THIEN PHUC

BUDDHIST DICTIONARY
ENGLISH-VIETNAMESE ANH-VIET
VOLUME VI (O-R)

TO NH MINH ANG QUANG 3010 W. HARVARD STREET SANTA ANA, CA 92704 USA TEL & FAX: (714) 437-9511

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Copyright 2007 by Ngoc Tran. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system without the prior written permission of the author, except for the inclusion of brief quotations. However, staff members of Vietnamese temples who want to reprint this work for the benefit of teaching of the Buddhadharma, please contact Minh Dang Quang Patriarchal Temple at (714) 8951218.

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INTRODUCTION
Mr. Ngoc Tran has assembled and defined in this dictionary words and terms which are authentic and traceable to the original canonical sources. He has spent almost two decades reading and studying voluminous Buddhist material and in writing this book. He has arranged this text of over 5,000 pages, in Vietnamese and English, in a manner understandable to the average reader and student of Buddhism. In the myriad of documents, books and records of the Buddhas talks, there are no words written by the enlightened one called Sakyamuni Buddha during his forty-five years of walking and teaching in northeast India. He spoke his messages of living a life of lovingkindness and compassion to kings, high intellectuals and the poor and ignorant, and their gaining the wisdom to achieve salvation from the rounds of birth and death, and for each person to lead others to achieve that wisdom. Texts written in the Pali and Sanskrit languages purport to contain the teachings of this Sixth Century, Before Common Era (B.C.) Indian enlightened one. The author, Ngoc Tran, is a meticulous researcher in the literary sense. His exploration into ancient Sanskrit and Chinese references was demanded of him in compiling this dictionary. Tran has reached back into reliable texts translated from the Agamas in Sanskrit and the Nikaya in Pali. He is a serious Buddhist devotee, householder and one who practices his religion to the extent which he lives it with happiness and serious simplicity. The reader who already has some knowledge of the Buddhist doctrine will find herein definitions which can further improve her/his understanding. As with any literary work of this nature, the primary objective of the author is to be concise, yet thorough and steer away from the pedantic. The middle path is, of course, to define a complex system such as Buddhism in terms appealing and understandable to the novice as well as those highly informed. Trans technique of both style and content accomplish this, I believe, in all respects. The style of this authors descriptions temper the material content in such a balanced fashion to remove any questionable conflicts which are known to the Enlightened Ones teaching. This authors definitions are factual and need no further details to exemplify or extend meanings to be understood. The descriptions are arranged in a well-ordered fashion, linking the factual, down-to-earth meanings common-place in Buddhist doctrine. The author explains those collected beliefs of the Buddha as found in the Sutras (Canonic body) and the liturgically accepted comments (the Sastras), covering firstly the profound points of view of human life. Mr. Tran describes the Buddhas training as a yogi with his teachers, his marvelous transition to enlightenment and the lessons on The

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Middle Way to his firsts five disciples(Turning the Dharma Wheel in Deer Park, directly after his enlightenment.) The doctrines to be understood by every seeker of this great religion are described clearly, with documentation referring to original Pali and Sanskrit written records. The reader finds herself/himself immersed in the profound descriptions of the Buddhas fundamental teachings, e.g. The Eightfold Path, Four Noble Truths, Prajna Paramita (Six Ways to Wisdom), Karma, re-birth, Nirvana, Conditioned Beginnings, the Doctrine of NoSoul and the Settingup of Mindfulness. The factors of style and content which set this work above other like texts, are terms first defined in Vietnamese with English immediately following. I personally find this helpful in describing the phrases I use in my Dharma talks I give at my pagoda. This publication will be a great help to those many Vietnamese in temples in the United States at lectures and study groups in order to have a better understanding of the Dharma. My personal congratulations go to Ngoc Tran for this product of his laborious, detailed and extensive work in giving us critical descriptions and highlighting details of the beliefs, teachings and practices of Sakyamuni Buddha.

Most Venerable Thich An-Hue Dr. Claude Ware, Ph.D. 25 June 2007

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LI GII THIEU
Ong Thien Phuc Tran Ngoc a thu thap va nh ngha trong bo t ien nay nhng t ng Phat Giao chnh thong co the c tm thay trong cac nguon kinh ien nguyen thuy. Trong gan hai thap nien ong a day cong hoc hoi va nghien cu hau het kinh ien Phat giao e viet nen bo sach nay. Ong a sap xep trong bo sach day tren 5.000 trang vi hai ngon ng Anh va Viet bang mot phng cach that de hieu vi oc gia va sinh vien Phat giao trung bnh. Trong vo so tai lieu, sach v va nhng ghi chep ve nhng bai thuyet giang cua c Phat, khong co mot ch nao c chnh ang Giac Ngo Thch Ca Mau Ni viet lai trong suot 45 nam chu du hoang hoa cua Ngai tren khap mien ong Bac An o. Ngai ch n thuan thuyet giang va gi nhng thong iep ve cuoc song t bi en cac v quoc vng, cac thc gia, va en ca nhng ngi cung inh ngu muoi e ho co c cai tr tue giai thoat khoi vong luan hoi sanh t, cung nh cho tng ngi mot co c kha nang dan dat ngi khac at c tr tue. Nhng sach v Phat giao c viet bang tieng Nam Phan va Bac Phan eu c viet vi noi dung cha ng nhng li day cua ang Giac Ngo vao the ky th 6 trc Tay Lch. Noi theo ngha van hoc, tac gia Thien Phuc Tran Ngoc la mot nha nghien cu that t m. S nghien cu ve nhng co ng Nam Phan, Bac Phan va Han ng la mot oi hoi phai co khi viet bo T ien Phat Hoc Anh-Anh-Viet nay. Tac gia Thien Phuc Tran Ngoc a tm en nhng van ban rat ang tin cay c dch ra t nhng bo kinh A Ham t tieng Bac Phan va nhng bo kinh khac c viet bang tieng Nam Phan. Tac gia Thien Phuc Tran Ngoc la mot Phat t thuan thanh va nghiem tuc, ngi a tu tap va song vi nhng giao thuyet cua c Phat vi s bnh d ma hanh phuc va nghiem tuc. Vi oc gia a co mot t kien thc ve Phat giao se tm thay trong bo t ien nay nhng nh ngha co the lam tang them kien thc cho chnh mnh. Cung nh vi bat c tac pham van hoc nao, muc tieu chnh cua tac gia la viet lai nhng giao thuyet cua c Phat that chnh xac, that ay u, va tranh xa loi viet mo pham mot cach kho khan. D nhien con ng Trung ao phai c dung e dien ta mot he thong phc tap ve Phat giao e lam de hieu cho ca nhng ngi s c lan nhng ngi a hieu biet nhieu ve Phat giao. Toi tin ve moi kha canh, ve ca the cach lan noi dung, tac gia Thien Phuc Tran Ngoc a at c ky thuat dien at nay. Phng cach dien ta cua tac gia Thien Phuc Tran Ngoc ve noi dung cua tai lieu that quan bnh en noi khong con van e g na e thac mac ve nhng giao thuyet cua ang Giac Ngo. Nhng nh ngha cua tac gia thng da tren s kien that va khong can them that chi tiet hay th du, hay giang bay them ve ngha ly e c de hieu. Sach c sap xep co th t, lien ket s kien en tan goc re, hay nhng cham ngon bnh thng ve giao ly. Tac gia giai thch ve nhng tn ieu su tap c t nhng li day cua c Phat c tm thay trong cac kinh ien va nhng luan ien a c chap nhan, bao trum nhng quan iem tham sau cua Phat giao ve nhan sinh quan. T nhng giang giai o tac gia Thien Phuc Tran Ngoc a viet ve s tu tap cua c Phat vi cac bac thay, s chuyen tiep ky tnh en giac ngo

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va nhng bai hoc ve Trung ao cho nam v e t au tien cua Ngai (Chuyen Phap Luan trong Vn Loc Uyen ngay khi Ngai va giac ngo). Nhng giao ly can c hieu bi moi ngi ang tren ng tam ao cua ton giao v ai nay a c tac gia trnh bay ro ret vi tai lieu tham khao t kinh ien c viet bang cac th tieng Nam va Bac Phan. Ngi oc thay mnh c tram mnh trong s trnh bay tham sau ve giao ly nha Phat, ty du nh ve Bat Thanh ao, T Dieu e, Bat Nha Ba La Mat a (Luc o), Nghiep, Tai sanh, Niet Ban, duyen khi, giao thuyet ve Vo Nga va Tnh Thc. Nhng s kien ve phng cach va noi dung a lam cho bo sach nay vt len cac sach giao khoa khac bang mot phong thai tuyet hao, v no c viet bang hai ngon ng Anh va Viet. Ca nhan toi thay bo sach that hu dung khi dien ta nhng t ma toi dung trong cac cuoc phap thoai tai chua cung nh khi giang day tai cac trng ai hoc. Bo T ien Phat Hoc Anh-Anh-Viet se la s tr giup ln lao cho nhieu ngi Viet tai Hoa Ky. No giup cho ngi ta co c s am hieu sau rong hn trong cac buoi thuyet giang hay trong cac nhom nghien cu Phat Phap. Toi xin chuc mng tac gia Thien Phuc Tran Ngoc ve bo sach ton nhieu cong sc, that chi tiet ma cung that bao quat, nhan manh en nhng chi tiet va tom lc nhng tn ieu, giao thuyet va thc hanh cua c Thch Ca Mau Ni Phat. Toi rat han hoan tan dng cong c cua tac gia Thien Phuc Tran Ngoc, ngi a hoan thanh cong trnh Van hoa hiem co va xin tran trong gii thieu en ch Tang Ni Phat t tr thc, hy vong moi v co mot bo T ien Phat Hoc Anh-Anh-Viet nay e tham khao rong sau hn. Hoa Thng Thch An Hue Tien S Claude Ware, Ph. D. 25 thang 6 nam 2007

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COMMENDATION OF THE AUTHORS MERIT

This is my first return to visit the United States of America since the time I graduated from Yale University, Connecticut forty years ago. I am deeply amazed with such change and progress from Science, Technology, the Economy, and Social Sciences, and so on. It also amazes me that in the 1950s, the Vietnamese population in the United States was only 202, including the Republic of Vietnam Embassy officials. I was counted as number 202 when I arrived in late 1950. Now the Vietnamese population in the USA is more than a million. Among Vietnamese Americans in the United States, the highly educated and intelligent are considered as the basic social class with adequate knowledge, talents and experience, who have become both an important intrical part of American society and also wonderful role models to help improve Vietnam now and in the future. This visitation to the USA in 2000, the beginning of the 21st century, I myself see with my own eyes so many wonderful things in the Vietnamese community, both in the monasteries and outside life. I was filled with deep admiration when I had a chance to read over the draft of the Vietnamese-EnglishEnglish-Vietnamese Dictionary from the author Thien Phuc. ----Admiration for before 1975, the author knew very little about Buddhism when he was in Vietnam. ----Admiration for the fact that the author must work to support his family in this busy society, but he has not been affected by vanity or materialism. On the contrary, despite his tight work schedule and despite his continued commitment to community activities, he has been spending most of his precious spare time to research and study the Buddhist Tripitaka in Chinese and English to compose and accomplish this Dictionary in a scientific method. ----Admiration for such Vietnamese-EnglishEnglish-Vienamese Buddhist Dictionary would normally need a committee of several Buddhist intellects and a long period of time to accomplish. Thien Phuc himself with tireless effort, has spent more than 15 years to devote himself in research, study and overcoming a lot of difficulties to perfectly accomplish this difficult work. This merit shows us a positive spirit of egolessness and altruism for the sake of Buddhism and for the benefit of Monks, Nuns and all Buddhist followers.

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I am very pleased to praise the authors merits for his accomplishment of this rare religious and cultural work. This is a genuine contribution of his share to the propagation of the Dharma. I would like to take this opportunity to highly recommend to all Monks, Nuns, Buddhist practitioners, as well as to any readers of Buddhist texts. With the hope that each and everyone of you will possess this Vietnamese-EnglishEnglish-Vietnamese Dictionary to aid in your deeper study of Buddha-Dharma. California, November 7th, 2000 Most Venerable Thch Quang Lien Chief of Quang c Monastery Thu cViet Nam

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TAN DNG CONG C

en nay la 40 nam, lan au tien toi co c hoi vieng tham lai Hoa Ky, nhan thay at nc Hoa Ky thay oi tang tien tren nhieu lanh vc Khoa hoc, Ky thuat, Kinh te va Xa hoi, van van. ieu ma toi khong the tng tng c la trong thap nien 50 (1950-1960), tren toan lanh tho Hoa Ky ch co 202 ngi Viet, ke ca nhan vien Toa ai S Viet Nam Cong Hoa, ma toi la ngi th 202, theo bang thong ke ngoai kieu cua Chanh Phu Hoa Ky thi bay gi. Ngay nay Viet kieu a len en so trieu, u thanh phan cac gii. Trong thanh phan Viet kieu tai Hoa ky, gii tr thc c xem la thanh phan nong cot, khong nhng tang cng them sc manh ong gop at nc Hoa Ky tren nhieu lanh vc, ma cung la thanh phan u nhan to kinh nghiem kha nang kien thc xay dng i song mi tot ep cho dan toc Viet Nam ngay nay va tng lai. Cuoc tham vieng hoa Ky nam 2000, au thien nien ky cua the ky XXI, toi c trc tiep muc kch tiep thu nhieu cai hay cai ep ao cung nh i, trong i song cong ong cua ngi Viet. ieu rat ngac nhien ma cung rat ang kham phuc, khi c xem qua cuon ai T ien Phat Hoc Anh-Viet cua tac gia Thien Phuc. ----Kham phuc v trc nam 1975, tac gia cha hoc g nhieu ve Phat Hoc khi con Viet Nam. ----Kham phuc v tac gia va i lam e nuoi song gia nh ni at nc que ngi ma khong am me vat chat ni chon phu hoa tien canh, ngc lai dung nhng th gi nhan roi vang ngoc, tap trung t tng, ai s nhan duyen, v tng lai Phat Giao, su tam, nghien cu Kinh ien bang nhieu th tieng, va bien soan co khoa hoc hoan thanh cuon ai T ien Phat Hoc Anh-Viet. ----Kham phuc v Bo ai T ien Viet-AnhAnh-Viet phai can en nhieu nha tr thc hoc gia tham hieu van e Phat Giao va phai mat rat nhieu thi gian mi thc hien c, song ay ch la mot ngi nh tac gia Thien Phuc, nhiet tam co gang khong ngng, trong thi gian khong lau ma hoan thanh my man. ay la tinh than tch cc, vo nga, v tha, v ao va i, vi muc ch giup cho ch Tang Ni Phat t va nhng nha nghien cu Phat Giao co tai lieu va d kien tham khao.

T ngay tot nghiep ai Hoc Yale, Connecticutt tai Hoa Ky, tr ve Viet Nam

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Toi rat han hoan tan dng cong c cua tac gia Thien Phuc, ngi a hoan thanh cong trnh Van hoa hiem co va xin tran trong gii thieu en ch Tang Ni Phat t tr thc, hy vong moi v co mot cuon ai T ien nay e tham khao rong sau hn. California, November 7th , 2000 Hoa Thng Thch Quang Lien Vien Chu Tu Vien Quang c Thu cViet Nam

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INTRODUCTION
We all know that life in the United States is so busy and under so much pressure so people have very little time to practice and study Sacred Text Books. During the period of more than twenty-five years of preaching the Buddhas Teachings in the USA, I myself see with my own eyes so many wonderful things in the Vietnamese community, both in the monasteries and outside life. However, after reading the draft of the Vietnamese-English English-Vietnamese Buddhist Dictionary from the author Thien Phuc, I was filled with surprise and deep admiration. Thien Phuc came to the United States in 1985 and became one of my best disciple in the same year. He is commendable because before that time he knew very little about Buddhism. While working as a volunteer teacher of Vietnamese language programs in Southern California, around 1985 and 1986, a lot of young Vietnamese students came to him to ask for the meanings of some Buddhist terms. Some terms he was able to provide the meaning, but a lot of them he could not. He talked to me and I encouraged him to start his work on The Basic Buddhist Terms. He is admirable because he must work to support his family in this busy society, but he has not been affected by vanity or materialism. On the contrary, despite his tight work schedule and despite his continued commitment to community and temple activities, he has been spending most of his precious spare time to research and study the Buddhist Tripitaka in Vietnamese, Chinese and English to compose and accomplish this Dictionary in a scientific method. He is admirable for his firm effort because such Buddhist Literary Work would normally need a committee of several Buddhist intellects and a long period of time to accomplish. Thien Phuc himself with tireless effort, has spent more than 15 years to devote himself in research, study and overcoming a lot of difficulties to perfectly accomplish this difficult work. He is also the author of a series of books written in Vietnamese, titled Buddhism in Life, ten volumes, Buddhism, a religion of Peace, Joy, and Mindfulness, and Intimate Sharings with Parents and Children, Fundamentals of Buddhism in Vietnamese and English, and Famous Zen Masters in Vietnamese and English. This merit shows us a positive spirit of egolessness and altruism for the sake of Buddhism and for the benefit of Monks, Nuns and all Buddhist followers. I am very please to commend and praise the authors merits for his accomplishment of this rare religious and cultural work. This is a genuine contribution of his share to the propagation of the Dharma. I would like to take this opportunity to highly recommend to all Monks, Nuns, Buddhist practitioners, as well as to any readers of Buddhist texts. With the hope that each and everyone of you will possess this Vietnamese-EnglishEnglishVietnamese Dictionary to aid in your deeper study of Buddha-Dharma. California, November 7th, 2003 Most Venerable Thch Giac Nhien President of The International Bhiksu Sangha Buddhist Association

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LI GII THIEU
Ai trong chung ta cung eu biet rang i song tai tren at nc nay rat la ban ron va con ngi trong xa hoi nay phai chu nhieu ap lc ve ca vat chat lan tinh than nen t ai co c th gi e tu tap hay nghien cu Kinh ien. Trong suot thi gian hn 25 nam hoang phap tai Hoa Ky, toi c trc tiep muc kch tiep thu nhieu cai hay cai ep trong ao cung nh ngoai i trong i song cong ong cua ngi Viet. Tuy nhien, toi rat ngac nhien va kham phuc, khi c xem qua bo T ien Phat Hoc Viet-Anh Anh-Viet cua tac gia Thien Phuc. That la ang khen ngi v tac gia Thien Phuc en Hoa Ky nam 1985, quy-y Tam Bao vi toi cung nam, nhng trc o tac gia biet rat t ve Phat phap. Trong khoang nhng nam 1985 hay 1986, trong khi Thien Phuc ang day hoc thien nguyen chng trnh Viet ng mien Nam California, co rat nhieu hoc sinh Phat t en hoi ngha cua cac t ng Phat hoc. Mot so t Thien Phuc biet, nhng rat nhieu t khong biet. V the tac gia co noi chuyen vi toi ve noi ban khoan cua mnh va toi a khuyen khch Thien Phuc tien hanh viec tam cau nghien cu nay. That ang kham phuc v tac gia va i lam e nuoi song gia nh ni at nc que ngi ma khong am me vat chat ni chon phu hoa, ngc lai va phai i lam, lam viec xa hoi thien nguyen va Phat s, ma Thien Phuc van co gang dung nhng th gi nhan roi vang ngoc, tap trung t tng, v tng lai Phat Giao, su tam, nghien cu Kinh ien bang tieng Viet, tieng Hoa va tieng Anh, e bien soan mot cach khoa hoc va hoan thanh Bo T ien Phat Hoc Viet-Anh Anh-Viet nay. ang kham phuc v Bo T ien nay phai can en nhieu nha tr thc hoc gia tham hieu van e Phat Giao va phai mat rat nhieu thi gian mi thc hien c, song ay ch la mot ngi nh tac gia Thien Phuc, nhiet tam co gang khong ngng, trong thi gian khong lau ma hoan thanh my man. Thien Phuc cung la tac gia cua bo ao Phat Trong i Song (10 tap), ao Phat An Lac va Tnh Thc, Tam S Vi Cha Me va Tuoi Tre, Phat Phap Can Ban (8 tap sap phat hanh) va Nhng Thien S Noi Tieng (sap phat hanh). ay la tinh than tch cc, vo nga, v tha, v ao va i, vi muc ch giup cho ch Tang Ni Phat t va nhng nha nghien cu Phat Giao co tai lieu va d kien tham khao. Toi rat han hoan khen ngi va tan dng cong c cua tac gia Thien Phuc, ngi a hoan thanh cong trnh Van hoa hiem co va xin tran trong gii thieu en ch Tang Ni Phat t tr thc, hy vong moi v co mot cuon ai T ien nay e tham khao rong sau hn. Westminster, November 17th , 2003 Hoa Thng Thch Giac Nhien Phap Chu Giao Hoi Phat Giao Tang Gia Khat S The Gii CaliforniaUSA

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INTRODUCTION
In 1961, I was assigned as a teacher of biology at Tong Phuoc Hiep High School in Vinh Long Province. Then, in 1964, I was promoted to the Principal of the same school and stayed in this position until 1972. During more than a decade there, I had an opportunity to teach and know a lot of outstanding students in town, Mr. Tran Ngoc, AKA Ngoc-Em Tran, was one of the best students of mine. During his seven years in High School, Mr. Ngoc-Em showed to be eminent with his academic achievement. He always received monthly recognitions from the Principal and yearly awards at the end of each school year. After more than 30 years living oversea, in April 2003, when I had a chance to form Oversea Tong Phuoc Hiep Alumni Association, I reunited with a lot of my students. I was so glad that a lot of my students were so successful from all over the world. What surpirsed me the most was the achievement of a student named Tran Ngoc-Em with the Buddhist name Thien Phuc, an excellent student in Math in High School 40 years ago, but he is so successful in publishing books in Buddhism. I was so glad and so proud to participate in the Proofreading Committee for his Vietnamese-English Buddhist Dictionary. I personally believe that this is one of the most helpful Vietnamese-English Buddhist Dictionary for Buddhists abroad. Once again, in mid 2007, Thien Phuc asked me to help with proofreading for his will-be published English-English-Vietnamese Buddhist Dictionary. I am so proud to participate in proofreading for this very helpful work. The dictionary has more than 5,200 pages with so many Buddhist terms and phrases that are extremely helpful for Buddhist readers to deepen their knowledge in Buddhism. My personal congratulation to Thien Phuc and I am not only very proud to see the excellent achievement of one of my former students, but I am also very please to praise him for his accomplishment of this rare religious and cultural work. This is an exceptional contribution of his share to the propagation of the Buddha-dharma. I would like to take this opportunity to sincerely recommend this work to all Buddhists, especially lay Buddhists with the hope that this work can help aid your knowledge in Buddhism and make it easier for your way of cultivation. California, September 10, 2007 Dao Khanh Tho Former Principal of Tong Phuoc Hiep HS Vinhlong Province-South Vietnam

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LI GII THIEU
Vao nam 1961 toi c bo nhiem ve lam Giao s Van Vat tai trng Trung Hoc Tong Phc Hiep, tnh Vnh Long. Sau o, vao nam 1964, toi c bo nhiem vao chc vu Hieu Trng trng Trung Hoc Tong Phc Hiep cho en nam 1972. Trong gan hn mot thap nien phuc vu tai ay, toi co c hoi day va c biet rat nhieu hoc sinh xuat sac trong th xa, ma anh Tran Ngoc-Em la mot trong nhng hoc tro xuat sac nay. Trong suot bay nam trung hoc, anh Ngoc-Em a to ra rat xuat sac va luon nhan giay khen hang thang cua Hieu Trng, cung nh lanh thng moi cuoi nam. Sau hn 30 nam song ni hai ngoai, vao nam 2003, do duyen lanh tai California, toi a thanh lap Hoi Ai Hu Cu Hoc Sinh Tong phc Hiep, nh o ma toi a gap lai rat nhieu hoc sinh cu cua toi. Toi rat hanh dien khi thay rat nhieu hoc sinh cu cua toi nay a thanh cong khap ni tren the gii. Nhng ieu ang ngac nhien nhat cua toi la co mot em hoc sinh xuat sac trc kia rat gioi ve mon Toan, ma bay gi lai rat thanh cong trong viec viet va xuat ban nhieu bo sach ve ao Phat vi Phap danh la Thien Phuc. Cung nam 2003, toi vo cung sung sng va hanh dien c tham d vao Tieu Ban Duyet oc bo T ien Phat Hoc VietAnh cua anh Thien Phuc. Rieng toi th toi tin rang ay la mot trong nhng bo T ien Phat Hoc co rat nhieu li ch cho Phat t ni hai ngoai. Lan na, vao gia nam 2007, anh Thien Phuc lai mi toi tham d vao Tieu Ban Duyet oc cho bo T ien Phat Hoc Anh-Anh-Viet se c xuat ban trong mot ngay gan ay. Toi vo cung sung sng c gop phan vao tac pham that hu ch nay. Rieng ca nhan toi, toi xin chuc mng anh Thien Phuc. Toi rat hanh dien nhn thay c thanh qua xuat sac cua mot anh cu hoc sinh cua mnh, ma Toi het sc han hoan tan dng s thanh tu cua tac gia Thien Phuc ve s hoan thanh cong trnh ton giao va van hoa hiem co nay. ay la s cong hien het sc ac biet cua anh Thien Phuc trong cong cuoc truyen ba Phat Phap. Toi xin tran trong gii thieu en ch Phat t tr thc, nhat la cac Phat t tai gia, hy vong moi v co c mot bo ai T ien nay e tham khao rong sau hn, hanh thong hn trong viec tu hanh. California, ngay 10 thang 9, 2007 ao Khanh Tho Cu Hieu Trng Trng TH Tong Phc Hiep-Vnh Long

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PREFACE
This book is not an ordinary English-Vietnamese or Vietnamese-English Dictionary, nor is this a book of Total Buddhist Terminology. This is only a booklet that compiles of some basic Buddhist terms, Buddhist related terms, or terms that are often seen in Buddhist texts with the hope to help Vietnamese Buddhists understand more Buddhist essays written in English or Buddhist Three Baskets translated into English from either Pali or Sanscrit. Buddha teachings taught by the Buddha 26 centuries ago were so deep and so broad that its difficult for any one to understand thoroughly, even in their own languages. Beside, there are no absolute English or Vietnamese equivalents for numerous Pali and Sanskrit words. Its even more difficult for Vietnamese people who have tried to read Vietnamese texts partly translated from the Chinese Mahayana without making a fallacious interpretation. As you know, Buddhist teaching and tradition have deeply rooted in Vietnamese society for at least 20 centuries, and the majority of Vietnamese, in the country or abroad, directly or indirectly practice Buddha teachings. Truly speaking, nowadays Buddhist or Non-Buddhist are searching for Buddhist text books with the hope of expanding their knowledge and improving their life. For these reasons, until an adequate and complete Buddhist Dictionary is in existence, I have temerariously tried to compile some of most useful Buddhist terms and Buddhist related terms which I have collected from reading Buddhist English texts during the last fifteen years. I agree that there are surely a lot of deficiencies and errors in this booklet and I am far from considering this attempt as final and perfect; however, with a wish of sharing the gift of truth, I am not reluctant to publish and spread this booklet to everyone. Besides, the Buddha taught: Among Dana, the Dharma Dana or the gift of truth of Buddhas teachings is the highest of all donations on earth. Once again, I hope that this booklet is helpful for those who want to know more about the truth of all nature and universe. As I mentioned above, this is not a completely perfect work, so I would very much appreciate and open for any comments and suggestions from the learned as well as from our elderly. Last but not least, the author would like first to respectfully offer this work to the Triratna, and secondly to demit the good produced by composing this book to all other sentient beings, universally, past, present and future. Hoping everyone can see the real benefit of the Buddhas teachings, and hoping that some day every sentient being will be able to enter the Pure Land of Amitabha. Thien Phuc

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LI TA
ay khong phai la mot quyen T ien Anh-Viet Viet-Anh bnh thng, ay cung khong phai la Toan Tap Danh T Phat Giao. ay ch la mot quyen sach nho gom nhng t ng Phat giao can ban, nhng t co lien he en Phat giao, hay nhng t thng hay gap trong nhng bai kinh Phat, vi hy vong giup nhng Phat t Viet Nam tm hieu them ve nhng bai luan Phat giao bang Anh ng, hoac tm hieu Kinh Tang Anh ng c dch sang t tieng Phan Pali hay Sanskrit. c Phat a bat au thuyet giang Phat phap 26 the ky ve trc ma giao ly that la tham tham rat kho cho bat c ai trong chung ta thau triet, du bang chnh ngon ng cua chung ta. Ngoai ra, khong co t ng tng ng Viet hay Anh nao co the lot tran c het y ngha cua nhieu t ng Phan Pali va Sanskrit. Lai cang kho hn cho ngi Viet chung ta tranh nhng dien dch sai lam khi chung ta oc nhng kinh ien c Viet dch t nhng kinh ien ai tha cua Trung quoc. Nh quy v a biet, giao ly va truyen thong Phat giao a an sau vao xa hoi Viet Nam chung ta t 20 the ky nay, va a phan ngi Viet chung ta trong quoc noi cung nh tai hai ngoai eu trc tiep hay gian tiep thc hanh Phat phap. That tnh ma noi, ngay nay Phat t hay khong Phat t eu ang tm toi hoc hoi giao ly nay nhng mong m mang va cai thien cuoc song cho chnh mnh. V nhng ly do o, cho en khi nao co c mot bo T ien Phat Hoc hoan chnh, toi a mao muoi bien soan nhng t ng thng dung Phat giao cung nh nhng t ng lien he vi Phat giao trong suot hn mi lam nam qua. ong y la co rat nhieu loi lam va sai sot trong quyen sach nho nay va con lau lam quyen sach nay mi c xem la hoan chnh, tuy nhien, vi c mong chia xe chan ly, chung toi a khong ngan ngai cho xuat ban va truyen ba quyen sach nay en tay moi ngi. Hn na, chnh c T Phu a tng day: Trong phap Bo Th, bo th Phap hay bo th mon qua chan ly Phat phap la cach cung dng cao tuyet nht tren i nay. Mot lan na, Hy vong quyen sach nho nay se giup ch cho nhng ai muon tm biet them ve chan ly thc tanh van hu. Nh a noi tren, ay khong phai la mot tac pham hoan chnh, v the chung toi chan thanh cam ta s ch day cua ch hoc gia va cac bac cao minh. Cuoi cung, tac gia cung knh cung dng len ngoi Tam Bao, va xin thanh knh hoi hng tat ca cong c nay en chung sanh muon loai trong qua kh, hien tai va v lai. Nhng mong ai nay eu thay c s li lac cua Phat phap, e mot ngay khong xa nao o, phap gii chung sanh ong vang sanh Cc Lac. Thien Phuc

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Acknowledgements
First, I would like to take this opportunity to thank Most Venerable Thch Giac Nhien for encouraging me to start this project, providing me with Tripitaka in English version and other books of Buddhist doctrines, and reviewing my work. Beside, Most Venerable Thch Giac Nhien also takes his time to sit down and explain to me Buddhist terms which I dont know. Secondly, I want to take this opportunity to thank Most Ven. Dr. Thch Quang Lien, Most Ven. Dr Claude Ware, Most Ven. Thch Chn Thanh, Most Ven. Thch Giac Lng, Most Ven. Thch Nguyen at, Most Ven. Thch Hanh ao, Most Ven. Thch Giac Ngo, Most Ven. Thch Giac Trang, Most Ven. Thch Giac Toan, Most Ven. Thch Giac Tue, Most Ven. Thch Minh Thien, Ven. Prof. Thch Chn Minh, Ven. Thch Minh Man, Ven. Thch Nguyen Tr, Ven. Thch Quang Thanh, Ven. Thch Giac S, Ven. Thch Minh Thanh, Ven. Thch Minh at, Ven. Thch Minh Nhan, Ven. Thch Minh Ngh, Ven. Thch Minh An, Ven. Thch Minh Hien, Ven. Thch Vo at, Ven. Thch Minh nh, Ven. Thch Minh Thong, Bhikhunis Thch N Dieu Lac, Thch N Dieu Nguyet, Thch N Dieu Hoa, and Thch N Tnh Hien, Thch N Dieu ao, Thch N Dieu Minh, Thch N Lien Dung, Thch N Tnh Lien, Thch N Nh Hanh, and Thch N Nhan Lien, Prof. Nghiem Phu Phat, Prof. Lu Khon, Prof. Andrew J. Williams, Ms. Sonia Brousseau, Ms. Sheila Trng, Ms. Nguyen Th Kim Ngan, Mr. Nguyen Minh Lan, Minh Hanh, Hue c, Bu c, Mr. And Mrs. Van Vo and Hoang Khuyen, Mr. And Mrs. Quang Tam and Minh Chnh, Minh Chanh, Tam Ngha, Thien Vinh, and Dieu Hao for their kind support and encouragement which have helped me overcome difficulties along every step of composing this book. They have set aside their precious time to review and proofread the draft, correct errors and offer me with invaluable advice to improve this work. I also would like to take this chance to send my special thanks to all my good spiritual advisors and friends, especially Ms. Nguyen Th Ngoc Van, and Former Principals of Tong Phuoc Hiep High School, Mr. ao Khanh Tho, and Mrs. Vo Th Ngoc Dung who have provided extremely helpful advice, guidance and ideas. I would also like to express my special gratitude to my family for all their support. Without their support, this work can not be accomplished. Next, I would like to take this opportunity to thank the proof-reading committee for their hard work, especially Upasika Nguyen th Ngoc Van for her extraordinary efforts to complete this extremely difficult assignment. Last but not least, I would respectfully like to dedicate all merits and virtues derived from this work to all sentient beings throughout the six paths in the Dharma Realms to rebirth in the Amitabha Pure Land. Anaheim, California November 2007 Thien Phuc

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Cam Ta
Trc nhat, tac gia xin chan thanh cam ta Hoa Thng Thch Giac Nhien a khuyen khch tac gia t nhng ngay au kho khan cua cong viec bien soan. Hoa Thng a cung cap Anh Tang cung nh nhng sach giao ly Phat giao khac. Ngoai ra, Ngai con danh nhieu th gi qu bau coi lai ban thao va giang ngha nhng t ng kho hieu. Ke th, tac gia cung xin chan thanh cam ta Hoa Thng Tien S Thch Quang Lien, Hoa Thng Tien S Claude Ware, Hoa Thng Thch Chn Thanh, Hoa Thng Thch Giac Lng, Hoa Thng Thch Nguyen at, Hoa Thng Thch Hanh ao, Hoa Thng Thch Giac Ngo, Hoa Thng Thch Giac Trang, Hoa Thng Thch Giac Toan, Hoa Thng Thch Giac Tue, Hoa Thng Thch Minh Thien, va Thng Toa G.S. Thch Chn Minh a khuyen tan trong nhng luc kho khan, Thng Toa Thch Minh Man, Thch Nguyen Tr, Thch Quang Thanh, Thch Giac S, Thch Minh Thanh, Thch Minh at, Thch Minh Nhan, Thch Minh Ngh, Thch Minh An, Thch Minh Hien, Thch Vo at, Thch Minh nh, cac S Co Thch N Dieu Lac, Thch N Dieu Nguyet, Thch N Dieu Hoa, Thch N Tnh Hien, Thch N Dieu ao, Thch N Dieu Minh, Thch N Lien Dung, Thch N Tnh Lien, Thch N Nh Hanh, va Thch N Nhan Lien a khuyen khch tac gia vt qua nhng kho khan tr ngai. Mot so a khong ngai th gi qu bau duyet oc phan Viet ng nh Giao S Lu Khon, Giao S Nghiem Phu Phat, Giao S Andrew J. Williams, Sonia Brousseau, Sheila Trng, Nguyen th Kim Ngan, Nguyen Minh Lan, Minh Hanh, Hue c, Bu c, Van Vo, Hoang Khuyen, Quang Tam, Minh Chnh, Minh Chanh, Tam Ngha, Thien Vinh, va Dieu Hao a duyet oc tng phan trong tac pham nay. Tac gia cung xin chan thanh cam ta co Nguyen Th Ngoc Van, cung qu Thay Co Cu Hieu Trng Trng Trung Hoc Tong Phc Hiep, Ong ao Khanh Tho va Co Vo Th Ngoc Dung a tan tnh giup ve tinh than lan vat chat. Tac gia cung chan thanh cam ta toan the gia nh a tch cc yem tr. Khong co s yem tr nay, chac chan bo sach nay khong the nao hoan thanh my man c. Ke en tac gia xin thanh that cam n s co gang tan tuy cua ban duyet oc, ac biet la nhng co gang vt bc cua ao hu Nguyen th Ngoc Van trong cong viec cc ky kho khan nay. Cuoi cung, tac gia xin thanh knh hoi hng cong c nay en phap gii chung sanh trong sau ng phap gii se c vang sanh Tnh o. Anaheim, California Thang 11, nam 2007 Thien Phuc

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Note To Our Readers

This booklet is a collection of Buddhist, Buddhist-related terms, and terms that are often seen in Buddhist texts, written in both Vietnamese and English. Like I said in the Preface, this is not a Total and Complete Buddhist Dictionary; however, with a wish of share, I hope that all of you will find this a useful and helpful booklet for you to broaden knowledge on Buddhism Thien Phuc

Li ghi chu en ch oc gia

Quyen sach nho nay ch la mot tap hp cac t ng Phat giao, cac t ng co lien quan en Phat giao, va cac t ng thng c tm thay trong cac sach giao khoa Viet Anh Phat giao. Nh tren a noi, ay khong phai la bo t ien hoan hao; tuy nhien, vi tam nguyen se chia, toi mong rang qu v se tm thay ni bo sach nay nhng ieu bo ch cho viec m rong kien thc ve Phat giao cua mnh. Thien Phuc

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This work is respectfully dedicated to the Three Jewels, to my Original Master, Most Venerable Thch Giac Nhien, to my deceased parents Mr. Le Van Thuan and Mrs. Tran Th Su, to my mother and father-in-law Mr. Tan Ngoc Phieu and Mrs Tran th Phan. This work is also dedicated to my wife Tng Thuc and children Thanh Phu, Thanh My and Thien Phu, my longlife best friends for their enormous supports. I am enormously grateful to my friend, Chieu Tam Benjamin Nguyen, who helped typed, and retyped the work.

Xin thanh knh cung dng tac pham nay len ngoi Tam Bao, ke th cung dng len Thay Bon S, Hoa Thng Thch Giac Nhien, Phap Chu Giao Hoi Phat Giao Tang Gia Khat S The Gii, ke th la cung dng en cha me qua vang la ong Le Van Thuan va ba Tran Th Su, nhac phu va nhac mau la ong Tan Ngoc Phieu va ba Tran th Phan. Toi cung xin knh tang tac pham nay en hien phu Tng Thuc, va cac con Thanh Phu, Thanh My, Thien Phu, cung nh ngi ban Chieu Tam Benjamin Nguyen a giup anh may i anh may lai va sa cha nhng tr ngai ky thuat.

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Note on Language and Abbreviations

(A) Languages: Ch : Chinese Jap : Japanese Kor: Korean P : Pali Tib : Tibetan Viet: Vietnamese (B) Abbreviations B.C. : Before Christ (trc Tay Lch) A.D. : Anno Domini (sau Tay Lch) e.g. : For example i.e. : For example a : Adjective n : Noun n.pl : Noun Plural v : Verb

Words or Phrases that are used interchangeably.

Nhan = Nhn (ngha la ngi) Nhat = Nht (ngha la mot) Nhat = Nht (ngha la ngay) Yet = Kiet Xay = Xay Chi=Chi Nay= Nay Dharma (skt)=Dhamma (p) Karma (skt)=Kamma (p) Sutra (skt)=Sutta (p)

Other signs of reference.

** These two stars mean that the term has adequate meaning itself; however, if you wish to obtain further details, you can refer to the term or terms mentioned behind these two stars.

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Advisory Committee
1. 2. 3. 4. 5. Most Venerable Dr. Thch Quang Lien, Ph.D. Most Venerable Thch Giac Nhien Most Venerable Thch Chn Thanh Most Venerable Thch Giac Lng Most Venerable Thich An Hue---Dr. Claude Ware, Ph.D.

Proofreading Committee
I. English: 1. Prof. Andrew J. Williams, Ph.D., Australia. 2. Ms. Sonia Brousseau, M.F.C.C., Canada. II. Vietnamese and English: 1. .. Thch Minh at 2. .. Thch Minh Ngh 3. . . Thch Minh Nhan 4. S.C. Thch N Dung Lien 5. S.C. Thch N Tnh Lien 6. S.C. Thch N Nhan Lien 7. S.C. Thch N Nh Hanh 8. Prof. Nghiem Phu Phat 9. Mr. Nguyen Minh Lan 10. Ms. Nguyen Th Kim Ngan 11. Ms. Sheila Trng 12. Mr. ao Khanh Tho 13. Mrs. Vo Th Ngoc Dung 14. Mr. Minh Chanh Nguyen T. Liem 15. Mrs. Dieu Hao Ann Pham 16. Mr. Bu c Tran Ngoc Trac 17. Mrs. Thanh Khai Tieu Qu Hue 18. Ms. Chn Lac Hng Nguyen T. Mai 19. Ms. Dieu An Trnh Hoai Thu

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20. Ms. Dieu Hai Nguyen T. Lien 21. Ms. Dieu Thanh Hoang T. Kim Thanh 22. Ms. Nht Hanh Lng K. Ngoc Han 23. Ms. Thao Ngoc Nguyen H. Thao 24. Mr. Thien ao Vng Bnh 25. Mr. Thien Li Tyler Ho 26. Mr. Thien Duyen Le Loc Sanh 27. Ms. Tn Ngoc Vng Th Tuyet 28. Mr. Phuc Tue Nguyen Hue 29. Ms. Dieu Hieu Jennifer Nguyen 30. Mr. Nguyen Van Can 31. Mr. Thien Giac Tran Thanh Tong 32. Tam Minh Hanh Vo Minh The. 33. Nguyen Th Ngoc Van. 34. Tam Tinh Can Lee Wilson 35. Hue c Lam Xuan Huy 36. Minh Hanh 37. Pham Ngoc Mai 38. Thien Hu 39. Pham th Kim Phng.

III. Sanskrit/PaliPhan & Ba Li 1. Pham Kim Khanh 2. Le Th Sng (who passed away before the print of this work. May she rest in peace in the Buddha Land and attain the Buddhahood there).

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3. T ien Phat Hoc Viet Nam, Thch Minh Chau: 1991. 4. Duy Thc Hoc, Thch Thien Hoa: 1958. 5. Suramgama Sutra, Minh Tam Le nh Tham: 1961. 6. The Flower Ornament Scripture, Shambhala: 1987. 7. Buddhist Dictionary, Nyanatiloka and Nyanaponika: Revised 1980. 8. A Popular Dictionary of Buddhism, Christmas Humphreys: London 1984. 9. The Shambhala Dictionary of Buddhism and Zen: 1991. 10. The Seekers Glossary: Buddhism: 1998. 11. The Encyclopedia of Eastern Philosophy and Religion, Ingrid Fisher-Schreiber: 1994 12. Dictionary of Philosophy, Dagobert D. Runes: 1981. 13. A Dictionary of Chinese Buddhist Terms, William Edward Soothill & Lewis Hodous: 1934. 14. World Religions, Lewis M. Hopfe: 1982. 15. The Buddha and His Teachings, Narada: 1973. 16. The Connected Discourses of the Buddha, translated from Pali by Bhikkhu Bodhi, 2000.

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17. The Long Discourses of the Buddha, translated from the Pali by Maurice Walshe, 1987. 18. The Middle Length Discourses of the Buddha, translated from the Pali by Bhikkhu Nanamoli, edited and revised by Bhikkhu Bodhi, 1995. 19. The Spectrum Of Buddhism, Mahathera Piyadassi, 1991. 20. Essays In Zen Buddhism, Daisetz Teitaro Suzuki, 1949. 21. Zen Art For Meditation, Stewart W. Holmes & Chimyo Horioka, 1973. 22. Gems Of Buddhism Wisdom, Most Venerable Dr. K. Sri Dhammananda, 1983. 23. Kinh Trng Bo, Vien Nghien Cu Phat Hoc Viet Nam: 1991. 24. Kinh Trung Bo, Vien Nghien Cu Phat Hoc Viet Nam: 1992. 25. Kinh Tng ng Bo, Vien Nghien Cu Phat Hoc Viet Nam: 1993. 26. Kinh Tang Chi Bo, Vien Nghien Cu Phat Hoc Viet Nam: 1996. 27. Kinh Tap A Ham, Vien Nghien Cu Phat Hoc Viet Nam: 1993. 28. Kinh Trung A Ham, Vien Nghien Cu Phat Hoc Viet Nam: 1992. 29. Kinh Trng A Ham, Vien Nghien Cu Phat Hoc Viet Nam: 1991. 30. Trng Bo Kinh, Hoa Thng Thch Minh Chau: 1991. 31. Luan ai Tr o, dch gia Hoa Thng Thch Trung Quan: 1990. 32. Jataka (Stories Of The Buddhas Former Births), Prof. E.B. Cowell: Delhi 1990. 33. Kinh ai Bat Niet Ban, dch gia Hoa Thng Thch Tr Tnh: 1990.

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34. Zens Chinese Heritage, Andy Ferguson: 2000. 35. Viet Nam Phat Giao S Luan, Nguyen Lang: 1977. 36. Thien S Trung Hoa, Hoa Thng Thch Thanh T: 1995. 37. Kinh Phat anh Ton Thang a La Ni, dch gia Hoa Thng Thch Thien Tam: 1950. 38. The Path of Purification, Pali Text by Bhadantacariya Buddhaghosa, translated by Bhikkhu Nanamoli: 1956. 39. The books of The Discipline (Vinaya Pitaka), translated by I.B. Horner: 1997. 40. Luat Nghi Khat S, To S Minh ang Quang: 1950. 41. Luat T Phan Gii Bon Nh Thch, dch gia Hoa Thng Thch Hanh Tru: 1950. 42. Sa Di Luat Giai, dch gia Hoa Thng Thch Hanh Tru: 1950. 43. Luat Sa Di Thng Hang (Luat Can Ban Cua Ngi Xuat Gia), dch gia Thch Thien Thong, Thch ong Bon, Thch Nht Chieu: 1995. 44. Niem Phat Thap Yeu, Hoa Thng Thch Thien Tam, 1950. 45. Ty Ni Hng Nhu, dch gia Thch Thien Chn: 1997. 46. Gii an Tang, Hoa Thng Thch Thien Hoa: 1968. 47. Gii an Ni, T.T. Thch Minh Phat: 1988. 48. Luat T Phan Ty Kheo Ni Gii Bon Lc Ky, dch gia Ty Kheo Ni Huyen Hue: 1996. 49. What Buddhists Believe, Most Venerable Dr. K. Sri Dhammananda: 1987. 50. A Comprehensive Manual of Abhidharma, Bhikkhu Bodhi: 1993.

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51. What The Buddha Taught, Walpola Rahula: 1959. 52. The Story of Buddha, Jonathan Landaw: 1978. 53. Religions of The Wolrd, Lewis M. Hopfe: 1983. 54. Thien S Viet Nam, Hoa Thng Thch Thanh T: 1972. 55. The Holy Teaching Of Vimalakirti, Robert A.F. Thurman: 1976. 56. In This Very Life, Sayadaw U Pandita: 1921. 57. The Essentials of Buddhist Philosophy, Junjiro Takakusu, 1947. 58. The Essence of Buddhism, Daisetz Teitaro Suzuki, 1947. 59. The Vimalakirti Nirdesa Sutra, translated by Charles Luk, 1972. 60. Chn Ly, Ton S Minh ang Quang, 1946. 61. Kinh Thu Lang Nghiem, Hoa Thng Thch T Quang, 1948. 62. Kinh Thu Lang Nghiem, Tam Minh Le nh Tham, 1961. 63. Kinh Thu Lang Nghiem, Tr o va Tue Quang, 1964. 64. Phat Ly Can Ban, Hoa Thng Thch Huyen Vi, 1973. 65. Phap Mon Toa Thien, Hoa Thng Thch Giac Nhien, 1960. 66. Con ng Thoat Kho, W. Rahula, dch gia Thch N Tr Hai, 1958. 67. Tnh o Thap Nghi Luan, Hoa Thng Thch Thien Tam, 1962. 68. T Thap Nh Chng Kinh, C S Nguyen Van Hng, 1951.

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69. ng Vao Anh Sang ao Phat, Tnh Mac, 1959. 70. Nhn Qua, Nghiep va Luan Hoi, Hoa Thng Thch Thien Hoa, 1960. 71. The Method of Zen, Eugen Herrigel, 1960. 72. Viet Nam Danh Lam Co T, Vo Van Tng, 1992. 73. The Three Pillars of Zen, Roshi Philip Kapleau, 1912. 74. V Sao Tin Phat, K. Sri Dhammananda, dch gia Thch Tam Quang, 1998. 75. Introduction To Tantra, Lama Thubten Yeshe, 1935. 76. Buddha and Gospel of Buddhism, Ananda K. Coomaraswamy, 1974. 77. Mahayana Buddhism, Beatrice Lane Suzuki, 1969. 78. Phep La Cua S Tnh Thc, Hoa Thng Thch Nhat Hanh, 1975. 79. Ba Van e Trong ai Trong i Tu, Hoa Thng Thch Thanh T, 1997. 80. Zen Buddhism and Psychoanalysis, D.T. Suzuki and Richard De Martino, 1960. 81. La Th Tnh o, ai S An Quang, dch gia Hoa Thng Thch Thien Tam, 1956. 82. Lien Tong Thap Tam To, Hoa Thng Thch Thien Tam, 1956. 83. Studies in The Lamkavatara Sutra, D.T. Suzuki, 1930. 84. Buddhism Explained, Bhikkhu Khantipalo, 1973. 85. Khao Nghiem Duy Thc Hoc, Hoa Thng Thch Thang Hoan, 1987. 86. Kinh Phap Bao an, Hoa Thng Thch Thanh T, 1992.

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87. Th Gi Ngi Hoc Phat, Thng Toa Thch Hai Quang, 1998. 88. Buddhism: Its Essence and Development, Edward Conze, 1951. 89. An Introduction To Zen Buddhism, D.T. Suzuki, 1934. 90. The Tibetan Book Of The Dead, Guru Rinpoche according to Karma Lingpa, 1975. 91. Kinh u Ba Tac Gii, Sa Mon Thch Quang Minh, 1957. 92. Philosophy and Psychology in The Abhidharma, Herbert V. Guenther, 1957. 93. Sixth Patriarchs Sutra, Tripitaka Master Hua, 1971. 94. Thien Luan, 3 vols, D.T. Suzuki, dch gia Truc Thien, 1926. 95. In This Very Life, Sayadaw U. Pandita, 1921. 96. Twenty-Five Hundred Years of Buddhism, P.V. Bapat, 1959. 97. Phat Hoc Tinh Yeu, 3 vols., Hoa Thng Thch Thien Tam, 1965. 98. Phat Va Thanh Chung, Cao Hu nh, 1936. 99. Liberation In The Palm Of Your Hand, Pabongka Rinpoche, 1991. 100. 101. 102. 103. The Zen Doctrine of No Mind, D.T. Suzuki, 1949. The Tibetan Book of Living and Dying, Sogyal Rinpoche, 1992. An c Phat, C S Huynh Thanh Long, 1962. Insight Meditation, Joseph Goldstein, 1993.

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104.

ai Tang Kinh Nhap Mon, Han dch Thch Hai An va Thch Nguyen Quynh, Viet dch Thch Vien Ly, 1999.

105. 106. 107. 108. 109. 110. 111. 112. 113. 114.

The Experience of Insight, Joseph Goldstein, 1976. Its Easier Than You Think, Sylvia Boorstein, 1995. Journey Without Goal, Chogyam Trungpa, 1981. A Glossary of Buddhist Terms, A.C. March, 1937. Early Madhyamika In India and China, Richard H. Robinson, 1967. Hinayana and Mahayana, R. Kimura, 1927. The Elements of Zen, David Scott and Tony Doubleday, 1992. The Buddhist Catechism, Henry S. Olcott, 1903. ao Phat Vi Con Ngi, Hoa Thng Thch Tam Chau, 1953. Kinh Phat Thuyet A Di a, Han dch Cu Ma La Thap, Viet dch C S Tue Nhuan, 1951. Lc S Phat Giao An o, Hoa Thng Thch Thanh Kiem, 1963. The Diamond Sutra and The Sutra Of Hui-Neng, A.F. Price and Wong Mou-Lam, 1947. Gng Sang Ngi Xa, Hoa Thng Thch Huyen Vi, 1974. Wherever You Go, There You Are, Jon Kabat Zinn, 1994. Zen In The Art Of Archery, Eugen Herrigel, 1953. Phat Giao Thanh ien, C S Thai am L, Taiwan 1953. Phat Giao Thanh Kinh, C S Dng Tu Hac, Taiwan 1962, Viet dch

115. 116. 117. 118. 119. 120. 121.

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Hoa Thng Thch Tr Nghiem, 1963. 122. Phat Hoc Tinh Hoa, Nguyen Duy Can, 1964.

123.

Phat Phap, Hoa Thng Minh Chau, Hoa Thng Thien An, Hoa Thng Chn Tr, Hoa Thng c Tam, 1964. Phat Giao Cng Yeu, Viet dch Sa Mon Hien Chn, 1929. Calm and Insight, Bhikkhu Khantipalo, 1981. Rebirth as Doctrine and Experience, Francis Story, 1975. Mi V e T Ln Cua Phat, Tinh Van Phap S, Viet dch Hanh C, 1994. Kinh Dc S, Han dch Huyen Trang, Viet dch Hoa Thng Thch Huyen Dung, 1949. Luan Bao Vng Tam Muoi, Sa Mon Dieu Hiep, Viet dch Minh Chanh. Kinh Phap Bu an, Hoa Thng Thch T Quang, 1942. Milinda Van ao va Kinh Na Tien Ty Kheo, Hoa Thng Thch Minh Chau, 1964. How To Get From Where You Are To Where You Want To Be, Cheri Huber, 2000. Luan Thanh Duy Thc, Hoa Thng Thch Thien Sieu, 1995. Kinh a Tang, Hoa Thng Thch Tr Thu. Kim Cang Giang Giai, Hoa Thng Thch Thanh T, 1992. Kinh Phap Bao an, C S To Que, 1946.

124. 125. 126. 127.

128.

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132.

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Kinh Phap Bao an, Mai Hanh c, 1956. Cac Tong Phai ao Phat, oan Trung Con.

139.

S Tch Phat A Di a, 7 V Bo Tat va 33 V To S, Tran Nguyen Chan, 1950. Na Tien Ty Kheo, Cao Hu nh, 1970. Phap Mon Tnh o Thu Thang, Hoa Thng Thch Han Hien, 1991. Tam Kinh Tnh o, Hoa Thng Thch Tr Thu. The Life of Buddha, Edward J. Thomas, 1952. The Buddhas Ancient Path, Piyadassi Thera, 1964. The Land of Bliss, Luis O. Gomez, 1996. Buddhist Images of Human Perfection, Nathan Katz, India 1982. Buddhist Meditation, Edward Conze, 1956. Buddhist Sects In India, Nalinaksha Dutt, 1978. Kinh Thu Lang Nghiem, Viet dch Hoa Thng Thch Phc Hao, Essential Tibetan Buddhism, Robert A.F. Thurman, 1995. Calming The Mind, Gen Lamrimpa, 1992. Phap Bu an Kinh, Hoa Thng Minh Trc, 1944. The Literature of The Personalists of Early Buddhism, Bhikkhu Thch Thien Chau, English translator Sara Boin-Webb, 1996. 1990.

140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151. 152. 153.

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154. 155. 156.

The Essence of Buddhism, P. Lakshmi Narasu, Colombo 1907. Gems of Buddhist Wisdom, many authors, Kular Lumpur, 1983. Kinh Duy Ma Cat S Thuyet, Hoa Thng Thch Hue Hng, 1951.

157.

Calming The Mind and Discerning The Real, Tsong-Kha-Pa, English Translator Alex Wayman, 1978. Seven Works of Vasubandhu, Stefan Anacker, Delhi 1984. Duy Thc Hoc, Hoa Thng Thch Thien Hoa, 1958. The Gospel Of Buddha, Paul Carus, 1961. The Conquest of Suffering, P.J. Saher, Delhi 1977. Bat Quan Trai Thap Giang, Dien Boi ai S, Viet dch Thch Thien Hue, 1992. Linguistic Approach to Buddhism Thought, Genjun H. Sasaki, Delhi 1986. The Buddhist Outlook, 2 vols., Francis Story, Sri Lanka 1973. Buddhist Logic, 2 vols., Th. Stcherbatsky, 1962. Kinh Tam a Quan, Hoa Thng Thch Tam Chau, 1959. Kinh Phat Ban Hanh Tap, Hoa Thng Thch Trung Quan. Qui Nguyen Trc Ch, o Thieu Lang, Saigon 1961. Ban o Tu Phat, Hoa Thng Thch Thien Hoa, 1958. Viet Nam Phat Giao S Lc, Hoa Thng Thch Mat The, 1943.

158. 159. 160. 161. 162.

163.

164. 165. 166. 167. 168. 169. 170.

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171. 172.

Bo e at Ma Quan Tam Phap, Viet dch Minh Thien, 1972. Thien Tong Viet Nam Cuoi The Ky 20, Hoa Thng Thch Thanh T, 1991. Kinh Vien Giac, Hoa Thng Thch Thien Hoa, Saigon 1958.

173.

174.

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175. 176. 177. 178.

179.

180. 181. 182.

183. 184. 185.

186.

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187. 188. 189. 190.

Kinh Phap Bao an, Hoa Thng Thch Man Giac, 1985. Buddhist Ethics, Hammalawa Saddhatissa, 1970. The Buddha Eye, Frederick Franck, 1982. The Dhammapada, Narada, 1963.

191. 192.

In The Hope of Nibbana, Winston L. King, 1964. The Chinese Madhyama Agama and The Pali Majjhima Nikaya, Bhikkhu Thch Minh Chau, India 1991. Skillful Means, Tarthang Tulku, 1978. Tai Lieu Nghien Cu Va Dien Giang, Hoa Thng Thch Thien Hoa, 1957. Phat Giao, Tue Quang Nguyen ang Long, 1964. The Vimalakirti Nirdesa Sutra, Charles Luk, 1972. Zen Philosophy, Zen Practice, Hoa Thng Thch Thien An, 1975. Kinh Bach Du, Viet dch Thch N Nh Huyen, 1957. Kinh Pho Hien Hanh Nguyen, Viet dch Hoa Thng Thch Tr Tnh, 1956. Sakyamunis One Hundred Fables, Tetcheng Lioa, 1981. Tam Quyen Sach Qu, Hoa Thng Thch Thien Hoa, 1954. Hue Quang Phat Hoc ai T ien, Ven. Thch Minh Canh Chu Bien, 1994. Phep La Cua S Tnh Thc, Zen Master Thch Nhat Hanh, 1975.

193. 194.

195. 196. 197. 198. 199.

200. 201. 202.

203.

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204. 205. 206. 207.

The Buddha and His Dharma, Dr. B.R. Ambedkar, 1997. The Beginnings of Buddhism, Kogen Mizuno, 1980. A Concise History of Buddhism, Andrew Skilton, 1994. Pagodas, Gods and Spirits of Vietnam, Ann Helen Unger and Walter Unger, 1997.

208. 209. 210. 211. 212. 213. 214. 215. 216. 217.

Buddhism A to Z, Ronald B. Epstein, Ph.D., 2003. Buddhism, Clive Erricker, 1995. Buddhism, Ed. Manan Sharma, New Delhi, 2002. Essentials of Buddhism, Kogen Mizuno, Tokyo, 1972. Modern Buddhism, Alan & Jacqui James, 1987. The Questions of King Milinda, T.W. Rhys Davis, 1963. Kinh Mi Tien Van ap, Hoa Thng Gii Nghiem Viet dch, 2005. The Zen Teaching of Bodhidharma, translated by Red Pine 1987. The Pioneers of Buddhist Revival in India, D.C. Ahir, New Delhi 1989. Zen Art For Meditation, Stewart W. Holmes and Chimyo Horioka, Tokyo, 1973. Introducing Buddhism, Kodo Matsunami, Tokyo 1965. A Buddhist Philosophy of Religion, Bhikkhu Nanajivako, 1992. A Manual of Abhidharma, Most Venerable Narada, Kuala Lumpur, A Manual of Buddhism, Most Venerable Narada, Kuala Lumpur, 1992. 1956.

218. 219. 220. 221.

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222.

Rebirth and The Western Buddhist, Martin Wilson, Ven. Thich NguyeTang Viet dch 2006. The Buddhist Handbook, John Snelling, 1991. Essential of Buddhism, Gnanarama, Singapore, 2000. Buddhism For Today, Nikkyo Niwano, 1976.

223. 224. 225.

226. 227. 228.

An Index to the Lankavatara Sutra, Daisetz Teitaro Suzuki, London, Studies in The Lankavatara Sutra, Daisetz Teitaro Suzuki, London,

1934. 1930.

The Concept of Personality Revealed Through The Pancanikaya, Thch Chn Thien, New Delhi, 1996. Studies in Chan and Hua-Yen, Robert M. Gimello and Peter N. Gregory, Honolulu, 1983. The Sacred East, Scott Littleton, 1996. Buddha, Dr. Hermann Oldenberg, New Delhi, 1997. Rajagraha, Jugal Kishore Bauddh, New Delhi, 2005. How to Overcome Your Difficulties: Worry and Fear, Dhammananda, Nhuan Chau translated in 2005. Bodh Gaya, Shanti Swaroop Bauddh, New Delhi, 2005. The Great Buddhist Emperor of Asia, Ven. Dr. Medhankar, Nagpur, 2000. Sarnath, Shanti Swaroop Bauddh, New Delhi, 2003. Buddhist Shrines in India, D.C. Ahir, New Delhi, 1986. India, Ven.

229.

230. 231. 232. 233.

234. 235.

236. 237.

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Pryaers to the Medicine Buddha, composed by Geshe Norbu Phunsok, translated into Vietnamese by Sonam Nyima Chan Giac Bui Xuan Ly in 2005. Walking with the Buddha, India Dept. of Tourism, New Delhi, 2004. The Practice of Tranquility and Insight, Khenchen Thrangu, New York, 1993.

239. 240.

241.

Pen Portraits Ninety Three Eminent Disciples of the Buddha, C. de Saram, Singapore, 1966. History of Theravada Buddhism in South East Asia, Kanai Lal Hazra, Dehli, 1981. New

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About The Author

Thien Phuc Tran Ngoc, AKA Ngoc-Em Tran, was born on August 3rd, 1949 to Mr. Le van Thuan and Mrs. Tran thi Suu in Vnh Long Province, a small town about 136 kilometers southwest of Saigon, South Vietnam. He grew up in Vinh Long town, South Vietnam and attended Tong Phuoc Hiep High School. He was born to a very poor family; however, his parents had tried their best to raise their all children with a minimum of high school education. He obtained his Bachelor in English in 1973, and Bachelor in Vietnamese-Chinese in 1974 at Cantho University. He was brought up in a Buddhist-tradition family. His grandparents and parents were devoted lay disciples of Honorable Venerable Master Minh ang Quang. He came to the United States in 1985 and became a disciple of Most Venerable Thch Giac Nhien in the same year. He has been working for California State Department of Rehabilitation as a Rehabilitation Supervisor since 1988. His main responsibility is to supervise a unit of ten counselors who counsel people with problems, especially people with disabilities. He was very much impressed by the life and teachings of the Buddha. He realizes that Buddhism has been an important part of the cultural heritage, not only of Vietnam, but also of Southeast Asian countries and most parts of Asia. While working as a volunteer teacher of Vietnamese language programs in Southern California, around 1985 and 1986, a lot of young Vietnamese students came to him to ask for the meanings of some Buddhist terms. Some terms he was able to provide the meaning, but a lot of them he could not. He talked to Most Venerable Thch Giac Nhien and was encouraged by the Most Venerable Giac Nhien to start his works on The Basic Buddhist Terms. With the encouragement from Most Venerable Thch Giac Nhien, he started to compose his works titled Vietnamese-English Buddhist Dictionary and English-Vietnamese Buddhist Dictionary in 1986. He published the VietnameseEnglish Buddhist Dictionary in 2005. He is also the author of a series of books

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written in Vietnamese titled Buddhism in Life, ten volumes, Buddhism, a religion of Peace, Joy, and Mindfulness, Intimate Sharings with Parents and Children, A Short Journey to India, and A Glimpse on Cocochine. Books will be published in a near future: 1. The Buddhas Basic Teachings in Vietnamese and English, 2. Chinese Famous Zen Masters in Vietnamese and English.

Quick Search for Some Important Terms in This Volume

A A Di a Bon Nguyen: Original vows of Amitabha Buddha Ai Duc: Passions and illusions Ai Duc Lu Chu Sinh: Passions and illusions caused by the constant interaction Ai Duc Tng Sinh: Passions and illusions caused by the objective world Ai Duc Tng Sinh: Passions and illusions caused by the mind or active thought Ai oc: Poison of love Ai ha: River of desire Ai Ng: Pleasant words Ai Ng Nhiep: Priyavacana Ai Nhiem Minh Vng: Ragaraja An C: Peaceful dwelling An c kiet ha: Rains Retreat An lac: Peaceful and joyful An lanh: Peace An tru Bo e tam: Persist in the determination for enlightenment An tru tnh tn: Rest on pure faith An: Om An ma ni bat di hong: Om-Mani-Padme-Hum Anh Hng Chung: Reflection assembly An ha: River of grace B Ba Dat e: Pacittiya

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Ba au Ma Thang Nh Lai: Padma Victory Thus Come One Ba la mat: Parami Ba La Mat a: Paramita Ba Lien Phat: Pataliputra Bat Lat Mat e: Paramiti Ba La Mat T: Paramita Temple Bali Tang: Pali Canon Ba Tuan: Papiyan Ba La Mon: Pure clerical caste (of India) Bac Tng: Reject of form characteristics Bach Gii Thien Nh: One thousand realms Bach hai Phat giao di thi nha ng: Persecution During the Tang Dynasty Bach Phap: One hundred divisions of all mental qualities and their agents Bach Trng Hoai Hai: Pai Chang Huai Hai Bach Lac Thien: Pai-Yueh-Tien Bach Lien Giao: Pai Lien Tsung Bach lien hoa: Pundarika Bach Ma T: Pai Ma Tsu Bai xch phap mon cua tong phai khac: Oppose other methods of practice Ban cho mot nu ci: Offering of Countenance Ban Thien Lat Ma: Pan Chen La Ma Ban Thach Kiep: Rock kalpa Bang Long Uan: Pan-Lung-Yun Bao che cho Tang Ni co viec lam sai trai: Protect a Bhiksu or Bhiksuni who acts wrongly Bao ap: Recompense Bao Oan Hanh: Requite hatred Bao Than: Reward body Bao An: Precious seal Bao Ba La Mat Bo Tat: Ratna-Paramita Bodhisattva Bao Bnh: Precious vase Bao boc bao che cho mot v Ty Kheo hay Ty Kheo Ni pham toi Ri Rung: Protect a Bhiksu or Bhiksuni who commits a Degradation Offence Bao chau: Precious pearl Bao Giam: Pao-Chien Zen Master Bao Ninh Nhan Dung: Pao-Ning-Jen-Yang Bao Phiet: Precious raft Bao Quoc: Pao-Kuo Temple Bao Sanh: Ratnasambhava

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Bao Tang Nh Lai: Ratna-garbha Bao Tanh: Pao-Tsing Zen Master Bao Thang Nh Lai: Ratnaketu Bao Tha: Precious vehicle Bao Tch: Ratnakara Bao Tch Kinh: Ratnakuta Sutra Bao Tnh: Precious nature Bao Triet Ma Coc: Pao-Che Ma-Yu Zen master Bao Tng: Precious likeness Bao Van: Pao-Yun Bao Vng: Precious king Bat chu Tam Muoi: Pratyutpanna Samadhi Bat Chu Tam Muoi Kinh: Pratyutpanna-samadhi sutra Bat Nha: Prajna Bat Nha Ba La Mat a: Prajna-paramita Bat Nha Bo tat: Prajna-Bodhisattva Bat Nha Tam Kinh: Prajnaparamita sutra Bat Nha Thi: Prajnaparamita or Lotus period Ban ao: Poor religion Ban Tang: Poor monk Bat Hoi: Question of ignorance Bat Lai: One who is not subject to returning Bat Lan Ca Diep: Purana-Kasyapa Bat T Ngh Lc: Power inconceivable to any worldlings Bi quan hay Lac quan: Pessimism or Optimism Bi Thuyen: Pitying boat Bi Tr: Pity and wisdom B Ngan: Other shore B bc thiet bi kho nghiep: Oppressed by karmic suffering Bch Chi Phat: Pratyeka Buddha Bch Nham Luc: Pi-Yen-Lu Bien Kien: One-sided standpoint Bien Ke S Chap Tanh: Parikalpita-laksana Bien: Ocean Bien Tai Vo Ngai: Power of unhindered discourse Biet giai thoat gii: Pratimoksa Biet Giai Thoat Kinh: Pratimoksa Sutra Biet Tng: Particulars Bieu thuyen: Patent or positive

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Bo ai Hoa Thng: Pu-Tai Bo Tat: Posadha Bo th Mat: Offering of eyes Bo e Lc: Power of awakening every being in enlightenment Bo Tat cau ao: Quest for Truth of Great Enlightening Beings Bo Tat ao: Path of Great Enlightening Beings Bo Tat hanh: Practices of Enlightening Beings Bo Nhan Che nh: Puggalapannati Boi a: Pattra Boi lo: Repair dangerous roads Bon Giac: Original bodhi Bon Hanh: Original action Bon Hu: Original existence Bon Lai: Original substance Bon lai vo nhat vat: Originally not a thing existing Bon Mau: Original work Bon Minh: Prakriti-buddhi Bon Mon: Original Buddhas teaching Bon Nga: Ourselves Bon Nguyen: Original vow Bon Phat: Original Buddha Bon Sanh Kinh: Past Lives Sutra Bon S: Original Master Bon tanh: Original nature Bon the: Original form Bon Tch: Original manifestations of a Buddha Bon Tch: Pen-Chi Zen Master Bon Tnh: Pen-Ching Zen Master Bon Ton: Original Honoured One Bon Tr: Original wisdom Bung-Nga quy: Rebirth in the realm of the hungry ghosts when the warm spots (at near death) are at the belly Buong xa: Relaxing C Cach giai quyet thc dung cua Phat giao: Pragmatic approach of Buddhism Cam ng: Respond to need Canh c Truyen ang Luc: Record Conerning the Passing On the Lamp Canh gii: Realm

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Canh Gii Bat Nha: Phenomenal world and Prajna Canh gii chung sanh: Realm of all the living Canh gii ch Thien: Realm of devas Canh Gii Nhat Thc: Realm of bhutatathata Canh gii quy: Realm of demon Canh gii suc sanh: Realm of animals Canh gii tng: Phenomenal world Canh that hay ma canh: Real and demonic realms Can ban phien nao: Primary afflictions Can Ban Tr: Primal wisdom Can Ban Vo Minh: Primal ignorance Can e: Root Can nguyen la mot: One in all, all in one Cau sinh than: Recording spirits Cau Kinh Tong Gio: Pray to avert calamities Cau t t: Receive Shining Light Cha me: Parents Cha me va quyen thuoc cua mot v Bo Tat: Parents and relatives of a Bodhisattva Chanh nh: Right concentration Chanh hanh: Right conduct Chanh Kien: Right understanding Chanh Mang: Right livelihood Chanh Nghiep: Right action Chanh Ng: Right Speech Chanh Nhan: Right patience Chanh Niem: Right mindfulness Chanh Phap: Period of orthodoxy and vigour Chanh Tn: Right belief Chanh Tinh Tan: Right effort Chanh Tr: Right knowledge Chanh trc: Righteousness Chanh T Duy: Right thought Chan chng: Real evidence Chan e: Paramartha-satya Chan e Tam Tang: Paramartha Tripitaka Master Chan Hu Tanh: Parinispanna-laksana Chan ly tng oi: Relative truth Chan Ly Tng oi-Chan Ly Tuyet oi: Relative truth-Absolute truth Chan nh duyen khi: Relative condition

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Chan Nh Hai: Ocean of the bhutatathata Chan phap: Real dharma Chan Phat: Real Buddha Chan Phat T: Real Buddha son Chan thc: Real Chan Vong: Real and unreal Chap qua kh va v lai la hu bien va chap tng tuc la vo bien: Past and the future are finite and that the continuity of the mind is infinite Che Gii: Restraint Che ng Tham lam-San han-o K: Refrain from greed, anger, and jealousy Ch Tam anh Le: Respectful Homage in Amitabha Sutra Ch Nguyet: Point a finger at the moon Ch Tien: Paper money Chiec be: Raft Chiec be Phap: Raft of Dharma Chnh can: Power or ability which uses the sense organs to discern the truth Cho nam cua ch ai Bo Tat: Reclining of Great Enlightening Beings Choi bo t trong an: Refuse the four great debts Chu nguyen: Pray on behalf of the donor Chua: Pagoda Chuoc Loi: Redeem a fault (sin) Chung Tanh: Roots of bodhisatva development Chuyen tr danh hanh: Practice Buddha Recitation diligently and exclusively without cultivating other methods Chuyen chanh phap luan: Operation of right teaching Chuyen Thc: Pravrtti-vijnana Ch phap hai: Ocean of truths Ch sat hai: Ocean of lands Chng ao: Religious experience Chng ao qua Bo e: Obtain perfect enlightenment Chng c Phat tr: Realization of Buddha-knowledge Chng Nghiem Vang Sanh: Proofs of Rebirth in Pure Land Chng ngo: Realization Chng ngo chan ly: Realization of correct views Chng ngai cua n nhan: Obstacles of women Coi Tri Vo Sac: Realm of formlessness Con ng chn ly: Path of truth Con ng chuan b: Prayoga-marga C Cam: Potentiality and response

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C Can: Original endowment and nature C duyen: Potentiality and conditions Co Kho: Old suffering Cong c hai: Ocean of virtue Cong Bat nha: Prajna of the imperfect Bodhisattva teaching Cu Tuc Gii: Perfect commandments Cung dng: Offerings Cung dng hng hoa: Offer (v) flowers and incense Cung dng thanh tnh: Purification of offering Cung dng theo truyen thong Tay Tang: Offering (Tibetan tradition) Cc Lap: Oldest monk in the Order Cc Nhiet a Nguc: Pratapana Cc Quang Tnh Am Thien: Pure Heaven of Utmost Light and Sound Cc vi: Paramanu Cng-lc: Power of energy Cu Canh Giai Thoat: Principle of Perfect Freedom D Danh T Tc Phat: One who only hears and believes is in the Buddha-law and potentially Buddha Dan Nghiep: Principle or integral direction of karma Di Kham: Remove the coffin to the hall for the masses D c bao c: Return goodness for goodness D Thuc ang Ngu Qua: Pacaphalani D Thuc Qua: Retribution of seed that was sown in previous life or lives Diem Ma Thien: Realm of Deva Yama Diet phap nhan: Patience of the elimination of suffering Diet Phap Tr Nhan: Patience associated with wisdom Dieu Minh: Profoundly enlightened mind Dieu Phap va d tnh giang phap cua c Phat: Profound dharma and the Buddhas plan of teaching Dieu Quan Sat Tr: Pratyaveksana-jnana Dieu Thien The Gii: Realm of profound joy Dieu Trung: Profound medium Dong Thien Hoang Ba: Obaku Duc Ai: Ordinary human love Duc Sanh: Rebirth in the realm of Sense-Desire Duy Gia Thiet Danh: Prajnaptinamamatreyam Duy Tam Tnh o: Pure Land is within the mind

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Duy Thc Hoc: Psychology of the eight consciousnesses Duyen: Pratyaya Duyen Giac Bo e: Pratyeka-buddha form of enlightenment Duyen Giac Phap Gii: Pratyeka-buddha realm Duyen Giac Tha: Pratyeka-buddha vehicle Duyen Khi Ch Phap Can Ban Vi Tam Phap: Root of all phenomena is mind Duyen L Tam: Rational cogitating mind Duyen Lc: Power of the conditioning cause D (con sot lai sau khi nhap diet): Remainders D lu ao: Path of Stream-Entry a Bao: Prabhutaratna Zen master ai bi lc vo ngai: Power of great compassion ai Gii Pham Phu Tan Than Nh Lai: Ordinary people would praise the Tathagata for his superiority of morality ai Lc Vng: Powerful king ai Nguyen lc: Power of accomplishing a vow by a Buddha or Bodhisattva ai quang pho chieu: Of universal light ai The Quy: Rich ghosts, or powerful demons ai Tr o Luan: Prajnaparamita sastra ai Vien Canh Tr Quan: Reflection of the Perfect Buddha-wisdom an Khong: Only non-existence anh le theo truyen thong Tay Tang: Prostration (Tibetan tradition) anh tng: Protuberance on the Buddhas brow ao e: Path leading to the end (cessation) of suffering ao giai thoat cua ch ai Bo Tat: Path of Emancipation of great Enlightening Beings ao phat trien pham hanh Phat qua cua ch ai Bo Tat: Path of generating the qualities of Buddhahood of Great Enlightening Beings ao trang nghiem cua ch ai Bo Tat: Path of adornment of Great Enlightening Beings ao Tr: Religious wisdom ac ao: Obtain the way ac o: Obtain (v) salvation ac gii: Obtain the commandments ang Cap Chung Sanh: Orders of beings ang hoat: Re-animate au thai: Reincarnation e Ho: Rich liquor skimmed from boiled butter e Nht Ngha Tat an: Perfect and highest truth

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i Nhieu Quanh: Pradaksina a ai: Prithin a Tang Bo Tat Bon Nguyen Kinh: Past Vows of Earth-Store Bodhisattva ien Tng Y: Patched robe ien Tra: Offering of tea ieu Kien Khi au a en Hoai Bao Giac Ngo Toi Thng: Preliminary conditions that lead to the cherishing of the desire for supreme enlightenment ieu ng trng phu: Purusa-damya-sarathi ieu ao: Path of the birds nh lc: Power of abstract oan Tr Chng Ngai: Overcome hindrances oc kinh sach: Reading of sutras oc sach bao the tuc: Read worldly books and magazines o Th Vng: Ruler of the eighth hot hell o Oc Tieu: Rescue sentient beings from their burning houses oc: Poison oc Anh Canh: Object-domain of mere shadow or illusion oc Co: Poisoned drum oc Long: Poisonous dragons oc Tham: Private consultation oc Thien Nh Co: Poison and Deva- drums oc xa: Poisonous snakes oi Chat Canh: Object-domain with the original substance oi C: Respond to the opportunity on giao: Perfect Sudden Teaching ong Sn Bo: Purvasailah c-lc: Power of virtue ng C Chung: Pivotal assembly G Gia bo benh nang e nhan o cung: Pretend to have serious illness in order to receive donations Gia danh hu: Phenomenal things Gia Hp: Phenomena are combinations of elements without permanent reality Gia Hu Tanh: Paratantra-laksana Giai ai: Occasions of indolence Giai quyet nhng kho khan va tranh chap: Resolve difficulties and disputes Giai Thoat Bat Nha Ba La Mat: Prajna-paramita emancipation Giai Thoat ao: Path of liberation from all sufferings

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Giai Thoat Thanh Tnh Phap ien: Pure Dharma court of Nirvana Giai tr chap khong: Remove attachment to void Giai tr duc vong: Remove passions Giai tr ta kien cho chung sanh: Remove false views from sentient beings Giai tr vng mac bang quan vo bien thc: Remove attachment to material objects Giang phap: Preach the Dharma Giang Tong: Preaching sect Giao giai th ao: Orally moral exhortation Giao Ly Can Ban: Philosophical system Giao ngoai: Outside the sect Giao thuyet thien tieu: Partial and minor teaching Gieo nhng yeu to thien lanh: Plant pure elements Gii Hoa ong Tu: Precept concord Gii hoi qua: Patidesanniya Gii Hng: Perfume of the commandments Gii Kh: Qualified candidates for monks and nuns Gii luat: Precepts Gii Lc: Power derived from observing the commandments Gii Ngoai: Outside the three realms of desire, form and formlessness Gi s chan that: Protect the Truth H Hai An: Ocean seal Hai An Tam Ma a: Ocean Seal Samadhi Hai An Tam Muoi: Ocean symbol Hai Chung: Ocean assembly Hai c: Power of the ocean Hai long vng: Ocean naga Hai Trieu Am: Ocean tide voices Hang Ma: Overcome demons Hang ma lc: Power of subduing demons Hang ngi ang cung knh: Persons worthy of offerings Hanh Lc: Power of working till the end of time Hanh lc vo ngai dung: Power of action including all practices of enlightening beings Hanh phap: Practice of the Dharma Hanh Thien: Perform good deeds Hanh tng: Performance Hanh Tng Quan Tng: Performance Tantra Hanh an lac ni khau: Pleasant practice of the mouth of a Bodhisattva

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Hanh an lac ni nguyen: Pleasant practice of the vow of a Bodhisattva Hanh an lac ni tam: Pleasant practice of the mind of a Bodhisattva Hanh Bat Nha: Prajna conduct Hanh cau tat ca cac phap: Practice seeking all truths Hanh Chan that: Practice of truth Hanh Hoan hy: Practice of giving joy Hanh lam tat ca cac thien can: Practice of all roots of goodness Hanh-lc: Power of action Hanh Ly si loan: Practice of non confusion Hanh Nan ac: Practice of that which is difficult to attain Hanh nng ni tat ca Phat sat: Practice dealing with all Buddha-lands Hanh Tam muoi: Practice of all concentration Hanh Thien hien: Practice of good manifestation Hanh Thien phap: Practice of good teaching Thng thc hanh chanh ng: Practice right speech Hanh thc hanh tr hue: Practice of all knowledge Hanh ton knh va cung dng ch Nh Lai: Practice dealing with all Buddhas, honoring and serving them Hanh ton trong va ho tr tat ca thien hu tri thc: Practice dealing with all good companions Hanh tu tap than thong bien hoa: Practice all supernatural powers Hanh Tuy Phap: Practice the teaching of others Hanh Tuy Tn: Practices evolved from faith Hanh v tat ca chung sanh: Practice dealing with all sentient beings Hanh Vo nga tu: Practice on non-self Hanh Vo san han: Practice of non-opposition Hanh Vo tan: Practice of indomitability Hanh Vo trc: Practice of nonattachment Hau bao: Posterior retribution Hau Ngu Bach Nien: Pratirupaka Hien Giao: Open teaching Hien Lieu: Plain meaning Hien Thc: Open knowledge Hien Chng: Pratyaksha Hien Khi Quang: Phenomenal radiance of Buddha Hien lng: Reasoning from the manifest Hien nghiep: Present karma Hien Than: Present body Hien thc luan: Realism

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Hien Tng: Phenomenon Hien Tng Va Thc The: Phenomenon and noumenon Hien Tng Tng: Phenomena Hnh phat: Punishments Hnh tng cua vat chat: Rupa Hnh tng Phat: Pratima Hoa c Bo Tat: Padmasri Hoa Nghiem Thi: Periods of Avatamsaka Hoa sen: Padma Hoa Th Thanh: Pataliputra Hoa ao Lc: Power to instruct and guide Hoa Nhan Thuyet: Preacher of Buddhism Hoa c tinh quan: Ruler over the fire star (Mars) Hoa Gii: Realm of fire Hoa Trach Du: Parable of the burning house Hoai Sac Y: Rag-robe Hoan Hy: Pleased Hoan Hy Tam: Rejoicing mind Hoan canh thng hang: Permanent situation Hoan Nguyen: Return (v) home Hoan Sinh: Revive Hoan Tuc: Return to lay life Hoac Nghiep Kho: Pains arising from a life of illusion Hoang phap lc: Power of spreading the truth Hi th im lang: Quiet breathing Ho Minh Bo Tat: Prabhapala Ho tr: Protection Hoi Han: Regret Hoi hng: Parinamana Hoi Kinh ien Bali: Pali Text Society Hoi Thiet Lap va Tang Cng Cong Bnh trong Cong ong: Rissho-koseikai Hong lien a nguc: Red lotus hell Hue Lc: Power of wisdom Huy bang chanh phap: Repudiate the truth Huyen hoc: Occultism Huyen Ngha: Profound meaning Hng Quang Trang Nghiem: Ornaments of Fragrance and Light Hng Tran: Odourferous object Hng B Hoi Toi: Pratidesaniya

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Hu Bien: One extreme of existence Hu Chap Tho: Perceived perception Hu D T: Once-Returner Hu Giao: Realistic school Hu Khong Bat Nh: Phenomenal and noumenal are identical Hu Lau: Outflows Hu Than: Owning ones body Hy Luan: Prapanca Hy Giac Phan: Priti-bodhyanga K Ke Khai Kinh: Opening the Sutra Kha nang hieu biet van vat: Perfect knowledge of all things Khai giac tri kien: Open to the enlightened knowledge and vision Khai Hien: Open up and reveal Khai Nguyen: Open up an era Khai Phap: Open a sect Khai th lc: Power of revelation Khac phuc hoai nghi: Overcome doubts Khau nhan: Patience (forbearance) of the mouth Khen va che: Praise and blame Khoang Kiep: Past kalpa Kho D: Remains of suffering Kho ao: Resultant path of suffering Kho Hanh cu tuc a: Perfect asceticism Kho Hanh Lam: Papaya forest Khong Hanh: Practice the immaterial Khong Sat Sanh: Pranatipatad vairamani Khong Tc Minh Vng: Peacock king Khu bao: Retribution of smelling Kien bao: Retribution of seeing Kien ao: Path of insight Kien hoac: Perplexities arise from false views or theories Kien thu: Obstinate view Kien thc tuyet oi: Parinis(h)panna Kien van sinh: Past life of seeing and hearing Buddha-truth Kiep hai: Ocean of kalpa Kiep lc vo ngai dung: Power relating to oens, cultivating practices unceasingly Kiep Nay Va Nhn Qua: Present life and cause and effect

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Kiet Gii T Ba La Di: Parajika Kiet Ha: River of bondage Kim loai a c tinh luyen: Refined metal Kim Sac N: Princess of Varanasi Ky Biet: Record and differentiate Ky Xu Quy: Pataphutana Ky Than Di a Duy Tam Tnh o: Oneself is Amitabha L La Hau La: Rahula La ray ch Tang Ni: Reprimand or punish other monks or nuns La sat: Rakshas La Sat N: Raksasi La Sat Thien: Raksha-deva Lac Ba La Mat: Paramita of joy Lac thu: Pleasures Lac thuyet: Pleasant speech Lac V: Pleasant taste Lam nhng ba an cau ky va xa x: Prepare fancy and luxurious meals Lam tron bon phan cua mnh mot cach chu ao: Perform duties well Lao Benh T: Old age-sickness-death Lat Ma mu o: Red hat Lama Lay Phat: Prostrate Lam Te Tong: Rinzai-Shu Lan lt mot v Ty Kheo: Overpower a Bhiksu Lau Tan Minh: Realization that the stream of transmigration is ended Lay Thien oi Ac: Return good for evil Le Ha ien: Ploughing Festival Le Tho Gii: Ordination Le quy: Pestilence Ghost Lien Hoa Sanh: Padma-Sambhava Lien Hoa Toa: Padmasana Lien Tr Hai Hoi: Ocean-Wide Lotus assembly Lieu Ngo: Perceive (v) clearly Lieu Nhan Phat Tanh: Revealing causes associated with the Buddha-wisdom Linh Cung: Offering to the spirits Long Phan Tan Tam Muoi: Powerful dragon samadhi Long Th Tnh o: Pure Land Dragon Poetry

3196

Long ban chan-a nguc: Rebirth in the realm of hells when the warm spots (at near death) are at the sole of the feet Li cau nguyen: Prayer Li Tha: Parahita Lo hong (trong than): Openings Luan Tang: Revolving scriptures Luat hoa giai: Rules given in the Vinaya for settling disputes Luat Nghi: Rules of ceremonies Luat nghi cua ch ai Bo Tat: Rules of behavior of Great Enlightening Beings Luat Tong: Ritsu-shu Luat Ty Kheo: Rules for monks and nuns Lc: Power Lc Gii: Period of general moral law Lng thiet: Pisunavaca Ly Tng Gii: Observance in the heart Ly do khong an thc pham lam bang tht ong vat: Reasons for not eating animal food Ly do vang sanh Tnh o: Reasons for rebirth in the Pure Land Ly Nhat Tam: One Mind at the Level of Inner Truth Ly Tr: Reciting the Buddha-name at the level of inner truth M Ma Ha Tang Ky Luat: Precepts for the Great Sangha Ma Ni Luan Vng: Pearl-wheel king Ma Am Tang: Retractable penis Man Nguyet Quang Minh Phat: Perfect Moon Light Buddha Man: Pride Man trang: Pride as a banner Mat Hng: Powdered incense Mat Phap: Period of the end of Dharma Mac Ly: Principle of silence Mat sanh Thien: Rebirth in the celestial (heaven) realms when the warm spots (at near death) are at the eyes Mat Giao Thuan Bo: Pure mystic Mat Ng: Occult expression Menh Can: Root or reincarnation Minh Thong: Omnipresent powers Minh Van: Plainly and straightforwardly stated statement M Mat Tam: Open the minds eye

3197

Mot Cot: One-Pillar Temple Mot tram gii can hoc trong sinh hoat hang ngay: One hundred rules of conduct for monks N Nan hoach lc: Power difficult to acquire Nap T: Peripatetic monks Nang Bien: Powers of change Nang lc chuyen can: Power of diligence Nang lc oan nghi: Powers of solving doubts without fear Nang lc hieu ro ch phap: Power to clearly understand all things Nang lc lam cho nht thiet tr tam bat thoi thien xao: Power of skill in preventing the will for omniscience from backsliding Nang lc ni tat ca cac phap khong nhiem trc: Power to have no attachments to anything Nang lc nhap tat ca cac phap nh hoa: Power to comprehend that all things are like phantoms Nang lc nhap tat ca cac phap nh huyen: Power to comprehend that all things are like illusions Nang lc nhap tat ca cac phap eu la Phat phap: Power to comprehend that all things are Buddhas teachings Nang lc nhap t tanh cua ch phap: Power to comprehend the inherent essence of all things Nang lc ni tat ca Phat phap tham tn chang huy bang: Power of deep faith in all Buddhas teachings without rejection Nang lc quan chieu: Power of contemplating Nang lc cua thoi quen: Power of familiarization Nang vien ch: Reach any place at will Ne Thap: Paste pagoda Nga Vng: Raja-hamsa Nga man: Overweening pride Nga Phap Cau Hu Tong: Pudgala-vada Nga quy: Preta Nga Quy ao: Preta-destiny Nga Quy Gii: Realm of hungry ghosts Nghi can: Root of doubt Nghi le cung dng: Puja Nghi Thanh Thai Cung: Palace womb for doubters outside Amitabhas heaven Nghch Duyen: Resisting accessory cause

3198

Nghch thuan lc: Power to oppose or conform Nghiep bao: Retribution of karma Nghiep chng: Obstacles of karma Nghiep chng i trc: Previous karmic obstructions Nghiep cu: Old karma Nghiep D: Remnants of karma Nghiep hai: Ocean of karma Nghiep lc: Power of karma Nghiep Ngan Tr: Obstructive karma Nghiep Tac: Robber-karma Nghiep Tch Tu: Reserve karma Ngoai hnh cua ngu can: Organs of sensation Ngoai ho: Outer protectors Ngu Phu: Prithagjana Nguyen ly Nh Thc: Principle of True Reality Nguyen ly Tng oi: Principle of Reciprocal Identification Nguyen tac cua ch ai Bo Tat: Principle of Great Enlightening Beings Nguyen Tam: Primal mind Nguyen: Pranihita Nguyen Lc: Power of the vow Nguyen Lc Vang Sanh: Rebirth through the power of vows Nguyen Phat: Resolve of a Buddha Ngi quan sat: Observer Ngi tham d: Participant Ngi tu theo phap mon Tnh o: Pure Land practitioners Ngu B: Ox-hide Ngu au Chien an: Ox-head sandal-wood Ngu au ai Vng: Ox-head great king Ngu au Sn: Ox-head mountain Ngu Giac: Ox-horn Ngu Giac Sa La Lam: Ox-horn Sala Grove Nhan: Purusa Nhan Chanh Nhan Phu: Primary and secondary causes Nhan lc: Power of the causes Nhan Vng Bat Nha Ba La Mat Kinh: Prajna-Paramita Sutra of Benevolent king sutra Nhan lc: Powers of patient endurance Nhan Nhuc: Patience Nhan Nhuc Thai T: Patient prince

3199

Nhan Nhuc Than Tam: Patience of the body and mind Nhan Nhuc Y: Robe of patience Nhan chan cuoc i: Realization of the true nature of life Nhan Thc Luan: Pramana-vada Nhap chung sanh: Penetration of actions of sentient beings Nhap ni tr cua ch Phat a nhap: Reaching of knowledge of all Buddhas Nhat Am Giao: One-sound teaching Nhat Bat oan S: One continuous process Nhat a: One ground Nhat iem Tru: One-pointedness Nhat Lai ao: Path of Once-returner Nhat Nhan Chi Qui: One-eyed sea turtle Nhat Niem Tam Thien: One thought embraces the three thousand worlds Nhat Sanh Bo X: One lifetime to attain enlightenment Nhat Sanh Vien Man: Perfect realization in a lifetime Nhat Tanh Tong: Pantheistic Sect Nhat Tam Niem Phat: Reciting the Buddhas name singlemindedly Nhat Tam Thay Phat: One mind to see the Buddha Nhat That Canh Tr: One realm of one reality Nhat That Tng: One state of bhutathatata Nhat That Vo Tng: One indivisible reality Nhat thiet khau nghiep tuy tr tue hanh: Revealing perfect wisdom in words Nhat Thiet Nh Lai Kim Cang The Gii: Original oath of every Tathagata Nhat thiet than nghiep tuy tr tue hanh: Revealing perfect wisdom in deeds Nht thiet tr: Pratyeka-buddha knowledge Nhat thiet tr lc vo ngai dung: Power of omniscience, attaining true enlightenment by omniscience Nhat thiet y nghiep tuy tr tue hanh: Revealing perfect wisdom in thoughts Nhat Tha Cu Canh Giao: One vehicle in its final teaching Nhat Tuc Giac: Overnight enlightenment Nhat xuc: Only one touch Nhiem Trc: Pollution bond Nhiep tr s b ma chng: Possession of demons of Great Enlightening Beings Nhieu ch hanh: Practice of benefit Nh en cac i song qua kh: Recollects ones manifold past lives Nhn Dung Bao Ninh: Ren-Yong-Bao-Ning Nhu Hoa Nhan Nhuc: Peace and tolerance Nh Lai lc vo ngai dung: Power of Buddhas, liberating all sentient beings Nh Thc Tr: Omniscience

3200

Nh y than: Prapti Nh y tuc: Rddhipada Nhng cau hoi ve Thien: Questions in meditation Nhng Nhat Thc: Pray to avert the calamity threatened by an eclipse of sun Niem Gii: Recollection of Morality Niem Lac: Recollection of peace Niem Luc t Di a: Recite Amitabha Buddha Niem Lc: Power of memory Niem Phap: Recollection of the Dharma Niem Tang: Recollection of the Sangha Niem Than: Recollection of body Niem Th: Recollection of generosity Niem Thien: Recollection of the devas Niem T: Recollection of death Niem Tc: Recollection of Breath Niem xa: Remember relinquishment Niet Ban Gii: Realm of Nirvana Niet Ban Kinh: Parinirvana Sutra Niet Ban Nguyen Ly: Principle of Nirvana Noan Lieu: Presents offered to the novice Ni ve nng: Refuge Noi Tuc Thc: Overnight food Noi T: Royal temple Nuoi suc vat: Raise animals O Oai Nghi: Respect-inspiring deportment O Tch: Rattling staff Oc Tieu Thach: Patala On lai cac giai oan tren bc ng tu hanh: Reviewing The Stages on the Path, according to the Tibetan tradition P Pha chap: Refute tenets Pha Lap: Refuting and establishing Pha pham hanh cua ngi khac: Ruining the pure conduct of others Pha Tao oa: Po-Tsao-To Pha Lai: Pha Lai Pagoda Pham Phu: Ordinary people

3201

Pham phu thap kem nhng chan that: Ordinary beings with limited capacities but true and sincere Pham phu co tr hue va ch nguyen ln: Ordinary beings with great aspirations and a certain degree of wisdom Pham phu t biet mnh cha giac ngo: Ordinary people who always know that they are unenlightened Pham Tang: Ordinary monk Pham tnh: Ordinary passions Pham Gii Luat: Offend against the law Pham Hanh: Pure living Phan Van Tr Danh: Reflecting the name recitation Phan ng Ba Li: Pali Phap Ai: Religious love Phap Bao an Kinh: Platform Sutra Phap cung dng: Offering of the Buddha-truth Phap Danh: Religious name Phap Dung: Phap Dung Zen Master Phap Duyen Khi: Paticcasamuppada Phap gii: Realm of reality Phap Gii Duyen Khi: Principle of universal causation Phap Gii Vien Dung: Perfect blending of all things Phap Hoa: Phap Hoa Temple Phap Hoi: Phap Hoi Temple Phap Lac: Religious joy Phap Lc: Power of Buddha-truth Phap lc vo ngai dung: Power relating to phenomena, causing all bodies to enter the bodiless Phap mon c Niem: Recollection method Phap Nhan Tnh: Pure dharma-eye Phap s Kim Cang Tha: Rinpoche Phap Tai: Riches of the law Phap tanh lc: Power of the nature of things Phap Thong Thien Hy: Phap Thong Thien Hy Zen Master Phap Thuan: Phap Thuan Zen Master Phap Vng T: Prince of the Dharma Nhng pham chat cua bac vo hoc: Qualities of the non-learner Pham chat ang ngi khen: Praise-worthy qualities Pham Chat Cua Ngi N Co The Giup a Ngi Ay Len Cac Canh Tri: Qualities that make a woman seek birth in happy states

3202

Pham chat quyet nh: Qualities of certainty Pham Loai Tuc Luan: Prakaranapada Phan Biet Sai: Parikalpita Phan Biet S Thc: Reasoned Phan Du: Partially correct metaphor Phan Than: Reproducing of the body Phan v ang lu: Organ reincarnated Phan Chn Tc Phat: Real wisdom is gradually opened, the screen of ignorance is gradually rolled up, the mind is clearer and clearer to totally clear Phat Bao: Phat Bao Temple Phat Cu Thap Than: Perfect bodies or characteristics of Buddha Phat a Bao: Prabhutaratna Buddha Phat lc: Power of the Buddha Phat lc vo ngai dung: Power of enlightenment Phat s v chung sanh: Performance of Buddha-work for sentient beings Phat Tch Tong Lam: Phat Tich Tong Lam Temple Phat Toan Giac: Perfect Buddha Phat Y Linh Nhac: Phat Y Linh Nhac Zen Master Phi Lai T: Phi Lai Temple Phi mon phai: Rismed Ph: Piti Phien nao chng: Obscuration of negative emotions Phien Nao D: Remnants of illusion Phien nao ha: River of affliction Phien nao hai: Ocean of affliction Phien nao ngai: Obstruction of affliction Phiet Du: Raft parable Phong Gii: Realm of wind Phong Dat: Restlessness Phong sinh: Release living creatures Pho a: Potala Pho a Sn: Potalaka Mountain, Pu-To-Shan Pho Hien Hanh Phap: Principles of Universal Good Pho Tnh: Pho Tinh Zen Master Phu an Na: Putanas Phu Lau Na: Purna Phu Na Xa: Punyanyasa Phuc ien: Phuc Dien Zen Master Phuc sanh thien: Punyaprasavas

3203

Phung Sn T: Phung Son Temple Phc: Punya Phc ien T: Phuoc Dien Temple Phc Hai: Phuoc Hai Temple Phc Hau: Phuoc Hau Master Phc Hoa T: Phuoc Hoa Temple Phc Hue: Phuoc Hue Master Phc Hng T: Phuoc Hung Temple Phc Lam T: Phuoc Lam Temple Phc Lc Vang Sanh: Rebirth through the power of accumulated merits Phc Lu T: Phuoc Luu Temple Phuc Thanh: Phuoc Thanh Temple Phc Tng: Phuoc Tuong Temple Phc Kho T: Rebirth in an animal realm Phng cach thc tien trong viec giai quyet cac van e: Practical way in solving problems Q Qua bao: Retribution Qua bao chng: Obstacles of retribution Qua Bao o: Realm of reward Qua Gii Vien Hien: Perfectly manifesting Buddha-realm Qua Phc: Retribution bond Quan Am Sac T T: Quan Am Sac Tu Temple Quan he tnh duc trc hon nhan: Premartial sex Quan sat khach quan: Objective observation Quan The Am: Quan The Am Temple Quan Am Bo Tat: Quan Am Bo Tat Pagoda Quan bien lang: Reflection on a Calm Sea Quan Chieu Bat Nha: Prajna of meditative enlightenment on reality Quan Chieu Tnh Lang: Reflection on calmness or tranquility Quan Chieu Vo Nga: Reflection on No-Self Quan Chieu Vo Thng: Reflect on impermanence Quan Sat Tr: Pravicayabuddhi Quan S: Quan Su Pagoda Quan S: Quan Su Temple Quan tng c Phat: Recollection of the Buddha Quang Am Thien: Radiant devas Quang Linh: Quang Linh Pagoda

3204

Quang Minh Phat: Rasmiprabhasa Quang Toa: Prabha-mandala Quang Trung Tr Danh: Recitation Amidst Light Quang c: Quang Duc Quang Hng: Quang Huong Temple Quang Nghiem: Quang Nghiem Zen Master Quang Te T: Quang Te Temple Quang Tr: Quang Tri Zen Master Quoc An T: Quoc An Temple Quoc T Giam: Quoc Tu Giam Temple Quy am Tinh Kh: Pisaka Quyen giao: Partial teaching R Roi vot cham va phai: Respond to the mild application of the whip S Sa Mon Bat Knh Vng Gia Luan: Ordained Buddhists do not have to honor royalty Sam hoi cua ba hang ngi: Repentance of the three major classes Sam hoi cau sanh Thien luc lam chung: Repented and prayed when dying Sam Hoi Nghiep Chng: Repentance Sam Hoi Tam Nghiep: Repent three karmas Sam Nghi: Rules for confession Sam Nguyen Tam: Repentance-vow-mind Sam qua: Repentance or regret for error Sanh Bao: Rebirth retribution Sanh vao coi ngi va xuat gia tu hanh ac ao: Reborn among men, become monks, and obtain the truth Sanh coi Pham Thien hay vao thi gap Phat: Reborn in the Brahma Heaven or meet a Buddha Sanh Phan: Offerings made before a meal Sanh Than: Physical body Sanh Thien: Reborn in Heaven Sanh lam thc gia hay triet gia pham phu: Rebirth as worldly philosophers Sat lc vo ngai dung: Power relating to lands, manifesting untold adornment and arraying them Sat Sanh: Panatipata Sac am: Rupa-skandha Sac Gii: Rupa-dhatu

3205

Sac lc: Power of personal appearance Sac Nhap: Places where the organs and objects of physical sense meet Sac quang minh: Physical light Sac Than: Rupakaya Sac Tran: Ruparammana Sac T Tng: Rupasvabhava Sac Tc Th Khong, Khong Tc Th Sac: Rupam eva sunyata, sunyataiva rupam Sac Tng: Rupalakshana Sam La Van Tng Chi Tam: Original mind is the source of all phenomena San han: Rage Si oc: Poison of ignorance S Dung Qua: Purusakaraphala Sinh Chung: Producing seed Sinh Hu: Rebirth-process becoming Sinh nghiep: Productive karma Sinh nhan: Producing cause S Duyen Duyen: Objective sub-cause S hu at va canh nong: Owning and farming the land S tri chng: Obscuration of false views Suyen Thc: Roll (v) rice into a ball in eating S bien mat trong ly: Phenomena can disappear in the substance S chng: Phenomenal hindrances S co the che dau ly: Phenomena can conceal the substance S hoa: Phenomenal fire S va ly: Phenomena and noumena S Nhat Tam: One Mind at the Phenomenal Level S phap than: Phenomenal dharmakaya S pho bay ly: Phenomena can reveal the substance S S Vo Ngai Phap Gii: Perfectly unimpeded interpenetration S Tao: Phenomenal activities S Tr: Practice-Recitation Sc bien tai: Power of intellect Sc dung kien: Power of courageous strength Sc manh cua s lang nghe: Power of listening T Ta ap: References to a known fact Ta Giai: Paramasa Ta man: Pride in false views or doings

3206

Tac Gii: Obedience of commandments Tac Phap ac: Receive (v) ceremonial ordination as a monk Tac Phap Gii: Place of assembly for ceremonial purpose Tac phap Yet Ma: Perform a Sanghakarman Procedure Tai Sanh: Rebirth Tai sanh vao Bac Cu lo chau: Rebirth in Uttarakuru Tai sanh vao suc sanh: Rebirth in the animals realm when the warm spots (at near death) are at the knees Tai sanh vao coi tri duc gii: Reborn in the heavens of desire Tai sanh vao cung tri trng tho: Rebirth in any long-life gods or heavens Tai sanh nga quy: Rebirth as a hungry ghost Tai sanh lam ngi khuyet tat: Rebirth with impaired, or deficient faculties Tai sanh trong coi ngi giau sang phu quy: Rich and honorable among men Tai sanh trong thi khong co Nh Lai: Rebirth in the intermediate period between Sakyamuni Buddha and his successor Tai cung dng: Offering of goods Tai lc: Power of wealth Tam Bao: Ratna-traya Tan Dng Chi Tnh Thuy: Praise for purifying the water Tan L Hng: Praising incense Tan Phat A Di a: Praise to Amitabha Buddha Tan Than Ch Phat: Praise the Thus Come Ones Tan Tnh o: Pure Land praise Tang Giao: Pitaka Doctrine Tang th giai thoat: Records of liberation Tanh Canh: Object domain of nature or immediate perception Tanh khi: Primal nature Tanh Tam: Perfectly clear and unsullied mind Tat oa: Realm of feeling Tang Cang: Royal-recognized monk Tang Lap: Precept Age Tam an tnh va tap trung: Peaceful and concentrated mind Tam Lc: Psychical energy Tam Lc Vang Sanh: Rebirth through Mind-power Tam nhat canh tnh: One-pointedness of mind Tam sang nh anh sang: Prabhasvara-citta Tam So: Qualities of mind Tam Thanh Tnh Phat o Thanh Tnh: Pure minds-Pure lands Tam tham ai: Profound great determination

3207

Tam thng hang: Permanent mind Tam tr bi quan: Pessimistic mind Tam vo nhan: Rootless consciousness Tam Thng Niem Phat: Ordinary worship of Buddha Tan Cu Lng Dch: Old and new methods of translations Tan Cu Lng Y: Old and new methods of healing Tan Tr: Punishment of expulsion Tap Kh: Old habits Tap nam quay ben phai: Practice lying on one right side Tap phap nhan: Patience of the cause of suffering Te An: Qi An Tha Hoa T Tai: Rejoice the creations of others Tha lc: Other power Tha Tam Tr: Paracittaprajna Tha tho dung o: Reward land of a Buddha Thach Lu: Pomegranate Tham Ai: Passion Thanh Lng Quoc S: Pure-minded preceptor Thanh Phau Hng Dng: Qing-Pou-Xing-Yang Thanh tnh: Purity Thanh tnh bi: Pure compassion Thanh Tnh Giac Hai: Pure ocean of enlightenment Thanh tnh gii: Pure discipline Thanh tnh hac nghiep: Purification of negative karma Thanh tnh hy: Pure joy Thanh tnh nhan: Pure tolerance Thanh Tnh Phap Nhan: Pure dharma-eye Thanh Tnh Phap Than Phat: Pure dharma-body Buddha Thanh Tnh Tam: Pure Mind Thanh tnh the gii: Purifying the world Thanh tnh thien nh: Pure meditation Thanh tnh tinh tan: Pure energy Thanh tnh tr: Pure consciousness Thanh tnh t: Pure benevolence Thanh tnh xa: Pure equanimity Thanh Phat: Reach perfect supreme bodhi Thap Vng Xa: Rajargrha stupa Thang Quan: Prasenajit Tham nhap Phat phap: Profound penetration of the Buddhas teachings

3208

Tham tam: Profound mind Than Bao: Retribution body Than cua anh sang vong cau: Rainbow body Than Kho: Physical suffering Than lc: Physical powers Than nghiep: Physical actions Than thanh tnh: Pure body Than thanh tnh gii: Pure discipline of the body Than Lc Vang Sanh: Rebirth through spiritual power Than Nga: Permanent person Than thong: Rddhi Than thong ao b ngan: Other shore of spiritual powers Than tuc thong: Power of psychic travel That Tng Luan: Phenomenalism Thay: Roshi Theo bong roi ma dong ruoi: Respond to the shadow of the whip The e Bat Sinh Diet: Phenomenal world is neither becoming nor passing The gian Ba La Mat: Paramitas for people The gian thang ngha e: Postulates on constitution and function of the five skandhas The vo bat tai: Omni-present The nguyen: Prani (Praniddhana) Thien Can: Phallic emblem of Siva Thien Chan: Permanent reality Thien Nhan Lc: Power of celestial eye Thien nh ao: Path of meditation Thien Tap: Practice of meditation Thien tham sau: Profound meditation Thien can: Roots of goodness Thieu Lan T: Rebirth in hells Thieu quang Thien: Parittabha Thnh (Ky nguyen): Request Thnh Chuyen Phap Luan: Request the Buddha to turn the dharma wheel Thnh Phat Tru The: Request the Buddha to remain in the world Tho dieu phap: Receive the sublime Teachings Tho Gii: Receive (v) the precepts Tho Ky: Receive prediction from the Buddha Tho Thu: Proffer the hand Thong Dong Luc: Record of Great Serenity Thi Bat Nha: Period of preaching of Prajna or wisdom sutra (ghola or butter)

3209

Thi ky a Van Kien Co: Period of strong learning Thi ky au Tranh Kien Co: Period of dissension Thi ky Thap T Kien Co: Period of stupa and temple building Thi ky Thien nh Kien Co: Period of strong meditation Thi ky tien Phat giao: Pre-Buddhism Tho Giac: Rabbits horns Tho Mao Tran: Peck of dust on a point of hares down Thong iep vo gia cua c Phat: Priceless Message from the Buddha Thong Lnh Sn: Pamirs Thu Chu: Pasupati Thuan Theo Co Le: Old-established terms Thuy Giac: Original apprehension Thuy Giao: Preliminary teaching of the Mahayana Thuyet phuc ban ong tu nhan loi ma v ay ang dau: Persuade other cultivator to admit the fault he or she is trying to hide Thc Hai: Ocean of mind Thc Tai Sanh: Patisandhi-vinnana Thc Bao Vo Chng Ngai o: Realms of permanent reward and freedom Thc Hanh Bo Tat ao: Practice the Bodhisattvas way Thc hanh hanh cua cac mon Ba La Mat: Practice the way of transcendence Thc hanh kho hanh: Practice austerities Thc Ng: Reliable words Thc tai: Reality Thc tai cua cuoc song: Reality of life Thc Tng Vo Tng: Reality is nullity Thng Cu: Permanence of ego Thng hang: Permanent Thng Hu Nhan: Possibility of anything becoming cause to others Thng Nga: Permanent personality Thng thng chanh niem: Recollect correctly Thng Tch Quang o: Realm of eternal rest and light Thng boi quan nhan: Pure-land seekers Thng nhan phap: Qualities of the true man Ti Ha Man: Pride of thinking oneself is not much inferior to those who surpass us Tch Vien: Older perfect with limited salvation Tch diet nhan: Patience of nirvana Tch tnh lc: Power of silent calm Tch tnh Niet ban: Parinirvana Tien: Rsis

3210

Tien Chanh Giac Sn: Pragbodhi Tien Tran: Previous impure conditions Tiep Dan ao S: Receiving and Leading Master Tieu Gii Pham Phu Tan Than Nh Lai: Ordinary people would praise the Tathagata for his smaller matters of morality Tim-Ngi: Rebirth in the realm of human beings when the warm spots (at near death) are at the heart Tin hoan toan vao ang Nh Lai: Possession of a devout faith in the Tathagata Tn Hai: Ocean of faith Tn lc: Power of faith Tinh cung: Pay homage to a star Tinh tan dt tr nhng ieu ac a phat sanh: Remove any evil as soon as it starts Tinh Tan Lc: Power of unfailing progress Tinh tan ngan nga nhng ieu ac cha phat sanh: Prevent demerit from arising Tinh tan phat trien nhng ieu thien lanh cha phat sanh: Produce merit Tnh cam tch cc: Positive emotions Tnh Tran: Passion-defilement Tnh Trung Lao Nguyet: Parable of the monkeys Tnh lc: Power of abstract meditation Tnh Ba La Mat: Pure paramita Tnh Bo e Tam: Pure bodhi mind Tnh C Thien: Pure abode heaven Tnh Danh: Pure name Tnh o: Pure Land Tnh o Mon: Pure Land Methods in the Cultivation Tnh o Tong: Pure Land sect Tnh o Tong Nhat Ban: Pureland in Japan Tnh o Tong Trung Quoc: Pureland in China Tnh Gii: Pure commandments Tnh Hanh Ni Khau: Pure conduct of the actions of the mouth Tnh Hanh Ni Tam: Pure conduct of the actions of the mind Tnh hoa chung: Pure flower multitude Tnh Khiet Ngu Duc: Pure desires Tnh lu ly gii: Pure crystal realm Tnh Menh: Pure livelihood Tnh nghiep: Pure karma Tnh ng nghiep cua ch ai Bo Tat: Purifying speech of Great Enlightening Beings Tnh Nhan: Pure eyes Tnh Nhuc: Pure flesh

3211

Tnh Phat: Pure Buddha Tnh Phng: Pure direction Tnh quan: Pure contemplation Tnh Tam Tru: Pure-mind stage Tnh Thanh: Pure saints Tnh That: Pure abode Tnh Th: Pure charity Tnh Thien: Pure devas Tnh Tru: Pure rest Tnh Vng Phat: Pure King Buddha Toan hue: Perfect wisdom Ti khap tat ca cho ma noi rong dieu phap: Reach all places to expound the sublime Teaching To S Thien: Patriarchal meditation Toi Bao: Retribution of sin Ton giao: Religion Tong Nhan Du: Pratijna-hetu-udaharana Tong Bao Nghiep: Principal direction of karma Tong tr bat vong, thuyet phap vo uy: Powers of memory and ability to preach without fear Trach Diet: Pratisamkhyanirodha Trai Thi: Regulation hours for monastic meals Trang nghiem kiep: Past aeon Trao Thng: On a toe-nail Trao c hon tram: Restlessness and torpor Tram t (tam): Reflection Trau ch nang i trong bun sau: Ox that carries a heavy load through deep mud Tri can: Organ of perception Tri giac: Perception of thinking Tr hue ao: Path of wisdom Tr Nh Bien Nhap Vo Thng Bo e: Oceanic knowledge entering the unexcelled, complete perfect enlightenment Tr Tnh: Pure wisdom Tr bnh hay khat thc: Pinda-pata Tr Danh Niem Phat: Oral recitation Tr-lc: Power of firmness Tr Cu Lam Hoa: Pheasant saved by the fire-god Trong Hoa: Pay respect to the god of fire Tr ve s tnh lang: Retreat in silence

3212

Tro Nghiep: Ripening of karma Trong khong cua cai nga: Rangdong Tru phap: Principle of abiding Trung ao Thc Tng: Reality of the means Trung Gii Pham Phu Tan Than Nh Lai: Ordinary people often praise the Tathagata for these average matters Truyen ang: Pass on the lamp of truth Tr au Hoa Thng: Pig-head monk Trc Ch Nhan Tam: Point directly to the human mind Trng phai He Qua Trung ao: Prasanghika-madhyamaka Trng lao: Phra Tu ao: Path of cultivating the truth Tu c: Power of goodness attained by practice Tu hanh khong nham moi trong tat ca kiep: Practice tirelessly in all ages Tu Hanh Thoi Chuyen: Regressive cultivation Tu Nhan: Patience in cultivation Tu Phc: Practice of blessing Tu tap bach hanh: Practice of all cultivations Tu tap cau vang sanh Tnh o: Practice seeking rebirth in the Pure Land Tu Tap D B: Purvam-gama Tu tap lc: Power of practice and performance Tu Tap V: Practice-path stage Tu theo chan ly Phat: Practice the Buddhas truth Tu theo hnh thc ben ngoai cua than: Outer practices of the body Tu Thien Luc Dieu Mon: Practice (v) meditation in accordance with the six mysterious gates Tu Tien: Practice Taosim Tuan le quan niem: Rohatsu sesshin Tuc mang thong: Recollection of past life Tuc Tap: Practices from former existence Tuc Tr: Ordinary wisdom Tue Nhan: Prajnacakshus Tue giac Tanh Khong: Realization of emptiness Tue quan: Principal insights Tung gii vi giao hoi t nhat ba thang mot lan: Recite the Pratimoksha with the Order at least once in three months Tung kinh: Recite the Buddha sutras Tuy Duyen Hanh: Obedient to karma Tuy hy cong c: Rejoice (v) at others merits and virtues

3213

Tuy Phan Giac: Partial apprehension Tuy Phong Ty Ni: Rules which are suitable to local conditions Tuy y: Prakamya T An: Private seal T bao: Retribution of thinking T Lng ao: Path of accumulation T Phan Luat: Precepts in Four Divisions T choi khong en e giai quyet s xung ot: Refuse to come and resolve a conflict T choi khong nghe li khuyen nhu hay li ch day cua nhng Tang Ni khac: Refuse to listen to the advice and instruction of other monks and nuns T choi li xin loi cua ai: Refuse to accept someone elses apology T choi phng tien song hay t choi lac thu?: Rejection of means of life or rejection of pleasures T choi s giup cua Tang Ni ong tu: Refuse to ask for help from fellow monks or nuns in the order T choi s hng dan cua ban ong tu: Refuse guidance from a fellow practitioner T choi thc hien giai phap a c Tang Gia chap nhan trong phep Yet Ma: Refuse to put into effect a resolution that has been taken by the Sangha under Sanghakarman Procedure T Che T Thang: Restrain and gain victory over oneself
T Chng Va Giao Phap: Realization and doctrinal teaching T Giac Thanh Tr: Pratyatmaryajnana T hanh man tuc: Perfection of ones work T Luan: Rotation of words T Lc: Own strength T mnh co sac, thay co sac: Possessing form, one sees forms T nga: Pudgala T Quan Sat: Reflect with ones own intelligence T Tho Dung Than: Own enjoyment body T tnh: Own-nature, Prakriti T Tr: Own intelligence Tc S Nhi Chan: Phenomena and reality are identical Tc s tc ly: Phenomena and their underlying principles are identical Tc T: Rest and kind Tng ai: Relativity of all things Tng T Giac: Resembling to apprehension Tng Tc: Phenomenal identity Tng Phan: Objective appearance Tng thanh tnh: Perfectly pure and adorned appearance Tng uan: Perception Ty Thc: Olfactory consciousness

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U ng Hoa: Responsive incarnation ng Hoa Li Sanh: Revelation for the benefits of other beings ng Hoa Phap Than: Responsive manifestation of the Dharmakaya ng than: Response-bodies V Vac Dau: Oil pans Vang Sanh Tnh o: Rebirth in the Pure Land Van bao: Retribution of hearing Van ap: Questions and answers Van hanh cua cac hien tng: Phenomenal function Vat dung ca nhan thuoc loai xa x: Personal luxurious items V bao: Retribution of tasting Vien giao: Perfect Doctrine Vien man: Perfection Vien phat tam Bo e: Perfect way of developing the Bodhi Mind Vien thanh that tnh: Perfect knowledge Vien Thc: Perfect reality Vien Tch: Perfect rest Vien Tu: Observe all commandments perfectly Vien nhan: Remoter cause Vong Ke T Tnh: Prabhedanayalakshana Vong tng: Polluted thoughts Vo d Niet ban: Perfect Nirvana Vo d tho ky: Prediction in finality Vo ang tru: Peerless states Vo Gia ai Hoi: Quinquennial assembly Vo hoc ao: Path of completely understanding the truth without further study Vo hoc nhan ien: Offerings to those who have completed their course Vo lau can: Passionless root Vo lau ao: Passionless path Vo Lau Hue: Passionless or pure wisdom Vo lau mon: Passionless gate Vo lau nhan: Passionless cause Vo lau phap: Passionless dharma Vo minh nghiep tng: Objectively illusory world Vo Ngai: Resistless Vo ngai ao: Open way Vo Ngai Giai: Power of interpretation Vo ngai lc: Power of nonobstruction Vo Ngai Quang: Pervasive light

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Vo Nhan Vo Qua: Rewards and punishments are independent of morals Vo Sanh Nhan: Patience rest in belief in immortality Vo thng tu: Practice on the impermanence Vo Thng S: Peerless nobleman Vo trc lc: Power of nonattachment Vo Tng Sam Hoi: Repentance that has no marks Vo Tng Tam Quy-Y Gii: Precepts of the Triple Refuge that have no marks Vo uy lc: Power of fearlessness Vo Vi H Khong: Passive space Vu Lan Bon: Obon Vng Thien: Royal feast Vng Tien: Royal rsi Vng Xa: Rajagaha Vt Qua Luyen Ai: Overcome attachment Vt Qua S San Han: Overcome anger X Xa li: Relic Xa bo tien tai va sac duc: Renounce wealth and sex Xa Thang Ma Du: Parable of the seeming snake Xem ch tay: Read palms Xem thng viec g: Regard (v) something as insignificant Xin hoc: Request teachings Xuat Gia: Renunciation Xuat Gia va Trach Nhiem Gia nh Va Xa Hoi: Renunciation and family life Xuat the gian Ba La Mat: Paramitas for Sravakas and Pratyeka-buddhas Xuat the gian thng thng Ba La Mat: Paramitas of the supreme ones Xuat trien cung dng: Offerings to those who have escaped from the toils Xuc: Phassa Xuc bao: Retribution of touching Xuc tran: Phassarammana Xng Phap Hanh: Practice that is in accord with the dharma Y Y ao: Robe Y ao lam bang cac loai vai mong, bong loang, trn mt va mau sac rc r: Robe made of translucent, shiny, silky, or colorful material Y Chau: Pearl in the garment Y Ch (cua ch ai Bo Tat): Reliance Y ch cung dng tat ca ch Phat: Practices of Enlightening Beings based on honoring all Buddhas Y lieu ngha kinh, bat y bat lieu ngha kinh: Rely on the complete teaching, not on the partial teaching

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Y ngha bat y ng: Rely on the meaning, not on the letter Y ngoai: Outer robes Y Phan Tao: Robe of rags Y tr bat y thc: Rely on knowledge, not on conditioned consciousness Y Vo Tng: Robe without form Y Can: Organ of mind Y ch lc: Power of will Y-lc: Power of mind Y Ma: Restless and intractable mind Yem Ly Ngu Duc: Practice of disgust of the five desires Yem quy: Paralysis Ghost

TABLE OF CONTENT
VOLUME ONE VOLUME TWO VOLUME THREE VOLUME FOUR VOLUME FIVE VOLUME SIX (A-B) (C-D) (E-F) (G-K) (L-N) (O-R) 1-610 611-1146 1147-1876 1877-2512 2513-3142 3143-3726

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VOLUME SEVEN VOLUME EIGHT VOLUME NINE VOLUME TEN

(S) (TA-TE) (TH-TZ) (U-Z)

3727-4336 4337-4788 4789-5224 5225-5626

O
surviving lineages of Japanese Zen, the other two are Soto and Rinzai, founded by the Chinese Chan master Yun-Yuan Lung-Chi (Van Nham Long Ky - 1673). He traveled to Japan in 1654 and founded the schools main temple, Obakusan Mampuku-di, in Kyoto. Today it is the smallest of the three Zen lineages, and has only a handful of operating templesDong truyen tha nho nhat con ton tai trong Thien tong Nhat Ban, hai dong khac la Tao ong va Lam Te c thien s YunYuan Lung-Chi sang lap. Ong du hanh sang Nhat Ban vao nam 1654 va khai sn ngoi t vien chnh cua tong phai la Obakusan Mampuku-di tai

Oath (n): Li the. Obaku: Dong Thien Hoang BaSmallest of the

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Kyoto. Ngay nay no la dong truyen tha nho nhat trong ba dong thien cua Nhat Ban, va ch co mot so t cac chua hoat ong ma thoiSee Huang-PoHsi-Yun. Obaku-Kiun (jap): Hoang Ba Hy VanSee Huang-Po-Hsi-Yun. Obakushu (jap): Tong Hoang BaSee Obaku. Obduracy (n): Thambha (p)HypocrisyCo chap (ra ve ao c gia)S khong the lay chuyen c. Obdurate (a): Khong the lay chuyen c. Obdurateness (n): See Obduracy. Obduration (n): See Obduracy. Obedience (n): S vang phucS phuc tung S tuan lenhQuy-y. Obedience of commandments: Tac Gii Obedience to the commandments, external fulfillment of them, in contrast with the inner graceTen goi khac cua bieu sac. Tuan theo nhng gii luat e thanh tu than khau ben ngoai (nhng tac nghiep cua than va khau khi thu gii th goi la tac gii. Nhng nghiep the thau nhan vao ben trong than the th goi la vo tac gii), oi lai vi vo tac gii hay vo bieu sac ben trong. Obedience of precepts: Tuan gi gii luat See Ten perfecting Mahayana rules. Obedient (a): Ngoan ngoanVang li. Obedient hearing of the Law: VanSee Seven riches. Obedient to karma: Tuy Duyen Hanh According to the first patriarch Bodhidharma, Obedient to karma is one of the four disciplinary processes. Being obedient to karma, there is not self (atman) in whatever beings that are produced by the interplay of karmic conditions; pain and pleasure we suffer are also the results of our previous action. If I am rewarded with fortune, honor, etc., this is the outcome of my past deeds which, by reason of causation, affect my present life. When the force of karma is exhausted, the result I am enjoying now will disappear; what is then the use of being joyful over it? Gain or loss, let us accept karma as it brings us the one or the other; the spirit itself knows neither increase nor decrease. The wind of gladness does not move it, as it is silently in harmony with the Path.

Therefore, his is called being obedient to karma.Theo To Bo e at Ma, ay la mot trong bon hanh cua Thien gia. Chung sanh eu do duyen nghiep ma chuyen thanh, ch chang co cai toi. Moi noi kho vui eu do nhan duyen sanh. Neu nay c qua bao tot, hng u vinh d, ay la do nhan lanh thu trc cam nen, nay mi c vay. He duyen het th lai hoan khong, mng vui noi g? c mat g eu tuy theo duyen, nhng tam ngi th khong v vay ma c them hay bt mat cai g. Neu thau ao c nh vay th gio vui chang ong, lang le ma thuan ao, nen noi la tuy thuan theo duyen nghiep vaySee Four disciplinary processes (B). Obey (v): Nghe liVang li. Obey the Buddhas teaching: Devote ones life to the BuddhaEntrust ones life to the BuddhaQuy menh (quy mang) hay la pho thac than mnh. Obituary: 1) (a): Thuoc ve tang che. 2) (n): Cao pho. Object (n): oi tngKhach theKhach quanMuc chMuc tieuPhan oiBe ngoaiDien mucS xuat hienBirthS sanh raVat chatMaterialAppearance Arising. (A) There are three kinds of rupa (appearance or object)Co ba loai sacSee Three kinds of rupa. (B) There are five objects of the five senses, corresponding to the sensesCo nam canh hay nam phap, la canh gii s duyen cua ngu canSee Five objects of the five senses. Object of any organ of sense: Sensation of any organ of senseCan tran. Objects of the auditory faculty: oi tng cua Nh Can (am thanh)NoiseSoundVoice. Object can be either internal or external: oi tng co the trong hay ngoaiSee Four objects that can be used to develop concentration. Object-domain of mere shadow or illusion: oc Anh CanhThe shadow-image appears simply from ones own imagination and has no real existence. Of course, it has no original substance as a ghost which does not exist at all.

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Only the six sense-center, functions on it and imagines it to beHay la ao giac. Hnh bong ch xuat hien t ni tng tng va khong co hien hu thc s. Le d nhien, no khong co ban chat nguyen ban, nh mot bong ma von khong co hien hu. Ch co trung tam giac quan th sau hoat ong va tng tng ra loai canh naySee Three kinds of object-domain.

Object must be neutral: oi tng phai trung Object must be pleasing and acceptable to the mind: oi tng phai va ySee Four

tnhSee Four objects that can be used to develop concentration.

original substance and presents it as it is, just as the five objects of the sense, form, sound, smell, taste and touch, are perceived as they are. The first five sense-consciousnesses and the eighth, the store-consciousness, perceive the object in this wayTri nhan tc thi, ngha la oi tng co ban chat nguyen ban va trnh bay no nh la chnh no, cung nh nam oi tng giac quan, sac, thinh, hng, v, xuc, c tri nhan nh vay. Tien ngu thc va e bat A Lai Da thc, tri nhan oi tng theo cach nay. Object-domain with the original substance: oi Chat CanhThe object has an original substance and yet is not perceived as it is. When the seventh, the thought-center, looks at the subjective function of the eighth, the store-center, it considers that it is self or ego. The subjective function of the eighth, the store-center, has its original substance or entity, but it is not seen as it is by the seventh consciousness and is regarded to be self or an abiding ego, which is in reality an illusion since it is not self at alloi tng co mot ban chat nguyen ban nhng lai khong c tri nhan ung y nh vay. Khi e that Mat Na Thc nhn lai nhiem vu chu the cua e bat A Lai Da Thc, no xem thc nay nh la nga. Nhiem vu chu the cua A Lai Da e bat thc co ban chat nguyen ban, nhng no khong c e that Mat Na Thc nhn thay y nh vay, va ch c xem nh la nga, ma thc tai th ch la ao giac v no khong phai la ngaSee Three kinds of object-domain. Objects of experience: oi Tng Nhan Biet. Objects in meditation: Canh vat trong thien There are ten stages or objects in meditationCo mi canh trong thienSee Ten stages or objects in meditation.

Object domain of nature or immediate perception: Tanh CanhThe object that has the

objects that can be used to develop concentration. Object of any organ of sense: Can tran. Objects of the outer world: Visaya (skt) CanhSee Three kinds of object-domain. Object perceived, associated with function: Empirical world, associated with functionThe external, or phenomenal worldCanh gii tngThe gii hien tng ben ngoai, con goi la Hien Tng hay Hien ThcSee Three subtle conceptions. Objects of recollection: Anussati-tthanani (p)Niem phapThe six thoughts to dwell upon or six objects of recollectionSee Six thoughts to dwell upon.

oi tng co luc thch hp vi ban nhng rat co the khong c tam chap nhan vao luc khacSee Four objects that can be used to develop concentration. Objectify (v): oi tng hoaKhach quan hoaHien thc hoa. Objective (a&n): Muc chGoalKhach quan(a) Thuoc ve khach quan. (Lofty) objectives: Muc ch cao tuyet Objective appearance: Part of laksana Tng PhanA form, an idea, a mental eject, one of the four parts of function of cognitionMot trong t phan tam phap. Tam the bien lam canh tng s duyen (tat ca ch la khach quan thu nhiep trong tam ly hoc)See Four parts of function of cognition and Four functions of cognition. Objective eye: Bodhisattva-Cakkhu (p)Nh Th Nhan hay Phap NhanBodhisattva truth Phap nhanThe Dharma Eye that penetrates all things, to see the truth that releases men from reincarnationMat tr hue cua ch Bo Tat hay phap nhan nhn thau suot s vat e cu o chung sanhSee Five kinds of eyes or vision.

Object that suits you at one time may not be acceptable to the mind at another time:

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quanThe Buddha stressed the importance of objective observation, one of the keys to the Buddhist cultivation. Through objective observation we realize the real face of sufferings and afflictions. its is objective observation that gives us an opportunity to cultivate to totally destroy sufferings and afflictions. Thus, objective observation plays a key role in the process of cultivationc Phat a nhan manh en s quan trong cua viec quan sat khach quan la mot trong nhng ieu toi quan trong trong viec tu tap theo Phat phap. Qua quan sat khach quan chung ta nhan chan ra bo mat that cua kho au phien nao. T o chung ta mi co c hoi tu tap e tan diet hoan toan kho au va phien nao. Chnh v the ma vao bat c thi iem nao trong tien trnh tu tap, quan sat khach quan luc nao cung gi vai tro chnh yeu. Objective or the seen portion: Laksanabhaga (skt)Tng PhanSee Four functional divisions of consciousness. Objective sub-cause: Alambana-pratyaya (skt)S Duyen DuyenThe objective subcause, which has an object or environment as a concurring cause, as waves are conditioned by a basin, a pond, a river, the sea, or a boatS duyen duyen co mot oi tng hay moi trng khi mot nguyen nhan dien ra, th du nhng lan song c tao ra do ao, ho, song, bien hay tau beSee Four sub-causes. Objective world: Tng sinhSee Three causes of the rise of the passions or illusions. Objective world and subjective mind: Knowledge of the objective sphereCanh tr. Objectively: Khach quan. Objectively illusory world: Vo minh nghiep tngIgnorance or the unenlightened condition, considered as in primal action, the stirring of the perceptive faculty, associated with corpus or substanceVo minh hay tnh trang khong giac ngoSee Three subtle conceptions. Objectivity (n): Tnh khach quan. Objectivization (n): S khach quan hoa. Oblation: Homa (skt)Ritual offeringHo ma. Obligation: Ngha vuTrach nhiem.

Objective observation: S quan sat khach Obliterate grave sins: Obliterate wrongdoings

of countless eonsTieu tr toi chng trong nhieu kiep. Obon: Le Vu Lan BonA Japanese term for Ullambana, a yearly festival in which people make offerings to the spirits of the dead. The practice goes back to a story in the Pali Canon, in which Maudgalyayana realized through this psychic power that his mother had been reborn as a hungry ghost (Preta-skt, peta-p). The Buddha advised him to invite an assembly of monks to celebrate a food offering and to recite to pray for his mother. By making offerings and performing rituals for her, he was able to free her from her suffering. The festival began in China in the sixth century and was later introduced to Vietnam, where it incorporated elements of local tradition of worshipping ancestors. It usually celebrated during the month of July Luna calendar year (usually in August)T Nhat Ban dung e ch Vu Lan Bon, mot le hoi hang nam trong o ngi ta cung vat thc cho ma quy va ngi chet. Cau chuyen trong kinh tang Pali, trong o Muc Kien Lien chng nghiem than thong nen thay me mnh b tai sanh lam nga quy. c Phat khuyen ong nen thnh chung Tang lam le cung dng vat thc va tung kinh cau sieu cho ba. Vi le cung dng va cau sieu cho ba, ong a giup ba thoat khoi kho au. Le hoi Vu Lan bat au tai Trung quoc vao khoang the ky th sau va sau nay c a vao Viet Nam, tai ay ngi ta phoi hp nhng yeu to ve truyen thong th ong ba. Le Vu Lan thng c to chc vao thang bay am lch (thng ri vao thang 8 dng lch)See Ullambana and Ullambana basins. Obscene (n): Ta DamSee Sexual misconduct. Obscurantism (n): Chu ngha ngu dan. Obscuration (n): S toi am ve cam xuc. Obscuration of false views: Jneyavarana (skt)Hindrance of knowledgeS tri chng The intellectual hindranceTr hue tran tuc cho nhng ieu khong that la that lam can tr chan tr hueWorldly wisdom, assuming the seeming as real, a hindrance to true wisdom. The barrier of the known, arising from regarding the seeming as real.

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Klesavarana (skt) Hindrance of passions or afflictive hindrancePhien nao chng hay nhng duc vong va ao tng lam tang tai sanh va tr ngai Niet banThe passions and delusion which aid rebirth and hinder entrance into nirvana. Obscure (a): Black (a): DarkSombreToi tam. Obscure and ambiguous: L m. Observance (n): S tr gi Observance of the commandments: Gii (Tr gii)See Seven sacred graces. Observance with determination: AditthanaUposatha (p)Tam niem thuyet gii (tam niem hanh tr gii luat). (Religious) observances: Le hoi. Observance of the commandments: Tr giiSee Ten merits, and Ten merits of the cultivation of the mindfulness of the body. Observance in the heart: Ly Tng GiiVo Tng GiiThe inner commands, in contrast with the external observance or ritualsNgi gi gii, tam khong bam vu, coi ch phap cung nh h khong, hieu ro khong co gi gii va pham gii, oi lai vi Tuy Tng Gii hay nghi thc le bai ben ngoai. Observance of the rules: Tu Hanh hay tr gi gii luatSee Five developments. Observant: 1) (a): Gi nghiem gii luat. 2) (n): Ngi tuan thu gii luatNgi phung hanh gii luat. Observation (n): 1) S quan sat. 2) S tr gi: Keeping.

Obscuration

of

negative

emotions: meditation, at one and the same time to

comprehend the three ideas of noumenon, phenoumenon, and the middle pathVien tu van hanh e thanh Phat. Phap mon ong thi tu tam quan Khong Gia Trung cua tong Thien Thai e thanh Phat. Observe in contrary order: Nghch TuTo observe in contrary order; to observe before death the Buddhist rites in preparation for itNhng Phat s sau khi mot ngi a qua vang. Observe the disciplinary rules: Gi gii. Observe a fast: To fastTrai gii. Observe the laws: To keep the lawThu phap. Observe the law of abstinence: Trai TrTo keep the regulation of abstinence, i.e. food at the regulation timesTr trai gi gii, th du nh tho trai ung thi. Observe (v) the mental patterns of all sentient beings in each moment of thought: Niem niem quan tam hanh cua tat ca chung sanhSee Ten ways in which Buddhas remain unhindered. Observe (v) moral precepts: Gi gii.

this, Bodhisattvas develop great compassion, one of the ten circumstances in which Bodhisattvas develop their compassionate mindsBo Tat quan thay chung sanh lam nhng ieu ac ma con thch lao mnh them vao trong cac s rang buoc khac na, ma khi tam ai biSee Ten circumstances Observations of Great Enlightening in which Bodhisattvas develop their Beings: Quan sat cua ch ai Bo TatThere are compassionate minds. ten kinds of observation of great enlightening Observe sentient beings and seeing that beingsSee Ten kinds of observation of Great they carry out wicked actions: Bo Tat quan Enlightening Beings. thay chung sanh lam nhng ieu ac ma khi tam Observe (v): Tr gi. ai biBodhisattvas observe sentient beings and Observe ones actions: Theo doi hanh vi cua seeing that they carry out wicked actions to develop great compassion, one of the ten mnh. Observe all commandments perfectly: Vien circumstances in which Bodhisattvas develop their TuTo observe the complete Tien-Tai compassionate mindsSee Ten circumstances in

Observe moral precepts develops concentration: Gi gii mi phat nh. Observe precepts: Keep the rulesTr gii. Observe sentient beings and seeing that they are already bound and tied down but are still fond of other bondage: By observing

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which Bodhisattvas develop their compassionate Observe sentient beings and seeing that minds. they sleep soundly in the long night of

Observe sentient beings and seeing that binding ignorance: By observing this, they do not have any place to lean on: By Bodhisatvas develop great compassion, one of the
observing this, Bodhisattvas develop great compassion, one of the ten circumstances in which Bodhisattvas develop their compassionate mindsBo Tat quan sat thay cac chung sanh khong ni nng ta ma khi tam ai biSee Ten circumstances in which Bodhisattvas develop their compassionate minds. ten circumstances in which Bodhisattvas develop their compassionate mindsBo Tat quan thay chung sanh ngu say trong em dai vo minh ma khi tam ai biSee Ten circumstances in which Bodhisattvas develop their compassionate minds.

great compassion, one of the ten circumstances in which Bodhisattvas develop their compassionate mindsBo Tat quan thay chung sanh b chm am trong bien sanh t ma khi ai bi tamSee Ten circumstances in which Bodhisattvas develop their compassionate minds.

Observe sentient beings and seeing that they suffer in poverty without wholesome Observe sentient beings and seeing that karma: By observing this, Bodhisattvas develop they are drowning in the ocean of life and great compassion, one of the ten circumstances in death: By observing this, Bodhisattvas develop which Bodhisattvas develop their compassionate

mindsBo Tat quan thay chung sanh ngheo cung khon kho, khong co can lanh ma khi ai bi tamSee Ten circumstances in which Bodhisattvas develop their compassionate minds.

Observe sentient beings and seeing that they are trapped enduring sufferings for Observe sentient beings and seeing that an extensive period of time: By observing they are far away and have lost the this, Bodhisattvas develop great compassion, one Buddha Dharma: By observing this, of the ten circumstances in which Bodhisattvas
Bodhisattvas develop great compassion, one of the ten circumstances in which Bodhisattvas develop their compassionate mindsBo Tat quan thay chung sanh xa mat Phat phap ma khi tam ai biSee Ten circumstances in which Bodhisattvas develop their compassionate minds.

By observing this, Bodhisattvas develop great compassion, one of the ten circumstances in which Bodhisattvas develop their compassionate mindsBo Tat quan thay chung sanh khong a thch phap lanh ma khi tam ai biSee Ten circumstances in which Bodhisattvas develop their compassionate minds.

Observe sentient beings and seeing that they are not fond of wholesome dharma:

Observe sentient beings and seeing that they are not kind and good-natured: By

observing this, Bodhisattvas develop great compassionBo Tat quan thay chung sanh tam tanh chang ieu thuan ma khi ai bi tamSee Ten circumstances in which Bodhisattvas develop their compassionate minds.

develop their compassionate mindsBo Tat quan thay chung sanh b vng mang toi kho lau dai ma khi tam ai biSee Ten circumstances in which Bodhisattvas develop their compassionate minds. Observe the vinaya rules: Tr gii. Observer (n): Ngi quan satThe Buddha taught: The mind is like a monkey, the thought is like a horse. Whenever our mind wanders to other thoughts, be aware of them, but do not get involved in them emotionally or intellectually; do not comment, condemn, evaluate or appraise them, but bring our attention back to the nature rhythm of our breathing. Our mind may be overwhelmed by evil and unwholesome thoughts. This is to be expected. It is in meditation that we understand how our mind works. Become aware of both the good and evil, the ugly and beautiful, the wholesome and unwholesome thoughts. Do not elated with our good thoughts and depressed with the bad. These though come and go like actors on a stage. When we hear sounds, become aware of them and bring our attention back to our breath. The same with regard to smell, taste

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loai nhn duyen ma lam Phat sSee Ten kinds of Buddha-work in all worlds in all times of the Buddhas (B) (9). Obsessed: B am anh. Obsession (n): Ma amTa am. Obstacles (n): Tr ngaiChngSee Ten Hindrances. Obstacles of afflictions: Phien nao chng One of the three types of obstacles for any Buddhist cultivatorsMot trong ba tr ngai cho bat c ngi tu Phat naoSee Three Hinderers. Obstacles to cultivation: Nhng chng ngai cho s tu tap (Visions, Drowsiness, Discouragement, Fault-finding, Afflictions, etc). Obstacles of delusion: Moho kincanam (p)Si chngSee Three dharmas (XXVII). Obstacles of hatred: Dosa kincanam (p)San chngSee Three dharmas (XXVII). Obstacles of karma: Nghiep chngThe obstacles of karma. This is the most serious obstacles in the three types of obstacles for any Buddhist cultivatorsNghiep chng la tr ngai nghiem trong nhat trong ba chng cho bat c Observing and benefiting all sentient ngi tu Phat naoSee Three Hinderers. beings: Gii quan sat li ch tat ca chung sanh Obstacles of Lust: Rago-kincanam (p)Tham See Ten kinds of precepts. chngSee Three dharmas (XXVII).

(which you may get mentally), touch, pain, pleasure and so forth. Sincere Buddhists should observe the thoughts in a calm detached way. Mindfulness means observing whatever happens inside oneself, whenever one does, not judging it as good or bad, just by watching with naked awareness. Sincere Buddhists should always observe things objectively, not subjectively, observing with our naked awareness. In Buddhist cultivation, impartial observation is the key to release all attachmentsc Phat day: Tam (nhay nhot loan ong) nh con vn, y (chay lung tung) nh con nga. Moi khi tam phong i, duyen vao nhng t tng khac, hay hay biet s phong tam ay nhng khong e mnh b cam xuc, cung khong suy t ve nhng t tng nay. Khong nen phe bnh, ch trch, anh gia, hay ngi khen nhng t tng ay ma ch em s chu tam cua mnh tr ve nhp th t nhien. Chung ta co the b nhng t tng bn nh hay bat thien tran ngap. ieu nay co the xay ra. Chnh trong khi hanh thien chung ta hieu biet tam mnh hoat ong nh the nao. Hay tnh thc va hay biet ca hai, nhng t tng cao thng va nhng t tng thap hen, nhng g tot ep va nhng g xau xa, thien va bat thien. Khong nen t ton kieu hanh v nhng t tng tot va nga long that vong vi nhng y ngh xau. T tng en roi i, khong khac g cac nghe s tren san khau. Khi nghe tieng tieng ong hay ghi nhan, co tieng ong, roi em tam tr ve hi th. Cung the ay, khi co mui, co v, co xuc cham, au, sng, v.v... hay theo doi nhng t tng ay mot cach khach quan, t tai va khong dnh mac. Tnh giac chu niem ngha la quan sat bat c viec g xay en ben trong ta va trong tac phong cua chung ta, ch khong xet oan xem no tot hay xau. Phat t thuan thanh nen luon nhn s vat mot cach khach quan ch khong chu quan, ch quan sat vi s hay biet suong. Nhn mot cach khach quan khong vng van dnh mac vi nhng t tng ay. Trong tu tap theo Phat giao, quan sat vo t la cha khoa buong bo moi dnh mac. Observer of the precepts: Keeper of the disciplineTr luat.

Observing the palace ladies and attendants, they develop great compassion:
Quan nhng the thiep va ke hau ngi ha ni noi cung ma sanh long ai biSee Ten kinds of Buddha-work in all worlds in all times of the Buddhas (B) (3).

Observing that all sentient beings are unreal, they develop great kindness: Quan

chung sanh h vong chang that ma sanh long ai t: See Ten kinds of Buddha-work in all worlds in all times of the Buddhas (B) (3).

Observing that there is nothing enjoyable in the world, they develop great joy: Quan
cac the gian khong mot g la ang thch ma sanh long ai hySee Ten kinds of Buddha-work in all worlds in all times of the Buddhas (B) (3).

Observing the various causes and conditions of sentient beings environments: Quan sat nhng canh gii cac

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One of the three types of obstacles for any Buddhist cultivatorsQua bao chng, mot trong ba tr ngai cho bat c ngi tu Phat naoSee Three Hinderers. Obstacles of women: Chng ngai cua n nhanAccording to the Lotus Sutra, Devadatta Chapter, there are five hindrances or obstacles of womenTheo pham e Ba trong Kinh Phap Hoa, ngi n co nam chng ngaiSee Five hindrances of women. Obstinate (a): 1) Grau (skt)Grabh (skt)Graha (skt) SeizeGraspHold on toMaintainCo chap 2) StubbornHead-strongStiff-necked PigheadCng auChap nht. Obstinate view: Drstiparamasra (skt)Kien thu. 1) Wrong views caused by attachment to ones own erroneous understandings: To hold heterodox doctrines and be obsessed with the sense of the selfNhng tranh cai do chap vao y kien co chap vao thien kien cua mnh, mot trong ngu KienSee Five kinds of wrong views. 2) Conservative standpoint: Kien thu kien (kh kh bao thu y kien cua mnh)That is the tendency of those who maintain their point of view or resist and oppose change. For example, there are some out-dated customs still practiced in Vietnam such as using Chinese money papers and burning them at funeral ceremonies. In fact, Buddhist funeral rites are simple. Relatives and friends recite the Amitabha Sutra to help free the dead from suffering. Buddhists, especially monks and nuns, prefer cremation to burial, since the first mode is more economic, and hygienic than the second one. Moreover, with time, the burial grounds would extend considerably, reducing thus the land reserved for cultivation and other utilitiesLoi nay la khuynh hng cua nhng ngi gi lay y mnh va chong lai s thay oi. Khong y thc c s sai quay, ma van gi y, khong them nghe ngi khac; hoac v t ai hay v cng au ngang nganh c

Obstacles of retribution: Qua bao chng

tiep tuc gi cai sai cai d cua mnh. Chang han nh Viet Nam ngi ta co thoi quen ot giay vang ma theo phong tuc cua Trung Hoa trong am tang. Ky that, am tang theo nghi thc Phat giao that n gian. Than bang quyen thuoc te tu ve tung Kinh A Di a e ho niem cho ngi chet thoat kho. Phat t, nhat la ch Tang Ni thch c hoa tang hn la a tang v cach nay va ton kem lai va hp ve sinh hn. Hn na, theo thi gian at chon se tang mot cach ang ke lam giam i at danh cho s canh tac va xay cat cac cong th tien ch khac. Obstruct (v): Lam be tacTo block. Obstruct (v) someones path: An ngTo put obstacles in someones way.

Obstructing condition of the passage to Nirvana: Antarayikadharma (skt)Chng

phap.

Obstruction of affliction: Phien nao ngai The obstruction of temptation or defilement to entrance into nirvana peace by perturbing the mind, one of the two obstructionsMot trong hai tr ngai. Phien nao kien t lam roi loan than tam, tr ngai che lap ng vao niet ban. ** See Two hindrances. Obstruction caused by suffering: Kho ach. Obstruction of the delusive passions to entry into truth: Hindrance of the delusive
passions to entry into truthHoac chng.

ChngCac loai ta kien day len gay chng ngai cho Bo e Tam ( obstruction to Bodhi-mind or enlightenment). Obstructive (a): Can tr. Obstructive karma: Upapilaka (p)Nghiep Ngan TrAccording to the Abhidharma, an obstructive karma is a karma which cannot produce its own result (wholesome or unwholesome), but nevertheless obstructs, frustrates, or delays some other karma from producing results, countering its efficacy or shortening the duration of its pleasant or painful resultsTheo A Ty at Ma Luan (Vi Dieu Phap), nghiep ngan tr khong co qua thien ac cua chnh

Obstruction of heterodox views: Kien

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no, nhng co the ngan can hay lam cham tre s tro qua cua cac nghiep khac. 1) Even though a productive karma may be strong at a time it is accumulated, an obstructive karma directly opposed to it may conteract it so that it becomes impaired when producing its results: Cho du nghiep tai tao co cng thnh vao luc thanh lap, ma b nghiep ngan tr trc tiep oi lai, se lam cho nghiep tai tao tr nen vo hieu qua. 2) For example a wholesome karma tending to produce rebirth in a superior plane of existence may be impeded by an obstructive karma so that it generates rebirth in a lower plane: Ty nh mot nghiep tai tao thien co khuynh hng a chung sanh tai sanh vao coi cao hn, co the b nghiep ngan tr a vao tai sanh ni coi thap hn. 3) A wholesome productive karma tends to produce rebirth among high families may be impeded by an obstructive karma, therefore, it may produce rebirth among low families: Nghiep tai tao tot co khuynh hng a chung sanh tai sanh vao nhng gia nh cao sang, co the b nghiep ngan tr lam cho tai sanh vao nhng gia nh ha tien. 4) A wholesome productive karma tends to produce longevity may be impeded by an obstructive karma, therefore life may become shortened: Nghiep tai tao tot co khuynh hng mang lai trng tho cho chung sanh, lai b nghiep ngan tr lam cho oan tho. 5) A wholesome productive karma tends to produce beauty may be impeded by an obstructive karma, therefore it may produce a plain appearance: Nghiep tai tao tot co khuynh hng mang lai sac dien ep e, co the b nghiep ngan tr lam cho dung mao tr nen tam thng. 6) An unwholesome productive karma tends to produce rebirth in the great hells may be counteracted by an obstructive wholesome karma and produce rebirth in the minor hells or among the hungry ghosts: Nghiep tai tao bat thien co khuynh hng a chung sanh tai sanh vao nhng ai a nguc, co the b nghiep ngan tr oi khang lai va chung sanh ay co

the tai sanh vao nhng a nguc nhe hn hay vao coi nga quy. ** See Four types of kamma (karma). Obtain (v): Prap or Prapta (skt)To attainTo obtainac. Obtain (v) awareness: Buddhi-labhati (p)at c tanh giacTo attain awareness. Obtain (v) blessings: c (ang) phc. Obtain (v) buddhi: See Obtain awareness. Obtain the commandments: ac giiAttain to the understanding and performance of the moral lawObtain the commandmentsTo obtain the commandments; to attain to the understanding and performance of the moral lawc trao truyen gii phap, hieu va hanh tr gii phap mot cach tinh chuyen. Obtain ones desires: Obtain ones aimac y. Obtain the fruit of deeds or life: ac qua. Obtain (v) knowledge: Jnanam-labhati (p) at c s hieu bietTo attain knowledge. Obtain (v) the marrow: ac TuyTo obtain the secret, the essence of a certain method of cultivationac c cot tuy hay cho cung cc cua ly nhiem mau (theo Truyen ang Luc, to Bo e at Ma noi vi Hue Kha, ta a trai qua chn nam muon tr ve Thien Truc. Hue Kha anh le thay, roi lui lai hau pha sau. To at Ma day: Ong a at c cho cot yeu cua ta. Lien quay lai bao Hue Kha: Ngay xa c Nh Lai em chnh phap nhan tang giao pho cho ngai Ca Diep, va truyen tha mai en ta. Nay ta giao pho cho ong, ong hay gi gn. Ta trao ao Ca sa cho ong e lam tn.). Obtain the meaning of a sutra: ac y (hieu c ngha ly cua kinh). Obtain ordination in a ceremony: Tac Phap acc truyen gii qua nghi thcSee Three kinds of obtaining the commandments. Obtain (v) a peaceful mind: at c tam an on. Obtain perfect enlightenment: Chng ao qua Bo eThis is one of the eight surpassing things. Those who keep the first eight commandments receive eight kinds of reward ay la mot trong tam loai thang phap. Nhng ai

3226

tho tr bat trai gii se c tam loai cong c thu thangSee Eight surpassing things. Obtain precepts: ac giiAttain to the understanding and performance of the moral law (to obtain the commandments; to attain to the understanding and performance of the moral law)c trao truyen gii phap, hieu va hanh tr gii phap mot cach tinh chuyen. Obtain (v) salvation: Enter the monastic life Obtain transport across the river of transmigrationac o. 1) To obtain transport across the river of transmigration; to obtain salvation: c a sang b giai thoat (sinh t v nh bien ln, Niet Ban v nh b ben kia). Vt qua c bien sinh t en ben kia b Niet Ban goi la ac o (trong kinh Di Giao, c Phat a day: Nhng ngi ang c o, du la tri hay ngi eu a c o. Nhng ngi cha c o cung a tao nhan duyen c o). 2) A Sramanera enters the monastic life: Nghi thc Sa Di cat toc xuat gia cung c goi la ac o. Obtain all things as if nothing: c moi phap ma tng chng nh khong co phapSee Eight great powers of personality.

Obtainable (a): Labbho (p)Co the at c

Attainable.

Obtain transport across the river of transmigration: Obtain salvationEnter the

monastic lifeac oSee Obtain salvation. Obtain the victory: To winac thang. Obtain the way: ac aoAttain (v) nirvana To enter into NirvanaReach enlightenment Reach perfectionTo obtain the way, or religion; by obedience to the commandments, practice of meditation, and knowledge, to attain enlightenmentNhap Niet ban hay at en Niet ban nh vao gii, nh, hue va at c giac ngo (tr tue oan tr lau hoac, chng c e ly goi la ao, nh thc hanh tam hoc ma phat sinh ra tr tue o th goi la ac ao). Obtain (v) wisdom: Jnanam-labhati (p)at c tr hueTo attain wisdom. Obtained: Upasampanna (skt)ReceivedTho nhan. Obtained without labor: Bat lao nhi hoach (khong lao nhoc ma thu at ket qua).

Obtaining: Patilabha (p)ang ac c AttainmentAcquisitionGaining. Obtaining the commandments: There are three kinds of obtaining the commandmentsCo ba loai tho giiSee Three kinds of obtaining the commandments. Obtaining all things as if nothing: This is one of the eight great powers of personality or sovereign independencec moi phap ma tng chng nh khong co phap. ay la mot trong tam cai nga t tai lnSee Bat ai T Tai Nga. Occasions of indolence: Kusita-vatthuni (p) Giai ai (li bieng)According to the Sangiti Sutta in the Long Discourses of the Buddha, there are eight occasions of indolenceTheo Kinh Phung Tung trong Trng Bo Kinh, co tam s giai aiSee Eight occasions of indolence. Occasions for making effort: Arabbhavatthuni (p)Tinh tan s According to the Sangiti Sutta in the Long Discourses of the Buddha, there are eight occasions for making an effortTheo Kinh Phung Tung trong Trng Bo Kinh, co tam s tinh tanSee Eight occasions for making an effort. Occasion of sins: Dp cho ngi ta tao toi. Occasional cause: C hoi nguyen nhan. Occasional Mental Factors: Tam S Rieng BietSee Fifty-two mental states. Occasional offering: Tuy Ch ThSee Eight kinds of almsgiving (A) (1). Occasionalism (n): Chu ngha c hoi. Occult (a): SecretEsotericHiddenHuyen bB anHuyen dieuThan b. Occult cause: 1) Esoteric cause: Occult causeRecondite causeMat nhan. 2) Great mysteryMysterious mechanism MysticismHuyen c. Occult expression: Samdha (skt)Mat Ng Esoteric expressionSecret languageSecret meaningNgon ng b mat cua tong Chan Ngon. Occult meaning: An mat nghaEsoteric or secret meaning.

3227

hien tienSee Ten ways of receiving the prediction of Budhahood (B). Occult teaching: B giaoSee Esoteric Doctrine. Occult World: Spirit world. Occultism (n): Huyen hocChu ngha huyen bChu trng khong dung phng phap khoa hoc, ch can lc huyen dieu ma biet c. Occupied: Ban ronTo be busy. Occurence of feasts: Viec trung cac le trong mot ngay. Ocean: Sagara (skt)BienAccording to the Flower Adornment Sutra, Chapter 27, there are ten kinds of ocean of Great Enlightening Beings. Enlightening Beings who abide in the concentration of freedom in the elemental cosmos also attain ten kinds of ocean. Once Great Enlightening Beings have attained these ten oceans, they also attain ten kinds of excellence Theo Kinh Hoa Nghiem, Pham 27, co mi th hai cua ch ai Bo Tat. Ch Bo Tat an tru trong Phap gii t tai ai Tam muoi cung se uc mi th hai. Ch ai Bo Tat mot khi a c mi th hai nay, thi lai cung c mi th thu thang See Ten kinds of excellence and Ten kinds of ocean of Great Enlightening Beings. Ocean of affliction: Phien nao haiThe ocean of moral affliction which engulfs all beings Phien nao cua chung sanh sau rong nh bien ca. Ocean assembly: Hai ChungA great assembly of monks, the whole body of monks ai chung Tang hay toan the ch Tang. Giao hoi cua ch Tang Ni c v nh Hai Chung hay Hai hoi, v ay cung la s hoi hop ln cua nhng ngi ong ly tng giai thoat nh ch mot v man cua muoi. Ocean of the bhutatathata: Chan Nh Hai Tanh hai (bien chan nh)The all-containing, immaterial nature of the Dharma, or immaterial nature of the Dharmakaya is limitlessLy tanh cua chan nh sau rong nh bien ca, bao trum tat ca, o la canh gii cua phap than Nh Lai. Phap tnh chan nh co ay u vo lng cong c tnh. Ocean of bodhi or enlightenment: Qua Hai hay bien Bo e hay giac ngo.

Occult receiving of the prediction: Chang Ocean of Buddhas: Ch Phat haiSee Ten

kinds of ocean of Great Enlightening Beings. Ocean of Buddha-knowledge: Phat hai tr. Ocean of Buddhas methods: Phap Mon Hai (phap mon oi tr phien nao cua Phat nhieu nh bien ca). Ocean of death: T hai (bien sanh t luan hoi). Ocean of desire: Ai Duc HaiDuc HaiSo called because of its extent and depthBien duc vong tham sau va bao la, khong ay va vo b ben. Ocean of the dharma-nature: Phap Tanh HaiThe dharma-nature, vast, unfathomable as oceanPhap tanh sau rong, khong the o lng c, v nh bien ca bao la. Ocean of emptiness: Khong hai. Ocean of faculties: Ch can haiSee Ten kinds of ocean of Great Enlightening Beings. Ocean of faith: Tn HaiThe true virtue of the believing heart is vast and boundless as the oceanai dng cua niem tin. Thc c cua long tin, rong ln vo bien nh bien ca. Ocean of kalpa: Kiep haiGreat in number So lng kiep rat nhieu, v nh lng nc bien. Ocean of karma: Nghiep haiThe vast, deep ocean of evil karmaAc nghiep th nhieu vo so nh ai dng sau rong. Ocean of lands: Ch sat haiSee Ten kinds of ocean of Great Enlightening Beingst.

loai chung sanhSee Ten kinds of Buddha-work in all worlds in all times of the Buddhas (B) (7). Ocean of merit and virtue: Cog c hai. Ocean of mind: Ch tam haiThc HaiThe bhutatathata as the store of all mindBien cua tang thc. Goi chan nh la Nh Lai tang cua tang thc (chan nh tuy duyen ma sinh ra cac phap giong nh nc la chan nh sanh ra song bien la cac phap, nen goi la thc hai)See Ten kinds of ocean of Great Enlightening Beings. Ocean of misery: Misery is limitless and as deep as the oceanKho hai.

Ocean-like character and influence of virtue: c hai. Oceans of mental inclinations of all kinds of sentient beings: Bien tam s thch cua cac

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See Ten kinds of ocean of Great Enlightening Ocean naga: Hai long vngThe Ocean-Naga, Beings. or Dragon King of the OceanVua cua loai rong Ocean of sorrow: u hai (u t phien muon cua bien (theo Kinh Phat Thuyet Hai Long Vng, chung sanh rong nh bien ca menh mong). ngay ay c Phat ang nui Linh Thu, khi ai Ocean of spiritual powers: Than thong hai chung ang quay quan, cht thay Hai Long Vng See Ten kinds of ocean of Great Enlightening dan vo so quyen thuoc en. c Phat ben giang Beings. thuyet tham phap. Hai Long Vng hoan hy thnh Ocean symbol: ai Hai AnHai An Tam Phat xuong Long cung e c cung dng va MuoiThe ocean symbol, as the face of the sea c nghe thuyet phap. c Phat nhan li, Long reflects all forms, so the samadhi of a bodhisattva vng lam mot toa ien ln, trang tr bang that reflects to him all truths. Ocean symbol indicates bao nh lu ly, xa c, xch chau, ma nao, van van, the vastness of the meditation of the Buddha, the chung quanh nam vang rong. Lai cho lam con vision of all thingsLay mat nc bien ca in hien ng lot bang toan vang bac va lu ly t b bien muon hnh van trang e so vi Tam muoi cua Bo en Long cung e on c The Ton va ai Tat bao ham het thay van phap. Con goi la Hai chung. c The Ton dan vo lng ai chung en An nh, ten cua tam muoi ma Phat a s ac. Long cung, ngoi len toa s t tren ai ien roi Bien thien nh bao la cua Phat ma tat ca cac thuyet phap e giao hoa quyen thuoc cua Long phap eu hien ra trong bien tr o (bieu tng tieu Vng). bieu cho s bao la trong thien nh cua c Phat, Ocean of nagas: Sagara (skt)Dragon King of co sc nhn thay het van hu)See Ocean Seal the oceanHai long vngHam hai. Samadhi. Ocean pearls: Hai chauIndicating things hard Ocean tide voices: The voice of the Buddha to obtainCh cai g kho at c. Am thanh cua c PhatHai Trieu AmAm Ocean of practices: Ch hanh haiSee Ten thanh cua hai trieu c v nh tieng thuyet phap cua Phat, oai manh va vang doi khap nh tieng kinds of ocean of Great Enlightening Beings. Ocean seal: Hai AnThe ocean symbol, song bien (Hai Trieu Am con dung e ch thanh indicating the vastness of the meditation of the danh cua ch Phat va ch Bo Tat toa rong khap Buddha, the vision of all thingsCon goi la Hai muon phng, ai nghe ti cung ne s nh s hung An nh, ten cua tam muoi ma Phat a s ac. v cua song bien. Song bien tuy vo niem nhng Bien thien nh bao la cua Phat ma tat ca cac khong trai thi, cung giong nh am thanh thuyet phap eu hien ra trong bien tr oSee Ocean phap tung kinh cua ch Tang Ni luon luon thch hp vi thi c). Seal Samadhi. Ocean Seal Samadhi: Hai An Tam Ma aA Ocean of truths: Ch phap haiSee Ten kinds state of concentration of the highest level, of ocean of Great Enlightening Beings. mentioned in the Avatamsaka Sutra. The mind is Ocean of virtue: Cong c haic HaiThe likened to the ocean, which when calm and ocean like character and influence of virtueAnh without a single wave, can reflect everything hng cua cong c sau rong nh bien ca menh throughout the cosmos, past, present and future mongSee Ten kinds of ocean of Great Trang thai tap trung mc o cao, c noi en Enlightening Beings. trong Kinh Hoa Nghiem, trang thai tam nh ai Ocean of vows: Ch nguyen haiSee Ten kinds dng, mot khi tnh lang va khong gn song se of ocean of Great Enlightening Beings. phan chieu moi vat trong vu tru, qua kh, hien tai Ocean-Wide Lotus assembly: Lien Tr Hai va v lai. HoiLotus assembly represents the gathering of Buddha Amitabha, the Bodhisattvas, the sages and saints and all other superior beings in the Land of

Ocean of mortality: Samsara (skt)Bien sanh Ocean of sentient beings: Chung sanh hai
t.

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Ultimate Bliss. This Assembly is called OceanWide as the participants infinite in number, spreading as far and wide as the multitude of oceans in the Dharma RealmLien tr hai hoi tieu bieu cho s tap hp cua Phat A Di a, ch Bo tat, cac bac thc gia, Thanh chung, cung cac thng thien nhan cau hoi ni Tay Phng Cc Lac. Goi la Lien tr Hai Hoi v so ngi tham d la vo so, trai dai ra nh ai dng trong phap gii. Ocean of wisdom: Tr haiBuddha-wisdom is as deep and wide as the oceanTr tue Phat sau va rong nh ai dng.

Bo eAccording to the Flower Adornment Sutra, Chapter 38, there are ten kinds of oceanic knowledge entering into unexcelled, complete perfect enlightenment. Enlightening beings who abide by these can attain the ocean of supreme knowledge of BuddhasTheo Kinh Hoa Nghiem, Pham 38, co mi Tr nh bien nhap vo thng Bo e cua ch ai Bo Tat. Ch Bo Tat an tru trong phap nay thi c bien ai tr hue vo thng cua tat ca ch PhatSee Ten kinds of oceanic knowledge entering into unexcelled, complete perfect enlightenment. Octagonal: Bat giac. Odana (p): Cm. Oda-Nobunaga (jap): ien Tn Trng (15341582). Odata (p): Trang. Odenberg, Hermann (1854-1920): An eminent German buddhologist in the twentieth century, best known for his work on Pali canonical texts and his influential book The Buddha, his Life, his Doctrine, his Community. He also translated the Dipavamsa and edited the five volumes of the Vinaya-PitakaMot nha Phat giao hoc noi bat vao the ky 20, noi tieng vi nhng van kinh Pali va bo c Phat, Cuoc i, Giao Phap, Tang oan. Ong cung phien dch Bien Nien S Pali (Dipavamsa) va xuat ban 5 quyen trong Luat Tang. Odour of sanctity: Hng thm cua s thanh thien.

Oceanic knowledge entering the unexcelled, complete perfect enlightenment: Tr Nh Bien Nhap Vo Thng

Hng TranThe atom or element of smell, one of the six gunasHng tran la mui hng cua luc tran nh sac, thanh, hng, v, xuc, phap, khien ngi ngi thay co cam giac khoai lac (ngi tu Phat, oi vi nhng mui thm khong vui thch, oi vi mui thoi khong kho chu, ma gi mnh t nhien trc hng tran)See Six sense objects. Of awe-inspiring power and virtue: Mahatejas (skt)Able to suppress evil-doers and protect the goodai oai c. Of dull capacity: Unable to receive Buddhatruthon can. Of lion-courage: S t vo uyAccording to the Tien-Tai Sect, this is one of the six kinds of contemplation or six kinds of Kuan-YinTheo trng phai Thien Thai, ay la mot trong sau quan phapSee Six kinds of contemplation. Of notable virtue: Danh c. Of penetrative powers: IntelligentCan li. Of universal light: ai quang pho chieu According to the Tien-Tai Sect, this is one of the six kinds of contemplation or six kinds of KuanYinTheo trng phai Thien Thai, ay la mot trong sau quan phapSee Six kinds of contemplation.

Odourferous object: Grandharammana (p)

ieu tot, hieu hanh la quan trong hn ca). Offend (v): Gay toiVi pham luat. Offend (v) the eye: Gai matTo shock the eye. Offend against the law: To break the moral or ceremony lawsPham Gii LuatAt the time of the Buddha, there were two bhiksus who broke the prohibitions, and being shameful of their sins they dared not call on the Buddha. They came to ask Upali and said to him: Upali, we have broken the commandments and are ashamed of our sins, so we dare not ask the Buddha about this and come to you. Please teach us the rules of repentance so as to wipe out our sins. Upali then taught them the rules of repentance. At that time, Vimalakirti came to Upali and saidKhi c The Ton con tai the, co hai v Ty Kheo pham luat hanh, lay lam ho then, khong dam hoi Phat, en hoi u Ba Li

Of all virtues, filial piety is the most important: Bach thien hieu vi tien (trong tram

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rang: Da tha ngai u Ba Li! Chung toi pham luat that lay lam ho then, khong dam hoi Phat, mong nh ngai giai ro cho nghi hoi cho chung toi c khoi toi ay. u Ba Li lien y theo phap, giai noi cho hai v. Bay gi ong Duy Ma Cat en noi vi u Ba Li: * Upali, do not aggravate their sins which you should wipe out at once without further disturbing their minds. Why? Because the nature of sin is neither within nor without, nor in between. As the Buddha has said, living beings are impure because their mind are impure; if their minds are pure they are all pure. And mind also is neither within nor without, nor in between. Their minds being such, so are their sins. Likewise all things do not go beyond (their ) suchness. Upali, when your mind is liberated, is there any remaining impurity?: Tha ngai u Ba Li, ngai ch ket them toi cho hai v Ty Kheo nay, phai tr dt ngay, ch lam roi loan long ho. V sao? V toi tanh kia khong trong, khong ngoai, khong khoang gia. Nh li Phat a day: Tam nh nen chung sanh nh, tam sach nen chung sanh sach. Tam cung khong trong, khong ngoai, khong khoang gia. Tam kia nh the nao, toi cau cung nh the ay. Cac phap cung the, khong ra ngoai chn nh. Nh ngai u Ba Li, khi tam tng c giai thoat th co toi cau chang? * u Ba Li ap: Khong.Upali replied: There will be no more. * Vimalakirti said: Likewise, the minds of all living beings are free from impurities. Upali, false thoughts are impure and the absence of false thought is purity. Inverted (ideas) are impure and the absence of inverted (ideas) is purity. Clinging to ego is impure and nonclinging to ego is purity. Upali, all phenomena rise and fall without staying (for an instant) like an illusion and lightning. All phenomena do not wait for one another and do not stay for the time of a thought. They all derive from false views and are like a dream and a flame, the moon in water, and an image in a mirror for they are born from wrong thinking. He who understands this is called a

keeper of the rules of discipline and he who knows it is called a skillful interpreter (of the precepts).Ong Duy Ma Cat noi: Tat ca chung sanh tam tng khong nh cung nh the! Tha ngai u Ba Li! Vong tng la nh, khong vong tng la sach; ien ao la nh, khong ien ao la sach; chap nga la nh, khong chap nga la sach. Ngai u Ba Li! Tat ca phap sanh diet khong dng, nh huyen, nh chp; cac Phap khong ch nhau cho en mot niem khong dng; cac Phap eu la vong kien, nh chiem bao, nh nang dn, nh trang di nc, nh bong trong gng, do vong tng sanh ra. Ngi nao biet ngha nay goi la gi luat, ngi nao ro ngha nay goi la kheo hieu. * At that time, the two bhiksus declared: What a supreme wisdom which is beyond the reach of Upali who cannot expound the highest principle of discipline and morality?Luc o hai v Ty Kheo khen rang: That la bc thng tr! Ngai u Ba Li nay khong the sanh kp. Ngai la bc gi luat hn het ma khong noi c. * Upali said: Since I left the Buddha I have not met a sravaka or a Bodhisattva who can surpass hi rhetoric for his great wisdom and perfect enlightenment have reached such a high degree.u Ba Li ap rang: Tr c Nh Lai ra, cha co bc Thanh Van va Bo Tat nao co the che phuc c cho nhao thuyet bien tai cua ong Duy Ma Cat. Tr tue ong thong suot khong lng. * Thereupon, the two bhiksus got rid of their doubts and repentance, set their mind on the quest of supreme enlightenment and took the vow that make all living beings acquire the same power of speech: Khi ay, hai v Ty Kheo dt het nghi hoi, phat tam Vo thng Chanh ang Chanh giac va phat nguyen rang: Nguyen lam cho tat ca chung sanh eu c bien tai nh vay. Offend against ones superior: To hurt a superiors feelingsPham thng. Offender (n): CriminalCulpritToi nhan (ngi vi pham luat).

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Offense (n): OffencePham toiXuc pham See Sin and Two kinds of offenses. Offer (v): Puja (skt & p). 1) Cung dngDang lenTo offerTo supportTo make offerings to. 2) To celebrate the anniversary of defunct (the dead)Le cung tng niem ngi qua co. Offer to the Buddha: Cung Phat. Offer (v) flowers and incense: Cung dng hng hoa. 1) Buddhists offer flowers and incense to the Buddha as an outward form of respect to the Buddha: Phat t cung dng hng hoa la e to long ton knh c The Ton. 2) Buddhists offer flowers and incense to the Buddha as an outward form of respect to the Buddha. When we offer flowers, we think that as those flowers fade we also fade and die; therefore, there is nothing in this world for us to cling on. Understand this, we will try our best to practice Buddha-dharmaPhat t cung dng hng hoa la ben ngoai to long knh trong Phat. Khi cung dng hoa, chung ta nen ngh rang hoa nay roi se tan phai heo ua va hoai diet i, chung ta cung se hoai diet nh vay, khong co mot th g tren i nay ang cho ta bam vu. Hieu nh vay, chung ta se quyet tam het long dung cong tu hanh Offer incense in honor of someone: Dang hng cung dng ai. Offer incense to worship the Buddhas: Dang hng hoa cung dng ch Phat. Offer presents to monks and nuns on a fasting ceremony: Trai Tang (cung dng thc
vat len ch Tang Ni trong ngay trai nhat).

respectfully.

Offer respectfully: Knh DangTo present Offer with reverence: Cung knh th. Offer ones seat to others: The seat

offeringSang toa th (bo th cho ngoi)Nhng cho cho ngiSee Seven kinds of offering (B). Offer the shelter: Phong xa thTo let others spend the night at ones homeCho phep ai ngu qua emSee Seven kinds of offering (B). Offer someone something: Bestow someone on somethingCung dng ai vat g.

Offer a way: To open a wayBuddha Dharma offers a safe way to the Deathless, to Nirvana M Ra Mot Con ng. Offerings: Dana (skt)Cung dng. (I) An overview of Offerings: Tong quan ve Cung dngOfferings to the Buddha and Bodhisattvas mean to express respect and gratitude to them. It is similar to children paying respect to their parents, as well as students showing gratitude toward their teachersCung dng en ch Phat va ch Bo Tat e to long biet n. ieu nay cung giong nh con cai to long cung knh cha me, hay nh hoc tro ton knh thay vay. (II) Categories of OfferingsPhan loai Cung dng: (A) Co hai loai cung dngThere are two forms of service or offeringsSee Two forms of service or offerings. (B) Ba loai cung dng: The three kinds of offerings or praisesSee Three kinds of offerings and Three modes of serving the Buddha. (C) According to The Middle Length Discourses of the Buddha, Dakkhinavibhanga Sutra, there are four kinds of purification of offering Theo Trung Bo, Kinh Phan Biet Cung Dng, co bon s thanh tnh cua cac loai cung dngSee Four kinds of offerings and Four kinds of purification of offering. (D) Co nam th le vat e cung dngThere are five kinds of offerings, or five Buddhist offeringsSee Five kinds of offerings. (E) According to The Middle Length Discourses of the Buddha, Dakkhinavibhanga Sutra, there are seven kinds of offerings made to the SanghaTheo Trung Bo, Kinh Phan Biet Cung Dng, co bay loai cung dng cho Tang ChungSee Seven kinds of offerings (C). (F) According to the Sampasadaniya Sutta and Sangiti Sutta in the Long Discourses of the Buddha, there are seven persons worthy of offeringsTheo Kinh T Hoan Hy va Kinh Phung Tung trong Trng Bo Kinh, co bay loai ngi ang knh trongSee Seven persons worthy of offerings.

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(G) According to the Sangiti Sutta in the Long Discourses of the Buddha, there are eight persons worthy of offeringsTheo Kinh Phung Tung trong Trng Bo Kinh, co tam loai ngi ang c cung knhSee Eight persons worthy of offerings. (H) See Ten kinds of offerings. (III) The Buddhas teachings on Offerings in the Dharmapada SutraNhng li Phat day ve Cung Dng trong Kinh Phap Cu: 1) Month after month, even though one makes an offerings of a thousand for a hundred years, yet it is no better than one moment that he pays homage to a saint who has perfected himself (Dharmapada 106): Moi thang bo ra hang ngan vang e sam vat hy sinh, te t ca en tram nam, chang bang trong giay lat cung dng bac chan tu; cung dng bac chan tu trong giay lat thang hn te t quy than ca tram nam. 2) Should a man, for a hundred years, tend the sacrificial fire in the forest, yet it is no better than just one moment he honours the saint who has perfected himself; that honour is indeed better than a century of fire-sacrifice or fire-worship (Dharmapada 107): Ca tram nam tai rng sau th la, chang bang trong giay lat cung dng bac chan tu; cung dng bac chan tu trong giay lat thang hn th la ca tram nam. 3) Whatever alms or offering a man has done for a year to seek merit, is no better than a single quarter of the reverence towards the righteous man (Dharmapada 108): Suot mot nam bo th cung dng e cau phc, cong c chang bang mot phan t s knh le bac chnh trc (chanh giac). 4) For a man who has the habit of constant honour and respect for the elder, four blessings will increase: longevity, beauty, happiness, and good health (Dharmapada 109): Thng hoan hy, ton trong, knh le cac bac trng lao th c tang trng bon ieu: song lau, ep e, ti tre, khoe manh. 5) Whoever pays homage and offering, whether to the Buddhas or their disciples, those who have overcome illusions and got rid of grief

and lamentation (Dharmapada 195): Ke nao cung dng nhng v ang cung dng, hoac ch Phat hay e t, nhng v thoat ly h vong, vt khoi hoi han lo au. 6) The merit of him who reverences such peaceful and fearless Ones cannot be measured by anyone (Dharmapada 196): Cong c cua ngi ay a cung dng cac bac tch tnh vo uy ay, khong the ke lng. 7) Though receiving little, if a Bhikhshu does not disdain his own gains, even the gods praise such a monk who just keeps his life pure and industrious (Dharmapada 366): Hang Ty kheo du c chut t cung khong sinh tam khinh hiem, c sinh hoat thanh tnh va sieng nang, nen ang c ch thien khen ngi. Offerings to the Birth-Body of the Buddha: Cung Dng Sinh Than PhatSee Two forms of offering (III). Offering of the body: Praise of the body Than nghiep cung dngSee Three kinds of offerings.

Offering a book (or a masterpiece) to the public: Cung dng mot quyen sach hay tac
pham en ai chung. dng.

Offering box: Donation boxThung cung Offering to Buddha: Cung dng len c Phat
(Phat cung).

ch Tang, thng la ngay ram thang 7 am lch (usually on the 15th of the seventh month lunar calendar). Offering to the Buddha-Birth Body: Cung Dng Sinh Than PhatSee Two forms of offering (III). Offerings to the Buddhas Dharma Body: Cung Dng Phap Than PhatSee Two forms of offering (III). Offering of the Buddha-truth: Phap cung dngPhap thAmong the various offerings to the Buddhas, the offering of the Dharma is the highest because it enable the audience to transcend Birth and Death and ultimately attain BuddhahoodTrong cac phap cung dng len

Offerings to the Buddha after the summer retreat: Lap PhatNgay cung dng Phat va

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ch Phat, Phap th la cao tot v no lam cho ngi nghe co the vt qua khoi vong luan hoi sanh t e cuoi cung at thanh Phat quaSee See Dharma-puja, and Two forms of offering (II). Offering of Countenance: Bo th hoa tu (nu ci hien hoa)To offer a soft countenance with smile to othersBan cho mot nu ci hien hoa em duSee Seven kinds of offering (B). Offering of dharma: Phap ThThe almsgiving of the Buddha-truthTruth-giving Offering of the Buddha-truthSee Offering of the Buddha-truth. Offerings to the Dharma: Dharma-puja (skt) Moral offeringServing the Dharma Phap Cung DngSee Dharma-puja. Offering of eyes: Bo th MatThis is to offer a warm glance to others which will give them tranquilityMot cai nhn nong am co the lam cho tha nhan cam thay an tnhSee Seven kinds of offering (B). Offering of the fearlessness: Vo uy th. Offerings of flowers and incense: Cung Dng Hng HoaTo offer flowers and incenseSee Offer (v) flowers and incense. Offerings of food to the Triratna: Trai DienCung dng thc an en Tam Bao. Offering of goods: Dana (skt)Tai cung dngTai ThAlmsgiving, or offering of goods. This is also one of the three modes of serving a Buddha, offerings or gifts of material goodsLay cua cai, quan ao, thc an, ruong nng, nha ca, chau bau ma bo th. ay cung la mot trong ba phep cung dng mot v Phat, lay cua cai chau bau the gian ma cung dng len ch PhatSee Two forms of offering (II), Two forms of service or offerings, Three kinds of offerings, Three modes of serving the Buddha, Four kinds of offerings, Four kinds of purification of offering, Five kinds of offerings, and Seven kinds of offerings. Offerings of good or right conduct: Hanh tr tot. ay la mot trong ba loai cung dng en c PhatThis is one of the three modes of serving the BuddhaSee Three modes of serving the Buddha.

Offerings at the grave: Da Bo ThTo scatter offerings at the grave to satisfy hungry ghosts Cung cac am hon nga quy tai nha mo. Offerings of incense, flowers, and fruits: Dang hng, hoa, quaThis is one of the three modes of serving the Buddhaay la mot trong ba loai cung dng en c PhatSee Three kinds of offerings. Offering of the lips: Praise of the lipsKhau nghiep cung dngSee Three kinds of offerings. Offerings of material goods: Tai Cung DngSee Three kinds of offerings. Offerings made before a meal: Sanh Phan According to the Nirvana Sutra, these are offerings made before a meal of a small portion of food to ghosts and all others living or soulsTheo Kinh Niet Ban th ay la mot phan cm cung cho ma quy va ch chung sanh trc khi ch Tang Ni o cm. Offering a meal for monks: Trai TangTo provide a meal for monksCung dng ch Tang hay cung dng thc an en ch Tang. Offering of the mind: Praise of the mindY nghiep cung dngSee Three kinds of offerings. Offering all ones goodness to all the living and to the Buddha-way: Hoi HngHoi

hng cong c hay em tat ca thien can s tu hng vao chung sanh va Phat aoSee Five stages in a penitential service (I).

Offering not purified by both the giver and the recipient: Co s cung dng, ca ngi cung

dng va ngi nhan cung dng eu khong thanh tnhSee Four purifications of offerings. Offerings of praise and reverence: Khau nghiep cung dngThis is one of the three modes of serving the BuddhaTo long ton knh. ay la mot trong ba loai cung dng en c PhatSee Three kinds of offering.

Offering purified by both the giver and the recipient: Co s cung dng, ca ngi cung

dng va ngi nhan eu thanh tnhSee Four purifications of offerings.

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lai khong thanh tnhSee Four purifications of offering of tea to a Buddha, founder of a sect, and/or spiritsDang cung tra len c Phat, To, offerings. Offering purified by the recipient, but not hay ch hng linh. by the giver: Co s cung dng, ngi nhan Offering to The Triple Gem (three Gems): cung dng thanh tnh, nhng ngi cung dng Cung dng Tam Bao. lai khong thanh tnhSee Four purifications of offerings. Offering to a Sangha of Bhikkhus: Cung dng cho Ty Kheo TangSee Seven kinds of offerings.

Offering purified by the giver, but not by forty-nine days of massesCung vong linh ngi the recipient: Co s cung dng, ngi cung chet trong vong 49 ngay (bay that au). dng thanh tnh, nhng ngi nhan cung dng Offering of tea: ien TraTo make an

phc bao nhn thien cho mnh (cung dng cho nhng v con luan lu trong sanh t)See Two forms of offering (I).

Offerings to those who are still living in the toils: Tai trien cung dngCung dng e cau

dng cho ca hai Tang Chung vi c Phat la v cho nhng ngi a hoan thanh tu tapSee Two cam au khi Ngai con tai theSee Seven kinds fields for the cultivation of happiness (B). Offerings to those who have escaped from of offerings. Offering to a Sangha of both Bhikkhus and the toils: Xuat trien cung dngCung dng Bhikkhunis after the Tathagata has khong cau phc bao nhn thien (cung dng cho attained final Nirvana: Cung dng cho ca hai nhng v a thoat ly sanh t)See Two forms of Tang Chung sau khi c Phat nhap dietSee offering (I). Offering (Tibetan tradition): Cung dng Seven kinds of offerings. Offering to a Sangha of Bhikkhunis: Cung theo truyen thong Tay Tang. dng cho Ty Kheo NiSee Seven kinds of 1) Refuge Protectors, venerable Gurus, together with your retinues, I present you oceans of offerings. clouds of various offerings: Hi ang Quy-Y Offering and saying: Appoint so many Ho Phap cua muon loai, hi ang Bon S ton bhikkhus and Bhikkhunis for me from the knh cung Thanh chung, chung con xin knh Sangha: Cung dng va noi rang: Mong Tang dang bien may pham vat cung dng. chung ch nh cho toi mot so Ty Kheo va Ty 2) From spacious, elegant vessels, radiant and Kheo Ni nh vay e toi cung dng cac v ay precious flow gently forth four streams of See Seven kinds of offerings. purifying nectars: T bnh tnh thuy ton quy, Offering, saying: Appoint so many ep va toa rang hao quang, tuon ra bon dong Bhikkhus for me from the Sangha.: Cung Cam Lo thanh tnh chay em ai. dng va noi rang: Mong Tang chung ch nh 3) Flowering trees, garlands excellently arr and mot so Ty Kheo nh vay e toi cung dng cac beautiful flowers fill the earth and sky: Cay v aySee Seven kinds of offerings. n ay hoa ep, vong hoa, bo hoa, trang nha xep ay at va tri. Offering, saying: Appoint so many 4) Blue summer clouds of lapis smoke from Bhikkhunis for me from the Sangha.: fragrant incense billow up to the highways of Cung dng va noi rang: Mong Tang chung ch the gods: May xanh mua ha cuon cuon tren nh mot so Ty Kheo Ni nh vay e toi cung tri, khoi lam toa t hng tram thm ngat. dng cac v aySee Seven kinds of offerings. 5) Joyful dancing light from suns, moons, Offering to the spirits: Linh CungOfferings glittering jewel and flaming lamps dispels the to the spirits who are about the dead during the billion worlds darkness: Anh mat tri, anh

Offering to a Sangha of both Bhikkhus and Offerings to those who have completed Bhikkhnis headed by the Buddha: Cung their course: Vo hoc nhan ienCung dng

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6)

7)

8)

9)

10)

11)

offerings arising from samsara and nirvanas trang rc r nh chau bau. Anh en cung virtues. Everywhere are flowers of the dng nhay mua vui mng, xua tan mau en worldly and supramundane virtues of the cua muon c trieu the gii. three doors of myself and others, and myriad Scented water, imbued with fragrances of fragrant. It is laden with fruis of the three camphor, sandlewood and saffron, collects trainings, two stages and five paths: e vui into great lake: Nc thm cung dng nhieu long ang Bon S ton knh, chung con knh nh bien toa thm lng mui nghe, tram hng dang nhng pham vat an bay va nhng pham va long nao cuon cuon toa ra tan chan tri. vat quan tng nh lum cay an lac tren b Delicacies of gods and men, drink and cua bien Nh Y Nguyen: Trai bay vi nhieu nourishing food of a hundred flavours amass hoa sen ngan canh, chiem tron trai tim la at Mt. Meru: Pham vat va ngi thanh lch, nhng pham vat cung dng lay t cong c thc uong va cac thc an ngon yen tiec lam cua coi Ta Ba va coi Niet Ban, ni phu ay t tram v hng lay t nui Tu Di. hoa, chnh la cong c vo lng cua ba ca Music from an endless variety of various ngo cua chung e t va moi hu tnh trong instruments fills the three realms: Nha nhac the gii nay va cac canh gii tren. Toa ay khong ngng t bao hoc cu, am ieu hoa hp muon van hng thm cua cac pham vat cung giao hng en ba coi. dng Pho Hien Bo Tat, tru nang trai qua Goddesses of outer and inner desire objects, tam hoc, hai giai oan va nam ao lo. holding symbols of sight, sound, smell, taste and touch, pervade all directions: Ch Thien 12) I offer a liberation of Chinese tea, saffron bright, delicately perfumed, rich with a n cua pham vat trong va ngoai mang bieu hundred flavor. The five hooks, five lamps tng gn gi Sac Thanh Hng V Xuc tran and so forth are purified, transformed and ngap muon phng. increased into an ocean of nectar. I offer even Refuge-Protectors, Treasures of compassion, illusion-like consorts of youthful slender and eminent and supreme field of merit with pure skilled in the 64 arts of love; a host of faith I present to you a billion times over, Mt. beautiful messenger dakinis; field-born, Meru and the four continents, the seven mantra-born and simultaneously-born: Chung precious royal emblems the precious minor con xin cung dng, ri tra thm vang nh symbols and more perfectly delightful nghe p thm tram v huy hoang vi trang environments and their beings and a great hoa thanh nha. ay, ngu cau, ngu ang va treasure of all that gods and humans use or moi thc eu thanh tnh hoa, chuyen hoa va desire: Chung con knh dang ang Quy-Y Ho tang trng thanh bien nc Cam Lo. Chung Phap cua muon loai tat ca chau bau cua T con knh dang len ngi ca nhng Phat mau Bi. Chung con knh dang ngi ruong Cong nh ao diem kieu, chu te cac s gia Thien N c toi hao toi thng vi tn tam thanh tnh. sinh trong canh gii Phat, t chu nguyen va Nui Tu Di vi bon ai luc hang muon c ty sinh cung luc vi khuon mat manh de, toa lan, bay bieu tng ton qu cua hoang gia, rang anh sinh lc tre va tinh tng 64 nghe cac bieu tng ton qu phu va nhieu pham vat thuat tnh yeu. khac. La canh gii ky dieu Man a La cung cac ch Phat an tru ben trong va ai kho tang 13) Unobstructed great wisdom simultaneous with bliss, the sphere of the actual unelaborated ay nguyen c va chau bau cua ch Thien nature of all things, spontaneous and Nhan. indivisible, beyond thought and expression, To please you, venerable Gurus, I offer supreme ultimate Bodhicitta, I offer to you. objects actually set out and a vision of a To cure the 404 affliction-caused diseases. I pleasure grove on the shore of a wishoffer all kinds of potent medicines, and I offer granting sea, strewn with thousand-petalled myself as a servant to please you. Pray keep lotuses that captivate all minds. They are

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me in your service as long as space endures: Chung con knh dang len ngi Bo e Tam toi thng khong the ngh ban, vt khoi ngon t, t nhien va khong phan la. Vu tru Tanh Khong cua moi s vat, nh nh va giai thoat khoi moi ta kien; Kim Cang Bo e khong ngan ngai ong thi vi Hy Lac. Chung con knh dang len ngi tat ca nhng loai than y dieu dc e ieu tr nhng benh tram kha gay ra t bon tram le bon noi kho au phien nao. Va vi long ton knh, chung con knh dang len ngi than mnh e phung s va lam vui long ngi. Xin nguyen cau c Bon S gi chung con lai e phung s ngi mai mai khi tri at con ton tai. Office (n): Chc vuChc phanChc trach Nhiem vu. Office of the director of duties: Ky Cng LieuPhong cua v duy na (v trong coi het thay tap dch trong chua). Official notice: Cong bao. Officiant (n): V chu le. Officiate (v): C hanh nghi le. Officiate the service: Celebrate the service Take or conduct the serviceHanh le. Off-set (v): Bu laiTo make up forTo recover. Ogha (skt): Boc LuA torrent, the stream of passion, or illusionDong thac hay dong thac cua duc vong va phien nao. Ohara (jap): Vung ai Nguyen (Nhat Ban). Oil: Dau. Oil pans: Vac DauThe hell where offenders are cooked until their bodies are completely mangled. This hell is reserved for those who intentionally cooked, fried, barbecued innocent creatures to satisfy their desires while they were humansa nguc ni toi nhan b bo vao vac dau ma nau. ay la ni tr toi nhng ke tren dng the co y chien, xao, nau nng cac loai vat vo toi e thoa man long tham ducSee Three evil paths. Ointment (n): S xc dau. Oil rubbed on the feet to avoid disease: o Tuc DauPhai ngoai ao xoa dau di chan e tranh benh hoan.

Oja (skt): Nutritive essenceBan chat dinh dng. Ojogokurakuin (jap): Vang Sanh Cc Lac Vien (trong cac chua Phat giao Nhat Ban). Ojoyoshu (jap): Tac pham Vang Sanh Yeu Tap (Phat giao Nhat Ban). Oku (jap): Koti (skt)Tens of millions or hundreds of millionsc. Olcott, Col. Henry Steele (1832-1907): American who co-founded the Theosophical Society with Helena Blavatsky. He took Buddhist refuge vows in Sri Lanka in 1880 and was involved in a number of contemporary Buddhist issues. He is perhaps best known for developing a Buddhist flag and a Buddhist Catechism. Mot ngi My cung vi Helena Blavatsky ong sang lap Hoi Thong Thien Hoc. Ong tho gii quyy tai Sri Lanka vao nam 1880 va quan he vi mot so van e Phat giao ng thi. Ong c noi tieng nhat la a phat trien la c Phat giao va viet bo Giao Ly Van ap Phat Giao. Old (a): Jara (skt)Cu xaGia. Old acquaintance: Co tri. Old age: Jara (skt)GiaSee Seven unavoidables. Old age and death: Jaramarana (skt)Lao TSee Twelve conditions of cause and effect. Old age-sickness-death: Lao Benh TPrince Siddharthas perception of the old age, sickness and death happened when he was very young. One day, with the permission from the King, Prince Siddhartha and his attendants set out a tour around the capital city. However, after exiting the East Gate not long, he saw a hunch-back old man with white hair and bare shoulders. The man was limping along very feebly and look pitiful, as if he could easily be blown away just by a slight gust of wind. The Prince immediately dismounted from the elephant, walked to the old man, and spoke to him in a caring manner. It turned out that the old man was deaf, with not even one tooth in his mouth. He was lonely and unprovided for because his children refused to support him. This aroused the Princes sympathy who offered to support the the old man through his old age, but the old man only asked the Prince to help bring back his

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rejuvenation and longevity instead. Hearing this, the Prince was speechless, sighted and instructed his attendants to return to the palace. A few days later, the Prince and his attendants toured the West Gate. Even though the King already ordered the area to be cleaned, and the sick and the poor were not allowed to stay outdoors, but not long after they set out, the Prince saw a sick man lying by the roadside on the verge of dying. He had a thin body and a bloated belly, and he was moaning. The Prince asked one of his attendants: Why would the man become like this? The attendant dared not to conceal the truth, he replied: This is a sick man. He catches illness because his body is in disorder. Whether rich or poor, noble or lower classes, all have the body that is subject to disease and pain. On hearing these words, the Prince felt ill and disturbed. He gave the order to return to the palace. After returning to the palace, the Prince was unhappy all day long. He was wondering why people would turn old and would contract diseases. With all the luxuries he had, he did not know how to alleviate the suffering of the masses and how to make them live in more comfort. The King was aware of the unhappiness of his son, but considered this a minor incident. He persuaded the Prince to continue on another tour. This time he decreed that all the people of the kingdom should help avoid any unpleasant encounters. The king even ordered Devadatta to accompany the Prince, as he believed Devadatta was excellent in archery and martial arts, which could help the Prince muster more courage. Not long after setting out of the South Gate, they accidentally came upon a funeral procession which blocked the way of the Princes carriage. The men who walked in front looked sad, while all the women were crying miserably. The Prince told Devadatta: Lets return to the palace. Devadatta laughed at the Prince for his being afraid of dead people and said: the true coward Prince. The Prince thought, Although Devadatta laugh at others, no one in the world could stay alive forever. It is only a matter of time before he joins the procession of the dead. He was then in no mood to appreciate the scenery along the way. So he returned to the palace in

total silence. In all these tours, the Prince always set out in high spirits but returned in a somber mood. Since then he remained silent and unhappy despite the fact that his beautiful wife and his good son were always by his side. Images of the old, the sick and the dead constantly haunted the mind of the Prince. He thought that even his beautiful wife and baby son could not escape from the cycle of old age, sickness and death. In his mind, human life was illusionary and unreal, like images of flowers in the air or the moon in the water. Another day while in the royal garden, the Prince observed the fish in the pond fighting among themselves for food, with the big fish eating the small and the small fish eating the shrimps. This was the fight for survival among living creatures with the strong preying on the weak. As for humans, they waged wars out of selfishness. The Prince was contemplating on its origin and how to stop it. Wine, women and songs could not arouse the interest of the Prince who was puzzled by the problems of old age, sickness, death, and impermanence. He wanted to seek out ways and means of emancipation from the sufferings of life. To him, this was the most important goal to achieve in human life. That was why the young Prince left his beautiful wife, baby son, and the luxurious life to become a homeless mendicantS nhan biet ve lao benh t cua Thai T S at a en vi Ngai khi tuoi Ngai hay con rat tre. Nhan mot hom c phep vua cha i du ngoan ngoai thanh. Nhng khi va ra khoi ca ong chang bao xa th Ngai a nhn thay mot ong lao lng cong, toc bac, vai tran, bc i kho khan nh muon b gio thoi, trong that toi nghiep. Thai t lap tc xuong khoi kieu voi, en ben ong lao, hoi han than thiet. Chang ng ong lao b iec, rang co chang con cai nao. Nghe ong lao noi co n va con cai khong chu cham soc. Thai t dong long muon dng nuoi ong lao, nhng ong lao ch yeu cau Ngai cho tr lai tuoi thanh xuan tre mai khong gia. Nghe xong, Thai t ch im lang th dai, khong noi, roi ra lenh cho oan tuy tung xa gia hoi cung. Vai hom sau, Thai t va oan tuy tung i ve pha ca Tay. Du nha vua a ra lenh don dep sach se, ngi benh ngi ngheo khong c ra ng, nhng va ra khoi ca Tay khong xa la

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a nhn thay mot ngi benh sap chet ang nam ren ben ve ng, than gay bung to. Thai t ben hoi mot ngi trong am tuy tung: Ngi nay sao en noi nh vay? Ngi hau khong dam dau diem s that, ap rang: Ngi nay benh v c the khong c ieu hoa. Bat luan giau ngheo, sang hen, co than la co benh kho. Nghe cau nay, trong long Thai t run s va bat an. Ngai ben ra lenh cho oan tr ve cung. Sau khi ve cung, Thai t buon ba suot ngay. Ngai ngh tai sao con ngi lai gia, lai benh? Vi nhng th xa hoa trong cung ien, Thai t khong biet phai lam the nao e lam vi i noi thong kho cua than dan va lam the nao e moi ngi co cuoc song an vui hn. Nha vua biet Thai t khong vui, nhng cho rang ay la viec ngau nhien. V the mot mat vua khuyen Thai t tiep tuc vieng canh, mat khac ha ch cho than dan co gang ng cho Thai t gap canh khong vui tren ng, lai ra lenh cho e Ba at a cung i chuyen nay vi Thai t v e Ba gioi cung ten vo nghe co the lam cho Thai t cam thay manh dan hn. Nhng khi hanh cha c bao lau, th a gap ngay mot am tang lam ket ng xe cua Thai t. Nhng ngi an ong th buon ba, con an ba th keu khoc mot cach tham thng. Thai t bao e Ba at a: Thoi ta ve i. e Ba ci Thai t s ngi chet, that ung la Thai t nhu nhc. Thai t ngh: e Ba at a ci ke khac, nhng tren the gii, khong co ai co the khong chet, ch co thi gian sau trc ma thoi. Ngh vay Thai t chang con long da nao tiep tuc ngam canh na, nen Ngai lang le tr ve cung. Nhng lan Thai t ra ngoai ngoan canh, eu la i vui ve buon. T o ngay ngay Thai t u dot, lang le t noi. Tuy ben mnh la v ep con ngoan, cung khong lam cho Thai t bt u hoai. Nhng hnh anh cua cac canh ngi gia, ngi benh va ngi chet luon am anh trong au Thai t. Ngai ngh roi ay v ep con ngoan cua ta cung khong the nao thoat khoi cai vong lao benh t nay. Trong tr Ngai, cuoc song con ngi h ao khong that nh hoa trong khong trung hay nh trang trong nc vay thoi. Mot hom khac trong khi ang trong vn thng uyen, Thai t trong thay an ca ang xau xe nhau di ao, ca ln an ca be, ca be an tom; t o ngai quan tng en chung sanh, v sinh ton ma manh hiep yeu, v t li ma phat ong chien

tranh, co the co cach nao ngan chan nhng viec nh vay khong? Ru ngon, gai ep, ca mua eu khong lam cho Thai t hng thu. Ngai luon b am anh bi nhng van e vo thng nh gia, benh, chet, van van. Ngai ngh muc ch chu yeu au tien cua con ngi la phai tm kiem ra phng phap va con ng giai thoat nhng thong kho cua nhan sinh. ay la ly do tai sao Thai t tre t bo v ep con ngoan va cuoc song xa hoa e tr thanh mot khat s khong nha. Old age is suffering: Gia kho. Old age is unavoidable: Gia chang tranh cSee Seven unavoidables. Old-established terms: Thuan Theo Co Le One of the five kinds of terms which Hsuan-Tsang did not translate but transliteratedCo the phien dch c, nhng v muon theo co le nen gi nguyen ch ma ch phien am. Mot trong nam loai t ng chang phien dch c do Ngai Huyen Trang i ng quy nhSee Five kinds of terms that cannot be translated. Old-fashioned: Co huLoi thiOutmoded. Old habits: Vasana (p & skt)Tap Kh (thoi quen cu)Former habitHabit energyThe accumulation of the past thoughts, affections, deeds, and passions. Zen practitioner should be clear about the basic problem of the vasana (old habits). We practice meditation to eliminate those bad habits and faults, to wash the mind so it can have clean and pure thoughts, to purge ourselves of jealousy towards worthy and capable individuals, to bannish forever all thoughts of envy and obstructiveness, of ignorance and afflictions. If we can do this, then our true mind, our wisdom, will manifestS tch luy y ngh, tnh cam, viec lam va nhng duc vong trong qua kh). Ngi tu thien cot yeu phai nhan nh cho ro ret mot van e can ban la Tap kh. Ngoi thien la e loai tr tap kh, hay nhng thoi xau, e thanh loc tam t, e giai tr nhng thoi xau o k vi nhng ai hn mnh. Hay gat bo het nhng tam t o k va phien nao. Co nh vay, chan tam se to lo, tr tue se hien baySee Vasana. Old karma: Nghiep cuOld karma is what has made up this body of the five aggregates with its relation to the surroundings, such as: family, social class, country, etc., being born as a male, or

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female with good looking or bad looking body, with nice complexion or not, with graceful or ungraceful face, with a high or low Intelligent quotient, receiving good education or not, etc. These things are out of a persons mind. The gravest result the old karma has left for a human being in this life is his accumulating habits of thirsting for things and thinking of things as having a permanent self which created the current human culture full of troubles. If a person brings up his self and desire, he will strengthen his old karma and go further in suffering. If he stops them, he will come to cease his old and new karma for freedom and happiness. In fact, he appears completely free in the very present moment to make any choice he wants between what he should do and what he should not. It is the present moment which is when he copes with his desire arising from his Mind caused by the attraction of things. The desire invades his mind. He should know the way to fight against it as the Buddhas teaching in Dhammapada: Of all dharmas, mind is the forerunner, mind is chief. We are what we think, we have become what we thought (what we are today came from our thoughts of yesterday). If we speak or act with a deluded mind or evil thoughts, suffering or pain follows us, as the wheel follows the hoof of the draught-ox (1). Of all dharmas, mind is the forerunner, mind is chief. We are what we think, we have become what we thought. If we speak or act with a pure mind or thought, happiness and joy follows us, as our own shadow that never leaves (2). All conditioned things are without a real self. One who perceives this with wisdom, ceases grief and achieves liberation. This is the path of purity. (279). Nghiep cu la nhng g lam nen than ngu uan nay vi s lien he cua no vi moi trng song nh la gia nh, giai cap xa hoi, x s, van van... sinh ra lam con trai hay con gai, vi tam than ep hay xau, vi nc da xinh xan hay khong xinh xan, vi gng mat duyen dang hay khong duyen dang, vi ch so thong minh cao hay thap, co mot nen

giao duc tot hay khong tot, van van... tat ca eu nam ngoai s mong muon cua con ngi. Hau qua tram trong nhat cua nghiep cu la e lai cho con ngi tren i nay nhng tap kh khat ai s hien hu va suy ngh ve s hien hu thng hang cua mot cai nga. Chnh nhng tap kh nay a tao ra nen van hoa ay truc trac cua nhan loai trong hien tai. Neu con ngi nuoi dng cai suy ngh ve mot cai nga thng hang va duc vong cua chnh mnh, th con ngi se lam cho nghiep cu manh them va i xa hn na vao kho au phien nao. Neu con ngi biet dng lai s suy ngh va duc vong ay, th con ngi se cham dt c nghiep cu va nghiep mi, se c giai thoat va hanh phuc. That ra, trong giay phut hien tai nay con ngi hoan toan t do la chon gia nhng g can nen lam va nhng g khong nen lam. Chnh giay phut hien tai la luc ma con ngi oi au vi duc vong khi len t Tam mnh do v ngot cua cac hien hu gay ra. Duc vong o chiem c tam thc. Con ngi can biet cach e chong lai no nh li c Phat day trong Kinh Phap Cu: Trong cac phap, tam dan au, tam la chu, tam tao tac tat ca. Neu em tam o nhiem noi nang hoac hanh ong, s kho se theo nghiep keo en nh banh xe lan theo chan con vat keo xe (1). Trong cac phap, tam dan au, tam lam chu, tam tao tac tat ca. Neu em tam thanh tnh tao nghiep noi nang hoac hanh ong, s vui se theo nghiep keo en nh bong vi hnh (2). Het thay phap eu vo nga; khi em tr tue soi xet nh the th se nham la thong kho e c giai thoat. o la ao thanh tnh (279). ** See Karma. Old learned man: Ky nho. Old and new methods of healing: Tan Cu Lng YAccording to Nirvana sutra, there are old and new methods of healing, e.g. Hinayana and MahayanaTheo Kinh Niet Ban th co hai phng cach cha lanh benh cua chung sanh, cu y la phng cach xa, dung e v vi Tieu Tha giao; tan y la phng thuoc mi dung e v vi ai Tha giao.

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Old and new methods of translations: Tan nhau, do o ty thc khong khi sanh. Ngi tu
Cu Lng DchOld and new terms in translation, the old before, the new with HsuanTsangSach dch t kinh Phat ra co hai loai, mot la cu dch t trc ngai Huyen Trang; t ngai Huyen Trang tr ve sau goi la tan dch.. Old stories: Chuyen i xa. Old suffering: Co Kho. 1) Noi kho s xa kia. 2) The suffering resulting from prolongation, e.g. too much lying, standing, walking, at first a joy, become wearying: Noi kho do hau qua cua hoat ong keo dai, nh nam nhieu, ng nhieu, i nhieu, thoat tien thay thch thu, nhng sau o tr nen met moi ra ri. Phat phai co gang ong bt ty can.

tan sinh). ay la ung theo luat vo thng cua nha PhatThe process of life and death. Old translation: Cu dch (nhng kinh ien c dch trong thi Cu Ma La Thap). Older perfect with limited salvation: Tch Vien hay Tng ai vienThe older or comparatively speaking perfect doctrine of the pre-Lotus teaching with limited salvationLa vien giao oi ai vi thi ky tien Phap Hoa vi s o tha gii hanSee Two perfect doctrines (B). Oldest monk in the Order: Cc LapThe oldest monk in the orders (highest number of years in the orders)V Tang co tuoi ha lap cao nhat trong giao oan. Olfactory consciousness: Ty ThcThe sensation or perception of smellSmell consciousnessNose consciousnessThe nose consciousness develops immediately from the dominant condition of the nose faculty when it focuses on smell. Nose consciousness completely dependents on the nose faculty. Someone who lacks smelling capability, nose faculty and smell never meet, therefore, nose consciousness will never arise. Buddhist cultivators should always practise meditation to stop or close the nose consciousnessTy thc phat trien tren nhng ieu kien cua khu giac. Ty thc tuy thuoc hoan toan ni ty can. Ni mot ngi mat kha nang khu giac, th khu giac va mui v khong bao gi gap

Old things will die and new things will emerge: Cai cu rung i cai mi troi len (Cu lac

beginning of Buddhist Mantras. It was inherited from Hinduism, and there are various explanations of its meaning. One common notion found in Mahayana literature is that it symbolizes the fundamental nature of reality, i.e., emptiness (sunyata). This word is also used to show solemn affirmation and respectful assent. Sometimes translated by Yes. This is the most comprehensive and venerable symbol of spiritual knowledge in Vajrayana. Om is a symbol of form as well as sound. This is not a magic word. In fact this is not even considered to be a word at all. It is rather a manifestation of spiritual power, symbol that is to be found throughout the East. Om, aum; a word of solemn affirmation and respectful assent, sometimes translated by yes, verily, so be it, and in this sense compared with Amen in Catholic. It is the mystic name for the Hindu triad, and has othe significations. It was adopted by Buddhism, especially by the Tantric school, as a mystic spell, and as an object of meditation. It forms the first syllable of certain mystical combinations, e.g. Om mani padmi hum, which is a formula of the Tibetan Lamaistic branch, said to be a prayer to Padmapani; each of the six syllables having its own mystic power of salvation from the lower paths of transmigration, etc.; the formula is used in sorcery, auguries, etc.T Bac Phan thng thay khi bat au trong nhng bai chu. T nay c lay t ben An o giao, va co nhieu ngha khac nhau. Mot khai niem thong thng trong Phat giao ai Tha la no tieu bieu cho that tanh hay khong tanh. T nay cung c dung e xac nhan s uy nghi ton knh. Thnh thoang c dch la Vang. ay la mot bieu tng rong va cao nhat trong Kim Cang tha. Om va tng trng cho hnh thc va am thanh. ay khong phai la mot t ma thuat, no khong c coi nh mot t, ma nh mot bieu tng tam linh, mot tng trng pho bien khap phng ong. Tieng Om c dung e ch s khang nh mot cach nghiem trang va ton knh, giong nh tieng a men ben C oc Giao. Trc kia la mat ng cua An o giao, c

Olive (n): Cay o-liu. Om: Sanskrit syllable that is often found at the

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tha nhan bi cac nha Phat giao Mat tong, ac biet la trng phai tr mat chu, dung Om nh mat chu va oi tng thien nh. Ch Om thng dung e hnh thanh am au tien trong cac cau chu tong hp nh trong cau Um Ma Ni Bat Di Hong la cong thc chu nguyen cua Lat Ma Giao Tay Tang. Ngi ta noi cau Um Ma Ni Bat Di Hong con la cau than chu e cau nguyen c Quan The Am, moi ch trong cau eu co than lc cu o khoi tam ac ao. O-Mei Shan Monastery: Quang Tng T The monastery at the top of O-Mei-Shan, in Omei district, Szech-Wan province, where Pu-Hsien (Samantabhadra) is supremeT vien nam tren nh nui Nga Mi, thuoc huyen Nga Mi, tnh T Xuyen, ni ma Pho Hien Bo Tat a at ao vo thng. Omen (n): Dau hieuiem. Omens of Pure Land Rebirth: Proof of rebirth in Pure LandDau hieu cua vang sanh Tnh o. Omission (n): S bo i. Omit (v): Bo sotTo miss outTo leave out To foresake. Om-Mani-Padme-Hum: An ma ni bat di hongGreat compassion mantraA formula of Lamaistic branch. Each of the six syllables having its own mystic power of salvation the lower paths of transmigration. The Mantra of Avalokitesvara, who in Mahayana is said to be the embodiment of compassion (karuna). It is the most commonly chanted mantra in Tibetan Buddhism, probably due to the fact that Avalokitesvara is widely viewed as being particularly closely associated with Tibet and its history. Several of the most prominent lineages of reincarnating lamas (sprul Sku-tib), including the Dalai Lamas and the R Gyal Ba Kar Ma Pas are believed to be physical manifestations of Avalokitesvara. The meaning. The meaning of the mantra has been debated by contemporary scholars. Some read padme (lotus) as a Sanskrit locative, in which case it would be translated as om Jewel in the Lotus hum. Others interpret padme as a vocative feminine, and thus translate it as Om Jewel-Lotus hum. Both readings are, however, problematic: in the first interpretation the mantra would be

ungrammatical, which is not uncommon with Buddhist Sanskrit mantras; and the second interpretation faces the problem of why a male buddha would be referred to with a feminine vocative. This is the most important and oldest mantra of Tibetan Tantric Buddhism. These six syllables are an expression of the basic attitude of compassion, and the recitation of them expresses the longing for liberationAn ma ni bat di hong, mot nghi thc tr niem cua trng phai Lat Ma. Moi ch trong sau ch co uy lc cu roi nhng chung sanh trong cac ng d. ai Bi Chu, chu cua ngai Quan The Am Bo Tat, v Bo Tat ma ai Tha cho la hien than cua t bi. Ngi ta thng thay chu nay c tr trong Phat giao Tay Tang, co le ngai Quan The c rong rai quan chung xem nh gan gui vi Tay Tang va lch s cua no. Vai dong truyen tha noi bat nhat cua nhng v lat ma tai sanh, ke ca c at Lai Lat Ma va dong Gyelpa Karmapa cung c tin la hien than cua ngai Quan The Am. Ngha cua cau chu nay van con trong vong ban cai cua cac hoc gia ng thi. Vai v oc Padme ngha la Hoa Sen nh la mot Phan ng ch nh s cach, trong trng hp nay th phai dch la Om hay Bao Chau trong Hoa Sen. Nhng hoc gia khac lai cho rang Padme la nh s cach N, va nh vay phien dch cau chu nay nh la Om-Bao ChauLotusHoa Sen. Tuy nhien ca hai eu b tr ngai, trong s giai thch th nhat th cau chu khong thong ve van pham, ieu nay t thay trong chu Phan ng trong Phat giao; va trong li giai thch th nh th van e la tai sao mot v Phat nam lai c dung e ch s nh cach cua mot ngi n. ay la cau chu xa nhat trong cac trng phai Mat tong Tay Tang. Sau am tiet trong cau chu nay the hien thai o ong cam can ban, ma khi niem len no the hien c muon giai thoat Niet ban. Omniconscience (n): Toan y thcViec g cung bietang Chanh GiacSee Samyak Sambodhi. Omnipotence (n): 1) Toan nangVan nang. 2) Universal powerBnh ang Lc. Omnipotent (a): Toan nang (vo s bat nang) Van nang (khong co g ma khong lam c). Omnipresence: Hien dien khap ni.

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1) Universally shining: Chieu dieu khap moi ni. 2) Pervaiding everywhere: Bien Nht Thiet Xay khap moi ni trong h khong, ten tieng Phan cua Phap than Phat Ty Lo Gia NaAn epithet or Sanskrit name for Vairocana. Omnipresent causes: Sarvatragahetu (skt) Bien Hanh NhanOne of the sixfold division of causesMot trong sau nhan. ** See Six kinds of causes (A) (5). Omnipresent Dharma Kaya: Phap than thng tru. Omnipresent One: Vo Ngai Nhan. 1) The unhindered one: Bac khong con b chng ngai. 2) The Buddha who unbarred the way to nirvana, which releases from all limitations: V Phat m ca Niet ban. 3) The omnipresent one; the one who realizes nirvana-truth: Bac sieu pham a chng ngo chan ly niet ban. Omnipresent powers: Minh Thong Mysterious, supernatural powerSieu lc vt ngoai s dien ta cua ngon ng hay hnh tng. Omnipresent response to need: ng Dung Vo BienUniversal ability to aidKha nang pho hien vo bien nham cu o chung sanh. Omniscience (n): ai trToan trViec g cung bietGreat mindGreat wisdomNh Thc Tr. 1) Knowledge of reality, i.e. of all things whether whole or divided, universal or particular, as distinguished from their seeming: Tr biet suot tong tng va biet tng cua ch phap mot cach ung nh thc. 2) Samyaksambuddha (skt)Completely enlightenedUniversal knowledge of a BuddhaChnh bien tri. 3) Sarvajnana (skt): All-knowingBudhaomniscienceBuddha-wisdomPerfect knowledgeNhat Thiet TrPhat Tr. Omniscience of Buddha: 1) Vo Ngai Quang Phat trVo Ngai Tr (tr thong at cua c Phat).

Omni-present: The vo bat tai.

2) Sambodhi (skt)Wisdom of a Buddha Chanh giac. Omniscience is infinite: Nht thiet chung tr vo lngSee Ten kinds of infinite path of Great Enlightening Beings.

Omniscience in regard to the future of unobstructed insight into the future: Tr

Hue Tri V Lai Vo Ngai hay tr tue biet i V Lai Khong B Ngan NgaiOmniscience in regard to the future of unobstructed insight into the future See Eighteen distinctive characteristics of Buddhas (II). Omniscience in regard to the past: Tr Hue Tri Qua Kh The Vo Ngai hay tr tue biet i qua kh khong b ngan ngaiOmniscience in regard to the past or unobstructed insight into the past See Eighteen distinctive characteristics of Buddhas (II).

Hue Tri Hien Tai The Vo Ngai. Tr Tue Biet i Hien Tai Khong B Ngan NgaiOmniscience in regard to the present or unobstructed insight into the presentSee Eighteen distinctive characteristics of Buddhas (II). Omniscient (a): Toan tr. Omniscient endurance, that of a Buddha: Nhat Thiet Tr Nhan hay nhat thiet tr nhan cua mot mot v PhatSee Six kinds of enduance. Omniscient enlightenment: Bien GiacThe absolute enlightenment, or universal awareness of a BuddhaToan giac cua c Phat. Omniscient eyes: Nht thiet tr nhanSee Ten kinds of eyes and Ten kinds of eye of Great Enlightening Beings. On the contrary: Ngc lai. On every side: AroundChu (chung quanh, bon be). On the ground: Above the grounda thng (tren mat at). On a small scale: Tren bnh dien nho. On a toe-nail: Trao ThngTrao o According to the Nirvana Sutra, the quantity of earth one can put on a toe-nail, i.e. in proportion to the whole earth in the world, such is the rareness

Omniscience in regard to the present or unobstructed insight into the present: Tr

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of being reborn as a human being, or according to the Nirvana Sutra, of attaining NirvanaTheo Kinh Niet Ban, so lng at ma mnh co the nhet vao au mong chan so vi so lng at tren toan the gii, no t oi v nh s hiem hoi c tai sanh lam ngi hay c nhap Niet Ban. Once-Returner: Sakadagamin (p)Hu D TNhat Lai Bo TatT a HamOne-Life BodhisattvaWho is one lifetime away from BuddhahoodAn enlightened being in the second stage towards Arhatship, who has realized the Four Noble Truths and has eradicated a great protion of defilements. The best known example is the Bodhisattva Maitrya. He will return to the human world for only one more rebirth before he reaches full realization of Arhatship. An enlightened being who has realized the Four Noble Truths and has eradicated a great portion of defilements. He will return to the human world for only one more rebirth before he reaches full realization of ArhatshipChung sanh giac ngo qua v th hai trong T Thanh Qua. Ngi chng qua Nhat Lai la ngi tu tap thc chng T Thanh e va a oan tan nhiem trc. Th du ien hnh la Bo Tat Di Lac. Con ngi ay se ch tr lai tai sanh lam ngi mot lan na trc khi ac qua A La Han. Bo Tat a thc chng T Thanh e va a diet tr a phan nhiem trc. Ngi nay ch con tr lai tran the mot lan na trc khi thc chng A La HanSee Four kinds of holy men (II), Sakradagamin, and Twelve kinds of life and death. Once-returning: Sakadagami (p)Qua Nhat LaiSee Once-Returner.

ch cho tha nhan. One in all: Mot trong tat ca, tat ca trong mot See One in all, all in one. One in all, all in one: Can nguyen la motMot la tat caThe essential unity of all thingsNhat Tc Nhat Thiet, Nhat Thiet Tc Nhat (mot la tat ca, tat ca la mot)See Ten theories that independently cause the manifestation of the ideal world (A). One announcement and three responses: Nhat Bach Tam Kiet MaIt is the mode of ordaining monks, three responses to the one call of the abbotTrong nghi le tho gii, v s c tho gii se tra li ba lan moi cau hoi cua s chng minh. One aspect: Laksana (skt)Nhat TngThe unique formThe one mind in all things Common mind in all beings. One-Buddha-Yana: Nhat Phat ThaThe Mahayanists believe that this is the perfect and only way to the shore of parinirvanaNhng ngi theo Phat giao ai tha tin rang ay la con ng duy nhat giup chung ta ao b ngan Niet Ban.

Ones actions must bring good to other living beings: Hanh ong mnh phai mang lai li

One who completely fills the four realms (Dharmadhatu): Nhat Thiet Pho Mon Than
V trai than ra khap bon phap gii.

One continuous process: Nhat Bat oan S

Once there is a cause, there will surely be an effect: Mot khi co nhan tat co qua. Once a word is said, it is very difficult to retract it: Mot li a noi, kho long lay lai (Nhat

ngon ky xuat, t ma nan truy)What is said cannot be unsaid. One: NhatMotAccording to the Tien-Tai sect in the Lotus sutra, there are four ones or four kinds of unityTheo tong Thien Thai giai thch qua Kinh Phap Hoa, co bon th duy nhat One is despised by ones friends and companions: Bang hu ong lieu khinh miet See Four kinds of unity. See Six dangers when one attaches to gambling. One act: Nhat Hanh.

The unity or continuity in the unbroken processes of nature (all being is but one continuous process)Tien trnh ong nht, lien tuc va khong t oan cua thien nhien (van hu ch la mot tien trnh lien tuc). One deed includes all: Nhat Thanh Nhat Thiet ThanhIn the perfection of one all are perfectedWith the Tathagatas enlightenment all beings were enlightenedVi s ai giac cua Nh Lai, tat ca chung sanh roi ay se at thanh ai giac. Mot ngi toan thien moi ngi roi ay se c toan thien.

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nhUndistractedWith a single mindThe mind is fixed on one directionTam nh tren mot hng. One extreme of existence: Hu BienThe one extreme of existence, the opposite extreme being non-existenceMot thai cc cua s hien hu (ch phap eu phai mn s hoa hp cua cac duyen ma sanh ra), oi lai vi vo bien. One-eyed sea turtle: Nhat Nhan Chi QuiA sea turtle which has only one eye, and that underneath, entered a hollow in a floating log; the log, tossed by the waves, happen to roll over, whereupon the turtle momentarily saw the sun and moon. This refers to the rareness of the appearance of a Buddha, also of the difficulty of being born as a manRua bien mot mat, t ay bien troi len trong mot bong cay, thay c vang nht nguyet, roi theo ln song ma tap vao b. Y noi s hiem quy cua s th hien cua Phat, cung nh c sanh lam ngi vay.

One direction concentration: Nhat Hng (A) Eight perceptions or forms of consciousness:
1) 2) 3) 4) 5) 6) 7) 8) (B)

One-flavored water rained by the great clouds has no distinctions: May ln tuon ma

(C)

60) 61) 62) 63) 64) 65) 66) 67) 68) One who has attained the supreme right 69) and balanced state of bodhi: PhatSee Four 70) saints (rewards) (A).

mot th nc ong mot v khong co sai khac See Ten types of characteristics of manifestation of a Buddha (8). One ground: Nhat aThe Buddha-nature of all living beings as all the plants grow out of the one ground, so all good character and works grow from the one Buddha-naturePhat tanh cua chung sanh moi loai, nh cac loai cay c trong tren mot manh at, tat ca nhng ban chat va s viec thien lanh eu c trng dng t cai Phat tanh ay.

One hundred divisions of all mental qualities and their agents: One hundred

a) dharmasBach PhapAccording to the Kosa Sastra, there are one hundred divisions of all b) mental qualities and their agents of the Consciousness-Only School, or five groups of ine hundred modes or thingsTheo Cau Xa Luan, c) tong Duy Thc dung bach phap e thuyet minh ve muon van hien tng the gian va xuat the gian:

(8) Tam phapTam ThcSee Eight consciousnesses. Eye-consciousness: Caksur-vijnana (skt) Nhan thc. Ear-consciousness: Srotra-vijnana (skt)Nh thc. Nose-consciousness: Ghrana-vijnana (skt) Ty thc. Tongue-consciousness: Jihva-vijnana (skt) Thiet thc. Body-consciousness: Kaya-vijnana (skt) Than thc. Conscious mind: Mono-vijnana (skt)Y thc. Subconscious mind: Manas (skt)Mat Na thc. Ideation store: Alaya-vijnana (skt)A Lai Da thc. Fifty-one mental ideas: (51) Tam sHu phapNam Mi Mot Tam SSee Fiftyone Dharmas interactive with the Mind. Eleven form dharmas: Mi mot sac Phap The five physical organs (eye, ear, nose, tongue, body) and their six modes of sense (matter, sound, smell, taste, touch, things) Gom ngu can va luc tran: Eye: Caksus (skt)Nhan. Ear: Srota (skt)Nh. Nose: Ghrana (skt)Ty. Tongue: jihva (skt)Thiet. Body: Kaya (skt)Than. Form: Rupa (skt)Sac. Sound: Sabda (skt)Thanh. Smell: Gandha (skt)Hng. Taste: Rasa (skt)V. Touch: Sprastavya (skt)Xuc. Forms included in dharma-ayatana or elements as objects of consciousness: Dharmayata-nikani-rupani (skt)Phap x s nhiep sac. A substantial form analyzed to utmost , the smallest atom: Cc lc sac. An unsubstantial form as aerial space or color analyzed to utmost, the remotest atom: Cc huynh sac. A perceptive form conceived at ordination, the innermost impression: Tho s dan sac.

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d) A momentary illusive form: Bien ke s khi sac. e) A form produced by meditation: nh s sanh t sac. (D) Twenty four indefinites or unconditioned elements (not interractive dharmas): Bat tng ng hanh (ac, menh can, chung ong phan, d sinh tnh, vo tng nh, diet tan nh, vo tng s, danh than, cu than, van than, sinh, lao, tru, vo thng, lu chuyen, nh d, tng ng, the toc, th e, phng, thi, so, hoa hp tnh, bat hoa hp tnh). 71) Acquisition: Prapti (skt)ac. 72) Life: Jivitendriya (skt)Mang can. 73) Nature of sharing similar species: Nikayasabhaga (skt)Chung ong phan. 74) Nature of making different species: Visabhaga (skt)D sanh phap. 75) Meditative concentration in thoughtless heaven: Asamjnisamapatti (skt)Vo tng nh. 76) Meditative concentration in extinction: Nirodhasamapatti (skt)Diet tan nh. 77) Facts obtained by thoughtless meditation: Asamjnika (skt)Vo tng qua. 78) Name: Namakaya (skt)Danh than. 79) Word: Padakaya (skt)Cu than. 80) Letter: Vyanjanakaya (skt)Van than. 81) Birth: Jati (skt)Sanh. 82) Stability: Sthiti (skt)Tru. 83) Age: Jara (skt)Lao. 84) Impermanence: Anityata (skt)Vo thng. 85) Becoming: Pravrtti (skt)Lu chuyen. 86) Distinction: Pratiniyama (skt)nh d. 87) Union: Yoga (skt)Tng ng. 88) Speed: Java (skt)The toc. 89) Succession: Anukrama (skt)Th e. 90) Phng: Desa (skt)Region. 91) Time: Kala (skt)Thi. 92) Number: Samkhya (skt)So. 93) Totality: Samagri (skt)Hoa hp tanh. 94) Differentiation: Anyathatva (skt)Bat hoa hp tanh. (E) Six inactive or metaphysical concepts (unconditioned dharmas): Vo viSau vo vi (h khong, trach diet, phi trach diet, bat ong, tng tho diet, chan nh).

95) Space: Akasa (skt)H khong vo vi. 96) Extinction obtained by knowledge: Pratisamkhya-nirodha (skt)Trach diet vo vi. 97) Extinction not by knowledge but by nature: Apratisamkhya-nirodha (skt)Phi trach diet vo vi. 98) Extinction by a motionless state of heavenly meditation: Aniinjya (skt)Bat ong diet vo vi. 99) Extinction by the stoppage of idea and sensation by an arhat: Samjna-vedayitanirodha (skt)Tng tho diet vo vi. 100)Chan nh vo vi: Tathata (skt)True suchness. One hundred and eight pearls (beads): Nhat Bach Bat Trang HatMot tram le tam trang hat. One hundred rules of conduct for monks: Sikkka-karaniya (skt)Sekhiya (p)Tieng Phan goi la Thc Xoa Ca La NiAccording to Most Honorable Master Minh ang Quang in the Rules for Mendicant Bhiksus, Sikkka-karaniya includes one hundred rules of conduct which are connected with daily activitiesTheo c Ton S Minh ang Quang trong Luat Nghi Khat S, Thc Xoa Ca La Ni la mot tram gii can hoc trong sinh hoat hang ngay. 1) A monk should wear the inner robe all round for covering the circle of the navel and the circles of the knees. Whoever out of disrespect dresses with an inner robe hanging down in front or behind, there is an offence of wrong-doing: Cai chan phai van t nch lng ti na ong chan, ch khong c xan, e phu trum run va hai au goi. Neu ai e chan xan len hay long thong ra ngoai, du pha trc hay pha sau, eu b pham toi Thc Xoa Ca La Ni. 2) A monk should wear the upper robe even al round (whoever out of disrespect puts on an upper robe hanging down in front or behind, there is an offence of wrong-doing): Bo ao ba cai phai mac cho co th lp. 3) A monk should not go into lay peoples houses with robes hitched up. He should go well covered in lay peoples houses (inhabited areas with): Chang nen i vao nha c s ma xan ao len.

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4) A monk should not sit down in lay peoples houses with robes hitched up. He should sit well covered in lay peoples houses: Chang nen ngoi trong nha c s ma xan ao len. 5) A monk should not go among the houses with robes lifted up to the shoulders, either on one side or on both (if out of disrespect having lifted up the robe on one side or on both, there is an offence of wrong-doing): Chang nen i vao nha c s ma lat ao len ti vai. 6) A monk should not sit down amidst the houses with robes lifted up to the shoulders, either on one side or on both: Chang nen ngoi trong nha c s ma lat ao len ti vai. 7) A monk should not go into the houses of lay people with head covered, either with a towel, a hat, or a cap: Chang nen i vao nha c s ma oi khan, oi mu. 8) A monk should not sit down amidst the houses of lay people with head covered, either with a towel, a hat, or a cap: Chang nen ngoi trong nha c s ma oi khan, oi mu. 9) A monk should not enter into any lay peoples houses, going and running at the same time: Chang nen i vao nha c s ma va i va chay. 10) After going and running at the same time, a monk should not sit down in lay peoples houses: Chang nen ngoi trong nha c s sau khi va i va chay. 11) A monk should not enter any lay peoples houses with the arms placed on the hips, or with the hands on both sides and the elbows turned outwards (akimbo): Chang nen i vao nha c s ma chap tay sau lng hay chong nanh. 12) A monk should not sit down in lay peoples houses with the arms akimbo (arms place on the hips, or hands on both sides and elbows turned outwards): Chang nen ngoi trong nha c s ma chap tay sau lng hay chong nanh. 13) A monk should not go amidst the houses swaying the body. He should hold the body straight: Chang nen i vao nha c s ma lay chuyen than mnh. 14) A monk should not sit down amidst the houses sway the body. He should hold the body

15)

16)

17)

18)

19)

20)

21)

22)

23)

24)

25)

straight: Chang nen ngoi trong nha c s ma lay chuyen than mnh. A monk should not go fidgeting amidst the houses (making play with hand or foot): Chang nen i vao nha c s ma mua tay. A monk should not sit fidgeting in inhabited areas (making play with hand or foot in the houses): Chang nen ngoi trong nha c s ma mua tay. A monk should not, out of disrespect, having uncovered the body, go among the houses: Chang nen i vao nha c s ma khong mac ao che mnh. A monk should not, out of disrespect, sit down among the house without proper clothes: Chang nen ngoi trong nha c s ma khong mac ao che mnh. A monk should not go among the houses with eyes glanced around. He should go amidst the houses with eyes cast down looking only a ploughs distance ahead: Chang nen i vao nha c s ma mat trong ben nay, ben kia. Mat v ay ch nen nhn xuong va xa ve pha trc ch khoang be ngang mot luong cay. A monk should not sit down in the houses with eyes glanced around. He should sit down amidst the houses with eyes cast down looking only a ploughs distance ahead: Chang nen ngoi trong nha c s ma mat trong ben nay, ben kia. Mat v ay ch nen nhn xuong va xa ve pha trc khoang be ngang mot luong cay. A monk should not crouch down on the heels (sit arms akimbo) in the lay peoples houses: Chang nen ngoi chom hom trong nha c s. A monk should always keep calm when entering the houses of lay people: Hay iem tnh khi i vao nha c s. A monk should sit calmly in the houses of lay people: Hay iem tnh khi ngoi trong nha c s. A monk should not go into the houses of lay people with loud laughter: Chang nen ci ct khi i vao nha c s. A monk should not sit down in the houses of lay people with loud laughter: Chang nen ci ct khi ngoi trong nha c s.

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26) A monk should accept almsfood attentively: Phai e y khi lanh cm. 27) When accepting rice (from almsfood), a monk should accept in proportion not to overflowing from the capacity of the bowl: Khi lanh cm a bat ra cho ngay thang ng e o. 28) When accepting almsfood with soup, a monk should accept in proportion not to overflowing the capacity of the bowl: Khi lanh canh a bat cho ngay thang, ng e o. 29) A monk should mix the rice with soup before eating: Phai tron cm vi o an a lanh. 30) A monk should the alms-food working down from the top without making exceptions (choosing or selecting foods): Mon nao xuc trc th an trc. 31) A monk should not choose alms-food to eat, i.e., choosing the alms-food in this side, that side, or in the middle of the bowl: Chang nen la ben nay ben kia, hay gia bat. 32) A monk should not ask for sauce and/or rice for his own appetizing unless he is sick: Chang nen hoi canh ngon, hoac mon la, tr khi au yeu phai tuy mon can dung. 33) A monk should not hide (cover up) sauce and curries with rice out of desire to get more: Chang nen xi cm len che khuat o an ang lanh them na. 34) A monk should not look enviously at anothers bowl: Chang nen thay v khac lanh o an ma sanh long them muon. 35) After accepting enough alms-food, a monk should cover the bowl; then he should sit straight up, eat and contemplate at the same time: Lanh cm va o an u roi, phu cai bat lai, va an va quan tng. 36) When eating alms-food, a monk should not make up too large a mouthful: Chang nen an mieng ln. 37) A monk should not open the mouth till the mouthful is brought to it: Chang nen ha mieng ln, ma ut o an (chang nen ha mieng trc khi mieng o an c a en mieng). 38) A monk should not talk with the mouth full (talk with a mouthful in the mouth): Chang nen noi chuyen, khi ngam mot mieng o an.

39) When eating alms-food, a monk should not make up a round mouthful (eat tossing up balls of food): Chang nen lay cm vo vien, ma thay vao mieng. 40) A monk should not eat scattering rice or lumps of boiled rice about: Chang nen an tram vam en noi rt ra. 41) A monk should not eat stuffing out the cheeks like a monkey (stuffed the cheek on one side or on both): Chang nen a o an ma ben nay, qua ma ben kia nh kh. 42) A monk should not eat making loud sound or noise: Chang nen nhai ln tieng. 43) A monk should not suck the alms-food loudly: Chang nen nut manh trong khi an. 44) A monk should not eat licking or wiping, either the hand or the bowl: Chang nen lay li liem. 45) A monk should not eat shaking the hand about: Chang nen qu tay trong khi an. 46) A monk should not pick up dropping rice to put in his mouth: Chang nen lay tay lm cm rt ma bo vao mieng. 47) A monk should not accept a drinking-water pot or cup with the hands soiled with food: Chang nen cam bnh uong nc ma chang ra tay. 48) A monk should not throw out amidst the houses, rinsings of the bowl with lumps of boiled rice (bowl washing water which has rice grains in it): Chang nen tat nc ra bat ra san cua th chu. 49) A monk should not go to stool, urinate, blow his nose, or spit saliva on vegetables: Chang nen ai, tieu tien, h mui, khac nho tren rau co. 50) A monk should not go to stool, urinate, blow his nose, or spit saliva in water: Chang nen ai, tieu tien, h mui, khac nho tren nc. 51) A monk should not urinate when standing: Chang nen ng ma ai, tieu tien. 52) A monk should not reside and sleep at the Buddha altar: Chang nen va ngu trong cho th Phat, tr khi canh gi. 53) A monk should not store anything at the Buddha altar, except in case of robbing:

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54)

55)

56)

57)

58)

59)

60)

61)

62)

63)

64)

65)

66)

67)

Chang nen cat o vat tai cho th Phat, tr khi b cp. A monk should not wear sandals to enter the place of Buddha altar: Chang nen mang dep vao cho th Phat. A monk should not carry his sandals around the Buddha altar: Chang nen xach dep vao cho th Phat. A monk should not wear sandals when going around the Buddha altar: Chang nen mang dep i chung quanh cho th Phat. A monk should not wear shoes to enter the place of Buddha altar: Chang nen mang giay vao cho th Phat. A monk should not carry his shoes around the Buddha altar: Chang nen xach giay vao cho th Phat. A monk should not sit eating and leave leftover things at the Buddha altar: Chang nen ngoi an va bo o d thui di cho th Phat. A monk should not allow people to carry a corpse around the Buddha altar: Chang nen khieng xac chet, i di cho th Phat. A monk should not bury a dead body at the Buddha altar: Chang nen chon xac chet tai cho th Phat. A monk should not allow people to cremate a corpse at the Buddha altar: Chang nen thieu xac chet ngay cho th Phat. A monk should not allow people to cremate a corpse near the Buddha altar because it can emit the burnt smell at the Buddha altar: Chang nen thieu xac chet gan cho th Phat e mui hoi thui bay ti. A monk should not allow people to cremate corpses at the Buddha altar: Chang nen thieu xac chet tai cho th Phat. A monk should not allow people to carry clothes of the dead around the Buddha altar: Chang nen mang o cua ngi chet ma i di cho th Phat. A monk should not or should not allow people to go to stool or to urinate at the Buddha altar: Chang nen ai, tieu tien tai cho th Phat. A monk should not carry the image or statue of the Buddha into the rest room: Chang nen i vao nha tieu mang theo tng Phat.

68) A monk should not allow people to go to stool or to urinate near the Buddha altar where bad smell can fly over the Buddha altar: Chang nen ai, tieu tien cho ma mui hoi thui co the bay ti cho th Phat. 69) A monk should not or should not allow people to go to stool or to urinate at the side of the Buddha altar: Chang nen ai, tieu tien ngay pha cho th Phat. 70) A monk should not allow people to pick their teeth or rinse their mouth at the Buddha altar: Chang nen cho phep ai xa rang, suc mieng di cho th Phat. 71) A monk should not come in front of the Buddha altar to pick his teeth or to rinse his mouth: Chang nen ti trc tng Phat ma xa rang hay suc mieng. 72) A monk should not or should not allow people to stand around the Buddha altar to pick their teeth or to rinse their mouth: Chang nen ng bon pha cho th Phat ma xa rang hay suc mieng. 73) A monk should not blow his nose or spit saliva at the Buddha altar: Chang nen tai cho th Phat ma h mui hay khac nho. 74) A monk should not stand in front of the Buddha altar to blow his nose or to spit saliva: Chang nen ng trc cho th Phat ma h mui hay khac nho. 75) A monk should not stand at any sides of the Buddha altar to blow his nose or to spit saliva: Chang nen ng bon pha cho th Phat ma h mui hay khac nho. 76) A monk should not sit pointing his legs at the Buddha altar: Chang nen ngoi a chan ngay cho th Phat. 77) A monk should not reside or sleep at a place which is higher than the level of the Buddha altar: Chang nen , ng tren cao hn cho th Phat. 78) A monk should not promenade or to go for a walk hand in hand with anyone: Chang nen nam tay ngi khac ma i dao. 79) A monk should not climb high trees (higher than head level), except emergencies: Chang nen leo cay cao khoi au, tr khi co viec.

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80) A monk should not put his bowl in a bag, tie it to one end of his staff and carry along the road: Chang nen bo bat vao bao ma quay len vai, cho au cay gay. 81) A monk should not teach Dharma to someone with shirt hitched up: Chang nen v tnh thuyet phap cho ke vo le; lat ao (phanh co). 82) A monk should not teach the law to someone who hangs his shirt around the neck: Chang nen v tnh thuyet phap cho ke vo le quan ao len co. 83) A monk should not teach Dharma to someone wearing a head wrapping who is not sick: Chang nen v tnh thuyet phap cho ke vo le khoa au. 84) A monk should not teach the law to someone with head covered (with a turban on his head) and who is not sick: Chang nen v tnh thuyet phap cho ke vo le che au. 85) A monk should not teach the law to someone with arms akimbo (arms placed on the hips, or hands on both sides and elbows turned outwards): Chang nen v tnh thuyet phap cho ke vo le, chap tay sau lng hay chong nanh. 86) A monk should not teach Dharma to someone mounted on clogs (wooden shoes): Chang nen v tnh thuyet phap cho ke vo le, i guoc. 87) A monk should not teach Dharma to someone wearing sandals who is not sick: Chang nen v tnh thuyet phap cho ke vo le, i dep. 88) A monk should not teach the law to someone in a vehicle who is not sick: Chang nen v tnh thuyet phap cho ke vo le, ci nga, i kieu. 89) A monk should not teach Dharma, standing, to someone who is sitting down, and who is not sick: Chang nen v tnh thuyet phap cho ke vo le, ngoi trong khi mnh ng. 90) A monk should not teach Dharma, sitting, to someone on a bed and who is not ill: Chang nen v tnh thuyet phap cho ke vo le, nam trong khi mnh ngoi. 91) A monk should not sit down on the ground to teach Dharma to someone sitting on a seat and who is not ill: Chang nen v tnh thuyet phap cho ke vo le, ngoi tren ghe trong khi mnh ngoi di at (ngoi cho tot trong khi mnh ngoi cho xau).

92) A monk should not teach Dharma, having sat down on a low seat, to someone sitting on a high seat and who is not ill: Chang nen v tnh thuyet phap cho ke vo le, ngoi cho cao trong khi mnh ngoi cho thap. 93) A monk should not teach Dharma, going or walking behind, to someone going or walking in front and who is not ill: Chang nen v tnh thuyet phap cho ke vo le, i trc ma mnh i sau. 94) A monk should not teach the law, going in a low road, to someone going in a high road: Chang nen v tnh thuyet phap cho ke vo le, i tren ma mnh i di. 95) A monk should not teach Dharma, standing beside (at the side of) a path, to someone standing on a path (in the middle of the path): Chang nen v tnh thuyet phap cho ke vo le, ng gia ng ma mnh ng ben ng. 96) A monk should not teach Dharma to someone with a stick in his hand and who is not sick: Chang nen v tnh thuyet phap cho ke vo le, khong au benh ma cam gay. 97) A monk should not teach Dharma to someone with a sword (weapon) in his hand: Chang nen v tnh thuyet phap cho ke vo le, cam gm. 98) A monk should not teach Dharma to someone with a spear (lance) in his hand: Chang nen v tnh thuyet phap cho ke vo le, cam giao. 99) A monk should not teach Dharma to someone with a knife in his hand: Chang nen v tnh thuyet phap cho ke vo le, cam dao. 100)A monk should not teach Dharma to someone with an umbrella in his hand who is not sick: Chang nen v tnh thuyet phap cho ke vo le, cam du.

Ba Dat e danh cho Ty Kheo NiSee Pacittiya (II). One indivisible reality: Nhat That Vo Tng The invisibleThe one reality being indivisible is apart from all transient (or empty) forms, and is therefore styled the formlessVo tng la mot s that khong the phan cach c.

One hundred seventy-eight rules of conduct for nuns: Mot tram bay mi tam gii

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(A).

One who is no longer inside the circle of One Mind at the Level of Inner Truth: Ly ten realms: PhatSee Four saints (rewards) Nhat Tam. One who is not subject to returning: A Na

HamBat LaiQua v th ba Bat LaiThe position of the Way of Cultivation. He no longer has to undergo birth and death in the Desire realmHanh gia cung ang trong t the tu ao. Ngi ay khong con tr lai sinh t trong coi Duc gii naSee Four kinds of holy men (II). One-life Bodhisattva: A Bodhisattva who is one lifetime away from Buddhahood (Bodhisattva who is in the ninth Bhumi). The best known example is the Bodhisattva MaitreyaBo Tat ch con cach Phat co mot i (Bo Tat ang tru trong Cu a). Th du ien hnh la Bo Tat Di Lac See One lifetime to attain enlightenment. One life liberation: Giai thoat trong mot i. One lifetime to attain Buddhahood: Nhat Sanh Bo XSee One lifetime to attain enlightenment. One lifetime to attain enlightenment: Nhat Sanh Bo X Bo TatOne who, in this one life, accomplishes the three stages for final entry. The stage of having only one lifetime to go before enlightenment, generally attributed to Bodhisattvas (associated with 20th vow of Amitabha). Everyone in the Pure Land is sure to experience the stage of having only one lifetime to go before enlightenment, and among them are countless numbers of such superlative BodhisattvasV ch con sanh vao coi Tnh o mot lan na la c len ngoi Phat, thng ch ap dung cho Bo Tat. Tat ca cac v vang sanh Tnh o, ngi nao cung quyet thc la nhat sanh bo x, trong so o co vo so Thng Thien Nhan. One and many: Nhat D. One method of salvation: Nhat That Tha Tha chan that (cu o chung sanh). One Mind: Nhat tamThere are two categories for One Mind or Singleminded PracticeSee Two categories for Singleminded Practice. One mind in all things: Laksana (skt)One aspectNhat Tng Unique formCommon mind in all beings.

1) What is one-pointedness of mind at the noumenon level?Ly Nhat Tam la the nao?: If we go a step beyond the level of phenomena and exert our utmost efforts, one day our mind will be completely empty, we will completely escape the dust of the senses and become awakened to the True Mark. At that time, the present moment is the Western Pure Land, and this does not contradict the specific existence of the Land of Ultimate Bliss; our nature is Amitabha Buddha, and this does not contradict the specific existence of the Lord Amitabha Buddha. This is the realm of "one-pointedness of mind, noumenon level, the realm of concentration-wisdom being one and thus of the Pure Land practitioner. This stage is equivalent to the level of Great Awakening in Zen. Regardless of whether we practice at the noumenon or phenomena level, if we recite to the point where the mind is awakened and we clearly see the original Buddha Nature, this is the realm of one-pointedness of mind at the noumenon level. At the noumenon level we are no longer disturbed by dualities (that is, existence or non-existence, extinction or permanence, etc.)Tren S Nht Tam, neu tien them mot bc, dung cong en cho ch cc, ngay kia tam a rong suot, thoat han can tran, ngo vao that tng. Khi ay hien tai tc la Tay Phng Cc Lac ma chang ngai g rieng co coi Cc Lac, tanh mnh chnh la Di a cung chang ngai g rieng co c A Di a. ay la canh gii Ly Nht Tam. a v nay la canh nh hue nht nh cua ngi niem Phat, ngang hang vi trnh o khai ngo ben Thien Tong. Khong luan s tr hay ly tr, niem en tam khai, thay ro ban tanh Phat, la canh gii Ly Nht Tam. Ly nht tam khong b nh bien lam loan (khong co oan kien hay thng kien)See Two types of onepointedness of mind. 2) According to the Amitabha Sutra, the Buddha taught: One Mind Without Disturb can be achieved from one to seven days. Those with

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v Thanh chung hien ra trc mat. Luc ay tam sharp faculties will be able to reach complete mnh chang con bien khi ra hai canh vat undisturbed Buddha-remembrance after just ien ao ta kien la nhng canh sinh lao benh one day of invoking the Buddha-name. Those t cua coi Ta Ba va canh tram khong cua coi with dull faculties will only be able to reach Niet Ban, ma ngc lai mnh c sinh song complete undisturbed Buddha-remembrance coi thc bao trang nghiem, hoac coi thng after seven days of invoking the Buddhatch quang cua The Gii Cc LacSee Two name. Those of middle faculties may take categories for Singleminded Practice. from two to six days to reach complete undisturbed Buddha-remembrance. One Mind at the Phenomenal Level: S Regardless of whether you recite the Buddha- Nhat Tam. name at the phenomenal level or the inner 1) What is one-pointedness of mind at the level truth level, if you invoke the name of of phenomena?S nht tam la the nao?: Amitabha Buddha until your mind opens and When the practitioner gives undivided you see inherent Buddhahood, this is the One attention to the sacred name of Amitabha Mind at the level of inner truth. The One Buddha, all sundry thoughts are, in time, Mind at the inner truth level is not deluded by eliminated. Whether he is reclining or sitting, the supposed dualisms of essence and form, walking or standing, only the sacred name nirvana and samsara, Buddhas and sentient appears before him. At that point, he has beings, etc. This is the wisdom that comes reached the realm of one-pointedness of mind from cultivating practice. At the time of your at the level of phenomena. This is the death, if you are not deluded by dualisms, the concentration realm of the Pure Land response you get is that Amitabha Buddha practitioner, equivalent to the level of will appear before you in his Reward Body, phenomena-concentration in Zen. Elder along with his whole retinue of holy ones. Master Ou-I elucidated the question of oneYour mind will no longer create the delusions pointedness of mind in the following way: of Samsara and Nirvana, and you will go to be Regardless of whether we practice recitation reborn in either the Pure Land of Real at the noumenon or phenomena level, if we Reward, or the Pure Land of Eternally recite to the point where afflictions are Quiescent LightTrong Kinh A Di a, c subdued and delusions of views and delusions Phat day rang Nhat Tam Bat Loan co the of thought no longer arise, this is the realm of at c trong khoang thi gian t mot en one-pointedness of mind at the level of bay ngay. Ngi li can co the niem trong phenomena. Thus, one-pointedness of mind is mot ngay la c nhat tam bat loan; ke on not an easy thing for people today to achieve, can phai can en bay ngay mi c nhat even at the level of phenomena, let alone at tam bat loan; con ngi trung can th khong the level of noumenon. However, thanks to nhat nh, co the hai ngay, hoac 3, 4, 5, 6 the virtues obtained through recitation and ngay mi c nhat tam bat loan. Bat luan earnest practice, each utterance erases one la ngi S Tr hay ngi Ly Tr, he tr part of delusion and engenders one part of en ngay Tam mnh m ra, mnh thay c merit and wisdom, gradually and naturally Phat cua Tam tnh mnh, ca hai eu la Ly leading us to rebirth in an auspicious realm. If Nhat Tam. Ly Nhat Tam khong con b roi we practice in that manner over a long period loan bi ta thuyet nh bien nh noi dung hnh of time, why worry about not reaching the thc, niet ban sanh t, Phat va chung sanh, stage where each thought awakens and van van. ay chnh la tr tue co c do s tu enlightens, leading to auspicious realms? This hanh. Luc lam chung ma tam mnh chang b idea is expressed in the phrase each time a ta thuyet nh bien lam roi loan, th mnh se new thought arises, a new realm appears. cam thay than Thu Dung cua Phat cung cac Therefore, even though we possess only the

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limited capacities of sentient beings in the Dharma-Ending Age, if we truly exert ourselves, one-pointedness of mind, both at the phenomena and noumenon levels, is not completely beyond our reachKhi hanh gia chuyen tam chu y tren sau ch hong danh, lau ngay tat ca tap niem eu dt bat, luc nam ngoi i ng duy ch co mot cau niem Phat hien tien, goi la canh gii S Nht Tam. ay la nh canh cua ngi tu Tnh o, cung ngang hang vi s nhap nh cua cac bac tu thien. Vi thuyet S Ly Nht Tam, Ngau ch ai s a gian biet tng tan. Ngai bao: Khong luan s tr hay ly tr; niem en hang phuc phien nao, kien hoac, t hoac khong khi hien, la canh gii s nht tam. Nh the chang noi chi Ly nht tam, vi s nht tam ngi i nay cung chang de g at en c. Tuy nhien, vi cong c cua cau niem Phat cong them s ch thanh hanh tr, trong moi niem se diet c mot phan vo minh them mot phan phc hue, lan lan tat se i en canh gii tot. Va hanh tr lau ngay nh the, lo g khong tien en cho moi niem khai ngo, c hao canh goi la Nht phien e khi nht phien tan hay mot phen khi niem, mot phen lo bay canh gii mi. Cho nen, du la can tanh chung sanh trong thi Mat Phap, neu ch thanh hanh tr, trnh o S va Ly nht tam oi vi chung ta khong phai hoan toan ngoai tam taySee Two types of one-pointedness of mind. 2) According to the Amitabha Sutra, the Buddha taught: One Mind Without Disturb can be achieved from one to seven days. Those with sharp faculties will be able to reach complete undisturbed Buddha-remembrance after just one day of invoking the Buddha-name. Those with dull faculties will only be able to reach complete undisturbed Buddha-remembrance after seven days of invoking the Buddhaname. Those of middle faculties may take from two to six days to reach complete undisturbed Buddha-remembrance. Regardless of whether you recite the Buddhaname at the phenomenal level or the inner truth level, if you invoke the name of

Amitabha until you subdue all afflictions of anger, greed, ignorance, doubt, wrong views, and put an end to illusions of views and thoughts, this is the One Mind at the Phenomenal Level, which is not tainted by delusions of views and thoughts anymore. If you recite the Buddha-name until you are not deluded by delusions of views and thoughts at the moment of you death, the response you get is that Amitabha Buddha in his Emanation Body along with his whole retinue of holy ones will appear before you. Your mind will no longer create the delusions of desire, form, and formlessness characteristic of this mundane world Endurance, and you will go to be reborn in either the Pure Land where Saints and Ordinary beings dwell together, or the Pure Land of Expedient Liberation Trong Kinh A Di a, c Phat day rang Nhat Tam Bat Loan co the at c trong khoang thi gian t mot en bay ngay. Ngi li can co the niem trong mot ngay la c nhat tam bat loan; ke on can phai can en bay ngay mi c nhat tam bat loan; con ngi trung can th khong nhat nh, co the hai ngay, hoac 3, 4, 5, 6 ngay mi c nhat tam bat loan. Bat luan la ngi S Tr hay Ly Tr, he tr en ngay phuc tr het moi phien nao tham, san, si, man, nghi, ta kien, cho en ngay diet het han ca kien hoac va t hoac, th ca hai eu la S Nhat Tam. S nhat tam th khong con b kien hoac va t hoac lam roi loan na. Khi tam mnh khong con b kien hoac va t hoac lam roi loan luc lam chung, cung la luc mnh cam thay than bien hoa cua ch Phat va Thanh chung hien ra trc mat, khi ay tam mnh chang con bien khi ra ba canh vat ien ao, tc la canh Duc gii, Sac gii, va Vo sac gii trong the gii Ta ba Nay na, ma mnh c i sinh song hoac coi ong c, hay coi phng tien ben The Gii Cc LacSee Two categories for Singleminded Practice. One mind to see the Buddha: Nhat Tam Thay PhatTo see the Buddha, cultivators should first eliminate or put all distractions aside such as worry, possessions, properties, children, family,

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etc.Muon thay Phat, hanh gia phai trc tien loai tr hay bo nhng loi cuon qua mot ben nh lo au, s hu, tai san, con cai, gia nh, van van. One mind unconfused: Nhat Tam Bat Loan Mot tam khong loan ong.

One mind without distractions as the ultimate goal: Lay s nhat tam bat loan lam cho
quy tuc cua phap mon Tnh oSee Eight crucial elements for Pure Land cultivators.

Di a ma c van nam khong tr lai luan hoi sanh t. One-ness: Nht tngLaksanaOne aspect in contrast with diversityThe one mind in all thingsThe universal mind. One-ness means none-ness: There is no diversityNhat tng vo tng. One in one: See One in all. Ones own force: T LcSelf-power (selfreliance)By ones own forceOnes own power or strength, merit, intelligence, discriminationThe attempt to attain enlightenment through ones own efforts rather than by relying upon the compassion of the Buddhas and BodhisattvasGiac ngo bang chnh kha nang tu tap cua mnh, ch khong le thuoc vao long t bi cua ch Phat va ch Bo Tat. Ones own good or ones own: Attattha (p) Atmakiya (skt)Do ta s hu. Ones own mind: Svacetas (skt)T tam. Ones own nature: Prakrti (skt)The spirit one possesses by natureThe Buddha-nature withinOriginal or natural form (matter)Bon tnh. Ones own strength or endeavours: T lc Salvation of self by cultivating morality, meditation and wisdomDung t lc e tu hanh gii nh tue ma cu o lay mnhSee Dual powers (I). One Perfect in Clarity and Conduct: Minh hanh Tuc. One perfect Vehicle of the Lotus Sutra: Phap Hoa nht thcToan Tha Phap Hoa.

One moments thought of Amitabha to obtain a myriad years and no return to mortality: Nhat Niem Van NienCh mot niem

One-Pillar Temple: Chua Mot CotName of an ancient temple, located in Hanoi City, North Vietnam. It is also called Dien Hu T. In former time, the pagoda included Dien Huu Pagoda and Lien Hoa Tower which is usually called One-Pilar Pagoda. It was built in 1049 by King Ly Thai Tong, and has been rebuilt many times. It is a group of architectures consisting of a temple and a monumental house built in the middle of a square pond. The Lotus monumental house was named One-Pillar Temple. It is a square-shaped temple with a covered-up roof and each side, 3 meters. Standing on a stone cyllinder pillar of 4 meters in height, 1.2 meters in diameter. The temple is designed to resemble a lotus merging from a square pond. The temple was built in 1049. Historians stated, King Ly Thai Tong (1028-1054) dreamed that he met Avalokitesvara Bodhisattva sitting on a lotus pedestal, and the king was led to the pedestal too. Master Thien Tue advised the king to build a temple by placing a stone pillar in the centre of the pond, then building a lotus pedestal to place onto the pillar as he saw in his dream. The lotus pedestal was larger size in the Ly dynasty than it is today. The last time the temple was rebuilt was in 1955Ten mot ngoi chua co, toa lac trong thanh pho Ha Noi, Bac Viet Nam. Chua con co ten la Dien Hu T. Thi trc chua bao gom chua Dien Hu va thap Lien Hoa ma ngi ta thng goi la chua Mot Cot. Chua c vua Ly Thai Tong xay dng vao nam 1049, va a c trung tu kien thiet nhieu lan. Chua la mot nhom kien truc bao gom ngoi chua va toa ai xay gia ho vuong. Rieng ai Lien Hoa gia c goi la chua Mot Cot. Chua hnh vuong, chieu dai moi canh 3 met, mai cong dng tren tru a hnh tru cao 4 met, ng knh 1 met 2, giong nh mot oa sen vn thang tren khu ao hnh vuong. Theo s chep, vua Ly Thai Tong (10281054) nam mong thay Phat Quan Am ngoi tren toa sen. Vua cung c dat len toa. Sau o S Thien Tue khuyen vua lam chua, dng cot gia ao, lam toa sen at tren cot a nh nhng g ma nha vua a thay trong mong. Quy mo ai Lien Hoa thi nha Ly ln hn bay gi rat nhieu. Chua c trung tu lan mi nhat vao nam 1955.

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ban huan luyen tam vao nhat iem, ban se mang lai bnh tnh va s tnh lang cho tam, va pointedness. ban co the gom s chu y vao mot iem, cung One-pointed state: Nhat iem TamSee nh co the ngng nhng vong tng cua tam Ekaggata. va nhng ph pham nang lng hu dung. Tuy One-pointedness: Ekagagta (p)Nhat iem nhien, tam tnh lang khong phai la muc ch Nhat iem TruAccording to Bhikkhu toi hau. S tnh lang nay ch la can thiet e Piyananda in The Gems of Buddhism Wisdom phat trien tue giac. Noi mot cach khac, tam Theo Ty Kheo Piyananda trong Nhng Hat Ngoc tnh lang can thiet neu ban muon co mot cai Tr Tue Phat Giao, nhat iem tru la trang thai sau nhn sau vao chnh mnh, va co c s hieu aySee Fifty-two mental states. biet sau xa ve chnh mnh va the gii. 1) One-pointedness is a concentrated state in 3) Samatha meditation trains the mind to various which all the faculties and mental powers are stages of mental concentration. At very high focussed and governed by the will-power and stages of mental concentration, known as directed towards one point or one object. A jnana, psychic powers can be developed. one-pointed mind is the opposite of a However, such high stages of concentration distracted or scattered mind. Ordinarily our are not necessary or practical for most people mental states are scattered in all directions who have to live in the hectic pace of modern but if the concentration is fixed on one object, life. For most people, the mind is jumping then you begin to know the true nature of that from past to present to future and from place object. The process of concentration gradually to place. Such people waste an enormous modifies the mental states until the whole amount of mental energy. If you can train mental energy converges towards one point: your mind to maintain enough concentration Nhat iem tru la trang thai tap trung ma tat to pay attention to each task from moment to ca nhng kha nang va sc manh tinh than eu moment, this is more than enough! When you nham vao va ieu khien bi sc manh y ch are reading, walking, resting, talking, hng ve mot iem hay mot oi tng. Nhat whatever you do in your daily life, act with a iem tam la mot tam c tap trung va hp mind that is calm and that is paying attention nhat. Nhat iem tam la s oi nghch cua tam to each and every action. Learn to focus the buong lung hay tan loan. Bnh thng trang mind on each task: Thien Tam Ma a huan thai tinh than cua chung ta chay i moi luyen tam vi nhieu giai oan khac nhau cua hng, nhng neu s tap trung c don vao s tap trung tinh than. giai oan cao cua s mot oi tng, ban bat au biet ban chat thc tap trung tinh than, tc la ac thien hay jnana, s cua oi tng ay. Tien trnh cua s tap sc manh tam linh c phat trien. Tuy nhien, trung lan lan thay oi trang thai tinh than cho giai oan cao ve s tap trung khong can thiet en khi toan bo nang lng tinh than ong hay thc tien cho hau het moi ngi song quy vao mot iem. trong nhp o cuong nhiet cua i song hien 2) If you train your mind in one-pointedness, you ai. Vi hau het moi ngi, tam nhay t qua will be able to bring calmness and tranquility kh ti hien tai v lai, va t cho nay en cho to the mind and you will be able to gather khac khong ngng ngh. Nhng ngi nh vay your attention to one point, so as to stop the ph pham mot khoi lng nang lc tinh than to mind from frittering away and wasting its ln. Neu ban co the huan luyen tam ban duy useful energy. A calm mind is not an end in tr u s tap trung chu y en moi nhiem vu itself. Calmness of mind is only a necessary tng chap mot th qua tha u! Khi ban oc condition to develop Insight. In other words, sach, i tan bo, ngh ngi, tro chuyen, hay bat a calm mind is necessary if you want to have c th g ma ban lam trong cuoc song hang a deep look into yourself and to have a deep understanding of yourself and the world: Neu

One-pointed Mind: Nhat iem TruSee One-

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ngay, hay hoat ong vi mot tam tnh lang, o la chu tam vao moi nhiem vu. One-pointedness concentration: Nhat iem TruSee One-pointedness. One-pointedness of mind: Cittass-ekaggata (p)Citta-ekagata (skt)Tam nhat canh tnh (nht iem tru hay nht tam)Concentration One-pointed MindSingle-Mindfulness Singleminded concentrationThe absolute necessary condition for achieving rebirth in the Pure LandSee One-pointedness, Mindfulness, and Two types of one-pointedness of mind.

T ngaSee Anatman. Oneself is Amitabha: Ky Than Di a Duy Tam Tnh oMyself is Amitabha, my mind is the Pure Land. All things are but the one mind, so that outside existing beings, there is no Buddha and no Pure Land. Thus Amitabha is the Amitabha within and the Pure Land is the Pure Land of the mind Than mnh la Di a, Tam mnh la Tnh o. Muon phap ch la mot tam, nen ngoai chung sanh ra khong co Phat, ma cung khong co Tnh o. V One-pointedness of mind at the level of vay, Di a tc la Di a ngay trong ban than va phenomena: S nht tam la the naoSee One Tnh o tc la Tnh o ngay trong long ta. One sentence: Nhat cu (mot cau). Mind at the Phenomenal Level.

One region: One realmNhat Canh. Oneself: Inner selfOriginal mindBan than

at the Level of Inner Truth. One precious thing: Nhat BaoThe spirit or intelligent mind or natureMot bao vat (s linh man cua tam tanh). One of Proper Pervasive Knowledge: Chanh Bien TriSee Samyak-sambuddha. One Real and Perfect School: Nhat That Vien Tong. One reality: Nhat ThatThe bhutatathataThe supreme fact, or ultimate realityChan ly toi thng. One reality being indivisible: Nhat That Vo TngThe invisibleThe one reality being indivisible is apart from all transient (or empty) forms, and is therefore styled the formlessVo tng la mot s that khong the phan cach c. One realm of one reality: Nhat That Canh TrAccording to Professor Soothill in the Dictionary of Chinese Buddhist TermsTheo Giao S Soothill trong T ien Phat Hoc Trung Hoa. 1) The state or realm of one reality.: Trang thai nhat that. 2) The realization of the spirituality of all things: S chng ngo that tanh cua ch phap. 3) The Tathagata-dharmakaya: Nh Lai phap than. One recital of Buddhas name: Nhat Bien Mot lan niem hong danh cua Phat.

One-pointedness of mind at the noumenon One sentence to make clear the whole level: Ly nht tamLy nht tamSee One Mind Law: Nhat Cu ao TanVi mot cau lam to bay
ch phap.

One-sided higher truth: Chan e Phien DienSee Five terms of twofold truth in the Madhyamika Sastra. One-sided worldly truth: Tuc e Phien DienSee Five terms of twofold truth in the Madhyamika Sastra. One-sidedness: Tnh chat mot chieu. One-sidedness in our view: Tnh chat mot chieu trong cach nhn cua chung ta. One-sided standpoint: Biased viewsExtreme viewsOne-sided viewsBien KienChap Kien. 1) Extreme views: Biased viewsOne-sided viewsThe state of clinging to one of the two extremes in the world of relativity, such as clinging to permanence, impermanence, being or non-being, etc. These views are also the two extreme views of annihilation and personal immortality, one of the five sharp wrong viewsTnh trang bam vu vao mot ben hoac hai ben trong the gii tng oi, chang han nh bam vu vao s thng hang, vo thng, hien hu hay khong hien hu. Bien kien con la mot trong ngu kien, hoac la oan kien, hoac la thng kien. 2) This is a biased viewpoint tending to favor one side. Those who conceive this way think that practicing Buddhas teachings is

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equivalent to not practicing it. Another biased one claims that, after death man will be reborn as man, beast as beast, or that there is nothing left after death. The last view belongs to a materialistic philosophy that rejects the law of causality: Y kien nghieng ve mot ben hay cc oan. Nhng ngi theo bien kien ngh rang ngi chet au thai lam ngi, thu au thai lam thu. Mot loi bien kien khac cho rang chet la het, hay khong con g het sau khi chet. Loi nay thuoc t tng cua nhom duy vat triet hoc, chang tin ni luat nhan qua. ** See Five sharp servants. One-sided view: Bien KienSee Five kinds of wrong views. One-sound teaching: Nhat Am GiaoThe totality of Buddhas doctrine which was founded by Kumarajiva and BodhiruciHoc thuyet c sang lap bi Cu Ma La Thap va Bo e Lu Chi. One state of bhutathatata: Nhat That TngTng chan nhThe state of bhutatathata. 1) Above all differentiation: Vt tren moi sai biet. 2) Immutable: Bat chuyen. 3) It implies the Buddha-nature: Am ch Phat tanh. 4) It implies the immateriality and unity of all things: Am ch tnh phi vat chat va ong nhat cua van hu.

them accounts for 100 worlds. Further, each of these realms has ten different features (ten features of Thusness as form, nature, substance, force, action, cause, circumstance, effct, remuneration and the ultimate state). By discovering these ten features in the 100 worlds, the Tien-Tai School arrives at the doctrine of 1,000 realmsTnh noi tai hay canh vc cua moi trong mi the gii c nhan len thanh 100 the gii. Them na, moi canh vc co mi sac thai khac nhau (mi hien tng cua Nh la tng, tanh, the, lc, tac, nhan, duyen, qua, bao, va ban mat cu canh). Do kham pha ra mi hien tng nay trong 100 the gii. V the, tong Thien Thai at en thuyet ve 1000 coi goi la Bach Gii Thien Nh. One thousand two hundred merits: Nhat Thien Nh Bach Cong cOne thousand two hundred powers of eye, tongue and mind predicted in the Lotus sutraMot ngan hai tram cong c trong Kinh Phap Hoa. Ones true nature: Chan tnh cua chnh mnh. One who embodies the Truth: An arhatA BuddhaChan nhan.

to view the same water.

One stream of water may be viewed in four ways: Nhat Thuy T KienSee Four ways One thought embraces the three thousand worlds: Nhat Niem Tam ThienIn one thought

to survey or embrace the three thousand worlds with all its forms od existenceMot niem bao trum chung sanh trong ca tam thien ai thien the gii.

niem tham san khi, ba van chng mon khai.

One thought of greed and anger arises, thousand doors of hindrances open: Nhat

One Thousand Hands and Eyes: Thien Thu

Thien NhanSee Avalokitesvara. One thousand realms: Bach Gii Thien Nh The emmanence of each of the ten worlds in all of

BuddhayanaTathagata VehicleBuddhaBodhisattva VehicleNht thaPhat tha See Ekayana. One Vehicle of the Distinct Doctrine: Nhat Tha Biet GiaoSee Five divisions of Buddhism (I). One vehicle Enlightenment: Nhat tha Bo eNhat tha giac ngo. One-vehicle family or sect: Nhat Tha Gia. One vehicle in its final teaching: Nhat Tha Cu Canh GiaoAs found in the Lotus Sutra Nhat tha vien giao c tm thay trong Kinh Phap Hoa. One-vehicle method: Nhat Tha Phap Mon As revealed in the Lotus Sutra. One Vehicle of perfect teaching: Nhat Tha Vien TongLotus school of the perfect teaching (One VehicleThien Thai Tong).

One who turns the wonderful Dharmawheel: PhatSee Four saints (rewards) (A). One Vehicle: Buddha VehicleBuddha-Yana

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Phap Nht ThaThe perfect MahayanaMot tha duy nht cua Dieu Phap hay Toan Giao ai Tha. One who never recedes: Avaivartika (skt)A be bat trA Bodhisattva who, in his progress towards Buddhahood, never retrogrades to a lower state than that to which he has attainedBat thoi chuyenSee Avaivartika.

One vehicle of the wonderful dharma: Dieu vang sanh ni coi tri (chung sanh du ch tiep xuc

T Tc PhatT trong danh t ma ly giai thong suot, tat ca nhng ai nghe va tn tho phung hanh eu co the thanh PhatSee Six stages of Bodhisattva developments. One who is unable to become Buddha: Nhat Xien eSee Icchantika.

One who only hears and believes is in the Buddha-law and potentially Buddha: Danh

Nhat T Kim Luan anh Phap (Chan ngon).

One without desire for Buddhaenlightenment: Nhat Xien eSee Icchantika. One word: Nhat T. One word golden wheel magical method:

Ones word is not trusted in the assembly: Open to the enlightened knowledge and Tai hoi trng hay trong ai chung, li noi khong vision: Khai giac tri kienSee Four knowledges
hieu lcSee Six dangers when one attaches to gambling. One Worthy of Offerings: ng Cung. Only: Ch. Only dominating Doctrine: Giao ly oc ton. Only in misery that we find happiness: Ch trong au kho ta mi tm thay an lac. Only non-existence: an Khong Immateriality, a term used by Tien-Tai to denote the orthodox Hinayana systemCh la khong, mot t c tong Thien Thai dung e ch he thong Tieu Tha chnh thong (Tieu tha phan tch ch phap, ch thay cai khong ma khong thay cai bat khong, nen goi la an Khong. Hang Bo Tat ai Tha phan tch ch phap nh huyen nh mong, cai the cua no tc la khong, bat khong, nen goi la Bat an Khong.). Only one touch: Nhat xucNgu Giac Nht XucThe ox that by merely touching a monks robe with its horn was transformed into a deva Sng trau va cham ao ca sa th trau lien c

vi ao Phat du can ct van c anh hng tot cua ao Phat ma ti c thien ao). Only one vehicle: Duy nhat thaBuddhism has only one vehicle, Buddha Vehicleao Phat ch co mot tha duy nhat, o la Phat Tha. Ono (jap): Vung Tieu Da (Nhat Ban). Onomancy (n): Thuat boi ten (giai thch cac ch cai tao thanh ten e oan tng lai hay hau van). Ono-Ryu (jap): Phai Tieu Da (Phat giao Nhat Ban). Ontic (a): Thuoc ve hu tnh luan. Ontological (a): Thuoc ve hu the hoc. Ontologism (n): Chu ngha hu tnh luan. Ontology (n): Hu tnh hoc (Ban the luan)Mon hoc nghien cu ve ban chat cua van vat cung nh ac trng va qui luat cua chung. Open (v): BeginKhai m. Open the ambrosial door: A ceremony to provide food for the hungry ghostsKhai cam lo mon, nghi le th thc cho nga quy. Open the bodhi-mind: Phat Bo e tam.

of Opening, Demonstrating, Awakening, and Entering the enlightened knowledge and vision of the Buddha. Open (v) ones eyes: Khai quang (introducing the light, the ceremony of opening the eyes of an imagem mat, trong nghi thc khai quang iem nhan cho mot pho tng). Open the eyes suddenly: Bng mat. Open the gate to liberation: M ca giai thoat. Open the gate to nirvana: M ca Niet ban. Open the gate to peace: M ca hoa bnh. Open the heart: Develop the mindKhai tam. Open knowledge: Alaya-vijnana (skt)Hien ThcManifestThe store of knowledge where all is revealed, either good or badA Lai da thc, cha ng moi chung t thien ac, hien hien c het thay moi canh giiSee Alaya-vijnana. Open the mind: Khai TamTo open the heart; to develop the mind; to initiate into truthKhai m hay phat trien tam tr.

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another way of speaking of the experience of enlightenment or self-realization. Awakening to ones true nature and hence of the nature of all existenceay la mot cach khac e dien ta ve kinh nghiem giac ngo hay s t nhan ra t tanh, t o thay biet tat ca t tanh cua van hu. Open receiving of the prediction: Hien tienSee Ten ways of receiving the prediction of Budhahood (B). Open a sect: Khai PhapTo found a teaching, e.g. as Buddha founded BuddhismSang lap ra tong phai, nh c Phat khai sang ra Phat giao. Open space: Loka (skt)UniverseWorld CoiGiiThe gian. Open and straightforward: Quang minh chanh ai (ro rang va ngay thang). Open teaching: Hien GiaoExoteric or general teachingThe exoteric teachings or schools (Vajradhatu and Garbhadhatu of Vairocana belong to esoteric teaching)Giao thuyet ma c Thch Ca thuyet giang (hai bo Kim Tang Gii va Thai Tang Gii cua c ai Nhat Nh Lai la Mat giao). Open up an era: Khai NguyenAccording to Wylie in The Dictionary of Chinese-English Buddhist Terms composed by Professor Soothill, the Kai-Yuan period of the Tang emperor Hsuan-Tsang, 713-741 A.D.; during which the monk Chih-Cheng in 730 issued his Complete list of all the translations of Buddhist books into the Chinese language from the year 67 A.D. up to the date of publication, embracing the labours of 176 individuals, the whole amounting to 2,278 separate works, many of which, however, were at that time already lost. Its title was The Records of all Translations of Buddhist Works During the Early Tang and its abbreviated versionTheo Wylie trong Trung Anh Phat Hoc T ien, giai oan khai nguyen cua nha ng ben Trung Quoc la nhng nam i vua ng Huyen Tong 713-741 sau Tay Lch. Trong thi gian nay (nam 730) th nha s Tr Thang a cho xuat ban mot danh sach bang Hoa ng mang ten Khai Nguyen Thch Giao Luc cung nh tom lc cua danh sach nay la Khai Nguyen Thch Giao Luc Lc Xuat t nam 67 sau Tay Lch en 730, gom 176

Open the minds eye: M Mat TamThis is tac gia va 2.278 dch pham; tuy nhien, nhieu bo
sach a khong con luc ong a ra danh sach nay.

Open up and reveal: Khai HienTo open up

and reveal; to expose the one and make manifest the other. It is a term used by Tien-Tai, i.e. to expose and dispose of the temporary or partial teaching, and reveal the final and real truth as in the Lotus sutraKhai Quyen Hien ThcT ma tong Thien Thai dung e giai thch ve Khai Quyen Hien Thc. c Phat a khai quyen hien thc bang cach dung phng tien e lam sang to chan ly (m ca phng tien, th hien tng chan thc) nh trong Kinh Phap Hoa (14 pham au trong Kinh Phap Hoa eu la khai can hien vien hay khai quyen hien thc).

reasons for a Buddhas appearing in the world Khai, th, ngo, nhap. ay la bon ly do e mot v Phat th hien ra ni iSee Four reasons for a Buddhas appearing in the world. Open way: Unhindered wayVo ngai aoVo gian ao hay ao oan tr nhng chng ngai can phai oan trThe way of removing all obstacles or intervention (delusions)See Two ways (A). Open the way: Khai ao. Open the way of enlightenment: An epithet of an enlightened Bodhisattva or an outstanding monkKhai s, danh hieu cua mot v Bo Tat a chng ngo hay mot v Tang xuat chung. Openings: Lo hong (trong than)The Buddha teaches us that there are nine openings in our body and from each of them exudes all kinds of excretions all the the time, i.e., phlegm from throat, sweat from the pores of skin, etc. None of the things excreted are pleasant to smell or touch or tastec Phat day co chn lo bat tnh trong c the chung ta, t moi lo nay luon r ra moi th can ba nh m ni co hong, mo hoi t lo long ni da, van van. Khong co s bai tiet nao co the ngi, r hay nem cho vo. Tat ca eu bat tnhSee Nine orifices. Opening ceremony: Le khai mac.

Open up the treasury of truth; to indicate its meaning; to cause beings to apprehend it; and to lead them into it: These are four

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divisions of the Enlightened Knowledge. Opening lotus: Kumuda (skt)Refers especially to the esculent white lotusCau vat au. Opening the Sutra: Bai Ke Khai Kinh. The Dharma incomparably profound and exquisite. Is rarely met with, even in hundreds of thousands of millions of eons. I am now able to see, listen, accept and hold it. I vow to understand the true meaning of the Tathagatas wonderful teachings. Homage to our Teacher Sakyamuni Buddha (3 times). Phat phap rong sau rat nhiem mau. Tram ngan muon kiep kho tm cau. Con nay nghe thay chuyen tr niem. Nguyen giai Nh Lai nga nhiem mau. Nam Mo Bon S Thch Ca Mau Ni Phat (3 lan). Openness (n): S khai phongS ci mS that tnh. Operate under the pleasure principle: Song theo duc lacDoing things in life that brings one pleasure regardless of morals and virtuesSong theo duc lac, bat can ao ly. Operation (n): S hoat ong. Operation of causes: Nhan nghiep (s hoat ong cua nhan)See Work of cause. Operation of right teaching: Chuyen chanh phap luanOperation of right teaching, one of the ten kinds of cultivation of Great Enlightening BeingsSee Ten kinds of cultivation of Great Enlightening Beings. Opinion (n): Lap trngY kienQuan iem OutlookConceptsSee Darsana. Opponent (n): Ke oi nghch. Opportune and suitable: C nghiNatural qualification for receiving the truth. Opportune words: C NgTuy theo c duyen ma thuyet phapFundamental words. Opportunity (n): ChanceFavorable circumstancesPotentiality and conditionsC duyenHoan canh thuan tienThuan canh.

Opening to the enlightened knowledge and Opportunity of learning a mantra: Mat C vision: Khai giac Tri Kien PhatSee Four The motive power, or fundamental element, in the

esotericC hoi hoc mat chu cua tong Chan Ngon. Oppose (v): ResistGo againstChong bang. Oppose to: Chong laiTo object. Opposed to: Ngc lai viIn contrast. Oppose other methods of practice: Chong lai hay bai xch phap mon cua tong phai khacA Bhiksu or Bhiksuni who has only briefly read or heard about a method of another school of Buddhism but has never had a chance to study or put this method into practice, yet verbally or writtenly opposes it, commits a Sangha Restoration OffenceMot v Ty Kheo hay Ty Kheo Ni mi ch oc hay nghe s qua ve mot tong phai nhng cha bao gi nghien cu hay thc tap giao phap o, ma lai len tieng hay viet bai chong oi, la pham toi Tang Tan. Opposing and according with: Nghch ThuanThe adversaties, Backward or forward, Resisting and complying, reverse or directCon goi la Vi Thuan. Trai ngc vi chan ly goi la nghch, thuan vi chan ly la thuan. Opposite: Vama (skt)To go against ContraryNghch (chong lai hay oi nghch lai). Opposite shore: Para (skt)Other shoreB ngan (b ben kia). Opposition: Pratigha or Sapratigha (skt) OpposingOppositionWhatever is capable of offering resistence, an object or materialHu oi (oi lai)Bat c th g co kha nang oi lai (s chong oi). Oppress (v): an apTo suppressTo quell To put downTo squelch. Oppress someone: Ap che ai. Oppress (crush down) the weak: e au ci co ngi co the. Oppressed by karmic suffering: B bc thiet bi kho nghiepThose who are oppressed by karmic suffering and lack both peace of Mind and free time to practice Buddha Recitation. This is one of the ten types of people who cannot recite the Buddhas name at near-death timeNhng ke b bc thiet bi kho nghiep, nen khong yen on roi ranh e niem Phat. ay la mot trong mi loai

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ngi khong the niem Phat c luc lam chung See Ten types of people who cannot recite the Buddhas name at near-death time. Oppression (n): S ap bcS an ap. Optical illusion: Ao th. Optimism (n): Chu ngha Lac quan. Optimistic (a): Lac quan. Oracle: Li tien triSam ngon. Oral offering: Ngon thTo offer kind and warm words to relieve othersDung li ai ng nong am lam cho ngi yen vuiSee Seven kinds of offering (B). Oral recitation: Tr danhTr Danh Niem PhatOne of the four methods of Buddha recitation. Oral recitation is the most common Pure Land method at the present time. According to Most Venerable Thch Thien Tam, there are ten variants in oral recitation. In this method, the practitioner recites, aloud or silently, either Nam Mo Amitabha Buddha or Amitabha Buddha. The short form (Amitabha Buddha) has the advantage of easily focussing the cultivators mind, while the longer version facilitates development of a truly earnest, respectful mind conducive to a response. This method, taught by Sakyamuni Buddha in the Shorter Amitabha Sutra, is the dominant form of Pure Land practice at the present timeMot trong bon phng phap niem Phat. Tr danh la phap tu Tnh o pho thong nht hien nay. Theo Hoa Thng Thch Thien Tam, co mi cach tr danh khac nhau. Tr danh niem Phat la phng phap niem ra tieng hay niem tham bon hoac sau ch hong danh Nam Mo A Di a Phat. Tr bon ch A Di a Phat c iem li la de nhiep tam; neu tr u sau ch th c iem li la de phat khi s knh thanh c cam. Phng phap nay trong Kinh Phat Thuyet A Di a, c Thch Ton a e xng, hien ang c thong dung nhtSee Four methods of Buddha Recitation. Oral instructions: Orally transmitted decisionsKhau quyet. Oral lineage: Dong Khau TruyenSee Tibetan Buddhism (II) (A) (6). Oral Recitation: Tr Danh Niem PhatSee Four methods of Buddha Recitation.

Oral tradition: Pass on the teaching from mind to mind without writing as in Intuitional school Separately handed downBiet truyen. Oral transmission: Truyen tam an hay khau truyen. Orally moral exhortation: Giao giai th ao Dung khau nghiep (li noi) ma dan datSee Three ways in which bodhisattvas manifest themselves for saving those suffering the pain of hell. Oration (n): S tan dngS cau nguyen (cho ngi chet) Oratory (n): Nguyen ngBuddhist OratoryNiem Phat ng. Orchestrate (v): Phoi nhac (hoa am). Ordain (v): Truyen giiTo be ordainedc truyen gii. Ordain someone: Receive someone into the OrderMake someone a monk or a nunNhan ai vao Giao oan (truyen gii cho ai). Ordained (n): The ordainedNhng ngi a c truyen gii. Ordained Buddhists do not have to honor royalty: Luan Sa Mon Bat Knh Vng Gia

During the time of Emperor An e, the emperor traveled from the Giang Lang region to Jiang-Tsi; the Great General of the North named Ha-Vo-K requested the Great Master to descend the mountain to welcome the Emperor. The Great Master used the excuse he was ill and weak to decline this request. Then the second year of Nguyen Hng reign period, Magistrate Hoan Huyen once again sent the Greta Master another document. In it this magistrate gave many reasons why Buddhist Monks must bow and prostrate to the emperor. In response, the Great Master wrote a letter and the book with five volumes titled Ordained Buddhists Do Not Have To Honor Royalty. After the imperial court reviewed his writing, they highly repsected him and had no choice but to honor his viewsThi vua An e nha Tan, vua xa gia t Giang Lang en Giang Tay, quan Tran Nam la Ha Vo K yeu cau ai S Hue Vien ch than xuong nui nghinh tiep c vua. ai s lay c au yeu, khc t khong bai yet. en nam Nguyen Hng th hai, quan Phu

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Chanh Hoan Huyen lai gi cho ai s Hue Vien mot van th, trong o co nhieu ly luan bat buoc hang Sa Mon phai le bai quoc vng. ai s soan van th phuc ap va quyen Sa Mon Bat Kinh Vng Gia Luan gom 5 thien c thanh hnh e hoi am. Trieu nh xem xong rat lay lam ne trong va phai chap nhan quan iem cua ngai. ** See Hui Yuan. Ordained communities: Giao oan. Ordained ministry: V Thay a c truyen gii. Order: SanghaGiiTang oanThe Holy Order: Tang oan Thanh thien. Orders of beings: ang Cap Chung Sanh According to The Lankavatara Sutra, from the religious point of view, there are five orders of beingsTheo Kinh Lang Gia, ve quan iem ton giao, co nam ang cap chung sanhSee Five orders of beings. Order of Buddhist monks: Tang chungThe community of Buddhist monksThe Buddhist brotherhoodThe Sangha of Bhiksus. Order of Buddhist nuns: Ni chungThe Buddhist sisterhoodThe community of Buddhist nunsThe Sangha of Bhiksunis. Order of monastic age: Tang ThIn order of monastic age, according to years of ordination Ngoi th trong gii Tang Ni, quy nh theo so tuoi ha lap nhieu hay t. Order of Monks: Tang oanBhikkhus. Order of Nuns: Ni oanBhikkunis. Ordinance (n): Huan lenhPhap lenh. Ordinary (a): Prthag-jana (skt)Common EarthlyPuthujjana (p)Pham phu (thuoc ve tran tuc, chung, thong thng, thng tnh) ProfaneVulgarWorldly.

cung la pham phu nhng co tr hue va ch nguyen ln, muon sanh ve coi Cc Lac e bao am thoat ly neo luan hoi, mau chng ao qua, hoan thanh ch nguyen t o o thaSee Three categories of rebirth in the Pure Land.

Ordinary beings with great aspirations and a certain degree of wisdom: Pham phu co tr

hue va ch nguyen lnOrdinary beings with great aspirations and a certain degree of wisdom are composed of individuals who, although ordinary beings, possess great aspirations and a certain degree of wisdom. They seek rebirth in the Pure Land to ensure escape from transmigration, swift attainment of Buddhahood and fulfillment of their Vows to rescue themselves and othersTuy

chan thatOrdinary beings with limited capacities but true and sincere comprise beings who are of limited capacities but true and sincere. They may not understand what constitutes the virtues or adornments of Buddha lands; nevertheless, realizing that life is full of hardship and suffering, and that the Saha World abounds in worries and troubles, they vow to be reborn in a pure and happy landNhng pham phu thap kem nhng chan that, khong hieu cong c cung s trang nghiem Tnh o, ch cam ngh i song nhieu vat va kho nhoc, coi Ta Ba ay chan nan lo phien, nen nguyen sanh ve coi nc thanh tnh an vuiSee Three categories of rebirth in the Pure Land. Ordinary blessedness: Pham PhucPhc bao nhn thienThe ordinary blessedness of devas and men as compared with that of the converted. Ordinary blessedness of devas and men: Pham PhucPham Phuc nhan thienThe blessedness of devas and men as compared with that of the converted. Ordinary categories: Samvrti-satya (skt)Tuc e hay the eOrdinary categories in contrast with categories of reality (chan e)Common or ordinary statement, as if phenomena were real See Two truths. Oridnary dharmas: The phapCommon dharmas (truth, laws, things, etc)Phap the e hay phap the gian. Ordinary eyes: Unenlightened eyesTuc nhan (pham nhan hay mat cua ngi cha giac ngo). Ordinary form of meditation: Ngu Phu S Hanh ThienSee Balopacarikam. Ordinary good people: Pham Phu TnhSee Five natures (II). Ordinary householder: Grhastha (skt)Nga La Sa ThaAn ordinary manThe laityTuc Nhan (ngi tu tai gia)See Ordinary man.

Ordinary beings with limited capacities but true and sincere: Pham phu thap kem nhng

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thng.

Ordinary human being: Mot ngi bnh Ordinary people: Common peopleEvery

Ordinary human love: Duc AiTo hanker afterLove in the passion realmOrdinary human love springing from desire, in contrast with religious love (Phap ai)Passion-love. Love inspired by desire through any of the five sensesPham phu tham ai vi canh ngu duc hay ai duc thng tnh khi phat t duc vong, ngc lai vi Phap ai. Ordinary ideas of the pure and impure: Tho tng hien hanh tng (ve tnh va bat tnh)See Ten hindrances. Ordinary individual: Pham thanA common mortal body. Ordinary knowledge: Worldly knowledge Pham thc. Ordinary love: Ai pham tuc. Ordinary man: Prthagjana (skt)Common worldling manOrdinary householderPham nhanA common, ignorant, or unconverted manMot ngi bnh thng, si me, hay cha c chuyen hoa. Ordinary monk: Ordinary practicing monk Pham TangA monk who is not yet enlightened the Buddhist truth, as contrasted with the holy monk who has achieved higher meritV s cha chng ngo chan ly Phat phap, oi lai vi Thanh Tang la nhng v Tang a co cong c sau day, ao cao c trong. Ordinary opening phrase of a sutra: Thong tThus I have heardThong t bat au bang cau Toi nghe nh vay.See Two kinds of introductory phrase. Ordinary passions: Pham tnh. 1) Desires or passions of the unconverted: Pham tnh. 2) Ordinary temptationsSo hanh phien nao Nhng phien nao nh tham duc hay la cam doSee Two kinds of affliction (D). Ordinary patience: Common patienceSinh Nhan. 1) Common patience: Nhan bnh thng. 2) The common or ordinary patience of the masses: Nhan cua chung sanh.

manSinnerWorldly manTuc t hay ngi thng (ngu nhan)Pham Phu. (I) The meanings of ordinary peopleNgha cua Pham Phu: 1) Ordinary man: Ngi pham hay ngi thngSinnerA sane manWorldly manThe sinnerSecular peopleCommon peopleThe unenlightenedA common fellow. 2) Unenlightened disciples: e t Pham phu e t cha chng ngo. (II) There are two kinds of ordinary disciplesCo hai loai pham phu: 1) The inner or higher ranks of ordinary disciples: Noi Phamang tren ng giai thoatWho are on the road of liberation. 2) Lower grades : Ngoai PhamCha c t taiWho are not on the road of liberation yet. (III) The Buddhas teachings on ordinary people in the Dharmapada SutraNhng li Phat day ve Pham Phu trong Kinh Phap Cu: 1) Long is the night to the wakeful; long is the road to him who is tired; long is samsara to the foolish who do not know true Law (Dharmapada 60): em rat dai vi nhng ke mat ngu, ng rat xa vi ke l hanh moi met. Cung the, vong luan hoi se tiep noi vo tan vi ke ngu si khong minh at chanh phap. 2) If a traveler does not meet a companion who is better or at least equal, let him firmly pursue his solitary career, rather than being in fellowship with the foolish (Dharmapada 61): Khong c ket ban vi ke hn mnh, khong c ket ban vi ke ngang mnh, tha quyet ch mot mnh tot hn ket ban vi ngi ngu muoi. 3) These are my sons; this is my wealth; with such thought a fool is tormented. Verily, he is not even the owner of himself. Whence sons? Whence wealth? (Dharmapada 62): ay la con ta, ay la tai san ta, ke pham phu thng lo ngh nh the, nhng chang biet chnh ta con khong thiet co, huong la con ta hay tai san ta?.

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4) A foolish man who knows that he is a fool, for that very reason a wise man; the fool who think himself wise, he is indeed a real fool (Dharmapada 63): Ngu ma t biet ngu, tc la tr, ngu ma t xng rang tr, chnh o mi that la ngu. 5) If a fool associates with a wise man even all his life, he will understand the Dharma as litle as a spoon tastes the flavour of soup (Dharmapada 64): Ngi ngu suot i gan gui ngi tr van chang hieu g Chanh phap, v nh cai muong muc canh luon ma chang bao gi biet c mui v cua canh. 6) An intelligent person associates with a wise man, even for a moment, he will quickly understand the Dharma, as the tongue tastes the flavour of soup (Dharmapada 65): Ngi tr du ch gan gui ngi tr trong khoanh khac cung hieu ngay c Chanh phap, chang khac g cai li du mi tiep xuc vi canh trong khoanh khac, a biet ngay c mui v cua canh. 7) A fool with little wit, goes through life with the very self as his own greatest enemy. In the same manner, evil doers do evil deeds, the fruit of which is bitter (Dharmapada 66): Ke pham phu khong giac ngo nen i chung vi cu ch mot ng. Cung the, nhng ngi tao ac nghiep nhat nh phai cung ac nghiep i en kho bao. 8) The deed is not well done of which a man must repent, and the reward of which he receives, weeping, with tearful face; one reaps the fruit thereof (Dharmapada 67): Nhng ngi gay ieu bat thien, lam xong an nan khoc loc, nho le dam de, v biet mnh se phai tho lay qua bao tng lai. 9) The deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof (Dharmapada 68): Nhng ngi tao cac thien nghiep, lam xong chang chut an nan, con vui mng hn h, v biet mnh se tho lay qua bao tng lai. 10) As long as the evil deed done does not bear fruit, the fool thinks it is as sweet as honey; but when it ripens, then he comes to grief

11)

12)

13)

14)

15)

(Dharmapada 69): Khi ac nghiep cha thanh thuc, ngi ngu tng nh ng mat, nhng khi ac nghiep a thanh thuc, ho nht nh phai chu kho ang cay. Let a fool, month after month, eats only as much food as can be picked up on the tip of a kusa blade; but he is not worth a sixteenth part of them who have comprehended the truth (Dharmapada 70): T thang nay qua thang khac, vi mon an bang au ngon co Co-sa (co thm), ngi ngu co the lay e nuoi song, nhng viec lam ay khong co gia tr bang mot phan mi sau cua ngi t duy Chanh phap. An evil deed committed may not immediately bear fruit, just as newl drawn milk does not turn sour at once. In the same manner, smouldering, it follows the fool like fire covered with ashes (Dharmapada 71): Ngi cat sa bo, khong phai ch sang chieu a thanh ra v e ho c. Cung the, ke pham phu tao ac nghiep tuy chang cam thu qua ac lien, nhng nghiep lc van am tham theo ho nh la ngun gia tro than. The knowledge and fame that the fool gains , so far from benefiting; they destroy his bright lot and cleave his head (Dharmapada 72): Ke pham phu, long th muon cau c tr thc ma hanh ong lai dan ti diet vong, nen hanh phuc b ton hai ma tr tue cung tieu tan. The fool always desire for an undue reputation or undeserved honour, precedence among the monks, authority in the monasteries, honour among other families (Dharmapada 73): Ke ngu xuan thng hay muon danh tieng ma mnh khong xng: cho ngoi cao trong Tang chung, oai quyen trong Tang l, danh vong gia cac gia toc khac. Let both monks and laymen think, by myself was this done; in every work, great or small, let them refer to me. Such is the ambition of the fool; his desires and pride increase (Dharmapada 74): Hay e cho ngi Tang ke tuc ngh rang s nay do ta lam, trong moi viec ln hay nho eu do ni ta ca. Ke pham phu c tng lam nh the, nen long tham lam ngao man tang hoai.

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addicted to the enjoyment of stored-up goods such as food, drink, clothing, carriage, beds, pefumes, meat, the acetic Gotama refrains from such enjoyment: Trong khi mot so Sa Mon, Ba La Mon, dau a dung cac mon an do tn th cung dng, van con song cat cha va tho hng cac o vat, Nh cat cha cac mon an, o uong, vai, xe co, o nam, hng lieu, va my v. Con sa mon Co am th t bo khong cat cha cac vat tren. Ordinary people who always know that 3) Whereas some ascetics and Brahmins remain addicted to attending such shows as dancing, they are unenlightened: Pham phu luon t singing, music, displays, recitations, handbiet mnh cha giac ngoOrdinary people who music, cymbals and drums, fairy shows, always examine themselves and realize they are acrobatic and conjuring tricks, combats of just unenlightened mortal filled with greed, hatred elephants, buffaloes, bulls, goats, rams, cocks and ignorance, as well as an accumulation of and quail, fighting with staves, boxing, infinite other transgressions in the past, present wrestling, sham-fights, parades, manoeuvers and futureHang ngi ngu dot toi tam, nhng and military reviews, the ascetic Gotama luon xet mnh la mot ke pham phu ay tham san refrains from such displays: Trong khi mot so si, cung vi vo so toi loi chat chong trong qua Sa Mon, Ba La Mon, dau a dung cac mon kh, hien tai va v laiSee Two groups of good an do tn th cung dng, van con song theo and evil people (B). cac du hy khong chan chanh nh mua, hat, Ordinary people often praise the nhac, kch, ngam vnh, nhp tay, tung chu, Tathagata for these average matters: Trung anh trong, dien cac tuong than tien, mai vo, Gii Ma Pham Phu Tan Than Nh Lai au voi, au nga, au trau, au bo c, au According to the Brahmajala Sutta in the Long de, au cu, au ga, au chim cun cut, au Discourses of the Buddha, ordinary people often gay, au quyen, au vat, anh giac, dan tran, praise the Tathagata for these average matters thao dt, dien binh. Con Sa mon Co am th Theo Kinh Pham Vong trong Trng Bo Kinh, t bo cac loai du hy khong chan chanh nh pham phu thng tan than Nh Lai v nhng thanh tren. tu trung gii: 4) Whereas some ascetics and Brahmins remain 1) Whereas, some ascetics and Brahmins, addicted to such games and idle pursuits as feeding on the food of the faithful, are eight-or ten-row chess, chess in the air, addicted to the destruction of such seeds as hopscotch, spillikins, dicing, hitting sticks, are propagated from roots, from stems, from hand-pictures, ball-games, blowing through joints, from cuttings, from seeds, the ascetic toy pipes, playing with toy ploughs, turning Gotama refrains from such destruction: Trong someersaults, playing with toy windmills, khi mot so Sa Mon, Ba La Mon, dau a dung measures, carriages and bows, guessing cac mon an do tn th cung dng, van con letters, guessing thoughts, mimicking song lam hai cac hat giong va cay coi. Nh deformities, the ascetic Gotama refrains from cac hat giong t re sanh, hat giong t nhanh such idle pursuit: Trong khi mot so Sa mon, cay sanh, hat giong t at sanh, hat giong t Ba La Mon, dau a dung cac mon an do tn chiet cay sanh, va hat giong t hat cay sanh. th cung dng, van con song anh bai va Con Sa Mon Co am th khong lam hai hot theo cac tro giai tr nh c tam hnh vuong, c giong hay cay coi nao. mi hnh vuong, c tren khong, tro chi tren 2) Whereas some ascetics and Brahmins, at, ch bc vao nhng o co quyen bc, tro feeding on the food of the faithful, remain 16) One is the path that leads to worldly gain, and another is the path leads to nirvana. Once understand this, the monks and the lay disciples of the Buddha, should not rejoice in the praise and worldly favours, but cultivate detachment (Dharmapada 75): Mot ang a ti the gian, mot ang a ti Niet ban, hang Ty kheo e t Phat, hay biet ro nh the, ch nen tham am li lac the gian e chuyen chu vao ao giai thoat.

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my pham. Nh thoa dau, am bop, tam, ap chi quang the roi chup nhng khong cho sup tay chan cho mem deo, gng, kem anh mat, ong the, chi suc sac, chi khan, lay tay lam vong hoa va phan son, phan mat, sap mat, viet, chi banh, chi thoi ken bang la, chi xe vong eo tay, toc gia, gay cam tay, ong thuoc, con, chi cung nho, chi oan ch viet thieu gm, long, dep theu, khan au, ngoc, phat tren khong hay tren lng, chi oan t tng, tran, vai trang co vien tu dai. Con Sa mon Co chi bat chc bo ieu. Con sa mon Co am am th t bo khong dung cac loai trang sc th t bo anh bai va cac loai giai tr nh tren. va my pham nh tren. 5) Whereas some ascetics and Brahmins remain addicted to high and wide beds and long 7) Whereas some ascetics and Brahmins remain addicted to such unedifying conversation as chairs, couches adorned with animal figures, about kings, robbers, ministers, armies, fleecy or variegated coverlets, coverlets with dangers, wars, food, drink, clothes, beds, hair on both sides or one side, silk coverlets, garlands, perfumes, relatives, carriages, embroidered with gems or without, elephantvillages, towns, and cities, countries, women, rugs, horse-rugs, or chariot-rugs, choice heroes, street gossip and well gossip, talk of spreads of antelope-hide, couches with the departed, desultory chat, speculations awnings, or with red cushions at both ends, about land and sea, talk about being and nonthe ascetics Gotama refrains from such high being, the ascetic Gotama refrains from such and wide beds: Trong khi mot so Sa Mon, Ba conversation: Trong khi mot so Sa mon, Ba La Mon, dau a dung cac mon an do tn th La Mon, dau a dung cac mon o an do tn cung dng, cung van song dung cac ging th cung dng, van con song noi nhng cau cao va ging ln nh ghe banh, ghe dai, chuyen vo ch, tam thng nh cau chuyen ve nem trai ging bang len, vai trai ging vua chua, cau chuyen ve an trom, cau chuyen nhieu tam nhieu mau, chan len trang, chan ve ai than, binh lnh, cau chuyen hai hung, len theu bong, nem bong, nem theu hnh cac chien tranh, cau chuyen ve o an, o uong, con thu, men bang long thu ca hai pha, men vai mac, ging nam, cau chuyen ve vong bang long thu mot pha, men co nh ngoc, hoa, hng lieu, cau chuyen ve ba con, xe co, men bang lua, tam tham ln co the cha lang xom, th t, thanh pho, quoc o, cau mi sau ngi mua, nem voi, nem nga, chuyen ve an ba, an ong, cau chuyen ve v nem xe, nem bang da sn dng khau lai vi anh hung, cau chuyen ben le ng, cau nhau, nem bang da sn dng goi la kadali, chuyen tai cho lay nc, cau chuyen ve ngi tam kham vi lau che pha tren, ghe dai co o a chet, cac cau chuyen tap thoai, cau goi chan mau o. Con Sa mon Co am th t chuyen ve hien trang cua the gii, hien trang bo khong dung cac ging cao va ging ln cua ai dng, cau chuyen ve s hien hu va nh tren. s khong hien hu. Con Sa mon Co am th 6) Whereas some ascetics and Brahmins remain t bo khong noi nhng cau chuyen vo ch, adicted to such forms of self-adornment and tam thng ke tren. embellishment as rubbing the body with perfumes, massaging, bathing in scented 8) Whereas some ascetics and Brahmins remain addicted to disputation such as: You dont water, shampooing, using mirrors, ointments, understand this doctrine and disciplineI do! garlands, scents, unguents, cosmetics, How could you understand this doctrine and bracelets, headbands, fancy sticks, bottles, discipline? Your way is all wrongMine is swords, sunshades, decorated sandals, right! I am consistent-- you arent! You turbans, gems, yak-tail fans, long-fringed said last what you have said first, and you said white robes, the ascetic Gotama refrains from first what you should have said last! What such self-adornment: Trong khi mot so Sa you took so long to think up has been Mon, Ba La Mon, dau a dung cac mon cung refuted! Your argument has been dng cua tn th, cung van song dung cac o

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Nh LaiAccording to the Brahmajala Sutta in the Long Discourses of the Buddha, ordinary people would praise the Tathagata for elementary, inferior matters of moral practiceTheo Kinh Pham Vong trong Trng Bo Kinh, ke pham phu tan than Nh Lai v nhng tieu gii nho nhat khong quan trong: 1) Abandoning the taking of life, the ascetic Gotama dwells refraining from taking life: Sa mon Co am t bo sat sanh, tranh xa sat sanh. 2) Without stick or sword, scrupulous, compassionate, trembling for the welfare of all living beings: T bo ao kiem, biet tam quy, co long song t, song thng xot en hanh phuc cua tat ca chung sanh va loai hu tnh. 3) Abandoning from taking what is not given, the ascetic Gotama dwells refraining from taking what is not given, living purely, accepting what is given, awaiting what is given, without stealing: Sa mon Co am t bo lay cua khong cho, tranh xa s lay cua khong cho, ch lay nhng vat a cho, ch mong nhng vat a cho, s song thanh tnh khong co trom cp. 4) Abandoning unchasity, the ascetic Gotama lives far from it, aloof from the villagepractice of sex: Sa mon Co am t bo ta hanh, tnh tu pham hanh, song giai thoat, t bo dam duc hen ha. 5) Abandoning false speech, the ascetic Gotama dwells refraining from false speech, a truthspeaker, one to be relied on, trustworthy, dependable, not a deceiver of the world: Sa mon Co am t bo noi lao, tranh xa noi lao, noi nhng li chan that, y ch ni s that, chac chan, ang tin cay, khong la gat, khong phan lai li ha oi vi i. 6) Abandoning malicious speech, he does not repeat there what he has heard here to the detriment of these, or repeat what he as heard there to the detriment of those. Thus he is a reconciler of those at variance and an encourager of those at one, rejoicing in peace, loving it, delighting in it, one who speaks up Ordinary people would praise the for peace: Sa mon Co am t bo noi hai li, Tathagata for his smaller matters of tranh xa noi hai li; nghe ieu g cho nay, morality: Tieu Gii Ma Pham Phu Tan Than overthrown, youre defeated! Go on, save your doctrine get out of that if you can! The ascetic Gotama refrains from such disputation: Trong khi mot so Sa Mon, Ba La Mon, dau a dung cac mon an do tn th cung dng, van con song ban luan tranh chap, nh noi: Ngi khong biet phap va luat nay, toi biet phap va luat nay. Sao ngi co the biet phap va luat nay? Ngi a pham vao ta kien, ta mi that ung chanh kien; li noi cua ta mi tng ng, li noi cua ngi khong tng ng; nhng ieu ang noi trc ngi lai noi sau; nhng ieu ang noi sau ngi lai noi trc; chu kien cua ngi a b bai bac; cau noi cua ngi a b thach au; ngi a b thuyet bai. Hay en ma giai vay li noi ay; neu co the c, gang thoat ra khoi loi b. Con Sa mon Co am th t bo nhng cuoc bien luan tranh chap a ke tren. 9) Whereas some ascetics and Brahmins remain addicted to such things as running errands and messages, such as for kings, ministers, nobles, Brahmins, householders and young men who say: Go here go there! Take this there bring that from there! The acetic Gotama refrains from such errand-running: Trong khi mot so Sa Mon, Ba La Mon dau a dung cac o an do tn th cung dng, van con song cho a cac tin tc, hoac t ng lam moi gii, nh cho cac vua chua, ai than, cac v Sat e Li, Ba La Mon, gia chu, cho cac thanh nien va noi rang: Hay i en cho ay, hay i lai cho kia; mang cai nay lai, em cai nay en cho kia. Con Sa mon Co am th t bo khong cho a cac tin tc va t ng lam moi gii. 10) Whereas some ascetics and Brahmins remain addicted to deception, patter, hinting, belittling, and are always on the make for further gains, the ascetic Gotama refrains from such deception: Trong khi mot so Sa mon, Ba La Mon, dau a dung cac mon an do tn th cung dng, van con song la ao, noi li siem nnh nh tren.

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7)

8)

9)

10)

11)

12)

khong i noi en cho kia e sanh chia re nhng ngi nay; nghe ieu g cho kia, khong i noi vi nhng ngi nay e sanh chia re nhng ngi kia. Nh vay Sa mon Co am song hoa hp nhng ke ly gian, tang trng nhng ke a hoa hp, hoan hy trong hoa hp, noi nhng li a en hoa hp. Abandoning harsh speech, he refrains from it. He speaks whatever is blameless, pleasing to the ear, agreeable, reaching the heart, urbane, pleasing and attractive to the multitude: Sa mon Co am t bo li noi oc ac, tranh xa li noi oc ac, ma ch noi nhng li noi khong loi lam, ep tai, de thng, thong cam en tam, tao nha, ep long nhieu ngi, vui long nhieu ngi. Abandoning idle chatter, he speaks at the right time, what is correct and to the point, of Dhamma and discipline. He is a speaker whose words are to be treasured, seasonable, reasoned, well-defined and connected with the goal: Sa mon Co am t bo li noi y ng, tranh xa li noi y ng, noi ung thi, noi nhng li chan that, noi nhng li co y ngha, noi nhng li ve chanh phap, noi nhng li ve luat, noi nhng li ang c gn gi, nhng li hp thi, thuan ly, co he thong va mach lac, co ch li. The ascetic Gotama is a refrainer from damaging seeds and crops. He eats once a day and not at night, refraining from eating at improper times: Sa mon Co am khong lam hai en cac hat giong va cac loai cay co; sa mon Co am dung moi ngay mot ba, khong an ban em, t bo khong an ban em, t bo khong an phi thi. The ascetic Gotama avoids watching dancing, singing, music and shows: Sa mon Co am t bo khong i xem mua, hat, nhac, dien kch. The ascetic Gotama abstains from using garlands, perfumes, cosmetics, ornaments and adornments: Sa mon Co am t bo khong trang sc bang vong hoa, hng lieu, dau thoa va cac thi trang. The ascetic Gotama avoids using high or wide beds: Sa mon Co am t bo khong dung ging cao va ging ln.

13) The ascetic Gotama avoids accepting gold and silver: Sa mon Co am t bo khong nhan vang bac. 14) The ascetic Gotama avoids accepting raw grain: Sa mon Co am t bo khong nhan cac hat giong. 15) The ascetic Gotama avoids accepting raw flesh: Sa mon Co am t bo khong nhan tht song. 16) The ascetic Gotama does not accept women and young girls: Sa mon Co am t bo khong nhan an ba con gai. 17) The ascetic Gotama does not accept male or female slaves: Sa mon Co am t bo khong nhan no ty gai va trai. 18) The ascetic Gotama does not accept sheep and goats, coks and pigs, elephants, cattle, horses and mares: Sa mon Co am t bo khong nhan cu va de, ga va heo, voi, bo, nga, va nga cai. 19) The ascetic Gotama does not accept fields and plots: Sa mon Co am t bo khong nhan ruong at. 20) The ascetic Gotama refrains from running errands: Sa mon Co am t bo khong phai ngi moi gii hoac t mnh lam moi gii. 21) The ascetic Gotama refrains from buying and selling: Sa mon Co am t bo khong buon ban. 22) The ascetic Gotama refrains from cheating with false weights and measures: Sa mon Co am t bo cac s gian lan bang can, tien bac va o lng. 23) The ascetic Gotama refrains from bribery and corruption, deception and insincerity: Sa mon Co am t bo ca tanh ta hanh nh hoi lo, gian tra, la ao. 24) The ascetic Gotama refrains from wounding, killing, imprisoning, highway robbery, and taking food by force: Sa mon Co am t bo khong lam thng ton, sat hai, cau thuc, bc oat, trom cap, cp pha.

ai Gii Ma Pham Phu Tan Than Nh Lai According to the Brahmajala Sutta in the Long Discourses of the Buddha, ordinary people would

Ordinary people would praise the Tathagata for his superiority of morality:

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mui ten, tng cay cung, tng vo kh, tng praise the Tathagata for his superiority of an ba, tng an ong, tng thieu nien, morality Theo Kinh Pham Vong trong Trng tng thieu n, tng ay t nam, tng ay Bo Kinh, pham phu thng tan than Nh Lai v t n, tng voi, tng nga, tng trau, Nh Lai thanh tu ai gii: tng bo c, tng bo cai, tng de, tng 1) Whereas some asectics and Brahmins, cu, tng gia cam, tng chim cun cut, tng feeding on the food of the faithful, make their con cac ke, tng vat tai dai, tng ma, tng living by such base arts, such wrong means of thu vat. Con Sa mon Co am th t bo nhng livelihood as palmistry, divining signs, ta mang ke tren. portents, dreams, body-marks, mousegnawings, fire-oblations, oblations from a 3) Whereas some ascetics and Brhamins make their living by such base arts as predicting: ladle, of husks, rice-powder, rice-grains, ghee the chiefs will march outThe chiefs will or oil, from the mouth or of blood, reading the march back, Our chiefs will advance and finger-tips, house-lore and garden-lore, skill other chiefs will retreat, Our chiefs will win in charm, ghost-lore, earth-house lore, snakeand the other chiefs will lose, The other lore, poison-lore, rat-lore, bird-lore, crowchiefs will win and ours will lose, Thus there lore, foretelling a persons life-span, charms will be victory for one side and defeat for the against arrows, knowledge of animals cries, other,' the ascetci Gotama refrains from such the ascetic Gotama refrains from such base base arts: Trong khi mot so Sa Mon, Ba La arts and wrong means of livelihood: Trong Mon, dau a dung cac mon an do tn th cung khi mot so Sa Mon, Ba La Mon, dau a dung dng, van con t nuoi song bang nhng ta cac mon an do tn th cung dng, van con t mang nh oan trc: Vua se tien quan, vua nuoi song bang nhng ta hanh nh xem tng se lui quan, vua ban x se tan cong, vua tay chan, chiem tng, trieu tng, mong ngoai bang se triet thoai, vua ban x se thang tng, than tng, dau chuot can, te la, te tran, vua ngoai bang se bai tran; vua ngoai muong, dung mieng phun hot cai, v.v vao bang se thang tran, vua ban x se bai tran. la, te vo lua, te tam, te gao, te thuc to, te Nh vay se co s thang tran cho phe ben nay, dau, te mau, khoa xem chi tiet, khoa xem a se co s that bai cho phe ben kia. Con Sa ly, khoa xem mong, khoa cau than ban phc, mon Co am th t bo nhng ta mang ke khoa cau ma quy, khoa dung bua chu khi tren. trong nha bang at, khoa ran, khoa thuoc oc, khoa bo cap, khoa chim, khoa chim qua, khoa 4) Whereas some ascetics and Brahmins make their living by such base arts as predicting an oan so mang, khoa nga ten ban, khoa biet eclipse of the moon, the sun, a star; that the tieng noi cua chim. Con Sa mon Co am th sun and moon will go on their proper course tranh xa nhng ta hanh ke tren. will go astray; that a star will go on its proper 2) Whereas some ascetics and Brahmins make course will go astray; that there will be a their living by such base arts as judging the shower of meteors, a blaze in the sky, an marks of gems, sticks, clothes, swords, spears, earthquake, thunder; a rising, setting, arrows, weapons, women, men, boys, girls, darkening, brightening of the moon, the sun, male and female slaves, elephants, horses, the stars; and such will be the outcome of buffaloes, bulls, cows, goats, rams, cocks, these things, the ascetic Gotama refrains quail, iguanas, bamboo-rats, tortoises, deer, from such base arts and wrong means of the ascetic Gotama refrains from such base livelihood: Trong khi mot so Sa mon, Ba La arts: Trong khi mot so Sa mon, Ba La Mon, Mon, dau a dung cac mon an do tn th cung dau a dung cac mon an do tn th cung dng, van con t nuoi song bang nhng ta dng, van con nuoi song mnh bang nhng ta mang nh oan trc se co nguyet thc, se co mang nh xem tng cac hon ngoc, tng que nht thc, se co tinh thc, mat trang, mat tri gay, tng ao quan, tng gm kiem, tng

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the sun or Great Brahma, breathing fire, se i ung chanh ao, mat trang, mat tri se invoking the goddess of luck, the ascetic i ngoai chanh ao, cac tinh tu se i ung Gotama refrains from such base arts and chanh ao, cac tinh tu se i ngoai chanh ao, wrong means of livelihood: Trong khi mot so se co sao bang, se co la chay cac phng Sa mon, Ba La Mon, dau a dung cac mon an hng, se co ong at, se co sam tri, mat do tn th cung dng, van con t nuoi song trang, mat tri, cac sao se moc, se lan, se m, bang nhng ta mang. Nh sap at ngay lanh se sang, nguyet thc se co ket qua nh the e rc dau hay re, la ngay gi tot e hoa nay, nht thc se co ket qua nh the nay, tinh giai, la ngay gi tot e chia re, la ngay gi thc se co ket qua nh the nay, mat trang mat tot e oi n, la ngay gi tot e cho mn tri i ung chanh ao se co ket qua nh the hay tieu dung, dung bua chu e giup ngi nay, mat trang mat tri i ngoai chanh ao se c may man, dung bua chu e khien ngi co ket qua nh the nay, cac tinh tu i ung b rui ro, dung bua chu e pha thai, dung bua chanh ao se co ket qua nh the nay, sao chu e lam cong li, dung bua chu khien bang se co ket qua nh the nay, la chay cac quai ham khong c ong, dung bua chu khien phng hng se co ket qua nh the nay, cho ngi phai bo tay xuong, dung bua chu ong at se co ket qua nh the nay, sam tri khien cho tai b iec, hoi gng soi, hoi phu se co ket qua nh the nay, mat trang, mat ong, thieu n, hoi thien than e biet hoa tri, cac sao moc, lan, m, sang, se co ket phc, th mat tri, th ai a, phun ra la, qua nh the nay. Con Sa mon Co am th cau Siri than tai. Con Sa mon Co am tranh tranh xa, khong t nuoi song bang nhng ta xa cac ta mang ke tren. mang ke tren. 5) Whereas some ascetics and Brahmins make 7) Whereas some ascetics and Brahmins, feeding on the food of the faithful, make their their living by such base arts as predicting living by such base arts, such wrong means of good or bad rainfall; a good or bad harvest; livelihood as appeasing the devas and security, danger, disease, health; or redeeming vows to them, making earth-house accounting, computing, calculating, poetic spells, causing virility or impotence, preparing composition, philosophising, the ascetic and consecrating building-sites, giving ritual Gotama refrains from such base arts and rinsing and bathings, making sacrifices, giving wrong means of livelihood: Trong khi mot so emetics, purges, expectorants and sa mon, Ba La Mon, dau a dung cac mon o phlegmagogues, giving ear-medicine, eyean do tn th cung dng, van con t nuoi medicine, and nose-medicine, ointments and song bang nhng ta mang nh oan trc se counter-ointments, eye-surgery, surgery, co nhieu ma, se co ai han, se c mua, se pediatry, using balms to counter the sidemat mua, se c an on, se co hiem hoa, se effects of previous remedies, the ascetic co benh, se khong co benh, hay lam cac nghe Gotama refrains from such base arts and nh em tren ngon tay, ke toan, cong so ln, wrong means of livelihood: Trong khi mot so lam th, lam theo the tnh. Con Sa mon Co Sa Mon, Ba La Mon, dau a dung cac mon am tranh xa cac ta hanh ke tren. an do tn th cung dng, van con t nuoi 6) Whereas some ascetics and Brahmins make song bang nhng ta mang nh dung cac ao their living by such base arts as arranging the thuat e c yen on, e khoi lam cac ieu giving and taking in marriage, engagements a ha, e c che ch khi trong nha at, and divorces; declaring the time for saving e dng c thnh, e lam ngi liet dng, and spending, bringing good or bad luck, e tm at tot lam nha, e cau phc cho nha procuring abortions, using spells to bind the mi, le ra mieng, le hy sinh, lam cho ma, tongue, binding the jaw, making the hands lam cho xo, bai tiet cac nh ban ve pha tren, jerk, causing deafness, getting answers with a bai tiet cac nh ban ve pha di, tay tnh mirror, a girl-medium, a deva; worshipping

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trong au, thoa dau trong tai, nho thuoc mat, cho thuoc xt qua lo mui, xc thuoc mat, thoa dau cho mat, cha benh au mat, lam thay thuoc mo xe, cha benh cho con nt, cho uong thuoc lam bang cac loai re cay, ngan nga cong hieu cua thuoc. Con Sa mon Co am tranh xa cac ta mang ke tren. Ordinary physical eye: Thng nhanMat tht cua pham phu. Ordinary practice: Pham tapThe practices, good and evil, of common or unconverted men. Ordinary practicing monk: Pham TangThe ordinary practicing monk, as contrasted with the holy monk (Thanh Tang) who has achieved higher meritPham Tang ngc lai vi Thanh Tang (nhng v Tang a co cong c sau day, ao cao c trong). Ordinary preceptors: Pham sSee Two sages (B). Ordinary seed: Common seedPham chung. Ordinary speculation: Drishti (skt)Kien Lau hay kien giai pham phuSee Four principal poisonous outflows. Ordinary statement: Tuc eSee Samvr(i)tiSatya. Ordinary teacher: A worldly teacher who is not yet enlightened the Buddhist truthPham sV s cha giac ngo chan ly ma Phat a giang day. Ordinary teaching: Prajnapti (skt)Gia ThuyetDoctrines dervied from the phenomenal or mental construction, or ideationHoc thuyet da vao hien tng hay cau truc tam thc. Ordinary teaching of a moral life: The gian giaoSee Dual division of the Buddhas teaching (IV). Ordinary temptations: Ordinary passionsSo hanh phien naoNhng phien nao nh tham duc hay la cam doSee Two kinds of affliction (D). Ordinary truth: Conventional truthWorldly truthThe e hay Tuc e (chan ly cua the tuc). Ordinary underlying nature of all men: Pham tanh. Ordinary wisdom: Tuc TrOrdinary wisdomWorldly knowledgeOrdinary knowledge or earthly knowledge or common knowledge. Common or worldly wisdom, which by

its illusion blurs or colours the mind, blinding it to realityThe gian tr (pham thc hay tri kien the tuc). Cai tr thien can cua pham phu hay thng tr, do bi ao tng to ve lam me m ban tam (tr hieu biet tuc e hay tr hu lau tap nhiem). Ordinary worship of Buddha: Tam Thng Niem PhatNormal or ordinary worship of Buddha, in contrast with special occasionsNiem Phat bnh thng (hang ngay), oi lai vi niem Phat trong nhng trng hp ac biet (cau an cau sieu). Ordinary Zen: Pham Phu ThienSee Five kinds of varieties of meditation. Ordination (n): Gii anLe tho cu tuc gii (le thu phong)Sacerdotal Age. (I) An overview of Ordination: Tong quan ve le tho cu tuc giiThe essence of discipline was considered to be unmanifested moral force immanent in the recipients mind. We can thus realize that importance was here laid upon the spiritual effect of ordination rather than the ceremonial performance of the rite. The preoaratory period begins with taking refuge with the three jewels, that is, formally becoming a Buddhist, then taking the ten precepts for Sramanera or Sramaneri, or eight precepts for Siksamana in a period of a minimum of three years formal training Gii luat c xem nh mot sc manh ao c noi tai nam ngay trong tam ngi tho gii. Vay chung ta co the nhan ra tam quan trong ay c at tren s hieu nghiem tinh than cua viec tho gii hn la viec c hanh nghi le. Giai oan chuan b cho le tho cu tuc gii luon bat au vi s quy-y Tam Bao, ngha la tr thanh mot Phat t, tap gi 10 gii Sa Di hay Sa Di Ni, hay tam gii Thc Xoa Ma Ni trong thi gian hoc ao toi thieu la ba nam. (II) Prerequisite requirements for receiving Ordination: Nhng oi hoi trc khi c tho cu tuc giiIn order to enter the Buddhist monastic community (samgha or sangha), a formal initiation procedure is required, in which the ordinand takes certain vows with respect to lifestyle and conduct. In the Theravada tradition (and in other traditions

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that follow the Mulasarvastivada Vinaya), there are two main types of ordination: novice ordination and full monastic ordination. The novice ordination (Sramanera for males, Sramaneri for females) involves formally taking refuge (in the three refuges or Sarana: Buddha, Dharma, and Samgha) and acceptance of ten rules of conduct (dasa-sila). The ordinand is required to follow the code of conduct outline in the Pratimoksa (a set of rules for monks and nuns) and is assigned two teachers: 1) an acarya (instructor); and 2) an upadhyaya (preceptor). The novices head is shaved, and he or she presented with three robes (tricivara) and a begging bowl. This ordination is referred to as Pravrajya (going forth from the home life into homelessness). The full ordination is called upasampada, and through this a person becomes a full-fledged adult member of the Samgha or Sangha (Bhiksu for males, and Bhiksuni for females). Both types of ordination require a quorum of (nh so) properly ordained members of the samgha or sangha (generally either five or ten). Buddhist ordination is a voluntary act, and the ordinand may at any time decide to leave the monastic community and return to lay lifee c gia nhap vao Tang oan, oi hoi phai co mot buoi le quy-y tho gii, trong o ngi tho gii phai the nguyen song i pham hanh. Trong truyen thong Nguyen Thuy, hay cac trng phai khac theo luat cua Thuyet Nhat Thiet Hu Bo co hai loai tho gii: tho gii sa di va cu tuc. Tho gii sa di danh cho sa di va sa di ni, thng la quy-y Tam Bao: Phat, Phap, Tang va tho nhan mi gii. Ngi tho gii phai tuan thu luat danh cho Tang Ni a at ra trong Ba La e Moc Xoa va c day do bi hai v giao tho: 1) giao tho s va 2) gii tho s. au phai cao, va v sa di hay sa di ni se c cung cap cho ba bo y ao va mot bnh bat. S tho gii nay c xem nh la le xuat gia (t bo cuoc song the tuc e bc vao cuoc song khong nha). Tho gii cu tuc c goi la upasampada, va phai c truyen tho t mot v co ay u tham quyen va cao ha trong giao oan. Ca hai loai

tho gii nay eu oi hoi mot so nhat nh ve s hien dien cua so Tang trong giao hoi (thng la 5, 7 hay 10 v). Tho gii trong Phat giao la mot hanh ong t nguyen va ngi tho gii co the bat c luc nao quyet nh ri bo t vien e hoan tuc. (III)Ordination in Buddhism is initiation into the Buddhist Order (Sangha) in the presence of witnesses and self-dedication to monastic life. In Buddhism it is required three superior monks and a minimum of seven witnesses except in outlandish places, two witnesses are valid. There are four different types of ordinationLe tho giao (gii) hay le c chap nhan vao Tang oan, vi s co mat cua tam s that chng, tr nhng vung xa ch can hai ngi chng la u. Trong Phat giao co bon bac thu phong: 1) Le quy y cho Phat t tai gia: The ceremony to accept new upasakas and upasikaswhen they vow to take refuge in the Triratna and to keep five basic precepts. 2) Le phong chc thap (cho hang sa di): The lower ordination, through which one becomes a novice or Shramanera. 3) Le phong chc cao (t Sa Di len Ty Kheo hay Ty Kheo Ni): The higher ordination, through which a novice is consecrated as a monk or nun (becomes either a bhiksu or bhiksuni). 4) Phong Bo Tat trong ai tha: The bodhisattva ordination in the Mahayana. This ordination is for both monks, nuns and lay followers. Organ of hearing: Srotrendriya (skt)Nh Can. Organs of joy: Lac canSee Organs of pleasure. Organs, objects, and consciousness: Can, Tran, Thc. Organ of memory: Smrtindriya (skt)Root of memoryNiem CanSee Five Faculties. Organ of mind: Manayatanam (p)Indriya or Mana-indriya (skt)Mana-yatana (p)Y Can Can cua tam. 1) The perception of thinking: Tri giac. 2) Faculty of thinking: Nang lc t duy. 3) Thought, the mind-sense, the sixth of the senses, the perception of thinking or faculty of thinking or the thinking mind: Y can, mot

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trong Luc Can, co s nhan thc cua t duy hay tam suy ngh (canh s oi cua mat, tai, mui, li, than la do sac phap t ai at, nc, la, gio hnh thanh; trong khi canh s oi vi y can la tam phap ngha la oi vi phap canh th nay sinh ra y thc). Organ of perception: Tri can. 1) Five organs of perception: Ngu can. 2) To know the roots or capacities of all beings as do Bodhisattva; therefore, they have no fear: Bo Tat biet ro can coi va kha nang cua chung sanh nen khong con s hai. Organs of pleasure: Lac canThe six organs of eyes, ears, nose, tongue, body and mindSau can mat, tai, mui, li, than va ySee Six roots. Organ reincarnated: Phan v ang luEach organ as reincarnated according to its previous deeds (if you had made someone blind in your previous life, you will be blind this or next life) Tng bo phan khi tai sanh theo hau qua trc, chang han mnh lam mu mat ai trong kiep trc th kiep nay mnh mu matSee Three equal currents. Organs of sensation: Indriya (skt)Ngoai hnh cua ngu canThe external organs of sensation, i.e. of sight, hearing, etc, which aid the senses. Also means fleeting, or vacuous, these external things having an illusory existence; the real organs, or indriya; in contrast with the function of faculty of sensationPhu tran can Ngu Tran Phu Tr Chnh Can hay ngoai hnh cua ngu can, co the thay c hay nghe c nh th giac, thnh giac, van van, la phu tran phu tr chnh can. oi lai vi thang ngha can. Organ of sense: Indriyam (skt)Power of senseFaculty of senseCanSee Six roots.

Cac can Thanh HnhSee Eight stages of the human fetus. Organ of sight: Nhan CanOne of the six sensesMot trong luc canSee Six organs of sense. Organ of smell: Ty canSee Olfactory consciousness. Organ of speech: Mukha (skt)MouthKhau.

Organs of sense, eyes, ears, nose, and tongue formed during the seventh week:

wisdom, one of the five organsMot trong ngu can, can co the quan at chung sanh e nay sinh ra ao ly. Orient (n): Phng ong. Oriental (a): Thuoc ve phng ong. Oriental rites: Nghi le ong phng. Origin (n): Mula (skt)RootBasisCan Nguyen khiNguon goc. Origin of delusion: Root of delusionBon hoacCan Bon HoacCan Bon Phien Nao Can ban phien nao chieu cam lay me quaThe root or origin of delusionSee Two aspects of illusion and Three delusions. Origin of dukkha: Root of sufferingOrigin of sufferingKho can (nguon coi cua kho au). Original (a): Prakriti (skt)Bon laiNguon gocNguyen laiFundamental. Original abiding essence of things: Pauranasthitidharmata (skt)Bon tru phap tnh. Original action: Bon HanhThe root of actionThe method or motive of attainment (Deeds or doings of a Buddha or bodhisattva) Can ban hanh ong cua Phat va Bo Tat. Original afflictions: Fundamental illusions Fundamental passions, desire, hate, delusion, pride, doubt, bad views (or false opinions)Can ban phien nao. Original apprehension: Thuy GiacOne of the four intelligences or apprehensions mentioned in the Awakening of FaithT tanh thanh tnh tam cua het thay chung sanh von d la vong niem va co c chieu minh, mot trong bon th giac ngo theo ai Tha Khi Tn LuanSee Four apprehensions. Original awareness: Prakriti-buddhi (skt)Bon GiacSee Original bodhi. Original bodhi: Prakriti-bodhi (skt)Bon GiacBon MinhOriginal Bodhi (Ban giac hay s giac ngo co sanOriginal awareness or inherent enlightenment in the form of primal intelligence), awareness, wisdom or knowledge, or the immanent mind in all things; as contrasted with initial knowledge (thuy giac)Tam the cua

Organ of taste: Thiet Can. Organ of wisdom: Tue CanThe root of

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nhien c Bon Phat xuat hien theo mot hnh chung sanh t tanh thanh tnh, la moi vong tng, tng thch hp vi oi tng ma Ngai gay s sang to vang vac, chang phai do tu ma thanh; oi song v Ngai la cai nang lc lam cho moi s lai vi thuy giac la ban tam t vo thuy en nay c song. Khi Ngai xuat hien trong coi b vo minh che m. Thuy giac chnh la the cua ngi, Ngai mang hnh tng thch hp vi ban giac (ngoai ban giac khong co thuy giac): con ngi. Neu chung ta hieu t Bon Phat 1) Fundamental Truth: Ly bon giac. mot cach hi ht th chung ta se t hoi the th 2) Primal Intelligence: Tng bon giacThe tai sao moi ngi khong thay c khi Ngai immanent mind in all thingsEnlightenment. xuat hien. Nhng moi nghi ng nay la vo can 3) Bon Giac Chan Nh: The bhutatathata is the c. Thay v bao s the hien cua s hien hu corpus, or embodiment which is the cua Ngai th ay noi Ngai xuat hien, ch fundamental truth (ly); the original bodhi is co the ma thoi. He chng nao c Bon Phat the form of primal intelligence which is the van la chan ly va la cai nang lc lam cho moi knowledge or wisdom (tr) of the bhutatathata. ngi song th Ngai van luon luon hien hu Together they form the whole wmbodiment of trong moi ngi chung ta. Tat ca chung eu the Buddha-dharmakayaCan c vao tng co the hieu s hien hu cua Ngai theo mot ma noi th goi la bon giac, can c vao the ma cach nao o. Hieu nh the tc la thay Phat. noi th goi la chan nh. Ban giac la tr nang chng, con chan nh la ly s chng. Hai th 1) Each Buddha, as the reward-body of the Eternal Buddha, has a world that is under his ly tr nay la toan the phap than Nh Lai. charge for instruction. This world is called a Original body: Ban than. temporary land where the Buddha is Original Buddha: Bon PhatPhat tanh ni moi present for instruction. The Tathagata Healing ngiThe Buddha-nature within oneself. has his temporary land in the World of the (I) The Buddha-nature within oneself: Phat tanh Pure Land Emerald in the east; the Tathagata ni moi chung sanh. Amitabha in the Pure Land in the west; the (II) Bon PhatVairocanaPhat Ty Lo Gia Na. Tathagata Sakyamuni, the Eternal Original (A) The Original Buddha is the power that makes Buddha, is not limited to such a temporary everything live and is omnipresent in the land for instruction but is omnipresent and universe. There is no place where the Buddha causes everything to liveMoi c Phat nh does not exist. It is natural that the Original la mot bao than cua c Bon Phat, co mot the Buddha appear in a form appropriate to the gii chu s giao hoa cua Ngai. The gii nay object that he causes to live, because he is the c goi la Hoa Tho, hay mot coi tam ma power that makes everything live. When he c Phat hien dien e giao huan. c Nh appears in the world of man, he takes a shape Lai Dc S co hoa tho cua Ngai tai Vang suited to it. If we superficially interpret the Tnh Lu Ly phng ong, c A Di a tai words the Original Buddha appears, we coi Tnh o phng Tay, va c Nh Lai may wonder why, then, everybody cannot see Thch Ca Mau Ni tai the gii Ta Ba. Tuy him when he makes his appearance. But this nhien, c Thch Ca Nh Lai Phat, tc la c doubt is unfounded. It means replacing the Bon Phat, khong ch gii han trong mot coi realization of his existence with the words he tam nh the e giao hoa ma Ngai hien dien appears, nothing more. As long as the khap ni va khien cho moi s sinh song. Original Buddha is the truth and the power that makes all men live, he always exists in 2) All the Buddhas are the reward-body of the Original Buddha, who appears in different each of us. We can all realize his existence in shapes in various situations. Though each some way. To do this is to see the Buddha Buddha is honorable in himself, he originates c Bon Phat la cai nang lc lam cho moi s in the Tathagata Sakyamuni, the Eternal song va Ngai co mat khap moi ni trong vu Original Buddha, and is united with him. From tru. Khong co cho nao khong co c Phat. D

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this we can establish the object of worship of our faithHet thay ch Phat eu la bao than cua c Bon Phat xuat hien theo nhng hnh tng khac nhau trong nhng tnh huong khac nhau. Du t than c Nh Lai Thch Ca Mau Ni, c Bon Phat vnh hang va hp nhat vi Ngai. T o chung ta co the thiet lap oi tng ton th theo niem tin cua chung ta. (B) According to the Lotus Sutra, Original Buddha is the Buddha who exists in every part of the universe from the infinite past to the infinite future, but only through the teachings of Sakyamuni, who appeared in this world in obedience the truth of the Original Buddha, can we understand that truth. So, we cannot declare that either the Original Buddha or the appearing Buddha is the more holy or the more important, both are necessary. The Original Buddha is one with the truth of the universe. This Buddha appears in various forms appropriate to the particular time and place for the salvation of all people by means suited to their capacity to understand his teachings. This is the concept of the Original Buddha. According to the Original Buddhas teachings, we need only live in accordance with the truth of the universe, the original buddha will appear to us. At that time the dark cloud of illusion covering our minds and bodies vanishes completely and the brilliant light of our essential life begins to shine from within our minds. This state of mind is our real salvation, and the spiritual state that we should attainTheo Kinh Phap Hoa th Bon Phat hien hu khap ni trong vu tru t qua kh vo th en tng lai vo chung, nhng nh giao ly cua c Phat Thch Ca Mau Ni la v Phat a xuat hien tren coi i nay theo ung chan ly cua c Bon Phat ma chung ta mi hieu c chan ly ay. V vay chung ta khong the bao rang c Bon Phat hay c Tch Phat, v nao thanh dieu hay quan trong hn v nao, ca hai v eu thiet yeu nh nhau. c Bon Phat ong nhat vi chan ly cua vu tru. c Phat nay xuat hien bang nhieu hnh tng khac nhau, thch hp vi tng thi gian, va ni chon rieng e cu o het thay moi

ngi bang nhng phng tien tng ng vi kha nang hieu biet cua ho ve giao ly cua Ngai. Theo giao ly cua Ngai, chung ta ch can song ung theo chan ly la c Bon Phat se hien ra. Bay gi am may m cua h ao bao phu tam va than ta se hoan toan tan bien, va anh sang rc r cua i song tinh anh cua ta se toa sang len t ben trong cua chnh tam mnh. Trang thai nay cua tam mi la s cu roi that s cho chung ta, va la trang thai tam linh ma chung ta can phai at cho c. Original Buddhas teaching: Bon MonGiao phap can ban cua Phat trong mi bon chng sau cua Kinh Phap HoaThe original or fundamental Buddhas teachings, the last fourteen chapters of the Lotus Sutra. 1) Phap Hoa Tch Mon: The first fourteen chapters which related to the Buddhas early life and previous teachingMi bon chng au trong Kinh Phap Hoa lien he en giai oan au cuoc i c Phat va nhng giao thuyet trc o. 2) Phap Hoa Bon Mon: The following fourteen chapters which related to the final revelation of the Buddha as eternal and Bodhisattva doctrinesMi bon chng sau lien he en giai oan sau khi Phat Thch Ca thanh ao cho en chung hoi Phap Hoa, cung nh nhng giao thuyet cho Bo Tat. Original Buddhism: Orthodox BuddhismPhat giao chnh thong. Original cause: Hetu or Hetupratyaya (skt) Nguyen NhanSee Hetupratyaya. Original cause of any phenomena: Bon duyen. Original consciousness: Chan ThcThe Tathagata-garbhaThe eighth or alayaThe original or fundamental unsullied consciousness of mindNh Lai tang, t tnh thanh tnh khong ue nhiem, hay thc A Lai Da, hay thc th tam See Discrimination or consciousness. Original covenant: Samaya (skt)Bon The Original Vow made by every Buddha or BodhisattvaThe nguyen can ban cua moi v Phat hay Bo tat (the nguyen ma ch Bo Tat lap ra khi tru ni Nhan a).

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Original darkness: Radical IgnoranceCan Ban Vo MinhSee Primal ignorance. Original element: Fundamental element Radical elementCan ban. Original endowment and nature: C Can T chat (can c): 1) Fundamental quality: Ban tnh hay can tnh cua chung sanhNatural or fundamental qualityOriginal endowment and nature. 2) Suitability: Kha Nang Thch ngCapacity. Original enlightenment: Prakriti-bodhi (skt) Bon giacTam the cua chung sanh ban lai trong sang va trong rong nh h khongThe immanent or space-like mind in all things (dharmakaya Phap than)See Original bodhi, and Two kinds of enlightenment (A). Original essence: Ban the gocBon LaiSee Prakriti. Original existence: Bon HuThe original or fundamental existingPrimal existence Original dharma which is complete in each individualThe present body and mind-The source or substance of all phenomena. Original form: Bon the. 1) Substantive form: Bon hnhHnh tng nguyen thuyOriginal figureThe substantive form. 2) Initial form: The former state of thingsBan lai dien muc. Original or fundamental cause: Nguyen NhanSee Hetupratyaya. Original good seed-nature: Tnh chung t Ban tnh thien t vo thuySee Two kinds of seed-nature (A). Original heart (mind): Ones own heart or mindBon tam. Original Honoured One: Bon Ton. 1) The Most Honoured of all Buddhas: V toi ton toi thang trong coi xuat the gian. 2) Chief object of worship in a group, the specific Buddha being served: Trong ch ton lay Bon Ton lam can ban e ton sung. Original ignorance: Can Ban Vo MinhSee Original darkness.

Original innocence: Primal ignorance Original state of avidyaNguyen pham vo minhSee Original ignorance. Original insulliedconsciousness of mind: Chan thc. Original knowledge: Prakriti-buddhi (skt) Bon GiacBon MinhBon GiacSee Original bodhi. Original language terms: T ng nguyen thuy. Original light: Bon minh. Original manifestations of a Buddha: Bon TchThe original Buddha or Bodhisattva and his varied manifestations for saving all beings, i.e. Kuan-Yin with thirty-three formsBo Tat va Phat do co phap than t s a tr len do thc than cua mnh bien thanh nhieu than ng hoa e hoa o chung sanh, nh Phat Quan Am vi ba mi ba hnh tng khac nhau. Original marvel: Original mysteryNguyen dieu (giac the cua Niet Ban). Original Master: Bon S. 1) Sakyamuni Buddha: c Bon S Thch Ca Mau Ni Phat. 2) Thay bon sAny Buddhist must have an original master, the master we took refuge when we first became a Buddhist. This master is extremely important in our cultivation process for a gentle person can easily become influenced by a dubious master and to follow a less moral pathPhat t nao cung co mot v thay bon s, v thay ma chung ta quy-y khi tr thanh Phat t. V Thay nay cc ky quan trong trong tien trnh tu tap cua chung ta v mot ngi hien lanh co the de dang b anh hng bi mot v thay xau va i theo con ng khong co ao c mot cach de dang. Original mind: OneselfInner selfBan tam. Original mind in all: Innocent mind in all Unadulterated mind in all, which is independant of birth and deathBuddha-wisdomReal knowledge free from illusionChan thc. Original mind is the source of all phenomena: Sam La Van Tng Chi Tam

According to the Awakening of Faith, the original mind is the source of all phenomena, the mind which is in all things. This is the primal mind

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behind all thingsTheo Khi Tn Luan th ay la nguon cua moi hien tng. Nguyen tam tron ay, bao trum khap mi phng. ay la cai tam nguyen thuy khong phan biet oi ai. Original or natural form (matter): Prakrti (skt)The spirit one possesses by natureOne's own natureBon tnh. Original nature: Citta-smrtyupasthana (skt) Buddha naturePhat tanhBon tanhTanh Niem XThe original nature is the same as the Buddha-nature. This is one of the four objects of thoughtBon lai tanh cung la Phat tanh. ay la mot trong t niem xSee Prakriti. Original nature of human: Mind of enlightenmentIlluminated mindThought of wisdomGiac tamSee Original nature of man. Original nature of all the living: Ban tanh cua tat ca chung sanhThe bhutatathata in its phenomenal aspectBon tanh hay chan nh phap tanh cua chung sanh (Chan Nh Phap Tanh co 2 ngha bat bien va tuy duyen). Original nature of man: Bodhihrdaya or Bodhicitta (skt)Giac Tamao Giac TamBo e TamThe mind of enlightenment, the illuminated mind, the original nature of manCai dieu tam ban giac hay ban tanh nguyen thuy cua con ngi.

Lotus of the mind.

Original purity of the mind: Tam LienSee

primordial profundity, beyond estimationCon goi la Minh Tnh hay T Tnh. Phai So Luan ngoai ao lap ra e th nhat trong 25 e, le ung ve cai m mt khong ro rang, khong biet c, la nguon goc khi len van hu. Original oath of every Tathagata: Nhat Thiet Nh Lai Kim Cang The GiiWith the roar of a lion, he declares that all creatures shall become as himself)Li the nguyen nguyen thuy cua Nh Lai nh tieng rong cua s t, nguyen rang tat ca ch chung sanh roi se tr thanh nh Nh Lai. Original objective: Muc tieu au tien. Original practice: Bon HanhPractice done in original situation or in the past or in past lives. Original practice of Bodhisattvas: Bon Hanh Bo Tat ao.

Original nature out of which all things arose: Minh eThe Sankhya doctrine of

Tang Tam san co cua chung sanhSee Two minds (A). Original sources: Nguon coiBon LaiSee Prakriti. Original spirit: Than bon. Original state of avidya: Original innocence Original state of ignoranceOriginal state of unenlightenmentSee Original ignorance. Original substance: Prakriti (skt)Ban the au tienBon LaiOriginal or natural form of somethingOriginal or primary substance. 1) Original nature: Ban the au tien. 2) Original essence: Ban the goc. 3) Fundamental form: Hnh thai c ban. 4) Original sources: Nguon coi. 5) Original or primary substance is an original or natural form or condition of anything: Ban lai la ieu kien hay hnh thai goc, hay ban the au tien cua bat c th g 6) Original or Buddha-nature: Coming from the root. The original or Buddha-nature, which is the real nature of all thingsPhat tanh xa nay la ban tanh that cua ch phap. Original teacher: See Original Master. Original Teaching: Giao ly nguyen thuy. Original time: Bon ThiThe period when Sakyamuni obtained enlightenmentThi ky c Phat at c ai giac. Original vow: Parvapranidhana (skt)Bon NguyenSee Purvapranidhana. Original vows of Amitabha Buddha: A Di a Bon NguyenNhng li cau nguyen can ban cua c A Di a. Nhng li nguyen can ban trong t thap bat nguyen cua NgaiThe basic essential vows in his forty-eight vows: 1) In the Pure Land, there will be no inferior modes or evil path of existence: Trong coi Tnh o se khong co mot ieu kien tai sanh vao coi thap kem hay ac ao. 2) In the Pure Land, there will be no women, as all women who are reborn there will transform at the moment of death into men:

Orginal, simple, pure, natural mind of all creatures: Buddha-mindChn tamNh Lai

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3)

4)

6)

7)

8)

9)

10)

11)

Tren coi Tnh o se khong co ngi n, ngi n nao c vang sanh Tnh o eu bien thanh nam gii. There will be no differences in appearance there, every being is to have 32 marks of perfection: Khong co s khac biet be ngoai vi nhng chung sanh Tnh o, moi ngi eu co 32 tng hao. Every being in the Pure Land posseses perfect knowledge of all past existences: Moi chung sanh Tnh o eu co mot nhan thc hoan hao ve tien kiep cua mnh. Every being possesses a Divine eye: Moi ngi eu co Thien nhan thongSee Divine eyes. Every being possesses a Divine Ear: Moi ngi eu co Thien Nh thongSee Divine ear. Moi ngi eu co Than tuc thong: Every being possesses the ability to move about by supernatural meansSee Rddhi. Every being possesses the ability to know the thoughts of others: Moi ngi eu co Tha Tam thong e co the oc thay y ngh cua ngi khac. All beings of the worlds in all ten directions, upon hearing the name of Amitabha, will arouse Bodhicitta and vow to be reborn in the Western Pure Land after death: Moi chung sanh trong mi phng nghe danh hieu Ngai eu phat bo e tam va nguyen vang sanh Tay phng Tnh o. Amitabha and all saints will appear at the moment of their death to all beings who have aroused Bodhicitta through hearing his name (this is the most important vow): Phat A Di a cung Thanh chung se xuat hien tiep dan vao luc lam chung, nhng ai a phat tam Bo e sau khi nghe c hong danh cua Ngai (ay la li nguyen quan trong nhat). All beings who through hearing his name have directed their minds toward rebirth in his Pure Land and have accumulated wholesome karmic merits will be reborn in the Western Paradise: Ngai nguyen se lam cho tat ca nhng ai khi nghe en ten Ngai, hng y ngh cua mnh ve at Tnh o va tch luy thien

nghiep e vang sanh ve coi Tay phng Cc Lac. 12) After rebirth in the Pure Land, only one further rebirth will be necessary before entry into Nirvana, no more falling back into lower paths: Sau khi vang sanh Tnh o, chung sanh ch con mot lan tai sanh duy nhat trc khi len han Niet Ban, chung sanh ay khong con ri vao coi thap na.

Original vow or resolve in a previous existence: Nguyen ChuSee Original vow. Original wisdom: Bon Tr.

1) Fundamental wisdom: Can Ban Tr Original, or primal wisdom, source of all truth and virtue; knowledge of fundamental principles; intuitive knowledge or wisdom, in contrast with acquired wisdomCon goi la Chan Tr, Chanh Tr, Nh Ly Tr, Vo Phan Biet Tr, ngha la hieu biet ro chan ly ma khong co s phan biet nang duyen hay s duyen, ay la tr sanh ra nhat thiet chan ly va cong c, oi lai vi hau ac tr. 2) The first part of the Prajnaparamita: Thc tng Bat nhaPhan au cua Bat Nha Ba La Mat hay tr tue gocSee Two kinds of wisdom (B). Original work: Upadesa or Matrka (skt)Bon Mauu Ba e XaMa at Ly CaThe original mother or matrix, or the original sutra or workTap hp cac kinh ngha ngh luan lai ma thuyet minh, t o sinh ra cac ngha rieng biet cua cac kinh. Originally: Coming from the root FundamentallyBon lai. Originally Abiding Essence of things: Pauranasthitidharmata (skt)Bon tru phap tnh. Originally-abiding truth: Purvadharmasthitita or Pauranasthitidharmata (skt)Bon Tru Phap Cai chan ly von van thng truOriginallyabiding reality. Originally or fundamentally existing: Bhuta (skt)Elements of living beingPrimal existenceThe source and substance of all phenomenaThe present lifeBan hu. Originally not a thing existing: Before anything existedBon lai vo nhat vatOriginally

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not a thing existing, or before any thing existed. This is a subject for meditationXa nay khong mot vat, khong lai them khong hay e nht ngha khong. ay la mot e muc thien quan. Originally pure: Prakrti-prabhasvaram (skt) Bon nhien thanh tnh (t tanh thanh tnh). Originate from: Bat nguon t. Ornaments (n): Personal ornaments such as jewelry (images of Buddhas and Bodhisattvas) o trang scTrang NghiemSee Adornment. Ornaments of Fragrance and Light: Hng Quang Trang NghiemOne whose mind meditates on Buddha becomes interpenetrated and glorified by Buddha-fragrance and light Hng Nghiem la v chu tam quan ch Phat tr nen tham nhap vao hng quang cua Phat. Ornamentation (n): S trang hoang. Orphan and widow: Co Qua. Orthodox (a): AuthenticGenuineChnh thong (chan truyen). Orthodox Buddhism: Original BuddhismPhat Giao Chnh Thong. Orthodox Dharma Age: Chanh phapSee Correct dharma. Orthodox doctrine: Right pathRight teachingRight wayChanh ao (chanh giao). Orthodox and heretic: Correct and false Genuine and falseChanh ta. Orthodox sect: Authentic sectChnh tong. Oryo-Enan (jap): Huang-Lung-Hui-Nan Hoang Long Hue NamSee Hui-Nan-HuangLung. Osaka (jap): ai Ban (Nhat Ban). Osh (skt): Ush (skt)Hoach SaAn ancient kingdom, north of Sita, probably the present Ingachar, possibly Uch-Turfan or Yangishahr Mot vng quoc co nam ve pha bac cua Sita, co le bay gi la Ingachar; rat co the la Uch-Turfan hay Yangishahr. Oshajo (jap): Rajagrha (skt)City of Royal PalacesVng Xa ThanhSee Rajagaha. Osho (jap): Upadhyaya (skt)Most venerable Hoa Thng. Otani (jap): Vung ai Coc (Nhat Ban). Otappa: S ghe s toi loi.

Other: DifferentDiferentiateSpecialKhac
biet.

othersTha lcThe power or strength of another, that of a Buddha or Bodhisattva, especially Amitabha, obtained through faith in Mahayana salvation. According to Masters Chih-I and Tien-Ju in the Pure Land Buddhism, this is one of the two kinds of power for ordinary people. With regard to other-power, if anyone believes in the power of Amitabha Buddhas compassionate vow to rescue sentient beings and then develops the Bodhi-Mind, cultivates the Buddha Remembrance (Recitation) Samadhi, grows weary of his temporal, impure body in the Triple Realm, practices charity, upholds the precepts and performs other meritorious deeds, dedicating all the merits and virtues to rebirth in the Western Pure Land, his aspirations and the Buddhas response will be in accord. Relying thus on the Buddhas power, he will immediately achieve rebirthSc manh cua ngi khac, ac biet la cua Phat va Bo Tat ma hanh gia at c bang niem tin cu o trong giao ly ai Tha. Theo Tr Gia va Thien Nh ai S trong Tnh o Thap Nghi Hoac Van Luan, ay la mot trong hai loai lc cho hang pham phu. Ve tha lc, neu ke nao tin ni nguyen lc ai bi nhiep lay chung sanh niem Phat cua c Phat A Di a, roi phat long Bo e tu mon Niem Phat Tam Muoi, chan than hu lau trong ba coi, thc hanh bo th, tr gii, cung cac phc nghiep, moi hanh eu hoi hng nguyen sanh Tay Phng Cc Lac th c cam hp nhau, nng nh Phat lc lien c vang sanhSee Two kinds of power. Other shore: Para or Paramita (skt) Opposite shoreThe other shore of the stream of transmigrationB ngan (b ben kia) EmancipationBeyond the realm of samsara NirvanaB NganThe other shore, nirvana. 1) The samsara of reincarnation is this shore: Th ngan hay b ben nay cua luan hoi sanh t. 2) The stream of karma is the stream between one shore and the other: Trung LuGia dong cua hai ben b sanh t va niet ban.

Other people: Tha nhan. Other power: Tariki (skt)The power of

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3) The state of emancipation or beyond the realm of samsara: B ngan hay trang thai giai thoat vt ra ngoai vong luan hoi sanh t. 4) The other (yonder) shore of stream of transmigration, i.e. nirvanaBen kia b cua dong luan hoi sanh t hay Niet Ban. Other shore of spiritual powers: Than thong ao b ngan (than thong vt thoat qua b ben kia)Ten kinds of other shores of spiritual powers of Great Enlightening Beings (The Flower Adornment SutraChapter 27)Mi th than thong b ngan cua ch ai Bo Tat (Kinh Hoa NghiemPham 27)See Ten kinds of other shores of spiritual powers of Great Enlightening Beings. Other strength: Tariki (skt)Other power The strength of others, the Buddhas, particularly AmitabhaTha lc. Others surpass me: Hu Thang Nga Man Van khi tam kieu man du biet rang ngi o hn mnhSee Nine forms of pride. Other world: The gii khacThe gii ben kia. Otherworldlines: ac trng the gii tinh than. Others: Tha nhan. Ottappa (p): The treasure of moral dreadQuy Tai (Ghe s toi loi, khong muon lam ieu ac v s hau qua tai hai cua no; ay la thai o cua ngi tr)See Seven Treasures of Enlightened Beings. Ottappam (p): Fear of wrong-doingQuySee Fifty-two mental states. Oudayi (Oudayin) (skt): u a di. Ourselves: Bon NgaOurselvesAtman SoulEgoThe belief in ego creates and fosters egoism and desire, thus preventing the realization of the unity of life and the attainment of enlightenmentS tin tng vao ban nga dan ti v ky va duc vong, do o lam can tr viec thc chng ve tnh ong nht cua i song cung nh viec at c ai giac. Out-breathing: Th ra. Outcast: Candala (skt): Chien a la UntouchableSee Candala and Four castes in India. Out of common: ExtraordinarySieu pham (sieu dat).

bien sanh tSee Ten Characteristics of Sravakas in the Gandavyuha Assembly. Outdated (a): Loi thi. Outdo (v): Vt qua. Outer manifestations: Ngoai tam tngSee Two kinds of mind. Outer protectors: Ngoai hoThe outer or supporters, those who supply that is needed for ones body and mindNhng ngi yem tr va giup nhng th can thiet cho than va tam tu trSee Two protectors. Outer robes: Uttarasanga (skt)Outer robes include the upper robe, middle robe, seven-strip robe, and robe for going among the SanghaY ngoai bao gom y thng, y trung, va y nhap chungSee Upper Robe, Middle robe, Robe for going among the Sangha, and Seven-strip robe. Outer supporters: Ngoai hoSee Two protectors. Outer tangle: Ngoai trien (nhng trien phc en t ben ngoai). Outflows: Phap Hu LauConditioned DharmasLeakingAnything which serves to divert beings away from the inherent Buddhanature. Outflows are so called because they are turning of energy and attention outward rather than inwardPhap con nam trong pham tru ieu kien, lam cho y ch va ngh lc chung ta hng ngoai cau hnh thay v hng noi cau lay tam Phat. Outflow discharge: CankersImpurity Mental intoxicantsUncleanWorldlyHu LauSee Asrava. Out of ignorance: Do bi vo minh. Out of place: Sai choMisplaced. Out of the question: Bat thanh van e (khong thanh van e)No difficulties. Out of reverence for someone: Out of respect for someoneV ton trong ai. Out of season: Trai mua. Outer garment: Uttarasanga (skt)Uat a La Tang YOuter garment, the seven-piece cassockThng Y hay ao mac tren ao an a hoi, y bay manhSee Three kasaya.

Out of the ocean of becoming: a vt ngoai

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manifestations: Ngoai tam tng Theo duyen ma hien ra cac oi canhSee Two kinds of mind. Outer practices of the body: Tu theo hnh thc ben ngoai cua thanAccording to the Sutra In Forty-Two Sections, Chapter 40, the Buddha said: A Sramana who practices the Way should not be like an ox turning a millstone because an ox is like one who practices the way with his body but his mind is not on the Way. If the mind is concentrated on the Way, one does not need the outer practices of the body.Theo Kinh T Thap Nh Chng, Chng 40, c Phat day: Sa Mon hanh ao, ng nh con trau keo vat va; than tuy co tu tap ma tam khong tu tap. Neu tam that s tu tap th khong can hnh thc ben ngoai cua than. Outer tangle: Ngoai trien. Outflow discharge: Asrava (skt)Hu Lau PassionsDistressPainAfflictionTrouble CompoundedMortalMortalityTemporal ReincarnationalWhatever is in the stream of births and deaths. Even conditioned merits and virtues lead to rebirth within samsara. There are many kinds of outflows. Anger is an outflow, so are greed and ignorance. Outflows are the root of birth and death, and the reason for us not to end the cycle of birth and death is that we still have outflowsBat c th g trong vong sanh t eu la hu lau. Ngay ca phc c va cong c hu lau eu dan ti tai sanh trong coi luan hoi. Co nhieu loai hu lau. San han la mot loai hu lau, tham lam va si me cung la nhng loai hu lau. Hu lau la can coi cua luan hoi sanh t, va nguyen nhan cua viec chung ta tiep tuc lan troi trong tram luan sanh t la v chung ta con nam trong phap hu lau. Outline of the important points: Lc Yeu S lc nhng iem quan trong. Outshine: ExcelTrascendSieu bat. Outside: Bahya (skt)NgoaiBen ngoai. Outside the cave sect: Ngoai QuatSee Within the cave sect. Outside disturbances: External disturbances Disturbances coming from outsideNgoai ma See Ma and Mara. Outside objects: Bahyubhava (skt)External worldNgoai vat (canh vat ben ngoai).

Outer

Outside the school: Not undergoing normal instructionOutside the sectGiao NgoaiGiao Ngoai Biet TruyenSee Outside the sect. Outside the sect: Not undergoing normal instructionOutside the schoolGiao ngoai. 1) Outside the sect, or school, or church: Ben ngoai tong phai. 2) Instruction or teaching from outsiders. Special transmission outside of the teaching. The intuitive school which does not rely on texts or writings, but on personal communication of its tenets, either oral or otherwise, including direct contact with the Buddha or object of worship: Tong phai khong truyen bang nhng li day trong kinh ien, ma la tam truyen tam. 3) See Special transmission outside the teachings. Outside the three realms of desire, form and formlessness: Gii NgoaiThe pure

realms, or illimitable spiritual regions of the Buddhas and Bodhisattvas outside the three limitations of desire, form, and formlessness Quoc o ngoai ba coi Duc gii, Sac gii, va Vo sac gii. Ngoai ba coi nay la coi tnh o cua ch Phat, Bo Tat. Outside way of meditation: Ngoai ao ThienOutsider ZenSee Five kinds of varieties of meditation. Outsider Zen: Ngoai ao ThienOutside way of meditationSee Five kinds of varieties of meditation. Outstanding: Kiet xuatTuyet oiSee Beyond compare. Outstanding figure: An excellent person Nhan vat xuat chung.

quang minh ai tr vo thngSee Ten types of characteristics of manifestation of a Buddha (8). Outstretch (the wings): Dang rong ra (oi canh). Outward appearance: Rupa (skt)SacSee Three kinds of rupa.

Outstanding and incorruptible light of unexcelled great knowledge: Vo Nang Hoai

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Outwardly in agreement but really in overcome the hankering and dejection in the opposition: Ngoai mat vang da ma ben trong lai worldNhiep phuc tham ai va sau bi i. Overcome doubts: Khac phuc hoai nghiTo ngam phan oi (dng phung am vi).
Ngoai tron trong vuong, y noi be ngoai coi xue xoa de chu nhng ben trong th kho chu (Ngoai vien phng noi). Sincere or devout Buddhists shouldnt be that way. Ovasista (skt): Ba t TraName of an ancient rsi in IndiaTen cua mot v co tien An o. Overcast: Am amDismalGloomy SombreDullDreary. Overcome (v): Vt quaChe ngTo subdueTo master. Overcome anger: Vt Qua S San Han According to the Buddhist theory, in order to overcome anger, one must contemplate that a person or an animal which causes us to be angry today may have been our friend, relative or even our father or mother in a certain previous life Theo thuyet nha Phat, muon vt qua san han chung ta phai quan rang mot con ngi hay con thu lam cho mnh gian hom nay co the a tng la ban hay la ngi than, hay co the la cha la me cua ta trong mot kiep nao o trong qua kh. Overcome attachment: Vt Qua Luyen Ai We should meditate or contemplate that a friend today may become an enemy tomorrow and therefore, there is nothing for us to attach to Muon qua luyen ai chung ta nen tu tap thien nh va quan tng rang mot ngi ban hom nay co the tr thanh ke thu ngay mai, do o khong co g cho chung ta luyen ai. Overcome demons: Hang MaTo overcome demons, e.g. as the Buddha did at his enlightenmentHang phuc ma quan nh c Phat a lam khi Ngai va thanh Chanh Giac (Khi c Phat sap sa thanh chanh giac, Ngai ngoi Bo e ao Trang, th co v tri th sau coi duc gii hien tng ac ma en th thach Ngai bang u th nguy hai, hoac dung li ngon ngot du do, hoac dung uy lc bc hai. Tuy nhien, c Phat eu hang phuc c tat ca).

Outwardly round but inwardly square: study scriptures, to read stories of enlightened

ones, as well as to contemplate will help us perceive the truth and overcome doubtsHoc kinh, oc truyen noi ve nhng ngi giac ngo, cung nh Thien quan la nhng phng cach giup chung ta nhan biet chan ly va khac phuc hoai nghi. Overcome hindrances: oan Tr Chng NgaiVt qua chng ngaiTo overcome hindrances (illusion, karma and suffering). Overcome ones illness: To bend down ones sicknessNhiep phuc cn benh. Overcome the maras: Pha MaPha diet ac maTo exorcise demons. Overeat (v): An qua nhieuTo eat too much. Overflowing: Chan chaPlentifulAbundant. Overhanging cover of doubt: Nghi CaiThe overhanging cover of doubt, which prevents sentient beings from seeing and practicing good deeds, one of the five covers or mental and moral hindrancesTanh hay nghi hoac che lap mat tam thc, khien khong thay c chan ly, khong thc hanh c thien nghiep, ay la mot trong nam trien cai. **See Five hindrances. Overhear (v): Nghe lom. Overjoyced: Vui mng khon xiet. Overlook (v): bo quaBo xot. Overnight enlightenment: Nhat Tuc Giac One day Hsuan-Chieh went to Cao-Xi to visit the Sixth Patriarch. Upon his first meeting with Hui Neng, Hsuan-Chieh struck his staff on the ground and circled the Sixth Patriarch three times, then stood there upright. The Sixth Patriarch said, This monk possesses the three thousand noble characteristics and the eighty thousand fine attributes. Oh monk! Where have you come from? How have you attained such self-possession? Hsuan-Chieh replied, The great matter of birth and death does not tarry. The Sixth Patriarch said, Then why not embody what is not born and Overcome (control) desires and grief in attain what is not hurried? Hsuan-Chieh said, the world: To conquer desire and griefTo What is embodied is not subject to birth. What is attained is fundamentally unmoving. The Sixth

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Patriarch said, Just so! Just so! Upon hearing these words, everyone among the congregation of monks was astounded. Hsuan-Chieh then formally paid his respect to the Sixth Patriarch. He then advised that he was immediately departing. The Sixth Patriarch said, Dont go so quickly! Hsuan-Chieh said, Fundamentally there is nothing moving. So how can something be too quick? The Sixth Patriarch said, How can one knows theres no movement? Hsuan-Chieh said, The distinction is completely of the masters own making. The Sixth Patriarch said, You have fully attained the meaning of what is unborn. Hsuan-Chieh said, So, does what is unborn have a meaning? The Sixth Patriarch said, Who makes a distinction about whether there is a meaning or not? Hsuan-Chieh said, Distinctions are meaningless. The Sixth Patriarch shouted, Excellent! Excellent! Now, just stay here a single night! Thus people referred to Hsuan-Chieh as the Overnight Guest. The next day Hsuan-Chieh descended the mountainand returned to WenChou, where Zen students gathered to study with himMot ngay no s Huyen Giac i tham Luc To Hue Nang. Lan au tien gap To, s tay cam tch trng vai mang bnh bat i nhieu To ba vong, oan ng thang. To thay the ben noi, Pham sa mon co u ba ngan uy nghi tam muon te hanh. ai c ngi phng nao en ma sanh ai nga man nh vay? Huyen Giac tha, Sanh t la viec ln, vo thng qua nhanh qua. To bao, Sao khong ngay ni o the nhan lay vo sanh, lieu chang mau ? Huyen Giac tha: The tc vo sanh, lieu von khong mau. To khen, ung the! ung the! Luc o ai chung nghe noi eu ngac nhien. S ben ay u oai nghi le ta to. Choc lat sau s xin cao t. To bao, Tr ve qua nhanh! Huyen Giac tha, Von t khong ong th au co nhanh. To bao, cai g biet khong ong? Huyen Giac tha, Ngai t phan biet. To bao, Ngi c y vo sanh rat sau. Huyen Giac tha, Vo sanh ma co y sao? To bao, Khong y, cai g biet phan biet? Huyen Giac tha, Phan biet cung khong phai y. To khen, Lanh thay! Lanh thay! S lai Tao Khe mot em e hoi them ao ly. Sang hom sau s tr ve On Giang, ni ma chung

e t ang ch ong e hoc ao. Thi nhn t o goi s la Nhat Tuc Giac hay mot em giac ngo. Overnight food: Noi Tuc ThcFood that has been kept overnight in a monastic bedroom and is therefore one of the unclean foodsThc pham danh cho cac v Ty Kheo, e qua mot em trong phong th goi la noi tuc thc, do o la mot trong nhng mon an bat tnh, Ty Kheo khong c an. Overpass the limits: Pass beyond the limits Vt qua gii han. Overpower a Bhiksu: Lan lt mot v Ty KheoA Bhiksuni who tries to overpower a Bhiksu, through actions or words, even though that Bhiksu has less seniority than she, commits an Expression of Regret OffenceV Ty Kheo Ni nao co lan lt mot v Ty Kheo, bang hanh ong hay li noi, du cho v Ty Kheo ay co t tuoi ao hn v Ty Kheo Ni, th v Ty Kheo Ni ay pham gii Ba Dat e hay gii oa (phai phat lo sam hoi). Overpraise (v): EulogizeTan Than. Overseer (n): Ngi quan ly. Overshadow (v): Phu bong. Overweening pride: Atma-mana (skt)Nga manNga man cong caoEgotismPrideThe pride of thinking oneself is superior to equals Exalting self and depreciating othersSee Seven arrogances. Overwhelmed: B tran ngap. Oviparious birth: Noan SanhForm of oviparous birth., as with birds, one of the four ways of coming into existenceNhng loai t trng ma sanh ra, mot trong t sanhSee Four forms of birth. Owing to: V. Owing to ones evil deeds: V ac nghiep. Own: Cua chnh mnh. Own disciplines: Ky luat t giac. Own effort: No lc cua chnh mnh. Own endeavours: T lcOwn strength Salvation of self by cultivating morality, meditation and wisdomDung t lc e tu hanh gii nh tue ma cu o lay mnhSee Dual powers (I).

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Sambhogakaya for his own enjoyment, one of the four kinds of kayaBao than, mot trong bon loai than (trong T Tho Dung Than, mot v Phat t co Phap Lac). Own enlightenment: Natural enlightenment T giac. Own and farm the land: To own and cultivate the landCanh nongSee Eight things which are unclean to a monk or a nun. Own intelligence: Svabuddhi (skt)T TrBy means of his own intelligence the Bodhisattva causes a revolution in his inmost abode where his former memory is storedNh vao tr tue cua chnh mnh, v Bo Tat gay nen mot s chuyen bien trong tru x tham sau nhat cua ngai, ni ma tap kh xa cu cua ngai c tch tap. Own-mind-seen-only: Vijnanavada sect Dharmalaksana sectCh thay c bang chnh tam mnhDuy thc tong. Own-nature: Prakriti or Svabhava (skt)T tnhOwn natureSelf-natureOriginal nature, contrasted to supreme spirit or purusha. Original nature is always pure in its original essenceT tanh hay ban tanh, trai lai vi tanh linh thng ang. T tanh luon thanh tnh trong ban the cua no. Own salvation: T lc giaoWorking out ones own salvationT tu hanh giai thoatSee Two modes of escape from mortality (A). Own self: True bodyBody of an enlightened manChan than. Own strength: T LcSelf-power (selfreliance). By ones own force, by ones own power or strength, merit, intelligence, discrimination. The attempt to attain enlightenment through ones own efforts rather than by relying upon the compassion of the Buddhas and BodhisattvasGiac ngo bang chnh kha nang tu tap cua mnh, ch khong le thuoc vao long t bi cua ch Phat va ch Bo TatSee Dual powers (I). Ownership: S HuWhat one has: PossessionProprietorshipCai ma ngi ta co. Owning and farming the land: S hu at va canh nongTo own and farm the land or to own

Own enjoyment body: T Tho Dung Than and cultivate the land. This is one of the eight

things that monks and nuns are not allowed to possessMot trong tam th ma ch Tang Ni khong c s huSee Eight impure things. Owning ones body: Hu ThanCo than Being in the bodyHaving consciousness of ones real physical presenceCo than thc ve s hien hu cua than. Ox (n): Gaus or Go (skt)BullCon bo.

to the Sutra In Forty-Two Sections, Chapter 41, the Buddha said: One who practices the way is like an ox that carries a heavy load through deep mud, the work is so difficult that he dares not glance to the left or right. Only when he gets out of the mud he is able to rest. Likewise, the Sramana should look upon emotion and desire as deep mud and with an undeviating mind, he should recollect the Way, then he can avoid suffering.Theo Kinh T Thap Nh Chng, Chng 41, c Phat day: Ngi hanh ao giong nh con trau ch nang i trong bun sau, met lam ma khong dam nhn hai ben, en khi ra khoi bun lay roi mi co the ngh ngi. Ngi Sa Mon phai luon quan chieu tnh duc con hn bun lay, mot long nh ao mi co the khoi b kho vay. Ox-cart: The ox-cart for the Hinayana BodhisattvasXe Trau cho bac Bo Tat Tieu ThaSee Four carts. Ox-head: Ngu au (au trau). Ox-head great king: Ngu au ai Vng. 1) The guardian deity of the Jetavana monastery (Ky a): V ho phap tai tnh xa Ky Tho Cap Co oc Vien. 2) An incarnation of the Bhaisajyaraja Buddha: Tien kiep tai sanh cua Phat Dc S. Ox-head mountain: Gosrnga (skt)Ngu au SnA mountain 13 li from Khotan. One of the same name exists in Kiangning in Kiangsu, which gave its name to a school of Niu-Tou Shan-Fa or Niu-Tou Sung; its fundamental teaching was the unreality of all things, that all is dream or illusionNui Ngu au, con goi la Ngu Giac Sn, pha nam cach thanh Hoa ien (Khotan) khoang 3 dam. Ni ma bay gi van goi nh vay.

Ox that carries a heavy load through deep mud: Trau ch nang i trong bun sauAccording

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Ngu au Chien anXch Chien anRed sandal-wood; said to come from the ox-head mountains, and if rubbed on the body to make one impervious to fire, generally protective against fire, curative of wounds and generally medicinal. The first image of Sakyamuni was made of this woodLoai go chien an t nui Ngu au, neu cha sat vao than co the tr la, thng c dung e ngan la. Tng au tien cua c Thch Ca Mau Ni c lam bang loai go nay. Ox-hide: Ngu BDa trauMortal happiness injures the wisdom-life of gods and men, just as ox hide shrinks and crushes a man who is wrapped in it and placed under the hot sunap da trau ma phi di anh nang mat tri se cang ngay cang b cng (giong nh buoc rau rong ma lan xuong nc th ngay cang b siet au). V nh phuc hu lau cua tri ngi luon lam hai en Tue menh cua phap than. Ox-horn: Ngu Giac (sng trau)A synonym for things that are even, or on a levelong ngha cho nhng g bang phang. Ox-horn Sala Grove: Ngu Giac Sa La Lam Another name for Sala Tree Grove. Ox-horn sala grove, said to be a couple of sala or teak tres shaped like ox-horns, which grew near Kusinagara, under which the Buddha preached the Nirvana Sutra. He is reported to have entered Nirvana in a grove of eight sala trees standing in pairsMot ten khac cua rng Ta La Song Tho, ni cay song oi giong nh sng trau, moc gan thanh Cau Thi Na, ni ma di goc nhng cay nay c Phat a thuyet Kinh Niet Ban. Ngi ta noi rang Ngai a nhap Niet Ban di nhng tang cay nay. Ox-tracks: Ngu TchPhat phapThe teaching of the Buddha or of the royal bullSee Ten Oxen Pictures. Oxus: Song Bac XoaThis is one of the eight big rivers of India at the time of the Buddhaay la mot trong tam con song ln An o vao thi c PhatSee Eight big rivers of India at the time of the Buddha.

Ox-head sandal-wood: Gosirsa-candana (skt)

P
i song the tuc e diet tr phien nao. Pabbajja (p): Xuat giaGoing forth to the homeless life. Pabbajitena (p): Ngi xuat gia. Pabhassara (p): Pha tron nam mau. Pacaphalani (skt): D Thuc ang Ngu Qua The five fruits of karma. Pancaphalani, or effects produced by one or more of the six hetus or causesNam qua d thuc, hay nam qua c san sanh bi sau nhan. 1) Vipaka-phala (skt): D Thuc Qua. 2) Nisyanda-phala (skt): Uniformly continuous effectang Lu Qua. 3) Purusakara-phala (skt): Simultaneous effect produced by the sahabhu-hetu and the samprayukta-hetuS Dung Qua. 4) Adhipati-phala (skt): Aggregate effect produced by the karma-hetuTang Thng Qua. 5) Visamyoga-phala (skt): Emancipated effect produced by all six causesLy He Qua. ** See Five fruits or effects. Paccakkha-nana (p): Tri giac tueTri giac do kinh nghiem trc tiep. Tue giac trc tiep. ong ngha vi ch Vipassana. Paccaya (p): Condition. Paccayasannissita sila (p): Morality pertaining to the use of the necessaries of lifeGii ve cach x dung vat dung hang ngaySee Four kinds of higher morality. Pacceka (p): Phat oc Giac. Pacceka Buddha (p): oc Giac PhatT mnh giac ngo, nhng sau khi giac ngo khong the giang day cho ngi khac. Paccuppanno addha (p): PresentHien tai See Three dharmas (XX). Paccuppatthita-kama (p): Desire what presents itself to themHu tnh do duc an tru

Pabbajita (p): Xuat gia hay t boNgi t bo