saastra was a philosophical treatise by Katyayaniputra. The Vaibhaasikas were followers of the school of existence. See A- tyø- ñaøm Tyø- baø- sa luaän (T 1545) and A- tyø- ñaït-ma Ñaïi-tyø- baø-sa luaän ( A-p'i-ta-mo ta-p'i-p'o-sha lun) (T 1546).
TYØ- LAÏI- DA (tinh tieán) : A transliteration of the Sanskrit viirya, which means to make effort, endeavor, strive. Usually written in Chinese as Caàn ( ch'in) or Tinh tieán . One of the six perfections Luïc Ba- la- maät
TYØ- LOÂ- XAÙ- NA PHAÄT = TYØ- LOÂ- GIAÙ- NA (Phaùp Thaân Phaät) : Also written ???. Vairocana Buddha. The word vairocana means "universal illumination" and was originally an Indian word for sun. This Buddha, whose wisdom penetrates everywhere, is a major symbol for the Hua-yen school.
TYØ DA (choã ôû cuûa Ngaøi Duy Ma Caät) : A reference to Vai`saali, the home of Vimalakiirti .
TYØ DA QUAÄT (phoøng cuûa Ngaøi Duy Ma Caät) :The "room at Vai`saali," which refers to Vimalakiirti's room, which is commonly rendered in Ch'an literature as ???, or "one square chang (approximately nine square meters). This is a term of respect which indicates the room of a head monk, or the head monk himself
TYØ- BAÙT- XAÙ- NA = TYØ- BAØ- XAÙ- NA : Also written ???. A transliteration of the Sanskrit vipa`syanaa, the "observing" or "analytical" meditation taught in Buddhism along with `samatha (stabilizing ) meditation.
TRÒ (cai quaûn, xöû trí) : Ç (1) To govern, to rule, to manage, to control, to direct, to regulate, to put in order. (2) The state or condition of peace and order (in a country). To be at peace, to calm down, be settled. (3) To heal, to cure, to nurture. (4) To quell, subdue, punish. (5) To quell afflictions through religious practice.
TRÒ ÑÒA TRUÏ (Truï thöù 2 trong 10 Truï) : Ç The second of the "ten abidings" in the fifty-two stage path of the bodhisattva. The "abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground.
TUYEÀN (suoái, nguoàn) : A fount, a spring, a source, a geyser. Origin, beginning.
THAÙI (lôùn, hanh thoâng, roäng raõi, teân queû Dòch) : (1) Large. (2) Calm, quiet, leisurely. (3) Proud, pompous, arrogant. (4) Extreme, extremely. (5) One of the hexagrams of the I Ching.
THAÙI NHIEÂN (yeân tónh, bình thaûn) : Calm, composed; firm, imperturbable.
TOÁ (ngoi leân, ngöôïc doøng) : (1) To go upstream, go against the flow. (2) to trace back to the origin, or through the past. (3) To face.
TIEÂU (maát ñi) : (1) Cancel, annul, extinguish, put out, do away with. (2) To melt, to thaw, disperse, dissipate. (3) To make use of, to make essential, digest. (4) To understand.
TIEÂU THÍCH (giaûi thích) : To solve and explain.
TRAÉC (ño) : To know by calculation. To measure, gauge, fathom.
TRAÉC ÑOÄ (ño löôøng) : To conjecture, to surmise, infer, guess, suppose, speculate, fathom.
TRAÉC LÖÔÏNG (ño löôøng) : To fathom, to measure, to estimate.
TRAÏM ( saâu, an tónh, trong) : (1) To fill, be filled (to the brim). (2) Peacefulness, settledness. (3) Warmly, cordially. (4) Deep.
TRAÏM NHIEÂN (an tónh; teân ngöôøi : Toå thöù 6 cuûa toâng Thieân Thai ôû Trung Hoa) : (1) As if filled to the brim with water. (2) Still, quiet. (3) Deep. (4) (pn) Chan-jan (711-782). The sixth patriarch of the T'ien-t'ai sect in China.
TIEÄM (daàn daàn, teân queû Dòch) : (1) Gradually, by degrees, in order. (2) To advance (by degrees). (3) To sink, dip, immerse (in water). (4) One of the hexagrams.
TIEÄM GIAÙO (giaùo phaùp daïy tu theo thöù lôùp) : The 'Gradual Teaching'. (1) The teaching preached for a gradual advancement from a lower level to a higher one; the opposite of tun-chiao "sudden teaching (2) One of the four methods of preaching by the Buddha, according to the T'ien-t'ai sect; exposition of the teaching from a shallow to deeper level. (3) In Hua-yen teaching, the elementary and final doctrines of Mahaayaana are called .??? ( chien-chiao) because they provide methods of gradual advancement towards enlightenment. See wu-chiao .
TIEÄM THÖÙ ( thöù lôùp ) : 'Gradual advancement'; stages of gradual advancement (upanisad, krama`sas). Gradually.
TREÄ (ñoïng, vöôùng) : (1) Stagnate, be stagnant; be obstructed, clogged, choked. Be stopped, flow poorly. (2) Grow stiff, get tight. Not relaxed.
TREÄ NGAÏI = TRÔÛ NGAÏI : Obstruction, hindrance.
TRÖØNG ( trôû neân trong, boùng) : Clear. To become clear, to clarify. To settle.
TRÖØNG TÓNH (laøm cho yeân tónh, yeân tónh) : (1) Clarify, purify. (2) 'faith', in the sense of an attitude of serenity towards the environment.
TIEÀM (aån naùu, aån taøng) : (1) To hide away, secret oneself; lie hid under water; conceal, hide, be hushed. Lurk, lie dormant, be hidden. (2) Secretly. (3) Retired.
TIEÀM PHUÏC (aån taøng, beân trong) :(1) Concealment, hiding, incubation. Secret, latent. To hide oneself.
TROÏC = TRÖÔÏC (dô, xaáu xa) : (1) Muddy, turbid, impure, unclear. Dirt, pollution, filth. Soiled, stained, dirty. (2) Stupid, corrupt.
THUÏC (chín, thuaàn thuïc) : (1) Experienced, apt, mature, accustomed to. (2) Intimate, well-acquainted. (3) Cooked, prepared, manufactured, as opposed to raw. To cook. (4) Sometimes used colloquially for ??? who? which? what? (1) The fruition of the result of karma (paaka). (2) the different kinds of rewards that come from various causes. (3) Complete, perfect. (4) Open up, cut through.
THAÄM (raát) : (1) Extremely, terribly, excessively. (2) More than. (3) What, which.
THAÄM THAÂM (saâu xa) : Incredibly profound; extremely deep.
THÒNH (thònh vöôïng, chöùa) : (1) Serve, fill, hep up, hold, contain. (2) Prosper, flourish; abundant, plenteous, prosperous, successful, energetic. (3) Quantity; good measure. (4) Height, peak, prime, bloom.
TAÄN (heát, döøng) :(1) To use up; to exhaust, finish, end, die out; be exhausted, be used up, etc. (2) Completely, totally, all, exhaustively. (1) Be ruined, perish. Die out, disappear, fail. Become nonexistent (k.saya, k.siina). (2) Stop, finish, end (avaasanaa, anta). (3) Exhaust. (4) The extinction, or destruction of suffering. Among the Four Noble Truths, the equivalent of 'cessation'. Extinction. A synonym for Dieät ( mieh) (nirodha). (5) Pause, rest (uparama). (6) The conflagration of the universe and its return to nothingness.
THUØY (nguû) : To sleep, to doze.
THUØY MIEÂN (buoàn nguû) : (middha) 'drowsiness.' One of the 'undetermined (nature) elements' in the doctrine of the Fa-hsiang school. (1) The mental function of the mind to darken, or become drowsy. (2) Sleep.
TRI (bieát) : (1) To know, to realize, to understand, to be aware of. To recall, to see. (2) To inform, to let know. (3) Knowledge, awareness, consciousness. Wisdom.
TRI KHAÙCH (tu só lo veà tieáp khaùch) : The job in the monastery of receiving guests. The fourth level of the six supervisory positions.
TRI KIEÁN (thaáy bieát) : (j~naana-dar`sana). (1) Seeing with wisdom. An understanding based on knowledge. (2) The understanding of knowing phenomena through having awakened to them. (3) A synonym for ???, 'one perfected in wisdom and action', one of the ten epithets of the Buddha. (4) Wisdom and insight; knowledge and views.
TRI GIAÙC (nhaän bieát) : Guess, infer, imagine, speculate (mistakenly). Discrimination, thought (tarka).
TRI THÖÙC (hieåu bieát) : (1) Consciousness, awareness. (2) The content of what is known; knowledge, information. (3) An eminent monk. A Buddhist teacher. An exemplary practitioner with whom one is intimate. (4) A friend, an acquaintance.
THIEÀN : The pre-Buddhist Chinese meaning of this term was a royal ceremony for the consecration of the land. In Buddhism: (1) Meditation, concentration, meditative concentration (dhyaana). (2) A reference to the Four Meditation Heavens within the world of form. (3) Seated meditation; zazen Toïa thieàn. (4) A reference to the Ch'an (Seon, Zen) sect. (5) The teachings of the Ch'an school of Buddhism.
THIEÀN ÑÒNH : (dhyaana, jana, `samatha, samaadhi): 'meditation', 'concentration.' This word is a combination of two characters where the first is used for transliteration, and the second is used for its meaning. The mind in silent meditation or introspection. The fifth of the six perfections.
THIEÀN TOÂNG VÓNH GIA TAÄP (teân saùch) : Ch'an-tsung yung-chia chi -One fascicle, T 2013.48.387b-395c, by Hsu"an-chu"eh - Huyeàn Giaùc Yung-chia, a disciple of Hui-neng. The text discusses practice and enlightenment in ten, gradually deepening stages. Its preface is by the Ch'ing governor Wei-ching - Nguïy Tænh. It explains the positions of Southern Ch'an, mixed in with T'ien-t'ai and Hua-yen doctrine. This text was popular in Korean Seon, where it was commented on by Gihwa (HPC vol. 7).
THIEÀN DUYEÄT (nieàm vui cuûa thieàn ñònh) : The bliss one experiences in meditation.
THIEÀN PHAÙP(phöông phaùp tu thieàn) : The path of meditation of which there are generally two kinds. The first is called the 'bodhisattva meditation' as first transmitted by Kumaarajiiva and analyzed in detail by Chih-i. This is the method as explained by the scriptures. The second is the meditation outside the scriptures that is transmitted from mind to mind as in the Ch'an tradition of Bodhidharma.
THIEÀN NA : (dhyaana). A transliteration of the Sanskrit. While having the general meaning of meditation or calm abiding Tænh löï, ñònh , can also have other specific connotations, depending on the context. For instance, in the Yu"an chu"eh ching (T. 842), dhyaana meditation is clearly distinguished from the standard definitions of `samatha Chæ and vipa`syanaa Quaùn , being a third type of meditation which both combines and transcends the other two.
TÍCH (chöùa) : Gather, accumulate, store up. Pile up, amass.
TÍCH TUÏ (chöùa ñöïng) : (1) To accumulate harvested grain. (2) The gathering of various elements to create one thing (sa.muuha, kuuta-raa`si). (3) Accumulation, pile, heap (kuuta).
TRÖÔÙC (dính maéc, maëc) : (1) To wear, to put on. (2) To attach, to arrive to (at).
TAÄP (taäp luyeän, hoïc taäp, taäp taønh) (laøm cho quen vôùi) : (1) To learn, to study, to practice--i.e., to learn something by repetition. Habituation. (2) To get accustomed to; customs, habits. (3) To pile up, to add up. (4) The original meaning of this character is for a baby bird to learn how to fly by repeated attempts. (1) An abbreviation for Taäp khí , 'habit energies.' Traces, or remains of defilement. (2) A Chinese translation of samudaya, the second of the four noble truths, more commonly written in Chinese as ???. (3) Mistaken habituated nature.
TAÄP KHÍ (thoùi quen) : 'Habit energies'. The energy that exists, even after destroying the seeds existent in the aalaya-vij~naana. This energy arises due to habituated nature. According to the Fa-hsiang school, the seeds and the habituated energies are removed during the period from the first bhuumi until the tenth. This energy is completely cut off with becoming a Buddha.
THIEÄT (löôõi) : The tongue.
THIEÄT CAÊN (löôõi) : (jihvaa-indriya). One of the five (or six) faculties. The basis of taste
THÖ (thaû loûng, trình baøy) : (1) To stretch out, extend, unroll, unfurl, expand. Relax. (2) To explain, tell, relate, make known. (3) Be relaxed, be settled, at ease. Quiet, still.
TRÍ (1. Noåi tieáng, 2. Dính maéc, 3. Ñaït thaønh) # TRÖÙ # TRÖÔÙC : (1) Noåi tieáng : To make known, to express, clarify; especially in writing. Conspicuous, salient, pronounced, notable. (2) Dính maéc : Attachment. (3) Ñaït thaønh : The attainment of an objective.
TRÖÙ NGÖÕ # HAÏ NGÖÕ : yù kieán veà moät coâng aùn (thöôøng laø moät caâu ngaén) : In Ch'an Buddhism, a criticism or critique, especially of a k'ung-an, ancient teaching, or verse, wherein one adds one's own comment. Also called Haï Ngöõ. (naka p="619d")
THAÛN : (1) To cleanse, to clarify. (2) To squander, waste, destroy. (3) Licentious, unsettled, vagrant, dissipated, greedy. (4) Easy and plain. Level, peaceful. (5) Vast, large, magnificent.
THAÛN NHIEÂN: The condition of not being unitary; emptiness, dissipation. To go broke. Disappearance.
TOÂ MAÄT (bô vaø maät ong) : Refined butter-oil and refined honey.
TOÂ DU (daàu cheá töø bô) : An oil that is extracted from butter. Sanskrit ghrta.
TÍCH (xöa, tröôùc ñaây) : (1) Ancient, formerly, before. (2) Yesterday. (3) Late afternoon, evening.
TAÏM (taïm thôøi) : For a while, for a moment. Temporarily, briefly, meanwhile. Suddenly.
THUÛY (nöôùc, 1 trong Töù ñaïi) : Water, river(s), seas or oceans. One of the four gross elements (lå).
THUAÀN (trong saïch, khoâng pha taïp) : (1) Pure, unmixed, genuine; honest. (2) Plain. (3) Warm, deep, thick.
TRAÀM (chìm) : (1) Sink, be submerged, to disappear, be lost, destroyed, weaken, decline. (3) To become quiet, still. (4) Heavy.
TEÁ (qua, giuùp) : (1) To cross over, to give over. (2) A ford, a crossing-over place. (3) To aid, to save, to help [~]. (4) To do, to finish, to complete. (5) To increase.
TEÁ ÑOÄ (cöùu giuùp) : "Aid and liberate." To guide deluded sentient beings to their emancipation in the enlightened condition. To ferry sentient beings across the sea of suffering to the "other shore.
TAI (ñieàu khoâng may) : Calamity, misfortune, woe, evil, curse (vyasana, upadrava).
TIEÂU CHUÛNG (ñoát haït gioáng) : A person who has burnt the seeds of the possibility of awakening; a person who has committed evil crimes. icchantika.
TIEÂU NHA BAÏI CHUÛNG (maàm gioáng ñaõ bò chaùy, hö hoaïi) : Same as ???. A person who has burnt the seeds of the possibility of awakening; a person who has committed evil crimes. icchantika.
TAÁT (toät cuøng) : L [w] pi [p] bi4 [k] pil [j] hitsu To finish, conclude. All, together.
TAÁT CAÙNH (toät cuøng, roát raùo) : Lèí [w] pi-ching [p] bi4jing4 [k] pilgyeong [j] hikkyou (atyanta). (1) Absolute, (2) Final, most, the limit. After all, finally, in the long run. (3) Positively, decidedly, absolutely. (4) Again, in conclusion (punar). (5) Necessarily. (6) Enlightenment. TAÁT CAÙNH BAÁT SINH (tuyeät ñoái chaúng sinh dieät) #
TEÁ (cuùng) : (1) To sacrifice or make offerings to one's ancestors. (2) A festival; to participate in a festival.
TÖ (rieâng) : (1) Myself, I, me. (2) Personal; one's person; personal affairs; private affairs; secret, private, as opposed to public (ö). (3) Concerning one's personal benefit; selfish.
THAÛI (tô maøu) : (1) Figured, cloth; designed cloth. (2) Figured silk.
TOÄI : (1) Sin, crime, offense, fault, blame, misconduct. (2) To charge, to sentence, to punish.
TRÍ (ñeå, ñaët) : (1) To place, put, allow, grant. (2) To stop. To keep, retain, install.
TRAÊN (ñeán) : (1) The utmost, the highest. To reach to . (2) To collect; many.
TÖ (theâm, caøng, nuoâi döôõng) : More and more; increasingly; be luxuriant; be ripe, fruitful. Increase; to nourish, to stir up, to excite.
TOAÙI (beå naùt) : (1) Smash into tiny bits, pound, grind, pulverize. (2) Be pulverized, smashed into particles.
TA (tieáng than thôû) : To polish, esp. jewelry. A metaphor for polishing one's character.
TAÄT (ñau, beänh, gaáp, gheùt) : (1) Sickness, illness, disease; to get sick. To worry, to suffer over. (2) Urgency, haste. Speed, velocity. Quickly. (3) To hate; to be hated.
TRÍ (khieán cho, cho ñeán, toät cuøng) : (1) To cause, to bring about; to result in. (2) To retire, to resign. (3) To extend to, to apply to. (4) To send, to convey, to transmit. (5) Ultimate, exhaustive, final.
TRAØ TYØ (hoûa thieâu) : Cremation of a corpse, especially of a Buddhist monk or nun. (2) The death of a Buddhist monk or nun. The reason that the first character has an unusual pronunciation is because this word was originally written with the characters Traø Tyø , which is a transliteration of the Pali jhaapeti.
TAØO : See Radical 73 H plus seven strokes.
THÌN (giôø Thìn) # THAÀN: (1) The fifth of the twelve celestial stems in Chinese astrology; 7 to 9 a.m.; east-southeast; the dragon. (2) Day; hour; morning. (3) The north star.
THUAÄT (keå laïi): To say, to narrate, to tell, to relate, to explain. To transmit, receive and pass on; to clarify, to transmit.
THUAÄT KYÙ# THAØNH DUY THÖÙC LUAÄN THUAÄT KYÙ (teân saùch): Shu-chi - An abbreviation of the title of the Ch'eng-wei-shih lun shu-chi - Thaønh Duy Thöùc Luaän Thuaät Kyù. Ch'eng wei-shih-lun shu-chi - Thaønh Duy Thöùc Luaän Thuaät Kyù by K'uei-chi Khuy Cô . 20 fasc., T 1830.43.229a-606c. (Commentary on the ???).
TÍCH (daáu veát): (1) Footsteps, tracks, traces, impressions, marks. (2) Transmigration resultant of karma. (3) The results, or after-effects of something, especially Buddhist teachings. (4) Teaching classification Phaùn giaùo .
THOAÙI (lui) # THOÁI : (1) To retreat, withdraw, yield, , decline, abate, go back, fall back (antar-hita, cyuta, kheda). (2) To retire, go home. (3) To send away.
THOAÙI KHUAÁT (thoái lui, suït laïi): To backslide. The faltering of the mind intent on enlightenment. To become weary of practice.
THOAÙI CHUYEÅN (luøi suït): (1) To return. (2) To withdraw from meditation. (3) To backslide; to fall back to a lower level of religious practice.
TRUY (ñuoåi): (1) To chase. To follow, pursue, overtake. (2) Escort, go back. (3) To trace out, follow to the source; seek for. (4) To reflect on; to look back upon. Introspective. (5) To press for payment; to extort; to annoy.
TRUY HOÁI (hoái haän veà chuyeän cuõ): (kaukrtya). Remorse, regret.
TOÁC (nhanh): (1) Fast, quick, early, hurried. (2) To quicken, to speed up. To urge. (3) To summon, to invite.
TOÁC THAØNH (thaønh coâng nhanh) : Quickly attaining enlightenment.
TOÁC TAÄT (nhanh choùng): Rapid, speedy, prompt, fast, quick.
TAÏO ( laøm ra), THAÙO (ñeán): (1) Make, produce, turn out, create . (2) Raise, cultivate. (3) To compose literature. (4) To begin. (5) To reach to, arrive to, go to, come to. (6) To become. (7) A time, a period.
THAÁU (thoâng qua, xuyeân qua): (1) Permeate, penetrate. (2) Be transparent, be thin, be seen through, leave a gap.
THAÁU THOAÙT (giaûi thoaùt): Liberation. To become free from affliction. Enlightenment.
TRUÏC (ñuoåi): (1) To chase after, to follow, pursue. (2) In order, in succession, one by one. (3) Drive away, repel, expel. (4) To run; to round up. (5) According to. (6) Accomplish, attain.
TRUÏC VAÄT VI KYÛ TRUÏC KYÛ VI VAÄT (ñuoåi theo söï vaät maø cho ñoù laø mình hoaëc ñuoåi theo chính mình maø cho ñoù laø söï vaät): Since oneself and all things are not different, when one pursues things s/he finds the self; when s/he pursues the self s/he finds things.
TRUÏC NGÖÕ DÒCH (dòch theo chöõ) : : A literal, word for word translation.
THEÄ (qua, ra ñi, cheát): To go , to leave, depart, die.
THOÂNG: (1) Pass, pass through, penetrate, permeate. (2) Through, via, throughout, all over, total, together with. (3) In T'ien-t'ai and some other teaching classification systems, Thoâng ( t'ung) means a common, or "shared" teaching, that is understood by different types of people. (4) In Hua-yen and related schools of Buddhist thought, Thoâng refers to the lack of boundary between absolute and relative Lyù söï , or between individual phenomena Söï söï . (5) Following the Hua-yen understanding, Weonhyo - Nguyeân Hieåu taught what he called Thoâng Phaät giaùo, or "Interpenetrated Buddhism" showing that when the Buddhist doctrines of the various schools are properly understood, there is no conflict between them. (6) The completely free and unhindered functional ability of a buddha or a bodhisattva. Superhuman power; spiritual power. (7) To translate or interpret.
THOÂNG CUÏC (toaøn theå vaø cuïc boä): "Universal and partial." "Common and limited," etc.
THOÂNG- ÑAÏT (thaáu suoát): (1) To connect. To penetrate, pervade, pierce, permeate. (2) To reach the end; finish. (3) Piercing perception by one's faculties. (4) The consummation of wisdom. (5) To understand perfectly; awaken to; to see to the bottom of.
THOÂNG- ÑAÏT VÒ (ñôn vò Thoâng- Ñaït trong Duy thöùc): The 'stage of proficiency.' The third among the five stages of Consciousness-only practice as outlined by Vasubandhu in his Thirty Verses on Consciousness-only. Penetration into true reality after the completion of the prior stage - Gia Haïnh Vò . Directly after the highest worldly wisdom has been produced, the wisdom of no outflow - Voâ Laäu Trí is produced. This is also called the 'path of seeing' - Kieán Ñaïo in other schools of Buddhism. This is the stage at which the wisdom of awakening is first produced. It is usually considered to be at the time of entry into the first of the 'ten stages' - Thaäp Ñòa .
TOAÛN HOÛA (moài löûa) : To make a fire by rubbing two sticks together.
TRÖÔØNG (daøi), TRÖÔÛNG (lôùn): (1) Long, (of space or time) (2) Excellent, great. (3) To grow, to increase. (4) Old, senior. To show respect for age.
TRÖÔØNG DAÏ (ñeâm daøi) : A long time (of abiding in ignorance).
TRÖÔØNG HAØ (soâng daøi) : A long river such as the Ganges or Yangtze.
TRÖÔØNG HAØNG (theå vaên xuoâi trong kinh Phaät) Ή TRUØNG TUÏNG (theå vaên vaàn) : : (cuurnika). The prose sentences of the treatises and suutras of Buddhism. In contrast to the verse .
TRÖÔØNG QUYØ (quyø thaúng) : To kneel down for a long time. To kneel supported by the toes of both feet.
TEÁ (meù, ranh giôùi) : (1) Time occasion, when. (2) Side, edge, verge, boundary. (3) Very, exceedingly; extremity. Origin, end.
TUØY (theo) :(1) To follow, to accord with. To go along with. To depend upon, to give in to. (2) Accordingly. (3) Leg. (4) A Chinese kingdom during the period of Spring and Autumn. (5) A symbol for one of the I-Ching hexagrams. (anugama, anubandha, upagama, anukuula). (1) In accordance with, according to; in response to (an opportunity or situation). (2) Taking one (from two or more). (3) Option, pleasure, discretion. (4) The stage of breath counting meditation, where the breath accords with the intent. (5) A technical term in Buddhist logic.
TUØY PHAÄN ( theo khaû naêng) : (1) According to (one's) allotment. According to the part assigned or expected. (2) The limit of one's ability according to the qualities and capabilities they were born with.
TUØY PHIEÀN NAÕO (phieàn naõo nhoû goàm 20 loaïi theo Duy Thöùc) # TUØY HOAËC : (upakle`sa). The twenty secondary (or 'associated') defilements as set forth in the Yogaacaarabhuumi-`saastra. Also called ç¬f. In the Abhidharmako`sa-bhaasya, there are two meanings to this term, the first being the meaning of all defilements. This entails regarding all afflictions as arising afterwards in relation to the mind. The second is the meaning of these defilements as "outside" the six primary defilements, that is, as "branch" defilements. In Abhidharma these are dissipation-Phoùng Daät, laziness-Giaûi Ñaõi, no-faith -Baát Tín ( pu-hsin), depression-Hoân Traàm, flightiness -Traïo Cöû, no conscience -Voâ Taøm, and no-shame -Voâ Quyù, anger -Phaãn, concealing -Phuù, stinginess -Xan
( ch'ien), jealousy -Taät ,, , vexation -Naõo, harm-Haïi, resentment -Haän, flattery -Sieåm, deception -Cuoáng, haughtiness Kieâu , torpor , and remorse , totalling nineteen.{n} In the doctrine of the Fa-hsiang school, this term refers to the twenty defilements other than the 'six great afflictions' i.e., the six primary defilements. In Fa-hsiang theory, these twenty are divided into three groups. The first group, containing the ten lesser afflictions includes anger -Phaãn, resentment -Haän , vexation -Naõo, concealing -Phuù , deception -Cuoáng , flattery -Sieåm , haughtiness -Kieâu , harming -Haïi, jealousy -Taät , and stinginess -Xan. The group of middling secondary defilements includes no conscience -Voâ Taøm , and no-shame -Voâ Quyù , and the greater secondary afflictions include no-faith -Baát Tín , laziness -Giaûi Ñaõi , dissipation -Phoùng Daät , depression -Hoân Traàm , flightiness -Traïo Cöû , forgetting -Thaát Nieäm, incorrect knowledge -Baát Chaùnh Tri , and scattering -Taùn Loaïn ( san-luan).
TUØY THUÛ (thuaän tay, khoâng löôõng löï) : (1) Continuing after. (2) At once; while the hand is in; without hesitation; freely.
TUØY PHÖÔNG (tuøy theo hoaøn caûnh, ñieàu kieän) : (1) According to. Adapting to circumstances; adapting to any place one is in. (2) From whatever direction.
THUØY MIEÂN (tieàm aån) : (1) Temperament, disposition, tendency, inclination. (2) Bad tendency, evil inclination. Especially refers to evil inclinations lying within one's mind which do not manifest in one's present behavior. The dormant, or latent capacity of defilements. The latent or dormant condition of defilements. (3) A synonym for defilement or affliction. (4) In the later writings of the Sarvaastivaada school, the term was defined with the three meanings of Tuøy taêng (increasing in strength), Tuøy gia(concomitant with marks) and Tuøy phöôïc (binding). They furthermore gave a number of lists of defilements, such as "six defilements," "seven defilements," etc. (anu`saya) (5) In Consciousness-only theory the term refers to the defilements which lie dormant in the aalaya-vij~naana in the form of seeds or habit energies. (naka p="812c") Soothill says "Yielding to sleep, sleepiness or drowsiness, comatose. One of the kle`sa, or temptations; also used by the Sarvaastivaadins as an equivalent of kle`sa; by the Consciousness-only school as the seed of kle`sa."
TUØY HAØNH : (1) Complete (undefiled) accordance with reality. (2) To completely assimilate the precepts.
TUØY THUAÄN (thuaän theo) : (anusaarin, anuruupa, anuga, anukuula). (1) To "practice," but not a practice with a conception of gradual accumulation or advancement towards a goal, but "practicing enlightenment by being in, enlightenment;" thus often translated "follow," or "accord with." (2) Compliance, accompaniment, obedience, subordination. (3) Fit, agree with. Mutual accordance. (4) Obedience to the Buddha.
TUØY THUAÄN BÌNH ÑAÚNG THIEÄN CAÊN (Hoài höôùng thöù 6 trong Thaäp Hoài höôùng) : The sixth of the 'ten dedications of merit' of the path of bodhisattvahood. The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two.
TUØY THUAÄN TRÍ (trí tuøy thuaän) : See ??? (Radical 181).
TUØY THUAÄN ÑAÚNG QUAÙN NHAÁT THIEÁT CHUÙNG SINH (Hoài höôùng thöù 7) : The seventh of the 'ten dedications of merit' of the path of bodhisattvahood. The stage where one sees that the good and evil actions of all sentient beings are not different.
TAÄP (goùp laïi, tuï , gom laïi) : (1) To gather; be gathered, be collected, congregate, swarm. (2) Collection, gathering, meeting. (3) Equal, equalize; to adjust. (4) To compile, to edit. (1) To gather, collect, assemble (sa.mcita, upacaya). (2) "Arising" of phenomena as the source of suffering--the second noble truth (samudaya). (3) "Outflow " or defiled dharmas (aasrava-dharma). (4) Attachment.
TAÄP ÑEÁ (chaân lyù thöù hai trong Töù ñeá) : The Noble Truth of the arising of suffering (samudaya).
TAÄP LÖÔNG LUAÄN (teân saùch) : Chi-liang lun - The Pramaa.nasamuccaya, written by Dignaaga (ca. 400-480). A work that re-explains causation theory and logic through Consciousness-only theory. See ??? pp. 146-148.
TUY : Even if, even though, although. Supposing, though, still. A disjunctive conjunction.
TUY NHIEÂN : Although, notwithstanding, however. Although it is like that...
TAÏP : (abhuuta-parikalpa). (1) Discrimination. (2) To be mixed; to mix (sa.msrsta, vimi`sra), be confused, jammed up. (3) To combine, put together. (4) Complicated, troublesome, annoying, impure. (5) to gather; all; altogether. (6) Various, sundry.
TAÏP TAÂM LUAÄN # TAÏP A TYØ ÑAØM TAÂM LUAÄN (teân saùch) : T. vol. 28, 1552.
ÈTAÏP NHIEÃM (ñuû thöù nhieãm oâ, dô baån) : "Defiled." A reference to all defiled existences (elements @), including the qualities of good, evil and neutral. (sa.mklesa)
TAÏP A TYØ ÑAØM TAÂM LUAÄN (teân saùch) : Tsa-a-p'i-t'an hsin lun - Eleven fascicles, T 1552.28.869-943. Written by Phaùp Cöùu ( Fa-chiu) Dharmatraata. Trans by Taêng giaø Baït Ma et. al.
TIEÂU (baàu trôøi) :(1) Heaven, sky. (2) Sleet. (3) Cloud(s). (4) Night. (5) Extinguish.
TIEÂU NHÖÔÕNG (trôøi ñaát) :Heaven and earth; two completely different things.
THANH (xanh da trôøi) : Blue; blue-green. Turn green.
TÓNH (yeân laëng) # TÒNH :(1) Still, motionless. Quiet, silent, serene, peaceful. (2) Quietude, peace. One of the Sixteen Active Aspects of the Four Noble Truths (`saanta).
TÒNH HUEÄ (trí hueä thanh tònh) :Wisdom based on tranquility. The wisdom of emptiness.
TÓNH TOÏA (ngoài thieàn) :"Quiet sitting." Sitting in meditation with a stilled and focused mind.
TÓNH LÖÏ (ngoài thieàn) :(dhyaana). 'Concentration,' 'meditation.' To concentrate the mind; to make the mind single-pointed.
TU (neân) : (1) To wait, to expect. (2) Necessary, must; should be. (3) A moment, an instant, a split-second. (4) To be late. (5) Transliteration of foreign sounds "su." (6) To employ, adopt or accept a certain theory or doctrine.
TU DU (phuùt choác) : (1) An instant, a moment, a split-second.
TU DI SÔN (nuùi Tu Di) : A transliteration of the Sanskrit Sumeru, also translated into Chinese as ???. In Buddhist cosmology, a towering mountain at the center of the universe. It is in the center of a great ocean, on a golden wheel, and it rises 80,000 yojana above sea level. It is surrounded by nine mountains and eight seas. The sun and moon circle around it, and the 'six destinies' and various heavens are around and above it. On its peak is Traayastrim`sa Heaven, where Indra lives.
TU BOÀ ÑEÀ (teân ngöôøi) : Subuuti, one of the Buddha's ten great disciples. He is the principal interlocutor of the Praj~naapaaramitaa suutras, in the discussions with the Buddha of "all is empty."
TU ÑAØ HOAØN # NHAÄP LÖU # CHÍ LÖU : A transliteration of the Sanskrit srota-aapanna, translated into Chinese as Nhaäp löu and Chí löu, usually rendered in English as "stream-winner" or "stream-enterer." It is the first of the four fruits of the `sraavaka path, which eventually leads to the level of arhat. The practitioner succeeds in breaking the deluded view of the three worlds, and pushing his/her own karmic flow clearly onto the path of enlightenment.
THUAÄN : To follow, accord with, be obedient to, go along with, to obey, to agree.
THUAÄN CAÛNH : The objects that are agreeable to oneself, thus causing delusion and affliction.
THUAÄN NHAÃN : (1) One of the "five tolerances" - Nguõ nhaãn . (2) The fourth, fifth and sixth of the ten bhuumis.
TUÏNG (ñoïc lôùn, ngaâm nga) : (gaathaa). (1) To praise, laud. (2) Poetry, verse. (Å) The verse of the suutras, praising the Buddha. Same as Keä. A style of Sanskrit and Pali poetry.
THUÛ (ñaàu, tröôùc tieân) : (1) Head, neck, hair. (2) Beginning; the first, to start; the starting point. (3) leader, chief, captain, foreman. (4) Pivot, main point, key. (5) A counter for verses. (6) To come forward; to confess guilt.
THUÛ ÑOÀ MAÏT NA (teân ngöôøi) # TÒNH PHAÏN VÖÔNG : See 85-8 Tònh Phaïn Vöông .
THUÛ LAÊNG NGHIEÂM (aâm cuûa Suramgama) (moät loaïi ñònh) : A transliteration of the Sanskrit `suuramgama, 'heroic valor;' translated into Chinese as Kieän Töôùng, Kieän Haïnh and Nhaát Thieát Söï Caùnh. A type of samaadhi which destroys all sorts of afflictions. The efficacy of this samaadhi is discussed in the Thuû Laêng Nghieâm Tam Muoäi kinh `Suurangama-samaadhi-suutra, especially on T vol. 15, pp. 631a-b.
THUÛ LAÊNG NGHIEÂM KINH (teân saùch) : Shou-leng-yen ching - The `Suuramgama-suutra. The two fascicle translation done by Kumaarajiiva, is entitled - Phaät Thuyeát Thuû Laêng Nghieâm Tam Muoäi kinh (T 642.15.629-644). It is related in content to the Hua-yen Suutra, Vimalakiirti-nirde`sa-suutra and the Lotus Suutra. A 10 fascicle translation was done by Pramiti - Baùt Thích Maät Ñeá of the Tang dynasty ; T 945.19.106b-105b, which has the full title of Ñaïi Phaät Ñænh, Nhö Lai Maät Nhaân, Tu Chöùng Lieãu Nghóa, Chö Boà Taùt Vaïn Haïnh Thuû Laêng Nghieâm kinh. However, many early Fa-hsiang scholars and modern scholars such as Mochizuki say that this version is not a translation but a text that was originally written in China.
THUÛ LAÊNG NGHIEÂM TAM MUOÄI KINH : Shou-leng-yen san-mei ching- The `Suurangama-samaadhi-suutra. (T 642.15.629-644) An East Asian Mahaayaana suutra. . (incomplete). .
TÎ # TYÛ (Muõi) : The nose.
TÎ CAÊN (Muõi) : : (ghraana-indriya). One of the five (or six) faculties. The basis of the olfactory consciousness. That which by connection with objects of smell gives rise to perception of smell.
TEÀ (baèng) : (1) To adjust, to line up, to straighten up, to put in line, to equalize. (2) Even, regular, uniform. Alike, equal, similar, the same. (3) In the Classics, this ideograph is often used interchangeably witâV, especially when referring to the religious meanings of fasting, worship and purification, etc. (4) The lower edge of a mourning garment.
TRAI (chay) : (1) [zhai, chae, sai] Abstention from food and drink as ritual purification; esp. for mourning purposes. (2) To restrain oneself; to fast, cleanse, purify. (3) A room; a house. (4) A study-room. (1) Abstain, refrain, eschew. To observe the precepts; maintain moral discipline. (uposadha, posadha). (2) A general term for Indian religious ceremonies. (3) To repent of one's crimes, to purify one's words, thoughts and actions. (4) For Buddhist monks and nuns, the noon meal; pre-lunch, lunch. (5) The meal taken at Buddhist ceremonies.
TRAI PHAÙP (Pheùp aên chay) : (1) (uposadha) Maintenance of moral discipline. (2) The decision (in Buddhist monastic practice) not to eat again after the noon meal. (3) To fix one's appearance neatly.
TAÂY (höôùng Taây) : (1) West, Westerly. (2) The West. (3) In traditional Chinese cosmology, the West is associated with Autumn among the four seasons, with metal of the five elements, with white of the colors.
TAÂY THIEÂN (Aán Ñoä thuôû xöa) # THIEÂN TRUÙC : (1) Literally, "Western Heaven." (2) India Thieân Truùc, Aán Ñoä .
TAÂY CAØN # TAÂY THIEÂN : India.
TAÂY MINH PHAÙP SÖ (teân ngöôøi) : Hsi-ming fa-shih . See 31-10 Weonchug - Vaân Traéc .
THAÂN (gaàn guõi) : (1) The feeling of intimacy, affection. (2) A relative, friend, family member. Close disciple. (3) Near to. (4) Self-, in person. To do or experience personally.
THAÂN SÔÛ DUYEÂN (ñoái töôïng gaàn nhaát) : shinshoen According to Consciousness-only theory, a close object appearing within the object that arouses the mental functioning of the subject. A way of describing this object as the direct object of the subjective aspect. The complement of .
THAÂN GIAÙO (daïy keøm) : "(One) intimate with the teachings." A monk or priest.
THAÂN GIAÙO SÖ (thaày daïy keøm) : A teacher who imparts the precepts and/or intimately guides the student (upadhyaana).
THAÂN CAÄN (gaàn guõi) : (1) To become familiar (intimate) with; become close. (2) An intimate friend.
THAÙC (giao phoù) : (1) To entrust to; to entrust with. (2) Make a pretext of, make a pretense of. (3) Allow near, bring near. (4) Depend upon.
THIEÁT (ñaët ra) : Set up, establish, arrange, institute, spread, suppose. Prepare, provide. Organize, enact, lay down rules.
THIEÁT LÔÏI LA # XAÙ LÔÏI LA # XAÙ LÔÏI : A transliteration of the Sanskrit `sariira. The remains of a Buddha or other great sage. More commonly transliterated as Xaù Lôïi La ( she-li-lo) or Xaù Lôïi.
TRAÙ (giaû doái) : To lie, deceive. Falsehood, deception, fake.
THI (thô) : (1) Poem, poems, poetry. An ode. (2) A reference to the Book of Odes S, one of the major classics of ancient Chinese literature.
THUYEÂN (giaûi thích ñaày ñuû) : (1) (Furthest) extent. (2) Explain (in detail), expound, discourse upon. (3) Reveal, unveil.
THOAÏI (lôøi noùi) : (1) To talk, speak, tell, relate, tell a story. (2) A talk, a discussion, a story.
THOAÏI ÑAÀU # COÂNG AÙN (moät caâu noùi ñeå tham cöùu) : The 'pithy phrase' of a kouan. The main phrase of a kouan that is the object of meditation.
THUYEÁT (noùi) : (1) To say, to tell, explain, teach, talk, explicate, clarify, lecture. (2) Words, opinion, explanation, teaching, thesis. (II.) yue. (1) To be glad, to be happy; to like, to enjoy. (1) Explain, interpret, illustrate, teach. Relate teachings (de`sanaa, de`sita, dharma-de`sanaa). (2) Expression, description, narration (apade`sa). (3) Hypothesize, assume (praj~naapyate, vikalpayati, icchati). (4) To give testimony of the scriptures.
THUYEÁT NHAÁT THIEÁT HÖÕU BOÄ (toâng phaùi cho raèng taát caû ñeàu coù) : The Sarvaastivaadin school, which was known for their belief in the inherent existence of phenomenal objects.
THUYEÁT PHAÙP (daïy veà giaùo phaùp) : (dhaarmii-kathaa). Exposition of the teachings (dharma). The explanation, to people, of Buddha's words and true principle of Buddhism, using various methods.
THEÄ (theà) : An oath, a vow. To take an oath; to swear.
TÖ TUAÂN (thöa hoûi) : (1) To consult, to question, to ask. To seek an answer.
TÖ VAÁN (hoûi han, xeùt hoûi) : Question, inquiry, investigation, examination.
TAÏ (xin loãi, heát) : (1) To thank; be grateful for; thanks. (2) To decline. (3) Confess faults. (4) To die, to fade. (5) A surname.
MÖU (tính toaùn, döï truø) : (1) Plan, devise, scheme. (2) Counsel with. (3) Have in mind, aim at. (3) Deceive, cheat, impose upon. (4) A plan, scheme, plot, stratagem.
BAÙNG (cheâ) : To slander, to speak ill of.
KHIEÂM (nhuùn nhöôøng) : (1) Retiring, humble, modest. To humble oneself. Yield, concede, give way. (2) Humility. (3) Decrease, lessen, make lighter, lighten. (4) One of the hexagrams of the I Ching. (5) Comfortable, agreeable, pleasant. To be satisfied.
KHIEÂM ÍCH (teân ngöôøi) : Gyeom'ig - An early Paekche monk of the Vinaya school. He traveled to India, bringing back the Five Part Vinaya, which he translated into literary Chinese.
GIAÛNG : (1) To explicate, clarify, unravel. (2) To read, study, check, investigate. (3) To learn. (4) To consult, have a discussion.
MAÄU (sai laàm, noùi baäy) : (1) An error, mistake. (2) To be mistaken. (3) To differ from; be different from. Break, violate. (4) To lie, deceive, mislead.
TRÍCH (khieån traùch) : (1) Condemn, blame, censure, charge, accuse, criticize. (2) To err, to commit a crime.
THÖÙC (bieát, phaân bieät) : (1) To know, be aware of, cognize, discern. (2) Consciousness, knowledge, awareness. Conscious mental function (vij~naana). The function of the six faculties perceiving the six objects. Often synonymous with ??? ( hsin) and ??? ( i). It is one of the five skandhas, and the third of the twelve aspects of conditioned origination.
THÖÙC UAÅN # THÖÙC AÁM (moät trong nguõ uaån) : (vij~naana-skandha). The aggregate of consciousness. One of the five skandhas. The cluster of the elements of existence that are unique as functions of consciousness. The sixth consciousness. In Abhidharmako`sa theory six elements are included in this skandha, while in Consciousness-only theory, the eight "mind-king" elements comprise this cluster.
THÖÙC BIEÁN VOÂ VI (chaân lyù ñaõ bò khaùi nieäm hoùa. Chaân lyù qua caùi nhìn töông ñoái) : The 'conceptualized unconditioned'. The unconditioned true reality is only known by Buddhas. Other people, no matter how deep their understanding, have a view of reality which is created by their mistaken consciousness. In contrast to this is which is the reality of the true expression of the dharma-body of the Buddha.
TAÙN (ca tuïng) : (1) To praise, admire. (2) A translation of the Sanskrit stotra, a literary work that praises the Buddha's actions and merits. (3) To extend hospitality.
TAÙN THAÙN (ca tuïng, khen ngôïi) : (1) Praise, admiration (stotra, upade`sya). (2) Praising the virtues of a buddha or bodhisattva. One of the five teachings of mindfulness taught by Vasubandhu, one of thee Five Correct Practices taught by Shan-tao to gain rebirth in the Pure Land.
TÖÔÏNG (con voi, hình töôïng) : (1) Elephant. (2) To resemble, to imitate, pattern after, symbolize. (3) Form, shape, image sign.
TRINH (chính chuyeân) : (1) Right, correct, exact, true ; unchanging. (2) To divine, to assess, determine. (3) The bottom three lines of an I-Ching hexagram [ "inner trigram"].
TRAÙCH (laøm cho troøn, traùch maéng) : (1) To upbraid; to correct. (2) To demand, to ask from; To punish. (2) Duty, responsibility. To lay charge upon.
THAM : To desire, to crave, to want. (raga). Desire, greed, craving, 'covetousness'. In the Fa-hsiang school, one of the six primary defilement elements, in the Abhidharmako`sa-bhaasya, one of the six undetermined elements. Also Tham aùi ( t'an-ai) and Tham duïc ( t'an-yu"). The mental action of attaching to objects and situations that one finds to be compatible to one's own disposition.
THAM AÙI (loøng tham naëng veà tình caûm) : Desire, thirst, craving, covetousness, attachment.
THAM DUÏC (loøng tham naëng veà vaät chaát) : 'Desire,''covetousness,' 'greed.' To greedily seek after that which one desires. The mental state of dissatisfaction even after gaining that which one desires. Desire of immeasurable depth. Greed for fame and self-benefit. All of which can be simply called The 'most basic cause of suffering.' One of the 'three poisons' - Tam ñoäc .
TÖ (cuûa caûi, giuùp ñôõ, khaû naêng) : (1) Property, wealth, possessions. (2) To aid, to assist, to rely upon. (3) One's disposition, natural gifts. (4) A disciple.
TÖ LÖÔNG (cuûa caûi vaø löông thöïc) : (sa.mbhaara) Preparation, accumulation, nourishment; raw materials, provisions, endowment. The good roots and meritorious virtues that are the basis of practice. Also see next Tö Löông Vò( tzu-liang-wei) .
TÖ LÖÔNG VÒ (ñòa vò chuaån bò löông thöïc) : The 'stage of accumulation'. According to the Consciousness-only school, the stage where the "raw materials" of merit and wisdom are gathered for practice. This rank includes the first thirty stages of bodhisattva practice, and is said to require one incalculable eon of practice. A preparatory stage for later genuine practice.
TÖ DUYEÂN (nhöõng moùn caàn coù ñeå tu nhö thöùc aên, aùo quaàn vaø choã ôû) :External supportive conditions, especially those conducive to the cultivation of the Tao. This refers to the support from others in terms of food, clothing and shelter. (naka p="547b")
TAËC (giaëc, aên cöôùp, keû thuø) : (1) A thief, a robber, brigand, criminal. (2) A traitor, a rebel, an insurgent, a mutineer. An enemy. (3) To destroy, steal, rob, kill, bully, inflict harm. (4) A monk with a biased habituated mind. (5) An impeccable Zen master, who snatches delusion and attachment from his student.
TAÂN (khaùch) : (1) A visitor, a guest. (2) An honored guest. (3) To guide, to lead. (4) To follow, to go along with.
TIEÄN (heøn, reû) : (1) Humble, base, mean, lowly. Low-minded, despicable, cheap. (2) Despise, condemn, spurn, scorn, disdain. (3) A base person.
THUÙ (höôùng veà) :ï (1) Destination, destiny. (2) To advance quickly, to hasten to. (3) Bias, tendency. (4) Import, meaning, contents, gist, aspect, tone.
THUÙ HÖÔÙNG (chí höôùng, muïc tieâu) : (1) To proceed towards, become; to face one's goal. Inclination. (2) Plan, idea, device, plot, intention.
TUÙC (chaân, ñuû): (1) A leg, foot; the leg or foot of a chair, etc. (2) Be enough, be sufficient. (3) To make it be enough or sufficient; to add to, increase.
TÍCH (veát): (1) Mark, print, trace, track, evidence. (2) Remains, effects. (3) To follow up, to search out.
TIEÅN (daãm leân, theo): (1) To tread on, to step, to trample. (2) To do; to carry out, go through with. To fulfill a position. (3) Harm, hurt, injure, damage. (4) To be in a row; lined up.
TUNG (daáu chaân): (1) Footprint, track. (2) Trace, remains, clue. (3) Release, give out, emit.
THAÂN (cô theå): (1) The body, especially in contrast to the mind. (2) Person, life, container. Myself, I, me.
THAÂN QUANG (haøo quang phaùt ra töø thaân theå cuûa Phaät hay Boà taùt): (1) The light that issues forth from the body of a buddha or bodhisattva; an aura. (2) The light around the body of a Buddhist image.
THAÂN TAÂM ( (thaân vaø taâm) : 'Body and mind.' In terms of the five aggregates, 'body' is the aggregate of materiality, while 'mind' is feeling, perception, habituation and consciousness.
THAÂN CAÊN (cô theå): (kaaya-indriya). One of the five (or six) faculties. The basis of tactile consciousness. That which by connection with objects of touch gives rise to perception of touch. Organ of tactile perception.
THAÂN TÖÔÙNG: (1) (lak.sa.na, alabdha-aatmaka) The special characteristics of a body, especially those characteristics of the body of the Buddha that are called The '32 marks of the buddha-body.' (2) Corporeal form.
THAÂN KIEÁN (cho raèng thaân naøy thaät coù): (satkaaya-drsti). The 'view of the self as real.' The attachment to the view that there is a real self in the body and the mind, as well as the attachment to the view that these things are possessed by one. The view that there is a real self, an ego, and mine and thine.
TRUY (xe chôû ñoà ñaïc): A cart, a wagon, a van.
TRUY TROÏNG (haønh lyù ñi xa): The baggage carried by someone who is on a trip.
TIEÁN (tôùi): i [w] chin [p] jin4 [k] jin [j] shin (1) Continue, advance, go, go forward, go up, improve, overcome, excel. To push forward.
TOAÏI (hoaøn thaønh, beøn): Comply with; to follow, to proceed to, to prolong. To complete, to accomplish, attain. Consequently; and then; thereupon, next.
TUAÂN: (1) Follow, accord with, obey, learn. Keep, preserve. (2) To lead, be at the head of.
TRÌ : (1) Late; slow, go slowly. Leisurely. (2) Be late, to delay, tardy. (3) To wait; to look for.
TRÌ ÑOÄN : : Slow, sluggish, inert, dull.
THIEÂN: (1) Move, transition, change, go away. To remove, to shift.
THIEÂN- LÖU : :Transient. To pass. That which moves and changes continuously. This is one meaning of the ideograph ???
TAØ : (1) Wrong, mistaken, incorrect, evil. (mithyaa, asat). (2) Mistaken views. See next Taø Kieán .
TAØ MEÄNH : (1) Wrong (evil) livelihood. Making a living in an immoral way (mithyaa-aajiva). (2) A term describing the situation of a monk or nun making a living by divination, astrology, using his/her keen wit, flattery, magic, etc.
TAØ MEÄNH NGOAÏI ÑAÏO : Non-Buddhist philosophy which condones the making of one's living by immoral means. See prior entry.
TAØ KIEÁN : (mithyaa) 'Erroneous view.' One of the 'five wrong views' in the doctrine of the Fa-hsiang school, also, one of the 'ten confusions.' The false view that ignores the principle of cause and effect. Even though all false views differ from the true principle, the false view of disregarding the principle of cause and effect is the most dangerous, because it destroys the foundations of morality.
TRÌNH- ÑAÏO- TRUYEÀN (teân ngöôøi) : Jeong Tojeon(Sambong ; 1342-1398). A major opponent of Buddhism at the end of the Goryeo period. He was a student of Chu-hsi thought and made Ch'eng-Chu Neo-Confucian philosophy the basis of his anti-Buddhist polemic, criticizing Buddhism as being nihilistic and antinomian.
TUÙY (say) : Get drunk, be intoxicated. Be deluded, confused.
THAÙI NÖÕ (cung nöõ) : : (1) A lady-in-waiting; court lady. (2) A goddess; nymph.
THÍCH (giaûi thích, hoï) : (1) To explain, to interpret. (2) A commentary that explains the meaning of a suutra or a `saastra (nirde`sa). (3) The explanatory part of a work, as opposed to the main text or a verse. (4) Used for transliteration, such as `sakra, `sakya.
THÍCH- ÑEÀ- HOAØN- NHÔN # ÑEÁ- THÍCH :; : A transliteration of the Sanskrit `Sakrodevaanaam Indrah. The Vedic God Indra, also written éçΧ"V. In Buddhism he is a protector of the dharma.
THÍCH PHAÏM HOÄ THEÁ (ÑEÁ THÍCH vaø PHAÏM THIEÂN baûo hoä theá gian) : `Sakra Heaven , Brahma Heaven Hoä Theá Töù Thieân Vöông ( fan-t'ien) and World-protecting Kings' Heaven .
THÍCH LUAÄN : A treatise that explains a suutra.
TROÏNG (naëng) ::(1) Heavy, solid, grave, deep. (2) To place value on, to treat with respect. (3) A burden, baggage. (4) To pile up; again, over, repeat(edly). (1) A serious crime; a crime that causes one to fall into hell. (2) To honor, respect, esteem, prize. (3) To repeat, again. (4) A counter for things piled up (i.e.,4 levels, etc.) (5) To be bound by defilement. (6) Heavy, important, weighty.
TIEÂU (chaûy ra, maát ñi) : (1) Melt, dissolve, fuse, cast (iron). (2) Conquer, overcome, surmount. (3) Pass away, cancel, finish.
TIEÂU KIM (loïc vaøng, tu haønh) : 'To smelt gold.' A metaphor for religious practice, which purifies and discloses the real person.
THAÙC (laàm) : : (1) To mix, to put together; to confuse. (2) Wrong, mistake, blunder, be at fault, err. (3) Facing, opposite. (4) A grindstone; to polish. (5) To place, to put by. (6) To stop, to settle down.
THAÙC LOAÏN (laàm laãn) : Confused, mixed up, complicated.
THAÙC TOÅNG (xen laãn) : Complication, confusion. To mix up, to mix together.
THAÙC HAØNH LIEÄT (ñi voøng voøng) : To go in circular rows, round and round.
TRÖØ : (1) To remove, take out. (2) to do away with, get rid of, to clear away, cleanse. (3) to govern, to fix.
TRÖØ DIEÄT : To get rid of; quell, remove and destroy (apagama, pra`samana).
TRAÀN (saép ñaët ) : (1) To arrange, to spread out. (2) To make a statement; to make a plea. State, relate, explain. (3) A long time. Stale, as eggs, fruit, etc. (3) Seasoned, as wine. (4) Expose. (5) Ancient Chinese state in what is now central Hunan. (6) A battle.
TRAÀN NGOÂN (noùi) : To say, speak.
TRAÀN- NA (teân ngöôøi) : Sanskrit Dignaaga, Pali Dinnaga. 480-540. Lived in Andhra in Southern India and was in the dharma lineage of Vasubandhu. He wrote the Nhaân Minh Chaùnh Lyù Moân Luaän - Nyaayadvarataka-`saastra : "Treatise on Entering the True Principle of Causal Logic"), establishing the New School of Hetu-vidyaa. By establishing the three characteristics of cause on the nine possible combinations of like and unlike, by converting the old five-part syllogism into a three-part syllogism, he changed Buddhist logic from the analogical method to the deductive method, giving it a completely different logical basis. Also, in the field of Consciousness-only theory, he developed the theory of the three aspects of consciousness: subjective, objective and self-witnessing. Among his works are the one fascicle Quaùn Sôû Duyeân Luaän, the Chöôûng Trung Luaän , the Voâ Töôùng Tö Traàn Luaän , and the Thuû Nhaân Giaû Thuyeát Luaän . Dharmapaala was a later transmitter of his tradition.
TAÀN BAØ SA LA (teân vua) : Bimbisaara, the king of the ancient kingdom of Magadha, who lived in Raajagraha Vöông Xaù Thaønh . He became a disciple of `Saakyamuni and a staunch supporter of the sangha.
THÖÏC (aên) : (1) To eat; to eat and drink (2) To feed others. (3) Food, rice.
TUÛY : Marrow, pith. Vital point, vital area.
THEÅ (cô theå, theå chaát, baûn theå) : (1) The body (gaatra). (2) The substance, or essence of something, The thing in itself. The thing in itself, distinct from its function (aatman). (3) Essence, substance, original nature (eka-artha). (4) Among the Three Greatnesses , the Greatness of Essence. (5) Basic quality. (6) Understanding. (7) Experience. (8) Original intention.
THEÅ KHOÂNG (baûn theå voán laø chôn khoâng) : 'Essential emptiness.' The complement of 'analytical emptiness' Emptiness understood through the immediate apprehension of all existence being originally devoid of self-nature.
THEÅ KHOÂNG (baûn theå voán laø chôn khoâng) : The apprehension of the essential emptiness of existence. The realization that the original essence of all things produced by causes is empty, just as it is. The complement of 'analytical emptiness.' Considered to be a 'Mahaayaana view.'
THOÂ : Rough, coarse, crude. gross. Same as Thoâ .
THOÂ SAÉC (vaät chaát thoâ) : Gross form; physical material.
THOÂ : (1) Rough, coarse, rude, unrefined. (2) The body. (3) Grossly manifest defilements.
TRUØNG (coân truøng, saâu boï) : (1) Bug, insect, worm, snake. Those animals which are outside the categories of human, mammal, birds and fish. (2) An insect or snake bite.
THUAÄT : (1) A means, way, method. (2) Technique, skill, art, craft. (3) A plan, an artifice, trick. (4) Magic, witchcraft.
TRUÏC (truïc xe): (1) Axis, axle, spindle, shaft. (2) A roller for a scroll.
TAÙI # TAÛI (chôû, baét ñaàu) : : (1) To overcome, surpass. (2) To ride (on a vehicle). (3) To carry, transport. (3) Receive, accumulate. (4) Baggage, luggage. (5) To fill up. (6) To go, to do, to finish up. (7) To begin. (8) A text; to write down.
TRÔÛ (ngaên) : (1) Separate from (2) Prevent, stop. Obstruct, impede, deter, resist. (3) To worry about. (4) To doubt. (1) Corner, nook, bend, turn. (2) A hill, a knoll, a slope. (3) The foot, bottom, base of a hill. (4) A river bank; a shore. (5) Flatter, adulate, brown-nose. (6) Turn, bend. (7) Lean on, depend on. (8) A negative reply. (9) Transliteration of Sanskrit and Pail a sound.
TUYEÁT PHONG NGHÓA TOÀN (teân ngöôøi) : Hsu"eh-feng I-ts'un(822-908). Also known as Chaân Giaùc Ñaïi sö. The dharma heir of Te-shan Hsu"an-chien - Ñöùc Sôn Tuyeân Giaùm. He lived in Fukien and had a large following among royalty and commoners. One of the hallmarks of his teaching was his emphasis on "mind-only." His dharma successor was Sö Bò.
TÖØ (chöõ gheùp) : (1) To say, tell. (2) Words, text, sentences.
TUÏNG (ñoïc lôùn tieáng) : (1) To recite, chant, read aloud. (2) Say, teach, explain.
THÆNH (môøi) : (1) Ask, request, invite, beg, solicit, pray for. (2) A request, a wish. (3) To receive.
TAØI (tieàn cuûa) : Money, wealth, assets, property
TÖØ (chöõ keùp, töø choái): (1) Word, term, expression, sentence, speech, phrase. (2) Statement, opinion, reason, explanation, message, instructions. (3) To say, to speak, to explain, to talk, to request. (4) Refuse, decline, deny, resign, leave. To shirk, to make excuses.
TRAÁN (laøm cho yeân) : (1) To calm, quiet, still; calm down, stop. (2) To stroke, rub gently. (3) To press down, repress. (4) To ward off evil influences, to guard.
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