U

ÖÙC ( moät con soá ) : (1) 100,000,000; a large amount. (2) To count, to calculate; to figure.

ÖU ( gioûi, hôn ) : (1) Elegance. (2) An actor. (3) Easy, mild, quiet. (4) To surpass, excel, be superior. (5) Transliteration of Sanskrit/Pali u sound.

ÖU LIEÄT ( hôn keùm, gioûi dôû ) : Superior and inferior; excellent and poor.

ÖU- BAØ- TAÉC ( caän söï nam ) : A transliteration of the Sanskrit. A male lay disciple. The Sanskrit term was used by various sects in India, and was borrowed into Buddhism.

ÖU- BAØ- DI ( caän söï nöõ ) : A transliteration of the Sanskrit upaasikaa. A female lay disciple.

ÖU- BAØ- LI ( teân ngöôøi ) : A transliteration of the Sanskrit Upaali. One of the ten principal disciples of `Saakyamuni, known for his firm observance of the precepts ( giöõ giôùi ).

ÖU- TAÁT- XOA ( buoâng xaû ) : A transliteration of the Sanskrit upek.sa, translated in Chinese as Xaù or Xaû, meaning "detachment from all extremes."

UY (quyeàn theá, oai) : (1) Power, authority, influence. Severe, stern, majestic, awe-inspiring. (2) Awe, pomp, to overawe.

UY NGHI (daùng veû, oai nghieâm) : Dignity (of demeanor); majesty; a sense of decorum.

UY ÑÖÙC TÖÏ TAÏI (teân moät vò Boà taùt trong kinh Vieân Giaùc) : 'Superb Power,' 'Superb Influence'; one of the twelve bodhisattvas of the Suutra of Perfect Enlightenment- Kinh Vieân Giaùc . Taishou vol. 17 842.

U (toái, aån, cheát) : (1) Obscure, obscured. (2) Dark, gloomy. (3) Secret, subtle, abstruse. (4) Death, the spirit of the dead.

U TRÍ (nghóa saâu xa) : Subtle. Sublime meaning.

U THAÂM (saâu xa) : 'Mysterious and deep.'

ÖÙC (ñeø neùn, ban ñaàu, tuy theá) : (1) Stop, check, curb, restrain, suppress, put down, control. govern, master. (2) Now, well, to begin with..., in the first place... (3) But, still, and yet, nevertheless.

ÖÙC DÖÔNG GIAÙO (giai ñoaïn giaùo hoùa thöù ba cuûa Ñöùc Phaät) : The "modulated teaching." The third of the five of `Saakyamuni's teaching periods, according to Hui-kuan.

ÖÙNG (ñaùp laïi, hoøa theo, öùng thaân) : (1) Not different from . . . (2) Concomitant with, bound to. To answer, reply to, respond to; accept, obey, comply with, accede to; meet, supply. In proportion, to; in obedience to. (3) The manifestation of the buddha-body in response to the mind of sentient beings ÖÙng Thaân( ying-shen). (4) The manifestation of a body by an enlightening being. (5) In Buddhist logic, a technical term referring to a case where one's proposition proves to be wrong-"mistaken logic." (prasajyate, prasanga). (6) An abbreviation of , a Chinese term for arhat. (7) In the act of; on the point of.

ÖÙNG TAÙC = ÖÙNG HOÙA = THÒ HIEÄN (ra ñôøi ñeå giaùo hoùa chuùng sanh) : The manifestation of a body by a Buddha or a bodhisattva for the purpose of teaching sentient beings. Synonymous with ÖÙng Hoùa.

ÖÙNG HOÙA : (1) The manifestation of a body by a buddha or bodhisattva concomitant with the respective capacities of sentient beings in order to save them (nirmita). (2) The activity of saving sentient beings.

ÖÙNG BAÙO = BAÙO ÖÙNG (nghieäp quaû) : Retribution. Karmic reward.

ÖÙNG QUAÛ (quaû vò La haùn) : The result of practice in attaining the level arhat.

ÖÙNG HIEÄN (ra ñôøi) : The manifestation of a body by a buddha or a bodhisattva according to the mental condition of sentient beings. Manifestation according to the situation.

ÖÙNG LYÙ VIEÂN THÖÏC TOÂNG (toâng phaùi) (toâng "phuø hôïp chôn lyù") : One of the terms used by the Fa-hsiang school to describe itself. So-named because the school claims to respond to all doctrinal problems with correct theoretical reasoning.

ÖÙNG CHAÂN (teân ngöôøi) : Ying-chen . A T'ang dynasty Ch'an monk who was an early teacher of Yang-shan Hui-chi - Ngöôõng Sôn Hueä Tòch ( Yang-shan Hui-chi).

ÖÙNG THAÂN (moät trong ba thaân cuûa Phaät) = HOÙA THAÂN = ÖÙNG HOÙA THAÂN : (nirmaana-kaaya). The body manifested by a Buddha or bodhisattva according to the various capacities of sentient beings. The buddha-body that is unlimited in its capacity to save sentient beings. Also known in some schools as the "transformation body" or the "transformation-response body." It is one of the three bodies of the Buddha , and when the transformation-response body is distinguished into transformation body and response body, it becomes one of the four bodies. (1) A body that the Buddha manifests in order to teach sentient beings, which transforms according to the object of the teaching. (2) The buddha-body that is received as a reward for past practices, namely, the "reward-body ." (3) The body that receives impressions from the discriminating consciousness and is manifested according to the minds of worldlings and practitioners of the two vehicles.

ÖÙNG TÍCH = THÒ HIEÄN (ra ñôøi ñoä sanh) : A transformation-body manifest in response to the various temperaments of sentient beings.

ÖÙC (nhôù) : (1) To think. (2) To remember. (3) To concentrate the mind on a single object without forgetting or losing it. (naka p="133")

ÖÙC NIEÄM (nhôù nhung) : (1) To remember, to memorize, recall. The mental function of recalling the past. (2) The continual remembrance of the virtues of Amitaabha Buddha, or remembrance of his vows. (3) To recite the name of Amitaabha Buddha.

UYEÅN NHIEÂN (roõ raøng) : Just, like, as; just as; as if; as though; as it were; so to speak.

Ö (ôû, cuûa, nôi, do) : (1) At, in, on, from, to, by, than. (2) To be (in a certain place). (3) With reference to, of, as for, as to. (4) Because of. (5) Like, as if. (6) Sometimes, in the middle of a sentence, it is an auxiliary word with little meaning.

ÖÔÙC (hieäp, giao öôùc) : (1) An agreement, a promise, a pact, an alliance, a treaty. (2) To promise, contract, agree to, to bind. (3) To be in dire circumstances; to be in poverty. To be frugal, sparing, concise, restrained; to be cautious. (4) About, nearly, approximately. (5) About, concerning. Concerning . . .; seen from such-and-such a standpoint (aavasthika). Seen from such-and-such a perspective; seen from the standpoint of . . . (6) Shorten, contract, shrink, compress.

ÖÔÙC GIAÙO (caên cöù theo giaùo lyù) : Seeing from the viewpoint of teaching

UAÅN # AÁM (moät trong 5 yeáu toá taïo ra taát caû) : (1) skandha. Something accumulated; or, something differentiated. The constitutional element (aggregates) of human existence. Looking at human existence from five aspects, the five skandhas are posited. See Nguõ Uaån . (2) To gather, to hoard, collect, bring together.

UAÅN XÖÙ GIÔÙI TAM KHOA (ba khoa Uaån, Xöù vaø Giôùi) : sanka -The division of all elements present in sentient beings into the three categories of the five skandhas, twelve loci, and eighteen realms.

UEÁ (coû xaáu, dô) : (1) A growth of weeds. (2) To defile, stain, pollute. (3) Dirty, unclean, polluted. (4) The world of defilement.

UEÁ THOÅ (coõi dô) ¹ TÒNH THOÅ : (1) This world; the defiled world, secular world. (2) The three realms, six destinies, etc., as contrasted to the Pure Land .

UYEÂN (vöïc, saâu xa) : (1) A deep pond. An abyss. (2) Deep, still, silent. (3) A disciple of Confucius.

UÙY (sôï) : (1) To be afraid; to be in awe of; to dread. To be apprehensive. To dislike, to hate.
 
 

V

VAÂN VAÂN (Vaân vaân ) : (1) And so forth... (2) Marks the end of a citation.

VAÂN HAØ ( Côù sao, vì sao, taïi sao? ) : Why is it? Why (what ) do you think? (katham-krtvaa). This form is usually used by a person of higher status directing a question at a person of lower status.

VÒ ( Ñòa vò, taàng baäc ) : (1) Condition, rank, place, grade, a seat, a position. Status (da`saa, avasthaa). (2) To put into, or to be put into a (proper) position. (3) Situation, location. (4) The condition of enlightenment. (5) The position of the ruler.

VÒ CÖ (vò trí, choã ôû ) : Position; abode.

VÓ ( lôùn lao ) : (1) Great, excellent, remarkable, admirable, extraordinary, famous. (2) Greatness. (3) To be conceited.

VÒ (muøi vò, coù yù nghóa) : (1) Taste, flavor. (2) To taste. (3) Inclination, tendency. (4) Feeling, atmosphere. (5) Reason, meaning.

VÒ CAÛNH (ñoái töôïng cuûa vò giaùc) : 'taste.' One of the five classes of sense objects. The object of the gustatory faculty that is discriminated by the taste consciousness.

VOÏNG (laùo, khoâng thaät, laàm laãn) : (1) To lie. Falsity. (2) A term for the dependently arisen nature and the imagined nature which is attached to. (3) Mistaken, arbitrary. (amusita)

VOÏNG TAÂM (taâm phaøm phu) ¹ CHAÂN TAÂM (taâm Phaät) : (1) Deluded mind; defiled mind; a mind that gives rise to error. (2) Deluded or attached thought. (3) Incorrect mind; the mind incapable of apprehending the original essence of things.

VOÏNG TÌNH (nhöõng meâ chaáp) : That which is falsely discriminated (vikalpita). Mistaken emotions, feelings or discernment.

VOÏNG TÖÔÛNG (nhöõng tö töôûng sai leäch); nghóa toái haäu: chæ moïi tö töôûng: (1) Mistaken thought or conceptualization. Incorrect thought. Discrimination; that which is discriminated. (2) To plan, scheme or project; to worry or brood about.

VUÕ TRUÏ: The universe. The cosmos.

VU (baø boùng, baø ñoàng) : Sorceress, shamaness. A female medium.

VAÕNG (ñi qua, ñaõ qua, ñaõ xaûy ra) : (1) To go, to advance, go towards, to depart, to pass; to pass away. (2) Formerly, past, gone.

VAÕNG VAÕNG (luoân luoân) : Always, constantly, occasionally.

VAÕNG SINH (taùi sinh ôû theá khaùc [toát ñeïp hôn] hoaëc taùi sinh sang theá giôùi Cöïc laïc) : (1) To die. (2) To be reborn, reincarnated. (3) To be reborn in hell. (4) To be reborn in a heaven, or in the Pure Land. (5) To be reborn in Amitaabha's Pure Land as a result of mindfulness of him.

VAÕNG PHUÏC (qua laïi, tôùi lui) : Going and returning; question and answer.

VONG (queân, maát) : (1) To forget. To lose one's mindfulness. (2) To lose. (3) To forget about, in the positive sense of being free from something.

VO (khoâng, khoâng coù): (1) Without, none, not; lacking. A negative. In translating from Sanskrit to Chinese, it is used for the a privative. Other Sanskrit terms are abhaava, avidyamaana, naasti, asat, asa.mbhava. (1) Nonexistent, non-existence. (2) Caused to be non-existent. (3) Non-being, impossible. (4) Lacking reason or cause. (5) Pure human awareness, prior to experience or knowledge. This meaning is used especially by the Ch'an sect. (6) The "original non-being" from which being is produced in the Tao Te Ching. This meaning is explained in Buddhism when making the distinction between it and the Buddhist emptiness . (7) Voâ(wu) is also used as a function word in the way of the question mark at the end of a sentence. (8) In the Zen (Ch'an) sect, the word …??? is called the gate to enlightenment (See …???, Case 1).

VOÂ THÖÔÏNG (khoâng gì hôn) (khoâng gì coù theå so saùnh) : (anuttaraa). (1) Most, best, greatest, unsurpassed (anuttaraa). (2) The Buddha's wisdom. (3) Far.

VO THÖÔÏNG CHAÙNH ÑAÚNG BOÀ – ÑEÀ (ñaïo Giaùc Ngoä chaân chaùnh cao toät) : Peerless Correct Perfect Enlightenment. Skt. anuttaraa-sa.myak-sa.mbodhi.

VOÂ THÖÔÏNG CHAÙNH ÑAÚNG GIAÙC (söï Giaùc Ngoä chaân chaùnh cao toät) : Skt. anuttaraa-sa.myak-sa.mbodhi. "Peerless Correct Perfect Enlightenment".

VOÂ THÖÔÏNG PHAÙP VÖÔNG (Vua Phaùp Voâ Thöôïng) # Phaät : The 'Unsurpassed King of the Dharma'. A term of respect for the Buddha.

VOÂ NHÒ (khoâng hai) : "Not-two;" 'non-duality.' (1) The lack of dualistic opposition (advaya). (2) The lack of a second (thing) (advitiiya). (3) The lack of the dichotomy of a falsely discriminated subject and object (dvaya-abhaava).

VO – TRUÏ –XÖÙ-Ù NIEÁT - BAØN (Nieát baøn cuûa Phaät) – Nieát baøn khoâng khaùc vôùi sinh töû : The Nirvaana of Abiding in Neither Sa.msaara nor Nirvaana. Though not being stuck in the world, one enters the world out of great compassion in order to save sentient beings from suffering (apratisthita-nirvaana).

VOÂ TAÙC (khoâng laøm theo nghóa laøm, maø khoâng vöôùng, khoâng duïng taâm) : (1) Non-functioning, non-active; no activity. (2) Not artificial or contrived. Natural. (3) Uncreated, unconditioned. (4) Without effect. (5) To differ in quality; dissimilar. (6) The absence of a desiring mind.

VOÂ TAÙC TÖÙ ÑEÁ (boán söï thöïc voâ taùc) : The Four Uncreated Noble Truths, as opposed to the Four Created Noble Truths (`sriimaalaa-suutra, T vol. 12, p. 221b).

VOÂ ÑAÛO (khoâng laãn loän) : (1) No perversion, no inversion, no mistaken conception of reality.

VOÂ CAÁU (khoâng dô) : Undefiled, pure, immaculate (vimala, amala, nirmala, vigata-mala).

VO CAÁU NHAÃN (söï nhaãn naïi khoâng dô) : The fifth of the "six tolerances - Luïc nhaãn" taught in the Ying-lo ching –Kinh Anh Laïc. The forbearance gained by a bodhisattva at the stage of Equal Enlightenment - Ñaúng – Giaùc Ñòa when s/he severs the afflictions of ignorance and abides in the purity of the real self-nature.

VOÂ THUÛY (khoâng coù choã khôûi ñaàu) : (anaadi) 'Beginningless'. Refers to a situation where no matter how far back (in time) one goes, a beginning point cannot be found.

VO HOÏC ¹ HÖÕU HOÏC : (a`saik.sa). "No-more-learning;" the stage at which one no longer needs religious training, as opposed to …??? ( yu-hsu"eh). Another name for an arhat who has nothing more to learn. One who has attained the state of arhat, has already abandoned all defilement, so there remains nothing to learn and practice. (2) Muhak ch'ach'o -Voâ Hoïc Töï Sieâu (1327-1405). An eminent Korean Seon monk of the late Goryeo period. He was the student of Hyegeun -Hueä Caàn and teacher of Hamheo - Haøm Hö . His career reached its peak just before the full blossoming of the Neo-Confucian-led purge of Buddhism brought about severe structural changes in the Buddhist establishment. Because of these changes, Muhak would end up being Korean Buddhism's last National Teacher - Quoác sö.

VO KHUAÁT NAÏO (haïnh thöù boán trong 10 ‘Haïnh’) : "Without limit." The fourth of the 'ten practices' stages of the bodhisattva.

VOÂ THÖÔØNG (khoâng laâu) : (anitya) 'Impermanence.' The fact that all things are impermanent is one of the basic premises of Buddhism. Everything is in constant motion and change. Lack of an eternal nature. One of the conditioned elements not concomitant with mind in Consciousness-only theory. In this case the term means 'disappearance.'

VOÂ THÖÔØNG KHOÅ (noãi khoå do voâ thöôøng) : The suffering caused by impermanence.

VOÂ TAÙNH (khoâng coù taùnh chaát rieâng, khoâng hieän höõu.) : (1) 'No self-nature' (nihsvabhaavatva, nihsvbhaava). (2) That which does not really exist; non-existence; lacking real substance. (3) The lack of inherent existence that could be attached to: emptiness. (4) Lacking buddha-nature. A being who cannot be enlightened no matter how much they strive.

VOÂ TÖÔÛNG SÖÏ(söï soáng khoâng coù suy nghó) : (asa.mj~nika). 'condition of no-mind.' In Consciousness-only theory, one of the twenty-four elements not concomitant with mind. When one is born into No Thought Heaven, the mental functions of the first six consciousnesses do not arise, and this mindless state is what is referred to here. This is an element provisionally established on the seeds of the condition of no mind of the first six senses.

VO - TÖÔÛNG THIEÂN (coõi trôøi Voâ Töôûng) : (asa.mj~nika); 'no thought heaven.' One of the heavens in the realm of form (FŠE) where those who have accomplished the no-thought meditation are to be born. As all thoughts are extinguished, practitioners sometimes mistake this state of concentration for nirvaana.

VOÂ TÖÔÛNG ÑÒNH (ñònh voâ töôûng) : (asa.mj~ni-sa.maapatti); 'non-conceptual concentration.' The state of concentration that is the cause of being born into no-thought heaven. The state of concentration wherein all mental actions and functions of the first six consciousnesses are stopped. A state of spiritual concentration to the extent of which there is no consciousness. In Abhidharmako`sa theory, one of the fourteen elements not concomitant with mind. In Consciousness-only theory, one of the twenty-four elements not concomitant with mind. This concentration is also practiced by non-Buddhists, and is called a tainted concentration with the nature of goodness. It is tainted because the mano-consciousness is still producing self-view.

VO TÖÔÛNG LUAÄN (moät chöông trong kinh Phaïm Voõng) : A section of the Brahmajala-suutra ž, which explains eight of the sixty-two views.

VOÂ QUYÙ (khoâng xaáu hoå) : (anapatraapya): 'no shame.' Listed as one of the greater evil elements in the Abhidharmako`sa-bhaasya and as one of the twenty secondary defilements in the doctrine of the Fa-hsiang school. The mental action of not feeling shame toward others, not noticing the world, and selfishly inflicting harm.

VOÂ TAØM (khoâng hoå theïn) : (aahriikya). 'No conscience.' In the Abhidharmako`sa-bhaasya this is counted as one of the greater defilement elements, and in the doctrine of the Fa-hsiang school it is one of the twenty secondary defilement elements . The mental action of doing evil and not feeling any shame for it. It is one of the 'middling' secondary defilements, and is considered to be a 'real element.'

VOÂ TAØM NGOAÏI ÑAÏO (phaùi ngoaïi ñaïo khoâng bieát xaáu hoå) : (1) The Saivites (followers of `Siva). (2) The followers of Pakudha-kaccaayana, who believed that it was not necessary to feel shame or remorse for one's sins.

VOÂ PHÖÔNG (khoâng trôû ngaïi, khoâng giôùi haïn, khoâng coù nôi choán roõ reät) : (1) Without anxiety or fuss. Free, without hindrance. Easily. (2) Unrestrictedly, limitlessly. (3) No special place (na kvacit).

VOÂ ÑIEÀU KIEÄN : "Unconditioned".

VOÂ TYÛ PHAÙP (giaùo phaùp cao thöôïng khoâng gì coù theå so saùnh) : The "incomparable dharma." A Chinese translation for the Sanskrit term abhidharma.

VOÂ NHAI (khoâng bôø) : Boundless, limitless.

VOÂ LAÄU (khoâng roø ræ, khoâng laàm laãn) ¹ HÖÕU LAÄU : (anaasrava) Literally "no-leaking" or "no-outflow." Can also be interpreted as "undefiled" or "untainted." The opposite of Höõu Laäu( yu-lou) or "possessing outflow." See under Höõu Laäu for further explanation. (naka p="1351d")

VOÂ LAÄU CHUÛNG TÖÛ (haït gioáng voâ laäu) : 'Undefiled seeds' or 'seeds of no-outflow.' The seeds that the wisdom of enlightenment produces are undefiled seeds. In the aalaya-vij~naana there are defiled seeds, and since the undefiled seeds which must also be stored there would become defiled by contact, it is said that the undefiled seeds are "attached to" the aalaya-vij~naana, rather than kept within the aalaya-vij~naana.

VOÂ VI (söï soáng giaûi thoaùt) : i (asa.mskrta); 'unconditioned', 'uncreated.' That which is not arisen on the basis of causes and conditions. That which is unconnected with the relationship of cause and effect. Absolutely eternal true reality which transcends arising-changing-cessation. Another name for nirvaana or tathataa. This was originally an important technical term in Taoism.

VOÂ VI PHAÙP (caûnh giôùi giaûi thoaùt) ¹ HÖÕU VI PHAÙP : (asa.mskrta-dharmaah). Eternal, absolute conditions separated from arising, changing and ceasing. Unconditioned existence. A way of speaking about nirvaana, etc., which is not subject to cause, or the principle of the condition of escape from transmigration. In contrast to 'conditioned existence' unconditioned existence has the meaning of 'eternally existing.' In Abhidharmako`sa philosophy, 'conditioned' and 'unconditioned' elements are considered to be impermanent and eternal respectively, each having their own isolated existence. On the other hand, in Consciousness-only theory, both are seen as two aspects of the same thing, the true nature of conditioned existence being that of the absolute existence of unconditioned elements.

VOÂ VI NGHÒCH HAÏNH (moät trong möôøi haïnh) : 'Not resenting' One of the 'ten practices' stages in the career of a bodhisattva.

VOÂ SINH (khoâng sinh dieät) : (anutpanna, ajaati). (1) Unborn, not produced or arisen, Since the original quality of all things is emptiness, there actually is no such thing as arising, changing and ceasing. Therefore the term is equivalent to 'emptiness.' (2) The transcendence of the world of delusion. The absolute-principle separated from arising and cessation. (3) 'Arhat', or 'nirvaana.' The condition of cessation of all defilements. (4) Death.

VOÂ SINH TÖÙ CHAÂN ÑEÁ (boán söï thöïc veà voâ sinh) : In T'ien-t'ai thought, the second of the four levels of the Four Noble Truths, taught within the 'shared' ( t'ung) teaching. Here, the truths of suffering, accumulation, cessation and way are all interpreted from the standpoint of emptiness. That is to say, all four are understood to be empty at the Shared Teaching's level of insight.

VO SINH NHAÃN (söï theå nghieäm voâ sinh, söï an laïc do theå nghieäm voâ sinh) : (anutpattika, dharma-k.sk.saanti). 'Cognizance of non-arising.' Also written …???. The mind at rest in its awakening to the reality of the non-arising of all existences; the enlightenment that is cognizant of complete non-arising. A condition of having realized non-arising and non-cessation for oneself, such that one never backslides into a deluded condition.

VO SI (khoâng toái taêm, khoâng ngu si) : (amoha). 'No delusion.' According to the Fa-hsiang school, one of the 'three roots of goodness' – Tam thieän caên and one of the eleven 'good mental function' elements. A lack of delusion in the mind; the presence of a clear view regarding the environment.

VOÂ SI LOAÏN (Haïnh thöù naêm trong Thaäp Haïnh) (khoâng si loaïn) : 'Not confused.' The fifth of the 'ten practices' stages in the fifty-two stage career of a bodhisattva.

VO TÖÔÙNG PHÖÔNG TIEÄN ÑÒA (Ñòa thöù baûy trong Thaäp Ñòa) # VIEÃN - HAØNH ÑÒA : The stage of markless expedient means. The seventh of the ten bhuumis . Also called …???. Here the bodhisattva is able to do characteristic-transcending practice.

VOÂ SAÂN (khoâng giaän khoâng böïc boäi) : (apratigha). 'No-enmity,' 'no-anger.' One of the ten 'virtue-producing mental condition' elements enumerated in the Abhidharmako`sa-bhaasya. In the doctrine of the Fa-hsiang school, one of the eleven good mental function dharmas, and one of the 'three roots of goodness' . The mental function of not becoming angry with anything in the environment.

VOÂ NGAÏI (khoâng vöôùng maéc) : Unobstructed, unimpeded, unhindered (apratigha, anaavrti)

VOÂ ÑOAN (khoâng lyù do, khi khoâng) : (1) Bottomless, beginningless, originless. (2) Without a cause or reason.

VOÂ PHÖÔÏC GIAÛI THOAÙT (thöù chín trong Thaäp Hoài höôùng) : 'Unbound emancipation.' The ninth of the 'ten dedications of merit' of the path of the bodhisattva. The stage where one breaks off attachment with the view of all elements being the same, which one experiences through the wisdom of praj~naapaaramitaa.

VOÂ SAÉC GIÔÙI (coõi Voâ Saéc) : The Formless Realm. The third of the three realms . The realm of pure spirit, in which materiality (one's body) is transcended. This realm is characterized by the function of four different types of awareness: (1) the awareness of the limitlessness of emptiness; (2) the awareness of limitless consciousness; (3) the awareness of the limitlessness of nothingness and (4) the awareness of neither thoughtlessness nor non-thoughtlessness.

VOÂ TRÖÔÙC (Haïnh thöù baûy trong Thaäp Haïnh) : 'Unimpeded' The seventh of the 'ten practices' stages of bodhisattvahood.

VO TRÖÔÙC BOÀ TAÙT (teân ngöôøi) : Asanga (bodhisattva). A native of Gandhaara in north India in the fourth century A.D. and a great exponent of the Yogaacaara School. Born as a brahmin's son, he first followed Hiinayaana but was later converted to Mahaayaana. He composed numerous discourses on the Yogaacaara philosophy and practice, including the Mahaayaana-sa.mgraha-`saastra – Nhieáp Ñaïi Thöøa Luaän. In the Tibetan tradition, the Yogaacaarabhuumi-`saastra – Du Daø Sö Ñòa Luaän is also ascribed to him. Myth says that he often visited Tusita Heaven to receive the teaching from Maitreya. His younger brother Vasubandhu – Theá Thaân further developed Yogaacaara doctrine.

VOÂ TAÄN COÂNG ÑÖÙC TAÏNG (thöù naêm trong Thaäp Hoài höôùng) : The stage of the 'inexhaustible treasury of merit.' The fifth stage of the 'ten dedications of merit' of the path of the bodhisattva. The stage of teaching people the meritorious dharma of the ever-present buddha-nature without exhaustion.

VO BIEÅU SAÉC (coù maø khoâng thaáy ñöôïc) : 'Unmanifest form.' Invisible form. Its existence is acknowledged as a result of inference according to reason. See ‰úé" ( chieh-t'i).

VOÂ KYÙ (khoâng phaân bieät) (do laõng trí) : (1) No response. A reference to the Buddha's silence in reply to metaphysical questions put to him by other philosophers. (2) Neutrality, as opposed to good or evil, which results in no karmic effect (avyaakrta). This is distinguished into two kinds: (3) No memory. (naka p="1318")

VOÂ THAM : (alobha). 'not coveting.' One of the ten 'virtue producing mental function' elements listed in the Abhidharmako`sa-bhaasya, one of the eleven 'good mental function' elements in the doctrine of the Fa-hsiang school, and also one of the 'three good roots' . The function of the mind of keeping itself from being infected by avarice. A lack of covetousness--actively disliking and distancing from the object of desire.

VOÂ GIAÙ (khoâng phaân bieät thaân sô, khaép caû) : Non restriction, non-differentiation, non-discrimination. Broad-mindedly and tolerantly not cutting off a person and interrupting their speech. Not blocking the way; non-obstruction. (2) A large teaching assembly where offerings of both the provisions and the teaching are made to all without distinction.

VOÂ BIEÂN (khoâng bôø meù) : (ananta). Without limit. Endless. Spatially unlimited.

VOÂ- DÖ NIEÁT – BAØN (Nieát baøn cuûa Phaät) : Unconditioned, unlimited nirvaana; "nirvaana without remainder." The state of total liberation from all physical and mental conditions. This is in contrast to nirvaana with remainder, where the body still exists. Also written as …???žÏ. One of the four kinds of nirvaana in the theory of the school of Consciousness-only. The hindrances due to defilement in the mind are cut off, and the body that is composed of the five aggregates is extinguished. Therefore there is nothing remaining to depend upon. In this nirvaana, all hindrances due to defilement are destroyed, so it can be attained by hearers and solitary realizers.

VÖÔNG THAØNH # VÖÔNG XAÙ THAØNH (thaønh phoá Vöông Xaù) : An abbreviation of Vöông Xaù Thaønh - Raajagraha.

VÖÔNG XAÙ ÑAÏI THAØNH # VÖÔNG XAÙ THAØNH : See Vöông Xaù Thaønh - Raajagraha.

VÖÔNG XAÙ THAØNH # VÖÔNG THAØNH : Raajagraha, the site of the preaching of the Diamond-cutter suutra. Located in ancient India, the capital of the norther state of Magadha. At the time of `Saakyamuni it was a flourishing cultural and economic center. `Saakyamuni supposedly spent a great deal of time in this area and thus delivered many sermons here, especially at Grdhrakuuta – Linh Thöùu sôn (Vulture's Peak) and Venuvana-vihaara – Truùc Laâm tinh xaù . The state of Magadha was ruled by Bimbisaara – Taàn- Baø- Sa- La who was a patron of Buddhism.

VAÊN (nghe) : (1) To hear, to listen; to have heard about; be informed. (2) To make known to, to state; notoriety. (3) To smell.

VAÊN DANH (nghe teân), ñaëc bieät laø ñöôïc nghe danh hieäu cuûa Ñöùc A Di Ñaø : To hear about a Buddha, especially Amitaabha Buddha. (naka p="1372")

VAÊN DANH KIEÁN PHAÄT NGUYEÄN (nguyeän thöù 45 trong 48 Ñaïi nguyeän) : The promise that one will hear the Buddha's name and see his form. The forty-fifth of the forty-eight vows of Amitaabha Buddha. (naka p="1372")

VAÏN (10.000) : Ten thousand; myriad, all. A vast number.

VAÏN (moät dieän tích lôùn) : (1) A vast area. One is about 15 acres, therefore, literally 150,000 acres. (2) To travel on water continuously without end.

VAÊN (vaên chöông, tao nhaõ) : (1) Literature, literary accomplishments, polite studies. (2) Literary text, production, composition, sentence, style; letters. (3) Elegant, refined; decoration. (4) Design, figure of speech; form, figure, shape.

VAÊN THUØ (teân moät vò Boà taùt) : a bodhisattva who represents the wisdom and realization of all buddhas, as contrasted with Samantabhadra who represents meditation and practice. He is the left-hand attendant of `Saakyamuni Buddha, and is often portrayed mounted on a lion.

VAÊN THAÂN (töø cuûa toâng Duy Thöùc) : The 'gathering of syllables'. One of the twenty-four elements 'not associated with mind' in the theory of the Consciousness-only school. Two or more syllables assembled together.

VOÂ (khoâng, khoâng coù) : Not, no, non

VÒ (chöa; ñoïc laø Muøi : 1 trong 12 con giaùp) : (1) No; not yet; there is not; there has not yet been, there has never been. (2) The eighth of the twelve earthly astrological stems; Southwest; 2-4 pm; the Sheep.

VÒ LAI (chöa tôùi) = TÖÔNG LAI (saép tôùi) : (anaagata). A time not yet come; the future, the next generation, next age.

VÒ TAÈNG HÖÕU (chöa heà coù) : (1) Never. Not yet. Not yet been, seen, experienced, etc. There has never been... (2) In Indian drama and aesthetic writings there was a style of poetry called adbhuta. This word means 'surprised', or 'well I never...'. Since the Buddhist scriptures were something not yet seen in the world, this word came to be used to term one kind of the twelve divisions of the Buddhist canon, the adbhuta, which are accounts of miracles performed by the Buddha or another deity.

VÓNH (moät thôøi gian daøi) : (1) Long, lengthy. A long time; eternity. (2) Absolute.

VÓNH GIA TAÄP (teân saùch) : Yung-chia chi - See Thieàn Toâng Vónh Gia Taäp

VÓNH VOÂ (hoaøn toaøn khoâng coù) : Definitely non-existent.

VI (laøm, laø) : (1) To do, to act, to undertake. (2) To become, turn into. (3) To control, to manipulate, to handle. (4) For the purpose of. (5) To take as, to regard as. (6) To interfere; to deceive. (1) That which is created or conditioned--karma, karmic.

VAÄT (ñoà vaät, ñoäng vaät…) : (1) A thing; things and affairs of the world; things in general; things outside of oneself; others. (2) Living creatures. (3) Goods. (4) All beings, sentient beings, people of the world (jagat). Body, substance, essence. However, wu generally refers to objectively perceived experiential things and situations (vastu), rather than to a subject or essence. (5) Self-nature, original nature. (6) That which truly exists in the objective world. (7) The original principle in Saamkhya philosophy (tattva).

VAÄT NGOAÏI (ngoaøi vaät chaát) : The absolute realm, which transcends the world of individual existence. (naka p="1368") HPC 7.123a22

VÓ (ngang, sôïi ngang) : Parallels of latitude; cross threads, crosswise, woof, horizontal.

VOÕNG (löôùi) : (1) A net used to catch birds, fish and criminals. The legal system. (2) To catch with a net. (3) Nothing, naught [–³]. (4) That which cannot, or should not be done. In vain, wasteful. (5) To deceive.

VIEÁT (noùi) : (1) To say, to speak. It is said. (2) Reason, pretext. (3) To be pleased to say.

VOÏNG (nhìn, Raèm, hy voïng) : (1) To expect, to hope. (2) To look towards; to gaze at (from a distance). (3) To face; in terms of. (4) Resentment, grudge. (5) The full moon. (6) A sacrifice offered by the emperor to the mountains and streams. (7) Speaking of, in regard to... In contrast to. Synonymous with –ñ ( yu"eh).

VINH (vinh quang, vinh hoa) : (1) To flourish, to grow, to become popular; luxuriant. (2) Bright, flourishing, prosperous. Glory, splendor, honor. (3) Excellent, wonderful (samucchraya)

VU (caùi cheùn) : A bowl.

VI: (1) Different, to differ. To depart from, be removed from. (2) To err, to make a mistake, to be wrong. Mistake, error.

VI CAÛNH : The things in the external world that are disagreeable to oneself; disagreeable objects.

VI CÖÏ : Refuse, reject, rebuff.

VI THUAÄN: Agreeable and disagreeable (objects). Those things which are sensed as either pleasurable or painful.

VIEÃN: (1) Distant, in time or space. Remote, far-reaching. (2) To regard as distant. (3) To keep away from. To send away. To keep at a distance.

VIEÃN LY: (parivarjana, praviveka). (1) Be distantly separated. Keep away, keep at a distance, shun. Separated. Remove, take away (viveka, apagama, varjana, varjita). (2) Not doing afflicted actions (akurvan). (3) Excel, surpass, extricate, get out of. (4) To cut off, or transcend the attachment to the manifest world and/or the causes of such attachment. Not mixing with worldly defilements. (asa.msarga, praavivekya, apagata). (5) To distance oneself from people. (6) To break off, destroy (prahaana). (7) To drive away, repel; escape, flee, be freed. (8) In Buddhist logic, a negative expression of the non-existence of a certain quality.

VIEÄN # TÖÏ VIEÄN : (1) A walled-in, separately enclosed building, usually on the temple grounds. Also a general name for a Buddhist temple.

VAÂN BOÁ (maây giaêng) : To spread out like clouds in the sky.

VÒ (noùi, baûo) : (1) To say, to speak, to tell, to relate, to explain. To refer to, to point out. (2) To be called, to call; the so-called. (3) It is said, it is thought; (so-and-so) says (thinks, etc.). This means...

VIEÄT (vöôït) : : (1) To transcend, to cross over, go beyond. (2) To go away, leave, run away, escape; separate from, make distance between. (3) Drop, lose, miss. (4) To ascend, to reach to. (4) The name of an ancient kingdom (the Yu"eh).

VAÄN (soá meänh, mang ñi, 1 chu kyø): (1) To transport, carry, convey. (2) Revolve, turn around. (3) A revolution or turn of fate. (4) Fate, luck, destiny . (5) A circuit or period of time.
 
 

X

XUNG (hoøa, ñoái laïi) : (1) Harmonious, complaisant, agreeable. (2) Deep, profound. (3) Nothingness, emptiness, void - Khoâng, Hö . (4) To dash against, to clash with. (5) To pour out; to infuse. (6) To soar, to wander from.

XUAÁT (sinh ra, ñi ra, ra khoûi, vöôït leân) : (1) To go, or come out. (2) To go, to leave. (3) To appear, to manifest. (4) To be born, produced; to spring forth. To begin. (5) To go beyond, to transcend.

XUAÁT THEÁ (ra khoûi cuoäc ñôøi, aån tu, ra ñôøi, nhaän chöùc truï trì) : (1) Supramundane; to transcend the mundane world. (2) Renouncing the world to practice Buddhism. (3) A Buddha or a bodhisattva's appearance in the world to save sentient beings (utpaada). (4) Promotion of a Zen monk to the headship of a temple.

XUAÁT THEÁ PHAÙP (giaùo phaùp ñeå ra khoûi theá gian) : Transmundane dharmas. Things of the world of enlightenment, such as the luïc ñoä : six paaramitaas, Töù ñeá : Four Noble Truths, nirvaana, etc.

XUAÁT THEÁ GIAN PHAÙP : Same as …??? ( ch'u-shih-fa) .

XUAÁT TRAÀN (töø boû cuoäc ñôøi theá tuïc, ñi tu) : To leave the dust of the secular world. To enter the monastery.

XUAÁT LAÕNH (xuoáng nuùi ñoä sinh) : To descend from the mountain.

XUAÁT HIEÄN : Appearance, arrival. Appearance in the world (utpaada).

XOA (chaép tay, caùi chóa) : (1) Also, again. (2) To clasp the hand; to interlock the fingers. (3) A prong, a fork.

XOA THUÛ (chaép tay vôùi caùc ngoùn ñan nhau) : (1) Folding the palms of the hands together with the fingers crossed. Also, the palms together with the middle fingers crossing each other--an old Indian form of greeting. (2) Both hands overlapping on the breast. Bending the left hand and folding the remaining four fingers to make a fist, a small distance away from the breast, then covering with the right hand, spreading the elbows in the area of the breast.

XAÙ LÔÏI (linh coát cuûa Phaät hoaëc cao taêng sau khi ñaõ traø tyø) : Relics of the Buddha or a revered monk.

XÖÔÙNG (ñoïc lôùn leân, neâu leân, ca, daãn ñaïo, giaûi thích) : (1) To call out, to shout out. (2) To praise, extol, admire, laud. (parikiirtayati) (3) To sing- Ca (4) To guide, instruct-Ñaïo (5) To explain - Thuyeát

XAÙ- MA- THA (pheùp tu ‘Chæ’) : A transliteration of the Sanskrit term `samatha which means 'calm abiding' or 'stabilization.' Stopping the wandering of the mind and focusing it on one object, thus bringing about a condition of quietude. In Chinese Buddhist literature it is usually rendered with the ideographs- Chæand- Ñònh .

XAÛ (boû, buoâng ra, khoâng chaáp, thoâng caûm) : (1) To throw away, relinquish, give up, discard, abandon, forsake, renounce (nik.sipati). (2) Transliteration of the Sanskrit sound sa. (3) To abandon mistaken views; the cessation of evil actions by a religious practitioner; to discard evil and attachment. (4) Not striving, as a result of indifference. (5) Serenity of mind. The mental condition of not feeling pleasure or pain, not perceiving things as good or evil (upek.saa). The mind of equality; an unbiased viewpoint. One of the Four Unfathomable Minds - Töù voâ löôïng taâm ; one of the Ten Virtuous Elements in the Abhidharmako`sa-bhaasya, one of the Eleven Good Function Elements in Consciousness-only theory.

XAÛ THUÏ (khoâng vöôùng vaøo söôùng hay khoå) : (upek.saa). "Perception of neither pleasure nor pain."

XAÛ LAÏM LÖU THUAÀN THÖÙC (thöùc thuaàn tuùy) : One of the 'five-fold penetration to the principle of Consciousness-only' in Consciousness-only theory. The naming of this layer refers to the expulsion of confusion (the dependently arisen objective aspects of consciousness) and the retention of the dependently arisen subjective awareness - Kieán phaàn, the witnessing aspect - Töï chöùng phaàn, and the rewitnessing aspect -Chöùng töï chöùng phaàn . The rejection of the confusion caused by the external world and the retention of subjective purity. Also referred to in Consciousness-only as Taâm caûnh töông ñoái -The 'relation of mind and objects.' Ž

XAN (boûn seûn) : (maatsarya; lobha). 'stinginess,' 'frugality.' One of the lesser defilement elements as listed in the Abhidharmako`sa-bhaasya, one of the twenty secondary defilements in the doctrine of the Fa-hsiang school. The name of a the mental function whereby one is unable to give to others due to addiction to assets and/or dharma.

XÖNG (ca tuïng), XÖÙNG (ño, thích hôïp, töông öùng) : (1) To measure weight. (2) Measure, weight. (3) To praise, admire. (4) Praise, admiration; fame, honor, prestige.

XÖÙNG PHAÙP (hôïp vôùi phaùp) : To accord with the dharma.

XÖNG LYÙ (töông xöùng vôùi chaân lyù) : To accord with reality (yukta).

XÖNG LÖÔÏNG (ño löôøng) : To determine; to figure out.

XÖÙNG THEÅ TAØI Y (may aùo quaàn theo thaân theå) : "To cut the garments according to the body."

XAÙ (nhaø) : (1) Hut, house, inn, shed, lodge. (2) To lodge at, reside, stay overnight. (3) One day's travel. 30 li. (4) To cast off, throw away . To stop, put a stop to. (5) Separate from. (6) Put, place. (7) Used in transliterating Indian `sa sound.

XAÙ- LÔÏI- PHAÁT (TÖÛ) (teân ngöôøi) : `Saariputra, the first of the ten principal disciples of `Saakyamuni Buddha. Born of the brahman caste, he was from a town called Upade`sa near Magadha. He was originally a disciple of the skeptic philosopher Sa~njaya, but when he converted to Buddhism along with Maudgalyaayana – Muïc- Lieân, they brought 250 Sa~njaya disciples with them. He served as tutor to `Saakyamuni's son Raahula. He became so deeply enlightened in the buddhadharma (he is considered to be the wisest of the disciples) that he sometimes even gave sermons in the Buddha's absence. Being somewhat older than `Saakyamuni, he passed away before him. He appears as an interlocutor in praj~naapaaramitaa works, such as the Heart Suutra.

XAÙ- VEÄ THAØNH (thaønh Xaù- Veä) : Skt. `Sraavastii, Pali Saavatthii. The city where such Mahaayaana sermons as the `Sriimaalaa and Diamond suutras are recorded as having been preached. At the time of `Saakyamuni, it was the capital of Kosala. Located in the modern Saaheth-Maaheth, on the borders of Gonda and Bahraich districts of Oudh. Tsung-mi says that the word `Sraavastii means "to hear things." (HPC 7.22a9)

XÖÙ (choã), XÖÛ (ôû) : (1) To be at (a certain place), to be located. To dwell, to abide in, to occupy. To stop, to stay at. (2) To place; to put in a certain place. (3) To distinguish, to decide, to settle, to judge. (4) A place , a location, a scene, a situation, a region, an area. (5) To manage, to adjust, to attend to, to deal with. (6) To have use for. (sthaana, de`sa, prthivii-prade`sa). (1) 'Locus.' A place or location of a 'scene' of occurrence, especially referring to the location of the material realm. (2) The place of the meeting between the organs of perception and their objects. See Xöû. The locus for the arising of the mental functions. (3) Standpoint, viewpoint. (4) An indicator of the locative.

XUNG (ñoái vôùi, ñoái ñaàu vôùi) : (1) Empty, void. (2) Weak, young, complaisant. (3) To soar, to climb. (4) To dash against, to clash with.

XUÙC (chaïm rôø) : 'contact,' 'touch.' (1) The mental function that brings consciousness into contact with external objects. (2) A tactile object, one of the six objects of perception and sensation. (3) Contact with external objects. One of the twelve limbs of conditioned arising.

XUÙC SÖÏ DIEÄN TÖÔØNG (gaëp chuyeän thì baát löïc, khoâng bieát laøm sao) : Whatever matter one engages in, he runs into a wall. A characteristic of unenlightened activity.

XUÙC CAÛNH # ÑOÁI CAÛNH : (sprastavya). 'Objects of touch.' One of the five classes of object-realms. The objects of the tactile faculty.

XAØ- NA- DA- XAÙ (teân ngöôøi) : J~naanaya`sas, an Indian monk who was the translator of the Ta-ch'eng t'ung-hsing ching Ñaïi Thöøa Ñoàng Tính Kinh and several other texts

XU (höôùng veà) (1) To run, hasten. (2) Go to, proceed to. (3) Fast, hurriedly. Chase, catch. (4) Press, urge, force.

Y

Y ( Va ) (1) This, that. (2) Only. (3) A river in China. (4) Used to transliterate foreign "i" sound.

Y TÖÏ ( Chöõ y ) : The Sanskrit vowel sound of i, which is written with a triangular configuration of the small circles (i-kara).

Y TÖÏ TAM ÑIEÅM ( 3 ñieåm cuûa chöõ y ) : In Sanskrit script the sound i is written in the form of three dots in a triangle . Since these three line up with each other either horizontally or vertically, it is used as a trope for "neither the same nor different." In the Nirvaana-suutra it is used as a trope for the relationship between the dharma-body, Abhidharmako`sa and mok.sa.

Y ( nöông theo, döïa vaøo, choã nöông vaøo ) : (1) A foundation, a ground, a basis (saraya, sama-, samupa-, samyoga, ni`sraya, ni`srita, ni`sritya). (2) A cause of something coming into being. (3) Ultimate ground, dwelling place. (4) A ground for attachment. Elements that compose existence. A basic factor (in the composition of past and future transmigratory existence). Affliction, defilement, attachment. Since defilement is the basic condition Y [ˆË] for the unfolding of the realm Y [ˆË] of suffering, there are two levels of meaning of the term (upaadhi). (5) Control, rule, guidance. That which exists for the purpose of control (adhisthaana). (6) Dependence, reliance (anusaarin, apek.sana, apek.sa). (7) In Sa.mkya philosophy, that which exists in dependence upon something else (aa`srita). (8) To conform to the authority of (a text, an explanation, etc.) (aa`sraya). (9) That which is relied upon. (10) Arise from, be based upon, to be predicated on, to originate in. (11) To be located (in, on, at) (upaadaaya, pratisarana).

Y THA KHÔÛI TÍNH ( tính chaát ‘nöông caùi khaùc maø sinh ra, toàn taïi’ ) : (1) The nature of existence as arising from dependence on other things; said of existence arising from causes and conditions. (2) That which is born of causes and conditions and will cease when causes are absent. In Consciousness-only theory, it refers to the 94 conditioned elements. Though existing, it does not exist in a fundamental sense, yet it cannot be called non- existent -Voâ . This is called a "provisional existence" -Giaû höõu phaùp or "not existing, appearing to exist" -Phi höõu tôï höõu.

Y CÖÙ ( caên cöù, nöông theo ) : 'Dependence'.

Y CHÆ ( döïa vaøo, nöông vaøo ) : (1) Reliance, dependence. (2) To depend upon something which possesses power and virtue. A basis, a support (aa`sraya, adhistaana). (3) To serve (sam`sraya). (4) To serve as a disciple, learn the practices of discipline and be taught the dharma. (5) According to. (6) To make (something) the theme. To refer to.

YEÁM (ñaày ñuû, chaùn gheùt) (ñeø) : (1) To be satisfied, to be sated, to be filled up with. Tranquil, serene. (2) To be wearied with, be bored with. (3) To dislike, to detest, to hate, (Skt. duusana, nirveda), to be repugnant. (4) To cover up, to conceal, to repress. (5) To be fed up with the worldly lifestyle. (Pali: nibbidaa). (6) Especially satiety or weariness with that with which one should be weary. The 'disgusted mind' (udvega, samvega). (7) Not getting rid of desire (anta).

YEÁM TAÂM (taâm chaùn gheùt) : 'Disgusted mind'; 'weary mind'. A mind sick of the world.

YEÁM OÁ (chaùn gheùt) : Dislike, hate, detest, loathe; be disgusted with, get sick of.

YEÂU (ñeïp, quaùi laï) : (1) Charming, captivating, bewitching, voluptuous. (2) Doubtful, fishy, suspicious, questionable. Strange, mysterious, weird. (3) Ghost, apparition.

YEÁN (nghæ ngôi, böõa tieäc) : (1) Rest, quiet, repose. (2) A feast, a banquet, to entertain.

YEÁN TOÏA (ngoài thieàn) : Also written Yeán toïa ( yen) means ease or comfort. To sit at ease. To sit quietly. Sitting meditation (zazen). To do zazen. To do basic quiet meditation, clearing the mind of external distractions (nisdya).

YEÁT (giô cao) : (1) To lift high; to hang. To put up; hoist. (2) To be high.

YEÁT ÑEÁ (qua ñi) : (gate). A transliteration of the Sanskrit. To go.

YÙ (nhieàu nghóa, nghóa quan troïng nhaát laø thöùc thöù 7 [Maït- na thöùc]) : (1) Mind, will, intention, meaning, volition, consciousness, wish, purpose. (2) An idea, an opinion, a sentiment, a thought. (manas, citta). Consideration, mind, thought, idea. The action of the pondering mind. (2) As one of the twelve loci , the mind locus. (3) Consciousness. (4) In Sarvaastivaadin theory, the mental faculty (of the six faculties), functioning to cognize. The mind organ--synonymous with …??? ( hsin) and …???. (5) In "eight consciousness" theory (such as in the Fa-hsiang school), it is a term for the seventh (manas) consciousness. (6) Aim, intention (abhipraaya). (7) Inclination (aa`saya). (8) (The Buddha's) teaching. (9) Deluded thought mistakenly produced in the mind.

YÙ LAÏC (vui veû beân trong) : (1) Will, willingness, intention, desire, wish, mental inclination, hope (aa`saya). (2) Enjoyable. (3) That which gives internal satisfaction; the "joy of the mind."

YÙ SINH (do tinh thaàn sinh ra) : (1) To arise intention; to arise mental function. (2) Arisen from mind or volition only, rather than from physical causes. (3) 'Mind-only.' (4) Human beings.

YÙ SINH THAÂN (thaân do yù sinh, thaân coù do yù muoán cuûa mình) : (1) A body that is arisen from mind only. Arisen from mind-only. I.e., the body of a buddha is not arisen from the five skandhas--it is created out of consciousness only (See …???, T. 31, p. 83b.) (2) A body arisen from strictly mental factors; this can also be done by a bodhisattva in the bhuumi levels.

YÙ GIÔÙI (moâi tröôøng cuûa yù thöùc) : 'Realm of consciousness.' One of the eighteen realms .Ein Consciousness-only theory. The compositional elements of consciousness. Includes the manas-consciousness and the aalayavij~naana.

YÙ XÖÙ (choã cuûa yù thöùc) : (mana-aayatana) One of the 'twelve loci ' The faculty of consciousness among the six consciousnesses. In the Abhidharmako`sa-bhaasya it is called Ž…???. The locus of the mind. In Consciousness-only theory, the eight 'mind king' ( hsin-wang) elements are counted in this category.

YÙ THÖÙC : (mano-vij~naana). Thought consciousness, discriminatory consciousness. The 'sixth consciousness.' It is the consciousness that arises with the 'mind faculty' (mano-indriya) as its basis and arises the dharma-world as its environmental cause, subsequently discriminating all the aspects of the environment. This is the consciousness that works with past and future objects; that is, it can recall the past and plan for the future.

YEÂM- MA- LA THÖÙC (thöùc thöù 9) : The aamala-vij~naana. The undefiled consciousness of true thusness.

YÛ (chaèng chòt, ñeïp) : (1) Open work variegated thin silk. (2) Beautiful, pretty.

YÛ SÖÙC (trang ñieåm) : Decorate ornately; embellish, dress up.

YÛ NGÖÕ (noùi theâu deät) : (1) Beautiful, ornate speech. (2) Smooth, fancy talk that is used to conceal the truth. One of the ten crimes – Aùc ngöõ .

YEÂN (khoùi) : Smoke. To smoke, smoulder. Smoky.

YEÂN DIEÄT (heát khoùi) : (1) The dying out, or disappearance of smoke. (2) To disappear like smoke.

YEÁN (chim eùn, nghæ ngôi, buoåi tieäc): (1) Rest, quiet, repose. (2) A feast, a banquet; to entertain. (3) A swallow.

YEÁN CÖ (nghó ngôi): To be relaxed; at ease.

YEÂN (trôï töø nghi vaán): (1) An interrogative particle: How? why? where? (2) A preposition--there, in it, at it, in that situation.

Y (aùo) : (1) Clothes, outer garments. (2) A monk's robe. (3) To wear clothing. (4) A bag, a knapsack. (5) To depend on .

Y HAÏ HEÄ CHAÂU (ngoïc coät trong aùo) : Literally, the "jewel hidden under one's cloak." The buddha-nature.

YEÁU (quan troïng, muoán) : (1) Important, essential, necessary. Must. Want, need. (2) A promise. (3) Essentials or provisions necessary for livelihood. (4) Important instructions, essential teachings. (5) Liberation from sa.msaara. The essential teaching for liberation.

YEÁU TU (caàn phaûi) : "First you must..."

Y (chöõa beänh, y só) : To heal, to treat. A healer, a doctor.
 


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