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