PHT HC T IN BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE THIN PHC

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PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

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A: VPhiKhngChng phiTip u ng trong Phn ng c ngha l khng hay ph nh. Khi ng trc mt nguyn m khc, n c th c theo sau bi mt ph m cho thun tai, nh a(n)atta, ch khng phi attaThe prefix meaning not, the negative. Before another vowel it may be followed by a supplemental consonant for euphony, e.g., a(n)atta, not atta. Abbhutadhamma (p): V Tng Hu PhpWonderful Dhammas. Abhaya (skt): FearlessSee V y. Abhayagiri (skt): T vin v ph thp ti Anuradhapura, mt thi l kinh ca Tch LanFamous monastery and surviving Stupa at Anuradhapura, once the capital of CeylonSee Anuradhapura in Sanskrit/Pali-Vietnamese Section. Abhaya-mudra (skt): C ch ca Pht Sakyamuni ngay sau khi Ngi t i gic (bn tay phi a ngang vai, cc ngn tay dui thng, lng bn tay hng v pha trc)The gesture of Sakyamuni Buddha right after he attained enlightenment (the right hand is raised to shoulder level with fingers extended and palm turned outward). Abhabbagamana (skt) Abhibbagamana (p): Incapable of progressingKhng cn kh nng chuyn haThose beings who are obstructed by their evil actions, by their defilements, by the result of their evil actionsThose who are devoid of faith, energy and knowledge, and unable to enter the right path and reach perfection. Abhassara: Ci triDevaThe Radiant Ones.A class of heavenly beings of the fine-material world (rupa-loka). Abhasvaravimana (skt): Quang Am Cung hay Cc Quang Tnh Thin l mt ci tri thuc sc gii, y khng nghe thy m thanh no; khi cc c dn mun ni chuyn, mt tia sng thanh tnh thot ra khi ming c dng lm ngn ngA heaven belonging to the world of form or rupaloka, where no sounds are heard; when the inhabitants wish to talk, a ray of pure light comes out of the mouth, which serves as speechSee Thin in Vietnamese-English Section. Abhava: Phi hu. Abhavasvabhava (skt): Khng c t tnhLack of self-substance or absence of the substance of existenceKhng c mt thuc tnh c lp. Abhaya (skt): V yFearless. Abhaya-bhumi: V y s aFearless bhumi. Abhaya-dana (skt) Abhayamdada (p): V y thGiving of fearlessnessGiving assurance of safetyFearless charity. ** For more information, please see V y th in Vietnamese-English Section.

Abhayagiri (skt): Mt t vin ni ting v ph tch ca ngi thp ti thnh Anuradhapura, mt thi l c ca Tch LanA famous monastery and surviving stupa (thp) at Anuradhapura, once the capital of Ceylon. Abhayagiri-vasin: V y sn tr b. Abhaya-mudra: See Mudra 5. Abhibhavayatana (skt) Abhibhayatana (p): Tm cch kim sot tri gic v nhng i tng khc nhau trong thin nhEight fields (meditation exercises) of mastery the sphere of the senses of perception in relation to various objects: 1) Lun bit v nhng hnh thc ca thn th vi nhng hnh thc gii hn ca th gii bn ngoi nh p xu gip cho ngi tu tp lm ch c nhng ham thch v hnh tng ca mnh Perception of forms in relation to ones own body and of limited forms in the external world such as beautiful or ugly, which helps the cultivator to conquer attachment to forms. 2) Lun bit v nhng hnh thc ca thn th vi nhng hnh thc khng gii hn ca th gii bn ngoi, cng nhm gip cho ngi tu tp lm ch c s ham thch hnh tng ca mnh Perception of forms in relation to the body and of unlimited external forms which also helps the cultivator to conquer attachment to forms. 3) Lun bit khng c nhng hnh thc ca thn th vi nhng hnh thc gii hn ca th gii bn ngoi, iu ny gip tng cng nh lc ca ngi tu tpPerception of no forms in relation to ones own body and limited external forms which help increasing or strengthening the cultivators concentration ability. 4) Lun bit khng c nhng hnh thc ca thn th vi nhng hnh thc khng hn ch ca th gii bn ngoi, iu ny cng gip tng cng nh lc ca ngi tu tpPerception of no forms in relation to ones own body and unlimited external forms, which also helps strengthening the cultivators concentration ability. 5) T giai on nm n tm, ngi tu tp khng khng cn lu n nhng hnh thc ca thn th, nhng vn cn bit v nhng hnh thc mang nhng mu xanh, vng, , trng. Nhng thc tp ny gip ngi tu tp khng ch nhng ham mun v ci p bn ngoiFrom the fifth stage to the eighth stage, the cultivator perceives no forms in relation to ones own body, but externally blue, yellow, red, and white forms are still perceived. These practices will help the cultivator restraining attachment to beauty. Abhidhamma-Pitaka (p): Higher DharmaA t t ma LunCi gi ca hc thuyt cao thng v l phn th ba ca Tam Tng, thng c gi tt l Lun. Nhng li ging v phn tch v cc hin tng tm thn v tm linh cha ng trong nhng thi thuyt php ca Pht v cc t ca Ngi. y l c s gio l ch yu ca phi Nam Tng. Vi Diu Php l tng th ba trong Tam Tng Kinh in Pht Gio ca trng phi Pht gio Nguyn ThyBasket of the Supreme Teaching, the third part of Buddhist Canon (Tripitaka), usually known or called by the short name Abhidharma. Books of psychological analysis and synthesis. Earliest compilation of Buddhist philosophy and psychology, concerning psychological and spiritual phenomena contained in the discourses of the Buddha and his principal disciples are presented in a systematic order. The Abhidharma reflects the views of Hinayana. The Abhidharma is the third division of the Buddhist Canon of the Theravadan School. Abhidhammattha-sangaha (p): A T t Ma Gio Ngha Cng YuDo mt lun s ngi Tch Lan tn Anuruddha son vo khong nm 1100 sau Ty Lch, gii thiu tng qut gio ngha ca

phi A T mComposed by Anuruddha, a native of Ceylon, in about 1100 AD, introduced an overview of Abhidhamma. Abhidhammika (p): See Abhidharmika. Abhidhana (skt): Gi tnNaming. Abhidharma (skt) Abhidhamma Pitaka (p): A t mA t t ma LunVi Diu PhpBuddhist commentariesSpecial TeachingFor more information, please see A T t Ma in VietnameseEnglish Section, and Abhidhamma in Sanskrit/Pali-Vietnamese Section. Abhidharma Dharma Skandha Pada (skt): A T t Ma Php Un Tc LunDo Ngi i Mc Kin Lin bin sonComposed by Mahamaudgalyayana. Abhidharma Dhatu Kaya Pada (skt): A T t Ma Tc LunDo Ngi Th Hu bin son. Abhidharma Jnana Prasthana (skt): A T t Ma Pht Tr LunDo T kheo n C a Din Ni T son vo khong nm 300 sau khi Pht nhp ditComposed in about 300 years after the Buddha passed away by Katyayanitra, an Indian monk. Abhidharma-kosa (skt) Abhidhamma-kosha (p): A T t Ma Cu XKho bu Abhidharma, phn nh vic chuyn t Tiu Tha (Hinayana) sang i Tha (Mahayana) c Ngi Th Thn son ti Kashmir vo khong th k th 5 sau cng nguynTreasure chamber of of the Abhidharma which reflects the transition from the Hinayana to the Mahayana, composed by Vasubandhu in Kashmir in the fifth century AD. Abhidharma Kosa Samaya Pradipika (skt): A T t Ma Cu X Hin Tn LunDo Ngi Chng Hin bin son. Abhidharma-Kosa-sastra: A t t ma cu x lunTreasure (store-roominterior of a carriage collection of sentences) chamber of the Abhidharma. Abhidharma Nyayanusara (skt): A T t Ma Thun Chnh L LunDo Ngi Chng Hin bin son. Abhidharma Pitaka (skt): Lun Tng. Abhidharma Prikarana Pada (skt): A T t Ma Phm Loi Tc LunDo Ngi Th Hu bin son. Abhidharma-samgiti-Sastra: A t t ma tp tp lunDo Ngi X Li Pht bin sonComposed by Sariputra. Abhidharma-sutra: A t t ma Kinh. Abhidharmika (skt) Abhidhammika (p): Lun SPht Thch Ca Mu Ni l v Lun s u tin ca o PhtLun s Pht gio nhng cng gii v Kinh v LutSakyamuni Buddha is known as the first Abhidharmika in Buddhism, even though the Abhidharmika was compiled long after his deathA Buddhist monk who specializes in the study of Abhidharma, but also good in Sutra-pitaka and Vinaya-pitaka.

Abhidharma vibhasa sastra (skt): A T t Ma T Ba Sa LunGii thch cun Pht Tr Lun ca C a Din Ni TExplained the Abhidharma Jnana Prasthana of Bhikkhu Katyayanitra. Abhidharma Vijnana Kaya Pada (skt): A T t Ma Thc Thn Tc LunDo T Kheo n tn B Thit Ma bin son, ph nhn ci ngAbhidharma Vijnana Kaya Pada, composed by an Indian Bhikkhu named Devasarman, which denied the ego. Abhidheya (skt): nghaMeaning. Abhidheyavikalpa (skt): S thuyt bt phnS phn bit sai lm v nhng g c thuyt ging hay miu tWrong discrimination regarding what is described. Abhijjha: ThamCovetousnessLust(Synonym of Lobha and Tanha). Abhijna (skt) Abhinna (p): Thn ThngSuper-knowledge. Thn thng l nhng loi tu gic t c bng tu tp thin nh: Super-knowledge are modes of insight attained by the practice of Dhyana. Nhng quyn nng siu nhin, trng thi tm thc cao khi nhng nng lc tm linh c pht trin, nhng nng lc phi phm c c mt v Pht, B Tt hay A la hn. Gm c su loi (lc thng): Thin nhn thng l thy mi vt trong v tr ngay c nhng sinh t ca th gian; thin nh thng l nghe c mi ting ca tri ngi; thn tc thng l c kh nng bin hin khp mi ni trong mi lc; tha tm thng l on bit c tm hay tng ca ngi khc; tc mng thng l bit chuyn i trc, i ny v i sau ca mnh v ngi; lu tn thng l dt tn mi nhim chp trcSuper knowledge or supernatural powers, a high state of consciousness when six spiritual powers have been developped, abilities possesses by a Buddha, bodhisattva or arhat. Modes of insight attained by the practice of Dhyana. There are six types: Divine eyes which can see all things in the universe including the cycles of births and deaths of all beings, divine ears which can perceive all human and divine voices, divine ability to be at anywhere at anytime, divine perception of the thoughts of other beings, recollection of previous existences, knowledge concerning the extinction of ones own imputrity and passionsSee Lc ThngSee Thn Thng. Abhimana (skt): See Tng Thng Mn in Vietnamese-English Section. Abhimukti (skt): Tn gii (tin v hiu) v s gii thot khi chu k lun hi, chu k y ch tip din khi no con ngi vn cn nhng dc vngDeliverance from the cycle of birth and death, which continues only as long as desires are present. Abhijna (skt) Abhinna (p) Thn thngSupernormal (supernaturalmystical) knowledgesThe six high powers or Supernormal knowledgesSee Thn Thng. Abhilakshana (skt): Chuyn cu hay mong c mnh lit: Earnestly desiring.

Tha thit mong cu s th chng tr tu ti thng vn trogn tm thc su kn nht ca mnh: By earnestly seeking for the realization of the supreme wisdom which is in ones inmost consciousness. Abhilapavikalpa (skt): Ngn thuyt phn bit hay s phn bit sai lm v cc biu th, nh chp vo m thanh, bi ht, vn vnWrong discrimination concerning sounds and expressions, i.e., getting attached to various pleasant sounds and songs, etc.

Abhinibbatti (p) Punabhava (skt): Ti sanhRebirth. Abhinivesa (skt): Chp trc hay s rng bucAttachment. Abhinnalakshana (skt): D tng hay nhng trng thi sai bitDifferentiating marks. Abhinnaya (p): Tr tu cao siuSupernormal knowledgeSee Thn Thng. Abhirati (skt): ng Thin ng ca Tu Mt La Thin hay A Sc B Pht. Trong o Pht, nhng cnh gii tiu biu cho nhng hin tng tm l hay tm thc, ch khng phi l nhng a danhRealm of Joy; the paradise of the Buddha Akshobhya (A Sc B Pht phng ng) in the East of the universe. In Buddhism, realms (paradises, hells, etc) are considered not geographical locations but rather states of consciousness. Abhisamacarika-sila (p): Gii hnh oai nghi. Pht dy: Ch Tng Ni no khng c gii hnh uy nghi th khng th no tu hnh thanh tnh c.Morality consisting in good behavior relates to the external duties of a monk, such as toward his superior. The Buddha taught: If certain monks and nuns have had no good behavior, in no way they can fulfill the law of genuine pure conduct. Abhisamaya (skt): Hin chng hay s th chng ni ti, hay thc chng y v trc tip v T Diu ca hng D lu. S th chng ny cao hn s hiu bit bng tri thc v chn l, n thuc tm linhInner realization or truth-realization, or full and direct grasp of the four Noble Truths by the Stream-Winner (d lu). This is more than an intellectual understanding of the truth, it is spiritual. Abhisambodha (skt): Chng hay s gic ng hon tonBeing fully awake. Abhisankhara (skt) Abhisamkhara (p): Hnh Nghip Ma vng, ging nh mc xch th nh trong 12 nhn duynKarma formations, identical with the second link of the paticcasamuppada. Abhiseka (skt) Abhishekha (p): (A) Php Qun nhBaptism, Sprinkling, Initiation, or Anointment: a) L xc du nhp mn ca phi Kim Cng Tha; trong cc mn sinh nhn t thy mnh quyn c hin mnh cho nhng luyn tp thin nh c bit: Baptism or anointment Consecration or InitiationThe process used by Vajrayana (Mt Tng), in which the disciple is empowered by the master to carry out specific meditation practicesInitiation of transmission of power. b) Gm c bn giai on nhp mn k tip nhauThere are four different sucessive stages of initiation: 1) 2) 3) 4) Nhp mn bnh cng: Vase initiation. Nhp mn b mt: Secret initiation. Nhp mn tr nng: Wisdom initiation. Nhp mn th t: Fourth initiation.

(B) Khi mt v B Tt t n a cui cng hay Php Vn a (Dharmamegha) ca s tu tp, ngi c ch Pht qun nh bng nhng bn tay ca cc Ngi, v v B Tt y c chnh thc khai nhn nh l mt v trong ch Pht: When a Bodhisattva reaches his last stage of selfdiscipline, he is anointed by the Buddhas with their own hands and formally inaugurated as one of them. Abhutaparikalpa (skt): H vng phn bit hay s phn on sai lmFalse judgmentTrong Kinh Lng Gi, c Pht dy: V s phn on sai lm c nu ra v cc s vt c quan nim trong phc tnh ca chng nn xy ra s chp th mnh m vo th gii bn ngoi.In the Lankavatara Sutra, the Buddha taught: As a variety of false judgements is given to objects conceived in their multiplicity, there takes place a strong clinging to the external world." Acala (skt & p): Bt ng aThe ImmovableNot movingUnshakableA stage in the Bodhisattvas careerSee Thp a (B) (8). Acalanatha (p): Bt ng Tn. Acarin (skt): Hnh giPractitionerOne who practises and performs the duties of a disciple. Acariya-mutthi (p): Mt gioEsoteric doctrineSecret teaching. Acarya (skt) Acharya (p): A K LiA Gi Li DaA Gi L DaA X LGio thMt trong hai loi thy tinh thn c bit n trong Pht gio; ngi chng nhng thng hiu gio l m cn thc chng nhng chn l cha ng trong TeacherA spiritual guide or teacherOne who knows or teaches the acara or rules of good conductMaster or Teacher of the dharma. One of the two kinds of spiritual masters (known in Buddhism) who not only has mastered the dharmas also has realized the truths they contain. Acavanadhamma (p): Bt Chung PhpNot subject to death. Accadhaya (p): Having placed one leg upon the other in a slightly changed position chn ny tro ln chn kia trong t th hi thay i. Accana (p): HonorDanh d. Accanta (p): PerpetualAbsolute (a)Tuyt i. Accasanna (p): Very near (a)Rt gn. Accaya (p): FaultLm li. Accayika (p): Urgent (a)Khn cp. Acceti (p): To pass timeCho qua thi gian. Accha (p): ClearPureTrong tro. Acchadana (p): ClothingQun oY phc. Acchadeti (p): To cover withTo clotheMc qun o. Acchambhi (p): FearlessNot frightenedV y.

Acchara (p): Short momentKhong thi gian ngn. Acchara-sanghata (p): In a snapping of fingersTrong mt khy mng tay (trong khong thi gian tht ngn). Acchariya (p): WonderK diu. Acchariyabbhutadhamma (p): V Tng Hu PhpMarvellous quality. Acchariya manussa (p): Ngi phi thngAn extraordinary manA Marvellous man. Acchecchi (p): Cut outDestroyedPh hy. Acchejja (p): UnbreakableIndestructibleBt hoi. Acchijja (p): Of the followingTheo sau y. Acchindati (p): To robTo take by forceCp. Acci (p): Flame (n)Ngn la. Accita (p): EsteemedHonored (a)c vinh dc knh trng. Accodaka (p): Too much waterQu nhiu nc. Accuggata (p): Very high (a)Rt cao. Accunha (p): Very hot (a)Rt nng. Accussanna (p): Much abundant (a)Rt nhiu. Accuta (p): Everlasting (a)Not passing awayTrng tn. Acela (p): Void of clothNaked (a)Trn trung. Acelaka (p): Naked asceticKh hnh trn trung. Acetana (p): SenselessV gic. Acintya (skt) Acinteyya (p): Bt kh t ngh hay khng th ngh bnBeyond the power of mentationCannot or could not be thoughtUnthinkableIncomprehensibleImpenetrable InconceivableFor more information, see Bt Kh T Ngh, and Ng Bt Kh T Ngh in Vietnamese-English Section. Acintyamati (p): Bt Kh T Ngh Hu. Acira (p): RecentNew (a)Va mi. Aciravata (p): A-Di-Na-Ha-Name of a novice.

Aciravati (p): A-Di-La-B-Tn ca mt trong nm con sng ln ti n Name of one of the five big rivers in India. Acitta (skt): Phi tm hay vt khi tm thcNo-mind or beyond mentationNo-mindness. Asaya: A th da. Adana (skt): Tn khc ca A Li Da ThcAnother name for Alaya consciousnessSee Alaya Vijnana in Sanskrit/Pali-Vietnamese and A Li Da Thc in Vietnamese-English Sections. Adanavijnana (skt): A Na Thc hay Chp Tr ThcSee Alaya-Vijnana in Sanskrit/PaliVietnamese Section. Adarsavimba (skt): nh trong knhMirror-image. Adbhuta-dharma: A ph t maKinh V Tng HuRare, marvel (wonder) and unprecedented occurencesA system or series of marvels or prodigies. Addhamasa (p): A fortnightMi lm ngy. Addharatta (p): MidnightNa m. Adhamma (p): WrongUnjustEvilImmoralXu c. Adhicitta (p): Tng thng tmLofty mind. Adhigamavabodha (skt): Chng triRealization. Adhimokkha (p): DeterminationS quyt nh. Adhipatiphala (skt): See Tng Thng Qu. Adhipati-pratyaya (skt: Tng thng duynOverarching circumstancesCircumstances over and abovePromoting circumstancesSee Tng Thng Duyn. Adhisthana (skt): Gia tr lc hay uy thn lcNng lc tm linh ca c Pht gia tr cho mt v B Tt v h tr v y xuyn qua qu trnh tu tp ca v y. y l mt trong nhng quan nim c bit ca Pht gio i ThaThe spiritual power of the Buddha which is added to a Bodhisattva and sustains him through his course of discipline. This is one of the conceptions peculiar to Mahayana Buddhism. Adi-Buddha (skt): A PhtL bc Ton thin hay Ton phc, mt trong nhng v B Tt quan trng trong i tha Pht gio, l ngi bo h cho nhng ai truyn b v hong tr chnh php Cn c gi l Ph Hin B Tt, ci voi trng su vi, xut hin bn cnh Pht Thch Ca v Vn Th. Voi trng tng trng cho sc mnh ca tr nng lt thng tr ngi, cn su vi tng trng cho s chin thng su gic quanThe self-existence, unoriginated source of Universal MindOne who is All-pervadingly Good, and Whose Beneficence Is Everywhere. One of the most important bodhisattvas of Mahayana Buddhism. He is venerated as the protector of all those who teach and practice the dharma. Also called Fu-Hsien who rides a white elephant with six tusks appears alongside with Sakyamuni Buddha and Manjusri. The white elephant represents the power of wisdom to overcome obstructions. The six tusks represent overcoming attachment to the six senses.

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Adinava (p): UnsatisfactorinessDangerEvil consequenceHu qu xu c. Adinnadana (p): Bt d ThTaking what is not given. Adinnadanam (p): Trm o. Aditta Parayaya (p): Tt c u b thiu t. Adhitthana (p): Nhn nhcForbearanceEndurancePatience. Aditya (p): Nht ThnThe sun god or spirit. Adityasambhava-Buddha: Nht sanh Pht. Adukkha asukha (p): Bt kh bt lcWithout suffering, without happiness. Advayta or Advaita (skt)T ng ca n gio c ngha l bt nhHindu term meaning nondual or not two. Bt nh hay v nh: Non-dualNot two. V nh bin: Non-duality. See Bt Nh in Vietnamese-English Section.

Aga (p): MountainNi. Agada: MedicineDrugPh kh (thuc tr mi th bnh). Agadha (p): Very deepTht su. Agama (skt): A-Hm. i tha gi y l nhng su tp cc vn bn Kinh bng ting Phn (tng ng vi Nikaya trong thut ng Pali). Kinh A Hm l bn dch ting Hoa nhng kinh in hay nhng bi ging ca c Pht bng Phn ngA traditional doctrine or preceptCollection of Buddhas doctrineSacred workAnything handed down and fixed by traditionMahayana name for collections of writings of the Sanskrit canon or sutras or sermons as collected by the Sarvastivadin school of Hinayana. Kinh A Hm l bn dch ting Hoa nhng kinh in hay nhng bi thuyt ging ca c Pht bng Phn ng c trng phi i Chng B ca Tiu Tha thu thp. B A Hm hi khc vi b tng kinh ca Pht gio Nguyn Thy ngy nayThe Agamas are Chinese translations of the sutras or sermons in Sanskrit of the Buddha, collected by the Sarvastivadin School of the Hinayana. They vary little from the corresponding Sutta Pitaka of the Theravada Canon of today. Theo T in Pht Hc Vit Nam ca Ha Thng Thch Minh Chu, c bn loi Kinh A HmAccording to Most Venerable Thich Minh Chu in Vietnamese Buddhist Dictionary, there are four Agamas: (A) Kinh Tng thuc vn h Bc Phn gm bn b A HmSanskrit Sutras consist of four Agamas:

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1) Trng A Hm gm nm mi bn kinh: Dirghagama (skt)Long Collection which comprises fifty sutras. 2) Trung A Hm gm 222 bn kinh bn nhng vn siu hnh: Madhyamagama (skt) Medium Collection which comprises of 222 sutras, concerning with metaphysical problems. 3) Tp A Hm gm 1362 bn kinh, nhng vn bn hn hp ny bn v suy tng tru tng: Samyuktagama (skt)Miscellaneous Collection which comprises of 1,362 sutras, dealing with abstract meditation. 4) Tng Nht A Hm gm 51 bn kinh, bn v cc con s: Ekottarikagama (skt)Numerical Collection which comprises 51 sutras. (B) Kinh Tng thuc vn h Nam Phn gm nm b A HmPali Sutras consist of five Agamas: 1) 2) 3) 4) 5) Trng B Kinh: Dighanikaya (p). Trung B Kinh: Majjhimanikaya (p). Tng ng B Kinh: Samyuttanikaya (p). Tng Chi B Kinh: Anguttaranikaya (p). Tiu B Kinh: Khuddakanikaya (p).

Agantuklesa (skt): See Khch Trn in Vietnamese-English Section. Agara (p): HouseDwelling placeNhNi c tr. Agarika (p): LaymanNgi ti gia. Agaru: 1) 2) 3) Agaru (p): Not heavyKhng nng. Agaru (p): Not troublesomeKhng gy phin phc. Agaru (skt): Trm hngAloesThe fragrant Aloe wood or tree.

Agata (skt): Lai ( n ni)Come or arrived. Agati : Agati (p): Wrong courseT o.

Agati (p): T o phn bit vi Chnh o hay con ng i ti gic ngThe wrong path as distinct from the right path, or the path to enlightenment. Agati (skt): Ti sanhRebirth.

Agga (p): The highestCao nht.

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Agganna (p): Known as the highest (a)c bit nh l ngi hay s vic g cao nht. Aggha (p): PriceGi tr. Agghati (p): To be worthTo deserveC gi tr. Aggi (p): FireLa. Aggikkhandha (p): A mass of fireMt m la ln. Aggiparicarana (p): Fire-worshipTh la. Aggisala (p): Heated roomPhng c si m. Aggisikha (p): FlameNgn la. Aggivessana (p): A K X NaTn ca mt b tc B-La-MnProbably name of a Brahmin clan. Aghi (p): The skyBu tri. Agni: 1) Thn HaThe fire spirit.

2) Mt vng quc c nm v pha bc ca Lop Nor, m by gi l Karashahr: An ancient kingdom north of Lop Nor, presently Karashahr. Agnosticism: Thuyt khng th bit v bn cht ca chn l ti thngThe doctrine that man can never know the nature of Ultimate Reality Agotra: V tnh B Tt. Ahamkara (skt): T kin v ci ng bt t v thng hngThe false belief of individuality, that the self contains some immortal and unchanging faculty or soul. Ahara (p): NutrimentCht b dng. Ahimsa (p): T biBt tn hiNot hurtingNot harmingNot injuringCompassionNon-violence.

Gii lut u tin trong nm gii v v lng tm th hai trong t v lng tmThe first precept in the basic five precepts and the second of the Four Sublime Moods in Buddhism. Bt tn hi l mt trong nhng mt cn bn ca o Pht l tn trng tuyt i mi sinh linh, c bit l con ngi v cc loi cm th. Chnh v vy m a phn cc nc theo truyn thng vn ha Pht gio thng khuyn s si v Pht t nn n chayNonharming of living beings is considered one of the most important aspects of the Buddhist spiritual attitude, especially human beings and all animals. Thus, the rule of vegetarianism is recommended for monks and nuns in Mahahayana Buddhism.

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Ahirika (p): Hnh ng bt thin. Ahrikya (skt): V tmShamelessness. Ahu (skt): K l thay! Ahura-Mazda: Yu thn. Airavati: A l la bt . Aisvarika: A thuyt-la b. Ajalandika (p): Goats dungPhn d. Ajanana (p): IgnoranceV minh. Ajananta (p): Not knowingIgnorant ofKhng bit v ci g. Ajanna (p): UncleanImpureBt tnh. Ajanta: Thnh ph min trung ty n , ni ting nh 29 hang ng lch s Pht gio c t thi 200 trc Ty Lch v 700 sau Ty Lch. Trong cc hang ng ny hin nay cn thy nhng bc minh ha v nhng cnh tng v cuc i c Pht, bn ln ra i bn ca ca Pht, nh ca Mara, hay Pht nhp Nit Bn, v.vCity in the western part of central India, famous for Buddhist historical caves (dating from 200 BC to 700 AD). In these caves we can still see the best preserved Buddhist frescoes in the world which illustrate the life of the historical Buddha as it is known from the sutras (Prince Siddhartha Gautama at the four gates, the temptation of mara, entry into nirvana, ect). Ajapalanigrodha (p): A-Na-Ha-La-Ni-Cu-LoiTn ca mt loi cy bn dng sng Ni Lin ThinName of a tree on the bank of Neranjara. Ajata (skt)Bt sinhNot born. Ajatasatru (skt) Ajatasattu (p): 1) 2) K th trc khi sanh: Enemy before birth. Vua A-x-thKing Ajatasatru.

A X Th l con ca vua Tn B Sa La v hong hu Vi Hi. ng ln lm vua v tr v x Ma Kit khong nhng nm 494-462 trc Ty Lch, khong tm nm trc v 24 nm sau khi Pht nhp ditAjatasatru, the son of king Bimbisara and queen Vaidehi. He reigned over the kingdom of Magadha (around 494-462 B.C.) during the last eight years of the Buddhas life and for twenty-four years after the Buddhas Nirvana. Vua x Ma kit ; ng tr v trong tm nm sau cng ca cuc i Pht Thch Ca. Vi s tr lc ca b t a, A x th by k git cha ot ngi cng nh lm hi c Pht. Sau ny ng qui y Pht gio v c lc trong vic truyn b tn gio nyThe king of Magadha who reigned during the last eight years of the lifetime of BuddhaWith the help from Devadatta, he developed a conspiracy to killed his father King Bimbisara and to harm the Buddha. Later he was converted and fostered Buddhism.

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 A x th c ngha l k th trc khi sanh ra. Theo truyn thuyt th lc mang thai A x th, m ng thng i ung mu ly t u gi ca chng. Cc nh chim tinh u tin on sau ny A x th s git vua cha. Thc ng nh vy, A x th git cha ot ngi. Theo s liu Pht gio, A X Th bt giam v b i git cht vua cha trong ngc thtAjatasatru means Enemy before birth, or enemy while still unborn. According to the legend, when his mother was pregnant, she always wished to drink blood from his fathers knees. This was interpreted by the astrologers to mean that the child would kill his father. According to the Buddhist tradition, Ajatasatru imprisoned his father and starved him to death. A X Th l mt ng vua y tham vng. Tuy nhin, t khi quy-y Pht, ng chuyn hng v tr thnh mt trong nhng ng vua nhn t nht trong lch s n . Cui i ng b chnh con trai mnh l Thi t Udayabhadra st hiAjatasatru was an ambitious king; however, after he took refuge in the Triratna, he completely changed and became one of the most kind-hearted king in the Indian history. Eventually, he was killed by his own son, prince Udayabhadra. Ajeyya (p): InvincibleV ch (khng ai nh bi c). Ajimha (p): StraightNot crookedKhng t vy. Ajina: Tri bn tLiu bn t. Ajina Kaundinya: A Nh Kiu Trn Nh, mt trong nm t u tin ca PhtOne of the first five disciples of Sakyamuni Buddha. Ajinapatta (p): Con di. Ajini (p): To conquerThng tr. Ajinna: V tri. Ajira (p): Court yardSn. Ajirika: A-k-t giIndigestionS tiu ha. Ajita: A dt a (V nng thng)Khng b ch ngKhng b khut phcTn ca Pht Di Lc hay ca mt v Pht tng laiNot conqueredUnsubduedUnsurpassedInvincible IrresistibleName of Maitreya or a future Buddha. Ajita: A-th-aA-la-hn. Ajita-Kesakambala (s) Ajita Kesamkambali (p): A-k--S-x-khm-b-laMt trong su t s thi c PhtOne of the six heretical teachers of the Buddhas time. Ajiva (p): Chnh Mng, chnh o th nm trong Bt Chnh oRight Livelihood, the fifth step on the Noble Eightfold Path. Ajja (p): TodayHm nay. Ajjata (p): T by gi tr i (tng kim nht thy) From now onwards. Ajjava (p): HonestyIntegrityUprightnessStraightnessS lng thin.

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Ajjhabhasati (p): To speakTo addressThuyt trnh. Ajjhacara (p): Wrong doingTransgressionWrong behaviorSexual intercourseHnh ng sai tri (hnh dm). Ajjhacarati (p): To conduct against the rulesTo transgressPhm ti. Ajhacinna (p): Habitually donec lm theo thi quen. Ajjhaga (p): ExperiencedTh nghim hay kinh qua bng kinh nghim. Ajjhapana (p): TeachingInstructionGio thuyt. Ajjhapanna (p): Become guilty of an offencePhm ti. Ajjharuhati (p): To rise upTo climb overTro ln. Ajjhasaya (p): IntentionS c . Ajjhatta (p): PersonalThuc v c nhn. Ajjhavara (p): A candidateng vin. Ajjhavasati (p): To inhabitTo settle downTr ng. Ajjhavuttha (p): InhabitedOccupiedChim ng. Ajjhaya (p): ChapterChng sch. Ajjhayaka (p): InstructorTeacherThy dy. Ajjhayana (p): StudyLearningHc. Ajjhesana (p): InvitationRequest (n)Li (s) thnh cu. Ajjhesati (p): To inviteTo requestThnh cu. Ajjhogahati (p): To enteri vo. Ajjhokasa (p): The open airNgoi tri. Ajjhupagacchati (p): To arriveTo reachn. Ajjhupagamana (p): ArrivalAgreementS nS tha thun. Ajjhupagata (p): Of the aboveTheo trn. Ajjhupekkhana (p): IndifferenceNegligenceS lnh mS qun lng. Ajjhupekkhati (p): To be indifferentLnh m.

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Ajjhupeti (p): To come nearTo approachn gn. Ajjita (p): EarnedCollectedThu thp c. Ajna-chakra (skt): See Chakra 6. Ajnanakarmatrishna (skt): V Minh-Nghip-i, ba ng lc gi cho th gii ny vn hnh: Ignorance, karma, and desire are the three motive powers that keep the present world in motion. V minh, nghip v i l nhng mi rng buc bn trong: Ignorance, karma, and desire are the inner fetters. c Pht dy rng ton th th gii khi sinh t nhng nguyn nhn phi hp ca v minh, i dc, nghip, v s phn bit: The Buddha taught: The world arises from such causal combinations as ignorance, desire, karma, and discrimination. Ajnata-kaundinya (skt): A Nh Kiu Trn Nh, mt trong nm v t u tin ca c PhtOne of the first five disciples of Sakyamuni. Akaca (p): FlowlessV lu (khng chy hay r ra). Akala (p): Inappropriate timeOut of seasonBt thi (khng ng thi). Akaliko (skt & p): Timeless. Akamaka (p): UnwillingKhng t nguyn. Akampiya (p): ImmovableStableFirmBt ng. Akanishtha: Sc cu cnh ThinThe highest of the BrahmalokasAkanishtha ngha en l khng phi ci t nht hay khng phi ci nh nht, v ci tri ny l ci ch tt cng cao nht ca sc gii m ting Phn gi l Rupadhatu hay Rupaloka, tc l th gii ca hnh sc. Theo Tin S Unrai Wogihara trong Mahavyutpatti, trang 306, aka hn phi l agha, v agha thng c ngha l t hi hay kh au,nhng Pht t hiu n theo ngha sc, c l v s au kh l mt s i km khng th trnh c ca sc. Do m Hoa ng dch Akanishtha l gii hn hay ch tt cng ca scAkanishtha literally means not the least or not the smallest, and the heaven so designated is regarded as situated at the highest end of the Rupadhatu or Rupaloka, the world of Form. According to Dr. Unrai Wogihara in Mahavyutpatti, page 306, aka must have been originally agha, and agha ordinarily means evil or pain, but Buddhists understood it in the sense of form, perhaps because pain is inevitable accompaniment of form. Hence the Chinese Akanishtha means limit or end of formFor more information, please see Thin. Akanta (p): Bt thDesireless. Akarana (p): Non-actionV vi. Akaraniya (p): 1) That should not be done: Khng nn lm vic y.

17

2)

Improper action: Hnh ng sai tri.

Akaronta (p): Not doing or not performingKhng to tc. Akasa (skt) Akasha (p): A) H Khng: Bu tri hay khng gianSpaceVacuitySkyAtmosphereA free or open space. c) Theo Pht gio, khng gian c hai thAccording to Buddhism, there are two kinds of space (two kinds of space are distinguished): Gii hn: Limited (by corporeality) space. V hn: Unlimited space.

Akasagarbha (p): H Khng Tng B Tt. Akasanetra (p): H khng nhn. Akasa-Samadhi: H khng tam mui. Akasanantyayatana: Khng v bin x. Akasanantyatana-Samadhi: Khng v bin x nh. Akasi (p): did, made, or performed to tc hay lm ri. Akata (p): Not doneNot madeCha hon tt. Akatannu (p): UngratefulV n bc ngha. Akchaya: V tn. Akchayamati: V tn B Tt. Akhetta (p): Unsuitable placeNi khng thch hp. Akincana (p): UntiringKhng mi mt. Akincanayyatana: V s hu x. Akincanayyatana samadhi: V s hu x nh. Akiriya (p): Non-actionV vi. Akka (p): The sunMt tri. Akkamati (p): To step or tread uponDm ln. Akkandati (p): WailCryKhc than.

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Akkanta (p): Stepped uponTroddenDm ln. Akkha (p): Sense organCn. Akkhadasa (p): A judgeAn umpireQuan taTrng ti. Akkhadhutta (p): Addicted to gamblingGhin c bc. Akkhaka (p): Collar-boneXng c. Akkhana (p): Inappropriate timeBt thi hay khng ng thi im. Akkhara (p): A letterCh. Akkhata (p): UnhurtNot woundedFaultlessKhng b tn hi. Akkhati (p): To announceTo declareTuyn b. Akkhatu (p): One who relates or preachesNgi thuyt ging. Akkhaya (p): ChangelessEternalDecaylessBt binKhng hoi dit. Akkhi (p): EyeMt. Akkhidala (p): EyelidM mt. Akkhikupa (p): Socket of the eyeHc mt. Akkhitara (p): Pupil of the eyeCon ngi ca mt. Akkhitta (p): Not despised or thrown awayKhng xem thng. Akkhobha (p): Imperturbableim tnh. Akkodha (p): Freedom from hatredThot khi hn th. Akkosati (p): To abuseTo scoldLm dng. Akovida (p): Not clevern cn. Akshara (skt): Vn tWordLetterSyllable. Chn l phi c tch ri khi vn t: The truth must be detached from letters.

Ch Nh Lai bt thuyt try Vn T Php (ch Pht khng thuyt ging ci hc thuyt b thi chuyn sung trong vn t): The Tathagatas do not preach the doctrine that has degenerated into mere words. Aksobhya (skt) Akshobhya (p): A Sc B Pht. Khng th lay chuynImmovable.

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 Pht A Sc B ng tr bn Thin ng ng . Trong Pht gio, thin ng khng nhm ch mt a danh, m l mt trng thi ca tm thc---The Imperturbable, one of the Dhyani Buddhas pairing with AmitabhaThe Buddha who reigns over the eastern paradise Abhirati. In Buddhism, paradise is not understood as a location but rather as a state of consciousnessSee Ng Pht. Mt trong nhng v Pht u tin tr thnh i tng ca Bhakti l Bt ng Tn Nh Lai, ng tr phng ng, trong cnh gii Pht Abhirati. Tn ngi c nhng kinh in i Tha u tin nhc n rt nhiu. S th phng ngi chc chn bnh trng tht rng ri, nhng thn thoi v ngi rt tn mnOne of the first Buddhas to become an object of Bhakti was Akshobhya or the Imperturbable, who rules in the East, in the Buddha-land of Abhirati. He is mentioned in quite a number of early Mahayana Sutras. His worship must have been fairly widespread, but only fragments of his legend have survived. Bt ng Tn Nh Lai: Ngi khng th lay chuyn cImmovableImperturbableV Pht ng tr ni Thin ng ng vi tn gi l Abhirati. Theo truyn thuyt th Aksobhya l mt v s ngi th nguyn trc v Pht tng tr v v cng lu di Abharati rng s khng bao gi on hn hay gin d mt sinh linh no c. V s lun tun th li th ca mnh v sau ny tr thnh Pht A Sc B ng tr thin ng Abhirati. Ai c sanh vo thin ng ny s khng bao gi ri li vo c o. V th Pht t nn pht nguyn gi ng li th do Pht A Sc B ni lnThe Buddha who reigns over the eastern paradise Abhirati. Aksobhya as a monk is said to have taken a vow before the Buddha who, endlessly long ago, reigned over Abhirati, never feel disgust or anger toward any being. In carrying out this vow, he showed himself immovable and after endlessly long striving, he became Buddha Aksobhya and thereby the ruler of the Abhirati paradise. Whoever is reborn there can never fall back into lower levels of consciousness. Thus all Buddhist believers should seek to fulfill the promise kept by Aksobhya. Akuppa (p): SteadfastUnshakableBt ng. Akusala (skt) Akushala (p): iu c hay Bt Thiniu khng lnh mnh (l ci r bt thin) theo sau bi tham sn si v nhng hu qu kh au v sauDemeritoriousEvil (wrongbad) deedsUnwholesome deeds (anything connected with the unwholesome root or akasula mula) accompanied by greed, hate or delusion and cause undesirable karmic results or future suffering. Akusala-mula (skt & p): Roots of evilBt thin cn. Akusala-vitakka: T tng bt thinUnwholesome thoughts. Akutila (p): StraightHonestNot crookedThng thnThnh thtKhng t vy. Akutobhaya (p): Safe from every directionAn ton t mi pha. Alabha (skt): See Bt Kh c. Alakshana (skt): V TngKhng c tng trng hay cc du hiu c th nhn cWithout marks or recognizable signsSee V Tng in Vietnamese-English Section. Alambalambya (skt): Nng duyn s duyn hay ch th v i tngMutual dependence, subject and object. Alambana (skt) Arammana (p):

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 S Duyn hay i tng, tc l ci da vo hay ty thuc vo: Resting or depending upon (object of consciousness). Vin ly nht thit s duyn (thot ra ngoi mi iu kin): Free from all conditions (alambavigata). Alambana-pratyaya (skt): S duyn duynA connected circumstanceA co-operating cause. Alamkarrasura: Tam muiTnh chiu minh. Alara-Kalama: Nh tu kh hnh m Thi T C m tm n u tin sau khi Ngi ri b cung in ca vua cha ra i tm ng cu vt nhn loiThe recluse to whom the youthful Prince Gautama first went for spiritual help on leaving his fathers home to save mankind. Alasanda: A l tn. Alatacakra (skt): Ha LunFire circleKinh Lng Gi dng ha lun din t bn cht o ha ca hin hu. Mt bnh xe hay mt vng trn thc s c nhn thy khi mt que la quay nhanh theo vng trn, nhng thc ra khng c bnh xe m y ch l mt o nh m thiThe Lankavatara Sutra uses the fire circle to illustrate the illusive nature of existence. A real wheel or circle comes into view when a fire brand is rapidly turned round, but in reality there is no wheel, being a mere vision. Alaya: A li da thc. Alaya-vijnana (skt): Ci tm cht cha tt c: The all-conserving mind.

A Li Da tng thc ( bt thc): The Preconsciousness thc cn bn v mi tn ti hay thc di truyn, ni nhng ht ging karma lt vo v gy ra hot ng tm thnThe eighth consciousnessThe store-consciousnessThe central or universal consciousness which is the womb or store consciousness (the storehouse consciousness where all karmic seeds enter and cause all thought activities). Alobha: V thamGreedlessness. Aloka-sanna (skt): Perception of light. Alpecchuh (skt): Thiu dcSmall desireHaving little or moderate wishes. Amalaka: A ma lcTh. Amanapa Dhamma (p): Bt kh phpUnlovely dhamma. Amaravati (skt&p): Thnh ph Nam n, cch Guntur chng 16 dm v pha ty, trung tm ngh thut Pht gio i tha vo nhng th k th II v th III. Ni Vua A Dc dng tr thp th x li Pht. Ngi thp ny l thp ln nht v ni ting nht. Thp bt u c xy ln u tin trong th k th hai trc Ty Lch, v c lm ln thm trong khong nm 150 v 200 do nhng n lc ca ngi Long Th. Ngi thp ny ln hn ngi thp Sanchi. Cc hng lan can p mt m t cc cnh trong cuc i c Pht. Cc hoa vn ni, vi s phi hp cn xng mt cch tuyt m, c xp vo s tc phm ngh thut v i nht ca n . Thp Amaravati c

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th tranh ua vi cc thp Sanchi v Bharhut pha bc v v p ngh thut v tm c. Ging nh cc trng phi iu khc Mathura v Gandhara, trng phi Amaravati c th gy mt nh hng mnh m. Cc sn phm y c mang n Tch Lan, vng ng nam , v c nh hng ng k trn cc kiu dng ca a phngSouth Indian city, about 16 miles from west of Guntur, city of magnificent speciment of Buddhist art near Madras; in the second and third centuries was an important center for Buddhist art in which the beginnings of the Mahayana were reflected. Where king Asoka erected a stupa to contain the relics of the historical Buddha. The stupa at this place is the largest and most famous. It was first begun as early as the second century B.C. and was enlarged between 150 and 200 A.D. by the efforts of Nagarjuna. This stupa is larger than the Sanchi stupa. The beautiful railings depict scenes from the Buddhas life. The relief medallions, beautiful balanced in composition, are among the greatest works of art in India. The Amaravati stupa could well vie in artistic beauty and grandeur with the sanchi and Bharhut stupas in the North. Like the Mathura and Gandhara schools of sculpture, the Amaravati school enjoyed great influence. Its products were brought to Ceylon and South-East Asia and had a marked effect on the local styles. Amrita (skt) Amata (p): o qu V sanh Bt ditImmortalDeathlessNirvanaImmortality. Ambapati: Mt quan chc trong thnh T X Ly, ngi cng dng ngi tnh x cho c Pht v Tng onA courtesan in the city of Vaisali who gave a mansion to the Buddha for the use of the Sangha. Ambedkar (skt&p): Bhimrao Ramji (1891-1956). Mt trong nhng cha ca hin php n , ngi sng lp phong tro qui y Pht cho nhng ngi h ng. Ngi ci o t n gio sang Pht gio v li ko hn 500.000 ngi khc gia nhp o Pht vi mnh. Ngi vit quyn c Pht v Pht php lm sch nhp mn cho nhng ai mun gia nhp phong tro ca ngOne of the father of the Indian constitution. Founder a a movement to convert the members of the lowest caste of the Indian social system to Buddhism. Ambedkar himself was originally a Hindu, converted publicly to Buddhism in 1956 in a huge ceremony along with 500,000 other lowest caste people. He was the author of the book titled The Buddha and His Dharma which served as an entrance guide for his followers. Amidism: Cc mn phi ( Tu v Nht) t c Pht A Di vo trng tm tu tp ca mn phi All schools (of Chinese and Japanese) that have made Amitabha Buddha the central point of their teaching and practicing. Amisa-dana (skt): Ti thGiving of material objectsGiving of goods (flesh, food, meat, prey, gift, etc). Amita: A-Di-DTn ca mt v Pht thn thoi. S th phng c Amitabha chu nh hng nng n ca Ba T, bt u t nhng nm u cng nguyn. A Di Pht l V Lng Quang Nh Lai v ci Cc Lc ca Ngi phng Ty. Ngi cng cn c bit di tn V Lng Th (Amitayus), v s trng th (ayus) ca Ngi. Mt s ln kinh vn dnh cho V Lng Quang Pht; cun kinh c bit ti nhiu nht l Sukhavati-vyuha, Kinh Di , m t Thin ng ca Ngi, ngun gc v cch cu to ca ci y The cult of Amitabha shows strong Iranian influence, and began about the first years of Christain Era. Amitabha is the Buddha of Infinite (Amita) Light (abha) and his kingdom is in the West. He is known as Amitayus, because his life-span (ayuh) is infinite (amita). A great number of texts are devoted to Amitabha. The best known among them is the Sukhavati-vyuha, the Array of the Happy Land, which describes his Paradise, its origin and structure. V Lng Quang v V Lng Th Pht. c Pht ch tr Ty phng Cc Lc. Ngi l i tng th cng v tu tp ca cc phi Tnh Tu v Nht. Ngi thng ngi gia lin i

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m ch s thanh tnh. Ngi thng xut hin cng vi bn phi l i th ch v bn tri l Qun Th Am (Pht A Di ngi cn hai v B tt th ng)Name of a mythical BuddhaThe Buddha of Infinite Light and Infinite LifeThe presiding Buddha of the Western Paradise worshipped in Pure Land Buddhism. Most often he is seated in the middle of a lotus blossom, symbol of purity. He often appears together with Avalokitesvara on his left hand and Mahasthamaprapta on his right hand (Amitabha is seated and the two bodhisattvas stand). ** For more information, please see A Di in Vietnamese-English Section, and Amitabha in English-Vietnamese Section. Amitabha: A Di PhtThe Buddha of Infinite LightThe Buddha of Infinite LifeSee Amita. Amitabha-Buddha (skt): See Amita. Amitabha Sutra (Skt): Kinh ca c Pht A Di Mt trong ba b kinh quan trng trong trng phi Tnh Sutra of the Buddha AmitabhaOne of the three sutras that form the doctrinal basis for the Pure Land school. Amitabha-Vyuha-Sutra: V Lng Th KinhSutra of Infinite Life. Amitadhvaga-Buddha: V Lng Trng Pht. Amitayudhyana-Sutra (skt): Kinh Qun V Lng Th. Mt trong ba b kinh ln ca mn phi Tnh Sutra on the contemplation of the Buddha or reciting the name of Amitayus (Amitabha) Buddha, the Buddha of Boundless Life. One of the three doctrinal basis of the Pure Land school. Amitayus (skt): V Lng Th Phtc Pht A Di ngi trn tay cm chic bnh ng mt hoa bt tAmitabha Buddha sitting with a vessel of nectar of immortality in his handsSee A Di . Amitayus-Dhyana-sutra: Qun V Lng Th Pht Kinh. Amogha: A Mc KhBt khng. Amoghasiddhi (skt): Ly B y Nh LaiNgui thc hin mc ch khng s hi. Mt trong nm v Pht siu vit, m th gian Maitreya v B Tt siu vit u phi theoOne whose achievement is not in vain, who unerringly achieves his goal. One of the five transcendent Budhhas. With him are associated the earthly Maitreya Buddha and the transcendental bodhisatva Vishvapani. Amoghavajra: A mc kh bt trit laBt khng kim cangSee Bt Khng (2). Amra: Nan phn bitAm-ma-laXoiMango. Amrapalika: Am-la-qu N. mraVijnana: Thanh tnh thc. Amrita (skt) Amata (p): A mt ri aCam lBt t buSweet dewNectarImmortalDeathlessSpiritual liquorWorld of immortalityHeavenEternityNirvana. Amrtodana (skt): Cam L VngCha ca A Nu Lu Father of Anuruddha. Anabhasa (skt): Khng c hnh nh hay khng c bng dng, tc l vt khi phm vi ca cc gic quanImageless or shadowless, i.e. beyond the reach of the senseSee Nirabhasa in Sanskrit/Pali-Vietnamese Section.

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Anabhinirvritti

(skt):

sinh

khiNot

rising.

Anabhoga (skt): V cng dng hay khng c mc ch, i li vi gia hnhPurposeless Effortless, or unaware of conscious striving, in contrast with effortful life. Anagami (p) Anagamin (skt): A Na HmBt Lai. Ngi gii thot khi nm rng buc u tin l tin vo ci ng, nghi ng, chp trc vo nghi l cng kin, ghen ght v th on. A na hm l bc khng cn ti sanh vo th gii Ta b ny naNon (never)-returner. Those who are free from the first five fetters of believing ego, doubt, clinging to rites and rules, sensual appetite, and resentment. One who is never again reborn in this world. Qu v th ba trong t Thnh quTrng thi khng cn tr li na, qu v th ba trong bn qu v ca ngi tu Pht gioNgi c qu v ny th sau khi nhp dit, khng cn tr li ti sanh trong ci trn, m ti sanh vo ci tri v sc cao nht v sau t c Thnh qu A La HnNever ReturnerThird of the four stages on the Path, the state which is not subject to returningThe Anagami does not return to the earth after his death, but is reborn in the highest formless heaven and there attains arhatshipA Na HmBt LaiSee T Thnh Qu (B) (3) Vietnamese-English Section. Anagarika (p): Ngi thot ly gia nh, nhng khng theo Tng on Pht gio. Vo thi c Pht n c v s nhm Anagarika m Sangha ch l mtA homeless oneOne who enters the homeless life without formally entering the Sangha. At the time of the Buddha, in India there existed numerous groups of Anagarika, among which Sangha was only one of them. Anagata: V laiThe future. Anagata addhana (p): The future. Anahata chakra (p) Cakra (skt): im nm trong vng tim, ni cai qun tri timAnahata Cakra lies in the heart region, which controls the heart. Anahata-Sabda: (skt) Anahata-Shabda (p): Am thanh huyn b, ch c th nhn bit khi thin nh tin b. i khi ngi ta dng m OM nh mt m thanh huyn bA mystic sound which can be perceived during the advanced stage of practicing meditation or at a certain stage of spiritual development. Sometimes OM is also referred to as a mystic sound. Ananasukha (p): Hnh phc khng n nn. Ananda (skt): Name of the Buddhas half brotherTn ca ngi anh em cng cha khc m vi Pht. Name of the second Indian PatriarchTn ca v T th hai dng Thin n . EnjoymentHappinessJoySung sngHnh phc. Name of one of the ten Buddhas great disciplesAmong the Buddhas ten senior disciples, Ananda was the most handsome, clever, strong and excellence in memory. He was known as The Most Knowledgeable. But unfortunate incident happened to him. One day, Ananda was making his begging round in a village with alms bowl in hand. He saw a young woman fetching water from a well. So he begged her for some water to drink. From her dress, he knew that she belonged to the inferior Sudra caste, but he did not despise her. The girl name was Matangi, though of low caste, was as beautiful as flowers. As she saw Ananda begging for water, she offered him a bucket of pure water. At the same time, she glanced at Anandas handsome appearance. Instantaneously, she had developed a passion for Ananda. Ananda paid no intention to Matangis beauty. After drinking the water, he thanked her and departed. By this time, Matangi was totally possessed because she had never seen any Bhiksu as handsome as Ananda. From that day onwards, Matangi was love-sick just thinking of Ananda everyday. She lost the sparkle in her beautiful looks and got thinner and thinner. After repeatedly questioned by the mother, she revealed: I must be

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married to Ananda. Her mother said: Ananda is the Buddhas disciple, who has given up the five desires. What can I do? But seeing that Matangi got thinner and thinner by the day, she was very worried. So the mother and daughter had an intimate talk after which they decided to learn the esoteric dharani (secret incantations of sorcery) in order to cast a spell on Ananda. At that time, the Buddha and his disciples were invited into the Kings Palace by King Prasenjit, but Ananda missed that party for the mass offering. That day, Ananda went on his own begging round. He happened to arrive at Matangis house. When she saw the person of her dreams, she was overcome with joy. While she prepared some food for the offering, she started to chan the dharani. The dharani was effective. Although Ananda was a practicing Bhiksu, he succumbed to the spell and lost control of himself. Unknowingly, he followed Matangi into the inner chamber. Just as Ananda lost his selfcontrol and was about to be seduced by Matangi, the Buddha was aware that Ananda had run into the maras trap. He bad good-bye to King Prasenjit and hurried back to the vihara with his disciples. The Buddha sat cross-legged in a lotus position and pronounced the Surangama Dharani which could be able to break the dharani of Matangi. While Ananda was intoxicated by the spell and was about to violate the precept, a ray of Buddhas light descended from the heavens and shone on the bodies of Ananda and Matangi. Both were aroused from their daze. With the good prevailing over the evil, they quickly came to their senses. Ananda, who had almost breached the basic precept, was so ashamed that he held his head in his hands, crying painfully. After Matangi was bathed in the Buddhas light, she was deeply remorseful. She and Ananda walked together to the front of the Buddha and begged for repentance. Ananda, prostrating himself on the ground crying, could not raise his head. The kind Buddha forgave Ananda and caressed the top of his head to give him empowerment. The Buddha then delivered the "Surangama Sutra which taught people how to attain Buddhahood by the practicing of meditation. Later, Matangi was also ordained. She applied herself so diligently to her practice that she quickly attained ArhanshipTn ca mt trong mi v i t ca Phtng l mt trong mi i t ca c Pht. A Nan tr tui, thng minh v tr nh tuyt lun, nn c gi l Nht Uyn Bc (a Vn Nht). Nhng chuyn bt hnh li pht sinh t A Nan . Mt hm, A Nan m bt i kht thc, n mt thn nh, thy mt c gi tr ang mc nc ging, bn xin b th nc ung. Nhn cch n mc, A Nan bit l c gi thuc ng cp tin dn (th la) nhng khng h c xem thng. Ngi con gi ny tn l Ma ng Gi, tuy l tin dn nhng mt p nh hoa. C gi thy A Nan xin nc, bn cng dng mt bnh nc sch, ng thi ngn ng ln nhn tng mo p trai ca A Nan, lin sanh lng yu thng. A Nan khng c thng thc sc p ca c gi, ung xong lin cm n ri i. Lc ny c gi nh ngi mt hn, li nh ngi trng c. Bi v c cha tng nhn thy mt v T kheo no tun t nh A Nan. T hm , Ma ng Gi tng t, ngy ngy tng nh A Nan, mt my dt, ngy cng gy m. Ngi m thy vy bn hch hi mi mi bit ngun cn. Ma ng Gi ni: Con nht nh phi g lm v cho A Nan. M nng ni: A Nan l t ca Paht, on tr ng dc, bo m phi lm sao y? Nhng nhn thy con gi ngy cng gy yu lng b m xt xa, bn bn nhau hc ba ch lm m mui A Nan. My hm sau , khi c Pht nhn li mi ca vua Ba T Nc n cung in nh vua, th A Nan khng theo c d l trai Tng ln . Mt hm A Nan m bt i kht thc, tnh c n ngay trc nh ca Ma ng Gi. C gi nhn thy ngi trong mng, vui mng khn xit, mt mt chun b n cng dng, mt khc nng thm c thn ch. Ba ch ny qu nhin linh nghim. A Nan tuy l mt T kheo tu hnh, nhng vn phi cho thua, khng t ch, khng bit l i vo trong bung ca Ma ng Gi t lc no. ng vo lc A Nan mt t ch v b Ma ng Gi m hoc. Pht bit c A Nan ang gp ma chng, nn Ngi xin gi t vua Ba T Nc tr v tnh x. V n tnh x, c Pht ngi thin tnh ta v nim thn ch Lng Nghim ph tr ba ch ca Ma ng Gi. ng khi A Nan ang b say di v sp sa ph gii th mt nh Pht quang t trn chiu xung trn thn th ca A Nan v Ma ng Gi, c hai cht tnh. Cui cng th chnh thng t, c hai nhanh chng khi phc li l tr, c bit l A Nan, sut cht na l ph gii cn bn, cm thy h thn ku khc. Ma ng Gi c tm mnh trong nh Pht quang nn rt hi hn lm chuyn quy. Hai ngi cng n trc Pht, mong sm hi. A Nan dp u khc, khng ngng ln c. c Pht t bi dung th cho A Nan, xoa u an i, ng thi Pht tuyn c b kinh i Pht nh Th Lng Nghim dy ngi tu thin nh thnh Pht o. V sau Ma ng Gi cng xin xut gia, tinh tn tu hnh v nhanh chng chng qu A La Hn. ** For more information, please see A-Nan- in Vietnamese-English Section.

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Anangana (p): V Anantarya (skt): See Anantasavara-usnisa (p): Pht Anantat: V Anantatcharitra: V bin Anantatvikramin: V lng lc B Tt.

uWithout blemishes. V Gin Nghip. nh V Bin Am. binV lng. hnh B Tt.

Anantava loko (p) Th gii v binThe world is infinite. Anapana (skt): A Na Ba NaHi th ra vExhaling and Inhaling. Anapanasati (p) Anapraan-smrti (skt): Thin s tcm hi th. Ch tm v tnh thc hi th vo v th ra vi mc ch lm cho tinh thn yn tnh v nhc nh chng ta quay vo vi chnh mnh. Mc ch ca li thc tp ny gip ngn chn tm vin m hu t ti nh tnh. Tuy nhin, ngi tu tp lun nn nh khng nn tm cch iu tit hi thMindfulness of in-and-out breathing (a form of meditation)Mindfulness of the Breath (breathing)BreathwatchingTo watch your breathing-in and breathing-out. This will remind us to come back to our own person; that is to go inward rather than outward. The goal of this meditation is to stop the wandering mind in order to attain concentration. However, the cultivator should always remember that breathing is not regulated in this practice. Anapatrapya (skt): Lack of reserveNon-bashfulness, one of the upaklesa or secondary hindrancesSee Ng Chng. Anapranansmrti (skt): Mindfulness of breathing or mindfulness on the in-and-out breathingThin s tc. **For more information, please see Anapana-sati in Sanskrit/Pali-Vietnamese Section. Anariyapariyesana (p): Phi Thnh cuThe unariyan quest. Anasrava (skt): V luWithout leakageFaultlessUnconditionedSee Asrava in Sanskrit/PaliVietnamese Section, and T Hu Lu in Vietnamese-English Section. Anatavirya: V lng tinh tn Pht. Anatana-samyak-sambodhi: Enlightenement. Anathapindada (skt) Anathapindika (p): Cp c c, mt trong nhng t ca Pht, tn tht l Sadatta, ngi cho ngi ngho bnh v n, ngi nui nng nhng k c c, sng vo thi ca c Pht Thch Ca v l mt trong nhng t ti gia ni ting ca Pht. ng dng s tin ln mua vn K xy tnh x cho Pht v Tng on, ni tr thnh chn an dng ca Pht trong ma kit h an cOne of the Buddhas disciples. His real name is Sadatta, the giver of cakes or food to the poor, the feeder of forlorn, who lived at the time of the Sakyamuni Buddha, was one of the Buddhas most renowned lay folowers. He spent a great deal of money to acquire the Jetavana Grove, where he had built a monastery for the Buddha and his order. This place also became the preferred rainy season retreat of the Buddha. Anathapindika-Vihara: Cp c c vin. Anatman (skt) Anatta (p): Khng c linh hnV ng hay tnh v ng. Mt trong nhng hc thuyt trng tm ca o Pht. N ph nh ci ng bn trong mt c nhn theo ngha bt t, bt dit, duy nht v c lpNo-SoulNo-SelfNonselfNot selfNot spiritualWithout selfNo self

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Destitute of spirit or selfSomething different from spirit or soulOne of the central teachings of Buddhism; it says that no self exists in the sense of a permanent, eternal, integral and independent substance within an individual existent. Anatta (skt): Non-egoImpersonalityV ng (khng c bn ng hay thuc tnh vnh hng, v vn s vn vt u phi nng nhau m c). Anatthasamhita (p): Danh t v b. Anavabodha (skt): Bt gicNot knowingUnknowledgeKhng thc, khng tnh gic hay m mui trong tng nimSee Bt Gic in Vietnamese-English Section. Anavajjasukha (p): Hnh phc khng b khin trch. Anavapta (skt): Name of a dragon and of a lake. Anavarana (skt): Khng b chng ngiUnobstructed. Anavatapta: A nu t trLong vng tr. Anavattidhamma (p): Bt thi phpNot liable to return to a lower life. Anda (p): An eggTrng. Andaja (skt): T sanh lc otrong lc o c bn loi ti sanhFour kinds of birth by which the beings of the six modes of existence: (C) Thai sanh (gm con ngi v nhng ng vt c v): JarayujaBorn alive (humans and mammals). (D) Non sanh (gm chim v loi b st): AndajaOviparous or born of an egg (egg-born such as birds, serpents and reptiles). (E) Thp sanh (c v trng): SamsvedajaMoisture or water born (fish and worms). (F) Ha sanh (gm cc v tri cng nh ng qu v a ngcSanh bng nghip lc): AupapadukaBorn by metamorphosis, not by a mother but rather through the power of karma alone (devas, pretas, and hell beings). Andjali: Hip chngHip tro. Anekapariyaya (p): V lng phng tinIn various ways. Anga (skt): Chi: A limb of the bodyTay chn. See Thp Nh i Tha Kinh in Vietnamese-English Section.

Tn ca mt trong 16 nc thi c n : Name of one of the 16 great countries in ancient India.

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Angada (p): Bracelet for armVng eo tay. Angajata (p): The male or female organB phn sinh dc nam hay n. Angana (p): An open spaceKhong khng gian trng tri. Female: Ngi n. Angara (p): CharcoalembersThan hng. Angaraka : ng Nga La Ca. Than: Charcoal. Ha tinh: V sao laA fire starThe planet Mars. Angkor Wat: Ngi n min Trung Cam Bt, c dng ln vo thi vua Suryavarman II (11131150), coi nh mt trong nhng ni ni ting v ngh thut kin trc Khmer. Lc u Angkor Wat l mt ngi n n gio th Thn Vishnu. Sau khi cc vua Khmer ci o v tr v quy y Pht, ngi n c dng th cng theo Pht gio. Sau khi Angkor Wat b ngi Thi tn ph vo th k th 15, kinh Khmer di v Nam Vang v ngi n ch c tm thy li vo th k th 19Temple complex in central Cambodia, considered the high point of classical Khmer art, built under King Suryavarman II (1113-1150). Angkor Wat was originally a holy site of Hinduism to worship Vishnu. Following the conversion of the succeeding Khmer kings to Buddhism, Angkor Wat served as a Buddhist holy place. After the destruction of the Angkor by the Thais in the fifteenth century, Khmer capital moved to Phnom Penh. It was not rediscovered until the nineteenth century. Angula (p): An inchMt phn Anh. Anguli (p): FingerToeNgn tay hay ngn chn. Angulimalaya: ng qut ma laMt v B La Mn tu theo phi Sivaitic tin rng git ngi l mt c tin tn gioA Barhama who belonged to a Sivaitic sect which practice assasination as a religious act. Anguliyaka (p): Finger-ringNhn eo tay. Angutara Nikaya (p) Ekottaragama (skt): Tng Chi B Kinh, su tp th t ca i tng Kinh, gm nhng bn vn c nh s, xp thnh mi mt loi, theo nhng ch ringThe Collection of Gradual Sayings, the fourth of the five Nikayas or collections of Discourses of Buddha into which Sutta Pitaka is divided. There are eleven sections made up of texts organized numerically according to their special subjects. Anguttha (p): ThumbThe great toeNgn tay ci hay ngn chn ci. Anibbanasamvattanika (p): Bt c Nit bnUnable to attain Nibbana.

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Anicca (p): ImpermanenceOne of the three characteristics of all existence; the others beings Dukkha (kh) and Anatta (v ng)Everythings is subject to the law of cause and effectNo unchanging condition of beingV thng. Animitta (skt&p): V tng, khng c hnh thc, khng c cc v bn ngoi, khng c du hiu r rt ca ch php. y l c trng cho Chn L tuyt i, khng h bit n mt s phn bit i x noFormlessness, no-form, devoid of appearance, or absence of chracteristics of all dharmas; the mark of absolute truth, which is devoid of distinctions. Animitta cetovimutti (p): V tng tm gii thotFreedom of mind on signless. Anirodha (skt): Bt dit, khng b tiu hyNot subject to destruction. Anirodhanutpada (skt): Bt dit bt sinhImmortalityBeing above birth and death. Aniruddha (skt): A Nu Lu , mt trong mi mn ln ca c PhtOne of the ten great disciples of the Buddha. Anishthita (skt): V Tn hay khng b htNot extinguished. Anittha (p): Bt h. Anittha akanta amanapa dhamma (p): Bt h, bt th, bt kh phpJoyless, desireless, unlovely dhamma. Anitya (skt) Anicca (p): V thngKhng tn ti mi miTnh khng thng hng, l nt cn bn trong gio l nh Pht: Sng, thay i v cht (thay i lin tc trong tng pht giy). L mt trong ba c trng ca s tn ti: V thng, kh v v ng. V thng l yu t cn bn ca i sng, khng c n s hin hu s khng cImpermanenceInconstantNot everlasting TransientOccasionalIncidentalUnsualIrregularUnstableUncertainThe ever changing nature of all phenomena from arising, dwelling and passing away. Anitya is one of the three fundamental of everything existing: Impermanence (Anitya), Suffering (Duhkha) and Non-ego (Anatman). Impermanence is the basis of life, without which existence would not be possible. Aniyada: Bt nh ti. Anjali (skt): Lifting of the folded palms as a token of reverencea hai bn tay chp vo nhau ln ngc t thi cung knhSee Anajali Mudra in Sanskrit/Pali-Vietnamese Section. Anjjali-kamma (p): The act of salutationHnh ng cho nhau. Anjjali-karaniya (p): Worthy of being honored (a)ng c tn knh. Anjali-mudra (skt): Chp hai tay cho. Hai lng bn tay p vo nhau ngang vi ngc. C ch cho hi ca ngi n. Trong Pht gio n tng trng cho Tnh Th hay Chn nhThe salutation with joined hands. The palms are held together at the level of the chest. This is a customary gesture of greeting in India. In Buddhism it expresses Suchness or Tathata.For more information, see Hp Chng in Vietnamese-English Section. Ankura (p): ShootSproutBudMm hay n.

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Ankusa (p): A pole with a hook used for plucking fruits or to guide an elephantLng b tri cy hay roi qun tng. Anna (p): Annadatthu At any rate: Bng bt c gi no. On the other hand: Mt khc. Surely: Mt cch chc chn. Annam jivam annam sarivam (p): Mnh d thn dLife and body are not the same. Annana (p): IgnoranceV minh. Annatha (p): Otherwise (adv)In a different wayNu khng. Annathatta (p): Change of mindS i . Annava (p): Oceani dng. Annnada (p): On another day (adv)At another timeVo mt ngy khc hay vo lc khc. Anottappa (p): Khng s hu qu ca hnh ng bt thin. Anouttara: A nu a laV thngSupreme. Anouttara-Samyas-Sambodhi: A nu a la tam miu tam b V thng chnh ng chnh gic. Anouvyajana: Bt thp ty ho. Antagraha-drsti (skt): Bin kinTo hold (catchseizurereceiveseizelay hold of) extreme viewsTo grasp the wrong views. Antara-bhava (skt): Thn trung m, trng thi gia s cht v ti sanh. Giai on m thn thc ang gia s cht v s ti sanhConditions between lives. The intermediate stage of existence, middle existenceThe spiritual consciousness in its middle existence between death and reincarnation (regeneration) ** For more information, please see Thn Trung m in Vietnamese-English Section. Antariksacasina: H khng c. Antarvasaka (skt): An hiH y trong tam yInner robeUnder robeInner or under garment. Ni y: Under robe. Ng iu y: Inner robe. Tiu y (y nm mnh): Five-stripe robe. WaterNc. (p):

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Hnh o tc v y: Practice and work robe. Antaskarana (skt): Making an endt ti cu cnhThe power to achieve enlightenment. Antava loko (p): Th gii hu hnThe world is finite. Antika (skt): on mtReaching to the end. Anu (skt & p): Phn t cc nhAn extremely small molecule (very small particle). Anubhava (skt): Uy lc, uy thn lc hay thn lcSupernatural power. Anuddhatya (skt): AgitationExcitementTro c (s dao ng hay tn lon ca tm khi hnh thin). Anujata (skt): c sanh ra sauBorn after. Anulomikikshanti (skt): Nhu thun nhnKshanti of obedienceSee Nhu Thun Nhn. Anumatta (p): Of a very small size (a)Thuc c rt nh. Anuradhapura: Tn kinh c ca Tch Lan trc th k th X. Anuradhapura b qun lng sau khi kinh c di v Colombo cho ti th k XIX mi c pht hin. C hai thp m ln ti y l Ruwanweli v ThuaramaName of the old capital of Ceyland before the tenth century. Anuradhapura fell into oblivion when the capital moved to Colombo and only rediscovered in the nineteenth century. There are two gigantic stupas there: Ruwenwali and Thuarama. Anuruddha (skt & p): A nu lu (A-na-lut ), mt ngi em h v cng l mt trong nhng i t ca PhtFirst cousin of the Buddha and one of his eminent disciples. A Nu Lu th hai l mt hc gi ni ting ngi Tch Lan thuc trng phi Nguyn Thy, sng vo khong th k th VIII v XII. Ngi l tc gi b Su Tp v Bnh Gii Abhidharma The second Anuruddha was an important Singhalese scholar of the Theravada , who lived between the eighth and the twelfth centuries. He is the author of the renowned work Abhidhammattha-sangaha or Collection of the Meaning of the Abhidharma. Anusaya (skt) Anushaya (p): Lc dc hoc thin hng hoc am m tim tngSeven passions or tendencies: 6) 7) 8) 9) Dc vng: KamaSensual desire. On hn: DrishtiRecalcitrance. Nghi ng: VichkitsaDoubt. T ph: ManaArrogance.

10) Bn nng i sng: BhavaCraving for life. 11) Ngu dt: AvidyaIgnorance.

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Anussati (p): Xem xt hay kho st nhng bi thc tp c m t trong cc kinh in Tiu tha, nhm mc ch thot khi tam c tham sn siContemplation and practices described in the Hinayan Sutras which helps the cultivator to be free from the three unwholesome roots of greed, hatred and ignorance. Anutpada (skt): Bt sinh hay khng c sinh raNo-birth. Anutpalabdhya (skt): Bt kh c, khng th t c hay khng th bit cUnattainable UnknowableUnknowabilitySee Bt Kh c. Anutpanna (skt): V SinhUnbornSee V Sanh in Vietnamese-English Section. Anutpannasvabhavah (skt): T tnh bt sanhNu c ci gi l t tnh th ci tnh y khng th b sinh tIf there is anything to be called self-substance, it cannot be subject to birth-and-death. Anutpatti (skt): Bt sinh hay khng c s sinh raNo-birth. Anutpattikadharma (skt): See Bt Bt Sinh. Anutpattikadharmakshanti (skt): See V Sanh Php Nhn, and Bt Khi Php Nhn. Anuttara (p): V Thng SThe Peerless One. Anuttara-puja (skt): L bi ti thngHighest worshipHighest prostrationHomage to superiors or adoration of the gods. Anuttara-samyak-sambodhi (skt): Supreme and perfect enlightenmentA nu a la Tam miu Tam B V thng chnh ng chnh gic, hay s chng ng ti thng m c Pht chng cA state of BuddhahoodPerfect universal enlightenmenti gic ca mt v PhtFull form of enlightenment of a Buddha. The supreme enlightenment realized by the Buddha. Anuvyanjana (skt): Tm mi tng hoEighty secondary marks of excellence. Anyonyahetuka (skt): Nhn h tngMutualityMi s vt u do nhn h tng m hin hu All things mutually condition one another. Apadana (p): See Khuddaka-Nikaya. Aparagati: c o (a ngcng qusc sanh). Apara-godana (skt): Ty ni Tu DiThe western continentA country west of the Maha-meru. Aparajita (p): Minh vng V Nng Thng. Aparapraneya (skt): Khng ty thuc ni ci khcNot depending on another. Apas (skt): Nc, mt trong t iWater, one of the four elements. Apatrapa (skt) Ottappa (p): Fear of evil. Apavada (skt): Ph bngRefutationSee Ph Bng.

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Apaya (skt): Ti sanh vo h thBn cch ha thn xu hay thp km trong chu k hin hu ca sinh linhInferior modes of existencesFour lower or evil forms of existence in the cycle of existence of beings (gati): 3) 4) 5) 6) a ngc: NarakaHellsThe hell beings. Ng qu: PretaHungry ghosts. Sc sanh: Animals. A-tu-la: AsuraTitans.

Apramana (skt): V lngImmeasurable. Appamana cetovimutti (p): V lng tm gii thotBoundless emancipation of mind. Apramani (skt): See T V Lng Tm. Apracarita (skt): V Hnh Khng hay ci khng ca s khng hnh ngEmptiness of nonaction, one of the seven EmptinessesSee Tht Chng Khng (3). Apramaana (skt): See Brahma-Vihara in Sanskrit/Pali-Vietnamese Section. Apramada (skt) Appamada (p): AwarenessMindfulnessChnh nimTnh thc. Apramanabha: V lng quang thin. Apranihita (skt): V nguyn hay khng c nhng n lc cu thc, mt trong ba gii thotBeing without constrained efforts, one of the three VimokshasSee Tam Gii Thot. Apratisamkhya-nirodha (skt): Phi Trch DitS xa b v thc, khng cn n lc, khng cn nguyn nhn v l do, khng cn tr nngUnconscious, effortless dissolution, dissolution without productive cause, without the participation of wisdom, one of the three Asamskritas (v vi php) See Tam V Vi Php. Apratishthita (skt): V s tr hay khng c ch trNot-abiding. Apratisthita-Nirvana (skt) Apratishthita-Nibanna (p): Nit bn ca s tiu tr tch cc, ngi gii thot trong nit bn ny khng cn b tiu tr hon ton v gii thot khi chu k lun hi. Ngi khng cn b tri buc bi lun hi, trong ngi y chp nhn li nhm gip chng sanh gii thot. Con ngi y thot khi tham sn si v nhng hnh ng ca anh ta khng cn to nghip. Ngi c lp vi nhng qui lut t nhin v c th hin ra di hnh thc mnh la chnUnfixed and active extinction nirvana; in this nirvana, the liberated one renounces remainderless extinction and withdrawal from the cycle of existence (samsara). He is not tied to the compulsion of the samsaric world because of remaining on in order to lead and sustain all beings on the path to liberation. An active liberated one is free from desire, hatred, and delusion and acts without creating further karmic bonds. He is independent of natural law and can manifest himself in any desired form. Apravishtam (skt): Bt nhpNot entered. Apravritti (skt): Khng thay i, khng xy raNot changing, not taking place.

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Apsaras (skt): A B Sa La TV ca nhc thn Cn Thc BWife of Musician Angel Gandharva. Apvarasailah (skt): A Phit La Th LaMt b phi ca i Chng BA sect (branch) of Mahasanghika. Arada-kalama (skt): See A La La in Vietnamese-English Section. Arahant (p): Ngui gii thot khi mi chng ngi, phin trc v bt tnh qua thc chng Nit Bn, ngi thot khi lun hi sanh tOne who is free from all fetters, defilements and impurities through the realization of Nirvana, who is also free from the cycle of birth and death. ** For more information, please see Arhat in Sanskrit/Pali-Vietnamese Section. Arhat (skt) Arahant (p): A la hnBt sanhConsummate Oneng CngPerfectedSaint of Theravada BuddhismV thnh t c mc cao nht trong Pht gio Nguyn thy, khng cn phi hc, khng cn u trc, hon ton thot khi mi dy tri buc: o tng c nhn, nghi ng, bm vu ly nghi l cng kin, ham mun ca gic quan, th on, ham mun khng c tnh vt th hoc c tnh vt th, kiu ngo, kch ng, v ngu dt. A la hn tiu biu cho l tng ca Pht gio Nguyn thy. Khc vi B tt trong phi i tha mun cu vt mi sinh linh, A la hn ch yu chm lo s cu ri ca chnh bn thn mnhOne who has attained the highest level of the Hinayana, that of no more learning, all defilements and passions have been extinguished and will not rise again in the future. He is fully free from the ten fetters of the cycle of existence: to wit, belief in an individual entity, skepticism, clinging to rites and rules, sensual desire, resentment, craving for refined corporeality and noncoporeality, arrogance, excitement, and ignorance. In contrast to th bodhisattva of the Mahayana who wishes to free all beings, with the arhat the main emphasis is on striving to gain his own salvation. Qu v cao nht trong Pht gio Tiu tha: This is the highest effect in the Hinayana Buddhism. Ngi i n ch qua ng Bt Thnh o v tn dit mi u trcA worthy one: One who has travelled the Noble Eightfold Path to the goal and having eliminated the ten fetters. V th chng qu v cao nht trong i sng n tu. y l v Thnh l tng ca Tiu Tha, trong khi qu v cao nht ca Pht gio i Tha l B Tt, ch khng phi A La Hn. V B Tt khng nhp Nit Bn nh v A La Hn, m nguyn trong th gii ny chng no vn cn c mt chng sanh cha c cu : One who has realized the highest fruit of the ascetic life, the ideal saint of Hinayana Buddhism, while the Mahayana ideal is the Bodhisattva and not the Arhat, for the Bodhisattva does not enter into Nirvana like the Arhat, but stays in this world as long as there is even one being left unsaved. Arama (p): Mt t vin cho cc T Kheo. Aranna (skt): Mt ngi rng: A forest. Mt ngi tnh x trong rng: A monastery in the forest.

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Aranyaka: Ngi xut gia i tm s gic ngOne who leave his home to seek enlightenment Nhn c. Arata-Kalama: Gii i. Arfura (skt): A Chu Tn v o s tin thn ca Mc Kin LinName of a hermit who was said to be a previous life of Maudgalyayana. Argpya: Cng dng. Arahatta (p) Arhattva (skt): Qu v A La HnThe final stage of sainthood, or the state of being an Araht. Arahattaphala (p): Qu v A la hn. Arishta (skt): Bt dit, khng th tiu dit cThe imperishable. Ariya (p)Arya (skt): Thnh nhnng Ti thng. Ariya-atthangika-magga (p): Bt Thnh oNoble Eightfold Path. Ariya-sacca (p): T Diu Four Noble Truth. Arjuna (skt): A Thun NaMt loi cy qu bn n . Ngi Long Th n sanh di ci cy ny nn mang tn NagarjunaA noble tree in India. Nagarjuna obtained this name because he was born under the foot of this tree. Arogya (skt): Sc kheHealth. Arogya-mada (skt): The great intoxication of health. Artha (skt): Li lcMeaningObjectAdvantageUseWealthMotive. NghaMeaning: Khi t ny c dng vi ngha l ngha, n tri ngha vi ngn t hay vn t, v ngn t c cho rng khng tng xng miu t y v ngha: When it is used as meaning, it stands contrasted to words or letters, and the latter are thought inadequate to fully describe the former. S vtObjects: Khi t ny c ngha l cc s vt hay i tng th n hu nh tng ng vi th gii bn ngoi, tuy rng th gii bn ngoi c din t bng t Vishaya. Vishaya hnh nh c ngha chung hn l Artha khi c hai u ch vo th gii khch quan hay i tng: When it means objects in general, it is almost equivalent to the external world, which is, however, better expressed by Vishaya. Vishaya seems to have a more collective sense than Artha when both refer to the objective world. Ti sn: Property. Artha-carya (skt): Li hnhUseful conductBeneficial conduct. Arthapravicayam (skt): Qun St Ngha Thin, mt trong bn loi Thin, hm ngha qun st ngha l ca mt mnh hay mt l thuytArthapravicayam, one of the four dhyanas. It consists in examining the meaning of a proposition or theory.

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Artharva-veda (skt): A-tt-th-. Arthavikalpa (skt): Phn bit v ti snDiscrimination about wealthMt trong nhng loi phn bit, nh chp th vo vng, bc, v nhiu qu khc hay bng cch ni v cc th yOne of the discriminations or Vikalpas, i.e, to get attached to gold, silver, and other various treasures and to the talking about them. Arupa: V scImmaterialFormlessIncorporealThe highest meditative worlds, where form cognizable by the five senses does not exist, being purely mental. Aruparaga: Attachment to the formless meditative worldsThe seventh fetter. Arupaloka (p): Cnh gii v sc. Arupa-dhatu (skt &p): V sc giiSee Triloka. Arupasamadhi (skt): See Four Stages of Formlessness. Arupya (skt): V sc nhSee T Khng X. Arupyacarin (skt): See V Sc Hnh. Arya (skt) Ariya (p): Tn gi A l daThnh nhn hay Hin ThnhNoble OneDeveloped man. Aryajnana (skt): See Thnh Tr. Arya-marga (skt): The Noble Path or the Path of holinessThnh o hay con ng siu nhin gm bn giai on tin ThnhSacred supermundane path. It consists of the four stages of holiness: 3) 4) 5) 6) Nhp Lu: Shrota-apanaStream enterer. Nht Lai: SakridagaminOnce returner. Bt Lai: AnagaminNever returner. ng cng: ArhatWorthy one.

Arya-pudgala (skt): Ngi cao qu; ngi bc vo mt trong bn giai on ca con ng siu nhinNoble one; persons who are on one of the four stages of the supermundane path See Arya-marga. Aryasatya (skt) Aryasatyani (p): T Thnh (Chn )See T Diu . Aryastanga-marga (skt)Aryastangikamarga (p): The Eightfold PathBt Chnh o hay Bt Thnh o, c c Th Tn ch by nhm gip thot khi nhng kh au ca lun hi sanh tThe Holy Eightfold Path, pointed out by the Buddha for escape from the misery of existence: Chnh kin: Right views. Chnh t duy: Right thoughts.

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Chnh ng: Right words. Chnh nghip: Right actions. Chnh mng: Right living. Chnh tinh tn: Right exertion. Chnh nim: Right recollection. Chnh nh: Right meditation. ** For more information, please see Eight Noble Paths in English-Vietnamese Section and Bt Chnh o in Vietnamese-English Section. Aryatara (p): c a La. Asaiksa (skt): V hcNo studyAn ArhatNo longer a student. ** For more information, please see V Hc and V Hc o in Vietnamese-English Section. Asakta (p): V ngi. Asambhuta (skt): V thnh hay khng c hp thnhNot Asamkhya (skt): V sA tng kInnumerableExceedingly Asamhkyeya kalpas: V lng kip.

combined. numerous.

Asamskrita (skt): V viDoing nothing. (G) Khng b qui nh, khng thnh hnh, tt c nhng g nm bn ngoi s tn ti, sanh tr d dit. Trong gio l nguyn thy ch c Nit bn mi c coi l V vi m thiUnconditioned, unproduced, refers to everything that is completely beyond conditioned existence, beyond arising, dwelling and passing away. In original teaching only Nirvana was regarded as Unconditioned. (H) Cc trit gia Pht gio Tiu Tha chia hin hu ra lm hai nhm, hu vi php v v vi php The Hinayana philosophers divided existence into two main groups, Samskrita and Asamskrita. Hu Vi: Hu vi gm cc php b rng buc vo nhn duyn v c th sinh ra kt qu: The Samkrita comprises such dharmas as are tied to chains of causation and capable of producing effects. V Vi: V vi l nhng hin hu v iu kin, hay khng b nh hng g c, gm ba phpThe Asamskrita exists unconditioned. Three dharmas belong to Asamskrita: H khng: Akasa (skt)Space. Nit Bn: Nirvana. Trng thi ph nh do bi s vng mt ca nhng iu kin thch hp: A negative state due to the absence of proper conditions. ** For more information, please see V Vi, V Vi Php, and Hu Vi. Asamskrtasila (p): B tm giiKim cang bt hoi gii. Asana (skt & p): Posture in meditation. Asanga (skt) Asangha (p): V TrcTn ca mt nh sng lp ra trng phi Du Gi

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(Yogachara), vo khong th k th IV AD. ng l anh ca Ngi Th Thn (Thin Thn) Vasubandu. Asanga l cha ca Mahayana-Samparigraha (tot yu Mahayana)Name of the founder of the Yogachara school around the fourth century AD. He is the elder brother of Vasubandhu. Asanga is the author of Mahayana-Samparigraha (Compendium of the Mahayana). Asangha-Asamgra Bodhisattva: V Trc B ttBrother of VasubandhuNatives of Peshawar in fifth century. Asaraddhya: Bt tn. Asceticism: See Dhuta. Asava (p)Asrava (skt): Hu luLu hocBn nhPhin noCankersCorruptions Mental intoxicationDefilementHu lu l mt ci g tit ra hay chy ra khi tm v thng lm h s nghip hng thng ca i sng Pht gio; loi b hu lu l mc tiu ca vic tu tp. Ngc li, v lu l trng thi vt thot khi nhng nhim nyAsrava is some thing which oozes or flows out of the mind and spoils the upward career of the Buddhist life; to get rid of asrava is the aim of our cultivation. In the contrary, anasrava is a state free from these impuritiesSee T Hu Lu in Vietnamese-English Section. Asavakkhayanana (skt): Lu Tn ThngThe knowledge of eradication of the taintsHiu bit s chm dt cc php trm lun. Asaya (skt): munDesire. Ascarya (p): Tr nghi Qui. Asita (skt): A T , v o s sng trong thnh Ca T La V, thuc x Nepal by gi. Khi thi t S t a n sanh, ng n thm v tin on trc vn mnh Thi t Tt t a: Nu i s l mt ng minh vng, nu tu hnh s thnh Pht.The hermit who lived in Kapilavastu, now is part of Nepal. When prince Siddhartha was born, Asita came to see him and foretold that in future if he remained at home he would become a great king, and that if he left home he would become a Buddha. ** For more information, please see A T in Vietnamese-English Section. Asmi-mana (p): Ng mnPride of self. Asoka (skt) Ashoka (p): A Thu Ca. V u: Not causing sorrowNot feeling sorrow. Vua A dc ca vng quc Maurya nm v pha Bc n (272-236 BC). Mt trong nhng nhn vt quan trng trong lch s c n . Sau cuc chinh pht Kalinga, ng b khng hong tinh thn v bt u hng v o Pht. ng tr thnh mt qun vng Pht t v bin vng quc ca ng thnh vng quc ca Chnh phpA Buddhist emperor of ancient (northern) India (272236 BC). He is one of the most important figures in ancient Indian history. After a bloody campaign in the east and a costly victory over Kalinga, he started to have psychological crisis and caused him to enter Buddhism. He became a devoted lay follower and resolved to commence a reign of dharma. Asravaksaya-jnana (skt) Asavakkhaya-nana (p): Destruction of the pollutionsB tn ph v sc nhim. Ashtamangala (skt): See Eight liberations. Ashta-vimoksha (skt): See Eight liberations. Asraddha (skt): Bt tnUnbelief.

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Asrava (skt) Asavas (p): 1) Bt trn ni cm ang si: The foam on boiling rice (lu hoc). 2) Bn nhPhin noBa th u to thnh gc r ca mi kh au v lm cho tt c mi ngi phi trm lun trong lun hi sanh t: nhng u ca dc vng, u ca s bin i, v u ca s ngu dt. Vic ty sch ba th u ny ng ngha vi vic t thnh A la hn qu LeakageMental intoxication defilement. Three defilements constitute the root of all suffering and the cause that are caught in the cycle of births and deaths: the defilement of desires (kamasrava), the defilement of becoming (Bhavasrava), and the defilement of ignorance (Avidyasrava). The extinction of these three defilements means the attainment of the Arhatship. Hnh ng ca gic quan x y thn thc n vi ngoi vt, lo u, phin no v kh au: The action of the sesnes which impels the spiritual consciousness (soul) towards external objects, distress, affliction, and pain. Nhng dng bt tnh ca tm, cng c gi l phin no. C bn s bt tnhImpure outflows of the mind, which are also known as klesa. There are four impurities: Dc: Kama (skt)Mun cDesire. Tham sanh: Bhava (skt)Mun sngWill to live. V minh: Avidya (skt)Si muiIgnorance. T kin: Drishti (skt)Wrong views. Asraya (skt): See S Y. Asrayaparavritti (skt): Sudden change from ignorance to awakeningChuyn y (s t bin chuyn ha trong tm thc, a tm thc t trng thi v minh sang tnh thc). Assada (p): S vui thchAttractionEnjoyment. Assaji (p): V t Pht m li tuyn ging v nhn qu chuyn i c X Li Pht v Mc Kin LinThe disciple of the Buddha whose simple declaration of the doctrine of causation converted Sariputra and Moggallana. Astaksanah (skt): Bt nan xEight Inopportune situationsEight places of difficulty. ** See Bt Nan in Vietnamese-English Section. Astinasti (skt): Hu v VBeing and non-being. Asubha (skt) Ashubha (p): Bt tnhS suy gm v mi i tng gh tm, v cn bn ging nh s suy gm v ngha trangContemplation of the ten disgusting objects which coincide with essentially with the practice of charnel ground contemplation. Asunyata (skt)Aunnata (p): EmptilessnessPhi khng (khng phi l khng, rng tuch hay khng c g). Asura (skt&p): c thn A-tu-la, mt trong su iu kin ti sanh. C hai li suy ngh v A tu la: thp v cao. Trong cnh gii cao, A tu la l nhng thn thnh bc thp trong cc cung tri. Trong

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cnh gii thp, A tu la l nhng c thn, l k th ca thn thnhAn evil spiritDemonGhost Opponent of the godsThe spirits who fought against the sura who were benevolent gods Elemental forces, projections of the forces in mans mind. One of the six modes of existence. There are two ways of thinking about an asura: lower and higher. In a sense of higher or god mode of existence, asura refers to the lower gods in the deva realms. While in the sense of the lower, asura refers to demons or evils or enemies of the gods. Asvabhava (skt): V T Tnh. Khng c t tnh hay ng tnh: Being without self-nature. Trng thi ca hu m khng c t tnh: Asvabhavatva (skt)The state of being without self-nature. Asvaghosa (skt) Asvaghosha (p): M Minh B Tt, mt nh th v nh trit hc n thuc phi i tha, sng vo th k I hoc II sau Ty lch (khong 600 nm sau ngy Pht nhp dit). Ngi l tc gi ca Buddha-Charita m t v cuc i c Pht. Ngi cn l mt nh trc tc ni danh ng thi rt c vua Ca Ni sc Ca (Kanishka) h tr. Lc u ngi xut gia lm ngoi o Sa Mn, nhng v sau quy-y Pht, v tr ng trong thnh Ba La Ni, v tr thnh v T th 12 ca dng Thin n . Ngi l tc gi ca 10 b kinh, trong c hai b ni ting l Pht S Hnh Tn Kinh, c ngi Php H m Ma La St dch sang Hoa ng khong t nm 414 n 421 sau Ty lch, sau ny c Beal S.B.E. dch sanh Anh ng; b th hai l i Tha Khi Tn Lun c ngi Paramartha dch sang Hoa ng khong nm 554 sau Ty Lch, v ngi Thc Xoa Nan dch sang Hoa ng khong nhng nm 695-700 sau Ty Lch. Ngi M Minh chnh l ngi c cng ln t vic chuyn t tng Pht gio Tiu Tha sang i Tha. M Minh khng nhng c mt a v c bit trong lch s t tng Pht gio, m c trong ton b truyn thng thi ca ting Phn na. Cng hin ln nht ca M Minh cho lch s t tng Pht gio l s nhn mnh nim tin vo c Pht ca ng. Mc d gio l i Tha c trc thi ng t hai ba th k v trc, , nhng cc gio l ny tm c s th hin quan trng u tin trong cc tc phm ca ng, d rng ng thuc phi Nht Thit Hu B (Sarvastivada school). Tc phm Buddhacarita miu t cuc i c Pht bng mt bt php mc mc v trang trng, d c vit rt d dt. Nguyn bn ca bi th c 28 on, theo Ngha Tnh qua bn dch ch Hn vo th k th by. Bn dch Ty Tng cng c mt s on tng t nh th. Do bn gc ting Phn hn l phi c 28 on. Tuy nhin, ngy nay ch c 17 on ting Phn cn c lu li, nhn chung th ch c 13 on u c xem l ch thc ca ng. Ngha Tnh ni: T thi ca ngi M Minh n nay, bi th tuyt vi ny c c v ngm rng ri khp ni trong nm min n v trong cc nc vng Nam Hi. Trong tp thi s ny, M Minh khng ch thut li cho chng ta cuc i c Pht cng s thuyt php ca Ngi, m cn chng t mt kin thc bch khoa ca Ngi v cc truyn thuyt thn thoi n , v cc trit hc trc Pht gio, nht l trit hc Sankhya. Cn thi phm Saundarananda-kavya k li chuyn truyn gii cho Nan , ngi anh em cng cha khc m vi Pht. Ngoi hai thi phm quan trng ny, M Minh cn vit ba v tung Pht gio, c H. Luders tm thy Turfan, Trung vo u th k th 20. Trong cc v tung , c tung Sariputraprakarana vi chn hi l quan trng nht. y l mt tc phm kch ngh hin cn trong vn hc Sanskrit. Ngoi ra, M Minh cn vit mt thi phm tr tnh Gandistotra-gatha gm 29 bi th theo vn lut sragdhara. E. H. Johnston nghi ng khng phi l ca M Minh, nhng Winternitz nhn xt: y l mt bi th hay, xng ng l ca M Minh c v hnh thc ln ni dung.A Buddhist writer and poet of the first or the second century A.D. (600 years after the Buddhas nirvana). Author of the Buddha-Carita Kavya, famous life of Buddha in verse. He was a famous writer whose patron was the Indo-Scythian king Kanishka. He was a Brahmin converted to Buddhism; he finally settled at Benares, and became the twelfth patriarch. His name is attached to the ten works. The two of which have exerted great influence on Buddhism are Buddha-carita-kavya-sutra, translated into Chinese by Dharmaraksa around 414-421 A.D., later translated into English by Beal, S.B.E.; and Mahayana-sraddhotpada-sastra, translated by Paramartha, around 554 A.D., and by Siksananda, 695-700 A.D.; later translated into English by Taitaro Suzuki in 1900. He gave to Buddhism the philosophical basis for its Mahayana development. Asvaghosa occupies a unique position not only in the history of Buddhist thought but

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also in the whole tradition of Sanskrit poetry. The chief contribution which Asvaghosa made to the history of Buddhist thought was his emphasis on Buddha-bhakti. Though the Mahayanist teachings had been spreading for at least two to three centuries before his time, they find the first notable expression in his writings, in spite of the fact that he belonged to the Sarvastivada school. The Buddhacarita described the life of Lord Buddha in a chaste and stately style, though written with considerable restraint. The original poem, as known to I-Ching in the Chinese translation in the seventh century A.D. , contains 28 cantos. The Tibetan translation also has the same number of cantos. Hence the original Sanskrit version must also have consisted of 28 cantos. However, only 17 are preserved in Sanskrit today, and generally only the first thirteen are regarded as authentic. IChing says that in his time this beautiful poem was widely read or sung throughout the five divisions of India, and the countries of the Southern Sea. In Buddhacariya, Buddhaghosa not only gives us the best account of the life of Lord Buddha, but also gives evidence of his encyclopaedic knowledge of Indias mythological traditions and pre-Buddhistic philosophical systems, notably the Sankhya. The Saundarananda-kavya narrates the ordination by the Buddha of Nanda, his halfbrother. Besides these two significant poetical works, Asvaghosa wrote three Buddhist dramas which were discovered by H. Luders in Turfan in Central Asia at the beginning of the twentieth century. Of these, the Sariputraprakarana with nine acts is the most important. It is the oldest dramatic work in Sanskrit literature. Asvaghosa also wrote a lyrical poem called Gandistotra-gatha which consists of 29 stanzas in the sragdhara metre. E.H. Johnston questions Asvaghosas authorship of this work, but as Winternitz observes: It is a beautiful poem, worthy of Asvaghosa both in form and content. Asvajit (skt) Assaji (p): Chnh ng. Ataccha (p): False (a)Khng tht. Atakkavacara (p): Khng th l lunNgoi vng l lunBeyond logic. Atandita (p): Active (not lazy)Hot ng. Atapa: V phin. Atavi (p): ForestRng. Atharvaveda (skt): A Tha B VedaCun th t trong b sch Thnh V The fourth volume in the Sacred Veda Scriptures. Atigacchati (p): To overcomeVt qua (tr ngi). Atimana (p): Qu mnOver-pride. Atimuttaka (p): A--mu-aAcacia flowers. Atisa (skt) Atisha (p): V s Pht gio gc hong gia, Ngi c ra phng php h thng ha s i gic. Ngi l trng lo ca x Ma Kit v l ging s ca trng i hc Vikramsila. ng c mi sang Ty Tng ging o v ng y trong sut 12 nm sau cng ca cuc i. Ti y ng sng lp trng phi Kadampa. Nhng thuyt ging ca Ngi c nh hng rt ln i vi Pht gio Ty Tng sau nyA Buddhist scholar of royal family, who particularly systematized the method for generating enlightened mind (bodhicitta). He was a patriarch of Magadha and a teacher of Vikramsila University. He was invited to Tibet to preach and spent the last twelve years of his life there. In Tibet he founded Kadampa school. His teaching tradition had a great influence on Tibetan Buddhism later.

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Atita addhana (p): Qu khThe past. Atmahitam (skt): T liBenefitting oneself. Atman (skt)Attan or Atta (p): SelfEgoPersonality. d) Ng hay linh hn c ngha l mt ci g khng thay i. y l nguyn l cn bn ca n Gio b c Pht chi b. Khi mt ci ng hay linh hn c ngh l nh th th chnh iu y s to thnh ng kin. Khi thc tnh ca mt s vt c th nh th b ph nhn th iu ny c ngha l php v ngTaSoulSelfEgoNon-changing quality (atman means anything substantially conceived that remains eternally one, unchanged and free). A basic tenet of Hinduism which was rejected by the Buddha. When an ego-soul or pudgala is thought as such, that constitutes the wrong view on existence of a permanent ego or atma-drishti. When the reality of an individual object or dharma as such is denied, this is what is meant by the belief that things are without independent individuality or dharmanairatmya. e) Ng th hay t tnh trong con ngi, y l ci suy ngh ra t tng hay ci lm ra hnh ng, v sau khi cht ci y s tr ni hnh phc hay au kh ty theo nghip lc gy to bi con ngi y: The supreme SELFUltimate Reality, or Universal Consciousness, the divine element in man, degraded into idea of an entity dwelling in the heart of each man, the thinker of his thoughts, and doer of his deeds, and after death dwelling in bliss or misery according to deeds done in the body. Atmasukha (skt): T LcS vui hng ca chnh mnhSelf-enjoyment. Atmavada (skt): L thuyt v ngThe theory of egoTrong Kinh Lng Gi, c Pht ni: Ci Nh Lai Tng m ta ni n khng ging vi hc thuyt v ng m cc trit gia ch trng.In the Lankavatara Sutra, the Buddha said: The Tathagatagarbha of which I speak is not like the doctrine of the ego maintained by the philosophers. Atta (p): LawsuitV kin tng. Attabyabadha (p): T hiSelf-harm. Attadipa (p): Hy t lm c o cho chnh mnhHolding oneself as ones own island. Attaka (p): High platformBc cao. Attakilamathan-nuyoga (p): Tu hnh kh hnh. Attasarana (p): Hy t v nng ni chnh mnhHolding oneself as ones own refuge. Attavada (p): The false belief in an immortal (permanent) soulNg chp. Attha (p): Hiu bit phn tch v ngha. Atthadasa manopavicara (p): Thp bt hnh18 mental ranges. Atthaka (p): D XoaOne of the ten ancient rsis of the Brahmins. Atthana (p): Wrong placeSai ch.

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Atthanga Sila (skt) Attha-sila (p): Bt quan Trai giiEight silas which some laymen take for a certain period (may be 24 hours each month). Atthapada (p): A chessboardBn c. Atthissara (p): Pht c Gic. Atthisukha (p): Hnh phc c c vt s hu. Attita: (p): Grieved (afflicted with--distressed)Su mun. (skt): PastQu kh. Attiyana (p): DislikeKhng thch. Attiyati (p): To be in troubleMc nn. Atyantica: Xin Chng a Nit bn. Atyataprakripari-suddhi (skt): Nh Lai Tng bn sinh minh lng thanh tnh hay bn th ca Nh Lai tng l thanh tnh v trong sut, ngha l n tuyt i trung tnh v vt khi mi phm tr lun l sinh ra t ci nh bin ca ch th v i tng. y l nh nh hay trng thi ca bt sinh The original essence of the Garbha is pure and transparent, means that it is absolutely neutral and transcends all the logical categories that are derived from the dualism of subject and object. This is suchness, the state of being unborn. Auddhatya (skt): Kiu mnArroganceDisdainInsolenceOverbearing mannerOne of the upaklesa, or secondary hindrances. Aum: nSee Om. Aum-Mani-Padmi-Hum: n Mani bt di hng. Aupapaduka (skt): Ha sanhSee Chatur-Yoni. Avadana (skt): Hnh ng thin lnhAvadanas chng minh rng nhng hnh ng thin lnh dn n kt qu thin lnh, nhng hnh ng xu c dn ti nhng h qu xu c. Avadanas gm nhng truyn thuyt v cc v Thnh trong Pht gioGood deedsA great or glorious act or achievementAvadanas show that good deeds bring about good results, and bad deeds bad results. The Avadanas consist of legends about previous lives of Buddhist saints. Avadata (skt): Trng tinhWhitePureCleansedExcellentBlamelessCleanClear Dazzling whiteWhite color. Avadata-vasana (skt): Bch yClothed in whiteWhite robeLay person. Avandana-cataka: B Duyn Kinh. Avaivartika (skt) Avaivarti (p): A b bt trBt thi chuynSee A Bt Bt Tr in VietnameseEnglish Section.

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Avalokitesvara (skt) Avalokiteshvara (p): Qun Am B TtQun T Ti B Tt. B Tt i Bi, ngi m Tu v Vit gi l Qun Th Am. Ngi cn c gi l c i Bi Qun Th Am, l v B Tt ca tnh thng v lng t thin trm khp. Ngi l mt trong nhng B tt quan trng nht ca phi i Tha. Ngi tm thanh cu kh. Qun Th Am i din cho lng i t v sc cm thng mnh lit v v hn, nhm cu vt bt k ai cu xin ngi khi hon nn. Tn ngng dn gian cn tn sng ngi nh ngi bo h chng li nhng tai ng hon nn cng nh ban phc cho thiu nhi. Ngi ng mt vai tr trung tm trong tu tp sng m ca tt c cc tng phi Pht gio. Mc d nguyn l nam nhn, Quan Am tr thnh nhn vt n trong tr tng tng ph thng ChuThe Bodhisattva of Universal Compassion whom Vietnamese and Chinese call Kuan Shi Yin. He is the Great Compassionate One or the Bodhisattva of all embacing love and benevolence. He is one of the most important Bodhisattva of the Mahayana. He who hears the sound of suffers to save them. Avalokitesvara represents Great Compassion and limitless understanding, saving those who seek for help by calling his name or turning to him at times of extreme danger or when encountering calamities. In folk belief, Avalokitesvara also protects from natural catastrophe and grants blessings to children. He plays a central role in the devotional practices of all Buddhist sects. Although originally male, Kuan-Yin has become a feminine figure in the popular imagination in Asia. Theo kinh Php Hoa, c t bi ca B Tt Qun Am l mt ting ku gi vng sut thi gian v khng gian, ting ku gi ca ngi thy c thc ti ton vn. Ting mu nhim, ting ca ngi nghe li ku au thng ca cuc i. Ting tn qu, ting Hi Triu ang dy, ting siu vit mi th ting trong i. c B Tt Qun Th Am l ngi c y mi cng c, Ngi thng ly con mt t bi nhn chng sanh, khin cho hnh phc chy t thnh bin v bin v lngAccording to the Lotus Sutra, the voice of compassion of Avalokitesvara Bodhisattva is a wondrous voice, the voice of the one who attends to the cries of the world. The noble voice, the voice of the rising tide surpassing all the sounds of the world. Avalokitesvara Bodhisattva has perfect in all merits, beholding all sentient beings with compassionate eyes, making the ocean of blessing limitless. Avalokitesvara c ngha l bc c oai lc xem xt v bo h chng sanh. Ngi cng c tn xng l ngi c i bi tm v Lin Hoa Th, theo Kinh Cc Lc Trang Nghim th Ngi l th gi ca c Pht A Di v Ngi c mt quan h rt r rt i vi trng phi Tnh . Th nguyn ca Ngi l t tt c chng sanh, mt trong nhng phng php m Ngi x dng l qun st s cn thit trong tng hon cnh ca chng sanh ty loi ty c m hin thn. tun th li nguyn ny m Ngi phn thn thnh nhiu chng loi v th hin qua nhiu hnh thc khc nhau trc mi chng sanh trong rt nhiu cnh gii. Khi cn thit, thm ch Ngi c th ha thn lm nhng vt v tnh nh cu cng, phng x, ni tr n, vn vn. Chnh v th m rt nhiu dn tc, nht l nhng dn tc ng tc tng Ngi th cng. vo thi k rt sm ti n , hnh tng ca Ngi Qun Am phn nhiu c pht hin di hnh thc ca mt v Vng T ang ng, mnh mc o m vng gi. Cng c nhiu pho tng ngi trong t th ngh ngi thoi mi. Ngoi ra, cn c mt tng rt ni ting c tn l Thin Th Thin Nhn Qun Am, mc ch ca Thin Th l p ng mt cch trn vn s cu khn v cng v tn ca chng sanh. Qun Am cn xut hin trong hnh tng Phn N Minh Vng, l do l v i khi bn cnh lng t bi phi c nhng th lc mnh lit lm cho chng sanh kinh s. Sau khi Pht gio c truyn t n qua cc nc Chu, v th ca Qun Am ngy mt gia tng. Nhiu ngi cha ln cc nc chu th Th T Ti Vng, mt hin tng khc ca Qun Am B Tt nh l s phn hin vi thn Siva ca n gio. Ti Npal tng c n 108 hnh tng Qun Am. Nhng hnh tng ny vn cn c tm thy trong mt s miu c ti th Kathmandu. Ngi Ty Tng xem Qun Am B Tt nh mt l tng ti cao cho tn Pht gio. Rt nhiu v Thnh Tng ca Ty Tng, c bit l c t Lai Lt Ma, c coi nh l ha thn ca Qun Am B Tt. Ti min vin ng, v th ca Qun Am B Tt ph bin mt cch rng ri. Ti Trung Hoa, Qun Am cng c tn xng l Qun Th Am. Ti Vit Nam, Ngi c xem nh l bc V y Th ti thng v Ngi ban cho chng sanh tnh khng s hi. Ngi cng c coi nh l bc truyn cm, dn khi v khai tc lng t bi gic ng su thm

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nhtAvalokitesvara is a Sanskrit word means Powerful One Who Watches All Sentient Beings. He is also called Mahakarunika or He Who Has Great Compassion and Padmapani or He Who Holds The Lotus Flower. In the Sukhavativyuha Sutra, his role as an attendant to Amitabha Buddha and his relation to the Pure Land are made clear. One of His vows is to help all sentient beings. He uses various forms to save beings, depending on the particular situation. True to that vow, he appears in many places, in various roles, and shapes. He may even function as an inanimate object, such as a bridge or a shelter, ect., as needed. Thus, so many peoples, especially peoples in East Asia, make his statue for worshipping. Early Indian statues show Avalokitesvara as a human prince, standing in regal dress. Other statues show him seated, in the relaxed position. One well known form is the Bodhisattva with one thousand eyes and one thousand hands, his many limbs for the purpose of fulfilling the numerous needs of sentient beings. Avalokitesvara even appears in a wrathful form, for those occasions when compassion requires fear-inspiring power. With the spread of Buddhism out of India to Asia, the importance of Avalokitesvara greatly increased. Many large temples were devoted to the Bodhisattva in the form of Lokesvara, a counterpart of the Hindu god Siva. In Npal, 108 forms of Avalokitesvara were known, and can still be seen depicted in an ancient shrine in Kathmandu. The Tibetans consider Avalokitesvara their highest Buddhist ideal, and many of their most enlightened saints, in particular the Dalai Lama himself, are considered to be human embodiments of that Bodhisattva. In the Far East, the importance of Avalokitesvara is well known. In China, Avalokitesvara is highly honored as Kuan-Shi-Yin (Observer of the Sounds of the World). In Vietnam, Avalokitesvara has been cherished as the ultimate protector from all fear, as well as an inspiration for the most profoundly enlightened state of compassion. Avandana (skt): Kinh Th DStories of the Buddha and his former lives. Avantaka: i bt kh kh t b. Avarana (skt): An obstacleHidingConcealingHindranceMental blindnessObstruction InterruptionChng ngi (s khng thun li hay s cn tr trong tin trnh ca tm l v vt l) See Nh Chng. Avastu (skt): Khng phi l thc tnhNon-reality. Avatamsaka-sutra (skt): Vietnamese Section. Avatar: V thng. Avatara (p): S hin thnManifestation or incarnation. Avayapada-samkappa (p): Tm t. Avenika (skt): SpecialExceptionalBt cng hay nt c bit hay bn sc ring. Avici (skt) Avichi (p): A tTheo gio l nh Pht, v gin a ngc l a ngc thp nht v t nht trong tm a ngc nnga ngc ca kh au khng ngng ngh, ni ti nhn phi chu kh hnh au n cng nh cht i sng lai nhiu ln cho n khi tr ht nghip bo, mi c sanh ln cnh gii cao hn. Nhng ngi sanh trong a ngc A t thng chu kh v ci nng ca la. a ngc A t nm bn di chu Dim Ph Incessant hellsThe lowest and the worst of the eight hot hells, according to the Buddhist theoryThe hells of no intermission of sufferingHell of uninterrupted suffering, in which suffering, death, and painful rebirth are continuous until the retribution for the sufferers evil karma is exhausted, at which time that being will be reborn in a higher plane of existence. Those who are born in this hell always suffer from the heat of fire. Avivi is located under the ground of Jambudvipa Kinh Hoa NghimSee Buddhavatamsaka-Sutra in Sanskrit/Pali-

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Avidvat (skt): Ngi v trThe ignorant. Avidya (skt) Avijja (p): V minhSiKhng bit hay m qung hay s cung si ca tm thc, khng c kh nng phn bit v tnh thng hng v tnh khng thng hng. V minh l s ngu dt v T Diu , Tam bo, Lut Nhn qu, v.v. Avidya l giai on u tin ca Thp nh nhn duyn dn n mi rc ri trn i v l gc r ca mi c hi trn iIgnoranceUnwise UnknowingDarknessUnlearnedMisconceptionThe state of the unenlightened mindThe fundamental root of evil and the ultimate cause of the desire which creates the dukkha of existence. Individual ignorance is the inability to distinguish between the transcient and the intranscient, real and unreal. Avidya is ignorance or noncognizance of the four noble truths, the three precious ones (triratna), and the law of karma, etc. Avidya is the first link of conditionality (pratityasampada), which leads to entanglement of the world of samsara and the root of all unwholesome in the worldSee V Minh in Vietnamese-English Section. Avidyamanatva (skt): V s huNot existing. Avihimsa (p): Ahimsa (p)Tnh kh n haNon-violence. Avihimsa-Samkappa (p): Tnh n ha. Avijja (p) Avidya (skt): Ngu siIgnoranceIllusionDelusionSee V Minh. Avijjasava (p): Not understanding the Noble TruthsV Minh Lu hay s khng hiu bit v cc chn l cao thng. Avikalpa (skt): Non-discriminating dharmaSee V Phn Bit Php. Avinasa (skt): Bt hoiNot to be destroyedSee Bt Hoi. Avuso (p): o huFriend. Avyakrta (skt): V k Without writingNot declared. 2) Undeveloped 3) UnexpoundedUnexplained. Neutral (Trung tnh)Neither good nor bad. Axobya: A sc bV n, v sn, v ng. Ayan: QunContemplation. Ayana (skt): Phi ThaNon-yana. Ayasma (p): Thng Ta: Venerable. Tn qu: Venerable.

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Ayatana (skt & p): SphereRegion. X (im ta nhau pht sinh tm l vui, bun nh su cn tip xc vi su trn, mt thy cnh, tai nghe m thanh, mi ngi mi, li nm v, thn xc chm vi vt th, vn vn): PlaceResting placeAbodeHouseSeatHomeSupport (for Buddhists). Lc cn v lc trn: Ayatana. Ng cn (mt, tai, mi, li, thn) v The five sense organs and mind (six internal spheres (eye, ear, nose, tongue, body, and mind). Lc trnSc, thinh, hng, v, xc, v phpSix external spheres (visible form, sound, odour, taste, tangible things and mind-objects such as ideas, thoughts and conceptions). Adodhya: A du qucMt thnh ph quan trng trong vng quc Kosala, nm v pha ng bc n trong thi c Pht cn ti thAn important city in the Kingdom of the Kosalas in north-east of India in the time of the Buddha. Ayurveda (skt): A DoMt trong cc sch Thnh V bn v ngh thut sng cho c trng thOne of the Sacred Veda Scriptures, discussing about the art of long life. Ayusmat (skt): Vi s trng lo, c quyn hn trong t vin, ngi c sc khe v sng thMt danh hiu cho nhng nhn vt hong tc hay cc nh s Pht gioVenerable monkAn experienced-old and veteran senior who possesses of vital power, healthy, long-livedA kind of honorific title for royal personages and Buddhist monks. Ayuta (skt): A Du aMt n v s lng c n , mt s lng cc ln, khong mt ngn triuAn ancient Indian numerical unit, an extremely large number, approximately a billion.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

B
Bahujanya (skt): See Chng Sanh. Bahulata: La hu la aT s. Bahussutanam (p): Sc hc uyn thm. Bahyabhava (skt): See Ni Ngoi Php (2). Bahyamdhyamaka (skt): See Ni Ngoi Php in Vietnamese-English Section. Bahyu-ayatana (skt)Bahira-ayatana (p): External baseTrn (ngoi trn gm c sc, thanh, hng, v, xc, v cc hin tng vt cht v tm l. S d gi l trn v chng lm cht xc tc cho thn tm ham mun v luyn i). Bala (p & skt): LcPower.

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 Ng lcStrengthFive powers (faith: tn, energy: tn, midfulness: nim, contemplation: nh, wisdom: hu). Con ngi ngc nghch: Ngi khng c s hiu bit chnh ng hay khng c tu gicA foolA man who does not have right understanding or insight. Ngu phu: Con ngi c u c tm thngThe simple-minded.

Bala-abhijna-vasita (skt): Thn thngCc nng lc siu nhinThe powers supernaturalfaculties-self-masterySee Lc Thng. Bala-puthujjana (p): Foolish wordling. Balatchakravartin : Chuyn Lun Thnh Vng. Bali: Vua A tu la. Balin (skt): i lc giV c sc mnh to ln, mt danh hiu ca c PhtThe strong one, an epithet of the Buddha. Balopacarikam (skt): See Ngu Phu S Hnh Thin. Bamboo-Grove Vihara: Trc Lm Tnh XWhen the Buddha arrived at Magadha, King Bimbisara vowed to built a vihara in the Karanda forest in Rajagrha for the Buddha and his disciples. This vihara was built on an extensive scale, with 16 main halls each fitted with 60 rooms, 500 multistoried buildings, and 72 lecture halls. This was the famous Venuvana Vihara, where the Buddha and his disciples gave lectures and practiced the Way. At that time, many people flocked to Venuvana Vihara to seek learning from the Buddha. The most notable among them were Sariputra and Maudgalyayana who were introduced by Asvajit, one of the five Bhiksus. They each brought one hundred followers to take refuge in the Buddha. This was beneficial for the propagation of Buddhism and the SanghaKhi c Pht n x Ma Kit , vua Tn B Sa La pht tm xy dng mt ngi tnh x trong khu rng Karanda cng dng cho Pht v Tng on. Ta tnh x ny c xy dng trn mt qui m rng ln, vi tng cng 16 vin, mi vin c 60 phng, c 500 phng trn lu, 72 ging ng. y chnh l ngi tnh x Trc Lm ni ting m c Pht v cc t ca Ngi thuyt php v lun o. Trong thi gian ny, rt ng ngi ko n tnh x Trc Lm theo hc v qui-y vi Pht. Trong s , ni ting nht l X Li Pht v Mc Kin Lin. Hai ngi ny l do mt trong nm v T kheo A X B Th tin dn, mi ngi mang theo mt trm nm chc t v quy-y u Pht. iu ny c li cho vic hong ha Pht gio v gip ch cho Tng on. Bamiyan: Nhng hang ng thing ling ca Pht gio ti A Ph Hn, c nin i t nm 300 n 600 sau Cng nguyn, b tn ph sau nhng cuc xm ln ca Hi gio v Mng CBuddhist holy place in Afghanistan with interconnected rock-cut caves dated from 300 to 600 AD, which was wiped out as a result of invasions by Islamic peoples and the Mongols. Baranasi (skt & p): See Ba La Ni in Vietnamese-English Section. Bardo: Thn trung mTrng thi trung gian (gia s cht v ti sanh)In-between state that connects the death of an individual with rebirth. Bardo Thodol: Gii thot bng thnh cm trong trng thi trung gian. Qu trnh cht v ti sinh theo truyn thng Ty Tng, chia lm ba trng thi, gn cht vi tam th trong o PhtLiberation

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through hearing in the In-between state. The process of death and rebirth is set forth in this work as three phases or in-between states which are closely related to the three bodies of a Buddha: Php thn: DharmakayaKhi cht mt lung sng trng chi la hin lnBardo of the moment of death. A dazzling white light manifests. Bo thn: SambhogakayaHin ln nhng hin tng nh sng nm mu theo hnh Mn laThe bardo of supreme reality. Lights of five colors appear in the forms of Mandala. Ha thn: NirmanakayaSinh thnh. Hin ln nhng hin tng sng chi b che lp, tng ng vi su iu kin ti sanhBardo of becoming. Light phenomena of lesser brillance appear appear that correspond to the six modes of existence. Basiasita: T B x t a. Bhadanta (skt): i cVenerableGreat Virtuous OneA Buddhist Mendicant. Bhadda: Bt N, v c T s Maha Ca Dip. Bhadra (skt): BlessedAuspiciousFortunateProsperousHappyGoodGraciousFriendly KindExcellent FairBeautifulLovelyPleasantDear. Bhadra Kalpa: Nhn Hin kipGood Kalpa. Bhadra-kalpika-sutra (skt): Kinh Hin Kip (K nguyn hnh phc)Ni v truyn thuyt mt nghn c Pht vo k nguyn hnh phc, trong Pht Thch Ca ng hng th nm. Mc ch kinh mun nhc li cuc i tuyt vi ca ch Pht, B tt v Thnh chngA Mahayana sutra that contains the legends of the thousand buddhas of the fortunate age, of which Sakyamuni is the fifth. It is the prototype of those sutras that focus on the legendary lives of the buddhas, bodhisattvas, saints and deities. Bhadrapada (skt): See Bt Ni La B N in Vietnamese-English Section. Bhadra-pala: Hin H B TtGood guardian BodhisattvaA Good-Protector (keeper) Bodhisatva. Bhadrika (skt): Bt t Pht. Bhaddiya (p): Bt ( t Pht). Bhagavad-Gita (skt): The Lords SongA complete treatise on spiritual development along the lines of Karma Yoga, the way of Right Action. Bhagavan (skt): Lokanatha (skt). The Blessed One or the World Honor One: Bt D Phm hay ng tn knh ca loi ngi. Another name for the Buddha: L mt tn khc ca Pht.

Bhagavat: Th TnThe Holy LordThe Blessed OneThe World Honoured One who is holy, venerable, adorable, divine, and glorious.

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** For more information, please see Bt D Phm in Vietnamese-English Section. Bhaichadjyaguru: Dc S Lu Ly Quang Pht. Bhaichadjyaradja: Dc Vng B Tt. Bhaichadjyaradja-Samudgata: Dc Thng B Tt. Bhaishajya-Guru-Buddha: Pht Dc S. Pht Dc S, ng tr ti Thin ng ng . Ngi thng xut hin bn tri Pht Thch Ca, trong khi Pht A Di thng xut hin bn phiDoctor of MedicineMedicine Buddha, reigns over an Eastern Paradise. He often appears on the left side of Sakyamuni, and Amitabha Buddha on the right. Pht Dc S rt ph thng Trung Hoa, Vit Nam v Nht BnBhaishajyaguru Buddha, the Buddha of Healing, enjoyed a great popularity in China, Vietnam and Japan. Bhaja (skt): Tn ca mt a danh Pht gio. Ni y ngi ta tm thy mt i snh Thnh in u tin c nin i t th k th hai trc Ty Lch. S nghing vo pha trong ca cc cy ct, cc x nh bng g v vic x dng phng khong cc cy g cho thy rng snh ng ny c m phng theo mt nguyn mu bng g. Vic dng g trong kin trc hang l mt c im ca thi k trc. Cc cy tr bc gic gn tng u khng c chm tr. Vn cn c th nhn ra du vt cc hnh v trn ct v hnh c Pht c h v cm ao i km. C th tm thy cc hnh chm tr ca Thn Mt Tri (Surya) v ca cc nhn vt hong gia ci voiName of a Buddhist place, where excavators found the earliest Caitya hall, dating from the second century B.C. The inward slope of the pillars, the wooden roof girders and the free use of timber show that this hall was an imitation of a wooden prototype. The actual use of wood in rock-cut architecture is a special feature of the earlier period. The octagonal pillars near the walls are plain. Traces of paintings on the pillars and figures of the Buddha attended by chauri-bearers are still discernible. Sculptures of Surya and royal personages riding on elephants can be found. Bhakti (skt): Buddhists who take the Bodhisattva Vow to devote to a spiritual ideaV Pht v tng cu m lp nguyn B Tt. Bhallika: Ba ly. Bhandanta: i cVenerable. Bhante (p): Ngi Thng Ta (ting gi tn qu)SirVenerable Sir. Bharadvaja: Li tnhPh Li a. Bhargava: Bt c ba (Tin nhn). Bharnaua: Bc gi tin. Bhaskara (skt): Ha, mt danh hiu ca c PhtFire, an epithet of the Buddha. Bhauma: a c.

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Bhava (skt): The process of existenceThe process of becomingThe beingS c mt, s sinh tn ca cc hin tng v c vt cht ln tinh thn. HuCi sngTt c nhng tn ti trong tam gii (dc gii, sc gii v v sc gii). Mc xch th mi trong thp nh nhn duynTheo i tha, hu i khngBecomingExistence ContinuityComing into existenceA state of existence (being)Every kind of being in the three worlds (in the desire, desireless and formless). The tenth link in the chain of conditioned arising. In Mahayana, Bhava (becoming) is brought into opposition with nothingness (shunyata). i khi c dch nh l Php.Sometimes translated as Dharma. i khi c dch l Tng.Sometimes translated as Lakshana. Bhavabhava (skt): Hu VHu v phi huBeing and non-being. Bhava-chakra (p) Bhava Cakra (skt): Bnh xe cuc i (Lun hi)Wheel of life, a representation of the cycle of existence. Bhavana (skt & p): Qun tngTu thin hay s pht trin tm linhMeditation or mind developmentT pht trin bng bt c phng cch no, nhng c bit l cch ch tm, tp trung v thin nh. C hai loi thin nhMeditationMental cultureSelf development by any means, but especially by the method of mind-control, concentration and meditation. There are two steps of meditation: Tm kim s yn n ca tinh thn: Shamatha (skt)Development of tranquility, which is the prerequisite for attaining clear seeing. Tm kim s hiu bit: VipashyanaClear seeing. Bhavana-marga (skt): See Yogachara. Bhavanga (p): Tim thcThe undercurrent forming or the sub-conscious stream of becoming, or the condition of being or existence in which all experience is storedDng thc su thm trong k c ca con ngi ni tt c cc kinh nghim u c tng cha. Bhava-tanha (p): Ham mun tip tc hin huLuyn i i sng---Craving for continued existence or self-presevation. Bhavasava (p): HuBecoming. Hu lu: S tham luyn hin hu, ti sanh vo sc gii v v sc giiAttachment to Bhava, becoming, rebirth to the world of form and formlessness. Bhavasvabhava (skt): See Tnh T Tnh. Bhavaviveka: Phn bit minh B Tt, i biu ca trng phi Madhyamaka (490-570 AD), gc ngi Nam n. ng n Ma Kit th gio Ngi Long Th. Sau ng v li Nam n thnh lp tng phi Svatantrika cng kch nhng lun im ca YogacharaSpokesman of the Madhyamaka (490-570AD), from South India. He went to Magadha, where he studied with

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Nagarjuna. Then he returned to his homeland to found Svatantrika which attacked the theses of Yogachara. Bhavetabham (p): Phi c pht trin. Bhavitam (p): c pht trin. Bhaya (p): S hi. Bhichmagardjita-ghochas-vararadja: Oai Am Vng Pht. Bija (p): Chng t. Bhiksu (skt) Bhikkhu (p): Monk or religious mendicantT Kheo, thnh vin nam gii ca Tng gi, xut gia v c th gii c tc (y ). Sinh hot chnh ca T Kheo l thin nh v ging o, mi hnh thc sinh hot khc u b cm on, nh sinh hot lao ng, sinh hot kinh t. T Kheo khng c nm gi ti sn hay tin bc. T Kheo Pht gio t b mi th vui trn th v sng cuc sng lang thang. Nhng nguyn tc chnh ca cuc sng tu hnh l ngho kh, thanh m v hiu ha. mc hng ngy l y b np. dng hng ngy ch c mt bnh bt, mt dao co, mt bn chy, mt kim khu, mt bnh lc nc v mt chic gy nu cn. Trong bt c trng hp no, T Kheo khng tip xc vi tin v nhng vt c gi tr khc. Mt cuc sng tu l tng l du tng kht s v ch lu li tu vin trong ba thng an c kit h ca ma ma BeggarMendicantBuddhist mendicant or monkReligious mendicantOne who has devoted himself to the task of following the Path by renunciation of the distractions of worldly affairs. One who follows the 250 precepts of the Buddhist Sangha. The main activities of Bhiksus are meditating and preaching the dharma; they are not allowed to pursue any other activities such working or doing business. They are not allow to possess any property or money. Buddhist monks renounce the amenities of the world and lead a life of wandering. The basic principles of the monastic life are poverty, purity and peacefulness. Daily clothes and utensils of a monk consist of a multiple- patched robe (made of rags), alms bowl, razor, sewing needle, water filter, toothbrush and a walking stick if needed. Under any circumstances, Bhiksu may never come into contact with money and other things of value. The ideal life for a bhiksu is a life of wandering. During the rainy season, he can spend three months in a monastery for the rainy retreat. Bhiksu-sangha (skt): Order of Buddhist MonksTng on (Gio on Tng). Bhiksu-Sila: Gii T kheo. Bhiksuni (skt) Bhikkhuni (p): T Kheo Ni (s n), n thnh vin trong Tng gi tun gi gii y . Dng n c thnh lp bi k mu ca Pht l B Ma Ha Ba X Ba vi s tr gip ca A Nan. Cuc sng tu ca cc T Kheo Ni nghit ng hn ca T Kheo v h phi l thuc vo T kheo v mi mt. S phong chc v th gii T Kheo Ni cng phi do T Kheo chng minh. T Kheo Ni d tu trm nm vn phi tn knh T Kheo d v y ch mi tu v hy cn t tui. Khng c trng hp no mt s n c th qu trch mt s namFemale mendicantBuddhist nun Female member of the Buddhist Order who follows the Sanghas 348 precepts for nuns. The first order of nuns was founded by Mahaprajapati Gautami, the stepmother of the historical Buddha with assistance from Ananda. The life of nuns is considerably more strictly regulated than that of monks. Nuns are denpendent on monks on all aspects. To be valid for any ordination and receiving precepts, nuns must repeat in the presence of the order of monks. Although a nun already joined the order for a hundred years, she must always respect a male novice. Under any circumstances, she may not reprimand a monk even a male novice. Bhiksuni-sangha (skt): Order of Buddhist NunsNi on (Gio on Ni).

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Bhiksuni-sila: Gii t kheo ni. Bhisakka (p): Thy thucLng yPhysicianDoctor. Bhisma-garjita-ghosa-svara-raja (skt): 1) Uy Am VngKing of Majestic Voice, name of a legendary Buddha. 2) Khng Vng: King of Emptiness. Bho (p): Tn gi. Bhogasukha (p): Hnh phc c c ti sn. Bhramaragiri (skt): T vin m Sadvaha xy cho ngi Long Th, nm trn nh ni Bhramaragiri, khong 300 dm v pha ty nam KosalaA monastery built by Sadvaha for Nagarjuna on the mountain of Bhramaragiri, 300 miles south-west of Kosala. Bhranta (skt): M gi hay ngi m muiThe confused. Bhranti (skt): Vng phpM lm hay sai lmError. Bhumi (skt & p): aMi gia on m cc v B tt u phi tri quaGround or stageA stage in progressive senseThe ten stages in the career of a BodhisattvaSee Thp a. Bhumisparsha-mudra (skt): See Mudra 4. Bhuta (skt): Thnh (s tht)Tht s xy raRealityActually happenedTrueReal ExistingActual occurrenceMatter of factReality. Bhutakoti (skt): Thc tReality-limitThe limit of reality. Bhutata (skt): Php tnh hay thc tnhReality. Trong Kinh Lng Gi, c Pht ni: iu m ta th chng tc l ci bn cht thng tr ca cc s vt, hay nh nh, hay thc tnh.In the Lankavatara Sutra, the Buddha told Mahamati: Oh Mahamati, what has been realized by me, that is the ever-abiding nature of things, suchness, reality, etc. Bhutatathata (skt): Suchness of existenceChn tnh hay thc tngHin thc ngc vi nt bn ngoi ca th gii hin tng. Chn nh (Bhutatathata) l bt bin v vnh hng, cn hnh thc v nhng nt bn ngoi th lc no cng sinh ra, thay i v bin mtAbsoluteUltimate Suchness of existents; the reality as opposed to the appearance of the phenomenal world. Bhutatathata is immutable and eternal, whereas forms and appearances arise , change and pass away. Bija (skt): Chng tHt ging hay mm mng c cha ng trong r. Ht ging nghip c cha ng trong tng thcGermRoot powerSeedSemenKarma seed residues in the store-house consciousness (Alaya-vijnana).

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Bijaka (skt): Chng t hay ht gingA seed. Bimba: QuTri cy. Bimbisara and Ajatasatru: Vua Tn B Sa La v Thi t A X ThAccording to Buddhist legends, with the scheme and assistance from Devadatta, Prince Ajatasatru imprisoned his father and usurped the throne. When Ajatasatru imprisoned king Bimbisara, Queen Vaidehi (Bimbisaras wife) managed to bypass the guards to visit the King. She also brought some honey and grapes by putting them on her body for the King to eat. She did this every other day so that the King received nutrients and would not starve. In prison, King Bimbisara prayed that the Buddha could confer the Eight Prohibitory Precepts on him. He was so earnest in his wish that Maudgalyayana, the most most accomplished in supernatural powers among the Buddhas disciples, came to the prison to confer the Precepts for him. The Buddha also sent Purna to preach to the King. However, later, Ajatasatru discovered her plan, so he banned her from visiting the King. Eventually, King Bimbisara died in the prison. After the death of King Bimbisara, Ajatasatru became remorseful. One day in his dream, his father, the old king, persuaded him to turn over a new leaf to correct his previous wrongdoing. This added to his psychological burden. The evil karma of the new king now took its toll. Suddenly his body was riddled with maglinant sores, and he was in great pain, yet the doctors were helpless in their treatment. The senior ministers tried their best to comfort him, but he could not stand the censure of his own conscience. A senior minister named Jiva who came to visit the king and King Ajatasatru confided in him what was troubling him. Jiva advised the king to seek help from the Buddha. Other ministers in attendant were scared, thinking this would arouse the Kings anger. However, rather unexpectedly, King Ajatasatru indicated that he would gladly accept the advice. The King prepared many offerings and brought with him a large group of attendants and ministers riding on elephants to call on the Buddha. Halfway on the journey, recalling his collusion with Devadatta and how they carried out several plots to assassinate the Buddha, he became hesitant. Suddenly, he heard the voice of the deceased King Bimbisara transmitted through the air, saying: You should go before the Buddha to repent in utmost sincerity, otherwise you will fall into hell with no prospect of coming out at all. This encouraged him, so he headed straight to the Jetavana Vihara. The kind and compassionate Buddha pardoned Ajatasatru, who sobbed in pain and knelt before the Buddha in repentance for his sins. He also took refuge in the Buddha. Henceforth, he became a king who supported Buddhism with great enthusiasmTheo truyn thuyt Pht gio, vi m mu v gip sc ca B t a, A X Th h ngc vua cha ot ngi. Khi vua Tn B Sa La b A X Th h ngc son ngi, b hong hu Vi Hy dng k qua mt lnh gc ngc n thm nh vua, bng cch bi mt ng v nc ct nho ln thn mnh nh vua n, c th hai ngy mt ln vo thm v nui nh vua, nn vua khng n ni b cht i. Trong ngc, vua Tn B Sa La cu khn c Pht dy cho tm iu trai gii. Mc Kin Lin, mt t Pht vi nht thn thng, bit c tm thnh ca vua nn n ngc th gii cho nh vua. c Pht cn phi Ph Lu Na n thuyt php cho vua. Tuy nhin, v sau ny th A X Th pht gic c k hoch ca b hong hu nn cm khng cho b vo ngc thm vua na. Cui cng vua Tn B Sa La cht trong ngc tht. Sau khi ph vng cht ri, A X Th cm thy hi hn. Mt hm, trong gic m, vua gp c ph vng khuyn vua nn i mi, ci sa nhng sai lm trc y, khin cho A X Th cng cm thy au n trong lng. Nghip bo ca A X Th nhn tin. T nhin trn ngi t nhin mc y ung nht, au n v cng. Cc ng y u b tay m nhn. Tuy c cc i thn ht lng an i, nhng rt cc, A X Th khng chu ni s cn rt ca lng tm. i thn X B n thm, c nh vua ni cho bit tm s, bn ngh nh vua n thm c Pht nh Ngi gip . Cc i thn khc c kinh tht sc v s rng nh vua ni gin. Nhng khng ng vua A X Th vui v chp nhn. Vua A X Th chun b rt nhiu cng dng, dn theo mt on ty tng v i thn, ci voi ln, n bi yt c Pht. i n na ng, vua nh n nhng vic mnh tng cu kt vi B t a hm hi Pht, nn bng tr tr do d. Bng nhin, A X Th nghe thy t trn khng trung truyn n ting ni ca vua cha Tn B Sa La: Con phi n trc Pht, ch thnh sm hi, nu khng s b a vo a ngc khng c ngy ra. Ting ni lm cho A X Th c thm sc mnh, i thng n tnh x K Vin. c Pht i t i bi tha th cho A X Th, nh vua qu

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khc nc n, thnh tm sm hi di chn Pht. T , A X Th tr thnh mt v quc vng nhit tm ng h Pht Php. Bimbisara and Sakyamuni Buddha (skt): Am Hn t Phn Ng l Tn B Sa La (Bnh Sa Vng), l tn ca v vua tr v vng quc c Ma Kit (543-493 trc Ty Lch), cng thi vi Pht Thch Ca. ng l ngi xy dng thnh Vng X. ng ln ngi vua lc 15 tui. Lc 30 tui nhn nghe mt thi php ca Pht m tr thnh tn th tc tch cc trong vic truyn b Pht gio. ng l v th ch u tin ca c Pht trong hng vua cha. ng hin ngi Trc Lm Tnh X cho Pht v Tng on. Khi Thi T S t Ta thot ly i sng trn tc, mt hm vua Bnh Sa Vng trng thy Ngi, mt o s khim tn i kht thc trn ng ph ca kinh thnh Vng X, vua ly lm cm kch thy tng mo oai nghi v t cch trang nghim sang trng ca Ngi nn vua sai ngi i d thm. Khi c bit rng thng ba sau khi ng th v o s cao qu y ng ti Pandavapabbata, vua cng on ty tng n ving o s, hi thm ngi l ai, sanh trng x no. o s C m tr li: Ngay pha trc y, tu i Vng, trn vng Hy M Lp Sn, trong chu thnh Kosala ca nhng gia tc c knh, mt quc gia cng thnh v phong ph, ti xut thn t triu i Thi Dng, dng di Thch Ca. Ti khng bm vu theo nhc dc ng trn. Nhn thc c mi nguy him t hi ca th vui vt cht v thy an ton trong i sng xut gia, ti i tm ci g cao qu nht v tm ti c an lc.Vua Bnh Sa Vng thnh o s C m, sau khi chng ng o qu, tr li ving thm vng quc Ma Kit . ng nh li ha, sau khi thnh t o qu Chnh ng Chnh Gic, c Pht cng vi cc t A La Hn t B o Trng i n thnh Vng X. Ni y Ngi ng ti in Suppatittha, trong mt rng k. Vua Bnh Sa Vng v qun thn n n c Pht. Khi y phn ng dn chng th Thn La, nn phn ng dn chng tn knh c Pht v i Ca Dip nh nhau v trc y i Ca Dip l mt trong nhng v lnh o th Thn La. Tuy nhin, ng b o quy-y vi Pht Thch Ca. c Pht mun nhn c hi ny cu dn chng trong thnh nn Ngi hi Ca Dip ti sao khng th Thn La na. Hiu c ca Pht nn i Ca Dip gii thch rng s d ng t b khng tn th Thn La na v ng chn con ng a ti trng thi an vui, chu ton, khng nhim dc vng, ngc li nhng lc th trn tc khng b ch. Ni xong, i Ca Dip khu u nh l di chn c Pht v xc nhn: Bch c Th Tn, Ngi l o s ca con. Con l t. Tt c mi ngi u hoan h. c Pht nhn c hi ny thuyt mt bi v Tc Sanh Truyn Maha Narada Kasyapa, dy rng trong mt tin kip Ngi l Narada, lc y cn dc vng, cng du dt i Ca Dip mt cch tng t. Nghe c Pht thuyt Php v tam php n, v thng, kh, khng, v v ng, nh sng chn l ri n mi ngi, Vua Bnh Sa Vng c qu Tu Hn, xin quy-y Pht Php Tng, v thnh c Pht cng ch Tng v cung in th trai ngy hm sau. Khi mi ngi ng xong, Vua ng mun bit ni no thch hp c Pht ng. c Pht tr li: Mt ni ho lnh, khng xa m cng khng gn thnh th nhng ai mun, c th n d dng, mt ni mt m, ban ngy khng ng o n o, ban m yn tnh, khong khot v kn o, ni y s thch hp. Vua Bnh sa Vng ngh rng khu Trc Lm ca ng c th hi nhng yu t cn thit y nn ng xin dng ln c Pht v ch Tng khu rng ny, cng c gi l ni tr n ca loi sc. y l ni c dng cng u tin cho c Pht v ch Tng. Sau khi quy-y, vua Bnh Sa Vng sng i gng mu ca mt v vua. ng lun tr gi tm gii trong su ngy th Bt Quan Trai. D rt mc minh qun v c tm o nhit thnh, vua Bnh sa Vng phi chu qu xu ca tin nghip. Vo nhng nm cui i, Bimbisara b con trai l A X Th h ngc v git cht ot ngiBimbisara, name of the king of the ancient kingdom of Magadha (543-493 B.C.), at the time of the Buddha Sakyamuni. He built the city of Rajagaha. He ascended the throne at the age of fifteen. At the age of thirty, on hearing a discourse from the Buddha, he became a Buddhist lay follower and an active fosterer of Budhism. He was the Buddhas first royal patron. He donated (offered) the Bamboo Forest Vanuvana to the Buddha and the Sangha for the use of the Assembly of the Buddhist Monks. When Prince Siddharttha renounced the world and was seeking alms in the streets of Rajagaha as a humble ascetic, the King saw him from his palace and was highly impressed by his majestic appearance and dignified deportment. Immediately he sent messengers to ascertain who he was. On learning that he was resting after his meal under the Padavapabbata, the King, accompanied by his retinue, went up to the royal ascetic and inquired about his birth-place and ancestry. The ascetic Gotama replied: Your Majesty! Just straight upon the Himalaya, there is, in the district of Kosala of ancient families, a country endowed with wealth and energy. I am sprung from that family which

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clan belongs to the Solar dynasty, by birth to the Sakya. I crave not for pleasures of senses. Realizing the evil of sensual pleasures and seeking renunciation as safe, I proceeded to seek the highest, for in that my mind rejoices. Thereupon the King invited him to visit his kingdom after his enlightenment. In accordance with his promise the Buddha made to King Bimbisara before his enlightenment, he, with his large retinue of Arahant disciples, went from Gaya to Rajagaha, the capital of Magadha. Here he stayed at the Suppatittha Shrine in a palm grove. Hearing of the Buddhas arrival, King Bimbisara approached and saluted the Buddha. At that time, most of the people worshipped fire-sacrifice, so they venerated both the Buddha and Kasyapa. However, Maha Kasyapa, used to be one of the leaders of the fire-sacrifice cult, had abandoned his religion to follow the Buddha. The Buddha wanted to take this opportunity to save the people, so he questioned Kasyapa why he had given up his fire-sacrifice. Understanding the motive of the Buddhas question, Kasyapa explained that he abandoned fire-sacrifice because he preferred the passionless and peaceful state of Nirvana to worthless sensual pleasures. After this, Kasyapa fell at the feet of the Buddha and acknowledging his superiority said: My teacher, Lord, is the Exalted One. I am the disciple. The Buddha thereupon preached the Maha Narada kasyapa Jataka. Hearing the Dharma expouned by the Buddha about the truths of impernamence, suffering, emptiness and egolessness, the Eye of Truth arose in them all. King Bimbisara attained Sotapatti, and seeking refuge in the Buddha, the Dharma, and the Sangha; the King invited the Buddha and his disciples to the palace for a meal on the following day. After the meal the King wished to know where the Buddha would reside. The Buddha replied that a secluded place, neither too far nor too close to the city, accessible to those who desire to visit, pleasant, not crowded during the day, not too noisy at night, with as few sounds as possible, airy and fit for for the privacy of men, would be suitable. The King thought that his Bamboo Grove would meet all such requirements. Therefore in return for the transcendental gift the Buddha had bestowed upon him, he gifted for the use of the Buddha and the Sangha the park with this ideally secluded bamboo grove, also known as The Sanctuary of the Squirrels. This was the first gift of a place of residence for the Buddha and his disciples. After his conversion the King led the life of an exemplary monarch observing Uposatha regularly on six days of the month. Though he was a pious monarch, yet, due to his past evil karma, he had a very sad and pathetic end. At the end of his life he was imprisoned and assassinated and dethroned by his son Ajatasattu. Bhisakko (p): The peerless physician. Bodhi (skt): B Gictr EnlightenmentGic ng (tr tu hay s thc tnh ton din v t thn, tha nhn v th gii hin tng)Bodhi c ngha l tr tu ton ho hay tr tu siu vit. Bodhi l s gic ng hay iu kin tinh thn ca ch Pht v ch B Tt. B chnh l nhn ca tr tu bt nh v lng t bi. y l trng thi thin nh cao nht ni tm lun gic ng v ngi sng. Theo Nguyn thy B c ngha l s hiu bit hon ton v s thc hin T Diu chm dt kh au. Theo i tha, b c ngh l thc da vo tr nngThe word Bodhi means Perfect Wisdom or Transcendental Wisdom, or Supreme Enlightenment. Bodhi is the state of truth or the spiritual condition of a Buddha or Bodhisattva. The cause of Bodhi is Prajna (wisdom) and Karuna (compassion)The highest state of Samadhi in which the mind is awakened and illuminated. According to the Hinayana, bodhi is equated with the perfection of insight into and realization of the four noble truths, which means the cessation of suffering. According to the Mahayana, bodhi is mainly understood as enlightened wisdom. Bodhicaryavatara: B hnh. Bodhicitta (skt): B tmTinh thn thc tnh hay kht vng i gic ca B tt v li ch ca tha nhnThe will to the truthIntelligenceWisdom heartAwakened mind---Thought of EnlightenmentThe mind of enlightenment or the aspiration of a Bodhisattva for supreme enlightenment for the welfare of all sentient beingsSee B Tm in Vietnamese-English Section. Bodhicitta-sutra: B tm lun.

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Bodhidharma: B t ma---V t th 28 ti n v l v t u tin ca Thin tng Trung Hoa, ngi mang dng thin vo Trung hoa vo u th k th 6The twenty-eighth Indian Patriarch and First Chinese Patriarch who brought Zen Buddhism to China in the early 6th century. Bodhidruma: B th. Bodhi Gaya: Chnh gic snMt trong bn thnh tch Pht gio, cch Patna 90 cy s v pha nam. y l ni c Pht Thch Ca t c i gic di ci cy b One of the four holy places of Buddhism, 90 km south of Patna. Here the historical Buddha Sakyamuni reached complete enlightenement after having meditated for 49 days under the so-called bodhi-treeSee B o Trng. Bodhihrdaya: o tm. Bodhimandala: B o trng A place of practicing the truthSeat of the truthTruth placeExercise hall. Seat of wisdom (name of the seats which were said to have risen out of the earth under four successive trees where Gautama Buddha attained to perfect wisdom. Bodhipakkhika: B phn. Bodhipakkhikadharma: Things pertaining to enlightenment or thirty seven prerequisites for the attainment of enlightenmentSee Ba Mi By Phm Tr o. Bodhipakshya-Dharma (skt) Bodhipakshika-Dhamma (p): See Thirty-seven aids to enlightenment. Bodhiruci (skt) Bodhiruchi (p): Tn mt v T Kheo vng Bc n sang Trung quc vo nm 508 AD. ng dch Dashabhumika Sutra sang ting Hoa cng vi Ratnamati, Buddhasanta v vi ngi khcNorth Indian Buddhist monk, who travel to China in the year 508 AD. Together with Ratnamati, Buddhasanta and some other people, he translated Sahambhumika sutra into Chinese. Bodhisat: B tt ai sXem Bodhisattva. Bodhisattva (skt): A being who aspires for bodhi (enlightenment)B tt aB ttNgi thc tnh. Trong Pht gio i tha, B Tt c ngha ngi t c nhng phm cht ton ho nhng khuc t nit bn chng no mi chng sanh cha c gii thot (v tm cu gic ng khng ch cho ring mnh m cho c nhng ngi khc)Buddhist practitionerEnlightened beingA follower of Mahayana Buddhism who is enlightened, but renounces complete entry into nirvana until all beings are saved (one who seeks enlightenment not only for himself but for others also; who chooses to stay in the cycle of birth and death in order to save all sentient beings)One whose essence is perfect knowledge. Bodhisattva-Bhumi: (skt): B Tt (a). y l tc phm i tha ca Asanga m t s tin thn ca mt v B ttLand of BodhisattvaMahayana work of Asanga which describes the course of development of a bodhisattva. C mi B Tt a, i dn ln dng tin ca s pht trin tm linh ca v B Tt, m nh l s th chng Pht tnh: There are ten Bodhisattva-bhumi, grading the upward course of the Bodhisattvas spiritual development, which culminates in the realization of Buddhahood.

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See Thp a in Vietnamese-English Section. Bodhisattva-Mahasattva: B tt a-Ma ha tt ai B Tt. Bodhisattva-Sila (skt) Bodhisattva-Shila (p): Nhng qui tc o c ca mt v B Tt. Theo Pht gio i tha, tt c Tng ni xut gia bt buc phi tun theo nhng qui tc ny; Pht t ti gia no pht tm B Tt cng phi tun theo nhng qui lut nyRules of discipline of a bodhisattva. In Mahayana Buddhism, these rules must be observed by all monks and nuns; lay men and women who vowed to follow Bodhisattva path should also observe these rules. Bodhisattva-vow (skt): See Praniddhana in Sanskrit/Pali-Vietnamese Section. Bodhi-tree: Bo-treeCy tr tuDi gc cy ny, Pht t c i gicThe tree of wisdomThe tree under which the Buddha attained Enlightenment. Bodh(i)yanga (skt) Bojjhanga (p): B phnCc giai on thc tnhFactors of enlightenment Seven factors teat lead to enlightenment: Ch tm: SmritiMindfulness.

Phn bit ng sai theo gio l nh Pht: Distinguishing right and wrong in accordance with the Buddhist teaching. Ngh lc v n lc thc hnh: Energy and exertion in the pactice. Nim vui hnh phc khi hiu c gio l: Joy concerning the view of the teaching. Bnh thn khi lt thng dc vng: Pacification through overcoming the passions. Khng th ng: Equanimity. Khng phn bit i i: Freedom from discrimination.

Bodhiyanga-Samadhi: B Tam mui. Bodhyanga (skt) Bojjhanga (p): B phnFactors leading to enlightenmentSee Thirty-seven aids to enlightenment. Bojjanga (p): Factors of EnlightenmentSee Tht B Phn in Vietnamese-English Section. Borobudur: Thp ni ting ti Java, c xy vo khong th k th 9 sau CN. Thp Borobudur l mt biu tng ca con ng i gic di hnh thc Mn laA famous stupa in Java, built around the 9th century AD. Boroburdur is a representation of the way of enlightenment in mandala form. Brahma (skt): 1) Thanh tnh: PureMoralSacredDivine.

2) Phm Thin: One aspect of the triune God-head of Hinduism, with Vishnu and ShivaName of the creator deity in the HinduMahabrahma: i Phm thinSupreme beingCreator of the universe.

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Brahmacari (skt): Phm hnhNgi t nguyn sng i phm hnh v c nhng c nguyn tu hnh u tinA religious seeker who has submitted himself to spiritual disciplines and has taken the first monastic vows. Brahmacarin: Tnh hnh giSee Brahmacari. Brahma-Carya (skt) Brahmacharya (p): Tnh hnhPhm hnhi sng thing ling cao thng v thnh thin ph hp vi nhng qui tc o c v tinh khit ca Pht gioLi sng ca mt nh s Pht gio, i sng tnh hnh khng kt hnBrahma conductThe pure or chaste holy lifeLife of a monk or a layman who takes eight of preceptsNoble lifeLeading a life in harmony with the Buddhist rules of discipline, the life of an unmarried religious student, practicing chastityLife of a Buddhist monk. Brahma-Deva (p): Phm thin. Brahmagosha: Phm Am. Brahmagosha Buddha: Phm Am Pht. Brahmajala sutra (skt): Kinh Phm Vng. Kinh i tha mang nhng bi hc chnh v o c. Kinh dy v mi gii lut ca trng phi i thaSutra of the Net of Brahman Sutra of Mahayana Buddhism that contains the basic teaching on discipline and morality. It contains ten rules of Mahayana for every follower: Khng st sanh: Avoidance of killing. Khng trm cp: Avoidance of stealing. Khng xa hoa: Avoidance unchaste behavior. Khng ni di: Avoidance lying. Khng nghin ngp: Avoidance use of intoxicants. Khng m tiu: Avoidance of gossiping. Khng khoe khoang: Avoidance of boasting. Khng ganh ght: Avoidance of envy. Khng k v c tm: Avoidance of resentment and ill-will. Khng ni xu Tam bo: Avoidance slandering of the three precious ones.

Brahamkayia: Phm thn. Brahma-Ksha: Phm st. Brahma-Loka: Phm gii (ci tri). Brahmana (skt):

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B La Mn chngThnh nhnNgi c tr tu siu phm, ngi bit v tr tng Kinh V One who has divine knowledge, who knows and repeats the Veda. Ngi bo v Kinh V : The keepers of the Vedas. B la mnThnh vin ca giai cp cao nht trong x hi c n A BrahminMember of the highest caste in ancient Indian society. Tnh Hnh: Pure life. Phm Ch: Pure mind. Brahmaparsadya: Chng Phm Thin trong ci sc gii. Brahmapura (skt): See B La Hp Ma B La in Vietnamese-English Section. Brahma-vihara (Skt & p): Phm TrDivine abidingNi thng tr ti thng ca t, bi, h, x Cc trng thi thn thnh thng hng, nhng c tnh hon ho (paramita). T phm hnh. y l iu cn thit cho nhng v B Tt dn dt chng sanh gii thotSupreme dwelling in universal love or boundless loving kindness, boundless compassion, sympathetic joy or boundless joy in the liberation of others and boundless equanimityThe four divine states of dwelling (four progressive Brahma Viharas); content of a meditation practice in which the practitioner arouses in himself four positive states of mind and radiate them out in all directions. These states of perfect virtues are essential for bodhisattvas to lead all beings to liberation. Brhatphala (skt): See Qung Qu Thin. Buddha (skt): Pht c PhtDanh t chung ch cc bc gic ng hon tonEnlightened OneAwakened OneA title, not the name of a personOne who knows in the sense of having become one with the highest objects of knowledge, Supreme Truth. **For more information, please see Buddha in English-Vietnamese section. Buddhabhardra: Gic hinPht bt laB Lu ChiNh s thuc phi Sarvastivada, gc Kashmire. Nm 409, ng sang Trung quc, vi s cng tc ca s Php Hin, ng dch t Phn ra Hoa ng nhng tc phm quan trng ca trng phi i thaA monk of Sarvastivada (359-429), born in Kashmire. In 409 he went to China, where together with Fa-Hsien, he translated important works of Mahayana Sanskrit literature into Chinese. Buddhacharita (skt): Huyn thoi v cuc i ca c Pht, tc phm th ca Ashvaghsha, chuyn k y v cuc i ca Pht Thch Ca, t khi n sanh cho n Nit Bn (Parinirvana) The Sanskrit title of a poem by Asvaghosa mentioned a life of the Buddha from his birth to his parinirvana with much legendary matter. Buddhacitta (skt): Buddha-mindTm Pht (y cc tnh t, bi, h, x). Buddha-dana: Pht n na. Buddhadatta: Thy tu thng thi thuc trng phi Theravada vo th k th IV hay V sau CN, gc Tamil. Sau chuyn du hnh di v th Anuradhapura, ng son nhng bnh gii Vinaya-

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pitaka v Buddhavamsa cng nh nhiu sch gio l chnh xc v r rng cho trng phi Theravada. Tuy cng thi vi Pht Am, Buddhadatta n Tch Lan trc Pht Am. Theo Buddhaghosappatti, o s Buddhadatta n Tch Lan trc nghin cu gio l ca c Pht. Trn ng tr v sau khi hon tt vic nghin cu, thuyn ca ng gp mt chic thuyn ch lun s Pht Am ang n Tch Lan. Hai ngi gp nhau, h t gii thiu, cho hi nhau. Lun s Pht Am ni: Nhng bi lun gii gio l ca c Pht hin c bng ting Tch Lan. Ti ang i n Tch Lan dch sang ting Ma Kit . Buddhadatta p li: o hu i! Ti cng n Tch Lan v mc ch , nhng ti khng cn sng c bao lu na, khng th hon thnh nhim v c. Trong khi hai v ang ni chuyn th thuyn vn c i qua nhau v khng cn nghe c g na. Dng nh khi ri xa nhau, Buddhadatta yu cu Pht Am gi v n cc bn sao ca mi bi lun gii ca ng cho mnh, v c l Pht Am lm iu . Sau Buddhadatta tm lc cc bi lun gii ca Pht Am v Lun Tng trong cun Nhp A T t Ma Lun (Abhidharmavatara), v cc lun gii v Lut Tng trong cun Vinaya-vinicchya A scholar of the Theravada school who lived in the 4th to 5th centuries. He was of Tamil origin. After long journeys to the capital Anuradhapura, he composed his works and commentaries to the Vinaya-pitaka, the Buddhavamsa which later set forth the teachings of the Theravada in a concise and clear way. Though a contemporary of Buddhaghosa, Buddhadatta had preceded the latter in Ceylon. According to the Buddhaghosuppatti, Acarya Buddhadatta had gone earlier to Ceylon to study the word of the Buddha. When he was on his way back to India after having completed his studies, his boat crossed another which carried Acarya Buddhaghosa to Ceylon. As they met each other, they introduced themselves and exchanged greetings. Acarya Buddhaghosa said: The commentaries of the Buddha is available in the Simhalese language. I am proceeding to Ceylon to render them into Magadhi. Buddhadatta replied: Brother, I too had come to Ceylon for the same purpose, but as I shall not live very long now, I cannot finish the task. As the two elders were still conversing, the boats passed each other beyond hearing. It appears that as they departed, Buddhadatta requested Buddhaghosa to send copies of each of his commentaries to him in India, which in all probability Buddhaghosa did. Buddhadatta later summarized Buddhaghosas commentaries on the Abhidharma-pitaka in the Abhidharmavatara and those on the Vinaya-pitaka in the Vinaya-vinicchya. Buddha-dharma (skt) Buddha Dhamma (p): The teaching of the BuddhaSee Pht Php. Buddha-Dharma-Sangha: Pht -t ma-Tng giPht-Php-Tng. Buddhadruma: Pht th. Buddha Gaya: B o trngOne of the four Holy Places of BuddhismThe place where the Buddha attained enlightenment. Buddhaghosa (skt) Buddhaghosha (p): Ting ni ca PhtBuddha voice. Tn ca mt v Tng n ni tingName of a famous Indian monkSee Pht Am. Buddhahetupadesa (skt): V gio o v Pht TnhOne who teaches the reason of Buddhahood. Buddha-janga: Pht trng. Budhakesa: Tc PhtBuddhas hair. Buddhakaya: Thn PhtBuddhas body.

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Buddhakula (skt): Gia nh ca cc ch Pht; Nm phm cht cn bn ca sambhogakaya Buddha family; the five fundamental qualities of the sambhogakaya Buddhamatr: Pht mu. Buddhamitra: Pht mt tra. Budhanandi: Pht nan . Buddhanusmrti (skt): Nim PhtMindfulness of the BuddhaContinual meditation on Buddha. Buddhapalita: Mt trong nhng i biu quan trng ca trng phi Trung o vo th k th nm One of the most important representative of the Madhyamika school in the 5th centurySee Trung Lun Tng. Buddharansi: Pht quang. Buddha-ratna: Pht bo. Buddha-rupa: Hnh tng PhtAn image og the Buddha. Buddha-sasana (skt) Buddha-sashana (p): Pht gioK lut Pht, hc thuyt Pht, nhng qui tc o c, nhng nghi thc sng knh v thin nh, bt ngun t s thuyt ging ca Pht. Ni gn, y l thng ip ca Pht cho chng sanh no mun t gii thot mnh khi mi h phc trn thBuddhas TeachingBuddha discipline, teaching of the Buddha, Buddhas rules of discipline or morality, devotional and meditative practices. In short, all of them originated from one message from the Buddha to all beings who want to free themselves form worldly bonds. Buddhasrynana: Gic Kit Tng B Tt. Buddhata (skt): Buddhahood or Buddha-naturePht tnh (c Pht dy trong mi chng sanh u c Pht tnh). Buddhavamsa (skt): See Khuddhaka-Nikaya. Buddhavarman: Gic Khi sa mn. Buddhavatamsaka-Sutra: A short form of Avatamsaka-Sutra. Kinh i tha ca mn phi Hoa Nghim, nhn mnh n s thm nhp t do ln nhau ca tt c s vt. Mi con ngi l mt v tr v n ng nht vi PhtMahayana sutra that constitutes the basis of the teachings of the Chinese Hua-Yen school, which emphasizes above all mutually unobstructed interpenetration. In addition it teaches that the human mind is the universe itself and is identical with the Buddha. Buddhayana: Pht tha. Buddhayasas: Gic Minh Sa mn. Buddha: The Enlightened OneThe historical founder of BuddhismAny one who has achieved Perfect Enlightenment. Buddha-Gaya (p): B o trng.

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Buddha-kaya (p): Pht thn. Buddham Saranam Gacchami (p): Ti xin quy y Pht. Buddhata (skt): See Pht Tnh. Buddhi (skt): TrThe Vehicle of EnlightenmentThe faculty of supreme understanding as distinct from the understanding itselfIntuitionSee Tr. Buddhiboddhavya (skt): See Gic. Dhammam Saranam Gacchami (p): Ti xin quy y PhpI take refuge in the Dharma.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

C
Ca-Kravada: Thit vi sn. Saciketu: Danh tng (Nh Lai). Caga (p): Lng qung i. Caitta-dharmah (skt) Cetasika (p): Mental factors. Caitya: inThp tro ct ca ngi qu cTowerA funeral monument or stupa Pyramidal column which contains the ashes of deceased persons. Cakkavattin (p): Minh vng. Cakkhu (p): Nhn quan. Catakratu: Cakra thch. Sakra (skt) Sakka (p): Lun (bnh xe)A WheelSee Chakra in Sanskrit/Pali-Vietnamese Section. Sakra Brahma: Phm thin vng. Sakra Deva Indra: Thch hon nhn. Cakravala (skt) Cakkavala (p): GalaxyDy Ngn H. Cakravati-raja (skt): Chuyn Lun VngWheel-Rolling King.

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Sakravartin: T thin vngRuler of the wheel of whose chariot roll everywhere without obstruction. Caksus (skt): Nhn, mt trong su gic quanSeeingThe act of seeingFaculty of seeing SightThe eye, one of the six organs of sense. Cakshurvijnana (skt)Cakkhuvinnana (p): Eye of consciousness or visual cognitionS trc nhn ca thc ni mtSee Nhn Thc.

Sakyamuni: Thch Ca Mu Ni. Calendraradja: Ta La th vng Pht. Campaka: Chim Thnh. Sanavasa (skt): Thng Na Ha Tu, t th ba dng Thin n The third patriarch of the Indian Zen. Candala (skt): Chin laH tinAn outcast, man of the lowest and most despised of the mixed tribes (born from a Sudra father and a Brahman mother). Candana (skt): G Chin nSandalwood Candra (p): Nguyt ThnGlitteringShiningHaving the brilliancy or hue of light. Candrakirti (skt): Candraprabha (skt): Nguyt Quang. Nguyt Ci.

Candra-surya-pradipa (skt): Nht Nguyt ng minhSun Moon light (name of a Buddha)Sun Moon Torchlight. Cankrama (skt)Kancama (p): i kinh hnh: Walking aboutGoing aboutWalking up and down. Ni i kinh hnh: A place for walking aboutA terraced walk. Sari (skt): X li. Sariputra: X Li Pht. Caritramati (p): Hnh Hu. Carvakas (p): Ngi sng theo ch ngha vt cht. Carya (skt): Hnh kimConduct. Sastra (skt): Lun.

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Sata-Castra (skt): B lun. Cataka (skt): Chim s, loi chim ch ung nc ma riA sparrow; the bird which is supposed only to drink falling rain. Caturmahabhuta (skt)Catummaha-bhutika (p): The four primary elementsBn yu t c bn hnh thnh ni s sng (t, nc, la, gi)See T i. Caturmaharaja (skt): T Thin Vng. Caturmaharajakayika (skt): T thin vngDeities serving the Four Quarter Kings (name of a class of deities)Gods of the four kingsBelonging to the attendance of those four great kings. Catur-rddhipada (skt): T thn tcFour bases of mystical abilityFour mystical feet. ** See T Nh Tc in Vietnamese-English Section. Caturyoni: T sanh. Catushkotika (skt): See T C Chp, and T C Phn Bit. Catvarah-pratyayah (skt): T duynFour classes of cooperating causeFour types of circumstanceFour circumstancesFour types of connection. Catvariaryasatyani (skt)Cattari-ariyasaccani (p): The four Noble TruthsSee T Diu . Catvari-samgraha-vastuni (skt): T nhip phpThe four elements of popularityThe four ways of leading human beings to emancipation. ** See T Nhip Php in Vietnamese-English Section. Catvari-samyakprahanani (skt): T Chnh onT Chnh CnFour kinds of restraintRight effort of four kinds of restrain. ** See T Chnh Cn in Vietnamese-English Section. Catvaro-dvipah (skt): T chuThe four continents. ** See T Chu in Vietnamese-English Section. Catvaro-yonayah (skt): T sanhFour kinds of birth: Thai sanh: Birth from womb. Non sanh: Birth from egg. Thp sanh: Birth from moisture. Ha sanh: Birth from metamorphosis.

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Cetana (p): Hnh unVolition or intentional actionA factor of consciousness of willHnh ng to tc ca thcKarma-producing impulses. Cetasikas (p): Tm sA factor of consciousness. Chaitya (skt) Cetiya (p): Chnh in, phng hp trong tu vin cng lm ni thin v ging php Assembly hall od a Buddhist monastery for meditation and presentation of teaching. Chakra (p) Cakra (skt): Vng trnBnh xeTrong Pht gio Chakra biu trng cho nhng im gp g gia th xc v tm thn, y l nhng tm im nng lng tinh t trong con ngi. C c thy by chakrasChakras are points where soul and body connect with and interpenetrate, the centers of subtle or refined energy in the human energy body (although developed by Hinduism, Chakras play an important role in Buddhism, especially in Tantric Buddhism). There are seven chakras: Muladhara-Chakra: im nm di cng gia c quan sinh dc v hu mn. Ngi luyn Yoga m nhp vo c Muladhara-Chakra s thng c s gn b trn th v khng cn s chtIt is located at the lowest part between the root of the genitals and the anus. Cultivators who are able to practice and penetrate to the muladhara-chakra conquer the quality of earth and no longer fears bodily death. Svadhishthana-Chakra: im nm gc ca c quan sinh dc. Hnh gi no tp trung c vo im ny s khng cn s nc, t c nhiu kh nng v tm thn v trc gic, s lm ch hon ton cc gic quan, mi tham sn si mn nghi t kin u b xa schIt lies in the energy channel at the root of the genitals. Cultivators who are able to concentrate on this no longer fear of water, acquire various psychic powers, intuitive knowledge, complete mastery of his senses. All greed, hatred, ignorance, arrogance, doubt and wrong views are completely eliminated. Manipura-Chakra: im gia ngang rn (cai qun gan v d dy). Hnh gi tp trung vo y s c kh nng khm ph ra nhng kho bu b du kn. Hnh gi tp trung vo im ny khng cn s la, ngay c khi nm vo la, ngi y vn sng m chng sIt lies within the energy channel in the navel region. Cultivators who concentrate on his no longer fear of fire, even if he were thrown into a blazing fire, he would remain alive without fear of death. Anahata-Chakra: im nm ngay vng tim trn ng gia. Hnh gi tp trung vo im ny n thun thc s kim sot hon ton khng kh. Ngi ny c th bay v nhp vo thn th mt ngi khcIt lies in the heart region, within the energy channel (middle line in the body). Cultivator who meditates on this center completely master the quality of air (he can fly through the air and enter the bodies of others. Vishuddha-Chakra: im nm di c, trn knh nng lc (Sushumna), ni kim sot thanh qun. Hnh gi tp trung vo y s khng b hy dit d th gii c b tan v. Ngi y s t c s hiu bit v qu kh, hin ti v v laiIt lies in the sushumna nadi at the lower end of the throat. Cultivator concentrates on this will not perish even with the destruction of the cosmos. He attains complete knowledge of past, present and future. Ajna-Chakra: im nm gia hai chn my. Hnh gi tp trung c vo y s c kh nng tr c tt c cc hu qu ca hnh ng trong qu khIt lies in the sushumna nadi between the eyebrows. One who concentrates on this chakra destroys all karma from previous lives. 7) Sahasrara-chakra: im nm ngay trn nh u. y l ni tr ng ca ch Thin. Hnh gi no tp trung c y s chng c cc lc, siu thc v siu trIt lies above the crown of

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the head, above the upper end of the sushumna nadi. This is the abode of god Shiva. One who concentrates on this experiences supreme bliss, superconsciousness and supreme knowledge. Chakravartin (p) Cakravartin (skt): Thy ca cc c xe. Mt v ti thng m cc c xe ca ngi khng bao gi gp tr ngi. C bn loi: vng, bc, ng, st. V sau Chakravartin c dng ch mt v Pht c hc thuyt ph bin v mang chn l v ton b v trWheel ruler, the wheels of his chariot roll unosbstructedly everywhereSovereign ruler, whose chariot wheels roll everywhere without hindrance. There are four types of wheels, based on the quality and power: gold, silver, copper and iron. Chakravartin later became and epithet for a buddha whose teaching is universal and whose truth is applicable to the entire cosmos. Chan (Zen): Thin l mt thut ng tng ng vi Dhyana ca Phn ng, c ngha l s tp trung tinh thn v s tnh tm, trng thi m trong tt c mi phn bit nh nguyn nh tt xu, thin c, cao thp, anh ti, ch th i tng, ng sai, v.v. u ngng bt. Thn l mt trng phi Pht gio i tha, do chnh B t Ma mang n v pht trin ti trung Hoa vo th k th su sau CN. Thin l mt trng phi m hc thuyt v thc hnh ca n nhm gip a con ngi ti ch nhn thy c bn tnh ring ca chng ta v cui cng a ti i gic nh Pht Thch Ca tng tri qua sau mt thi gian thin nh mnh lit di ci B . Thin t trng tm vo s i gic v nhn mnh vo s v b ca cc nghi l. Thin l con ng ngn nhng y gay go m khng phi ai cng lm c. Thin c th c tm tc trong bn c trng sau Chan or Zen is equivalent to the word dhyana in Sanskrit means collectedness of mind or meditative absorption in which all dualistic distinctions like pretty or ugly, good or bad, tall or short, you or I, subject or object, true or false are eliminated. Zen is a school of Mahayana Buddhism, which was brought to and developed in China by Bodhidharma around the 6th century AD. Zen is a religious school, the teachings and practices of which are directed toward self-realization. And leads finally to complete awakening or enlightenment as experienced by Sakyamuni Buddha after intensive meditative self-discipline under the Bodhi-tree. Zen stresses the prime importance of the enlightenment and emphasizes on the uselessness of ritual religious practices. Zen is the shortest way, but the toughest way to awakening and enlightenment, not everybody can do. The essential nature of Zen can be summarized in four short statements: Gio ngoi bit truyn (truyn ngoi kinh in): Special transmission outside of the teaching. Bt lp vn t (khng ph thuc vo cc cu v cc ch): Nondependence on writings. Trc ch nhn tm (hng thng vo tm ca con ngi): Direct pointing to the human heart.

Kin tnh thnh Pht (suy gm v bn tnh tht ca mnh m thc hin qu Pht): Realization of ones own and becoming a Buddha. Chanda (p): munDc vngWillIntentionDesire. Chandaka (skt): Xa ncNgi hu cn ca Thi t Tt t aSee Xa Nc in VietnameseEnglish Section. Chandiddipada (p): S hi lng a mn trong php lnh. Chandrakirti: Mt trong nhng i biu quan trng ca trng phi Trung o vo th k th tm, ng c nh hng rt ln trong vic truyn b trng phi Trung o vo t Ty TngOne of the most important representatives of the school of Madhyamika in the 8th century. He played an important role and had great influence on the development of the Madhyamika in TibetSee Madhyamika.

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Channa (p); Xa Nc, ngi nh xe a thi t ri b cung in ca vua cha, i vo rng tm phng cu chng sanhThe Buddhas charioteer, who drove him from his fathers palace into the forest, where he entered the homeless life to seek salvation for mankind. ** For more information, please see Xa Nc in Vietnamese-English Section. Chariya-Piraka (skt): See Khuddaka-Nikaya. Chatur-Yoni: See T sanh. Chela: Ngi hc tr, mt mn ang tm kim tm linh, v phc v thy trong khi ch thy ging gio. Mi lin h thy tr ch c kt qu khi n vt qua s lin h bnh thng, ni m thy tr thnh siu vit v c s tin tng hon ton ni tA student, especially a spiritual seeker who serves his master while waiting for the teaching from his his master. This relationship can only be fruitful if it goes beyond the mere teacher-student relationship in that the student manifests complete trust in his master. Chenresi: Nhn vi i mt sng, hnh thc Qun Th Am ca Ty TngLooking with clear eyes, a form of Avalokitesvara in Tibet. Chetasika (skt&p) Cetasika (skt&p): Cc nhn t tr tu hay tm linh, nhng hin tng tm thn km theo s xut hin mi trng thi thc v b thc qui nhFactors of mind or consciousness, the mental concomitants connected with a simultaneously arising consciousness and conditioned by it. Chindati (skt): Nhn r: To discriminate. Phn bit: To distinguish.

Chintamni (p) Cintamani (skt): Bo chu mani, bo vt p ng nhng c munA mystical jewel with the power to fulfill its possessors every desire. Chitta: ng ngha vi Mt na (tinh thn t binManas) v thc (vijnana), ch nhng qu trnh tm thn khi nim v phn bit. Theo Yogachara, Chitta ng ngha vi thc di truyn (alayavijnana), hay l ngun gc ca mi hot ng tm thnA synonym for Manas (thinking mind) and consciousness (vijnana), mental processes and manifestations and is equated with thinking discriminating mind. According to Yogachara, it means storehouse consciousness (alaya-vijnana) or source of all mental activities. Chulavamsa (skt): Quyn Lch S Nh, b tc cho quyn Bin nin Mahavamsa. Chulavamsa c son vo nhng thi k khc nhau bi nhiu tc gi. N a ra ci nhn bao qut v Pht gio Tch Lan cho ti th k th 18A supplement to the Mahavamsa. It was composed during different periods by many authors. It gave an overview of Sinhalese Buddhism history until the 18th centurySee Mahavamsa. Chunda (p): Thun Ngi th rn cng dng c Pht ba cm sau cng, sau c Pht nhp ditA metal worker who invited the Buddha to the metal place to offer the last meal, after which the Buddha died. Cikhin (skt): Thi-Kh Pht.

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Cinca (skt): The woman who falsely accused the Buddha about her pregnancyChin Gi, ngi n b vu co Pht v bo thai gi trong bng ca b taAccording to Buddhist legends, after elder Sariputra subdued a group of Brahman heretics at the debate, another group of Brahman heretics were dissatisfied with the flourishing of Budhism. They planned an evil scheme and assembled at Sravasti to discuss a secret plot to trap the Buddha. They bought off a woman by the name of Cinca to act as a Buddhist follower. One early morning, while everyone was in session at Jetavana Vihara, worshipping the Buddha, Cinca walked out from the inner room. People heard her saying to herself: I spent the night at the vihara. Her move aroused the suspicion of the assembly. Eight months later, Cinca with a bulging belly as in pregnancy, again appeared at the viharas lecture hall. When the Buddha was about to deliver a talk, she suddenly stood up, pointing her finger to her belly, she accused the Buddha, and demanded the Buddha to accommodate her and her unborn baby. For a moment, there was an uproar from the assembly. People began to discuss this incident. The Buddha made no move and simply sat where he sat in a meditative position. Just at that moment, the sound of a bang was heard, and a small wooden basin fell off Cincas body. It was now clear that she had faked her pregnancy, so she ran off desperatelyTheo truyn thuyt Pht gio, sau khi X Li Pht b gy bin lun ca mt nhm ngoi o B La Mn th li c nhm khc khng hi lng khi thy Pht gio ngy cng hng thnh. H t tp ti thnh X V, m mu hm hi Pht. Bn h mua chuc mt ngi n b tn l Chin Gi, gi b lm mt tn Pht gio. Mt bui sng sm, trong khi mi ngi ang l Pht tnh x K Vin th Chin Gi t bn trong bc ra t ni: Ti hm qua, ti ng li tnh x. Hnh ng lm khi dy lng nghi ng ca t chng. Tm thng sau, Chin Gi li xut hin gia tnh x, bng ni to ln nh ang mang bu. Khi c Pht ang thuyt php, Chin Gi bng nhin ng dy, ch vo bng on trch Pht, yu cu phi sp xp n tha cho b ta v a con trong bng. Trong pht chc, lng ngi ri lon, bn tn xn xao. c Pht vn tnh ta, khng nht nht. ng lc , bng nghe cch mt ting, mt ci chu bng g c nh t trn mnh c gi ri xung, th ra, tt c u l ngy to. C gi ch cn cch cp i ni khc. Cintamani: Ma Ni bo chu hay Nh bo chu, hay ngc c nguynNgc bu lm tha mn mi c nguynThe gem of doing as one pleasesThought gemA fabulous gem supposed to yield its possessor all desires. Cintana (skt) Cinta-maya-panna (p): Thinking wisdomT duy. Citta (skt & p): Tm L tri tmConcentrationMindHeartManasMental or Intellectual consciousness. Temporarily considering and recognizing mind. The mind that is attending, observing, thinking, reflecting, imagining (thought, intention, aim, wish, memory, intelligence, reason)Citta c tm coi l Tm hay . Tm suy ngh, tng tng, l lun, vn vn. Consciousness or mind: This is consciousness itself. It naturally functions in five ways corresponding to the five sense-organsy cng chnh l tm thc. Tm thc ny hnh s qua nm ng ng tng ng vi nm cn. Cittadrisyadhara-visuddhi (skt)Citta-visuddhi (p): Purity of mindTm thanh tnh (khng b nhim). Citta-Manas-Vijnana (skt): Tm--Thc. C ba u ng ngha vi tmMind-WillConsciousness. All three terms are regarded as synonyms for mindSee Tm Thc. Citta-Matra (skt): Mind-OnlyDuy TmNothing but mindAll-MindTm to tc v chi phi tt c. Tm l gc ca s phn bit v th gii hin tng v s vtSee Duy Tm.

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Citta-Samyukta-Samskara (skt): Tm S PhpConcomitant Mental FunctionsAccording to The Essentials of Buddhist Philosophy composed by Prof. Junjiro Takakusu, there are 46 different kinds of concomitant mental functions in Psychological School of BuddhismTheo Cng Yu Trit Hc Pht Gio ca Gio S Junjiro Takakusu, c 46 tm s php trong Tm L Hc Pht Gio: Ten general functions or universals (Mahabhumika): Mi i a phpMahabhumika means of the universal ground, the ground means the mind. Whenever the mind functions the universals such as idea, will, ect., always appear concomitantlyMahabhunika c ngha l nhng nhim v tng qut, y ch cho tm. Bt c khi no tm hot ng, th nhng i a php nh th, tng, t, vn vn lun lun cng xut hin. Ten general functions of good or moral universal: Thp i Thin a Php (mi i phin no php)They accompany all good mental functionsPhp thin hnh vi tt c tm s thin. Six general functions of evil: Lc Phin No a PhpThey are concomitant with all evil thoughts Nhng th b nhim tham dc. Two general functions of evil: Nh i Bt Thin a PhpThey are concomitant with all evil thoughtsChng cng xut hin vi tt c nhng t tng xu xa. Ten functions of ordinary character: Thp Tiu Phin No a Php (mi tiu phin no php) They are those of ordinary compassionate character. They always accompany evil mind and also the mental mind which hinders the Noble Path, and they are to be eliminated gradually by the way of self-culture, not abruptly by the way of insightMi php thuc c cht tham dc thng thng. Chng lun i theo tm xu xa cng nh vi tm lm chng ngi Thnh o, v chng cn phi c loi tr t t qua tu tp, ch khng th no c on tr tc khc bng tr tu. Eight Indeterminate Functions: Bt Bt nh Php (tm php bt nh)They are those which cannot be classified as belonging to any of the five above mentioned functionsChng l nhng php khng th c xp vo nm phn va k trn. Cittam-avyakritam-nityam (skt): See Tm Thng Vi V K. Citta-Viprayukta-Samskara (skt): Dharmas that have no connection with form or mindBt Tng ng PhpAmong the created, or conditioned elements, there are those which have no connection with form or mind. They are neither matter nor mindTrong s cc php hu vi, cn c 14 php khng tng ng vi tm hay vt. Chng chng phi l sc m cng chng phi l tm: Acquisition: Prapti (skt)S th cAcquisition is the power that binds an acquired object to the one who acquires itS th c l nng lc rng buc mt vt th t c vi k t c n. Non-acquisition: Aprapti (skt)Bt Th cNon-acquisition is the power that separates an object from the possessorBt th c l nng lc lm phn ly mt vt th vi s hu ch ca n. Communionship: Sabhaga (skt)Communionship is the power that causes a species or a class to have similar forms of lifeChng ng phn l nng lc to ra nhng c loi hay b loi c nhng hnh thc tng t nh cuc sng. From 4 to 6 are Thoughtless, Conditionless, and Effects attained by meditationNhng Kt Qu, Khng T Tng v Khng iu Kin ch t c bng thin nh.

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 Life or Vital Power: Jivita-indrya (skt)Life or Vital power is the power that gives longevity Mng cn hay sinh lc l nhng nng lc ko di i sng. From 8 to 11 are elements that imply the life and death of being, i.e., the waves of becoming and expiration (birth, old age, sickness, and death)T 8 n 11 bao gn s sng v s cht ca sinh th, t nh nhng ln sng sinh ha (sanh, lo, bnh, t). From 12 to 14 are elements of names, sentences and letters. They all related to speechT php 12 n php 14 l nhng b phn ca danh, c v vn. Tt c u lin h n ngn ng. Cittaye (skt): Tch tpTo accumulate. Cittekaggata (skt): Nht tmOne-pointedness of mind. Cittra (skt): Chng chngNhiuManifoldManifoldness. Cunda (skt): Thun . Cuntaya (skt): Khng Cutupapatanana (skt): Thn Tc ThngThin nhn minhThe knowledge of the disappearing and appearing of beings of varied formsThy c chng sanh cht t kip ny ti sanh vo kip khc. Cyuti (skt): TDeath.

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PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

D
Dabbha (p): Kusa-grassC c sa. Dadhi (p): Sa c. Dahana (p): FireLa. Dahara (p): Young (a)Tr. Dahati (p): To acceptChp nhn. Dakini (skt): Trong nim tin dn gian n , Dakini l mt con qu ci tin ha thnh thnh. Trong Kim Cang tha, Dakini l sc mnh linh cm ca thc. Trong Thin, Dakini c s mnh hp nht sc mnh c hnh gi gii thot vo tin trnh hu hnh haIn Indian folk belief, a female demon to found in the company of gods. In Vajrayana Buddhism, Dakini is the inspiring power of consciousness. In Zen, Dakini has the task of integrating powers liberated by the cultivator in the process of visualization. Dakkha (p): Clever (a)Khn ngoan. Dakkhina (p): South (n): Phng NamSouthern (a): V phng Nam. Daksina (skt): Cng dngDonation. Dalai-Lama: Gio ch phi Hong Y bn Ty Tng, cng l v lnh o t nc. Mt v thy c tr nng ln bng i dng, v lnh o tinh thn hay quc trng Ty Tng, hin thn ca Qun Th Am cng nh Ban Thin Lt Ma. Theo Pht gio Ty Tng th t Lt Ma l mt v thy tn gio, c t sng knh v ng l hin thn ca Pht Php. Ngy nay t Lt Ma c dng mt cch lch s ch bt c v s Ty Tng no, khng k mc pht trin tm linh ca v ny. C ba v Lt Ma cao cp l t Lai Lt Ma, Ban Thin Lt Ma, v Bogdo Lt Ma hay v Tng Thng Pht gio Mng C. T nm 1391 n nay Ty Tng c 14 v Lt MaThe head of the Yellowrobe sect of the Tibetan Buddhism, as chief of the nation. A teacher whose wisdom is as great as the ocean, Spiritual head of State of Tibet, incarnation of Avalokitesvara, and the Panchen Lama. According to Tibetan Buddhism, Lama is used as a religious master, or guru, venerated by his students since he is an embodiment of Buddhist teachings. Today, Lama is often used as a polite form of address for any Tibetan monk, regardless of the level of his spiritual development. The

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three senior Lamas are the Dalai-Lama, the Panchen-Lama, and the Bogdo-Lama of Urga, the head of Buddhism in Mongolia. Since 1391 till today, Tibet has 14 Lamas: Dalai Lama Gendun Drub (1391-1475). Dalai Lama Gendun Gyatso (1475-1542). Dalai Lama Sonam Gyatso (1543-1588). Dalai Lama Yonten Gyatso (1589-1617). Dalai Lama Losang Gyatso (1617-1682). Dalai Lama Jamyang Gyatso (1683-1706). Dalai Lama Kelsang Gyatso (1708-1757). Dalai Lama Jampel Gyatso (1758-1804). Dalai Lama Lungtog Gyatso (1806-1815). Dalai Lama Tsultrim Gyatso (1816-1837). Dalai Lama Kedrub Gyatso (1838-1856). Dalai Lama Trinle Gyatso (1856-1875). Dalai Lama Tubten Gyatso (1876-1933). Dalai Lama Tenzin Gyatso (born 1935now in exile).

** For more information, please see Ban Thin Lt Ma in Vietnamese-English Section. Dalha (p): StrongMnh m. Dalidda (p): Poor (a): Ngho nnA poor person: Ngi ngho. Daliddiya (p): PovertyNgho nn. Damaka (p): TrainerTamerHun luyn vin. Dameti (p): To tameTo trainHun luyn. Dampati (p): Husband and wifeV chng. Damya (skt): iu ngTamable. Dana (skt & p): n naB thCng dngy l mt trong lc Ba La MtHnh vi t pht tng cho tha nhn mt vt, nng lng hay tr nng ca mnh. B th l mt trong su hnh Ba La Mt ca ngi tu Pht, l tc ng quan trng nht lm tng cng c tu hnhAlmsCharity GivingThis is one of the six paramitas or virtues of perfectionCharitable giving, the presentation

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of gift or alms to monks and nuns (the virtue of alms-giving to the poor and needy or making gifts to a bhikkhu or community of bhikkhus). Voluntary giving of material, energy, or wisdom to others, regarded as one of the most important Buddhist virtues. Dana is one of the six perfections (paramitas) and one of the most important of the meritorious works. Dana-Paramita (skt): B th Ba La Mt. Danapati (skt): n vitTh chDonorAlms-lordLiberality lordMunificent man. Danava (p): A titanNgi c sc mnh phi thng. Danda (p): Di cuiThe cudgelThe Buddha is known as one who has dropped the cudgel (nihita danda), one who has dropped the weapon (nihita sattha). Dandha (p): StupidNgu n. Dantakastha (skt): Cy xa rngThe tooth stick. Dantalokagiri (skt): See n a Lc Ca. Dappa (p): ArroganceS cao ngo. Dappita (p): Arrogant (a)Cao ngo. Dara (p): SorrowBun phin. Daraka (p): YoungsterBoyB trai. Dari (p): CaveHang . Darika (p): A girlB gi. Darpana (skt): KnhMirror. Darsana (skt) Darshana (p): Tr tu da vo l tr gip tr b nhng am m, nhng tng sai lc, hoi nghi, hay nhng rng buc vo nghi thc hay qui tcInsight based on reason, which is capable of eliminating the passions (klesha), false views (drishti), doubt (vichiktsa), and clinging to rites and rules. Daruna (p): HarshCruel (a)Th l. Dasa (p): a) b) Ten: Mi. Slave: N l.

Dasabala (skt & p): Thp lc (mi kh nng ni mt v Pht)Thp lc Ca DipTen powers or ten abilities possessed by a BuddhaTen Powers Kasyapa: Nhn bit bng trc gic v ci c th v ci khng c th trong mi hon cnh: Knowledge concerning what is possible and impossible in any situation.

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Nhn thc s chn mui ca nhng hnh ng: VipakaConcerning the ripening of deeds.

Nhn thc v nhng nng lc cao nht v thp nht ni tha nhn: Concerning the superior and inferior abilities of other beings. Nhn thc v nhng thin hng ca h: Concerning their tendencies. Nhn thc v nhng thnh t ca th gii: Concerning the manifold constituents of the world.

Nhng thc v nhiu con ng dn ti nhng trng hung ti sanh khc nhau: Concerning the paths leading to the various realms of existence. Nhn thc v s to ra thanh trc: Concerning the engendering of purity and impurity.

Nhn thc v suy tng, v i nh, v tam gii thot v thin nh: Concerning the contemplations, meditative states (samadhi), the three liberations, and the absorption (dhyana). Nhn thc v s cht v ti sanh: Concerning deaths and rebirths.

Nhn thc v s suy mn ca nhim trc: Concerning the exhaustion of all defilements (asrava). Dasabhumi (skt) Dashabhumi (p): See Thp a. Dasabhumika (skt) Dashabhumika (p): Lun v Thp a, Con ng ca mt v B tt ca Vasubandhu trong bn dch ca Bodhiruchi l c s ca hc thuyt ca trng phi a LunA commentary on the Dasambhumika, explaining the course of a Bodhisattva (bhumi) by Vasubanshu, was the doctrinal basis of the Ti-Lun school of early Chinese Buddhism. Dasabhumi-sastra (skt): Thp a lun. Dasabal-Kasyaba (skt): Thp lc Ca Dip. Dasa-dis (skt): Thp phngThe ten directions Dasanishthapada (skt): See Thp V Tn Nguyn. Dasaparamita (skt): See Thp Ba La Mt. Dasa-raja-dharma (skt): The Ten Duties of the KingMi nhim v ca mt qun vng. Dasa-samyojana (skt): Ten fetters which bind sentient beings to the cycle of births and deaths. They are personality belief, sceptical doubt, clinging to mere rules and rituals, sensuous craving, illwill, craving for fine material existence, craving for immaterial existence, conceit, restlessness, and ignoranceMi kit s tri buc chng sanh vo vng lun hi sanh t. Mi kit s ny l ng kin, nghi hoc, gii cm th, tham dc, sn hn, tham sc, tham v sc, kiu mn, tro c v v minhFor more information, please see Ng H Phn Kt and Ng Thng Phn Kt. Dasa-sila (skt): Thp giiThe ten precepts taken by all Samaneras and Bhikkhus. **For more information, please see Thp Gii in Vietnamese-English Section.

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Dasa-tathagata-balani (skt): Nh Lai C Tc Thp LcThe ten Tathagata PowersThe ten powers with which a tathagata is equipped. Dasi (p): A femal slaveN l n (n n). Dassana (p): IntuitionTrc gic. Dassu (p): A robberK cp. Dattu (p): A stupid personNgi n cn. Datu (p): A generous personNgi ho tm. Daushthulya (skt): Qu cKhuynh hng xu hay s sai lmEvil tendency, or error. Davadaha (p): Forest fireLa chy rng. Daya (p): CompassionBi mn. Dayada (p): InheritanceS tha hng. Dayajji (p): InheritanceS tha hng. Dayaka (skt & p): Th chSupporterThe lay supporter of a BhikkhuOne who undertakes to supply the Bhikkhu with his legitimate needs, such as food, new robes and medicine, and in modern times will often pay his travelling expenses. Dayika (p): A female donorN th ch. Dayita (p): Being sympathized: Cm thng. Woman (n): n b. Deddubha (p): A water snakeRn nc. Deha (skt): ThnBodySee Thn. Dehabhogapratishthana (skt): T hp Thn, Vt cht, v S tr. T ny rt thng xut hin trong Kinh Lng Gi, m ch vt cht ca i sng. Deha l thn th vt l, bhoga l ti sn thuc v thn th th hng, v pratishthana l hon cnh vt cht trong thn th sinh hot. Tuy nhin, tt c nhng th ny u l biu hin ca A Li DaThe combination of the body, material, and abiding. This term occurs quite frequently in the Lankavatara Sutra and refers to the material side of life. Deha means the physical body, bhoga means property belonging to the body and enjoyed by it, and pratishthana means the material environment in which the body is found moving. They are, however, manifestations of the Alaya. Deha-nikkhepana (p): Death (laying down the body)Cht. Dehanissita (p): Connected with or belonging to the body (a)Thuc v thn th.

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Dehi (p): That which has a bodyA creatureChng sanh c thn th. Desa (p): RegionCountryVng hay x. Desaka (p): One who expounds (preacher)Ngi thuyt ging. Desana (skt): DiscourseBi thuyt gingNgn thuyt php tng hay gio l bng ngn t tri vi s t chng. Trong Kinh Lng Gi, c Pht dy: Nhng ai hiu r s khc bit gia th chng v gio l, gia ci bit t ni v s gio hun, u c tch xa s iu ng ca suy din hay tng tng sung.Word-teaching contrasted with self-realization. In the Lankavatara Sutra, the Buddha taught: Those who well understand the distinction between realization and teaching, between inner knowledge and instruction, are kept away from the control of mere speculation. Desanapatha (skt): See Ng Ngn Vn T. Desanarutapathabhivesatam (skt): Mc Chp Trc Vn TNot clinging to letterSee Ng Ngn Vn T. Desana-vilasa (p): Beauty of instructionCi hay ci p ca li thuyt ging. Deseti (p): To point outTo preachThuyt ging. Dessa (p): Disagreeable (a)Khng ng . Deva (skt) Devata (p): Thin bThin th hay thn thnh, nhng chng sanh nm trong ba iu kin tt ca s ti sanh do nhng nghip lnh i trc; h sng lu di trong mt khung cnh hnh phc trn ci tri, tuy vn cn chu chu k ti sanh nh cc chng sanh khc. Tuy nhin, y chnh l nhng tr ngi chnh cho bc ng tu tp ca h v h b mi m trong nhng hnh phc , nn khng cn nhn chn ra s tht kh au na-GodsHeavenly DivineDeityCelestial beingEvil demons (rarely applied to)Celestial beings or gods, one of the three good modes of existence as a reward for their previous good deeds. Devas allotted a very long, happy life in the Deva although they are still subject to the cycle of rebirth. However, this happiness may constitute a substantial hindrance on their path to liberation for they cannot recognize the truth of suffering. Devabhavana (p): An abode of a deityThin tr (ni ca ch Thin). Devadatta (skt): b t a, anh em ch bc vi Pht. Theo gio in th ng ta l mt nh s tt cho n tm nm trc ngy Pht nhp dit, ng hai ln m mu git Pht v gy chia r trong gio onA cousin of Gautama Buddha and his most persistent enemy. According to the Buddhist Canon, he was a good monk until eight years before the death of the Buddha, he tried himself to become the head of the Buddhist order and twice tried to kill the Buddha, as well as attempting to cause schisms in the Sangha. ** For more information, please see B t a in Vietnamese-English Section. Devadatta wanted to assassinate the Buddha. Thus, he and Ajatasatru caused an ugly Imperial Court Drama: B t a mun st hi Pht nn cng A X Th Gy Ra Mt Thm Kch Cung nhAccording to Buddhist legends, Devadatta was the Buddhas cousin, one of the seven Princes ordained by the Buddha. Though he had his head shaven and took the robe, his evil nature did not change. The purpose of his being ordained was to gain fame and reputation, and try to show a different outlook so as to trick the masses. This evil natured Bhiksu was to become an inner

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threat among the Sangha. One day, Devadatta requested the Buddha to teach him supernatural powers. But the Buddhaadmonished him, saying: In our treading on the Path, the precepts come first. From observing the precepts come concentration. With concentration we develop understanding or wisdom. By this time, supernatural powers will come naturally without seeking. Later, Devadatta asked Ananda to teach him in private. Being a sibling, Ananda could not very well refuse. Thus, Devadatta managed to master some supernatural powers. However, he often made use of these powers to conspire with evil men, and even bought off eight hoodlums in an attempt to assassinate the Buddha. One day, having heard that the Buddha was on a meditation retreat in a cave in Vulture Peak, Devadatta directed the eight hoodlums to go there to assassinate the Buddha. The eight hoodlums, filled with the desire to kill, arrived at the cave. But when they saw the Buddha emitting rays of light bright as the sun, so bright that they could not even open their eyes, their killing intent instantly vanished. All of them dropped their swords and knelt before the Buddha, crying for repentance and requesting to take refuge in the Buddha as his disciples. After the evil plot failed, Devadattas evil intention became even more intense. One day, when the Buddha and Ananda were passing through the foot of Vulture Peak, Devadatta ran as fast as he could to the higher level. Using the supernatural power that he had learned, Devadatta pushed a big boulder down the hill. When the big boulder rolled down to the foot of the hill, Ananda tried to run away quickly, but the Buddha, standing there like a mountain, did not move at all. Strangely, when the big boulder and accompanying debris rolled to the side of the Buddha, they suddenly stopped. The Buddha was not hurt at all. Devadatta again failed to accomplish his scheme and was further annoyed. He utilized his supernatural powers to mingle with politics in order to expand his evil influence. He coaxed King Bimbisaras son, Prince Ajatasatru, who was still very young and innocent, to gain his trust. Devadatta fancied taking ttheBuddha's place, while the Prince attempted to seize the throne. So the two of them conspired to bring about a traitorous rebellion. Prince Ajatasatru staged a political coup by confining the King in prison. The King remembered the Buddhas teachings and was not at all shaken in his faith in the Buddha. Ajatasatru made himself the King and conferred on Devadatta the title of Imperial Preceptor of the Kingdom of Magadha. Their ambitions combined to present an ugly Imperial Court DramaTheo truyn thuyt Pht gio, B t a l em h ca c Pht, mt trong by v hong t c c Pht cho xut gia theo Pht t u. Tuy co tc nhum o, nhng bn tnh xu c vn khng thay i. Mc ch xut gia ca y l cu danh cu li, hng phnh gt ngi i. K c Tng ny tr thnh mt mi ni ha cho Tng on. Mt hm B t a thnh cu c Pht truyn dy cho php thn thng. Pht ry: Hc Pht, ly gii cm lm u, do gii m c nh, v nh m pht hu. Lc thn thng khng cu m vn c. B t a sau xin hc ring vi A nan. A Nan v tnh cm anh em nn khng th t chi, v vy B t a cng hc c mt t thn thng. Nhng y thng li dng thn thng, cu kt vi k xu v dng tin mua chuc tm tn cn , hng mu st Pht. C mt hm B t a bit c Pht ang ta thin trong hc ti ni K X Qut, y bn sai tm tn cn tay sai vo hang hnh thch Pht. Tm tn cn ng ng st kh i vo hang , nhng thy c Pht sng rc cn hn mt trng, mt cn khng m ra c, c hi m st tiu tan, khng ai bo ai u b dao xung, qu trc mt Pht khc lc sm hi v xin quy-y lm t Pht. c k khng thnh, c tm ca B t a cng d tn hn. Mt hm, c Pht v A Nan i qua ni Linh Thu, B t a phng l ln ni, vn dng thn thng hc c y mt tng ln ln xung. Tng ln ln xung, A Nan vi vng chy trnh, nhng c Pht vn im nhin bt ng. L thay, tng v vn ln n bn cnh Pht th bng nhin dng li, khng lm hi c Pht. B t a khng t c mc ch, trong lng khng yn, hn bn thay i phng cch, li dng thn thng ln vi chnh tr nhm m rng th lc hc m ca mnh. Hn nm c Thi t A X Th, con vua Tn B Sa La, tr ngi non d, c s tn nhim ca Thi t. B t a th c nh hi Pht, cn Thi t A X Th th mu son ot ngi bu ca vua cha, hai k lng lang d si cu kt vi nhau, dn n mt cuc ni lon i nghch bt o. Thi t A X Th pht ng chnh bin, bt giam vua cha. A X Th t lp mnh ln lm vua v phong cho B t a lm quc s nc Ma Kit , d tm ca hai ngi lm din ra mt thm kch cung nh. Deva-dhamma (p): Divine virtue (fear to sin)Thin c.

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Devadundubhi (p): ThunderSm. Deva-duta (skt): Trong o Pht, ngi ta gi tui gi, bnh tt v ci cht l nhng s gi thn thnh. Nhng th thch ny nhm mc ch lm cho con ngi hiu c tnh cht au n v tm b ca mi tn ti, t m c gng tu hnhDivine messenger. In Buddhism, old age, sickness and death are called divine messengers. Their role is to make people aware of the suffering and impermanence of existence, and therefore, urge them to step onto the path to liberation. Deva-giti (skt): Thin o. Devakanna (p): A heavenly maidenThin n. Deva-karica (p): A journey in heavenThin trnh (mt cuc hnh trnh trong ci ca ch Thin). Devakhan (skt): Thin ng. Deva-kumara (p): A divine princeThin t. Deva-loka (p): HeavenThin gii. Deva-Naga (skt): Thin Long. Deva-nagara (p): The city of the devasThin long thnh. Deva-nikaya (p): A community of devasCng ng ch Thin. Devannatara An inferior deityMt v Tin cp thp. Devanubhava (p): Divine powerThn thng. Devaparisa (p): An assembly of devasHi ng ca ch Thin. Devapura (p): A celestial cityThin thnh. Devaputta (p): Son of a godThin t. Devaputra-Isvara (p): T Ti Thin t. Devaputra-mara (skt): Thin t maCelestial demonsDemons who are sons of gods. Devaputta (p): Tri Ma vng. Devara (p): Brother-in-law (husbands or wifes brother) Anh em r. Devaraja (skt): The King of devasThin ChThin VngSee Thin vng. Devarukkha (p): A celestial treeThin th. Devarupa (p): An image of a deitynh tng ca ch Thin.

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Devasarman (skt): La hn b thit ma. Devasika (p): Happening daily (a)Xy ra hng ngy. Devasoppana (skt): Pht v lai thin vngThin o. Devata (p): Thin chng. Devatideva (p): The god of godsThin thn. Devatta (p): DivinityThin tnh. Devattabhava (p): Divine bodyThin thn. Devavimana (p): Heavenly mansionThin cung. Devayana (skt): The path to heavenSee Thin Tha. Devi (skt): Queen(goddess)Thin n. Deviddhi (p): Divine powerSc thn thng. Devisi (p): A divine seerNgi c Thin nhn thng. Devupapatti (p): Rebirth among godsTi sanh vo ci tri. Dhaja (p): A symbolDu hiu. Dhajini (p): An armyQun i. Dhamma (p) Dharma (skt): Php---TruthTeachingDoctrineRighteousnessPietyMorality NatureLawJusticeDoctrine of truthCh php hu lu v v luAll things and states conditioned or unconditionedThe timeless law of enlightenment---The teaching of Buddha as the fullest expression of that lawAny teaching set forth as formulated system. Dhamma-abhisamaya (p): Understanding of the TruthThng hiu chn l. Dhamma-anudhamma (p): Lawfulness (conformity with the Norm)Ph hp vi gio php. Dhamma-anusari (p): Acting in conformity with the NormHnh ng ng theo gio php. Dhamma-anuvatti (p): Acting in conformity with the LawHnh ng ph hp vi gio l. Dhammassami (p): Php Vng. Dhamma-bhandagarika (p): Bo Th Gio Php (c A Nan). Dhammacakka (p): The wheel of the NormBnh xe chn l. Dhammacakkapavatana (p): Preaching the wheel of the Norm or the universal righteousness Chuyn bnh xe chn l hay ging chnh php.

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Dhamma-cakkhu (p): The eye of wisdom Eye of TruthCon mt ca chn l. Dhammacari (p): (n) One who walks in the righteousnessNgi sng trong chn l. (a) Righteous: ng n. Dhammacariya (p): (n) Observance of righteousnessThc thi ng theo o l. (a) Virtuous: o c.

Dhammacetiya (p): A shrine in which sacred texts are enshrinedTng Kinh Cc. Dhammadayada (p): Spiritual heirPhp t. Dhammadhara (p): One who knows the Norm by heartNgi thuc nm lng gio php. Dhamma-dhatus (p): Ch php gii. Dhammac(h)akka (p): See Dharma-cakra in Sanskrit/Pali-Vietnamese Section. Dhammachakkappavattana-soutta (p): Chuyn Php Lun KinhThe Wheel of the Dhamma The setting in motion of the Wheel of the LawSermons on the foundation of the Kingdom of RighteousnessThe first discourse of the Buddha after his enlightenment. Dhammachakra-Mudra: See Mudra Dhammajivi (p): Living righteouslySng mt cch c o c. Dhammakama (p): Lover of the truthNgi yu chung chn l. Dhammakamma (p): An act in accordance with Vinaya rulesHnh ng hp vi gii lut. Dhammakatha (p): Religious talk or discussionPhp m. Dhammakaya (p): The normal bodySee Php Thn. Dhammakkhana (p): Preaching of the doctrineGing dy gio php. Dhammaladdha (p): Righteously (adv)Mt cch ng n (c o c). Dhammannu (p): One who knows the doctrineNgi hiu bit gio php. Dhammapada (p) Dharmapada (skt):A line or stanza of the NormKinh Php CSee KhuddakaNikaya. Dhammapala (p) Dharmapala (p):

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Long thn h php: Guardian of the teachingA group of deities , who protect the region.

Php H, nh trit hc Du Gi (Yogachara) vo th k th 6 sau Ty Lch. ng sinh ra ti min nam n . V ng c nhc n cc lun th ca Pht Am (Buddhaghosa) trong sch ca mnh, nn c th kt lun rng ng sng sau ngi Pht Am. ng c xem l ngi vit tt c cc bi lun ging v nhng cun sch nh Tiu B Kinh, trc y c nh lun gii i ti Pht Am vit cn dang d, l lun gii v Kinh T Thuyt (Udana), kinh Nh Th Thuyt (Itivuttaka), Thin Cung s (Vimanavatthu). Ng qu s (Petavatthu), Trng Lo Tng K (Theragatha), Trng Lo Ni K (Theri-gatha), S Hnh Tng (Cariya-pitaka). Tt c cc lun gii ny c gi chung l Paramatthadipani. ng cn vit mt lun th c tn l Paramatthamanjusa bn v cun Thanh Tnh o ca ngi Pht Am (see Visuddhimagga). c bit ng cn vit mt cun lun gii hu gio in khc tn l Netti. Cun ny c vit theo yu cu ca mt trng lo tn l Dhammarakkhita. T liu ghi li rng vo thi Php H ang sng ti Nagapattana, trong mt tu vin do vua Dharmasoka xy dngA philosopher of the Yogachara school in the 6th century A.D. He was born in South India. Since he mentions Buddhaghosas commentaries in his work, it may be concluded that he came at a later period than Buddhaghosa. He is credited with the writing of all the commentaries on such books as the Khuddaka-nikaya, which had been left undone by the great commentator, Buddhaghosa, i.e. on the Udana, the Ittivuttaka, the Vimanavatthu, the Peta-vatthu, the Thera-gatha, the Theri-gatha, and the Cariya-pitaka. All these are jointly called Paramatthadipani. He has also written a commentary called Paratthamanjusa on Buddhaghosas Visuddhimagga. It is said that he wrote another commentary on a post-canonical work, namely, the Netti. This was written at the request of a Thera called Dhammarakkhita. It is recorded that at that time Dhammapala lived at Nagapattana in a vihara built by King Dharmasoka. Dhammasakaccha (p): Discussion about the LawLun bn gio l. Dhammasangiti (p): Recital of sacred scripturesTrng tng (c li hay k li) thnh in. Dhammasarana (p): Putting ones faith on the Lawt nim tin vo gio l. Dhammata (p): General ruleNatureLut t nhin. Dhammatakka (p): Right reasoningL lun ng n. Dhammatthiti(p): The real nature of the NormThc tnh ca gio php. Dhammavadi (p): Speaking according to the LawNi ng theo gio php. Dhammavara (p): The excellent doctrineGio php ti ho. Dhamma-vicaya: Search of Truth (investigation of doctrine): Tm cu chn l. One who understand the Law: Ngi thng hiu gio l. Dhammavihara (p): Living according to the LawSng theo gio php. Dhamma-vijaya (p): Ch ng bi lng hiu thoConquest by piety. Dhamma-vinaya (p): i Tng KinhThe Doctrine and the Discipline.

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Dhammavinichaya (p): Righteous decisionQuyt nh ng n (c o l). Dhammika (p): Righteous (a)C o c. Dhammikatha (p): Religious talkPhp m. Dhana (p): WealthRichesCa ci. Dhanada (skt): a vn. Dhanika (p): A creditorNgi ch n. Dhank (skt): Dhank l mt a danh thuc min ty n , nm cch Junagadh 30 dm v pha ty bc v cch Porbandar 7 dm v pha nam. Ti y c bn hang cn c gi nguyn vn, s cn li b h hi do s r mc ca loi mm. Tuy nhin, cc cy tr bt gic khng c b vung th vn tn ti. y cn tm thy mt s tc phm iu khc thn thoi th s thuc thi k sauDhank is the name of a place in west India, about thirty miles north-west of Junagadh and seven miles south-east of Porbandar. Here, four plain caves are preserved, the rest having been destroyed through decay in the soft rock. However, the octagonal pillars with their square bases and capitals still stand. There are also be found some rude mythological sculptures of a later date. Dhara (p): TorrentStreamDng nc. The earth: Tri t. Dharana (skt): Intense concentration upon one interior object to the complete exclusion of all else. Dharani (p): The earthQu t. (skt): La NiTng trChn ngn l nhng kinh ngn cha ng nhng cng thc ma thut gm nhng m tit c ni dung tng trng (mantra)A verse of mystical syllables Abbreviation of a sutra to its essential elements (short sutra that conains magical formulas comprised of syllables of symbolic content or mantra)An invocation, usually longer than a Mantram which has magical powers in its recitation Dharanimdhara (skt): Tr a B Tt. Dharanisvararaja (p): Tng tr t ti. Dharati (p): To live: Sng. To last: Tn ti. To continue: Tip tc.

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Dharma (skt): t maTheo Pht gio, Php c nh ngha nh sauBuddhism uses the notion of Dharma in various meaning: 1) Lut v tr, trt t ln m chng ta phi theo, ch yu l nghip lc v ti sinh The cosmic law which underlying our world; above all, the law of karmically determined rebirth. 2) Hc thuyt ca Pht, ngi u tin hiu c v nu nhng lut ny ln. K tht, nhng gio php chn tht c trc thi Pht lch s, bn thn Pht ch l mt biu hinThe teaching of the Buddha, who recognized and regulated this law. In fact, dharma (universal truth) existed before the birth of the historical Buddha, who is no more than a manifestation of it. 3) Ton b cc qui tc o c v cc chun mc ng xNorms of behavior and ethical rules (sila and vinaya-pitaka). 4) Nhng biu hin ca hin thc, s vt v hin tngManifestations of reality, of the general state of affairs, things, and pheomena. 5) T tng v ni dung tm thn, tng v phn nh ca cc hin tng vo tinh thn con ngiMental content, object of thought, idea, reflection of a thing in the human mind. 6) 7) Cc nhn t tn tiFactors of existence. B t Ma: Bodhidharma (skt)See B t Ma in Vietnamese-English Section.

Dharma-aranya (skt): Php-Lan. Dharma-Ayatna (skt): Php nhp. Dharmabala (skt): Php lc. Dharmabhadra (skt): Php Hin. Dharma-Buddha (skt): t ma PhtPhp PhtSee Php Tnh in Vietnamese-English Section. Dhamma-cakka-pavattana (p): Kinh Chuyn Php LunThe first discourse of the Buddha after his Enlightenment which delivered to his first converts in the Deer Park at Benares. Dharma-cakra (skt) Dhamma-c(h)akka (p): Php lun, bnh xe Php trong Pht gio, hc thuyt do Pht thuyt gio gm T diu , Bt chnh o v trung o. Php lun c biu hin vi mt bnh xe c tm tia, tng trng cho Bt chnh o. Theo truyn thng th bnh xe php c quay ba lnWheel of TruthWheel of the teaching in Buddhism, a symbol of the teaching expounded by the Buddha, including the Four Noble Truths, The Eightfold Noble Path and The Middel Way. The Dharma-Chakra is always depicted with eight spokes representing the eightfold path. According to tradition, the wheel of dharma was set in motion three times: Ti vn Lc Uyn khi Pht va t c i gic: In Sarnath where the Buddha pronounced his first discourse after attaining complete enlightenment. Khi i tha xut hin: Through the origination of the Mahayana. Khi Kim Cang tha xut hin: Through the arising of the Vajrayana.

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Dharmachakra (cakra)-Mudra (skt) Dharmachakka-Mudra (p): See Mudra 3 in Sanskrit/PaliVietnamese Section. Dharmacakra-pravartana-Sutra (skt) Dhammacakka-ppavattana-Sutta (p): Setting in Motion the Wheel of DharmaKinh Chuyn Lun Thnh Vng. Dharma (skt): See Php. Dharmadara (skt): Tr Php. Dharmaddana (skt): Php nThe Dharma-seal that which fasten the dharma together. Dharmadhara (skt): Khn Na La Vng. Dharmadhatu (skt): Php gii, mt bn tnh tht bao trm v thm nhp tt c mi hin tng. V mt khng gian lnh a, Dharma l ton th v nhn v bt bin, v thy v chungDharma-planeRealm of dharma, a notion of the true nature that permeates and encompasses phenomena. As a space or realm, the the realm of dharmas is the uncaused and immutable totality without beginning nor end. Php Gii c th c dch mt cch xc hp l phm vi ca nim v t ny din t ci quan nim r rng nht v v tr, khng nhng gm ci th gii ca gic quan c th nhn thy c ny m gm tt c nhng th gii l nim c th quan nim v c th c c: Dharmadhatu may be rendered properly as realm of ideas, as the term expresses the most comprehensive view of the universe, including not only this visible sense-world but all possibly conceivable ideal worlds. Dharmaduta (skt): Nhng ngi u tin truyn b chn lA missionerOne who proclaims the Dhamma, the teaching of the Buddha. Dharmadvaya (skt): See Nh Bin. Dharmagupta (skt): m v cPhp Tng B, tn ca mt trng phi Pht gio, mt trong hai mi trng phi Tiu ThaDharma-Storage School, name of a Buddhist school, one of the twenty Hinayana schools. Dharmagupta-Vinaya (skt): T phn lut ca m V c. Dharmaguptikas (skt): See Php Tng B. Dharmahara (skt): Php Thc n chn lFood of truth. Trong Kinh Lng Gi, c Pht nhc Mahamati: Ny Mahamati, cc Thanh Vn, Duyn Gic v B Tt ca Ta nui sng mnh bng chn l ch khng bng tht; hung chi l Nh Lai! In the Lankavatara Sutra, the Buddha reminded Mahamati: Oh! Mahamati, my Sravakas, Pratyekabuddhas, and Bodhisattvas feed themselves on truth, not on meat; how much more the Tathagatas!

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For more information, please see Php Thc in Vietnaemse-English Section. Dharmakara (skt): Php Tng B Ttm ma ca lu, v B tt sau thnh Pht Di A Bodhisattva in a certain previous life of Amitabha Buddha. Dharmakaya (skt): Php thnChn thn hay thn ca chn l, mt trong ba thn ca Pht Dharma-bodyThe Absolute Body of the BuddhaThe unconditioned reality considered as the true nature of a BuddhaThe Body of the LawThe Buddha as personification of truth, one of the three bodies of a Buddha. ** For more information, please see Trikaya in Sanskrit/Pali-Vietnamese Section. Dharmakirti: Php Xng sanh ra ti lng Tirumalai trong x Cola, l ngi k tha ca Trn Na. Thot tin ng hc l lun hc vi Isvarasena, mt t ca ngi Trn Na. V sau, ng n i tu vin Nalanda v tr thnh t ca ngi Php H (see Dhammapala in Sanskrit/Pali-Vietnamese Section) khi y l vin trng v cng l mt lun s xut chng ca Duy Thc tng. Ting tm ca ng b chm vo bng ti, nhng Rahul Sankrityayan pht hin ti Ty Tng bn dch t nguyn bn ting Phn ca cun Lng Thch Lun (Pramana-vartika), tc phm ln ca Php Xng, sau bin c ngi ta mi bit ng tng l mt trong nhng nh lun l v trit gia Pht gio ni ting v xut chng, ng cng l nh lnh o trng phi Yogachara, n t Nam n vo th k th VII sau Ty Lch. Tin s Stcherbatsky xem ng nh l trit gia Kant ca n qu cng khng sai. Thm ch cc i th B La Mn ca ng cng phi nhn nhn nng lc suy lun siu phm ca ng. Ngoi tc phm chnh ca ng l Pramana-vartika (Gii Thch cc Tiu Chun hay Lng Thch Lun), ng cn vit nhng tc phm khc nh Quyt nh Theo cc Tiu Chun hay Lng Quyt nh Lun (Pramana-viahishchaya), bn v nhng vn cn bn ca nhn thc, Nyaya-bindu, Sambandha-pariksa, Hetu-bindu, Vadanyaya v Samanantara-siddhi. Tt c nhng tc phm ny phn nhiu ni v l thuyt tri thc ca Pht gio, v cho thy b c uyn bc rng ln vi mt t duy tinh t. Cc tc phm ca ngi Php Xng nh du tt nh v nhn thc lun m Pht gio sau ny t tiDharmakirti, who was born in a village named Tirumalai in the Cola country, was a successor of Dinnaga. First, he studied logic from Isvarasena who was among Dinnagas pupils. Later, he went to Nalanda and became a disciple of Dhammapala who was at that time the Sangha-sthavira of the Mahavihara and a prominent teacher of the Vijnanavada school. His fame as a subtle philosophical thinker and dialectician was still recently in obscurity until Rahul Sankrityayan discovered in Tibet the original Sanskrit version of the Pramana-vartika of Dharmakirti. After that incident, people realized that he was one of the most important and unsurpassed Buddhist logicians and philosophers and one of the principal spokesmen of the Yogachara, came from South India in the 7th century. Doctor Stcherbatsky rightly regards him as the Kant of India. Even his Brahminical adversaries have acknowledged the superiority of his reasoning powers. Beside his principal works Pramana-vartika (Explanation of the Touchstones), other important works written by Dharmakirti are the Pramana-viahishchaya (Resolve concerning the Touchstones) treat the basic questions concerning the nature of knowledge, the Nyaya-bindu, the Sambandha-pariksa, the Hetu-bindu, the Vadanyaya, and the Samanantara-siddhi. All these works deal generally with the Buddhist theory of knowledge and display great erudiction and subtle thinking. Dharmakirtis writings mark the highest summit reached in epistemological speculation by later Buddhism. Devarakshita Jayabahu Dharmakirti, th lnh Tng s Tch Lan vo khong 1400 sau CN. Hai tc phm chnh ca ng l Nikaya-sangrahaya v saddharma-lankaraya, y l nhng tuyt tc trong thi ca Tch LanDevarakshita Jayabahu Dharmakirti, who was head of the Buddhist spiritual community in Ceylon around 1400 AD. He composed the two most important works on the development of Buddhism: Nikaya-sangrahaya and saddharmalamkaraya, considered the most important examples of Sinhalese literary prose.

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Dharmakshanti (skt): See Php Nhn. Dharmalaksana (skt): See Php Tng Tng. Dharmamegha (skt): Php Vn a, a cui cng trong thp a B TtDharma-cloud, the last of the ten Bodhisattva stagesSee Thp a (B) (10). Dharmamitra (skt): Sa mn Php Tm ma mt a. Dharmanairatmyajnana (skt): See Php V Ng Tr. Dharmanendin (skt): Php hm ma nan . Dharma-niyama (skt): Contemplation on the dharmaNim Php (s suy nim v Chnh Php). Dharmaniyamata (skt): See Php V. Dharmanusarin (skt) Dhammanusarin (p): Mn ca Lut. Mt trong hai phm tr bt buc i vi ngi xin nhp dng (teaching or faith). Mn ca Lut bc vo con ng siu nhin nh hiu bit hc thuyt v mt tr tu, khc vi mn nim tin bc vo bng s tham gia t phtFollower of the teaching; one of the two kinds of aspirants to stream entry. The follower of the teaching, unlike the follower of the faith, does not enter the supermundane path because of his trust but rather on the basis of his intellectual understanding of the Buddhist teaching. Dharmapada Sutra (skt) Dhammapada Sutta (p): Kinh Php CA collection of 423 verses comprising a noble system of moral philosohyThe Path or Way of the Buddhas Dhamma or Teaching. Dharmapala (skt): H phpGuardian of the teaching. m ma ba la, a famous Buddhist propagandist, born in Ceylon in 1865 and died in 1935.

Dharmapancakam (skt): See Ng Php. Dharma-paryaya (skt): Php mnHc thuyt hay h thng gio lDoctrine, or system of teaching, or succession of DharmaGate of DharmaDharma-gateDharma-door. ** See Php Mn in Vietnamese-English Section. Dharmaprabhasa (skt): Php Minh Pht. Dharmapriya (skt): Php Thinm ma ty. Dharmapuja (skt): Moral offeringsSee Php Cng Dng. Dharmaradja (skt): Php vng. Dharmaraksha (skt): Php hm ma la st.

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Dharma-ratna (skt): Php bo. Dharmasala (skt): A rest house for pilgrims, often provided by a rich man for those coming to a special place of pilgrimage. Dharmasamata (skt): See Php Bnh ng, and T Bnh ng in Vietnamese-English Section. Dharmasamgraha (skt): Tn ca mt tc phm tng hp danh t Pht hc do Ngi Long Th bin sonName of a collection of Buddhist Technical Terms composed by Master Nagarjuna. Dharma satya (skt): Php Thitm . Dharmascasarirah (skt): Php thn v hu thn, ngha l php thn m khng c thnThe Dharma-body is without the body. Dharmasthitita (skt): Continuity of existenceSee Php Tr. Dharma-svabhava-mudra (skt): Thc tng nThe seal of reality itselfThe seal of real form. Dharmata (skt): Chn nhPht tnhPhp tnhTh Tnh hay bn cht ca Php, thc cht cn bn ca mi s vt, hay bn th ti hu ca cc s vt hin huTathataBuddha-nature Dharma natureNature of the dharma, the essence that is the basis of everything, or the ultimate essence of things existingSee Php Tnh in Vietnamese-English Section. Dharmatabuddha (skt): See Php Tnh Pht in Vietnamese-English Section. Dharmatanishyanda-buddha (skt): See Php Tnh S Lu Pht in Vietnamese-English Section. Dharmatmyalakshana (skt): See Php V Ng Tng. Dharmaviraja (skt): Php thanh tnhTruth immaculate. Dharmavivardhana (skt): Php Tng (php danh ca thi t Cu na la). Dharmayasas (skt): Php xngm ma da x. Dharmavaja (skt): Php trngTn mt c Nh Lai H phng. Dharmavaram (skt): Ti thng php hay chn l ti caoThe highest truth. Dharmavasavartin (skt): V iu ng tt c cc s vt hay v hon ton thnh tho tt c chn l One who has control over all things, or one who is greatly acquainted with all truths. Dhata (p): Kept in mind (a)Nh thuc lng. Dhati (p): Foster-motherM nui. Dhatu (Skt&p): A) VngTh giiRegionRealm.

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B)

Nh gii: Two dhatus. Hu lu: Conditioned. V lu: Unconditioned.

C)

Mt trong bn yu tOne of the four elements (t: earth, nc: water, la: fire, gi: wind).

D) Mt trong su yu tOne of the six elements (t: earth, nc: water, la: fire, gi: wind, h khng: akashaSpace, thc: vijnanaConsciousness or intelligence). E) Mt trong ba th gii: One of the three realms of the worlds. Dc gii: Kamadhatuthe realm of desire. Sc gii: RupadhatuThe world of desireless form or pure form. V sc gii: ArupadhatuThe world of formlessness or bodilessness. F) Mt trong mi tm yu t qui nh tt c cc qu trnh tm thnDhatu-loka (skt)One of the eighteen elements that determine all mental process: Nhn (c quan th gic): Organ of sight. Nh (c quan thnh gic): Organ of hearing. T (c quan khu gic): Organ of smell. Thit (c quan v gic): Organ of taste. Thn (c quan xc gic): Oragn of touch. i tng th gic: Object of sight. i tng thnh gic: Object of hearing. i tng khu gic: Object of smelling. i tng v gic: Object of tasting. i tng xc gic: Object of touch. thc th gic: Seeing consciousness. thc thnh gic: Hearing consciousness. thc khu gic: Smelling consciousness. thc v gic: Tasting consciousness. thc xc gic: Consciousness of touch.

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C quan tm thn: ManodhatuMind elelment. i tng nhn bit bng tm thn: DharmadhatuObject of mind. thc v tm thn: ManovijnanadhatuMind consciousness element.

Dhatu-garbha (p): A stupaThp th x li PhtA dome-like solid structure in which the relics of the Buddha are enshrined. Dhatu-loka (skt): The eighteen elementary spheres ** See Dhatu (E) in Sanskrit/Pali-Vietnamese Section. Dhatu-Vavatthana (p): S phn tch cc yu t thn th; mt trong bn mi bi thc tp thin nh nhm phn gii thn th mnh ch l mt sn phm ca t i (t, nc, la, gi). Nh nhng thc tp ny m hnh gi tr b c o gic v t tn bn ng thng trcAnalysis of the elements of the body; one of the forty meditation exercises which dissects the body into its individual parts and recognizes that they are made of nothing but the four elements (earth, water, fire and wind). Through this practice, the cultivators conception of a unitary permanent self disappears. Dhavati (p): To run awayChy thot. Dhi (p): WisdomS khn ngoan. Dhiitimantanam (p): ResoluteKin tr. Dhimantu (p): WiseKhn ngoan. Dhira (p): The wiseNgi tr. Dhiti (p): CourageS can m. Dhitu (p): Son-in-lawCon r. Dhiyati (p): To be bornSanh ra. Dhona (p): Wise (a)Khn ngoan. Dhovati (p): To washTo cleanseLm sch. Dhritaka (skt): T a Ca. Dhrtarastra (skt): L a Ht La St Tra La. Mt trong bn v Thin Vng, bch h php ci ng: One of the four maharajas, the white guardian of the eastSee Maharaja in Sanskrit/Pali-Vietnamese Section. Mt trong nhng v vua Cn Tht B: One of the lokapalas, a king of gandharvas and pisacas See Gandharva in Sanskrit/Pali-Vietnamese Section.

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Dhudanga (p): u . Dhuli (p): DustBi. Dhuma (p): SmokeKhi. Dhumayati (p): To smokePhun khi. Dhupa (p): IncenseNhang. Dhupayati (p): To emit smokePhun khi. Dhusara (p): Dust-colored (a)YellowishC mu vng nh bi. Dhuta (skt & p): RemovedDt b. Dhuta-anga (skt & p): Kh hnh (Ascetic practices)Nhng cch thc hnh kh hnh c Pht cho php, m ngi ta c th bt buc mnh phi theo trong mt thi gian nht nh nhm cng c ch v tr b cc dc vng v cc am mHard practiceAusterityAscetic practices accepted by the Buddha that one may take on oneself in order to develop contentedness and will power and in order to shake off the passions. The twelve such ascetic practices are: Mc qun o rch ri: Wearing patched robes. Mc o di c ba mnh: Wearing a robe made of three pieces. n xin n: Eating only begged food. Mi ngy ch n mt ln: Eating only one meal a day. T chi mi thc n khc: Refraining from all other food.

Ch n nhng th ng trong bt xin b th: Taking only what is given and placed in the begged bowl. Sng ni ho lnh v c c: Living in a secluded, solitary place. Sng ni ngha a: Living in a cemetary or charnel ground. Sng di gc cy: Living under a tree. Sng ngoi tri: Living in the open. Sng ni mnh chn: Living in whatever place presents itself. Ngi m khng nm: Sitting only, never lying down.

Dhutadhara (p): One who practices ascetics (dhuta-angas)Ngi tu kh hnh. Dhuti (skt): .

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Dhutta (p): One who leads a corrupted lifeNgi sng i bung th. Dhyana (skt) Jhana (p): Thin naTrng thi tm t c do thin tp cao A state of mind achieved through higher meditationTnh lGiai on lng du u tin. T ng Phn dng ch mt trng thi tnh l t c bi bung b. Thin dng lm lng du v loi b luyn i, hn th, ganh ght v si m trong tm chng ta hu t c tr tu siu vit c th dn ti i gic. Thc tp thin c th dn n nh. C bn giai on tnh tm trong ThinMeditation--ThoughtReflectionQuiet meditation---Profound and abstract religious meditationThe first meditative absorptionA general term for meditation or a state of quietude or equanimity gained through relaxationTo meditate to calm down and to eliminate attachments, the aversions, anger, jealousy and the ignorance that are in our heart so that we can achieve a transcendental wisdom which leads to enlightenmentMeditationState of absorption resulting from practice of meditation The practice of Dhyana leads to samadhi. There are four basic stages in Dhyana: 1) Xa b dc vng v nhng yu t nh bn bng cch t duy v suy xt. Trong giai on ny tm thn trn ngp bi nim vui v an lc: The relinquishing of desires and unwholesome factors achieved by conceptualization and contemplation. In this stage, the mind is full of joy and peace. 2) Giai on suy t lng du, ni tm thanh thn v tin ln n nht tm bt lon (tr tm vo mt i tng duy nht trong thin nh): In this phase the mind is resting of conceptualization, the attaining of inner calm, and approaching the one-pointedness of mind (concentration on an object of meditation). 3) Giai on bun vui u xa trng v thay vo bng mt trng thi khng c cm xc; con ngi cm thy tnh thc, c thc v cm thy an lc: In this stage, both joy and sorrow disappear and replaced by equanimity; one is alert, aware, and feels well-being. 4) Giai on ca s thn nhin v tnh thc: In this stage, only equanimity and wakefulness are present. Dhyana-Bodhisattvas: The five Bodhisattvas (Avalokitesvara or Padmapani, Samantabhadra, Ratnapani and Visvapani). Dhyana-Paramita (skt): Thin Ba La Mt. Dhyana-Prajna (skt): Thin Bt Nh. Dhyana-Samadhi (skt): Thin Tam mui. Dhyani-Bodhisattva: B Tt Thin nh. B Tt Qun Th Am l v B Tt thin nh ca hin kipAvalokitesvara Bodhisattva is the Dhyanai-Bodhisattva of the present age (and the Buddha Gautama is his earthly reflex). Dhyani-Buddha (skt): A spiritual (not material) Buddha or Bodhisattva. (A) Ch Pht Thin nhNhng mt khc nhau ca thc c thc tnhMeditation Buddhas One who symbolize the various aspects of enlightened consciousness. (B) Nm v Pht Siu vit: Five Transcendent Buddhas: c) d) A Di Pht: Amitabha Buddha. Bt Khng Pht: Amoghashiddhi.

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e) f) g)

A Sc B Pht: Akshobhya. Nam Pht: Ratnasambhava. i Nht Nh Lai: Vairocana.

Dhyani-mudra (skt): See Mudra 1. Dibba (p): DivineCelestial (a)Thuc v ci tri. Dibba-Cakkhu (p): The divine eyeThin nhn thng. Dibba-cakkhuka (p): Endowed with the superhuman eyec ph cho thin nhn thng. Dibba-sampatti (p): Heavenly blissThin phc. Dibbasota (p): Thin nh thng. Dibba-vihara (p): The supreme condition of heartTrng thi tm ti thng. Didhiti (p): LightRadiancenh sng. Digambara (p): A naked asceticKh hnh la th. Digha Nikaya (p) Dirghagama (skt): Trng A Hm (Trng B Kinh) The Collection of Long Discourses (Dialogues). The first section of the Sutta PitakaSee Agama. Dignaga (skt): Tn ca mt nh l lun, ngi thuc vng Bc n, mt ging s chnh ca trng phi Yogachara thuc nhnh Vasubandhu, vo khong 480-540 sau Ty lch. Ngi hng trng phi ny nhn v l thuyt da vo l lun. Mt trong nhng tc phm quan trng nht cu Ngi mang ta Tch Ly nhng Tiu Chun v Nhn Thc ng n, l cun sch hng dn cho tro lu mi ca trng phi YogacharaName of a logician, a native of Southern India, a principal teacher of the Yogachara, belonged to the school of Vasubandhu, around 480-540 AD, who developed a logical-epistemological approach. One one the most important of his work is Pramanasamuchchaya (Summary of the Means to True Knowledge) which became a fundamental for the new approach. Diguna (p): DoubleGp i. Dikkhati (p): To become a monkTr thnh Tng s. Dina (p): Sun: Mt tri. Day: Ngy. Miserable (a): Kh s. Dinaccaya (p): EveningExhaustion of the dayHong hn.

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Dinapati (p): The sunMt tri. Dinnaka (p): An adopted sonCon nui. Dipa (p): A lampCi n. Dipada (p): A manNgi n ng. Dipada-uttama (p): The Enlightened OneBc Gic Ng. Dipamkara (skt) Dipankara (p): One who lights a lamp, name of a former BuddhaNgi lm sng n, tn ca mt v c PhtSee Dipankara Buddha. Dipana (p): ExplanationS gii thch. Dipankara Buddha (skt): Hon Kiti Ha Kit LaNhin ng PhtNgi thp ngn n hay khi ln nh sng. Mt v Pht truyn thuyt sng vo mt thi xa xa. Dipamkara c xem nh l v Pht u tin trong 24 v Pht trc thi Pht Thch Ca. Nhin ng Pht l v Pht thng hay xut hin mi khi c mt v Pht thuyt php, nh trong Kinh Php Hoa, ngi l mt v nghe php quan trng. Dipamkara c coi nh l v tin bi quan trng nht ca Pht Thch Ca. Ngi tng trng cho tt c cc v Pht qu kh. Chnh Ngi l ngi tng gio hun Pht Thch Ca lc Pht cn l mt ngi tu kh hnh trong nhng tin kip, v chnh Ngi chun b cho s thnh tu ca c Pht C m. Pht Dipamkara tha nhn rng sau nhiu kip xa xi trong tng lai, Sumedha s thnh Pht tn gi C mBurning Lamp Buddha Kindler of lightsLight-causer(The Luminous). Legendary (mythical) Budha who is said to have lived an endlessly long time ago. Dipamkara is considered the first of the twenty-four Buddhas preceding the historical Buddha Sakyamuni (the twenty-fourth predecessor of Sakyamuni) who always appears when a Buddha preaches the gospel found in the Lotus Sutra, in which sutra he is an important hearer. The only one of the predecessors in office of Gautama the Buddha of whom there are any details in the Scriptures. He symbolized all the Buddhas in the past. He was one who taught Gautama Siddhartha in previous births when Siddhartha was still in the form of the ascetic sumedha, and prepared him for future achievement. Dipamkara recognized that after an endless number of ages had elapsed, Sumedha would become a Buddha named Gautama. Dipankara-Srijnana: See A Sa. Dipapradipa (skt): ng Ha hay nh la ca nLamplight. Dipeti (p): To make clearLm sng t. Dipita (p): Explainedc gii thch. Dippana (p): Shining (a)Chiu sng. Dipika A torchNgn uc. Dippati (p): To shineChiu sng. Dirghagama (skt): See Agama in Sanskrit/Pali-Vietnamese Section. Dirghayur-deva (skt): Trng th thinGods of long lifeMt trong bt nanOne of the eight inopportune situations.

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** For more information, please see Bt Nan in Vietnamese-English Section. Disa (p): EnemyK th. Direction: Phng hng. Disampati (p): KingVua. Ditta (p): Blazing (a)Chy bng ln. Ditthasava (p): Attachment to wrong viewKin Lu hay s tham luyn t kin. Ditthi (p): T kinWrong viewsNim tin sai lc cho rng trong ng un hay nhng th to nn c th c mt linh hn trng cuThe false belief that the skandhas, or constituents of personality, contain an immortal soul. Ditti (p): BrightnessS sng chi. Diva (p): HeavenTri. Divasa (p): Day: Ngy. Daytime: Ban ngy. Diyaddha (p): One and a halfMt ri. Djambunadaprabha (skt): Dim ph na Kim Quang Pht. Djna (skt): Tr hu. Djamura (skt): Tr nHu n. Djnanolka (skt): Hu cuc huuc tr. Djyotichprabha-Brahma (skt): Quang Minh i Phm. Dohaka (p): One who milksNgi vt sa b. Domanassa (p): MelancholyDispleasureBun ru. Dorje: Vin ngc khng th b hy dit. Dorje tng trng cho tr Bt nh, l con ng dn ti i gic, ch c thin nh mi t n c m thiAn indestructible diamond. Dorje represents Prajna and the path to enlightenment, only achieved through meditation. Dosa (p): Sn hnAngerIll-will or HatredOne of the three fires which burn in the mind until allow to die for want of fueling, the others being Lust and Illusion.

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Dosaggi (p): The fire of angerCuc gin hn. Dosa-kkhana (p): BlamingTrt li cho ai. Dosa-sapagata (p): Free from defectKhng b li lm. Dosa-saropana (p): Finding fault withBi mc li ai. Dosina (p): BrightMoonlitnh sng trng. Doushpradarsha-Buddha (skt): Nan Tr Pht. Dovarika (p): GatekeeperNgc gc cng. Dravya (p): ChtSubstance. Drishta (skt): c nhn thySeenSee Drisya. Drishtanta (skt): DIllustration or exampleSee Tng Nhn D. Drishti (skt): Vng kin hay kin gii sai lmA wrong view. Drishtivikalpa (skt): See Kin Phn Bit. Drisya (skt): S kin hay nhng g hin l ra cho ngi ta thyWhat is presented to ones view. Dronastupa (skt): Thp DronastupaNgi ta ni trong thp ny c cha mt phn x li ca c Pht m mt ngi Ba La Mn ln lt du li sau l tr tA stupa said to contain a jar of relics of Sakyamunis body, surreptitiously collected after his cremation by a Brahman. Dronodana (skt): See Hc Phn Vng. Droti (skt): Kin. Drsti (skt) Drishti (p): Ci nhnQuan im kin. Trong Pht gio, Drsti c ngha l by t kin VisionViewRevelationWorldviewTheory. In Buddhism, Drsti means seven false views: Tin vo s tn ti ca ci Ng: AnatmanBelief in an ego or self. T b lut nhn qu: Repudiation of the law of karma. Tin vo tnh vnh hng: Belief in eternalism. Tin vo s hy dit: Belief in nihilism. Tn trng nhng gii lut xu: Observing false or bad silas.

Quan nim c th c nghip tt t nhng hnh ng xu: Regarding karma resulting from bad deeds as good. Hoi nghi cc chn l ca Pht: Doubting the truth of Buddhism.

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Druma (skt): Khn Na La VngTr Php. Dubbaca (p): Disobedient (a)Khng tun th (khng vng li). Dubbanna (p): Discolored (a)Phai mu hay i mu. Dubbhaka (p): Treacherous (a)Phn phc. Dubbhana (p): TreacheryS phn phc. Dubbhara (p): Difficult to bring up or nourishKh nui (kh dy). Dubbhasita (p): Insulting word (bad speech)Li lng m. Dubbhati (p): To be treacherous or unfaithfulPhn phc hay khng trung thnh. Dubbhi (p): Plotting against (a)Am mu hi ai. Dubbijana (p): Difficult to understand (a)Kh hiu. Dubbhikkha (p): A famine (scarcity of food)Nn i. Dubbutthika (p): Rainless (a)Khng c ma. Dubhaka (p): A treacherous personNgi phn phc. Duccaja (p): Difficult to give upKh b. Duccarita (p): Bad conductHnh kim xu. Duddama (p): Difficult to manage or tameKh hun luyn (kh km gi c). Duddasa (p): Difficult to understand (a)Kh m hiu c. Duddas: Misfortune (n)Ni bt hnh. Duddara-tara(p): More difficult to see (a)Cng kh hiu hn. Duddha (p): MilkSa. Duddina (p): An unlucky dayMt ngy khng may. Duggahita (p): A wrong viewT kin. Duggama (p): Difficult to goKh i c. Dugganda (p): Having a bad smellC mi hi thi.

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Duggata (p): MiserableKh s. Duggati (p): Realm of miserable existenceCnh gii kh au. Duhana (p): PollutionS nhim. Duhitu (p): DaughterCon gi. Duhka (skt): SufferingUneasyUncomfortableUnpleasantDifficultUneasinessPain Sorrow TroubleDifficulty. ** For more information, please see Dukkha in Sanskrit/Pali-Vietnamese Section. Duhkha (skt) Dukkha (p): KhTrng thi bt toi ca th gii Ta b. Chn l u tin trong bn chn l cao thng. Mt trong ba c trng ca s tn ti (v thng, kh, v v ng). Mc xch cui cng trong Thp nh nhn duynSufferingIllPainSorrowConflictDiscontent EmptinessUnsubstantiality Unsatisfactoriness The state of the world of SamsaraThe first of the four Noble TruthsOne of the three signs of any beings (Dukkha: Kh, Anicca: V thng, Anatta: V ng)The last link in the chain of Depedent Origination (Birth, Suffering, Old age, and Death). Duhkha-Nirodha (skt) Dukkha-Nirodha (p): Dit Duhkha c ngha l au kh, nirodha l s chm dt. S chm dt hay vt qua au khDuhkha means sorrow, nirodha means annihilation. This term means the conquest or end or annihilation of sorrow. Duhkha-Vdana (skt): Kh th. Dujivha (p): A serpentCon rn. Dujjaha (p): Difficult to give up or removeKh b. Dujjana (p): Difficult to knowKh m bit c. Dujjivita (p): Wrong livelihoodT mng. Duka (p): A pairMt cp. Dukkara (p): Difficult to doKh lm. Dukkara-bhava (p): DifficultyS kh khn. Dukkata (p): Wrong actionHnh ng sai tri. Dukkha (p): SufferingKh. Dukkha-antagu (p): One who has conquered sufferingNgi ch ng c kh. Dukkha-apagama (p): Removal of painDit kh. Dukkha-arya-satya (skt) Dukkha-ariya-sacca (p): Kh Chn l cao thng v s kh.

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Dukkha-kkhandha (p): Aggregate of sufferingUn kh. Dukkha-kkhaya (p): Extinction of miseryS chm dt kh au. Dukha-nidana (p): Source of sufferingNguyn nhn ca s kh. Dukkha-nirodha (p): Destruction of sufferingS dit kh. Dukkha-nirodha-ariya-sacca (p): Chn l v s dit kh. Dukkha-nirodha-gamini (p): S tu tp a n dit kh. Dukkha-nirodhaga-mini-patipada (skt): Chn l v con ng a n s dit kh. Dukkha-pana (p): Hurting (a)Tn hi. Dukkha-pareta (p): Afflicted by miseryB kh no. Dukkha-peti (p): To cause painLm cho thng kh. Dukkha-sacca (p): The truth of miseryChn l v kh. Dukkha-Samjna (skt): Kh tng. Dukkha-samudaya (skt): Tp Chn l cao thng v nguyn nhn ca s kh. Dukkha-seyya (p): An uncomfortable sleepGic ng khng thoi mi. Dukkhi (p): GrievedBun kh. Dukkhiyati (p): To feel painCm thy au n. Dukkhotinna (p): Fallen into miseryB ri vo ni thng kh. Dukkhudraya (p): Causing painLm cho au n. Dukkhupasama (p): Alleviation of sufferingLm vi ni kh. Dukula (p): A kind of very fine clothMt loi vi rt mn. Dullabha (p): Difficult to obtain (a)Kh t c. Dulladdha (p): Obtained with difficultyt c bng s kh khn. Dulladdhi (p): Wrong viewT kin. Duma (p): Tree topNgn cy. Dummana (p): Unhappy (a)Khng hnh phc.

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Dummati (p): An evil-minded personNgi c tm a xu xa. Dummedha (p): Foolish (a)Ngu ngc. Dumuppala (p): Tree producing yellow flowersLoi cy tr bng mu vng. Dundubhi (p): A drumCi trng. Dunniggaha (p): Difficult to subdue or controlKh km ch. Dunnimita (p): Bad omenim chng lnh. Duppamunca (p): Difficult to be freed (a)Kh c gii thot. Duppanna (p): A foolNgi ngu. Dupparihariya (p): Difficult to use or manage (a)Kh qun l (kh dng). Duppatinissaggiya (p): Difficult to give up or abstain from (a)Kh b c. Duppativijjha (p): Difficult to understandKh hiu. Dura (p): DistanceKhong cch. Durajana (p): Difficult to understand (a)Kh hiu. Durakkha (p): Difficult to protect (a)Kh bo v. Duramgama (skt): Vin Hnh aThe far-going stageSee Thp a (B) (7). Durangama (p): Going afari xa. Duranubodha (p): Difficult to understand (a)Kh hiu. Durasada (p): Difficult to be approached (a)Kh t n c. Duratikkama (p): Difficult to pass over (a)Kh vt qua. Durita (p): Bad actionHnh ng xu xa. Durutta (p): Bad speechLi ni xu c. Dusaka (p): One who defiles or defamesNgi lm nh nhp. Dusana (p): DefilementS nhim trc. Duseti (p): To polluteLm cho nhim. Duskrta (skt): Wrongly or wickedly doneA wicked deedWickednessSee t Ct La in Vietnamese-English Section.

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Dussa (p): ClothVi. Dussaha (p): Difficult to bear onKh lng tip tc chu ng. Dussati (p): To offend againstPhm li. Dussila (p): Bad character (void of morality)Tnh nt xu xa. Dutiya (p): SecondTh nh. Dutiyika (p): The wifeNgi v. Duttara (p): Difficult to cross over (a)Kh vt qua c. Duttha (p): SpoiltCorruptWickedH nQu quyt. Duttha-citta (p): Evil-minded (a)C tm qu quyt. Dutthu (p): BadlyMt cch t hi. Dutthulla (p): Inferior (a)H ng. Duve (p): TwoHai. Duvidha (p): Twofold (a)Hai phn. Dvachatvarimashat sutra (skt): See Kinh T Thp Nh Chng. Dvadaca-Nikaya-Sastra (skt): Thp nh mn lun. Dvadasanga-pratitya-samutpada (skt): See Thp Nh Nhn Duyn in Vietnamese-English Section. Dvadasayatanani (skt): See Thp Nh Nhp in Vietnamese-English Section. Dvanda (p): A coupleMt cp. Dvara (skt & p): MnCaGateDoorEntrancePassage. Dvara-bhutani (skt): Phng tin mnThe gate of actual occurencesThe gate of expedient means. Dvarabaha (p): Gate-keeperNgi gc cng. Dvarapala (p): Gate-manNgi gi cng. Dvatrimsadvara-Laksana (skt) Dvatrimshadvara-Lakshana (p): Tam Thp Nh Ho TngBa mi hai du hiu phn bit ca s ton thin ca mt c Pht, hay tng ca s cao vi c thy trong thn th ca Pht, khc vi nhng con ngi thng thng, ngay c v mt th cht. Ngoi nhng du hiu ny cn tm mi du hiu ph naThirty-two marks of perfection of a Buddha, or thirty-two marks of excellence as revealed in the body of the Buddha, who is distinguished from ordinary men also in his external appearance. The thirty-two marks are:

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Hai chn t trn cng mt mt phng: Level feet.

Lng bn chn c hnh bnh xe nghn ta: Sign of thousand spoked wheel on the soles of feet. Ngn tay di v thon: Long slender fingers. Gt rng: Broad heels. Ngn chn v ngn tay hi cong: Curved toes and fingers. Bn tay v bn chn mm mi: Soft and smooth hands and feet. Mu bn chn hi phng ln: Arched feet. Ngc n to: Broad chest. Cnh tay di tn u gi: Arms reaching to the knees. Dng vt c bc qui u: Virile member without narrowing in the foreskin. Thn th vm v: Powerful body. Thn th nhiu lng: Hairy body. Lng di v xon: Thick and curly body hair. Thn th mang mu vng chi: Golden-hued body.

Thn th pht x trong vng mi bc chn: A body that gives off rays ten feet in all directions. Da mm du: Soft skin. Bn tay, vai v u trn tra: Round hands, shoulders and head. Vai cn i: Well-formed shoulders. Thn trn nh thn s t: Upper body like a lions. Thn th thng: Erect body. Vai khe v c bp tht: Muscular shoulders. C bn mi rng: Forty teeth. Rng u: Even teeth. Rng trng: White teeth. Hm s t: Gums like a lions.

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Nc bt thm v lm tng mi v cc thc n: Saliva that improves the taste of all foods. Li rng: Broad tongue. Ging ni nh ging Phm thin: Voice like Brahmas. Mt xanh v sng: Clear blue eyes. Lng my b tt: Eyelashes like a bulls. Tm lng mc gia hai lng my: A lock of hair between the eyebrows. U trn trn nh u: A cone-shaped elevation on the crown of the head.

Dvaya (skt): A pair: Mt cp. Nh tnh hay tnh nh nguyn (ch th v i tng, ngi v ta, vn vn)DualityDualism. Dvayanairatmya (skt): See Nh V Ng. Dvejjha (p): Doubtful (a)Nghi hoc. Dvesha (skt) Dosa (p): Sn hn, mt trong tam c; hai c kia l tham v si: Anger, one of the three evil passions known as poisons (visha); the other two are desire to have (raga) and stupidity (moha). c cm: Aversion. Dviyana (skt): The two vehicles of Sravakahood and PratyekabuddhahoodSee Nh Tha.

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Ehi-passika (p): Gio thuyt ca c PhtThe teaching of the Buddha. Ehi-passiko (skt & p): Come-and-see. Ekacitta (skt): Nht tmOne mindThe one-thought moment in which a meditator experiences Non-duality. Ekacittam (skt): See Ekacitta. Ekacyana (skt): Nht tha. Trong cc kinh in Pht gio, Pht ra tha thng ty cn c trnh ca chng sanh m cu . K tht i tha, Tiu tha, Trung tha hay Kim cang tha ch l nhng tn khc ca Pht tha. Hnh gi c th cng lc thc tp hay i trn bt c tha noOne vehicle. In Buddhist sutras, the Buddha talked about Yana or Vehicle so that beings from different levels can absorb and practice Buddhism. In reality, Mahayana, Hinayana, Madhyamika, or Vajrayana are only different names for Buddhayana. Cultivators can practice all three vehicles at once. Ekagra (skt): Nht duynOneness. Ekagrata (skt) Ekaggata (p): Nht tmTnh sc bn ca tinh thnTp trung s ch vo mt im duy nht. Mi nng lng tm thn c tp hp xung quanh mt i tngOnepointedness of mindAttention focus only or alone (focusing or concentration of mind) on a single object. Situtation in which all mental powers are concentrated on one objectSee Samadhi. Ekaks(h)ana (skt): Nht tmThe One Moment of eternal now. Ekajatipratibuddha (skt): Nht sanh b xB TtOne hindered by one more birth (a name for Maitreya Bodhisattva who is the Buddha-to-come (next Buddha) in this world. Ekamsamayam (skt): Nht thi. Eka-tattvabhyasa (skt): Hot ng lp i lp li (nghin cu) duy nht v thc cao nht thm nhp tt c mi thc th nh ci ng su nhtRepeated activity or study of one reality, the supreme consciousness, which permeates all beings as their inner most. Ekatva-anyatva (skt): Nht d (ng nht v d bit)Oneness and otherness. Ekavyavaharika (skt) See Hinayana. Ekayana: Nht Tha hay Pht tha (Buddhayana). C xe duy nht ca o Pht, hc thuyt duy nht c th a ti ch t c gic ng cao nht v Pht tnhOne vehicle or Buddhayana; the one teaching that leads to supreme enlightenment and the attainment of Buddhahood. Ekayanavabodha (skt): S th chng Nht Tha, ngha l s dp tt s phn bit sai lm bng cch tr trong Nh NhThe realization of the One Vehicle. The realization means the extinction of wrong discrimination by abiding in Suchness. Ekottaragama (skt): Kinh Tng Nht A HmTn ca b Kinh th t trong b A HmAgama Sutra Increased by OneName of the fourth Agama or sacred ekottara: Greater or more by one, increasing by one. Ekottarikagama (skt): See Anguttara-Nikaya.

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Ellora (skt): See Verula in Sanskrit/Pali-Vietnamese Section.

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F
Fa-Hsiang: Trng phi Php Tng hay Duy Thc. Trng phi c sng lp bi Ngi Huyn Trang (600-664), nu ra nhng hiu c trng ca s tn ti, mt trong nhng trng phi quan trng ca Trung Quc, ly thuyt ging ca Yogachara lm cn bn, da vo nhng trc tc

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ca cc v Th Thn (Vasubandhu) v V Trc (Asanga) lm kim ch nam. nim trung tm ca phi Php Tng l mi ci u l tng, ton th th gii bn ngoi ch l sn phm thun ty ca thc v khng c hin thc. S vt ch tn ti trong t duy. Php tng tng qui ton b ch php thnh nm nhm v tm thcMarks of Existence school, one of the most important schools of Chinese Buddhism, which continues the teaching of the Yogachara and is based on the writings of Vasubandhu and Asanga. It was founded by Hsuan-Tsang (600-664). The central notion of the Fa-hsiang school is everything is only ideation. This means that external world is only the product of our consciousness and possess no reality. The world is purely mind. Fa-hsieng divides all dharmas into five groups and eight consciousness. Concerning the nature of dharmas, the faHsieng school distinguishes three qualities or three level of truth: Nm nhm PhpFive groups of dharmas: Tinh thn hay thc: Vijnana---Mind or consciousness. Nhng nhn t tm thn: Chetasika---Mental factors. Hnh thc: RupaForm. Nhng php c lp vi tinh thn: Dharmas independent of mind. Nhng php khng b qui nh: AsamskritaUnconditioned dharmas. Tm Thc: Eight Consciousness: See Bt Thc. Three level of truth of the nature of dharmas: Bn tnh ca ch php nh ngi ta hnh dung ra chng (ngi ta nhn bit s vt bng cc gic quan nn c th b sai lm): The level of the conceptualized nature of dharmas (people take things as they appear to our senses, can be false or illusory). Bn tnh ph thuc (ch php ch tn ti tm thi, v mi s vt u ph thuc khng c bn tnh ring cng nh hin thc ring ca n): The level of contingent nature (dharmas enjoy only temporary existence, since everything that arises contingently (interdependent) and has neither self-nature nor reality). Bn tnh hin thc cui cng (vt qua mi tnh qui nh v tnh tng i, khng c tnh nh nguyn. y chnh l tnh nh th ca chn nh, vt qua ngoi mi phn bit. y l Nit bn) : The level of of the nature of ultimate reality (this is the level of the nature of ultimate (absolute) reality, which is beyond all conditionality and relativity. Its characteristic is non duality. It is Suchness or tathata, which transcends all appearances. It is Nirvana). Fa-Hsien: Php Hin (337-422), mt v s ngi Trung hoa, hnh hng sang n qua n Hong, Khotan v Hy m lp sn. ng su tm nhng vn bn Pht gio, c bit l nhng l gii v Vinaya-pitaka. ng tr v Trung Quc nm 414, cng vi Buddhabhadra dch ra ting Hoa nhng b i Bt Nit Bn v Lut TngChinese monk (337-422) and pilgrim, who left China in 399 and reached India via Tun Huang, Khotan and the Himalaya. There he gathered Buddhist scriptures, particularly various versions of the Vinaya-pitaka. In 414 he returned to China by sea, where, together with Buddhabhadra he translated the Mahaparinirvana and the Vinaya-pitaka into Chinese.

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Fa-Lang: Php Lng, mt i din quan trng trong phi Tam Lun Trung quc. ng gia nhp tng on vo nm 528. Trc tin ng tu tp thin nh v hc Lut tng. Sau ng dnh ht th gi pht trin v vit v Tam LunAn important representative of the San-Lun school of Chinese Buddhism. In 528 he entered the Buddhist order and devoted himself to the practice of Dhyana and the study of the Vinaya-pitaka texts. Later he spent all time to develop and write the San-Lun. Five periods and eight teachings: See Thin Thai Ng Thi Bt Gio.

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Gadgadasvara (skt): Diu m B Tt. Gagana (skt): H khngSkySpace.

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Gaganamala (p): H Khng V Cu. Gaganamati (p): H Khng Hu. Gahakaraka (skt): The builder of the house of self, the self which holds together unreal components in an unreal unity and gives the illusion of being a compound thing. The analogy is from a house which, being taken to pieces, cease to be. Gandda-Vyuha (skt) Ganda-Vyuha (p): Kinh Hoa Nghim do chnh Pht Sakyamuni trnh by trong cc bui thuyt ging Shravasti, cu chuyn k v chng tr tui Sudhana c B Tt Vn Th a vo con ng i gic. Sudhana yu cu nhng li khuyn v thc hnh i gic t 53 ngi, trong c Maitreya, Pht tng lai. Cui cng Sudhana gp B tt Ph Hin. Qua nhng thuyt ging ny, chng t ti i gic v hiu c hin thc. Chng cui ca kinh bn v li th ca Ngi Ph Hin, c s tu hnh ca mt v B Tt v l c s chnh yu cho trng phi Hoa NghimAn independent part of Budhavatamsaka-sutra taught by the Buddha Sakyamuni in Shravasti. This scripture is an account of the pilgrimage of young Sudhana, who is guided on his way to enlightenment by the Bodhisattva Manjusri and who requested the advice about his religious practice from fifty three persons, including the immenent Buddha Maitreya. Finally he meets Samantabhadra, through whose teaching he attains enlightenment and experiences reality. The last chapter concerns the vows of samantabhadra, which constitute the basis of the life of a Bodhisattva and which comprise a fundamental text of the Hua-Yen school. Gandha (Candana) (skt): Hng chin nFragrant smellA fragrant substanceScent PerfumeThe mere smell of anything. Gandhahastin Bodisattva (skt): Cng ha B Tt. Gandhara (skt): Tn ca mt loi cy c mi thm, thn mu vng: Name of a fragrant tree, and of a yellow colour. Cn gi l Cn , Hng Bin, Hng Hnh, Hng Khit, Hng Tnh, v Kin La, vng t nm v pha ty bc min Punjab ca n v ng Bc ca Kashmir, nay gm cc min A ph hn v mt phn ca Hi quc. y l mt trong nhng trung tm ln ca vn ha Pht gio vo th k th hai sau CN. Tuy nhin, ngy nay ni ny ch cn thy nhng ci nn ca v s tu vin b hy hoi trong cc cuc xm lng vo th k th V. Theo Eitel trong Trung Anh Pht Hc T in th Cn La l tn mt vng quc c nm v pha ty bc Punjab (cng cn gi l nc Tr a v xa ti nc ny c nhiu vi Thnh hin tu hnh c o), tng l mt trung tm Pht gio ni ting. Trong tin kip khi cn l v B Tt, c Pht Thch Ca Mu Ni tng mc mt mnh b th cho ngi khc. y c l l chuyn ca mt v thng c ti y b mc mt The region in the extreme north-west of Punjab of India and northeast of Kashmir, today including southern Afghanistan and parts of Pakistan, one of the greatest centers of Buddhist art and culture during the 2nd century A.D. However, most of monasteries had been destroyed in invasions from outsiders in the 5th century and only foundations are preserved. According to Eitel in The Dictionary of Chinese-English Buddhist Terms, Gandhara, an ancient kingdom in the north west of Punjab, famous as a centre of Buddhism . Sakyamuni in his former life, is said to have lived there and torn out his eyes to benefit others, probably a distortion of the story of Dharmavivardhana, who as governor of Gandhara was blinded by order of a concubine of his father, Asoka. Gandharva (skt): Cn tht b cn gi l Cn p B, Cn p Ha, Kin La, Kin t B, Kin t Phc, v Ngn t Phc, dch l Hng Am, Hng Thn, Tm Hng Hnh hay X Hng, mt v thn bit nhng b mt trn tri v chn l thn thnh v l nhng iu cho con ngi. Cn tht b l nhng thn hay nhng nhc cng v cng trong cc ba tic tri. Cn

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tht b thng sn ui n b v c kht vng lm tnh vi h. Cn tht b cng c coi nh l nhng sinh vt xu c ng s. Gi l Hng Am v Cn Tht B khng n tht ung ru, ch tm mi thm hp th, v cng ta ra mi thm. L v Thn lo v m nhc cho vua tri Thch, cng ging nh Khn Na La lo v php nhcFragrance-devouring celestial musicians The celestial gandharva is a deity who knows and reveals the secrets of the celestial and divine truth. Demigods who are also heavenly singers and musicians who took part in the orchestra at the banquets of the gods. They follow after women and are desirous of intercourse with them; they are also feared as evil beings. Gandharva or Gandharva Kayikas, spirits on Gandha-mandala (the fragrant or inscent mountains), so called because the Gandharvas do not drink wine or eat meat, but feed on inscense or fragrance and give off fragrant odours. As musicians of Indra, or in the retinue of Dhrtarastra, they are said to be the same as, or similar to, the Kinnaras. They are Dhrtarastra, associated with soma, the moon, and with medicine. They cause ecstasy, are erotic, and the patrons of marriageable girls; the Apsaras are their wives, and both are patrons of dicers. Gandottama-Buddha (skt): Hng Thng Pht. Ganga (skt): Hng H. Gantha (skt): H phc. Ganuda (skt): Cng c Thi B Tt. Garbha (skt): Thai TngContainingFilled withWomb, as Tathagata-Garbha, the womb of Buddha-hood. Garbhakosadhatu (skt): See Thai Tng Gii in Vietnamese-English Section. Garuda (skt): Ca lu caThn iu, loi n tht rngHnh chim u ngi, hai cnh xe ra cch nhau n 3.360.000 dm, k th ca cc loi rng (chim n tht rng), xe ci ca Thn T Thp N Figures of birds with human heads, heavenly birds with great golden wing spans of approximately 3,360,000 miles, the traditional enemies of NagasKing of birdsDragon-devouring bird, the vehicle of Vishnu. Gata (skt): Kh ra iGone or departed. Gataghrina (skt): Khng c lng thngUnsympathetic. Gatha (skt): K Phng tngA set of versesA stanza or song produced by a mind in a condition of spiritual insightFor more information, please see Sutra in Sanskrit/Pali-Vietnamese Section. Gati (p): Lun hiA course of existence, gate, entrance, way of goingThe conditions of sentient existence . Gatimantanam (p): Good behaviorPhm hnh cao thng. Gaunamati : C na mt c Hu La Hn. Gautama (skt): C mSee Siddhartha in Sanskrit/Pali-Vietnamese Section. Gautami (skt): Kiu m NiSee Ma Ha Ba X Ba in Vietnamese-English Section.

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Gavampati (skt): Kiu phm ba . Gaya (skt): Gi daVoi. Thnh ph thing ling thuc tiu bang Bihar, ng bc n . y l ni m c Pht hay ving thm khi Ngi cn ti th. Ngy nay Ca Da bao gm thnh ph mi Sahebganj v pha bc v th trn Gaya c nm v pha nam. B o Trng (Pht Ca Da) ni c Pht thnh o cch thnh ph Gaya khong 6 dm v pha namThe holy city in the Bihar state of the northeast India. The Buddha often came to visit and stay at this place during his lifetime. Gaya comprises the modern town of Sahebganj on the northern side and the ancient town of Gaya on the southern side. Buddha-Gaya where the Buddha attained enlightenment is about 6 miles south of GayaSee T ng Tm. Gaya-Kacyapa (skt): Gi da Ca Dip. Gayasiras (skt): Tng u sn. Gayasisa (p): Tng u sn. Geya (skt): K dTrng tngSummarizing verseBeing sung or praised in song. Ghanavyuha sutra (skt): Hu Nghim Kinh. Ghanta (skt): Hand-bell used in ceremonies. Ghosha (skt): Diu Am La Hn. Ghoshanugakshanti (skt): See Am Hng Nhn. Ghrana (skt): MiNoseSmellPerception of odour. Gigimmikkyo (skt): Gii thm mt kinh. Gimhana (p): Ma nng. Gitamitra (skt): Ch a mt. Goa (skt): a danh Pht gio vng ty n . Theo Gio S Bapat trong Hai Ngn Nm Trm Nm Pht Gio, tnh hnh Pht gio phn thnh ti Goa v cc vng xung quanh, xa hn v pha nam, trong th k th su, c chng minh qua vic tm thy nhng bn khc ch ti HireGutti, pha bc qun Kanara, ghi li mt s cng dng ca vua x Goa l Asankita thuc dng Bhoja, cho mt tu vin Pht gio. Tng t, vic tm ra mt tng Pht c nin i sau hn trong lng Mushir ca qun Goa cho thy rng o Pht tip tc phn thnh trong mt thi gian di ti y. Cc tu s ti Goa vo thi vua Kayakesin ca dng Kadamba c c nhc n trong b Dvyasrayakavya ca th k th 12Name of a Buddhist place in west India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, Buddhism flourished in and around Goa, farther south, in the sixth century A.D. is proved by the discovery of the Hire-Gutti plates (north of Kanara district) which record an endowment to a Buddhist vihara by the Bhoja King, Asankita of Goa. Similarly, the discovery of Buddhist statues of later date in the village of Mushir in the Goa

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district shows that Buddhism continued to flourish at the time of the Kadamba king, Jayakesin, are mentioned to in the Dvyasraya-kavya of the twelfth century. Gocara (skt): Cnh gii hay s hnhGocara ngha en l phm vi cho sc vt hay ng c cho sc vt, l mt phm vi cho hnh ng v i tng ca gic quan. Trong Kinh Lng Gi, Gocara c ngha l mt thi tm linh chung m ngi ta c i vi th gii bn ngoi, hay ng hn l mt khung cnh tm linh m s hin hu ca con ngi c bao bc trong Gocara means experience, mental attitude. Gocara literally means a range for cattle, or a pasturage, is a field for action and an object of sense. In the Lankavatara Sutra, it means a general attitude one assumes toward the external world, or a better spiritual atmosphere in which ones being is enveloped. Godana (skt): Ty Ngu Ha Chu. Gopika (skt): Minh n. Gautama (skt) Gotama (p): C mClan name of the Buddha. Gotamide (skt): Kiu m Ni (tn khc ca b Maha Ba x ba )See Ma Ha Ba X Ba in Vietnamese-English Section. Grahaka (skt): See Nng Th. Grahya (skt): See S Th. Grantha (skt): H phc. Grdhrakuta (skt): Gijjhakuta (p)Cn gi l Kt Lt La C Tra, Kit L Ph La Cu , hay Y Sa Qut, ngha l Thu u, Thu Phong, Linh Thu. K X Qut hay Linh Thu Sn, tn ca mt nh ni linh thing gn thnh Vng X. Cng gi l ni Linh Thu hay ni Hnh Chim Kn Kn v ngn ni c hnh dng ging nh chim kn kn, v cng bi chim kn kn thng hay t tp sng trn nh ni. y l mt trong nm ngn ni ni ting trong thnh Vng X trong thi c Pht cn ti th, ngy nay l thnh ph Rajgir, trong tiu bang Bihar, thuc ng bc n . Xa kia, nhiu o s thng n tu trong cc hang ng ngn ni ny, v c Pht cng hay gh vo y ta thin mi khi Ngi n Vng X hong php. Ngi ta ni c Pht thuyt nhiu kinh i Tha quan trng trn nh ni ny, trong c Kinh Php HoaThe Grdhrakuta Peak, name of a sacred mountain near Rajagrha. Also called Vultures Peak. It was so called because it resembled a vulture-like peak and also because the vultures used to dwell on its peak (said to be shaped like a vultures head). It is is one of the five famous hills surrounding the inner area of Rajagaha during the Buddhas time, present-day town of Rajgir in Bihar state of the northeast India. Its caverns were always inhabited by the ascetics of ancient days and the Buddha also came to stay at this place to sit meditation several times during his sojourn in Rajagaha. It is said that the Buddha preached there many important discourses of the Great Vehicle including the Lotus Sutra. ** For more information, please see Linh Thu Sn in Vietnamese-English Section. Grhaparti (skt): C sHouseholderLaygentleman. Grudhakuta (skt): Ni K X Qut. Guhya (skt): B mt.

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Guna (skt): c hnhVirtues or attributes. Gunas (skt): TrnFive GunasNg trnFive Dusts. Guru (skt): Nh s. Gunavarman (skt): Cu na bt maSa mn Cng c Khi. Gupta (skt): Cc a. Guru (Sasta) (skt): S. Guhya (p): B mt ca Pht. Mahaguhya (p): i b mt ca Pht.

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Haklenayacas (skt): Hc lc na. Haritaka (skt): Ka l (loi cy c tri dng lm thuc). Hariti (skt): Qu T Mu.

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(A) According to Prof. Soothill, in Chinese-English Buddhist Dictionary, this is a woman who has vowed to devour all the babies at Radjagriha, was reborn as Rakshasi, and gave birth to 500 children, one of which she was to devour every day. However, she was converted by Sakyamuni Buddha, she entered a convent and became a protectress of Buddhism. Her image is to be seen in all nunneriesTing Phn gi l Ha L , l ngi n b th n ht con nt trong thnh Vng X, ti sanh lm N La St, v sanh ra 500 con, ri sau b tun t mi ngy n mi a. Tuy nhin sau ny b quy-y vi c Pht v c lc h tr ch Tng Ni cng nh t chng, nht l nhng ngi n b trong thi k sanh . Ngi ta thng thy hnh ca b trong cc ni vin. (B) According to other Buddhist legends, while the Buddha was preaching in Rajagrha, there was a corceress who had given birth to many children. While she loved and cared for her own children without exception, she had an inborn weird fondness for devouring up those belonging to others. Hence she was called by everybody as the Mother of Ghost Kids. The Buddha intended to convert Hariti. He sent a Bhiksu to her house to take away her beloved young son named Bangalo while she was away. When she found out that she had lost her son, she cried all day. Some people suggested that she should seek help from the Buddha. She then came to the Buddha for help. The Buddha asked Hariti, Since you love your son as much as your own life, you should know that all the parents in this world do likewise. They also love their own children. You felt so grief-stricken when you lost your beloved son. Have you ever thought about those parents whose children were stolen and devoured by you? Hariti finally came to realize the wrong of her evil actions. She deeply repented her sins and vowed to start anew and become the protectress of all children in the world. The Buddha then return her beloved son to her. This was one of the many ways with which the Buddha converted humanityTheo truyn thuyt Pht gio, trong khi c Pht ang thuyt php trong thnh Vng X, c mt m ph thy, t mnh sanh ra nhiu con, a no cng c b thng yu chm sc ht mc, nhng m li c mt qui tt bm sinh l thch n tht tr con ca ngi khc, v vy ngi ta gi m l Mu T Qu. c Pht mun cu m nn trc , Ngi cho mt T kheo tha lc m ra ngoi, n m trm b Tn Ca La m m rt yu thch. Mt con, m ta than khc c ngy, c ngi khuyn m nn n nh c Pht gip. Sau m n gp c Pht xin gip . c Pht hi m: Ngi yu con nh mng sng ca mnh, cha m trong thin h u nh vy c, ai cng yu thng con ci ca mnh. Ngi mt con th au bun, vy khi ngi trm n con ca ngi khc, sao khng t mnh vo a v ca cha m b mt con suy ngh? Cui cng Mu T Qu nhn thy ti li c c ca mnh, nn sm hi thng thit trc c Pht, pht nguyn sa mnh, lm ngi bo v tr con trong thin h. c Pht bn tr li a con thn yu cho b. y l mt trong nhng cch m Pht dng t chng sanh. Harivarman (skt): Cn gi l T L Bt Ma, hay Ha ly bt ma, mt Pht t uyn bc min trung n vo th k th 4 sau Ty lch, ngi son ra b Satyasiddhi (Thnh Tht Lun), trong ng pht trin nim h khng, m v sau ny bin thnh vn bn ch nam cho trng phi Thnh Tht Tng Trung Quc. Thnh Tht Lun c dch sang Hoa ng u tin bi ngi Cu Ma La Thp (407-418)Buddhist scholar in cental India in the 4th century (about 900 years after the Buddhas Nirvana), author of Satyasiddhi-sastra in which he developed the notion of emptiness, which later became the guide doctrine or basis for the Chinese Satyasiddhi. The Satyasiddhi-sastra was first translated into Chinese by Kumarajiva (407-418). Hasta (skt): TayHand. Hayagriva (p): H da Yt Lt Pht, v gin d ca mt v thn bo h, thuc h Padma, mt hnh thc ca Thn Visnu hay Qun AmWrathful protector deity, belonging to the Padma family. The horse-necked one, a form of Visnu and of Kuan-Yin. Hemanta (p): Ma ng. Hetu (skt & p): CauseAntecedent conditionAccumulated karmaProducing causeMotive ImpulseCause ofReason forNhn (ng lc u tin lm sinh ra kt qu hoc a n hu qu no )See Nhn.

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Hetupaccaya (p): Nhn duyn. Hetupratyaya (skt): Nhn duyn (chnh v ph)Causes and conditionsA directly responsible circumstanceA causal connectionA circumstance that is a direct causePrimary and secondary causeSee T Nhn Duyn. Hetuvikalpa (skt): Nhn phn bitDiscriminating cause. Himalaya (skt): Hy m lp snTuyt SnSnowy mountainsThe range of mountains which spread across India, Ladakh, Tibet, Nepal, Sikkim and Bhutan. Hinayana (skt): Tiu tha hay c xe nh. Tn ca mt hc thuyt Pht gio s khai, ngc li vi i Tha. y l mt t m Mahayana gn cho nhng ngi tu theo trng phi Theravada v cho rng nhng ngi ny ch t tr thnh nhng A la hn, ch khng tha. K tht, Hinayana ra i v pht trin t khi Pht nhp dit cho n u th k trc Ty lch, v l i din cho hc thuyt thun khit ban u y nh li Pht dy. iu cn bn trong gio l Hinayana l T Diu , Thp nh nhn duyn, Hc thuyt v bn ng, Lut nhn qu v bt Chnh oThe Little or minor (small) Vehicle. Name of the earliest system of Buddhist doctrine, opposed to the Mahayana. This is the term which the Mahayana utilizes to refer to the those who follow Theravada for they have own liberation s goal rather than that of all beings. In fact, Hinayana developed between the death of Buddha and the 1st century BC and it represented the original and pure teaching as it was taught by the Buddha. The essence of the teaching is expressed in the four noble truths, the doctrine of dependent arising, the teaching of the ego, the law of karma and the eightfold noble path. Hiranyavati (skt): Hu kimA ly la bt . Hiri (p): S nhm gm ti liShameMoral shame, in sense of being ashamed to do wrong. Hitadhyasayin (p): Li ch Tm. Hrich (skt): Ht rChng t Pht. Hridaya (skt): TmHeartMind. Hsuan-Tsang: Huyn Trang, mt trong nhng nh s ln ca trung quc. ng cn l mt tam tng php s, mt trong bn nh phin dch kinh in ln ca Trung Quc vo th k th VII sau CN Hsuan-Tsang, one of the great monks in China in the 7th century AD. He was a great Tripitaka, one of the four great translators of Sanskrit texts of Chinese BuddhismSee Huyn Trang. Huayan: Hoa NghimSee Hua-Yen. Hua-Yen: Hoa Nghim, mt trng phi Pht gio i tha quan trng Trung quc, ly tn theo quyn Kinh Hoa Nghim (Buddhvatamsaka-Sutra), c Ngi Php Tng sng lp vo th k th VIIAvatamsaka school (Flower Garland school), an important school of Chinese Budhism, which derived its name from the title of the Chinese translation of the Buddhavatamsaka-sutra. It was founded by Fa-Tsang (643-712). Hui-Neng: Hu Nng, t th su ca dng thin Trung Quc, mt thin s quan trng mang li cho dng thin Trung Quc mt sc thi c bit, c lp vi dng thin n . Ngi l tc gi ca quyn Php bo n m v sau ny ngi ta xp n vo hng mt trong nhng kinh in ln ca Pht gio Trung Hoa. Da vo quyn sch ny th Ngi xut thn t gia nh ngho, khng c hc hnh chi c, ngi phi ngy ngy vo rng kim ci nui m gi. Mt hm Ngi i ngang mt

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xm nh nghe mt ngi c kinh Kim Cang, n cu ng v s tr nhi sanh k tm, Ngi bng i ng. Ngi bit ngi c kinh Kim Cang kia l t ti gia ca i s Hong Nhn, nn Ngi quyt ch tm n ni Hong Mai th gio. Tuy Hong Nhn nhn ra ngay phm cht ca Hu Nng, nhng Hong Nhn vn Ngi lm ph bp. n khi Hong Nhn thy rng n lc truyn trao t v, ngi mi truyn cho chng trnh k ni v kin gii thin ca mnh. Ch c Thn T, mn xut sc nht v tr tu, l gio th trong chng, cng l ngi c chng trng vng v tin tng v kh nng k v, son mt kh th trong ng so snh thn ngi nh cy B v tm vi mt tm gng sng t trn gi, phi c lau chi bi bm thng xuyn (thn th b th, Tm nh minh knh i, Thi thi thng pht thc, Vt x nh trn ai). Khi y Hu Nng trong nh bp nghe ni ti bi th, ngi lin nh mt c s ving cha vit bi ha li rng: B bn v th, Minh cnh dic phi i, Bn lai v nht vt, H x nh trn ai. Ng t Hong Nhn nhn ra ngay nhng cu th ca Hu Nng c kin gii thin su sc hn ca Thn T, nhng e s Thn T ganh ght nn ang m Ngi trau truyn y bt cho Hu Nng lm Lc T. Ng t Hong Nhn thc dc Hu Nng xui Nam lnh nn v Hu Nng vng li thy ln trnh. Mi lm nm sau, khi ng vn cha bao gi c phong lm s, n tu vin Php Tm Qung Chu, ni din ra cuc tranh lun v phn ng hay gi ng. Sau khi bit c s vic, th php s Ying-Tsung ni vi Hu Nng rng: Hi ngi anh em th tc kia, chc chn ngi khng phi l mt k bnh thng. T lu ta nghe ni tm c sa Hong Mai bay v phng Nam. C phi l ngi khng? Sau Hu Nng cho bit chnh ng l ngi k v ng t Hong Nhn. Thy Ying Tsung lin th pht cho Hu Nng v phong chc Ngi lm thy ca mnh. Sau Lc t bt u tu vin Php Tm, ri Bo Lm To Kh. Hu Nng v Thin phi ca ngi ch trng n ng, bc b trit vic ch hc hiu kinh in mt cch sch v. Dng thin ny vn cn tn ti cho n hm nayThe sixth patriarch of Zen (Chan) in China. He was one of the most important Zen masters who had brought new qualities to the Zen in China which were totally independent with that of India. He is the author of the only Chinese work (The Sutra Spoken from the High Seat of the Dharma Treasure) that later was attributed the status of a sutra. According to this sutra, Hui-Neng came from a poor family, had hardly any form of education, he had to as a woodcuter to support his old mother. One day he passed by a village and heard someone in the house he had just sold firewood reciting the Diamond Sutra. Hearing the sentence, Let your mind flow freely without dwelling on anything, he had an enlightenment experience. After learning that the man was a lay follower of Master Hung-Jen, Hui-Neng decided to go to Mount Huang-Mei to learn dharma with the master. After the first meeting, Heng-Jen immediately recognized his potential, but had Hui-Neng begin as a kitchen helper. When it was time for transmitting the patriarchate to a successor, he requested the monks of the monastery to express their experience of Zen in a poem. Only ShenHsiu, the most intellectually brilliant of his students and the head monk, highly esteemed by all the monks, wrote a poem comparing the human body with the bodhi-tree and the mind with a stand holding a mirror that must be continuously cleaned to keep it free from dust. Hui-Neng was working in the kitchen at the time he heard people talking about this poem, he asked a visitor to write his answer as follow: Fundamentally bodhi is no tree, Nor is a clear mirror a stand, Since everything is primordially empty, What is there for dust to cling to ? Heng-Jen recognized in Hui-Nengs lines a level of experience far deeper than that of Shen-hsui; however, fearing Shen-Hsius jealousy, he sent for Hui-Neng secretly in the middle of the night and gave him robe and bowl as a sign of confirmation as the sixth patriarch of Chinese Chan. Heng-Jen urged Hui-Neng to go go hiding in the south. After 15 years of hiding, he went to Fa-hsin monastery (at the time he was still not even ordained as a monk) in Kuang Chou, where his famous dialogue with the monks who were arguing whether it was the banner or the wind in motion, took place. When Ying-Tsung, the dharma master of the monastery, heard about this, he said to Hui-Neng, You are surely no ordinary man. Long ago I heard that the dharma successor of Heng-Jen robe of Huang Mei had come to the south. Isnt that you ? The Hui-Neng let it be known that he was the dharma successor of Heng-Jen and the holder of the patriarchate. Master Ying-Tsung had Hui-Nengs head shaved, ordained him as a monk, and requested Hui neng to be his teacher. Hui-Neng began his work as a Chan master, first in Fa-Hsin monastery, then in Pao-Lin near Tsao-Chi. Hue Neng and his Chan followers began the golden age of Chan and they strongly rejected method of mere book learning.

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Hui-Yuan: Hu Vin (336-416), ngi lp ra s th cng A Di Pht, trng lo th nht ca phi Tnh . Ngi l tc gi ca quyn Tam Bo Lun. ng cng l nh s Trung Quc u tin hiu c tm quan trng ca vic thc hin thin nh t ti i gicAn important Chinese monk, founder of the Amitabha cult . He is also the author of the Treatise on karma. He was also one of the first of the Chinese monks to recognize the importance of the practice of dhyana on the path to enlightenment. Hung-Jen: Hong Nhn (601-674), t th nm ca dng Thin trung quc, ngi k v o Tn. ng l thy ca Thn T v Hu NngThe fifth patriarch of Chan in China; the dharma successor of Tao-hsin and the master of Shen-hsui and Hui-Neng.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

I
Iccha (skt): Ao cWishDesire. Icchantika (skt): Xin on thin cnTn bt c tc. Nhng ngi ct t thin cn: One who cuts of good roots. Ngi chy theo dc vng n k cng: One who purpsues desires to the end. Bt tn c tc: Nhng ngi khng tin tng vo gii php nh Pht One who does not possess belief. Nhng ngi khng c Pht tnh: Those who are destitute of the Buddha-nature. Iddhi (p): Thn thng bin haSuper knowledgeMode of insight attained by the practice of Dhyana.

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Iddhipada (p): T php thn tc. Ignorance: See Avidya in Sanskrit/Pali-Vietnamese Section. Iksvaku (skt): Nht Soa Cu Vng. Indra (skt): Nhn la ThchName of a kind of Deva. Indra-Priti (skt): Nhn la bt H kin thnh kinh vua Thch. Indriya (p): CnGic quan, ton b 22 nng lc th cht v tinh thnRootPowerForce Bodily powerPower of the sensesFaculty of senseA sense-facultyA sense-organFaculty Organ of senseA sense-organ or twenty-two psychological and physical capabilities or faculties The quality of which belongs especially to the mighty Indra: T 1 6 l ng quan v (su c s): From 1 to 6 are the six bases. T 7 n 8 l tnh nam v tnh n: From 7 to 8 are The masculine and feminine potentialities that distinguish the sexes. Th 9 l c quan tt yu ca sc sng qui nh tt c cc hin tng sinh l: The vital faculty which determines all physiological phenomena. T th 10 n 14 cc cm gic ham mun, au n, vui, bun v dng dng: From 10 to 14 are the faculties of pleasure, pain, joy, sadness, and indifference. T th 15 n 19 l ng cn (tn, tn, nim, nh, hu) hay nm gc r tinh thn lm c bn cho vic pht trin ng lc: The five mental roots that form the basis for the development of the five powers (the root of faith, of exertion or energy, of concentration, of mindfulness, of wisdom). T th 20 n 22 l ba nng lc siu nhinFrom 20 to 22 are three supermundane faculties: Nim tin vo kh nng t ti nhn thc cn thit bc vo con ng siu nhin: The certainty of being able to know what is not yet known, which come at the beginning of the supramundane path. Nhn thc cao nht t c trng thi d lu: Supreme knowledge , which is reached at the moment of actualizing stream-entry (Shrota-apanna). Nng lc ca k nm c nhn thc ton ho ca bc A la hn: The faculty of him who possesses perfect knowledge (the faculty of an arhat). Indriyasamvara (skt) Indryasamvara (p): Che ch cc cm gic, k thut thin nh c mc ch hiu tnh thun khit v khch quan trong khi quan st v c trnh nhng cm gic vui, bun, thng, ght, thin, c, ham mun, hn th, v.v.Guarding of the sense organ, a meditation technique that leads to pure and objective observation and is intended to prevent emotions such as joy, sadness, love, jealousy, sympathy, antipathy, desire, hatred, ect. Indriyavaikalya (skt): Manh Long M ic cmBlindness, deafness, muteness

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Irsya (skt): kEnvyEnvy or impatience of anothers successJealousyOne of the Upaklesa, or secondary hindrances. Isipatana (p): Ch Thin a x. Issa (p): EnvyTt . Is(h)vara (skt): T ti thinThe Highest SelfGod of Free Will. Itaretara (skt): B B Khng, mt trong by loi khngReciprocity, one of the seven kinds of EmptinessSee Tht Chng Khng (7). Itivrtaka (skt): Y mc a giBn S Kinh, mt trong mi hai b kinh ln ca Pht gio Stories of Past Occurences, one of the twelve divisions of the Buddhist teachings.

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THIN PHC

J
Jaliniprabha-Buddha (skt): Vng Minh Pht. Jambud (skt): Dim PhTh. Jambudvipa (skt): Nam Thim B Chu. Tn ca th gii nyName of this world. Tn ca min nam ca t i chu, ngi ta ni n hnh tam gic, c gi theo tn ca mt ci l Thim B khng l trn ni Tu Di, hay gi theo tn loi vng thim b n tm thy di gc cy. N c chia ra lm bn vngName of the southern of the four great continents, said to be of triangular shape, and to be called after the shape of the leaf of an immense Jambudtree on Mount Meru; or after the fine gold found below the tree. It is divided into four parts:

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Nam Tng Ch: T Tuyt Sn tr xung pha namSouth of Himalayas by the lord of elephants, because of of their innumerable number of elephants. Bc M Ch: T Tuyt Sn tr ln pha bc (v c nhiu nga)North of Himalayas by the lord of horses. Ty Bo Ch: Pha ty ca Tuyt Sn (v c nhiu chu bu): West of Himalayas by the lord of jewels. ng Nhn Ch: Pha ng ca Tuyt Sn (v c nhiu ngi ): East of Himalayas by the lord of men. ** For more information, please see Nam Thim B Chu. Jambunada (skt): Thim B Ni H KimVng t sng Dim PhGold from the Jambu River. Jana-kaya (skt): Cng ngCommunityAssemblageMultitudeCollection. Janapada (skt): aXCng ngNationInhabited placeCommunity. Janmahetu (skt): See Sinh Nhn. Jantu (skt): Chng sanhHuman beings. Jara (p): Gi. Jara-marana (skt & p): Lo tGi v chtMc xch th mi hai trong 12 mc xch nhn duynJara (Old age)Manara (Death)Old age and deathTwelth of the twelve links in the chain of dependent origination. Jarayuja (skt): See Chatur-Yoni. Jasosnisa (p): Pht nh Th a (mu vng ngh). Jata (skt): Sanh. Jataka (skt): Bn Sanh Kinh, 550 cu chuyn ni v tin thn c Pht, mt trong mi hai b kinh ln trong Pht gioA birth storyA collection of 550 stories of the former lives of the Buddha Gotama, one of the twelve divisions of the Buddhist teaching. Jati (p): SanhMc xch th mi mt trong 12 mc xch nhn duynBirthProductionForm of existenceThe eleventh in the chain of the Nidanas. Jati-marana (skt): Sanh tBirth and deathLife and deathLiving and dying. Javana (p): ImpulsionImpulsive karma-producing momentsTin trnh thc y hay s nng ng ( cng chnh l lc m nghip c thnh lp). Jayata (skt): T X da a. Jetavana (skt): K th Cp C c vinName of a grove near Sravasti.

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Jetrjeta (skt): Thi t K . Jetrjeta-Vihara (skt): K Tnh x. Jetavana-vihara (skt): K Tnh X. Jhana (p): Meditative absorptionA state of serene contemplation atained by meditation. Jhaqita (skt): L ha tng hay tr tCremation. Jihva (skt): ThitLiTongue. Jina (skt): Thng gi hay k chin thng, mt danh hiu ca c PhtA conquerorA victor An epithet of the Buddha. Jinadhatu (skt): Pht X Li hay x li ca Pht (cht cng cn li sau l tr t ca c Pht) Buddhas relics (hard substance left after the cremation of the body) Jinaputra (skt): Thng gi t hay Pht t (con ca Pht), c ngha l cc v B TtSons of the Victorious One, meaning Bodhisattvas. Jiriki: Sc mnh c nhn nhm t ti i gic, khc vi Tariki ngha l tin vo tha lc (nim Tn Pht A Di c bo m sanh vo Tnh )To strive with ones own power to cultivate and attain enlightenment. Jiriki is apposed to Tariki. Tariki means to rely on others power to attain enlightenment (place ones trust merely in the Buddha such as reciting or calling upon the name of Amitabha Buddha to ensure bringing about rebirth in his paradise). Jiva (skt & p): Life of the bodyi sngLifeThe life-principleTh mng hay s sng ca c th con ngi. Jivajita (skt): Cng mng. Jivati (p): Hy cn ti th. Jivatma (p): Tiu ngMicrocosmic soul. Jivatman (skt): Vital principle of the bodyThn mng (thn mng ca con ngi). Jivita (skt): Cuc sngLife. Jivita-mada (skt): The great intoxication of life. Jivitindriya (skt): Faculties of lifeMng cn (c th vi vi y cc quan nng ca con ngi). Jnana (skt&p): Tr tu nhn thc nhng hin tng v nhng qui lut ca chng. Jnana l s sng sut nm vng tt c nhng thuyt ging c cha ng trong cc kinh in. Jnana l mt t rt linh ng v i khi n c ngha l ci tr th gian tm thng, ci tr ca tng i khng thm nhp c vo chn l ca hin hu, nhng i khi n cng c ngha l ci tr siu vit, trong trng hp ny n ng ngha vi Bt Nh (Prajna)KnowingBecoming acquainted with KnowledgeHigher knowledge (derived from meditation on the one Universal SpiritWisdom Higher intellect or spiritual wisdom; knowledge of the ultimate truth (reality). Jnana is a very flexible

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term, as it means sometimes ordinary worldly knowledge, knowledge of relativity, which does not penetrate into the truth of existence, but also sometimes transcendental knowledge, in which case being synonymous with Prajna or Arya-jnana. Jnanam-anasrava (skt): See V Lu Hu. Jnanam-lokottaram (skt): Xut th gian trSuper-worldly knowledge. Jnanam-lokottaratam (skt): Xut th gian thng thng trSupreme supra-worldly knowledge See Xut Th Gian Thng Thng Tr. Jneyavarana (skt): See S Tri Chng. Junagadh (skt): Theo Gio s Bapat trong Hai Ngn Nm Trm Nm Pht Gio, Junagadh l th ph ca Saurashtra, min ty n , nh s hin din ca cc ch d ca vua A Dc m t lu c cc tn Pht gio bit n nhiu v tr thnh mt trung tm thu ht i vi h. Gn i Girnar, ngy nay ngi ta tm thy trn mt tng ln ton b vn bn ca Mi Bn Ch D trn . Cc vn bn ny c khc bng ch Brahm, cn c lu gi kh tt. Cc hang ng quan trng nht o thy c Saurashtra u nm bn trong v xung quanh Junagadh. Cc hang ny c l c nhiu trong th k th 7, v trong khi n ving Junagadh, Huyn Trang ghi nhn t nht l nm mi tu vin loi ny, vi t nht l ba ngn tu s Thng Ta B (Sthavira sect). Cc di tch ca hai ngn thp xy bng gch mi c tm thy gn y ti Intwa trn mt ngn i cch bn ch d ca vua A Dc ba dm. Ngoi ra, cn c mt con du bng t nung ca mt cng ng T Kheo tng sng trong tu vin ca hong Rudrasena I, thuc dng di Ksatrapa cai tr x ny t nm 199 n 222According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, Junagadh, the capital of the province Saurashtra, west of India, which owing to the presence of the Asoka edict had already become famous among Buddhists, became a centre of attraction for them. In the vicinity of Girnar Hills, we find now on a huge rock the full text of what are known as the Fourteen Rock Edicts. The text inscribed in Brahmi characters on this rock is remarkably well preserved. Naturally, the most important of the caves excavated in Saurashtra are in and around Junagadh. They must have been numerous, for while visiting Junagadh, HsuanTsang had noticed at least fifty convents with at least three thousand monks of the Sthavira sect. The remains of two brick-built stupas have recently been exposed at Intwa on a hill about three miles away from Asokas edict. Besides, excavators found a baked clay seal belonging to a bhiksusangha which resided in the vihara of Maharaja Rudrasena. The king was most probably Rudrasena I of the Ksatrapa family who ruled India from 199 to 222 A.D. Junnar (skt): a danh Pht gio vng ty n . Theo Gio s Bapat trong Hai Ngn Nm Trm Nm Pht Gio, c n 130 hang ng to thnh nm nhm ring bit trong phm vi mt bn knh bn dm tnh t Junnar. Do , c th ni thnh ph ny l khu tu vin ln nht min ty n . S lng ng o v kch thc nh b ca cc hang cho thy cc hang ny thuc v mt thi k xa xaName of a Buddhist place in west India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, there are as many as 130 caves carved in five separate groups within a radius of four miles from Junnar. Hence, the town can be said to be the largest monastic establishment in western India. The frequency and smallness of the cells indicate that they belong to an early period. Jyahroda (skt): Nh L t. Jyotisa (skt): Quan h ti Thin Vn Hc v lchRelating to astronomy or the calendar.

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THIN PHC

K
Kabalinkarahara (p): Thc phm vt chtMaterial food. Kaccha (p): Marshy landm ly. Kacchaka (p): A kind of fig treeMt loi cy sung. Kacchapa (p): A turtleA tortoiseCon ra. Kacchu (p): A plant the fruits of which cause itch when applied to the skinMt loi cy mt mo c tri lm nga khi chm vo da. Kailasa (skt): Ngn ni huyn thoi Hy M Lp Sn, ni c coi l thin ng ca Shiva, ni ting cho c n v Pht gioSilver Mountain, a mountain in the Himalayas famous in myth and legend for both Hinduism and Buddhism. Kakkari (p): CucumberDa chut.

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Kakkasa (p): RoughHarsh (a)G gh. Kaksa (skt)Kacha (p): Mt vng quc c ca Malava, by gi l bn o CutchAn ancient kingdom of Malava, now the peninsula Cutch. Kalac(h)akra: Bnh xe thi gian. Kalachakra tantra c a vo Ty Tng nm 1027, n c coi nh cn bn ca Lch ty TngWheel of time. Kalachakra tantra was introduced into Tibet in 1027 and it is considered the basis of the Tibetan calendar. Kalama (p): Ca LamA tribe in north-east India in the time of the Buddha known to history as the recipients of the Buddhas famous advice on the subject of authority in the search for Truth. Kalapah-pratyayanam (skt): See Nhn Duyn Cng Tp Hi. Kalunasurin (skt): Kin hcChin n. Kalarati (p): Hc d thn. Kalasas (p): Bnh ng nc. Kalasivi (skt): Chi cng lng tip. Kalasutra: Hc thng a ngc. Kalayasa (skt): Cng lng d x. Kalki Avatara (skt): The Buddha-to-beMaitreya. Kalodaka (skt): Ca lu diThi Thy. Kalpa (skt):Kip hay mt khong thi gian di v hn. Mt kip tng ng vi hng t t nm Aeon or kalpa is an indefinite length of timeBillions of yearsRepeated cycle of creation and decay of a universeLength of a Day and Night of Brahma (4.320.000.000 years). Kaludayin (skt): Ca Lu DiCa Lu DiCa L NaCa LHc u DiV T Kheo da en bng; ngi ta ni ng l thy dy hc ca Pht Thch Ca lc Ngi cn l thi t, v sau ny ng tr thnh mt trong nhng t u tin ca PhtUdayin or Black Udayin, said to have been schoolmaster to Sakyamuni when young and one of the early disciples Kalyana-mitra (skt) Kalyana-mitta (p): Thin hu tri thcNgi bn tt ngi hng dn bn trn ng Chnh oNgi bn cao qu, c kinh nghim phong ph v thin nh Pht gio v c kh nng gip ngi khc trn con ng i gicGood friendGood advisorGood counselorGood acquaintanceA friend of virtueA well-wishing friendA good friend who leads you along the right pathA noble friend who is rich in experience of Buddhist doctrine and meditation, who accompanies and helps one and others on the path to enlightenment. Kamadhatu (skt): See Dc Gii. Kaniska (skt): Ca N Sc CaV hong tr v min Bc n v Trung . Ngi ta k rng ng l v vua quan trng th ba ca triu i Kusana, sng vo khong gia th k th hai. ng lp nn quc gia Gandhara (by gi l Nam A Ph Hn). ng c B Tt M Minh ci o v sau tr thnh mt qun vng Pht t c lc h tr Tam BoA king who ruled Northern India

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and central Asia. He is said to have been the third important king of the Kusana dynasty, who lived either in the later half of the second century. He established a country called Gandhara. Converted by Master Asvaghosa, he became a great patron of Buddhism. Karma (skt): NghipVolitional actions as causes bringing future retributionThe moral law of cause and effect. Karuna (skt): Bi mnCompassionUniversal loveOne of the two perfections needed for the attainment of Buddhahood. Kasyapa (skt): Ca Dip. Kasyapa-Matanga (skt): Ca Dip Ma ng. Kasyapa-Piceya (skt): Ca Dip T B. Kakoustha (skt): Ka khut a. Kakuda-Katyayana (skt) Pakudha-Katyayana (p): Ca la cu Ca chin din. Kalanusarin (skt): Kin hcChin n. Kalodayin (skt) Kaludayi (p): Ca-lu--diThanh vn v La hn ca Pht Thch Ca. Kama (skt) Kamacchanda (p): Dc vngNhc dcTham dc. Kama l khao kht tha mn tnh dc cng nh nim vui c cm thy trong s khoi lc y. y l mt trong nhng tr ngi chnh trn bc ng tu tpWishLongingSense-pleasuresDesire for sense-pleasures Desire (sexual) or sensual desireMental defilement. Kama refers to desire toward sensually satisfying objects and to the joy taken in these things. It is seen as one of the primary obstacles on the spiritual path. Five types of sensual desire: Sc: Desire toward form. Thanh: Desire toward sound. Hng: Desire toward smell. V: Desire toward taste. Xc: Desire toward bodily feeling. Kama-dhatu (p): Dc giiThe world of volitionThe world of desireThe region of the wishes See Triloka in Sanskrit/Pali-Vietnamese Section. Kamalashila (p): Mt trong nhng i biu quan trng ca trng phi Trung o vo th k th tm. ng ng vai tr quan trng v c nh hng rt ln trong vic pht trin trng phi ny trn t Ty TngOne of the most important representatives of the Madhyamika school in the 8th century. He played an important role and had great influence on the development of the Madhyamika school in TibetSee Madhyamika. Kamanispati (p): Mn nguyn.

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Kamasava (p): Dc LuAttachment to the sensual worldS tham luyn ci dc. Kama-tanha (p): Ham mun dc lcSensual craving. Kamacchanda (p) Kama (skt): Tham dc. Kamadhatu (skt): Dc gii. Kamaraga (skt): Sensuous lustTham dc (kht i v nhc dc v trn cu). Kamasukhallika-nuyoga (p): Lin tc luyn i dc trn. Kamatanha (p): i dc ng trnNhc dc ng trn. Kamavacara (skt): Dc giiThe world of desire. Kamavasa (p): Dc giiThe sense of pleasures. Kambala (skt): Pht y hay o dt bng tcA woollen or hair mantle; a loin cloth. Kamisuicchacaro (skt): T dm. Kamma (p) Karma (skt): Hnh ngActionDeednh nghipVolitional actionC hai loi There are two kinds: (A) Thin nghip: Good karmaWholesome karma. Bt thin nghip: Evil (bad) karmaUnwholesome karma. (B) nh nghip: Decided karma. Bt nh nghip: Undecided karma. Kammanta (p): ActionSamma Kammanta (Right Action). Kammantthana (p): Subject of meditation. Kamma-phala (p): Hu qu ca hnh ngThe fruit or result of action. Kamma-vipaka: Nghip quMaturing or ripening of past causes under the Law of KarmaThe fruit or results of deeds which have ripened. Kampilya (skt): Tn ca mt a danh ho lnh min ty n , gn Navasari. Mt bn ch khc trn phin ng ca vua dng Rastrakuta l Dantivarman Gujarat, ghi chp rng nm 865, khi vua xung tm di sng Puravi, nay l sng Purna qun Surat, theo s thnh cu ca mt tu s, nh vua cp t cho tu vin Kampilya, ni c nm trm tu s ca Tng on Sindhu Desa ang sng. Li c mt bn khc khc ghi rng vo nm 884 v vua ny li cp t cho cng tu vin ny. Dng nh cc cng ng Pht gio t vng Sindh, c l v s nhng ngi Hi gio, di chuyn n xy dng tu vin ti Kampilya, ni vn ni ting l mt thnh aName of a solitary placed named Kampilya in west India, near Navasari. A copper plate inscription of the Rastrakuta

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king, Dantivarman of Gujarat, dated 865, records that, after bathing in the river Puravi, now Purna river in the Surat district, at the request of a monk, the king donated lands for the Kampilya vihara, where there lived five hundred monks of the Sangha of Sindhu Desa. Another inscription of the Rastrakuta king, Dharavarsa, records a similar grant to the same monastery in 884 A.D. It seems that the Buddhist community migrated from Sindh, presumably for fear of the Muslims and founded a vihara at Kampilya which was already known as a sacred place. Kana (p): c nhnMonoculousOne-eyed. Go nt: Broken rice. Kanada (skt): Ca na t. Kanadeva (skt): T 14 Ca na bt. Kanakabharadvaja (s): Ca nc ca bt l a x. Kanakamouni (skt): Ca na gi Mu ni. Kanakavatsa (skt): Ca nc ca pht sa. Kancana (p): GoldVng. Kancana-vanna (p): Of the golden color (a)C mu vng. Kanchi (skt): a danh Pht gio vng Nam n . Theo Gio s Bapat trong Hai Ngn Nm Trm Nm Pht Gio, Kanchi vi in Rajavihara v mt trm tu vin ti y tng l mt pho i ca Pht gio ti min Nam n . Nm tng Pht c tm thy gn thnh ph ny. Pht Am (Buddhaghosa), lun s Pali ni ting, trong b lun th ca mnh (Manorathapurani), c ni rng ng vit cun sch ny l theo yu cu ca Thng Ta Jotipala cng vi ng ti Kanchipura. Huyn Trang cng ni n mt ngi tn Dhammapala Kanchi, vn l mt i lun s ca Nalanda. Ti Triu Tin cng tm thy mt bn ch khc bng th ni v ni ny. Trong li ta ca tc phm ny do L T vit nm 1378, c k v cuc i v chuyn i ca mt tu s n tn l Dhyanabhadra. Chuyn k ny cho chng ta bit rng tu s y l con trai ca mt ng vua Ma Kit v mt b hong Kanchi, v tu s y c nghe mt nh thuyt php Pht gio ni v b kinh Karanda-vyuhasutra. Nh vy, mi cho n th k th 14, ni ny mi c bit n l mt trung tm Pht gioName of a Buddhist place in Southern India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, Kanchi, with its Rajavihara and its hundred monasteries, was a famous stronghold of Buddhism in the South. Five Buddha images have been discovered near this town. The famous Pali commentator, Buddhaghosa, has mentioned in his commentary (the Manorathpurani) that he wrote it at the request of the Venerable Jotipala who was staying with him at Kanchipura. Hsuan-Tsang also mentions a certain Dharmapala from Kanchi as being a great master at Nalanda. In Korea, an inscription in verse has been discovered. In a preface to it written by Li-Se in 1378 A.D., there is an account of the life and travel of an Indian monk called Dhyanabhadra. This account tells us that this monk was the son of a king of Magadha and a princess from Kanchi and that when he visited Kanchi he heard a sermon given by a Buddhist preacher on the Karanda-vuyhasutra. Clearly, this place was a recognized centre of Buddhism as late as the 14th century A.D. Kancuka (p): A jacketo chong.

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Kanheri (skt): a danh Pht gio vng ty n . Theo Gio S Bapat trong Hai Ngn Nm Trm Nm Pht Gio, Kanheri c trn mt trm hang ng, vn cng l khu tu vin ln. Qua mt s bn ch khc tm thy y c nin i t th k th hai cho n thi i ngy nay, ngi ta c th dng li lch s ni ny kh y . Thi gian bt u xy dng cc hang ny c th l vo triu i Gautamiputra Satakarmi khong nm 180. Thnh thong li c thm nhng cng trnh o su v iu khc. Vic a tng Pht vo khu vc ny c bit n qua mt bn khc ch thuc th k th t, ghi li vic mt ngi tn Buddhaghosa cng tng mt tng Pht. Cc vua Sihalar Puri, vn l nhng ch hu ca ca cc vng quc Rastrakuta, c mi quan tm c bit i vi khu tu vin Kanheri nn cng dng rng ri nh c ghi chp trong cc phin ng thuc nhng nm 843, 853 v 877. Cc ch khc ca nhng nm 991, 999 v 1004 cn cho bit rng cc tu s Pht gio trong thi gian ny vn cn ti cc hang. Mt bn khc ch mi y bng ting Nht ca mt khch hnh hng Pht t thuc phi Nht Lin tng (Nichiren sect) trn vch hang s 66, khng nh tm quan trng ca cc hang ny ngay c trong thi i hin nay Name of a Buddhist place in west India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, there are more than one hundred caves at Kanheri which was also a large monastic establishment. From a number of inscriptions found here, dating the second century A.D. to modern times, a more or less connected history of the place can be reconstructed. The beginning of the caves can be attributed to the reign of Gautamiputra Satakarni about 180 A.D. Many excavations and sculptures were added from time to time. The introduction of the Buddha image in the establishment is shown by a fourth century inscription recording the dedication of a Buddha image by a certain Buddhaghosa. The silahar rulers of Puri, who were feudatories of the Rastrakuta sovereign, took a special interest in the Buddhist establishment at Kanheri and made liberal donation to it as recorded their copper-plate grants dated 765, 775, 799. Inscriptions of 913, 921, and 931 further show that the Buddhist monks still continued to occupy the caves. A modern inscription of a Buddhist pilgrim of the Nichiren sect engraved on the walls of cave number 66 testifies to the continued importance of the caves even in modern times. Kanishka (skt): See Ca Ni Sc Ca. Kankhati (p): To doubtTo be uncertainNghi ng. Kantaka (skt): Nga Cn trc. Kanthaka (skt & p): Nga Kin TrcSee Kin Trc in Vietnamese-Englis Section. Kanyakubja (skt): Tn ca mt thnh ph c nm v nhng tnh pha Ty Bc n , ta lc trn sng Kali Nadi, mt nhnh ca sng Hng, by gi l Farrukhabad. Ph tch ca thnh ph ny ln hn thnh ph Lun nName of a river in an ancient city in the north-western provinces of India, situated on Kali Nadi, a branch of the Ganga, in the modern district of Farrukhabad. The ruins of the ancient city are said to occupy a site larger than that of London. Kapila (skt): Ca t la v. Kapilavastu (skt) Kapilavatthu (p): Thnh Ca t la v, kinh ca dng tc Thch Ca, ni tr v ca Vua Tnh Phn v Hong Hu Ma da. Thnh Ca T La V l kinh ca vng quc ni m c Pht Thch Ca Mu Ni c h sanh trong vn Lm T Ni, thuc ngoi thnh Ca T La V. c Pht tri qua thi nin thiu ti . Ngy nay Ca T La V c cc nh kho c n xc nhn thuc lng Tilaurakota trong a ht x Therai, thuc x NepalThe capital of Sakya Kingdom where dwelt King Suddhodana and his wife Maya. The capital of the country where Sakyamuni was born at Lumbini Park on the outskirts of the city of Kapilavastu. The Buddha spent his childhood and youth there. The Indian archeologists identified it with the present-day village of Tilaurakota in the Therai region of modern Nepal. Kapimala (skt): Ca l ma la.

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Kapphina (skt): Maha Kip tn na. Kara (skt): Cnh tayThe hand. Karana (skt): ng sng thCreator. Karanda (skt): Ca lan . Kararuci (skt): Cng lng lu chChn h. Karavinka (skt): Ca lng tn giDiu m iu. Karika (skt): Ca ri ca. Karle (skt): a danh Pht gio vng ty n . Snh ng Thnh in Karle c kiu dng ging nh snh ng Bhaja. Tuy nhin, y l mt n i nguy nga trng l nht n . Thc vy, trong mt bn ch khc c tm thy ti y, th in ny c m t l mt lu i trong hang tuyt ho nht Dim Ph . Hang ny do Bhutapala, mt thng nhn Vaijayanti, cho o. May mn l in ny nm trong s in cn c duy tr tt nht. in c mt hng tr nguyn khi mi bn, u tr hnh vung, bn trn c nhng hnh voi, nga qu gi v ngi ci nam n. Mt tin hai tng c mt ca hng nng tht ln. Snh ng Thnh in ny c nin i vo khong th k th nht trc Ty LchName of a Buddhist place in west India. The caitya hall at Karle is of the same general pattern as that at Bhaja. However, it is one of the most magnificent monuments in India. In fact, it is described, in one of the ancient inscriptions found at the place, as the most excellent rock mansion in Jambudvipa. It was excavated by Bhutapala, a merchant of Vaijayanti. Fortunately, it is also among the best preserved. It has a row of fifteen monolithic pillars on each side with kalasa bases and bell-shaped capital surmounted by kneeling elephants, and horses with men and women riders. Its two-storeyed fafacade as an enormous sunwindow. The caitya hall dates from the close of the first century B.C. Karma (skt) Kamma (p): nh nghipTt hay xu, bao gm luyn i, th nghch, u trc, sn hn, ganh ght, etc. Nghip c thnh lp t nhng quan nim ca mt chng sanh. Chnh tim nng y hng dn mi ng x v li hnh vi cng nh t tng cho i ny v nhng i trc. Theo Pht gio, nghip khi ln t ba yu t: thn, khu v DeedAction, good or bad, including attachments, aversions, defilements, anger, jealousy, etc. Karma is created (formed) by that beings conceptions (samskara). This potential directs one behavior and steers the motives for all present and future deeds. Karma is understood as. In Buddhism, karma arises from three factors: body, speech and mind: Hnh ng ca th cht hay tinh thn: A mental or physical action. Hu qu ca mt hnh ng th cht hay tm thn: The consequence of a mental or physical action. Tng s nhng hu qu ca nhng hnh vi m mt chng sanh lm trong i ny hay i trc: The sum of all consequences of the actions of a being in this or some previous life. Chui nhn qu ca th gii o c: The chain of cause and effect in the world of morality. Karma-dana (skt): Yt maDuy naHall ChiefTitle of supervisor of monks in training.

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Karma-Kagyu: Dng truyn ming, mt phi ca Kagyupa do Dusum Khyenpa sng lp ti Ty Tng vo th k XII sau Ty lchOral Transmission Lineage of the Karmapas, a subdivision of Kagyuapa school, founded in Tibet in the 12th century by Dusum Khyenpa. Karman (skt): NghipActionForm of behavior. Karmapa: Ngi c hot ng ca Pht. Uy quyn tm linh ca phi Karma-Kagyu, thuc dng Tulku xa nht ca Pht gio Ty Tng. Ngi ny cng c dn Ty Tng tin tng l mt hin thn ca Qun Th Am. Dng ny ko di hn 800 nmMan of Buddha-activity. The spiritual authority of the Karma-Kagyu school and the oldest lineage of Tibetan Buddhism. The Tibetan believe that this person is the embodiment of Avalokitesvara. The incarnations of the Karmapa extended over a period of 800 years: Karmapa Dusum Khyenpa (1110-1193). Karmapa Karma Pakshi (1204-1283). Karmapa Rangjung Dorje (1284-1339). Karmapa Rolpe Dorje (1340-1383). Karmapa Deshin Shegpa (1384-1415). Karmapa Tongwa Donden (1416-1453). Karmapa Chodrag Gyatsho (1454-1506). Karmapa Mikyo Dorje (1507-1554). Karmapa Wangchuk Dorje (1556-1603). Karmapa Choyng Dorje (1604-1674). Karmapa Yehse Dorje (1676-1702). Karmapa Changchub Dorje (1703-1732). Karmapa Dudul Dorje (1733-1797). Karmapa Thegchog Dorje (1798-1868). Karmapa Khachab Dorje (1871-1922). Karmapa Rigpe Dorje (1924-1982). Karmaphala (skt)Kammaphala (p): Fruit or result of karmaNghip qu hay kt qu ca cc hnh ng pht sanh t tm thc. Karma-vipaka: The consequences of all actionsQu bo trong tng lai.

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Karnatak (skt): a danh Pht gio vng ty n. Theo Gio S Bapat trong Hai Ngn Nm Trm Nm Pht Gio, Pht gio bt u c nh hng ti Karnatak t thi vua A Dc. Cc sc ch ca v vua ny ti Siddhapur v cc vng ln cn c tm thy trong tnh ny. Cc on truyn gio ca ng ta phi i khp c nc, kt qu l nhiu tu vin Pht gio c xy dng ti y Name of a Buddhist place in west India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, Buddhism began to exercise its influence in Karnatak from the time of Asoka, whose edicts at Siddhapur and in the neighborhood are found in the province. His missionaries carried the message all over the land, as a result of which many Buddhist monasteries were built there. Kartri (skt): ng sng thCreator. Karuna (skt): Bing cm t bi hay khoan dung, phm cht ca ch Pht v ch B tt. S ng cm ny th hin mt cch khng phn bit i vi tt c chng sanh mi loi. S ng cm ngi tu tp phi c gia tng bng tr nng tr thnh ng n v c hiu qu. Tnh t bi th hin B Tt Qun Am. Theo Pht gio i tha, T bi phi i i vi tr tu mi c th t n i gic cLoveCompassionCompassionateActive Compassion, the outstanding quality of all buddhas and bodhisattvas. Compassion extends itself without distinction to all sentient beings. Practitioners must cultivate or increase compassion via wisdom (prajna). According to the Mahayana Buddhism, compassion must be accompanied by wisdom to approach enlightenment. (Maha)-karuna (p): i bi. Karuna-Bhavana (skt): i bi. Karunamrditamati (p): Bi nim. Karunika-hridaya-dharani (skt): Thin th thin nhn i bi tm la ni. Kasaya (skt): C sa, mu vng, , lt hay vng thm, dng nh qun o ca ch Tng Ni Yellow (reddull redyellowish red) Robe used as the garment of a Buddhist monk or nun. Kashmir (skt): Vng t m vua A Dc sp nhp vo vng quc ca mnh ngay sau khi ng ln ngi. y l mt trung tm Phn ng quan trng, cng l mt trng hc Pht gio c uy th thi . Kashmir gi mt vai tr quan trng trong vic truyn b Pht gio sang Trung QucA region which Asoka added to his empire right after he enthroned. Kashmir was one of the most important centers of Buddhist Sanskrit learning and the center of the most powerful Buddhist school. Kashmir played an important role in the transmission of Buddhism to China. Kashtha (skt): Mt ming gA piece of wood. Kasina (p): Lnh vc c dng lm i tng hay thoi u trong nh thin nhm gip cho s tp trung tinh thn. Tinh thn lc no cng ch b mt i tng xm chim cho ti i nh. C mi lnh vc trong thin nhTotal field served as objects of meditation as supports for concentration of the mind. The mind is exclusively and with complete clarity filled with this object until reaching samadhi. There are ten kasinas: t: The Earth Kasina. Nc: The Water Kasina. La: The Fire Kasina.

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Gi: The Wind (air) Kasina. Mu Xanh lam: The Blue Kasina. Mu vng: The Yellow Kasina. Mu : The Red Kasina. Mu trng: The White Kasina. Khng gian: AkashaThe Space Kasina. thc (trong Vi Diu Php l nh Sng): The Consciousness Kasina (in the Abhidharma, the Light Kasina). Kasyapa (skt) Kassapa (p): C Pht Ca Dip, v Pht trong thi tin Thch CaAncient Buddha who preceded Sakya muni. Ca Dip, mt ngi thuc dng B La Mn Ma Kit , tr thnh mt t thn cn ca Pht, ngi ch tr ngh hi kit tp kinh in u tin ngay sau khi Pht nhp dit. ng l nht t dng Thin n Maha Kasyapa (i Ca Dip)A Brahmin of Magadha who became a close disciple of the Buddha, and was at the time of his death the senior member of his Sangha. He presided over the first council, held immediately after the passing of the Buddha. He was regarded as the first Patriarch in the Zen school. Kata (p): A matChic chiu (m). Katanana (p): Tri kin v s thnh tu ca T . Katasi (p): A cemeteryNgha a. Katmandu: The present capital of Nepal. Katthaka (p): Bamboo treeCy tre. Katyana (skt): Ca chin din. Katyayana: See Thp i T. Kaundinya (skt) Kondanna (p): Kiu Trn Nh. Kaurtya (skt): Sm hiRemorseRepentenceOne of the Upaklesa, or secondary hindrances. Kausalya (skt): Thin xoSkillfulCleverExperienced. Kausambi (skt) Kosambi (p): Cu m thi. Kausidya (skt): Deadly sinSlothThe practice of usuryIndolenceOne of the Upaklesa, or secondary hindrances.

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Kausika (skt): Kiu thi na (tin thn ca Pht Di ). Kausthila (skt): Maha Cu hy la. Kaya (skt & p): ThnBody. Kayagata-sati (skt & p): See Mindfulness of the body. Kayagatasmrti (skt)Kayagatasati (p): Mindfulness with regard to the bodyQun nim v thn (t duy v thn th con ngi). Kayika (skt): Lm vic bng thn thPerformed with the body. Kesini (p): K Thit Ni. Ketou (skt): Tng mo. Ketu (skt): K u (tn ca mt B la mn trong thi Pht). Keruva (skt): Chui Anh Lc. Kha (skt): H khng (bu tri hay khng gian)Sky. Khacitavigarbha (skt): Hnh v trn tngA painted figure on the wall. Khadga (skt): Li kim: A sword. Sng t gic: Rhinoceros horn. T gic: Rhinoceros. Khakkhara (skt): Thit trngGy kht sA beggars staff. Khanda (p): Un Ma vngNm unAggregates. Khanika (p) Ksana (skt): St na. Khanjagardahbha (skt): Con la quA lame donkeyc Pht dy: Chng sanh nn vt b t tng hay tr tu phm phu v n nh mt con la qu.The Buddha taught: Sentient beings had better throw away ordinary thought, wisdom, knowledge as they resemble the character of a lame donkey. Khantaka (p): Nga Kin TrcThe Buddhas horse Khanti (p): Nhn nhcToleranceForenearancePatience. Khattiya (p): Hiu chin. Khema (p): Mt trong hai v Ni Trng u tin ca Pht gio.

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Khuddaka-Nikaya (p): Tiu B Kinh, phn th nm ca i Tng Kinh gm Mi lm phn The Collection of Minor Discourses, the fifth part of the Sutra-pitaka consisting of fifteen short collections or sections: Su tp cc qui tc lm l: Khuddaka-PathaCollection of rules and prescriptions for ceremonies. Vn bn 426 cu nn tng hc thuyt Pht gio (Php C), rt ni ting ti nhng nc theo Pht gio Nguyn thy: Dhammapada426 verses on the basis of Buddhist teaching, very famous in countries of Theravadan Buddhism. 80 cu trang trng ca Pht: UdanaEighty pithy sayings of the Buddha. Ng ngn o c c gn cho Pht: ItivuttakaTreatments of moral questions that are ascribed to the Buddha. Vn bn in l vi trnh vn chng cao: Sutta-NipataOne of the oldest part of the canonical literature, of high literary worth. 83 su tp truyn thuyt cho thy cuc sng c hnh s ti sanh trong th gii thn thnh: VimanavatthuCollection of eighty three legends that show how one can chieve rebirth as a god or deva through virtuous deeds. S ti sanh trong th gii ma i sau mt i ti li: Preta-VatthuConcerning rebirth as a hungry ghost after an unvirtuous life. Su tp 107 thnh thi c gn cho nhng nh s ngy xa ca Pht gio: Thera-gatha Collection of 107 songs that are ascribed to the oldest monks in Buddhism. 73 Thnh thi ca nhng s n c hnh ngy xa: Theri-gathaSeventy three songs of the female elders who became famous through their virtue. Nhng chuyn k v tin thn c Pht, cc t cng nh nhng k chng i Ngi: Jatakas The birth stories detail the previous lives of the Buddha, his followers and foes. Nhng bi bnh gii v Kinh Sutta-Nipata: NidessaCommentary to the Sutta Nipata. Nhng bi lun phn tch theo phong cc ca Abhidharma: PatisambhidamaggaAnalytical treatments in the style of Abhidharma. Nhng mu chuyn t thin tin kip ca Tng Ni v Thnh chng: ApadanaStories about previous existences of monks, nuns and saints renowned for their beneficient actions. Truyn k bng th v 24 v Pht trc Pht Thch Ca: BuddhavamsaTales in verses about twenty four Buddhas who preceeded Sakyamuni Buddha. Su tp chuyn k v nhng ch ln trong Jataka cho thy Pht t c Thp thin nh th no: Chariya-PitakaCollection of tales that take up themes from the Jataka. They show how the Buddha in his previous existences realized the ten perfections (paramitas). Khyativijnana (skt): Hin ThcHu nh tng ng vi nhn thcWhich almost corresponds to perception.

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Kicca nana (p): Tri kin v c nng ca T . Kilesa (p): Bt tnh nhimDc vngImpuritiesDefilementsPassions. ** For more information, please see Klesa in Sanskrit/Pali-Vietnamese Section. Kings Book of records: Thnh ng Lc. Kinnara (skt): Khn na la trong Thin long bt bMt chng sanh (chng sanh ci tri) na nga na ngi, hoc mnh ngi u nga, hoc mnh nga u ngi. Cn gi l Ca Thn c sng, vi nhng ng so thy tinh trong sut. Ca Thn N thng va ca va ma. Nhng Ca Thn ny c xp di hng Cn Tht BHalf horse, half manMythical beings (heavenly beings), or musicians of Kuvera, with a human figure and the head of a horse or with a horses body and the head of a man. They are described as men yet not men. They are one of the eight classes of heavenly musicians; they are also described as horned, as having crystal lutes, the females singing and dancing, and as ranking below gandharvas. Klesa (skt) Kilesha (p): Phin no nhim hay tai ha, ch tt c nhng nh bn lm ri lon tinh thn, c s ca bt thin, cng nh gn lin con ngi vo chu k sanh t. Ngi ta cn gi chng l kht vng ca Ma vng. Mun gic ng trc tin con ngi phi c gng thanh lc tt c nhng nh bn ny bng cch thng xuyn tu tp thin nh. Nh bn c nhiu th khc nhau. AfflictionTroubleHindrancePain from diseaseAnguishDistressDefilement Moral depravityThe three fires (Lust, Hatred and Illusion)All defilements that dull the mind, the basis for all unwholesome actions as well as kinks that bind people to the cycle of rebirths. People also call Klesa the thirst of Mara. In order to attain enlightenment, the number one priority is to eliminate these defilements by practicing meditation on a regular basis. There are different kinds of kleshas: Theo Visuddhi-Magga, c mi th nhim: According to Visuddhi-Magga, there are ten kleshas: Thm mun: TrishnaCraving or desire. On th: Hate. Lm lc: Delusion. Kiu cng: Pride. T kin: DrishtiFalse views. Nghi hoc: VichikitsaDoubt. Cng nhc: Rigidity. Si ni: Excitability. Tr tro (khng bit h thn): Shameless. Thiu lng tm o c: Lack of conscience. Nm chng ngi: See Ng Chng Ngi.

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Klesadvaya (skt): See Nh Phin No. Klesakshaya (skt): Phin no on hay s on dit cc phin noThe extinction of the evil desires. Klesa-varana (skt): Phin no chngThe obstacle of delusionAnguish-obstacleDelusionobstacle. Klishtamanas (skt): Nhim hay mt na b nhimManas contaminated. Kondane (skt): Mt a danh Pht gio vng ty n , cch Karjat by dm. Cc hang ng Kondane c nin i hi mun hn cc hang ng Bhaja (see Bhaja). Cc cy ct mt tin bng ch khng phi bng g. i snh Thnh in thuc loi xa nht, v l mt bc ngot quan trng trong s pht trin ca kin trc hang Name of a Buddhist place in west India, about seven miles from Karjat. The Buddhist caves in Kondane are slightly of later date than those at Bhaja. The facade pillars are in stone instead of wood. The caitya hall is one of the earliest and is an important landmark in the development of rock-cut architecture. Kosala (skt): Kiu Tt La, tn ca mt vng quc nm v pha Bc ca sng Hng, m by gi l Benares. Mt trong hai vng quc quan trng, cng vi vng quc Ma Kit quyt nh sn khu chnh tr trong nhng vng m Pht i quaName of an ancient Indian kingdom situated to the north of the river Ganges and containing the cities of Sravasti and Varanasi (present-day Benares). One of the two main kingdoms, together with Magadha, determining the political scene in the areas covered by the Buddha in his travels. Kosthaka (skt): Cu sc tha ca. Koti (skt): cOne hundred million. Krakucchanda (skt): Cu lu tn C PhtA Buddha of a previous age of the world. Kripa (skt): BiS thng xt, lng bi mnPityCompassion. Kripatma (skt): T tng thng xtPitying thoughtMt v B Tt vi t tng thng xt chng sanh, khng nn n bt c th tht noA Bodhisattva with a pitying thought of sentient beings ought not to eat any meat whatever. Kritaka-akritaka (skt): Tc phi tcc to ra v khng c to ra hay c lm v khng c lmMade and not-made or done and not-done. Kritsna (skt) Kasina (p): CompleteA circle. Kriya (skt) Kiriya (p): Hnh hay hnh ngActingAction. Kriyabhivyakti (skt): S tc minh liu hay cng vic c biu hinManifested work. Krodha (skt): Sn hn-AngerPassionOne of the Upaklesa, or secondary hindrances. Krodha-candra-tilaka (p): Nguyt Ym Phn N Tr Minh Vng. Krosa (skt): Mt n v o khong cch bng mt phn t do thaA measure of distance which is equal to one-fourth of yojana.

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Ksama (skt): Sm hiConfessionRepentence. Ksamayati (skt): Sm hi php. Ksana (skt) Khanika (p): A very short timeSt naTrong mt khonh khcTrong mt ci chp mtMomentInstantInstantaneousAny instant point of timeTwinkling of an eye. Ksani (p): Nhn nhcKin nhn i ch vic gPatienceEnduranceForebearancePatient waiting for something. Ksatriya (skt): St li, giai cp thng trRuling classA member of the military or reigning orderGiai cp th hai trong h thng giai cp x hi c n The second caste in ancient Indian caste system. Ksaya (skt): Tn thExhaustingDestructionDecayWasting or wearing awayEnd TerminationDestruction of the universe. Ksema (skt): An. Ksetra (skt): St hay Pht giiCountryLandTemplePlace of pilgrimageAn enclosed plot of groundPortion of spaceLanded propertyLandSoilPlaceregionCountryTown Country, especially a Buddha-realm. Ksha (skt): St (t)See Ksetra in Sanskrit/Pali-Vietnamese Section. Kshanikam : St na hay s tm bMomentarinessSee St Na. Kshanti (skt): Nhn nhc hay an nhn, mt trong lc ba La MtOne of the six paramitasSee Lc Ba La Mt, and Nhn. Kshantideva (skt): Nhn nhc thin. Kshanti-Paramita (skt): Nhn nhc Ba la Mt. Kshatriya (skt): St liVo thi c Pht, x hi n nhn nhn bn giai cp l B La Mn, St Li, Thng Nhn, v Th LaAt the time of the Buddha, the Aryan clas in India recognized four social grades called varnas (a colour), the highest being the Brahmin or priest B la mn). Next comes the Kshatriya (St li), the Warrior ruler; then the Vaishya or merchant; and lastly the Sudra or people of non-Aryan descent. Ksitigarbha (Kshigarbha) (skt): a Tng, tn ca mt v B tt c mi ngi sng knh nh ngi vt thot mi kh au ca a ngc, nhng v thng xt chng sanh m Ngi th nguyn i vo a ngc cu cho ti khi khng cn mt chng sanh no trong EarthStore Bodhisattva, a bodhisattva who is venerated in folk belief as one who had already transcended; however, out of his compassion, he vowed to come back as a savior from the torments of hell until there is no more being in there. Ksudrakagama (skt): Kinh Tiu A HmSmall Agama SutraA small traditional doctrine or precept. Ksudrapanthaka (skt): Chu Li Bn GiAt the time of the Buddha, there was a Bhiksu named Ksudrapanthaka who was originally a very stupid youth whom others looked down upon.

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But the Buddha treated him just the same as others. The Buddha instructed Ananda to give him special assistance. Ananda spent a great deal of time teaching him to recite the sutras and dharmas. But he was so forgetful that when he was reading one sentence, he had already forgotten the last. Ananda reported what was happening to the Buddha. The Buddha took it upon himself to teach Ksudrapanthaka, and wanted him to read and recite the most simple four sentence gatha. Although Ksudrapanthaka exerted great efforts in memorization, yet his intelligence was so low that he still could not recite at all. His fellow monks considered him hopeless in treading the Path, but the Buddha would not leave him out, and continued to coach him. The Buddha taught him: When you sweep the floor or dust off the dirt from the Bhiksus robes, remember to recite at the same time these six words: I wipe dust, I clear filth. Finally, Ksudrapanthaka remembered the six words of I wipe dust, I clear filth. With the passage of time, he was very accomplished in his practice. From these six words, he realized that the dirt and filth in his mind should be wiped clean with mahaprajna or transcendental wisdom. He was thus awakened to the ultimate TruthVo thi c Pht cn ti th, c mt T kheo tn l Chu li Bn Gi, l mt thanh nin tr n, ai cng xem thng anh ta, nhng c Pht vn xem anh ta nh mi ngi. Ngi dn d A Nan c bit gip anh ta. A Nan tn rt nhiu cng sc dy anh ta tng kinh nim ch. Anh ta nim n cu cui th qun cu u. A Nan bo li vi Pht. Pht ngh ch cn cch t mnh gio ha anh ta, bt anh tng mi bn cu k n gin nht. Tuy Chu Li Bn Gi c cng chm ch v rng nh, nhng tr lc ca anh qu km, vn khng th hc ni bn cu k. ng o cho rng ngi ny tu o khng c trin vng, nhng c Pht quyt khng b mt chng sanh no, Ngi vn tip tc dy d anh ta. Pht dy anh ta: Khi ngi cm chi qut nh hoc git gi o qun ca cc T kheo, va lm vic, va c nim su ch :Ta qut dn, ta phy bi. Rt cuc Chu Li Bn Gi nh c su ch Ta qut dn, ta phy bi, lu ngy cng phu chn mui, anh ta nh th tnh ng c bi bm trong lng phi dng tr tu dn sch, bng nhin anh c khai ng. Kuan-Yin: Qun Th Am, ngi nghe m thanh cu khn m n cu . Ngi l mt trong bn v i B Tt ca Pht gio i tha. Ba v kia l B Tt Ph Hin, a Tng v Vn Th. Trong nhng tranh tng mi nht thng trnh by Quan Am vi nhng nt ca ngi n. Ti Trung Quc v Vit Nam, Qun Am c thy di dng Thin th thin nhn. Mt vi ni ti Vit Nam, Qun Am cn c pht ha nh mt b m b con. Tuy nhin, chng ta thng thy B Tt Qun Am ng trn nhng m my hay ci rng, hay ng trn phin , gia cn sng d, ch cu chng sanh lm nn. Mt tay cm bng sen, tay kia cm nhnh liu hay bnh tnh thy. Hy cn rt nhiu truyn thuyt v Qun Am v mi a phng thng c mt truyn thuyt khc v NgiAvalokitesvara is one who contemplates the sound of the world. He is one of the four great bodhisattvas of Mahayana Buddhism. Three other bodhisattvas are Samantabhadra, Kshitigarbha and Manjushri. In more recent presentations, Kuan-Shi Yin is often depicted with feminine features. In China and Vietnam, Kuan Yin is sometimes considered as a thousand-armed, and thousand-eyed bodhisattva. Somewhere in Vietnam, Kuan Yin is painted as a mother with a child in her one arm. Nevertheless, we often see pictures of Quan Yin standing on clouds, riding on a dragon, or standing on a cliff in high seas, waiting to save (rescue) shipwretcked victims. There are still a great number of legends of Kuan Yin for each locality has its own legend. Kubera (p): Cu ph la. Kukkutapada (skt): K Tc, tn mt ngn ni Ma Kit , Trung n , ni m i Ca Dip vin tch. By gi l Kurkeihar, 16 dm v pha ng bc GayaCock-Foot, name of a mountain in Magadha, Central India, where Mahakasyapa died. Present Kurkeihar, 16 miles northeast of Gaya. Kula-patra (skt): Thin nam t!Good sons!A son of a noble family, respectable youth. Kula-patri (skt): Thin n nhn!Good daughters!A daughter of a good family, respectable girl. Kumara (skt): Php Vng tCu ma la.

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Kumarajiva (skt): Cu ma la thp (344-412), mt dch gi t Phn sang Hn quan trng ca Trung quc. Ngi l mt trong bn mt tri ca Pht Gio i Tha thu ban s ti Trung Quc. Ngi xut thn t mt gia nh quyn qu Kucha, nay thuc tnh Tn Cng. Tn ngi gi l Cu Ma La Thp B, Hn dch l ng Th, ngha l tui tr, ngi tr m ti nng, c bng cc bc trng thng. Cha ngi l ngi Thin Trc, n nc Quy-T ci m ngi l cng cha ca nc ny. Nguyn dng h ca cha ng l mt gia nh ni truyn nhau lm chc Tng Quc, tng ng vi chc Th Tng by gi, nhng khi truyn n i ca ng Cu Ma La Vim th ng ny b ngi tng quc, xut gia tu theo Pht gio. Lc 7 tui ng cng m xut gia u Pht. Ngi thng hiu l Vn Php Duy Tm, ngha l vic g cng do ni tm mnh tng ngh ra c, h ngh chi th c ny khng sai. Sau khi xut gia khng lu, ngi hc hiu v thng sut c Tam Tng Kinh in, pht sanh i tr hu, bin ti v ngi. Ch trong mt vi nm, Cu Ma La Thp thng hiu ht cc gio l ca cc chi phi Pht gio v sau cng cng vi m quay v nc T Quy. Trn ng i, ngi n thm nhiu trung tm nghin cu Pht gio ti Trung . Cc quc vng ton ci Ty Vc u qu mp nghe ngi ging kinh. Ngi sng v i nh Dao Tn (i Nam Bc Triu bn Trung Quc, khong t nm 320 n 588 sau Ty Lch). T Cu Ma La Thp tr thnh mt hc gi xut chng n mc thu ht c nhiu tn Pht gio t Khotan, Kashgar, Yarkand v cc ni khc min ng Turkestan. Trong ln n thm Kashgar vo nm 355, Cu Ma La Thp c Suryasoma gii thiu gio l i Tha v chuyn tm nghin cu cc lun thuyt ca Trung Lun tng (Madhyamika treatise) v gii lut ca Nht Thit Hu B (Sarvastivada Vinaya). Sau ngi hp tc vi Vimalaksa, mt tu s n t Trung , trong cng vic dch thut m Cu Ma La Thp rt ni ting v sau ny. Thy dy ngi Kashmir l Bandhudatta, ngi sau ny i theo Pht gio i Tha qua s thuyt ging ca ngi hc tr mt thu ca ng. Khng lu sau khi ngi t Kashmir tr v th Trung Hoa xm chim nc T Quy, Cu Ma La Thp b bt lm t binh. Ti y, cc hc gi khp ni trong nc n thm ngi v nhiu ngi tr thnh t ca ngi. Vo nm 401 ngi n Trng An nhn chc dch kinh vi s gip ca hng ngn tng s khc. Nm 402 ngi nhm chc Quc S. Bin nin s Trung Hoa chp rng vo nm 405, hong nh Tn t s tn knh c bit i vi Cu Ma La Thp. Trong sut 13 nm Trung Quc, ngi t chc ti Trng An mt b phn dch thut qui t trn 800 tu s v hc gi. Theo li k li th nh vua vn l mt tn Pht gio nhit tnh, ch thn gi cc vn bn gc trong khi cng vic dch thut tin hnh. Trong thi gian ny, hng trm quyn kinh quan trng c dch ra di s gim st ca ngi, trong gm c: Kinh A Di , Kinh Php Hoa, Vimilakirtinirdhesha-sutra, Kinh Bt Nh Ba La Mt, Kinh Kim Cang, Cc Lc Trang Nghim Bt T Kinh (Sukhavatyamrta-vyuha), i Tr Lun (Mahaprajnaparamita sastra), Bch Lun (Sata-sastra), v rt nhiu kinh in i tha khc. Ngi th tch ti Trng An vo khong nm 412 sau Ty Lch. Sau l tr t, ci li vn khng chy. Ngi l ngi chng nhng c cng rt ln trong vic gii thiu Pht gio vo Trung Quc, m ngi cn l mt v Tam Tng Php S quan trng vo bc nht trong lch s Pht gio. Php S cng nhng v ph t phin dch tng cng 390 quyn kinh. Vi ngy trc khi ngi vin tch, ngi cho mi ch Tng Ni n bo h rng: Nhng kinh m ta dch, xin hy truyn b cho i sau dng lm php bo lu thng cng khp. Vi cc bn kinh y, nu nh ta phin dch khng c sai lm th khin cho sau khi thiu ha thn th ri, ci li ca ta vn khng chy. Ni xong ngi t gi ri th tch ti Tiu Diu Uyn trong kinh Trng An vo ngy 28 nm Hong Thi th 18 i nh Dao Tn, nhm nm Hi Ninh th 5 ca nh ng Tn. Sau khi tn la, thi th ngi chy ht, duy ch ci li l khng chy. Trng hp nh vy chng ta c th tin rng cc kinh m ngi Tam Tng Php S phin dch l hon ton ng, ch khng c g sai lc Kumarajiva (344-412), a famous Indian translator of Sanskrit texts into Chinese. Kumarajiva, one of the four suns of Mahayana Buddhism, of which he was the early and most effective propagator in China. He came from a noble family in Kuchi, present-day Sinkiang. His name in Sanskrit is Kumarajiva, in Chinese Elderly Young, which means though young, his talents and virtues are equal to the elders. His father was an Indian, his mother a princess of Karashahr. His family line succeeded each other in holding the Great General position, equal to present-day prime-minister, but when it was passed to Kumarayana, he chose to forgo this position to take the religious path and became a Buddhist Master. Kumarajiva entered the Buddhist monastic order, together with his mother at the time he was 7 years of age. He was able to penetrate clearly the theory All Dharma Arises From Within The Mind, meaning everything comes from the mind; undoubtedly, if it can be thought of, then it can exist. Not long after he became a Buddhist Master, the Great Venerable

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Master learned and understood the Tripitaka. He developed great wisdom and was able to speak and elucidate the Dharma without limitation. In a few years Kumarajiva acquired great proficiency in all branches of Buddhist learning, and at last returned to Kuchi with his mother. On the way he visited several centres of Buddhist studies in Central Asia. All kings in the entire Western Region knelt before the Great Master to hear him teach and explain the sutras. He lived in China during the Dao Tn Dynasty (during the North-South monarchy era in China from 320-588 A.D.). Since then Kumarajiva acquired such eminence as a scholar that he attracted so many Buddhists from Khotan, Kashgar, Yarkand, and other parts of Eastern Turkestan. While on a visit to Kashgar in 355 A.D., Kumarajiva was introduced by Suryasoma in the Mahayana doctrine and made a special study of the Madhyamika treatises. Vimalaksa, a Buddhist monk of Kashmir who travelled to China by the Central Asian route, also instructed Kumarajiva in the Sarvastivada Vinaya and subsequently collaborated with him in the work of translation for which Kumarajiva is famous. His teacher in Kashmir was Bandhudatta who was later to be converted to the Mahayana faith through the discourses of his one-time pupil. Not long after he returned to Kuchi from Kashmir, China invaded Kuchi and Kumarajiva was captured as a prisoner-of-war. In China, many scholars from all parts of the country came to visit him and many stayed behind him as disciples. In 401 A.D., he went to Chang-An where he undertook his translation activities with the assistance of thousands of other monks and scholars. In 402 AD he received the title of Teacher of the nation. Chinese Chronicles record that, in the year 405 A.D., the king of the Tsin dynasty showed great respect to Kumarajiva. During his thirteen years stay in China, he organized a translation bureau to which had more than eight hundred monks and scholars. It is said that the king himself was an ardent disciple of Buddhism, held the original texts in his hand as the work of translation proceeded. During that time hundreds of important volumes were prepared under the supervision of Kumarajiva and some of the most important of Kumarajivas translation are: Amitabha Sutra, Lotus Sutra (Saddharmapundarika-sutra), the Vimilakirtinirdhesha-Sutra, the Maha-Prajnaparamita Sutra, the Diamond Sutra (Varachedika-Prajnaparamita-sutra), Mahaprajnaparamita-sastra, Sata-sastra, and many other Mahayana sutras. He died in Chang-An about 412 A.D. After his cremation, his tongue remained unconsumed. He achieved not only outstanding exploit for the introduction of Buddhism into China, but he was also one of the most important Tripitaka Dharma Master in Buddhist history. He and other assistants translated 390 volumes of sutra teachings. Several days before the Dharma Master Kumarajiva passed away, he invited many Buddhist Bhiksus and Bhiksunis to tell them the followings: With the sutras that I have translated, please circulate and pass them to future generations so the Dharma Jewel will be everywhere. With those sutras, if I have not mistranslated them, once my body is cremated my tongue will remain whole without turning into ashes. After speaking, he bade his farewell and then passed away at Peaceful Imperial Garden of the capital city of Chang-An on the 28th of eighteenth year of the Hoang Thi reign period of the Dao-Tan Dynasty, which is also the fifth year of the Hi-Ninh reign period of the Eastern Chin Dynasty. After the fire expired, his entire body had turned to ashes, but the tongue remained perfectly whole as if the tissues were still living. Because of this case, we can believe that all the sutras the Tripitaka Dharma Master Kumarajiva translated are completely right without error. Kumarata (skt): Cu ma la a. Kumbhanda (skt): Cn gi l Ct Bn , Cu Bin , Cung Bn , Cung Bn , Cu Mn Noa, hay Cu Bn Qu Cu bn hay ym m qu, l mt loi qu chuyn ht ht sinh kh ca chng sanh, k c con ngi. y l loi qu do Tng Trng Thin nam phng cai qun, loi qu ny c thn ngi u nga, vi i ngc hnh to bng qu bu hay bnh nc, cn gi l qu bu hay qu b ao; tuy nhin, n c kh nng chy nhanh nh gi. Qu Cu Bn Tr thng xut hin khu ngoi bin ca Mn La Thai Tng Gii, mt trong hai loi mn la chnh yu ca Mt GioA class of demonsA type of evil god that sucks and deprives the life energy from living creatures, including humans (it devours the vitality of men). This type of demon is part of the retinue of Virudhaka, the Four-Quarter King who rules the south. This demon has the body of a man and the head of a horse, with huge testicles, shaped like a gourd, or pot; however, he is able to run as swiftly as the wind. He usually appears in the outermost square of the Garbhadhatu mandala, one of the two major mandalas of Esoteric Buddhism.

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Kunala (skt): Cu na la. Kusa (p): C tranh Kit tng. Kusala (skt) Kushala (p): iu thin, nhng hu qu gn lin vi nhng gc r lnh mnh, tc l khng thm mun, khng hn th lm lcRightProperSuitableWell-beingWelfare GoodProsperousHappinessBenevolenceGood deedsWholesome, any activity based on the wholesome roots. It is to say, activities with the absence of passion, aggression and delusion. Kusala-dharma (skt)Kusala-dhamma (p): Meritorious actionThin php (cc vic lnh khng em li kh au m ngc li, mang li an lc v hnh phc). Kusala-mula (skt): Thin cn: Roots of goodGood roots. S tch cha cng c: Stock of merit. ** For more information, please see Kusala in Sanskrit/Pali-Vietnamese Section. Kusalanasrava (skt): See Thin V Lu Php in Vietnamese-English Section. Kusinagara (skt) Kushinara (p): Thnh Cu thi na, hin nay l Kasia thuc bang Uttar Pradesh ca n . Ni Pht lch s Thch Ca nhp Nit Bn, mt trong bn ni thing ling ca lch s Pht gioPresent-day Kasia in the state of Uttar Pradesh in India. This is where the historical Buddha sakyamuni entered into Parinirvana, one of the four sacred places in Buddhism history. ** For more information, please see Cu Thi Na, and T ng Tm in Vietnamese-English Section. Kusinara (p): Thnh Cu thi naSee Kusinagara in Sanskrit/Pali-Vietnamese Section, Cu Thi Na, and T ng Tm in Vietnamese Section. Kutsha (skt): Dao Tn Cu Ma La ThpSee Kumarajiva.

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PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

L
Labha (o): Li lc. Lakshana (skt): Dng v bn ngoi: appearance. Du hiu: Sign. Kha cnh: Aspect. Tng hoPleasing featuresGood signsDistinguishing featuresA mark or sign distinguishing one thing from another. Theo Kinh Lng Gi, lakshana thng ch cc du hiu c th do li c dng theo hnh thc ph nh: According to the Lankavatara Sutra, lakshana generally means individual signs by which one object is marked off from another object. Lakshanasunyata (skt): Tng khngEmptiness of appearance, one of the seven sunyatas See Tht Chng Khng. Lashyalakshana (skt): See S Tng Nng Tng in Vietnamese-English Section. Laksmi (skt): N Thn may mnThe goddess of fortune, of good auspices, etc.

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Lalita Vistara-sutra (skt): Ph Diu KinhVn bn vit v cuc i ca c PhtSutra of Diffusion of ShiningA biography of the Buddha which develops the legendary aspect of his life Life of the BuddhaName of a sutra work giving a detailed account of the artless and natural acts in the life of the Buddha. Lama (Tib): Ting Ty Tng c ngha l mt v thy hay thy hng dn tinh thn, tng ng vi t Guru ca Bc PhnTibetan for a teacher or spiritual master. Equivalent to the sanskrit term Guru.See Dalai-lama in Vietnamese-English Section. Lankavatara-sutra (skt): Kinh Lng Gi hay kinh i xung Tch Lan, nhn mnh ti hc thuyt i gic bn trong, vt thot nh nguyn v phn bit. y l mt trong nhng bn kinh quan trng trong trng phi Thin i thaA Sutra on the Descent to Sri LankaA Mahayana sutra that stresses the inner enlightenment that does away with all duality and distinctions (A scripture of the Yogachara School which teaches subjective idealism based on the Buddhas Enlightenment). This is one of the most important sutras in the Mahayana Buddhism Zen. Laughing Buddha: Pht Di Lc, biu tng ca Maitreya, xut hin t th k th X sau CN. Mt ng Pht ci bn cnh t thin vng. y l mt nhn vt l tng cho cuc sng hm nay, bng trn ch s giu c, ci ci thoi mi ni ln s an n trong tm hn ca mt ngi sng thanh bnh vi bn thn v th gii xung quanhLaughing Buddha is an image of Mautreya, originated around 10th century AD. A laughing Buddha surrounded by the four deva kings. The image of the Laughing Buddha is an ideal image for people in nowadays society, a fat belly symbolizes wealth, smile with relaxation postures indicate his equanimity and contentment with himself and with the world. Licavi (skt): Lc s. Lobha (p): Tham lamGreed--Covetousness. Lohagambhira (p): a ngc ng si. Lohita (p): . Loka (skt): WorldUniverseTh gii: WorldFree or open spaceThe earth or world of human beings. DistrictProvinceCountry. RoomPlace. The inhabitants of the worldWorldly affairsOrdinary lifeMankindFolkPeople. Lokanatha (skt): Th TnMt trong mi danh hiu PhtThe Worlds Honored OneOne of the ten epithets of a Buddha. Lokapala (skt): Thn canh gi t phng che ch gii lut nh Pht. Lokapala cng cn c xem nh nhng v long thn h php bo v li vo cc chaThe protectors of the four directions, protectors of the world and the Buddhist teaching. They are considered as guardians at the gates of Buddhist monasteries. Lokakshin (skt): Sm Chi Lu ca.

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Lokanatha (skt): Th TnL ca na tha. Lokavit (skt): Th Gian Gii. Lokesvara (skt) Lokeshvara (p): Cha t th gii, mt tn khc ca B Tt Qun Th AmLord of the world, another name for Bodhisattva Avalokitesvara. Lokesvara-Buddha (skt): T ti vng Pht. Lokesvararaja: Vua ca th gii. Mt v c Pht m c ln c Pht A Di ng trc ni ln bn mi tm li nguynKing of the worls, Buddha of previous age before whom, Amitabha in one of his lives took 48 vows to become a buddha. Lokottara (skt) Lokuttara (p): Super-mundaneTranscendentalSiu th (siu nhin hay vt ln trn tt c), vt ra tam gii v hm ngha bt c g c lin quan n s tin gn n Nit bn. y l nhng giai on khc nhau ca con ng ln Thnh. Trong Pht gio i tha, siu nhin hm ngha thun khit tuyt i v th cht ln tinh thnThe transcendental, i.e. beyond the three worlds. Lokottara (supramundane) means anything that is connected with the path to liberation or that is directed toward the attainment of nirvana. In the Mahayana Buddhism, Lokottara means a supramundane who is mentally and physically absolutely pure. Lokottaravadin (skt): See Hinayana. Lotus: Hoa sen tng trng cho bn tnh chn tht ca con ngi, m bn th gian khng th no vy bn c. Bn tnh ny c thc hin qua i gic hay B . Trong tranh tng, hoa sen l biu hin ca ngi Pht. Vi trng phi Tnh , hoa sen tng trng cho hc thuyt ca Pht Lotus is a symbol of the true nature of beings, which remains unstained by the mud of the world of samsara. This nature is realized through enlightenment or bodhi. In pictures, lotus is a form of the seat or throne of the Buddha. With the school of the Pure Land, it is the symbol of the Buddhas doctrine. Lotus School: Trng phi Php Hoa, mt nhnh ca trng phi Tnh . Gio l cn bn ca trng phi ny l kinh Php Hoa. Tn trong trng phi ny c gng vt nhng am m bng cch tun theo gii lut v thng nim Hng Danh c A Di khi cht c vng sanh Tnh A branch of the Pure Land school. Its doctrine is based on the Lotus Sutra, thus it is called the Lotus school. Its followers try to overcome all passions by strictly observing precepts and reciting or calling upon the name of Amitabha, hoping after death, they will be welcomed by Amitabha Buddha in the Pure Land. Lumbini (skt & p): Lp Pht NiLm Vi NiLu T NiLong Nh NLun Th NiLu Di Ni Lm t ni, tn ca mt hoa vin, ni n sanh ca c Pht (cch nay gn 2.600 nm v trc), l mt trong bn ni thing ling ca Pht gio (cc ni khc l B o Trng, vn Lc Uyn, v thnh Cu Thi Na). N ta lc gn kinh thnh Ca T La V ca b tc Thch Ca. Ni m by gi c tn gi l Rummindei thuc Nepal, khong 15 dm v hng ng ca thnh Ca T La V. Lm T Ni c nhiu kin trc c xy dng, nhng ngy nay chng cn c bao nhiu. Hin ti cn mt tr do vua A Dc dng ln vo nm 249 hay 250 trc CN nhn mt cuc hnh hng ti lng qu ca Pht. Tr ghi: Hai mi nm sau ngy ng quang vua Devanapiya Piyadasi (A Dc) n y t lng sng knh ca mnh vi Pht, mt v hin trit thuc h Thch Ca sanh ra Lm T Ni. Nh vua sai dng mt tr v mt bc ph iu nhm nh du ni ng Ch Tn sinh ra. Ngi min thu v ct gim phm vt hng nm. Nhng li ghi khc ca vua A Dc trn tr ny chng minh tng tch ca thnh a mt cch chc chn nht. Ngoi tr ra, cn c mt in th c k vi hnh nh n sinh ca c Pht c din t trong cc kinh in. Mi y, trong vn Lm T Ni, ngi ta xy cha Maya Devi ngay bn cnh ging nc thing ni m xa kia hong hu Ma Gia tm trc khi h sanh thi t S t a. V y l ni

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n sanh ca c Pht nn cng ngy n cng tr nn thing ling v quan trngLumbini, name of a park, one of the four sacred places in Buddhism (other sacred places are Buddha Gaya, Sarnath, and Kusinara), the birthplace of Siddhartha Gautama (almost 2,600 years ago), who became the Buddha. It is near the capital of Kapilavastu of the Sakya tribe. The place is now known as Rummindei within the territory of Nepal, about 15 miles east of Kapilavastu. In Lumbini there had been many establishments, but very few are now in existence. At the present time, there exists a stone column that king Asoka had erected there on the occasion of a pilgrimage in the 249 or 250 BC. The inscription reads: Twenty years after his coronation King Devanapiya Piyadasi came here and commemorated his veneration because the Buddha, the sage of the Sakya clan, was born here. He had a stone relief and a stone column set up to show that here a venerable one was born. He exempt the village of Lumbini from taxes and reduces its tribute. The statement of King Asoka on the stone pillar proves the identity of the sanctified spot beyond any doubt. Besides the pillar, there is an ancient shrine with an image representing the nativity of the Buddha as described in the sacred texts. Recently, people built in Lumbini garden Maya Devi Temple right on the side of the sacred pond in which Queen Maya took a bath before delivery of Prince Siddarttha. As the birthplace of the Buddha, Lumbini grew in sanctity and importance.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

M
Maccu (p): T Ma vng. Mada (skt): PresumptionConceit of or aboutLustInspirationExcitementSexual desire or enjoymentOne of the Upaklesa, or secondary hindrances. Maddava (p): Mm mngSoftnessGentleness. Madhu (p): Mt ong. Madhya (skt): MiddleSee Trung o. Madhyama (skt): See Trung o. Madhyamagama (skt) Majjhima-Nikaya (p): Kinh Trung A HmTng Pali gm 152 quyn, tng Trung Hoa 222 quyn dch t tng Sanskrit tht lc. Hai bn gp chung li c 97 quynMiddle Agama SutraMiddle CollectionIn the Pali version, it consists of 152 sutras of medium length and in Chinese translation of the lost Sanskrit version of 222 sutras, 97 are common to both. This collection was recited by Sariputra at the first Buddhist Council. Madhyamika (skt): Phi Trung QunHc thuyt v Trung o, c trnh by v theo ui bi phi Trung o, c Long Th v Thnh B (Aryadeva) lp ra vo th k th hai sau CN, c mt v tr rt ln ti cc nc n , Ty Tng, Trung Hoa, NhtMt trong hai trng phi i tha n (cng vi Thin Phi Yogacara). Gio l cn bn ca trng phi ny da vo thuyt Trung Qun ca Ngi Long ThMiddle View SchoolThe teaching of the Middle Way, presented and followed by the Madhyamikas, founded by Nagarjuna and Aryadeva in the second century AD, which attained great influence in India, Tibet, China and JapanOne of the two

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Mahayana schools in India (together with the Yogacara). The basic statement of the doctrines of this school is found in Master Nagarjunas Madhyamika-karika. Madhyamayana (skt): Trung tha. Madhyamika-karika (skt): Trung Qun LunThe Middle View, name of a work by Master Nagarjuna, which is relating to the middle region. ** For more information, please see Madhyamika in Sanskrit/Pali-Vietnamese Section. Madhyamika Sastra (skt): Trung LunA Concise Statement in The Middle ViewA Treatise on the MadhyamikaDo B Tt Long Th son. Madhyamika School (skt): Phi Trung oThe Middle Doctrine School of Mahayana Buddhism founded by Nagarjuna in the second century AD. Madura (skt): T Ma n la. Magadha (skt): Ma kit , mt trong 16 vng quc c n . Vng quc ny nm v pha Bc n , tri di theo pha Nam b sng Hng vo thi Pht, cc kinh k tc nhau ca n l Rajagriha v Pataliputra. Cc triu vua trc v sau thi Pht gm Bimbisara, Ajatasattu, Asoka. Ma kit l ci ni Pht gio. y l mt trong hai vng quc (cng vi vng quc Kosala) quyt nh khung cnh chnh tr vng sng Hng vo nhng th k trc th k th su trc Ty lch. y cng chnh l ni c Pht gic ng s tht v chuyn Php lun. Theo cc nh kho c n th vng quc c Ma Kit by gi l Patna v qun ht Gaya, tiu bang Bihar, thuc min ng bc n Magadha, one of the sixteen kingdoms of ancient India during the Buddhas time, located in north India. This kingdom was stretching along the southern bank of the Ganges at the time of the historical Buddha. Its capitals were Rajagriha and Pataliputra successively. Among the kings of Magadha at the time of the Buddha were Bimbisara and his son Ajatasattu, and Asoka. Magadha was the country of origin of Buddhism. One of the two main kingdoms (together with Kosala) determining the political scene in the central Gangetic plain in the 6th century BC. It was in Magadha that the Buddha realized the truth and first turned the Dharma wheel. According to the Indian archeologists, the old country of Magadha is now in the modern Patna and Gaya district of Bihar state in the northeast India. ** For more information, please see Ma Kit in Vietnamese-English Section. Magga (p) Marga (skt): o PathWayThe Noble Eightfold Path. ** For more information, please see Bt Chnh o in Vietnamese-English Section. Maha (skt): iGreat. Maha-Aprajna-paramita-Hridaya-Sutra: See Kinh Bt Nh Ba La Mt a in Vietnamese-English Section. Maha-augha (skt): Bc LuDng nc lnGreat flood. Mahabodhi: See Bodhi-Gaya in Sanskrit/Pali-Vietnamese Section. Mahabhuta (skt): See i Chng.

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Mahatma (skt): i ngThe highest principle in manA name of honor which should be reserved for those of high spiritual attainment. Mahabhidjnadjnanabhibhu (s): i Thng Tr Thng. Mahabhrkuti (p): i T Cu Chi. Mahabhuta (skt): NgGreat elementsThe five elements: t: EarthSolidity. Nc: FluidityWater. La: FireHeat. Gi: WindAirMotion. H khng: Space.

Maha-Bodhi (skt): i o. Mahabodhisattva (p): i b tt. Maha-Brahma (skt): i Phm thin. Maha-Brahmane (skt): i B la mn. Mahadanapati (skt): i th ch. Mahadeva: Trong ln kit tp kinh in ln th ba, mt Tng s tn Mahadeva t Paliputra a ra lp lun A la hn vn cha thot khi si m, vn cn b cm d, vn cn b xut tinh v m, v vn cn hoi nghi Pht phpIn the Third Buddhist Council, a monk form Pataliputra named Mahadeva put forward that an arhat is not yet free from ignorance; he is still subject to temptation, can have nocturnal emissions, and doubts concerning the teaching. Mahadharma (skt): i php. Mahadharma-Chakra (skt): i Php Lun. Mahadharma-Kinnaras Radja (skt): i Php Khn na la vng. Maha Djna (skt): i tr hu. Maha-Duhkha (skt): i kh. Maha-Gotamide (skt): Ma ha Kiu m ni. Mahagubya (p): i b mt ca Pht. Maha-Himalaya (skt): i Tuyt Sn.

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Maha-Kasyapa (skt): Ma ha i Ca Dip---The Second Indian Patriarch of Buddhism who inherited the transmission from the Buddha. Mahakala (skt): See Dharmapala 1. Mahakalpa (skt): i kip. Maha-karuna (p): See i Bi. Mahakasyapa (skt): See Ma Ha Ca Dip. One of the most famous disciples of the Buddha. He was a wealthy man and a wise and widely read scholar. He never missed any of the Buddhas discourse at Venuvana Vihara. On one occasion when he had just finished listening to the Buddhas exposition of a sutra and was on his way home, he saw the Buddha already seated underneath a tree in the road ahead. He was very surprised. It transpired that the Buddha showed a little of his supernatural powers to win over MahakasyapaMt trong nhng t ni ting ca c Pht. ng l mt nh c ph theo o B La Mn, vn thng minh hc rng, thng n tnh x Trc Lm nghe Pht thuyt php. C mt ln sau khi nghe Pht ging kinh xong, trn ng tr v, nhn thy c Pht ang tnh ta di bng cy trc mt, th ng v cng kinh ngc. Th ra Pht th hin thn thng thu phc ng. Mahakatyayana (skt): Ma ha Ca chin din. Maha Kausthila (skt): Ma ha Cu hy laSariputras uncleCu ca X Li PhtOne day, while the Buddha was meditating in a cave on Vulture Peak, Sariputras uncle Mahakaustila came for a visit. Being the long-nailed Brahmacarin, an ascetic devoted entirely to studying sacred learning, he sought to debate with the Buddha on the ultimate Truth. The Buddhas talent of speech fully convinced Mahakaustila in words and thought. He eventually became the Buddhas discipleC mt hm, c Pht ang thin nh trong mt hang trn ni Linh Thu, cu ca X Li Pht l Ma Ha Cu Hy La n bi kin v m lun chn l vi c Pht. Ti nng bin lun ca c Pht lm cho Ma Ha Cu Hy La v cng thn phc, nn cui cng ng xin quy-y vi Pht. Mahakaya (skt): i thn. Mahamahesvara (Mahesvara) (skt): i t ti thin. Mahamandaravas (skt): Ma ha Mn la hoa. Mahamanjuchakas (skt): Ma ha mn th sa hoa. Mahamati (skt): i Hu B Tt trong kinh Lng GiMahamati Bodhisattva in the Lankavatara SutraSee i Hu. Maha Maudgalyayana (skt): See Ma ha Mc Kin Lin in Vietnamese-English Section. Maha Maya (skt): Ma Ha Ma Giai HuynSee Ma Ha Ma Gia, and Ma Gia. Maha Meru Buddha (skt): i Tu Di Pht. Mahamudra (skt): i n, mt trong nhng hc thuyt cao nht ca trng phi Kim Cang Tha. Ch yu ca hc thuyt l hiu c tnh khng c ngha l thot khi lun hi sanh t. Trong

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truyn thng Ty Tng, t tng ca Mahamudra chia thnh ba phnGreat Seal, one of the highest teachings of the Vajrayana. The critical point in Mahamudra is described as realization of emptiness means freedom from samsara. In Tibetan tradition, Mahamudra is divided into three aspects: Suy tng: Hiu c bn tnh vnh hng hay bn tnh tht l s kt hp tnh h khng v tnh sng tThe insight that the timeless true nature of the mind is the unity of emptiness and luminosity. Tinh yu Thin nh l th nghim trc tip v khng cn n lc v bn tnh ca tinh thn. Tinh yu ny c c nh thc tpThe essence of meditation is direct, efortless experience of the nature of the mind. This is attained through: Qun chiu vo ti sanh lm ngi, vo v thng, vo lut nhn qu, v vo s bt toi: Contemplations of human rebirth, impermanence, Law of karma, and unsatisfactoriness. Thanh lc thn khu : Purifications of body, speech, and mind. Th nghim Mahamudra l dn ti t do tm linhThe experience of Mahamudra leads to a spiritual freedom. Mahamuni (p): i Mu Ni. Mahanaga (skt): Rng ln, c ngha l cc nh hin trit hay Pht, nhng ngi thot khi lun hi sanh tGreat dragon, synonym for the sages or the Buddha who have matured beyond rebirth. Mahanama (skt): Ma ha nam. Mahanaman (skt) Mahanama (p): Ma ha na ma. Mahapala-Vajrasuci (p): i lc Kim Cang Chm. Mahaparini-Nirvana (skt) Maha-Pari-Nibbana (p): See Kinh i Bt Nit Bn. Mahaparini-Nirvana-Sutra (skt) Maha-Pari-Nibbana sutta (p): i Bt Nit Bn Kinh son bng ting PaliThe Sutta or sermon of the Great Decease or passing into final NirvanaA long Sutta containing a description of the Buddhas passing and much of his teaching composed in PaliSee Kinh i Bt Nit Bn. Maha-Pari-Nirvana (skt): i Bt Nit BnThe sutra of Maha ParanirvanaSee Kinh i Bt Nit Bn. Mahaprabha-Buddha (skt): i Quang Pht. Maha Pradjapati (skt) Mahapajapati (p): D rut v cng l k mu ca PhtSee Ma Ha Ba X Ba . Maha-Prajapati: See Ma Ha Ba X Ba in Vietnamese-English Section. Maha-Prajna (skt): Ma ha Bt Nh.

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Mahapranidhana (skt): See i Nguyn. Maha pratibhana (skt): i Lc Thuyt. Maha Prajna Paramita (skt): Ma ha Bt Nh Ba la MtGreat Wisdom Practice for Crossing to the Shore of Nirvana SutraCollection of sixteen sutras, including the Heart Sutra, Diamond sutra and Perfection of Wisdom SutraSee Kinh Bt Nh Ba La Mt a Tm Kinh. Mahapurna (skt): i vin mn la ni. Maharaja (skt): i vngGreat kingIn Buddhism, a particular class of divine beingsThe guardians of the earth and heavens against the demons. Maharatnaketou (skt): Bo tng Pht. Maharatnakuta-sutra (skt): Kinh i Bo TchGreat Treasure Accumulation. Maharddhiprapta (skt): Nh Ca lu la Vng. Maharishi (Maharchis) (skt): i Tin Maharkiskanda-Buddha (skt): i Dim Kin Pht. Mahasamgha (skt): Ma ha Tng Gii chng. Mahasamghika (skt): i Chng B, tn ca mt trng phi Pht gio, mt trong hai trng phi chnh ca Pht gio Tiu tha, cng vi trng phi Nguyn Thy (Theravada)Great Samgha School, name of a Buddhist school, together with the Theravada School, one of the two principal schools of Hinayana BuddhismSee Mahasanghika. Mahasamnipata-Sutra (skt): Kinh i Tp, thuc nhm phng qung ca Pht gio i tha. Su tp t th k th VI sau Ty lch. Kinh nhn mnh ti nhn thc v tnh h khng ca vn hu. Bn kinh ny cng th hin nh hng ca Mt tng v cha ng y nhng Mt ch v la niGreat Aggregation SutraSutra of the Great Assembly, one of the Vaipulya sutras of Mahayana Buddhism, collectioned by the 6th century AD. The sutra stresses the nature of emptiness (shunyata) and exhibits Tantric influence and is rich in mantras and dharanis. Mahasanghika (skt): Mt nhnh ln ca trng phi Tiu tha Nguyn Thy. Cc trng phi Mahasanghika c coi nh bo trc cho bn th duy tm v Pht gio i tha. Trong trng phi ny cho rng mi ci u l hnh chiu ca tm thc. Ci tuyt i v ci b qui nh, Nit bn v Ta b, t nhin v siu nhin, v.v. tt c ch l tn gi ch khng c bn cht ch thc---A great school of the early Hinayana. The schools Mahasanghikas are considered to have prepared the ground for the idealistic ontology and buddhology of the Mahayana because they believe that everything is only a projection of mind, the absolute as well as the conditioned, nirvana as well as samsara, the mundane as well as the supramundane, etc; all is only name and without real substance. Mahasattva (skt): Ma ha tt ai tm chng sanhi hu tnh, ton thin hn bt c loi hu tnh no ngoi tr c PhtGreat beingA great creatureHaving a great or noble essence, or being; the perfect bodhisattva, greater than any other being except a BuddhaName of Gautama Buddha as heir to the throne. Maha-Sramana (skt): i sa mn.

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Mahasthama (Mahasthamaprapta) (skt): i Th Ch B Tt, ngui chim c mt sc mnh to ln. y l mt v B Tt quan trng trong Pht gio i tha, v chnh v B Tt ny em li sc mnh gii thot cho con ngi. ng thng xut hin bn phi Pht A Di , trong khi B Tt Qun Am th xut hin bn triOne who has gain great power, an important Bodhisattva in the Mahayana Buddhism, who bring men tha knowledge of liberation. He always appears on the right side of Amitabha, whereas Avalokitesvara on the leftSee c i Th. Mahasunyata (skt): See i Khng. Mahatedjas Mahatedjo (skt): i Oai cTn mt v vua trong loi Cu lu la. Mahatedjogarbha (skt): i Oai c tng. Mahatma (skt): The highest principle in manThose of high spiritual attainment. Mahavibhasa (skt): i S Phn Bit Thuyt. Mahvagga (skt): Kinh Phm VngBrahma-Net Sutra. Mahavairocana (skt): Ma ha t l gi nai Nht Nh Lai. Mahavairocanabhisambodhisutra (skt): i Nht Kinh hay Kinh ni v ng sng Chi Ln. y l Kinh in i tha ca trng phi Mt Tng ti Trung Quc, c dch sang Hoa ng vo khong nm 725 sau Ty lch bi Shubhakarasimha, mt trong ba thy ln ca phi Mt tng tng du hnh sang Trung QucSutra of the Great Radiant One. This is one of the Mahayana sutras, a fundamental work of the Tantra in China, translated into Chinese around 725 by Shubhakarasimha, one of the three great Tantric master who travel to China. Mahavamsa (skt&p): Bin nin s ting Phn v Tch Lan, gm nhng truyn c c t thi Pht Thch ca, thi Pht gio c truyn sang Tch Lan v cho ti th k th t sau Ty lchThe Great ChronicleA Religious History compiled in the fifth or sixth century written in Sanskrit (Pali chronicle of Sinhalese history), including famous stories since the time of the Buddha, spread to Ceylon, and the period up to the 4th century AD. Mahavastu (skt): Kinh i S, mt tc phm di 1325 trang bng ting Phn, vit vo khong th k th nht hay th nh trc Ty Lch, gm ba tp. Tc phm ny ghi li nhng s kin ln trong cuc i c Pht trong nhng tin kip nh cuc sng ca mt v B Tt do trng phi Tiu tha Lokottaravadin bin son. Mahavastu cn ni v Thp a B Tt m t cuc i ca mt v B tt. Sch t cho mnh l cun sch u tin trong b Lut Tng ca phi Thuyt Xut Th thuc i Chng B. Ngi ta c th xp tc phm ny nh nh mt du hiu chuyn tip t Tiu sang i tha, qua chng ta thy rng i Chng B l nhm tu s u tin ri b nhm Pht gio chnh thng. Hu ht cc hc gi u ng rng sch ny vit khng c h thng v nhn chung, y l mt m cu chuyn k v nhng s kin lch s hn n lin quan n s ra i ca Pht Thch Ca Mu Ni v nhng tin kip ca ngi. Phn u, tc tp mt ca b sch ni qua cnh a ngc v nhng kh au m Mc Kin Lin c chng kin. Sau ni v qu trnh ca nhng s chng c m mt chng sanh phi tri qua i n Pht qu (see Bn Tin Trnh Tin n Pht Qu). Sau khi bn v cc a, tc gi bt u cu chuyn v cuc i sau cng ca Pht Nhin ng (Dipankara) khi lm mt v B Tt, gn ging nh bn sao ca chuyn n sanh ca c Pht Thch Ca. Sau khi chng qu B , ngi gp Meghamanava, mt ngi thng thi dng B La Mn v ni rng anh ta s tr thnh Pht C m. K tip, sch ni v cuc i truyn o ca c Pht C m, v phn cui ni v dng h Thch Ca (Sakya) v Cu L (Kolya). Trong tp II, tiu s tht s ca Thi T Tt t a, bt u bng s gii thiu cc vn chnh nh vic chn la ca B Tt v thi im, a im, t nc v gia nh, s ra i ca ngi vn Lm T Ni, cuc thm ving ca o s A T , s xut thn ca B Tt ti

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Krsigrama, s ph din cc k nng, cuc hn nhn, s xut hin ca La Hu La lm con ca b Da Du La. Tp II kt thc vi vic B Tt i n b sng Ni Lin Thin v s tht bi ca Ma vng. Tp III nhc li gii lut Tam nhn cng thc; theo , khi c ngi mi n th khng c c n ba tu s cng d. Tip theo l nhng chi tit v s xut gia ca X Li Pht, Mc Kin Lin, vua Tnh Phn, B Ma Ha Ba X Ba , b Da Du La, La Hu La, nhng ngi tr tui thuc dng Thch Ca, u Ba Li, vn vn, v cuc tr v thm thnh Ca T La V ca c Pht. Phn cui ni v bn mi chn ngy sau khi chng c B ca c Pht, nhng hot ng truyn gio, s ha cho vua Tn B Sa La ti thnh Vng XThe Mahavastu is an extensive work covering 1,325 pages written in mixed Sanskrit, composed as early as the first or second century B.C., in three volumes. This work is the Great Story or collection of stories (events) in previous existences of the historical Buddha Sakyamuni. Ten steps of the Bodhisattvas towards perfection (descriptions of the career of a bodhisattva) are set out in this work. It claims to be the first book of the Vinaya-pitaka of the Lokottaravada branch of the Mahasanghikas. One can consider this book as a transitional sign from Hinayana to Mahayana, through which it may be observed that the Mahasanghikas were the first group of monks to secede from the orthodox Buddhism. Most critic scholars agree that the book lacks in system, and is, by and large, a confused mass of legends and historical facts concerning Sakyamunis birth and previous births. In the first volume, the compiler gives an account of the hells and of the sufferings witnessed by Mahamaudgalyayana. Then he mentions the courses of attainments through which a sentient being must pass in order to attain Buddhahood. After dealing with the bhumis, the compiler takes up the story of the last existence of Dipankara as a Bodhisattva which is almost a copy of the story of Sakyamunis birth. After attaining Bodhi, he met Meghamanava, a very learned Brahmin student, and told him that he would become Gautama Buddha. In the second volume, the actual biography of Prince Siddhartha is to be found. It opens with an account of the following topics as the Bodhisattvas selection of time, place, continent and family, his birth at Lumbinivana. Rsi Asitas visit, the Bodhisattvas trance at Krsigrama, the display of skill, marriage, and Rahulas appearance as a son of Yasodhara. This volume concludes with the Bodhisattvas approach to the Niranjana river and the defeat of Mara. The first topic in the third volume deals with concerns to the rule of Trikabhojana, according to which not more than three monks could eat together when invited. Then, it is followed by a detailed account of the conversions of Sariputra and Maudgalyayana, king Suddhodana, Mahaprajapati, Yasodhara, Rahula, and the Sakyan youths along with Upali. At the end of volume III, the story of the Buddhas visit to Kapilavastu is resumed, then the narrative of seven weeks passed by the Buddha after the attainment of Bodhi. Next comes an account of his first missionary career which is followed up to the conversion of the Buddha and King Bimbisara ar Rajagrha. Mahavibhasa (skt) Mahavibhashana (p): i Tr HuSee Vaibhashika. Mahavikramin (skt): i Lc B Tt. Mahavira (p): i Cn Dng. Maha-usnisa (p): Pht nh Qung i. Mahayana (skt): i ThaThe School of the Great Vehicle. The progressive and comprehensive form of Buddhism which prevails in Northern and Far Eastern Asia. ** For more information, please see i Tha in Vietnamese-English Section. Mahayanabhidarma-samyukta-Sangiti-Sutra (skt): i tha A t t ma tp tp lun. Mahayanaprabhana (skt): See i Tha Quang Minh nh. Mahayana-pratipada (skt): Middle WayTrung o (trung o khng ri vo nh bin c khng).

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Mahayana-samparigraha-sutra (skt): Nhip i Tha Lun. Mahayanasraddhotpada shastra (p): Lun ca s thc tnh ca lng tin vo i tha vo khong th k th 5 hay 6 sau Ty lch, ni v vic thc tnh lng tin nh tng ln ca Pht gio i tha. y cng l mt tc phm rt quan trng trong nh thin. Vn bn Lun ny c chia lm nm phnTreatise on the Awakening of Faith in the mahayana. Mahayana work from the 5th or 6th century, which explains the basic notions of the teaching on the Awakening. This is one of the most important book for Zen. Mahayanashraddhotpada-sastra is divided into five chapters: Nhng l do m tc phm ny c bin sonThe reasons for composition of the work:

Nhm gii thot nhng au kh ca sanh linh: In order to free all beings from suffering. Nhm truyn b hc thuyt tht: To spread the true teaching. Nhm gip tn ang trn ng tin tu: To support those on the path. Nhm nh thc lng tin ni nhng tn mi: To awaken faith in beginners. Nhm ch by ra nhng phng tin thot khi nhng nh hng xu: To show means from remaining free from bad influences. Nhm dy phng php thin nh ng: To teach proper methods of meditation. Nhm ch by nhng li ch ca vic nim hng danh Pht A Di : To present the advantages of reciting the name of Amitabha. Nhm dy phng php nhp mn thin nh: To provide an introduction to Dhyana. Nhm gii thch nhng t ng chnh trong Pht gio i tha: Explanations of the most important Mahayana terms. Nhm trnh by nhng t tng ca trng phi i tha: Exposition of the Mahayana: Ba bn tnh ca thc cht tinh thn: On the threefold nature of the essence of the mind. i gic v khng i gic: On enlightenment and nonenlightenment. Si m: On ignorance. Ging v phng php ng dn ti i gic: Presentation of the proper methods leading to enlightenment. Phn bc v nhng ngy thuyt; Refutation of the false teaching and preconception. Nhng c v cng lao ca cc B Tt: On the merit and virtues of a bodhisattva. Thc hnh i Tha (Mahayana)Mahayana practices: 1) Pht trin lng tin bng cch thc hnh t thin: development of faith through the practices of generosity.

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2) 3) 4) 5) 6)

o c: Discipline. Kin nhn: Patience. Ngh lc: Exertion. S sng sut: Wisdom. Tam ma a: Samatha-Vipashyana.

Nhng u th ca phng php i Tha (Mahayana): Advantages of Mahayana practices. Mahayanasutralankara sutra (skt): i Tha Trang Nghim Lun. Mahayogayogin (skt): See i Tu Hnh Gi. Mahesvara (Mahamahesvara) (skt): Ma h th la thini t ti thinSankraGreat God of Free Will. Mahinda (p): Ma thn , nh s Pht gio vo th k th III trc Ty lch. ng c ngh l con trai vua A Dc. Milinda l ngi cm u phi b truyn gio sang Tch Lan vo nm 250 trc Ty lch v lm cho vua x ny l Devanam-Piya Tissa ci o. Milinda mt ti Tch Lan vo tui 60Buddhist monk of the third century BC. He is thought to have been the son of king Asoka. Milinda was the leader of the mission to Ceylon around 250 BC and that resulted in the conversion of the Sinhalese king, Devanam-Piya Tissa. Milanda died in Ceylon at the age of 60. Mahindra (skt): Ma thn . Mahisasaka (skt) Mahishasaka (p): Phi Tiu tha tch ri khi phi Vibhajyavadin vo trc th k th II trc Ty Lch. Phi ny thuyt ging v tnh hin thc ca hin ti, m ph nhn tnh hin thc ca qu kh v tng laiHinayana school split off from the Vibhajyavadins in the 2nd century BC. The central point of the schools teaching was the reality of the present, but not of the past or future. Mahoragas (skt): Ma hu la giCn gi l i Mng, a Long, hoc i X. Thn rn c thn di trn mt trm bA great serpent: Snake gods with body length over 100 miles. Mt loi qu c hnh rn trong Pht gio: A class of demons in Buddhism shaped like a boa or great snake. Mt b trong Thin Long Bt B, thng hay n nghe Pht thuyt php: Part of the retinue of Sakyamuni Buddha. Maitreya (skt) Metteya (p): Di Lc, cn gi l T Th v V Nng Thng, l bc thot khi tam c tham, sn, si LoveAffectionLoveFriendlyPityBenevolentThe Unconquerable, or one who is free from the three poisons of greed, hatred, and ignorance. (A) Ngha ca Di LcThe meanings of Maitreya:

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V B Tt s l v Pht k tc Pht Thch Ca. c Pht Thch Ca Mu Ni th k rng B Tt Di Lc v sau ny s thnh Pht, v Pht ni tip Pht Thch Ca: The Buddha-to-come, also called the next Buddha, or a Bodhisattva predicted to succeed Sakyamuni as a future Buddha. The Bodhisattva who will be the next holder of the supreme office of Buddha. Tn ca mt v Pht tng lai rt ni ting trong khoa ngh thut Pht Gio, Ngi ni ting cc nc min ng Chu vi hnh nh ca mt v Pht ci, bng ph: Maitreya Buddha is very popular in Buddhist art. He is well known East Asia as a laughing figure with a fat belly. Tn ca mt v B Tt s thnh Pht trong tng lai. Ngi ti sanh v tr ni ci tri u Sut, hin Ngi ang thuyt php cho ch Thin trong u Sut Thin Ni Vin. Ngi s th hin 5.000 nm sau khi Pht Thch Ca nhp Nit Bn. C thuyt ni rng ngi th hin sau c Thch Ca 4.000 nm ci tri, t khong 5 t 670 triu nm ci ngi. Theo truyn thuyt th ngi h sanh vo mt gia nh B La Mn vng Nam n: Name of a Bodhisattva and future Buddha. He is said to have been reborn in the Tusita Heaven, where he is now expounding the Dharma to the heavenly beings in the inner palace. He is to come 5,000 years after the nirvana of Sakyamuni, or according to the other reckoning after 4,000 heavenly years, i.e. 5,670,000,000 human years. According to tradition he was born in Southern India of a Brahman family. (B) Hai danh hiuTwo epithets: T Th: T Th B Tt m hnh tng ca ngi thng thy trong snh ng th T Thin Vng, xy mt ra ngoi. Ngi thng c biu hin bng mt v Pht to bo v lun ming ciBenevolent Bodhisattva. His image is usually in the hall of the four guardians facing outward, where he is represented as the fat laughing Buddha. A Dt a: V Nng Thng B TtAjita (skt)Bodhisattva or Invincible Bodhisattva. ** See Pht Di Lc in Vietnamese-English Section. (C) Di Lc cn l tn ca mt v Tng ni ting, mt trong nhng hc gi uyn bc ca phi Du Gi vo th k th t: Maitreya is also name of a famous monk in the fourth century, one of the learned scholars of the Consciousness-Only, or Yogacara School. (D) H Sanh Di Lc Tn Pht l mt v B Tt ni ting, c cc tng phi tha nhn, nht l Pht Gio Nguyn Thy v Pht Gio i Tha. C mt cu chuyn v s bung x ca B Tt Di Lc nh sau: Thu xa xa khi Ngi B Tt Di Lc cn trong kip ca mt v Tng bng b, hay ci, vi mt ci ti vi thng trc trn lng. Ngi thng du hnh v nhng vng qu xin ca b th ri em cho nhng ngi ngho qua li bn ng. Ngi thng ngi di gc cy, v k nhng chuyn v Pht gio cho m tr nhc bu quanh. Mt v Tng trng lo thi by gi nhn thy nh vy cho rng ngi Di Lc c hnh kim km ci. Mt hm v Tng ny chn ng B Tt Di Lc th ngi bng cu hi sau, Ny ng Tng gi kia, hy ni cho ta xem, ng ngh g v Pht php? B Tt Di Lc ngng li giy lt, nhn vo mt v Tng, on bung b ci b vi xung t. Trong khi v Tng cn ang bi ri khng hiu ngi Di Lc mun g qua hnh ng y, th ngi Di Lc ci xung nht ly ci b vi v ro bc i. B ci b vi hay bung x, tha th hay qun i l gio php ca v Pht tng lai hay H Sanh Di Lc Tn PhtMaitreya, predicted by Sakyamuni Buddha as the one destined to become the next human Buddha, enjoys the unique distinction of being the only Bodhisattva recognized throughout the entire Buddhist world, especially in Theravada as well as in Mahayana Buddhism. A story about the Bodhisattva Maitreya illustrates the Buddhist concept of letting go as follow: In a long long time ago, Maitreya was in his incarnation as a laughing, big-bellied monk with a sack perpetually on his back . He used to travel about the countryside seeking alms and sharing them with whomever happened to be nearby. He would customarily sit under a tree, surrounded by urchins, to whom he would tell stories to illustrate Buddhist teachings. Seeing this, an elder monk of the time became annoyed at what he

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perceived as untoward conduct on the part of Maitreya. One day he stopped Maitreya at the corner of a street and tried to test him with the following question: Old monk, please tell me, just what do you think is the essence of the Buddhas teaching? Maitreya stopped for a moment, looked at him in the eye, and just let his sack fall to the ground. As the puzzled monk wondered what to make of this singular action, Maitreya bent down, picked up his sack and walked away. Dropping the sack, letting go, forgive and forget, that is the teaching of Maitreya, the future Buddha. (E) Di Lc B Tt khng kham lnh thm bnh Duy Ma CtMaitreya Bodhisattva is not qualified to call on Vimalakirti and enquire after his health: Thi Pht cn ti th, c lc c s Duy Ma Ct b bnh, Pht mi bo B Tt Di Lc: ng i n thm bnh ng Duy Ma Ct dm ta.At the time of the Buddha, once Upasaka Vimalakirti was sick, the Buddha then said to Maitreya Bodhisattva: You go to Vimalakirti to enquire after his health on my behalf. Di Lc bch Pht: Bch Th Tn! Con khng kham lnh n thm bnh ng. V sao? Nh li lc trc con ni hnh bt thi chuyn, cho v Thin Vng ci tri u Sut v quyn thuc ca ngi, lc y ng Duy Ma Ct n ni vi con rng: Ngi Di Lc! Th Tn th k cho ngi mt i s c qu V thng Chnh ng Chnh gic, l i no m ngi c th k? i qu kh chng? i v lai chng? i hin ti chng?? Nu l i qu kh thi qu kh qua. Nu l i v lai thi v lai cha n. Nu l i hin ti thi hin ti khng dng tr. Nh Pht ni: Ny T Kheo! Nh ng ngay by gi cng sanh, cng gi, cng cht! Nu dng v sanh m c th k, th v sanh tc l chnh v, trong chnh v cng khng th k, cng khng c qu V thng Chnh ng Chnh gic. Th no Di Lc c th k mt i ? L t Nh sanh m c th k, m nh khng c sanh. Nu t nh dit c th k, m nh khng c dit. Tt c chng sanh u nh, cc Thnh Hin cng u nh, cho n Di Lc cng nh. Nu Di Lc c th k, tt c chng sanh cng phi c th k. V sao? V nh khng hai khng khc. Nu Di Lc c qu V thng Chnh ng Chnh gic, tt c chng sanh cng u c. V sao? Tt c chng sanh chnh l tng B . Nu Di Lc c dit , tt c chng sanh cng phi dit . V sao? Ch Pht bit tt c chng sanh rt ro vng lng, chnh l tng Nit Bn, chng cn dit na. Cho nn Di Lc, ch dng php dy bo cc Thin t, tht khng c chi pht tm V thng Chnh ng Chnh gic, cng khng c chi thi lui. Ngi Di Lc! Phi lm cho cc v Thin t ny b ch kin chp phn bit B . V sao? B khng th dng thn c, khng th dng tm c. Tch dit l B , v dit cc tng; chng nhn xt l B , v ly cc duyn; chng hin hnh l B , v khng ghi nh; on l B , v b cc kin chp; ly l B , v la cc vng tng; chng l B , v ngn cc nguyn; bt nhp l B , v khng tham m; thun l B , v thun chn nh; tr l B , v tr php tnh; n l B , v n thc t; bt nh l B , v ly php; bnh ng l B , v ng h khng; v vi l B , v khng sanh tr d dit; tri l B , v r tm hnh chng sanh; khng hi l B , v nhp khng nhm; khng hip l B , v ri tp kh phin no; khng x s l B , v khng hnh sc; gi danh l B , v danh t vn khng nh; huyn ha l B , v khng th x; khng lon l B , v thng t vng lng; thin tch l B , v tnh thanh tnh; khng th l B , v ri phan duyn; khng khc l B , v cc Php ng ng; khng snh l B , v khng th th d; vi diu l B , v cc Php kh bitMaitrey replied: World Honoured One, I am not qualified to call on him and enquire after his health. The reason is that once when I was expounding to the deva-king and his retinue in the Tusita heaven the never-receding stage (of Bodhisattva development into Buddhahood) Vimalakirti came and said to me: Maitreya, when the World Honoured One predicted your future attainment of supreme enlightenment (anuttara-sayaksambodhi) in one lifetime, tell me in which life, whether in the past, future or present, did or will you receive His prophecy? If it was in your past life, that has gone; if it will be in your future life, that has not yet come; and if it is in your present life, that does not stay. As the Buddha once said: O bhiksus, you are born, are ageing and are dying simultaneously at this very moment; if you received His prophecy in a lifeless (state), the latter is prediction (of your future Buddhahood) nor realization of supreme enlightenment. How then did you receive the prediction of your attainment of Buddhahood in one lifetime? Or did you receive it in the absolute state (thatness or tathata) of

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either birth or death? If you receive it in the absolute state of birth, this absolute state is uncreated. If you receive it in the absolute state of death, this absolute state does not die. For (the underlying nature of) all living beings and of all things is absolute; all saints and sages are in this absolute state, and so also are you, Maitreya. So, if you, Maitreya, received the Buddhahood, all living beings (who are absolute by nature) should also receive it. Why? Because that which is absolute is non-dual and is beyond differentiation. If you, Maitreya, realize supreme enlightenment, so should all living beings. Why? Because they are the manifestation of bodhi (enlightenment). If you, Maitreya, win nirvana, they should also realize it. Why? Because all Buddhas know that every living being is basically in the condition of extinction of existence and suffering which is nirvana, in which there can be no further extinction of existence. Therefore, Maitreya, do not mislead the devas because there is neither development of supreme bodhi-mind nor its backsliding. Maitreya, you should instead urge them to keep from discriminating views about bodhi (enlightenment). Why? Because bodhi can be won by neither body nor mind. For bodhi is the state of calmness and extinction of passion (i.e. nirvana) because it wipes out all forms. Bodhi is unseeing, for it keeps from all causes. Bodhi is non-discrimination, for it stops memorizing and thinking. Bodhi cuts off ideation, for it is free from all views. Bodhi forsakes inversion, for it prevents perverse thoughts. Bodhi puts an end to desire, for it keeps from longing. Bodhi is unresponsive, for it wipes out all clinging. Bodhi complies (with self-nature), for it is in line with the state of suchness. Bodhi dwells (in this suchness), for it abides in (changeless) Dharma-nature (or Dharmata, the underlying nature of all things.) Bodhi reaches this suchness, for it attains the region of reality. Bodhi is nondual, for it keeps from (both) intellect and its objects. Bodhi is impartial, for it is equal to boundless space. Bodhi is the non-active (we wei) state, for it is above the conditions of birth, existence and death. Bodhi is true knowledge, for it discerns the mental activities of all living beings. Bodhi does not unite, for it is free from all confrontation. Bodhi disentangles, for it breaks contact with habitual troubles (klesa). Bodhi is that of which the position cannot be determined, for it is beyond form and shape, and is that which cannot be called by name for all names (have no independent nature and so) are void. Bodhi is like the mindlessness of an illusory man, for it neither accepts nor rejects anything. Bodhi is beyond disturbance, for it is always serene by itself. Bodhi is real stillness, because of its pure and clean nature. Bodhi is non-acceptance, for it keeps from causal attachments. Bodhi is non-differentiating, because of its impartiality towards all. Bodhi is without compare, for it is indescribable. Bodhi is profound and subtle, for although unknowing, it knows all. Di Lc B Tt bch Pht: Bch Th Tn! Khi ng Duy Ma Ct ni Php y, hai trm v Thin t chng c V sanh php nhn. V th, nn con khng kham lnh n thm bnh ng Maitreya said to the Buddha: World Honoured One, when Vimalakirti so expounded the Dharma, two hundred sons of devas realized the patient endurance of the uncreate (anutpattika-dharmaksanti). This is why I am not qualified to call on him and enquire after his health. Maitreya-Bodhisattva (skt): Di Lc B Tt. Maitryabhyudgata (p): Th V y. Maitreyanatha: Mt trong nhng ngi sng lp ra trng phi Yogachara. C l Ngi sng th k th IV hay V sau Ty lch. Nhng tc phm c gn cho Maitreyanatha hoc Asanga: 1) Abhidharma-Samuchaya (Su Tp Kinh Tng) trnh by hc thuyt Yogachara; 2) Mahayanasutralankara (Trang Tr cc kinh in ca i Tha); 3) Madhyanta-Vibhanga (Phn Bit chnh gia v cc cc); 4) Du Gi a Lun: Yogacharabhumi-sastraOne of the founders of the Yogachara school. He is believed to have lived in the 4th-5th centuries. Works are respectively ascribed either to Maitreyanatha or Asanga: 1) The Abhidharma-samuchchaya (Collection of Abhidharma) which presents the teaching of Yogachara; 2) The Mahayanasutralankara (Ornament of the Sutras fo the Mahayana); 3) Madhyanta-vibhanga (Differentiation of the Middle and the Extremes); 4) Yogacharabhumi-sastra. Maitreya-Samadhi (skt): T nh.

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Maitri (skt) Metta (p): Lng t thin. Mt trong nhng c tnh ch yu ca Pht gio. Lng t thin v t i vi tt c mi ngi. Thc tp lng t nhm chin thng hn th, trc l vi ngi thn ri sau vi ngay c ngi dng, v sau cng l hng lng t n vi ngay c k th Kindness, benevolence, one of the principal Buddhist virtues. Maitri is a benevolence toward all beings that is free from attachment. Maitri can be devloped gradually through meditation, first toward persons who are close to us, then to others, and at last to those who are indifferent and illdisposed to us. Maitri-Karuna (skt): Lng t thin v khoan dung, hai c tnh ch yu ca Pht gio, c s trng thi tinh thn ca B Tt. C ba loi T thin v Khoan dungKindness and Compassion, two principal Buddhist virtues that are the basis of the spiritual attitude of a Bodhisattva. There are three types of Maitri-Karuna: T thin v khoan dung vi mi ngi: Kindness and compassion toward all beings. T thin v khoan dung l kt qu ca vic thng hiu trong ch php khng c ci ti, nh thi ca ch Thanh vn, Duyn gic, B Tt vo bui u tin tu: Kindness and compassion resulting from the insight into the egolessness of all dharmas that is proper to Shravakas, Pratyekabuddhas, and Bodhisattvas starting from the lowest stages in their development. T thin v thng cm ln, trong khng c du vt ca s phn bit v s chi phi, c trng ca ch Pht: The Mahamaitri-karuna (great goodness and compassion) of a Buddha, which is without distinction or condition. Maitri-vihara (skt): An tr trong lng t biAbiding in the heart of compassion and loving-kindness. Majjhima Nikaya (p): Trung A Hm (Trung B Kinh)Middle Length Discourses in the Pali Canon The Collection of Middle-Length Sayings. Majjhima Patipada (p): Trung oMiddle Path. Makkha-Thambha (p): Ph Bng v C chp. Mala (skt): Chui trng ht dng ln (m s lp i lp li) khi nim ch, nim la ni hay hng danh ch Pht, thng c 108 vin ngcA string of beads that is used to count repetitions (repeately) in the recitations of mantras, dharanis, and the name of Buddha. The number of beads in a Buddhist mala is 108. Malaya (skt): Name of a mountain range on the west of Malabar abounding in sandal trees. Malla (skt): A tribe in northern IndiaB tc Mt La pha bc n . Mana: See Anushaya in Sankrit/Pali-Vietnamese Section. Manas (skt) Mano (p): (mt na)Tinh thn, ton b nhng nng lc ca tr tu v thc. L c s cui cng trong su c s. Mt na l nn tng ca tt c nhng hot ng tm thn v c chc nng kim sot nm c s trc. Mt na cn l gic quan b sung v thch nghi vi nhng i tng duy l, ging nh mt thch nghi vi nhng i tng thy, tai nghe, mi ngi, li nm, v.v.. Trong Yogachara, Manas l dng th by trong tm dng ca thcMind or intelligence, all mental faculties and activities. Manas is the sixth of the six bases, and is also the basis for all mental functioning and acts as controller of the first five senses. Manas is also considered as a special sense that is suited to rational objects as the yes is suited to visible

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objects, ears to hearable, the nose to smelling the tongue to tasting, etc. In Yogachara, manas is the seventh of the eight types of consciousness. Mallas (p): The Mallas of Kusinara were the tribe living about the site, Kusinara, where the Buddha died. Ananda presented them, family by family, to the dying Buddha and after his death, they were made responsible for the cremation. Mallika (skt): Mt l hong hu. Mamaki (p): Pht nhn. Mamsabhakshana (skt): Nhc thc hay s n thtMeat-eating. Mamsacakshus (skt): See Nhc Nhn. Mana (skt & p): S hnh dinPride. Manas (skt) Mano (p): Mt na thcNg mnIntellectMindWillIntention UnderstandingConsciencePerceptionPart of the mind that thinksSource of all discriminationEgo-consciousnessThe wildest sense as applied to all mental powersMental organSee Mt Na, and Mt Na Thc. Manasikara (p): Ch tm qun stAttentionDeliberate attention to a subject of thought. Manatta (p): Hnh thc pht dnh cho t kheo ni khi phm trng ti. Mandala (skt): Vng trn Mn--laCircleSee Mandala in English-Vietnamese Section and Mt Gio (1). Mandara (skt): Mn laGii n. Mandaravas (skt): Mn la hoaName of a tree and of its flowers. Mangali (skt): See Mongali. Manjettha (p): Cam. Mandjuchakas (skt): Mn th sa hoa. Mani (skt): Ngc Nh Ly cuJewelGemSee Mani in English-Vietnamese Section. Manipura-Chakra (skt): See Chakra 3. Manjugosa (skt) Manjugosha (p): Ngi c ging ni m du, tn gi ca Ngi Vn Th S Li Gentle-voiced One, another name for Manjusri. Manjusaka (skt): Tn ca mt loi hoa triName of a celestial flower Manjus(h)ri (skt): Vn th s Li, tn ca mt trong nhng v B Tt ni ting ca Pht gio Bc tng, ngi thng ng bn tri ca Pht Thch Ca v l nhn cch ha cho tr hu Pht. Ngi cao qu v du hin. B Tt ca tr nng trong Pht gio i tha, ngi chin thng bng ti ca s ngu dtManjusri BodhisattvaName of one of the most celebrated Bodhisattvas among the

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northern BuddhismThe attendant to the left of Sakyamuni Buddha, the personification of the wisdom of the Buddha or the Buddhas Wisdom. The bodhisattva of wisdom in the Mahayana Buddhism, who dispels the darkness of ignorance. Mano (skt): Intellectual functioning of consciousness th hay Mt Na thc, thc th 7, c kh nng nhn thc v phn bit ca tri gic. Mano-Vijnana (skt): Mt Na Thc, trng thi thc da vo gic quan th su, ly ton b nhng hin tng th cht v tm linh lm i tng, bao hm qu trnh tm thn nh nhn thc, tng tng, xt on, v.v. Mt na thc l c s ca nm dng u ca thc (nhn, nghe, ngi, nm, s m)The sixth sense-consciousness which unifies the other five, to relate those senseimpressions to Manas (the seventh) and Alaya-Vijnana (the eighth). The consciousness of which the sixth sense (mind) is the basis and of which the objects are all material and mental appearances. The manavijnana includes psychological processes such as knowing, conceiving, judging, etc. It is the basis of the first five types of consciousness (seeing, hearing, smelling, tasting, and touching). Manodjnasvara (skt): Cn tht b Vng. Manomaya (p): sanh Thin t. Manomayadharmakaya (skt): See Nh Lai Thnh Php Thn. Manomayakaya (skt): See Sinh Thn. Manosancetanahara (p): Hnh ng tinh thn l nhng cht b dngMental volition as nutriment. Manovijnana (skt): Ci tm thc c quan nim mt cch mang tnh cht cht tr thc hn: Consciousness more intellectually conceived. Th gii ca cc c th: The world of particulars. Mansvin (skt): Ma na t (Long t vng). Mantra(m) (skt) Manta (p): Sacred formulaLinh ng, thn ch hay chn ngnMn tr la, mt cng thc huyn thut c dng trong Pht Gio Mt tng bn Ty Tng, mt chui m tit mang nng lng. Trong mt s trng phi Mt tng, ngi ta lp i lp li mantra nh mt hnh thc thin nh (tp trung nng lng vo mt i tng to nn sc mnh tm linh)A magical formula or invocation used in tantric Buddhism in Tibet, a power-ladden syllable or series of syllables that carry cosmis forces or energies. In certain Tantric Buddhism, continuous repetition of mantras is practiced as a form of meditation (to concentrate energy on an object to create spiritual power)A mystical verse or magical formula, incantation, charm, spell. Mantrayana (skt): Chn ngn thaSee Vajrayana in Sanskrit/Pali-Vietnamese Section. Manusya (skt &p): NhnMt n sa. Manvantara (skt): A great cycle of manifestationTwo thousand Manvantaras make a Kalpa. See Thc.

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Manyati (skt): See T L. Mara (skt): DeathEvil OneDemons. Ma vng l danh t c m dn chng n dng m ch nhng lc lng ti li xu c thng quy nhiu tm hn chng taMara, an ancient Indian term, implied the evil forces that disturb our minds. Ma vng l nhng c tnh tham, sn, si, mn, nghi, t kin, c kin, v cc tnh c hi khc c th mang li cho con ngi s bt hnh v phin noMara is our greed, hatred, ignorance, pride, doubt, wrong views, evil views and all the other poisons bringing people unhappiness and grief. Ma vng, s th thch, k git ngi hay k ph hoi, l hin thn ca xu xa hay t thn trong huyn thoi Pht gio. Trong Pht gio, ma vng biu hin dc vng lt thng con ngi cng nh nhng g tri ln lm ngn tr s xut hin ca thin nghip cng nh s tin b trn ng gic ngThe temper, the murder, the destruction, or the personification of evil or death in Buddhist mythology. In Buddhism, Mara symbolizes the passions that overwhelm human beings as well as everything that hinders the arising of the wholesome roots and progress on the path of enlightenment. Ma vng l ch nhn tng tri dc gii (Triloka Deva) th su, c trm tay v thng thy ci voi. Truyn thuyt k rng Pht Thch Ca b Ma vng tn cng khi Ngi tm cch t ti i gic. Ma vng tm cch ngn cn Pht khi Ngi ch cho mi ngi con ng gii thot. Ma vng mun ngn cn c Pht khng cho Ngi ch by cho con ngi con ng gii thot. Thot tin Ma vng sai mt by qu ti quy ri, nhng Pht khng nao nng. Sau Ma vng bn phi c con gi p nht ca mnh n d d Pht, nhng trc mt Pht, c gi bin thnh k xu x gm ghic, nn Ma vng tha nhn mnh thua PhtMara is the lord of the sixth heaven of the desire realm and is often depicted with a hundred arms, riding on an elephant. According to legend, the Buddha Sakyamuni was attacked by Mara as he was striving for enlightenment. Mara wanted to prevent him from showing men the way that liberates them from suffering. Mara first called up a crowd of demons, but Sakyamuni did not fear them. Then he sent his most beautiful daughter to seduce Sakyamuni, but before the Buddhas eyes she turned into an ugly hag, where upon Mara admitted conclusive defeat. Mara-papiyas (skt): T quDemons of deathDeadly demonsThe world of deathThe inhabitants of hell. Marana (skt&p): Death: S cht. Ngoi ra, trong Pht gio, Marana cn c ngha l s k tc khng ngng ca cc hin tng th cht v tm thn ln lt ny sinh v cht iDeathIn addition, in Buddhism, Marana means the arising and passing away of all mental and physical phenomena. Proximate karma: Nghip lc lm chungSee Cn T Nghip. Marananussati (p): Thuyt tnh thc v s chtDiscourse on mindfulness of death. Marga (skt): oMt giThe WayMethodMannerThe right wayProper coursePath. Mardjaka (skt): A lNhnh hng cc. Marga-aryasatya (skt): o See Bt Chnh o.

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Margam-ashtangikam (skt): See Bt Chnh o. Marichi (skt): N thn Mt l chi. Maskari-Gosaleputra (skt) Makkhali-Gosala (p): Mt gi l. Matanga (skt): Ma ng gi. Mathura (skt): Thnh ph Ma thu ra, mt thnh ph c nm bn hu ngn sng Yamuna by gi l bang Uttar-Pradesh, bc n . T nm 150 n 250 sau Ty lch, Ma Thu ra tr thnh mt trung tm vn ha v ngh thut Pht gioAn ancient city on the right bank of the Yamuna in present-day Uttar-Pradesh (north India). From 150 till 250 AD, Muthara was a center of Buddhist art and culture. Mati (skt): . Mattapurusha (skt): Ngi sayDrunken man. Matsarya (skt): kEnvyJealousyOne of the upaklesa, or secondary hindrances. Maudgalyana (skt) moggallana (p): Maudgalyayana was one of the Buddhas disciples. After he attained arhatship, he observed with his deva-eye and found that his mother had fallen into the realm of the pretas (hungry-ghosts) in great suffering. The Buddha advised him to make offerings to monks at the Ullambana festival on the last day of their retreat. It could deliver his mother from suffering. The Ullambana Sutra was later termed the Sutra of Filial Piety and has been popular among the Chinese, Vietnam and Japan to this dayMa Ha Mc Kin Lin l mt trong nhng v i t ca c Pht. Sau khi chng o, ng dng thin nhn nhn thy m mnh b a trong ci ng qu chu thng kh. Pht cho bit: Vo ngy trng trn kit h an c, t l Vu Lan Bn cng dng ch Tng, c th gip cho vong mu ngi gii thot. V sau Vu Lan Bn Kinh c gi l Bo Hiu Kinh, lu truyn trong dn gian ti cc nc Trung Hoa, Vit Nam v Nht Bn cho n ngy nayFor more information, please see Ma Ha Mc Kin Lin. Maulatathagata (skt): Cn Bn Nh Lai (c Nh Lai cn bn)The original Tathagata. Maunatathagata (skt): c Nh Lai tch lngThe Tathagata in silence. Maya (skt): FraudDeceitMng tng o huyn hay thc m mng khng hin thco tng, th gii ca cc hin tng v hnh thc b ngoi; th gii ca bp bnh v thng xuyn bin ha, m mt ngi cha gic ng li cho l hin thc. V tr hin tng lun b chi phi bi i thay v v thng. Maya ch l phng tin chng ta o lng v nh gi th gii hin tng. N l huyn ha khi th gii sc gii ny c nhn thc khng ng, nh l tnh v khng thay i. Khi n c thy ng nh n hin hu, ngha l mt dng nc chy sinh ng th Maya li c ngha l B , hay tr tu vn c ca chng sanhIllusion, The continually changing, impermanent phenomanal world of appearances and forms, of illusion or deception, which an unenlightened mind takes as the only reality. The phenomenal universe is subject to differentiation and impermanence. Maya is merely a medium through which we measure and appraise the phenomenal world. It is the cause of illusion when this world of form is incorrectly perceived as static and unchanging. When it is seen for what it is, namely, a living flux grounded in emptiness, maya is bodhi, or inherent wisdom. ** For more information, please see M Hoc and V Minh. Maya (skt): The name of Buddhas motherSee Ma Gia in Vietnamese-English Section.

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Madhymagama (skt): Tham. Mayavishaya (skt): See Huyn Cnh. Mayopama (skt): See Nh o. Mayopama-samadhi (skt): See Nh o Tam Mui. Mayopamasamadhikaya (skt): See Nh o Tam Mui Thn. Meghadundubhisvararadja (skt): Vn li m vng Pht. Mrou (skt): Tu Di sn. Mroudvaja-Buddha (skt): Tu di tng Pht. Mrouprabhasa-Buddha: Tu di Quang Pht. Mroupradipa-Buddha: Tu di ng Pht Meru: Theo Pht gio, Meru nm gia cc bin v cc lc a, bn di l a ngc v x ca ma i. Bn trn Meru l th gii thin thn, l sc gii, v sc gii v Pht qucName of a fabulous mountain. According to the Buddhist view, Meru is surrounded by seas and continents, under these lies the hells and the realms of the hungry ghosts. Above Meru are the realms of devas and gods, pure form, formless and finally the Buddha-fieldsFor more information, please see Sumeru Mountain in English-Vietnamese Section. Metta (p): Tm TUniversal loveLoving-kindnessFriendshipActive goodwillThe first of the four Brahma-Viharas in which the force of love radiated to all beings. Metta-Sutta (p): See Kinh T Thin. Miccha ditthi (p): T kinWrong viewWrong opinion. Micchaka (skt): T s Di gi ca. Middha (skt): Hn trmChng mtDrowsinessOne of the Upaklesa, or secondary hindrances. Milanda (skt): See Di Lan . Milindapanha (p): Sch Milinda-panha c vit da trn cuc i thoi ni ting gia vua Di Lan v T Kheo Na Tin. Sch gm nhng cu hi ca Vua Di Lan (Milinda) v nhng cu tr li ca T Kheo Na Tin. y l tc phm chnh ngoi gio in ca trng phi Theravada ni v nhng i thoi ca thy Nagasena v vua Di Lan (vua Hy lp xm lng v chim c vng Bc n vo th k th I trc Ty lch). Nhng cu hi ca vua Di Lan lin quan trc tip vi nhng nim cn bn trong Pht gio v lun hi, v ng, v lut nhn qu. Vn tm linh su sc nht m nh vua gp phi l vic ng ta khng th hiu c v sao c Pht tin vo s ti sanh m li khng tin vo s u thai ca ci t ng (ego). Sau my ngy m lun, vn gai gc ny c Ha Thng Na Tin gii p mt cch ti tnh. Nh vua t lng bit n T Kheo Na Tin gii ta mi nghi ng cho ng. ng thy vui trong lng nn quy-y Tam Bo v thnh cu T Kheo Na Tin chp nhn ng lm mt Pht t ti gia k t ngy y cho n cui i. Sch c

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ngi Pht Am nu dn nh mt t liu ng tin cyMilinda-panha was written on the celebrated dialogue between king Milinda and Bhikshu Nagasena. The book comprises of the questions of King Milinda and the answers from Bhikshu Nagasena. This is one of the most important noncanonical works of the Theravada school, dialogues between the Monk Nagasena and King Milinda (a Greek king who invaded and conquered northern India in the 1st century BC). King Milindas questions concern the basic teachings of Buddhism, especially the doctrines of rebirth, non-egoism, and the law of karma. The deepest spiritual problem with which the king was confronted was his inability to understand how the Buddha could believe in rebirth without believing in a re-incarnating self or ego. After the dialogue, this knotty problem has been solved by the Venrable Nagasena in a masterly way. The king expressed his gratitude to the monk for having solved his doubts. He was filled with spiritual joy and took refuge in the Three Jewels and entreated Nagasena to accept him as an upasaka from that day onward as long as he lived. The book was cited by by Buddhaghosa as an authority. Mithya (skt)Miccha (p): T vyInvertedlyContrarilyIncorrectlyUntrueWrong view WronglyImproperly. Mithyadarsana (skt): Th tr bin thngPretensiousnessMaking a false showWorldly wise and fast talkingOne of the eight inopportune situations. Mithya-marga (skt): Worng pathT o (con ng sai lm, khng ng vi chn l). Moggallana (p): See Ma Ha Mc Kin Lin. Moha (skt): Si m, o nh (s ngu mui lm ln)IgnoranceDelusionFoolishnessIllusion DullnessStupidityInfactuationBewilderment PerplexityFoly Eror Unconsciousness Darkness or delusion of mindLoss of consciousnessOne of the three fires (poisonous desires) which must be allowed to die out before Nirvana is attained. Moha is the erroneous state of mind which arises from belief in SELF. It is used in the sense of unenlightenment, and is one of the three poisons (desire, hatred, and ignorance), i.e. the ignorant, unenlightened state which is deceived by appearances, taking the seeming for real. ** For more information, please see Akusala in Sanskrit/Pali-Vietnamese Section. Moksa (skt)Mokkha (p): Mc xoaDeliveranceFreedomGii thot (s t do khng b tri buc)EmancipationTo release from the round of brith and deathNirvana. Mongali (skt): C ca Udyana, by gi l Manglavor nm bn t ngn sng Swat, mt bang ca n nm v pha ty ca KashmirAn ancient capital of Udyana, the present Manglavor on the left bank of the Swat, a trans-Indus State west of Kashmir. Mouni (skt): Tch tnh. Mounimitra (skt): Mu ni Mt a laTch hu. Mraksa (skt): PhS che y ti liy l mt trong 24 ti nhy cng l mt trong nhng phin no hay chng ngi phHypocrisyConcealment of one vicesIn Buddhism, this is one of the 24 minor evil qualitiesOne of the Upaklesa, or secondary hindrances. Mrgadava (skt) Isipatana (p): Lc Uyn. Mrganika (skt): Lc d (b th phi th ba ca thi t Tt t a).

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Mrigatrishna (skt): Ci kht nc ca loi nai, ni o haDeer-thirst. Mritparamanu (skt): See N Vi Trn. Mrsa (skt): Vng. Mrtyu-mara (skt): T maDemons of death. Mula (skt & p): Cn bnRootWorking out of karma in relation to consciousness. Musa (p): Vng. Mucilinda (skt): Chn lin . Mudha (skt): Si mIgnoranceStupifiedBewilderedPerplexedConfusedUncertain Foolish DullSillyConfusion of mindNot clearIndistinctOne of the mula-klesa, or root causes of suffering. Mudita (skt&p): H, nim vui chia s, nim vui khi thy ngi khc hnh phc. Thc tp Hnh h nhm gip chng li tt xu l vui trn nim bt hnh ca k khc, v cng nhm xa b s phn bit gia ta v ngi. y l mt trong t v lng tm ca c Pht. Mudita cn c ngha l nim vui v hn khi thy ngi khc c thot khi kh au phin no Joy for others success or welfare and happiness. Sympathetic Joy, joy in the happiness of other beings. The practice of Mudita helps overcome taking pleasure in others misfortunes and to eliminate the sense of separating between self and other. It is one of the four immesurable mind of the Buddha. Mudita also means limitless joy over the liberation of others from sufferings and troubles. Mudra (skt): Mu la Php nT th ca thn th hay c ch tng trng ca bn tay. Trong Pht gio, mi v Pht c cch tay ring, tng ng vi c ch t nhin hay phng thc ging dy ca v Pht ny. C 10 Mu la php n trong Pht gioRitual gestures of the hands used in symbolic magic. In Buddhism, every Buddha is depicted with a characteristic gesture of the hands. Such gestures correspond to natural gestures of teaching, protecting and so on. There are 10 Mudras in Buddhism: Dhyani-Mudra: Lng bn tay phi t ln lng bn tay tri, u hai ngn ci chm nh nhau. t t th hai bn tay ny ngay trc rn. y l t th lc thc tp thin nhThe back of the right hand rests on the palm of the other in such a way that the tips of the thumbs lightly touch one another. Place both hands right in front of the navel. This Mudra is utilized by cultivators during practicing meditation. Vitarka-Mudra: Bn tay phi hng ln trn, bn tay tri hng xung di (hay ngc li, tay tri a ln tay phi thng xung), hai lng bn tay quay v pha trc, ngn ci v ngn tr mi bn tay to thnh mt vng trn. Bn tay phi t cao ngang vai, bn tay tri cao ngang hng. y l t th ca cc Pht A Di v i Nht Nh LaiThe right hand points upward, the lef downward; both palms are turned outward. The thumbs and index fingers of each hand of each hand form a circle. The right hand is at the shoulder level, the left at the level of the hips. The vitarka Mudra is found most frequently in representations of Amitabha and Vairocana Buddhas. Dharmachakra-Mudra: Lng bn tay tri hng vo thn, cn lng bn tay phi hng ra pha trc. Ngn ci v ngn tr mi bn tay to thnh mt vng trn, hai vng trn chm nh vo nhau. y l t th ca cc Pht Thch Ca, Di , i Nht v Di LcThe left palm is turned toward the body, the right outward, and the circles formed by the thumbs and index fingers of each

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hand touch one another. This mudra is found in representations of Sakyamuni, Amitabha, Vairocana and Maitreya Buddhas. Bhumisparsha-Mudra: Bn tay tri t vo lng, lng bn tay hng ln trn; bn tay phi hng xung t, lng bn tay hng v pha trc. y l t th kht thc ca Pht Thch Ca khi Ngi bo cho chng sanh bit Ngi t c chnh ng chnh gic, y cng l biu tng cho s vng chc khng lay chuyn ca A Sc B PhtThe left hand rests palm upward in the lap (sometimes holds a beg bowl); the right hand hanging over the knee, palm inward, points to the earth. This Mudra is the gesture with which Sakyamuni Buddha summoned the earth as witness to his realization of Buddhahood. This is also considered as a gesture of unshakability of Akshobhya Buddha. Abhaya-Mudra: Bn tay phi a cao ngang vai, ngn tay dui thng v lng bn tay hng v pha trc. y l c ch ca Pht Thch Ca khi Ngi va thc hin i gicThe right hand is raised to the shoulder height with fingers extended and palm turned outward. This is the gesture of Sakyamuni Buddha immediately after attaining enlightenment. Varada-Mudra: Bn tay phi hng xung di, lng bn tay hng ra pha trc. y l c ch ca Pht Thch Ca t ly tri lm chng cho tnh Pht ca mnhThe right hand palm facing out, directed downward. This is the gesture of Sakyamuni Buddha when he summoned Heaven as witness to his Buddhahood. Uttarabodhi-Mudra: Hai bn tay t cao ngang vai, hai ngn tr chp vo nhau (to thnh mi nhn ca Kim cng chy), nhng ngn tay khc cho nhau, cc ngn ci chm nh nhau hoc cng cho nhau. y l c ch ca Pht i Nht Nh LaiBoth hands are held at the level of chest, the two raised index fingers touch one another (an form a point of Vajra), The remaining fingers are crossed and folded down; the thumbs touch each other or crossed and folded down. This mudra is frequently seen in images of vairocana. Mudra of supreme wisdom: Ngn tr ca bn tay phi c bao quanh bng nm ngn ca bn tay kia. Php n ny tiu biu cho tnh n nht trong tnh a dng. y l c ch ca Pht i Nht Nh LaiThe right index finger is grasped by the five fingers of the left hand. This represents the unity in the manifold as embodied in the Buddha. This Mudra is a characteristic of Vairocana. Anjali-Mudra: Hai lng bn tay p vo nhau ngang ngc. C ch ny thng dng cho hi ti n . Trong Pht gio c ch ny c ngha l Nh th The palms are held together at the level of the chest. This is the customary gesture of greeting in India. In Buddhism, it expresses Suchness. Vajrapradama-Mudra: Cc u ngn tay ca hai bn tay cho vo nhauThe fingertips of the hands are crossed. Muhurta (skt): Mt khong thi gian tng ng vi 48 phtMomentInstantShort space of timeA particular division of timeA period of 48 minutes. Muktahara (skt): Anh lcNecklace-rnamentString of pearls. Mula (skt): CnRootBasisFoundationCauseOriginCommencementBeginning. Mula-sarvastivadin (skt): Cn Bn Thuyt Nht Thit Hu BOriginal School of the Preaching that All Things ExistThe fundamental doctrine that all things are real.

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MulaTathagata (skt): Cn bn Nh LaiThe original TathagataSee Php Thn. Muni (skt): Mu Ni, ngi thng thi ca dng h Thch Ca, danh hiu Pht. Ngi hiu o, thng thi hay mt v Thnh t ti trnh thc cao nh tinh chuyn tu hnhName of the Buddha SakyamuniThe sage of the Sakya, nm of the Buddha Sakyamuni. A pious person, sage or siant who has reached a high level of consciousness through continuous cultivating. Murdhaja (skt): Qun nh. Musavada (p): Vng ngFalse, lying speech.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

N
Nabha (p): The skyBu tri. Nada (skt): Sound-Nadi (p): RiverSng. Nadi Kacyapa (skt): Na Ca Dip. Naga 1) 2) (p): MountainNi. (p): Elephant: Loi voi.

3) (skt): Long thnLoi rng mt ngui. i vi Pht gio, th y l tiu biu cho nhng phm nhn. Loi rng hay thn y nhn t, du hiu ca khi im tr tu, c bit l n Dragon or a beneficent half-divine being (serpent or serpent demon)They supposed to have a human face with serpent-like lower extremities. With Buddhism, they are also represented as ordinary men. Snakes and Dragons are symbols of initiates of the wisdom, especially in India the Nagas or Serpent Kings are symbols of initiates of the Wisdom. Nagabala (p): Having the strength of an elephantMnh nh voi. Nagabhavana (p): The region of the nagasTr x ca loi rng. Nagabodhi (skt): Long tr. Nagakanya (skt): Long N (con gi Long Vng)Naga-maidens. Nagalata (p): The betel creeperDy tru. Nagaloka (p): The Naga worldLong gii (th gii ca loi rng). Nagamanavaka (p): A young man of the Naga raceLong t (mt thiu nin ca loi rng).

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Nagamanavika (p): Naga maidenLong n. Nagapattam (skt): a danh Pht gio vng nam n . Theo Gio S Bapat trong Hai Ngn Nm Trm Nm Pht Gio, Nagapattam gn Madras trn b bin pha ng, c hot ng Pht gio t thi i Chola. Mt bn khc ch quan trng trn phin ng ca th k 11 cho bit rng vua Chola l Rajaraja, ban cp lng Anaimangalam dng bo dng cho mt ngi n Pht gio trong tu vin Culamanivarama do vua Sailendra, Maravijayottung Varman ca Sri-vijaya v Kataha ca Nam Dng dng ln ti Nagapattam. Trong phn cui ca lun gii ca mnh v b Nettipakarana, ngi H Php (Dharmapala) c ni n a im ny v tu vin Dharmasoka trong , ni m ng vit cun lun giiName of a Buddhist place in southern India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, Nagapattam, near Madras on the East Coast, had a Buddhist settlement in the time of the Cholas. An important copper-plate inscription of the eleventh century A.D. states that the Chola King, Rajraja, gave the village of Anaimangalam for the maintenance of a shrine of the Buddha in the Culamannivarama Vihara which the Sailendra king, Maravijayottung Varman of Sri-vijaya and Kataha of Indonesia, had erected at Nagapattam. In the epilogue of his commentary on the Netti-pakarana, Dharmapala mentions this place and Dharmasoka Vihara in it, where he composed this commentary. Nagara (p): TownPh th. Naga-radja (skt): Long vng, cc thn linh di nc, cai qun sui, sng, h, binDragon king or queen or water dieties who govern springs, lakes, rivers and seas. Nagarahara (skt): Kinh thnh Na cn ha la. Nagarasodhaka (p): A town cleanerNgi qut dn trong khu ph. Nagaravasi (p): A citizenCng dn. Nagarjuna (skt): 1) Long Th B Tt, theo Cu Ma La Thp, th ngi sinh ra trong mt gia nh B La Mn ti min nam n , nhng theo Huyn Trang th ngi sanh ra min nam Kiu Tt La, nay l Berar. Ngi nghin cu ton b tam tng kinh in trong ba thng nhng khng thy tha mn. Ngi tip nhn kinh i Tha t mt Tng s cao nin vng Hy M Lp Sn, nhng phn ln cuc i ngi ngi sng min Nam n, ri bin min ny thnh mt trung tm qung b o Pht. Ngi l mt trong nhng nh trit hc chnh ca Pht gio, ngi sng lp ra trng phi Trung o hay Trung Lun Tng (Madhyamika school) hay Khng Tng (Sunyavada school). Long Th l bn thn ca vua Yajnasri Gautamiputra ca x Satavahana. ng l mt nh bin chng v i cha tng thy. Mt trong nhng thnh tu chnh ca ng l h thng ha gio thuyt trong Kinh Bt Nh Ba La Mt. Phng php l lun t n cu cnh ca ng l cn bn Trung o, bt b nh bin. ng c coi l tc gi ca cc tc phm Nht k th v Trung o, Hai Mi ca khc i Tha, bn v Thp Nh Mn (Mi Hai Ca). ng l T th 14 Thin Tng n . Chnh ng l ngi t c s ca phi trung o bng Tm Ph nh (khng th tiu, khng sng to, khng hy dit, khng vnh hng, khng thng nht, khng a dng, khng n, khng i). i vi ng lut nhn duyn rt quan trng v l thc cht ca th gii phi hin thc v h khng; ngoi nhn duyn ra, khng c sinh ra, bin mt, vnh hng hay thay i. S tn ti ca ci ny l gi nh v phi c s tn ti ca ci kia. Ngi Long Th c cc phi i Tha Pht Gio tn knh nh mt v B Tt. Chng nhng Thin Tng, m ngay c Tnh tng cng xem Ngi Long Th nh t ca chnh h. Long Th to ra mt k nguyn trong lch s trit hc Pht gio v khin cho lch s ny c mt khc quanh quyt nh. Huyn Trang ni v bn mt tri ri sng th gii. Mt trong s l Long Th; cn ba mt tri kia l M Minh, Cu Ma La Thp, v Thnh Thin. Tht vy, Long Th l mt nh trit hc khng c i th trong lch s trit hc n Dragon-Tree BodhisattvaAccording to Kumarajiva, Nagarjuna was born in South India in a

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Brahmin family. Hsuan-Tsang, however, stated that Nagarjuna was born in South Kosala, now Berar. When he was young, he studied the whole of the Tripitaka in three months, but was not satisfied. He received the Mahayana-Sutra from a very old monk in the Himalayas, but he spent most of his life at Sriparvata of Sri Sailam in South India which he made into a center for propagation of Buddhism. He was one of the most important philosophers of Buddhism and the founder of the Madhyamika school or Sunyavada. Nagarjuna was a close friend and contemporary of the Satavahana king, Yajnasri Gautamiputra (166-196 A.D.). The world has never seen any greater dialectician than Nagarjuna. One of his major accomplishments was his sytematization of the teaching presented in the Prajnaparamita Sutra. Nagarjunas methodological approach of rejecting all opposites is the basis of the Middle Way. He is considered the author of the Madhyamika-Karika (Memorial Verses on the Middle teaching), Mahayana-vimshaka (Twenty Songs on the Mahayana), and Dvada-Shadvara-Shastra (Treatise of the Twelve Gates). He was the 14th patriarch of the Indian lineage. He was the one who laid the foundation for (established) the doctrine of the Madhyamika in the Eight Negations (no elimination, no production, no destruction, no eternity, no unity, no manifoldness, no arriving, no departing). To him, the law of conditioned arising is extremely important for without this law, there would be no arising, no passing away, no eternity, or mutability. The existence of one presupposed the existence of the other. Nagarjuna is revered in all of Mahayana as a great religious figure, in many places as a Bodhisattva. Not only Zen, but also Tantric branch of Buddhism and the devotional communities of Amitabha Buddha, count Nagarjuna among their patriarchs. Nagarjuna created an age in the history of Buddhist philosophy and gave it a definite turn. Hsuan-Tsang speaks of the four suns which illumined the world. One of these was Nagarjuna, the other three being Asvaghosa, Kumarajiva, and Aryadeva. Indeed as a philosophical thinker, Nagarjuna has no match in the history of Indian philosohy. 2) Trong Kinh Lng Gi, khi c hi ai l ngi s ging dy gio php i Tha v sau ny, th c Pht tin on v s xut hin cng nh s vng sanh Cc Lc ca ngi Long Th: Khi ta dit khong 500 v sau s c mt v T Kheo tn l Long Th xut hin ging php i Tha, ph nt bin kin. Ngi y s tuyn dng php i Tha Ti Thng ca ta, v ngi y s vng sanh v ci Cc Lc.In the Lankavatara Sutra, the Buddha is asked who will teach the Mahayana after he has passed away. He fortold the coming of Nagarjuna and Nagarjunas rebirth in the Pure Land: After 500 years of my passing away, a Bhikshu most illustrious and distinguished will be born; his name will be Nagarjuna, he will be the destroyer of the one-sided views based on being and non-being. He will declare my Vehicle, the unsurpassed Mahayana, to the world; attaining the stage of Joy he will go to the Land of Bliss. Nagarjunakonda (skt): a danh Pht gio vng Nam n . Theo Gio s Bapat trong Hai Ngn Nm Trm Nm Pht Gio, ngi ta khng c bit g v ngi thp ln Nagarjunakonda hay i Nagarjunakonda cho n khi thp ny c pht hin vo nm 1934. Thp nm trn mn pha nam ca sng Krishna trong qun Guntur. y cng l mt i thp v c ct gi di hi ca c Pht, v c l c xy vo thi vua A Dc. Thp c tn to v xy ct b sung bi Santisiri cng cc mnh ph khc trong hong tc. Nhng ngi ny c xem l c cng gip cho Pht gio pht trin ti Andhra trong th k th 3. Thp ny ngy nay tuy nt nhng trng cn s hn thp Amaravati. Hng trm cng trnh iu khc thc hin theo phong cch Amaravati c tm thy ti y. Qua cc dng ch khc trn cc cy tr Ayaga, ngi ta thy r rng Nagarjunakonda, thnh ph c ca Vijayapuri, c tm quan trng to ln ca mt trung tm Pht gio c danh ting quc t. Nhiu tu vin c xy ct ti ni ny lm ni tr ng cho tu s Pht gio thuc cc tng phi khc t nhiu nc n nh Tch Lan, Kashmir, Gandhara, Trung Hoa, vn vn. Ngi dn Andhra giao thng vi c trong nc v nc ngoi, h c s tip xc su xa vi x hi La M thi y. iu ny c chng minh qua s pht hin nhng bn khc v cng trnh iu khc m t mt chng lnh ru ria mc o chn, qun ty, v nhiu vt dng khc c ngun gc t La M. Ti Andhra, cc ni nh Guntapali, cch ga xe la Ellore chng 28 dm, v Sankaram, cch Anakapalli mt dm v pha ng, l nhng a im ni ting v cc cng trnh kin trc trong . Cc a im khc trong vng ln cn cng c xem l c tm quan trng trong thi i ca Pht gio, iu ny c xc nhn qua s hin

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din ca cc ngi thp cng cc di tch c ti y. Cc a im ng ch nht trong s ny l Goli, Chezarta, Gummatia, Bezwada, Garikapadu, Uraiyur, Kuvain, Chinve v Vidyadharpur Name of a Buddhist place in the Southern India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, nothing was known of this great stupa of Nagarjunakonda or the Hill of Nagarjunakonda before it was discovered in 1934. It is situated on the south bank of the river Krishna in the Guntur district. It was also a mahastupa, enshrining the mortal remains of the Buddha, and was probably built in the time of Asoka. It was renovated with additions by Santisiri and other ladies of the local Iksvaku royal family, to whom goes the credit of making Buddhism popular in Andhra in the third century A.D. Now it is in ruins which are greater than those at Amaravati. Hundreds of remarkable sculptures executed in the Amaravati style have been found. From the inscriptions on the Ayapa pillars, it is evident that Nagarjunakonda the ancient city of Vijayapuri, was of great importance as a centre of Buddhism and enjoyed international fame. Several monasteries were buitl at this place for the residence of Buddhist monks of different schools coming from different countries like Ceylon, Kashmir, Gandhara, and China, etc. The people of Andhra traded in and outside the country and had close contacts with the Roman world of the time. This is proved by the discovery of inscriptions, of sculptures depicting a bearded soldier wearing a tunic, and trousers, and of various other objects of Roman origin. In Andhra, Guntapalli, about 28 miles of Ellore railway station, and Sankaram, a mile east of Anakapalli, are important for their rock-cut architecture. Other places in the neighborhood appear to have assumed significance in Buddhist times, as the presence of stupas and other antiquities testifies. The most notable among these are Goli, Chezarta, Gummatia, Bezwada, Garikapadu, Uraiyur, Kuvain, Chinve and Vidyadharpur. Nagasena (skt&p): Na Tin t kheo, mt nh s thng thi i thoi vi vua Di Lan (Milinda) v nhng im tinh t ca hc thuyt Pht. Nagasena xut thn t mt gia nh B La Mn v c l sng vo khong th k th I sau Ty lch. Ngi c kh nng thuc lo Kinh Tng sau khi ch nghe mt lnA learned monk whose conversations with King Milinda on difficult points of Buddhist teaching. He came from a Brahmin family and might have lived in the 1st century AD. He is considered to have been extremely talented; he had the ability to memorize the entirety of the Abhidharma-pitaka after hearing only one timeSee Na Tin. Nagga (p): Naked (a)La th. Naggiya (p): NudityS trn trung. Nahapana (p): Bathing or washingTm gi. Nahayati (p): To take a bathTm gi. Naihsargikapra-cittiya (skt): Ni tt k ba dt . Nairanjana (skt): See Ni Lin Thin in Vietnamese-English Section. Nairatmyam (skt)Nairatmya (p): V NgKhng c t ngSoullessnessThe fact that there is no SelfSee V Ng. Nairatmyadvaya (skt): See Nh V Ng. Nairmanika (skt): HaTransformedSee Ha (1). Nairmanikabuddha (skt): Ha PhtBuddhas of transformationSee Ha Pht.

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Naiskramya (skt)Nekkhamma (p): Giving up the worldly life and leading a holy lifeVin ly trn cu hay xa ri s sng th tc sng i tnh hnh. Naisvasamjnanasamjnayatana (skt): Phi tng phi phi tng x. Naka (p): HeavenTri. Nakha (p): NailMng tay. Nakula (skt): La Hn Nc c la. Nalanda (skt): Thnh Na lan , mt tu vin, trung tm nghin cu. Sau c trin khai thnh trng i hc Pht gio u tin ti Bc n . Ti y c mt th vin phong ph. Chnh Huyn Trang v Ngha Tnh, hai nh s thnh kinh ni ting ca Trung Quc ti nhiu ln v ghi li l ni ny tng cha n 10.000 hc Tng cho c Tiu ln i tha. Nalanda b ngi Hi gio ph hy vo th k th XII hay XIIIA monastery or center of Buddhist studies. It the developed into a university located in now North India. There was a great library there. According to Hsuan-tsang and I-Ching, who visited Nalanda on various occasions, stated that at the height of its activity, 10 thousand monks were resident there and studied the teaching of Hinayana and Mahayana. Nalanda is thought have been destroyed by Muslims in the 12th or 13th century. Nalata (p): ForeheadTrn. Nalini (p): Lotus pondAo sen. Nama (skt & p): Immaterial factorsNameDanh hay tn gi, yu t khng c thc th. Namah (skt): Nam mQuy mng. Namkkara (p): Homage (n)S tn knh. Naman (skt) Nama (p): Danh hay tn (name), c tnh cch tm l i chi vi th cht. Naman bao gm bn trong nm un to thnh kinh nghim c nhn l tri gic, thc, khi nim, v nhn thc. (un th nm l hnh thc bn ngoi hay tnh th cht)Name, refers to psychological as opposed to the physical. Naman includes the four skandhas of feeling, perception, mental formations, and consciousness (the last aggregate is corporeality). Nama-Rupa (skt & p): Mentality and corporealityDanh sc, th cht v tm thn hay tn gi v hnh th hay vt l v tm l. y l kt qu ca thc, l un th nht ca ng un, v mc th t ca thp nh nhn duynName and form or mind and body (mental and physical energies). This is the result of the conscioussness which stands for the first skandha, and the fourth link in the chain of conditioned arising. Nama (skt): Tinh thn. Namas (skt): Quy ngngObeisanceReverential salutationAdoration by gesture or word. Namassana (p): WorshipS th phng. Namassati (p): To pay honorTo venerateTn knh. Namati (p): To bendCi xung.

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Namskara (skt): Cho mt cch tn knhThe Mudra of folded hands raised in salutation HomageThe mudra of folded hans raised in salutation. Namo: AdorationBlessingTo be my adoration toNam mQuy mng. Namuci (p): The DeathThe DestroyerT thn. Nana (p): T . Nana-dassana (p): S nhn thy bng tr tuInsightVision through wisdom. Nananda (p): Husbands sisterCh em chng. Nanda (skt): Nan Hoan hSee Nan in Vietnamese-English Section. Nandati (p): To be glad (a)Hoan h. Nandhati (p): To wrapGi li. Nandimitra (skt): Nan Mt a la. Nangala (p): A ploughCi cy. Nara (p): Human beingNhn (ngi). Naraka (skt & p): PurgatoryHella ngcNa lc caNi tra tn v chu hnh pht chuc ti. Mt trong ba ng d, nhng y khng phi l ch v hn, sau khi ht nghip, c th c ti sanh trong mt thn phn thun li hn. Cng nh Tnh , a ngc m ch trng thi thc, ch khng phi l ni chn. V tr lun Pht gio chia lm hai loi a ngc: ha ngc v hn ngc, mi loi c tm a ngc chnh, mi a ngc chnh c mi su a ngc ph. Mi a ngc c cai qun bi Dim vngHellPlace of torture and torment and retribution for bad deeds. One of the three negative modes of existence, but existence in hells is finite, after negative karma has been exhausted, rebirth in another better form of existence is possible. Like the Pure Land, hells are more as a state of mind than as places. Buddhist cosmology distinguishes two types of hells: hot and cold, divided into eight main hells; each main hell surrounded by sixteen secondary (subsidiary) ones. The hells are ruled by Yama. Narakaggi (p): Hell-fireLa trong a ngc. Nararadhama (p): A wicked or vile manK xu c. Nararasabha (p): The lord of menTh Tn. Narasiha (p): The lion of man and Deva, a title of the BuddhaS T ca nhn thin, mt danh hiu ca c Pht. Narayana (p): Na la din thinTn ca loi tri c thn lcName of a deva, a strong, manly hero having divine power. Nari (p): A womanNgi ph n. Nasa (p): RuinDestructionPh tch.

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Nasana (p): DestructionPh b. Naseti (p): To killSt hi. Nasik (skt): a danh Pht gio vng ty n . Theo Gio s Bapat trong Hai Ngn Nm Trm Nm Pht Gio, Nasik c mt nhm 23 hang ng c t nin i th nht trc Ty Lch cho n th k th hai sau Ty Lch. Mt s hang ny c cc tu s Pht Gio i Tha trong th k th 6 v 7 sa i li. Hang s 3, cn gi l in Gautamiputra, rng ln v c su cy thch tr vi nhng hnh chm voi, nga, b c trn u tr. Hang s 10 gi l in Nahapana. Nhng hang ng Nasik c bit quan trng v nhng bn ch khc l th v xinh p ca cc triu i Nahapana, Gautamiputra v Sri Yajna SatakarniName of a Buddhist place in west India. According to Prof. Bapat in the Twenty-Five Hundred Years of Buddhism, there are twenty-three caves in Nasik, dating from the first century B.C. to the secon century A.D. Some of these were altered and adapted by the Mahayana Buddhists between the sixth and the seventh century A.D. Cave number three, called Gautamiputra Vihara, is large, having six pillars with carvings of elephants, bulls, and horses on the capital. Cave number 10 is called the Nahapana Vihara. The Nasik caves are especially important for the interesting and beautiful inscriptions of Nahapana, Gautamiputra and Sri Yajna Satakarni. Nasika (p): NoseMi. Nassana (p): DisappearanceS bin mt. Nassati (p): To disappearBin mt. Nastyasti (skt): Hu v V (phi hu)Being and non-being. Nata (skt): V cngDancer. Natchatraradja-Buddha(skt): Tc Vng Pht. Natchatraradja-samkusumi-tabhidjna (skt): Tc vng hoa B Tt. Natha (p). 1) 2) Protection: S bo h. Protector: Ngi bo h.

Nati (p): Bowing downBendingInclinationCi xung. Nattha (p): LostMt. Natthi (p): NotKhng. Natthi-kaditthi (p): Nihilistic viewon kin. Natthu (p): The noseCi l mi. Nattu (p): Grand-sonChu ni hay chu ngoi. Nava (p):

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1) 2)

New: Mi. Nine: S chn.

Navaka (p). 1) 2) A new comer: Ngi mi ti. A young person: Ngi tr.

Naya (p): MethodPhng thc. Nayaka (Nayoka) (skt): i o s hay ngi dn oLeaderMaster. Nayana (p): The eyeMt. Nayana-avudha (p): One whose weapon is the eye, i.e. King Yamangi dng nh mt lm v kh nh Dim Vng. Nayati (p): To leadHng dn. Nayhati (p): To tieTo bindCt cht. Nayika (p): Female leaderNgi lnh o l ph n. Nayuta (p): Na do than v s lng tng ng vi 100 A Do Tha, khong 1000 tA numerical unit, equal to 100 ayuta, approximately a trillion. Nekkhamma (p): Xut giaRenunciation. Nekkhamma-nisamsa (p): Phc bu ca s xut gia. Neranjara (skt & p): Sng Ni Lin Thin. Neti (skt): Not-nessThe point where thought ends and no thought, no mind takes over. Nibbana (p): Free from cravingThot khi tham dcSee Nirvana. Nibbatteti (p): To removeDi i. Nicca (p): Permanent (a)Thng hng. Niccala (p): MotionlessBt ng. Nicca-sila (p): Uninterrupted observance of virtueHnh tr c hnh khng ngn ngi. Niccata (p): PermanenceS v thng. Niccharana (p): Sending outGi i. Nicchareti (p): To emit (send out)Phng ra.

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Nicchata (p): Satisfied (having no hunger)m no. Nicchaya (p): 1) 2) Determination: S cng quyt. ResolutionLp nguyn.

Nicchinati (p): To discriminatePhn bit. Niccola (p): ClothelessNakedTrn trung. Nicita (p): Accumulated (a)Chng cht. Nidagha (p): DroughtHn hn. Nidana (skt&p): Nhn duynLinkDependent originationA process by which a being comes into existence and which bind him to the Wheel of LifeCauses and conditions. *For more information, please see Thp Nh Nhn Duyn in Vietnamese-English Section. Nidanakatha (skt): Kinh Bn DuynTheo Gio s P.V. Bapat trong Hai Ngn Nm Trm Nm Pht Gio, kinh Bn Duyn l bn tiu s duy nht ca c Pht bng ting Ba Li. Kinh Bn Duyn dng lm on m u cho phn bin gii Truyn Tin Thn (Jataka). Khng thy cp g n tc gi ca Kinh Bn Duyn, d rng son gi c ni n ba v tu s, l Atthadassi, mt n s, Buddhamitta ca Ha a B v Pht Thin (Buddhadeva), mt tu s uyn bc gi cho ngi vit phn lun gii ca Truyn Tin Thn. V vic phn on tiu s, son gi b Kinh Bn Duyn cho rng cuc i ca B Tt t thi Pht Nhin ng (Dipankara Buddha) cho n khi ngi c sanh ra lm mt Thin thn trn cung tri u Sut l thuc thi k xa, cn on m t t khi B Tt t cung tri u Sut ging trn cho n khi ngi c gii thot sau cng ti B o Trng, c gi l thi k gia. T hot ng thuyt php u tin ca ngi cho n khi ngi gp th ch Cp C c (Anathapindika) v n c s Lc Mu (Visakha) ti thnh X V, c xp vo thi k gn (Santike nidana). Bn Duyn Kinh k li cuc i ca c Pht tng ng vi 21 v Pht, ba v sau cng l cu Lu Tn (Kakusandha), Cu Na Hm (Konagamana), v Ca Dip (Kasyapa)Nidanakatha, the only biography of Gautama Buddha in Pali which forms the introduction of the Jatka commentary. Its authorship is not mentioned anywhere, although the author speaks of the three monks: Atthadassi, a recluse, Buddhamitta of the Mahisasaka sect, and Buddhadeva, a monk of clear intellect, who inspired him to write the Jataka commentary. About the division of the biography, the compiler of the Nidanakatha states that the existence of the Bodhisattva from the time of Dipankara Buddha up to his birth as a Tusita god are placed in the Distant Epoch (Dure nidana), while the account of the Bodhisattvas descent from the Tusita heaven to his final emancipation at Bodh-Gaya is treated as the Intermediate Epoch (Avidure Nidana). The early missionary career of the Buddha up to the time of his meeting with Anathapindika and Visakha at Savatthi is included in the Proximate Epoch (Santike nidana). Nidanakatha relates the forms of existence of the Buddha for each of the next twenty-one Buddhas, the last three of whom were Kakusandha, Konagamana and Kasyapa. 1) Thi k xaThe Distant Epoch:

a) Thi k xa bt u vi tiu s B La Mn Sumedha. Sumedha c sanh ra trong mt gia nh B La Mn giu c thuc dng di chnh thng, nhng cha m cht sm. Ngi c hc cc

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mn khoa hc B La Mn. Khng bng lng vi ti sn cha m li, ngi em b th cho ngi ngho kh ri tr thnh mt tu s kh hnh, i tm cam l nit bn khng cn sinh dit, sng kh, bnh tt. Ngi nhn thy rng mi th trn i ny u c hai mt tch cc v tiu cc. Do , gii tr s sinh, cn c mt ci g v sinh. Ngi quyt nh thc hin iu ny v i n Tuyt Sn suy tng. Ngi chn ch trong ni Dhammaka v ch sng bng tri cy rng. Chng bao lu, ngi t n mc ton thin v thng tr (abhinna) v v thin qun. Vo thi im ny c Pht Nhin ng i n thnh ph Rammaka. Sumedha tham gia n tip c Pht Nhin ng. Ngi say sa trc v uy nghi ca c Pht v mun cng hin i mnh cho ngi. S c Pht b vy bn bn chn trn mt t, ngi bn nm di xung lm mt chic cu cho c Pht v cc mn dm ln mnh. Trong khi lm vic ny, ngi cng mun chm thnh Pht c th cu chng sanh. Sau c Pht Nhin ng tin on l i Tng Jatila s thnh Pht sau nhiu thin k v ni chi tit v ni s sinh ra, v s chng c qu B nh th no, cng nh cc t hng u ca ng l ai. S tin on c khng nh bi nhiu s kin nhim mu, k c ng t, v khng nghi ng g rng Sumedha l mt c Pht Bijankura. Sumedha cng nhn ra iu ny v xc nh qua thng tr ca mnh rng ngi cn phi t c mi Ba La Mt m cc B Tt trc y c ri mi chng c Pht quThe Distant Epoch opens with the biography of SumedhaBrahmin. Sumedha was born at Amaravati in a wealthy Brahmin family of pure lineage but lost his parents at an early age. He learned the Brahmanic sciences. Being dissatisfied with the wealth left by his parents, he gave it away in charity and became an ascetic, seeking Amatamahanibanna which was free from origin and decay, pleasure, and pain, disease and suffering. He realized that everything in this world had two aspects, positive and negative, and therefore as an antidote to birth, there must be something which was unborn. He was determined to realize it and went to the Himalayas to meditate. He took up his abode at the Dhammaka mountain and lived only on fruit that fell from the trees. He soon attained perfection in the five higher powers (Abhinna), and in meditation. At this time Dipankara Buddha reached the city of Rammaka in the border of the country and stopped at Sudassana-mahavihara. Sumedha-tapasa found everyone busy making the place neat and tidy to welcome the Buddha; so he also came forward to take a share in it. He was charmed by the glory of the Buddha's appearance and wanted to lay down his life for him. He was afraid that the Buddha should soil his feet in the slush he lay flat on it like a bridge in order that the Buddha and his disciples, who were all Arhats, might tread over him. As he lay thus, he wished he could refrain from achieving his own salvation and become a Buddha himself so that he might be able to rescue endless numbers of beings from the stream of existence. The Dipankara Buddha prophesied that the great ascetic Jatila would become a Buddha himself so that he might be able to rescue endless numbers of beings from the stream of existence. Then Dipankara Buddha prophesied that the great ascetic Jatila would become a Buddha after innumerable aeons and related in detail where he would be born, how he would attain Bodhi and who his chief disciples would be. The prophecy was confirmed by many miraculous events, including an earthquake, and there was no doubt left that Sumedha was a Budha-Bijankura, a seeding of the Buddha. He also realized this fact and ascertained by his higher knowledge (abhinna) that he must acquire the ten perfections (paramitas) which were acquired by the previous Bodhisattvas in order to achieve Buddhahood. b) Mt thi gian di sau Pht Nhin ng th Pht Kiu Trn Nh xut hin ti Rammavatinagara. Vo thi im ny, B Tt ca chng ta c ti sanh lm hong Vijitavi v c nhiu s cng dng cho Pht cng Tng on. Khi li tin tri c Pht Kiu Trn Nh nhc li l B Tt s thnh Pht th ngi chuyn nghe chnh php v sng cuc i n dt. Ngi nghin cu b Tam Tng, nm vng bt nh v t c nm thn thng. Ngi qua i v c ti sanh ti BrahmalokaLong after Dipankara Buddha, Buddha Kondanna appeared at Rammavatinagara. At that time our Bodhisattva was reborn as Emperor Vijitavi and gave a large gift to the Buddha and his Sangha. When the prophecy that he would become a Buddha was reiterated by Buddha Kodanna he listened to his religious discourses and became a recluse. He studied the three Pitakas, mastered the eight forms of meditation (samapatti) and obtained the five higher powers (abhinna). Then he passed away and was reborn in the Brahmaloka.

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c) Thi k xa kt thc vi mt bn lit k cc tin thn ca Pht trong m t s ton thin ca ngi v mi Ba La MtThe Distant Epoch section ends with a list of the Jatakas which depict the Bodhisattvas perfection in the ten paramitas. 2) Thi k giaThe Intermediate Epoch: Thi k gia bt u vi cuc i ca B Tt khi cn l mt v vua trn cung tri u Sut. Sau , ngi c ch Thin khn ni xut hin ni ci phm trn ri tr thnh Pht. Ngi ng v chn thi im, a im, gia nh, ngi m v gii hn cuc i ca mnh. Phn cn li ca cu chuyn t khi ngi ging th cho n khi chng c B The intermediate epoch opens with the existence of the Bodhisattva as the lord of the Tusita heaven. He was entreated by the gods to appear in the mortal world to become a Buddha. He agreed and selected the time, place, family, mother, and limit of life. The rest of the story from his descent up to the attainment of Bodhi. 3) Thi k gnThe Proximate Epoch:

a) Thi k gn bt u vi bn mi chn ngy sau khi chng c qu B . Ri n vic ngi nhn Tapussa v Bhallika lm tn ti gia v nhn di tch tc dng hin xy mt ngi bo thp. C on nhc n s lng l ca c Pht trong vic thuyt ging gio l cho chng sanh, ri n vic c Pht n ving Ba La Ni (Banares), ti y ngi ging gii cho nm tu s kh hnh B La Mn thy tnh u vit ca o Pht, thuyt ging cho h v Kinh Chuyn Php Lun (Dhammacakka) v Kinh V Ng Tng (Anatta-lakkhana). Sau , ngi ha cho Da X (Yasa) cng cc bn hu ca ng ny, khin cho s mn ca ngi ln n su mi ngi. Ngi c h i theo nhiu hng truyn o, bn thn ngi th i n u Lu Tn Loa (Uruvela) v qua bi thuyt php v s t chy ha ba anh em Ca DipThe proximate epoch begins with the seven weeks immediately after the attainment of Bodhi. Then follows the acceptance of Tapussa and Bhalika as lay devotees and the gift of hair relics to them for the erection of a stupa. There is a reference to the Buddhas hesitation in preaching the doctrines, followed by an account of the Buddhas visit to Banares where he convinced the five Brahmin ascetics in turn of the excellence of his teaching and delivered to them the discourses called Dhammacakka and Anattalakkhana. He then converted Yasa and his friends so that the number of his disciples rose to sixty. He sent them in different directions to propagate his teachings and himself went to Uruvela and converted the three Jatila Kassapas by his sermon on Fire. b) Ngi c vua Tnh Phn mi v thnh Ca T La V, ti y, ngi thi th cc php thn thng cho dng h Thch Ca thy s v i ca mnh, ri cng cc t ca mnh i vo trong ph kht thc. Vua cha Tnh Phn v b Da Du La thy phin lng v vic lm ny ca ngi nhng khng ngn cn c. V b Da Du La c mi trong cung ch khng chu ra ngoi nghnh n ngi, nn ch thn ngi v bn t ca mnh n gp b. B ni v nhng hy sinh m b phi chu ng v ngi. Nhn y Bn Duyn Kinh ni v kip trc ca b nh chuyn k nng tin trong ni Khn Na LaHe was invited by King Suddhodana to visit Kapilavastu, where he performed miracles to convince the sakyas of his greatness, and went round the city with his disciples begging for food. The king and Yasodhara felt aggrieved at the latter but could not stop him. As Yasodhara remained in her apartments and would not come out to welcome him, the Teacher himself went to her with his four disciples. She spoke of the sacrifices she had made for the sake of her lord. This led to a reference to her former existence as related in the Canda-Kinnara Jataka. c) Sau Bn Duyn kinh k v chuyn xut gia ca La Hu La, con trai ngi, v ca Thi t Nan ngay trc ngy thi t ln ngi v kt hnAfter this, Nidanakatha relates the usual account of the ordination of Rahula and of the crown prince Nanda on the eve of the latters coronation and marriage. d) Ri k tip l vic gp g gia c Pht v Cp C c (Anathapindika) ti thnh Vng X, vic mua li vn Th a (Jetavana) xy tnh x K Th Cp C c. Bn Duyn Kinh kt thc vi chuyn c Pht thnh X V (Sravasti), ti y, thng gia Cp C c, cng ging

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nh n c s Lc Mu (Visakha) hin tu vin ny cho Tng onNext comes the episode of the meeting between the Buddha and Anathapindika at Rajagrha, the purchase of Jetavana and the construction on it of a monastery. The biography ends with the Buddha at Sravasti where the merchant Anathapindika, like Visakha, gave away the monastery to the Sangha. Nidassana (p): An exampleTh d. Nidasseti (p): To pint outVch ra. Nidda (p): SleepNg. Niddasili (p): Fond of sleepHam thch ng ngh. Niddayana(p): ang ng. Niddara (p): Free from anguish, pain or fearThot khi lo u, thng kh hay s hi. Niddaya (p): MercilessCruelTn nhn. Niddayati (p): To sleepNg ngh. Niddhana (p): Poor (a)Ngho nn. Niddhota (p): WashedCleansedc ra sch. Niddisati (p): To point outVch ra. Niddosa (p): FaultlessUndefiledKhng liKhng nhim trc. Niddukkha (p): Free from pain or miseryKhng kh. Nigacchati (p): To undergoTri qua. Nigama (p): A market townPh ch. Nigamana (p): ConclusionKt lun. Niggaha (p): BlameReproachKhin trch. Niggama (p): DepartureS ra i. Nigganhana (p): PunishmentHnh pht. Nigghatana (p): KillingGit hi. Niguhana (p): ConcealmentS du dim. Niguhati (p): To cover upChe y. Nihina (p): BaseVile (a)H tinThp hn.

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Nihsvabhava (skt): No self natureWithout self-natureV t tnhKhng c t tnh hay khng t c bn cht c bit. Nihsvabhava-lakshana (skt): V t tnh tngNhng du hiu ch v s khng c t tnhSigns indicating the absence of self-nature. Nija (p): One ownCa chnh mnh. Nijjara (p): Free from old age, a deityThot cnh gi nua (ch Thin). Nijjareti (p): To destroyPh hy. Nijjata (p): Disentangled (a)Thot cnh ri rm. Nijjhana (p): InsightTu gic. Nijjhayati (p): To meditateTo reflectThin tp. Nijjinna (p): Exhausted (a)Kit sc. Nijjiva (p): Lifeless (a)Khng c i sng. Nijjivha (p): Tongueless (a)Khng c li. Nikamalabhi (p): One who has obtained something without difficultyNgi t c vic g khng kh khn. Nikamana (p): DesireS ham mun. Nikameti (p): To craveTo desireHam mun. Nikantati (p): To cut offCt t. Nikara (p): MultitudeNhiu. Nikasa (p): NeighborhoodLng ging. Nikati (p): CheatingLa lc. Nikaya (skt&p): BB Su Tp in L Pali (ng ngha vi Agama trong ting Phn)School CollectionHeapAssemblageGroupClassAssociation of persons who perform the same dutiesCollection of chapters or sections of scriptures or sutras in Pali canon (the term Nikaya is equivalent to Agama in Sanskrit). There are five Nikayas: 1) 2) 3) 4) Trng A Hm: Digha-Nikaya. Trung A Hm: Majjhima-nikaya. Tp A Hm: samyutta-nikaya. Tng Nht: Anguttara-nikaya.

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5)

Khuddaka-nikaya.

Niketa (p): AbodeHomeTr x. Nikhanati (p): To buryChn ct. Nikhila (p): Entire (a)Ton th. Nikittha (p): Low (a)Thp hn. Nikkama (p): Without craving or lustKhng tham dc. Nikkankha (p): Confident (a)DoubtlessTin tng (khng nghi ng). Nikkarana (p): Groundless (a)V cn c. Nikkaruna (p): MercilessHeartlessNhn tm (tn nhn). Nikkasava (p): Free from impurityKhng b nhim trc. Nikkilesa (p): UnstainedKhng nhim trc. Nikkodha (p): Free from angerThot khi sn hn. Nikkuha (p): Not deceitfulKhng la lc. Nikkujjeti (p): To turn upside downLn ngc. Nila (p): BlueXanh dng. Nilaja (skt): Ni lin thin. Nilaya (p): Dwelling placeHabilitationHomeTr x. Nilini (p): The indigo plantCy trm. Niliyati (p): To hideTo keep oneself hiddenn trn. Nillajja (p): Shameless (a)Khng bit xu h. Nillolupa(p): Free from greedThot khi tham dc. Niluppala (p): Water-lilyCy lc bnh. Nimita (skt): Tng (v bn ngoi), mt trong nm phpAppearance, one of the Five Dharmas See Ng Php (A) (2) in Vietnamese-English Section. Nimmana (p): 1) CreationS to lp.

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Free rom pride: Khng kiu ngo.

Nimmatu (p): Creatorng sng th. Nindana (p): InsultS m l. Nindati (p): To insultM l. Nindiya (p): Blameworthy (a)ng trch. Nipajjati (p): To lie down (to sleep)Nm xung (ng). Nipaka (p): Clever (a)Khn kho. Nipata (p): Collection. Nippapa (p): Sinless (a)Khng ti. Nippapanca (p): Free from defilementKhng b nhim trc. Nippariyaya (p): Without distinctionV phn bit. Nipphajjana (p): AchievementAccomplishmentS thnh tu. Nippilana (p): SqueezingVt. Nipppileti (p): To squeezeVt. Nirabhasa (skt): V nh tng hay v tngImageless or shadowless. B Tt khi ln n a th by vn cn c du vt ca tm l, nhng a th tm th c trng thi v hnh tng, tc khng c n lc c thc: Up to the seventh stage, a Bodhisattva still has a trace of mindfulness, but at the eighth the state of imagelessness or no conscious strivings obtains. Chnh nh tr tu m v tng v diu trang nghim c th chng: It is by means of Prajna that the Imagelessness and the supernatural glory are realized. Trc khi t n Hoan H a, v B Tt nhp vo cnh gii v tng: Before reaching the stage of Bodhisattvahood known as Joy, a Bodhisattva enters into the realm of no-shadows. Nirahara (p): Fasting (a) (foodless)Nhn n. Niralamba (skt): Khng c nng taUnsupported. Niramisa (p): Free from sensual desiresThot khi nhng ham mun nhc dc Nirantara (p): Continuous (a)Lin tc. Niraparadha (p): GuiltlessInnocent (a)V ti.

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Nirasa (p): Desireless (a)Khng tham dc. Nirasanka (p): UnsuspiciousNot doubtingKhng nghi hoc. Niratanka (p): Free from diseaseHealthyKhng bnh hon. Nirattha (p): Useless (a)V dng. Niraya (skt & p): a ngcThe downward path to hell. Nirayabhaya (p): The fear of hellNi s hi v a ngc. Nirayadukkha (p): The pain of hellNi thng kh trong a ngc. Nirayagami (p): Leading to hell (a)i v a ngc. Nirayapala (p): A guardian in hellCai ngc. Nirdha (skt): on tuyt. Nirdha-Aryasatya (skt): Dit See T Diu in Vietnamese-English Section. Nirgatam (skt): Bt xutKhng ra khiNot out of. Nirgrantha (skt) Nigantha (p): Ly h ngoi o Ni kin . Nirgrantha-Jnatiputra (skt): Ni kin t. Nirmana (skt): 1) S thnh lp: FormingBuildingCreatingCompositionTo buildTo make out ofTo produceTo fabricateTo form. 2) Ha thnh: Transformation (in Buddhism).

Nirmanabuddha (skt): Ha Phtc Pht bin haThe transformation-buddha. Nirmanakaya (skt): Ha thn hay ci thn bin haThe befitting bodyThe body of transformation (transformation-body) by which the Buddha remains in contact with phenomenal existence for the helping of humanity on its pilgrimageSee Trikaya in Sanskrit/Pali-Vietnamese Section. Nirmanarati-deva (skt): Ha lc thinCh thin trn ci tri dc gii th nmName of inhabitants of the 5th heaven in the world of desire. Gods who create pleasure (enjoying pleasures provided by themselves)A class of beings inhabiting the fifth heaven. Nirmitadhishthana (skt): Bin Ha Gia Trc h tr bi nng lc ca mt v c kh nng (c) ha hinBeing sustained by the power of the transformed one. Nirodha (skt & p): CessationDissolutionExtinctionDitXa b nhng au kh theo T Diu (Dit ). Nirodha c ngha l xa b nhng am m, tnh cm, cm gic, v nhng bt toi, l

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ngun gc ca kh au v lun hi sanh t. Vi Pht gio, Nirodha ng ngha vi tin ti Nit bnThe cure or elimination or dissolution of all sufferings in the sense of the third of the four noble truths. Nirodha means extinction, cessation, or stopping of all passions, of feelings and perceptions, and undesirable conditions, which are the cause of suffering and as the ending or cessation or annihilation of all attributes of finite existenceFor more information, please see Nirvana. Nirodha-Samapatti (skt&p): Dit Tn nh (s tch lng tm linh)Mental tranquilityt n trng thi xa b hay hy dit, trong mi hot ng thc hay tm thn u b loi b. y l trng thi tinh thn thanh thn v sng sut ca cc A-la-hn sau khi vt qua t thin v sc Attainment the state of extinction; the state in which all mental activities are temporarily eliminated. This is the mental status of tranquility in arhat passing through the four stages of formlessness. Nirodha-sukha (skt): Tch Dit Lc. Hnh phc ca s tch dit: The bliss of cessation.

Do bi lng t bi thng xt chng sanh m v bn nguyn cu chng sanh m v B Tt khng th chng cho ring mnh ci hnh phc ca s tch dit v hnh phc ca tam mui: Because of his compassion with which he regards all beings and because of his desire to fulfill his original vows, the Bodhisattva does not personally realize the bliss of cessation and that of tranquility. Niroga (p): Healthy (a)Khe mnh. Nirrti (p): Nt l Ma vng. Nirudaka (p): Waterless (a)Khng c nc. Niruddha (p): Ceased to existNhp dit. Nirujjhana (p): CeasingNgng hn. Nirukti (skt): Thch CS gii thch theo t cTerminological explanation. Nirupaddava (p): Harmless (a)Bt tn hi. Nirupadhi (p): Free from passions or attachmentThot khi tham dc v luyn i. Nirupadhisesa-Nirvan (skt) Nirupadhishesha-Nibbana (p): V d Nit bn sau khi cht, trong khng cn vt tch ca s qui nh, khng cn ng un, mi hai cm gic, hay cn ci ca gic quan cng khng cn. V d nit bn n sau khi v A la hn nhp ditParinirvana achieved after death, in which there would be no remainder of conditions, no presence of the aggregates, the twelve sense realms, the eighteen elements and indriyas. This parinirvana comes about at the death of an Arhat. Nirutara (p): Not answerable (a)Khng th tr li c. Nirutti (p): Base: Cn nguyn.

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Language: Ngn ng. Nirvana (skt) Nibbana (p): Cessation of the process of becoming, eternal peaceExtinction or Ultimate reality (Absolute TruthS chm dt tin trnh hin hu ca dc vng t ti nim an lc trng cuNit bn, ch ng mi dc vng, on tn lun hi sanh t. y l trng thi cao nht ca hnh phc, bnh an v thun khit. y cng l mc tiu ti hu ca mi c gng ca ch Pht t (Mc tiu tm linh th thng trong Pht gio), nhm gii thot khi s tn ti hn hp. Nit bn, trng thi thot khi ti sanh bng cch dit tr mi ham mun v on tn ng chp. Theo Kinh Lng Gi, Nit Bn ngha l thy sut vo tr x ca thc tnh ng chnh thc tnh (Nit Bn gi kin nh thc x) Blowing out)The state achieved by the conquest of craving, the extinction of birth and death---This is the highest state of bliss, peace and purity. This is the unconditioned realityThis is also the supreme Goal of Buddhist endeavour (the spiritual goal of Buddhism); release from the limitations of existence. A state which is free from rebirth by extinguishing of all desires and the elimination of egoism. According to the Lankavatara Sutra, Nirvana means to see the abode of reality as it is. Nirvanadhatu (skt): See Nit Bn Gii. Nirvana-sutra (skt): Kinh Nit Bn. Nirvikalpa (skt): See V Phn Bit. Nirvikalpalokottarajnanam (skt): See V Phn Bit Xut Th Gian Tr. Nirvritti (skt): Hon tt: Completion. Tch dit: Disappearance.

Nisidana (skt): Ta cSitting matProstration cloth. Nisidati (p): To sit downNgi xung. Nisadi (p): Lying downNm xung. Nisajja (p): Sitting downNgi xung. Nisedha (p): PreventionS phng nga. Nisedheti (p): To prohibitNgn cm. Nisevati (p): To associateQuan h vi. Nisinnaka (p): Sitting down (a)Ngi xung. Nisitha (p): Midnight (n)Na m. Nissadda(p): SilentNoiseless (a)Im lng. Nissajati (p): To give upT b.

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Nissanda (p): ResultOutcomeKt qu. Nissanga (p): UnattachedKhng luyn i. Nissara (p): Worthless (a)Khng c gi tr. Nissarana (p): Chng ngiHindrancesObstructions. Nissatta (p): Soulless (a)Khng c linh hn. Nissaya (p): Support (n)S h tr. Nissayati (p): To rely onTrng cy vo. Nissirika (p): Unfortunate (a)Khng may. Nissoka (p): Free from sorrow (a)Thot khi su mun. Nita-artha (skt): Liu ngha. Nita-attha (p): Liu ngha. Nittanha (p): Free from desireKhng ham mun. Nitteja (p): Powerless (a)Khng c sc mnh. Nittha (p): conclusionS kt lun. Nitthana (p): CompletionS kt thc. Nitthapeti (p): To accomplishHon thnh. Nittharati (p): To cross overVt qua. Nitthita (p): CompletedHon thnh. Nitthunana (p): A groanS than khc. Nitthunati (p): To groanTo moanThan khc. Nitthura (p): Cruel (a)Tn nhn. Nitya (skt): Thng hngEternalInvariableConstantlyConstantly dwelling or engaged in. Nityam-acintyam (skt): Thng hng bt t nghUnthinkable eternity. Nivaha (p): Multitude (a)Nhiu. Nivarana (skt): Hindrances, obstacles or obstructionsNg cNg ci, hay ng trin ci (s tri buc bi phin no gm tham, sn, hn trm, thy min, tro c v nghi hoc). Chng ngi hay ngn cn. y l nm nhn t gy tr ngi v lm ri lon tinh thn, cng nh ngn cn con ngi

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nhn thy chn l cng nh t ti s tp trung hon tonThe five factors which hinder, dusrupt the mind and blind our vision from the truth and prevent our ability to concentrate. They are: 4) 5) 6) 7) 8) Ham mun: AbhidyaLust, or desire. Hung d: PradoshaIll-will, hatred. Cng rn hay mm yu: Styana and MiddhaSlot and torpor. Si ni v cn rt: Anuddhatya and KaukrityaWorry (Restlessness) and compunction. Nghi ng: VichikitsaDoubt.

Nivareti (p): To preventPhng nga. Nivasa (p): AbodeResting placeTr x. Nivasana (p): Undergarment: Qun o lt trong. (skt): SkirtGarment for everyday living: Qun o trong sinh hot hng ngy Nivasati (p): To dwellTo liveTo stayTr (). Nivataka (p): A sheltered placeNi tr n. Nivattati (p): To turn backTo turn away fromNgonh mt quay lng vi ci g (tham sn si chng hn). Nivatavutti (p): Humble (a)Khim tn. Nivattha (p): Dressed or clothed withMc ci g (qun o). Nivedana (p): AnnouncementS thng bo. Nivedeti (p): To communicateTo make knownThng bo cho bit. Nivesa (p): SettlementS n nh. Niveseti (p): To establishThnh lp. Nivittha (p): Devoted toTn ty lm vic g. Nyagrodha (skt): V tit th (cy khng t). Nyanatiloka: Mt Pht t v dch gi ngi c, tn Walter Florus Gueth, xut thn t mt gia nh Thin cha gio. Trong mt chuyn du hnh sang Tch Lan, ng tip xc vi Pht gio, sau ng sang Min in xut gia tu hc. ng tr thnh mt trong nhng hc gi Ba Li ni ting. Nhng dch phm ca ng gm c: Milindapanha, Anguttara-nikaya v Vasuddhi-Magga. ng cng son nhiu sch gio khoa v mt b T in Pht gioA German Buddhist and a

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translator. His name was Walter Florus Gueth, came from a Catholic family. During a trip to Sri Lanka, he came in contact with Buddhism. He then went to Burma where he entered the Buddhism monastery. He became one of the most important Pali scholar. Among his works of translation: Milindapanha, Aguttara-nikaya v Vasuddhi-Magga. He also composed many doctrinal works and a Buddhist Dictionary-Niyama (p): CertaintyS chc chn. Niyata (p): Sure (a)CertainChc chn. Niyati (p): DestinyS phn. Niyoga (p): OrderMnh lnh. Niyyatu (p): LeaderNgi lnh o. Nyshanda (skt): S Lung LuS chy ra hay chy xungFlowing-out or down.

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PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

O
Odana (p): Cm. Odata (p): Trng. Om: Mt t dng xc nhn s uy nghi tn knh. Thnh thong c dch l Vng. y l mt biu tng rng v cao nht trong Kim Cang tha. Om va tng trng cho hnh thc v m thanh. y khng phi l mt t ma thut, n khng c coi nh mt t, m nh mt biu tng tm linh, mt tng trng ph bin khp phng ngA word of 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 Mani Padme Hum: Cu ch xa nht trong cc trng phi Mt tng Ty Tng. Su m tit trong cu ch ny th hin thi ng cm cn bn, m khi nim ln n th hin c mun gii thot Nit bnThis 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 liberation. Otappa: S gh s ti li. Oudayi (Oudayin) (skt): u di. Ovasista (skt): B t Tr.

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PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

P
Pabbajja (p): Xut giaGoing forth to the homeless life. Pabbajitena (p): Ngi xut gia. Pabhassara (p): Pha trn nm mu. Paccaya (p): Condition. Pacceka (p): Pht c Gic. Pada (skt): CPhraseA portion of a verse. Padma (skt): Lin hoaSee Lotus v Kinh Diu Php Lin Hoa. Padmacri (skt): Hoa c B Tt. Padmapani: See Avalokitesvara. Padmaprabha (skt): Hoa Quang Nh Lai. Padma-Sambhava (skt): Lin Hoa Sanh (nh s n truyn gio ti Ty Tng). Padmavati (skt) Padmapani (p): Lin Hoa (v vua A dc). Padmavimana (skt): Lin Hoa Cung inThe lotus-palace. Padmavrichabhavikramin (skt): Hoa Tc An hnh Pht. Pakahu (p): La bt gia b. Pala (skt): H nim. Pala dharma (skt): H php. Pali: Ch Ba li bt ngun t ting Phn, c dng ghi chp kinh in Pht gio. Nhiu nh ngn ng hc ng vi nhau rng Pali l mt bin th ca ngn ng x Ma Kit m xa kia c dng trong gii qu tc; n c th c xem l ngn ng ca PhtOne of the basic

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languages derived from Sanksrit, in which the Buddhist tradition is reserved. Many language researchers regard Pali as the variation of the Magadha dialect that is said to have been the language of the Magadhan elite and the laguage of the Buddha. Pali Canon: The Scriptures of the Theravada SchoolKinh Tng Ba Li (Nam Tng). Pamada (p): HeedlessnessIntoxicating drinks are procribed as tending to lead to Pamada. Pamsu-kula (skt): A dust heapRagsA collection of rags out of a dust heap used by Buddhist monks for their clothing. Panatipato (p): st sanh. Panca-balani (skt): Ng lcFive powers (strengthsforces). ** For more information, please see Ng Lc in Vietnamese-English Section. Pancadharma (skt): See Ng Php. Panca-drstayah (skt): Ng kinFive views: 1) 2) 3) 4) 5) Thn kin: Satkaya-drsti (skt)The personality view. Bin kin: Antagraha-drsti (skt)Extremism. T kin: Mithya-drsti (skt)Atheism. Kin th kin: Drsti-paramarsa (skt)Dogmatism. Gii cm th kin: Silavrata-paramarsa (skt)Attachment to precepts and observances.

Pancakkhandha (p): Ng unFive Aggregates: 1) 2) 3) 4) 5) Sc: Matter. Th: Sensation. Tng: Perception. Hnh: VolitionMental activities. Thc: Consciousness.

** For more information, please see Ng Un in Vietnamese-English Section. Panca-mandalaka (skt): Ng LunFive circlesFive wheels. ** See Ng Lun in Vietnamese-English Section. Panca-Marga (skt) Pancha-Magga (p): Nm giai on tm linhFive spiritual phases or paths:

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a) b) c) d) e)

Giai on tp trung: Sambhara-margaPhase of accumulation. Giai on chun b: Prayoga-margaPhase of preparation. Giai on chng kin: Darshana-margaPhase of seeing. Giai on thin nh: Bhavana-margaPhase of meditation. Giai on t c nhn thc: AshaikshamargaPhase of no more learning.

Pancanirmitabuddha (skt): Ng Ha PhtThe five Transformation-Buddhas. Pancaphala (skt): Ng QuThe five fruits or effectsSee Ng Qu. Panca-silani (skt): Ng giiNm gii chnh cho ngi Pht tThe five preceptsThe five chief rules of conduct for Buddhist. *See Ng Gii in Vietnamese-English Section. Pancaskandha (skt)Pancakkhandha (p): Ng Un bao gm nm hp th: sc, th, tng, hnh v thcFive aggregates compose of five components: form, feeling, perception, mental volition, and consciousnessesSee Ng Un. Pancavici-karmani (skt): Ng v gin nghipThe five actions leading to incessant hellThe five deadly sinsThe five cardinal sins. ** See Ng Nghch in Vietnamese-English Section. Pancavijnanakaya (skt): Ng Thc Thn (h thng cc thc)The system of the Vijnanas. Panca-visaya (skt): Ng dcThe five desiresThe five objects of desireSee Ng Dc in Vietnamese-English Section. Pancendriyani (skt): Ng cnFive roots. ** See Ng cn in Vietnamese-English Section. Panchen Lama: Ban Thin Lt Ma, danh hiu tn vinh do v t Lai Lt Ma t cho thy mnh. Theo truyn thng Ty Tng th v t Lai Lt Ma chnh l hin thn ca Qun Th m, nn v t Lai Lt Ma th V tuyn b thy mnh l Pht A Di . Khc vi t Lai Lt Ma, Ban thin Lt ma khng phi thi hnh nhng ngha v chnh tr tuy vn cn lun hi sanh tAn honorable title used to refer to a Dalailamas teacher. In Tibetan tradition, Dalailama is the incarnation of Avalokitesvara. Thus the fifth Dalailama declared that his teacher to be on a higher level of the reincarnation of Amitabha. In contrast to the Dalailama, the Panchen Lama has no political responsibilities, even though he is still reincarnated again and again. Pancupada-nakkhandha (p): Do ng un phi hp. Pandaka (skt): i qu thn vng. Panduravasini (p): Bch Y TnBch Y Qun Th m.

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Pani (skt): TayHand. Panjab (skt): i Tn. Panna (p): Bt NhTr huWisdom or penetrative insight. Pannakkhanda (p): Nng cao tr hu. Pannindriya (p): PannaWisdomIndriyaPure reasonThe faculty of Panna. Pansil (p): Ng gii, nm qui tc o c m Pht t phi tun theo sau khi qui y Tam Bo Pancha silaFive precepts. Five moral rules that all Buddhists undertake to obeserve after he or she takes refuge in the Triratna. Panthaca (skt): i A la hn Bn Thc Ca. Papiyas (skt): Qu dMost wicked onesEvil spiritsThe evilMore or most wicked or miserable. Para (skt): B ngn. Parahita (skt): Li thaBenefitting othersSee Li Tha. Parajika (skt): i Gii, phm mt trong i gii s b trc xut khi Gio onViolation of the precepts warranting expulsion from the community. Paramama (p): Mt i hn. Paramanu: Vi trnThe smallest conceivable thingAn infinitessimal particle or atom. Paramartha (skt): Chn : Supreme or ultimate truthChn hay Nht Ngha (chn l tuyt i hay s tht tuyt i)Absolute as distinct from relative truthSee Paramartha-Satya. Tn ca mt trong bn nh dch thut ln ca Pht gio Trung hoa gc ngi n. Paramartha (499-569), n Trung Quc nm 546, dch ra ting Trung hoa nhiu tc phm ca trng phi Yogachara nh Abhidharmakosha, Mahayana-Samparigraha ca Asanga, Vimsatika ca Vasubandhu, v kinh Kim CangName of one of the four great translator in Chinese Buddhism. Paramartha (499-569) was an Indian, came to China in 546, translated important works of Yogachara into Chinese such as Abhidharmakosha, Mahayana Samparigraha of Asanga, Vimsatika os Vasubandhu and the Diamond sutraSee Chn Tam Tng. Paramartha-Satya (skt): Chn l cui cng hay tuyt i, i li vi chn l tng i v th gii hin tngUltimate truth, the absolute truth as opposed to the conventional truth (Samvritisatya). Paramatma (p): i ngMacrocosmo soulCosmic soulThe Buddha is free from the notion of a Microcosmic Souls, or a Macrocosmic Soul, or even a Cosmic Soul. Paramitas (skt): Transcendental perfectionBa La MtS ton ho hay o b ngn (t ti bn kia b. bn kia bn b ca th gii nh nguyn hay th gii ca s phn bit v chp trc).

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Nhng (su) c tnh c B Tt thc hin trong i tu hnh ca mnhPerfectedTraversed Perfection, or crossed over, or gone to the opposite shore (reaching the other shore)Crossing from Samsara to NirvanaPractice which leads to NirvanaThe (six) practices of the Bodhisattva who has attained the enlightened mind: 1) 2) 3) 4) 5) 6) B th (t thin): DanaCharity. Tr gii (o c): SilaMorality. Nhn nhc (kin nhn): ViryaPatience. Tinh tn (ngh lc): KshantiEnergy. Thin nh (suy gm): dhyanaMeditation. Tr hu (tr nng): PrajnaWisdom.

** For more information, please seeThp Ba La Mt. Paramiti (skt): Sa mn Bt lt Mt . Paranirmita-vasa-vartin (skt): Tha ha t ti ThinTn ca ch thin trn ci tri th su. Ch thin c kh nng ha thn ngi khc v lm theo c mun ca mnhTn ca ch thin h php trong Pht gioName of deities in the 6th heaven in the world of desire. Gods who transform others and do as they please. Name of a class of Buddhist deities (constantly enjoying pleasures provided by others). Parassa utsparinnanana (skt): Tha tm thng. Paratantra (skt): The knowledge of relativity: Tr tng i. Dependent on another that which arises: Y tha khi tnh hay duyn khi tnh (tnh cht nng ta vo nhng yu t chung quanh m sinh khi nn hin hu, hin tng v s vt. Paravritti (skt): S t chuynTurning-upTurning-overRevulsionThe turning about or sudden revulsion at the deepest seat of consciousness which is the Buddhist moment of conversion. Pariccheda (skt): Sai bitDifferentiation. Parideva (p): Ta thn. Parijna (skt): See Parijnana. Parijnana (skt): Liu tri hay ci bit xc ngAccurate knowledge. Parikalpa (skt)Parikappa (p): Wrong judgment, imagination constructionBin k s chp tnh (tnh cht ca nhng phn on sai lm, s kin lp t tr tng tng)See Phn Bit.

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Parikalpita (skt): o gic hay tng sai lc. Theo Du Gi (Yogachara), ci m ngi ta cho l th gii khch quan tht ra ch l mt o gic hay tng sai lc. K tht th gii ny khng phi l hin tht, n ch ging nh tn ti, ch khng phi l thc thFalsely imagine, wrong view or conceptualization. According to the Yogachara doctrine, that which people take to be the objective world is imagined or conceptualized. In fact, this world is illusory and deceptive; it exists only as a semblence but not as a true reality. Parinakaya (skt: V dn o, mt trong nhng danh hiu ca c PhtThe guiding one, one of the Buddhas epithets. Parinama (skt): Chuyn bin: TransformationEvolution. Tt c nhng chuyn bin phi c xem l do bi s phn bit sai lmAll the transformations are to be regarded as due to erroneous discrimination. Parinamana (skt): Hi hngDedicationTurning merit-transference. Theo Kinh Lng Gi, hi hng l s chuyn nhng, c bit l chuyn nhng cng c ca mt ngi sang ngi khc hay chuyn n s th chng tr tu ti thng. y l mt trong nhng nim c sc ca Pht Gio i Tha: According to the Lankavatara Sutra, parinamana means transference, especially of ones merit to another or towards the realization of supreme wisdom. This is one of the most characteristic ideas of Mahayana Buddhism. Parinneyya (p): Phn tch v quan stS nhn thc. Parinirvana (skt): V d Nit BnAn nhin tch ditComplete (total) extinction, the stage of final Nirvana achieved by an enlightened being at the time of physical death (can be after or before death). Tch dit hay l ci cht ca mt nh tuThe death of a monk or nun.

Parinishpanna (skt): Perfect knowledgeVin Thnh Tht Tnh, mt trong tam t tnh tng ng vi chnh kin ca nm php. Tri gic nh tht, chnh xc v i tng ca nhn thcPerfect knowledge, one of the Svabhavas corresponding to Right Knowledge of the Five DharmasSee Tam T Tnh Tng, and Ng Php. Parisuddhi (skt): Thanh tnhPure. Paritranasayamatri (p): Cu Hu. Parittabha (skt): Thiu Quang Thin. Parittasubha (skt); Thiu Tnh Quang. Parivaras (p): Nht Thit Ch Th VFollowers.

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Parivarta (skt): The turning over of merit acquired by good deeds of an individual to the benefit of another being, or of all beings. Parivrajaka (skt): Kht sA wandering religious mendicant. Pariyatti Dhamma (p): Php hc. Parsad (skt): Followers. Parva (skt): Hip Tn Gi. Pasedani Kosala (p): Vua Ba T Nc. Pataliputra (skt) Pataliputta (p): Phi ngoi o ti PataliputraExternalist schools in Pataliputra.

Kinh ca x Ma Kit , hin l Patna, ni kit tp kinh in ln th ba. Bn a ca V u Vng hay A Dc VngThe capital of Magadha kingdom, now is Patna, the site of the third Buddhist Council (convoked by King Asoka). The residence of Asoka, to whom the title of Kusuma is applied. Pataphutana (skt): See Ca Tra Ph n Na in Vietnamese-English Section. Pathina (p): La b th v. Pati (skt): A masterPossessorOwnerLordRulerSovereign. Patibhana (p): Hiu bit ton b v (Attha: ngha, Dharma: gio php, Nirutti: cn nguyn). Paticcasamuppada (p): Thp nh nhn duynThe dependent. Patigha (p): SnNo hiHatredOne of the three fires (Greed, Hatred, and Illusion). Patimokkha (p) Pratimoksha (skt): The 227 disciplinary rules binding on the Bhikkhu, recited on Uposatha days (nhng ngy B Tt) for the purposes of confession. Patipada (p): S tin trinProgress which may be painful or pleasant. Patiloma (p): S chm dtCessation. Patipatti Dhamma (p): Php hnh. Patisambhida (p): S hiu bit do trc gic ch khng do hc hi. Pativedha Dhamma (p): Php thnh. Patra (skt): ng lng khA drinking bowl. Patta (p): ng lng kh.

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Pattabha (p): c t n. Pattra (skt): Mt loi cy k, l v v dng vit, cao khong t 60 n 70 b AnhA kind of palm tree, of which leaves and bark are used for writing. Pavaka (p): Tnh ha. Pavarana (p): L T t. Payasa (p): Sa b. Payattika (skt): Ba dt (90 gii ph ca t kheo). Penjab (skt): i Tn. Peshawar (skt): Thnh Bch sa nga. Petavatthu (p): See Khudaka-Nikaya. Phala (skt & p): QuFruits or fruitionState of consciousness following the attainment of VipassanaInsightSee Qu, and Ng Qu in Vietnamese-English Section. Phalguna (skt): Thng th 12 ca n (gia thng hai v thng ba dng lch)The twelfth month in India (February-March)See Thp Nh Nguyt. Phassa (p) Spars(h)a (skt): XcContactThe mental impression from contact with sense-objects One of the twelve Nidanas. Phutana (skt): See Ph n Na in Vietnamese-English Section. Picatcha (skt): Qu n tinh kh ngi. Pilingavatsa (skt): D tp (thi quen cn lu li). Pinda-vana (skt): Tng lmMonasteryThickest forestClump of forest. Pindola Bharadvaja (skt): Tn u l ph la a.Li cn. Pingala (skt): Tn gi la (con trai ca La st Ha l ). Pippala (skt): Ba ba la (tn thit ca cy B )The real name for Bodhi-tree. Pisaka (skt): Qu T X DaQu m Tinh KhMt loi qu hay c thn ht mu v n tinh kh, c tn gi nh vy v s thch tht v v mu da vng ca chngA class of demons or evil god that sucks blood and eats phlegm, so-called either from their fondness for flesh or from their yellowish appearance. Pisunavaca (p): Lng thit. Pita (p): Vng.

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Pitaka (p): Kinh TngBasketThe three Baskets: 1) 2) 3) Vinaya Pitaka: Lut TngThe Basket of Discipline. Sutta Pitaka: Kinh TngThe Basket of Discourses. Abhidhamma Pitaka: Lun TngThe Basket of Ultimate Things.

Pitalkhora (skt): a danh Pht gio vng ty n . Trong cc hang Pitalkhora ngi ta tm thy by bng ch vit bng sn ghi tn cc tu s Pht gio chu chi ph v cc bc bch ha Name of a Buddhist place in west India. In the Buddhist caves at Pitalkhora, seven painted inscriptions are found which record the names of Buddhist monks who bore the cost of the wallpaintings. Piti (p): HRaptureA high degree of enthusiasmA joyful state of consciousnessA mental factor in the Abhidhamma analysis of mind. Pitrs (skt): T tin qu vngDeceased ancestors, including grandfathers and great-grandfathers. Pity: See Bi. Ponobhavika (p): Dn n ti sanh. Posha (skt): Th gi hay dng giS ln ln hay s nui dng, hay ngi nui ln; thng i km vi nhng t ng, chng sanh, mnh, vn vnGrowth, nourishing or growing one; found in combination with atma, or satta, etc. Pothujjanika-iddhi (p): C nhiu php Thn Thng. Pournajit (skt): Ph lan na ca ( t ca Pht). Prabandha (skt): Tng tcContinuation. Prabhamalaka (p): Quang Man Thin t. Prabhapala (skt): H Minh B Tt. Prabhava (skt): Uy lc hay uy thn lcSovereign power. Prabhedanayalakshana (skt): See Vng K T Tnh in Vietnamese-English Section. Prabhuta (skt): 1) 2) aNhiuNumerousAbundant. Tn ca mt loi D Xoa: Name of a yaksa.

Prabhutaratna (skt): a bo PhtAbundant Treasure. Pracarita (skt): See Hnh Khng.

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Pradaksina (skt): Keeping to the rightKeeping the object or person to the rightVisitors to the Buddha kept him to their right as they approached and sat down on his left. Pradanacura (skt): Dng Th Pht. Pradasa (skt): QuDevil. Prahana (p): 1) 2) on tr: RestrainCeasingGiving up. Tinh cn: Exertion.

** See T chnh cn in Vietnamese-English Section. Prajapati (skt): Ba x ba (d ca thi t Thch Ca)See Ma Ha Ba X Ba . Prajna (skt) Panna (p): Bt Nh hay ci bit siu vitTranscendental knowledge thc hay tr nng. Theo Pht gio i tha, do tr nng trc gic v trc tip, ch khng phi l tr nng tru tng v phc tng tr tu phm phu m con ngi c th t n i gic. Vic thc hin tr nng cng ng ngha vi thc hin i gic. Chnh tr nng siu vit ny gip chng ta chuyn ha mi h phc v gii thot khi sanh t lun hi, ch khng lng thng xt hay thng hi ca bt c aiWisdomReal wisdomAccording to the Mahayana Buddhism, only an immediate experienced intuitive wisdom, not intelligence can help man reach enlightenment. Therefore, to achieve prajna is synonymous with to reach enlightenment. One of the two perfections required for BuddhahoodTranscendental wisdomThe wisdom which enables us to transcend disire, attachment and anger so that we will be emancipated (not throught the mercy of any body, but rather through our own power of will and wisdom) and so that we will not be reborn again and again in samsara or transmigration. Prajnacakshus(skt): See Tu Nhn. Prajnakuta-Bodhisattva (skt): Tr Tch B Tt. Prajna-paramita (skt): Deliverance through the wisdomTr tu gii thotSee Bt Nh Ba La Mt, and Lc Ba La Mt (6). Prajnaparamita sutra(skt): Kinh Bt Nh Ba La Mt a, mt trong nhng b kinh ln ca Pht gio ni v tr nng o b ngn, y cng l mt phn ca kinh Phng Qung ca Pht gio i tha, c ngi Huyn Trang dch sang Hoa ng di thi nh ng, khong 600 quynOne of the great sutras in Buddhism, dealing with the realization of prajna. This sutra is part of the Vaipulya Sutras of the Mahayana Buddhism, translated into Chinese by Hsuan-Tsang during the Tang dynasty, about 600 books. Prajnapti (skt): See Gi Thit. Prajnaptimatra (skt)Vijnaptimatra (p): Knowledge onlyDuy thc (mt h thng trit hc Pht gio chuyn v phn tch tm l ni quan v ngoi quan)See Duy Thc Hc and Duy Thc Tng. Prajnaptinamamatreyam (skt): See Duy Gi Thit Danh.

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Prajnaptisatyata (skt): State of relativeTc hay chn l tng i hay chn l ca k cn v minh (cha gic ng). Prajnatra (skt): T 27 Bt nh a la. Prajnopaya (skt): Tr tu phng tinKnowledge and means. Prakriti (skt): Primordial matterSee T Tnh. Prakritiprabhasvaram (skt): See T Tnh Thanh Tnh. Prakritita (p): Vin Vn Thin T. Pramada (skt): Bt cnMt trong nhng phin no hay nhng chng ngi phNegligence Carelessness aboutOne of the Upaklesa, or secondary hindrances. Pramana (skt): Lng hay ci nhn c tnh cch l lunLogical survey. Pramana-samuccaya-sutra (skt): Tp lng lun. Pramudita (skt): See Thp a (1). Prana (skt): Sanh lc. Pranava (skt): AUM or OMSee OM. Pranayama (skt): Breath control. Prani (Praniddhana) (skt): Th nguynVowPrayerEarnest wishLi nguyn do mt v B Tt ni ln khi khi u con ng tin v i gic ca mnh. Mt li t nguyn, thng l thng cu Pht o h ha chng sanh, hoc l tn chng sanh trc khi thnh Pht, v.v.VowAn earnest wishA bodhisattva vow, which is the first step on the way to enlightenment A vow to onself as self-dedication, usually bodhisattva vows above to seek Bodhi and below to save beings or to save all beings before benefiting from his own enlightenment or entering into nirvana. Prapanca(skt)Papanca (p): Idle discussion: H lun hay nhn m h lun. Hindrance on spiritual progress: Phin no chng hay nhng chng ngi trn tin trnh tm thc. Prasama (skt): Tch ditTranquility. Prasanghika (skt): Mt nhnh ca trng phi Madhyamika, do nh hin trit Pht gio Buddhapajita (mn ca Ngi Long Th) sng lpMaking Use of Consequences, a subschool of the Madhyamika founded by the Buddhist sage Buddhapajita, a student of Nagarjuna. Prasenajit (skt) Pasenadi (p): Vua Ba T Nc ca x Kosala, v pha Bc n, cng thi vi Pht Thch Ca Mu Ni. ng tr thnh Pht t v ngi h tr Pht v Tng on mt cch c lc. ng cng ni ting l ngi tc ra tng Pht u tin. ng l mt trong nhng i th ch ca c Pht trong hng vua cha. Theo Kinh Tp A Hm, mt ngy n vua Ba T Nc n yt kin

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c Pht v hi v o qu ca Ngi t thnh Chnh Gic lc hy cn tr. c Pht tr li: Tu i Vng, c bn chuyn khng nn gt b hay khinh thng. l mt hong t hiu chin, mt con rn, la, v mt T Kheo. K c Pht thuyt mt bi php c ngha v ti ny. Khi c Pht thuyt xong thi php, vua Ba T Nc ly lm hoan h, xin th l quy-y Tam Bo. K t ngy y vua tr thnh mt t trung kin ca c Pht. Ngy n vua nm thy c mng, ng bng hong lo s. V qun s theo o B La Mn bn mng, on rng sp c chuyn chng lnh, bn by vua git tru b t l thn linh trnh ha. Nghe li vua truyn sm sa mi vic t thn, mt nghi thc v nhn o c th lm mt mng sng hng ngn chng sanh. Hong Hu Mallika nghe tin lt t can gin v thuyt phc vua nn n hu c Pht v xin c gii thch. Vua nghe li, em cc im chim bao k li vi c Pht v xin c Pht gii thch ngha. c Pht gii rnh r. Vua Ba T Nc bn bi b cuc t lA king of Kosala in Northern India, who lived at the same time with Sakyamuni Buddha. He became a lay follower and supporter or devoted patron of Sakyamuni and the Buddhist order. He was also reputed as the first to make an image of the Buddha. He was one of the great patrons of the Buddha. According to the Samyutta Nikaya, one day King Pasenadi approached the Buddha and questioned him about his perfect enlightenment referred to him as being young in years and young in ordination. The Buddha replied, There are four objects that your Majesty should not be disregarded or despised. They are a warrior prince, a snake, fire, and a Bhikkhu. Then he delivered an interesting sermon on this subject to the King. At the close of the sermon the King expressed his great pleasure and instantly became a follower of the Buddha. One day the King dreamt sixteen unusual dreams and was greatly perturbed in mind, not knowing their true significance. His Brahmin advisor interpreted them to be dreams portending evil and recommended him to make an elaborate animal sacrifice to ward off the dangers resulting therefrom. As advised he made all necessary arrangements for this inhuman sacrifice which would have resulted in the loss of thousands of helpless animals. Queen Mallika, hearing of this barbarous act about to be perpetrated, persuaded the King to get the dreams interpreted by the Buddha whose understanding infinitely surpassed that of those worldly brahmins. The King approached the Buddha and mentioned the object of his visit. Relating the sixteen dreams he wished to know their significance, and the Buddha explained their significance fully to him. After hearing the Buddhas explanation, King Pasenadi cancelled the animal-sacrifice. Prasrabdhi-sambodhyanga (skt): Tr ng gic chiTr gic phnElimination as a limb of the truth. Prateyka-Buddha (skt): Bch Chi PhtSee Duyn Gic in Vietnamese-English Section and Pratyeka Buddha in English-Vietnamese Section. Prateyka-Buddhayana (skt): Duyn Gic ThaBch Chi Pht tha. Prathama-dharmalokamukha (p): S php Minh o. Pratibimba (skt): ImageReflectionNhng hnh nh phn tc trong tm thcSee nh Tng. Pratigha (skt): Sn hnMt trong nhng phin no hay cn nguyn gy ra au khAnger One of the mula-klesa, or root causes of suffering. Pratimoksa (skt): Ba La Mc Xoa, cn gi l Kinh Gii Thot, mt phn ca Vinaya-pitaka, cha ng cc qui tc k lut gm 250 gii cho t kheo v 348 gii cho t kheo ni. Cc qui tc ny c nhc li trong Tng hay Ni on mi ln lm l b tc (Uposatha) v y l dp cho ch tng ni xng ti v nhng thiu xt phm phi. Tuy nhin, lut i hi v Tng hay v Ni no phm ti phi nhn ti v chu k lut ca gio onCalled Sutra of emancipation or part of the Vinayapitaka that contains 250 precepts for bhiksus and 348 precepts for bhiksunis. These precepts are recited in an assembly of the whole Order of monks and/or nuns at every Uposatha or and this is the opportunity for the monks and nuns confess any violations of these rules. However, the rules

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required a monk or nun who is guilty of any of these offenses is required to confess the matter and submit to the appropriate discipline or penalty from the OrderSee Gii C Tc. Pratimoksa-Sutra: Gii Bn Ba La Mc Xoa hay sch v Gii Lut ca t vin thuc Lut Tng. Lut Ba La Mc Xoa bao gm tt c nhng ti phm, c son thnh nhm, ty theo mc trm trng ca ti. Gii Bn Ba La Mc Xoa c tng hai ln trong thng vo dp l B Tt, lc trng non v trng trn. Gii bn Ba La Mc Xoa c dng nh l cng c m bo k lut trong t vin. Ngoi s phn bit v gii lut ra, Gii Bn Ba La Mc Xoa cn bao gm nhng cu k gii thiu v kt thc l B Tt. Phn m u dng ku gi Tng Ni trong gio on cng nhau bt u l B Tt vi phng thc xng ti v cch hi, tng ht ti ny qua n ti khc, vi mc ch khm ph xem ai thanh tnh v ai bt tnhPratimoksa-sutra is a monastic disciplinary text included in the Vinaya. The Pratimoksa sutra is an inventory of offenses organized into categories classified according to the gravity of the offense. It is recited twice a month at the Uposattha observance on the new moon and full moon, and is employed as a device for insuring proper monastic discipline. In addition to the categories of offenses, a series of verses that introduce and conclude the text. An introduction used to call the Sangha together and initiate the confessional procedure, and an interrogatory formula, recited after each category of offenses, aimed at discovering who was pure and who was not. Prati-padana (skt): Hon thnhAccomplishingCausing to attainProducingInaugurating. Pratisamkhyanirodha (skt): See Trch Dit in Vietnamese-English Section. Prati-sammodana (skt): Cho hiSalutationInquiring after a persons healthGreeting. Pratisandhi (skt) Patisandhi (p): Combination on returnBirth and rebirth as reunion of partsThe first moment of consciousness on rebirth. Pratishthapikabuddhi (skt): See Kip Lp Tr in Vietnamese-English Section. Pratisrut (skt): m hngEcho. Pratisthita-Nirvana (skt) Pratishthita-Nibbana (p): V d Nit bnNit bn tnh tch sau khi cht, trng thi loi tr hon ton, ct t mi lin h v khng cn tc ng vi th gii na. Khc vi Hu d Nit bn, ni m cc B Tt chn ly vic li trong th gii cu ri chng sanhStatic nirvana, the nirvana after death, the remainderless extinction of liberated one, in which all relationship to the world is broken off and there is no activity. It opposed to Apratisthitanirvana, in which the liberated one choose to remain in the world (where bodhisattvas renounce entry into pratisthita-nirvana so that he can, in accordance with his vow, lead beings on the way to liberation. Prativikalpa (skt): DiscriminationSee Phn Bit Pratityasamutpada (skt): The theory of causationSee Duyn Khi. Pratyanta (skt): Bin giiBordering onAdjacent or contiguous to. Pratyantajanapada (skt): Bin aA bordering countryA remote placeOne of the eight inopportune situations. Pratitya-samuppada (skt)Paticca-samupada (p): Duyn khiArising from conditionsThe conditionality of all physical phenomenaSee Thp nh nhn duyn in Vietnamese-English Section.

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Pratyaksha (skt): See Hin Chng. Pratyatmaryajnana (skt): See T Gic Thnh Tr in Vietnamese-English Section. Pratyaya (skt): DuynCausationA circumstanceA co-operating causeThe concurrent occasion of an event as distinguished from its approximate causeSee Duyn in VietnameseEnglish Section. Pratyeka-Buddha (skt) Pachcheka (p): 1) c gic Pht, ngi i gic (n c), i mt mnh vo i gic ri nhp Nit bn mt mnh. Ngi y t c i gic nh hiu c thp nh nhn duyn bng ni t thn (t gic, khng cn thy, v t n gic ng cho t thn hn l cho tha nhn). Ni tm li, c Gic Pht l v n c v tu gii thot ch cho chnh bn thn mnh m thiRealizer of conditionsA Pratyeka Buddha is the solitary (awakened) sage of Indian life whose ideal was incompatible with that of the Bodhisattva, in that he walked alone, and having attained his Enlightenment, passed into Nirvana, indifferent to the woes of men. He attains enlightenment through the insight of the twelve nidanas by himself (independently of a teacher and attainment of his enlightenment rather than that of others). In summary, Pratyeka-Buddha is one who lives in seclusion and obtains emancipation for himself only. 2) c Gic Pht cn c giPratyeka-buddha is also called: c Gic: Lonely or lone enlightenmentSee c Gic Pht. Duyn Gic: Enlightenemtn in the twelve nidanasSee Duyn Gic. Vin Gic: Completely enlightened for self. *** For more information, please see Duyn Gic in Vietnamese-English Section. Pravicayabuddhi (skt): See Qun St Tr. Pravrajyata (skt): S t b gia nhHomelessness. Pravritti (skt): ChuynSanh khiArisingAppearance. Pravritti-vijnana (skt): See Chuyn Thc. Prayogikacarya (skt): Gia hnh hay dng cng, i li vi khng dng cngEffortful life in contrast with effortless life (anabhoga). Preta (skt) Peta (p): Ng qu (nhng ma i). Ma i l nhng chng sanh m nghip lc khng qu xu ti sanh vo a ngc, nhng khng tt c sanh lm A tu la. Theo o Pht th k, ham mun v ganh ght l nhng nhn t dn n ti sanh vo ng qu. Nhng k khn kh ny b i kht hnh h v ci bng khng l, nhng c ci kim. Ngoi ra, h cn chu nhiu s hnh h khcHungry ghost, the one whose karma is too good for rebirth in the hells, but too bad for rebirth as an asura. According to the Buddhism doctrine, envy, greed, and jealousy are factors lead to rebirth as a hungry ghost. Hungry ghosts suffer torment of hunger because their bellies are immense but their mouths only as big as a needle. They are also subject to various other tortures. Prithagjana (skt): D SanhSee Ngu Phu.

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Prithivi (skt): See i a. Priti (skt): HSee Bodh(i)yanga in Sanskrit/Pali-Vietnamese Section. Priya (skt): iBelovedDear toLikedFavouritePleasantAgreeableKindnessLove. Priyakhyana (skt): i ngLoving wordsKind communication. Prthagjana (skt): Phm phuThe common manA man of lower caste or character or profession. Prthivi (p): a Thn. Prti (skt): JoyEnthusiasmH lc hay s an vui bnh thn trong tm. Pudgala (skt) Puggala (p): SelfEgoPersonality (ci ta, ci ti, ci t ng). Linh Hn C Nhn: The individual soul. C nhn hay ci Ti hay ci Ng mang tnh cht lun hi. Pht gio ph nh mt thc th hay mt linh hn vnh hng. Vi Pht gio, c nhn ch l mt danh t c l, l s phi hp gia th cht v tm thc, c th thay i tng lc khc nhauMan, person, ego or self, the substance that is the bearer of the cycle of rebirth. Buddhism denies the existence of an eternal person or soul. Buddhism sees the person only a conventional name or a combination of physical and psychological facotrs that change from moment to moment. Pubbe-nivasanussatinana (skt): Tc Mng ThngTc Mng MinhThe knowledge of recollecting past births. Pudgaladharma (skt): See Nhn Php V Ng. Puja (skt): Nghi lA gesture of worship or respect by raising the hands, palms together, the high of the hands indicating the degree of reverence. Pujana (skt): Cng dngServing offeringsReverencingHonoringAttentionWorship RespectHospitable reception. Punjab (skt): i Tn. Punjan (skt): Ci g c cht lnSomething heaped up. Punarbhava (skt): Rebirth in a next existenceTi sinh hay sinh tr li vo mt i sng mi. Punna (p): PhcThinGood deeds. Punya (skt) Punna (p): Phc in, cng lao hay cng trng bo m cho nhng iu kin tn ti tt hn trong cuc i sau ny. Vic t ti nhng cng trng karma l mt nhn t quan trng khuyn khch Pht t th tc. Pht gio i tha cho rng cng lao tch ly c dng cho s t ti i gic. S hi hng mt phn cng lao mnh cho vic cu ngi khc l mt phn trong nhng bn nguyn ca ch B TtField of meritField of good fortuneField of happiness Merit, karmic merit gained through giving alms, performing worship and religious services, reciting sutras, and so on, which is said to assure a better life in the future. Accumulating merit is a major factor in the spiritual effort of a Buddhist layperson. Mahayana Buddhism teaches that accumulated

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merit should serve the enlightenmen of all beings by being transferred to others. The commitment to transfer a part of ones accumulated merit to others is a significant aspect of the Bodhisattva vow. Perfection in this is achieved in the eighth stage of a bodhisattvadevelopmentSee Thp Ba La Mt 8. Punyagaca (skt): T Ph na d xa. Punyamitra (skt): T s Bt nh mt a. Punyaprasava (skt): Phc sanh thin. Punyapunya (skt): Phc phi phcMerit-demerit. Nit Bn gm s dp tt c cng hnh v phi cng hnh: Nirvana consists in the extinction of both merit and demerit. Punyatara (skt): Cng c hoa. Puramdara (skt): K tn ph thnh ph (danh hiu ca Tri Thch)City-destroyer (epithet of Indra). Purana-Kasyapa (skt) Purana Kassapa (p): Ph lan na Ca Dip. Puranam (p): StaleNhng mn n thiu. Purna (skt) Punna (p): Ph lu na. Purnachandra (skt): Mn nguyt B Tt. Purana-Kasyapa (skt): Bt Lan Ca Dip. Purisuttama (p): A unique beingA man par excellence. Purusa (skt): Trng phuNhnHuman beingsSee Trng Phu. Purusa-damya-sarathi (skt): iu Ng Trng PhuController of menTrainer of MenAn epithet of the Buddha. Purushakara (skt): Dng QuSee Ng Qu (3). Purva (skt): Hng ngEast. Purvadharmasthitita (skt): See Bn Tr Php. Purvapranidhana (skt): See Bn Nguyn. Purvasaila (skt): ng sn tr b. Purva-Videha (skt): ng Thng Thn ChuThe eastern continent.

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Pu-Tai: B i Ha Thng, nh s Trung Quc vo th k th 10. Ngi c mang tn ny v ngi lun mang trn lng mt b n xin trong khi du hnh t ph ny sang ph khc. Ch n lc mt, ngi mi tit l mnh l ai: H Sanh Di Lc Tn Pht. Trong cc tu vin Pht gio Trung Hoa, Ngi l biu hin ca v Pht CiHempen sack, a Chinese monk said to have lived in the 10th century. His name comes from his wandering through the towns with a hempen beggars sack on his back. Only at the time of his death did he reveal his true identity as an incarnation of the future buddha: Maitreya. In Chinese monasteries, he is represented as a Laughing Buddha. Pu-To-Shan: Ph Sn, mt o ni nm v pha ng bin Trung Quc, ngoi khi tnh Trit Giang, l mt trong bn ngn ni ni ting ca Trung Hoa. y l trung tm Pht gio quan trng ca Tu. Ngi ta xem y l ni th B Tt Qun m. S d c s c ny l v vo nm 847, mt nh s n pht hin chn dung B tt Qun m, nn ng t tn l Ph sn ly t tn mt hn o bn n PotalakaA mountain island in the east China Sea, offshore Chekiang province, one of the four famous mountains in China. It is one of the most important centers of Buddhism in China. It is also considered to be the holy place of the Bodhisattva Avalokitesvara (Kuan-Shi-Yin). The name of the island derived from Potalaka, an island in the Indian Ocean known as a resort of Avalokitesvara. In 847 an Indian monk glimpsed in a cave on Pu-To-Shan a likeness of the Bodhisattva and he named the island Potalaka, which became Po-Tu-Shan in Chinese. Putra (skt): Con ciA child.

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PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

R
Racmicatasahasraparipurnadhvadja (skt): C tc thin vn Quang Minh Nh Lai. Raga (p): GreedUncontrolled lust of every kindDesire to haveTham. Color: Mu sc. Ragadveshamoha (skt): Tham sn siGreed, anger, ignoranceSee Tam c. Ragaraja (skt): i Nhim Minh VngThe King with the affection of loveKing of Love. Ragi (p): Lustful (a)Dm ng. Rahassa (p): SecretB mt. Rahaseyyaka (p): SecretB mt. Raja (skt): Quc vngKingChief or best of its kindSovereign. Rajabhavana (p): Kings palaceCung in ca nh vua. Rajadaya (p): A royal giftPhm vt ca triu nh. Rajagriha (skt) Rajagaha (p): Thnh Vng XKinh ca vng quc Ma Kit , mt vng quc c n , by gi l thnh ph Rajgir trong tiu bang Bihar, vng ng bc n , ni c Pht thnh o, cng l ni kt tp kinh in u tin trong Pht gioCity of Royal Palace Capital of the ancient Indian kingdom of Magadha, present-day Rajgir city in Bihar state of the northeast India, where the Buddha first realized the truth, and the site of the first council following the Buddhas passing away. **For more information, please see Vng X. Rajapura (skt): Tn thnh ph v tnh thnh m by gi l Rajaori nm v pha ty nam Kashmir A province and city, now Rajaori in south-west Kashmir. Rajasamadhi (skt): Vng Tam MuiKing of samadhis. Rahu (skt): La hu (vua loi A tu la). Rahula (skt): La hu La, con trai ca cng cha Da Du La v thi t Tt t a trc khi Ngi xut gia. La hu La sanh c h sanh trc khi thi t xut gia. V sau, lc 15 tui, La Hu La

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xut gia, tr thnh mt trong 12 trng lo v mt trong mi i t ca PhtThe name of the son of princess Yasodhara and prince Siddharttha before he left home, born shortly before he left his home on his quest for enlightenment. Later, Rahula entered the Sangha at about the age of 15 and became one of the 12 Elders and one of ten great disciples of the Buddha. ** For more information, please see La Hu La in Vietnamese-English Section. Rajagriha (skt) Rajagaha (p): King Bimbisaraa capital of Magadha. Rajakamika (p): A government officialQuan chc ca triu nh. Rajakula (p): A royal familyGia nh hong tc. Rajakumara (p): A princeThi t. Rajakumari (p): A princessCng cha. Rajini (p): A queenHong hu. Rajorodha (p): A royal concubineTh thip ca nh vua. Rajupatthana (p): Attendance on a kingS hu h nh vua. Rajuyyana (p): A royal gardenVn thng uyn. Rakchasas (skt): La stEvil demonMalignant demon. Qu La st n tht ngi, nhng mt khi quy-y Tam Bo th ngc li, chng h tr Pht PhpDemons who eat humans, but those who take refuge with the Triple Jewels do not; in contrast, they protect the Dharma. Loi qu La St sng Lng Gi: A class of demons living in Lanka. Rakchasis (skt): N La st. Rakshasa (skt): See Rakchasas in Sanskrit/Pali-Vietnamese Section. Raksasis (skt): See Rakchasis in Sanskrit/Pali-Vietnamese Section. Rama (skt): La Ma, tn ca mt v anh hngName of a hero. Ramabhar (skt): Thp Ramabhar ti Cu Thi Na n , ghi du ni ha thiu nhc thn c PhtRamabhar, a pagoda at Kusinagara in India, marking the spot where the Buddhas body was cremated. Ramaneyyaka (p): PleasantThch th. Ramiprabhasa (skt): Quang Minh Nh Lai.

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Ranga (skt): H vinTheater. Rasa (skt): VTasteFlavour. Rasi (p): A heapMt ng. Ratna (skt) Ratana (p): BoJewelManiThe jewel in the Lotus. Ratnacandra (Ratnachandra) (skt): Bo Nguyt B Tt. Ratnagarbha (skt): Php Tng: Jewel Treasury. Php Tng Pht: Jewel Treasury Buddha. Ratnakara (skt): Bo Tch B Tt. Ratnaketouradja (skt): Bo tng Pht. Ratnakousoumasapouchpitagatra Buddha (skt): Tp sc bo hoa nghim thn Pht. Ratnakuta-Sutra (skt): Kinh i Bo Tch, mt trong nhng kinh in c nht ca trng phi i tha, gm 49 quyn. y l mt phn ca cc kinh Phng qung. Ch kinh nhm pht trin Trung o, m v sau ny tr thnh hc thuyt cho phi Trung o ca Ngi Long ThSutra of the Heap of Jewels, one of the oldest sutras of the Mahayana. It is one of the Vaipulya sutras and is a collection of 49 independent sutras. Ratnakuta developed the Middle Way, which later became the basis for the Madhyamaka teaching of Nagarjuna. Ratnapani (skt): Bo chng (Bo Th) B Tt. Ratnaprabha (skt): Bo Quang thin t. Ratna-Sambhava (skt): Nam Pht, mt trong nm v Pht siu vit, cn c bit nh ngi ban b t bi. Pht trn th Kashyapa v B tt siu vit Bo Chng u phc tng Nam Pht. Ngi thng ngi trn lng s t vi c ch chp thun nhng mong c (See Mudra 6)One of the five Dhyani-Buddhas or transcendental buddhas, known as the Compassionate Giver. He is associated with the earthly buddha Kashyapa and a transcendent bodhisattva Ratnapani. RatnaSambhava is always riding a lion or a horse, making the gesture of wish granting. Ratnatedjobhyyudgataradja (skt): Bo Oai c thng vng Pht. Ratnavabhasa (p): Bo Minh Pht. Rattannu (p): Cao tui h v nhiu kinh nghim. Rava (p): A cryTing ku khc. Rddhi (skt) Riddhi (p): Divine powerThn thng bin ha, nhng quyn nng thn diu siu nhin nm trong lc thng, c bit bin ha di nhiu dng, hay qua mt dng khc, tng hnh, xuyn qua cc vt th rn, i trn nc hay la, s mt tri hay mt trng, hoc i vo cc tng tri cao nht. Nhng quyn nng ny t c do tu tp thin nh, tp trung t tng hay qun

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chiu. Tuy nhin, khoe khoang nhng quyn nng ny l vi phm cc qui tc tu hnh, s b loi tr khi cng ng Tng giSupernatural or magical powers that are part of Abhijna. It refers to the power to manifest multiple forms of oneself or to transform oneself into another shape, to become invisible, to pass through valid things, to walk on water or fire, to touch the sun and moon, and to scale the highest heaven. These abilities are by-products of meditation, concentration and contemplation practices. However, exhibiting or exploiting these powers is a violation of monastic discipline and pretending to possess such powers is grounds for dismissal from the sangha. Rddipada (skt) Iddhipada (p): Bn phm cht cn bn tp trung t tng t c nhng quyn nng thn diuFour properties which bring magical powers or components of miraculous power: Dc Nh Tc: Chanda (skt)Ham mun hay nng lc ca Concentration of intention or the will power. Tinh Tn Nh Tc: Virya (skt)Tinh tn hay nng lc ca t tngConcentration of strenuous efforts. Thc Nh Tc: Citta (skt)Tinh thnConcentration of the mind or thought power. Qun Nh Tc: Mimamsa (skt)Nghin cu v xt on hay suy ngh su xa Concentration of inquisitiveness and daring, or deep thinking. *** For more information, please see T Nh Tc in Vietnamese-English Section. Revata (skt): Ly b a. Rishi (skt): Tin nhnHoly sages of advanced spiritual attainmentHermitHermit-philosopher. Rishipatana (skt): Tin nhn vin. Roga (p): DiseaseIllnessBnh hon. Roga-atura (p): A sick personBnh nhn. Rogahari (p): A physicianThy thuc. Rohini (skt): Sng L min ni. Roudraka (skt): Ut la. Ruci (skt): L ch. Ruhana (p): GrowingRisingS mc ln. Ruhati (p): To growMc ln. Rupa (skt): ScHnh scVt chtMaterialPhysical formBodyMatterColorForm Outward appearance or phenomenon or color.

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S hin hu c tnh cch vt cht: Material existence. Rupa-arammana (p): A visible thingVt hu hnh. Rupabhava (p): The Brahma worldTh gii Phm Thin. Rupa-dhatu (skt): Sc giiThe world of formSee Triloka in Sanskrit/Pali-Vietnamese Section. Rupakaya (skt): Sc thnForm-body. Rupa Loka (skt): The world of fine formSee Rupa-Dhatu. Rupasampatti (p): BeautySc p. Rupa-Skanda (skt): Sc m. Rupatanha (p): Craving after formTru mn sc gii. Rupavacara (Rupadhatu) (skt): Sc gii. Rupavantu (p): Handsome (a)p . Ruta (skt):

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PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

S
Sabala (p): Strong (a)Mnh m. Sabba (p): Entire (a)Ton th. Sabbada (p): Everyday (adv)Mi ngy. Sabbaso (p): Altogether (adv)In every respectTon th. Sabbato (p): From every sideIn every respectT mi pha. Sabbatha (p): Everyway (adv)Bng mi cch. Sabbattha (p): Everywhere (adv)Khp mi ni. Sabda (skt): m thanhSoundVoiceSpeechTone. Sabha (p): An assemblyHi chng. Sabhaga (p): Common (a)Chung. Sabhaga-nimitta (p): T duy. Sabhava (p): NatureBn cht. Sabrahmacari (p): A fellow monkTng l. Sacca (p): Tri kinTruth. Sacca nana (p): Tri kin v T Knowledge of the Truth: 1) 2) Anubodha-nana: Knowledge consisting in understanding. Pativedha-nana: Knowledge consisting in penetration (realization).

Saccani (p): Thnh . Sacchikatabba (p): Thu tritPhi c chng ngBng nhn quan tinh thn. Sacchikatam (p): c chng ng. Sada (p): Eternal (a)Vnh hng. Sadana (p): A houseCn nh.

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Sadara (p): Troublesome (a)Gy rc ri. Sadasat (skt): Hu VBeing and non-being. Sadattha (p): Ones own welfareLi ch ca chnh mnh. Sadayatana (skt): Lc nhpMc xch th nm trong 12 mc xch nhn duyn (su c s ca nhn thc v i tng ca n)The six sense organs and six external objectsThe six entrancesThe fifth in the twelve links of dependent origination. Sadda (p): NoiseTing ng. Saddahana (p): One who believesNgi tin tng. Saddahati (p): To believeTin tng. Saddavidu (p): One who knows the meaning of various sondsNgi bit ngha ca nhiu loi m thanh. Saddayati (p): To make a noiseLm ra ting ng. Saddha (skt) Saddha (p): Nim tinFaithConfidenceBuddhism faith is not the acceptance of doctrinal beliefs, but confidence in the Buddha as a Teacher and his Teaching as a way to EnlightenmentFaith should be reasoned and rooted in understandingThere is no reliance on the authority of anothers spiritual powersThrough wisdom and understanding, faith becomes an inner certainty and firm conviction based on ones own experience. Saddhamma (Sudharma) (skt): Diu php: Wonderful dharma. Chnh Php: Gio l tht s hay hc thuyt chn chnhRight dharmaGood lawTrue justiceBuddhist doctrinesTru teachingRight doctrine. Saddhamma-pratirupaka: Tng PhpThe age of the initiation of the right dharmaInitiative Dharma. Saddhammapundarika sutra (skt): Kinh Diu Php Lin HoaThe Lotus of the Wonderful Law. Teaches the identification of the historical Buddha with the transcendental Buddha existing from the beginning of this age, his appearance in the phenomenal world being only a skilful device adopted to preach the Dharma to mankind. Salvation is attained by the grace of the BodhisattvasSee Kinh Diu Php Lin Hoa. Saddhamma-vipralopa: Mt phpThe age of annihilation of the right dharma. Saddhanusarin (skt): See Kinh Diu Php Lin Hoa. Sadhana (p): RichWealthy (a)Giu c.

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(skt): Trong Kim Cang Tha, Sadhana c ngha l nhng vn bn cha ng nhng bi tp thin nh, m t chi tit cc thn linh kinh qua nhng thc chng tm linh, i t hu hnh ha c th n loi tr hon ton t duy trong thin nh. Vic thc hin ny, l ch yu trong Pht gio ty Tng, i hi s truyn th t mt v thy---In Vajrayana Buddhism, Sadhana means texts contain meditation practices, describe in a detailed fashion deities to be experienced as spiritual realities and the entire process from graphic visualization into formless meditation. Performing this type of practice, which is central to Tibetan Buddhism, requires empowerment and consecration by the master. Saddharma Sutra (skt): See Kinh Diu Php Lin Hoa. Sadhu (p): Thin tai!Good!Excellent! Sadhumati (skt): See Thp a (B) (9). Sadisa (p): Equal (a)Bng nhau. Sagabbha (p): Pregnant (a)C bu (c thai). Sagalavada Sutra (skt): Kinh Thi Ca La Vit. Sagara (skt): BinThe oceanHm hi (nc bin mn). Sagarava (p): Respectful (a)Tn knh. Sagaravaradharabuddhi-vikridita-bhidjna (skt): Sn Hi Hu t ti thng vng. Sagga (p): 1) 2) Cnh triHeavenDevaHeavenly beings. H Lc a: Place of happiness.

Saggakaya (p): The heavenly assemblyThin chng. Saggaloka (p): The heavenly regionThin gii. Saggamagga (p): The way to heavenng ln tri (ci ca ch Thin). Sagguna (p): Good qualityPhm cht tt. Sagotta (p): Of the same lineage (a kinsman)Cng dng h. Saha (p): EnduringS kham nhn. (skt): The worldly worldTh gii Ta B. Sahadeva (skt): Ta ha b (mt v quan di thi vua Tnh Phn).

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Sahaloka (skt): See Sahlokadhatu. Saha-loka-dhatu (skt): Ta B th gii (th gii ca s kham nhn hay th gii ny)The human worldThe world of enduranceThis world. Sahana (p): EnduranceS kham nhn (chu ng). Sahasa (p): Suddenly (adv)Bng nhin. Sahasrara (skt): V kin nh tng. Sahasrara-Chakra (skt): See Chakra 7. Sahassa (p): One thousandMt ngn. Sahati (p): To bearTo endureChu ng hay kham nhn. Sahattha (p): Ones own handChnh tay ca mnh. Sahneti (p): To grindTo powderNghin nt. Saindhava (skt): Sn phm ca thung lng n HProduct of the Indus valley. Saintrasita (skt): S hiTerrified. Sajatika (p): Of the same race or nation (a)Cng chng loi. Saj-jana (p): A virtuous manNgi c o c. Sajjana (p): AttachmentS bm vu. Sajjati (p): To cling toTo be attached toBm vu vo ci g. Sajjeti (p): To prepareChun b. Sajjhaya (p): Study (n)S nghin cu. Sajjhayana (p): RecitationS tng c (thuc lng). Sajjhu (p): SilverBc. Sajju (p): InstantlyAt the same momentNgay lc y. Saka (p): VegetableTho mc. Sakabala (p): Ones own strength (a)T lc. Sakadagamin (p) Sakrdagami (skt): One who has attained the second stage of the Path to be reborn on the earth only onceT hm, ngi t nh qu trong T Thnh Qu, ch cn tr li ti sanh thm mt ln na m thi (Once-returnerNht laiThe second stage of sainthood).

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Sakala (p): Entire (a)WholeTon th. Sakalya (p): TotalityTon b. Sakamma (p): Ones own duty (a)Bn phn ca mnh. Sakankha (p): Doubtful (a)Nghi hoc. Sakantaka (p): Thorny (a)y gai. Sakaraniya (p): One who still has something to doNgi vn cn cng vic lm (vng bn trn th). Sakasa (p): NeighborhoodLng ging. Sakha (p): A friendBn. Sakhila (p): Kindly in speechLi ni t t. Sakhita (p): FriendshipTnh bn. Sakhya (p): FriendshipTnh bn. Sakicca (p): Ones own businessCng vic ca ring mnh. Sakincana (p): Having worldly attachment (a)Hy cn luyn i trn tc. Sakiya (p): Ones own (a)Ca ring mnh. Sakka (p): (a): AblePossibleC th. (n): King of devasThin Vng (the King of GodsThe lord over the celestial beings in the Heaven of the Thirty Three Devas). Sakkara (p): HonorVinh d. Sakkatta (p): The position as the ruler of devasChc v cai qun ch Thin. Sakkaya (p): The existing bodyThn hin hu. Sakkhara (p): Crystal (a)Trong nh thy tinh. Sakkhi (p): Face to faceBefore ones eyesMt i mt. Sakkoti (p): To be ableC kh nng. Sakkunati (p): To be ableC kh nng. Sakkuneyyatta (p): AbilityKh nng.

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Sakra-Devendra (p): Thch Hon NhnGod of the sky who fights the demons with his vajra, or thunderbolt. Sakradagamin (skt) Sakadagamin (p): Nht Lai, ngi cn tr li th gian ny mt ln na, trc khi t ti gic ng hon ton hay Nit bn. Trong con ngi y mi gc r ca ham mun, sn hn v si m hu nh b bin mt. y l qu v th hai trong T Thnh QuOnce-returner, ones who are reborn (come back once more to this earthly life) only once more before he is fully enlightened or before the attainment of nirvana. In them the three unwholesome roots of desire, hatred and ignorance are almost eliminated. This is the second of the four ascetic fruitsSee T Thnh Qu. Sakradagamiphala (skt): See T Thnh Qu (2). Sakuna (p): A birdChim. Sakunagghi (p): A hawkLoi diu hu (). Sakya (p): Belonging to the Sakya (a)Thuc v dng h Thch Ca. S(h)akya: Tn ca b tc thuc dng h Thch Ca ca Pht T Thch Ca Mu NiThe name of the tribe or clan to which Gautama the Buddha belonged. Sakyamuni: Thch Ca Mu Ni, nh hin trit thm lng ca dng tc Thch Ca. Tn ca c Pht lch s, ngi sng lp ra o Pht, th danh l Siddhartha GautamaThe Silent Sage of the Sakya clan. Name of the present (historical) Buddha, the founder of Buddhism, his worldly name is Siddhartha Gautama. Sakyasimha (p): Thch S T. Sala (skt): Sa la th. Saladraradja (skt): Ta la th vng. Salaka (p): A blade of grassNgn c. Salaradja (skt): Ta la vng Pht. Salatu (p): Unripe (a)D thc (cha chn). Salayatana (p): Lc cnSix of the Ayatana or sense-bases (eye, ear, nose, tongue, body, and mind). Salila (p): WaterNc. Salla (p): A dartCy lao. Sallahuka (p): Light (a)Nh nhng. Sallakkheti (p): To observeQuan st. Sallapa (p): A friendly talkCuc ni chuyn thn hu.

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Sallikkhati (p): To cut into slicesCt thnh tng lt mng. Samacarana (p): ConductCch c x (hnh kim). Samacarati (p): To actTo behaveC x. Samadapeti (p): To instigateXi dc ai lm vic g. Samadati (p): To acceptChp nhn. Samadhana (p): ConcentrationS tp trung (t tng). Samadhi (skt): MeditationOne-pointedness of the mindTam muinh, tp trung tinh thn vo mt i tng duy nht, t c do thc tp thin nh hay s phi hp gia thin nh v tr tu Bt nh. nh l trng thi tp trung tinh thn, kt qu trc tip ca thin v qun tng. nh l cng c chnh dn ti i gic. nh l trng thi thc phi nh nguyn, kt hp c ch th v i tng. nh chng phi l km gi tm ti mt im, m cng khng l di tm t ch ny n ch khc, v lm nh vy l theo tin trnh ca nh nguyn. Bc vo nh l bc vo trng thi tnh tm. C ba loi nh siu nhinConcentrationPutting togetherJoining or combining with The balanced stateOne-pointedness of mind, obtained from the practices of meditation or the combination of meditation (Dhyana) and Prajna (Transcendental wisdom). The state of mental concentration resulting from the practice of meditation and contemplation on Reality (the state of even-mindedness). Samadhi is the key tool that leads to enlightenment. Samadhi is a non-dualistic state of consciousness in which the consciousness of the experiencing subject becomes one with the experienced object. Samadhi is neither a straining concentration on one point, nor the mind is directed from here (subject) to there (object), which would be dualistic mode of experience. To enter samadhi means to attain the state of absorption of dhyana. There are supermundane samadhi (lokottara): H khng: ShunyataEmptiness. Trng thi khng c c tnh: Animitta---The state of no characteristics. Khng cn luyn i i tng v bc vo Nit bn: Free from attachment to the object, and the attainment of Nirvana. Samadhi-bala (p): The power of concentrationnh lc. Samadhi-bhavana (p): Cultivation of concentrationThc tp tp trung t tng. Samadhikkhanda (p): Nng cao tm nh. Samadhimada (skt): Ru tam mui (tam mui tu)Liquor of samadhi. Samadhi-Parikkhara: Foundations of mindfulness. Samadhiraja-Sutra (skt): Kinh in i tha, ni dung ca n gn nh Bt Nh Ba La Mt a, bn v bn cht ng nht ca vn huA Mahayana sutra, of which teaching is related to that of the Prajnaparamita-Sutra, and deals with the essential identity of all things. Samadhi-Samapatti-Kusalata: Skilfulness in entering into concentration, in remaining in it, and in arising from it.

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Samadhi-Sambojjhanga: Concentration as Factor of EnlightenmentB phn. Samadhisukha (skt): See Tam Mui Lc. Samadhi-Vipphara-Iddhi: The power of penetrating Concentrationnh lc. Samadisati (p): To commandRa lnh. Samadiyati (p): To take upon oneselfm nhn lm vic g. Samagama (p): Assembly or Association. Samahanati (p): To hit (to sound a musical instrument)Chm (khi n). Samahita (skt): Collected state of mindSee Samadhi in Sanskrit/Pali-Vietnamese Section. Samajatika (p): Of the same caste (a)C cng mt giai cp. Samakaddhati (p): To abstractTo pull alongRt ly (khng c php). Samala (p): Impure (a)ContaminatedNhim trc. Samana (p): Sa mnn s. Samanantara (skt): immediate (a)Just afterNearestTheo lin sauImmediately contiguous to or followingImmediately behind or after. Samanantara-pratyaya (skt): ng v gin duynImmediately contiguous circumstancesAn immediate circumstance. Samana-arthata (skt): ng sSharing the same aimHaving the object or aimHolding the middle between two extremes. Samana-Phala: Fruits of MonkhoodFour supermundane fruitions: Stream-entrance, Oncereturner, Non-returner, and Perfect Holiness. Samanarthata (skt): ng sEngaging in the same workSee T Nhip Php (4). Samanera (p): V mi tu, gi gii nhng cha c cho th gii c tc ca T KheoA novice who keeps the precepts but who has not yet achieved full ordination to the rank of Bhikkhu by the ceremony of UpasampadaSee Sa Di. Samaneri (p): A female apprentice of a nunSee Sa Di Ni. Samaneti (p): To bring togetherNhm li (hp li vi nhau). Samanna (p): Designation (n)S b nhim. Samanta (p): Entire (a)Ton th.

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Samantabhadra (skt): Ph Hin B TtB Tt Ton Thin hay Ton Phc. Mt trong nhng b tt chnh ca trng phi Pht gio i tha. Ngi cn l hin thn ca c trm tnh, lng thng xt v tr hu su xa. Ngi c sng knh nh ngi bo h cho tt c nhng ai truyn b Pht php v c coi nh l hin thn ca tr nng ng nht, tc l hiu c s ng nht gia ci ging nhau v ci khc nhau. Ngi thng ci voi trng su ng (voi tng trng cho sc mnh ca tr tu), xut hin cng lc vi B tt Vn Th bn cnh (phi) Pht Thch Ca. Ngi cng cn c gi l Tam Mn Bt La, tiu biu cho L, ngi cng l v bo h Kinh Php Hoa v nhng ngi hnh tr kinh ny; ng thi ngi cng c lin h mt thit vi Kinh Hoa Nghim. Ngi ng ti pha ng v trUniversal VirtueOne of the five Dhyani-Bodhisattvas The All-Compassionate One of perfect Activity. He Who Is All-pervadingly Good or He Whose Beneficence Is Everywhere. One of the most important bodhisattvas of Mahayana Buddhism. He also embodies calm action, compassion, and deep-seated wisdom. He is venerated as the protector of all those who teach the dharma and is regarded as an embodiment of the wisdom of essential sameness and difference. He often appears riding a white six-tusked elephant (the elephant being noted for its tranquility and wisdom) with Manjusri on the (right) side of Sakyamuni. He is also called Universal sagacity, or lord of the fundamental law, the dhyana, and the practice of all Buddhas. He represents the fundamental law, and is the patron of the Lotus Sutra and its devotees, and has close connection with the Hua-Yen Sutra. His region is in the east. ** For more information, please see Ph Hin Thp Nguyn in Vietnamese-English Section. Samantagandha (skt): Ph Hng B tt. Samantamukha (skt): Ph mnUniversal gateAll-sidednessHaving the end together. Samantantato (p): Everywhere (adv)Khp ni. Samantaprabhasa (skt): Ph Minh Nh Lai. Samantapuspaka (p): Ph Hoa Thin t. Samanugahati (p): To ask for reasonsHi cho ra l. Samanupassati (p): To perceiveTo seeNhn bit. Samanussarati (p): To recollectNh li. Samanyalakshana (skt): General formHnh tng bao qut ton thSee Cng Tng. Samapajjati (p): To enter uponBc vo. Samapatti (skt & p): Attainment (an enjoying stage of meditation)Tam Ma aT ny c dng ng ngha vi Samadhi trong tt c cc kinh in Pht gio. Tam Mui, ch v bn trng thi nh tm, bn lnh vc v sc, hay trng thi loi tr. Samapatti cn ch ci trng thi tp trung ca tm trong ch th c hon ton ng nht vi i tng trong s cn bng ton hoThis term is used a a synonym with samadhi in all Buddhist texts. Attainments, referring to the four absorptions (dhyana), four stages of formlessness, or state of extinction. Samapatti also means a concentrated state of mind in which the subject is completely identified with the object of meditation. Psychologically, it is a state of consciousness in perfect equillibrium, i.e., tranquillized. Samapattisukha (skt): See Tam Mui Lc. Samapeti (p): To completeTo concludeTo finishKt thc.

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Samappeti (p): To hand overTo pass something form hand to handChuyn giao. Samarabhati (p): To beginBt u. Samarambha (p): Undertaking (a)m nhim. Samaropa (skt): See Kin Lp. Samaruhati (p): To climb upTro ln. Samaseti (p): To combinePhi hp. Sama-Sisi: One who attains two ends simultaneously (extinction of cankers and the end of life). Samata (skt): Bnh ngSameness. Samatajnana (skt): See Bnh ng Tr. Samatha (skt) Shamatha (p): MeditationThin ch qunTing Phn Tam Ma a c ngha l trng thi tm vng lng, l mt phng php hun luyn tm tp trung t tng. Thin Tam Ma a lin quan ti vic gom tm vo mt im (see Nht im Tr). Tam Ma a cn l s yn tnh lu di ca tinh thn c thc tp trong trng phi Yogachara v by gi c cc s Ty Tng thc tp nh mt h thng thin nh tng th. S nht tm, mt trong yu t tinh thn trong thin thc. Tuy nhin, Samatha hm ngha rt lui th ng trong khi Vipassana (minh st) hm ngha thc hin tch cc qua thin tp, lm ngng bt nhng tr ngi. Nhng tr ngi trong khi pht trin Samatha c vt qua trong 9 giai on tinh thn, su sc mnh v bn hot ng tm thnSamatha is a method of training the mind to develop concentration. Samatha meditation is concerned with producing a one-pointed mind. Samatha also means quieting, ceasing, tranquility or serenity comes from the literature of Yogachara school and were put into practice in Tibet as a unified system of meditation. One-pointedness of mind, one of the mental factors in wholesome consciousness; however, samatha (tranquility of mind) rather in the negative sense of withdrawal. Vipassana is a more positive achievement (the quietude achieved) through the practice of dhyana, to cause subjugation or cessation of troubles. The various obstacles that encounter the development of shamatha are overcome through nine stages of mind, six powers and four mental activities: Chn giai on tinh thn: Nine stages of mind: Hng tinh thn vo mt i tng thin nh: Directedness of mind toward the object of meditation. Cng c tinh thn: Stabilization of the mind. Lun lun thay i s ch tm: Continuous renewal of attention. Gii hn s ch tm vo i tng thin nh: Confinement to the object of meditation. Lm cho tinh thn thun thc: Taming of the mind. Lm cho tinh thn yn tnh: Calming the mind. Hon thin s yn tnh: Refined calm.

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Tp trung tinh thn vo mt im: the mind collected into oneness. Tam ma a: Samadhi. Su sc mnh: Six powers: Nghe hc thuyt: Hearing the teaching. Suy ngh: Reflection. Sc ch tm: Power of attention. Hiu r: Clear comprehension. Tp trung nng lng: Concenrated energy. T tin t nhin: Natural confidence. Bn hot ng tm thn: Four mental activities: t lin h gia tinh thn v i tng: Connecting the mind to the object. Phc hi s ch tm: Re-establishment of attention. Ch tm lin tc: Uninterrupted attention. Thanh thn khng c gng: Dwelling effortlessly. Samatha-bala (skt): Power of Tranquility. Samathasukha (skt): Sa Ma a LcHnh phc ca s tch tnh. Samatha hay tam ma a (ch qun) l k thut thc hnh gi cho tm thanh tnh v khng b ri lon bi nhng t tng v phin no xu; trong khi Vipasyana hay qun l s thin nh gn tm mnh vo mt ch hay mnh c th. Khi tm c tch lng bng samatha (ch qun), n sn sng cho mt loi hot ng cao hn ca trThe bliss of tranquillization. Samatha is the practical art of keeping the mind serene and undisturbed by evil thoughts and passions; while Vipasyana is meditation fixing ones mind upon a definite subject or proposition. When the mind is tranquillized by Samatha, it is ready for intellectual activity of the higher sort. Samatha-Vipassana: Minh st nhTranquility and insightConcentration and wisdom. Samathi-Katha (p): Thin nh gip tm an tr trong tch tnh. Samatikkamati (p): To pass overTo transcendVt qua (siu vit). Samatikram (skt): Vt khiGoing beyond. Samativattati (p): To overcomeVt qua (tr ngi). Samatta (p): Entire (a)Ton th.

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Samatthiya (p): AbilityKh nng. Samavahati (p): To bring about (an accident)Gy ra (mt tai nn). Sama-Vda (skt): Tam ma B . Samavekkhati (p): To considerTo examineCu xt. Samaya (skt): Tam mui da. Samayati (p): To come togetherTo be unitedHp qun. Samayoga (p): CombinationS phi hp. Sambadha (p): Pressurep lc. Sambadheti (p): To be crowdedng o. Sambahana (p): Massaging (rubbing)S xoa bp. Sambahati (p): To massageTo rubXoa bp. Sambahula (p): Many (a)Nhiu. Sambala (p): ProvisionS phn phi. Sambandha (p): ConnectionS ni kt. Sambandhana (p): ConnectionBinding togetherS ni kt. Sambandhavikalpa (skt): See Tng Tc Phn Bit in Vietnamese-English Section. Sambhala (skt) Shambhala (p): Tn ca mt vng quc huyn thoi v pha ng Bc n (nm t Trung n Bc cc) m theo truyn thuyt Pht gio Ty Tng, l mt trong nhng thung lng n du, tc l ni m chng ta c th ti n no trong nhng lc kh khnName of a mytical kingdom in the northeast of India (from Central Asia to China and the North pole). According to Tibetan Buddhism, Sambhala is one of the hidden valleys, certain places that become accessible at times of urgent need. Sambhamati (p): To revolveSuy i xt li (suy ngh tht k). Sambhanjati (p): To breakPh v. Sambhara (skt): See T Lng. Sambhatta (p): 3) A friend: Ngi bn.

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4)

A devoted person: Mt ngi tn ty.

Sambhavana (p): Coming into existenceHin hu. Sambhavati (p): To ariseKhi sanh. Sambhavesi (p): One who is seeking rebirthNgi i tm s ti sanh. Sambhaveti (p): To honorVinh danh ai. Sambindati (p): To mixPha trn. Sambhogakaya (skt): ng thn (Bo thn)Enjoyment bodyReward bodyResultant body The Bliss Body of the triune Buddha. ** See Trikaya in Sanskrit/Pali-Vietnamese Section. Sambhojjhanga (skt): B phnBojjhanga. Sambodheti (p): To make understandingTo teachGio hun. Sambodhaya (p): Gic ng. Sambodhi (p): Bodhi: Tm B . Enlightenment (the highest wisdom): S gic ngThe insight, wisdom, and assimilation of Truth essential to the attainment of the three higher stages of Arahtship. Sambuddha (p): The Omniscient Oneng Ton Tr (Siu Vit). Sambujjhati (p): To understand clearlyTo know perfectlyThng hiu. Samcodana (skt): Gy cm hng: Inspiring. Lm cho thc tnh: Awakening. Samdha (skt): See Mt Ng. Samdhaya (skt): TpKt hp li th nh trong T Diu AccumulationTo put or join togetherThe second of the four Noble Truths. Samdhiartha (skt): ngha thm mt ca hin huThe secret meaning of existence. Samekkhati (p): To look forTm kim. Sameti (p): To come togetherHp nhau li.

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Samgha (skt): Tng giChngThe multitudeA number of people living together for a certain purposeCongregationA clerical communitySee Tng Gi. Samghadisesa (skt): Tng tn. Samghamitra (skt): Tng gi mt a. Samghamitta (p): Tng gi mt a. Samghanandi (skt): Tng gi na . Samgharama (skt): VinTempleA Buddhist convent or monasteryA resting place for a community of monks. Samghati (skt): Tng gi lo l mc tip khch ca ch TngA large robe. Samghavarman (skt): Khang tng Khi. Samghayacas (skt): T Tng gi da x. Samgiti (skt): Council of Buddhist ClergyKt tp php (tng hp v ghi li nhng li Pht dy) See Kt Tp Kinh in. Samgraha (skt): Cng nm giHolding (graspingseizingobtainmentbringing) together. Samgraha-vastuni (skt): Nhip phpElements of socialbilityElements of social relations Method for social relations. Samiddha (p): Successful (a)Thnh cng. Samiddhi (p): Success (n)S thnh cng. Samijjhana (p): Success (n)S thnh cng. Samijjhati (p): To succeedThnh cng. Samipa (p): CloseNear (a)Gn. Samirana (p): WindGi. Samirati (p): To blowThi. Samireti (p): To speakTo utterNi. Samita (p): CalmedTnh lng. Samiti (p): An assemblyHi chng. Samjna (skt): TngIdeaThoughtConception. Samjnanirodha (skt): Tng ditCessation of thought.

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Samkalpa (skt): T duyConception, idea or notion formed in the mind or heart. Samketa (skt): See Gi Danh. Samkhara (p): HnhVolition. Samkhya (skt): S lun sOne of the philosophical schools of India said to have influenced the development of Buddhism. Samklesa (skt)Samkilesa (p): ImpurityDefilementS nhim (khng thun tnh trong sch). Samkusumitaraja (p): Khai Phu Hoa Vng. Samma (p) Samyak (skt): SupremeTam MiuV thngThe highest point or summit. Samma-ajiva (p): Right means of livelihoodChnh mng. Sammaddati (p): To trample downDm p ln vt g. Samma-ditthi (skt): Right beliefChnh kin. Sammaggata (p): One who has come to the right pathNgi i n vi chnh o. Sammajani (p): BroomCy chi. Sammajjati (p): o sweepQut dn. Samma-Kammanta (skt): Right conductChnh nghip. Sammakkheti (p): To smearLm d bn. Sammana (p): HonorRespectTn knh. Sammannati (p): To authorize(agree toto assent)Cho php. Sammanteti (p): To consult togetherHi kin ln nhau. Sammappanna (p): Right knowledgeChnh tri kin. Samma-sambuddha (p): The Perfectly Enlightened Oneng Gic Ng Ton Ho. Samma-Samadhi (skt): Right concentrationChnh nh. Samma-Sambodhi (skt): S gic ng ton hoPerfect EnlightenmentUniversal Buddhahood attained by a Universal Buddha. Samma-sambuddha: A Supremely Enlightened One---Chnh Bin Tri. Sammasana (skt): ComprehensionThu trit. Samma-Sankappa (skt): Right intentionChnh t duy.

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Samma-sati (skt): (n): Right thought or memoryChnh nim. (v): To know thoroughlyHiu bit thng sut.

Sammatta (skt): The state of rightness. Samma-vaca (p): Right speechChnh ng. Samma-vayama (p): Right effortChnh tinh tn. Samminjati (p): To bend backUn ngc ngi li. Sammodati (p): To rejoice (delight)Hoan h. Sammucchati (p): To infatuateLm cho ai ri tr. Sammukha (p): Face to face with (a)Mt i mt vi ai. Sammunjani (p): BroomCy chi. Sammussati (p): To forgetQun lng. Sammuti (p): General opinion kin chung. Sammuti-Sacca (skt): Conventional Truth. Sammuyhati (p): To forgetQun lng. Samnaha (skt): o gipSuit of armor. Samodhaneti (p): To connectNi kt li. Samosarati (p): To come togetherHp li vi nhau. Samotarati (p): To descend (into water)i xung. Sampada (p): Attainment as desirable attainment. Sampadaleti (p): To tearX ra. Sampadeti (p): To try to accomplishC gng hon thnh. Sampadosa (p): WickednessTnh xu c. Sampadussana (p): CorruptionS nhim trc. Sampadussati (p): To be corruptedB nhim trc.

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Sampajana (p): Thoughtful (a)Trm t mc tng. Sampajanna: Clarity of ConsciousnessClear ComprehensionTnh thcMt Pht t phi lun tnh thc trong khi ra i, n, ci xung, dui thn, n, ung, nhai, nm, i tiu, i tiu, cng nh khi i, ng, nm, ngi, ng, thc gic, khi ni, v c khi nnA Buddhist must be clearly conscious (tnh thc) in going and coming, in bending and stretching his body, in eating, in drinking, chewing, tasting, in discharging excrement and urine, in walking, standing, sitting, falling asleep, awakening, in speaking, and in keeping silent. Sampajjati (p): To succeedThnh cng. Sampakampati (p): To trembleTo be shakenRun lp cp. Sampanna (p): Successful (a)Thnh cng. Sampapunati (p): To attainTo reacht n. Samparaya (p): Future stateTng lai. Samparaya-yika (p): Belonging to the next world (a)Thuc v th gii v lai. Samparikaddhati (p): To drag this way and that wayKo l ht ng ny ti ng kia (trong vng lun hi sanh t). Samparivajjeti (p): To avoidTrnh. Samparivareti (p): To surroundBao quanh. Samparivattati (p): To turnQuo (r sang hng khc trong vng lun hi sanh t). Sampasareti (p): To spreadTri rng ra. Sampassati (p): To beholdTo seeNgm nhn. Sampati (p): Just nowMi va ri. Sampaticchana (p): AcceptanceS chp nhn. Sampaticchati (p): To acceptChp nhn. Sampatti (p): HappinessHnh phc. Sampavayati (p): To blowThi. Sampayoga (p): ConnectionS lin kt. Sampayojeti (p): To associateTo jointLin kt vi nhau. Sampha (p): Frivolity (useless talk)Nhn m h lun. Sampha-ppalapa (p): Talking nonesenseNi chuyn nhm nh.

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Samphusana (p): ContactTouchS tip xc. Samphusati (p): To touchTip xc. Samphassa (p): ContactTouchXc. Sampileti (p): To worryLo lng. Sampindeti (p): To combineTo uniteKt hp li vi nhau. Sampineti (p): To please: Hi lng. To gladden: Hoan h. To satisfy: Tha mn. Sampiyayana (p): FondnessS luyn i. Sampiyayati (p): To treat kindlyi x t t vi ai. Sampucchati (p): To ask for permission (to take permission)Xin php. Sampujeti (p): To honorTo respectTn knh (tn trngTn vinh). Sampureti (p): To accomplishHon thnh. Samsara (skt & p): Round of rebirthLun chuyn hay sanh t lun hiThay i khng ngng Lun hiChu k sanh t, chu k tn ti. Chui (bin) ti sanh, bnh xe i th ca th gii hin tng bn trong nhng iu kin khc nhau, m mt c nhn cha gii thot khng th no thot c. S rng buc vo lun hi l hu qu ca tam c tham, sn, si. Ch c chng sanh con ngi mi c kh nng vt thot khi lun hi v h c kh nng nhn bit v tn dit tam c tham sn siWanderingConstant changeTransmigrationThe cycle of births and deaths, the cycle of existence. The ocean of births and deaths, the wheel of becoming in the phenomenal universe . Imprisonment in samsara is conditioned by the three unwholesome roots of greed, hatred and ignorance. Only human beings have the ability to depart from samsara and enter into nirvana because they can recognize and eliminate the the three poisons of greed, hatred and ignorance. Samsaranirvanasamata (skt): See Sanh T Nit Bn Bnh ng. Samsakta (skt): B rng bucTied. Samskara (skt) Sankhara (p): Hnh, bao gm tt c nhng thc bch ca ch hay nhng nh c trc hnh ng. Hnh ng nho nn, cng nh trng thi th ng ca nhng g c nho nn. Samskara l un th t trong ng un, l mc xch th hai trong thp nh nhn duyn ActionFormations include all volitional impulses or intentions that precede an action. Mental formation forces or impulses, referring to both the activity of the forming and the passive state of being formed. Samskara, the fourth skandha of the five skandhas, the second link in the chain of Nidanas.

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Samskaras skanda (skt): hnh un. Samskrita (skt): Hu viDoing somethingKhng d g cho ra mt ngha Anh ng tng ng vi Samskrita. Hu vi (c to tc). Ton b nhng hin tng c lin quan vi nhau, qui nh ln nhau v tun theo lut sanh tr d dit. Samskrita cn c ngha l bt c ci g lm mt iu g to ra mt kt qu no ; bt c ci g c th c to ra do nh hng ca lut nhn qu v ty thuc hay duyn ln nhau. Ch php c chia lm hai nhm chnh, theo A T t Ma Cu X Lun, c 72 hu v php v ba v vi php, nhng theo trng phi Duy Thc hay Du Gi th c 94 php hu vi v su php v viIt is not easy to give one English equivalent for Samskrita. Samskrita means presence of becoming (Formed, conditioned); all interdependent and mutually conditioning phenomena, the essential characteristic of which is that they arise, subsist, change and pass away (anything that does something and is productive of some effect that come under the law of causation and mutual dependence). Samskrita also means anything that does something and productive of some effect, anything that can be brought under the law of causation and mutual dependence. Dharmas are grouped under the two heads, and those belonging to the samskrita are seventy-two and those of asamkrita are three according to the Abhidharmakosa; whereas the Vijnaptimatra or Yogacara school has ninety-four samskrita-dharmas and six asamskrita-dharmas. Samsthana (skt): Hnh: Form. X: Position. Samsvedaja: See Chatur-Yoni. Samta (skt): Sameness. Samtati (skt): See Tng Tc. Samtrasamapta (skt): Gy s hiTerror-inspiring. Samtustah (skt): Tri tcComplete satisfaction or contentment with. Samubbhahati (p): To carryMang. Samubbhavati (p): To ariseKhi sanh. Samuccaya (p): CollectionKt tp. Samucchindana (p): DestructionS hy dit. Samudacarana (p): BehaviorHnh kim (cch c x). Samudacarati (p): To behave towardsC x. Samudaharana (p): CoversationUtteranceS thuyt ging. Samudaya (skt): The truth of originationTp , nguyn nhn ca s au kh l ham mun, kht vng khoi lc nhc dcThe second Noble Truth: The root cause of the sufferingThe origin of suffering (dukkha) is Tanha (tham i), craving, selfish desireSee T Diu .

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Samuddharati (p): To lift upTo save fromCu . Samudeti (p): To ariseKhi sanh. Samudireti (p): To utterThuyt ging. Samugghacchati (p): To arise (to come to existence)Khi sinh. Samugghama (p): OriginNguyn thy. Samugghanhati (p): To learn wellHc mt cch thun thc. Samugghateti (p): To abolishTo uprootNh tn gc r. Samuggirana (p): UtteranceLi thuyt ging. Samuggirati (p): To utterThuyt ging. Samullapana (p): ConversationCuc i thoi. Samullapati (p): To converse friendlyi thoi mt cch thn thin. Samupagacchati (p): To approachTin gn n. Samupagamana (p): Approach (n)S tin gn n. Samupajjati (p): To ariseKhi sanh. Samupasobhita (p): Adorned (a)Trang nghim. Samussaheti (p): To instigateXi dc. Samussapeti (p): To raiseTo hoistKo ln (cu ). Samussaya (p): BodyThn. Samutthana (p): Origination (cause)S bt ngun. Samutthapeti (p): To originateTo produceTo raiseKhi sanh. Samvasena (p): S thn cn. Samvoharena (p): Cuc m thoi. Samvriti (skt): Chn l tng iRelative Truth. Th tc: Th hay Tc Relative, worldly knowledge, or truth.

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Samvritikaya (skt): ng thn, ci thn m c Pht mang nhm v li ch ca chng sanhThe body assumed by the Buddha for the benefit of all beings. Samvr(i)ti-Satya (skt): Chn l tng i v th gii hin tng, tri vi chn l tuyt i hay cui cngConventional truth, the relative truth of the phenomenal world as opposed to the ultimate truth (paramarth-satya). Samvritya-desana (skt): See Ty Tc Thuyt in Vietnamese-English Section. Samyagjna (skt): See Chnh Tr. Samyak (skt): Chnh ngng-- CorrectRight. Samyak-droti (skt): Chnh kin. Samyak-karmanta (skt): Chnh nghip. Samyak-Prahanani (skt): Four perfect exertionsSee T Chnh Cn. Samyak-samadhi (skt): Chnh nh. Samyaksambodhi (skt): Tam miu Tam b . Samyak-sambuddha (skt): Tam Miu Tam Pht Hon ton thc tnh, mt ngi t ti i gic, mt trong mi danh hiu ca Pht: Chnh bin triFully awakened one, a being who has attained perfect complete enlightenment. It also refers to one of the ten epithets of the Buddha. Samyak-Samkalpa (skt): Chnh t duy. Samyak snoti (skt): Chnh nim. Samyak vac (skt): chnh ng. Samyak-vyayama (skt): Chnh tinh tn. Samyojana (skt): Kt bucPhin no, nhng dy tri gm c 10 thFettersThere are ten fetters binding beings to the Wheel of Becoming: According to the Theravadan Sect, there are ten fettersTheo phi Theravada, c mi loi kit s: Chp thng ng: DrishtiBelief in permanent self or individuality. Nghi hoc: VichikitsaSkeptical doubt or skepticism. Chp nghi l cng kin: Clinging to Rules and Ritual. Tham dc: TrishnaSensuous Craving or desire. Sn hn: Ill-will, hatred.

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Tham sc gii: Craving for the world of form or refined corporeality. Tham mun v sc gii: Craving for the formless world or incorporeality. Khoe khoang la di: Conceit. Si ni bt an: Restlessness. Ngu dt: AvidyaIgnorance. According to the Dharma Master Thich Thien Tam in the Unisha Vijaja Dharani Sutra, there are another ten fetters that keep sentient beings in bondage controlling them much like the masterslave relationshipTheo Php S Thch Thin Tm trong Kinh Pht nh Tn Thng La Ni, li c mi th kit s hng tri buc v sai khin chng sanh ta nh quan h ch t: Tham: Greed. Sn: Hatred. Si: Ignorance. Ng Mn: Egotism. Nghi Hoc: Skepticism. Thn Kin: Body Consciousness. Tru mn thn th: To love ones body. Trang hong thn th: To decorate it. Nui nng thn th qu ng: To feed it. Bin Kin (s thy bit nghing lch mo m): Distorted Views. Khng th thy c chn l mt cch r rng: Unable to see the truth clearly. Ch thy c mt na s tht: Seeing only half-truth. T Kin: False Views. 1) 2) Ly xu c lm thin lnh: To assume evil for good. Ly tri buc lm gii thot: To assume bondage for liberation. Kin th Kin: Close-minded Views. T cho l bit tt c: Assuming to be a know-it-all. Kh kh gi ly nht kin ca mnh: Stubbornly holding to one view.

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Khng chu lng nghe v ci sa: Refusing to listen and to change. Gii Kin Th: Follow False Precepts. Kh kh gi ly gii cm nh hp: Stubbornly taking a small precept. Khng cu hc bit thm cc iu cao diu li lc cho vic gii thot: Refusing to let go and learn more about ways toward enlightenment. Samyuktagama (skt): See Agama. Samyutta Nikaya (p): The Collection of Kindred SayingsKinh Tp A Hm(Tng ng B Kinh), su tp th ba. Kinh gm nhng bi nh lin quan ti nhng chi tit v cuc i v hnh ng ca PhtThe third of five main divisions of the Sutta Pitaka. It consists of numerous short texts dealing with incidents connected with the life and work of the Buddha. Sanah (skt): Tn ca mt a danh Pht gio, nm v pha ty nam ca Talaja v cch Una khong 16 dm v pha bc. Hai bn sn i ngi ta tm thy l ch hn 62 hang. Cc hang ny thuc loi n gin v u c b cha ncName of a Buddhist place in west India, south of Talaja and about 16 miles north of Una. More than 62 caves were found on both sides of the hill in Sanah. They are of a plain type and well supplied with tanks for water. Sanati (p): To make a loud noiseLm nn ting ng ln. Sacarana (p): Wandering abouti lang thang. Sancarati (p): To wanderTo go abouti lang thang. Sancaya (p): AccumulationS tch t. Sanceteti (p): To thinkSuy ngh. Sanchadeti (p): To coverChe y. Sanchi (skt): Thnh ph min trung n , ni xut hin nhng bng chng u tin ca ngh thut Pht gio t th k th ba trc Ty lch. Sanchi cch thnh ph Bom Bay khong 549 dm, l ni c nhng di tch lch s Pht gio to ln nht c bit n ngy nay ti n . a im ny t khi c nhc n trong vn hc Pht gio. Thm ch, trong k s ca cc nh hnh hng Trung Quc, vn cha rt nhiu thng tin v cc trung tm Pht gio ngy xa, cng chng ni g n a im ny. Do , tht l ngc nhin khi cc cng trnh kin trc ti Sanchi li to nn nhng kin trc huy hong v hon ho nht ca ngh thut Pht gio trc y ti n . Sanchi c lin quan n vic vua A Dc kt hn vi con gi ca mt thng gia th trn Vidisa, cch Sanchi chng vi dm, v vic dng mt tu vin trn i. Ma Thn , con trai vua A Dc v b hong ny, lu ngh ti y trong chuyn i truyn gio Tch Lan. D chuyn ny c thc hay khng, nhng nhng cng trnh kin trc u tin ti Sanchi c nin i t thi vua A Dc v rt c th ni rng chnh s bo tr ca v vua ny lm cho Sanchi tr thnh mt trung tm Pht gio nhn nhp cng nh to cho ni y mt sc thi huy hong trc y. Trong s cc thp, c nhiu thp c nin i t th k th ba trc Ty Lch. C ci ng knh 30 mt, cao 15 mt; c nhng ci rt nh, cao khng qu 0,3 mt. Trn khun ca mt cng vo i Thp, c mt bn chm ni him thy, m t s chim bi ca vua A Dc trc cy B ti B o Trng City in central India where the first monuments of Buddhist art originated around the 3rd century BC. Sanchi was about 549 miles from Bombay, is the site of the most extensive Buddhist remains now known in India. The site is scarcely mentioned in Buddhist literature. Even the itineraries of the

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Chinese pilgrims, which are a mine of information about the other ancient centers of Buddhism, do not refer to this site at all. It is surprising therefore that the monuments at Sanchi should now from the most magnificent and perfect examples of early Buddhist art in India. Sanchi is connected with the story of Asokas marriage with a merchants daughter and the errection of a monastery on the hill where Mahendra, Asokas son by that marriage, is said to have halted on the way to Ceylon. Whether the story is true or not, the fact remains that the earliest monuments at Sanchi date from the time of Asoka and it is not impossible that it was the patronage of this dedicated Buddhist king which made the place an active center of teh religion of Gautama Buddha and was responsible for the splendor of the site in days gone by. Among the stupas, there are many dating from the third century B.C. They vary in size ranging from the Great Stupa that measures 100 feet in diameter at the base and has a vast, imposing dome nearly 50 feet high to miniature ones no more than a foot high. The gateway of the Great Stupa, richly carved with base-reliefs, illustrating the visit of Asoka to the Bodhi tree at Bodh-Gaya. San-Chieh: Phi Tam Th, mt trng phi Pht gio pht trin ti Trung quc vo gia th k th VII. Tn ca phi ny rt coi trng gii lut, thc hnh t thin v tu hnh kh hnh; h thng xem ngi i din nh mt v Pht tng lai, chnh v th m h thng ly trc ngi l v ngay c th vtAn important school of Buddhism in China during the 7th century. Followers of this school stressed the importance of observance the rules, altruistic deeds, and ascetic practice; they also believe that everybody will become a Buddha in the future, thus they often prostrated before strangers on the street and even before animals. Sanchindati (p): To destroyPh hy. Sancinana (p): AccumulationS tch t. Sancinati (p): To accumulateTch t. Sancunneti (p): To crushTo powderNghin nt. Sanda (p): ThichDense (a)Dy c. Sandahati (p): To connectNi kt li. Sandaleti (p): To breakPh v. Sandana (p): A chainMc xch. Sandassaka (p): One who shows or instructsNgi ch by hay dy d. Sandati (p): To flowChy. Sandeha (p): DoubtNghi ng. Sandesa (p): A messageThng ip. Sandhamati (p): To blowTo fanGi thi. Sandhana (p): Ones own propertyTi sn ca chnh mnh. Sandhareti (p): To bearChu cu mang.

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Sandhinirmocanasutra: Gii Thm Mt KinhShandhinirmocanasu. Sandhupayati (p): To emit smokePhun khi. Sandhupeti (p): To fumigateXng khi. Sandipeti (p): To make clearLm sng t. Sanditthika (p): Visible (a)C th thy c. Sandoha (p): Multitude (a)Nhiu. Sanga (p): AttachmentClingingLuyn chp. Sangacchati (p): To meet withTo come togetherHp mt vi ai. Sangaha (p): Collection: S thu gp. TreatmentS tr liu. Sangama (p): A fightCuc chin u. Sangameti (p): To fightTo fight a battleTo come into conflictChin u. Sanganhati (p): To treat kindlyi x t t. Sanganika (p): SocietyX hi. Sangati (p): Asociation withS quan h vi ai. Sangayati (p): To chantCa ht ( y c ngha l tng kinh). Sangha (skt & p): A multitudeAn assemblageAn Order of MonksAn AssemblyCommunity of Buddhist monksThe Buddhist clergyTng gi hay cng ng Pht gio. Theo ngha hp Sangha m ch cng ng tu s; tuy nhin, theo ngha rng, Sangha m ch c t chng (tng, ni, u b tc v u b di)The monastic order founded by the Buddha. In a narrow sense, sangha means the members of which are called Bhikkhus or Bhikkhunis; however, in a wider sense, Sangha means four classes of disciples (monks, nuns, upasaka and upasika). Sanghakamma (p): The collective voice of the Sangha. A kind of democratic council to preserve discipline and regulate the Sanghas collective affairs. Sanghamangala: See Vng Lim. Sanghateti (p): To join togetherCng hp nhau li. Sanghati (p): The upper robe of a Buddhist monkY thng (ca mt v s). Sanghatthera (p): A senior monk of a congregationMt v s cao tui h trong gio on.

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Sangopeti (p): To protect wellBo v tt. Sanjaya-Vairatitra (skt) Sanjaya Balatthiputta (p): T la hin t trong lc s ngoi o. Sanjagghati (p): To laughCi. Sanjanana (p): ProductionSn phm. Sanjanati (p): To recognizeTha nhn. Sanjaneti (p): To produceSn xut. Sanjati (p): BirthSanh. Sanjayati (p): To be born or producedc sanh ra. Sanjha (p): EveningBui ti. Sanjha-ghana (p): Evening cloudMy hong hn. Sanjha-tapa (p): Evening sunMt tri ln (vo lc hong hn). Sanjiva (skt): ng hot a ngc. Sanjna (skt): Tng. Sankaddhati (p): To collectThu gp. Sankamati (p): To pass overTo shiftTo transmigrateChuyn sang mt kip sng khc (lun hi) Sankampati (p): To trembleTo shakeRun ry. Sankantika (p): Moving from one place to another (a)Di chuyn t ni ny sang ni khc. Sankappa (p): IntentionChnh nimMindedness free from sensuous desire, ill-will and other such taintsThe second step on the Noble Eightfold Path. Sankappeti (p): To think aboutSuy ngh v ci g. Sankasya (skt): Mt Thnh tch c lin quan n cuc i ca c Pht. Theo truyn thuyt, y l ni m c Pht n trn gian t cung tri ao Li. Chnh ti ni ny, Ngi ging Vi Diu Php cho thn mu ca Ngi cng nh ch Thnh khc. Do c lin quan vi cu chuyn thing ling ny nn Sankasya tr thnh mt im hnh hng quan trng v nhiu n thp, tu vin ln c xy dng ti y trong thi cc thnh ca Pht gio. C Php Hin v Huyn Trang u n chim bi ni ny, v li nhng m t k cng v cc cng trnh kin trc quan trng. Tuy nhin, do b b ph lu ngy, cho nn tt c cc cng trnh ny u ang sp , mc nt. Hn na, cc chi tit t cc nh hnh hng Trung Quc qu t i nn khng gip xc nh c v tr ca cc ph tchA sacred place connected with the life of the Buddha. It is said that this is where the Buddha have descended to earth from the Trayastrimsa heaven. This is where he

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preached the Abhidharma to his mother and other Gods. Owing to this sacred association, Sankasya became an important place of pilgrimage, and important shrines, stupas and monasteries were built on the site in the heyday of Buddhism. Both Fa-Hsien and Hsuan-Tsang visited the place and left interesting accounts of the important monuments. However, through long neglect, all is now in crumbling ruins. Furthermore, the accounts of the Chinese pilgrims are to minimal to help us identify the locations of the ruins. Sankati (p): To doubtNghi ng. Sankhadati (p): To masticateNhai ra tht nh. Sankhalika (p): FetterKtSee Ng H Phn Kt and Ng Thng Phn Kt. Sankhana (p): To calculateTnh ton. Sankhara (p): iu kin thit yu: Essential condition: Hnh un: See Samskara Sankharana (p): RestorationS phc hi. Sankharoti (p): To restorePhc hi. Sankhata (p): Conditioned (a)Hu vi. Sankhaya (p): DestructionS hy dit. Sankheyya (p): Calculable (a)C th tnh ton c. Sankhipati (p): To contractHp ng. Sankhobha (p): DisturbanceS quy ry. Sankhobheti (p): To disturbQuy ry. Sankhubhati (p): To stirKhuy trn ln. Sankopa (p): DisturbanceS quy ry. Sankula (p): Crowded (a)ng o. San Lun: Tam LunTrng phi Tam Lun Trung Quc hay l Madhyamika bn n . Gio l cn bn ca trng phi ny da vo ba quyn, th nht v th nh l Madhyamaka-Karita v Dvadashadvara c vit bi Ngi Long Th v quyn th ba l Shasa-Shastra c vit bi Aryadeva. Nhng quyn ny c Ngi Tam Tng php s Cu Ma La Thp dch sang Hoa ng vo th k th V sau Ty lch. Phi ny cho rng Pht thuyt ging hai con ng khc nhau: Thanh vn v B Tt, phi ny thuc vo con ng B tt. Ngoi ra, phi cn phn bit s tin ha ca hc thuyt Pht ra lm ba giai onSchool of Three Treatises, a Chinese form of Indian Madhyamika. The fundamental doctrine of the school based on the three works MadhyamakaKarika and Dvadashadvara-Shastra written by Nagarjuna and Shata-Shastra written by Aryadeva.

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These were translated into Chinese and provided with commentary by Kumarajiva in the 5th century. This school postulates that the Buddha taught two different paths: that of the Shravakas, and that of the bodhisattvas and their doctrine is part of the latter. The school also distinguishes three phases of doctrine: Thi k Hoa Nghim: Thi k khi u cho nhng thuyt ging ca Pht. Nhng tng trong kinh in thi ny dnh cho cc bc B Tt; tuy nhin, mn thi ny cha sc thng hiu nhng g Pht niBuddhavatamsaka-sutra, which represents the beginning of the Buddhas teaching career. The teaching was meant for bodhisattvas; however, disciples at that time were not yet ripe for this kind of instruction. Thi k chuyn tip t Hoa Nghim sang Php Hoa (Giai on Tam tha): bao gm ton b l thuyt ca i v Tiu tha. y l giai on dnh cho c Thanh vn, c gic v B Tt The second phase extends from the Buddhavatamsaka-sutra to Lotus sutra, which includes all the teachings of the Hinayana and Mahayana, and is directed toward Shravakas, Pratyekabuddhas, and Bodhisattvas. Thi k Php Hoa: Giai on m mi ngi sn sng chp nhn mt tha duy nht, Pht thaThe Lotus-Sutra is the period where everyone is ready to accept the single buddha-vehicle (ekayana). Sanna (p): ConceptTng unPerception. Sanna-kkhandha (p): The aggregate of perceptionTng un. Sannapeti (p): To convinceThuyt phc. Sannayhati (p): To fastenCt cht. Sanneti (p): To mixPha trn. Sannibha(p): ResemblingTng t. Sannicaya (p): AccumulationS tch t. Sannihita (p): To put downt xung. Sannipatati (p): To assembleTo come togetherHi hp. Sannirumbheti (p): To restrainNgn cn. Sannita (p): So-calledNamedc gi l. Sannitthana (p): ConclusionS kt lun. Sannivareti (p): To checkKim sot. Sannivasati (p): To live togetherCng nhau chung sng. Sanskrit (skt): y , hon chnh v xc nh hay Phn Ng, ngn ng ca cc sc dn xm chim n t pha Bc. N c trau di v hon thin trong nhiu th k c th chuyn ch nhng chn l siu vit thn b do cc bc siu nhn pht hin trong thin nh. Phn ln nhng

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thut ng Phn khng c danh t tng ng trong cc ngn ng u Chu. Ngy nay Phn ng tr thnh mt t ng ging nh ting La tinh, nhng vn cn l th ting thing ling i vi ngi n v tt c cc vn bn tn gio u c vit bng ngn ng nyPerfect, complete and final. Over the course of centuries, the languages of the people who emigrated from northwestern regions toward India, was refined and perfected, in order to lend expression to the mystical truth that were revealed to the transcendental beings in their meditations. Most of these Sanskrit terms have no equivalent in European languages. Today Sanskrit is a dead language as is Latin, but it remains the sacred language of Hinduism for all of its religious texts are composed in Sanskrit. Santa (skt & p): Tch tnhTranquilityPeaceQuietPeace or calmness of mindAbsence of passionAverting of pain. Santajjeti (p): To frightenTo menacee a (lm cho s). Santaka (p): Ones ownCa chnh mnh. Santana (p): ContinuityThe individual stream of consciousness. Santapa (p): HeatSc nng. Santapeti (p): To heatLm cho nng. Santappeti (p): To satisfyTo pleaseTha mn (hi lng). Santara-bahira (p): Within and withoutBn trong v bn ngoi. Santasa (p): FearNi s hi. Santasana (p): TerrorNi s hi. Santasati (p): To fearTo be terrified or disturbedS hi. Santati (p): ContinuityLineageS ni tip (dng truyn tha). Santhana (p): FormShapeHnh th. Santhagara (p): A council hall---Phng hp ca hi ng. Santhapana (p): AdjustmentS iu chnh. Santhapeti (p): To adjustiu chnh. Santhara (p): A matCi chiu. Covering: S che y.

Santharati (p): To spreadTri rng ra.

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Santhati (p): To remainCn li (d tha). Santhava (p): IntimacyS thn mt. Santhiti (p): StabilityS n nh. Santi (skt & p): TranquillityCalmnessTch dit (s trm lng v tnh gic ca tm thc). Santideva (skt) Shantideva (p): i din Mahayana ca phi Madhyamika, mt nh s ti trng i hc Pht gio Nalanda vo th k th VII hay VIII sau Ty lch. Nhng tc phm ca Ngi cn lu li l Shikshamuchchaya (Su Tp Cc Thuyt Ging) v Bodhicharyavatara (i Gic Nhp Mn). Trong S tp thuyt ging, Santideva m t s tin trin ca mt B Tt t t c tinh thn i gic n khi t c tr nng phi tun th su hon thin (six paramitas). y l mt sch ch nam cho gii xut gia. Quyn i gic nhp mn, gio khoa nhp mn cho nhng Pht t ti gia v nhng ngi mi tu tpA representative of Madhyamika school of the Mahayana, a monk at the monastic university Nalanda during the 7th or 8th centuries AD. He was the author of two surviving works, the Shikshamuchchaya (Collection of Rules) and Bodhicharyavatara (Entering the Path of Enlightenment). In Shikshamuchchaya, Santideva described the path of development of a bodhisattva from first arising of the thought of enlightenment (bodhicitta) to the attainment of the transcendental knowledge (prajna), practittioners must cultivate the six perfections (paramitas). In Bodhicharyavatara, is conceived primarily as an introduction for lay persons and beginners. Santirakshita: See Madhyamika. Santitthati (p): To remainCn d li. Santosa (p): JoyPleasureH lc. Santthi Katha (p): Tri tc gip ta bit tit . Santussati (p): To be contented or pleasedHi lng (va lng). Santusska (p): Content (a)Hi lng. Santuttha (p): Pleased (a)Hi lng. Santutthi (p): SatisfactionS hi lng. Sapatha (p): An oathLi th nguyn. Sapati (p): To curseChi ra. Sappa (p): A snakeCon rn. Sappanna (p): Wise (a)Khn ngoan. Sappati (p): To crawlB. Sappatibhaya (p): Dangerous (a)Nguy him. Sappatigha (p): Contactable (a)C th tip xc c.

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Sappurisa (p): A virtuous manNgi c o c. Saptabodhyanga (skt): Tht ng gic chiSeven branches (divisions) of the state of truthSeven branches (divisions) of the balanced truthSee Tht b phn in Vietnamese-English Section. Saptaparna (skt): Tht boSeven-leavedThe cave near Rajagriha where the Buddha taught and in which the first Council was held after his death. Saptatrimsad-bodhipaksa-dharma (skt): Ba mi by phm tr oThirty-seven kinds of aids to the WayThirty-seven kinds of dharmas that aid the truth. ** See Ba Mi By Phm Tr o in Vietnaemse-English Section and Thirty-seven aids to enlightenment in English-Vietnamese Section. Sara (p): An arrowMi tn. Sarada (p): AutumnMa thu. Saraga (p): Lustful (a)y dc vng (v xc tht). Saraja (p): Impure (a)DustyBt tnh. Sarana (skt) Saranam (p): Protection: S bo v. Qui-yThe refuge or island of Refuge in the taking of PansilReturning to and depending upon. Sarasa (p): Tasteful (a)C v ngon. Sarasi-ruha (p): A lotusBng sen. Sarathi (skt): Ngi li xeA charioteerA driver of a carCoachmanLeaderGuide. Sarati (p): To rememberNh li. Sarira or Sharira (p & skt): X li, mt cht rn khng th b hy hoi. X li ca Pht v Thnh chng, thng c bo tr v th cng ti cc thp hay cc chaA hard and indestructible substance. Relics of the Buddha Sakyamuni or of a saint, usually preserved and venerated in stupas or pagodas. Sarira-dhatu (p): A body relic of the Buddha-X li ca c Pht. Sariputra (skt) Sariputta (p): X Li Pht, mt trong nhng mn chnh ca Pht, cn c gi l Upatissa, gc B La Mn. Chng bao lu sau khi Pht c i gic, X li Pht gia nhp Tng on, cng vi Mc Kin Lin tr thnh nhng i t ca Pht v chng bao lu sau ng ni ting v tr tu bc nht ca ng. ng c xem nh l ngi th nh sau Pht chuyn bnh xe php. Theo kinh in th X li Pht l mt con ngi lun kh nghi, hi Assaji v lng tin, Assaji p li bng cu th nh sau: ng Hon Ho gii thch nguyn nhn ca cc Php c mt nguyn nhn cng ging th, Samana trnh by cch t gii thot.

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X li Pht hiu ngay nhng li ny v ng cng Mc Kin Lin xin Pht cho php gia nhp Tng onSariputra, one of the two chief disciples of the Buddha, also called Upatissa, came from a Brahmin family. Shortly after the awakening of the Buddha, he entered the Buddhist order together with his childhood friend, Maha-maudgalyayana and was soon renowned on account of his wisdom. He was regarded as second only to the Buddha in turning the Wheel of the Law. According to the scriptures, the conversion of Sariputra, who was so scepticism, followed upon his meeting with a monk named Assaji. Sariputra questioned the monk concerning his belief and Assaji answered with following verse: Of dharmas arising from causes The Perfect One has explained the cause. And also how to bring them to extinction Is taught by the great Samana. Sariputra immediately grasped the meaning of these lines, told his friend Maha-maudgalyayana of the incident, and together they requested the Buddha to accept them into the Sangha. Sarita (p): A riverDng sng. Saritu (p): One who remembersNgi nh. Sarnath: The site near Benares where the Buddha preached his first sermon. The Deer Park at IsipatanaSee Lc Uyn, and T ng Tm in Vietnamese-English Section. Sarvabhava (skt): See Sarvadharma. Sarvabhogavigata (skt): See X Nht Thit Cng Dng Hnh. Sarvabouddhasamdarcana (skt): Th gii Hin Nht thit. Sarva-dahapra-samita (p): Tr Nht Thit Nhit Lo. Sarvadharma (skt): Nht thit phpAll thingsTt c hin hu hay s vt hin tng thuc tm l v vt l. S hin hu: Existence. Th gii: The world. Sarvadharmanam-anutpada (skt): See Nht Thit Php Bt Sinh. Sarvadharma-nirabhilapya (skt): Nht thit php bt kh thuyt khngCi khng ca tt c ch php khng th c gi tn ca s hin hu hay khng th thuyt c bng li, mt trong by loi khng.Emptiness as the unnamability of existence, one of the seven EmptinessesSee Tht Chng Khng (5). Sarvadharma-niratmanah (skt): See Nht Thit Php V Ng. Sarvadharma-tathata (skt): Ch php nhNht thit php chn nh (s nh nh ca tt c cc s vt)The thusness of all things.

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Sarvajna (skt) Sarvajnana (p): Nht thit tr (bit mi s)All-knowingOmniscient. Sarvakalpanavirahitam (skt): See Vin Ly Nht Thit Ch Phn Bit. Sarvanata (skt): Ton thc, m ch tri thc ca Pht. Hiu bit tht tnh ca ch php l h khng, ngha l tr tu Bt NhOmniscience or the knowledge of the Buddha. The knowledge of all dharmas and their true nature, which is empty (shunyata), and is often equated with wisdom (prajna). Sarva-nirvana-viskambhin-samadhi (p): Bt nht thit ci chng Tam muing ng vi ch Pht. Sarvapayajaha (p): Tr Nht Thit c Th. Sarvapramana (skt): Vt khi tt c cc gic quan v cc lng lun lBeyond all senses and logical measurements. Sarvastivada (skt): i Chng B (Nht Thit Hu B), mt trng phi thuc Tiu tha, tch khi Sthavira di triu vua A Dc. Phi ny ch trng mi th t qu kh, hin ti n v lai u tn ti. Nhng tc phm ln ca trng phi ny l Abhidharmakosha ca Ngi Th Thn v Mahabibhasha c son di s hng dn ca VasumitraThe school of Hinayana that split off from the Sthaviras under the reign of king Asoka. This school believes that Everything Is. That is to say everything, past, present and future exists simultaneously. Most important works of this school are the Abhidharmakosha by Vasubandhu and the Mahavibhasha which was composed under the leading of Vasumitra. Sarvarthadaria Buddha (skt): Kin Nht Thit Ngha Pht. Sarvasattvapapadjahana (skt): Tam mui (Ly ch c th). Sarvasattvapriyadarcana (skt): Nht thit chng sanh H Kin Nh Lai. Sarvasti-vada (p) Sarvastivadin (skt): Thuyt Nht Thit Hu BThe doctrine that all is real School that preaches that all things exist. Sarasvati (p): Lc M m. Sarva-Vajradharas (p): Nht Thit Chp Kim cang. Sasana (p): DoctrineThe Dharma as taught by Buddha. Sasati (p): To breathTh. Sasavishana (skt): Sng thHares horn. Thut ng ny thng i cp vi lng ra. Mt trong nhng so snh hay c cc hc gi Pht gio dng c gng minh ha bn cht hin hu nh l va thc va khngThis term generally goes in pair with the tortoises hair (kurmaropa). One of the favorite comparisons used by Buddhist scholars who by this attempt to illustrate the nature of existence as both real and unreal. Sasi (p): The moonMt trng. Sasrava (skt): Hu luWith leakage.

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Sassa (p): CornBp. Sassata (p): Eternal (a)Trng tn. Sassatadhitthi (p): EternalismCh ngha tin tng rng vn vt trng tn (thng kin). Sassati (p): EternityS vnh cu. Sassavadi (p): EternalistNgi theo ch ngha thng kin. Sassu (p): Mother-in-lawM v hay m chng. Sassudeva (p): Nhng v tri trong nh ( ni cc bc cha m). Sasta-deva-manusyanam (skt): Thin nhn s. Sastra (skt) Shastra (p): nhng lun vn bn v vn gio l v trit hc do hc thuyt Pht nu ln. Lun tng c cc nh t tng i tha son, mt h thng trit hc ca cc kinh in c tnh cch gio hunTreatises or commentaries on dogmatic and philosophical points of Buddhist doctrine composed by Mahayana thinkers that the systematically interpret philosophical statements in the sutras. Sasvat (skt): EternalPerpetualVnh hng (khng bao gi mt i). Sasvata (skt): Thng hng, khng thay iConstantEternalPerpetual. Sasvata-drsti (skt): Thng kinThe eternity viewIdealism. Sasvatavada (skt): Trng phi trit hc ch trng s thng hng ca hin hu ng nh hin huThe philosophical school that upholds the eternity of existence as it is. Sat (skt): BeingBe-nessNon-duality. Sata (p): (a): ConsciousMindfulChnh nim (tnh thc). (n): One hundredMt trm. Satakkaku (p): Having a hundred projectsC c trm k hoch. Sataparibhuta (skt): Thng Bt Khinh B Tt. Satapatta (p): A lotusHoa sen. Sat-Asat (skt): To be or not to beHu hay phi hu (c hay l khng, hin hu hay khng hin hu). Satasamitabhiyukta (skt): Thng Tinh Tn B Tt. Satekiccha(p): Pardonable (a)C th tha th c.

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Satha (p): Fraudulent (a)Gian ln. Sathya (skt): S di gtDeceitGuileWickednessRogueryDishonestyOne of the Upaklesa, or secondary hindrances. Sati (p) Smriti (skt): MemoryMindfulnessNimChnh NimAttentivenessThe seventh step on the Noble Eightfold PathSee Smriti. Satimantanam (p): Retentive memoryTr nh v song. Sati-mantu (p): ThoughfulCarefulCn thn (suy ngh k cng). Sati-patthana (skt&p): The application of mindfulnessTnh thcBn c s thc tnh ca tm. y l mt trong nhng bi tp thin nh cn bn ca trng phi Tiu Tha, gm ch tm lin tc trn thn th, cm gic, tinh thn v nhng i tng tinh thn. Phng php thin nh ch tm tnh thc hin c thc hnh rng ri bi Pht gio v ngay c nhng ngi ngoi gio Awareness of AttentivenessFour awakening foundations of mindfulness, one of the fundamental meditation practices of the Hinayana, which consists of continuous mindfulness of body, feeling, mind and mental objects. Satipatthana is very much practiced by Buddhists and externalists today. Ch tm vo thn gm tp trung theo di hi th, th vo, th ra; tp trung theo di bn thi tm thn trong lc i, ng, nm, ngi. Hnh gi lc no cng bit r v tt c nhng hot ng ca mnh: Mindfulness of the body includes mindfulness of inhalation and exhalation as well as of bodily posture during walking, standing, lying and sitting. Cultivators must be well aware of his or her activities. Ch tm vo cm gic cho php hnh gi phn bit c nhng cm gic d chu, kh chu, hay dng dng, t nhin hay siu nhin: Mindfulness of feeling allows the cultivators to be able to recognize pleasant, unpleasant, and indifferent, worldly or supramundane. Ch tm vo tm hay tinh thn cho php hnh gi c kh nng phn tch mi trng thi mi ca thc v bit r mnh ang tham hay khng, ang bng quang hay khng, on ght hay khng, m qung hay khng, v.v.: Mindfulness of mind allows the cultivators to recognize every state of consciousness that arises, recognize passionate or passionless, aggreessive or free from aggression, deluded or undeluded. In addition, when the cultivator is mindful of mind, he or she would know whether or not the five hindrances are present. See Qun Php in Appendix M. Satipatthana-sutta: Kinh Thuyt Ging v S Ch Tm (Nim X). y l phng php thin nh chnh m trng phi Tiu tha bn trong Kinh Trng v Trung A HmDiscourse on the Awakening of Mindfulness. This is the main method of meditation which van be found in DighaNikaya and Majjhima-Nikaya (Agama sutras in the Hinayana Buddhism)See Kinh Nim X in Appendix M. Sati-sammosa (p): ForgetfulnessS lng tr. Sati-sampajanna (p): Memory and wisdomChnh nim v tr hu. Satkayadrishti (skt): See Thn Kin. Satta (p): CreatureLiving beingChng sanh hu tnh.

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Sattama (p): SeventhTh by. Sattati (p): SeventyBy mi. Sattha (p): A scienceMt mn khoa hc. Satthu (p): TeacherThy. Satti (p): AbilityKh nng. Sattipanni (skt): Hang Sattipanni, ni t chc Ngh Hi Kt Tp kinh in u tin ca Pht gio. Theo kinh sch th hang ny nm ven ba pha bc ca i Vaibhara. Nh kho c Stein c th ni ng khi ng xc nh v tr ca hang ny ti mt thm t rng vi mt nhm phng pha sau mt dy hnh bn nguyt trin pha bc. Mt cng trnh kin trc ng ch , c tn l Jarasandha ki Baithak trn sn pha ng ca i Vaibhara, vi nhng ngn khng u nhau ti bn pha c mt s ngi cho l hang Pippala. Mt s kinh sch ting Pali m t hang Pippala l ni ca i Ca Dip, ngi triu tp hi ngh ln th nhtSattipanni cave, the place wnere the first Buddhist Council was held. According to the canonical texts, the cave was situated on the northern fringe of the Vaibhara hill and Stein, an archaeologist, may be right when he identifies the site with the large terrace with a group of cells at the back of a semi-circular bend of rock on the northern scarp. A remarkable structure, known as Jarassandha ki Baithak, on the eastern slope of the Vaibhara hill, with irregular cells at the sides has ben identified by some the residence of Pippala. Some of the Pali texts describe the Pippala cave as the residence of Mahakasyapa, the organizer of the First Council. Sattu (p): Enemy: K th. Bt rang kh (ngi n thi c Pht thng mang theo Sattu v mt ong Madhu khi i xa). Sattva (skt): Tt aHu tnhChng sanhBeingExistenceEntityTrue essence Sentient being. Sattvasamata (skt): S ng nht ca mi thc th. Trong Pht gio i tha, ch B tt ng x ng cm v c mt nim tin chc chn rng mi vt ng th, ngha l khng c s khc bit no gia chng sanh mi loisameness of all beings. In Mahayana Buddhism, bodhisattvas behaves compassionately for they firmly believe that there is no distinction between sentient beings. Satya (skt): TrueRealTruthAbslute truthChn (chn l hay s tht tuyt i). Satyadevata (skt): Bn TnThe fundamental, or original, or principal honoured one. Satya (skt) Sacca (p): TruthThnh tht. Satya-siddhi (skt): See Thnh Tht Tng. Satya-siddhi-sutra (skt): Thnh Tht Lun. Satyata (skt): tnhTruthTrue-ness.

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Sautrantika (skt): Tng ca lan a bAn early school of Buddhism which in doctrine formed a bridge between the earlier sects of the Hinayana and the Madhyamika School from which the Mahayana School developedSee Thnh Tht Tng. Savanti (p): A riverDng sng. Savati (p): To flowTri chy. Sayana (p): A bedGing ng. Sayapeti (p): To make to sleepLm cho ng. Sayati (p): To sleepNg. Seda (p): PerspirationSweatM hi. Sedeti (p): To cause to transpireTo steamLm cho tot m hi. Sekha (p): A learner of the Dharma (one who is in the course of perfection)Ngi hc Php (ngi ang i trn ng i n ton ho). Sela (p): StoneRock. Sena (p): A hawkDiu hu. Senika (skt): Name of a non-Buddhist who questioned the Buddha in the Garland Sutra. Serita (p): IndependenceFreedomc lp. Serivihari (p): Living at ones own choice (a)Sng theo s la chn ca mnh. Seta (p): Pure (a)Thanh tnh. White: Trng tinh. Seti (p): To sleepNg. Setthi (p): A millionaireNh triu ph. Setu (p): A bridgeCy cu. Sevaka (p): A servantTi t. Sevati (p): To servePhc v. Seyya (p): BedGing ng.

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S(h)adayatana (skt) Salayatana (p): Su phm tr hay su loi cm gic ca su gic quan mt, tai, mi, li, thn v Six objects of the sense organs (the objects of seeing, hearing, smelling, tasting, touching and mental representation. Shantirakshita: Mt trong nhng i biu quan trng ca trng phi Trung o vo th k th tm. ng ng vai tr quan trng v c nh hng rt ln trong vic truyn b trng phi ny vo Ty TngOne of the most important representatives of the Madhyamika school in the 8th century. He plaed an important role and had great influence on the development of Madhyamika school in Tibet. S(h)arira (skt): X liAn indestructible substance in pellet form said to be found in ashes of great saints on cremationSee Sarira. S(h)astra (skt): A discourse or philosophical analysis of the contents of a sutra, which thus becomes a commentary. Shikin (skt): Pht qu khBuddha of a previous world age. Shimaladevi-sutra: See Srimaladevi-sutra. Shingon: Trung phi Chn Ngn (Li Tht)Phi Pht gio b truyn do Kukai (Nht) 774-835 lp ra. ng nghin cu Mt Tng bn Tu ri h thng ha thnh Chn Ngn. Phi Li Tht xem ba B Mt (Thn th, Li ni v tinh thn) c thm quan trng t bit. Chnh ba B Mt ny l nhng im then cht a chng sanh ln Pht. B mt thn th biu hin qua nhng cch t bn tay (Mudran). B mt Li ni nm ch nim mantra v la ni. B mt tinh thn ni v tr nng cho php chng ta t ti chn l v thin nhSchool of the True Word (Mantra)School of Esoteric Buddhism founded by Kukai (Japanese) 774-835. He studied the teaching of the MiTsung (Mt Tng) in China and sytematized them in Shingon. The school of Shingon places especially great importance on the three secrets (body, speech and mind) which are critical points that lead to the attainment of Buddhahood. The secret of the body finds expression in various hand gestures (mudra). The secret of speech is related to the recitation of mantras and dharanis. The secret of mind related to the wisdom which makes the comprehension of reality and ability to achieve samadhi. Shinran: Ngi sng lp ra trng phi Jodo-Shu ti Nht. Trng phi ny ch trng gi ch mt t gio l v Tam Bo bin thnh ch mt li cu nguyn Pht A Di (theo li nguyn th 18 trong bn mi tm li nguyn ca Pht A Di ) cu c cu ri. L tng tu hnh b b ri. Chnh bn thn Shinran cng ly v. K tht bn thn Shinran v nhng mn ca ng ta ch hp thnh mt cng ng ti giaFounder of the Jodo-Shu school in Japanese Buddhism (11731262). This school has little similarity to the original teaching and the three precious ones of Buddhism are changed to one basic vow of the Amitabha Buddha (the eighteenth of the forty-eight vows). The monastic ideal is dropped. Shinren himself got married with a lay woman. In reality, Shinran and his followers only form a community of lay persons. Shraddha (p) Sraddha (skt): Thi bn trong th hin nim tin v s sng knh i vi Pht v hc thuyt ca Ngi, bt u l hai bc u trong Bt chnh o l chnh kin v chnh t duy. Tuy nhin, nim tin Pht gio khc hn nim tin ca nhng tn gio thn quyn khcBelief FaithThe iner attitude of faith and devotion toward the Buddha and his teaching. Shraddha is the basis of the first two elements of the eightfold noble path which are right views and right thought. However, belief or faith in Buddhism is totally different from that of a pure faith from some other religions. Shraddhanusarin (skt) Saddhanusarin (p): Mn nim tin, mt trong hai cch nhp dng (Shrotaapanna). Khc vi mn Lut hay hc thuyt, mn nim tin nhp lu bng sc mnh ca

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lng tinAn adherent of faith; one of the two kinds of aspirants to stream entry. Shraddhanusarin enters the supermundane path, not on account of his intellectual understanding of the teaching, but rather on account of his trust and faith. S(h)unyata (skt): Tnh khng hay h khng trng rng. y l im then cht trong Pht gio. Tt c cc s vt u trng rng, v thng v v ng. Tuy nhin, tnh khng c ngha l mi vt khng hin hu. Pht gio quan nim v s hin hu ch l b ngoi. Nhng trng phi khc nhau nh ngha Tnh khng khc nhauVoidVoidnessThis is the central notion in Buddhism. All composite things are empty (empty in self-natureSamskara), impermanent (anitya) and devoid of (without of) an essence (anatman). However, Shunyata does not mean that things do not not exist. Buddhism believes that things are nothing besides appearances. Different schools define differently: Tiu tha cho rng tnh khng ch p dng cho c nhn: Hinayana believes that Shunyata (emptiness) is only applied to person. i tha cho rng Tnh khng p dng cho vn hu: Mahayana believes that Shunyata is applied for all things. Phi Trung tha coi vn hu l h khng v chng b qui nh. Phi ny cho rng tnh khng c ngha l khng c mt tnh a dng, tc l khng mt khi nim, khng mt cng thc. Theo h, hiu c s xut hin v s bin mt ca vn hu tc l hiu c tnh khng, ni cch khc l hiu c Nit bnFor the Madhyamika, things are empty because they arise conditionally. Emptiness means in relation to the true nature of the world, any manifoldness, i.e., any concept or verbal designation. According to them, understanding the precondition for the arising as well as for the impermanence of beings means understanding the nature of emptiness by wisdom. This is synonymous with the realization of Nirvana. Vi trng phi Du Gi (Yogachara), vn hu trng rng v chng bt ngun t tinh thn In the Yogachara, things are empty because they arise from the mind. Siddham (skt): Hon thnhAccomplishmentFulfillmentRealization. Siddhanta (skt): Tng. Mnh : Proposition. Chn l trc gic: Intuitive truth. S t chng: Self-realization. Siddhartha (skt) Siddhattha (p): Nht Thit Ngha Thnh Tu hay ngi hon thnh mc tiu ca mnh: He who has accomplished his aim. Tt t a, tn tc C m, tc danh ca c Pht trc khi Ngi xut gia. Ngi sng lp ra Pht gio, cng l c Pht lch s. Tt t a n sanh vo khong 581 trc Ty lch ti vn Lm T Ni, t mt gia nh qu tc thuc dng Thch Ca, sng ti thnh Ca T La V, mt thnh ph thuc Nepal hin nay. M Ngi l Hong Hu Ma Da tht lc 7 ngy sau ngy Thi t n sanh. Thi t c d rut Ma ha ba x ba , cng l k mu, nui nng dy d trong sung tc. Nm 16 tui Thi t ci nng Da Du La lm v. Vo tui 29, sau khi a con duy nht ca Ngi l La Hu La cho i, Ngi b nh ra i v th gio vi nhng nh tu kh hnh, nhng

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khng t c mc ch gii thot. Ngi t b li tu kh hnh v bt u thin nh. Nm 35 tui Ngi t c i gic. Hiu r rng khng th no truyn th s th nghim v i gic c nn Ngi im lng. Do s yu cu ca cc bn ng hnh, Ngi chp nhn trnh by kt qu th nghim ca mnh. Sau ngi dnh trn qung i cn li du phng thuyt php; mt s ln tn t tp quanh ngi trong sut thi gian tu tp gic ng. Ngi c tn vinh danh hiu Bc Hin Trit ca dng Thch Ca. y cng l mt trong mi danh hiu m ngi c tn vinh sau ny. Pht nhp dit vo tui 80Siddhartha, the personal name of the historical Buddha (Gautama) before his renunciation of the world, founder of the Buddhism, who became the historical Buddha. Siddhartha was born in 581 BC at Lumbini Grove, into a noble family of the Sakya clan in Kapilavastu, a city in present-day Nepal. His mother Queen Mayadevi died seven days after his birth. Prince Siddhartha was brought up and raised in wealthy by his aunt on his mothers side, Mahaprajapati, also his stepmother. At the age of 16, he married Princess Yashodhara. At 29 he entered homelessness right after the birth of his only son Rahula; he attended on various ascetic teachers, without reaching his goal of spiritual liberation. Right after enlightenment, he remained silent because he was aware of the impossibility of communicating directly what he had experienced in enlightenment. At the request of others, he began to expound insight drawn from his enlightenment. After that he spent the rest of his life traveling from place to place preaching, and a great number of disciples gathered around him. He came to be known by the name Sakyamuni, this is one of his ten epithets. He passed away at the age of 80. Siddhasar (skt): Tn ca mt a danh Pht gio vng ty n , chng vi dm v pha ty ca Dhank, ni c mt s hang ng nm trong mt khe ni c tn l Jhinghar JhuName of a Buddhist place in west India. Siddhasar is about a few miles to the west of Dhank, where there are a number of caves situated in a ravine called Jhinghar-Jhu. Siddhi (skt): Thnh TuQuyn nng hon ho, s lm ch hon ton sc mnh ca thn th v t nhin. C hai loi, mt l thp m ch nhng tm l n thun, hai l bc cao l kt qu ca cng phu luyn tp thin nh. Trong Yoga c bit l trong Kim Cang tha, c tm quyn nng ton ho c tha nhnPerfect abilitiesPerfect abilities over the powers of the body and of nature. To attain spiritual powers, of two kinds, the lower and merely psychic, and the higher, the fruits of long periods of spiritual training. In Yoga, especially in Vajrayana, there are eight Siddhi: Thanh gm tr thnh v ch: The sword that renders unconquerable. Thuc mt nhn thy thn thnh: The elexir for the eyes that make gods visible. Phi thn: Fleetness in running. Tng hnh: Invisibility. Ru mang li tr trung: The life-essence that preserves youth. Kh nng bay bng: The ability to fly. Ch to mt s thuc vin: Ability to make certain pills. Quyn nng i vi ma qu: Power over the world of spirits and demons. Sigalaka (skt): Thi Ca La VitSigalaka was a young man who came from a wealthy family. According to the Sigalaka Sutra, once the Lord was staying at Rajagaha, at the Squirrels Feeding Place in the Bamboo Grove. And at that time, Sigalaka the householders son, having got up early and gone out of Rajagaha, was paying homage, with wet clothes and hair and with joined palms, to the different directions: to the east, the south, the west, the north, the nadir and the zenith. And the

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Lord, having risen early and dressed, took his robe and bowl and went to Rajagaha for alms and seeing Sigalaka paying homage to the different directions, he said: Householders son, why have you got up early to pay homage to the six different directions? (east, west, south, north, upwards, downwards). Lord, my father, when he was dying, told me to do so. And so Lord, out of respect for my fathers words, which I revere, honor and hold secred, I got up early to pay sacred homage in this way to the six directions. At that time, the Buddha sat down beneath a tree and expalined to Sigalaka: But householders son, that is not the right way to pay homage to the six directions according to the Ariyan discipline. Well, Lord, how should one pay homage to the six directions according to the Ariyan discipline? It would be good if the Blessed Lord were to teach me the proper way to pay homage to the six directions, according to the Ariyan discipline. Then listen carefully, pay attention and I will speak. Yes, Lord, said Sigalaka. Young householder, it is by abandoning the four defilements of action; by not doing evil from the four causes; by not following the six ways of wasting ones substance; through avoiding these fourteen evil ways, that the Ariyan disciple covers the six directions, and by such practice becomes a conqueror of both worlds, so that all will go well with him in this world and the next, and at the breaking up of the body after death, he will go to a good destiny, a heavenly worldThi Ca La Vit l mt thanh nin con nh giu c. Theo Kinh Thi Ca La Vit, mt thu n Th Tn sng trong thnh Vng X, trong vn Trc Lm. Lc by gi Thi Ca La Vit, con ca mt gia ch dy sm, ra khi thnh Vng X, vi o thm nc, vi tc thm nc, chp tay nh l cc phng hng, hng ng, hng Nam, hng Ty, hng Bc, hng H, v hng Thng. Ri bui sng Th Tn p y, cm y bt vo thnh Vng X kht thc. Th Tn thy Thi Ca La Vit, con ca gia ch, dy sm, ra khi thnh Vng X, vi o thm nc, vi tc thm nc, chp tay nh l cc phng hng. Thy vy Ngi bn ni vi con ca gia ch Thi Ca La Vit: Ny v con ca gia ch, v sao ngi dy sm, ra khi thnh Vng X, vi o thm t, vi tc thm t, chp tay nh l su phng hng? (ng, ty, nam, bc, phng trn, phng di). Bch Th Tn, thn ph con khi gn cht c dn con: Ny con thn yu, hy nh l cc phng hng. Bch Th Tn, con knh tn, cung knh, tn trng, nh l li ni ca thn ph con, bui sng dy sm, ra khi thnh Vng X, vi o thm t, vi tc thm t, chp tay nh l cc phng hng. Lc y c Pht ngi xung di bng cy v gii thch cho Thi Ca La Vit: Ny Thi Ca La Vit, con ca gia ch, trong lut php ca cc bc Thnh, l bi su phng khng phi nh vy. Bch Th Tn, trong lut php ca cc bc Thnh, th no l l bi su phng? Lnh thay! Xin Ngi hy ging dy php y cho con. Ny gia ch t! Hy nghe v suy nghim cho k, ta s ging. Tha vng, bch Th Tn. Ny gia ch t, i vi v Thnh t, bn nghip phin no c dit tr, khng lm c nghip theo bn l do, khng theo su nguyn nhn phung ph ti sn. V ny t b mi bn c php, tr thnh v che ch su phng, v ny thc hnh chin thng hai i, v ny chin thng i ny v i sau. Sau khi thn hoi mng chung, v ny sanh thin th, Thin gii. The Buddha added: Sigalaka! The East represents ones parents. Parents being kind and children filial is the real worship of the East. The West represents the married couple. The husband and wife should mutually respect and love each other. Observance of this relation is the worship of the West. The South represents ones teachers. As students, you should accept your teachers instructions with great respect, and follow them as a matter of principle. This is the worship of the South. The North represents ones friends. Friends and relatives should cooperate and encourage one another. Stop all evils and do whatever is good. This conduct is the same as worshipping the North. The Lower Direction represents ones subordinates. Treat the servants and subordinates with kindness and compassion. Harmonize the relationship between master and servant. This is the worship of the Lower Direction. The Upper direction represents the Bhiksus. Buddhists should always revere and respect the Triple Gem, and widely cultivate the field of blessedness. This is the worship of the Upper directionc Pht ging tip: Ny Thi Ca La Vit! Cha m l phng ng, lm con ci phi hiu knh cha m. l l knh phng ng. V chng l phng Ty, chng v v phi tn trng ln nhau, yu thng ln nhau. Thc hin nh vy chnh l l knh phng Ty. Thy dy l phng Nam, tn s trng o, cung knh th gio l nguyn tc m hc tr phi tun theo. chnh l l knh phng Nam. Bn b l phng Bc, i x vi bn b l phi gip ln nhau, c v ln nhau, ngn xu lm thin. Nhng hnh vi nh vy chnh l l knh phng Bc. y t v thuc h l Phng Di. Ly lng t bi i i vi y t v thuc h khin trn di

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ha hp chnh l l knh phng Di. Chng Tng T kheo l phng Trn. Pht t phi l knh Tam Bo, phi vun trng phc in. l l knh phng TrnFor more information, please see Kinh Thi Ca La Vit in Appendix J. Sigalavada (skt): B Tt Thi Ca La Vit. Sigalovada sutta (p): Kinh Thi Ca La Vit. Sikkha: TrainingThe training of the would-be Buddhist in the higher realms of sila (morality), samadhi and Prajna. Sikkhamana (p): Thc xoa ma naSa-di ni. Sikkhapada (p): Steps of training in moral rules. Siksa (skt): Hu hcLearningTraining. Siksakaraniya (skt): B chng hc php Sila (skt & p): Tnh giiGii cmTr giiMoralityMoral conductTo practice moralityVirtuous conductMoral disciplineThe observance of preceptsSee Gii v Gii Sa Di. Mt trong Lc Ba La Mt: One of the six paramitasSee Lc Ba La Mt (2). Silabhadra (skt): Gii Hin (Lut s)Thi la b la. Silakkhanda (p): Nng cao gii c. Sila Katha (p): Gi gii cho thn khu thanh tnh. Sila-paramita (skt): Thi la Ba La MtGii Ba la Mt. Silavrataparamarsa (skt): Gii Cm Th, mt trong ba mi tht buc tri cht hng nh thaOne of the three knots (samyoga) tying up the followers of the two YanasSee Tam Kt (2), and Gii Cm Th Kin in Vietnamese-English Section. Siloka (p): Khen tng. Sima-bandha (skt): Kt giiSanctuaryBounded area. Simha (Sinha Bodhisattva) (skt): o s B Tt. Simhasana (p): B Tt S T Ta. Singha (p): Tng gi. Sinha (skt & p): A lionThe inhabitants of Ceylon call themselves Sinhalese (the people of the Lion).

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Sitatapatrosnisa (p): Pht nh Bch Ho (mu vng rng). Sivathika (p): See Charnel Ground Contemplation. Skandha (skt) Khandha (p): Ng unAggregatePhn ng Skandha c ngha l nhm, cm hay ng. Theo o Pht Skandha c ngha l thn cy hay thn ngi. N cng c ngha l nm nhm, nm hin tng hay nm yu t kt thnh s tn ti ca chng sanh. Theo trit hc Pht gio, mi hin hu c nhn gm nm thnh t hay un, l sc, th, tng, hnh, thc Skandha in Sanskrit means group, aggregate, or heap. In Buddhism, Skandha means the trunk of a tree, or a body. Skandha also means the five aggregates or five aggregates of conditioned phenomena (constituents), or the five causally conditioned elements of existence forming a being or entity. According to Buddhist philosophy, each individual existence is composed of the five elements: Sc: Rupa (skt)Thnh t vt chtCorporeality of form, or sensuous quality. Th: Vedana (skt)Thnh t cm thSensationReceptionFeeling. Tng: Sanjna (skt)Nhn thc hay tngPerceptionThoughtConsciousness. Hnh: Karman or Samskara (skt)Nguyn tc hnh thnhMental formationsAction Mental activity. Thc: Vijnana (skt)Consciousness--Cognition. ** See Ng Un. Smrti (skt) Sati (p): NimThc hin hnh ng vi y thc, ngay c trong lc th, i, ng, nm, ngi, v.v. Mc ch ca s ch tm l kim sot v lm lng du tmCalling to mind Consciousness ofMindfulnessAttention or Mindfulness of all mental and physical activities, even at breathing, standing, lying or sitting. The purpose of smriti is to control and to purify the mind. Smritiprajanyin (p): Nim tr. Smrtyupasthana (skt): T nim x. Sneha (p): OilDu. Snoti (skt): Nim. Sobha (p): BeautyNt p. Sobhati (p): To look beautifulTrng p . Socati (p): To mournThng khc. Soceyya (p): PurityS thanh tnh. Sodaka (p): Wet (a)t. Sodariya (p): Born of the same mother (a)Cng mt m.

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Sodhaka (p): One who cleanses (purifies)Ngi c i sng tnh hnh. Sodhapeti (p): To cause to cleanLm cho thanh sch. Sodheti (p): To make cleanLm cho hanh sch. Sogandhika (p): The white water-lilyBng lc bnh trng. Sohajja (p): FriendshipTnh bn. Soka (p): GriefSorrowPhin no. Soki (p): Sorrowful (a)Phin mun. Soma (p): The moonMt trng. Somanassa (p): HappinessHnh phc. Somma (p): Gentle (a)T t. Sona (p): A dogCon ch. Sonda (p): Addicted to (a)Nghin ngp. Soni (p): The waistTht lng. Sonita (p): BloodMu. Sopadhishesha-nirvana (skt): V d nit bn trc khi chtParinirvana achieved before death. Sopaka (p): A low-caste manNgi giai cp thp. Sopana (p): StairsA ladderCi thang. Soppa (p): Ng ngh. Soracca (p): Gentleness (n)S t t. Sosanika (p): One who lives in a cemeteryNgi sng trong ngha a. Soseti (p): To cause to dry (to wither)Lm cho kh ho. Sota (p): The earL tai. Sotapanna (p): D LuNgi c qu Tu HnOne who has entered the stream. The first of the Four Paths to liberation. Sotapatti (p): Qu Tu HnStream-entry sainthoodStream-winnerThe first stage of sanctity. Sotindriya (p): The faculty of hearingNh cn.

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Soubahou (s): i la hn Tu bt la (v Thnh t cui cng ca Pht Thch Ca). Souddharasmiprabha-Buddha (skt): Tnh Quang Pht. Suddhodana (skt): Tnh Phn vng (cha ca Thi t Tt t a). Soujata (skt): Thn n Tu x aThin Sanh (ngi cng dng thc n cho Thi t Tt t a khi Ngi sp thnh Pht). Soumedha (skt): Thin Hu B Tt. Soujnana (p): Thin Hu B Tt. Soumeru (Mrou) (skt): Tu Di. Soumerukalpa Buddha (skt): Tu Di sn Pht. Souprabhuddha (skt): Thin Gic vng (cha ca cng cha Gia du la). Sovanna (p): GoldVng. Suddhavasa (p): Tnh c Thin. Sparsa (skt): ContactTouchXc (ng chm, cm xc hay cm gic). For more information, please see Thp nh nhn duyn in Vietnamese-English Section. Sraddha (skt): FaithConfidenceTrustbelief. Sraddhahimuktica-ryabhumi (p): lc a. Sramana (skt): Sa mnA monk ** For more information, please see Sa Mn in Vietnamese-English Section. Sramanera (skt) Samanera (p): Sa Dingi nam mi tu, tun theo mui gii Sa DiA novice (studentpupil) monk who has taken the first ten precepts for the Sangha. ** For more information, please see Sa Di v Gii Sa Di in Vietnamese-English Section. Sramanerika: ngi n mi tu v gi 10 gii Sa DiA novice nun who has taken the first ten precepts of the Sangha. S(h)ravaka (skt): Thanh Vn, nhng hc tr lng nghe li Pht dy m hiu nguyn l ca T diu , tu hnh v t mc ch Nit bn khng cn vng bn trn thA hearerVoice-hearer who undertakes the practice and becomes a Sramanera or a student who seeks personal enlightenment and an attains this only by listening to the teaching and gaining insight into the four

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noble truths, so that he can cultivate to reach his supreme goal of nirvana without earthly remainder. Sravakayana (skt): Thinh vn tha, c xe ca nhng ngi nghe php tu hnh m thnh tu. y l c xe u tin trong ba c xe dn ti Nit bn. Thanh Vn Tha thng ch nhng Pht t khng thuc i ThaVehicle or class of the hearers, the first of the three vehicles that can lead to the attainment of nirnava. Sravakayana generally refers to the Buddhists who dont belong to the Mahayana. Sravasti (skt) Savatthi (p): Thnh X VKinh ca vng quc KosalaThe capital of the kingdom of KosalaSee X V Quc. Sreshtha (skt): Ma Ba Tunc gi. Sri (skt): t chyTo burnTo flameTo diffuse light. Sri-Harsha (skt): Gii Nht Vng. Srimala-devi-sutra (skt): Kinh Nng Cng Cha Srimaladevi, kinh i tha ln u tin c dch ra Hoa ng v th k th V sau Ty lch. Trong kinh ny Cng cha Srimala ni rng tt c cc thuyt ging ca Pht u nhm t ti i tha, n bao gm c Tam tha Pht gio. Trong Kinh ny Cng cha Srimala cng k rng c ba hng ngi c th tu theo i thaSutra of Princess Srimala, a Mahayana sutra that was translated into Chinese for the first time in the 5th century AD. In this sutra, Princess Srimala said that All Buddhas teachings are for the sake of Mahayana and that ultimately includes all three vehicles. Srimala mentions three types of beings who can tread the path of Mahayana: Nhng ngi t mnh hiu c tr nng su sc: Those who realize the most profound wisdom (prajna). Nhng ngi hiu c tr nng bng cch nghe hc thuyt: Those who realize wisdom through hearing the teaching. Nhng ngi khng hiu c tr nng cao nht, nhng c nim tin hon ton vo Nh Lai: Those who cannot realize supreme wisdom, but have devout faith in the Tathagata. Srimitra (skt): Bch Thi Ly mt a la. Srimulavasam (skt): a danh Pht gio vng nam n . Srimulavasam nm trn b bin pha ty ca n , c cc hot ng Pht gio trong thi i Chola. Trong mt ngi n ln ti Tanjore, cc cnh trong cuc i c Pht c th hin trn cc tm trang trName of a Buddhist place in Southern India. Srimulavasam, on the West Coast, had Buddhist settlement in the time of the Cholas. In the great temple at Tanjore scenes from the life of the Buddha are represented in decorative panels. Srivatsa (skt): Ch Vn trong Pht GioSwastika in Buddhism. Sronakotivimsa (skt): Vn Nh Bch c, mt trong nhng t ca c PhtOne of the Buddhas disciples in Sravasti. He came from a wealthy family. His parents loved him dearly and very much pampered him during his childhood. He was not allowed to touch the ground with his feet. Later, thick hair grew on his sole, and he was very feeble indeed. One day, by chance, he had the oportunity to hear the Buddhas teaching, and he was deeply moved. He vowed to leave his home to become a monk, but his parents objected strongly for fear that he might suffer hardship.

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His parents objections could not shake the determination of Sronakotivimsa, who practiced diligently after his ordination. But his health still showed no improvement. Finally, he felt he could not sustain himself any longer. Thus he wanted to return to laity and to support Buddhism through almsgiving. The Buddha told Sronakotivimsa: When you play the harp, the string is too tight, it will snap. If too loose? It will not make a sound. Our practice is like playing the harp. The strings must be neither too tight nor too loose. Attend to anything in the appropriate manner. Sronakotivimsa obeyed the Buddhas instruction and eventually attained ArhatshipTrong thnh X V c mt nhc s tn Vn Nh Bch c, xut thn t gia nh giu c. Lc nh c cha m nung chu ht mc, khng cho chn chm t, v th di bn chn mc ra lng en dy rm, c th yu t. Mt hm cu ngu nhin c c duyn c nghe Pht thuyt php, v cng cm ng, xin pht nguyn xut gia theo Pht. Nhng cha m s anh ta cc kh nn cc lc phn i. S phn i ca cha m khng lm lay chuyn quyt tm ca Vn Nh Bch c. Sau khi xut gia, Vn Nh Bch c rt chm ch, khc kh tu hnh, nhng v c th khng kh hn, cm thy kh m tip tc, nh hon tc lm Pht t ti gia h php. c Pht ni vi Vn Nh Bch c: Khi ngi nh n, nu nh dy n qu cng, s b t. Cn qu chng? S khng ra ting. Tu hnh nh nh n, dy n khng th cng hoc qu chng. Phm vic g cng va . Vn Nh Bch c nghe theo m hnh tr, v sau c qu A La Hn. Srota-apanna (skt): Ngi c qu Tu HnD Lu hay nhp lu. y l nhng ngi gii thot khi ng chp, hoi nghi v nghi l qui tc, nhng vn cha vt thot c dc vng. Ngi ny cn by ln lun hi trong iu kin tt trc khi t n gii thot. Tuy nhin, nu ngi y c gng vt qua nhng khuynh hng nhc dc i xung v nhng c , th ch ti sanh hai hoc ba ln na m thi Stream-entererOne who has entered the stream, the first level of sacred accomplishment in the Hinayana. One who is free from the first three fetters of individualistic views, of doubt, and of clinging to rites and rules, but has not yet freed himself of passions. He must be reborn at least seven times in order to attain liberation; however, his rebirths will be only in one of the higher modes of existence. However, if he tries to overcome the inclination toward sensual pleasure and aggression, he only has to be reborn two or three timesSee T Thnh Qu. Srotaapattiphala (skt): Trng thi nhp vo dng ThnhThe state of entering upon the stream See T Thnh Qu (1). Srotanni (skt): Qu Tu Hn Srotra (skt): NhEarThe organ of hearingThe act of hearing or listening to. Srotravijnana (skt): Auditory senseSee Nh Thc. Sthavira (skt): Thng taTrng loA senior monkEldest and most venerable monk. Sthaviravadin: See Thng Ta B. Sthimati (skt): An Hu B Tt. Sthiramati (skt): Kin Hu B Tt, mt nh trit hc thuc trng phi Du Gi (Yogachara), ngi son ra nhng li bnh phm v cc tc phm ca Ngi Th Thn v Long Th, mong trin khai nhng ch ging nhau gia Yogachara v Trung o. Ngi sng vo th k th su sau ty lch. Ngi l ngi tiu biu cho phi duy tm n haA philosopher of the Yogachara, who wrote several important comments on the works of Vasubandhu v Nagarjuna, in which he attempted to develop the common ground in the teachings of Yogachara and Madhyamika. He lived around the 6th century AD, he advocated a moderate idealism. Sthiti (skt): TrAbiding.

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Stotra (skt) Tng caKhc ht ca tng Pht, ch t hay nhng thn linh trong Pht gioA song of praise to the Buddha or to great masters or deities of Buddhism. Stupa (skt): Cn gi l Du B, u B, Ph , Sut B, Thp B, Tuy B, Bo thp, ni t c p ln cao th kinh v x li ca Pht hay ca cc v t, x li c th vt cht hay tinh thn, nh nhng ngc thch x li hay kinh in. V thn ngi c 84.000 nguyn t, nn vua A Dc cho xy 84.000 thp th x li ca c Pht. Nhng thp ny c xy trong vng t ng tm, ni Pht n sanh, thnh o, chuyn Php Lun, v ni Pht nhp Nit BnTower Burial mound, containing the sutras, remains of the dead, and ashes or other secret relics, specially of the Buddha, or of an important master, whether the elics of the body or the mind, e.g. bones or scriptures. As the body is supposed to consist of 84,000 atoms, Asoka is said to have built 84,000 stupas to preserve relics of Sakyamuni. The stupas erected over relics of the Buddha vary from the four at his birthplace, the scene of his enlightenment, of his first sermon, and of his death. Styana (skt): Hn trmApathySlothIdlenessDarknessStupefactionLow spiritTo grow denseTo become rigidOne of the Upaklesa, or secondary hindrances. Subha (skt & p): pSplendidBeautyBrightBeautifulGoodAuspciousRighteous Virtuous. Subha-vyuha-raja Resplendent. (skt): Diu Trang Nghim VngKing Wonderfully AdornedKing

Subhadra (skt): Thin HinTu bt la. Subhakara (skt): Sa mn Thin V y. Subhakarasimha (p): Thin V y. Subhavyuha (skt): Diu Trang Nghim Vng. Subhuti (skt): Tu B Thin nghipSee Tu B in Vietnamese-English Section. Sucana (p): IndicationS ch by. Suci (p): NeedleCy kim. Suju (p): Upright (a)Thng ng. Sudapanthaka (skt): Chu li bn d. Sudatta (skt): Tu tA wealthy gold dealer and banker of Sravasti who become a lay follower of the Buddha and purchased Jetavana so that the Buddha and Sangha could pass the rains retreat near Sravasti. According to the Buddhist legends, in the city of Rajagrha, there was an elder by the name Sura who had invited the Buddha to come to his house to accept offerings. On the eve of that occasion, his best friend from Sravastis, and elder by the name of Sudatta, had come to visit him. Sudatta was aware of the Buddhas great virtues for a long time. When he heard about this, he was too excited and could not fall asleep. He longed to seek an earlier audience with the World Honored One. In the middle of the night, Sudatta got up and rode under a moonlit sky towards the Venuvana Vihara on a fast horse. Rather unexpectedly, halfway through the journey, he saw the Buddha coming towards him. He immediately dismounted from the horse and gave his name as Anathapindika. He was given this name because he was well-known both far and near for giving alms to the poor and the needy, especially the widows and orphans. Under the monlight, the

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Buddha spoke to him of the Buddhist doctrine, and he instantly gained an insight of wisdom. He vowed to build a new vihara upon returning home, and he invited the Buddha to go and give sermons. The Buddha praised him for his great vows of benefaction. Though the city of Sravasti was big in area, there were very few large gardens and parks except for the Prince Jetas garden, which was bright and beautiful with thick wooded areas and large vacant grounds. It would be most suitable for a new vihara. So Sudatta paid a special visit to Prince Jeta with a request to buy this garden. However, this was Prince Jetas most beloved garden, and he would not easily sell it. So the Prince proposed that the price would be to pave the garden entirely with bricks made of gold. Sudatta accepted this harsh condition. After returning home, Sudatta brought out all the gold bricks from his vault. He transported these bricks to Prince Jetas garden, and started to pave the ground with gold. Prince Jeta thought that he had scared Sudatta away, but unexpectedly, from what was reported to him, the grounds were now covered with gold. Although the gold bricks covered the grounds, the trees still belonged to the Prince. Finally, Prince Jeta was deeply moved by Sudattas generosity, and he too, donated the gold bricks toward the construction of the vihara and also offered the shrubs, bushes and trees in the garden. Hence the new vihara was named Jetas trees and Anathanpindikas garden, or in short Jetavana Vihara. The Buddha sent Sariputra to supervise the construction work. This vihara was more spacious than the Venuvana and also more adorned. The Jetavana and the Venuvana were the two major viharas where the Buddha stayed most of the time to teach Dharma. When the Jetavana Vihara was about to be completed, some heretic ascetics were full of fear and jealousy. They demanded an open debate with the Buddha, because they wanted the elder Anathanpindika and Prince Jeta to know that the Buddha was not as good as these ascetics. Other parties constructed a forum for the debate, and the news rocked the entire city of Sravasti. With over a million people coming to attend the debate, the venue was packed over capacity. The heretics sent ten representatives, all well-known debaters, but the Buddha only sent Sariputra to the forum. With the profound wisdom and ability of speech that Sariputra possessed, he out debated the heretics to speechlessness and utter admiration. There was applause all around, and the heretics gave up their own beliefs to become the Buddhas followers. When the vihara opened its first session, the Buddha led his one thousand two hundred and fifty disciples away from Venuvana Vihara and arrived at the newly completed Jetavana Vihara. When the grand procession of monks reached the city of Sravasti, they were greeted by the citizens on both sides of the street. Celebrations were on hand to mark the completion of the Jetavana ViharaMt ngi bn vng v thng v ngn hng giu c trong thnh Vng X, tr thnh mt cn s nam ca c Pht v mua Trc Lm Tnh X cho Pht v gio on an c kit h trong ba thng ma ma gn thnh vng x. Theo truyn thuyt Pht gio, trong thnh Vng X c v trng Lo tn l Th La. m hm trc ngy c Pht n ving nh ng ta, ng c ngi bn tn l Tu t a thnh X V n thm. Tu t a t lu ngng m uy c ca Pht. Khi nghe chuyn ny, Tu t a ht sc phn chn, khng chp mt c, ch mong cho n sng c bi yt c Pht. Ngay trong na m hm y, Tu t a bn tr dy, di nh trng khuya, ln nga phng vi n tnh x Trc Lm, nhng khng ng mi ti na ng thy c Pht t trc mt i li. ng vi xung nga, t xng danh tnh ca mnh. V ng ni ting gn xa l lun vui lng b th cho k ngho kh c c, nn ngi ta thng gi ng l trng gi Cp C c. Di nh trng, c Pht ni php cho ng nghe, khin ng bng tnh, tr hu hanh thng, pht tm sau khi v nc s xy dng tnh x mi Pht n thuyt php. Tuy thnh X V rng ln, nhng li c rt t nhng lm vin to rng, duy ch c hoa vin ca Thi t K l p vi rng cy rm rp, t trng cn rng, thch hp nht xy tnh x. Tu t a bn n bi kin Thi T K , mun c mua li hoa vin ny. y l hoa vin m Thi t yu thch nht nn u d g chu nhng bn li. Ci gi m Thi t ra l gch vng lt ph kn vn. Tu t a tip nhn iu kin khc nghit . Tu t a tr v g ht gch vng trong kho ra, ch n hoa vin ca Thi t K , v bt u lt ph. Thi t K cho rng ch h cho Tu t a s m thi, khng ng ngi ta n bo rng khp ni trong vn lt kn vng. Vng ph t, nhng cy ci vn thuc quyn s hu ca Thi t. Cui cng Thi t cm kch tm lng ca Tu t a, nn ng quyt nh dng vng lm kinh ph cho vic xy dng tnh x. Thi t K cn cng dng tt c cy ci v hoa c trong vn, v th m tnh x c tn l K Th Cp C c Vin, c ngha l cy ca K , cn vn ca Cp C c. c Pht phi X Li Pht n trng coi vic xy ct. So vi tnh x Trc Lm th tnh x ny cn to rng v trang nghim hn nhiu. Tnh x K Vin v Trc Lm l hai ni m c Pht thng

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n thuyt php. Khi tnh x K Vin sp hon thnh, mt s k ngoi o em lng k v lo s, nn mun cng Pht cng khai tranh lun, nhm lm cho trng gi Cp C c v Thi t K thy rng Pht khng bng bn chng. Hai bn dng mt b i tranh lun, rung ng c thnh X V, c n trm vn ngi n tham d cuc tranh lun, hi trng cht cng. Mi i din ca ngoi o u l nhng nh tranh bin ni ting. c Pht ch mt mnh X Li Pht. X Li Pht tr tu qung i, bin lun thao thao, phn bc n mc n mc ngi ngoi o cm ming ht li, hon ton hng phc. C hi trng hoan h, nhng ngi ngoi o vt b quan im ca mnh, xin quy-y theo Pht. Khi tnh x m ra kha thuyt ging u tin, c Pht dn theo mt ngn hai trm nm chc t, tm ri tnh x Trc Lm i n tnh x K Vin. Khi on ngi n thnh X V, dn chng trong thnh ng cht hai bn ng nghnh n, chc mng tnh x K Vin hon thnh. Sudatta-Anathapindika (skt): Tu t A-na-bn-n (v i trng lo ti thnh X V). Sudharma (skt): Diu phpWonderful dharma. Suddhavasa (skt): Tc Bnh. Suddhipanthaka (skt): Chu li bn gi. Suddhisatyatman (skt): Ci ng thc s thanh khitReal immaculate ego. Suddhodana (skt): Tnh Phn Vng, cha ca thi t S t aThe father of Gautama SiddharthaSee Tnh Phn Vng. Sudra (skt): Th laGiai cp h tin th t v thp nht trong cc giai cp, nhim v ca h l phc v ba giai cp trnServantsA man of the fourth or lowest of the four original classes or castes whose business was to serve the three higher classes. Sugata (skt): See Thin Th. Suhada (p): A friendNgi bn. Suhajja (p);\: AmityFriendshipTnh bn. Suhita (p): Satisfied (a)Tha mn. Sujata (skt & p)See Tu Gi a in Vietnamese-English Section. Suka (skt): Mt trong nhng danh hiu ca c PhtOne of the Buddhas epithets. Sukara (p): A pigCon heo. Sukarika (p): A dealer in swine (pork-butcher)Ngi hng tht. Sukha (p): HappinessHnh phc (c bn loi hnh phc vt chtAtthisukha: hnh phc c vt s hu, Bhogasukha: hnh phc c ti sn, Ananasukha: hnh phc khng n nn, Anavajjasukha: hnh phc khng b khin trch). Sukhavati (skt): An dng QucTy Phng Cc Lc hay Thin ng pha Ty ca Pht A Di , mt trong nhng vng t Pht quan trng c nhc n trong phi i tha. Pht A Di lp ra v ng tr nh cng hnh ca Ngi. Trng phi Tnh quan nim rng nhng ai tin tng

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v nim hng danh ca Ngi, th khi cht s c vng sanh vo Ty phng cc lc, sng i thanh thn cho n khi nhp Nit BnThe Pure Land of the West or the Western Paradise of Amitabha, one of the most important Buddhafields to appear in Mahayana. Created and reigned by Amitabha Buddha by his karmic merit. The Pure Land sect believes that through faithful devotion to Amitabha and through calling upon (reciting) his name, after death one can be reborn in the Western Paradise to continue a blissful life until entering nirvana. ** For more information, please see T Thp Bt Nguyn. Sukhavati-ksetra (skt): Tnh Tn ci nc ca c Pht A Di Ty phng cc lc, ta lc v hng TyName of the realm of Amitabha BuddhaPure LandThe paradise or heaven of Amitabha, situated in the western sky. **For more information, please see Sukhavati in Sanskrit/Pali-Vietnamese and Ty lc in Vietnamese-English Section. Sukhavati-Vyuha (skt): See Kinh A Di . Sukshmamati (skt): See Diu Hu. Sumeru (skt): Ni Tu Di, mt ngn ni thn thoiMeru Mountain, a mythical mountainSee Meru in Sanskrit/Pali-Vietnamese Section and Sumeru Mountain in English-Vietnamese Section. Sunita (skt): Bi One of the Buddhas disciplesOne day, the Buddha was on his begging rounds in Sravasti when he spotted a manure carrier named Sunita who belonged to the Untouchable caste. The Buddha wanted to convert him, but Sunita was so ashamed of his filth and his low class that he dared not face the dignified Buddha. He quickly moved off the path and accidentally overturned a bucket of manure. The foul smell pervaded. Sunita blushed and immediately knelt down to ask for forgiveness. The Buddha told Sunita that he wanted him to lead a monastic life. The Buddha said that Buddhism treated everyone as equals, just like pure water, it could wash off all filth and dirt. Sunita was deeply moved. He gladly and whole-heartedly knelt down before the Buddha to become a member of the SanghaMt trong nhng t ca c Pht. Mt hm, c Pht i kht thc trong thnh X V, nhn thy tin dn Ni ang gnh phn, Pht mun cu , nhng Ni t cm thy mnh my d bn, nn khng dm din kin Pht trang nghim, vi vng quay ngi n trnh, v lm thng phn, mi khai thi nng nc. Ni mt vi vng phc xung xin ti. Pht bo Ni l Ngi mun Ni sng i xut gia tnh hnh. Ngi ni trong Pht gio, mi ngi u bnh ng, ging nh nc sch c th ty tr mi u. Ni cm ng v cng, thnh tm bi ly c Pht tr thnh mt thnh vin ca Tng on. Sunu (p): A sonCon trai. Sunya (skt): See Khng. Sunnyata (skt) Sunnata (p): State of emptinessKhng tnhCh php khng hay l h khng, trng rng (s khng c tnh cht c bit hay c lp)NothingnessNon-existenceNon-Reality Illusory nature of all worldly phenomenaEmptiness or void, central notion of Buddhism recognized that all composite things are empty (samskrita), impermanent (anitya) and void of an essence (anatamn) (According to the Buddhist doctrine that all conditioned things as well as the Absolute are empty of a determinate nature). Sunyatanutpadanishsvabhavadvaya (skt): Khng, V Sinh, V T Tnh, V NhEmptiness, Nobirth, No self-substance, No-dualityTrong Kinh Lng Gi, c Pht dy: Ch B Tt Ma Ha Tt phng cc

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no thng sut v kha cnh hin hu ca Khng, V sinh, V t tnh, v V nh s nhanh chng t n th chng ti thngIn the Lankavatara Sutra, the Buddha taught: Those Bodhisattvamahasattvas who have a thorough understanding as regards to the aspect of existence of Emptiness, No-birth, Non-duality, and No self-substance, will quickly come to the realization of the supreme enlightenment. Supadharita (p): Well consideredc cu xt k lng. Suprabuddha (skt): Vua ca b tc Cu Ly, kinh l thnh Devadaha, nay l mt phn ca x Nepal. ng l cha ca cng cha Da Du La (v ca thi t S t a trc khi ngi xut gia) The King of the Koliya tribe whose capital was Devadaha which is now part of Nepal. He was the father of Yasodhara (wife of Siddhartha before he left home). Supratiehthitatcharitra (skt): An lp Hnh. Suragama (skt): Th Lng Nghim. Suragama-Samadhi (skt): Th Lng Nghim Tam MuiPowerful Samadhi. Suragama sutra (skt): Kinh Th Lng NghimA large and somewhat shapeless Sutra probably compiled in China. In it the Buddha relveals the causes of the illusion which lead to existence and how to escape from itPowerful samadhi, the samadhi by which one can exterminate all illusions, just as a brave general destroys his enemies. Suramgama-samadhi (p): Th Lng nghim Tam Mui. Suraskandha (skt): Vua loi A tu la. Surata (skt): Tu la (mt trng gi hi thi c Pht). Surya (skt) Suriya (p): Ni thn ca vua ThchThe sunThe sun or its deities. Susana (p): A cemeteryNgha a. Susanagopaka (p): A cemetery-keeperNgi canh gi ngha a. Sasankhata (p): Well preparedc chun b k cng. Susikkhita (p): Well-trainedc hun luyn k cng. Susila (p): Virtuous (a)C o c. Sussarata (p): Having a sweet voice (a)C mt ging ni trong tro m du. Sussati (p): To witherTo be driedKh ho. Sussusa (p): ObedienceS vng li. Susu (p): A boya tr. Susuddha (p): Very clean (a)Tht sch.

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Susukka (p): Very white (a)Tht trng. Sutras (skt) Suttas (p): Kh Kinh, nhng thuyt ging ca Pht, mt trong Tam tng gio in. Theo lch s Pht gio, th trong ln kit tp u tin ngay sau khi Pht nhp dit, i hi do trng lo i Ca Dip ch tr da vo nhng cu tr li ca A Nan m trng tng li nhng li Pht dy trong gi Kinh inThe Buddhas discoursesBuddhist scriptureWords spoken by the Buddha. Sutra-pitaka is one of the three in the Buddhist Tripataka. According to the Buddhism history, in the first Buddhist Council presided by Mahakashyapa, right after the death of the Buddha, based on the responses of Anandas to recite Buddha sutras. Sutra Pitaka (skt): Tng Kinh, mt b phn trong Tam tng in l Pht gio (Tripitaka), cha ng nhng bi thuyt ging ca Pht Thch CaBasket of Writing, a part of the Buddhist canon. According to tradition, the sutra-pitaka contains the discourses of Buddha SakyamuniSee Sutra. Suta (p): a vn. Sutta Nipata (p): See Khudakka-Nikaya. Sutta Pitaka (p): Kinh tng. Suvarna (skt): T Phc L N, cn gi l T Pht La, Tu Bt N, ngha l vngMade of gold Of a golden or beautiful colour. Suvarnaprabhasa-sutra: See Kinh Kim Quang in Vietnamese-English Section. Suve (p): Tomorrow (adv)Ngy mai. Suvinda (skt): i A la hn T Tn . Suvisada (p): Very clearRt r rng. Suvisudda (p): Th gii Thin Tnh. Suvitthika (p): Having abundant rain (a)C rt nhiu ma. Suzuki Daisetsu Teitaro: Thin s Suzuki (1870-1966), mt hc gi Pht gio ni ting Nht Bn, c phng Ty bit n qua nhng l gii thin hin i, l tc gi b Thin Lun. ng lun nhn mnh tr tu trong thin; tuy nhin, ng khng bao gi c xc nhn l mt thin sA japanese Buddhist scholar (1870-1966), who as one of the best known to the West for his modern interpretations of Zen. He always emphasizes on the intellectual interpretation of the Zen teachings; however, he was never confirmed as a Zen master. Svabhava (skt): T tnh hay th tnh. Thut ng ny c dng trong Kinh Lng Gi, t ra theo hai ngha. Khi n c ngha l ci t tnh to thnh th tnh ca mt hu th c bit th n ng ngha vi ng v nhn. N cng c ngha l l do hay s nh nh ca hin hu, trong trng hp ny n ng nht vi tathata.The term svabhava is used in the Lankavatara Sutra at least in two senses. When it means self-substance making up the substratum of the individual being, it is synonymous with atman and pudgala. It also means the reason or suchness of existence, in which case it is identical with tathata.

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Pht gio i tha coi tt c s vt u khng c bn cht ring (bn cht bn vng), khng c s tn ti c lp. iu ny khng c ngha l khng c s hin hu, c hin hu nhng ch l v bn ngoi m thiThe Own-nature. Mahayana Buddhism sees all things as empty of sefl-nature, devoid of self sufficient, idependent existence or lasting substance. This, however, does not mean that they do not exist, the existence is purely outside appearance and do not constitute the true reality. Svabhava-Shunyata: Tnh h khng, l tng trung tm ca Kinh Bt Nh Ba La Mt a v trng phi i thaThe nature of emptiness, a central notion in the Prajnaparamita sutra and in the teaching of the Mahayana school. Svabuddhabuddhata (skt): See T Gic Tnh. Svabuddhi (skt): See T Tr. Svacitta (skt): T TmSelf-mindSee Tam Gii Duy Nht Tm. Svadhishthana-Chakra (skt): See Chakra (2). Svagata (skt): Thin laiWelcome. Svaka (skt): i la hn Th bc ca. Svalakshana (skt): See T Tng. Svastika (skt): See Swastika. Svayambhuva (skt): See V S Gi. Sve (p): Tomorrow (adv)Ngy mai. Swastika (skt): SvastikaU Kh A Tt CaKit tngTn ch Vn, tng trng cho s vn chuyn (sinh hot) khng ngng ca i sng v v tr, n cng tng trng cho php lun trong Pht gioThe revolving cross. It symbolizes the ceaseless activity of the universal life principle evolving the cosmos. The ancient sign of the Swastika is interpreted in Buddhism as a symbol of the wheel of Buddhist teaching. Swaha (skt): Tt ba ha.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

T
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Tabbipakkha (p): Antagonistic to something (a)Chng i hay khng a ci g. Tabbiparita (p): Different from (a)Khc vi ci g. Taca (p): SkinDa. Bark: V cy. Taccha (p): RealTrue (a)Tht. Tacchaka (p): A carpenterTh mc. Tada (p): At that timeVo lc . Tadagge (p): Henceforth (adv)T y. Tadaha (p): The same day (n)Cng ngy. Tajjani (p): ForefingerNgn tay tr. Tajjeti (p): To threatene da. Takchaka (skt): Long vng c xoa ca. Takka (p): ThoughtReasoningS suy ngh (t tng). Takkana (p): ReasoningL lun. Takkasila (p): Name of a city in Gandhara, where there was a well-known Buddhist universityTn ca mt thnh ph Gandhara, ni tng c mt trng i hc Pht gio ni ting. Takketi (p): To argue: Bn ci hay tranh lun. To reason: L lun. To think: Suy ngh. Takkika (p): A logicianNh l lun. Taksacila (Taxila) (skt): c xoa thi la. Tala (skt): L kPalm leafThe palmyra tree or fan-palm. . Talaja (skt): Tn ca mt a danh Pht gio vng ty n , cch Bhavnagar ba mi dm v pha nam, gn ca sng Satrunjaya. Dng nh ni y tng l mt trung tm Pht gio ln. y c 36 hang ng v mt b nc ln khong 36 mt vung. Mt trong cc hang ln c tn l Ebhal-mandap, hang ny c bn tr bt gic nhng khng c phngName of a Buddhist place

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in west India, about thirty miles south of Bhavnagar, near the mouth of the Satrunjaya river, also seems to have a great Buddhist centre. There are 36 caves and a reservoir of about thirty-six square-meters. One of the largest caves is known as Ebhal-mandap. It had four octagonal pillars but no cells. Talaka (p): A lakeCi h. Taleti (p): To beatTo strikenh hay g vo. Tama (p): Darkness (ignorance)S ti tm (v minh). Tamala (skt): a ma la (th). Tamalapa (skt): Tnh v cu. Tamalapatrachandanagandha (skt): a ma la bt chin n hng Pht. Tamba (p): Copper-colored (a)C mu ng. Tambula (p): Betel-leafL tru. Tana (p): ProtectionS bo v. Tanaya (p): A son (offspring)Con trai (hu du). Tandita (p): Lazy (a)Gii i. Tanha (p) Trishna(skt) : i dcCravingThirst for sentient existence. Tanha samyojana (p): The fetter of craving. Tanta (p): StringThreadSi dy. Tantra (skt): Ch c ngha l vn bn. Trong Mt gio, ch l nhng li Pht ni ring cho tng ngi v c cc t ghi chp li. Nh vy Ch l s tp hp c h thng hay khng kht hng hay mt ng ca Pht v s pht trin tm linhTantra means various kinds of texts. In Tantric school, tantra means secret texts spoken by the Buddha for a specific person and rewritten by his disciples. So Tantra means system or continuum of the Buddhas secret words on the spiritual development. ** For more information, please see Mt Gio. Tantrayana (skt); Mt TngVajrayanaTantric school of Tibet. Tantu (p): StringThreadSi dy. Tanu (p): Thin (a)Gy m. (p & skt): The bodySee Thn in Vietnamese-English Section.

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Tapas (skt) Tapa (p): Kh hnhAusterities, renounced by the Buddha in the couse of his search for Enlightenment as being useless. Tapassi (p): Devoted to religious austerities (a hermit)Ht lng tu hnh kh hnh. Tapati (p): To shineChiu sng. Tappara (p): Devoted to (a)Ht lng phc v. Tappati (p): To burnt chy. Tappeti (p): To satisfyTha mn. Tara-devi (p): la Tn. Taraka (p): A starTinh t (v sao). Taranga (skt): SngWaves. Tarani (p): A shipA boatChic thuyn hay tu. Tarati (p): To cross overVut qua. Tareti (p): To assist (to help over or to make cross)Cu gip. Taretu (p): Savior (one who helps to cross)Ngi cu . Tariki (skt): Tha lc hay l sc mnh ca ngi khc. Theo trng phi Tnh , nhng ai tinh chuyn tr nim hng danh Pht A Di , lc lm chung s c vng sanh v Ty phng cc lcPower of others. The Pure Land sect believes that those who continually recite the name of Amitabha Buddha, at the time of death, will be reborn in his Pure Land. Taritu (p): One who passes or crosses overNgi vt thot. Tarka (skt): S suy on hay s tng tngSpeculation or imagination. Taru (p): A treeCy. Taruna (p): Young (a)Tr. Tarusanda (p): A grove of treesLm cy. Tasa (p): Movable (a)C th di chuyn c. Tasati (p): To trembleRun s. Tata (p): Side of a riverB sng. Tatha (p): RealTht.

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(skt): Nh, nh th, nh nh hay nh thThus. Tathagatha (skt & p): Nh LaiThus Come OneOne who has gone thusThe BuddhaAn Enlightened OneHe who comes and goes in the same wayT ny c th c chia lm hai phn, hoc theo biu thc Tatha+gata, hoc Tatha+agata. Trong trng hp th nht n c ngha l Nh kh, v trong trng hp th nh n c ngha l Nh Lai. Danh hiu m t dng gi Pht. c Pht cng dng danh hiu ny t xng h. Tathagata cn c ngha l nhng v Pht trc y n v i. Theo Kinh Trung A Hm, ngi ta bo du vt ca Nh Lai bt kh truy tm, ngha l Ngi vt ln trn tt c nhng nh nguyn ca t tng. Theo Kinh Php C (254), th Tathagata c ngha l khng th truy tm du tch khng trung. ngha ca Nh Lai l i nh th, tc l khng c du tch, du tch y khng th x dng phm tr t tng t duy v truy tm. Theo Ngi Long Th trong Trung Qun Lun, bt lun khi nguyn ca ch Nh Lai nh th no, chc nng ca n rt r rng. Ngi ging th truyn th nh sng ca Chn L cho th nhn v sau ra i m khng li du vt no. Ngi l hin thn ca Chn Nh. Khi c Pht c gi l Nh Lai, nhn cch c bit ca Ngi c gc qua mt bn, m Ngi c xem l mt loi kiu mu in hnh thnh thong li xut hin trn i. Ngi l s th hin trn trn th ca PhpThis term may be divided into either of the following formulas: tatha+gata, or tatha+agata. In the former case, it means Nh kh, and in the latter case Nh Lai. A title of the Buddha, used by his followers and also by himself when speaking of himself. Tathagata also means the previous Buddhas have come and gone. According to the Middle Length Collections (Majjhimanikaya), Tathagata is a perfect being whose foot-prints or tracks are untraceable, who is above al the dichotomies of thought. According to the Dhammapada (254), the word Tathagata means thus gone or so gone, meaning trackless, or whose track cannot be traced by any of the categories of thought. According to Nagarjuna in the Madhyamaka Philosophy, regardless the origin of the word Tathagata, the function of it is clear. He descends on earth to impart the light of Truth to mankind and departs without any track. He is the embodiment of Tathata. When the Buddha is called Tathagata, his individual personality is ignored; he is treated as a type that appears from time to time in the world. He is the earthly manifestation of Dharma. ** For more information, please see Nh Lai in Vietnamese-English Section. Tathagata-bala (p): The supreme intellectual powers of a TathagataTr nng ti thng ca Nh Lai. Tathagata-garbha (skt): Nh Lai Tng Nh Lai Tng l ci thai tng trong Nh Lai c mang, c nui dng v c thnh thc: Tathagatagarbha is the womb where the Tathgata is conceived and nourished and matured. Nh Lai Tng cn l A Li Da thc c hon ton thanh tnh, sch tp kh hay nng lc ca thi quen v cc khuynh hng xu: Tathagatagarbha also means the Alayavijnana which fully purified of its habit-energy (vasana) and evil tendencies (daushthulya). Nh Lai Tng cn l Pht tnh. Theo truyn thng i tha, mi thc th u cha Pht tn su trong bn thn mnh di hnh thc Php thnTathagatagarbha also means Buddhanature. According to the Mahayana Buddhism, everything has its own Buddha-nature in the dharmakaya. Nh Lai Tng l nguyn nhn ca thin cng nh bt thin, sinh ra nhiu con ng hin hu khc nhau, nh lc th chng hn: Tathagatagarbha is the cause of goods as well as evils which creates the various paths of existence.

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Tathagatakaya (skt): Nh Lai thn hay Pht thn (thn ca c Pht)Buddha-body. Tathagatam (skt): See Nh Lai Thin. Tathagatanam-anutpada (skt): Pht tin Pht huThe periods before and after the Buddha. Tathagatapurvapranihitatva (skt): Nh Lai bn nguyn (bn nguyn ca c Nh Lai) Tathagatas original vows. Tathata (skt): SuchnessThe real truth of thingsNh nh. Nh Nh hay tnh nh th ; khi nim trung tm ca Pht gio i tha, ch ci tuyt i, hay bn tnh tht ca ch php. Tathata cn c ngha l Bt bin Bt chuyn hay Thng hng nm ngoi mi khi nim phn bit. Tathata l tnh vn c ca vn vt, khng c b ngoi, khng c hnh thc, khng c to ra, khng c bn tnh ring, khng nh nguyn. Ngha l Tathata ng ngha vi Pht tnhThusnessThe oneness of realitySuchness; central notion in the Mahayana Buddhism, referring to the Absolute, the true nature of all things. Tathata is also explained as Immutable or Immovable or Permanent. It is beyond all concepts and distinctions. Tathata as the thus-being of all things, without appearance, formless, unmade, devoid of self-nature, nonduality. Tathata is similar in meaning with Tathagata-garbha, or Dharmakaya, or Buddha-nature. Nh Nh c tng Thin Thai ging l chn l cu cnh, nhng khng phi l tht th (tattva). Nh c ngha l tht tng ca chnh tt c cc php trong khi th gii hin tng l tng dng ca cc php biu hin trc mt. Khng th nhn thy trc tip hay tc thi c tht tng ca cc php. Chng ta phi nhn n trong cc hin tng lun lun bin chuyn v bin d, nh th tht tng vn linh hot. Chnh cc hin tng u l thc tng ca cc php. Tht tng ca cc php l Nh, ngha l cc php nh l biu hin ca chng, cng nh cc ln sng chuyn ng khng khc vi nc vng lng. Chng ta thng t mi tng phn gia nc vng lng v sng ng; nhng d chuyn ng hay tnh lng, chng cng ch l s biu hin ca cng mt th l nc m thi. Nhng ci c biu hin hay c pht l bn ngoi khng g khc hn chnh l s th y. Khng c g khc bit no gia c hai: The ultimate truth taught in the T'ien-T'ai School is Thusness (Tathata), not thisness (Tattva). Thusness means the state of things in themselves, the phenomenal world being the state of things manifested before us. The true state of things cannot be seen directly or immediately. We must see it in the phenomena which are ever changing and becoming. Thus the true state is dynamic. The phenomena themselves are identical with the true state of things. The true state of things is Thusness, i.e., things as they are manifested, just as moving waves are not different from the still water. We generally contrast the still water with the moving waves, but moving or staying they are only the manifestation of one and the same water. What is being manifested or shown outwardly is nothing but the thing itself. There is no difference between the two. Tathatalambanam (skt): See Duyn Chn Nh Thin. Tathatavasthana (skt): Tr chn nhAbode of suchness. Tathatva (skt): Nh NhThusness or suchness. Tatksana (skt): Trong cng mt khong thi gianThe same momentAt the same moment Immediately. Tatta (p): The real natureThc tnh.

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Tattvajnana (skt): See Chn Thc Tr. Tattvam (skt): Chn thc hay chn lTruthTrong Kinh Lng Gi, c Pht dy: Nhng ai b rng buc vo vn t s khng bao gi bit c ci chn l ca Ta. Chn l phi c tch ri khi vn tIn the Lankavatara Sutra, the Buddha taught: Those who are tied to letters will never see My Truth. The truth is to be detached from letters. Tavas (skt): Mnh mStrongEnergeticStrengthPower. Tayana (p): ProtectionS bo v. Tayati (p): To protectBo v. Tchakravartin (Balatchakravartin) (skt): Chuyn Lun Thnh Vng. Tchandrasuryapradipa Buddha (skt): Nht Nguyt ng Pht. Tchanna (skt): Xa nc (vin gi nga ti n vua Tnh Phn). Tchaturmaharadjakyikas (Caturmaharaja) (skt): T i thin vng. Tedjas (skt): Oai c. Tejana (p): An arrowMi tn. Tejas (skt) Tejasa (p): ShiningRadiant. Tejavantu (p): Majestic (a)Oai nghi. Tejeti (p): To heatLm cho nng ln. Tejorasyusnisa (p): Pht nh Ha t (mu vng pha ngh m). Tekiccha (p): Curable: C th cha c. Pardonable: C th tha th c. Temeti (p): To make wetLm cho t. Temiyati (p): To become wetB t. Thabaka (p): A bunchMt b. Thaddha (p): CallousHard (a)Chai cng. Thala (p): Landt. Thalaka (p): A small bowlCi chn.

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Thana (p): PlaceLocalitya im. Thanayati (p): To thunderSm st ni ln. Thanita (p): Thunder (n)Ting sm st. Thanna (p): Mothers milkSa m. Thapati (p): A carpenterTh mc. Thapeti (p): To placet . Thava (p): EulogyLi tn thn. Thavara (p): Immovable (a)Bt ng. Thavati (p): To praiseTn thn. Thena (p): A thiefTn trm. Thenana (p): TheftS trm cp. Theneti (p): To stealn trm. Thera (p): An Elder in the SanghaA senior member of the Order who, by length of years as respected Bhikkhu or by exceptional qualities of chracter, is generally accorded this honorary title. An elder or a senior monk who has spent 10 years from his upasampadaCc nh s tri qua nhiu nm (t nht 10 nm) tu hnh nn tm tr tr nn sng sut v nhng phm cht sau y: trung thc, hiu bit trn y, thin nh vin mn v kh nng xa b nhng khuyt tt tm thn A monk who has been ordained for many years with distinguished wisdom and qualities such as honorable character, perfect mastery of Buddhas teachings, excellence in the practice of meditation and awareness of having attained liberation through elimination of spiritual defilements. Thera-Gatha (p): See Khuddaka-Nikaya. Theravada (p): Trng phi Tiu tha thot thai t nhm Sthavira, pht trin t nhnh Vibhajyavadin, do Moggaliputta Tissa lp ra v c Mahinda a vo Tch Lan v khong nm 250 trc Ty lch. Hc thuyt ca trng phi ny da trn T diu , Bt chnh o, Thp nh nhn duyn v v ng. Trit l ca trng phi ny rt n gin. Tt c cc hin tng trn th gian u mang ba c tnh, l s v thng (anitya), kh (duhkha), v v ng (anatma). Ngha l khng c ci g c gi l ca ring n, khng c g l chc chn, khng c g l trng cu. Mi hp th u c cu to bi hai yu t, danh hay phn khng vt cht, v sc tc phn vt cht. Ngoi ra, cc vt th ny cn c m t l gm c tt c nm un (skandhas), l sc hay c tnh vt cht, v bn c tnh phi vt cht, th, tng, hnh, thc. Cc yu t ny c xp thnh 12 x v 18 gii. Mi hai x gm su cn (mt, tai, mi, li, thn, ), v su trn (sc, thinh, hng, v, xc, php). Mi tm gii gm su cn, su trn, v su thc (s thy bit ca mt, s nghe bit ca tai, s ngi bit ca mi, s nm bit ca li, s tri gic ca ton thn, v s hiu bit ca thc). Do , trng phi Pht gio chnh thng ny c mt quan im a nguyn v cc yu t cu thnh v tr. Theravada nhn mnh n s gii thot c nhn bng t lc, do tu hnh theo cc qui tc o c hu t qu v A la hn. Ngy nay trng phi xt li duy nht ca Pht gio Tiu tha ny v ang pht trin rng ri ti cc quc gia ng Nam . Ti Ngh Hi Hoa Th thnh, cc gio l ca trng phi ny c tha nhn l ca trng phi Phn Bit Thuyt B (Vibhajyavada)Hinayana school from the Sthavira group, which developed

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from the Vibhajyavadin school, founded by Moggaliputta Tissa and brought to Ceylon in 250 BC. The teaching of the Theravada consists of the four noble truths, the eightfold noble path, the doctrine of conditioned arising and anatman. The philosophy of this school is very simple. All worldly phenomena are subject to three characteristics; they are impermanent and transient (anitya), suffering (duhkha), and non-self. That is to say, there is nothing in them which can be called ones own, nothing substantial, nothing permanent. All compound things are made up of two elements, the non-material part (nama), and the material part (rupa). They are further described as consisting of nothing but five constituent groups (skandhas), namely, the material quality (rupa), and four non-material qualities, sensation (vedana), perception (sanjna), mental formatives (samskara), and consciousness (vijnana). These elements are also classified into twelve organs and objects of sense (ayatanani) and eighteen dhatus. The former consist of the six internal organs of sense (eye, ear, nose, tongue, body, and mind). The corresponding objects of sense, namely material objects, sounds, smells, tastes, tangibles and those things that can be apprehended only by the mind. The eighteen dhatus include the six internal organs of sense, the six corresponding objects of sense, and six consciousnesses (eye-consciousness, ear-consciousness, noseconsciousness, tongue-consciousness, body-consciousness and mind-consciousness. Hence, this most orthodox school of Buddhism has a pluralistic conception of the constituent elements of the universe. Theravada emphasizes on the liberation of the individual to attain the Arhathood, which takes place through ones own efforts in meditation and through observance of the rules of moral discipline and leading a monastery life. Today Theravada, the only surviving school of the Hinayana, is widespread in the countries of Southeast Asia. At the Council of Pataliputra, the teachings of this school were, according to Pali sources, certified to be those of the Vibhajyavada school. ** For more information, please see Nam Tng. Theravadin (skt): See Thng Ta B in Vietnamese-English Section, and Theravada in Sanskrit/Pali-Vietnamese Section. Theri (p): Nin trng ca cc s n trong Ni on (tui o thm nin c tnh t lc gia nhp gio on)Eldest nun in an order of nuns (seniority reckoned from the time of entry into the Sangha). Theri-Gatha (p): See Khuddaka-Nikaya. Theta (p): Reliable (a)Trustworthyng tin cy. Theva (p): A dropMt git. Th (p): A womanNgi n b. Thina (p): Hn trmD di. Thinamiddha (skt & p): Thy min. Thira (p): Firm (a)SolidVng chc. Thitatta (p): Self-controlled (a)T km ch. Thiti (p): StabilityS n nh. Thitika (p): Lasting (a)Tn ti.

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Thoka (p): Small (a)Nh. Thunati (p): To moanThan khc. Thupa (p): A pagodaNgi cha. Thupika (p): A pinnaclenh i hay ni. Thupikata (p): Heaped so as to have a pointed top (a)Cht ng li vi nhau lm thnh nh nhn. Thuti (p): PraiseLi khen. Tidasa (p): A deityCh Thin (ni chung). Tidasa-pura (p): The city of the devasThin thnh. Tidasa-sinda (p): The king of the devasVua Tri. Tidiva (p): The celestial abodeThin x. Tien-Tai: Phi Thin ThaiSee Thin Thai Ng thi Bt gio. Tijokasina (p): La. Tijokasina samapati (p): Ch tm thin nh v mc la. Tikiccha (p): The art of healingThut cha tr. Tikicchaka (p): A physicianY s. Tikhina (p): PointedSharp (a)Nhn. Tikkha (p): Quick (a)Cp k (mau chng). Tila (p): Sesame seedHt m. Tilakkaka (p): Sesame pasteBt m. Tilamutthi (p): A handful of sesameMt nm ht m. Tiloka (p) Triloka (skt): Ba th gii hay ba lnh vc to thnh samsara v trong din ra chu k lun hi ca tt c cc sinh linhThe three worlds or three spheres that constitute samsara and within which the cycle of existences of all beings in the six modes of existence take place (Kamaloka: Dc gii, Rupa-loka: Sc gii, Arupa-loka: V sc gii): Dc gii: KamalokaTh gii ny b ham mun tnh dc hoc nhng ham mun khc chi phi. y l ci ca a ngc, ng qu, sc sanh, a tu la, nhn v lc chng thinSphere of desire. Beings in this world are dominated by sexual and other forms of desires. Kamaloka includes the realms of existence of hell beings (naraka), hungry ghosts (preta), animals, A tu la (asura), humans, and six classes of devas or gods.

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Sc gii: RupalokaCi tri sc gii cn gi l Rupadhatu. Ni nhng ham mun tnh dc v n ung u khng c, nhng kh nng khoi lc vn cn. Trong th gii cc thn thnh c ng trong cc ci tri thin nhSphere of desireless form or corporeality, also called Rupadhatu. Desires for sexuality and food falls away in this sphere, but the capacity of enjoyment continues. This sphere contains the gods dwelling in the dhyana heaven. See V Sc Gii. Timira: (p): DarknessS ti tm. (skt): Bnh nhm mtCataract of the eyeTrong Kinh Lng Gi, c Pht dy: Phm phu chp ci c to ra nh mt ngi b nhm mt chp vo ci bng ca chnh mnh.In the Lankavatara Sutra, the Buddha taught: The ignorant grasp the created as a person with bedimmed eyes grasps his own shadow. Timirayitatta (p): DarknessS ti tm. Timisika (p): A very dark nightMt m tht ti tri. Tina (p): GrassC. Tinha (p): Sharp (a)Nhn. Tipitaka (p): Tam Tng Kinh inThe three Baskets of the Law. Tippa (p): Sharp (a)Nhn. Tipusa (p): A pumpkinTri b r. Tira (p): Shore or river bankB sng. Tiracchana (p): An animalSc vt. Tirana (p): DecisionS quyt nh. Tireti (p): To decideQuyt nh. Tiritaka (p): A garment made of barkQun o lm bng v cy. Tiratana (p): Tam BoThe three Jewels or Gems of Buddhism (the Buddha, the Dharma, the Sangha). Tirokkara (p): InsultS s nhc. Tirthaka (skt): Trit gia ngoi o khng thuc Pht gio. T Tirthaka thng c thy dng kt hp vi Thanh Vn v Duyn Gic, l nhng v khng bit n l tng B TtExternalist philosophers. The philosophers not belong to Buddhism. Tirthaka is generally found in combination in hearer (Sravakas) and solitary Buddhas (Pratyekabuddhas), to all of whom the ideals of Bodhisattvahood are not known.

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Tirthakara (skt): Ngoi oExternalists. Tirthya (skt): See Tirthakara and Tirthaka. Tiryagyoni (skt): Bng sanhAnimals. Tiryanc (skt): Sc sanhMt trong Bt nanAnimalsGoing horizontallyAmphibiousBird One of the eight inopportune situations. Tisarana (p): Tam quy y hay l ba ni v nng Pht, Php v Tng. Ngi th Tam quy l t nhn mnh l tn Pht gio v phi t nht tr gi ng gii, v nng v xem Pht nh tn s, xem php nh phng thuc, v nng theo Tng gi nh l hnh tin tuThe Threefold Refuge; taking refuge in Buddha as a teacher, in Dharma as medicine and in Sangha as companion on the path, which follows the invocation to the Buddha in Pansil and precedes the fivefold vow of Pansil or Pancha-Sila. Tisro vidyah (skt): Three kinds of knowledge. Tisro means three; vidyah means knowledge, science, learning, scholarship, philosophy. **See Tam Minh in Vietnamese-English Section. Tithi (p): A lunar dayNgy m lch. Titikkha (p): Endurance (a)Kham nhn. Titta (p): Bitter (a)ng. Titthiya (p): A heretical teacher (an adherent of another religion)T s ngoi o. Titti (p): SatisfactionS tha mn. Torana (skt): Oranmental gatewayDoor or gate of a Mandala. Tosa (p): SatisfactionS tha mn. Tosapeti (p): To make joyfulLm cho hn hoan. Toya (p): WaterNc. Traidhatuka: Tam GiiThe triple worldSee Triloka in Sanskrit/Pali-Vietnamese Section, and Tam Gii in Vietnamese-English Section. Trailokya (skt): See Triloka. Trailokyavijaya (p): Hng Tam ThVictor or lord over the three realms. Trapousha (skt): l ph b. Traya (skt): TripleThreefoldConsisting of three.

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Trayastrimsas (skt): Tri ao LiBa mi ba tng triThe thirty-three godsThe second level heaven of six heavens of DesireCi tri th nh trong su ci tri Dc giiFor more information, please see Tri ao Li in Vietnamese-English Section. Trayo dhatavah (skt): Tam giiThe triple worldThe three worlds. Tribhava (skt)Tibhava (p): Threefold worldTam gii (dc gii, sc gii v v sc gii sensuous world, fine material world and immaterial world)See Tam Gii. Tribhavacittamatra (skt): The threefold existence is nothing but the mindTam gii duy tm (ba ci u do tm to). Trichivara (skt): o C Sa ca Tng Ni, c may bng nhiu mnh vi c v vu li vi nhau nhng lc no cng gi cho sch t du hiu thanh bnThe robe of a Buddhist monk or nun, which is pieced together from pieces of old cloth or rags, but always kept clean as a sign of poverty and purity. Trikaya (skt): Threefold of the BuddhaTam thn Pht hay tam th, ba th do mt v Pht nm gi The triple body of a Buddha or three bodies possessed by a Buddha: (A) In Mahayana: Trong i tha Php thn: Bn tnh tht ca Pht, ng nht vi hin thc siu vit, vi thc cht ca v tr. S ng nht ca Pht vi tt c cc hnh thc tn ti. y cng l biu hin ca lut m Pht ging dy, hoc l hc thuyt do chnh Pht Thch Ca thuyt gingDharmakayaBody of the great order. The true nature of the Buddha, which is identical with transcendental reality, the essence of the universe. The dharmakaya is the unity of the Buddha with every thing existing. It represents the law or dharma, the teaching expounded by the Buddha (Sakyamuni). ng thn hay Bo Thn: Thn hng th. Thn th Pht, thn th ca hng th chn l ni Thin ng Pht. y cng chnh l kt qu ca nhng hnh ng thin lnh trc kia SambhogakayaBody of delight, the body of buddhas who in a buddha-paradise enjoy the truth that they embody. This is also the result of previous good actions. Ha thn: Thn c Pht dng hin ln vi con ngi, nhm thc hin mun a tt c chng sanh ln Pht. y cng chnh l hin thn ca ch Pht v ch B Tt trn th NirmanakayaBody of transformation, the earthly body in which Buddhas appear to men in order to fulfill the buddhas resolve to guide all beings to advance to Buddhahood (liberation). The nirmanakaya is embodied in the earthly Buddhas and Bodhisattvas projected into the world through the meditation of the sambhogakayaas a result of their compassion. (B) Trong Thin: In Zen. Trong nh Thin, ba th ca Pht ch ba trnh v s thc chngIn Zen the three bodies of Buddhas are three level of reality: Dharmakaya: thc v tr, mt khi nim thot ra ngoi tnh duy lThe cosmic consciousness, the unified existence that lies beyond all concepts. Sambhogakaya: Th nghim xut thn do i gic em liThe experience of the ecstasy of enlightenment.

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Nirmanakaya: Thn Pht sng chi, do Pht Thch Ca hin thnBuddha-body is radiant, personified by Sakyamuni Buddha. Trong Kim Cang thaIn Vijrayana: Dharmakaya: biu hin cho sc mnh ca tnh khng thm nhp v bao trm tt c, c hin thn ca Ngi Ph HinDharmakaya stands for the strength of fundamental truth of emptiness, the all-pervading supreme reality, enlightenment itself and embodied as Samantabhadra. Sambhogakaya: biu hin nhng phm cht ca th lut. y chnh l php hin trn thn PhtSambhogakaya represents the qualities of the dharmakaya. Nirmanakaya: s hin thn c thc ca th lut di hnh thc con ngi. Trong i tha, hin thn ny l c Pht lch s, th trong Kim Cang tha, hin thn ny l bt c ai tha hng phm cht tm linh ca mt v thy khutThe nirmanakaya is the intentional embodiment of the dharmakaya in human form. In the Mahayana, Nirmanakaya means the historical Buddha Sakyamuni. In the Vajrayana, nirmanakaya means any person who possesses the spiritual capabilities of a teacher who has previously died. *** See Tam Thn Pht in Vietnamese-English Section. Trilaksana (skt) Tilakkhana (p): Three characteristics of existenceTam php nBa du hiu phn bit (ba du hiu ca hin hu): V thng, kh v v ngThree marks refers to impermanent, suffering and egolessness or anatman. Triloka (skt): See Tiloka. Trimsika (skt): 30 stanzas of Yogacara doctrineDuy Thc Tam Thp Tng (30 bi tng v Duy Thc). Tripitaka (skt) Tipitaka (p): Tam tng Kinh in Pht gm: Kinh, Lut v Lun. Kinh Tng (Sutrapitaka) l mt tp hp nhng thuyt ging v c Pht v cc t ca Ngi. Lut Tng (Vinayapitaka) gm nhng vn bn ni v s ra i ca Sangha v cc qui tc k lut chi phi sinh hot tu tp ca Tng Ni v hai chng ti gia. Lun Tng (Abhidharma-pitaka) gm nhng trit hc v tm l hc trong Pht gioThree storehousesThree Baskets or collection of canon of Buddhist scriptures, consisting of three parts: The Vinaya-pitaka, Sutra pitaka, Abhidharma-pitaka. The first basket is composed of the discourses of the Buddha and his disciples. The second basket contains accounts of the origins of the Buddhist Sangha as well as the rules of discipline regulating the lives of monks and nuns. The third part is a compendium of Buddhist psychology and philosophy. Triratna (p): Tam boSee Tisarana. Trisarana (skt) Tisarana (p): See Tisanara. Trishna (skt): i hay khao kht ham mun. Cng vi v minh v nghip hay cc hnh ng, i l nhn t ni ti ca s sng to th gii, v th nn trong cc kinh in Pht gio, c Pht u nhn mnh rng s tham i l m v v minh l cha. Chnh t kht i m sanh ra ng un hay cc un c sanh ra bi mun sng. Theo Pht gio, i dc pht sinh khi gic quan tip xc vi i tng. i dc chnh l nguyn nhn ca s au kh v gn cht cc sinh linh vi chu k lun hi sinh t. Ham mun c phn lm ba loi (Cm tnh, hnh thc v phi hnh thc)Thirst for sentient existence, desire, craving, or will-to-live. Together with ignorance (avidya) and deeds (karma), will-to-live (trishna) is the inner agent of the world-creation. The aggregates are produced

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by the will-to-live. Thus in every Buddhist text, the Buddha always emphasizes that the will-to-live is mother and ignorance is father. According to Buddhism, desire or craving arises through the contact between a sense organ and its corresponding object. Desire or craving is the cause of attachment, suffering and binds sentient beings to the cycle of existence. There are several kinds of craving or desire: Ham mun cm tnh: Sensual desire. Ham mun tn ti: Craving for existence. Ham mun t hy dit: Craving for self-annihilation. Ham mun cc hnh thc nh m thanh, mi v, v nhng cm xc, etc: Craving for form such as sound, odor, taste, touch and mental impression, etc. Ham mun vt th tinh t: Craving for fine-material existence. Ham mun phi vt th: Craving for formless existence. Trisiksa (skt&p): See Tam Tu (B). Trividhadvara (s): Tam nghip. Triyana (skt): See Tam Tha. Trsna (skt)Tanha (p): CravingLoveDesireLustThurstEighth in the twelvefold chain of dependent originationi dc bao gm dc i, hu i, v hu i (c mun v nhc dc, v hin hu v v khng hin hu)Craving composes of craving for senuality, craving for existence, and craving for non-existence. ** For more information, please see Thp Nh Nhn Duyn in Vietnamese-English Section. Tu (p): HoweverTuy nhin. Tuccha (p): Empty (a)Trng rng. Tudati (p): To instigateXui dc. Tuhina (p): DewGit sng. Tula (p): A scales (balance)Ci cn. Tuleti (p): To weighCn. Tulya (p): Equal (a)bng nhau. Tumula (p): Great (a)V i. Tunnakamma (p): Needle-work (tailoring)Ngh may qun o. Tunga (p): HightProminent (a)Cao.

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Turaga (p): A horseCon nga. Turita (p): Speedy (a)Nhanh. Turiya (p): Musical instrumentNhc c. Tussana (p): SatisfactionS hi lng. Tussati (p): To be glad or satisfiedLy lm hi lng hay hoan h. Tushita (skt): Tri u Sut, ci tri m t Ngi H Sanh Di Lc Tn Pht s ging trnThe Heaven-world in which the Buddha-to-be, Maitreya waits for his coming. Tuttha (p): Satisfied (a)Tha mn. Tutthi (p): Pleasure (n)S hn hoan.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

U
Ubhaya-anubhaya (skt): C hai v khng phi c haiBothness and not-bothness.

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Uccheda (p): on dit, hoi dit, hay s ct tAnnihilationDestructionCutting offPutting an end to. Ucchedadarsana (skt): on kinPh nh hay on dit lun i nghch vi thng hng lun; trng phi trit hc cho rng th gii i n mt s on dit hon ton khi lut nhn qu khng cn vn hnh naNegativism or nihilism opposed to eternalism; the philosophical school which teaches that the world is destined to come to a total extinction when the law of causation works no more. Uccheda drsti (skt) Ucchedaditthi (p): on kinTin tng rng sau i sng l h v khng cn g htThe cutting-off viewNihilism. Udakacandra (skt): Trng trong nc (thy trung nguyt). S so snh ny c dng minh ha tnh cht huyn o ca hin hu vn vt khi mi iu c khng nh. Mt trng trong nc khng phi l mt trng tht m ch l mt phn nh, nhng s xut hin ca n y l khng th ph nhn cMoon in water. This comparison is used to illustrate the illusive nature of existence which is beyond all predicates. The moon in water is not the real one as it is a reflection, but its appearance there is not to be denied. Udambara (skt): u m. Udana (skt): T thuyt Kinh, phn th nm trong i tng, gm mi lm phnSpontaneous preachingFifth part of the sutra-pitaka, consisting of fifteen collections or sections. ** For more information, please see Khuddaka-Nikaya in Sanskrit/Pali-Vietnamese Section. Udayana (skt): u in VngSee u in. Uddhacca (p): Tro cPhng dt. Uddhata (skt): Tro c. Udraka (skt) Uddaka (p): Ut la. Udraka-Ramaputra (skt) Uddaka-ramaputta (p): Ut u Lam, mt trong cc o s m thi t S t a n hi o sau khi Ngi xut gia v trc khi Ngi thnh Pht. Ut u Lam Pht cng chnh l thy dy ca nm anh em Kiu Trn Nh trc kiaOne of the teachers under whom prince Siddhartha after leaving the world and before he became the Buddha, received instructions. Udraka-Ramaputra was also the master of Kaundinya, Asvajit, Dasabala-Kasyapa, MahanamanKulika, and Bhadrika before they met Prince Siddhartha. Udumbara (p): u m Bt laFicus Glomerata treeSee u m Ba La in Vietnamese-English Section. Ulampaputta (p): Ut u lam PhtSee Udraka-Ramaputra. Ullambana (skt): Vu Lan BnL Ma i, c c hnh ti cc nc ng nh Tu, Nht, Vit Nam. Trong ngy l ny, tn c tp qun cng dng ch Tng Ni thc n, hoa qu, qun o, v.v. Pht t v ch Tng Ni cng hp sc tng kinh Vu Lan Bn nhm lm gim nh ti li ca ngi qu c trong nhng iu kin lun hi xu. L Vu Lan Bn c t chc u tin vo nm 538 v truyn thng ny vn cn c tip tc cho n ngy nay. Theo truyn thuyt, tn gi Mc Kin Lin, ngi c thin nhn thng, nhn thy m ti sanh vo kip ng qu nn mun cu b m khng bit lm sao. Pht bo ng ta ch c s hp lc ca ch Tng mi c th gip lm gim

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nhng kh au ca ngi bt hnh. T truyn thng ny trin khai l m hm nay chng ta gi l Vu Lan BnFestival of the hungry ghosts, celebrated in East Asia Buddhist countries such China, Japan and Vietnam. On this day, ceremonies are held in which food, flowers and clothes are respectfully offered to the monks and nuns. Also together monks and nuns and lay folowers, with a combination of effort, recite Ullambana sutra in order to sooth the torments of the deceased in the lower realms of existence. This holiday was first celebrated in 538 BC and is still celebrated today. The origin of this ceremony is to be found in the legend of Maudgalyayana, who thanks to his divine eyes, saw that mother had been reborn as a hungry ghost and wanted to save her; however, he did not know what to do. The Buddha told him that only the combination effort of all Buddhist monks could sooth the suffering of the tormented. From this tradition developed a so-called Ullambana. Ullambana sutra (skt): Kinh Vu Lan Bn. Upadana (skt): GraspingAttachmentTh (mc th chn trong Thp nh nhn duyn)S rng buc vo s tn tiMc xch th chn trong thp nh nhn duyn. Mi rng buc tri cht con ngi vo s tn ti v dn dt ngi y i t s ti sanh ny n s ti sanh khc. Nhng i tng rng buc l ng un. Nu cn c vo thp nh nhn duyn th ham mun khin chng sanh tm bng m v t dn ti mt cuc lun hi miClinging to existenceThe ninth link in the Chain of Causation. The act of taking for ones selfGrasping at or clinging to exixtence Appropriating to ones selfAll attachments that create bonds that beings to existenceand drive them from rebirth to rebirth. The objects of attachment are constituted by the five skandhas. According to the Chain of Causation or Chain of Conditioned Arising, craving or attachment causes consciousness to take possession in a womb and thus instigates the arising of a new existence. Upadana-Skandha: See Skandha. Upadesa (skt): Ngh Lun KinhTheoretical discourse. Upadhyaya (skt): Ha thngGii gio th, ngi c nhim v ging dy v kim sot s tn trng nghi l v quy tc k lut trong gio on hay t vinMasterTeacherPreceptorMost venerable in an abbot who teaches and controls (is responsible for observance of) rites, rules and precepts in the order or monastery community. Upagupta (skt): T u ba cc a. Upakesini (p): u-B K thit Ni. Upaklesa (skt): Ty phin noSecondary hindrancesA lesser klesa or cause of misery. Upaklista (skt)Upakilittha (p): SoiledStainedKhch trn s nhimB nhim bi bi bm bn ngoi (bt tnh khng trong sch)Contaminated by external dirt. Upakuta (skt): u ba Kit. Upalakshana (skt): Thin TriThin GicNhn thy r rngSeing clearly. Upali (Oupali) (skt): u Ba Li, tn ca mt trong nhng t ln ca c Pht. Lc u Upali ch l th co cho cc hong t dng Thch Ca, nhng sau ng gia nhp gio on v tr thnh mt trong thp i t ca Pht. Trong ln kit tp u tin, trng lo Ma Ha Ca Dip da vo nhng cu tr li ca ng v gii lut m Pht thuyt dy trng tuyn thnh Lut Tng ca Pht gioName of one of the great disciples of Buddhas. Upali was originally a barber for all Sakya princes, but he joined the Sangha and became one of the ten most important disciples of the

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Buddha. In the first Buddhist Council, Mahakashyapa based on Upalis responses concerning the Buddha teachings on regulations for the reciting of the Vinaya-pitaka. Upanaha (skt): Continual enmityOne of the Upaklesa, or secondary hindrances. Uppalananna (p): Mt trong hai v Ni Trng u tin ca Pht gio. Upananda (skt): Long vng Bt nan . Upanishad (skt): u ba ni sa The concluding portion of the Vedas. Upasaka (skt & p): u b tcThin nam. Cc mn ti gia ca o Pht, trong c hai trng phi Nguyn Thy v i Tha, u tuyn th gia nhp Pht gio bng vic tuyn th tr gi Tam qui ng gii, bt quan trai gii, cng nh lun tun th Bt Chnh o. Tuy nhin, nu hon cnh khng cho php, h c th gi t mt n nm gii, gi c cng nhiu gii chng no th cng tt chng y. H l nhng ngi h tr Tam bo bng cch dng cng nhng phng tin ca ci vt cht nh thc n, o qun, v.v. L th tr Tam qui Ng gii ti cc nc theo truyn thng Pht gio rt quan trng v y chnh l im ta tinh thn cho ngi ti gia tun gi v sng i o c trong cuc sng hng ngyA Buddhist male worshipper (lay person)A lay disciple, in both forms of Buddhism, Theravada and Mahayana, is a person who vows to join the religion by striving to take refuge in the Triratna and to keep the five Precepts at all times, and the Eight Precepts on Uposatha days, and who tries to follow the Eightfold Path whilst living in the world. However, if their situation does not allow them to keep all the precepts, they can keep from one to five basic precepts; the more precepts they can keep the better. They are Buddhist supporters by offering material supplies, food, clothes, and so on. Countries with Buddhist tradition, Formal ordination of lay followers is extremely important for this is the central ceremony of faith for them to lead a virtuous life. Of course the Buddha was not only concerned with the Sangha, but he was also concerned with lay people (upasaka and upasika), for lay people beside cultivating, they had to support the Sangha. However, they could not stand in the Order because originally they did not belong to the Order. If we dont understand the Buddhas teachings, we may raise questions about this; however, once we understand the teachings, we will not question any more. If we really want to pratice that noble teaching, we need not to alter our status in the social or monastic order, all we need to do is to sincerely take refuge in the Buddha and practice what He taught. We all may remember that almost all Brahmins who spoke to the Buddha became his upasakas or upasikas. This did not mean that their social rank or career changed or that they gave up their material possessions. In short, the most important things for upasakas and upasikas are neither inside the Order nor the rank in the Order. They should be able to fulfill the followings: Take refuge in the three gems of Buddhism. Observe five moral precepts. Listen to the teachings of the Buddha, especially for Upasakas and Upasikas. Continue to do their best to support the Order. D nhin l c Pht khng ch quan tm n Tng on, m Ngi cng quan tm n nhng ngi ti gia, v nhng ngi ti gia ngoi vn tu tp h cn phi h tr cho cng ng tu s. Tuy nhin, h li khng c ng trong Tng on v h khng thuc vo hng ng Tng Gi. Nu khng hiu gio l nh Pht th ngi ta s thc mc, nhng khi hiu th ngi ti gia

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khng cn phi thc mc. Nu chng ta thc s mun tu, chng ta khng cn phi thay i a v ngoi x hi hay trong gio on, iu cn thit l chng ta nn thnh tm quy-y Pht v thc hnh nhng iu Ngi dy. Chc hn ai trong chng ta cng u nh rng hu nh tt c nhng B La Mn khi c ni chuyn vi c Pht u tr thnh nhng u b tc hay u b di ca Ngi. iu ny khng c ngha l qua h thay i a v x hi hay ngh nghip ca mnh, hoc l t b nhng s hu vt cht. Tm li, iu quan trng cho mt v u b tc hay u b di khng phi l c chn trong gio on hay khng, m phi lm trn nhng iu sau y: Quy-y Tam Bo. Thc hnh ng gii. Nghe Pht php, c bit l nhng gio l m c Pht thuyt ring cho u B Tc v u B Di. Tip tc h tr Tng gi. Upasampad (skt): To come toTo arrive atTo reachTo obtainTo bring near toTo lead near toTo receive into the order of monks. Upasampada (p): C tc giiBeing equiped with the preceptsThe act of entering into the order of monks ** For more information, please see Ordination in English-Vietnamese Section. Upasika (skt): u b diTn nA lay womanA Buddhist female worshipper (laywoman). ** See Upasaka in Sanskrit/Pali-Vietnamese Section. Upasthana (skt): TrAbodeApproachingThe act of placing ones self near toGoing near to To approach toTo stay upon or atA place of abidingAbiding. Upatthakanam (p): Ministering careChuyn ch cn mn. Upaya (skt): WayMeans. Phng tin, mu chc, phng php, th on (iu hay vt dng t n mc ch nh con thuyn a ngi sang sng. Con thuyn l phng tin): Skill in means, means, expediency, method, contrivance. Phng php m ch Pht v ch B Tt dng trnh by Pht php nhm gip cho tha nhn d thng hiu v thc hnh gic ng v gii thot. Phng tin l phng cch m ngi ta dng t n mc tiuSkill in means or method. Means or methods which Buddhas and bodhisattvas utilize to expound dharma to make it easy for others to understand and practice to reach enlightenment. A means or expedient is a way which one uses to reach ones aim. Upaya-jnana (skt): See Phng Tin Tr. Upaya-kusala (skt & p): Skillful meansSkillful expedientsPhng tin thin xo (kho lo x dng phng tin). Upaya-paramita (p): Phng tin Ba la mt.

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Upayana (skt & p): No. Upayasa (p): Tht vng. Upekkha (p): X tngEquanimity--Serenity. Upeksa (skt) Upeksha (p): EquanimityX tng (ci b nhng iu rng buc trong tm thc) Tnh thn nhin, mt trong nhng c tnh ch yu trong Pht gio. Trong Pht gio, x tng c ngha l trng thi khng c nim vui cng nh s au kh, mt tinh thn sng hon ton cn bng vt ln tt c mi phn bit i xEquanimity, one of the most important Buddhist virues. Upeksa refers to a state that is neither joy nor suffering but rather independent of both, the mind that is in equilibrium and elevated above all distinctions. Uposatha (p): L Pht L sm hiNhng ngy pht nguyn gi giiUposatha is a semimonthly service for recitation of precepts, either the Bhiksu, Bhiksuni or Lay Bodhisattva Precepts. According to the Vinaya, the recitation should be preceded by a public confession of transgressions. In practice, this part of the service is often omitted, as confession is usually done privately before the altar. The 1st, 8th, 15th, 23rd days of the lunar month (Full Moon, New Moon, and the days Equi-distant between them). They were kept as fast days in pre-Buddhist times, and were utilized by the early Buddhists as days for special meetings of the Order to recite sutras and to publicly confess all wrong doings. For lay people, it is a day of religious reflection for lay followers to practice and devote themselves to stricter practice. During this period of twenty-four hours, laypersons gather at a monastery where they participate in worship and expositions of the teaching and vow to observe eight precepts (the rules of moral discipline), taking just one meal at noon time, reciting sutras as well as practicing meditation all the timeL B Tt l l tng gii mi na thng cho T kheo, T kheo ni, hay B Tt Gii ti gia. Theo Lut Tng th l tng gii ny phi c tng v pht l sm hi trc chng. Nhng trn thc t th phn ny b b i v thng th l pht l c din ra ring t trc bn th Pht. L din ra vo nhng ngy mng 1, 8, 15 v 23 ca thng m lch. Ring cho ngi ti gia th l ny ch yu a h vo sng i tu tp ca ngi xut gia trong mt ngy mt m. Trong sut hai mi bn gi ny, Pht t ti gia n cha nghe php, gi trn tm gii, n mt ng, v tng kinh cng nh thin nh sut ngy. Uposathasla (p): Bt Quan Trai Gii. Upovasatha (skt): B ttTng gii. Uppadetabha (p): c to nn. Uragasara (skt): Chin n. Urna (skt): Bch maoWhite hair. Uruvilva (skt)See u Lu Tn Loa. Uruvilva Kacyapa (skt): u lu tn loa Ca DipUruvilva Kasyapa, one of the three Kasyapas, one of the principal disciples of sakyamuni, so called because he practiced asceticism in the Uruvilva forest, or because he had on his breast a mark resembling the fruit of the papaya. According to the Buddhist legends, after the Buddha attained Enlightenment, he went to Kasi city, then on his way to Magadha, the Buddha started his preaching mission, the Buddha met Uruvilva, the leader of the Fire-worshipping cult. The Buddha asked for lodging. The leader showed the Buddha to a stone hut and warned him, saying: Inside, a poisonous dragon always appears at mid-night and devours any human beings present in the room. So, do not regret if you are eaten up. The Buddha then entered the stone hut and sat tranquillly in a crossed-legs pose. By midnight, the poisonous dragon made its appearance showing its jaws and clutching its claws, but it could not harm the Buddha. The following day, beyond the expectation of the heretic ascetics, the Buddha was unhurt in the stone hut. They were more than surpirsed. The leader of the cult then consulted the Buddha on the ways

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of proper practice. After hearing the wonderful dharma from the Buddha in his ever convincing tone, and under the transforming influence of his great virtues, Uruvilva was now totally convinced. He was determined to give up what he had learned in the past and led 500 disciples to take refuge in the Buddha. After the Buddha converted Uruvilva and his five hundred disciples, he also expounded to them the Four Noble Truths. Each of them was filled with joys of the Dharma. After learning the wonderful dharma, these heretics, who worshipped fire previously, firmly realized their ignorance. They showed their determination by throwing their fire-worship paraphernalia into the Nilajan River. These paraphernalia drifted to the place where Uruvilvas two younger brothers were staybg. One was Nakasyapa and the other Gayakasyapa. They were both believer of teh fireworshipping cult. They recognized the paraphernalia as belonging to their elder brother. Fear of any accident that might have occurred to their elder brother, they each brought with them 250 disciples and rushed to their elder brothers place. When the brother met, they were totally surprised because both Uruvilva and his disciples all appeared as monks, putting on the monks robe (Kasaya). Uruvilva then gave an account of how he was converted. The two brothers also listened to the preaching of the Buddha and finally took refuge in the Buddha. So the Buddha converted and accepted the three Kasyapa brothers and their one thousand followers as his disciples, who had by now organized into a huge body of monks. They left the fire-worship venue and headed towards Vulture Peak in Rajagrha. This long procession of monks on the move caught the attention of the entire kingdom of Magadha. King Bimbisara and all the people of Rajagrha took part in the welcome procession, which extended for five miles to the foot of the Vulture Peak. Later on, he is to reappear as Buddha Samantaprabhasau lu tn loa Ca Dip l mt trong ba v Ca Dip, t ca Pht. Ngi ta gi ng nh vy l v ng tu hnh kh hnh trong khu rng u Lu Tn Loa, ng cng c tng ho trn ngc in hnh qu u . Theo truyn thuyt Pht gio, sau khi t c i gic, c Pht i n thnh Ca Thi. Trn ng i n x Ma Kit Ngi gp gio ch phi th Thn La, xin ngh nh. V gio ch ny dt c Pht vo mt cn nh , v cnh bo rng, y na m s xut hin rng c, h thy ngi l nut lin, ng c hi hn. c Pht i vo nh , ngi kit gi an tnh. Na m, qu nhin rng c xut hin, nhe nanh vut, nhng khng lm hi c Pht. Ngy hm sau, khng nh d tnh ca ngoi o, c Pht vn bnh yn v hi trong ngi nh , khin bn h v cng kinh ngc. Sau u Lu Tn Loa Ca Dip hi c Pht v phng php tu thn hc o. Sau khi lng nghe php m vi diu ca c Pht, knh phc v s cm ha ca c Pht, ng quyt tm vt b li hc c, dn 500 t v quy-y vi Pht. Sau khi c Pht cu u Lu Tn Loa Ca Dip v 500 t ca y, c Pht ging cho h nghe v T Diu , khin cho ai ny u trn y nim vui Pht php, mng rng h b t qui chnh, i trn con ng ln thnh thang. Nhng ngoi o ny sau khi nghe php, tnh ng su sc s ngu si khi th thn la, quyt tm em nhng o c th La nm xung dng sng Nilajan. Nhng o c ny tri n ch ca hai ngi em l Nakasyapa, ngi kia l Gayakasyapa. H u l nhng ngi th thn la. Hai ngi em nhn ra y l c ca anh mnh, lo s c chuyn g xy ra cho anh mnh. V th mi ngi mang theo hai trm nm chc t, ngy m dong rui n ch anh mnh. Anh em gp nhau, h v cng kinh ngc v u Lu Tn Loa Ca Dip v m t, ai cng u r rng tr thnh Tng s mc o c sa. u Lu Tn Loa Ca Dip k li cho hai em nghe v chuyn ci o ca mnh. Hai ngi em cng nghe Pht thuyt php v cui cng xin quy y Pht. c Pht thu nhn c ba anh em Ca Dip v mt ngn t ca cc v, hp thnh mt Tng on ln. Tt c u ri khi o trng th La, hng v ni Linh Thu ca thnh Vng X. Tng on to ln ny, hng ng rm r, lm kinh ng c nc Ma Kit . Vua Tn B Sa La v ton th thn dn ca ng ra khi thnh tham gia hng ng nghnh n, xp hng di n nm dm, n tn chn ni Linh Thu. V sau ny, Pht th k cho u Lu Tn Loa Ca Dip thnh Pht hiu l Ph Minh Nh Lai. Usnisha (skt): Nhc k. Usnisacakravartibodhisattva (skt): inh Lun Vng B Tt. Utpada (skt): RisingComing to existenceBirthS sinh khi (s sinh ra hay s pht sinh) See Sanh Khi in Vietnamese-English Section.

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Utpada-nirodha (skt): Birth and deathProduction and destructionSinh dit. Utpala (skt) Uppala (p): Long vng u Bt LaThe blossom of the blue lotus. Utpalavarna (skt): Lin Hoa Sc, tn ca mt v T kheo niLotus Flower Color, name of a nun. Uttarakuru (skt): Bc Cu l ChuTa lc v pha Bc n , c m t nh l mt ni c v p vnh cu (chu ny v pha bc ni Tu Di. Ngi trong ci ny cn c gi l tin, sng rt an vui v th n 1.000 tui)The northern continent, situated in the north of India, and described as the country of eternal beautitude. Uttara-samgha (skt): Ut a la TngY thngUpper or outer robe includes: Tht iu y: Seven-stripe robe. Trung y: Middle robe. Nhp chng y: Robe for going among the sangha. Uttrasita (skt): Kinh HiFrightenedTrong Kinh Lng Gi, c Pht dy: K no khng kinh hi, hong ht, khng t ra s hi no ngay c khi cnh gii vt ngoi s hiu bit th k y c gi l quyn thuc ca Nh Lai ThaIn the Lankavatara Sutra, the Buddha taught: He who is not frightened, alarmed, betrays no sense of fear even when this realm beyond comprehension is shown to him, he is to be known as belonging to the family of the Tathagatayana.

PHT HC T IN - BUDDHIST DICTIONARY SANSKRIT / PALI - VIETNAMESE

THIN PHC

V
Vac (skt): NgLi ni. Vaca (p): Li ni. Vacchagotta: Du Tng Vacchagotta, mt trong bn mi mt nh s ln m tn tui c nhc n trong Anguttara-Nikaya v l nhng mn trc tip ca Pht Thch Ca. Chnh ng hi Pht v mt ci ng tn ti; tuy nhin, Pht t chi khng tr li. Vacchagotta ni ting v nhng phm cht thin nh v c nhiu quyn nng thn diuA wandering ascetic monk, one

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of the forty-one great monks mentioned in the Anguttara-Nikaya, who were among the direct studens of Buddha. He was the one who questioned the Buddha on certain metaphysical problems, especially those realting to the ego and the state of the arhat after death; however, the Buddha refused to respond to the question. Vacchagotta was famous as a meditation master and is supposed to have had many supernatural powers. Vacasuta (skt): T B x t a. Vada (p): Expression or speechThe teaching of the Elders (Theravada). Vagga (p): A section or chapter in a lager work (Trng B Kinh). Vahana (skt): Vehicle. Vaibhasika (skt) Vibhashika (p): Mn ca MahavibhashaA student of Mahavibhasha (i Tr Tu). Tn ca hai tc phm Mahavibhasha v Vibhasha, c coi nh l cn bn cho trng phi Sarvastivada. y l nhng bnh gii quan trng v Lun Tng ca trng phi Sarvastivada Names of two works (Mahavibhasha and Vibhasha) considered as fundamental by the school of Sarvastivada. They are two important commentaries on the Abhidharma of the Sarvastivada school. Vaidehi (skt): Vi Hy, v vua Tn B Sa La, v l m ca vua A X ThWife of king Bimbisara, and mother of AjatasatruAccording to Buddhist legends, Queen Vaidehi was the wife of king Bimbisara, and mother of Ajatasatru. When Ajatasatru imprisoned king Bimbisara, she managed to bypass the guards to visit the King. She also brought some honey and grapes by putting them on her body for the King to eat. She did this every other day so that the King received nutrients and would not starve. However, later, Ajatasatru discovered her plan, so he banned her from visiting the King. Eventually, King Bimbisara died in the prisonTheo truyn thuyt Pht gio, Hong Hu Vi Hy l v ca vua Tn B Sa La, v l m ca A X Th. Khi vua Tn B Sa La b A X Th h ngc son ngi, b dng k qua mt lnh gc ngc n thm nh vua, bng cch bi mt ng v nc ct nho ln thn mnh nh vua n, c th hai ngy mt ln vo thm v nui nh vua, nn vua khng n ni b cht i. Tuy nhin, v sau ny th A X Th pht gic c k hoch ca b nn cm khng cho b vo ngc thm vua na. Cui cng vua Tn B Sa La cht trong ngc tht. Vaidurya (skt): M no (mt mo)Lapis lazuliA cats eye gem. Vaikalya (sk): S yu tBt tonImperfectionWeaknessDefectivenessIncompetency InsufficiencyOne of the eight inopportune situations. Vaipulya (skt): Phng qungSquare and wideExact and wideSpaciousnessLargeness BreadthThickness. Vaipulya-sutra (skt): Kinh Phng Qung, cc kinh di trong trng phi i tha. Phng qung kinh gm ba b (Bt Nh tm Kinh, Hoa Nghim Kinh v i Bo Tch Kinh)Mt trong mi hai b kinh ln ca Pht gioExtensive sutrasExtensive Mahayana sutrasSutra of Great ExtensionA Mahayana form of scripture. A collection of expanded texts. There are three different Vaipulya-sutras: Prajnaparamita-sutra, Avatamsaka-sutra, and Ratnakuta-sutraOne of the twelve divisions of the Buddhas teachings .

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Vairambhaka (skt): Gi hoi ditAn all-destroying wind occuring between kalpas. Vairocana (skt): T L Gi NaB L NaT L Chit NaPh L Gi Na. Pht T L Gi Na, tn ca Pht Dhyanii Nht Nh Lai hay Quang Minh Bin Chiu (v Pht phi lch s), mt trong nm v Pht siu vit. Bn cnh Ngi cn mt v B Tt siu vit tn l Ph Hin v C Pht Cu Lu Tn. Pht T L Gi Na biu hin c ch sng sut cao tuyt, hay tm thc v tr, tc l Pht tr thc siu vit. Tnh ca Ngi l ton th v trGreat Sun Tathagata (coming from or belonging to the sun)Name of a Dhyani BuddhaA son of the sun The Dhyani Buddha of the centreThe central Sun, personifying the Dharma-Dhatu or Supreme Wisdom. Vairocana or the All-Illuminating One (of the non-historical Buddha), is one of the five transcendent buddhas. He is associated with the transcendent Bodhisattva Samantabhadra and the earthly Buddha Krakuchchanda. Vairocana is often depicted making the gesture of supreme wisdom, or cosmic consciousness, that is, transcendental Buddha-knowledge. His Pure Land is the entire cosmos. T L Gi Na ngha l thuc v mt tri hay n t mt tri. C nhiu nh ngha Vairocana, belonging or coming from the sun, the true or real Buddha-body. There are different definitions: Thin Thai tng cho rng tam thn Pht c tiu biu biTien-Tai says the three bodies of the Buddhas (kaya) represented by: Pht T L Gi tiu biu cho Php Thn Pht Thch Ca hay tt c ch Pht: Vairocana represents the dharmakaya or the Dharma Body of Buddha Sakyamuni and all Buddhas. Pht L X Na tiu biu cho Bo Thn Pht: Rocana or Locana represents the sambhogakaya. Pht Thch Ca Mu Ni tiu biu cho ng Thn Pht: Sakyamuni represents the nirmanakaya. Hoa Nghim tng cho rng tam thn Pht c tiu biu biHua-Yen says the three bodies of the Buddhas represented by: Pht T L Gi Na tiu biu cho Th Dng Php thn: Vairocana represents the Dharmakaya. Pht L X Na tiu biu cho Bo Thn: Rocana or Locana represents the Sambhogakaya. Pht Thch Ca Mu Ni l Ha Thn: Sakyamuni represents the Nirmakaya. Mt gio cho rng Pht T L Gi Na tiu biu cho mt tri hay nh sng mt tri, xua tan bng ti v minh: The esoteric school interprets Vairocana by the sun, or its light, which eliminates the darkness of ignorance. Pht T L Gi Na cn c dch nh l Bin Nht Thit X hay Bin Chiu Vng Nh Lai: Vairocana is also recognized as the spiritual or essential body of Buddha-truth, and like light pervading everywhere. Pht T L Gi Na cn c din dch l Tnh Mn Pht: Vairocana also interpreted by Purity and Fullness, or fullness of purity.

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T L Gi Na l v Pht chnh ng tr ti trung tm ca nm v Pht trong Thai Tng v Kim cang gii: Vairocana is the chief of the five Dhyani-Buddhas, occupying the central position. T L Gi Na cn c gi l i Nht Nh Lai: Vairocana is also called the Great Sun Tathagata. Theo Mt GioAccording to the Esoteric Schools: i T L Gi Na l danh hiu c Pht i Nht theo Phn vn, c v nh khc bit vi c Pht Thch Ca Mu Ni, nhng theo Mt gio, nu nghim theo mt ngha, th Thch Ca cng chnh l i Nht; cn B Tt Ph Hin, th gi ca Pht Thch Ca th tr thnh Kim Cang Th (Vajrapani) th gi ca c i Nht. V ngay c c Pht nhp huyn mt kia cng c hai thn, thng c tng trng bng hai v Pht ring bit. Trong Pht gio, mt v Pht lu i n u vn l mt c th, bi v tr tu vin mn l s vin mn ca nhn cch, v nhn cch l Pht. S vin mn nhn cch c trang nghim bi ba mt l Php Tr Thn. Pht tnh v mt tnh vn c sn y nh ngun sng v i (kim cang gii) v i Nht ca Kim Cang gii. Chng ta vn cha nhn thc r rng l nng lc sinh ng ta sng khp ni, nh hi m hay tnh thng, bao gi cng p tt c chng sanh hin hu trong th gii thai tng. Do , l php thn, c m t nh l tnh gii, tc l v tr t thn, phi c thp sng v n ngun sng ca tr tu vin mn. c Pht thnh tu n ch lc i v ngi (a, thy, ha, phong, khng, thc), v l c Pht i Nht ca Thai Tng gii. Nhng danh hiu k d nh Kim Cang gii v Thai Tng gii ch cho c tnh bt dit ca tr tu c th, hoc cng gi l cnh gii ca qu v cn nguyn bn hu ca mi loi: The Mahavairocana, as the Great Sun Buddha is called in Sanskrit, is apparently different from the Sakyamuni Buddha, but if mystically considered, the latter himself will be the former, and Samantabhadra Bodhisattva who is attending Sakyamuni Buddha will be Vajrapani under the mystical Buddha. Even the mystical Buddha is of two aspects, generally represented as two separate Buddhas. In Buddhism, a Buddha, however remote in age or however great in origin, will be individual, for the perfection of knowledge and wisdom is the perfection of personality and that is a Buddha. A personal perfection embellished by the three mysteries is the spiritual body of knowledge and wisdom. The static nature of the Buddha is potentially perfected like the great luminary (Diamond Element), and is the Mahavairocana (Great Sun) of the Diamond Element. To us it is not clear that all-illumining dynamic force, like warmth or mercy, is to enfold all beings which are in the realm of natural principle (Matrix Repository). Therefore, the spiritual body of principle is depicted as if the world of nature, i.e., universe itself, should become illumined and assume a splendor of perfect wisdom. This Buddha is possessed of the perfect harmony of the sixfold greatness, i.e., earth, water, fire, air, space, and consciousness and is the Buddha Mahavairocana of the Matrix Repository. These curious names of the worlds of Diamond Element and Matrix Repository indicate the indestructible character of personal wisdom, otherwise called the realm of effect and the natural source of beings, sometimes called the realm of cause. Hai hnh thi tnh v ng ca Pht hon ton khc nhau. Tnh v ng dnh cho nhn cch ca Pht da trn s biu hin nng lc gia tr ca Ngi. Nhn t cng v chng ng tr tu vin mn ca Ngi, th c Pht ca cnh gii bn hu l tnh v do c nh n trong lc c Pht ca cnh gii tr tu l ng do thc chng l tng v c tr n: These two aspects static and dynamic of the Buddha are strictly distinguished. The words static and dynamic with regard to the person of the Buddha on the basis of the manifestation of his enfolding power. Seen from the attainment of his perfect wisdom, the Buddha of the realm of nature is static and therefore has the sign (mudra) of meditation, while the Buddha of the realm of wisdom is dynamic owing to the vivid realization of his ideals and has the sign of wisdom-fist. Th d c mt c th t pht trin v chng ng v tin xa n ch nhp th vo l tnh v tr, c th s l Pht i Nht ca Kim Cang gii. Trong iu khc, v s c trnh by bng bn tay tri nm ly ngn tr ca bn tay phi, du hiu ca tr n: Suppose an individual develops himself and attains enlightenment and advances so far as to conform to the universal

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principle; he will then be Mahavairocana Buddha of the individual realm or Diamond Element. In sculpture, he is represented with the left hand grasping the index finger of the right hand, the sign of wisdom-fist. Li na, khi v tr t n c ri sng v tip nhn ngun sng ca tr tu, th ngi s l c i Nht Nh Lai ca Thai Tng gii. Trong iu khc, c din t bng nh n v v tr, vi bn tay mt trn bn tay tri, hai ngn ci giao nhau: On the other hand, when the universe itself becomes illumined and assumes a splendor of wisdom, he then will be Mahavairocana Buddha of the natural realm or Matrix Repository. In sculpture he is represented as having the sign of meditation on the universe, with the right hand on the left, the thumbs touching each other. Nh th chng ta c n hai c Pht cng ng danh hiu, ging nhau qua bn cht nhng khc nhau qua biu hin. Hai m khng hai (nh nhi bt nh). Ni theo Mt gio, hai nhn cch vin mn cu cnh phi l mt, cng c chiu rng v chiu cao nh nhauThus there are two Buddhas with one and the same name and identical in quality, but different in manifestation. They are two and yet not two. Mystically speaking, the two persons of ultimate perfection would be one and the same width and heigth. Khi lc i giao tro nhau theo khng gian, chng to thnh v tr, tc l Php thn ca Thai Tng gii: When the six great elements (earth, water, fire, air, space and consciousness) are coordinated crosswide, or according to space, we get the universe, i.e., the universal body of the Buddha of the Matrix Realm. Khi lc i c sp xp theo chiu dc (theo thi gian), chng ta c nm un (sc, th, tng, hnh, thc) to thnh mt c th, tc Pht thn ca Kim Cang gii: When the six elements are arranged lengthwise or vertically, according to time, we get the individual of five aggregates, i.e., the personal body of the Buddha of the Diamond Realm. (Maha)vairocana (p): i t l gi naSee Vairocana. Vaisakha (skt): See Thp Nh Nguyt (2). Vaisali (skt) Vesali (p): T X LyX V, mt thnh ph quan trng vo bui u Pht gio, hin l Basarh cch Patna khong hn 20 dm v pha ty bc, gia sng Hng v rng Tuyt sn. Vo nm 386, ngh hi th hai Pht gio din ra ti yAn important city in the early phase of Buddhism, which is now Basarh, about more than 20 miles northwest of Patna, between Ganges and the Himalayas. In 386 the second Buddhist Council was held in Vaisali. Vaisharadya: See Four certainties. Vaiseshika (skt): Hc phi V th s. Vaisya (skt): Thng cPhi bun bnWorking classA man who settles on the soilAn agriculturistA man of the third class or caste whose business was trade as well as agriculture. Vaisramana (skt): Thin vng T sa mn. Vaisravana (skt): T X La B ND Thin vngT sa mnA patronymic. Vaivarti (skt): T bt trThi chuyn. Vajja (skt): Ti Thp c hay Ng nghch.

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Vajra (skt): Kim cang, tng trng cho nhng g khng th ph hy cDiamond or adamantine, a symbol of indestructible. Vajraboddhi (skt): Kim cang tr. Vajracandratilaka (p): Kim Cang Nguyt ym. Vajra-dhara (p): Chp Kim CangSee Samantabhadra. Vajra-dharmadhatu (p): Kim cang php giiThe Diamond Element or positive pole in the manifested universe, of which the negative pole is Garbhadhatu. Vajradhatu (skt): See Kim Cang Gii. Vajradhatu-Mandala (skt): See Shingon. Vajragarbha (skt): Kim Cang TngDiamond Treasury. Vajranana-dhara (p): Kim Cang HuThe Supreme Buddhahood. Vajranana-mudra (p): Hu-n Kim-Cang. Vajra-Nisprapan-caviharin (p): Chp Kim Cang Tr V h lun. Vajrapani (skt): Kim cang thnKim cang th, v cm li tm st, mt v thn trong Pht gio, ngi theo c Pht v h tr Ngi trong mi lcThunderbolt-handed, a Buddhist god who accompanies the Buddha and protects him all the time, one of the Dhyani-BodhisattvasWielder of the Vajra or Diamond Sceptre. Vajrapradama-mudra (skt): See Mudra 10. Vajra-Prajna-Paramita Sutra (skt): Kinh Kim Cang Bt Nh Ba La Mt aDiamond Sutra. Vajraccedika-Prajna-Paramita-Sutra (skt): Kinh Kim Cang Bt Nh Ba La Mt aDiamond Sutra. Vajrapani (p): Kim Cang Th Th Tn. Vaijraprajna-paramita (skt): Kim Cang Bt Nh Ba La Mt a. Vajraputra (skt): i a la hn Pht x la pht a la. Vajra-Samadhi (skt): Kim cang nhSamadhi as a state of great stability. Vajrasamkara (p): Kim Cang Ta. Vajrasattva (skt): Kim Cang Tt aKim Cang tr l kh nng xa b nhng nh bn, l nguyn tc ca s thanh tnh. Mt trong nhng danh hiu ca Adi-Buddha, tr hu Pht ban s ca Pht gio Ty TngDiamond sattvaHaving a heart of adamantThe Diamond Being or Essence, the ability to eliminate all defilements, the principle of purification. One of the many titles given to Adi-Buddha, the primordial Buddha-wisdom in the Tibetan School of Buddhism. Vajrasekharatantrarajasutra (skt): Kim cang nh Kinh.

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Vajra-Sekhara-vimana-sarvayoga-yogi sutra (skt): Kim cang phong lu cc nht thit d d du ch Kinh. Vajrasena (skt): Kim cang ta. Vajrasrnkhala (p): Kim Cang Ta. Vajrasuci (p): Kim Cang Chm. Vajravimbopama (skt): See Kim Cang Tam Mui in Vietnamese-English Section. Vajrayana (skt): Mt TngKim Cang Tha, trng phi Pht gio Ty Tng xut hin vo gia th k th V. Phi ny pht trin t trng phi i tha, nhng coi vic thc hin cc nghi l l quan trng nh mt phng php tm l thu ht tn A Tantric School of North India and Tibetan Buddhism founded in the fifth century. It developed out of the teachings of the Mahayana; however, it emphasized on ritual practices as a psychological method to attract followers. Vakkula (skt): Bt Cu LaBc C LaBc La B Cu LaTn ca v La Hn Thin Dung hay V Hnh, ngi m trong sut 80 nm sng khng bnh hon hay au nVakkula, name of an arhat, a disciple of Sakyamuni, who during his eighty years of life, never had a moments illness or pain. Vaksamata (skt): See Ng Bnh ng. Valabhi (skt): Tn ca mt a danh Pht gio min ty n , cch Bhavanagar hai mi dm v pha ty bc. T th k th su tr i, cc hot ng Pht gio Saurashtra dng nh chuyn trng tm n Valabhi. Ni ny t c v tr quan trng v c nhiu ngha v mt tn gio, v Huyn Trang ni v ni ny bng nhng li l nng nhit khi ng n y vo nm 640 sau Ty Lch. Theo Huyn Trang th y c mt trm tu vin vi su ngn tu s thuc Chnh Lng B (Sammitiya sect). Vo thi y, Valabhi c xem l mt trung tm kin thc Pht gio ng hng th nh sau Na Lan v tr thnh qu hng ca cc hc gi Pht gio ni ting nh Sthiramati v Gunamati. Ngi ta tm thy y khng di ba mi bn ng c khc ch thuc th k th 7 v 8. Cc bn ng ny ghi rng cc vua cha triu i Maitraka ti Valabhi ban cp t ai cho khng di mi lm tu vin do hong tc, triu thn v cc nh ho tm xy nn. ng tic l Valabhi ngy nay ch l s nt, chng cn g l chng tch ca s vinh quang ngy trcName of a Buddhist place in west India, about twenty miles to the north-west of Bhavanagar. From the sixth century A.D., Buddhist activities in Saurashtra seem to have centered in Valabhi. It acquired great importance as a place of Buddhist interest and Hsuan-Tsang spoke of it in glowing terms when he visited it in 640 A.D. According to Hsuan-Tsang, there were one hundred convents where six thousand devotees of the Sammitiya school resided. In those days, Valabhi was considered to be next in importance to Nalanda as a centre of Buddhist learning, and became the home of the renowned Buddhist scholars, Sthiramati and Gunamati. Not less than thirty copper-plate inscriptions, of the seventh and eighth century A.D., have been found. These records that land grants were given by the Maitraka rulers of Valabhi to no fewer than fifteen Buddhist monasteries built there by members of the royal family, the royal officers and other Buddhist saints. Unfortunately, Valabhi is now in ruins, and nothing remains to prove its past glory. Vanavasin (skt): i A la hn Pht na b t. Vandana (skt): Ha namL Vannas (p): Giai cpCastes. Vara (skt): mTing. biKnh lHomageSalutationVenerative bow.

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Varada (skt): Generosity. Varada-Mudra (skt): See Mudra 6. Varanasi (skt): Ba La Ni. Varangala (skt): See Vingila. Varaprabha (skt): Diu Quang B Tt. Varjya (skt): Ti Ng nghch hay thp c. Varsika (skt): An cRain retreat. Varuna (p): Ph R Na Long VngThy Thn hay Thn sng, mt trong nhng danh hiu ca c Pht, nh m Ngi c v s loi chng sanh chp nhnRiver-god, one of the innumerable epithets of the Buddha whereby he is made accessible to innumerable classes of beings. Varusa (skt): Thnh Varusa, by gi l Attock, nm v pha ng ca PeshawarVarusa, now Attock, east of Peshawar. Vasana (skt): Tp KhNhng thi quen ngh lc ca k c (nhng thc v hnh ng lm trong qu kh) nh ng s phn bit v ngn nga s gic ngPerfuming impression or memoryThe habit-energy of memory from past actions (recollection of the past or former impression) which ignites discriminations and prevents EnlightenementSee Alaya Vijnana in Sanskrit/Pali-Vietnamese Section, and Tp Kh in Vietnamese-English Section. Visanavija (skt): See Hun Tp Chng T in Vietnamese-English Section. Vasavartana (skt)Vasavattati (p): Self-controlT ti (t mnh iu phc thn tm ca mnh). Vasavartin (p): Thin ma t. Vashpa (skt): Chnh nguyn. Vasita (skt): T TiSelf-controlSee Mi S iu Ng in Vietnamese-English Section. Vassa(na) (p): Ma maThe rainy season. Vastu (skt): S: FactEventSee S (B). Vt chtSubstance. Vastuprativikalpajnana (skt): Knowledge of the discriminating of existence thc phn bit nhng iu khc nhau ny sinh trong th ch quanSee S Phn Bit Thc in VietnameseEnglish Section. Vasubandhu (skt): Th Thn B tt, nh thng thi ni ting ca trng phi Sarvastivada v Yogachara, t th 21 ca dng thin n . Cng vi ngi anh ca ngi l V Trc (Asanga)

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 sng lp ra hai trng phi Sarvastivada v Yogachara. Th Thn (Vasubandhu) cn l tc gi ca 30 ca khc Trimshika, gii thch hc thuyt Yogachara. i trit gia Th Thn sanh ti Bch Sa Nga thuc x Kin La, xut gia theo Hu B. Ngi m thm n Ca Thp Di La hc trit hc A T m. Khi tr v c hng, ngi vit b A T t Ma Cu X Lun, hin vn cn lu tr vi 60 quyn ca bn Hn dch. Bn vn Phn ng b tht lc, nhng may chng ta c mt bn ch gii do Yasomitra vit mnh danh l A T t Ma Cu X Thch Lun; nh tc phm ny m c gio s Louis de la Valle-Pousin B d dng trong vic ti to bn vn tht lc v c kin ton bi Rahula Sankrityayana ngi Tch LanA famous Indian philosopher and writer (420-500 AD), with his brother Asanga founded the Sarvastivada and Yogacara Schools of Mahayana Buddhism. He was also the twenty-first patriarch of the Indian lineage of Zen. He was also the author of the Trimshika, a poem made of thirty songs, expounded Yogachara (the works of Asanga on important Mahayana sutras). The great philosopher Vasubandhu was born in Purusapura (now is Peshawar) in Gandhara and received his ordination in the Sarvastivada School. He went to Kashmir to learn the Abhidharma philosophy. On his return home he wrote the Abhidharma-kosa which is preserved in sixty volumes of Chinese translation. The Sanskrit text is lost, but fortunaetely we have a commenary written by Yasomitra called the Abhidharma-kosa-vyakhya which has facilitated the restoration of the lost text undertaken by the late Professor Louis de la Valle-Pousin of Belgium and completed by Rahula Sankrityayana of India. **For more information, please se A T t Ma Cu X Lun. Vasuki (skt): Long vng Ha tu kit. Vasumatra (skt): T B tu Mt. Vasumdhara (skt): i a hay tri t nh l ch cha ca ciThe earth as wealth-container. Vatsiputriya (skt): Mn ca trng phi Pudgalavada, tn mi ca trng phi tch ri khi trng phi Sthaviras (vo khong nm 240 trc CN). Trng phi ny tin rng mt con ngi khng ng nht, cng khng khc vi ng un. Con ngi ch l im ta ca lun hi cho ti khi t ti Nit bnFollower of Buddhist Pudgalavada school that split off from the Sthaviras (about 240 BC). This school believes that there is a person or personality that is neither identical nor different with the five aggregates. A person is only the basis of rebirth and continues until reaching nirvana. Vayama (p): Tinh tnEffortSamma Vayama is the sixth step on the Noble Eightfold Path Develop a right motive in the mind. The efforts are described as that to destroy such evil as has arisen in the mind, to prevent any more arising; to produce such good as has not yet arisen, and to increase the good which has arisen. Vayu (skt): Phong i. Veda (Vedas) (skt): T LunKinh V , gio in cn bn ca B La Mn, khng c Pht gio tha nhnThe basic scriptures of Brahmanism, not recognizing by Buddhists. Vdana (skt): Th un, cm gic hay tnh cm. Nhn t th hai trong ng un v mc xch th by trong thp nh nhn duyn, th sanh ra nhng ham mun (thc n ca tm thc bao gm kh th, lc th v phi kh phi lc th)AcceptingFeelingSensationSense reaction to contactThe second of the five aggregates and the seventh link in the Chain of Causation, producing the craving or thirst for existenceSee Ng un v Thp Nh nhn duyn.

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Vdana Skanda (skt): Th unThe second of the Five Skandhas. Vedanta: The end or consummation of the doctrine of the Vedas. One of the six orthodox system of Hindu philosophy. Venuvana (p): See Trc Lm Tnh X. Verula (skt): a danh Pht gio vng ty n . Theo Gio s Bapat trong Hai Ngn Nm Trm Nm Pht Gio, ti Verula c th tm thy nhng hang ng p nht th gii, nhng hn ni c c thnh nhng Thnh in s. Trong s ba mi bn hang, c mi hai hang pha nam l ca Pht gio, s cn li thuc B La Mn gio hay K Na gio. Cc hang ca Pht gio l nhng hang c trc tin, c nin i t nm 450 n 650. Li vo i snh i qua mt sn l thin rng. Trong hang Visvakarma c mt tng Pht ln vi cc th gi v thin thn i km c t trn ta s t mt vng cung nh ra ca ngn thp. Ti y cn c mt s tng Pht v tng B Tt khcName of a Buddhist place in west India. According to Prof. Bapat in The Twenty-Five Hundred Years of Buddhism, at Verula (Ellora) most wonderful caves in the world can be found, mountains cut into colossal sanctuaries. Of the thirty-four caves, the twelve to the south are Buddhist while the remaining are Brahmanical or Jaina. The Buddhist caves are the earliest, dating from 450 to 650 A.D. The entrance to the hall lies through a large open court. In the cave named Visvakarma, there is a huge image of the Buddha, flanked by attendants and heavenly deities, is seated on a lion throne in a projecting arch of the stupa. There are a number of Buddha and Bodhisattva images. Vesakha (skt) Vesak (p): Ngy trng trn thng tNgy Pht n sanh, Thnh o v Nhp Nit Bn. Vibhaga (skt)Vikappa (p): Discriminated analysisPhn bit hay tri gic v s khc nhau theo ci nhn ca mnh. Vibhasha (skt): T b x naTr, Hu, Kin. Vibhasha sutra (skt): T b sa lun. Vibhashika (Vaibhashika) (skt): Tiu tha T B Sa lun b. Vibhava (p): S v sanh. Vibhavana (skt): Qun st hay s thu hiuPenetrating comprehension. Vibhava-tanha (p): Luyn i trong s v sanhHam mun t dit Craving for selfannihilation. Vibhaya (skt): Bin. Vicakha (skt): B T x kh (c Pht phong chc Thng Nhn/thng tn vin). Vicara-parapraneya (skt): See T Gic. Vici (skt): See Nghi Ci. Vicichtatcharika (skt): Thng hnh B Tt.

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Vicikitsa (skt) Vicikiccha (p): Hoi nghiMt trong nhng cn bn phin no gy ra au kh UncertaintyDoubt, as wavering uncertaintyA hindrance and fetter to be removedOne of the mula-klesa, or root causes of sufferingSee Nghi Ci. Vicitratva (skt): See Chng Chng. Viciyate (skt): Tch tp mt cch rng riTo accumulate extensively. Vicuddhatcharitra (skt): Tnh Hnh B Tt. Vicvamitra (skt): T sa mt a la (thy dy ca Thi t Tt t a). Videha (skt): Khng thnBodilessIncorporeal. Vidhiyate (skt): Sp xpTo arrange. Vidudabha (skt): Thi T Lu LyAccording to Buddhist legends, Kosala was a large kingdom in Northern India with strong military might. Before he took refuge in the Buddha, King Prasenajit of Kosala had gone to the neighboring state of Kapilavastu to seek a bride among the Sakya clan. The Sakya clan looked upon itself as the superior clan and reluctantly passed off their maid Mallika as a princess for the marriage. King Prasenajit loved Mallika deeply. She bored him Prince Vidudabha. When the Prince was eight years old, he once went to Kapilavastu to play and to tour the newly completed lecture hall. The Sakya clan despised the Prince as being born of a maid and ridiculed him, thus sowing the seeds of feud and vendetta. After King Prasenajit died, the Prince ascended to the throne as King Vidudabha. In revenge of the ealier contempt, the King sent troops across the border. To rescue the innocent Sakya clan from this disasters, the Buddha, sat quietly under a withered, waiting for King Vidudabha to arrive with his troops. As expected, King Vidudabha passed by with his army. When he saw the Buddha, he had to dismount to greet the Buddha, and asked: Why do you choose to sit and meditate under a withered tree? The Buddha replied: This is a very good. The shade of a relatives clan is better than other shades. The Buddhas statement moved king Vidudabha deeply. He immediately ordered a retreat of his troops. The fire of war were extinguished for the time being. However, King Vidudabha could not dimiss the feeling of enemy. He led troops for yet another fight. Along the way, he again met the Buddha and was persuaded to withdraw his troops. This happened three times. However, eventually King Vidudabhas troops invaded and seized Kapilavastu, ready to massacre the people in the city. Maudgalyayana was compassionate and was moved to wield his supernatural powers. He collected 500 outstanding talents from among the Sakya clan in his begging bowl in order to save them. But later, when he reopened the bowl, he found that they had all turned into blood. King Vidudabha entered the city and captured thirty thousand military and civilian personnel. He planned to bury them alive from the waist down into the ground, and then sent elephants to trample them to death. Mahanaman, son of King Amrtodana, cousin of the Buddha and uncle of King Vidudabha, had succeeded to the throne as King of Kapilavastu. He ruled his kingdom well with loving kindness. For the sake of saving lives, King Mahanaman begged of King Vidudabha to let him dive to the bottom of the River, and before he came out of the water, to allow the thirty-thousand captives run for their lives. As to those who could not escape they would remain at the victors disposal. King Vidudabha thought to himself, No matter how good you are at diving, you could not be under the water until all the thirty-thousand have escaped! So he agreed. After the thirty-thousand people has all fled the city, King Mahanaman was still underwater. King Vidudabha then sent his men diving into the river to find out why. In fact, King Mahanaman had tied his hair to the roots of trees at the bottom of the river and held rocks with his two hands. He had courageously given up his own precious life to save his subjects. King Vidudabha occupied the kingdom of Kapilavastu, but shortly afterwards, the palace was on fire. Both he and his beloved concubines were not be able to escape because they were soundly sleeping. All of them were burned to death. It clearly showed the certainty of cause and consequenceTheo truyn thuyt Pht gio, Kiu Tt La l mt nc ln

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vi binh hng tng mnh. Vua Ba T Nc khi cha quy-y u Pht, tng qua cu hn vng tc Thch Ca ca nc Ca T La V. Vng tc Thch Ca t cho mnh l mt chng tc u t, nn cc chng em th n Mc Li, nhn lm cng cha, g cho vua Ba T Nc. Mc Li rt c vua Ba T Nc sng i. Nng sinh thi t Lu Ly. Khi thi t c tm tui, c n chi nc Ca T La V v du lm snh ng mi c khnh thnh. Vng tc Thch Ca t ra khinh th Thi T Lu Ly v do mt n t sanh ra, nn ni nng v l, s nhc n ni Lu Ly sanh tm th hn su m vi triu i Thch Ca. Sau khi vua Ba T Nc cht ri, Thi t ln ngi, l vua Lu Ly. bo th mi s nhc, vua cho lnh pht binh vt qua bin gii. cu dn tc Thch Ca trnh khi tai ha. Pht tnh ta di mt gc cy kh ch qun lnh do vua Lu Ly i ngang qua. Qu nhin, qun lnh ca vua Lu Ly ko qua, nhn thy c Pht, vua khng th khng xung nga thi l v hi: Ti sao Ngi li chn ngi di cy kh? c Pht p: Nh vua hi tht ng, v rng bng mt ca thn tc cn hn bng mt khc. Cu ni ca Pht lm cho vua Lu Ly rt cm ng, lp tc ra lnh lui qun, ngn la chin tranh tm thi dp tt. Nhng mi th xa ca vua Lu Ly kh tan. Sau vua li xut binh i nh dng h Thch Ca, trn ng li gp Pht thuyt phc, vua li lui binh. C nh vy ba ln. Tuy nhin, cui cng ri qun i ca vua Lu Ly cng xm nhp, bao vy nc Ca T La V, tn st dn lnh. Ma Ha Mc Kin Lin ng lng, vn dng thn thng cu 500 ngi u t ca dng h Thch Ca vo trong chic bt, khi s vic i qua, ng m np bt, tt c u ha thnh mu. Sau khi vo thnh, vua Lu Ly bt sng ba vn qun dn, chun b em chn na ngi, ri cho voi dy. Mahanaman l con ca vua Cam L Phn (Amrtodana), anh h ca Pht v cng l cu ca vua Lu Ly. Mahanaman k v ngi vua nc Ca T La V, l v vua lo vic yu dn rt mc t bi nhn hu. gii cu sanh linh trong thnh, vua Ma Kha Nan xin vua Lu Ly cho nh vua ln xung nc, trc khi ni ln, hy cho ba vn ngi t do chy, ai khng chy ra khi thnh mi b x ty . Vua Lu Ly ngh thm: Cho ngi ln gii th my, cng khng n mc ba vn ngi chy ht. Nn ng . Ba vn ngi chy thot ra ngoi thnh m vua Ma Kha Nan vn cha ni ln. Vua Lu Ly cho ngi ln xung kim tra, th ra vua Ma Kha Nan buc tc mnh vo gc cy di y nc, hai tay m ly cc , dng hin sinh mnh qu gi ca mnh mt cch bi trng. Vua Lu Ly chim ng nc Ca T La V, nhng khng bao lu sau bng b ha thiu, nh vua v cung phi m n u b thiu ri trong bin la. Qu l qu bo nhn tin! Vidusha (skt): Ngi ph ha lm trJester. Vidya (skt): MinhKin thcKnowledgeLearningScholarshipPhilosophy. Vidya-carana-sampanna (skt): Minh hnh TcMt danh hiu ca PhtPerfect in knowledge and actionSufficiency in clarity and conductPerfect in knowledge and of good moral conduct An epithet of the Buddha. Vidya-matra-siddhi-sutra-Karika (skt): Duy thc lun. Vidya-sadaksari (skt): Six syllable philosophy. Vidya-urna (p): Thin n Bch ho. Vighna (skt): Sa mn Duy nan. Vihara (skt): T Ha LaT Ha LaB Ha BaV H La. Tnh x: A dwelling place. Tnh x hay ni cho Pht hay ch Tng NiSpiritual buildingAbode or a dwelling-place for the Buddha or the Sangha.

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T vin hay ni an c kit h cho Pht gio : A Buddhist retreat or monastery. Khu vn hay nh an lc v hoan h: A pleasure garden. Du Hnh x: A place for walking about Viharasvamin (skt): See T Ha La Sa Nh. Vihimsa (skt): Gy tn hiHarmingThe act of harming or injuringOne of the Upaklesa, or secondary hindrances. Vijayosnisa (p): Pht nh Ti thng (mu vng lt). Vijnana (skt): ThcConsciousnessThought-faculty. S nhn thc, s phn bit, thc, nhng mi t ny u khng bao gm ht ngha cha ng trong vijnana: Cognition, discrimination, consciousness, but as any one of these does not cover the whole sense contained in Vijnana. Ci tr hay bit tng i. T ny lm khi c dng theo ngha i lp vi Jnana trong ngha tri thc n thun. Jnana l ci tr siu vit thuc cc ch nh s bt t, s phi tng i, ci bt kh c, vn vn, trong khi Vijnana b rng buc vi tnh nh bin ca cc s vt: Relative knowledge. This term is usually used as contrasted to Jnana in purely intellectual sense. Jnana is transcendental knowledge dealing with such subjects as immortality, non-relativity, the unattained, etc., whereas Vijnana is attached to duality of things. Hnh ng phn bit bao gm s hiu bit, nhn bit, tr thng minh, v kin thc. Thc gm c tm th. Nm th u l kt qu ca nhng hnh ng lin h n ng cn. Thc th su bao gm tt c nhng cm gic, kin v s phn on. Thc th by l thc (ci ng thm thm). Thc th tm l A Li Da hay Tng Thc, ni cha ng tt c nhng nghip, d thin, d c hay trung tnhThe act of distinguishing or discerning including understanding, comprehending, recognizing, intelligence, knowledge. There are eight consciousnesses. The first five arise as a result of the interaction of the five sense organs (eye, ear, nose, tongue, mind) and the five dusts (Gunas). The sixth consciousness comes into play, all kinds of feelings, opinions and judgments will be formed (the one that does all the differentiating). The seventh consciousness (Vijnana) is the center of ego. The eighth consiousness is the Alayagarbha (a li da), the storehouse of consciousness, or the storehouse of all deeds or actions (karmas), whether they are good, bad or neutral. Vijnana Matra-siddhi Trimsati sutra karaka (skt): Duy thc Tam thp lun tng. Vijnana-matrata (skt): Duy thcConsciousness as no more or less than it isConsciousness alone. Vijnananantyayatana (skt): Thc v bin x. Vijnananantyayatana-Samadhi (skt): Thc v bin x nh. Vijnana-skanda (skt): Thc un. Vijnanataranga (skt): Thc Lng (nhng cn sng ca tm thc)Waves of mentation.

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Vijnanati (skt): Nhn bit: To recognize. Phn bit: To distinguish. Vijnanavada (skt): Gio l duy thcCh c duy thc bn trong l thc hu ch khng phi l nhng vt th bn ngoiThe doctrine of consciousnessThe doctrine of the Yogacaras that only intelligence has reality, not the objects exterior to usSee Yogachara in Sanskrit/Pali-Vietnamese Section. Vinapti (skt): Biu th (hin th hay trnh by)RepresentationInformation. Vijnaptimatra (skt): Tn khc ca trng phi Pht gio n , c bit nhiu qua cc tn Du Gi hay Duy ThcAnother name for the Indian School of Buddhism, better known as the Yogacara or Vijnanavada School. Vijnaptimatra Sastra (skt): Lun Duy Thc. Vijnaptimatrata-siddhi (skt): See Hsuan-Tsang. Vikalpa (skt): DiscriminationSee Phn Bit. Vikalpaprapanca (skt): See Phn Bit H Lun. Vikalpapratyaya (skt): See Phn Bit Duyn. Vikalpaviviktadharma (skt): See V S Hu Vng Tng Tch Dit Php. Vikiranosnisa (p): Pht nh X tr (mu vng pha ngh). Vikramasila (skt): Mt trong bn tu vin ln nht ti n di thi Hong Dharmapala. Vo thi Nalanda, Uddantapuri (Bihar Sharif), Vajrasana, v Vikramasila l bn tu vin ln nht. Trong s ny, tu vin Vikramasila l quan trng hn c v c ngun gc kh c bit. Hong Dharmapala ca triu i Pala trong mt chuyn tun du cc vng t ny rt say m khi nhn thy mt ngn i nh xinh xinh bn b sng Hng, nn quyt nh cho lp mt tu vin ti y. Tu vin ny c l c xy vo cui th k th 8, pht trin thnh mt trung tm vn ha ln hai trm nm mi nm sau . S Tng sinh t cc nc ngoi n y tu hc ng hn Na Lan . Trong s cc ging s Vikramasila c 108 hc gi, 8 nh bc hc ni ting, v i hc gi Ratnakarasanti, vin trng tu vin. Trong s cc hc gi ni ting ca tu vin gm c Santibhadra, Maitripa (Avadhutipa), Dombipa Sthavirabhadram, Smrtyakara-Siddha, v DipankaraSrijnana. Ti trung tm tu vin c mt ngi n xinh xn th Qun Th m B Tt, bn cnh l 53 ngi n ln nh. Trong s cc v thn v n thn c th trong cc ngi n ny, c mt s tng Mt tng. Ba tu vin kia cng thuc lnh th ca triu i Pala, vn c quan h c bit vi Vikramasila. Tm mi bn v Siddha u sng di cc triu Pala (765-1200) v hu ht nhng v ny u c lin h vi Vikramasila. Theo cc tc gi Ty Tng th phi Mt tng hoc tu vin Vikramasila lm cho qun Th Nh K phi nhiu phen trn chy bng cch nim thn ch, nhng lch s khng ni n iu nyOne of the four great viharas in India during the reign of king Dharmapala. At that time, Nalanda, Uddantapuri (Bihar Sharif), Vajrasana and Vikramasila were the four greatest viharas of India. Of these, Vikramasila was the most important and had an interesting origin. The great king Dharmapala of the Pala dynasty, while on a visit to these parts, was greatly attracted by the sight of a beautiful hill on the bank of the Ganga and decided to found a vihara at the place. The vihara, which thus came to be built at the end of the eighth century A.D.,

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grew into a great seat of learning two and a half centuries later. The number of students who came from foreign parts to study here was greater than at Nalanda. Among the teachers who taught at Vikramasila were 108 scholars, eight famous savants, and the great scholar Ratnakarasanti who was the head of the vihara. Santibhadra (Avadhutipa), Dombipa Sthavirabhadra, SmrtyakaraSiddha, and Dipankara Srijnana were among the eight great pandits. There was a beautiful temple of Bodhisattva Avalokitesvara at the centre of the vihara, besides the fifty-three big and small temples in the compound. Among the gods and goddesses worshipped in these temples, there were some beautiful Tantric icons. The other three viharas also belonged to the kingdom of the Palas, who had special ties with Vikramasila. The eighty-four Siddhas lived during the Pala regime (765-1200 A.D.) and most of them were connected with Vikramasila in one way or another. According to Tibetan writers, the Tantrics or Vikramasila had put the Turks to flight many times by magic spells, but history has a different story to tell. Vikridita (skt): See Du H. Viksepa (skt): Tn lonDistractionThe act of throwing asunder or away or about, scattering, dispersion, casting, discharging. Vimala (p): V Cu. Vimalanetra (p): V cu nhn. Vimala (skt): Ly cu tn gi. Unstained: Thanh tnh. Vimaladatta (skt): Tnh c phu nhnTin thn quang chiu trang nghim tng B TtFormer life of Vairocana-rasmi-prati-mandita-dhvaja Bodhisattva. Vimalakirti (skt): Duy ma Ct. Tnh DanhPure Name. Duy Ma ct l t ca Pht ti thnh T X L, nc Lichavi, mt nc Cng Ha min bc n . Ngi ta ni ng cng thi vi c Pht, v tng ving Trung Quc: Vimalakirti, a native of Vaisali, capital city of Licchavi (name of the tribe and republican state in northern India) and a disciple of sakyamuni, said to have been a contemporary of Sakyamuni, and to have visited ChinaSee Kinh Duy Ma in Appendix K. Theo Kinh Duy Ma CtAccording to the Vimalakirti Sutra: Vo thi c Pht cn ti th, trong thnh T X Ly c ng trng gi tn l Duy Ma Ct, tng cng dng v lng cc c Pht, su trng ci lnh, ng V Sanh Php Nhn. Sc bin ti v ngi ca ng khin ng c kh nng du h thn thng. ng chng cc mn tng tr, ng sc v y, hng phc ma on, thu r php mn thm diu, kho ni tr , thng t cc php phng tin, thnh tu i nguyn. ng bit r tm chng sanh n u, hay phn bit cc cn li n, lu trong Pht o, lng thun thc, quyt nh ni i Tha. Nhng hnh vi u kho suy lng, gi gn ng oai nghi ca Pht, lng rng nh b c. Ch Pht u khen ngi, hng t, Thch, Phm Vng, vua th gian, vn vn thy u knh trngAt the time of the Buddha, in the great town of Vaisai there was an elder called Vimalakirti who had made offerings to countless Buddhas and had deeply planted all good roots, thereby achieving the patient

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endurance of the uncreate. His Unhindered power of speech enabled him to roam everywhere using his supernatural powers to teach others. He had achieved absolute control over good and evil influences (dharani) thereby realizing fearlessness. So he overcame all passions and demons, entered all profound Dharma-doors to enlightenment, excelled in Wisdom perfection (prajnaparamita) and was well versed in all expedient methods (upaya) of teaching, thereby fulfilling all great Bodhisatva vows. He knew very well the mental propensities of livifng beings and could distinguish their various (spiritual) roots. For along time he had trodden the Buddha-path and his mind was spotless. Since he understood Mahayana, all his actions were based on right thinking. While dwelling in the Buddhas awe-inspiring majesty, his mind was extensive like the great ocean. He was praised by all Buddhas and revered by Indra, Brahma, and worldly kings. V mun ngi, nn ng dng phng tin kho th hin lm thn trng gi thnh T X Ly, c ca ci nhiu v lng nhip cc hng dn ngho; gi gii thanh tnh nhip nhng k ph gii; dng hnh iu ha nhn nhc nhip cc ngi gin d; dng i tinh tn nhip nhng k bing nhc; dng nht tm thin tch nhip nhng k tm tn lon; dng tr tu quyt nh nhip nhng k v tr; tuy lm ngi bch y c s m gi gn gii hnh thanh tnh ca Sa Mn. Tuy ti gia m khng m nhim ba ci. Tuy th hin c v con, nhng thng tu phm hnh. D c quyn thuc, nhng a s xa la. D c qu bu, m dng tng tt nghim thn. D c ung n m dng thin duyt lm mi v. Nu khi n ch c bc, ht xng th ng li dng c hi ngi. D th cc php ngoi o nhng chng tn hi lng chnh tn. Tuy hiu r sch th tc m thng a Pht php, c tt c mi ngi cung knh. Nm gi chnh php nhip k ln ngi nh. Tt c nhng vic tr sanh, bun bn lm n hn hp, d c li li ca i, nhng chng ly lm vui mng. Do chi ni ng t ng ci li ch chng sanh. Vo vic tr chnh cu gip tt c. n ch ging lun dn dy cho php i Tha. Vo ni hc ng dy d cho k ng mng. Vo ch dm dc ch by s hi ca dm dc. Vo qun ru m hay lp ch. Nu trong hng trng gi, l bc tn qu trong hng trng gi, ging ni cc php th thng. Nu trong hng c s, l bc tn qu trong hng c s, dt tr lng tham m cho h. Nu trong dng St Li, l bc tn qu trong dng St Li, dy bo cho s nhn nhc. Nu trong dng B La Mn, l bc tn qu trong dng B La Mn, kho tr lng ng mn ca h. Nu ni i thn l bc tn qu trong hng i thn, dng chnh php dy d. Nu trong hng Vng t, l bc tn qu trong hng Vng t, ch dy cho lng trung hiu. Nu ni ni quan , l bc tn qu trong hng ni quan, kho dy d cc hng cung n. Nu ni th dn, l bc tn qu trong hng th dn, ch bo lm vic phc c. Nu ni tri Phm Thin, l bc tn qu trong Phm Thin, dy bo cho tr tu th thng. Nu ni tri Thch, l bc tn qu trong Thch, ch by cho php v thng. Nu ni tri T Thin Vng h th, l bc tn qu trong T thin vng h th, hng ng h chng sanh. Trng gi Duy Ma Ct dng c thy v lng phng tin nh th lm cho chng sanh u c li chAs he was set on saving men, he expediently stayed at Vaisali for this purpose. He used his unlimited wealth to aid the poor; he kept all the rules of morality and discipline to correct those breaking the precepts; he used his great patience to teach those giving rise to anger and hate; he taught zeal and devotion to those who were remiss; he used serenity to check stirring thoughts; and employed decisive wisdom to defeat ignorance. Although wearing white clothes (of the laity) he observed all the rules of the Sangha. Although a layman, he was free from all attachments to the three worlds (of desire, form and beyond form). Although he was married and had children, he was diligent in his practice of pure living. Although a householder, he delighted in keeping from domestic establishments. Although he ate and drank (like others), he delighted in tasting the flavour of mediation. When entering a gambling house he always tried to teach and deliver people there. He received heretics but never strayed from the right faith. Though he knew worldly classics, he always took joy in the Buddha Dharma. He was revered by all who met him. He upheld the right Dharma and taught it to old and young people. Although occasionally he realized some profit in his worldly activities, he was not happy about these earnings. While walking in the street he never failed to convert others (to the Dharma). When he entered a government office, he always protected others (from injustice). When joining a symposium he led others to the Mahayana. When visiting a school he enlightened the students. When entering a house of prostitution he revealed the sin of sexual intercourse. When going to a tavern, he stuck to his determination (to abstain from drinking). When amongst elders he was the most revered for he

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taught them the exalted Dharma. When amongst upasakas he was the most respected for he taught them how to wipe out all desires and attachments. When amongst those of the ruling class, he was the most revered for he taught them forbearance. When amongst Brahmins, he was the most revered for he taught them how to conquer pride and prejudice. When amongst government officials he was the most revered for he taught them correct law. When amongst princes, he was the most revered for he taught them loyalty and filial piety. When in the inner palaces, he was the most revered for he converted all maids of honour there. When amongst common people, he was the most revered for he urged them to cultivate all meritorious virtues. When amongst Brahmadevas, he was the most revered for he urged the gods to realize the Buddha wisdom. When amongst Sakras and Indras, he was the most revered for he revealed to them the impermanence (of all things). When amongst lokapalas, he was the most revered for he protected all living beings. Thus Vimalakirti used countless expedient methods (upaya) to teach for the benefit of living beings. Vimalakirti Sutra: Kinh Duy Ma Ct hay Duy Ma Ct S Vn Kinh, nhng trit l c vit ti n vo khong th k th nht, gm nhng cuc i thoi gia nhng nhn vt ni ting trong Pht gio v c s Duy Ma Ct. C ngi ni Kinh ny cha ng nhng cuc i thoi gia c Pht Thch Ca v cc c dn ca thnh T X L. Kinh c dch ra Hoa ng ln u bi ngi Cu Ma La Thp, v sau bi ngi Huyn TrangThe Vimalakirti Sutra is a philosophic dramatic discourse written in India about the first century A.D. which contains conversations between famous Buddhist figures and the humble householder Vimalakirti. Some said this sutra is an apocryphal account of conversations between Sakyamuni and some residents of Vaisali. It was first translated into Chinese by Kumarajiva, and later by Hsuan-TsangSee Vimalakirti Sutra in Appendix K. Vimalanetra (skt): Tnh nhnTin thn ca Dc Thng B Tt. Vimalanetra Buddha (skt): Tnh Thn Pht. Vimalanirbhasa (skt): Tnh Quang Tam Mui. Vimoksa (skt): Gii thotEmancipationLiberationBeing loosened or undoneRelease Deliverance fromLiberation of the soulLetting looseSetting at liberty. Vimoksamukha (skt): See Gii Thot Mn. Vimokshatraya (skt): Tam gii thot hay ba c tnh ca gii thot bao gm khng, v tng v v nguynThreefold emancipation composes of sunyata, animitta, and apranihitaSee Tam Gii Thot. Vimukti (skt): Gii thot khi nhng kh au phin no do hiu c nguyn nhn ca chng, xuyn qua thc hnh T diu m xa b hay lm bin mt nhng nh bn y. Vimukti nh du s loi b nhng o nh v am m, vt thot sinh t v t ti cu cnh Nit bn SalvationLiberationRelease from the bonds of existenceFinal emancipationLiberation or release from suffering through knowledge of the cause of sufering and the cessation of suffering, through realization of the four noble truths to eliminate defilements. Vimukti is the extinction of all illusions and pasions. It is liberation from the karmic cycle of life and death and the realization of nirvana. Vimuttikkhanda (p): em n s gii thot. Vimutti Sukha (p): Hnh phc Gii thot. Vinam Siddhipada: S bit r cc cnh gii v tnh dt tm v ci thin.

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Vinnana (p): ThcConsciousness. Vinaya (skt & p): Lut Tng, phn th ba ca Tam tng kinh in, ni v nhng qui tc sinh hot ca t chng (ch Tng Ni v hai chng ti gia). Lut tng gm c ba phnRulesLaw RegulationsThe Vinaya Pitaka is the third division of the Tipitaka. It is concerned with the Rules of Discipline governing four classes of disciples (monks, nuns, upasaka and upasika). The Vinayapitaka consists of three parts: Qui lut cho ch Tng: BhiksuvibhangaGm tm chngExplanations of the Rules for Monks which consists of eight chapters: Trc xut khi gio on: ParajikaTrc xut hn nhng v no phm ti git ngi, trm cp, dm dc, ly ca Tam bo xi cho c nhn v gia nh, v khoe khoang mnh chng c mt cch di trFinal expulsion of monks who have been guilty of murder, theft, sexual offences, usage of dana for personal or family expenses, and unsuitably extolled their own sanctity. Khai tr tm thi: SanghavasheshaKhai tr tm thi nhng v phm phi mt trong mi ba ti sau y nh vu khng, gy bt ha, s m ph n, v.v. Provisional expulsion of monks who have committed one of the thirteen principal faults, such as slander, instigating dissatisfaction, touching a woman, and so on. Nhng li khng xc nh: AnivataIndetermined faults. Ba mi t b nhng th phi ngha: NaihsargikaBa mi t b nhng ca ci phi ngha nh qun o, thc phm, thuc men, v.v.Thirty cases of giving up dishonestlyacquired things like clothes, food, medicine, etc. Chn mi chuc ti: Patayantila90 mi trng hp c th chuc ti cho nhng li nh nh ni di, bng bnh nhc m, v.v.Ninety cases of penance exercises for minor violations such as lying, disobedience, insults, etc. Bn ti lin quan ti cc bui n ung: PratideshaniyaFour faults related to mealtimes. Cc quy tc ng x lch s: ShikshakaraniyaManners. Nhng qui nh ha gii cc xung t: Adhikarashamathaguidelines for resolution of conflicts. Qui lut cho ch Ni: BhiksunivibhangaExplanations of the Rules for Nuns, which also consists of eight chapters as for monks; however,regulations for nuns are considerably more numerous. Nhng qui tc v cuc sng thng nht trong t vin, cho c Tng ln Ni cng nh nghi thc hnh l, n, mc, cch thc an c kit h, v.v.: The Khandhaka contains regulations concerning daily life of monks and nuns as well as ceremonies, rites, dress, food, behavior during rainy season retreat, etc. Nhng qui tc v cuc sng thng nht cho c s ti gia: Regulations concerning daily life of laypeople. ** For more information, please see T Ni Da in Vietnamese-English Section.

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Vinayaka (skt): Ngi tho b mi chng ngiRemover of obstacles. Vinaya-Pitaka (skt & p): Lut TngSee Vinaya. Vindhya-vana (skt): Tnh xMonastery. Vingila (skt): C ca x AndhraAlso called Vinkila, or Varangala, an ancient capital of Andhra. Vinkila (skt): See Vingila. Vinnana (p) Vijnana (skt): Normal consciousnessA Causality Body (storehouse of causes and effects)Alaya VijnanaTng thc, mt trong nm un. S lin h gia ch v khch. Tng thc l tm kinh nghim, qua ngi ta nhn bit th gii hin tng v c c kinh nghim i sng. Thc cn c coi nh l Tim Thc, l ni m kinh nghim qu kh c ng k v lu tr, kt qu ca nhng kinh nghim ny tr thnh cn tnh cho cuc ti sanh sp ti Consciousness, one of the Five Skandhas. The relation between subject and object. It is the empirical mind by which one cognizes the phenomenal worlds and gains the experience of life. Vinnana is also known as the subliminal consciousness in which the experiences of the past are registered and retained, the results of such experience becoming faculties in the next physical birth See A Li Da Thc. Vipacitannu: Kh nng t c s sng sut (nhn thu s vt)Ability to acquire insight. Vipaka (skt & p): Result of an actionThun thc hay s lm cho tr nn chn mui (s chn mui ca cc hnh ng do tm thc to tc)MaturingRipeningSee D Thc in VietnameseEnglish Section. Vipaka-buddha (skt): Bo Sanh Pht. Vipaka-hetu (skt): Maturation of a germD thc nhn hay nhn chn mui. Vipaka-phala (skt): Ripening of a fruitD thc quQu thnh thc, hoc tt hoc xu, hoc c hoc thua, hoc thng hoc pht (qu chn mui)Maturation of effectAn effect which is ripe (matureripeningmaturing), either good or bad, gain or loss, reward or punishment. Vipakastha-buddha (skt): Bo Tr Pht hay D Thc Tr Pht. Viparyasa (skt): Wrong viewPerversionM lm hay tri gic sai lm v hin huSee in o. Vipassana (p): Minh st tu (tr tu t c qua tu tp thin nh). tu tp thin minh st, trc ht chng ta phi tp bung x gii quyt nhng nhim trcVisualizationIntuition Vision Wisdom or penetrative insight achieved through meditation. To do Vipassana, we must first relax, calm down and settle the defilements. Vipasyana (skt): Qun stReflectionInsightTo see in different places in detailTo discern To distinguishTo observeTo learnTo knowTo perceive. Vipasyin (Vipacyi) (skt): T b Thi PhtQung Thuyt, tn ca v Pht c k n u tin trong tht PhtUniversal Preaching, name of a Buddha mentioned as the first of the seven Tathagatas.

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** For more information, please see Tht Pht in Vietnamese-English Section. Viraga (skt & p): Khng chp cht vo sng kh. y l mt trong nhng cng c t c trn bc ng tu tp n ton thin t thnNon-attachment to pleasure or pain. Viraga is one of the virtues acquired on the Buddhist path to self-perfection. Viriya (p) Virya (skt): Tinh tn, ba la mt th t trong Lc Ba La Mt (s sing nng)Diligence PowerEnergyEffortForce of the energyVigour and energy, the fourth of the six paramitas See Lc Ba La Mt (4). Virya-paramita (skt): Tinh tn Ba La MtHighest degree of fortitude or energy. Viriyiddhipada: S tinh tn. Virudhaka (skt): T Lu CaTr quc. Visakha (p): Visakha gc ngi min bc n , mt n th ch y lng ho tm, l con gi ca nh triu ph Dhananjaya. Ngi ta k rng vi tr tu v lng nhn nhc, b t t chuyn ha tt c dng h bn chng tr thnh mt gia nh Pht t y an vui hnh phc. B lun lun bt cho ch Tng ti nh. Tra v chiu b thng n cha nghe php v xem cc s cn dng vt chi th b gip. B tht giu lng b th cng dng v tn tnh h tr ch Tng. Mt ln n b n hu c Pht v thnh nguyn tm iuA native of northern India, daughter of millionaire Dhananjaya, a generous upasika. It is said that with her wisdom and patience, she gradualy suceeded in coverting her husbands household to a happy Buddhist home. She gave alms to the Sangha at her own house everyday. She visited the monastery on a daily basis to minister the needs of the Sangha and hear sermons from the Buddha. She was so generous and so serviceable to the Sangha that once she approached the Buddha and asked the following eight boons: Xin trn i c dng y cho ch Tng nhp h: To give robes to the Sangha during the rainy season as long as she lived. Xin bt cho nhng v n thnh Savathi: To provide alms for the moks coming to Savatthi. Xin bt cho nhng v ri thnh Savatthi: To provide alms for those going out of Savatthi. Xin dng thc phm n nhng v s au m: To give food for sick monks. Xin dng thc phm n nhng v ra cng chm sc cc v s au m: To give ood for those who attend on the sick. Xin dng thuc men n nhng v s au m: To give medicine for the sick monks. Xin dng la mch n cho ch Tng: To give rice-gruel for monks. Xin dng y tm n cho ch Ni: To give bathing garmens for nuns. B Visakha ng gp mt phn quan trng trong nhiu lnh vc khc nhau c lin quan n Pht s. i khi c Pht sai b i ging ha nhng mi bt ng gia cc T Kheo Ni. Cng c lc b thnh cu c Pht ban hnh mt vi gii cho ch v T Kheo Ni. Do c i lng, b

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c xem l ngi tn n c cng c nhiu nht trong cc Pht s v cng l v th ch quan trng nht ca phi n thi c Pht. Do phm hnh trang nghim, t cch thanh nh, thi phong lu t nh, ngn ng l khn kho, bit vng li v tn knh cc bc trng thng, qung i bc i i vi ngi km may mn, tnh tnh lch duyt, hiu khch v o tm nhit thnh, b c lng tt c nhng ngi b gpBeing a lady of many parts, Visakha played an important role in various activities connected with the sangha. At times she was deputed by the Buddha to settle disputes arose amongst Bhikkhunis. Some Vinaya rules were also laid down for Bhikkhunis owing to her intervention. Owing to her magnimity she was regarded as the chief benefactress of the doctrine and the greatest female supporter of the Buddha. By her dignified conduct, graceful deportment, refined manners, courteous speech, obedience and reverence to elders, compassion to those who are less fortunate, kind hospitality, and religious zeal, she won the hearts of all who knew her. ** For more information, please see Tm Phm Cht Ca Ngi N C Th Gip a Ngi y Ln Cc Cnh Tri, and Tm Phm Cht Ca Ngi N C Th To An Vui Hnh Phc Trong i Hin Ti V Cnh Gii Tng Lai. Visamtika sutra (skt): Thp lun duy thc lun. Visamyoga (skt): Ly H QuThot khi s rng buc, mt trong nm quRelease from bondage, one of the five fruitsSee Ng Qu (5). Vishaya (skt): Cnh gii: S c bit, th gii bn ngoi, th gii ca nhng c thCircumstances EnvironmentIndividuationExternal worldWorld of particulars. Ng trn: An object of sense. There are five: Sc: Rupa (skt)Form or color for the eye. Thinh: Sabda (skt)Sound for the ear. Hng: Gandha (skt)Odour for the nose. V: Rasa (skt)Savour for the tongue. Xc: Sparsa (skt)Tangibility for the skin. Vishayaparicchedalakshana (skt): Sai bit cnh tng hay kha cnh ca c thThe aspect of individuation. Vishayapavana (skt): Cnh Gii PhongNgn gi i tng tnhWind of objectivity. Vishnou (VisnouVichnou) (skt): T Nu (thin)T ni thin trong n gioName of the preserver god in Hinduism. Visuddhamati (p): Thanh Tnh Hu. Visuddhi (skt): Thanh tnh (trong sch khng cu nhim)BrightCleanPurity or purification.

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Visuddhi-Magga (p): Thanh Tnh o hay con ng tinh khit. Tc phm ni ting chnh sau khi c kinh in ca trng phi Theravada, c Buddhaghosha son vo th k th V sau CN. Tc phm ny c chia lm ba phn vi 23 phm vThe Path of Purification or Path of purity, the most famous and important postcanonical work of the Theravada. It was composed by Buddhaghosha in the 5th century. It divided into three parts with 23 chapters: Phn I: Dividion I from chapter 1 to 2 deal with moral discipline (sila). Phn II: Division II from chapter 3 to 13 deal with meditation or concentration (samadhi). This division describes in detail the meditation methods and objects of meditation to make development of concentration possible and fruitful. Phn III: Division III from chapter 14 to 23 deal with wisdom (prajna). This section presents the fundamental elements of the Buddhist teaching such as the four noble truths and the eightfold noble path, etc. Visvabou (skt): T x ph Pht. Vitarka (skt) Vitakka (p): GicDeliberationAwarenessConsiderationIntentionReasoning. S suy din hay c on: Speculation, supposition. Trong A T t Ma Cu X Lun, Vitarka thng c dch l tm. Tin trnh s khi trong thin nh tin n t gicIn the Abhidharmakosa, vitarka is generally translated as reflection, or taking hold of a thought. Vitakka is an early process in meditation which deepens into Vicara. Vitakka-Mudra: See Mudra 2. Vitatham (skt): FalsehoodSee H Vng. Vivarjana (skt)Vivajjitta (p): Abstaining from doing somethingVin ly hay xa ri cc hnh ng to tc ca tm thcSee Vin Ly. Vivecya (skt): Qun st phn bit c thc tnh vi h vngReality discerned from falsehood. Viveka (skt & p): Detachment, either physical (living in solitude) or mental (mentally detached from being affected by objects of senses). Vivikta (skt)--Vivitta (p): Tch dit: SolitaryAloneSecluded. Tch Tnh (s an tnh ca tm thc): Eternally serene. Viviktadharma(skt): See Tch Dit Php. Vohara-sacca (skt): Conventional truthChn l tng i (chn l ca k cha gic ng).

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Vriddha (skt): Tch t tinh yu tmExpereinced and concentrated mind. Vritti (skt): S chuyn bin, phn haEvolution, differentiation. Vupasamaya (p): An tnh. Vyadhi (p): Bnh. Vyakarana (skt): Th k (th a nu a la tam miu tam b k)PredictionAffirmationGiving affirmation. Vyanjana (skt): TngSignsPleasing featuresManifestingA figurative expression. Vyapada (p): Ill-willMalevolenceNo hi (s xu c, tc ti, phn hn trong tm). Vyasa (skt): Tn ca mt nh hin trit ni danhName of a celebrated sage. Vyavahara (skt): Cc suy ngh th tcThe worldly way of thinking. Vyavasthanam (skt): Kin lp: ConstructionBuilding--Establishment. Mt ch yn ngh: A resting abode. Vyavritti (skt): S chuyn binRevulsion. S chuyn lt: Turning-over. Vyuha (skt): Trang nghimEmbellishment. Vyuha-Kalpa (skt): Trang Nghim Kip. Vyuharadja-Bodhisattva (skt): Trang Nghim Vng B Tt.

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THIN PHC

X
Xvay Ton (X Tn): Tn mt ngi cha ta lc trong huyn Tri Tn, tnh Chu c, Nam Vit Nam. Cha c xy dng vo th k th 17 v c trng tu nhiu ln. n nm 1896 cha c trng tu li kin c cho n by gi. Cha l ni din ra cc l hi hng nm ca ngi dn tc Khmer nh Tt Khmer, l Nh n Pht, l Cm Cung, l ng B, l Dng Y, vn vnName of a temple located in Tri Tn district, Chu c province, Suth Vietnam. The temple was built in the seventeenth century and has been restored many times. In 1896, it was rebuilt solidly as seen today. Khmer annual festivals are held here at this temple, as the ceremony of Khmer New Year (Chl Chnam Thmay); the ceremony of Thanking Buddhas (Pisat Bchia); the ceremony of Confining to the House (Chl C Sa); the ceremony of Worshipping of Ancestors (Pha-Chun-Bnh or n Ta); and the ceremony of Offering Clothes.

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THIN PHC

Y
Yacaskama (Yasaskama) (skt): Cu Danh B tt. Yakkha (p) Yaksha (skt): Tri ThchDeva King. Yasodhara (skt): Da du la (v ca Thi t tt t a). Yajur-vda (skt): T minh Yakchas (skt) Yaksas (p): D xoaSee Yaksha. Yaksa (skt) Yaksha (p): D XoaD Kht XoaDuyt XoaDc Xoa. Ngha ca D XoaThe meanings of Yaksa: Nhng chng sanh c kh nng siu nhn, thng l bt bo ng, tt v hay c nhc ti trong kinh in Pht gio. Trong vi trng hp, D xoa l nhng con qu d hay ln vn cc ni ho lnh, th ch vi nhng ai sng o. Chng thng ph ri cha ching hay thin nh ca ch Tng ni bng nhng ting la ht n o. Li c nhng loi D xoa l nhng loi qu dng mnh, bay i rt nhanh l, v c phn s canh gi cc ca TriDemonsDevils Supernatural beings, usually good without violent (divine in nature and possess supernatural

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powers), frequently mentioned in Buddhist sutras. In some cases, Yakshas are wild demonic beings who live in solitary places and are hostile toward people, particularly those who lead a spiritual life. They often disturb the quietness in the temple and the meditation of monks and nuns by making loud noise. There are also some extremely fast demons who guard Heavens Gates. Nng hm a qu hoc qu trn khng, hay qu d ni nhng ci tri thp, bo ng v n tht ngiDemons in the earth, or in the air, or in the lower heavens; they are maglinant, and violent, and devourers of human flesh. Phn loi D Xoa. D Xoa Bt i TngCategories of YaksasThe eight attendants on Kuvera, or Vaisravana, the god of wealth; those on earth bestow wealth; those in the empyrean houses and carriages, those in the lower heavens guard the moat and gates of the heavenly city: Bo Hin i Tng: Ma Ni Bt LaManibhadra. Mn Hin i Tng: B L Na Bt LaPurnabhadra. Tn Chi i Tng: Bn Tch CaPanika. Sa a K L. Tuyt Sn i Tng: Hy Ma Phc aHaimavata. i Mn i Tng: T Si CaVisaka. A S Phc Ca: Atavika. Bn Gi La: Panjala. Yama (skt): D Ma cn gi l T D Ma, T Da Ma, sng ni ci tri dc gii th ba trong su ci tri dc gii, trn th gii chng ta ang sng, v pha nam ca v tr, nhng B La Mn Gio li chuyn tr x ca v ny v ci a ngc. Pht gio chp nhn c hai quan im trn: Originally the Aryan god of the death, living in a heaven (third heaven in the six heavens of desire) above the world, the regent of the South, but Brahminism transferred his abode to hell. Both views have been retained by Buddhism. Trong huyn thoi n , D Ma l v phn quan ni a ngc, da xanh, mc qun o , ci tru, mt tay cm gy, mt tay cm dy thng lng, theo ng l hai con ch sn bn mt: Yama in Indian mythology is ruler over the dead and judge in the hells, is green in colour, clothed in red, riding on a buffalo, and holding a club in one hand an a noose in the other; he has two foureyed watch-dogs. Dim Vng: The Lord of DeathThe Lord of Hades. D ma Thin, Dim Ma, hay Dim La. Trong huyn thoi Pht gio, Dim la l cha a ngc. K em n cho con ngi nhng lo, bnh t v nhng vn vt lc hp hi. Dim la l s gi c phi ti nhc nh con ngi sng o c v nghim tc. Yama ng tr v pha nam ca chu Dim ph In Buddhist mythology, Yama is the ruler of the hells. Yama sends human beings old age, sickness, death as well as sufferings when approaching death as his messengers to keep them from immoral, frivolous life. Yama resides south of the Jambudvida.

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Yama-raja (skt): D ma vngKing YamaRuler of the spirits of the dead. Yami: Dim Ma nEm gi ca Dim la chuyn hnh pht nhng n ti nhn trong a ngc Yamas sister, rules over female inhabitants in the hells. Yamaka (skt): See Abhidharma. Yamaloka (skt): D Ma GiiThe hell under the earthSee Yama. Yana (skt): Tha, phng tin tin th trong tin trnh pht trin tm linh. Khi nim c trin khai t Pht gio Nguyn Thy. C xe m ngi tu tp du hnh trong sut tin trnh tin n gic ng: Vehicle or means of progress used for spiritual development. The concept already developed in the Hinayana Buddhism. The vehicle on which the cultivator travels on the way to enlightenment. Gio l nh Pht c cng nng a ngi ta t b sinh t bn ny sang b Nit Bn bn kia c so snh vi c xe (tha) chuyn ch ngay t thi u ca Pht Gio: The Buddhist doctrine that carries one from this side of birth-and-death to the other side of Nirvana has been compared to a vehicle of conveyance since the early days of Buddhism. Yasa Buddha: Danh Vn Pht. Yasaprabha-Buddha (skt): Danh Vn Quang Pht. Yasaprabhasa-Buddha (skt): Danh Quang Pht. Yasas (skt): Thinh vn La Hn Da x. Yasaskama (skt): Cu Danh B Tt. Yasha (skt): Nh s Yasha ngi t gic s si Vaishali nhn vng bc, bt thi thc, cng nh ung ru trong t vin. Chnh Yasha c s ng h ca cc s trng lo trong vic kt ti cc s Vaishali trong k i hi ln haiA Buddhist monk, who accused Vaishali monks of accepting gold and silver from lay followers, taking food at the wrong time, and drinking alcohol in the temple, etc. He was the one who got support from other senior monks to convoke the second council in Vaishali around 386. Yasodhara (skt): Da Du La, cn dch l Da Tut t LaV ca Thi t Tt t a trc khi Ngi xut gia (ngi chin thng trong tt c cc cuc tranh ti ci Yasodhara vo tui 16). Da du la l m ca La Hu La, con trai duy nht ca Thi t tt t a. Sau ny, 5 nm sau ngy Pht thnh o, b xut gia v tr thnh T Kheo Ni (b xut gia theo gio on ni ca b Ma Ha Ba X Ba , d v m nui ca thi t Tt t a)The wife of Siddhartha Gautama before he left home (He won her from all competitors at the age of sixteen in contest of arms. Yosadhara is the mother of Rahula, the only son of Prince Siddhartha. Later in her life, five years after the Buddhas enlightenment, she became a Buddhist nun. The Buddha predicted that she is to become a Buddha with the name of Rasmi-sata-sahasra-pari-purna-dhvaja. Yathabhutam (skt): RealEvidentIn truthConformed with truthNh thChn tnhNhn thc gn lin vi hin thcTo see things as they are (see things trully as they are). Knowledge in accordance with reality or knowledge of true reality (suchness).

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Yathabhuta-vasthama-darsana (skt): The view of all things in their true nature, to their appearance as they really areNh tht tri kin hay tri gic nh tht, ngha l ci nhn nh tht. Yatharutarthabhinivishta (skt): See Ty Ngn Th Ngha. Yathatathyadarsana (skt): See Nh Thc n in Vietnamese-English Section. Yobbana (skt): Tui trYouth. Yobbana-mada (skt): The great intoxication of youth Yoga (skt): Ci ch: A yokeYoking. Hip phiDu giTheo n gio, Du gi c ngha l kt hp vi thng , nhng trong Pht gio, t ny ch tng ng vi thin nh trong giai on u tp th. y l li iu thn v hi th sao thn tm tnh lng. Phng php Du gi l s lin h h tng gia nm kha cnh cnh, hnh, l, qu v cIn Hinduism, Yoga means to harness and unite oneself with god, but in Buddhism, Yoga is only equivalent to the first stage of meditative breathing practicing. This is the combination of physical and breathing exercises. Yoga method requires the mutual response or relation of the following five aspects. Tng ng vi cnh: The mutual response or relation of state, or environment, referred to mind. Tng ng vi hnh: The mutual response or relation of action, or mode of practice. Tng ng vi l: The mutual response or relation of right principle. Tng ng vi qu: The mutual response or relation of results in enlightenment. Tng ng vi c: The mutual response or relation of motivity, i.e. practical application in saving others. Tu Hnh: Discipline. Yogacara (skt) Yogachara (p): Tu tp thin nh, mt loi Tam ma a c bit. Bi tp Du Gi (Yoga), cn gi l Duy Thc (Vijnanavada) hay l trng dy v nhn thc. Du Gi (Yoga) Pht gio do Maitreyanatha, V Trc (Asanga) v Th Thn (Vasubandu) sng lp. Theo tng trung tm ca Yogachara, mi ci c th tri gic c u l tinh thn. Tri gic l qu trnh sng to bng tng tng. Theo Yogachara, A li da thc, c s ca s tri gic mi vt v l ni tng cha tt c nhng n tng ca chng ta. A Li da l nhn t quyt nh s chn mui ca nghip. A li da thc c v nh dng sng, trong nc c v nh nhng nghip. c nc (nghip) th dng sng d mun hay khng mun vn phi chy, nh nhng nghip thc c mang t i ny sang i khc. Theo Pht gio xa th con ng gii thot ca Yogachara c chia lm bn gia on (1. Con ng chun b, ni B Tt nguyn theo hc thuyt vi ton b tinh thn2. Con ng suy tng, ni B tt i su vo hc thuyt t c hiu bit v bc vo giai on th nht trong thp a3. Con ng sng to tm linh, ni B tt thin nh v i su vo thp a4. Con ng kt thc, ni m tt c mi u trc u b xa trng nhm chm dt chu k lun hi)The observance of the Yoga, a particular samadhiApplication of Yoga, also called Vijnanavada, the school that teaches knowing. The school of Mahayana Buddhist Yoga founded by Matreyanatha, Asanga and Vasubandu. According to the central notion of Yogachara,

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things exist only as processes of knowing, not as objects outside. Perception is a process of creative imagination (with the help of the storehouse consciousness) that apparently produces outer objects. According to Yogachara, Alaya vijnana is the ground of knowledge and the storehouse of all previous impressions, seeds developed. Alaya vijnana is the determining factor for the process of rippening karma. The Alaya vijnana is often compared to a stream and karma as the water. Once karma already formed as water poured into the stream, the stream continues to flow and flow (no matter what) even after the persons death, providing continuity from one existence to the next. According to the ancient Buddhism, the path to liberation in the Yogachara is divided into four stages (1. Preliminary path where the bodhisattva undertakes the teaching of mind only.---2. Path of seeing where bodhisattva gains a realistic understanding of the teaching, attains the knowledge of concept, and enters the first of the ten stages3. Path of meditation where bodhisattva passes successively through the ten stages and develops insight as well as liberate self from all defilements4. Path of fulfillment where all defilements are eliminated to put an end to the cycle of of existence). Yoga-charya-bhumi-sastra: Du gi s a lun, bn v nhng vng t ca Yogachara. y l tc phm cn bn ca trng phi Du Gi (Yogachara), tc gi c th l Maitreyanatha hay l V Trc (Asanga), chia lm nm phnTreatise on the Stages of the Yogachara. This is the fundamental work of the Yogachara school, which the author might have been either Asanga or Maitreyanatha, divided into five parts: Bn a Phn: Mi by vng t, cnh gii hay giai on tin bc trn ng i gic vi s gip ca Du Gi Thin Qun Lun (Yogachara). y l phn quan trng nhtThe seventeen stages (bhumi) preseting the progression on the path to enlightenment with the help of Yogachara. Nhip Quyt Trnh Phn: Pht huy thm ngha hay nhng l gii v nhng vng khc nhau nyInterpretations of these stages. Nhip Thch Phn: Gii thch cc nghi tc ca kinh in lm c bn cho gio iu v cc vng nyExplanation of those sutras from which the Yogachara doctrine of the stages draw support. Nhip Di Mn Phn: Cc phm tr hay danh ngha phn bit ca ch php cha ng trong cc kinh in yClassifications contained in these sutras. Nhip S Phn: Gii thch r yu ngha hay cc i tng ca Tam Tng gio in (Sutras, Vinaya, Abhidharma)Topics from the Buddhist canon. Yoga sutra (skt): Du gi lun. Yogin (skt): Tu Hnh giNgi tu hnhDevotee. Yojana (skt): Do tun, n v o lng ca n ngy xa, thng c dng trong cc kinh Pht, tng ng vi 10 dmAn ancient Indian land measure or measure of distance that frequently appears in Buddhist writings. It is about 10 miles. Yoni (skt): See T Sanh in Vietnamese-English Section. Yugantagni (skt): Kip HaLa vo lc tn cng ca th giiFire at the end of the world. Yukti (skt)Yutti (p):

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Chn thtTruth. S chuyn bin: Transformation. S tng hp hay tng ng: CombinationConcordanceFitness. Yuktivikalpa (skt): See L Phn Bit. Yuyeh (skt): Ngc GiaWife of Suddattas little sonEver since the elder Sudatta took refuge in the Buddha, he had guided his sons and all but one of his daughters-in-law to establish a Buddhist family. His youngest son was married to Yuyeh, daughter of elder Wumi. Since she thought she was very pretty, she was very arrogant. She showed no respect for her husband, his parents and sisters. This had thrown the Buddhist family into disarray. Every body in the family often went to Jetavana Vihara to listen to the Buddhas teachings except Yuyeh. Yuyeh was rude and undisciplined, and refused to go. As the elder could not do anything with her, he decided to ask the Buddha for help. The Buddha already knew the situation. He kindly told Sudatta: Since Yuyeh is not willing to come to see me, I will go to your house for a visit tomorrow. The following day, the Buddha and his disciples arrived at Sudattas house. Except for Yuyeh, the whole family came out to greet and prostrate themselves before the Buddha. The Buddha emitted millions of rays, and wherever the rays shone, the places turned transparent. Everybody looked in the direction of the shinning rays, they saw Yuyeh hiding in the house, squatting down and peeping through an opening of the door latch. Outwardly, Yuyeh was opposed to the Buddha, but deep down she was curious and wanted to see why the Buddha was so highly respected by the whole family. When she actually saw the Buddha, her usual arrogance diminished to one-half. With the rays of light emitted from the Buddha, Yuyeh had no place to hide, she felt deeply ashamed. But while she was being led by her husband to see the Buddha, she was still too stubborn to prostrate herself before the Buddha. The Buddha then kindly told Yuyeh What is beauty It is not just in your looks. It is more important that you have inner beauty. If you have only outward beauty but not in your heart, you will not command the respect and admiration of others. Besides, since youth is transient, physical beauty will not last long. The Buddhas words jolted Yuyeh to realize the truth of the matter. She then fell on her knees and prostrated herself before the Buddha in great repentance. The Buddha spoke to her of the Dharma which became the well-known: Sutra of Yuyeh. The Buddha told Yuyeh: As a wife, you should observe the five rules of conduct, that is the five kinds of attitude towards a husband, you must get rid of the four kinds of evil habits. On hearing these, Yuyeh became a true believer and put Buddha words into practice. From tehn onwards, elder Suddattas family became one large complete Buddhist familyT khi trng gi Tu t a quy-y vi Pht, ng ko theo con v du xy dng mt gia nh Pht ha. Nhng ngi con trai t ca ng, kt hn vi Ngc Gia, con gi ca trng lo H Di. Ngc Gia t cho mnh p nn sanh kiu cng, coi thng chng, cha m chng, v cc ch em bn du khc, khin cho gia nh lm vo cnh khng vui. Mi ngi trong gia nh thng n tnh x K Th Cp C c Vin nghe Pht thuyt php ch tr Ngc Gia. Ngc Gia th l v ngang ngc, khng chu i nghe. Trng gi Tu t a chng bit phi lm th no nn nh nh Pht gip . c Pht bit chuyn bn ni vi Tu t a: V Ngc Gia khng chu i nghe Php, th Nh Lai s n nh ca ng vo ngy mai. Hm sau c Pht v cc t ca Ngi n nh Tu t a. Tr Ngc Gia ra, mi ngi u ra tip n c Pht. Lc c Pht phng ra hng triu nh ho quang. nh sng chiu n u mi vt u trong sut n y nn mi ngi nhn theo nh quang v thy Ngc Gia ang np trong nh, ngi xm nhn ln c Pht qua khe ca. Ngoi mt th Ngc Gia tuy c v chng i, nhng trong lng li hiu k mun nhn thy c Pht, mun tm bit v sao Ngi li c c nh trng gi tn trng n nh vy. Khi nhn thy c Pht, tnh kiu ngo ca nng gim i mt na. Khi c Pht phng ho quang, nng khng cn ch n np, v th cm thy xu h, nhng khi c chng dn ra trc mt Pht, nng vn bng bnh khng chu nh l. c Pht bn hin t ni vi Ngc Gia: Gi l p, khng ch l ci p bn ngoi, quan trng hn l ci p bn trong. Nu mt p m lng khng p, kh c th thuyt phc ngi ta. Hung l tui xun ngn ngi, v p din mo bn ngoi sao c th trng cu c? Nhng li nh gy g vo u, khin cho Ngc Gia tnh ng, nng vi qu st t hi hn bi ly c

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Pht. Pht thuyt php cho nng, chnh l N Kinh Ngc Gia ni ting. c Pht dy Ngc Gia: Ngi v phi trn nm o; i vi chng phi c nm thi c x, phi tr b bn tt xu. (see Kinh Thi Ca La Vit in the Appendices). Ngc Gia nghe xong, lin tin theo m hnh tr. T gia nh Tu t a tr thnh mt gia nh Pht ha vin mn.

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