443
Ca Ca Na: Gagana (skt)Bau tri hay khong
C Ca Cha: Kaca (skt)Pha leCrystalGlass.
Ca: 1) Anh trai: Elder brother; 2) Ban nhac: A
song; 3) Ca hat: To sing.
Ca Bo c Ca: Kapotaka (skt)Chim bo cauA
dovePigeon.
Ca Bo c Ca Gia Lam: Kapotaka-samgharama
(skt)Ten cua mot t vien noi tieng trong vung
Kashmir, pha nam x Ma Kiet a, trung An o.
Chua Ca Bo c Ca (thi nha ng goi la chua
chim Bo Cau). Chua c mang ten nay la v
trong mot thi xa xa, c Phat tng thuyet phap
cho ai chung trong mot khu rng. Khi c Phat
ang thuyet phap, co ngi th san giang bay bat
chim trong khu rng, nhng suot ngay chang c
con nao. Anh ta ben ti cho Phat, noi to rang:
Hom nay Nh Lai thuyet phap ay, lam toi
khong bay c con chim nao, v con toi en che t
oi mat. Phat bao anh ta hay ot la len roi Ngai
se ban cho thc pham. Khi ay c Phat lien th
hien lam than chim bo cau roi lao mnh vao la e
lam thc pham cho ngi th san va v con anh ta.
Lan sau anh lai en cho c Phat ang thuyet
phap, ng nghe Phat giang va thay hoi han, t o
phat tam xuat gia tu hanh giac ngoName of a
famous monastery said to be in Kashmir, south of
Magadha, central India. A monastery of the
Sarvastivadah school, so called because the
Buddha in a previous incarnation is said to have
changed himself into a pigeon and to have thrown
himself into the fire in order to provide food for a
hunter who was prevented from catching game
because of Buddhas teaching. When the hunter
learned of Buddhas power, he repented and
asked the Buddha to allow him to join the order.
He later attained enlightenment.
Ca Ca: Kaka or Kakala (skt)Ca Ca CaCa Ca
LaCon quaA crow.
Ca Ca Ba CaTan o La: Kapinjala (skt)Mot
loai chim trA patridge or pheasant.
Ca Ca Ca: Kaka (skt)See Ca Ca.
Ca Ca La: Kakala (skt)See Ca Ca.
Ca Ca La Trung: Kakala (skt)Mot loai sau en
(loai sau can chet sau me)A black insect or
worm.
trungThe firmamentSpace.
Ca Chien Dien: See Ca Chien Dien T.
Ca Chien Dien T: Katyayana, Katyayaniputra
or Mahakatyayana, or Mahakatyayaniputra (skt).
1) Van Sc Ton Gia: Mot trong mi ai e t
cua c PhatOne of the ten noted disciples
of Sakyamuni.
2) Bo Luan Vi Dieu Phap c ngi ta gan cho
ong la tac gia, ky that bo luan nay c viet
bi mot ngi cung ten, nhng sanh sau ong
t 300 en 500 namThe foundation work of
the Abhidharma philosophy (Abhidharma-
jnana-prasthana-sastra) has been attributed to
him, but it is by an author of the same name
300 to 500 years later.
Ca Chien Lan a: Kacilindika (skt)
Kacalindikaka (skt)Ca Gia Lan a ieuSee
Ca Gia Lan a.
Ca Da: Kaya (skt)ThanBodyAssemblage.
Ca Di: Kasi (p & skt)Old name of Benares
Mot a danh ve pha bac cua Kosala, mang a
danh nh vay v co nhieu loai truc tot c dung
lam tenA place said to be so called because its
bamboos were good for arrows, north of Kosala
See Benares.
Ca Di Ni: Kamini (skt)Ten cua mot trong thap
ngu quy thng nao loan tre conName of one of
fifty departed spirits (devils) who always disturb
children.
Ca Diep: Kasyapa (skt)Ca NhiepCa Diep
BaCa Nhiep BaTheo Eitel trong Trung Anh
Phat Hoc T ien, Ma Ha Ca Diep la mot v Ba
La Mon cua x Ma Kiet a, tr thanh mot trong
nhng ai e t cua Phat Thch Ca. Sau khi Phat
nhap diet, ong a tr thanh trng chu ng Ty Kheo,
va trieu tap va chu tr hoi ngh kiet tap kinh ien
au tien, chc v thng toa cua ong co t ay
According to Eitel in The Dictionary of Chinese-
English Buddhist terms, Mahakasyapa, a brahman
of Magadha, who became one of the principal
disciples of sakyamuni, and after his death
became leader of the disciples, convoked and
presided (directed) the first synod,whence his title
chairman (Arya-Sthavira) is derived.
Ca Diep Di: Kasyapiya (skt)Ca Diep DuyCa
Diep TyCa Diep BaSau khi c Phat nhap
 444

diet, trng phai Tieu Tha Nguyen Thuy c the flagpole in the front yardSee Ca Diep Sat
chia lam nam nhanh, trng phai Ca Diep Di la Can.
mot, giao thuyet can ban da vao bo Luan Ca Ca Diep Ma ang: Kassapa-Matanga (p)
Diep DiA school formed on a division of the Kasyapa-Matanga (skt)Nhiep Ma angTruc
Mahasanghikah into five schools a century after Nhiep Ma angMot v s ngi mien Trung An
the Nirvana. Kasyapiya was one of which teaching o. Thi Han Minh e, vua sai mot phai oan
based on the Kayapiya Sastra. sang An o cau phap a gap s. S cung vi ngai
Ca Diep Di Bo: Kasyapiya (skt)Mahakasyapiya Truc Phap Lan mang tng Phat va kinh ien ve
(skt)The Kasyapiya schoolCa Diep Di hay Lac Dng khoang nam 67 sau Tay Lch. Theo
Giai Thoat Gii KinhCa Diep DuyCa Diep truyen thong hoang hoa, ay la v Tang An o
TyCa Diep BaKha Thi Bi DAm Quang au tien cung vi Gobharana en Trung quoc. Tai
BoSau khi c Phat nhap diet, trng phai Tieu ay ho a cung dch bo kinh T Thap Nh Chng
Tha Nguyen Thuy c chia lam nam nhanh, vao khoang nam 67 sau Tay LchThe monk who
trng phai Ca Diep Di la mot, giao thuyet can with Gobharana, of Central India, or
ban da vao bo Luan Ca Diep Di. Bo phai nay Dharmaraksa, i.e. Chu-Fa-Lan, according to
khac vi Nhat Thiet Hu Bo va Phap Tang Bo oi Buddhist statements, brought images and
chut nhng rat gan vi Thng Toa Bo, nen con scriptures to China with the commissioners sent by
c goi la Sthavariya. Am Quang Bo tin rang qua Ming-Ti, arriving in Lo-Yang in around 67 A.D.
kh a sinh qua th khong con ton tai na, con qua According to tradition the first official Indian
kh cha sinh qua th tiep tuc ton tai; do o, ho monk, along with Gobharana, to arrive in China
lam rung chuyen phan nao a v cua phai Hu Bo around 67 A.D. They translated the Sutra of the
von cho rang qua kh cung ton tai nh hien tai Forty-Two Sections.
vay. oi khi Am Quang Bo c xem nh la Ca Diep Nh Lai: Kasyapa-buddha (skt)
trng phai thoa hiep gia Hu Bo (Sarvastivadin) Kassapa-buddha (p)Phat Ca Diep la v Phat th
va Phan Tch Bo (Vibhajyavadin). Phai nay cung ba trong nam v Phat hien kiep, la v Phat th sau
oi co bo Tam Tang cua rieng hoA school trong bay v Phat thi co. e cho phu hp vi
formed on a division of the Mahasanghikah into quan iem Thien 'giao ngoai biet truyen', cac s
five schools a century after the Nirvana. gia Thien a keo dai cuoc truyen tha trc ca
Kasyapiya was one of which teaching based on thi c Phat Thch Ca; v theo truyen thuyet lu
the Kayapiya Sastra. The Mahakasyapiyas hanh trong so nhng Phat t ngay t luc ban s th
differed on minor poits from the Sarvastivadins a co t nhat sau v co Phat trc thi c Phat
and the Dharmaguptikas, and were closer to the Thch Ca Mau Ni cua hien kiep; va moi v eu co
Sthaviravadins. Hence, they are also called the lu lai mot bai ke pho phap. Sau ay la bai ke cua
Sthavariyas. The Mahakasyapiyas believed that c Phat Ca Diep:
the past which has borne fruit ceases to exist, but "Tanh cua chung sanh toan thanh tnh
that which has not yet ripened continues to exist, Xa a khong sanh nay chang diet
thus partially modifying the position of the Ch than tam nay mi huyen sanh
Sarvastivadins, for whom the past also exists like Trong huyen hoa van khong toi phc."
the present. The Mahakasyapiyas are sometimes Kasyapa Buddha, the third of the five Buddhas of
represented as having effected a compromise the present kalpa, the sixth of the seven ancient
between the Sarvastivadins and the Buddhas. To be consistent with the view that Zen
Vibhajyavadins, and also claim a tripitaka of their was a 'special transmission from the Buddha
own. outside of his doctrinal teaching', Zen historians
Ca Diep Duy Bo: Ca Diep TySee Ca Diep Di have extended this transmission even beyond
Bo. Sakyamuni; for, according to tradition prevalent
Ca Diep ao Khc Sat Can: Ca Diep xo nga already among primitive Buddhas, there were at
cay cot c trc sanMahakasyapa pushes down least six Buddhas prior to the Buddha of the
present kalpa who was the Muni of the Sakya; and
 445

these several Buddhas had each to leave a gatha o chung cua ho. Sau bai thuyet giang ve La
of 'Dharma transmission'. The following is the cua c Phat, nhng v tan Ty Kheo nay eu ac
gatha from Kasyapa Buddha: qua A La HanAll three are said to be disciples
"Pure and immaculate is the nature of all of the Buddha (Uruvilva Kasyapa, Gaya Kasyapa,
sentient beings; and Nadi Kasyapa). However, before becoming
From the very beginning there is no birth, Buddhist followers they were ascetic fire
no death; worshippers, each of them lived separately with a
This body, this mind, a phantom creation it is; great assembly. According to the Buddhist
And in phantom transformation; tradition, the Buddha first tamed the eldest
There are neither sins nor merits." brother, Uruvella Kasyapa, in his fire chamber,
Ca Diep Phat: Kassapa-buddha (p)See Ca and then his brothers, following his example,
Diep Nh Lai. asked the Buddha for ordination together with
Ca Diep Sat Can: Cay cot c cua Ca Diep, th du their followers. After the Buddhas expounding on
th 22 cua Vo Mon Quan. Mot hom ngai A Nan the Discourse on Fire, all of the newly ordained
hoi ngai Ca Diep: "Ngoai bo y vang, The Ton con monks attained Arahantship.
truyen g cho ngai na?" Ca Diep goi: "A Nan!" A Ca Diep Ty: Ca Diep DuySee Ca Diep Di Bo.
Nan tra li: "Da." Ca Diep noi: "Hay lat ngc Ca Diep Ty Bo: Kasyapiya (skt)
cay cot c ngoai ca." Theo Vo Mon Hue Khai Mahakasyapiya (skt)The Kasyapiya schoolCa
trong Vo Mon Quan, neu ay ma ha c mot Diep Di hay Giai Thoat Gii KinhCa Diep
cau chuyen ng cho xac thiet th thay c phap DuyCa Diep TySee Ca Diep Di Bo.
hoi Linh Sn nh ang con tiep dien. Con neu nh Ca a Dien Ni T: Katyayiniputra (skt)
cha, th qua la Phat Ty Ba Thi a sm lo toan, Katyayana or Mahakatyayana, or
mai en gi van cha xongMahakasyapa's Mahakatyayaniputra (skt)Ca Chien DienSee
Flagpole, example 22 of the Wu-Men-Kuan. One Ca Chien Dien T.
day, Ananda asked Mahakasyapa, "The World Ca ai: See Skandha.
Honored One transmitted the robe of gold brocade Ca am Ba: Kadamba (skt)Mot loai cay co hoa
to you. What else did he transmit to you?" thmA tree or plant with fragrant flowers.
Mahakasyapa said, "Ananda!" Ananda answered, Ca ao: Thi ca co ien cua Nhat BanJapanese
"Yes!" Mahakasyapa said, "Knock down the classical poetry and songs.
flagpole at the gate." According to Wu Men Hui- Ca Gia Lan a: Kacalindikaka or Kacilindika
Kai in the Wu-Men-Kuan, if you can give a (skt)Ca Lan aCa Lan eCa Ch Lat Na
turning word that is intimate to this case, then you Ca Gia Lan e CaMot loai chim ma long cua
will see that the Meeting at Mount Grdhrakuta is no dung e an aoA sea bird, from whose
still vigorously in session. If you cannot, then feathers robes are made.
Vipasyin Buddha, who has been striving from Ca Gia Lan a ieu: Kacalindikaka or
earliest times, has not yet attained true subtlety. Kacilindika (skt)See Ca Gia Lan a.
Ca Diep Tam Huynh e: Three brothers of the Ca Gia Mat Ni: Kacamani (skt)Ca Thac Mat
KasyapaBa anh em Ca DiepNgi ta noi ca NiTen moi loai ngoc lu lyCrystalQuartz.
ba anh em eu la e t cua Phat (u lau tan loa Ca Hy Na: Kathina (skt)Ca eYet Hy Na.
Ca Diep, Gia da Ca Diep, va Na e Ca Diep). Tuy 1) CngKhong uyen chuyenKhong tng
nhien, trc khi tr thanh e t cua Phat, ca ba nhng: HardInflexibleUnyielding.
anh em Ca Diep eu la nhng ao s kho hanh th 2) Ten cua mot loai ao cua ch Tang Ni, nhan
Than La, moi v eu song rieng vi mot hoi sau mua an c kiet ha: Name of a monks or
chung ln. Theo truyen thuyet Phat giao th trc nuns robe, received after the summer retreat.
tien c Phat cam hoa ngi anh ca la u Lau 3) Ca Hy Na NguyetThang gia thang mi
Tan Loa Ca Diep trong en th than la cua v va thang mi mot, sau khi xong an c kiet
nay, sau o hai ng em theo gng ngi anh ca, ha, khi ch Tang Ni nhan ao Ca Hy Na (Ha
thnh cau c tho gii vi c Phat mot lt vi Lap): Kathina-masa, the month in October-

November, interpreted as the month after the
summer retreat, when monks and nuns
received the kathina robe of merit.
Ca Ke: Verses for singingTo sing verses.
Ca Khuc: Sama-veda (skt)Samhita (skt)Sa
MaCa Vnh Ve aTam Ma B eTa Ma
Ve aThe third of four books of Veda,
containing the hymnsQuyen kinh th ba trong
bon quyen kinh Ve a, gom nhng bai ca trong
khi hanh le.
Ca La: Kala (skt)1) Mot phan cc nho: A
minute part; 2) Mot nguyen t: An atom; 3) Mot
phan tram cua ng knh si toc cua con ngi: Ca La Sai Ma Thch: Kalaksemakasya-skysaya-
The hundredth part lengthwise of a human hair; 4)
Mot phan mi sau: A sixteenth part of anything;
5) Mot khoang thi gian xac nh: A definite time,
a division of time; 6) Thi gian lam viec hay
nghien cu, oi lai vi thi gian nhan roi: The
time of work, or study, as opposed to leisure time;
7) Mau en: Black; 8) Ten cua mot trong mot tram
v oc giac Phat song that lau tren nui Isigili: Kala
(p)Name of one of one hundred pratyeka-
buddhas who lived a long period of time on Mount
Isigili.
Ca La Ca: 1) Mot loai hac long (rong en):
Kaliyaka (skt)A naga or a black dragon
inhabiting the Yamuna (Jumna), slain by Krsna; 2)
Loai ao ca le ca co mau lom om (det bang hoa
cat boi): Kalika (skt)A garment of diverse
colours; 3) Tac Nhan: Karaka (skt)One who dos,
or causes, or an agent.
Ca La C a Ca Chien Dien: See Ca La Cu a
Ca Chien Dien.
Ca La Cu a Ca Chien Dien: Kakuda-
Katyayana (skt)Ba Phu a Ca Chien NeMot
trong sau ngi lanh ao ngoai ao, ngi chu
trng theo vat chat, khong co ngi giet, cung
khong co ke b giet, ma ch co s chuyen hoa cua
nhng yeu to vat chat ma thoi (cho rang phap va
hu tng va vo tng. Neu ai hoi hu th ap southeast of Kulika, south of the present city
vo, ma ai hoi vo th ap hu)Kakuda-
Katyayana, one of the six famous heretical
leaders, who taught a materialism in which there
was no such things as killer or killed, but only
transformations of elementsSee Luc S Ngoai
ao.
446
Ca La Cu Ton a Phat: Krakucchanda or
Kakuda-Katyayana (skt)See Cau Lu Ton Phat.
Ca La Cu Xan a: Krakucchanda or Kakuda-
Katyayana (skt)See Cau Lu Ton Phat.
Ca La La: Kalala (skt)Phoi thaiAn embryo
The wombAn embryo shortly after conception.
Ca La Sa Da: Kasaya (skt)Ca La Sa DAo
nhuom cua ch Tang Ni, oi lai vi ao trang cua
Phat t tai giaA monks dyed robe, in contrast
with white lay garb.
Ca La Sa D: Kasaya (skt)See Ca La sa Da.
Vihara (skt)Tnh xa Ca La Sai Ma Thch
Name of a monastery in northern India.
Ca La Tan Ca: Kalavinka (skt)See Ca Lang
Tan Gia.
Ca La Thi: Kala (skt)Thc thi hay la thi
gian co nh cho cac ba anFixed hour for
meals or regular hour for meals, one of the two
times or periods.
Ca La Ton ai Phat: Krakucchanda or Kakuda-
Katyayana (skt)See Cau Lu Ton Phat.
Ca La Tran au: Kalaka and Tinduka (skt).
1) Ca La: Kalaka (skt).
a) Trai cay co chat oc: A poisonous fruit.
b) V Tang pha gii: A bad monk.
2) Tran au: Tinduka (skt).
a) Trai cay khong co chat oc: A non-poisonous
fruit.
b) Mot v Tang tinh chuyen tu hanh: A good
monk.
Ca La Ty Na Ca: Kalapinaka (skt)Theo Eitel
trong Trung Anh Phat Hoc T ien, Ca La Ty Na
Ca (Kalapinaka) la thanh pho Ma Kiet a, khoang
20 dam ong nam Kulika, pha nam cua thanh pho
Behar bay giAccording to Eitel in The
Dictionary of Chinese-English Buddhist Terms,
Kalapinaka was the city of Magadha, 20 miles
Behar.
Ca La Ty Ca: Kapilavastu (skt)See Ca Ty La
Ve.
Ca La Ty La: Karavira (skt)Mot loai truc ao
co bong thmA fragrant oleander.

Ca La Viet: Kulapati (skt)Ngi ng au bo
toc: The head of a clan, or familyan Viet hay
c s: Lay people.
Ca Lam: Kalama (p)Mot bo toc vung ong
Bac An o vao thi c Phat con tai the, theo
lch s th bo toc nay la nhng ngi a chap nhan It is said to sing in the shell before hatching.
li khuyen cua c Phat ve viec nhng nha lanh
ao tam cau chn ly trong viec tr quoc A 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.
Ca Lan a: Kalanda, Karanda or Karandaka
(skt)1) Mot loai chim bay thanh oan va co
giong hot hay: A bird which flies in flocks and has
a pleasant note; 2) Mot loai soc a anh thc vua
Bnh Sa Vng e bao cho ngai biet ve mot con
ran: A squirrel which awakened Bimbisara to
warn him against a snake.
Ca Lan a Truc Lam: Karanda-Venuvana
(skt)See Ca Lan a-Truc Lam Tnh Xa.
Ca Lan a Truc Lam Tnh Xa: Karanda-
Venuvana (skt)Ca Lan a-Truc Lam Tnh Xa,
thuoc mot v trng gia ten Ca Lan a, trc o Ca Lau Na Vng Than Chu: Mahapurna (skt)
nhom Ni Kien T c ngu, ve sau vua Bnh Sa
Vng hien cho Phat Thch Ca Mau Ni (ay la
Tang Vien sm nhat An o)The Karanda-
Venuvana, a garden belonging to an elder called
Karanda, used by Nirgrantha sect, then presented
by King Bimbisara to Sakyamuni.
Ca Lan a Trng Gia: Kalanda (skt)An elder
named Karanda who owned the Karanda-
VenuvanaMot v trng gia ten Ca Lan a
See Ca Lan a-Truc Lam Tnh Xa.
Ca Lan a Vien: Venuvana (skt)See Truc Lam
Tnh Xa.
Ca Lang Gia Quoc: Kalinga (skt)Ten cua mot
trong nhng vng quoc co An oName of
one of the ancient kingdoms in India.
Ca Lang Gia Vng: Kaliraja or Kalingaraja
(skt)Vua cua x Ma Kiet a, noi tieng ve s
bao ong cua ong taKing of Magadha noted for
his violence.
Ca Lang Tan Gia: Kalavinkas (skt)Ca Lan
GiaCa Lan Tan GiaYet La Tan CaCa Lang
Ty GiaCa Ty Gia LaCap Ty Gia LaYet Ty
Gia LaCa Ty GiaCa V LaMot loai chim se
An o, c e cap trong Kinh A Di a, loai
447
chim co giong hot thanh thot. Ngi ta noi loai
chim nay co the hot t trong trng, trc khi c
n raA kind of sparrow in Indian, mentioned in
the Amitabha Sutra, described as having a
melodious voice, found in the valley of Himalaya.
Ca Lang Tan Gia ieu: See Ca Lang Tan Gia.
Ca Lang Tan Gia Vng: Kapinjalaraja (skt)
Tien than cua c Phat la mot con chim trA
previous incarnation of Sakyamuni as a pheasant.
Ca Lang Tnh Am: Ten cua mot v danh Tang
Trung Hoa vao thi nha Thanh (1644-1912)
Name of a Chinese famous monk who lived in the
Ch'ing Dynasty in China.
Ca Lat e Ca: Karttika (skt)Thang gia
thang mi va thang mi motThe month
between October and NovemberSee Thap Nh
Nguyet.
Ca Lau a Di: See Kaludayin.
Ca Lau La: Garuda (skt)Khyung (tib)See
Kim X ieu.
Ca Lau La Vng: Garuda-raja (skt)See Kim
X ieu Vng.
ai Vien Man a La NiGreat perfection
dharani.
Ca Le Ca: Kaliyaka (skt)Se Ca La Ca.
Ca Le Sa Xa Ni: Karsaniya (skt)S tha th
Forgiveness.
Ca Li: Kali (skt)Ca LeCat LiCa Lam
PhuCa La PhuStriverIll-born.
1) au Tranh Ac Sanh: StriverIll-born.
2) au Tranh VngAc The Vo ao Vng:
Kaliraja or Kalingaraja (skt)Theo Kinh
Niet Ban, Ca Li hay vua Ca Lam Phu hay
au Tranh Vng la vua cua x Ma Kiet a,
noi tieng ve s bao ong cua ong ta. Ngi ta
noi rang trong tien kiep, ong a tng cat tai,
xeo mui, hay chat tay chan cua c Phat
According to the Nirvana Sutra, Kaliraja was
a king of Magadha noted for his violence; it is
said that in a former incarnation he cut off the
ears, nose, and hands of the Buddha, who
bore it all unmoved.
Ca Li Sa: Karsa or Karsana (skt)Mot n v
o lng trong lng cua ngi An, tng ng
vi na lng cua ngi Trung HoaAn Indian

measure of weight, equivalent to half a Chinese
ounce.
Ca Li Sa Ba Na: Karsapana (skt)Mot n v
tien te cua An o, tng ng vi 400 tien
vangAn Indian monetary unit, equivalent to 400
candereens.
Ca Li Vng: Kaliraja or Kalingaraja (skt)
Vua cua x Ma Kiet a, noi tieng ve s bao ong
cua ong taKing of Magadha noted for his
violence.
Ca Lo Na: Karuna (skt)Bi (thng xot)Pity
Pitying.
Ca Lu a Di: Kalodaka (skt)Kalodayin
(skt)Kaludayin (skt)Thi ThuyV Ty Kheo
da en bong; ngi ta noi ong la thay day hoc cua
Phat Thch Ca luc Ngai con la thai t, ve sau nay
ong tr thanh mot trong nhng e t au tien cua
PhatUdayin or Black Udayin, said to have been
schoolmaster to Sakyamuni when young and one
of the early disciples.
Ca Lu a Gia: Kalodaka (skt)See Ca Lu a
Di.
Ca Lu La: Garuda (skt)Khyung (tib)Ca Lau
LaSee Kim X ieu.
Ca Ly Ca: Kalika (skt)Ten cua mot trong 16 v
La Han a vang li Phat day tiep tuc tru the e
gi gn chanh phapName of one of the sixteen
arhats who obeyed the Buddha's instruction to stay
in the samsara to maintain correct dharma.
Ca Ma: Kama (skt)Tham duc: DesireLuyen
ai: LoveMong cau: WishNga quy: A hungry
ghost.
Ca Ma a o: Kamadhatu (skt)Duc Gii gom
the gii nay va sau coi triBat c the gii nao Bo TatA disciple of Nagarjuna and fifteenth
ma nhng yeu to tham duc cha c khac phuc
The realm of desire, of sensuous gratification; this
world and the six devalokas; any world in which
the elements of desire have not ben suppressed.
Ca Ma La Thap La: Kamalashila (700-750)An
Indian Buddhist master, one of the most important
representatives of the Madhyamika school in the
8th centurySee Lien Hoa Gii.
Ca Ma Lang Ca: Kamalanka (skt)Theo Eitel
trong Trung Anh Phat Hoc T ien, Kamalanka la
mot vng quoc co ben An o, co le la mot phan
cua Chittagong bay gi, oi dien vi ca song
HangAccording to The Dictionary of Chinese-
English Buddhist Terms, Kamalanka was an
448
ancient country in India, probably part of the
present Chittagong, opposite the mouth of the
Ganges.
Ca Ma Lu Ba: Kamarupa (skt)Theo Eitel trong
trung Anh Phat Hoc T ien, Ca Ma Lu Ba, bay
gi la Kamrup, la mot vng quoc co c thanh
lap bi mot phan at tay bo cua Assam (theo Tay
Vc Ky cua Huyen Trang, th x nay rong tren
van dam, giong ngi nho be, noi tieng khac vi
An o, th phung thien than, khong tin Phat Phap.
en i nha ng van cha thay dng chua th
Phat. Ngi dan ch len lut niem Phat. en i
vua Cau Ma La, nghe tin Huyen Trang i ngang,
ben thnh ngai en thuyet phap)According to
Eitel in The Dictionary of Chinese-English
Buddhist Terms, Kamarupa, now Kamrup, an
ancient kingdom formed by the western portion of
Assam. Until the Tang dynasty, no temples were
ever built there. When King Kamala heard that
Hsuan-Tsang crossed by the country, he invited
Hsuan-tsang to stop by to preach Buddhas
teaching.
Ca Ma Sa Ba a: Kajmasapada (skt)Loc Tuc
VngMot trong nhng v ai e t cua c
PhatOne of the great disciples of the Buddha.
Ca Ma Sa a Vng: Kamamsapada (p)
Kalmasapada (skt)Ca Ma Sa Ba aSee Ban
Tuc Vng.
Ca Na e Ba: Kanadeva (skt)Thanh Thien
Ca Na GiaMau Ni (Kanakamuni)e t cua ngai
Long Tho va la to th 15, ngi mien Nam An,
dong doi quy toc. Ngi ta noi ong ch co mot mat
nen mang ten Kuna. Ong con co ten la e Ba
patriarch, a native of South India, of the Vaisya
caste; said to have only one eye, hence Kana his
name; known also as Deva-Bodhisattva.
Ca Na Gia Mau Ni: Kanakamuni (skt)Cau Na
Ham Mau NiCat Nac Gia Mau Ni.
1) See Ca Na e Ba.
2) V Phat th hai trong nam v Pha t Hien kiep,
v Phat th nam trong bay v Phat qua kh:
the second Buddha in the five Buddhas of the
Bhadrakalpa, and the fifth of the seven
ancient BuddhasSee Ngu Phat and That
Phat.
Ca Na Mau Ni: See Ca Na Gia Mau Ni.
 449

Ca Nac Ca Bat L oa Xa: Kanakabharadvaja Sindh, North West India, Kashmir, and part of
(s)Ten cua mot trong so 16 v La Han c c Madhyadesa. He became a patron of Buddhism,
Phat ch th cho ra nc ngoai hoang phapOne the greatest after Asoka and Milinda.
of the sixteen Arhats that the Buddha instructed to Ca Pham Ba e: Gavampati (skt)See Kieu
go abroad to spread the dharma. Pham Ba e.
Ca Nac Ca Phat Sa: Kanakavatsa (skt) Ca Pham at Ma: Bhagavaddharma (skt)Da
Kanakavata (skt)Ten cua mot trong so 16 v La Pham at MaSee Gia Phan at Ma.
Han c c Phat ch th cho ra nc ngoai Ca Sa Bien Bach: Hnh thc thay oi cua ao ca sa
hoang phapOne of the sixteen Arhats that the t hoai sac thanh mau trangThe alteration form
Buddha instructed to go abroad to spread the of the monks robe or cassock from broken colour
dharma. to whiteSee Ca Sa.
Ca Ngam: To sing poems. Ca Sa Trang Nh Lai: Kashaya Banner Thus
Ca Nha Ca Bat L Hoa Xa: See Ca Nac Ca Bat Come OneTheo Kinh a Tang Bo Tat, pham
L oa Xa. th chn,vo lng vo so kiep ve thu qua kh co
Ca Nha Ca Phat Ta: See Ca Nac Ca Phat Sa. c Phat ra i hieu la Ca Sa Trang Nh Lai. Nh
Ca Nh C Phai: Kagyu (tib)Mot trong bon co ngi nam ngi n nao nghe c danh hieu
trng phai chnh cua Phat giao Tay Tang. Ba cua c Phat ay, thi ngi nay se sieu thoat toi
trng phai khac la phai Co Mat (Ninh Ma), Thch sanh t trong mot tram ai kiepAccording to the
Ca (at Xam), va Hoang Mao GiaoOne of the Earth Store Bodhisattva Sutra, Chapter 9, limitless
four major schools of Buddhism in Tibet. It was asamkheyas of aeons ago, a Buddha named
founded by Marpa and is headed by His Holiness Kashaya Banner Thus Come One appeared in the
Kamapa. The other three are the Nyinggma, the world. If a man or woman hears this Buddhas
Sakya, and the Gelukpa schools. name, that person will overcome the offenses of
Ca Nh Ma Bat Hy (1206-1283 C.E.): Karma- birth and death for one hundred great aeons.
pakshi (tib)See Phat Hanh Gia e Nh. Ca Sam: Lokaraksa (skt)The HoChi Cau La
Ca Nh Ma Phai: Karmapa (tib)Phat Hanh SamName of an Indian monk.
GiaMan of Buddha-activitySee Kiet Ma Ba. Ca Tai: Master Ka-Ts'aiTen cua mot v Tang
Ca Nh Sac Gia: Kaniska (skt)See Ca Ni Sac Trung Hoa vao thi nha ng (618-907)Name
Ca. of a Chinese monk during the T'ang dynasty.
Ca Ni Ca: Kanaka or Kanika (skt)Mot loai cay, Ca Tat Phai: Sakyapa (skt)Ten cua mot trng
co le la cay chien anA tree or plant, probably phai thuoc Phat giao Tay Tang, c at theo ten
a kind of sandal-wood. cua mot t vien mien Nam Tay Tang. Trng
Ca Ni Sac Ca: Kniska (skt)Kanishka (skt) phai at Xam, mot trong ba trng phai mi cua
Kanishka (first-second century A.D.)Vua th ba Phat giao Tay TangName of a school of Tibetan
cua trieu ai Kusana, nc Nguyet Chi (toc Buddhism named after the Sakya Monastery in
Nguyet Th, to tien xuat phat t Trung A), cai tr southern Tibet. One of the three new orders of
x Kien a La, pha bac Punjab bay gi, ong a Tibetan Buddhism.
thong tr mot vung rong ln ma pha tay giap en Ca Tan Xa La: Kapijala (skt)PartridgeChim
ai Ha, vung lanh tho rong ln t Kabul, tr.
Gandhara, Sindh, Tay bac An o, Kashmir va mot Ca Tat Th: Kapisa (skt)Theo Giao S Soothill
phan cua Madhyadesa ve sau i vua A Duc. Ong trong Trung Anh Phat Hoc T ien, Ca Tat Th la
la mot ong vua ay quyen uy thuoc dong doi Saka ten nc Kanaka co chu vi 4000 dam, thu o cung
hoac Turuska. Ong la v ho phap ln cua Phat cung ten nc, vi chu vi 10 dam. ay la ni an c
giao, ch sau co vua A Duc va Di Lan aThe kiet ha cua c Phat di trieu vua Ca Nh Sac
third king of the Kusana dynasty of Yueh-Chih, Gia (Kaniska)According to Professor Soothill in
i.e. of Tukhara and the Indo-Scythians, ruler of The Dictionary of Chinese-English Buddhist
Gandhara in northern Punjab, who conquered Terms, Kapisa was an ancient kingdom, south of
northern India and as far as Batria from Kabul, Hindukush, said to be 4,000 miles around, with a

capital of the same name 10 miles in
circumference; formerly a summer resort of
Kaniska
Ca Thanh: Tieng hat cua loai khan na laThe
sound of singing of Kinnaras.
Ca Thap Ba: Kashmir (skt)Ke TanVng
quoc co Ke Tan, bay gi la Kashmir, nam ve pha
tay bac An o. Vung at ma vua A Duc a sap
nhap vao vng quoc cua mnh ngay sau khi ong
len ngoi. ay la mot trung tam Phan ng quan
trong, cung la mot trng hoc Phat giao co uy the
thi o. Ngoai ra, Kashmir gi mot vai tro quan
trong trong viec truyen ba Phat giao sang Trung
Quoc. Theo Tay Vc Ky, Ca Thap Di La la ten
goi cua nc Ke Tan hoi xa, bay gi la Kabul, da, kinh thanh nay toa lac di chan nui Hy Ma
ve pha Bac An o. Ca Thap Di La la ni kiet tap
kinh ien lan cuoi di trieu vua Ca Nh Sac Gia
(Kaniska)Ancient Kashmir kingdom, situated in
the north-east of India. A 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. Besides, Kashmir
played an important role in the transmission of
Buddhism to China. According to the Records of
Western Lands, Kasmira formerly known as Chi-
Pin, the modern Kabul, north of India. Kasmira
was the seat of the final synod for determining the
Canon under King Kaniska.
Ca Thap Di La: Kasmira or Kashmir (skt)Yet
Thap Nh LaCa Diep Di LaSee Ca Thap Ba.
Ca Thi: Kasi (skt)1) Ten cua mot loai truc:
Name of a kind of bamboo; 2) Mot a danh ve
pha bac cua Kosala, mang a danh nh vay v co
nhieu loai truc tot c dung lam ten: A place
said to be so called because its bamboos were
good for arrows, north of Kosala.
Ca Thien: Gitadevata (skt)Name of a deity
Ten cua mot v tri.
Ca T La: See Ca Ty La Ve.
Ca-Tra Phu n Na: Pataphutana or Kataputana
(skt)Ky Xu QuyCa Tra Bo n NaMot loai
quy cc ky xau x vi than hnh hoi ham, khi bat
ngi th khien cho ho keu khoc mot cach thong
kho. Loai quy nay cung gay nhieu nguy hiem cho
loai ngiA kind of extremely ugly demons
(pretas of remarkably evil odour) whose bodies
expel the foulest odors, who makes people scream
450
and cry out in pain and agony. They also cause a
lot of danger to humans.
Ca Tung Co c: Praise of the ancients.
Ca Ty La: 1) Tac gia cua bo Tang Kh Luan (noi
ve ngha cua 25 e): Kapila (skt)Author of the
Sankhya philosophy; 2) Kapilavastu: See Ca Ty
La Ve; 3) Hoang Xch Sac Tien Nhan, ten cua
giao chu ngoai ao phai So luan: Kapila (skt)
Name of a leader of the heretic sect.
Ca Ty La Ba To o: See Kapilavastu.
Ca Ty La Ve: Kapilavastu (skt)Kapilavatthu
(p)Ca Ty La VeKiep Ty La Phat Thot o
Thanh Ca ty la ve, kinh o cua dong toc Thch Ca,
ni tr v cua Vua Tnh Phan va Hoang Hau Ma
Lap SnKapilavastu was one time the capital of
Sakya Kingdom where dwelt King Suddhodana
and his wife Maya, located in the foothills of the
Himalayas.
Ca Ty La Ve Phe Tch: Phe tch thanh Ca Ty La
Ve, nay la lang Tilaurakot, chng 70 dam ve pha
bac Ba La Nai, kinh o cua bo toc Thch Ca do
vua Tnh Phan cai tr ngay xa. Tai ay cac nha
khao co An o cung tm thay phe tch cong hoang
cung cua vua Tnh Phan, ni ma Thai T S at
a a ra i xuat gia tu hanh kho hanhThe ruins
at Kapilavastu, modern village Tilaurakot in
Nepal, about 70 miles north of Benares, the
capital of the Sakyas tribe of whom king
Suddhodana was a ruler. Here, Indian
archaelogists also found ruins of thegate of
Suddhodanas palace by which Prince Siddhartha
went out to become an ascetic.
Ca Ty Ma La: Kapimala (skt)Mot v Tang
Ma Kiet a bay gi la Patna, vao khoang the ky
th hai sau Tay Lch. Trc ngai theo ngoai ao,
sau c ngai Ma Minh khuat phuc nen xin lam
e t Phat. Ngai la To th 13 An o. Ngi ta
noi ngai chnh la ngi a khuat phuc va truyen
phap cho ngai Long ThoA monk of Magadha
(Patna), around the second century A.D.,
converted by Asvaghosa. He was the thirteenth
Patriarch and he himself is said to have converted
Nagarjuna.
Ca Ty La: Kapila (skt)See Ca Ty La.
Ca Van: Goi u la Thch Ca Van PhatSee
Thch Ca.
Ca Vnh: See Ca Vnh Ve a.
 451

Ca Vnh Ve a: Sama-veda (skt)Samhita Ca The: Individuality.

(skt)Sa MaCa Vnh Ve aTam Ma B Ca The Hoa: Individualization.
eTa Ma Ve aQuyen kinh th ba trong bon Ca Trung: Ca LyCho nayThis place.
quyen kinh Ve a, gom nhng bai ca trong khi Ca V Nhn Tat an: The individual treatment or
hanh leThe third of four books of Veda, adapting the teaching to the capacity of his
containing the hymns. hearersSee T Tat an.
Ca Xa: Kasa (skt). Ca Sa: Kasaya (skt)Kesa (jap)Y ao cua nha
1) Mot nam co dung lam chieu, c nhan cach s. Manh vai vuong gom nhng mau nho va lai
hoa nh la th gia cua Diem Ma VngA vi nhau. Ngi ta khoac no quanh co bang mot
piece of grass, used for mats, thatch, etc.; day day. Th vai nay tng trng cho ao ca sa va
personified as one of Yamas attendants. cua Phat Thch Ca ngay trcThe monks robe
2) Theo Eitel trong Trung Anh Phat Hoc T or cassock. A rectangular piece of fabric
ien, kasa la nam co dung e lam choi cho composed of 'patches' which is worn on a cord
c Phat, van con la mot vat th phng: around the neck. It symbolizes the patchwork robe
According to Eitel in The Dictionary of of Sakyamuni Buddha.
Chinese-English Buddhist terms, kasa is a 1) Phc ien y: Garment of the field of
piece of grass, of which a broom was made, blessing.
and used by Sakyamuni. It is still an object of 2) Tieu Sau Phuc: Ten khac goi ao ca sa la tieu
worship. tr phien naoThe monks robe as putting an
Ca Xa Bo La: Kasapura (skt)Theo Eitel trong end to illusion.
Trung Anh Phat Hoc T ien, Kasapura la ten 3) Phng Phuc: Phap phuc cua Tang Ni, het
thanh cua nc Bat La Da GiaAccording to thay eu c rap noi bang hnh vuon gA
Eitel in The Dictionary of Chinese-English monks robe (Ca Sa), to be so called because
Buddhist Terms, Kasapura used to be a city its square appearance.
between Lucknow and Oudh. 4) Trc Chuyet: Ao cua ch Tang chap va hay
Ca Xng: See Ca. noi lien ao lot va quan, tren di thanh mot
Ca: MoiEachEvery. A monks garment, upper and lower in one.
Ca Ban: Nh vayLike thatSoThus. Ca Sa Ngu ieu: Ngu ieu Ca SaSee Ngu
Ca Biet: Visista (skt)iem ac biet cua moi ieu Y.
phapIndividual difference in each dharma. Ca Sa Thap c: Ten virtues of the robesMi
Ca Biet Tanh: Prthak (skt)S khac biet c khi mac vao ngi chiec ao ca sa: chiec ao
DifferentUnlikeSeparateDiverse bieu to long biet sam hoi va tam quy; chiec ao gi
DiversityNot the sameDiversityChange cho than the khong nong khong lanh, tranh c
StrangeHeterodox. muoi mong va oc trung; chiec ao bieu to chanh
Ca Ca Vien Thng ao: Moi moi la mot ao hanh cua nha s; ch thien nhan to long ton knh
tron ay vnh cuEvery single thing is the chiec ao nh ton knh chua thap; chiec ao bieu to
complete eternal Tao. s ly ai duc; chiec ao tng hp vi con ng tan
Ca ao oan: Cai lon ngc, y ch cho chng diet ac duc; nhng hanh ong xau ac de dang b
ngo trong nha ThienSomething upside down, kham pha khi chiec ao c mac vao; nhng ai
this implies an experience of enlightenment in mac ca sa khong can bat c mon trang sc nao
Zen. khac; ngi mac ao ca sa luon san sang tu tap bat
Ca Ly: Ca TrungCho nayThis place. chanh ao; nhng ngi mac ao ca sa luon chuyen
Ca Nhan: IndividualPersonal. can tu tap con ng vi tam vo cau nhiemTen
Ca Nhan Chu Ngha: Individualism. advantages of wearing the robes: the robes exhibit
Ca Nhan Hoa: To individualize. one's feeling of repentance and shame; they keep
Ca Nhan Thanh Tu Cong c Lc: personal the body from heat and cold and keep away
achievement of merit. mosquitoes, gadflies and poisonous insects; they
show the proper manner of a monk; devas and

humans pay respect to them as they worship
stupas and temples; they show the mind of
detachment; they are in accord with the way of
extinction of evil passions; any evil acts can be
easily discovered when robes are worn; those
wearing the robes do not required any other
ornaments; those wearing the robes readily
practice the Eightfold Noble Path; and those
wearing the robes diligently practice the Way
without the impure minds.
Ca Tra Bo n Na: Kataputana (skt)See Ca
Tra Phu n Na.
Cac Can Suy Yeu: Declined (deminished or
disintegrated) faculties.
Cac Chu: V Tang quan ly tat ca cac ien ng consciousness, the more they can see the
trong tu vien (that ng gia lam). V nay di s similarities of Buddhist analysis with that of
giam sat cua Duy NaA monk who is responsible
for all halls in a monastery. He is under the
supervision of the duty-distributor.
Cac Chung: See Cac Loai.
Cac Loai: Each kindEvery sort.
Cach: 1) Cat ra: To cut off, to strip; 2) Da song
(cha thuoc): Hides; 3) ng thang: A line; 4)
Ngan ra: To divide off, to separate, to part.
Cach Lch: SeparateDistinct.
Cach Lch Tam e: Bien biet hieu biet ve tam
quan: khong, gia, trung (khong la an khong, e
pha cai hoac kien t; gia la an gia, e pha cai song ca, y noi thi gian nh bong cau qua ca so
hoac tran sa; trung la an trung, e pha cai hoac
vo minh)To differentiate and apprehend the
three distinctive principles noumenon,
phenomenon, and the meanSee Khong Gia
Trung.
Cach Lng: Quy cach va so lng hay khuon
mau san coMode or procedure.
Cach Mang: Revolution.
Cach Mang Xa Hoi: Social revolution.
Cach Ngoa Trao Dang: Chan nga ma i gai
chiec giay, y noi khong that s thau ro ngha ly
cua Phat phapOne has an itching leg but
scratches on the shoes. This implies one does not
really understand the Buddha-dharma.
Cach Ngoai: Phong cach phi pham
Extraordinary.
Cach Ngoai am: Cau noi co phong cach phi
phamExtraordinary speech.
Cach Ngon: MaximProverb.
452
Cach Phan Tch Cua Phat Giao: Buddhist
analysisCang hieu ro ve cach phan tch cua
Phat giao ve cac yeu to khac nhau nh sac, tho,
tng, hanh va thc, cac nha khoa hoc cang thay
ro cach phan tch nay rat gan gui vi cach phan
tch theo khoa hoc hien ai. T hn 25 the ky ve
trc ma c Phat a tien lieu c chang nhng
phng phap can ban cua khoa hoc nh quan sat,
th nghiem va phan tch, ma con mot so ket luan
ac trng ve ban chat con ngi va vu tru. Tren
nhieu lanh vc, Phat giao va khoa hoc that s rat
gan gui vi nhauThe more the modern scientists
understand about Buddhist analysis of various
factors of form, feeling, perception, volition and
modern science. From more than 25 centuries ago,
not only the Buddha anticipated the primary
methods of science such as observation,
experimentation, and analysis, but he also had
some conclusions about the nature of man and the
universe. Buddhism and science are really very
close in many areas.
Cach Sinh: Khi tai sanh la mat het tat ca s hieu
biet cua tien kiepDivided by birth; on rebirth to
be parted from all knowledge of a previous life.
Cach Song Khan Ma K: Xem nga chay qua
nhanh nh nhng con nga chay ngoai kia vay
To see horses run through a window. This implies
the time is flashing by a window as fast as the
horses run out there.
Cach Song: Way of living.
Cach Than Cu: Cach Th CuCh cau noi ac
biet dung e ch y ngha cua cu canh cua nha
Thien ma li noi bnh thng khong the bieu at
cOnly a special expression can express the
meaning of an end of Zen, not an ordinary one.
Cach Thien Sn: Cach nhau rat xaTo be far
awayLong intermittent.
Cach Th Cu: See Cach Than Cu.
Cach Tuc: Cach mot em, th du nh la noi en
ngay hom quaSeparated by a night, i.e. the
previous day.
Cach T Mon: Ca cai cua that v tru tr t vien
eu hng ra ngoai san trcMain doors of all
seven monks face the front yard of a temple.
 453

Cach Vat, Tr Tri, Thanh Y, Chanh Tam: Tm qua giac quan nhan thc, nhng trong cai ep,
hieu s vat en cung, biet g th phai biet cho en ng Phat t luon thay tnh bien hoai cua no ma
ni en chon, y phai chan thanh, tam phai ngay khong sanh luyen chap. Ngi ay luon nh li day
thang, o la bon ieu ma ngi quan t phai theo. cua c Phat ve moi phap hu hnh: Chung co
Ngi Phat t cung nen hoc theo bon ieu nay, v sinh khi, th chung phai chu hoai diet. Nh vay
chung giup chung ta thay ro c ban mat that cua ngi Phat t chan thuan chiem ngng cai ep
s viec trong moi tnh huong)Investigate ma khong pha lan long tham muon chiem hu. Vi
everything thoroughly, to extend ones knowledge ngi Phat t, dang dap hay nhan sac ben ngoai
to the utmost, to be sincere, and to be upright. khong he g v no ch tam b vi thi gian. Mot
Cach Xch: Chuan mcStandard. gng mat tre ep hom nay, co the mot ngay nao
Cai La: See Cai Nhiep. o no tr nen gia nua xau x vi nhng vet nhan
Cai Nhiep: 1) Nhat Tha thau nhiep Tam Tha: va nhng om oi moi ay mat. Vi ngi Phat t,
The one vehicle containing the three; 2) Thau bat luan gng mat ho ep xau the nao, ho luon
tom, toan the, khong phan cach: Containing, trng dng long yeu thng, v chnh long yeu
inclusive, undivided, whole. thng ay se mang en cho ho mot net ep vnh
Cai Nhiep Mon: Giao ly thuyet minh tam tha la hang, o mi chnh la cai ep chan that cua ngi
nhat tha, oi lai vi phan tng mon hay giao con PhatMany people, especially people from
thuyet giai thch s khac biet gia nht tha va the western world, have a misconception of
tam thaThe doctrine which maintains the three Buddhism. They suggest that Buddhism is a
vehicles to be the one vehicle, in contrast with the religion of pessimism. They suggest that
doctrine which differentiates the one vehicle from Buddhism stresses on impermanence, suffering
the three. and egolessness so there is no so-called Beauty
Cai: 1) Che ay: To cover, anything that screens, in Buddhism. In fact, the Buddha never criticized
hides, or hinders; 2) Du che: An umbrella, or a hat, Beauty in any of his lectures. A Buddhist never
or any cover; 3) Chng ngai bi duc vong, duc avoids objects of beauty, nor does he run away
vong lam ien ao me m chan tam, lam cho chan from these things. He only refrains from making
tam khong phat trien c: Obstruction of the them the basis for strong and individual likes and
passions, the passions which delude the real mind dislikes. He always keeps in mind the Buddhas
so that it does not develop; 4) Ten khac cua phien Teaching: Whatever there is in the world,
nao: Another name for afflictions. pleasant and lovable, we have a tendency to
Cai Chet Khong Thien V Ngi Sang Ke Giau: attach to them, and we develop a dislike towards
Death is blind to the noble and the rich. their opposites. Keep this in mind, the Buddhist
Cai Chet La Chac Chan: Death is certain. recognizes beauty where the senses can perceive
Cai ep Va Phat Giao: Beauty and Buddhism it. But in beauty he also sees its own change and
Nhieu ngi, ac biet la nhng ngi t the gii destruction. He always remember what the
Tay phng, co mot quan niem sai lam ve Phat Buddha said with regard to all component things,
giao. Ho cho rang Phat giao bi quan yem the. Ho that they come into being, undergo change and
cho rang vi ao Phat moi th eu la vo thng, aredestroyed. Therefore the wise man acquires a
kho va vo nga, nen khong co cai goi la ep great depth of vision. His admiration for the
trong ao Phat. Ky that, c Phat cha bao gi a beauty is not coloured by a greed for acquisition
kch ve Ve ep trong cac bai thuyet giang cua and possession. To Buddhists, the shape or color
ngai. Va ngi Phat t cung khong lang tranh cai of the face doesnt matter because its only
ep, cung khong t bo no. Ngi ay ch co lam sao temporary with time. A young, beautiful face of
cho no khong tr thanh oi tng cua yeu va ghet today may someday become an old ugly face with
cua rieng mnh, v c Phat a day: Bat c th g wrinkles and dots all over. To Buddhists, no matter
kha lac, kha ai tren i nay eu lam cho chung how beautiful or ugly their face may be, they
sanh tham luyen, roi sinh long yeu thch hay ghet focus on cultivating love, that love will give them
bo. Nh nh vay ngi Phat t nhn nhan cai ep an inward eternal charm, a real beauty to all

Buddhists.
Cai Lau Tuyen: Avalokitesvara (skt)The
Bodhisattva AvalokitesvaraSee Quan The Am
Bo Tat.
Cai Ta Thng Con: Permanent self.
Cai The Anh Hung: A hero over the world.
Cai Thien Cai a: Gaiten-Gaichi (jap)Tan
thap phng the gii, am ch Phat phap xa nay
nh th, bao trum tat ca. Thuat ng ch cho trang
thai cua ngi tu thien sau khi triet ngo i khap
ni giao hoa chung sanhAll the worlds of the
ten directions. The term implies the state of a Zen
practitioner who goes to all worlds of the ten
directions to teach and to convert sentient beings
after attaining enlightenment.
Cai Thc Thuan Y: An xin va mac o cu rach,
am ch i song thanh ban cua ch TangTo beg
for foods and to wear patchy robes, this implies
the poor but unsullied life of monks.
Cai Trien: Ngu trien cai va thap trienCovers
and bonds, i.e. the passions which stunt growth
and hold in bondage, such as five covers and ten
entanglements or bonds.
Cai: Thay oi hay sa oiTo changeTo
correct.
Cai Ac Tung Thien: To leave the evil and follow
the goodTo correct oneself
Cai Bien Van Menh: To change our destiny.
Cai Dung: To change ones countenance.
Cai an: Ngay mot mot cua thang am lchThe
first day of the lunar calendar month.
Cai ao: See Cai Tong.
Cai Hnh Bien Mao: Transfiguration.
Cai Hoa: To convert.
Cai Hoi: To repentTo repent and reform.
Cai Lao Hoan ong: RejuvenationLam cho
gia thanh tre, ieu nay i ngc lai quy luat vo heir of Zen master Nan-chuan Pu-yuan.
thng tat yeu trong ao Phat.
Cai Phuc: Thay oi y aoTo change robes.
Cai Ta Quy Chanh: To give up wrong deeds and
return to the right onesTo mend one's way.
Cai Tao Nhan Qua: Amelioration of cause and
effect.
Cai Thien: To improveTo reform.
Cai Tien: To change for better prospects.
Cai Tnh: To change (alter) ones character.
454
Cai Tong: Bo tong phai nay theo tong phai kia, bo
t tng cua trng phai nay theo t tng cua
trng phai khac, bo ton giao nay theo ton giao
khacTo change ones cult, school of thought, or
religion.
Cam: Kansu (skt)1) Ngot: Sweet; 2) Chu (cam
chu): Willing; 3) ong Y: Agreeable.
Cam Bo: Kamboja (skt)Qua Cam Bo c dien
ta la mau o, tron, co ba ngan ngang. Ni co cua
c Phat cung co hnh tng nay, mot trong 32
tng hao cua c PhatDescribed as a round
reddish fruit, the Buddha having something
resembling it on his neck, one of his characteristic
marksSee Tam Thap Nh Hao Tng.
Cam Bo Quoc: Kamboja (skt)Mot trong 16
vng quoc thuoc An o thi co, noi tieng vi
nhng ngi an ba epOne of the sixteen
countries in ancient India, noted for its beautiful
women.
Cam Chau (1914-1978): Master Kan-ChouTen
cua mot v Tang Trung Hoa Thanh Hai vao the
ky th XXName of a Chinese monk in Ching-
Hai Province in the twentieth century.
Cam Chau Nh: Kanjur (tib)Mot trong hai phan
bo cua Tang Kinh Tay Tang, gom 160 quyen, moi
quyen 1.000 trangOne of the two divisions of
the Tibetan canon, consisting of 160 books
(chuan), each book 1,000 leaves.
Cam Ch: Zen Master Kan-ChiTen cua mot v
c s Thien s Trung Hoa An Huy vao thi nha
ng. Theo Canh c Truyen ang Luc, quyen
X, ong la ngi noi phap cua Thien s Nam Tuyen
Pho NguyenName of a layman Zen master in
An-Hui Province in the T'ang dynasty (618-907).
The Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume X, he was the Dharma
Cam an: Dgahldan (tib)T vien ban sn cua
phai Hoang Giao, khoang 30 dam ong bac cua
thu o La Sa, c ngai s to Tong Khach Ba xay
dngThe monastery of Yellow sect, 30 miles
northeast of Lhasa, built by Tson-Kha-Pa.
Cam an Phai: Blah-gdamspa (tib)Trng phai
Cam an (Tay Tang)The school of Blah-
gdamspaYellow sect.
Cam Gia:
1) MaSugar-cane.
 455

2) Iksvaku (skt): Mot trong cac ho cua dong Cam Lo Mon: Nirvana.
Thch Ca, theo truyen thuyet la mot trong Cam Lo Phan: Amrtodana (skt)Amitodana
nhng ong to cua Ngai a c sanh ra t (p)A Di o an NaV vua co ten la Cam Lo
trong mot cay maOne of the surnames of Phan, la cha e cua A Nau Lau a va Bhadrika,
Sakyamuni, from a legend that one of his va la chu cua Phat Thch CaThe king whose
ancestors was born from a sugar cane. name was Ambrosia-Rice, a prince of Magadha,
Cam Gia Th: Isaku (skt)Suryavamsa (skt) father of Anurudha and Bhadrika, and paternal
Nhat Xoa Cu VngSee Nhat Chung Thien uncle of Sakyamuni.
Sanh. Cam Lo Phap: Giao phap cua c Phat v nh
Cam Gia Vng: Iksvaku-Virudhaka (skt)Vua nc cam lo (trong Kinh Phap Hoa, pham Dc
Ma, ma ngi ta noi la mot trong nhng ong to Thao Du, c The Ton a khang nh v muon
cua dong Thch Ca, nhng nhng ngi khac cung cho chung sanh c yen on ma Ngai xuat hien
cho ay la to cua dong ho mnhKing of the ni i, v ai chung ma Ngai thuyet Cam Lo
sugar-cane, said to be one of the ancestors of Phap, phap ch thuan mot v giai thoat)The
Sakyamuni, but the name is claimed by others. ambrosial truth or rain, the Buddha truth.
Cam Lo: See Cam Lo. Cam Lo Phap Mon: Phap mon giai thoat (niet
Cam Lo Thuy: Healing nectar. ban)The method of the ambrosial truth.
Cam Lo: Amrta (skt)Duttsi (tib)Kanro Cam Lo Quang Nh Lai: See Vo Lng Quang
(jap)To aHoly waterWine of gods Phat.
Thanh ThuyTo Ma (soma)The nectar from Cam Lo Thanh: Thanh cam lo c v vi Niet
heaven. BanThe nectar city or nirvana.
1) Sng Ngot: Sweet dew. Cam Lo Thuy: Healing nectar.
2) Phan Ong (phan hoa do ong tch tu trong to e Cam Lo Thuy Chan Ngon: Sweet Dew True
an): Ambrosia. Words.
3) Than Tu: Wine of godsMot loai thc uong Cam Lo Vu: The ambrosial rainSee Cam Lo
co ru lam t mot loai cay ma trc ay Phap.
c dung e te le Pham ThienThe Cam Lo Vng: Amrtaraja (skt).
alcoholic drink made from the plant named 1) Am ch bat t la ten cua c A Di a Nh
Soma and formerly offered to the Lai (thng i chung vi Cam Lo Chu, Cam
Brahminical gods. Lo a La Ni Chu, Thap Cam Lo Chu hay
4) Nc (mat) Bat T: The nectar (water) of Thap Cam Lo Minh, Cam Lot Kinh): Amrta
immortalityThe nectar from heaven. (skt)In its implication of immortality is a
5) Bon loai Thien Tu (ru tri): Thanh Cam name of Amitabha (connected with him are
Lo, Hoang Cam Lo, Hong (Xch) Cam Lo, va the Mantra of Ambrosia, the Mantra of
Bach Cam LoThere are four kinds of Deva- Ambrosial Dharani, Ten Mantras of
wine (nectar of gods): Green Ambrosia, Ambrosia, Sutra of Ambrosia).
Yellow Ambrosia, Red Ambrosia, and White 2) Cha cua A Nau Lau a: Amrtodana (skt)
Ambrosia. Father of Anuruddha.
Cam Lo Co: Trong Cam Lo hay Phat Phap The Cam Lo Vng Nh Lai: Amitabha and his
ambrosial drum, the Buddha-truth. implication of immortalitySee Cam Lo Vng
Cam Lo Diet: Cam lo c v vi niet ban tch (1).
tnhThe nectar of nirvana, the entrance is the Cam Lo Vng Ton: Amrtakundalin (skt)Mot
Nirvana. trong nam v Minh Vng, v luon hien di ba
Cam Lo Gii: Amrta-dhatu (skt)Cam lo gii hnh thc khac nhauOne of the five Ming-
c v vi Niet BanThe nectar region or Wang, who has three different forms:
nirvana. 1) Kim Cang Cam Lo Minh Vng: Vajra-
Cam Lo Huyen Mon: The method of the Amrtakundalin.
ambrosial truth.

2) Lien Hoa Cam Lo Minh Vng: Lotus-
Amrtakundalin.
3) Cam Lo Minh Vng: Nectar-Amrtakundalin.
Cam My: Ngot ngaoSweetnessSweet.
Cam Phat: Con goi la Cam nh, long toc cua
c Phat co mau cam lu ly (xanh pha lan o
ta)The purplish colour of the Buddhas hair.
Cam Phng: Ten cua mot t vienName for a
Buddhist monastery.
Cam Thu: Kangyur (tib)Kanjur (tib)Cam
Chau NhMot trong hai phan bo cua Tang Kinh
Tay Tang, gom 160 quyen, moi quyen 1.000 trang.
Trong so nay co 104 quyen la li cua c Phat, va
phan con lai la phan su tap nhng bo luan One
of the two divisions of the Tibetan canon,
consisting of 160 books (chuan), each book 1,000
leaves. Among these 104 volumes of the words of
the Buddha, and the rest is the great collection of
commentaries.
Cam Tiep: Long may cua c Phat mau cam lu
lyThe Budhas violet or red-blue eyebrows.
Cam Tuc: Kan-SuName of a city in China.
Cam: Mau tm tham, s pha tron gia mau xanh
da tri va mau oA violet or purplish colour, a
blend of blue and red.
Cam Bo: Kamboja (skt)See Cam Bo.
Cam Vien: T VienMonastery ground and
buildingsA monastery.
Cam: 1) Cam ong: To be moved, affected; 2)
Dam: To dare, to venture.
Cam Giac: feelingSensesSensationTo
feelTo experience.
Cam Giac Hy Lac: Somanassa (p)Happiness
Happy feelingHanh phuc.
Cam Giac Sieu Thoat: Feeling of exaltation
Theo Thien S D.T. Suzuki trong Thien Luan Tap
II, cam giac sieu thoat kem theo s chng ngo, la
v no be gay gii han phan biet ca the; va ay
khong phai ch la mot bien co tieu cc ma hoan
toan tch cc, cha ay y ngha, bi v no chnh la
mot s trien khai ca the en vo cung. Mac du
chung ta khong luon luon e y, nhng cam giac
thong thng noi len tat ca nhng nhiem vu y
thc cua chung ta la cam giac hu han va le thuoc,
bi v chnh y thc la hau qua cua hai the lc
tng duyen hay gii han lan nhau. Trai lai, chng
ngo chnh la xoa bo s oi lap cua hai au moi,
trong bat c chieu hng nao , va s oi lap nay la
456
nguyen ly cua y thc, trong khi o, chng ngo la
the hien cai vo thc vt ngoai oi ai. V vay, e
giai phong khoi tnh trang oi lap ay, ngi ta phai
tao ra mot cam giac vt len tren tat ca. Mot tay
lang bat, song ngoai vong phap luat, en au cung
b bac ai, khong phai ch bi nhng ke khac ma
con bi chnh mnh, no thay rang mnh la s hu
chu cua tat ca tai san, va uy quyen ma mot sinh
vat co the at c trong coi i nay, sao lai co
the the, neu khong cam giac c ky cung ve t
ton t ai cua mnh? Mot Thien s noi: Luc
chng ngo la luc thay ra mot lau ai trang le xay
bang pha le tren mot t hao oc nhat; nhng khi
khong chng ngo, lau ai trang le ay khuat lap sau
mot t hao ma thoi. Mot Thien s khac a dan du
Kinh Hoa Nghiem: Nay cac thay hay xem ka!
Anh sang rc r ang toa khap ca ai thien the
gii, cung luc hien hien tat ca nhng nui Tu Di,
nhng mat tri, nhng mat trang, nhng bau tri
va coi at, nhieu en hang tram nghn c so. Nay
cac Thay, cac Thay co thay anh sang ay chang?
The nhng, cam giac sieu thoat cua Thien ung ra
la mot cam giac tram lang cua coi long tri tuc; no
chang co chut g lo lo, khi giay phut xan lan au
tien a i qua. Cai vo thc ay khong boc lo on ao
ThienThe feeling of exaltation inevitably
accompanies enlightenment is due to the fact that
it is the breaking-upof the restriction imposed on
one as an individual being, and this breaking-up is
not a mere negative incident but quite a positive
one fraught with signification because it means an
infinite expansion of the individual. The general
feeling, though we are not always conscious of it,
which charaterizes all our functions of
consciousness, is that of restriction and
dependence, because consciousness itself is the
outcome of two forces conditioning or restricting
each other. Enlightenment, on the contrary,
essentially consists in doing away with the
opposition of two terms in whatsoever sense, and
this opposition is the principle of consciousness,
while enlightenment is to realize the Unconscious
which goes beyond the opposition. To be released
of this, must make one feel above all things
intensely exalted. A wandering outcast maltreated
everywhere not only by others but by himself
finds that he is the possessor of all the wealth and
power that is ever attainable in this world by a

mortal being, if it does not give him a high feeling
of self-glorification, what could? Says a Zen
Master, When you have enlightenment you are
able to reveal a palatial mansion made of precious
stones on a single blade of grass; but when you
have no enlightenment, a palatial mansion itself is
concealed behind a simple blade
grass."Another Zen master alluding to the
Avatamsaka, declares: O monks, look and
behold! A most auspicious light is shining with the
utmost brilliancy all over the great chiliocosm,
simultaneously revealing all the countries, all the
oceans, all the Sumerus, all the suns and moons,
all the heavens, all the lands, each of which
number as many as hundreds of thousands of kotis.
O monks, do you not see the light? But the Zen
feeling of exaltation is rather a quiet feeling of
self-contentment; it is not at all demonstrative,
when the first glow of it passes away. The
Unconscious does not proclaim itself so
boisterously in the Zen consciousness.
Cam Giac Toi Loi: Feeling of guiltGuilt-
feelingsNgi Phat t sanh ra khong co cam
giac toi loi vi y ngha s mot ang thng e tai ay trong nhieu nam. S Cam Thanh rat
trng phat nhng ieu sai trai cua mnh. Tuy
nhien, ngi Phat t cam thay co toi theo lua t
nhan qua. Khi ban lam ieu g sai trai, ban se
nhan lay hau qua cho viec lam sai trai cua ban, va
theo cach nay ban phai chu ng cho hau qua cua
toi loi cua chnh mnhBuddhist born has no
feeling of guilt in the sense of fear of a God who
will punish him for his wrong-doing. However, he
feels guilty by the law of Karma. When you do
some wrong-doing, you will receive the effects of
his wrong doing and in this way suffer the effect
of your sin.
Cam Ha: Cam ta va tiep nhan trong niem cam
phucAppreciation and acception with great
admiration.
Cam Hoa: Rehabilitate (v).
Cam Hoai: Moving remembrance.
Cam Hng Ng: Udana (skt)Verses of Uplift
See Vo Van T Thuyet.
Cam Qua: Qua tm thay hay qua do nghiep nhan
tao tac ma coThe result that is sought.
Cam Quan: Giac quanOrgans of sense.
Cam Tan: Inspire to progressTo move to
zealGi nguon cam hng cho tien bo.
457
Cam Thanh: Thien S Cam Thanh (?-860)See
Cam Thanh Thien S.
Cam Thanh Thien S: Thien S Cam Thanh (?-
860)Zen Master Cam Thanh (?-860)S que
huyen Tien Du, trc tu chua Phat Tch. Thien
S Cam Thanh, i th nhat cua dong Vo Ngon
of Thong. Khi mi xuat gia, s lay hieu la Lap c,
chuyen tr tung kinh ienZen Master Cam
Thanh, a Vietnamese monk from Tien Du, North
Vietnam. He previously practiced Buddhism at
Phat Tch Temple. He was the first lineage of the
Wu-Yun-Tung Sect. When he left home to
become a monk, he focused in reciting sutras.
Luc ay co ngi ho Nguyen hng Phu
ong hien at lap chua. Thoat tien, ong e
ngai khong nhan v ong khong muon vng
mac vao bat c th g; tuy nhien, sau o ong
nam mong co ngi mach bao nen nha n v li
ch cua nhieu ngi khac. Qua that, sau khi
xay chua Kien S chang bao lau, vao nam
820, di thi nha ng, co Thien S Vo
Ngon Thong, nguyen tru tr chua Hoa An t
ben Tau qua, ghe lai chua va thien dien bch
knh mo va ton Thien S lam Thay. Sau khi
Thien S Vo Ngon Thong th tch th S Cam
Thanh tr thanh nh to cua Thien phai Vo
Ngon Thong. Vao nam 860, S an nhien th
tchThere was a patron of Buddhism, whose
last name was Nguyen, a rich landlord from
Phu ong hamlet, donated his land for him to
build a temple. First, he was reluctant to
accept it because he did not want to be
attached to anything; however, later in his
dream, he met someone who recommended
him to accept the land to build a temple for
the benefits of other people. In fact, not long
after the Kien S Temple was built, in 820,
under the Tang dynasty in China, Zen Master
Vo Ngon Thong, used to be Head of Hoa An
Temple in China, arrived in Vietnam and
stayed at Kien S to practice face-to-a-wall
meditation for several years. Later he
founded the Wu-Yun-Tung (Vo Ngon Thong)
Zen Sect right at the Kien S Temple and
became the First Patriarch, and Cam Than h
became his disciple. When he passed away,
Zen Master Cam Thanh became the second
 458

Patriarch. In 860, Zen master Cam Thanh kinh qua nh cam giac, Phat giao goi o la tho
passed away quietly. va Phat khang nh trong Thap Nh Nhan Duyen
Mot hom, co mot v Tang en gap Thien s rang tho tao nghiep luan hoi sanh t Feeling is
Cam Thanh, phai Vo Ngon Thong e hoi S: knowledge obtained by the senses, feeling
"Phat la g?" Thien s Cam Thanh ap: "Moi sensation. It is defined as mental reaction to the
th." V Tang hoi tiep: "Phat Tam la g?" object, but in general it means receptivity, or
Thien s Cam Thanh ap: "Khong co g che sensation. Feeling is also a mind which
dau." V Tang hoi tiep: "e t khong hieu g experiences either pleasure, unpleasure or
ca." Thien s Cam Thanh noi: "Ong a l c indifference (pleasant, unpleasant, neither
hoi. Moi khi ngi ta a ra cho chung ta cay pleasant nor unpleasant). When we meet
gay, hoac chung ta nam c hoac chung ta attractive objects, we develop pleasurable
e vuot mat. Khong the khac hn c. Do d feelings and attachment which create karma for us
chng to rang chung ta cha at en o chn to be reborn in samsara. In the contrary, when we
muoi. Nhng moi lan that bai, chung ta khong meet undesirable objects, we develop painful or
nen nuoi tiec. Chung ta co the quay ve vi unpleasurable feelings which also create karma
sinh hoat hang ngay, i lay nc, nau an va for us to be reborn in samsara. When we meet
trong trot, va khi chung ta cang ra sc no lc objects that are neither attractive nor unattractive,
mi, chanh niem cang ln hn."A monk we develop indifferent feelings which develop
came to Zen master Cam Thanh, a ninth- ignorant self-grasping, also create karma for us to
century monk of the Vo Ngon Thong Sect, be reborn in samsara. All actions performed by
and asked, 'What is Buddha?' Cam Thanh our body, speech and mind are felt and
said, 'Everything.' The monk continued, 'What experienced, Buddhism calls this Feeling and
is the mind of Buddha?' Cam Thanh replied, the Buddha confirmed in the Twelve Nidanas that
'Nothing has been hidden.' The monk said, 'I Feeling creates karma, either positive or
don't understand.' Cam Thanh responded, negative, which causes rebirths in samsara.
'You missed!' Each time a staff is held out to Cam Tho Kinh: Vedana sutta (p)Kinh Cam
us, we either grab it or miss it. There is no Tho, Tng ng Bo XXVII.5Sutra on Feeling,
alternative. Hesitation shows that we are not Samyutta Nikaya XXVII.5.
yet ripe. But each time we fail, we must not Cam Thng: Touched to pityc Phat cam
regret. We can only go back to our daily work thng noi kho cua chung sanhThe Buddha was
of carrying water, cooking, and cultivating the touched by the suffering of the human condition.
earth, striving anew with increased Cam Thng Noi Kho Cua Kiep Ngi: To be
mindfulness." touched by the suffering of the human life.
Cam Thay An Nhien Thanh Tnh: To feel calm Cam Tien: To move to zeal, or inspire to
(at peace) and pure. progress.
Cam Tho: Vedana (skt)SensationTho uan Cam T: Fearless before death.
To bearContactFeelingPerceivingTo Cam Tng: Impression.
receiveReceivingTho la phap tam s nhan Cam ng: Chung sanh co c duyen thien can lam
lanh dung nap cai canh ma mnh tiep xuc. Tho cam ong en ch Phat, ch Phat cung dung s
cung la cai tam nem qua nhng vui, kho hay dng cam ng ky dieu cua mnh e ap lai th goi la
dng (va y, khong va y, khong va y ma cung cam ng (th du nh nc khong dang cao, trang
khong khong va y). Khi chung ta gap nhng oi khong xuong thap, nhng trang van luon bang bac
tng hap dan, chung ta lien phat khi nhn g cam khap ni tren mat nc)Respond to appeal or
giac vui sng va luyen ai. Khi gap phai nhng need; Buddha moved to respond.
oi tng khong hap dan, th chung ta sinh ra cam Cam ng ao Giao: Kanno-Doko (jap)S
giac kho chu; neu oi tng khong ep khong xau truyen thong b mat gia ch Phat va chung sanh
th chung ta cam thay dng dng. Tat ca moi tao hay gia vu tru va chung sanhMystical
tac cua chung ta t than, khau va y cung eu c communication between Buddhas and living
 459

beings, or between the Universe and living Can o Na: Kancana (skt)Kien Chiet Na
beingsSee Tnh Cam Ho Tng. GoldenA shrub of trees, with golden hue,
Cam Xuc: FeelingStrongly affectedVery described as the leguminous order.
much impressedVery much moved by ones Can Hoai: Quay roiTo harassTo disturb.
compassion. Can Lat a: Hrdaya (skt)Can Lat ThaiCan
Can: Mieng che: A shieldCay chong : A Lat aCat Li aTrai timThe physical
stem, a pole. heart.
Can An: To be condemned (convicted). Can Moc: Moc Thng ToaCay gay ma cac v
Can Bac Bac: Kho khan, khong co ncDry Thien s thng dung luc thng ngThe
and without water. staff that Zen masters usually use when entering
Can Ban: Vng macAttachment. the hall.
Can Boc Boc: Thien Tang t noi Close-mouthed Can Sach Sach: Kho khong khocExtremely
Zen monk. dryWithered.
Can Chng: Witness. Can Thiep: To interfereTo interveneTo
Can D: To take part. meddle.
Can am: BraveCourageousFearless Can Truc Giao Chap: Vat tre kho tm nc, y noi
Dauntless. ke hoach hoai cong vo chA project that is
Can a Hong: Ph cong day doWasteful wasteful and without result.
instructions. Can Trng: CourageBravery.
Can au Tien Bo: Shih-shuang: "Step from the Can: To run over.
Top of the Pole"Tren au sao tram thc lai Can Nhiem ai S: Ganh vac viec ln, du cho
tien them mot bc, y noi nhng hanh ong dung viec tu hanh giac ngoTo manage important
cam va khong s hai cua ngi tham thien vt matters, i.e., To cultivate to attain enlightenment.
qua moi tr ngai e i en ai ngo . Trong th du Can: 1) Can khon (Tri): Heaven; 2) Chu ng:
46 cua Vo Mon Quan: "Hoa Thng Thach Sng Enduring; 3) Giong c: Masculine; 4) Kho rao:
noi: 'au sao tram thc lam sao tien them?' Co v Dry, dried up; 5) Sach se: Clean; 6) Tiep tuc:
co c lai noi: 'au sao tram thc a ngoi len, Continual.
thay ao ma cha that nhap chan. Tram thc au Can a: 1) Ao ca sa cua ch Tang, mau nhuom
sao can bc na, mi phng the gii hien toan gia vang va o tham: Kasaya (skt)A coloured
than.'" Theo Vo Mon Hue Khai trong Vo Mon composed of red and yellow, the monks robe; 2)
Quan, bc ti c, quay lui c, con ngai cho Ngu uan: the five skandhas; 3) Vong nui au tien
nao ma khong xng ton? Tuy nh vay, th hoi au boc quanh nui Tu Di: Yugamdhara (skt)The first
sao tram thc lam sao tien them? H! of the concentric mountains around Mount Meru.
Courageous and fearless acts of Zen practitioners Can a Ha e Bo Tat: Gandhahastin (skt)Bat
to overcome all obstructions in order to achieve HuTc Bo TatCon goi la Can a Ha Chu, ten
great enlightenment. In example 46 of the Wu- mot v Bo Tat, dch la Hng Tng. V Bo Tat
Men-Kuan: "Zen master Shih-shuang said, 'How nay tu hanh trong nhieu kiep, khong ngng ngh,
do you step from the top of a hundred-foot pole?' tien bo eu an e lam li mnh va li ngi
Another ancient virtue said, 'You who sit on the khong bao gi moi metName of Gandhahastin
top of a hundred-foot pole, although you have bodhisattva, also called fragrant elephant. This
entered the Way, it is not yet genuine. Take a step Bodhisattva has cultivated for eons without ever
from the top of the pole, and worlds of the Ten stopping, making constant progress, tirelessly
Directions are yours total body.'" According to Wu benefitting self and others.
Men Hui-Kai in the Wu-Men-Kuan, stepping Can a La: Gandhara (skt)Kien a LaX
forward, turning back, is there anything to reject Kien a VeCon goi la Can a, Hng Bien,
as ignoble or unworthy? be that as it may, how do Hng Hanh, Hng Khiet, Hng Tnh, va Kien
you step from the top of a hundred-foot pole? Sah! a La, Kien a La, ten mot vng quoc co
vung bac An o. Ni ay a tng la vng quoc
 460

cua Dharmavardhana, con trai cua vua A Duc. Can Phong nh Ch ai Vu: Kan-feng's
Vung at nam ve pha tay bac mien Punjab cua stopping pouring rain (rain cats and dogs or raining
An va ong Bac cua Kashmir, nay gom cac mien very hard)Hoa Thng Can Phong, ten cua mot
A phu han va mot phan cua Hoi quoc, nam doc v Thien s Trung Hoa vao thi nha ng (618-
theo song Kabul gia khoang Kunar va song An 907). Hien nay chung ta khong co nhieu tai lieu
ha, gom khu Peshawar va Rawalpindi, tay bac chi tiet ve Thien s Can Phong; tuy nhien, co mot
vung Punjab. ay la mot trong nhng trung tam chi tiet ly thu ve li day cua ong trong trong Ngu
ln cua van hoa Phat giao vao the ky th hai sau ang Hoi Nguyen, quyen XIII: Mot hom, Thien
Tay lchName of an ancient kingdom, north of s Can Phong thng ng th chung: "Ma nh
India. This was a former kingdom of trut o; lam sao may ong lam cho ma tanh ay?"
Dharmavardhana, son of king Asoka. The region Noi xong, S xuong ghe va ri khoi sanh ng.
in the extreme north-west of Punjab of India and Ky that, co nhieu tuyen bo mang tnh phi ly trong
northeast of Kashmir, today including southern Thien. Vai ngi con cho rang Thien vo ly cng
Afghanistan and parts of Pakistan, lies along the nhat va ien ro. Qua nhng cau hoi ro rang la v
Kabul river between the Kunar (Khoaspes) and van va khong hp ly, Thien muon chung ta co
the Indus rivers, comprising the district of c mot quan iem hoan toan mi, e de dang
Peshawar and Rawalpindi in the northwestern nhn thau vao nhng huyen dieu cua i song va
Punjab. Its old capital was Puskaravati. This was b mat cua thien nhien. Viec nay la v Thien a i
one of the greatest centers of Buddhist art and en ket luan rang tien trnh ly luan thong thng
culture during the 2nd century A.D. rot cuoc khong co sc manh cho chung ta cai thoa
Can a La oc Giac Phat: Gandhara-Pratyeka- man sau cung ve nhng nhu cau sau tham cua tam
Buddha (skt)Ten cua mot trong mot tram v linhMost Venerable Kan-feng, name of a
Phat oc giac a song mot thi gian dai tren nui Chinese Zen master in the T'ang dynasty. We do
IsigiliName of one of one hundred Pratyeka- not have detailed documents on this Zen Master;
buddhas who lived a long time on Mount Isigili. however, there is an interesting detail on his
Can a Le: Kien a LeLoai mat chu cho ta teaching on Zen in The Wudeng Huiyuan, Volume
kha nang bay cA spell that gives power to XIII: One day, Zen master Kan-feng entered the
fly. hall and addressed the monks, saying, "It is
Can a Le Thao: Ten cua mot loai cay co mui pouring now; how would you stop it?" He then got
thm, than mau vangName of a fragrant tree, off the seat and left the hall. In fact, there are
and of a yellow colour. many irrational statements in Zen. Some may
Can a Ma a Ma La: Gandhamadanamala declare Zen irrevocably insane or silly. Through
(skt)The hill of intoxicating perfumes. these apparent trivialities and irrationalities, Zen
Can Hue: Khong co tr hueWithout wisdom. wants us to acquire an entirely new point of view
Can Hue a: Sudha-vidarsana-bhumi (skt)Giai whereby to look into the mysteries of life and the
oan au trong Thap a Bo Tat Tam Tha, giai secrets of nature. This is because Zen has come to
oan ma tr tue cha c t nhuanThe dry or the definite conclusion that the ordinary logical
unfertilized stage of wisdom, the first of the ten process of reasoning is powerless to give final
stagesSee Thap a Bo Tat Tam Tha. satisfaction to our deepest spiritual needsSee
Can Khon oc Bo: at tri rieng bc, y noi Kien Phong Viet Chau Thien S.
Thien Tang to ngo khong con may may chap trc Can Phong Nhat Lo: Kan-feng's One Road
nng ta, ma van dung t tai vo ngai After Mot ng cua Can Phong, th du th 41 cua Vo
achieving realization, Zen monks pass by Mon Quan. Mot ong Tang hoi Hoa Thng Can
everything in an easy manner and without any Phong: "Ch Bac gia pham mi phng cung ch
obstructions. mot ng niet ban, khong biet au ng au?"
Can Lat a: See Can Lat a Da. Can Phong cam gay vach mot ng noi: "ay!"
Can Lat a Da: Hrdaya (skt)Kien thc tam Sau co ong Tang em chuyen nay hoi ngai Van
hay trai tim ben chacHeart, soul, mind, core. Mon. Van Mon cam quat gi len bao: "Quat nhay
 461

mot cai len tan tang tri th ba mi ba, go lo mui perceived or apprehended, and that which
e Thch. Con ly ng ngoai bien ong anh mot perceives or apprehends).
heo, tri ma nh trut." Theo Vo Mon Hue Khai (B) Tam Bnh: The three ailmentsThree
trong Vo Mon Quan, mot ngi i di bien sau, diseasesBa loai benh:
bui bay mu mt; mot ngi ng tren nh cao, 1) Tham: LustCravingGreedFor which
song trang ngat tri. nam ng, buong i, moi ben the meditation on uncleanness (Quan than bat
eu tro ngon ma neu ro tong phong, that giong hai tnh) is the remedy.
con nga chay ung vao nhau. tren i e chang ai 2) San: AngerHateIreFor which the
roc le o. Xet lai cho ky, ca hai ong lao eu meditation on kindness (t) and pity (bi) is the
khong biet au ng auKan-feng's One remedy.
Road, example 41 of the Wu-Men-Kuan. A monk 3) Si: StupidityIgnoranceUnwilling to learn
asked Zen master Kan-feng, "Bhagavats in the the truthFor which the meditation on
Ten Directions, one straight road to nirvana. I causality (Nhn duyen) is the remedy.
wonder where that road is?" Kan-feng lifted up his Can Phong Viet Chau Thien S: Zen Master
staff, drew a line in the air, and said, "Here, it is." Qianfeng YuezhouSee Kien Phong Viet Chau
Later a monk asked Yun-men about this. Yun-men Thien S.
held up his fan and said, "This fan jumps up to Can Thanh: Con goi la Can That Ba Thanh, Kien
Heaven of the Thirty-three and strikes the nose of That Ba Thanh, Kien That Phc Thanh, hay
the deity Sakradevendra. Give a carp of the Nguc That Phc Thanh (do v nhac than bien hoa
Eastern sea one blow, and the rain comes down in ra lau gac cho moi ngi nhn thay)Gandharva
torrents." According to Wu Men Hui-Kai in the city, i.e. a mirage city.
Wu-Men-Kuan, one goes deep, deep to the Can That: Gandharva or Gandharva Kayikas
bottom of the sea, and winnows the mud and pump (skt)Ten goi tat cua Can That BaSee Can
up the sand. The other goes high, high to the top of That Ba.
the mountain, and raises foaming waves that Can That Ba: Gandharva (skt)Driza (tib)
spread over the entire sky. Maintaining, releasing, Being who comes into the scene of conception
each using but one hand, they safeguard the Kien at1) Can That Ba khong an tht uong
vehicle of the Tao. They are like two children, ru ma ch tm mui thm e hap thu, va cung toa
running from different directions, who collide with ra mui thm: Fragrance-devouring celestial
each other. In this world, there is almost no one musicians. They do not drink wine or eat meat, but
who can touch the true essence. In the view of the feed on inscense or fragrance and give off fragrant
true eye, even these two ancient worthies do not odours; 2) Nhng nhac than cua Tri e Thch
know the road. trong T Thien Vng: Musician Angels for the
Can Phong Nh Quang Tam Benh: Li thng Cakra Heaven Kings in the Four Heaven Kings; 3)
ng khai th cua Thien s Can Phong la khi en Mot trong tam chung sanh sieu nhan trong Kinh
canh gii ngo can phai tr bo, thoat khoi nh Lien Hoa: Gandharva, one of the eight classes of
quang va tam benhZen master Kan-Feng's supernatural beings in the Lotus Sutra or eight
instructions on realization of Zen: Vajra DeitiesSee Bat Chung; 4) Mot trong tam
(A) Nh Quang Nang Thu S Thu: Cognizing bo quy chung: Gandharvas, one of the eight
subject and cognized objectMuon at en groups of demon-followers of the four
giac ngo, Thien sinh phai bang moi cach loai maharajasSee Thien Long Bat Bo.
tr chu the nhan biet va oi tng c nhan Can That Ba Thanh: Gandharva-upama (skt)
bietIn order to achieve realization, Zen Gandharva cityMirage cityCan that ba
practitioners, by all means, must eliminate thanhCon goi la Can That Ba Thanh, Kien That
both cognizing subject and cognized object Ba Thanh, Kien That Phc Thanh, hay Nguc
(cai c nhan thc hay c hieu, va cai That Phc Thanh (do v nhac than bien hoa ra lau
nhan thc hay cai hieuThat which is gac cho moi ngi nhn thay).
 462

Can That Ba Thanh Du: Gandharva-upama Medicines that should be taken between dawn and
(skt)Syllogism on Gandharva city. the first watch, of which eight are name.
Can That Ba ng Than: The body of Canh Gi: To guardTo watch
GandharvasTheo Kinh Thu Lang Nghiem, Canh Hau Nien: Nam th t tnh t nam nay
quyen Sau, c Quan The Am Bo Tat a bach The fourth year counting from this year.
trc Phat ve viec ng than lam Can That Ba noi Canh Nhan ien Bat Chung, Hoa Thuc Bat
phap, khien cho chung sanh c thanh tu Lam Trng: Ngi cay khong cay lua, lua chn
According to The Surangama Sutra, book Six, khong em phi. T nay ch cho Thien nhan quen
Avalokitesvara Bodhisattva vowed in front of the i coi re nha mnh, khong thay c Phat tanh cua
Buddha about his appearance as a gandharva chnh mnhFarmer does not grow rice seedlings,
before sentient beings and speak Dharma for and does not dry out the rippen rice. This term
them, enabling them to accomplish their wish indicates Zen practitioners who forget their own
See Tam Thap Nh ng Than. Buddha-nature.
Can That Ba Vng: Vua cua cac v nhac Than Canh Tan: To innovateTo reform.
cua vua tri e ThchThe king of Gandharvas, Canh Than Hoi: Keng-Sheng AssemblyHoi
named Citraratha, but translated as Druma, a tree. cung dng vao em Canh Than cau cho quoc thai
Can Th Quyet: Shiketsu (jap)Cay dung trong dan an, lay Kim Cng mat xanh di hnh con
cac nha cau An o thay cho giay ve sinh. Ben kh lam bon ton. ay la mot nghi thc Lao Giao,
Trung Quoc ngi ta dung giay, rm hay trucA c Phat Giao Trung Hoa cong nhan nh mot
stick used in India as toilet paper. In China nghi thc Phat giao tai a phng (m au hoi th
people use paper, straw, or bamboo. anh chuong khua thanh la, ca hat xng tung Phat,
Can Tra Ba Ni: Kanthapanini (skt)Ten cua mot chung hoi va i va niem Phat, mot so th anh
loai quy, thng hay nao loan tre conName of a an thoi sao, suot em khong ngu) An assembly
demon, usually disturbs children. for offerings on the night of Keng-Shen to an
Can Tue: Bare insightCh co tr tue ma thoi. image in the form of a monkey, which is the Shen
Can Tue V: Bare insight stageGiai oan tu tap symbolical animal. This is a Taoist rite adopted by
trong o hanh gia ch e y ti tr tue ma thoi . Chinese Buddhism as a local Buddhist rite.
Cang T Bo Chap Trc, ng Tu Cang Canh Thiet a Nguc: Hell of Plowing Tongues.
Thanh Cong; Cang Tnh Tam, Cang Tien Gan Canh Y: Thay oi y aoTo change robes.
en ao: The more successful their cultivation is, Canh Hoat a Nguc: a nguc th nhat trong
the more detachment they achieve; the calmer tam a nguc nongThe first of the eight hot
their mind becomes and the closer they are to the hells.
Way. Canh Nhat: Suot ngayAll day long.
Canh: 1) Lan na: Again, the more; 2) Ngoi th Canh Phuc Nhat D Thien S: Zen master
bay trong Thap Thien Can (Giap, At, Bnh, inh, Ching-fu Jih-yuSee Canh Phuc Nhat D Thien
Mau, Ky, Canh, Tan, Nham, Quy): The seven of S.
the ten celestial stems; 3) Tuoi tac: Age; 4) Pha Canh Thanh: To succeed in finishing.
tay: West; 5) Thng: To reward; 6) Ten cua v Canh: Visaya, artha, or gocara (skt)Ni tam vin
sao Canh, mot trong hai mi tam chom sao: vao o ma chay theo goi la canh, nh phap la ni
Punarvasu (skt): Name of one of the twenty eight y thc vin vao goi la phap canh, sac la nhan thc
constellations. vin vao o goi la sac canh, thanh la ni nh thc
Canh Dc: Phi Thi DcMot trong tam loai vin vao goi la thanh canh, van vanA prospect,
thuoc uong cho ch Tang Ni, ch uong t rang region, territory, surroundings, views,
ong en au hom (nc re mai, nc chuoi chn, circumstances, environment, area, field, sphere,
nc tao chua, nc hat qua Bo e, nc mot loai environments and conditions, i.e. the sphere of
qua An o giong nh qua man, nc nho, nc mind, the sphere of form for the eye, of sound for
mot loai qua An o giong nh qua tao nho) the ear, etc.
 463

Canh A-Tu-La: The host of AsurasSee A-Tu- soan nam 1004. Tac pham gom nhng tieu s
La. ngan va nhng giai thoai ve cuoc i cua cac
Canh Bat Sinh: An object has not yet arisen thien s t trc thi s to phai Phap Nhan la
Trong Phat giao, ch "canh" co nhieu ngha, nh Thien S Phap Nhan Van ch, bao gom nhng chi
quang canh, moi trng, lanh vc, pham vi, oi tiet ve tieu s cung nh nhng li giao huan, va no
tng, hay kien thc, van van. Thien Phat giao cung tng thuat lai mot so cong an co anh hng
dng nh co cach dung ch "canh" rat ac biet; trong truyen thong. Canh c Truyen ang Luc
th du nh "canh bat sinh" co ngha la mot kinh gom ba tap, ghi lai y kien cua hn 600 thien s va
nghiem ac biet cua Thien cha c khi day noi en hang ngan thien s khac. Nhieu cong an
trong ngi e t. Nh vay, "canh" co ngha la cai c tm thay trong tac pham nay. Truyen ang
kinh nghiem hay kien giai ac biet trong tam, ma, Luc, ke lai chi tiet ve s truyen cong an va nhng
d nhien co the c xem nh la mot "oi tng" giai ap cua 52 v to trong truyen thong Kasyapa
c tam quan tng hay lanh hoiIn Buddhism, (dong e t cua c Phat Thch Ca Mau Ni)
the word "object" has many meanings, such as truyen ti ao Nguyen, s to tong Tao ong tai
scene, environment, domain, sphere, object, Nhat Ban. Nhng kinh van nay gi vai tro chu yeu
understanding, etc. Zen Buddhists seemed to have trong truyen thong nha Thien, ma giao thuyet va
a special usage of this word; for instance, a realm thc hanh eu khac vi kinh van Phat giao tai An
has not yet arisen (ching pu sheng) means a o. Truyen thong Thien th lai cho rang giao
certain specific experience of Zen which has not thuyet va thc hanh cua ho mi ch thc la cot loi
yet arisen in the disciple. Thus "realm" means the giao phap cua c Phat, c truyen trc tiep t
specific experience or understanding within one's tam qua tam t dong truyen tha Kasyapa ti ao
mind, which, of course, can be referentially Nguyen, qua mot day cac v thay. Ky that, khong
treated as an "object" visualized or comprehended co s that ve chuyen truyen tha nay; tuy nhien,
by the mind. mot v thay co the an chng ve s thanh tu giac
Canh Dieu: The subtlety of objects. ngo bang chng nghiem kha nang cua e t mnh.
Canh Duy Thc: Can c vao canh ma thuyet ve Tam truyen tam t mot v Thay Thien qua s tiep
Duy Thc, mot trong nam loai Duy Thc xuc ca nhan, ch khong qua van t, nh cach
Wisdom or insight in objective conditions, one of truyen Phat Tam trong nha ThienRecord
the five kinds of wisdom or insight or idealistic Concerning the Passing On the Lamp, composed
representation in the sutras and sastras (the first in the Ching-Te period. This is the earliest
four are objective and the fifth is subjective)See historical work of Chan literature, compiled by
Ngu Chung Duy thc. the Chinese monk named T'ao-Hsuan in the year
Canh Duyen: Arammanapaccayo (p)Object 1004. It consists of short biographies and
conditionNgoai canhEnvironments and numerous anecdotes from the lives of the early
conditions. masters of Chan up to Fa-Yen-Wen-I, the founder
Canh Duyen Gia Tam Hp Roi Tan Nh Anh of the Fa-Yen school, including biographical
Chp, Nh Ao Tng, Nh Ma: All things come details and teachings, and it reports a number of
together and disintegrate like a lightning, an kung an (koan) that have been influential in the
illusion or a phantom. tradition. This thirty-volume work, in which the
Canh Duyen Thang Dieu: Supremely wonderful deeds and sayings of over 600 masters are
environments and conditions. recorded and more than 1000 masters are
Canh c Truyen ang Luc: Keitoku-Dento- mentioned, is one of the most important source
Roku (jap)The Records of the Transmission of works of Chan literature; many of the koans that
the LampChing-Te-Chuan-Teng-LuCanh are found in later Zen literature were fixed in
c Truyen ang Luc co ngha la Bien Nien S writing here for the first time. The Zen Records of
c truyen di anh en, soan di thi Canh the Transmission of the Lamp, which recounts
c. Tac pham xa nhat trong lch s van ho c the transmission of the Koan and solutions of the
thien, do nha s Trung Quoc ten ao Nguyen fifty-two patriarchs of the tradition from Kasyapa

(a disciple of Sakyamuni Buddha) to Dogen Zenji
(1200-1253), the founder of the Japanese Soto
order. Such texts play a key role in the Zen
tradition, which has teachings and practices that
are at variance with what is described in Indian
Buddhist texts. The tradition claims that its
doctrines and practices are the true core teachings
of the Buddha, which were passed directly by
mind-to-mind transmission to Kasyapa and from
him through a succession of masters. In reality,
there is no truth to transmit (transmission of the
Heart-Seal of the Buddha Seal of mind); however,
a master can seal his pupils achievement of
enlightenment by testing and approving it as true.
Mind-to-mind transmission, mental transmission,
or to pass from mind to mind, from a Zen master to
his disciples by personal contact without using the
words. To transmit the mind of Buddha as in the
Intuitional school.
Canh ng Giac Vien (1244-1306): Ten cua
mot v Thien s Trung Hoa vao the ky th XIII,
thuoc tong Lam Te, que tnh T Xuyen, Trung
Hoa. Vao nam 1279, S thap tung Thien s Vo
Hoc To Nguyen du hanh en Nhat Ban e tuyen
lu Thien phapName of a Chinese Zen master,
belonged to the Lin-chi sect. He came from Si-
Chuan, China. In 1279, he accompanied Zen
master Mugaku-Sogen to travel to Japan to spread
Zen teachings.
Canh Giac: Uttras or Santras (skt)Alertness
IntrospectWarnedAlarm.
Canh Giao: Nh trng phai Nestor cua C oc
GiaoThe Luminous Religion, i.e. Nestorian
Christianity.
Canh Giao Ly Hanh Qua: Fivefold
consciousness-onlyFive kinds of consciousness-
onlySee Ngu Chung Duy thc.
Canh Gii: Dhatu (skt)Laukka (skt)Visisya
(skt)RealmSphereRegion.
(I) Ngha cua canh giiThe meanings of
realms: Ni tam vin vao o ma chay theo goi
la canh, nh phap la ni y thc vin vao goi la who are reborn in the Pure Land have the highest
phap canh, sac la nhan thc vin vao o goi la level Bodhisattvas as their companions, and are
sac canh, thanh la ni nh thc vin vao goi la
thanh canh, van vanA prospect, region,
territory, surroundings, views, circumstances,
environment, area, field, sphere,
environments and conditions, i.e. the sphere
464
of mind, the sphere of form for the eye, of
sound for the ear, etc.: Visaya, artha, or
gocara (skt).
(II) Co nam canh giiThere are five realms:
1) Duc Gii: Kamadhatu (skt)The sensual
realm or the realm of desire: The gii cua cac
loai sinh ongThe world of living beings
See Duc Gii.
2) Sac Gii: S thien thien, Nh thien thien, Tam
thien thien, va T thien thienHeaven with
form (Rupadhatu (skt): First Dhyana Heaven,
Second Dhyana Heaven, Third Dhyana
Heaven, and Fourth Dhyana Heaven.
3) Vo Sac Gii: Khong vo bien x, Thc vo bien
x, Vo s hu x, va Phi tng phi phi tng
xHeaven without form (Arupadhatu (skt):
The endlessness of space, the endlessness of
mind, the heaven of nothingness, and Neither
conscious nor unconscious state of heaven.
4) Tch Diet a: Nirodha-samapatti (skt)
ExtinctionBo Tat hay A La Han
Bodhisattva or Arhat.
5) Phat a hay Phap gii a: Dharmadhatu-
samapatti (skt)Thien quan ve nguyen ly
pho bien, t the giiAbstract-meditation on
the universal principle, i.e., world.
Canh Gii A-Tu-La: Realm of angry spirits
Realm of asuras (titans).
Canh Gii Bat Nha: Tat ca ch phap eu la canh
gii cua Bat Nha; Bat Nha la tr nang duyen, ch
phap la canh s duyenExternal world prajna, or
wisdom of all things; prajna is subjective all things
are its objective.
Canh Gii Chng Ngo: Realization realm.
Canh Gii Cua Nhng Chung Sanh Giac Ngo:
The realm of enlightened beings.
Canh Gii Cc Lac: Chung sanh sanh vao canh
gii Tnh o la nhng bac Bo Tat thng thien, a
dt tr tat ca chng ngai ac duyen. Hn na,
khong co ngoai ao ta ma nen tam ho thng an
tnhThe extreme joys in the Pure Land. Those
free from all obstacles, calamities and evil
conditions. Moreover, there are no externalists or
evil demons, so their minds are always calm and
still.
 465

Canh Gii Cc Thanh: Prasiddha (skt)S thanh Canh Gii Nga Quy: Peta-loka (p)Realm of
tu tot cungUltimate accomplishment. hungry ghostsThe gii cua loai nga quy, mot
Canh Gii i Song: Realm of life. trong thap gii. Trong coi nay chung sanh than the
Canh Gii Giac Ngo: The realm of hoi ham, xau xa, bung to nh cai trong, co nho nh
enlightenment. cay kim, mieng luon phc ra la, khong an uong g
Canh Gii Hanh ong Vo Ngai: To be c nen phai chu oi khat trong muon ngan
unhindered in ones sphere of action. kiepThe realm of hungry ghosts, one of the ten
Canh Gii Hoan Lac: Sugati (skt)Bliss realms or states of existence. In the realm of
Blissful realmBlissing worldHappy hungry ghosts, beings have ugly and smelly bodies
destinationsHappy fateThien ao. with bellies as big as drums, while their throats are
Canh Gii Huyen: Mayavisaya (skt)World of as small as needles and flames always shoot out of
delusionThe realm of maya. their mouth, therefore, they cannot eat or drink
Canh Gii Huyen Ao: Mayavisaya (skt)World and are subject to hunger and thirst for
of delusion. incalculable eons.
Canh Gii Hu D Niet Ban: Saupadisesa- Canh Gii Nh Lai: The realm of Tathagata.
nibbanadhatu (p)Niet Ban Gii Hu D YBac Canh Gii Niem X: Chanh niem tren cac hien
A La Han a oan tan cac lau hoac, a thanh tu tngMindfulness of the objective realm.
cac pham hanh, a at c A La Han qua, a at Canh Gii Niet Ban: Nirvana-dhatu (skt)
xong ganh nang xuong, a oan diet cac hu kiet Abode of NirvanaNirvana-worldRealm of
s, bac ay a giai thoat nh hieu biet chan chanh. nirvanaCanh Gii Niet BanNiet Ban Gii
Chnh cac can cua v ay cha b huy hoai nen v (the gii Niet Ban)Niet Ban co the tang gi
ay cam tho cac ieu kha y va khong kha y, v ay muon c vo vi, ni sanh ra cac viec li lac the
cam tho lac va kho. Ngu uan van con, chnh s tan gian va xuat the gian, mot trong tam phap vo vi.
diet tham, san, si cua v ay c goi la Niet Ban Co hai Niet Ban Gii: D Y va Hu D YThe
Gii Hu D Y. Ngu uan cua v ay la do tham san realm of nirvana (the abode of Nirvana), or bliss,
si trong qua kh vo nh cua v ay tao thanh. V ay where all virtues are stored and whence all good
van con song nen cac uan cua v ay phai van comes, one of the three dharmas of inaction.
hanh. Do o, v ay van cam tho nhng tho lac There are two Nibbana elements: Nibbana
cung nh tho kho ma cac can cua v ay lu gi do element with a basis remaining, and Nibbana
s xuc cham vi cac tran canh. Nhng v v ay a element without a basis remaining.
thoat khoi s chap thu, phan biet va y niem ve nga Canh Gii Phi Sac: Arupa-bhava (skt)Formless
the nen v ay khong b tac ong bi nhng cam tho realmImmaterial realm.
nay naAn Arhat whose taints are destroyed, Canh Gii Phong: Canh gii cua coi vat the hu
who has lived the life, done what was to be done, hnhWind of the objective realms.
laid down the burden, attained Arahatship by Canh Gii S Hanh Nhiep: Lay tat ca cac canh
stages, destroyed completely the bond of gii tri, ngi, ma, pham, sa mon, ba la mon, a-
becoming, one who is free through knowing tu-la lam cho s hanhTaking in all celestials,
rightly. As his faculties have not been demolished humans, demons, monks, priests, titans.
he experiences what is agreeable and Canh Gii Suc Sanh: Tirracchana (p)
disagreeable, he experiences pleasure and pain. Tiryagyoni (skt)Animal realmThu ao
The five aggregates remain. It is his extinction of Canh thuSuc SanhSuc Sanh CanhPhat giao
lust, hate and delusion, that is called the Nibbana o tin rang canh thu la canh bat hanh va chung
element with a basis remaining (saupadisesa- sanh b sanh vao canh thu v tao nghiep bat thien
nibbanadhatu). trong qua kh. Du canh thu khong kho nh a
Canh Gii Lac: The joys in the Pure Land. nguc, nhng no cung c xep vao canh bat hanh
Canh Gii Lc Tr: Support by the power of the v ni nay kho au nhieu hn hanh phuc, va ni
environment. nay chung sanh khong co ieu kien thuan tien e
tao tac cong c thien nghiepBuddhists believe
 466

that animal realm is a woeful plane into which xuong, a at c A La Han Qua, a tan diet
beings may be reborn as a result of their past evil hoan toan cac hu kiet s, bac a giai thoat nh
kammas. Although the animal realm does not hieu biet chan chanh. Moi cam tho cua v ay
involve as much misery as the hells, it is included khong con a thch, khong con thch thu, a tr
in the woeful planes because the suffering there nen lang du. V ay a chng c Niet Ban Vo
greatly exceeds the amount of happiness, and it D Y. Khi v ay nhap diet, cac uan cua v ay cung
does not provide suitable conditions for the ngng van hanh, chung se tieu hoai vao luc chet;
performance of meritorious deeds. cac tho cua v ay khong con na, va do s tay tr
Canh Gii Thanh Tnh: Purity of perspective. tham san si ma v ay khong con tai sanh, ng
Canh Gii Thien: The world of ZenSee Thien nhien luc ay s ap u cac cam tho cung khong con.
Canh Gii. Va do o, tho cua v ay se tr nen nguoi lanh
Canh Gii Trong Rong: Empty spaceTrong (sitibhavissanti)An Arhat whose taints are
Kinh Phat anh Ton Thang a La Ni, c Phat destroyed, who has lived the life, done what was
a day rang nhng ai em chu nay i vao nhng to be done, laid down the burden, attained
canh gii a nguc va nga quy ma tuyen lu th lap Arahatship by stages, destroyed completely the
tc nhng ni ay se bien thanh nhng canh gii bond of becoming, one who is free through
khong con toi nhn, khong con ngi e tho kho knowing rightly. All his feelings not being
In The Unisha-Vijaja- Dharani-Sutra, the Buddha welcome, not being delighted in, will here and
reminded that those who recite this dharani, when now become cool; it is thus, that is called the
entering the realms of hell and hungry ghost, read Nibbana element without a basis remaining.
or chant it, the result is all the dwellers of such Canh Gii Vo Ngai Dung: Unimpeded function
places will be liberated, and the place will relating to realms.
immediately become completely empty. Canh Hanh Qua: Ten goi chung cho ba th:
Canh Gii Tuyet oi: Absolute realm. Canh, Hanh va QuaA general name for views
Canh Gii Tng: Bahyubhava (skt)External (circumstances, environment), behavior (conduct
worldThe object perceived, or empirical world, or manner of action), and reward.
associated with functionOutside objects Canh Huyen (943-1027): Taiyo Kyogen (jap)
Phenomenal worldNgoai vat (canh vat ben Ta-yang Ching-hsuan (Wade-Giles Chinese)
ngoai) hay the gii ben ngoai, con goi la Hien Dayang Jingxuan (Pinyin Chinese)See ai
Tng hay Hien Thc, mot trong tam te e cap Dng Knh Huyen Thien S.
trong ai Tha Khi Tn Luan, ngha la the gii Canh Huong: CircumstanceSituation
hien tng ben ngoaiThe external, or Condition.
phenomenal world: The object perceived, or Canh Hng: Master Ching-HsingTen cua mot
empirical world, associated with function, the third v danh Tang Trieu Tien vao the ky th VII
aspect referred to in the Awakening of FaithSee Name of a famous Korean monk in the seventh
Tam Te. century.
Canh Gii Tng Tng: Realm of Canh Khoi T: See Canh.
imaginationPhat t khong bao g co hng thu Canh Luc Ngu: Scenes dreamed during
vi nhng canh gii tng tngBuddhists are sleepingDreaming scenes.
never interested in the realms of imagination. Canh Luc Thc: Waking scenes.
Canh Gii Vo D Niet Ban: Anupadisesa (p) Canh Ly Cau Hnh: Tm vat sau gng (xem thay
Anupadisesa-nibbana-dhatu (p)Anupadhisesa- bong dang s vat trong gng roi a tay ra pha
nirvana-dhatu (skt)Nirvana element without a sau gng e nam bat vat o), y noi lay gia lam
basis remainingThe realm of final nirvana that (long gia thanh chn), ch uong cong vo ch
without remainder of reincarnation. ma thoiTo find things behind the mirror, this
Niet Ban Gii khong co D YBac A La Han a indicates someone who fulfils what was promised
oan tan cac lau hoac, a thanh tu cac pham in jest, only wastes the time without any result.
hanh, viec can lam a lam xong, a at ganh nang

Canh Menh Nhat: Day of kings accessionGan
en ngay nham chc hay ang quang cua mot v
vua, nghi le cau nguyen c to chc hang thang
e cau phuc li cho tan vngThe day of the
kings accession, when services were conducted
monthly on that day for his welfare.
Canh Ngo: See Canh Huong.
Canh Ngi: The Human RealmSee Nhn
ao.
Canh Nhai: Kyogai (jap)Household airHouse
atmosphereGia phongTac phong rieng cua moi
v to. Trong van hoc Thien co mot thua t ng y v
la "canh nhai" hay "gia phong" ngha la khong kh
trong nha, hay truyen thong gia nh. Hai thuat
ng Nhat Ban "Kyogai" (Canh nhai) va "Kafu"
(gia phong) hau nh noi len cung mot y niem:
canh nhai co mot ham y chu quan va tam ly hn,
trong khi gia phong co tnh cach lch s va co the
c quan niem nh la mot th khong kh hien
hanh trong mot cong ong. Trong lch s nha
Thien, cac cau hoi thng la ve cai "khong kh
tam linh" trong o v Thien s ang di chuyen, hay
thai o hay phan ng tam ly chung tieu bieu cho v
thien s ung ngha. Nhng cau hoi nay hoi ve
giao ly can ban cua Thien, bi v khi chung ta biet
ni chon cua Thien s, chung ta cung biet c
cuoi cung Thien muon a chung ta en au.
Trong kinh ien nhng t ng nh canh gii
(gocara, kyogai), tinh xa (vihara, shoja), hay
sthana c dung e ch pham vi cho suc vat
hay ong co cho suc vat, la mot pham vi cho
hanh ong va oi tng cua giac quan. Trong Kinh
Lang Gia, Gocara co ngha la mot thai o tam linh
chung ma ngi ta co oi vi the gii ben ngoai,
hay ung hn la mot khung canh tam linh ma s
hien hu cua con ngi c bao boc trong o.
Trong Thien, nhng t nay eu co chung mot khai
niem. Theo Thien s D.T. Suzuki trong quyen "S
Huan Luyen cua mot Thien Tang Phat Giao,"
nhng cau tra li sau ay cua nhieu v thien s
trch ra mot cach ngau nhien t cac nien giam cua
Thien se giup chung ta oan ra muc tieu cuoi cung
cua i song Thien ng va cua phep tu tap cong
an: "Vn kho qua, hay ti rau den i." "Trang
moc len t bien, anh sang chieu rong xa." "Tri
xanh va anh sang ban ngay." "Gio xuan van con
thoi lanh vao mat lao Tang; lao Tang khong hieu
anh trang sang rc kia e cho ai." "Moi lan ong
467
thu la mot viec mi." "Lao Tang thuoc vao mot
trong nhng giai cap b khinh b, co tran rong."
"Lao Tang la tieu chuan cua ca the gii." "Mot
ba an am bac ch co canh va cm." "Mot bao
bac cha nc thm ang sau man theu khien ca
con ng eu co mui thm khi no thoi." "Vi mot
bnh bat va mot cay gay, cho nao lao Tang en la
nha cua lao Tang." "Gat hai vao mua thu va gom
cha vao mua ong." "Mot li thot ra khoi mieng,
mot nhom bon nga uoi khong kp." "Mot cay
khong re tren nh nui, khong co gio thoi, nhng
hay xem la xao xac." "Ngay ca mot cai nam tay
gian d a len cung khong anh mot a be ang
ci." "Cai than nay t au en chan khong ang
nam xu." "Than nam tren vung song menh mong;
nhn ngi cam uoc gia ban ngay." "Da chao
buoi sang va bat cm buoi tra." "Trong bep
khong con cm d cho ngi khach." "Con ga lam
bang bun, con cho lam bang gach." "Hoa quy cach
may roi cung heo, co dai dau b khinh khi cha ap
en au roi cung luon moc len lai." "Tay ao ngan
qua, lo ra canh tay tran trui." "Nhao lon vong vong
mai." "Con coc ba chan cong con voi khong lo tren
lng." Nhng cau trch dan nay u cho chung ta
thay ni chon cua thien s, ngha la v thien s
song trong gia phong nao. Dau nhng oan van
nay co ve b hiem en au i na, iem chnh yeu
cua chung c goi trong t ng chuyen mon la
"nhng hanh ong phi muc ch" hay "mot i
song phi no lc," hay trong Phan ng la
"Anabhoga-carya." Tat ca cac kinh ien ai tha
eu coi viec at en "mot i song phi no lc" nay
co tam quan trong ln lao nhat. Nhng oa hoa
hue ngoai ong song vi ly tng na y, cung nh
cac nha lanh ao tinh than v ai nhat cua the gii
nay. Va tat ca cac "ai Nguyen" cua ch Bo Tat
eu phat sinh t o; nguyen cua Bo Tat khong
phai la nguyen trong y ngh thong thng cua t
nayIndividual style of each patriarch. In Zen
literature there is an expressive term called
"household air," or "house atmosphere," or
"family tradition." Two Japanese terms of
"Kyogai" and "Kafu" express practically the same
idea: "Kyogai" has a more subjective and
psychological connotation, while "Kafu" is
historical and may be conceived as a kind of
atmosphere prevailing in a given community. In
the history of Zen, questions frequently concern

this "spiritual atmosphere" in which the master is
moving, or the general psychological attitude or
reaction characterizing a Zen master as such.
These questions amount to asking about the
fundamental teaching of Zen, for when we know
where the master's abode is, we know also where
Zen finally purports to lead us. In the sutras, such
words as "gocara," "vihara," or "sthana" are used
to denote 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. In Zen, these terms
denote the same conception. According to Zen
master Daisetz Teitaro Suzuki in "The Training of
the Zen Buddhist Monk (p.118)," the following
answers given by various masters as culled at
random from the annals of Zen will help us to
surmise where is the final destination of the Zendo
life and of the koan exercise: "The garden is
terribly dry; have the spinach well water." "The
moon is rising from the ocean and its rays reach
far and wide." "The blue sky and the broad
daylight." "The spring breeze is still blowing cold
against my face; I wonder for whom is this
brightly shining moonlight." "Each time it is held
up it is a new thing." "I belong to one of the
despised classes, whose forehead is broad." "I am
the standard of all the world." "A simple meal of
rice and soup." "A silver bag of perfume behind
the brocade screen makes the whole avenue
odorous as it blows." "With one bowl and one
staff, I make my home wherever I go."
"Harvesting in autumn and garnering in winter."
"One word out of the mouth and even a team of
four horses cannot overtake it." "A rootless plant
at the top of the mountain; no wind is blowing, but
see how the leaves sway." "Even a fist angrily
lifted would not strike the smiling baby." "This
body from head to toe is not worth five cents."
"The body is lying on the vast expanse of waves;
see the man carrying a torch in the broad
daylight." "A dish of gruel in the morning and rice
for noon." "There is in the kitchen no extra meal
for a visitor." "The cock made of mud, the dog
made of brick." "However lovingly cherished
468
flowers soon wither away; however, despised and
down-trodden weeds never cease to grow." "The
sleeves being too short, the arms are bare."
"Tumbling over again and again." "The three-
legged toad carries an enormous elephant on its
back." According to Zen master Daisetz Teitaro
Suzuki in "The Training of the Zen Buddhist Monk
(p.118)," these quotations are enough to show
where is the abode of the Zen master, that is, in
what "household air" he is living. However
enigmatically these passages may appear, their
fundamental keynote is what is technically called
"deeds of no purpose" or "a life of effortlessness,"
or in Sanskrit "Anabhoga." All the Mahayana
sutras give the greatest significance to the
attainment of this "life of no-purposiveness." The
lilies of the field are living it, so are all the
greatest spiritual leaders of the world. And all the
"Great Vows" of the Bodhisattva grow out of it;
his vows a re no vows in the ordinary sense of the
word.
Canh Nhan (1298-1374): Master Ching-Hsien
Ten cua mot v danh Tang Trieu Tien vao the ky
th XIVName of a famous Korean monk in the
fourteenth century.
Canh Nui Non Vang Ve: Mountaineous
wilderness.
Canh Phong: Canh nh gio hay lam tam ong.
Tuy nhien, trong nha Thien th Phn ong, Gio
ong Hay Tam ong? Luc to Hue Nang a khang
nh vi cac v s ang cai co trc tu vien Phap
Tam rang: Chang phai phn ong, cung chang
phai gio ong, ma la tam cua may ong ong.
The wind moving usually causes our minds
moving. However, in Zen, the question for Zen
practitioners is that the flag moving, the wind
moving, or our minds moving? Several monks was
arguing back and forth about the flag and the
wind without reaching the truth in front of the Fa
Hsin monastery in Kuang Chou. The sixth
patriarch, Hui-Neng, said to them: It is not the
wind moving, neither the flag moving. It is your
own minds that are moving."
Canh Phuc Nhat D Thien S: Zen master
Ching-fu Jih-yuCo mot v tang hoi thien s
Canh Phuc Nhat D: "The nao la y To s t Tay
sang?" Canh Phuc Nhat D ap: "Trai qua chn
nam dien bch ma khong ai nhan biet ngai, nhng
 469

khi ngai xach dep tr ve Tay Truc th au au This is the case in which answers are indicated
cung nghe biet." Khi c yeu cau noi them e more or less directly concerned with the person of
lam sang to y ngha cua cau tra li, S noi: "Neu the Patriarch himself with assertions which are
co ai muon biet ve viec xay ra trong nien ai Pho made about his doings. However, the answers still
thong xa xa, khong can phai nam c tin tc ve do not touch the central point of the question; that
day nui Thong Lnh." ay la trng hp trong o is, "the meaning of the patriarchal visit to China"
cau tra li c nham ngay vao hanh trang cua is not explained in any way that we of plain minds
chnh To s, vi nhng oan quyet tro vao cac would like, for Ching-fu Jih-yu's further
hanh vi cua ngai. Tuy nhien, cau tra li nay van explanation is simply a narration of the deeds of
khong ung ti tam iem cua cau hoi; o la "y Bodhidharma on his way back to India. This is
ngha ong du cua To" c cat ngha e lam where Zen is difficult to understand by the
thoa man tam tr bnh thng cua chung ta, v s ordinary way of thinking. Mere words are
giai thch them cua thien s Canh Phuc Nhat D insufficient to convey the meaning, but as rational
ch la s tng thuat ve hanh trang cua Bo e at beings we cannot avoid making statements. And
Ma tren ng tr ve Tay Truc ma thoi. Tng these statements are at once puzzling and
cung nhan manh ay, Thong Lnh la ten cua mot illuminating according to our own insight.
day nui phan chia Trung Hoa vi vung Trung A Canh Quan Bat Nh: Canh s quan va tam nang
ma truyen thuyet noi To Bo e at Ma a i quan dung hp khong haiObject of
ngang qua ay tren ng tr ve An o. Ngai a contemplation and the mind that is contemplating
i bang chan khong, v tay ngai xach mot chiec are not two.
dep. Con chiec kia; khi tin ngai tr ve qua nui Canh Quan Tng T: Three insights in one
Thong Lnh c loan truyen rong rai gia cac thoughtKhong, Trung va Gia ch do cai nhn cua
mon e cua ngai tai trung Hoa, ngi ta quat mo tam ma thoiThe simultaneous vision of past,
ngai len, thay no van con o. ay chnh la cho present and futureThe void, the mean, and the
kho hieu cua Thien oi vi le loi suy ngh thong seeming, are all aspects of the one mind.
thng. Ch bang danh t khong u chuyen tai y Canh Sach: See Canh Sach Bong.
ngha, nhng a la sinh vat co ly tr, chung ta Canh Sach Bong: Keisaku (jap)Staff of
khong lam sao tranh khong phat bieu bang danh admonitionRoi dung ngan chan cn buon ngu
t. Va nhng phat bieu nay m ho hay sang sua, cua ch Tang Ni trong luc ngoi thien trong thien
con tuy theo s kien cua rieng chung taA monk ng (roi dai 4 thc 2 tac, co au mem, ke b
asked Ching-fu Jih-yu, "What is the meaning of anh phai cui au ta toi). Neu tu tap thien nh
the Patriarch's coming from the West?" Ching-fu lien he en phep tu tap cong an th khong giong
Jih-yu said, "Nobody knew him when he spent vi cach ao luyen tam linh thong thng, bi v
nine years gazing at the wall, but he was heard all hanh gia phai tap trung qua nhieu nang lc tam
over when he returned west with one shoe in his linh trong viec giai quyet cong an, phng dien
hand." When the master was asked to say the chat cua i song chung ta cung trai qua mot
something further about the answer, he said, "If ap lc rat ln; va ket qua la cac bap tht b co rut
one wants to know about the event in the remote va than kinh b cang thang qua o. e giup thien
era of P'u-tung, it is not necessary to get an sinh vt qua s ue oai nay, ngi ta anh len vai
intelligence on the T'sung-ling range." It should be cua ho bang mot cai gay goi la "Canh Sach Bong,"
emphasized here that the T'sung-ling is a range of co ngha la cay gay canh tnh. Chiec gay nay cung
mountains dividing China from central Asia, which c dung e giup cho v Tang khoi ngu guc trong
Bodhidharma is reported to have crossed on his luc ngoi thien. Trong nhng gi toa thien dien ra,
way back to India. He was then bare-footed and mot v Tang vi chiec gay canh tnh ng cuoi
carried one of his shoes in his hand while the other moi an, canh chng ky cang cac s huynh e cua
was found in his grave, which was opened when mnhA staff or cane to awaken sleepers during
the report of his return over the T'sung-ling range an assembly for meditation. If the meditation
got widely known among his Chinese followers. practice is in connection with the koan exercise, it
 470

is not the same ordinary mental training, because Tai Chih-I tried to invite him so many times to
so much psychic energy is concentrated on the come to teach the Dharma for his disciples, but he
"lifting up" of the koan, the physical side of our kindly refused all the invitations.
existence also undergoes great pressure; and the Canh Thu: The Animal RealmSee Thu ao.
result is that the muscles become cramped and the Canh Tnh: To disilussion.
nerves too taut. To relieve the monk of this kind of Canh Trang: See Canh huong.
discomfort, his shoulders are frequently slapped Canh Tr: LandscapeSightViewCanh hay
with a stick called "Staff of admonition" con goi la ly s quan; tr hay con goi la tam nang
(Keisaku). This staff is also used to prevent a quanThe objective world and the subjective
monk from falling asleep while sitting in mind, or knowledge of the objective sphere.
meditation. While the zazen hours are on, a monk Canh Trong Chiem Bao: See Canh Luc Ngu.
with the "staff of admonition" stands at the end of Canh Trung Hu Thuy: In the reality of
either meditation platform, keeping a close watch circumstances there is water, and in the reality of
on his brother-monks. water there are circumstancesTrong canh co
Canh Sam Thien S: Ching Chen (chi)Chosha ncSee Kyochusui.
Keijin (jap)Chosa Shin (jap)Zen master Canh Trung Tng Du: Pratibhasa-upama
Ching Chen Chang Sha (Jincen Changsha)See (skt)Anh DuTh du ch ch phap giong nh
Trng Sa Canh Sam Thien S. hnh bongSimile on Image, that all dharmas
Canh S Duyen: Rasarammana (skt)Object of bear a resemblance to a shadow or a reflection.
flavor. Canh Tng (1062-1132): Zen Master Ching-
Canh Sn Quoc Nhat Thien S: Zen master HsiangTen cua mot v Thien s Trung Hoa vao
Kuo-i Ching-shanSee Quoc Nhat Canh Sn the ky th mi hai. Hien nay chung ta khong co
Thien S. nhieu tai lieu chi tiet ve Thien s Canh Tng; tuy
Canh Tam Muoi: See nh. nhien, theo Ngu ang Hoi Nguyen, quyen III th
Canh Thanh ao Pho: Ching-ch'ing Tao-fuSee S en t Giang Tay, xuat gia vi tong Lam Te.
Knh Thanh ao Pho Thien S. Luc au S an c Lam Xuyen hn 10 nam. en
Canh Thanh Thot Trac C: Ching-ch'ing's Man nam 1116, s tru nui Bao Phong va tai ay co
in the WeedsSee Knh Thanh ao Pho. tren 5.000 ngi theo hoc Thien vi SZen
Canh Thieu (508-583): Master Ching-ShaoTen Master Ching-Hsiang, name of a Chinese Zen
cua mot v Tang Trung Hoa vao the ky th sau. monk in the twelfth century. We do not have
Hien nay chung ta khong co nhieu tai lieu chi tiet detailed documents on this Zen Master; however,
ve S Canh Thieu; tuy nhien, theo bo Tuy Thien according to Wudeng Huiyuan, volume III, he was
Thai Tr Gia ai S Biet Truyen, S en t Chiet from Jiang-Hsi Province and joined the Lin-Chi
Giang, nam 15 tuoi xuat gia. Nam 23 tuoi S bat sect. First, he lived in seclusion for more than ten
au giang Kinh ai Pham Bat Nha. Nam 563, S years. In 1116, he came to live on Mount Pao-
c thnh ve tru tr chua Bach Ma Dng o. Feng, where there were over five thousand
Nhieu lan Thien Thai Tr Gia ai S thnh S disciples studied Zen under him.
giang kinh luan cho o chung tong Thien Thai, Canh Tng: SightOccurrence.
nhng S eu nha nhan t choi tat ca nhng li Canh Tng Ky La: Wondrous sights.
thnh cauMaster Ching-Shao, name of a Canh: Canh tranh hay knh chong nhauTo
Chinese monk in the sixth century. We do not wrangleTo emulate.
have detailed documents on this Master; however, Canh au: Nhon nhpBustling.
according to Great Master Tien-Tai Chih-I's Canh Gia: Ganga (skt)Hang HaThe Ganges.
Special Stories, master Ching-Shao was from Che- Canh Gia Ha Mon: Gangadvara (skt)Ca song
Jiang Province and joined the Sangha at the age of Hang. Theo Eitel trong Trung Anh Phat Hoc T
fifteen. He started to preach the Mahaprajna- ien th ay la mot ni hanh hng noi tieng, bay
Paramita Sutra. In 563, he was invited to dwell at gi la Hurdwar hay HaridwarThe gate of the
Pai-Ma Temple in Yang-tu. Great Master Tien- Ganges. According to Eitel in The Dictionary of

Chinese-English Buddhist Terms, this is a famous
devalaya, the object of pilgrimages, the
present Hurdwar, or Haridwar.
Canh Ton: Struggle for existence.
Canh Tranh: To competeTo contend.
Cao: Cao vut: EminentLofty; Chieu cao:
HighTall; M loang: FatOilUnguent.
Cao An ai Ngu Thien S: Koan Daigu (jap)
Kao-an Ta-yu (Wade-Giles Chinese)Gaoan
Dayu (Pinyin Chinese)Ten cua mot v s tru tr
t vien ai Ngu mang danh hieu cua Ma To cua
Thien phai Qui Tong, ngi cung a tng tru tr Cao Minh: Lofty and intelligent.
oName of a monk who resided at Ta-Yu
monastery. The monastery was named after of its
patriarch Ma-Tsu of the Zen or Intuitive school.
Cao Bien (1173-1232): Koben (jap)V s Nhat
Ban chuyen tu theo tong Hoa Nghiem A
Japanese monk who purely practiced Kegon.
Cao Cng: Superior.
Cao Danh: Great reputation.
Cao Dat: V an s cao thngA noble recluse.
Cao ai: Caodaism.
Cao am Hung Bien: Ready-witTo speak
eloquentlyThuyet noi khong ngan ngai hay
ngan mePower of unhindered discourse (perfect
freedom of speech or debate).
Cao ang: Higher.
Cao e: Kunti (skt)Who is associated with
Avalokitesvara (Quan Am)See Cao e La Sat
N.
Cao e La Sat N: Kunti (skt)Ha S La Sat
NTen cua mot trong mi loai la sat n c M. Nagai viet t nam 1924 en nam 1938; va Tinh
noi en trong kinh Phap Hoa, v co lien he ti ngai
Quan The Am Bo TatName of one of ten
Raksasi (female demon) mentioned in the Lotus
sutra, who is associated with Avalokitesvara.
Cao e: An able studentNgi hoc tro xuat sac
c Thay ng y nhatAn outstanding student
who pleases the master the most.
Cao o: See Cao e.
Cao Gia Bat Thuyet, Thuyet Gia Bat Cao:
Ngi tai cao hn ngi th t noi. Ngc lai, S. Miyamoto va giao s Hanayama chuyen ve
ngi kem coi thng hay noiTalented people
are not boastful. Who know speak not, who speak
know naught.
Cao Khiet: Incorruptible.
Cao Kien: Kien thc rongGreat knowledge.
471
Cao Lng My V: Rich and tasty foodsGao
trang thm ngon va nhng o an ngon bo.
Cao Lu: Hang s phu cao thngNoble feudal
intellectuals.
Cao Ly Tang: Korean canon of BuddhismCao
Ly Tang (tang kinh ien cua Cao Ly)Bo ai
tang Cao Ly, mot trong ba tang s tap hien van
con ay u tai chua Hai An vi 1.521 bo va 6.589
quyenOne of the three collections which still
exists in the Ocean Seal Temple with 1,521 sets
and 6,589 volumes.
Cao Mon: 1) Phap mon cao tuyet: A noble
dharma door; 2) Trng phai cao tuyet: A noble
sect.
Cao Nam Thuan Th Lang (1866-1945): Junjiro
TakakusuHoc gia Phat giao ngi NhatMot
trong nhng hoc gia Phat giao ngi Nhat rat noi
tieng. Ong ke nghiep Nanjio tai trng ai Hoc
ong Kinh. Ong cung theo hoc vi giao s Max
Muller tai Oxford. Khi tr ve Nhat, ong day ve
Van Hoc Phan va Triet Hoc An o tai ai Hoc
ong Kinh. Ong viet nhieu bai bang tieng Anh va
cac th tieng khac, do o tr thanh noi tieng hai
ngoai. Ong a cho xuat ban cac bo sach quan
trong sau ay: Quan Vo Lng Tho Kinh, ban dch
tieng Anh 1894; Ghi Nhan Ve Phat Giao tai An
o va Quan ao Ma Lai (671-695) nguyen tac
cua Ngha Tnh, ban dch tieng Anh nam 1896;
Cuoc i Ngai The Than, do Chan e viet, ban
dch tieng Anh 1904; Kien Thien Luat, hp tac vi
Yeu Triet Hoc Phat Giao, nhng bai giang tai ai
Hoc ng Hawaii, My quoc nam 1947. Ong con
la chu bien bo ai Chnh Tan Tu ai Tang Kinh,
an ban Taisho cua Tam Tang. Ong va la mot
giao s gioi, va la mot hoc gia uyen bac. Trong
so cac nha nghien cu ve An o lam viec di s
hng dan cua ong tai trng ai Hoc ong Kinh
co Tien S H. Ui va giao s E. Kanakura, chuyen
ve triet hoc An o; co giao s T. Kimura, Tien S
Phat giao; Tien S M. nagai nghien cu chu yeu
ve van hoc Pali va giao s N. Tsuji nghien cu ve
van hoc Ve a va Phan. Takakusu cung lap ra
mot trng Cao ang N tai ong Kinh, tai ay
viec day ve ao Phat chiem mot v tr quan
trongOne of the famous Japanese Buddhist

scholars. He succeeded B. Nanjio at Tokyo
University. He also studied at Oxford under Max
Muller. On his return to Japan, he became
professor of Sanskrit literature and Indian
philosophy at Tokyo University. He wrote many
articles in English and other languages which
made him famous abroad. He published the
following important works: The Amitayurdhyana-
sutra (1894); A Record of the Buddhist Religion as
Practiced in India and the Malay Archipelago by I-
Tsing (English translation in 1896); The Life of
Vasubandhu by Paramartha (English translation in
1904); the Samanata-pasadika (edition in
collaboration with M. Nagai 1924-1938); anf The
Essentials of Buddhist Philosophy (Lectures at
Hawaii University, U.S.A. in 1947). He was also
the chief editor of Taisho-Shin-Shu Daizokyo (the
Taisho edition of the Tripitaka). He was both a
great teacher and a great scholar. Among the
many Indologists who worked under his guidance
at Tokyo University were Dr. H. Ui and professor
E. Kanakura who specialized in Indian
philosophy; the late professor Kimura, Dr. S.
Miyamoto and Prof. S. Hanayama who worked on
Buddhism; Dr. M. Nagai who was primarily
interested in Pali literature and Prof. N. Tsuji who
studied Vedic and Sanskrit literature. Takakusu
also founded a Womens College in Tokyo, where
the study of Buddhism occupied a prominent
place.
Cao Ngon ai Tr: S an noi thong suot va tr khng, khong biet sao ma tha thot, ma thay
hue cao thamGreat eloquence and much
wisdom.
Cao Nhan: Master Kao-HsienTen cua mot v
Tang Trung Hoa vao thi nha ng (618-907)
Name of a Chinese monk during the T'ang
dynasty.
Cao Pham: Pham cach cao quNoble character.
Cao Phat anh: Usnisavyaya (skt)Vijaya
(skt)Phat Sanh Phat anhQuang Sanh Phat
anhToi Thang Kim Luan Phat anhSee Toi trong o co cau:
Thang Phat anh.
Cao Phong: Phong thai cao quNoble behavior.
Cao Phong Dieu To: See Cao Phong Nguyen
Dieu Thien S.
Cao Phong Hien Nhat Thien S (1241-1316):
Koho Kennichi (jap)Zen master Kao-Feng
Hsien-JuTen cua mot v Thien s Nhat Ban vao
472
the ky th XIII, thuoc tong Lam Te. S sanh nam
1241 va th tch nam 1316. Nhng theo vai nguon
khac th noi S sanh nam 1235 va th tch nam
1308. S xuat gia nam 16 tuoi. S la thay cua
Thien s Mong Sn S ThachName of a
Japanese Zen master in the thirteenth century,
belonged to the Rinzai School. He was born in
1241 and passed away in 1316. But according to
some other sources, he was born in 1235 and died
in 1308. He left home at the age sixteen. He was
the master of Zen master Muso-KokushiSee
Mong Sn S Thach Thien S.
Cao Phong Nguyen Dieu Thien S (1238-1295):
Kao-Feng-Yuan-MiaoThien s Cao Phong
Nguyen Dieu, con goi la Cao Phong Dieu To
Zen Master Kao-Feng-Yuan-Miao, also called
Kao-Feng Miao-TsuTheo Thien S D.T. Suzuki
trong Thien Luan, Tap II, Thien S Trung Hoa,
thuoc tong Lam Te, song vao thi Nam Tong ben
Trung Hoa (1127-1279)According to Zen master
D.T. Suzuki in the Essays in Buddhism, Book II,
Kao-Feng-Yuan-Miao, a Chinese Zen Master in
the thirteenth century, who lived during the South
Sung Dynasty in China.
Cao Phong Dieu To la mot ai s cuoi i nha
Tong. Khi s phu ngai lan au trao cho ngai
cong an ch Vo cua Trieu Chau e tham
quan, ngai chuyen het kh lc bnh sanh vao
e an. Ngay kia, bat than s phu hoi: Ai
mang cho ong cai than vo tri giac ay? Ngai
ngai th khac nghiet, thng la hoi au th
anh o. Sau o, luc na em khi ang ngu,
S sc nh trc kia thay cu co giao cho s
tm ra dieu ngha cau noi Muon vat tr ve
mot. The la suot em ay va may em sau, S
khong sao ngoi yen hay chp mat c, trong
tam than cang thang cc o ay. Ngay kia s
bat cht thay mnh ang oc bai th cua Ngu
To Phap Dien viet tren chan dung cua To,
"Tram nam, ba van sau ngan ngay
Lao han ay luon luon c ong."
The la nhng thac mac cua s ve cau hoi Ai
mang cho ong cai than vo tri giac ay? phut
choc c giai tr ngay. Ngai c an chng
va tr thanh mot ngi hoan toan mi. Trong
bo Cao Phong Ng Luc, s co viet: Trc

kia, khi con Trng Khanh, trc khi vao
Thien ng mot thang, em kia trong giac
ngu say toi bat cht thay toi e het tam tr
vao cau hoi Muon vat tr ve mot, mot tr ve
g? Toi chieu co en e an chuyen nhat en
noi quen mat ngu ngh an uong, khong con
phan biet phng hng ngay em g het. Khi
trai khan ban, hay sap chen da, hay i tieu
tien, dau ong hay tnh, dau noi hay im, toa n
the cuoc song cua toi nh goi tron trong nghi
niem Cai mot tr ve g? khong xen lon may
may niem nao khac; va lai dau muon, toi van
khong the ngh g lech ngoai trung tam iem
ay, dau ch ngh thoang qua thoi. Tng chng
nh toi b ong cng hoac chon chan tai cho;
dau toi co vung vay may no van khong buong
tha; dau gia am ong, gia Tang chung, toi
van cam thay nh hoan toan ch co mot mnh
toi t sang en toi, t toi en sang, tinh khiet
lam sao, thanh tnh lam sao, t tng cua toi
trang nghiem, lt tren muon vat. Mot niem
thanh khiet lam sao, khong gn may bui! Mot
niem bao trum muon thu! The gii ben ngoai
vang lang lam sao, toi khong con biet co ai
khac na. Nh mot ke ngoc, nh mot ten ngu
dai, trai qua sau ngay sau em nh vay, ke toi
vao chanh ien vi ch Tang khac, va khi
ang oc kinh, mat toi cht at tren cau th
cua Ngu To Phap Dien. The la ot nhien toi
thc tnh cn me, va y ngha cau hoi Ai mang
cho ong cai than vo tri giac ay vut sang trong
toi, cau hoi ma thay toi trao cho toi ngay
trc. Toi cam nh ca khong gian vo bien nay
v tan tng manh va ai a sup au mat. Toi
quen toi, toi quen the gian; o nh mot tam
gng phan chieu mot tam gng, toi th
tham quan vai cong an khac, sao ma cong an
nao cung sang r en vay! T nay toi khong
con nghi hoac dieu dung cua tr Bat Nha
na.Kao-Feng was one of the great
masters in the end of the the Sung dynasty.
When his first let him attend to the Chao-
Chous Wu, he exerted himself hard on the
problem. One day his master, Hsueh-Yen,
suddenly asked him: Who is it that carries for
you this lifeless corpse of yours? The poor
fellow did not know what to make of the
question, for the master was merciless and it
473
was usually folowed by a hard knocking
down. Later, in the midst of his sleep one
night, he recalled the fact that once when he
was under another master he was told to find
out the ultimate significance of the statement
All things return to one, and this kept him up
the rest of that night and through the several
days and nights that succeeded. While in this
state of an extreme mental tension he found
himself one day looking at Fa-Yens verse on
his portrait, which partly read:
One hundred years,
thirty-six thousand morns.
This same old fellow moved on forever.
This at once made him dissolve his eternal
doubt as to Who carying around this lifeless
body of yours? He was baptized and became
an altogether new man. He leaves us in his
Saying Records: On olden days when I was
at Shuang-Ching, and before one month was
over after my return to the Meditation Hall
there, one night while deep in sleep, I sudenly
found myself fixing my attention on the
question All things return to the One, but
where does this One return? My attention
was so rigidly fixed on this that I neglected
sleeping, forgot to eat, and did not distinguish
east from west, nor morning from night. While
spreading the napkin, producing the bowls, or
attending to my natural wants, whether I
moved or rested, whether I talked or kept
silent, my whole existence was wrapped up
with the question Where does this one
return? No other thoughts ever disturbed my
consciousness; even if I wanted to stir up the
least bit of thought irrelevant to the central
one, I could not do so. It was like being
screwed up or glued; however, much I tried to
shakemyself off, it refused to move. Though I
was in the midst of a crowd or congregation, I
felt as if I were all by myself. From morning
till evening, from evening till morning, so
transparent, so tranquil, so majestically above
all things were my feelings! Absolutely pure
and not a particle of dust! My one thought
covered eternity; so calm was the outside
world, so oblivious of the existence of other
people I was. Like an idiot, like an imbecile,

six days and nights thus elapsed when I
entered the Shrine with the rest, reciting the
Sutras, and happened to raise my head and
looked at the verse by Fa-Yen. This made me
all of a sudden awake from the spell, and the
meaning of Who carries this lifeless corpse
of yours? burst upon me, the question once
given by my old master. I felt as if this
boundless space itself were broken into
pieces, and the great earth were altogether
levelled away. I forgot myself, I forgot the
world, it was like one mirror reflecting
another. I tried several koans in my mind and
found them so transparently clear! I was no
more deceived as to wonderful working of
Prajna (transcendental wisdom).
Cao Phong la ngi chu trng tu tap cong an
nh vay: Cong an toi thng at cho cac mon
nhan la Van phap qui Nhat, Nhat qui ha x?
Toi khuyen ho hay tham cu cau nay. Tham
cu cau ay tc la anh thc mot moi nghi tnh
ln oi vi y ngha cu canh cua cong an.
Van phap thien sai van biet c qui ve Mot,
nhng roi Mot tr ve au? Toi bao ho, hay
em het sc manh bnh sinh ma eo moi moi
nghi tnh nay, ng luc nao xao lang. Du i,
ng, nam, ngoi, hay lam cac cong viec, ng
e thi gi luong troi qua. Roi ra cai Mot tr
ve au? Hay co ma i tm mot cau tra li
chnh xac cho cau hoi nay. ng buong troi
mnh trong cai vo s; ng luyen tap tng
tng phieu du, ma hay co thc hien cho c
cai trang thai toan nhat vien man bang cach
ay nghi tnh lt ti, ben b va khong h. o the One return? I make them search after
la luc nghi tnh a c uc thanh mot khoi,
lay cung khong ong, uoi cung khong i,
sang to linh dieu, thng hien trc mat. o
la luc co the tien trien. en trang thai nay
phai gi vng chanh niem cua mnh, coi
chng khong c khi nh tam. Cho en khi
i khong biet mnh i, ngoi khong biet mnh
ngoi, lanh, nong, oi, khat, thay eu khong
biet. Roi cac ngi se thay mnh nh mot ke
bnh ngat, chang con muon an uong g na.
Lai nh mot thang kh, khong hieu cai g ra
cai g het. Cai canh gii nay hien tien, tc la
co iem sap en nha (giac ngo). Ngha la khi
cong phu en ay, gi la luc tam hoa cua cac
474
ngi bng n trong mot tng lai gan. Tuy
nhien, cac ngi phai nam ti, phai bat c,
ch con i thi c en ma thoi. Khong c
nghe noi nh vay ma khi mot niem tam tinh
tan cau no, cung khong c em tam i no,
cung khong c buong tha, bo ri. Ma phai
gi vng chanh niem lay ngo lam phep tac.
Luc ay co tam van bon ngan quan ma rnh rap
trc ca luc can cua cac ong. Tat ca cac s
ky d thien ac tuy theo tam cac ong ma hien.
Cac ong va may may tam nhiem trc la ri
ngay vao bay rap cua chung, b chung ieu
khien, ch huy; luc ay mieng noi li ma, than
lam viec ma, chnh nhan Bat Nha t o mai
dt, hat giong Bo e thoi khong nay mam.
Luc ay ch khong c mong khi tam, nh
con qu gi thay ma, ma gi i gi lai, khoi
nghi bong no mot tieng ln, luc o may ong
at en trang thai kinh thien ong a. That
vay, chung ta khong e khi cong an hien
tien, ma phai at no vao trong tam bang tat ca
sc manh cua nghi tnh. Mot khi cong an c
chi tr bi mot tinh than nh the, th no giong
nh mot ngon la chay ln ot chay tat ca
nhng con sau hy luan ang xam ti. Va cung
chnh v vay ma tat ca cac Thien s eu ong
y rang Trong s tham Thien, ieu trong yeu
nhat la gi vng nghi tnh; nghi tnh cang
manh, ngo cang ln. Qua thc chang bao gi
co ngo neu khong co nghiZen master Kao-
Feng-Yuan-Miao talked about the koans as
follows: The koan I ordinarily give to my
pupils is All things return to One; where does
this. To search after it means to awaken a
great inquiring spirit for the ultimate meaning
of the koan. The multitudiness of things is
reducible to the One, but where does the One
finally return? I say to them: Make this
inquiry with all the strength that lies in your
personality, giving yourself no time to relax in
this effort. In whatever physical position you
are, and in whatever business you are
employed, never pass your time idly. Where
does the One finally return? Try to get a
definite answer to this query. Do not give
yourself up to a state of doing nothing; do not
exercise your fantastic imagination, but try to
 475
bring about a state of identification by
pressing your spirit of inquiry forward,
steadily and uninterruptedly. It is the time
when the inquiring spirit becomes one whole,
continuous piece which will not be dislodged,
no matter how hard you attempt to shake it.
Even though you try to push it away, it will
persist in sticking to you. At all times it is
clearly before you. Now this is when you can
progress. On reaching this stage you should
keep your mind straight and refrain from
having secondary thoughts. When you find
yourself not knowing that you are walking
while walking or sitting while sitting, and
unconscious of cold, heat, hunger. You will be
then like a person who is critically ill, having
no appetite for what you eat or drink. Again
you will be like an idiot, with no knowledge
of what is what, then you are about to reach
home (enlightenment). It is to say when your
searching spirit comes to this stage, the time
has come for your mental flower to burst out
in a near future. However, you should be able
to to catch up and hold on. You do not have to
do anything but wait until the time comes. But
do not let this remark influence you to wait
idly, nor excite you to exert yourself, striving
for such a stage with anxious mind. Nor
should you just let go and give up. Rather,
you should perceive your mindfulness,
keeping it steady until you reach
Enlightenment. At times you will encounter
eighty-four thousand demons waiting for their
chance to enter the gate of your six organs.
The projections of your mind will appear
before you in the guise of good or bad,
pleasant or unpleasant, strange or astonishing
visions. The slightest clinging to these things
will entrap you into enslavement to their
commands and directions. You will then talk
and act as a devil. Thenceforth the right cause
of Prajna will die away forever, and the seed
of Bodhi will never sprout. At such time you
should refrain from stirring up your mind, and
should make yourself like a living corpse.
Then, as you hold on and on, suddenly and
abruptly you will feel as though you were
being crushed to pieces. You will then reach a
state which will frighten the heaven and
shake the earth. In fact, we cant just hold
up a koan before the mind, we must make it
occupy the very center of attention by the
sheer strength of an inquiring spirit. When a
koan is cultivated with such a spirit, it is like a
great consuming fire which burns up every
insect of idle speculation that approaches it.
Therefore, it is almost a common sense saying
among Zen masters to declare that, In the
mastery of Zen the most important thing is to
keep up a spirit of inquiry; the stronger the
spirit the greater will be the enlightenment
that follows; there is, indeed, no
enlightenment when there is no spirit of
inquiry.
Cao Phong Giac Minh: Koho-Kakumyo (jap)
Name of a monk.
Cao Phong Hien Nhat: Koho-Kennichi (jap)
Name of a monk.
Cao Phong Hue Vng: Kumbanda king of High
Peak IntellectMot trong mi Cu Ban Tra
Vng.
Cao Phong Quan Tam Muoi: Mot loai tam muoi
ma c Phat chng c tren nh nui caoA
samadhi that the Buddha realized on a high
mountain.
Cao Quan Nh (?-1979): Kao-Kuan-RuTen cua
mot hoc gia Phat giao ngi Trung Hoa vao the ky
th XXName of a Chinese Buddhist scholar in
the twentieth century.
Cao Quy: DistinguishedNoble.
Cao S:
1) Bo Tat: Bodhisattva.
2) Hoc gia noi tieng: Eminent scholar.
Cao Tat La: Kosala (skt)Kieu Tat LaSee
Kosala.
Cao Tang:
1) V Tang cao tuoi ha: Eminent monk
Venerable BuddhistElder monk or master.
2) V Tang ao cao c trong: Veteran bonze of
high virtues.
Cao Tang Truyen: Gao Seng Zhuan
Biographies of Eminent MonksStories of
Eminent monksTheo Ngu ang Hoi Nguyen,
Thien s c Hong Thanh Lng (1071-1128) la
mot trong nhng thien s noi tieng cua phai Hoang
Long, mot trong nhng nhanh thien quan trong

trong trng phai Lam Te vao thi nha Tong. Ngai
a trc tac va bien soan mot so ln tac pham phe
bnh Thien co ien va t truyen, bao gom bo Cao
Tang Truyen (12 quyen)According to Wudeng
Huiyuan, Zen master Dehong Qingliang, one of
the famous Zen masters of Huang-lung branch,
one of the most important branches from Lin-Chi
school in China during the Sung dynasty. He
authored and compiled a large number of classic
Zen commentaries and biographies, including the
work of Biographies of Eminent Monks (Gao Seng
Zhuan), 12 volumes.
Cao Tam: T cao t aiProudHaughty.
Cao Tham: Cao sauLofty and deep.
Cao Thinh Hien Oai: Noi phach nhng li manh
d hoac noi huenh hoang e cau li dng
Hectoring and bullying.
Cao Tha Dng ai S: Dogen-Eihei Zenji
(jap)ao Nguyen Thien SSee ao Nguyen
Hy Huyen Thien S.
Cao Thng: High-mindedMagnanimous
behavior.
Cao Tieu: Vt mc tam thngExtraordinary.
Cao Tnh Quan Hai (1884-1953): Takai Kankai
(jap)Ten cua mot v Tang Nhat Ban vao the ky
XX, thuoc Chan Ngon tongName of a Japanese
Shingon monk in the twentieth century.
Cao Toa: Koza (jap)DiscoursingLecturing
See e Xng.
Cao To: Koso (jap)V s to sang lap ra tong
phaiThe founder of a sect or schoolGreat
great grandfather.
Cao Trang Pho Chieu Than: Lofty Banner
Shinning Everywhere Deity (Spirit).
Cao Tuc: ai e tSuperior pupils or disciples.
Cao Tuyen Tnh on (1633-1695): Zen master
Kao-Chuan Hsin TuanTen cua mot v Thien s
Nhat Ban, thuoc phai Thien Hoang Ba vao the ky
th XVII. S la ngu to cua phai Hoang Ba Nhat
Ban, ngi a bien soan bo Hoang Ba Thanh Quy,
vi s duyet xet va chuan thuan trc o cua nh
to Moc Anh Tnh Thao Thien SName of a
Japanese Zen master of the Huang-Po Sect
(Obaku) in the seventeenth century. He was the
fifth patriarch of the Obaku Sect in Japan, who
composed all Huang-po Hsi-yun 's regulations for
monks in a Zen monastery with previous review
and approval of the second patriarch, Zen master
476
Mu-Ying Hsing-t'ao.
Cao Vnh Tieu (1924- ?): Kao-Yung-TsiaoTen
cua mot hoc gia Phat giao ngi Trung Hoa vao
the ky th XXName of a Chinese Buddhist
scholar in the twentieth century.
Cao Vong: Great ambition.
Cao Xuat Tam Muoi: Samudgata-samashi (skt)
Eminent exiting concentrationTam muoi giup
hanh gia i ra khoi the gii Ta ba mot cach ro
netSamadhi that helps practitioners eminently
exiting the samsara.
Cao X Cao Bnh: Tat ca nhng cho cao eu cao
bang nhauAll high places have the same high
level.
Cao Xng: Khalcha (skt)Karakhojo (skt)
Ten mot vng quoc co Tay Vc co co thanh
Cao Xng, khoang 30 dam ve pha ong cua
Turfan thuoc Turkestan, xa kia la mot trung tam
Phat giao quan trong, t ni o nhieu v cao Tang
a mang kinh ien en Trung quoc e hoang hoa.
Vao trc the ky th bay ngi ta a nghe noi tai
ay co dan toc Turks sinh song trong khu vc
Orkhon en khoang nam 840 sau Tay Lch, ho b
ngi Kirghiz anh uoi nen chia lam hai nhom;
mot nhom i en Kansu va sinh ton en khoang
nam 1020; con nhom kia ton tai en thi ky e
quoc Mong Co. Ho co mau t lay t mau t
Soghdian ma ve sau nay Thanh Cat T Han a
cho dung nh ch viet chnh thc cua ngi Mong
Co. Vao nam 1294 th toan bo giao ien Phat giao
a c phien dch ra ch Uighur (theo s lieu
Trung Hoa, Han Th va Tan Cu ng Th, th
ay la at cu cua Hieu Uy Mau Ky i Hau Han
va Tien Bo Xa S i Han, nay la vung phu can
Tho Lo Phon, va Cap Thch Hoa Trac, ong bac
sa mac Go Bi, thuoc tnh Tan Cng. Thi xa
Phat giao rat thnh hanh ay. Nhng kinh ien
bang ch Phan va ch Han eu c x dung.
Thi Bac Lng xuat hien nhng thay Phap Thnh,
Phap Chung; thi Bac Nguy xuat hien cac thay
am Loc va Uy c dch Kinh Hien Ngu; thi
ong Tan nhng thay Tr Nghiem, Tr Gian sang
Tay Truc, tren ng sang Tay Truc co ghe qua
vung nay tm lng thc i ng. Ve sau ngai
Huyen Trang cung dng lai ay mot thang, c
vua Cuc Van Thai rat knh trong). Theo ngai Phap
Hien trong cac vng quoc trong vung Tay Vc,
"Cao Xng la ten cua mot x toan la nui non
 477

trong vung Bac An. X nay toa lac ve pha ong Cap Li Quan Am: Mot trong 33 Quan Am, ngoi
cua day Thong Lnh. X nay thi tiet rat lanh, tren vo soOne of the thirty-three forms of Kuan-
khong trong c ngu coc ngoai tr lua mach, thi Yin, seated on a shell.
tiet tr lanh gia buot rat bat thng. gia rang Cap No Man: Hanumana (skt)ai Lanh Than
nui Tuyet cua x nay tr i, ngoai tr tre, lu, va HauTen cua mot nhan vat trong La Ma Dien Na
ma, con th nhng loai cay trai khac eu khac biet Ma hay Ma Du Ky, mot bo ai t s thi cua An
vi Trung quoc. C dan trong vng quoc nay mac giao vao the ky th III va th IV trc tay lch
mot th vai tho nh ben Trung quoc, nhng n va Name of a character in Ramayana, a Hinduism
da cua ho th khac."The ancient town of Kao- Records of relating something from the beginning
Chang, 30 miles east of Turfan in Turkestan, to the end, written in the third or fourth century
formerly an important Buddhist centre, whence B.C.
came scriptures and monks to China. The Turks in Cap Vien: Kapotakasamgharama (skt)Ca Bo
Karakhojo were first heard of in the seventh c CaMot t vien noi tieng trong vung
century in the Orkhon district where they Kashmir, pha nam x Ma Kiet a, trung An o
remained until 840 A.D. when they were (c Phat vao thi qua kh, la mot con chim bo
defeated and driven out by the Kirghiz; one group cau to dan ngi i san vao chanh ao, khi bay ti
went to Kansu, where they remained until about ay a lao vao la ma chet)A famous
1020 A.D.; another group founded a kingdom in monastery said to be in Kashmir, south of
the Turfan country which survived until Mongol Magadha, central India.
times. They had an alphabet which was copied Cat: 1) Cat: To cut; 2) Day leo hay day san: The
from the Soghdian. Chingis Khan adopted it for rambling, or creeping bean.
writing Mongolian. In 1294 A.D. the whole Cat Ca Da: Mot v Tang noi tieng vao i
Buddhist canon was translated into Uighur. Fa- TongA noted monk of the Sung dynasty.
Hsien reported in The Records of Western Cat Da Ca: Kinkara (skt)Khan Yet La Bo
Kingdoms: "Khalcha, name of a mountainous TatCan Yet LaTen cua mot v Bo Tat
country in North India. It located in the East of the Name of a Bodhisattva.
Pamirs. Its so cold in the area that no cereals can Cat ang: Katto (jap).
grow here except wheat. The weather often turns 1) Day leo, san day, v vi phien nao: Arrowroot
frosty. The country is in the middle of the Pamir and wisteria, creepers, trailers, clinging vines,
ranges. From the Pamirs onwards, except etc, i.e. the entanglement, afflicting passions.
bamboos, pomegranate and sugarcane, plants, 2) Nhng ngi hay gay s: Troublesome
trees and fruits are different from those in China. people.
People in this kingdom wear the same coarse cloth 3) Nhng t dung trong nha Thien: Talk (words
as in China, but their felt and serge cloths differ." so use by the Intuitional School).
Cao: To informTo accuseTo plead. 4) Day leo la t ng nha thien dung e ch
Cao Bao: To tell, to relate, to report. nhng bnh giai rat dai dong ve Phap cua
Cao Hng: Thong bao hay cung thnh bang Phat. Ngi ta dung thuat ng nay e ch mot
cach dang hngTo inform or to respectfully s gan bo qua nang ne vao van t va ngha
invite by offering incense. en cua chung. ay la loai thien ch dng lai
Cao Toi: To recognize ones fault. van ban kinh thay cho viec trc tiep nam
Cao Vang Tri Lai: Biet chuyen v lai, y noi lanh c y ngha sau sac cua no: The term "the
li man tiepTo know future occurences thicket of creeping vines" is used in Zen,
(incidents), i.e., clever, intelligent, quick-minded, refers to oververbose explanations of the
etc. Buddha-dharma. It is also used to refer to
Cao Toc: To shave ones hair. hanging on words and their literal meaning.
Cap: 1) Chim bo cau: Paravata or Kapotaka The creeping-vines Zen (Katto Zen) is also
(skt)A dove, a pigeon; 2) So hen: Clams. meant a Zen that hangs on the words of the
 478

scriptures rather than directly grasping their thay ngay khong u rong, thang khong u dai e
deeper meaning. mnh tiep tuc lam thien, nhng ngi ac lai cung
5) Koteng (jap): Name of a monk. ngh nh the, tc la sao ma thi gian troi qua mau
Cat ang Quat: Hang day leo, san day, v vi li qua nen y khong co u ngay gi e lam chuyen
noi dai dong khong dtCave of creepers, acGood man doing good finds the day
trailers, clinging vines, etc, i.e. non-stop long and insufficient; the evil man doing evil likewise finds
tedious talking or chattering. the day insufficient.
Cat ang Sang T: Ging day leo, san day, v Cat Qua: The auspicious fruit.
vi thien s nhieu liBed of creepers, trailers, Cat Sn Minh Trieu (1252-1433): Kichizan
clinging vines, etc, i.e. a criticism on talkative Zen (jap)Ten cua mot v Thien s Nhat Ban dong
masters. Lam Te, que Binh KhoName of a Japanese
Cat ang Thien: Thien nhieu liTalkative Zen master, of the Lin-chi lineage. He came from
meditation. Awaji, Central Japan.
Cat oan: Cat t oanTo cut off. Cat Tang: Ji-Zang (549-623 A.D.)Ten cua mot
Cat Ha: Ta ao cho rang nc song Hang co the Phap s noi tieng cua trng phai Trung Luan vao
ra sach moi toi loiAuspicious riverThe the ky th bay, ngi a viet nam bo luan ve kinh
Ganges for the heretics say they can wash away Phap Hoa, trong o S ung ho s kien cho rang
their sins. tam gii nay la ni tru ngu qua em dai. Tam thc
Cat Ho: Srgupta (p)Thang MatSee c Ho. la chu the cua ai mong. Neu con ngi tnh thc
Cat Hung: Fortune and misfortuneGood and biet c rang tam gii nay von la khong th vong
badTot va xau. thc se cham dt. Ky that tat ca nhng chuoi hien
Cat Khanh: AuspiciousLuckyFortunate. hu c tiep nhan vao luc nay ch nh trong mot
Cat Lat Sat Noa: Krsna (skt)Mahakala (skt) giac m neu hanh gia tnh giac luc tri rang ong
See Hac Thien. th nhng ao giac se mat dau, vong thc se tan
Cat Li a Vng: Vua Cat Li a, ma con chau bien, tam gii hien tng Khong di mat hanh
cua ong sau nay chong oi Phat giao, b Ca Nh gia. Vao luc o, khong co cho cho bat c th g
Sac Gia (Kaniska) lat o e hoi phuc Phat giao sinh khi, cung khong co cho cho bat c th g
trong vng quoc, nhng ve sau nay th con chau hoai dietName of a famous Dharma master of
cua dong Cat Li a khoi phuc ngai vang va uoi Madhyamikas, who wrote five books regarding
ch Tang iKing Krta of Kashmere, whose the Lotus Sutra in which he supported the fact
descendants were opposed to Buddhism; they that this triple world is a dwelling for a long night.
were dethroned by Kaniska, who restored Mental consciousness is the subject of a great
Buddhism; but later the royal regained the throne dream. In fact, if one awakens to the fundamental
and drove out the Buddhist monks. emptiness of this triple world, deluded
Cat Ly Ma: Karma (skt)See Nghiep. consciousness will be expended. The assembly of
Cat Ly Sat Na: 1) Mau en hay xanh am: Krsna existents which is perceived now are all
(skt)Black, dark, or dark blue; 2) Ten mot v perceptions in a dream. If one awakens from the
Than anh hung cua An o: Krishna (skt)The great dream after dawn brightens this long night,
hero-god of India; 3) oi vi Phat giao, Cat Ly then delusions are overturned, the deluded
Sat Na la ten mot loai chua cua Hac Quy, ke consciousness is extinguished, and the triple world
thu ch vi c Phat va Bach quy: Krishna is seen to be empty. At that time there is no place
(skt)With Buddhists he is chief of the black from which anything arises, yet no place which
demons, who are enemies of Buddha and the has no arising.
white demons. Cat Thao: The auspicious grass used at a
Cat Nhan: A good man. religious ceremony.
Cat Nhan Vi Thien Duy Nhat Bat Tuc: Cat nhan Cat Tiet H Khong: Cat t h khong, chuyen
vi thien duy nhat bat tuc, hung nhan vi bat thien khong the xay ra c, y noi hanh gia muon dung
diec duy nhat bat tucNgi tot lam viec thien vong tng e tach ri hay chia cat s vat von
 479

khong the tach ri hay chia cat cTo separate Cat Tng Hai Van: 1) iem lanh cua may va
space, an impossibility. The term means bien: The auspicious sea-cloud; 2) Dau tren ngc
practitioners who want to use their deluded cua than Visnu: Sri-vatsa (skt)The breast mark
thoughts to separate or divide inseparable things. of Visnu; 3) Phat Tam An: Svastika (skt)Symbol
Cat Tn: Good news. on a Buddhas breast.
Cat Trieu: Fortunate omen. Cat Tng Hy Kim Cang Te S Chau Chau
Cat Tng: Kosa (skt)Srivadlaksana (skt) Man: Sri-hevajra-panjika-muktikavalimana
Swastika (skt)Svastika (skt)Ue Kh A Tat e (skt)Ten cua mot bo chu sAn explanation of
CaKiet tngThe revolving crossTot the sastra on Diamond Auspicious Joy.
lanhPhat Xa LaHung TKim Cng Cat Tng Mao Quoc: Kusagrapura (skt)Theo
ChapPhat Xa LaPhc Bach LaPhat Triet Eitel trong Trung Anh Phat Hoc T ien cua Giao
aBa Phat Xa LaPhat Triet Xa La S Soothill, ay la ni tru ngu cua cac vua tai x
AuspiciousDiamond clubGood luckGreat- Ma Kiet a, bao boc bi nui non, khoang 14 dam
fortuneProsperityPropitiousThunderbolt ve pha nam cua Behar. No b bo phe t khi vua
Cat tng (ch Van)Dau kiet tng tren ngc Bnh Sa Vng xay thanh Vng Xa mi, khoang
cua Phat, mot trong 32 tng hao. Dau hieu cua 6 dam xa hn ve pha tayAccording to Eitel, this
sc manh co kha nang che ng tat ca cua Phat. T is an ancient residence of the kings of Magadha,
Swastika la Phan ng lay t tiep au ng Sw surrounded by mountains, about 14 miles south of
co ngha la tot lanh, va ong t asti co ngha la Behar. It was deserted under King Bimbisara, who
nh vay. Ten ch Van, tng trng cho s van built new Radjagriha, about 6 miles farther to the
chuyen (sinh hoat) khong ngng cua i song va west.
vu tru. ay la dau hieu mat tri thi co tng Cat Tng Phat anh Cai Thanh Tu Phap:
trng cho giau co va may man. No cung tng Sri-buddha-kalpala-sadhana (skt)Auspicious
trng cho phap luan trong Phat giao, va trong nha Buddha Crown accomplishment of dharma.
Thien no co ngha la Phat tam an. Dau hieu nay Cat Tng Qua: Qua Cat Tng, qua lu, cam
thng c thay tren cac tnh xa hay chua tren tay cua Quy T Mau, nh s ban bo tre con
chienThe svastika on Buddhas breast, one of The auspicious fruit, a pomegranate, held by
the thirty-two marks. The symbol of the all- Hariti as a bestower of children.
conquering power of Buddha. The term Cat Tng Quan T Tai Bo Tat: Sri-mahavid
Swastika is Sanskrit term derives from prefix (skt)See ai Cat Tng Minh Bo Tat.
Sw, meaning good or well, and the verb asti, Cat Tng Thao: Dabbha (p)Kusa (skt)
means to be. It symbolizes the ceaseless activity Kusa grassThng MaoCo Cat Tng, tieng
of the universal life principle evolving the cosmos. Phan goi la Co-Sa, tieng Han la Thng Mao,
This is an ancient solar symbol of well-being and c dung trong cac buoi le hay nghi thc ton
good fortune. The ancient sign of the Swastika is giaoAuspicious grass used at religious
interpreted in Buddhism as a symbol of the wheel ceremonials.
of Buddhist teaching, and in Zen it symbolizes the Cat Tng Than: Auspicious Deity (Spirit).
seal of the Buddha-mind. It is often found on Cat Tng Thien: See Cat Tng Thien N.
Buddhist monasteries and temples. Cat Tng Thien Hoi Sam Phap: Nghi thc phat
Cat Tng Bo Tat: Sri-mahavid (skt)See ai lo sam hoi toi loi e cau phc cua Mat giao
Cat Tng Minh Bo Tat. Auspicious devas' Tantric rules for repentance and
Cat Tng Bu Nguyet Than: Auspicious Jewel confession. The aim of the repentance is to seek
Moon Deity (Spirit). blessings.
Cat Tng Duyet Y: Auspiciously Joyful Cat Tng Thien N: Laksmi (skt)Sri-maha-
mentality. deva (skt)Bao Tang Thien NCong c
Cat Tng Gia a: Manjugatha (skt)Manjusri ThienCat Tng Thien N, v n than cua s
(skt)a Man Thu That LiSee Van Thu S may man va sac ep. V nay troi len t bien vi
Li. hoa sen tren tay. Co s hieu lam gia Cat Tng

Thien N va Quan The Am, co le t y tng trong quyen 'Thach Tuyen Thien ng'
Laksmi cua An GiaoThe goddess of fortune and
beauty. She sprang from the ocean with a lotus in
her hand. There is some confusion between this
goddess and Kuan-Yin, possibly through the
attribution of Hindu ideas of Laksmi to Kuan-Yin.
Cat Tng Tr: A e SaDipankara-Srijnana
(skt)Auspicious wisdomNgi xuat chung.
Cat Tng Tnh Diep Than: Auspicious Pure
Leaves Deity (Spirit).
Cat Tng Van: Megha-sri (skt)Cong c Van
Ty KheoName of a monk.
Can: Buddhindriya (skt)Indriya (skt)Mula
(skt)FacultyKha nang tam ly va the chat.
1) Can ban: Mula (skt)BasisOrigin.
2) Giac quan: Indriya (p & skt)Senses
Faculty of senseOrgans of sense.
a) Nang lc cua giac quan: Faculty of sense
SenseOrgan of sense.
b) Nang lc cua than va tam: Bodily and mental
power.
c) Nang lc cua tam linh: Spiritual faculties or
power of the spirituality.
Can Bai: S h hoai cua ngu can (la khong the
tranh c v chung ch la s ket hp cua t ai) California): "The legendary First Ancestor of Zen
The decay of the powers, or senses.
Can Ban: 1) C ban: Basic, fundamental, radical,
basal, elemental, original; 2) Nguyen Thuy, khi
noi en bai kinh, hay mulagrantha, th can ban co
y noi en kinh cha ng nhng li noi nguyen the key to the gate. The central pratice he taught
thuy cua c Phat: When referring to a
fundamental text, or mulagrantha, it indicates a
sutra supposed to contain the original words of the
Buddha.
Can Ban A Ty at Ma Luan: Mulabhidharma-
sastra (skt)Treatise on fundamental teachings of
Abhidharma.
Can Ban Bat Tnh: The ultimate impurity of the
bodySau khi chet, c the chung ta snh len, tr
mau xanh vi ay doi bo rat la bat tnhAfter
death our bodies swell up, turn green, and breed
worms, all of which is impure.
Can Ban Chanh Hanh Luan: Mulacara (skt)
Treatise on fundamental teachings of right
conducts.
Can Ban Co Hu Thanh Tnh Tam:
Fundamental pure inherent mindCai tam von la
chan tanh thanh tnh tuyet vi. Jisho Warner viet
480
(Sebastopol, California): "Giao huan cua Bo e
at Ma, S To huyen thoai cua Thien tong, bat
au va cham dt vi cai tam c xem nh la
canh ca cua giai thoat, khong co Phat nao ngoai
cai tam von la chan tanh tuyet vi cua chung ta,
va vi kien tanh c xem nh la cha khoa cua
canh ca nay. Tu tap chnh yeu ma S To a day
la toa thien, c dch la 'bch quan,' ngoi nh mot
bc tng, vng vang va bat ong. Ngai noi rang
ay la cach e thanh tnh tam va do o thanh tnh
ca than va the gii cua ban. Tap trung, vt bo moi
vong niem, quay ve vi chan thc tng, va qua
o t bo chu ngha nh nguyen gia ta va ngi e
tru vao chan tanh tnh lang cua van hu. Ngon ng
cua S To thng mang tanh tng trng va tr
tnh khi ngai luon ch vao cai ma ngai goi la cai
tam thanh tnh can ban, co hu, ma chung phai lay
lam goc. Cai tam nay khong phai ch la y ngh va
s nhan thc cua ban, ma no la cai c ngi ta
goi la Phat, Phat tanh, chan nh, khong mot t ng
nao co the ham cha het c no, khong mot cai
nga nao co the nam bat c no."Jisho Warner
wrote in Stone Creek Zendo (Sebastopol,
Bodhidharma's teaching begins and ends with the
mind as the gateway to liberation, there is no
Buddha beyond the mind that is our marvelously
aware true nature, and with beholding the mind as
was seated meditation, translated as 'wall gazing,'
sitting like a wall, stable and immovable. He said
this is the way to clarify the mind and thus your
life and your world. Concentrate, relinquish all
false ideas, return to true reality, and with that
abandon all dualism of self and other, settling into
the still true nature of things. His language is often
symbolic and lyrical as he points over and over to
what he calls the fundamental pure inherent mind
on which we should ground ourselves. This mind
is not just your or my thinking and perception; it is
what is also called Buddha, Buddha-nature,
suchness, no word can contain it, no self can grasp
it."
Can Ban Cong c Chanh Hanh: Mulaguna
(skt)Mot trong 28 cong c can banOne of
twenty-eight kinds of fundamental morality.

Can Ban ang Tr: See Can Ban nh and Can
Ban Tr.
Can Ban nh: Dhyana-mula (skt)Con goi la
Can Ban ang Tr hay Can Ban Thien, ngha la
gii nh oan la phien nao trong coi thien vo
sacThe stages of dhyana in the formless or
immaterial realm.
Can Ban Gii: Parajika (skt)Ba La DiTam s
c x xauTam s c x xauBat Ba La Di Bat
Ba La Di, mot trong sau chng cua Luat Tang
Eight misbehaviors, one of the six chapters of the
Vinaya-Pitaka.
Can Ban Hoac: Mulaklesa (skt)Con goi la Can
Ban Phien NaoFundamental illusionsSee Bon
Hoac and Can Ban Phien Nao.
Can Ban Hoi: See Thanh Than Hoi and Yet Ma
Hoi.
Can Ban Hu Bo: Mulasarvastivadah (skt)
Nhat Thiet Hu Can BonMot nhanh cua trng
phai Nhat Thiet Hu Bo cho rang van hu eu co
thc huA branch of the Sarvastivadin Sect
which asserted the reality of things.
Can Ban Kien Hoac: Basic deluded views
Nhng kien hoac can banKien hoac la nhng ao
tng a en ta kien. Co mi kien hoac can ban Can Ban Thien: See Can Ban nh.
t chung hien ra lien he ti viec tu tap T Dieu e
trong tam gii: duc gii, sac gii va vo sac gii.
Mi kien hoac nay la tham, san, si, man, nghi,
nga kien, bien kien, ta kien, kien thu, va gii cam
thu kienDeluded views are illusory or
misleading views and thoughts. There are ten
basic deluded views which manifest themselves in
relation to the Four Noble Truths in each of the
three worlds: desire, form, and formless. The ten
are greed, anger, delusion, arrogance, doubt,
wrong view of self, one-sided view, deviant
views, the view of being attached to views, view
of grasping prohibitive precepts.
Can Ban Man: Man Can Ban hay goc cua s kieu
manRoot of pride.
Can Ban Nghiep Bat Tng ng Nhiem: Giai
oan cao nhat cua Bo Tat, bc vao Phat qua
The highest Bodhisattva stage, entering the
BuddhahoodSee Can Bon Nghiep Bat Tng
ng Nhiem.
Can Ban Nghiep ao: Bieu nghiep va vo bieu
nghiep (khong bieu hien cua than, khau, y, oi lai
vi nghiep bieu hien) c hnh thanh trong khoan
481
sat na au tienThe manifested activities and
unmanifested activities (of the body, mouth, and
mind; or invisible power conferred at ordination)
are formed in the first ksana (the shortest period or
measure of time).
Can Ban Nht Thiet Hu Bo Ty Nai Da: See
Can Ban Thuyet Nht Thiet Hu Bo Ty Nai Da.
Can Ban Nht Thiet Hu Bo Ty Nai Da Tap S:
See Can Ban Thuyet Nht Thiet Hu Bo Ty Nai
Da Tap S.
Can Ban Phap Luan: The root wheel is the
Avatamsaka (Wreath)Can ban Phap Luan la
Hoa Nghiem.
Can Ban Phien Nao: Mulaklesa (skt)Con goi la
Bon Hoac, hay Bon Phien NaoFundamental
illusions, passions, or afflictions, including:
1) on S: The envoys of stupidity caused by
illusion of the body or self.
2) Li S: The higher wholesome deeds.
3) Nhng phien nao chnh nh tham, san, si,
man, nghi, van van: Main afflictions such as
lust, anger, ignorance, pride, doubt, etc.
Can Ban Tam: Tam can banRoot or
fundamental mind.
Can Ban Thuyet Nht Thiet Hu Bo:
Mulasarvastivadah (skt)Mula-sarvastivada
(skt)Sarvastivada (skt)Tat Ba a boSee
Nhat Thiet Hu Can Bon.
Can Ban Thuyet Nhat Thiet Hu Bo Bach Nhat
Ke: Hundred and One Customs of the Mula-
Sarvastivadin School.
Can Ban Thuyet Nht Thiet Hu Bo Ni a Na
Muc ac Ca: Nidana-matrka (skt)Kinh Nhan
Duyen Ban S cua trng phai Nhat Thiet Hu
Bo, hai trong mi hai bo Kinh PhatSutra
dealing with nidanas, two of the twelve divisions
of the sutrasSee Thap Nh ai Tha Kinh.
Can Ban Thuyet Nht Thiet Hu Bo Ty Nai
Da: Mula-sarvastivada-vinaya (skt)
Mulastivadin-vinaya (skt)Bo luat cua trng
phai Can Ban Thuyet Nhat Thiet Hu Bo , gom 50
quyen.
Can Ban Thuyet Nht Thiet Hu Bo Ty Nai Da
Tap S: Mula-sarvastivada-vinaya-ksudrakavastu
(skt)Ten mot bo luat cua trng phai Can Ban
Thuyet Nhat Thiet Hu Bo, gom 40 quyen.

Can Ban Thc: Mula-vijnana (skt)Root
consciousnessCan Ban Thc la ten khac cua A
Lai Da Thc (goc cua tat ca cac phap)Basic or
Fundamental consciousness or vijnana, another
name for Alaya-vijnana.
Can Ban Tr: Mulajnana (skt)Fundamental
wisdomOriginal wisdomPrimal wisdomCon
goi la Chan Tr, Chanh Tr, Nh Ly Tr, Vo Phan
Biet Tr, ngha la hieu biet ro chan ly ma khong co
s phan biet nang duyen hay s duyen, ay la tr
sanh ra nhat thiet chan ly va cong c, oi lai vi
hau ac tr. Cung c goi la Can Ban ang Tr Can Ban Trung Quan Luan Tung: Mula-
hay Can Ban Thien, ngha la gii nh oan la
phien nao trong coi thien vo sacSource of all
truth and virtue; knowledge of fundamental
principles; intuitive knowledge or wisdom, in
contrast with acquired wisdom. Also called the
stages of dhyana in the formless or immaterial
realm.
Can Ban Trung Quan Ke: Mulamadhyamika-
karika (skt)Mot trong ba bo luan chnh cua Tam
Tong Luan. Bo Can Ban Trung Quan Ke do Ngai
Long Tho bien soan, may man nguyen ban tieng
Phan van con ton tai. Ban Han van do Ngai Cu
Ma La Thap dch. Tac pham nay gom hai mi
bay phan, trong o Ngai Long Tho a bac bo mot
so nhng kien giai sai lam cua phai Tieu Tha hay
cua cac triet gia thi bay gi, t o ong bac bo tat
ca nhng quan niem duy thc va a nguyen e
gian tiep thiet lap hoc thuyet Nhat Nguyen cua
mnh. Bo Ke Can Ban Trung Quan tr thanh giao
ien can ban cua trng phai Trung Quan, no
nhan manh en tanh khong, theo o van hu
khong co thc tanh, ma ch hien hu nh nhan
duyen va khong hien hu cung v nhan duyen
One of the three main works of the Middle
School, composed by Nagarjuna. Fortunately the
Sanskrit text of it has been preserved. It was
translated into Chinese by Kumarajiva. It is a
treatise of verses written in 27 sections in which
Nagarjuna refutes certain wrong views of
Mahayana or of general philosophers, thereby
rejecting all realistic and pluralistic ideas, and
indirectly establishing his monistic doctrine.
Mulamadhyamaka-karika became the central text
of the Madhyamaka tradition. it focuses on the
doctrine of emptiness (sunyata), according to
which all conditioned phenomena (samskrta) are
482
empty of inherent existence (svabhava), come into
being in dependence upon causes and conditions,
and are thus impermanent (anitya).
Can Ban Trung Quan Luan Thch: Mula-
madhyamika-vrtti-akutobhaya (skt)
Interpretation of the fundamental ideas in the
Madhyamika-sastra.
Can Ban Trung Quan Luan Thch Vo Uy Chu :
Mula-madhyamikavttiakutobhaya (skt)
Interpretation of the fundamental ideas of mantras
of fearlessness in the Madhyamika-sastra.
madhyamika-karika (skt)Trung Quan Luan
Tungc ngai Long Tho viet vao the ky th
baVerses of Madhyamika-sastra, written by
Nagarjuna in the 3rd century.
Can Ban Uan: Mula-tikaskandha (skt)Uan
gocRoot aggregate.
Can Ban Vo Minh: Mulavidya (skt)Basic
ignoranceInnate ignoranceVo minh co hu
Con goi la Vo Thuy Vo Minh, hay cai vo minh t
trc khi nay ra y ngh bien biet, oi lai vi Mat
chi Vo minh (can ban vo minh da vao tai trien
chan nh ma tao ra duyen khi, roi t o mat chi
vo minh lai ta vao can ban vo minh ma cac phap
tiep tuc noi day)The radical, primal, or
fundamental ignorance, the condition before
discernment and differentiation, in contrast with
ignorance in detail (chi mat vo minh)Original
darkness or ignorance.
Can Ban Vo Phan Biet Tr: Mulajnana (skt)
Fundamental wisdomOriginal wisdomPrimal
wisdomSee Can Ban Tr.
Can Bien Uan: Ekarasa-skandha (skt)Nhat V
UanTam thc co t luc vo thThe
beginningless consciousness.
Can Bnh Chung Cua Ngi Tu: Common
disease of practitioners.
Can Bon Nghiep Bat Tng ng Nhiem Tam:
Giai oan cao nhat cua Bo Tat khi tien vao Phat
qua, mot trong sau th nhiem tam trong Khi Tn
LuanThe non-interrelated or primary taint of
accepting the idea of primal action or activity in
the absolute. This is the highest bodhisattva stage,
entering the Buddhahood, one of the six mental
taints of the Awakening of FaithSee Luc Nhiem
Tam.
 483

Can Bon Tr: Vo phan biet trChnh the tr Can Lc Giac ao: Roots, powers, limbs of truth,
Chan trSee Nh Ly Tr and Can Ban Tr. and pathSee Ngu Can, Ngu Lc, That Giac Chi,
Can Canh: Con goi la Can Tran, t c la pham vi and Bat Chanh ao.
hoat ong cua can, hay canh ma sac tng da Can Mon: Sense doorLuc can chnh la nhng
vao e thu lay (mot khi can tran oi nhau th tam ca ngo cho phien nao xam nhap The senses as
lap tc khi len)The field of any organ, its field doors through which illusion enters.
of operation. Can Pham: Indriyanirdesa (skt)Cai dung cua
Can C: Ky TnhT chat (can c, pham tanh t phapThe function of the dharmas.
nhien)Fundamenal abilityFundamental Can Tan Ra: Faculties are disintegrated.
qualityLevelMotive powerNatural Can Tanh: See Can Tnh.
abilityOriginal endowment and nature. Can Thng Ha Tr Lc: Mot trong Thap ai
Can C Thap: Low (dull) capacity. Lc cua Phat, biet c het thay tanh va nghiep
Can C Trung Ha: From moderate to low cua chung sanhOne of a Buddhas great ten
capacities. powers, to know the capacities of all beings, their
Can Duyen: Indriyapaccayo (p)Tran Duyen nature and karmaSee Thap Lc (2).
Faculty conditionCan tnh cua con ngi va Can Tanh: See Can Tnh.
nhan duyen cua hoan canh nng ta vao nhau, Can Tanh Duyen: Cause-nature-environment
hay s nng ta gia luc can va luc tran, ma s Can tnh cua con ngi va nhan duyen cua hoan
tac ong ln la luc canCause, nature and canh nng ta vao nhau, hay s nng ta gia
environment; natural powers and conditioning luc can va luc tran, ma s tac ong ln la luc
environment. can. Canh cua luc tran (sac, thanh, hng, v, xuc,
Can e Trung Quan Luan Thch: Mula- phap) la nhng s duyen lam nh ban tam tnh;
madhyamakakarika (skt)Fundamental Verses hay s phoi hp gia luc can va luc tran, ma luc
on the Middle WayBo luan giai thch nhng tran la yeu to chnhCause, nature and
iem can ban trong Trung Quan Luan cua Ngai environment; natural powers and conditioning
Long ThoExplanations of fundamental verses environment. The circumstances or conditions
on the Madhyamaka Sastra. environing the mind created by the six gunas.
Can on: Dull powers. Conditioning environment and natural powers in
Can Hien Lng: Pratyaksha (skt)Abhisamaya which environment plays a main role.
(skt)Abhisamaya (skt)The immediate Can Thc: Can kh cung tai nang va kien thc
realization of enlightenment or nirvanaSee cua chung sanhNatural capacity, talent and
Hien Chng. knowledge of beings.
Can Hng: Putchuk (skt)Moc Hng. Can Tnh: Natural capacity1) Ban tnh cua
Can Kh: Kha nang t nhien cua can, hay cua nang lc cua cac giac quan: Natural disposition,
chung sanh (thien t cua chung sanh co the am nature and character, the nature of the power of
nhan Phat phap)Natural capacity, capacity of any sense; 2) Can kh: Capacity of any organ; 3)
any organ, or of beings. Tnh c t nhien tot hay xau, oi lai vi tu c
Can Khuyet: Mot trong ngu can b khiem khuyet, at c qua tu tap: Natural capacity for good or
nh mu hay iecDefective in any organ of evil, in contrast with powers of goodness obtained
sense, e.g. blind or deaf. by practice.
Can Li: Can tnh thong minh lanh li, oi lai vi Can Tnh: S thanh tnh cua luc canThe purity
can onOf penetrative powers, intelligent, in of the six organs of sense.
contrast with dull powers. Can Tran: Can Canh: The object or sensation of
Can Lc: Can va lc: Organs and their powers any organ of senseKha nang nhan biet va cac
Ngu Can Ngu Lc: The five organs of sense and oi tng cua chung: Cognitive faculties and
their five powersSee Ngu Can, and Ngu Lc. objects.
Can T: Can kh va ngo tanhKha nang t nhien
cua can va tanh giac ngo cua chung sanhNatural

capacity (capacity of any organ) and the nature of
awakening of beings,.
Can Yet La: Kinkara (skt)Khan Yet La Bo
TatTen cua mot v Bo TatName of a
Bodhisattva.
Can Yet La ong T: See Can Yet La.
Cang Gia: Song Hang HaThe river Ganges
See Hang Ha.
Cang thang: Tension.
Cang Thc: Khuon phepRule of conductRule
of behavior.
Cang Yet La: Kimkara (skt)Kim Gia La1)
Ngi no le: A slave; 2) Th gia: A server, an
attendant; 3) See Kim Cang La ong T; 4) Khan
Yet La Bo Tat hay Can Yet La, ten cua mot v Bo
Tat: Kinkara (skt)Name of a Bodhisattva.
Cat t Luyen Ai Nh Bien: To sever
dualistic attachments (attachments to either
pleasure, not pleasure or indifference).
Cat t Nghi Lam: To cut off all doubts.
Cam va iec: Edamuka (skt)Deaf and dumb,
unable to express oneself.
Cam: Cam can hay ngan canTo forbidTo
prohibitTo interdictTo banTo
Prohibitions.
Cam Che: Nisedha (skt)ProhibitionS cam
che (trong nghi le cung kien).
Cam Ch: See Cam.
Cam Chu Tang: Tang chu b mat cua Mat giao,
mi c them vao Tam Tang Kinh ien cua
PhatThe Vidyadharapitaka, or Dharanipitaka,
the canon of dharanis, a later addition to the
Tripitaka.
Cam Duc Chu Ngha: AsceticismChu ngha
Kho hanhCuoc song kho hanhLife of
ascetisism.
Cam ong Bat Cam Ha: ong an c, t ram
thang mi en ram thang gieng nam sau
Winter retreat, from the fifteenth day of the tenth
month till the fifteenth day of the first month of
the following year (lunar calendar).
Cam Gii: Sila or Pratimoksa (skt)Phien am
theo tieng Phan la Thi La Hay Ba La e Moc
Xoa, ngha la gii luat do Phat che nh e ngan
chan s sai trai ni than khau y cua cac e t Can Ba T: Engo-kokugon (jap)Vien Ngo
Abstention, or prohibitions, commandments,
484
especially the Vinaya as containing in the laws
and regulations of Buddhism.
Cam Ha Bat Cam ong: Ha an c, t ram thang
t en ram thang baySummer retreat, from the
fifteenth day of the fourth month till the fifteenth
day of the seventh month (lunar calendar)See
An C Kiet Ha.
Cam Phong: To go into retreatSee An C Kiet
Ha.
Cam Sat Sanh: Not to kill.
Cam Sat Sanh e Cung Dng Hay ai Khach:
No animals should be slaughtered for offerings or
entertain guests.
Cam Tuc: Chuyen mot ni e tham thien, ch
khong ra ngoai hanh cc du phngTo confine
oneself in a place for practicing meditation, not to
wander or travel about.
Cam Thu: Birds and beasts.
Cam Tu: To detainTo imprisonTo keep
someone in prison.
Cam Bao ac Thach: Dung tam gam e bao boc
tang a, y noi c phap cua vai v thien s tuy ben
ngoai mem mong nhng ben trong cng ran va
bar-- nghiem khacTo cover a stone with a velvet
cloth. In Zen, the term means methods of some
masters seem gentle outward (outward
gentleness), but tough and strict inside.
Cam Tu: Very beautiful.
Can: Cai ru: An adzeMot can Tau: One and
one-third pounds.
Can Bnh: 1) Th gia cho s tru tr: The abbot's
attendant; 2) Khan va bnh: Kinbyo (jap)Towel
and flask.
Can au: Nhao lon. Trong thien, t nay ch trang
thai ngo cua hanh giaTo make loops or
somersaults. In Zen, the term indicates a state of
enlightenment.
Can Nhac: To consider carefullyTo deliberate.
Can Nhac Li Hai: To weigh the pros and cons.
Can Th: Th gia cho s tru trThe abbot's
attendant.
Can: Virya (skt)Ten cua tam s, ngha la
chuyen can, hay tinh tanEnergyZeal
FortitudeVirilitySee Tinh Tan.
Khac Can Thien SYuan-Wu-Ko-ChinSee
Khac Can Phat Qua Thien S.

Can Cau: Tm cau nhng viec totTo seek
diligently after the good.
Can Chuyen: See Khuyen Chuyen.
Can Cu: Nhng v Tang ln tuoi va a ngh hu NgaiOne of the three nidanas or links with the
trong t vien. u tien chnh cua ho la tu tap va
tham thien nhap nh cho en cuoi i Elderly
monks who have already retired from any posts in
a monastery. Their main priority is to cultivate and
meditate for the rest of their life.
Can Hanh: Tinh can lam viec thien. Can hanh
con co ngha la sieng nang tu tapDiligently
going forward to pursue the good. Zealous conduct
also means devoted to service, worship, etc.
Can ch: UsefulServiceable.
Can Sach: See Can Sach Luat Nghi.
Can Sach Luat Nghi: Sramanerasamvara (skt)
Luat nghi cho ngi mi tu can cu co gang tuan
theo li ch day cua cac bac ai TangPrecepts
for a new practitioner to follow the instructions of
great monksSee Sa Di Gii.
Can Thao (758-827): Ten cua mot v Tang Nhat
Ban Tam Luan tong, que YamatoName of a
Japanese master, of the San Lun sect. He came
from Yamato, Japan.
Can Than Tuc: Tinh Tan Nh Y Than Tuc hay
tinh tan thc chng than thong. ay v Ty Kheo
tu tap can than tuc cau hu vi tinh tan thc hien
Tinh Tan Thien nh. ay la mot trong T Than
Tuc (bon ieu nen biet u)Effort to realize
magic (virya-rddhi-pada) or vigor or exertion or
sufficience of energy or intensified effort. Here a
monk develops concentration of energy
accompanied by strenuous efforts. This is one of
the four steps to rddhi or supernatural powers or
four sufficiencesSee T Nh Y Tuc.
Can Thiet: IndispensableEssential
Necessary.
Can Tc: Sramana (skt)Han dch la Sa Mon,
ngha la ngi cham lam cac viec thien, va ngan
nga cac viec acOne who diligently pursues the
good, and ceases from evil.
Can Yeu: EssentialImportant.
Can Bach: To inform respectfully.
Can Chnh: Cautious and decent.
Can Knh: Respectful.
Can Trong: PrudentCautiousCareful.
Can: Gan: Near (close)Than mat: Intimate.
485
Can Duyen: Mot trong ba moi duyen noi ket khi
chung ta cau niem Phat. c Phat A Di a hien
hien ngay trc nhng ngi mong moi c thay
Buddha resulting from calling upon him. Amitabha
Buddha shows himself to those who desire to see
himSee Tam Duyen (III).
Can ai: Modern times.
Can ao Bat Tri: To be unaware that we are
near the truth"ao gan ben ma chang biet," qua
la nh vay! Moi ngi chung ta t sang cho en
toi, la mot dong hieu biet khong ngng tuon chay,
mot ban giao hng bat tan gom vo so giai ieu
tram bong cua nang lc tri giac. Chung ta chang
bao gi tach ri khoi dong chay hieu biet ay; moi
thi eu la hien tai. Cuoc song la mot b an ln,
ma cung chang chut b an nao ca. Niem an lac en
t viec thay rang khong co an lac ma khong mau
thuan, nhng niem an lac khi nhan thay rang mau
thuan cung xuat phat tri kien thc tai. Chim bay
tren tri, ca loi di nc, con ngi song trong
nang lc hieu biet. Hanh gia tu Thien hay t mnh
thc ngo. Tat ca nhng g ngi khac tm thay von
khong thuoc ve mnh. Hay t mnh tm kiem va
nam bat. Khi mnh toa thien va ht vao, cai g ang
hien hu? Khi mnh th ra, cai g ang hien hu?
Tat ca nhng g ngi khac thuyet giang la kinh
nghiem nhan thc cua ho, chang co quan he g en
mnh. Hay thanh tam t van: Cai g ang hien hu
ay?How near the truth indeed! Each one of us,
from morning till night, is a continuous flow of
knowing, and unending symphony of knowing, a
rising and falling of knowing. We are never out of
knowing; it is always present. It is a great mystery,
and yet there is no mystery to it. The peace that
comes from seeing this is not a peace without
conflict, but a peace that sees that conflict too is
knowing. Birds fly in the air, fish swim in the
water, human beings live in knowing. Zen
practitioners should always look for yourself.
Never mind about all those people who have got
this or that. Find for yourself. When you sit in
zazen and breathe out, what is it? When you
breathe in, what is it? Never mind what others
have to say. What is it?
Can nh: Upacara samadhi (p)Partial
concentrationnh c mot phan nao o.

Can ong: Upasaka (skt)V tuc Sa Di hoc Phat
Phap hay ten khac cua u Ba TacA devotee,
or disciple, or another name for Upasaka.
Can Giac Thng Quan (1870-1941): Ten cua
mot v Tang Nhat Ban Tnh o Chan Tong, que
ShigaName of a Japanese master, of the True
Pure Land Sect (Jodo Shinshu (jap). He came from
Shiga, Japan.
Can Ke T Than: On the verge of death.
Can Lai: Recently.
Can Nhan: Immediate causeDirect cause
Chnh nhanNhan chnh, so vi nhan phu
Correct cause (Buddha nature of all beings). Main
causeTrue cause, as compared to a contributory
cause.
Can Phan nh: Samantaka-samadhi (skt)Gia
Hanh nhPhng Tien nhConcentration
of expedient means.
Can Qua: Qua bao tiep can vi nhanSee
Chanh Qua.
Can S: Those who attend on and serve the
Triratna.
Can S Nam: Upasaka (skt)Gonji-Nan (jap)
O Ba Sac Cau Ba TacNgi nam tai gia tho
tr ngu gii, lay ngha gan gui Tam Bao e phung
s Nh LaiMale servant or disciple (Layman
ServantFollower) i,e, laymen or woman who
undertake to oney the five commandments.
Can S Nam N: Upasaka-Upasika (skt)Gonji-
Nannyo (jap)Laypeople.
Can S N: Upasika (skt)Gonji-Nyo (jap)
Female servant or discipleLaywoman.
Can Than: Close (near) relation.
Can Tru: Can s nam hay n gi tam gii tu tai
giaLaymen or women who remain home and
observe the eight commandmentsSee C S.
Can Tru Luat Nghi: Tam gii ma nam n tai gia
tho trThe eight commandments which received
by laymen and women.
Can Tru Nam: See Can Tru.
Can Tru N: Upasika (skt)LaywomenN
Phat t tai gia phung s Phat giao ma khong tr
thanh ni coA lay woman who devotes herself to
Buddhism at home without becoming a nun. A
woman who remains at home and observe the
eight commandments.
486
Can Tru Vien: Ten khac cua Niet BanAnother
name for Nirvana.
Can T Nghiep: Asanna-kamma (p)Death
proximate kammaNear-death karmaSee
Nghiep Can T.
Can Vien: Near perfection.
Can Vien Gii: See Vien Cu, and Cu Tuc Gii.
Cap: 1) Ban cho: To give; 2) Cap ng sach:
Book-box; 3) Cap bach: Urgent, haste, promptly;
4) Keo nc t gieng len: To draw water (out of a
well).
Cap Ch Co Lao: See Cap Co oc.
Cap Co oc: Anathapindika (skt)A Na Tha Tan
o aA Na a Tan o aTen that la Tu
at (Sadatta), ngi cho ngi ngheo banh va o
an, ngi nuoi nang nhng ke co oc, song vao
thi cua c Phat Thch Ca va la mot trong nhng
e t tai gia noi tieng cua Phat. Ong a mua Truc
Lam Tnh Xa cho Phat va giao oan an c kiet ha
trong ba thang mua ma gan thanh Vng Xa. S
bo th cua ong ln en noi lam cho cuoi cung ong
phai tr nen ngheo kho, nhng lai c qua tai
sanh vao cung tri au SuatHis 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 purchased Jetavana so
that the Buddha and Sangha could pass the rains
retreat near Sravasti. His generosity was so great
that he was finally reduced to poverty, but he was
rewarded with rebirth in Tusita heaven.
Cap Co oc vien: Garden of the Benefactor of
Orphans and the SolitaryGarden of
Anathapindika.
Cap a: Upagupta (skt)Cuc aQuat a
Ten cua mot trong Hai Mi Tam To An o
Name of one of twenty-eight Indian patriarchs
See Hai Mi Tam To An o.
Cap a Vng Trieu: Gupta (skt)Mot trieu ai
tai An o, ton tai vao the ky th III va th IVA
dynasty in India in the third and fourth centuries.
Cap Phong Bat e: Gavampati (skt)Kieu
Pham Ba e.
Cap Th: Bo th khan capUrgent almsgiving
Alms made under stress of urgency.
Cap Th Nh Luat Lenh: Cau than chu c cac
thay phu thuy niemSwiftly as Lu-Ling runs,
used by sorcerer in their incantation.

Cap Th:
1) Hau ha: To attend on.
2) Th gia: Attendant.
Cap Thiet Cau Sanh: Urgently seeking rebirth.
Cap Thi: ImmediatelyAt once.
Cap Tnh Luan: Vong sanh t luan hoi vo cung
vo cc nh guong xe muc nc gieng len xuong
khong ngngThe round of reincarnation (cycle)
is like the waterwheel at the well ever revolving
up and down.
Cap Tr: Quick witted.
Cap Mon e T: Hoc tro chnh thcRegistered
students.
Cap Thi: On timeTimely.
Cat Ganh: To put down a burden.
Cat Ganh Lo Au: To put down a burden of
anxiety.
Cat Luan: Ban luanTo debate.
Cat Lc: To labor.
Cat Van: To raise questionsTo question in
detail to try to find some weaknesses.
Cau: 1) Cai moc: A hook, a barb; 2) Bat b: To
seize, to arrest, to take; 3) Moi: Every.
Cau Bat Cc Thanh: Tat ca eu khong tron
venAll incomplete; a fallacy in the comparison,
or example, which leaves syllogism incomplete.
Cau Bat Khien: Mot y ngh sai lam trong ly luan
gay ra bi li dan du gii thieu khong ro rangA
fallacy in a syllogism caused by introducing an
irrelevant example, one of the thirty-three
fallacies.
Cau Bo Tat: The bodhisattva guardian with the
trident, one of the four with barb, noose, chain, or
bell.
Cau Ca Li: Kokalika (skt)Ten cua e t cua
e Ba at a, ngi a cao gian Xa Li Phat va
Muc Kien Lien co s dam duc vi mot ngi an
ba. Ket qua la ong b oa vao ai nguc hong lien
ngay khi con songName of Devadatta's disciple,
who made a false accusation that Sariputra and
Maugalyayana had a sexual intercourse with a
woman. As a result, he fell into great lotus hell
while alive.
Cau Cau La: Kukkuta (skt)Cu Cu La1)
Con ga trong: A cock; 2) Tieng ga: The clucking
of fowls.
487
Cau Cau La Bo: Cu Cu La Bo hay Ke Dan Bo,
mot trong 18 bo cua phai Tieu Tha Kukkutikah
(skt) is described as one of the eighteen schools of
HinayanaSee Ke Dan Bo.
Cau Chap: Vng mac vaoTo be attached to
To entangle oneself inEntanglement of.
Cau Chi Nhat Ch: Chu-chih Raises One
FingerSee Cau Chi Thu Ch.
Cau Chi Thien S: Koti (skt)Gutei (jap)Koti
(skt)Chu-chih (Wade-Giles Chinese)Thien s
Cau Chi, khoang the ky th IX, e t va truyen
nhan noi phap cua Hang Chau Thien LongA
Chinese Zen master of about the 9th century; a
student and dharma successor of Zen
master Hang-chou T'ien-lung.
Thien s Cau Chi t c biet en, ten cua
ong ch xuat hien trong mot cong an noi tieng
th 3 cua Vo Mon QuanMaster Chu-chih,
about whom hardly any thing else is known,
appears in a famous koan number 3 of Wu-
Men-Kuan.
Khi Cau Chi sap th tch, ong noi vi e t cua
mnh: 'Ta nhan c Thien t ngon tay gi len
cua Thien Long va ta a ap dung no suot ca
mot i khong het.' Noi xong ong th tch."
Theo Vo Mon Hue Khai trong Vo Mon Quan,
hanh gia tu thien nen luon nh rang cho ngo
cua Cau Chi cung nh cua v e t khong phai
ngon tay. Neu thay c cho nay th hanh
gia co the xau c Thien Long. Cau Chi, v
e t va ca mnh na vao chung mot moi As
Chu-chih was getting ready to depart from the
world, he spoke to his students and said, 'I
received the one-finger Zen from T'ien-ling, I
used it my whole life long and never used it
up.' According to Wu Men Hui-Kai in the Wu-
Men-Kuan, Zen practitioners should always
remember that the enlightenment of Chu-Chih
and his disciple has nothing to do with the end
of the finger. If you can realize this, then
T'ien-Lung, Chu-chih, the disciple, and you
yourself are all run through with a single
skewer.
Cau Chi Thu Ch: Chu-chih Raises One Finger
Buoi au Thien s Cau Chi am Kim Hoa Vu
Chau, co mot v Ni ten la That Te en am, i
thang vao chang lot non, cam tch trng i nhieu
ging thien ba vong noi: "Noi c th lot non."

Hoi nh the en ba lan ma Cau Chi khong ap
c. V Ni lien i. Cau Chi noi: "Tri a chieu,
co hay lai ngh." V Ni noi: "Noi c th lai."
Cau Chi cung khong ap c. V Ni lien i. Cau
Chi than: "Ta tuy mang hnh trng phu ma khong
co kh trng phu. Lien phat phan quyet ro c
viec nay." Cau Chi toan bo am ra i cac ni e
tham thnh, lam ngi hanh cc toi luye n. em
ay, Sn than en mach: "Chang can ri cho nay,
ngay mai co nhuc than Bo Tat en, v Hoa Thng
noi phap." Qua that ngay hom sau co Hoa Thng
Thien Long en am, Cau Chi tiep on tha ro viec
qua. Thien Long lien a ngon tay len ch o. Cau
Chi bong nhien ai ngo. Bi Cau Chi hien thi
trnh trong chuyen chu, nen thung thong de lung
ay. Sau nay co ai hoi, S lien a mot ngon tay
len ch khong the hien ieu g khac. Sau o ong
co mot ngi e t lam th gia cho ong. Mot hom,
co ngi hoi v e t nay: 'Thay may day th phap
nao vay?' e t cung ch a mot ngon tay len.
Cau Chi nghe thay chuyen nay, ben lay dao chat
t ngon tay cua a e t ay i. V e t va of a man, still I lack a man's spirit." After this he
chay va la v qua au n. Cau Chi goi cau ta ti
ben mnh. Cau hoc tro quay au ve pha thay. Cau
Chi lai a mot ngon tay ch len tri. Ngi th gia
co bat chc Thay nh thng le, a ngon tay
len, nhng khong thay ngon tay na, ot nhien y
ngha nay bng sang trong ong. V e t hot nhien
ai ngo. Theo Vien Ngo trong Bch Nham Luc, th
du th 19, neu nham tren au ngon tay hieu th co
phu Cau Chi. Neu chang nham tren au ngon tay
hieu th giong nh ren sat lam o dung. Hieu cung
the ay, ma chang hieu cung the ay; cao cung the
ay, ma thap cung the ay; phai cung the ay, ma
quay cung the ay. Do o noi: "Mot hat bui va d
len th ca qua at toan thau, mot oa hoa chm n
th toan the gii rung ong; mot si long s t hien
th tram c si long hien." Vien Minh noi: "Lanh
th khap tri at eu lanh; nong th khap tri at
eu nong; nui song qua at thau tot huynh tuyen;
van tng sum la thong tan h khong." Hay noi la
vat g ma ky quai the ay. Neu biet c th chang
tieu mot cai an tay. Neu biet chang c th
chng ngai day ay. Loai thien nay that la de
tham ma kho hoi. Nh ngi i nay, co ai hoi en
lien a ngon tay hay a nam tay len, ay that
khong hn g s bat chc tr tren. Bat chc la
no le. Chung ta khong the c bat chc he ai noi
488
g th mnh noi theo nh vay, ma phai gi vng
tinh than cua mnh. S khang ng cao hn nam
ni tinh than. Theo Thien th tinh than nam ngay
trong nhng viec nh la i, ng, nam, ngoi hang
ngay va chung se lam tat ca nhng nhu cau cua
chung ta trong o. V vay hanh gia tu thien can
phai thau cot thau tuy, phai thay thau mi c
During the time when Zen Master Chu-chih first
dwelt in a hermitage in Chin Hua Wu Chou, there
was a nun named Shih Chi (Reality) who came to
his hut. When she got there she went straight in;
without taking off her rain hat, she walked around
his meditation seat three times holding her staff.
"If you can speak," she said, "I'll take off my rain
hat." She questioned him like this three times;
Chu-chih had no reply. Then as she was leaving
Chu-chih said, "It's rather late, would you stay
over here during the night?" The nun said, "If you
can speak, I'll stay over." Again Chu-chih had no
reply. The nun then walked out. Chu-chih sighed
sorrowfully and said, "Although I inhabit the body
arouse d his zeal to clarify this matter. He meant
to abandon his hermitage and travel to various
places to call on teachers to ask for instruction,
and had wrapped up his things for foot-travelling.
But that night the spirit of the mountain told him,
"You don't have to leave this place. Tomorrow a
flesh and blood Bodhisattva will come and
expound the truth for you, Master. You don't have
to go." As it turned out, the following day, Master
T'ien Lung actually came to the hermitage. Chu-
chih welcomed him ceremoniously and gave a full
account of the previous events. T'ien Lung just
lifted up one finger to show him; suddenly Chu-
chih was greatly enlightened. At the time Chu-
chih was most earnest and singleminded, so the
bottom of his bucket fell out easily. Later,
whenever anything was asked, Chu-chih just
raised one finger. Later, he had one disciple, an
attendant. Once outsider asked the attendant,
'What kind of dharma does the master teach?' The
attendant also just held up a finger. Chu-chih
heard about it, immediately grabbed a kitchen
knife, and cut the attendant's finger off. The
attendant overwhelmed with pain, ran away
screaming. Then Chu-chih shouted to him to come
back. The attendant turned his head around. Then
 489

Chu-chih once more held his finger up. The hay mot thanh pho co Trung An o (tng do vua
attendant tried to imitate the master as usual, but u ien cai tr), bay gi la lang Kosam tai Jumna,
the finger was no more there, and then suddenly khoang 30 dam ben tren AllahabadA country or
the significance of its all dawned upon him. All of an ancient city in Central India, identified with the
a sudden, the attendant attained enlightenment." village of Kosam on Jumna, 30 miles above
According to Yuan-Wu in the Pi-Yen-Lu, example Allahabad.
19, if you understand at the finger, then you turn Cau Duyen Qua: Bijapura or Bijapuraka (skt)
your back on Chu-chih; if you don't go to the Ten mot loai qua, c dien ta nh la qua chanh,
finger to understand, then it's like cast iron. ma c Chuan e Quan Am cam trong tayA
Whether you understand ot not, Chu-chih still goes fruit, described as a citron, held in one of the
on this way; whether you're high or low, he still hands of Kunti Kuan-Yin.
goes on this way; whether you're right or wrong, Cau am Di: Kausambi (skt)Kosambi (skt)
he still goes on this way. Thus, it's said, "As soon Vatsapattana (p)Cau La Cu QuocCau Diem
as a speck of dust arises, the great earth is Di QuocCau Thiem DiC Thng DiName
contained therein; when a single flower is about to of a city in ancient IndiaKieu Thng Di, ten
open, the world immediately comes into being. cua mot o th thi co An o, mot x hay mot
The lion on the tip of a single hair appears on the thanh pho co Trung An o (tng do vua u
tips of ten billion hairs." Yuan Ming said, "When ien cai tr), bay gi la lang Kosam tai Jumna,
it's cold, all throughout heaven and earth are cold; khoang 30 dam ben tren Allahabad. Vng quoc
when it's warm, all throughout heaven and earth cua vua Udayana vi kinh o noi tieng c ghi
are warm." The mountains and rivers and the great lai trong Tay Vc Ky. Ni co mot hnh tng Phat
earth reach down through the Yellow Springs that ln. ay la mot trong nhng thanh pho co
(Hades); the myriad images and multitude of nht cua An oA country or an ancient city in
forms penetrate upward through the heavens. Tell Central India, identified with the village of Kosam
me, what is so extraordinary? For those who on Jumna, 30 miles above Allahabad (western part
know, it's not worth taking hold of; for those who of southern Allahabad). The country of King
don't know, it blocks them off utterly. This kind of Udayana in Central India with a famous capital
Ch'an is easy to approach but hard to understand. mentioned in the Vogage to the West. There was
People these days who just hold up a finger or a a great image of the Buddha. It was one of the
fist as soon as they're questioned; this is no more most ancient cities of India.
than a shameless imitation. Copying is slavery. Cau ng:
The letter must never be followed, only the spirit 1) Giai quyet: To resolve.
is to be grasped. Higher affirmations live in the 2) Nhan vien lam viec trong t vien: An
spirit. In Zen, you can seek the spirit in your employee in a monastery.
everyday experience such as going, standing, Cau Giai Thoat: Simultaneous emancipation
lying down, and sitting, and therein lies abundance Giai thoat cung lucSimultaneous liberationTr
of proof for all we need. Therefore, it is still nhan hoan toan giai thoat, cung luc la bo ca hai
necessary for Zen practitioners to pierce the bone, chng phien nao va thien nh. Bac A La Han a
penetrate to the marrow, and see all the way hoan toan giai thoat, bac a la bo ca tue va nh
through in order to get it. giai thoatComplete deliverance in regard to
Cau Ch: Koti (skt)Cau Li. both wisdom and meditative or vision hindrances.
Cau Da La: Nhng vat i kem vi bat nh Complete release, i.e. the freedom of the arhat
muong, ua, van vanThings that go with the from moral and meditative hindrances.
almsbowl, i.e. spoon, chopsticks, etc. Cau Hoi Nhat X: Song chung mot cho vi cac
Cau Diem Di: Kausambi (skt)See Cau Diem Di bac thng nhanTo live together with superior
Quoc. people at the same place.
Cau Diem Di Quoc: Kausambi, or Vatsapattana Cau Hu: Sahabhu (skt)Ban laiCo hu, t
(skt)Cau Thiem DiCau La Cu Quoc, mot x nhienCung song song ton tai (hien hu)ong
 490

thi hien huExisting togetherAll beings e t noi tieng cua c PhatAn arhat, maternal
Co-existentExistingHavingInherent (a). uncle of Sariputra, who became an eminent
Cau Hu Can: Cau Hu YCh phap hay nhng disciple of Sakyamuni.
ieu kien ma chung ta tuy thuoc vao (tam va tam Cau Khach: To try to attract customers.
s ong thi ton tai va eu da vao nhau)Things Cau Khong: Mot trong Tam Khong. Nga va phap
or conditions on which one relies, eu khong thcOne of the three voids or
or from which things spring, i.e. knowledge. immaterialities. Both or all empty, or unreal, i.e.
Cau Hu Nhan: Sahabhuheta (skt)Co-existent both ego and things have no realitySee Tam
causeCorresponding causationMutual Khong.
causationSimultaneous causesCau Hu Cau La: Kula (skt)1) U at: A Mound; 2) Trien
NhanCau hu nhan la loai nhan ma tren hai yeu doc: A slope; 3) Thap ng cot cua c s: A small
to luon luon cung hanh s vi nhau. Mot trong luc stupa in which ashes of a layman are kept.
nhan, t ai cung thay phien nhau lam nhan Cau La Bat e: Kulapati (skt)Gia chuThe
duyen. Tam vng la nhan ma khi len tam s, coi head of a familyA householder.
tam s la nhan ma khi len tam vng (v b th Cau La Cu Quoc: Kausambi (skt)Kosambi
tng ng nen goi la tng ng nhan). Cau hu (skt)Vatsapattana (p)Cau Diem Di Quoc
nhan sanh ra qua ong thi, co ngha la t ai eu Cau Thiem DiC Thng DiSee Cau am
la nhan cau hu vi nhau, khong co cai g b loai Di.
bo. T ai cung thay phien nhau lam nhan duyen . Cau Lau Ba Vng: Koravya (skt)Kuru (skt)
Luat ho tng, tc la tnh trang ho tng anh Cau Lu SaSee Cau Lu Ba Vng.
hng lam ieu kien cho nhau. ay la mot trong Cau Li: Koti (skt)Mot trieu (co ni giai thch
sau nhan sanh ra cac phap hu vi. Phap hu vi la 100, 100.000 hay 10 trieu)A million (Also
sanh ra eu do s hoa hp cua nhan va duyen explained by 100, or 100,000, or 10 million).
The co-existent cause, more than two factors Cau Li Gia La: Cau Li Ca LaCau Ly Ca
always working together. Mutual causation, one of Gia La CaGia Le CaCo Lc CaMot loai
the six causes, the simultaneous causal interaction rong enA kind of black dragon.
of a number of things, e.g. earth, water, fire, and Cau Li Gia La Bat ong Minh Vng: Dung
air. Corresponding or mutual causation, i.e. mind, hnh tng thanh kiem co rong en bao boc lam
or mental conditions causing mentation. Mutual bon ton. ay la hnh Tam Muoi da cua c Bat
causation or sahabhu-hetus or the co-operative ong Minh VngA black dragon with its sword
causes produce simultaneous effect, as the four as a symbol of Arya-Acalanatha-Raja.
elements in nature, not one of which can be Cau Li Thai T: Kolita (skt)Ngi con trng
omitted. The simultaneous causal interaction of a cua au Pham Vng, mot ngi chu cua Phat
number of things, e.g. earth, water, fire, and air. Thch Ca; co ngi noi la Ma-Ha-Na-Ma, nhng
The law of mutuality, that is, the state of being co ngi lai noi la Ma Ha Muc Kien Lie nThe
mutually conditioned. This is one of the six causes eldest son of Dronodana, uncle of Sakyamuni;
of all conditioned things. Every phenomenon said to be Mahanama, but others say
depends upon the union of the primary cause and Mahamaudgalyayana.
conditional or environmental causeSee Luc Cau Lo Xa: Krosa (skt)Cau Lau XaCau Lo
Nhan (A). Xa1) Khoang xa nhat co the nghe tieng bo rong
Cau Hu Phap: Ch phap (t ai a, thuy, hoa, hay tieng trong anh: The distance a bulls bellow
phong) cung hien hu va cung la tac nhan trong or the sound of a drum can be heard; 2) Mot phan
moi ieu kien hay hoan canhCo-existent, co- tam cua Du Thien Na hay 5 dam: The eighth part
operative things, conditions, or circumstances. of a yojana or 5 miles.
Cau Hu S Y: Nen tang chungShared basis. Cau L Chau: Kurudvipa or Uttarakuru (skt)
Cau Hy La: Kausthila (skt)Cau Sat S LaCau Ten goi cua Bac ai Chau hay Bac Cu Lo Chau
Sat Ch LaTen cua mot v A La Han, mot ngi The northern of the four continents of a world
cau cua ngai Xa Li Phat, ngi a tr thanh mot See Bac Cau L Chau.
 491

Cau L Xa: Krosa (skt)See Cau Lo Xa. pha tay nam cua Nalanda trong x Ma Kiet a
Cau Lu: To arrestTo confine. According to Eitel in The Dictionary of Chinese-
Cau Lu Ba Vng: Koravya (skt)Kuru (skt) English Buddhist Terms composed by Professor
Cau Lu SaTen cua vua x Cau Lu Sa. X ma Soothill in 1937, Kulika, used to be a big city
ngi noi chnh tai ay c Phat a thuyet giang about 9 miles south-west of Nalanda University in
Kinh Trng A HamName of the king of Kuru. Magadha.
The country where Buddha is said to have Cau Ma La: Kumara (skt)1) ong T: A child;
delivered the sutra the Long Discourses. 2) Thieu Nien: A youth; 3) Thai T: A prince; 4)
Cau Lu Sa: Kuru (skt)X ma ngi noi chnh Phap vng t: Son of the Dharma-king
tai ay c Phat a thuyet giang Kinh Trng A (Bodhisattva).
HamThe country where Buddha is said to have Cau Ma La a: Kumaralabdha (skt)Cau Ma La
delivered the sutra the Long Discourses. La aCu Ma La aCon goi la Cau Ma La
Cau Lu Tan Phat: Krakucchanda or Kakuda- La a, Cu Ma La a, Cu Ma La a, Cu Ma La
Katyayana (skt)See Cau Lu Ton Phat. at, Han dch la ong Hao, ong Thu, ong Thu,
Cau Lu Ton: Krakucchanda (skt)See Cau Lu ong T. Ten cua hai v s noi tieng, mot la Cu
Ton Phat. Ma La a song thi vua A Duc (theo Duy Thc
Cau Lu Ton Mau Ni: Krakucchanda or Kakuda- Thuat Ky, sau khi c Phat nhap diet khoang 100
Katyayana (skt)Cau Lu Ton Phat. nam, nc at Xoa Kieu La, pha bac Thien
Cau Lu Ton Phat: Krakucchanda or Kakuda- Truc, co ngai Cu Ma La a, dch la ong Thu a
Katyayana (skt)Cu Lau Ton PhatCau Lu lam ra Cu Bach Luan. Roi 400 nam sau mi ra
Tan PhatCa La Cu Xan aCa La Cu Thon i mot v khac cung ten Cu Ma La a lam to
aYet Lac Ca Ton aYet La Ca on a i th 19 An oNames of two noted monks,
Yet La Ca Thon aYet Cau Thon Na. one during the period of Asoka, founder of the
1) V Phat th nhat trong cac v Phat trong (1000 Sautrantika sect; the other Kumaralabdha, or
v Phat) Hien kiep, v Phat th t trong bay v Kumarata, the nineteenth patriarchSee Hai
co Phat: The first of the Buddhas of the Mi Tam To An o..
present Bhadrakalpa, the fourth of the seven Cau Ma La La a: Kumaralabdha (skt)Cu
ancient Buddhas. Ma La aSee Cau Ma La a.
2) Theo Kinh a Tang Bo Tat, pham th chn, Cau Ma La Thien: Kumarakadeva (skt)Cu
ve thu qua kh, co c Phat ra i hieu la Ma La ThienCu Ma La Gia ThienV e
Cau Lu Ton Nh Lai. Nh co ngi nam Thch hay Pham Thien s thien, mat trong nh
ngi n nao nghe danh hieu cua c Phat tre con, ngoi tren lng cong, mot tay cam kch,
ay, ch tam chiem ngng le bai, hoac tan mot tay cam chuong va c A youthful deva, an
than, ngi nay ni phap hoi cua mot ngan Indra of the first dhyana heaven whose face is like
c Phat trong Hien Kiep lam v ai Pham that of a youth, sitting on a peacock, holding a
Vng, ang Phat tho ky ao Vo thng cho: cock, a bell, and a flag.
According to the Earth Store Bodhisattva Cau Ma La Vng: Kumara (skt)
Sutra, Chapter 9, in the past, a Buddha named Kumarabhuta-raja (skt)Cu Ma La Phu a
Krakucchanda appeared in the world. If a man Cu Ma La PhuPhap Vng t hay Bo Tat,
or woman hears this Buddhas name and ngi ke tha ngoi v cua Phat e noi truyen
sincerely beholds, worships, or praises him, Chanh PhapSon of the Dharma-king
that person will become the king of the Greay BodhisattvaDharma prince.
Brahma Heaven in the assemblies of the one Cau Ma Li Thien: Kumari-deva (skt)Ten cua
thousand Buddhas of the Worthy Aeon, and mot v triName of a deity.
will there receive a superior prediction. Cau Me a: Kumidha (skt)Theo Eitel trong
Cau Ly Ca: Kulika (skt)Theo Eitel trong Trung Trung Anh Phat Hoc T ien cua Giao S
Anh Phat Hoc T ien cua Giao S Soothill, ni Soothill, ay tng la mot vng quoc co nam tren
ay tng la mot thanh pho ln, khoang 9 dam ve Beloortagh, ve pha bac cua Badakhshan

According to Eitel in The Dictionary of Chinese-
English Buddhist Terms composed by Professor
Soothill, this used to be an ancient kingdom on the
Beloortagh to the north of Badakhshan.
Cau Na Ham Mau Ni: Kanakamuni (skt)
Konagamana (p)Cau Na HamCau Na Mau
NiCa Nac Ca Mau NiV Phat th nh trong 5
v Phat Hien Kiep, cung la v Phat th nam trong
bay v co PhatThe second of the five Budhas of
the present Bhadrakalpa, the fifth of the seven
ancient Buddhas.
Cau Na Ham Phat: See Cau Na Ham Mau Ni.
Cau Na La: Kunala (skt)Cu Na La1) Ten
mot loai chim mat ep: Name of a bird which has
beautiful eyes, or a bird with beautiful eyes; 2)
Theo Eitel trong Trung Anh Phat Hoc T ien cua
Giao S Soothill, Kunala con co ngha la mot ac
nhan hay ac nhan: According to Eitel in The
Dictionary of Chinese-English Buddhist Terms,
Kunala is also translated as an evil man, or an evil
eye; 3) See Phap Tang.
Cau Na La a: Gunarata (skt)Cau Na La
ThaTam Tang Phap S Chan e, t Ujjain Tay
An en Trung Quoc vao khoang nam 546 sau Tay
Lch. Ngai a dch nhieu kinh sach, ac biet la bo
luan cua ngai The Than Bo TatName of
Paramartha, who was known as Kulanatha, came
to Chine around 546 A.D. from Ujjain in Western
India. He translated many books, especially the
treatises of Vasubandhu.
Cau Nu: Con goi la Huyen Nu, treo ao ca sa
ma khep kn hai vat lai goi la cau, bo thong hai
dai xuong goi la nu (that nut tren ao ca sa sau khi
mac ao vao)To knot, to tie, to button, e.g. a
girdle.
Cau Phan: Bang ca hai cachBoth ways.
Cau Phan Cu Ngha: Sadrsya padarthah (skt)
Moi quan he bang ca hai cach va ong va
khacThe relationship of all dharmas in both
ways, sameness and difference.
Cau Phan Giai Thoat: The Both-Ways-
LiberatedCa than va tam eu giai thoat. Theo
Kinh T Hoan Hy va Kinh Phung Tung trong
Trng Bo Kinh, ay la mot trong bay loai ngi
ang knh trongAccording to
Sampasadaniya Sutta and Sangiti Sutta in the
Long Discourses of the Buddha, this is one of the
492
seven persons worthy of offeringsSee Bay Loai
Ngi ang Knh Trong.
Cau Phe La: Kuvera or Kubera (skt)1) Mot v
Thien Vng phng Bac, Ty Sa Mon Thien
Vng, co ba chan tam rang: The god of riches,
Vaisravana, regent of the north, having three legs
and eight teeth; 2) Vua x Bac Cu Lo Chau: King
of Uttarakuru.
Cau Ph La Thien: Kuvera or Kubera (skt)See
Cau Phe La.
Cau Sa La: Kausala (skt)Kosala (skt)Con goi
la Cau Tat La, hay C Tat LaSee Kieu Tat La.
Cau Sanh Tr Hue: See Cau Sinh Tr Hue.
Cau Sat S La: Kausthila (skt)Kosthaka (skt)
Cau Sat Ch LaTen cua mot v A La Han, mot
ngi cau cua ngai Xa Li Phat, ngi a tr
thanh mot e t noi tieng cua c Phat An
arhat, maternal uncle of Sariputra, who became an
eminent disciple of Sakyamuni.
Cau Sat Tha Ca: See Cau Sat S La.
Cau Sanh Duyen: See Cau Sinh Duyen.
Cau Sinh: ong thi sanh ra, oi lai vi do huan
tap ma coNatural, spontaneous, inborn as
opposed to acquire.
Cau Sinh Khi Me Hoac: Me hoac khi len do
huan tap t vo thuy en nay, sinh ra cung vi than,
t nhien ma coDelusions or errors that arise
naturally among people.
Cau Sinh Khi Phien Nao: Phien nao do huan
tap t vo thuy en nayKlesa that which is
natural to all.
Cau Sinh Nga Chap: Nga chap bam sinh, luc mi
sanh ra a coThe natural or intinctive cleaving
(clinging) to the idea of self or soul.
Cau Sinh Duyen: Concurrent conditionsCac
ieu kien xay ra ong thi.
Cau Sinh Hoac: Innate delusionsNhng me
chap bam sinhCac moi nghi hoac cung sinh khi
(nga chap cau sinh, phap chap cau sinh, phien nao
chng cau sinh, s tri chng cau sinh), oi lai
vi nhng nghi hoac huan tap hay c day do
Natural doubt, inborn illusion, in contrast to doubt
or illusion acquired, e.g. being taught.
Cau Sinh Hue: Sahajajnana (skt)Coemergent
the wisdomS chng ac thien nh mc o cao
ve s khong the tach ri ta ba khoi niet ban va
lam the nao hai s kien nay cung khi len mot
lucThe advanced realization of the
 493

inseparability of samsara and nirvana and how Cau Sinh Nhan Nga Chap: Innate grasping of
these arise simultaneously and together. self and personCai chap bam sinh vao cai toi va
Cau Sinh Khi: Sahaja (skt)Nhng sai lam t tha nhan.
khi t luc mi sanh hay phien nao khi len t Cau Sinh Phap: 1) Cac phap ong thi sinh ra va
nhien, oi lai vi Phan Biet Khi. Cau sinh khi khong tach la nhau: Spontaneous ideas or things;
lien he mat thiet vi Chan Ngon tha Errors that 2) Hien tng t sinh: Spontaneous phenomena.
arise naturally among people (arising and born Cau Sinh Phap Chap: S chap bam sinh vao cac
with one; spontaneous), errors or delusions that hien tng. Khuynh hng thong thng coi moi
arise naturally among people, in contrast with s la co that, phai qua qua trnh tu tap ma oan
delusions arising from reasoning and teaching trInnate attachment to phenomena. The
(Phan biet khi). To be born together or sahaja common or natural tendency to consider things as
is closely related to Mantrayana. real.
Cau Sinh Khi Me Hoac: Me hoac khi len do Cau Sinh Phap Nga Chap: Innate grasping at the
huan tap t vo thuy en nay, sinh ra cung vi than, self of a phenomenonChap vao ban chat cua
t nhien ma coDelusions that arise naturally hien tng.
among people or errors that arise naturally among Cau Sinh Thanh Tu Phap: Sahaja-siddhi (skt)
people. Phap thanh tu ong thi sanh ra, oi lai vi thanh
Cau Sinh Khi Tha: Sahajayana (skt)Cau tu phap do huan tap ma coNatural,
Sinh Khi Tha lien he mat thiet vi Chan Ngon spontaneous, or inborn accomplishment of dharma
Tha. Hai tha nay a co anh hng rat ln tren (fulfilment of dharma, or completion of dharma),
Phat Giao Tay Tang. Cau Sinh Khi tha vi phep as opposed to acquired perfection of dharma.
hanh thien sau lang. Ca Chan Ngon tha va Ca u Cau Sinh Than: Sahadeva (skt)1) V Than cung
Sinh Khi tha eu quan tam ti kha canh thc sanh ra vi tat ca moi ngi va ghi chep tat ca
hanh cua Phat giao vi bon nh cao. Th nhat la nhng thien ac cua con ngi e bao cao cung
Kien hay cai nhn da tren kinh nghiem thc te. Diem Vng: The spirit born at the same time as
Th nh la Tu hay khai trien nhng g ma cai nhn the individual, which records his deeds(ones good
o cho thay. Th ba la Hanh hay song va lam phu and evil)and reports to Yama; 2) Co ngi noi Cau
hp theo o. Th t la Qua hay s hp nhat cua ca Sinh Than chnh la A Lai Da Thc: Another says it
the (giac ngo, Phat qua, hay s thanh thuc ve tam is the Alaya-vijnana.
linh)Sahajayana is closely related to Cau Sinh Tr Hue: Sahajajnana (skt)
Mantrayana. These two yanas have had the Coemergent wisdomS chng ac thien nh
greatest influence on Tibetan Buddhism. Both mc o cao ve s khong the tach ri ta ba khoi
Mantrayana and Sahajayana are concerned with niet ban va lam the nao hai s kien nay cung khi
the practical aspect of Buddhism which culminates len mot lucThe advanced realization of the
in the four peaks of view. First, view based on inseparability of samsara and nirvana and how
experience. Second, cultivation or development of these arise simultaneously and together.
what this view offers. Third, practice or to live and Cau Sinh Y Lac: Innate aspirationKhat vong
to act accordingly. Fourth, the integration of the bam sinh.
individual (enlightenment, Buddhahood, or Cau Tat La: Kausala (skt)Kosala (skt)Con
spiritual maturity). goi la Cau Sa La, C Tat LaSee Kieu Tat La.
Cau Sinh Nga Chap: Natural cleaving (clinging) Cau Thi Na: Kusinagara (skt)Kusinara (p)
to the idea of self or soulNga chap bam sinh, luc Con goi la Cau Di Na Kiet, Cu Thi, Cau Thi Na
mi sanh ra a coIntinctive cleaving (clinging) Kiet, Cau Thu Yet La, Giac Thanh, kinh o cua
to the idea of self or soul. vng quoc Mat La nam ve pha bac An o, mot
Cau Sinh Nga Kien: Innate view of selfQuan trong 16 vng quoc ln tai An o thi c Phat.
iem bam sinh ve cai nga. Bay gi la tnh Kasia, khoang 35 dam ve pha
ong thanh pho Gorakhupur thuoc bang Uttar
Pradesh vung Bac An. Ni c Phat nhap Niet

ban trong vn Ta La (c Phat nhap diet trong
an nhien vao tuoi 80 tai rng Ta La pha bac thanh
cau Thi Na, vao khoang 543 nam trc Thien
Chua)The capital of the kingdom of Mallas,
located in northern India, one of the sixteen major
countries in India during the Buddhas lifetime. It
is now Kasia, about 35 miles to the east of the city
of Gorakhpur in Uttar Pradesh State of northern
India. This is the place where the Buddha entered
Nirvana in the Sala Grove (the Buddha passed
away without any sorrow at 80 years of age in a
grove of sala trees north of Kusinara, about 543
years before Christ).
Cau Thi Na Thanh: See Cau Thi Na.
Cau Thi Na Thap: Kusinagara stupaTai thanh
Cau Thi Na, ni Phat nhap Niet Ban. ay la mot
trong tam ngoi thap thieng ln cua Phat giao
Kusinagara, where the Buddha entered nirvana.
This is one of the eight Great Spiritual or Sacred
Stupas of Buddhism.
Cau Thi Na Yet La: Kusinagara (skt)Kusinara
(p)See Cau Thi Na.
Cau Thi Ve a: Rgveda (skt)Cau Ve a hay
oc Tung Ve a (gom nhng bai ca tung than
thanh)Collection of the song texts of Veda.
Cau Thiem Di Quoc: Kausambi (skt)Kosambi
(skt)Vatsapattana (p)Cau Diem Di Quoc
Cau La Cu QuocSee Cau am Di.
Cau Thuc: Bhanda or Samyoga (skt)Ket
BondFetterTo constrainTo bindKnot
Tie.
Cau Thng: Thng CuNgoai ao chap cai Mat giaoOne of the five kinds of esoteric
nga trong qua kh tc la cai nga trong hien tai, ceremonial, the method in esoteric practice of
tng tuc chang gian oan, nen goi la thng kien summoning and influencing
hay thng cuThe permanence of ego, i.e. that
the ego of past lives is the ego of the present.
Cau Thng Di: Kausambi (skt)See Cau am
Di.
Cau To La: Kusulaka (skt)Mot trong nam y cua
Ty Kheo Ni (gom ba y cua Ty Kheo them hai y
Tr Chi, loai che khap chau than, va Phu Kien,
loai che vai)One of the five garments worn by a
nun are the three worn by a monk with two
othersSee Ngu Y.
Cau To Ma: Kusuma (skt)Theo Eitel trong
Trung Anh Phat Hoc T ien cua Giao S
Soothill, ay la ten cua mot loai hoa trang co xuat
x t ben Trung QuocAccording to Eitel in the
494
Dictionary of Chinese-English Buddhist Terms,
this is the name of a white China aster.
Cau To Ma Bat e: Kusumavati (skt)Ten cua
Phat giiName of a Buddha-realm.
Cau To Ma Bo La: Kusumapura (skt)Cu To
Ma Bo LaThanh Hoa Cung, co hai ni: 1) Mot
thanh Ba Tra Ly T thuoc nc Ma Kiet a, nay
la Patna; 2) Mot khac thanh Khuc N, nc Yet
Nha Cuc Xa, nay la thanh pho noi tieng ve pha
bac cua HindustanCity of flower palaces; two
names in two places: 1) Pataliputra, ancient
capital of Magadha, the modern Patna; 2) Another
one in Kanauj (classical Canogyza) in
Kanyakubja, a noted city in northern Hindustan.
Cau To Lac Ca: Kusula (skt)Ky Tu LaCo Tu
LaQuyet Tu LaQuyet To Lac CaQuan mac
cua Ty Kheo Ni (quan thung do hai ong khau gop
lai, nh hnh chiec thung nho, dai 4 canh tay, rong
2 canh tay, tren che kn ron, di cach mat ca
chan khoang 4 ngon tay)A skirt worn by nuns.
Cau To Ma La: Kusumamala (skt)Vong hoa,
chuoi hoa hay xau hoaA wreathA garland.
Cau Ton Ha: Kakuttha (skt)Ten cua con song
ni c The Ton tam lan sau chot trc khi Ngai
nhap dietName of a river where the Buddha
bathed for the last time before He passed away.
Cau Ton Ba: Kusumbha (skt)Loai bong mau
tmSafflowerSaffron.
Cau Trieu Phap: Akarsana (skt)Akarsani
(skt)Vasikarana (skt)Kuyo (jap)Mot trong
ngu chung an phap, phep tu trieu tap ch ton cua
the beneficent
powersSee Ngu Chung Tu Phap.
Cau Ty a La: Kovidara (skt)Cau Be a La
Ten mot loai cay ni coi Cc Lac. Ngi ta noi
ay la loai cay trong vn chi cua Phat Thch Ca
Mau Ni luc ngai con nho Name of a tree of
Paradise. Said to be the tree of the great
playground where the child Sakyamuni played.
Cau Ty La: 1) Giao Long, ca sau: Kumbhira
(skt)A crocodile; 2) Kuvera or Kubera: See Cau
Phe La and Ty Sa Mon Thien Vng; 3) Giao
Long Ty Kheo: A monk named Kumbhira; 4)
Kumbhira (skt): See Kim Ty La.
Cau Ty Lu Ba Xoa: Virupaksa (skt)Ty Lu
Bat Xoa, con goi la Quang Muc hay Tam Muc

Thien Vng, ten cua v Thien Vng pha tay
trong T Thien VngThe three-eyed Siva; the
guardian ruler of the West.
Cau Vat au: Kumuda (skt)Cu Van LaCau
Vat aCau Mau aCau Mau auCau
Mau auSen n, ac biet la sen trangAn
opening lotus, especially the yellow or white
lotus.
Cau Vo Thng: Present ego is of independent
birth, not the result from the past causesSee Vo
Thng Cu.
Cau Xa: Kosa (skt)TangTreasuryStore.
Cau Xa Ba e Thanh: Kusavati (skt)Cau Xa
Bat e Thanh, ten cua mot o th co vung Bac
AnName of an ancient city in North India.
Cau Xa Bat e Thanh: See Cau Xa Ba e
Thanh.
Cau Xa Luan: Kosa-sastra (skt)A Ty at Ma
Cau Xa Luan, bo Luan Kho Tang Phap Bao
c Ngai The Than soan vao the ky th nam sau
Tay Lch. ay la bo luan quan trong nhat, giai
thch ay u ve tong phai Nhat Thiet Hu Bo cua
Phat giao Tieu Tha, c ngai Paramartha va
Huyen Trang i nha ng dch sang Hoa ng
Abhidharma-kosa-sastra, the sastra of Treasure
Chamber of the Abhidharma composed by
Vasubandhu in the fifth century AD. This is the
most important compilation of the Sarvastivada
(Hinayana) teaching. It was translated into
Chinese by Paramartha and Hsuan-Tsang during
the Tang dynasty.
Cau Xa Tong: Kosa SectTong Cau Xa cua
Ngai The ThanAbhidharma-kosa or Pitaka
school of VasubandhuTen goi cua tong phai la
mot danh t gian lc cua Phan ng A Ty at Ma
Cau Xa, la nhan e cua mot tac pham cua The
Than viet ve chu thuyet duy thc va co the dch la
Cau chuyen cua Phap Toi Thng. ai triet gia
The Than sanh tai Bach Sa Ngoa, thuoc x Kien
a La, xuat gia theo Hu Bo. Ong am tham en
Ca Thap Di La e hoc triet hoc A Ty am. Khi tr
ve co hng, ong viet A Ty at Ma Cau Xa Luan
(Abhidharma-kosa-sastra) hien van con 60 quyen
Han dch. Ban van Phan ng a that lac, nhng
may man chung ta van con mot ban chu giai do
Yasomitra viet vi nhan e la A Ty at Ma Cau
Xa Thch Luan. Nh ban chu giai nay ma co Giao
S Louis De La Vallee-Poussin B a de dang
495
trong viec tai lap ban van that lac va c kien
toan bi Rahula Sankrityayana ngi Tch Lan.
Moi yeu to trong vu tru c The Than giai ngha
chi li trong Luan Cau Xa cua ong. Danh t quan
trong cua tong nay la hoc thuyet ve tat ca eu
hien hu, khang nh moi hien hu, ca tam va
vat, cung nh khong phai tam va khong phai vat.
Tuy nhien, ieu nay khong phai e tha nhan hien
hu cua nga (atman), mot ban nga ca biet hay mot
linh hon hay nguyen ly pho quat hay nguyen nhan
au tien. Chung ta khong biet The Than co tien
oan moi nguy hiem do s tha nhan co Nga, se
xay ra hay khong ma ong a bo ra toan chng
chn e bac bo thuyet Hu Nga. Cau Xa tong du
chu trng rang tat ca cac phap eu thc hu,
hoan toan khac vi duy thc luan ngay th thng
tnh, bi v theo ly thuyet cua tong nay, van hu la
nhng phap bao gom ca tam va vat, tat ca cung
tren cc a nh nhau. Tong nay tha nhan thc
tai tnh cua moi phap nhng lai chap nhan thuyet
khong co ton the, khong co thng hang, khong co
phuc lac ngoai tr Niet Ban. Hau het nhng trng
phai A Ty am co le a phat khi sau cuoc ket
tap cua Vua A Duc (khoang nam 240 trc Tay
Lch), bi v van hoc A Ty am gom tat ca 7 bo
luan, lan au tien c chap nhan la mot trong
Tam tang Kinh ien (Tripitaka) trong cuoc ket tap
nay. Trong cuoc ket tap lan au va lan th hai ch
co hai tang (Kinh va Luat)Name of the school is
an abbreviation of Abhidharma-kosa, which is the
title of Vasubandhus work on realism and may be
translated The Story of the Higher Dharma. The
great philosopher Vasubandhu was born in
Purusapura (Peshawar) in Gandhara and received
his ordination in the Sarvastivada School. He went
to Kashmir incognito to learn the Abhidharma
philosophy. On his return home he wrote the
Abhidharma-kosa-sastra which is preserved in
sixty volumes of Chinese translation. The Sanskrit
text is lost, but fortunately we have a commentary
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 Vallee Poussin of belgium and
completed by Rahula Sankrityayana of Ceylon.
All elements of the universe were minutely
explained by Vasubandhu in his Abhidharma-
kosa. The significant name of the School all-
 496

things-exist-doctrine (sarva-asti-vada) affirms all Tsang. It was brought in once again by Gembo (in
existences, both material and mental, as well as 735 A.D.) who was a pupil of Chih-Chou, the third
that which is neither matter nor mind. This, generation pupil of Kuy-Ji, a direct disciple of
however, does not mean to admit the existence of Hsuan-Tsang. In an official document of 793 A.D.
Self (atman), an individual ego or soul or the the realistic Kusha School was registered as a sect
universal principle or First Cause. Whether or not appended to the idealistic Dharmalaksana (Hosso)
he anticipated the danger of being involved in the School, no separate position being given to it,
admission of Self, Vasubandhu devoted the whole because it had no adherents belonging exclusively
ninth chapter of his Abhidharma-kosa sastra to the to it. Japanese Kosa School has three branches:
refutation of the atman theory (see Bay Mi Lam 1) Hoc phai Duy Thc hay Nhat Thiet Hu Bo
Phap Cau Xa Tong). The Kosa School, though it The Realistic School or Sarvastivadins: Hoc
states that all things exist, is quite different from phai nay lay hai tac pham Bat Kien o Luan
general nave materialism, because, according to hay Phat Tr Luan cua Ca a Dien Ni T va
its theory, all things are elements (dharmas) which Luc Tuc Luan lam van ban chnh yeuThis
include mind as well as matter, all on an equal school considered Katyayaniputras The
footing. It asserts the reality of all dharmas and Source of Knowledge (Jnana-prasthana) and
yet it admits the theory of no substance, no the Six Padas as its main texts.
duration and no bliss except Nirvana. Most of the a) Ty am tong Kien a La: Gandhara-
Abhidharma schools probably arose after the Abhidharmikas.
Council of Asoka (240 B.C.), because the b) Ty am Tong Kashmir: Kashmir-
Abhidharma literature, seven texts in all, was for Abhidharmikas.
the first time recognized as one of the Tripitaka 2) Hoc phai Co Ty Ba SaVaibhasikas: Hoc
(three baskets or collections) in this council. At the phai nay lay tac pham ai Ty Ba Sa lam van
time of the first and the second councils there ban chnh yeuThis school considered
were only two Pitakas (Sutras and Vinaya). Puarsvas Mahavibhasa as its main text.
Cau Xa Tong Nhat Ban: Japanese Kosa 3) Hoc phai Tan Phan Biet ThuyetNeo-
SchoolTheo Giao S Junjiro Takakusu trong Vaibhasikas:
Cng Yeu Triet Hoc Phat Giao, Nhat tong phai a) The Than (420-500 sau Tay Lch)
nay c goi la Kusha, thng c coi nh la do Vasubandhu (420-500 A.D.): Hoc phai nay
Tr Thong va Tr at truyen vao Nhat Ban vao lay hai tac pham Luan Tung va Luan Thch
nam 658; o la hai nha s Nhat theo hoc vi lam can banThis school considered these
Huyen Trang mot thi gian. Ve sau nay tong phai two texts as its basic texts: Verses
nay lai c truyen vao Nhat lan na vi Huyen (Abhidharma-kosa-karika) and Commentary
Phng (735 sau Tay Lch), o e cua Tr Chau; (Abhidharma-kosa-sastra).
Tr Chau lai la o e cua i th ba cua Khuy C b) Chung HienSamghabhadra: Hoc phai nay
va Khuy C von la o e trc tiep cua Huyen lay hai tac pham Chnh Ly Luan va Hien
Trang. Trong mot tai lieu chanh thc nam 793, Tong Luan lam van ban chnh yeuThis
phai Cau Xa Duy Thc c ghi chep nh la mot school considered Nyayanusara and Samaya-
tong phai phu thuoc tong Phap Tng Duy Thc, pradipika as its main texts.
khong co v tr rieng nao danh cho no, bi v Cau X La: Kokika (skt)Kokila (skt)Cu Di
khong co nhng o e chuyen nht vi no. Cau LaTen mot loai chim cuA kind of cuckoo.
Xa Tong Nhat Ban co ba trng phaiAccording Cau: Mala (skt).
to Prof. Junjiro Takakusu in the Essentials of 1) Bat tnh (tinh than va ao c): Mala (skt)
Buddhist Philosophy, The Kosa School, or the ImpurityVong hoac hay bat c th g lam
Kusha School as it is called in Japan, is generally cho tam b o ue nh phien nao ue trc
understood to have been brought into Japan in 658 Impurity (moral and mental). Whatever
A.D. by Chitsu and Chitatsu, two Japanese monks misleads or deludes the minds; illusions,
who studied some time under the famous Hsuan- defilement.
 497

2) Thau suot: To understand thoroughly. however, life is not easy as we think. We cannot
Cau Chng: Unclean hindrance. fulfill what we wish. So we suffer when those
Cau Ket: Hoac oc hay s cau ket cua vat chat wishes are denied or cannot be fulfilledSee Bat
ue trc va s tai sanh (lam nh ban tnh tam) Kho.
The bond of the defiling of the material and of Cau Chanh Phap: Cau tm c chanh phap
reincarnation. Seek the true teaching.
Cau Nhiem: Taintedem cai nh ban nhiem Cau Chau: To seek for a mani pearlY noi Phat
vao mnh e v vi long phien naoTaint of phap quy bau nh vien ngoc "Nh Y" co kha nang
earthly things or illusion. ban phat tat ca tai vat hay o dung ma chung sanh
Cau O: O ueDefilement (of the physical as type mong muon, nhng lai b quen lang trong cheo ao;
of mental illusion). va roi ngi ta lai i tm kiem no t ben ngoai
Cau Tap: S huan tap cua ue nhiemHabituation The term implies Buddhism as a Mani pearl,
to defilement.; the influence of its practice. which has the power to grant any wish or desire,
Cau Thc: Defiling knowledgeTam thc cua with regard to material possession, to all sentient
ngi bnh thng hay tri thc tran the, b cao beings, but left forgotten in the corner of a coat;
hoac lam nh ban, khong phan biet that gia The and then people try to seek it from outside.
common worldly knowledge that does not Cau Chi: Chu-Chih (Juzhi)Cau Chi, ten cua mot
discriminate the seeming from the real. v Thien s Trung Quoc vao the ky th 9, e t va
Cau Truc T Duy: Thought construction. phap t cua Thien s Hang Chau Thien Long
Cau Ue: StainsSee Tam Ue. Name of a Chinese Zen master in the ninth
Cau: To seekTo beseechTo prayQuest century, a disciple and dharma-successor of Zen
Tm kiem. master Hang-Chou Tien-Lung.
Cau An: Cau Chn Ly: To seek to get the truth.
1) Tm kiem s an lac: To seek for peace. Cau Chng ac: To seek enlightenment.
2) Cau nguyen hoa bnh: To wish for peace. Cau Danh: To seek after honours (reputation)
3) Cau an cho ngi con song: To pray for the For the sake of renown.
peace of living people. Cau Danh Bo Tat: Yasaskama (skt)Theo Kinh
Cau Bao Th: Seeking-reward giving or Dieu Phap Lien Hoa, ay la v Bo Tat tien than
anticipating gifts in returnCau bao th hay bo th cua Phat Di Lac, e t cua Ngai Dieu Quang Bo
vi y mong cau c bao ap ve sau nay. ay la Tat, noi tieng ve tham vong va ham muon ve tr
mot trong tam loai bo th theo Cau Xa LuanOne nhAccording to the Lotus Sutra, Chiu-Ming is
gives, thinking: I give him something now, he the name of Maitreya in a previous life, a
will give me back something in the future. This is bodhisattva, a disciple of Varaprabha, noted for
one of the eight causes of dana or giving his boundless ambition and utter want of memory.
according to the Kosa SastraSee Bat Chung Bo Cau Danh Cau Li: Seek for fame and benefit
Th. Ngi Phat t tu tap ma khong co cai tam cau
Cau Bat ac Kho: Suffering of frustrated danh cau li, a diet tr c nam goc re cua a
desireSuffering due to unfulfilled wishes nguc, tc la tien tai, sac duc, danh tieng, an va
(unattained aims or denial of ones desires) ngu, khong co tam luyen ai vao nhng th ay
Nhng mong cau khong toai nguyen gay nen au trong moi hoan canh, trong moi luc, ay ch thc
kho. Chung ta co nhieu c muon trong i song la hanh gia tu theo Phat. Chung ta phai co gang tu
va rat muon c thoa nguyen; tuy nhien, i tap bang cong phu cua chnh mnh. Ch ham danh
song khong de dang nh ta tng. Chung ta luon tieng, li loc, van van. Phai tu tap theo tinh than
khong the hoan thanh nhng c nguyen nay. V cua ch Bo Tat Van Thu, Pho Hien, Quan Am,
the ma chung ta luon kho au moi khi chung ta a Tang, cung cac Bo Tat khac v cac v Bo Tat
khong c thoa nguyenThe pain which results thng lay s thanh tu cua chung sanh lam s
from not receiving what one seeks. We have many thanh tu cua chnh mnh. Cac ngai khong phan
wishes in our life and want to fulfill them; biet ngi vi ta. Bo Tat thng nghe thay roi tuy

hy tan than cong c cua moi ngiBuddhists
cultivate without thoughts of seeking fame and
benefit, for they have already eradicated the five
roots of the hell: wealth, sex, fame, food, and
sleep in all circumstances. We should cultivate the
Way with our own effort. Do not crave fame and
profits. We should follow the spirit of the
Bodhisattvas Manjusri, Samantabhadra,
Avalokitesvara, Ksitigarbha, and
Bodhisattvas for they feel that living beings
accomplishments are the same as their own
accomplishment. They do not make dictinctions
between self and others. Bodhisattvas joyfully
support the merit and virtue they see and hear
others doing.
Cau a Van: Cau c nghe nhieu biet nhieu
Seek broad learning.
Cau ao: To pray for rain.
Cau ao: Seek enlightenmentPractice for
enlightenmentstrive for enlightenment.
Cau Hoa: To seek for peaceTo sue for peace.
Cau Hon: To call up a spirit.
Cau Kinh: To say ones prayers.
Cau Kinh Tong Gio: Hoi xa ngi Viet Nam tin
rang cau kinh tong gio co the tranh c nhng tai
hoa (co le ay cung la mot truyen thong cua ng i kinh nam 502An Indian monk who came to
Trung Hoa)To pray to avert calamities, an old
belief of the Vietnamese people (this may also be
a tradition of Chinese).
Cau Li: To seek profitsTo aim at interests.
Cau Na: Guna (skt)Thc the cua at nc la
gio la c cua sac thanh hng v xucA quality,
characteristic, or virtue, e.g. sound, taste, etc.
Cau Na Bat a La: Gunabhadra (skt)c
Hien.
1) Ten mot v Ty Kheo noi tieng ngi Trung
An, en Trung Quoc khoang nhng nam 435-
443, dch 78 bo kinh sang Hoa ng: Name of a
famous monk from Central India, came to
China around 435-443 A.D., a translator of
Buddhist sutras into Chinese.
2) Name of a follower of the Mahisasaka in
Kapisa: Ten cua mot o e cua phai Tieu
Tha tai Kapisa.
Cau Na Bat Ma: Gunavarman (skt)Cong c
Khai, ten mot v Ty Kheo noi tieng ngi Thien
Truc, thai t x Cashmere, t bo ngai vang, lam
du Tang Khat S, en Trung Quoc va dch mi bo
498
kinh, hai trong so o a b that truyen nam 730 sau
Tay Lch. Ong sanh nam 367, th tch tai Nam
Kinh nam 431 sau Tay Lch. Ong giang phap ben
trong, ch khong phai ben ngoai; phap t chnh
mnh ch khong phai t ni ngi khac. Trung tam
hoang hoa cua ong at tai Dng Chau. Ngi ta
noi chnh ong la ngi au tien sang lap ra giao
oan Ni tai Trung QuocGunavarman, a prince
other of Kubha (Cashmere), who refused the throne,
wandered alone, reached China, translated ten
works, two of which were lost by 730 A.D. He was
born in 367 and died in 431 A.D. He taught that
truth is within, not without; and that the truth or
dharma is of oneself, not of another. The centre of
his work is placed in Yang-Chou. It is said that he
started the order of nuns in China.
Cau Na La a: Gunarata (skt)See Cau Na La
a.
Cau Na Ma e: Gunamati (skt)Sa mon c
TueTen cua mot v luan s noi tieng cua trng
phai Du GiaName of a famous sastra master of
the Yogacara.
Cau Na Ty a: Gunavrddhi (skt)Ty Kheo c
Tien (An Tien), ngi Thien Truc, en Trung
Quoc vao khoang nhng nam 492-495, dch ba bo
China around 492-495 A.D., translated three
works in 502.
Cau Nguyen: To pray.
Cau Nguyen Tha Thiet: A fervent prayer.
Cau Nhat Thiet Tr Quang ai Nguyen Lc:
Adhyasayasarva-jnana-pranidhana-prasthana
(skt)Nang lc khien nhiet thanh hng ti nhat
thiet tr va cac ai nguyenThe power of
earnestly walking towards all-knowledge and
original vows.
Cau Nht Thiet Tr Thanh Tnh: Purity of the
quest for omniscience.
Cau Niet Ban: Seek nirvanaCau TchSa
DiThat La Mat Ni LaNgi mong cau at
c canh gii niet ban (ngi xuat gia tho thap
gii Sa Di)To seek nirvana (any disciple who
accepts the ten commandments).
Cau Phap: To seek to learn and practice Dharma.
Cau Phap Hanh Gia: Practitioner who searches
for the DharmaSee Hanh Gia Cau Phap.
Cau Phat: Seek (v) BuddhaHanh gia tu Thien
nen luon nh ng cau Phat bang sac tng hay
 499

am thanh, v nhng th nay khong phai la Phat. concerning her own practice in order to receive
Nhng ai mong cau Phat bang sac tng am thanh Shining Light from the Bhiksus, commits an
la ang theo ta ao. Phat chnh la s giac ngo Bo Expression of Regret Offence.
e va con ng tam Phat phai la s chng ngo Cau Vang Sanh: To seek rebirth in the Pure
ao qua Bo eZen practitioner should always Land.
remember not to seek a Buddha by his form or his Cau Van Tr Phap: See Van Tr Phap.
sound because neither the form nor the sound is Cau Xa: Tm xeTo seek for cartsSee Tam
the real Buddha. Those who seek Buddha by form Gii Nh Hoa Trach.
and sound are on the wrong path. The true Buddha Cau Gii: Ngoai ao mong cau cu o theo kieu
is Enlightenment and the true way to know cho, song nh cho, an o tha thai nh choDog-
Buddha is to realize Enlightenment. rule or dog-morals, i.e. heretics who sought
Cau Phc: Yacna (skt)KyTo prayCau salvation by living like dogs, eating garbage, etc.
phc khong c noi en trong giao ly Tieu Cau Ky: Co gaiA spinous shrub.
Tha, ma ch c biet en qua giao ly ai Tha, Cau Lam Tnh Phe: Cho sua bong cua chnh
ac biet la trong Mat giaoPrayer is spoken of as mnh di ay giengLike the dog barking at its
absent from Hinayan, and only known in own reflection in the well.
Mahayana, especially in the esoteric sect. Cau L Xa: Krosa (skt)Khoang cach ma tieng
Cau Sieu: Le cau sieu thoat cho vong linh ngi rong cua mot con bo co the nghe c, khoang
chetA celebration of praying for the liberation mot phan tam do tuanThe distance the lowing
of dead people. of an ox can be heard, the eighth part of a
Cau Sinh: Ten khac cua than trung amAnother yojanaSee Do Tuan.
name for Intermediate Existence BodySee Cau Ngon: Careless speech.
Than Trung Hu. Cau Phap: Phep cua loai cho, ban tanh cua ac
Cau Tai Sanh Lam Ngi: To pray to obtain a Tang trong nhng ngay chot cua cuoc iDog-
human rebirth. law, fighting and hating, characteristics of the evil
Cau Tai: To wish for wealth. monks in the last days of the world.
Cau The Gian Ly Duc Phap: Mong cau the gian Cau Tam: Tam cho, khong bao gi chap nhan
xa la duc vongSeek mundane indifference to Phat phapA dogs heart, satisfied with trifles,
objects of desire. unreceptive of Buddhas truth.
Cau Thnh: To invite respectfully. Cau To Ma: Kusuma (skt)Loai hoa bach cuc
Cau Tho: To seek long life. cua Trung QuocA flower, especially the white
Cau Thc: To earn ones living. China-aster.
Cau Tch: Sa DiThat La Mat Ni LaNgi Cau To Ma Bo La: Kusamapura (skt)Thanh
mong cau at c canh gii niet ban (ngi xuat pho ay hoa, nh khu Patna cua thanh
gia tho thap gii Sa Di)To seek nirvana (any PataliputraThe city of flowers, Pataliputra, i.e.
disciple who accepts the ten commandments). Patna.
Cau Toan: To wish for perfection. Cau Trc S T B: Cho di lop da s t.
Cau Tu Ch Phap Hanh: Hanh cau tu tat ca cac Nhng con cho khac thay no eu s cho en khi
phap, v nh o ma tu hoc tat caPractice no cat tieng sua vang mi het s (v biet no cung
seeking all truths, to learn them all. la cho nh mnh)The dog in the lions skin. All
Cau T T: Receive Shining LightV Ty Kheo the dogs fear him till he barks.
Ni nao, sau khi an c kiet ha ma khong chu en Cau T Phat Tnh: Chao-Chou's DogDoes a
giao oan Tang e noi nhng viec a thay, a dog have Buddha-nature?See Trieu Chau Cau
nghe, hay nhng cho nghi e cau T T, v ay T.
pham gii Ba Dat e, phai phat lo sam hoiA Cay Bach Trc San: The cypress tree at the
Bhiksuni who at the end of the Rains retreat front of the courtyardSee Tien nh Bach Thu
refuses to go to the Bhiksu Sangha to express T.
what she has seen, heard, or has doubts about

Cay Bo e: Bodhi-treeTree
enlightenmentVo Toi Thu (goi la cay vo toi v
bat c ai i quanh no ba vong se hoan toan ru bo
moi toi loiNo-sin tree, because whoever goes
around it three times is rid of sin).
Cay uoc Long am: Lung-t'an: Renowned Far
and WideLung-t'an's paper candle, example 28
of the Wu-Men-KuanTh du th 28 cua Vo Mon
QuanSee Long am Cu Hng.
Cay Gay Va Tieng Het: Bokatsu (jap)Cay
gay va tieng het, ay la loi day pho bien trong
mot vai trng phai Thien, ma ngi ta noi no
c truyen t hai v Thien s ngi Trung Hoa la tu-la con co ngha la khong Thanh Thien v mac
c Sn Tuyen Giam va Lam Te Ngha Huyen.
Loi day nay lien he ti viec v Thien s dung cach
anh phng tien vi mot chiec gay va mot tieng
het, ma ngi ta tin rang neu lam ung phng
cach no co cong nang a cac v thien sinh en
cho trc ngo chan lyA stick and shout, this is
the training style common in some Zen traditions,
which is said to have been derived from two
Chinese Chan masters, Te-Shan Hsuan-Chien
(jap. Tokusan Senkan 781- 867), and Lin-Chi I-
Hsuan (jap. Rinzai Gigen- 866). It involves skillful
use of blows with a stick and shouting by a Zen
master, which is believed to bring students to
immediate and direct realization of truth if done
properly.
Cay Hong Tao: A rose-apple tree.
Cay Ta La: Di hang Ta La, ben ngoai thanh
Cau Thi Na, Phat a nhap dietSala tree
Buddha Sakyamuni passed away in a grove of sala
trees on the outskirts of Kushinagar.
Cay: To rely onTo lean on.
Co, Khong, Co Va Khong, Chang Co Chang
Khong: Existence, non-existence, both existence
and non-existence, neither existence nor non-
existence.
Co Niem La Vo Niem: Thought is the same as
no-thoughtCo niem la vo niem oi vi Bo Tat,
nhng khong phai vay oi vi tam me m cua
chung sanhThought is the same as no-thought
for a bodhisattva, but it is not the case for sentient
beings deluded minds.
Co Than La Co Bnh: To possess a body is to
open to disease.
Co The Dt c: Be able to remove.
500
of Co Tng Ma La Tng: oi vi Bo Tat, co
tng ma la tng; nhng vi tam me m cua
chung sanh th khong phai vayWith
Bodhisattvas, marks exist but they have been left
behind; however, it it is not the case for the
sentient beings deluded minds.
Coi:
1) Dhatu (skt)SpaceSphere.
2) Gati (skt)AbodeRealm.
Coi A-Tu-La: Asuras RealmTitanic Demons
A-tu-la la nhng sinh vat ngo nghch a thch
chien au. Ten cua chung co ngha la Xau te. A-
du co vai loai A-tu-la cung hng phc tri,
nhng khong co quyen lc nha tri. Ky that, A-tu-
la la nhng ngi ham mo Phat phap va a cung
dng, nhng tanh kh nong nay, hay ngao bang
nen sanh ra trong ng nay. Trong Tam Gii co
bon loai A-tu-laAsuras are unruly beings that
love to fight. Their name means ugly. It also
means ungodly because, although some Asuras
enjoy heavenly blessings, nonetheless, they lack
authority in the heavens. In fact, Asuras are those
who like to Dharmas and prefer performing
offerings; however, they are hot-tempered, perfer
to ridicule other people; thus born in this realm.
There are four categories of Asuras in the Three
realms of Existence:
1) A-Tu-La Quy ao: Asuras in the path of
ghostsLoai quy A-tu-la, sanh bang trng
trong loai quy, dung sc manh cua mnh e ho
tr Chanh Phap va nh than lc chung co the
du hanh vo ngai trong khong gianAsuras in
the path of ghosts, born from eggs and belong
to the destiny of ghosts, who use their strength
to protect Dharma and can with spiritual
penetrations travel through space.
2) A-Tu-La Suc Sanh ao: Loai quy A-tu-la
sanh trong ng suc sanhAsuras in the
realm of Animals. They are Asuras who
belong to the destiny of animal.
3) A-Tu-La Nhn ao: Loai quy A-tu-la sanh
trong nhn aoAsuras in the realm of
humans. They are Asuras born from wombs
and belong to the destiny of humans.
4) Than A-Tu-La Vng: Loai nay do hoa sanh
ma thanh trong ng Thien ao, chung ho
tr Phat phap bang sc than thong va vo uy.

Chung au tranh e at en a v Pham
ChuAsuras in the realm of gods. They are
Asura Kings who come into being by
transformation and belong to the destiny of
gods. They support Dharma with a penetrating
power and fearlessness. They struggle for
position with the Brahma Lord.
Coi Ac: Evil world
Coi Ac Trc: Evil or defiled world.
Coi Cc Lac Bay Bau Trang Nghiem: The
Western Pure Land is adorned with seven
treasures.
Coi Dieu Hy: Lac ThoLand of Nirvanic Bliss
Ch coi Tnh o cua c Phat A Di aRefers to
Amitabha's Pure Land.
Coi Duc Gii: The realm of desireThe Human
realm.
Coi a Nguc: Mayo (p)HellsHell
dwellersRealm of hells.
Coi ong C Tnh o: The common residence
Pure Land.
Coi ong C Ue o: The common residence
impure land.
Coi Gii: RealmSee Gii.
Coi Gii Thanh Tnh: Dag-zhing (tib)Pure
realmCanh gii thanh tnh.
Coi Hoa Tang The Gii: Hoa Tang the gii la
toan the vu tru, c dien ta trong Kinh Hoa
Nghiem. ay la coi ng tr cua Phat Ty Lo Gia
Na, mot hnh anh sieu viet cua Phat Thch Ca va
ch Phat. The gii Ta Ba, Tay phng Tnh o va
tat ca cac coi nc khac eu trong coi Hoa Tang
nayThe Flower-store world, the entire cosmos
as described in the Avatamsaka Sutra. It is the
land of Vairocana Buddha, the transcendental
aspect of Buddha Sakyamuni and of all Buddhas.
The saha world, the Western Pure Land, and all
other lands are realms within the Flower-store
world.
Coi Nay: See Coi Tran.
Coi Nga Quy: Petaloka (p)Pettivisaya (p)
Trong coi nay chung sanh than the hoi ham, xau
xa, bung to nh cai trong, co nho nh cay kim,
mieng luon phc ra la, khong an uong g c
nen phai chu oi khat trong muon ngan kiep In
the realm of hungry ghosts, beings have ugly and
smelly bodies with bellies as big as drums, while
their throats are as small as needles and flames
501
always shoot out of their mouth, therefore, they
cannot eat or drink and are subject to hunger and
thirst for incalculable eons.
Coi Ngi: Manusaloka (p)The human realm
See Duc Gii.
Coi Nc Vo u: The Land of No-Concerns.
Coi Pham Thanh ong C: The land of common
residence of ordinary beings and saints.
Coi Phat: Buddha-ksetra (skt)Buddha-land
See Phat o.
Coi Phng Tien Hu D: The land of
expediency.
Coi S Thien: See S Thien Thien.
Coi Suc Sanh: Tiryagyoni (skt)e Lat Xa
Bang SinhDomestic animalsAnimalsThe
realm of animalsAnimalitySee Suc Sanh Thu.
Coi Ta Ba: Human worldSaha world.
Coi That Bao Vo Chng Ngai: The land of true
reward.
Coi Thng Tch Quang: The land of eternally
tranquil light.
Coi Thng Tch Quang Tnh o: The realm of
the Ever-Silent Illuminating Pure Land.
Coi Tien: Fairyland.
Coi Tnh: Pure AbodePure Land.
Coi Tnh o: See Tnh o.
Coi Tnh Lu Ly Cua c Phat Dc S: The
Pure Lapis Lazuli.
Coi Tran: This world.
Coi Tri: Devaloka (p)Heavenly world
Celestial realmsRealms of the devasRealms
of heaven.
Coi Tri Con Ngu Tng Suy Ngh Va Nhng
ieu Bat Nh Y: The heavenly realms are still
marked by the five types of decay and the things
that go agaisnt our wishes.
Coi Tri Duc Gii: Desire realm.
Coi Tri ao Li: Cung Tri ao Li
Trayastrimsha HeavenCoi tri th hai trong sau
coi tri Duc giiThe second level heaven of six
heavens of Desire, or heavens of the thirty-three
devas.
Coi Tri au Suat: Tushita Heaven.
Coi Tri Quang Qua: Abundant Fruit Heaven.
Coi Tri Sac Gii: Tat ca ch thien trong coi tri
sac gii khong co khu giac va v giac; ho khong
an uong, ngu ngh hay duc vong. Tuy nhien, nhng
 502

ham muon van con am sau kn ben trong, nen khi vietThe path of preparation is the second of
tho menh ni coi tri va dt la ho phai tr ve the five paths to Buddhahood, which begins when
canh gii thap tuy theo nghiep lc (ch thien trong a meditator attains the levels of union of calming
canh tri vo sac cung con nhng duc vong sau kn and higher insight. (samatha-vipasyana-
nay)The realms of form. All the gods in the yuganaddha). It is prefatory (giai oan giao au)
form realm heavens are without the senses of because the meditator is preparing for the first
smell and taste; they do not eat food, sleep or supramundane path, the path of seeing (darsana-
have sexual desire. However, the desires for these marga), which begins with direct perception of
things are still latent, and once their heavenly life emptiness (sunyata). There are four levels of the
comes to an end, they can return to any lower path of preparation: Heat (usma-gata); in the first
realms of existence, in accordance with their stage the meditator has a direct, non-conceptual
karma (these desires are also latent in the gods in awareness of suchness (Tathata), which said to
the formless heavens). burn away false conceptuality. The second stage
Coi Tri Tha Hoa: Coi tri luc ducThe sixth is the peak (murdhan). Peak marks a point at
heaven in the realm of desire. which the virtuous roots (kusala-mula) that one
Coi Tri Vo Sac: Tat ca ch thien trong coi tri previously cultivated will not decrease or be lost,
nay khong co than the, ch con Thc ma thoi and one progresses in understanding of suchness.
The realm of formlessness. All the gods in this The third stage is Patience (ksanti). At the level
realm have no bodies, they only have of patience the meditator becomes increasingly
consciousness. familiar with the concept of emptiness and
Con ng: Path. overcomes fear with respect to it. From this point
Con ng Chuan B: Prayoga-marga (skt) onward one will never again be reborn in the
Con ng chuan b la con ng th hai trong lower destinies (gati) of hell beings, hungry
nam ng i en qua v Phat, bat au khi hanh ghosts, or animals due to the force of afflicted
gia at c trnh o noi ket ch va tue. ay la actions and attitudes. The last stage is the supreme
giai oan giao au v hanh gia ang chuan b cho mundane qualities (laukikagra-dharma). Supreme
con ng sieu viet th nhat, kien ao, bat au mundane qualities refer to the fact that the
bang trc nhan ve khong tanh. Co bon trnh o meditator actualizes the highest qualities that are
tren con ng tu tap chuan b. Giai oan th nhat possible within cyclic existence, and at the same
la sc nong. Trong giai oan nay, hanh gia co time prepares for direct realization of emptiness,
c s nhan biet trc tiep, khong qua khai niem which is a supramundane attainment.
ve Nh Lai, ma ngi ta noi o la sc nong ot Con ng De: Easy path of practice (The Pure
chay tat ca nhng khai niem gia tao. Giai oan th Land Dharma Door)Recitation of Amitabha
nh la cao o. Cao iem anh dau cai iem cua Buddhas name.
nhng can lanh tu tap t trc se khong suy giam Con ng ao c: Ethical path.
hay mat mat, va giai oan nay hanh gia tien ti Con ng Hanh Phuc: The path to happiness.
s hieu biet chan chanh ve chan nh. Nhan nhuc Con ng Kho: Difficult path of practiceThe
trong giai oan th ba, hanh gia tr nen gia tang path of practicing Paramita and meditation.
quen thuoc vi khai niem ve khong tanh va vt Con ng Tr Tue: atisambhida-magga (p)
qua s s hai. T luc nay tr i hanh gia se khong Vo Ngai Giai aoThe path of unhindered
con s phai tai sanh vao cac ng d nh a discriminationSee Vo Ngai ao Giai Thoat.
nguc, nga quy, hay suc sanh v nhng thai o hay Con ng Tr Ve Tnh o: The way back to
hanh ong phien nao na. Giai oan cuoi cung la the Pure Land.
nhng pham chat sieu viet toi thng. ch cac s Con ng Trung ao: The Middle Path.
kien ma hanh gia thc chng nhng pham chat cao Con ng Tu Tap: Tu hanh theo phap mon cua
hn, co the con trong vong luan hoi sanh t, va ton giaoTo practice the wayTo cultivate the
ong thi chuan b cho viec chng nghiem trc way of religionSee Tu ao.
tiep ve tanh khong, ay la s chng ac sieu Con Ngi: human being.

Cong: To carry on the back.
Co: Mua ban ruTo deal in alcoholic liquor.
Co a Nguc: See Co oc a Nguc.
Co ieu Giai Thoat: A self-benefiting personA
self-profit personSee T Lieu Han.
Co oc: SolitaryLonely.
Co oc a Nguc: Pratyeka-naraka (skt)Bien
a NgucHell of solitudeSolitary hells
Solitary hells.
Co oc Vien: Jetavana (skt)Kodoku-On (jap)
Theo Eitel trong Trung Anh Phat Hoc T ien cua
Giao S Soothill, ay la tnh xa bay tng cung vi
cong vien ma ngai Cap Co oc a mua t Thai T
Ky a e hien cho Phat. ay la ni an c ma c
Phat rat thch, cung la ni ma nhieu bo kinh a
c Phat thuyet giangAccording to Eitel from
The Dictionary of Chinese-English Buddhist
Terms, this is the seven-storey abode and park
presented to Sakyamuni by Anathapindaka, who
bought it from the prince Jeta. It was a favourite
resort of the Buddha, and most of the sutras date
from this spot.
Co Hon: Forsake spirits.
Co Khi: Gatha (skt)Gia aPhung Tung
Nhng cau phung vnh, tan than ngha ly tham
dieu va ca tung cong c cua Phat va Tam Bao
To intoneTo sing.
Co Khi Tung: See Co Khi.
Co Lap: To isolate.
Co Lieu: Isolation ni co lieu ( ni co lieu
e thanh tu thien o)Lonely and unfrequented.
Co Minh: Vong sang le loi, ch cho Phat tanh hay
chan ngaLonely (solitary) haloLonely
(solitary) circle of light, i.e., Buddha-nature or true
self (the real or nirvana ego).
Co Nganh: Ngi co mot phong cach cng coiA
person with a firm manner.
Co Phong Giac Minh (1271-1361): Koho-
Kakumyo (jap)Cao Phong Giac Minh la ten cua
mot v Thien Tang Nhat Ban, thuoc tong Lam Te.
Nam 1311, S sang Trung Hoa, noi phap cua
Thien s Trung Phong Minh BonName of a
Japanese Lin-chi Zen monk. In 1311, he traveled
to China, studied and became the Dharma heir of
Zen master Chung-feng Ming-pen.
Co Qua: Orphan and widow.
Co Quanh: See Co oc.
503
Co Sn:
1) Ngon nui nam cheo leo mot mnh: An isolated
hill.
2) Co Sn T va ten cua mot trong nhng v
Tang tru tr tai ay (S Thch Tr Vien 975-
1021, e t cua Phung Tien Nguyen Thanh, t
la Vo Ngai Trung Dung T. Con goi la The
Phu hay Benh Phu. S theo hoc yeu ch cua
tong Thien Thai Tam Quan vi ngai Phung
Tien Nguyen Thanh, tu hanh tai nui Co Sn
Tay Ho, soan viet nhieu trc tac. S th tch
nam 1021. S a tng soan bo s chu Kinh
Lang Nghiem)A monastery in Kiang-Su
and name of one of its monks.
Co Tang: Ku-TsangTen mot quan phu, nay
thuoc Lng Chau, tnh Cam Tuc, la trung tam lu
thong quan trong sang Tay TangFormerly a city
in Liang-Chou, Kan-Su, and an important center
for communication with Tibet.
Co Thi Thao: Kusa (skt)C XaMot loai co
kiet tngGrass of good omen for divination.
Co Thiem Tha Thien Hoa Thng: Most
Venerable Ku-Chan Cheng-TienTen cua mot
v Thien s Trung Hoa vao the ky th 12. Hien
nay chung ta khong co nhieu tai lieu chi tiet ve
Hoa Thng Co Thiem; tuy nhien, co mot chi tiet
nho ve v Thien s nay trong Mong Sn T
Truyen: "Cuoi nam 1065, toi en chua Tha
Thien, ni ay Co Thiem Hoa Thng ang tru tr,
va tam thi dng chan o. Toi t the se khong
ri khoi ni nay cho en khi nao lanh hoi c
ao Thien. Hn mot thang sau, toi lay lai cong phu
a mat. Bay gi khap mnh ghe l; nhng van
quyet tam gi vng cong phu du co anh oi ca
cuoc i. Nh o ma tam lc c ma nh me them
nhieu, va biet gi vng cong phu cua mnh ngay
ca luc benh hoan. Mot hom c mi i tho trai,
suot tren ng en nha trai chu, va i va eo
uoi cong an, mai miet trong cong phu tu tap cho
ti ngang qua nha ma van khong hay mnh ang
au. Nh vay ma toi hieu ra the nao goi la thc
hanh cong phu ngay trong moi ong dung. en
ay th tam c cua toi nh mat trang phan chieu t
long sau cua dong nc ang chay; mat nc tuy
chay xiet, nhng mat trang van y nhien bat
ong."Most Venerable Ku-Chan, name of a
Chinese Zen Master in the thirteenth century. We
do not have detailed documents on this Zen

Master; however, in Mung-Shan's autobiography,
there is a brief detail on him: "Around the end of
1065, I left this monastery and travelled to Che -
Chiang. On the way I experienced many hardships
and my Zen exercise suffered accordingly. I came
to the Cheng-Tien monastery which I was
presided over by the Master Ku-Chan, and there
took up my temporal habitation. I vowed to myself
that I would not leave this place until I realized
the truth of Zen. In a little over a month I regained
what I had lost in the exercise. It was then that my
whole body was covered with boils; but I was
determined to keep the discipline even at the cost
of my life. This helped a great deal to strengthen
my spiritual powers, and I knew how to keep up
my seeking and striving even in illness. One day,
being invited out to dinner I walked on with my
koan all the way to the devotees house, but I was
so absorbed in my exercise that I passed by the
house without even recognizing where I was. This
made me realized what was meant by carrying on
the exercise even while engaged in active work.
My mental condition then was like the reflection
of the moon penetrating the depths of a running
stream the surface of which was in rapid motion,
while the moon itself retained its perfect shape
and serenity in spite of the commotion of the
water."See Mong Sn c D Thien S.
Co Tc: Phong cach cua ke tieu nhan la cau tha
e c yen onThe manner of mean people is
to be careless so they can be left alone.
Co Tu Gii: Gii cam ban ruThe
commandment which is against the selling of
alcoholic liquor.
Co Van Hoai Trang Thien S (1198-1280):
Koun-Ejo (jap)Ten cua mot thien s Nhat Ban
vao the ky th 13, e t noi tieng cua thien s ai much lying, standing, walking, at first a joy,
Nhat Nang Nhan cua phai at Ma tong Nhat Ban.
Ve sau nay ong tr thanh nh to cua Tao ong
tong Nhat BanName of a Japanese Zen master,
one of the most prominent students of Zen master
Dainichi Nonin. He later became the second
patriarch of the Soto Zen school of Japan.
Co Xng: anh gia trc khi keu ban vat g (cua cua mot bo Trng Thi vao the ky th XI, co tren
tang chung)To estimate the price before selling
something (from the Sangha).
Co: Li day trong kinh ien. Trong Thien, ay la
cau hoi co cha ng nhng li noi trong kinh.
504
Mot nha s hoi Thu Sn: Theo kinh noi het thay
chung sanh eu co Phat tnh; vay sao chung sanh
khong biet? Thu Sn ap: Biet ch.Historical
referencesWords from the sutras (see ien Co).
In Zen, this is a question containing words from
the sutras. A monk asked Shou-Shan: According
to the sutra, all beings are endowed with the
Buddha-nature; how is it then that they know it
not? Shou-Shan replied: They know (see Phan
Dng Thap Bat Van).
Co Chap: Thambha (p)ObduracyObstinate
PersistentStubborn.
Co Ch: DeterminedDecided to do something
Resolved mind.
Co Ch: Giay cuOld or waste paper.
Co Ch Trung Hp Dc: Toa thuoc c viet
tren giay cu, ch cho s phu nh ni viec chap
trc ngon ng van tA prescription on old or
waste paper, i.e., a denial of attachments to words
and speeches.
Co Cong: To endeavourTo strive.
Co Cot: Xng cot trong tien kiep, hay cua nhieu
the heOld bones, bones of former incarnation or
generation.
Co Cot Nh Sn: Ch s song chet troi dat, nen
xng cot cua nhieu i nhieu kiep chat chong len
cao nh nuiOld bones, or bones of former
incarnation or generation piled up as high as a
mountain.
Co Gang: To tryTo striveTo endeavor
EffortExertion.
Co Kho: 1) Noi kho s xa kia: Old suffering; 2)
Noi kho do hau qua cua hoat ong keo dai, nh
nam nhieu, ng nhieu, i nhieu, thoat tien thay
thch thu, nhng sau o tr nen met moi ra ri:
The suffering resulting from prolongation, e.g. too
become wearying.
Co Lam Ra Ve Be Ngoai: For appearance sake.
Co Nh: Purva-dvitiya (skt)Ngi v cua mot v
Tang hoi cha xuat giaThe former mate or wife
of a monk.
Co S Thong Hoi: Kathasantsagara (skt)Ten
21.500 cau tungName of a Long Poetry
Collection in the eleventh century with more than
21,000 verses.
Co Tac Nghiep: See Co T Nghiep.

Co Tat: Phep tac co nh khong thay oiFixed
and unchangeable regulations.
Co Tat: Chronic disease.
Co Tri: Old acquaintance.
Co Tranh: To try to evade.
Co T Nghiep: Con goi la Co Tac Nghiep, Co T
Tao Nghiep, hay Co Tac Nghiep, la cai nghiep
than va mieng do co y tao ra (neu khong co y tao
ra th goi la Bat Co T Nghiep. Qua bao cam tho
kho lac ch gii han Co T Nghiep ma thoi)
The karma produced by former intention.
Co T Tao Nghiep: See Co T Nghiep.
Co Van: Advisor.
Co V: To cling to ones position.
Co Y: Adhyasayati (skt)Co chu y
IntentionallyPurposeful intentionPurposely.
Co Y Phng Hanh Lap: T a th ba en a
th bay trong Thap a Bo TatThe third to the
seventh of the ten Bodhisattva stages of
developmentSee Thap a Phat Tha.
Co Da Ni Da: Godaniya or Apara-godaniya
(skt)Co Da Ni Da ChauSee Tay Ngu Hoa
Chau.
Co Di: Gopika (skt)Minh NName of
Siddhartha-gautama's second royal concubine
Ten cua ba phi th hai cua thai t Tat at a.
Co am: Gotamo (p)Gotama (skt)See Thch
Ca Mau Ni Phat.
Co am Di: Gotami (skt)Mahaprajapati (skt)
Gautami (skt)See Ma Ha Ba Xa Ba e.
Co am Tat at a: Gotamo-Siddhattha (p)
Gotama-Siddhartha (skt)See Thch Ca Mau Ni
Phat.
Co am Ton Gia: Gotamo (p)Gotama (skt)
See Thch Ca Mau Ni Phat.
Co Na Mat e: Gaunamati (skt)c Hue La
Han, e t cua c PhatName of a disciple of
Sakyamuni Buddha.
Co Sa: Ghosha (skt)Noi Mot LiUttering a
word.
Co Ty Gia: Gopika (skt)See Co Di.
Co: 1) Cai trong: A drum; 2) Co xa: Ancient,
antique.
Co Am: The rolling of drums.
Co Am Nh Lai: See Co Am Phat.
505
Co Am Phat: Divya-dundubhi-meghanirghosa
(skt)The rolling of drums BuddhaSee Thien
Co Loi Am Phat.
Co Am Thanh Vng: Amita-dundubhi-
svararaja-dharani (skt)Rolling of drums Buddha.
Co Am Thanh Vng Kinh: Amita-dundubhi-
svararaja-dharani-sutra (skt)Sutra on Rolling of
drums Buddha.
Co Am Tnh Cam Thien S: Ku-Yin-Ching-Ch'in
(chi)Ten cua mot thien s Trung Hoa vao cuoi
the ky th XV. Ngai thng day cac mon nhan:
"Cong phu co the thc hanh tot ep nhat la ni
khong co tieng ong va tap loan, Hay dt bo tat ca
nhng ieu kien quay nhieu, hay dn g lai suy t
va ngh tng, e het tam tr vao viec tien hanh
cong an, ng bao gi buong tha no ra khoi trung
tam cua thc, du khi i, ng hay nam ngoi van
vay. ng bao gi quan tam en viec mnh ang
trong canh ngo nao, du khi va long hay khong
va long, ma luon luon hay co gi lay cong an
trong long, phan quan t chieu, va t hoi ai la ke
ang theo uoi cong an chang biet met the, va
tiep tuc t hoi nh vay khong ngng. C tiep tuc
tien hanh nh the, het sc hang hai, nghi chnh ke
ang nghi, chac chan se en luc khong con nghi
vao au c na, giong nh cac ong a i en
chnh tan nguon cua dong suoi va thay mnh ang
b nhng ngon nui vay ham chung quanh. ay la
luc goc cay cung vi san bm chang cht gay o,
tc la khi s phan biet chu khach hoan toan b xao
tron, khi ke b nghi va cai b nghi hoa hp thanh
mot khoi duy nhat. Mot khi tnh thc t s hp
nhat nay, cai ngo ln hien en, mang s thanh
bnh cho nghi tnh va tham cu cua cac ong"Ku-
Yin-Ching-Ch'in, name of a Chinese Zen master in
the end of the fifteenth century. He used to teach
his disciples: "Searching and contriving may best
be practiced where noise and confusion do not
reach; cut yourself off from all
disturbingconditions; put a stop to speculation and
imagination; and apply yourself wholeheartedly to
the task of holding on to your koan, never letting it
go off the centre of consciousness, whether you
are sitting or lying, walking or standing still. Never
mind in what condition you are placed, whether
pleasing or displeasing, but try all the time to keep
the koan in mind, and reflect within yourself who
it is that is pursuing the koan so untiringly and
 506

asking you this question so unremittingly. As you loai Quy Co ocIf it was greed for hatred that
thus go on, intensely in earnest, inquiring after the made the person commit offenses, then, after he
inquirer himself, the time will most assuredly has finished paying for his crimes, then, after he
come to you when it is absolutely impossible for has finished paying for his crimes, he takes shape
you to go on with your inquiry, as if you had come when he encounters worms, and he is called a Ku-
to the very fountain of a stream and were blocked Poison Ghost.
by the mountains all around. This is the time when Co c: Pubbacariya (p).
the tree together with entwining wistaria breaks 1) Bac Thanh, bac hoc gia, bac thay, hay bac co
down, that is, when the distinction of subject and nhieu cong c vao thi xa: c hanh thi
object is utterly obliterated, when the inquiring xaNhng bac c hanh thi xaAncient
and the inquired are fused into one perfect sagesAncient scholarsMaster of the
identity. Awakening from this identification, there pastMeritorious person of ancient times
takes place a great enlightenment (satori) that Virtuous ancients.
brings peace to all your inquiries and searchings." 2) Cong c cua ngi xaAncient merit.
Co Cach: See Co Tac. Co c Hoa Sao: Cong an o nam th la ot
Co Chuy: Cai dui xa, ch cho c phong thien hay lngThe koan of "placing five hot jabs on the
kha canh vi dieu tham ao cua thien, hay tnh cach Old Virtue's back"Theo Ngu ang Hoi Nguyen,
sac ben cua mot v thien sAn old stick (staff), quyen III, moi khi Thien s Lo To Bao Van thay
i.e., the wonderful and profoundly aspects of Zen, mot v Tang en la ong xoay mat vao tng. Nam
or sharp characters of a Zen master. Tuyen nghe vay noi: "Ta thng noi vi ch Tang,
Co Chuyet Vi Tieu: Nu ci ham tieu co phong 'Hng ve luc Phat cha xuat the ma hoi thu con
cach ac biet tren cac tng PhatAn archaic cha c mot ngi, tham ch la na ngi.' Ong
smile with a special manner in any statue of ta ma nh the th en nam con la con cha c."
Buddha. Huyen Giac noi: "Nam Tuyen co ong long vi
Co Chng: Vo tayTo clap one's hands. Lo To hay khong?" Bao Phc hoi Thng Thanh:
Co Con (?-1892): Master Ku-KunTen cua mot "Neu ma moi th eu nh Lo To, th lam g con co
v Tang Trung Hoa Giang Tay vao the ky th ky luc Thien giao! Co phai ieu nay la cai ma
XIXName of a Chinese monk in Jiang-Hsi Nam Tuyen a noi khong?" Trng Thanh noi:
Province in the nineteenth century. "ong y vi ngi bang cach nay! Th trong mi
Co Dan: a ng dan loiTo guide and lead ngan ngi ong khong the tm c lay mot!" La
the way. Sn noi: "Neu tien s Muc Chau Tran ao Minh
Co ai Ton Giao: Ton giao xuat hien hoi thi ma thay Lo To kieu nay se cho ong ta nam thoi
co aiReligions of the ancient times. nong hoi tren lng! Tai sao? V ong ta ch cho ra
Co ien Chc Bo: Furuta Oribe (jap)Ten cua ma khong lay vo." Huyen Sa noi: "Neu ma toi co
mot v Thien Tang Nhat BanName of a o, toi cung se cho ong ta nam thoi nong hoi tren
Japanese Zen monk. lng thoi!" Van C Tch (?) noi: "La Sn va
Co ien Thieu Kham (1911- ?): Furuta Shokin Huyen Sa noi nh vay, ai ung? Neu ma may ong
(jap)Ten cua mot v hoc gia Phat giao Nhat Ban co the tuyen la c, th lao Tang se ong y rang
vao the ky th XXName of a Japanese Buddhist ky xao Phap cua may ong lu loat." Huyen Giac
scholar in the twentieth century. noi: "Nhng noi ve nam thoi nong hoi cua Huyen
Co ien: Kinh Phat va nhng li day do cua ch Sa, co en c Lo To hay khong?"According
To s thi xaBuddhist scriptures and ancient to Wudeng Huiyuan, volume III, whenever Zen
Patriarchs' teachings. master Luzu Baoyun would see a monk coming he
Co nh Thien Kien Thien S: Ten cua mot v would face the wall. When Nanquan heard this he
Thien s Nhat Ban vao the ky th XVIIName of said, "I usually say to the monks, 'You must
a Japanese Zen master in the seventeenth century. comprehend what is before the Buddha appears in
Co oc Quy: Neck-Poisoned GhostTham san the world.' But until now there hasn't been a single
han, gay toi, gap loai trung thanh hnh, lam cac one, or even a half one, who understands. If he
 507

acts like this he'll keep on going right through the strings to your stomach and go traveling to other
year of the ass!" Xuanjue said, "Is Nanquan going mountains. Yueh-Shan said: Who am I to speak
along with Luzu or not?" Baofu asked Changqing, of being head of a Zen mountain? Ma-Tsu said:
"If everything was like Luzu, then there'd be no Thats not what I mean. Those who havent gone
records at all! Isn't this what Nanquan was on a long pilgrimage cant reside as an abbot.
saying?" Changqing said, "Acceding to people in Theres no advantage to seeking advantage.
this way! You can't find one in ten thousand like Nothing is accomplished by seeking something.
this!" Luoshan said, "If old teacher Chen Muzhou You should go on a journey and not remain in this
Daoming had seen him he would have given him place. Yueh-Shan then left Ma-Tsu and returned
five hot jabs on the back! Why? Because he lets it to Shih-Tou.
out but doesn't take it in." Xuansha said, "If I'd Co Gian Han Tuyen: Khe suoi xa nc lanh
been there, I would have given him five hot jabs The cold fountain and the ancient streamay
on the back too!" Yunju Ci said, "Luoshan and cung la mot trong nhng cong an noi tieng cua
Xuansha talking like this, which one is right? If Thien s Trieu Chau Tong Tham (778-897). ay
you can sort it out, then I'll agree that your la mot trong nhng cong an thuoc loai giai minh
Dharma skills are proficient." Xuanjue said, "But chan ly Thien bang nhng phan ngon gian d va
about these five jabs by Xuansha, can they reach trc ch, ngha la loai "minh nhien xac nhan." Cau
Luzu?" noi nay chang co y ngha g vi mot ngi tri thc,
Co c Lan Hanh: Cong an qua hanh thoi cua ky that, no cung nghe that la bnh thng ngay oi
Thien s Ch Vien, mot Thien s Trung Hoa vao vi mot ngi bnh thng. Co chuyen g ln lao
thi nha TongThe koan of Zen master Ji-yuan's vi cai goi la "Khe suoi xa nc lanh!" Nhng
rotten apricot. Zen master Ji-yuan was from China neu chung ta suy ngh ky cang, cau noi tam thng
during the Sung dynasty (960-1279). nay bieu to mot cach song ong nhng gii han
Co c Tam Miet: Cong an cot ba lat tre vao cua t tng con ngi, b ong khuon chat che
bungThe koan of binding three bamboo strings trong cac khuon mau bien chuyen lien tuc. No e
to one's stomachTheo Truyen ang Luc, quyen ngh rang chung ta phai vt qua t lng phan
XIV, Dc Sn hau Ma To ba nam. Mot hom Ma bien e hieu c cau noi tam thng nay. Trieu
To hoi Dc Sn: Ngay gan ay cho thay cua Chau qua that la mot v thay phi thng, nhng
ngi the nao? Dc Sn tha: Da mong da day oi khi S qua tham tram khong hie u noi. Ngay
eu rt sach, ch co mot chn that. Ma To bao: Thien s Hoang Ba cung khong theo kp S, trong
S ac cua ngi a hp vi tam the, khap het t khi Thien s Tuyet Phong goi S la co Phat va cui
chi. a c nh the, nen em ba cat tre cot da lay S t xa khi ngi ta yeu cau Tuyet Phong phe
bung, tuy cho nui i. Dc Sn tha: Con la bnh SThis is also one of Zen master Chao-
ngi g dam noi nui? Ma To bao: Chang phai chou's famous koans. This is one of the koans that
vay, cha co thng i ma chang ng, cha co illustrates Zen-truth through plain and direct
thng ng ma chang i, muon li ch khong cho statement, i.e., the explicit-affirmative type. This
li ch, muon lam khong cho lam, nen tao thuyen statement makes no sense whatsoever to an
be, khong nen ay lau. Dc Sn t gia Ma To intellectual, as a matter of fact, it sounds very
tr ve Thach auAccording to The Records of ordinary even to the most ordinary man. There is
the Transmission of the Lamp (Chuan-Teng-Lu), no big deal with a so-called "The cold fountain
Volume XIV, Yueh-Shan served as Ma-Tsus and the ancient stream!" But if we think about it
attendant for three years. One day Ma-Tsu asked carefully, this down-to earth, seemingly ordinary
Yueh-Shan: What have you seen lately? Yueh- statement demonstrate vividly the limitations of
Shan said: Shedding the skin completely, leaving human thought solidly moulded in derivative and
only the true body. Ma-Tsu said: Your sequential patterns. It suggests that we shouldgo
attainment can be said to be in accord with the beyond conceptualization to understand this very
mind-body, spreading through its four limbs. Since ordianry statement. Chao-chou was indeed a
its like this, you should bind these three bamboo remarkable Master, but sometimes he was too
 508

profound to be understood. Even Huang-po (?- linh thanh chut nao." V Thay quay au lai nhn
850) failed to follow him, while Hsueh-feng (822- S. S noi: "Phat tuy khong linh thanh, nhng co
908) called him the ancient Buddha and bowed to the phong quang!"After attaining
him at a distance when he was asked to comment enlightenment, Ku-ling bid farewell to Master
on him. Bai-Zhang and returned to the monastery in which
Co Giao: Li day cua cac bac co cVirtuous he had been ordained by his "first teacher", the
ancients' teachings. monk who had brought him up from childhood and
Co Hp: Co ongTo launch a propaganda. who, at that time, was a very old man. However,
Co Kim: Kokon (jap)Xa nay, thuat ng khong his original teacher had not entirely understood
ch co ngha la xa nay hay qua kh va hien tai, the Truth, but he was too proud to take advice
ma con co ngha la moi thi ai hay vnh cu from his student, as he thought disciples would
Ancient-present, the term means not only "past never surpass their teacher. So Shen-tsan would
and present" or "ancient and modern times," but like to help his teacher to get awakened. One day,
also "all ages" or eternity. Shen-tsan was helping his old teacher to bathe.
Co Kim oc Lo An Hien Vo Phng: Chan ly While washing the old man's back, he clapped on
Phat giao khong gii han t co ch kimThe truth his back and said to him, "This is such a fine
of Buddhism is not limited from ancient times up temple, but the Buddha in it is not at all holy!" His
to now. old teacher then turned round and looked at him,
Co Knh: Kokyo (jap)Gng xa, tieu bieu cho whereupon Shen-tsan commended, "Though the
tam. Trong Thien, gng xa du cho chan nh Buddha is not holy, he can still radiate the light!"
Phat tanh, tuy no soi chieu khap khong gian thi Co Linh Than Tan Thien S: Zen master Ku-ling
gian t co ch kim, nhng t no khong co y niem TsanSee Than Tan Thien S.
chieu soiAncient mirror, symbolizes the mind. Co Luan: Kinh luan xaOld treatise.
In Zen, ancient mirror implies Bhutatathata or Co Mat Phai: Nyingmapa (tib)Ninh Ma Phai
Buddha-nature, though it has the ability to light up Trng phai lau i nhat trong bon trng phai
from the ancient times up to now, but it contains cua Tay Tang. Trng phai nay cho rang no co t
no concept of shining. thi cua ngai Lien Hoa Sanh, nha du gia ma theo
Co Lai: From ancient times. truyen thong Tay Tang a giup thanh lap Phat
Co Lai Thc Hu Tong: Belief in the reality of giao Tay Tang vao the ky th 8. ten cua trng
both past and futureKh Lai Thc Hu Tong phai nay da tren s kien la trng phai da vao
Mot trong mi sau tong phai ngoai ao chap rang nhng ban cu dch co t thi cuoc truyen ba Phat
qua kh v lai va hien eu la thc hu One of giao Tay Tang lan th nhat. Tu tap thien cao nhat
the sixteen heretical sects, which believed in the cua trng phai la Dzogchen hay la ai Ba La
reality of past and future as well as present. Mat, va trng phai co lien he that mat thiet vi
Co Le: Ancient rites. trng phai An Tang. Nyingmapa tin rang nhng
Co Le: Ancient customs. kinh van cua trng phai An Tang a c dau
Co Linh Khai Boi: Cong an ve Co Linh Vo i bi ngai Lien Hoa Sanh va nhng e t cua
LngThe koan on Ku-ling's clapping on the ngai, ho a cat giau nhng phap chu vao ni ma
backSau khi ngo ao vi To Bach Trng, ho tin rang ung thi se co ngi tm ra. Nguon
Thien s Co Linh ben tr ve bon t, ni S th chnh khac cua trng phai Nyingmapa la giao
phat vi v "thu nghiep s", v thay a day S t phap va s tu tap cua ho la giao phap truyen tha,
hoi nho va khi o a gia lam roi. Tuy nhien, v ma ngi ta tin rang no tieu bieu cho s truyen
bon s nay cha thau ao, nhng lai rat kieu ngao tha khong t oan t thi Phat to. Khong giong
va khong muon nghe li khuyen cua e t, v ngh nh nhng trng phai khac Tay Tang, trng
rang e t lam sao hn thay c. V the ngai phai Nyingmapa khong phat trien lanh ao trung
muon tm cach canh tnh bon s. Mot hom, S ky ng hay to chc ang cap, va thng tranh quan
co cho thay khi tam. S ben vo lng thay noi: he en chnh trThe oldest of the four orders of
"That la mot ien Phat ep, ma trong o lai chang Tibetan Buddhism. It traces itself back to
 509

Padmasambhava, the yogin who according to vn sau." oi nhng ngi tu tap Thien th li
Tibetan tradition helped to establish Buddhism in tuyen bo cua Thien s Nham au mang ay y
Tibet in the eighth century. Its name is based upon ngha. Neu chung ta that s thc chng c trang
the fact that its adherents rely on the old thai tam cua Nham au luc ngai tra li cau hoi, la
translations, made during the period of the first chung a bc c vao canh ca au tien trong
dissemination of Buddhism to Tibet. Its highest canh gii Thien. Vao luc o, hanh gia tu Thien se
meditative practice is Dzogchen or great thay rang khong can phai hoi ve canh buom xa
perfection, and it is the order most closely cha treo ma cung co the la bat ky mot vat g
associated with the hidden treasure (Gter Ma) trong the gii sai biet muon hnh van trang nay.
tradition. The texts of the hidden treasure Ben trong canh buom xa cha treo, chung ta nhn
tradition are believed by Nyingmapa to have been thay c tat ca kha nang ton tai, cung nhn thay
hidden by Padmasambhava and his disciples, who c tat ca kha nang kinh nghiem. ung nh triet
placed spells on them to ensure that they would hoc Hoa Nghiem day: "Mot dung nhiep tat ca, tat
only be discovered at the proper time and by the ca dung nhiep mot. Mot la tat ca, ta ca la mot.
proper treasure discoverer (Gter-ston). The Mot thau nhiep tat ca, tat ca thau nhap lam mot.
other main source of Nyingmapa doctrines and ieu nay cung ung vi moi vat the, vi moi s
practices is the teaching lineage, believed to ton tai." That vay, t trc en nay chung ta cha
represent an unbroken line of transmission of the tng ngh rang mnh co the thoat ra khoi s gii
dharma from the Buddha. Unlike the other orders han cua tr tue do t mnh ap at cho mnh. That
of Tibetan Buddhism, it never developed a vay, tr khi chung ta pha v s oi lap "ung" va
centralized leadership or organized hierarchy "sai", neu khong chung ta se khong hy vong g
(ang cap), and generally avoided political song c cuoc song t do that s. Va tam hon
involvements. chung ta nh c ang gao thet en ieu nay, quen
Co Ngan: Old proverb. i rang rot roi cung khong kho khan lam e at
Co Nghi: See Co Tac. en s khang nh cao hn, ma khong co s mau
Co Nguyet (1843-1919): Master Ku-YueTen thuan phan biet gia phu nh va khang nh. Nh
cua mot v Thien s tong Tao ong Trung Hoa Thien ma s khang nh cao hn nay cuoi cung
Phuc Kien vao the ky th XIXName of a c at en qua phng tien la "canh buom xa
Chinese Ts'ao-tung Zen master in Fu-jian cha treo" trong tay cua mot v Thien s
Province in the nineteenth century. According to Wudeng Huiyuan, volume VII, one
Co Ng: Ancient language. day a monks asked Zen master Yen T'ou, "What
Co Nhac Huyen Ca: Trong nhac va ca vi an happens when an old sail has not yet been
dayDrum music and singing with stringed hoisted?" Yen T'ou said, "Big fishes eat small
instruments. fishes." Another monk also asked the same
Co Nhan: The ancients. question. Yen T'ou said, "A donkey is gnawing
Co Niem (1842-1916): Master Ku-NienTen cua grass in the back yard." To Zen practitioners this
mot v Thien s tong Lam Te Trung Hoa Ho Bac declaration by Zen master Yen T'ou is
vao the ky th XIXName of a Chinese Lin-chi meaningful. Let us really realize the state of his
Zen master in Hu-bei Province in the nineteenth mind in which he proposed his answers, and we
century. have attained our first entrance into the realm of
Co Pham V Quai: Cong an ve Canh Buom Xa Zen. At that time, Zen practitioners will see that it
Cha Treo LenThe koan of "an old sail not yet goes without saying that this old sail not yet been
been hoisted"Theo Ngu ang Hoi Nguyen, hoisted thus brought forward can be any one of
quyen VII, mot hom co mot v Tang hoi Thien s myriads of things existing in this world of
Nham au: "Khi canh buom xa cha trng len particulars. In this old sail we find all possible
th cai g xay ra?" Nham au noi: "Ca ln nuot ca existences and also all our possible experiences
be." Mot v Tang khac cung hoi cau hoi o th concentrated. As the Avatamsaka philosophy
Thien s Nham au lai tra li: "La ang gam co teaches: "The One embraces All, and All is
 510

merged in the One. The One is All, and All is the nguon t truyen thong Trung ao ben An o
One. The One pervades All, and All is in the One. Madhyamika school of Nagarjuna, or the
This is so with every object, with every Mahayanistic Negativism, called Madhyamika in
existence." In fact, it has never occured to us that Sanskrit. The doctrine of the Middle Path, or
it is possible for us to escape this self-imposed Sunyatavada, the Theory of Negativity or
intellectual limitation. Indeed, unless we break Relativity. The school was based on the three
through the antithesis of "yes" and "no" we can main sastras, Madhyamika-Sastra or Middle Path,
never hope to live a real life of freedom. And the Dvadasa-dvara-Sastra or the Twelve Gates, and
soul has always been crying for it, forgetting that it the Sata-Sastra or the One Hundred Verse
is not after all so very difficult to reach a higher Treatise. In China, Kumarajiva is also credited
form of affirmation, where no contradicting with establishing the San Lun school, which is
distinctions obtain between negation and derived from the Indian Madhyamaka tradition.
assertion. It is due to Zen that this higher form of Co Tac: Li day cua cac bac co c, bao gom
affirmation has finally been reached by means of nhng li day cua ch Phat va ch to cung nh cac
"an old sail that has not yet hoisted" in the hand of cong an ngo ao cua cac thien sVirtuous
a Zen master. ancients' teachings, including the teachings of
Co Phat: Kobutsu (jap)Phat qua khAncient Buddhas, patriarchs, and other masters'
BuddhasPhat qua kh; trong thien t nay c enlightened koans.
dung e ch tam cua mot v thien s a at c Co Tac Cong An: See Co Tac.
ai giac sauAn ancient Buddha or a Buddha of Co Thanh Quy: 1) T tanh: Self-nature; 2) See
an earlier world age. In Zen, the term is used for Bach Trng Thanh Quy.
the mind of a profoundly enlightened Zen master. Co Thi: Ancient poetry.
Co Phat Kim Phat: Kobutsu-Konbutsu (jap) Co Thien: Trong tri hay tieng setThe drum-
Phat qua kh va Phat hien taiAncient Buddhas deva, thunder.
and present Buddhas. Co Thoai: Cong an thi co aiAncient koans
Co Phat Tam: Kobusshin (jap)"Tam cua mot v See Cong An.
co Phat" la thuat ng ton trong dung e ch tam Co Th: Ancient book.
cua mot v thien s a at c ai giac sau Co Tien An Nguyen (1295-1374): Ten cua mot v
"Old Buddha's mind"; deferential term for the Thien s Nhat Ban dong Lam Te, que Satsuma
mind of a profoundly enlightened Zen master. (Kagoshima)Name of a Japanese Zen master,
Co Quy: See Co Thanh Quy. of the Lin-chi lineage. He came from Satsuma
Co S: Ancient times. (Kagoshima), Japan.
Co Sn Nguyen Hien: Ku-Shan-Yuan-Hsien Co Ton Tuc Ng Luc: Records of Teachings of
(chi)Ten cua mot thien s Trung Hoa vao thi Ancient Honoured Monks
nha Thanh (1644-1912)Name of a Chinese Zen Coc Chan Tch: Ma-Ku's carrying his ring-staff,
master during the Ch'ing dynasty. circling the meditation seat three timesSee Ma
Co Tam Luan: Ku San Lun (chi)Old Coc Thu Trng Nhieu Thien Sang.
Madhyamika SchoolTam Luan Tong chu trng Coc au: See Khan Lng.
ai Tha Phu nh Luan. Tieng Phan goi la Coc Tuyen Thien S: Zen master Ku-Chuan
Madhyamika, chu trng hoc thuyet Trung ao, Ten cua mot v Thien s Trung Hoa dong Lam Te
Khong Luan, hay Tng oi Luan. Tam Luan vao thi nha ngName of a Chinese Zen
Tong da vao ba bo luan c Ngai Long Tho va master, of the Lin-chi lineage, in the T'ang
e t cua ngai la e Ba bien soan. Ba bo luan ay dynasty (618-907).
la Trung Quan Luan, Thap Nh Mon Luan, va Coi Goc Sanh T: Sources of birth and deathS
Bach Luan (see Trung Quan Luan, Thap Nh Mon Goshu en gap thien s Yui-e va noi: "Toi a hoc
Luan, and Bach Luan). Tai Trung Hoa, ngi ta thien nhieu nam, nhng khong co ket qua. Xin
cung cho rang Cu Ma La Thap chnh la ngi ngai ch day." Thien s Yui-e noi: "ao thien von
sang lap ra Tam Luan Tong, mot tong phai bat khong co g b mat ca. Ch la van e thoat ly sanh

t ma thoi." Goshu hoi: "Lam cach nao thoat ly
sanh t?" Thien s Yiu-e cao giong ap: "Moi
niem sanh diet cua ong la coi goc sanh t." Vi
nhng li nay, Goshu i vao tham nh, cam thay
nh mnh va trut mot ganh nang vayGoshu
came to Zen master Yui-e and said, "I have been
studying Zen for many years, but have not yet
succeeded. Please give me some guidance." Yui-e
said, "There is no secret trick to Zen study. It's just
a matter of freedom from birth and death." Goshu
asked, "How does one pass through birth and
death to freedom?" Raising his voice, Yui-e said,
"Your every passing thought is birth and death!"
At these words Goshu went into ecstasy, feeling
as if he had put down a heavy burden.
Con: Con trungInsectsCreeping things.
Con Lon: Dvipatala (skt)ao Con Lon trong
bien Nam HaiCondre island in the South China
Sea.
Con Lon Quoc: Dvipatala (skt)c dien ta
nh la ten nc cua mot nhom ngi da en tren
ao Gia Va va Su Ma Tra (bay gi thuoc Nam
Dng)A native of those islands of black colour,
and is described as Java, Sumatra, etc.
Con Lon Sn: Nui Con Luan hay Hng Sn,
nam ve pha bac nui Tuyet Sn cua Tay Tang
The Kun-Lun mountain range north of Tibet, the
Gandhamadana.
Con Luan:
1) Ten nc thi co: Dvipatala (skt)Name of
an ancient countrySee Con Lon Quoc.
2) Trang thai hon on: Hon LonConfused
stateChaotic state.
Con Luan Tc Sinh Thiet: To swallow the
whole hot barThang moi nhai sat song, ch cho
trang thai khong con phan biet t vong tng na.
Thien tap tai nui Con Luan da vao tnh nghiem
ngat cua th thien do ai thien s Trung Hoa nay
thc hanh. Hanh gia tu Thien tren nui Con Luan
hoac la tu tap nghiem nhat, hoac la muot tron thoi
sat. Mot hom, co mot v Tang hoi Thien s H
ng: "Nh s trao truyen b mat Linh Sn, co
cho ngi hoc tha hoi hay khong?" Thien s H
ng ap: "Nhai nguyen thoi sat." Hanh gia tu
Thien nen luon nh rang ngon luan phi ly vo ngha
hay noi chuyen vo bo khong au vao au. Trong
ao Phat, hy luan la nhng phien nao chng hay
nhng chng ngai tren tien trnh tam thc A
511
savage man chews raw iron, i.e., a state of no
discriminations from deluded thoughts. Zen
practice at K'un-Lun Mountain repeatedly
appealed to the strict Zen of the great Chinese
master, Hsu-T'ang. Zen practitioners at Kun-Lun
either practiced hard or chewed the whole iron
bar. One day, a monk asked Zen master Hsu-t'ang,
"Does secret transmission here on this sacred
mountain allow students to ask for clarification?"
Zen master Hsu-T'ang replied, "Chew the whole
iron bar." Zen practitioners should always
remember that meaningless argument means
frivolous or unreal discourse or talking vainly or
idly. In Buddhism, meaningless arguments are
hindrances on spiritual progress.
Con Sn:
1) Ten khac cua chua Thien T Phuc, chua toa
lac tai thon Ch Ngai, huyen Ch Linh, tnh
Hai Hng, Bac Viet NamAnother name
Thien T Phuc Temple, located in Ch Ngai
village, Ch Linh district, Hai Hng province,
North Vietnam.
2) See Con Lon Sn.
Con Trung Tac Phat: Theo ai Tr o Luan,
ngay ca con trung cung co the lam Phat c
Accoding to the Maha-Prajna-Paramita Sastra,
even insects may attain Buddhahood.
Cong: 1) Cong Cong: General, public; 2) Chnh
Thc: Official; 3) Ong (ngoai hay noi):
Grandfather; 4) Ong (cach goi ton quy): Ko
(jap)Gentlemen, an honorific used for both
monks and laymen.
Cong An: Koan (jap)Kung-an (chi).
(I) Tong quan ve cong anAn overview of
Koans: Cong an Thien cung con goi la "Cat
ang", theo ngha en la "giay san giay bm,
giay m re ma" moc quan qut vao nhau
khong g noi, v vay cac thien s noi tieng
cho rang ngay trong ban chat Thien khong co
g la cong an het; o ch la tro bay at lam roi
them s vat t no rat n gian, va chan ly
thien chang can en cong an. o la ve phan
cac thien s noi tieng; tuy nhien, oi vi
ngi tu thien cung can phai biet ve cong an
tren ng tu tap. Cong an la mot e tai cho
cac e t suy ngh va quan chieu trong thien
quan trong cac thien ng phai Lam Te. Luc
au, cong an la mot yet th cong khai, co
 512

ngha la co trc ve mat cong ly. Ve sau public notice, means a legal case
nay cong an c nha Thien s dung mot constituting a precedent. Later, koans have
cach co he thong nh nhng phng tien ao been used in Zen as a systematic means of
tao t khoang gia the ky th mi bang cach training since around the middle of the tenth
tranh tat ca nhng li giai thch duy ly. Cong century. Since the koan eludes solutions by
an cho phep e t thay ro nhng gii han cua means of discursive understanding, it makes
tr tue va buoc phai vt len nhng gii han clear to the student the limitations of thought
ay bang trc giac ch khong bang duy ly, la and eventually forces him to transcend it in an
th a anh ta vao mot vu tru nam ben ngoai intuitive leap (not by speaking or discussion),
moi mau thuan va moi t tng nh nguyen. which takes him into a world beyond logical
S phat khi nay cho phep ngi e t trnh contradictions and dualistic modes of thought.
bay vi thay mot cach t phat va khong can On the basis of this experience, the student
ti s giup t ben ngoai. Hanh gia tu Thien can demonstrate his own solution of the koan
nen luon nh rang oi tng cua toa thien to the master in a spontaneous and without
trong i song cua hanh gia la e khai m mat recourse to preconceived notions. Zen
tr hue. Nh chung ta oc trong kinh Bat Nha practitioners should always remember that the
Ba La Mat a, khong co tr hue th tat ca cac object of meditation in the life of Zen
c hanh kia eu khong thanh tu c g ca, practitioners is to open the wisdom eye. As
bi v chung thieu con mat e nhn vao y we read in the Prajna-paramita Sutra, without
ngha cua s vat mot cach pho quat. Do o, the wisdom all the other virtues are incapable
mot hanh gia phai bang moi cach got ra tat of accomplishing anything, for they lack the
ca nhng cau ban bang cong an, tc la mot eye which sees into the meaning of things
van e e giai ap. Mot khi ngi ta giai ap generally. Therefore, a Zen practitioner must
c cong an cua mnh, mot cong an na lai by all means have the scale cleared off by
c giao cho mai en khi nao v thay hoan means of the koan, which is a kind of question
toan thoa man vi s lanh hoi cua ngi e t. given him for solution. When one koan is
Co nhieu cau hoi nh vay e s dung trong successfully solved, another is given until the
muc ch nay. Ky that, khi ngi ta hieu c master is thoroughly satisfied with the
mot cong an mot cach sau sac, tat ca nhng understanding of his student. There is a large
cong an con lai khong la nhng tr ngai ln number of such questions available for the
lao g trong s thanh tu thien toi hauKoans purpose. But in fact when one koan is grasped
are sometimes called 'complications', literally in a most penetrating manner, all the
meaning 'vines and wistarias' which are remaining ones present no substantial
entwining and entangling, for according to the hindrances to the final Zen realization.
masters there ought not to be any such thing (II) Nguon goc cua t "Cong An"The origin of
as a koan in the very nature of Zen, it was an the term "Koan": Cong an von ch cho viec
unnecessary invention making things more xet x phu quan, mot bc cong van at len
entangled and complicated than ever before, tren an th, mot ho s cong ng, hay mot
and the truth of Zen has no need for koans. trng hp thiet lap mot tien le hp phap, mot
These are famous Zen masters' considerations thuat ng co t i nha ng. Nhng thuat
on koans; however, Zen practitioners still ng nay c cac Thien gia s dung mot cach
need to know about koans on their path of hoi khac cho no ch mot cuoc oi thoai hoac
cultivation. Something to be pondered on mot bien co nao o xay ra gia Thien s va
during meditation by novices in Zen e t cua ngai. Ngay nay, cong an ch nhng
monasteries of the Lin-Chi school. Problems giai thoai cua mot bac co c nao o, hoac
set by Zen masters, upon which thought is mot cuoc oi thoai gia mot bac Thay vi
concentrated as a means to attain inner unity Tang chung, hoac li noi hay cau hoi cua mot
and illumination. Originally, koan means bac Thay khi thng ng thuyet phap, tat

ca eu c dung nh phng tien khai m 1) Mot trng hp thiet lap mot tien le hp phap:
cho tam tr cua hanh gia en vi chan ly
Thien. Tom lai, cong an la mot cau chuyen
Thien, mot hoan canh ve Thien, hay mot van
e ve Thien. D nhien, luc au hoan toan
khong co cong an nh chung ta biet ngay nay;
no ch la mot loai cong cu nhan tao cua nhng
v Thien s sau nay nham e lai toan bo
nhng ieu quan trong cua tong mon, e soi
sang cho nhng e t kem coi cua mnh 4) Trong nha Thien, cong an la mot nh thc,
Koan is a public document, a document of an
official transaction on the desk, an
authoritative statue, or a case which
established a legal precedenta term coming
from the T'ang dynasty. But the term is used
by Zen Buddhism in a slightly different
manner in that it denotes a certain dialogue or
event that has taken place between a Zen
Master and his student. It now denotes some
anecdote of a certain ancient master, or a
dialogue between a master and monks, or a
statement or question put forward by a
teacher, all of which are used as the means
for opening one's mind to the truth of Zen. In
short, koan means a Zen story, or a Zen
situation, or a Zen problem. In the beginning,
of course, there was no koan as we
understand it now; it is a kind of artificial
instrument devised out of the fullness of heart
by later Zen masters, who by this means
would force the evolution of Zen
consciousness in the minds of their less
endowed disciples.
(III) nh ngha ve cong anDefinition of Koans:
Cong an c hnh thanh t cac cuoc van ap giai ap cua no oi hoi hanh gia phai trc
gia thay tro ngay xa, t nhng oan van
trong cac bai thuyet phap hay cac bai giang
cua cac v thay, hoac t nhng cau kinh va
cac li day khac. Cong an cung co ngha la
"chuyen" hay "bien co". Ben canh o, cong an
an van con mot vai ngha khac na Koans
are constructed from the questions of disciples
together with responses from their masters,
from portions of the masters sermons or
discourses, from lines of the sutras, and from
other teachings. Koan also means "story" or
"event". Besides, koan still have some other
meanings:
513
A case which established a legal precedent.
2) S the hien cua Phap, o la hien thc cua vu
tru: The concrete manifestation of Dharma,
that is reality or the Universe itself.
3) Mot cau chuyen the hien nhng nguyen tac
can ban cua Phat Phap: A story which
manifests the universal principles of the
Buddha-Dharma.
bang ngon ng anh la, ch thang chan ly toi
hau. Cong an khong the c giai ap bang
cach s dung ly luan hp ly, ma ch bang cach
lam tam giac ngo en mot mc sau hn, cung
nh vt qua ly tr bien biet: In Zen a koan is
a formulation, in baffling language, pointing
to the ultimate truth. Koans cannot be solved
by recourse to logical reasoning, but only by
awakening a deeper level of the mind beyond
the discursive intellect.
5) Cong an la mot e muc triet ly do mot v
Thien s a cho mot v Thien sinh mi nhap
mon e quan tng. ay la mot phng phap
thong thng trong nha Thien nham giup cac
Thien sinh mi giam bt s chap trc: Koan
is a philosophical topic given to a Zen student
for contemplation by the Zen master. This is a
common method in Zen which helps the
novice Zen students lessen his attachments.
6) Cong an la mot t ng Nhat Ban ch nhng
trng hp an ng, ma chu y khong the nhan
biet bang khai niem hay phan tch bang suy
ngh c. Cong an c e ra cho ngi hoc
la e dan ti tam trang cang thang cc o, va
nhan thc chat cua van hu. Cong an c
dung trong Thien, ac biet la trong cac Thien
phai Lam Te. Koan la thuat ng Nhat Ban,
co ngha la mot th van e ma v thay e ra
cho ngi e t giai quyet. Tuy nhien, van
e khong phai la ch ung v khong co t
Anh ng nao tng ng vi t nay. Theo t
ng Nhat Ban, Ko nguyen ngha la cong,
va an la mot van kien. Nhng mot van
kien th khong an nhap g vi Thien ca. Cai
van kien Thien la cai van kien ma moi
ngi chung ta em theo en the gii nay khi
mnh sanh ra va co oc ra trc khi mnh chet
 514

i. Theo truyen thuyet ai Tha, ngi ta bao read, and those who read it successfully are
c Phat a thot ra mot cau sau ay khi Ngai the followers of Zen. There is, however, no
ra khoi than the cua ba me: Thien thng secrecy in this, as it is all open or public to
thien ha, duy nga oc ton. o la van kien us, to everyone of us; and to those who have
cua c Phat e lai cho chung ta oc, va an eye to see the utterance it presents no
nhng ai oc c no tc la nhng e t nha difficulty. If there is any hidden meaning in it
Thien vay. Tuy nhien, khong co g b an trong at all, it is our side and not in the document.
cau noi nay, v tat ca no khai m hay cong The koan is within ourselves, and what the
khai trc chung ta, trc moi ngi chung Zen master does is no more than to point it
ta; va oi vi nhng ai co mat e thay li tho out for us so that we can see it more plainly
lo ay chang e ra kho khan nao ca. Neu co than before. When the koan is brought out of
mot y ngha an dau nao trong no, la pha the unconscious to the field of consciousness,
chung ta ch khong phai t van kien. Cong it is said to have been understood by us. To
an trong chung ta, va Thien s chang lam g effect this awakening, the koan sometimes
khac hn la ch no ra cho chung ta thay ro hn takes a dialectical form but frequently
trc. Khi cong an c em ra khoi vo thc assumes, superficially at least, an entirely
vao pham vi cua y thc, th chung ta noi la nonsensical form.
chung ta hieu no. e thc hien s thc tnh (IV) Muc ch cua tu tap Thien theo cong anThe
nay, cong an oi khi mang hnh thc bien aim of the koan in practicing Zen: Cac cong
chng nhng thng th, t ra la mot cach bieu an la cach dien at trc tiep s the nghiem
hien ben ngoai, no mang mot hnh thc hoan cua cac thien s ngay xa, mot s the nghiem
toan phi lyA Japanese term "Koan" or khong the nhan ra, khong the hieu c theo
"Koungan" for enigmatic or problem cases loi duy ly. Ban chat cua cong an la da vao
whose purport cannot be discerned by nghch ly, ngha la da vao nhng g vt ra
conceptual and analytical thinking. The koan ngoai khai niem (hay ben kia cai co the
is given to the student first of all to bring nhan ra c). V vay, cac van ban cong an
about a highly wrought-up state of thuoc ve nhng van ban kho dch nhat trong
consciousness, and its solution requires that toan bo van hoc the gii. Ngay ca nhng ai a
practitioners directly and intuitively perceive at c mc o thong thao nao o ve Hoa
the true nature of reality. They are commonly ng hay Nhat ng van cha the cung cap mot
used in Zen, especially in Lin-Chi Zen sects. ban dch thch hp cua cac cong an, ngha la
Koan is originated from Japanese language, mot ban van co the c dung trong viec tu
which means a kind of problem, which is tap thien neu mnh khong co s the nghiem
given the master to his disciples to solve. thien sau sac. Trong nha Thien cong an la mot
Problem is not a good term, however, for nh thc, bang ngon ng anh la, ch thang
there is no other equivalent term for such chan ly toi hau. Cong an khong the c giai
term in English. According to Japanese term, ap bang cach s dung ly luan hp ly, ma ch
Ko literally means public and an is a bang cach lam tam giac ngo en mot mc sau
document. But a public document has hn, cung nh vt qua ly tr bien biet. Mot v
nothing to do with Zen. The Zen document Thien sinh nen luon chuyen chu vao cong an
is the one each one of us brings along to this va co gang nam c chan ly trong o neu co.
world at his birth and tries to decipher before Muc ch cua cong an chnh la lam cho mot v
he passes away. According to Mahayana Thien sinh tham cu mot cach can than. Mot
legend, the Buddha is said to have made the v Thien sinh phai dung thai o tham cu nay
following utterance when he came out of his lam cho tinh than hang hai va phan chan them
mothers body: Heaven above, earth below, I ti cho khong con s la chon nao khac hn la
alone am the most honored one. This was phai nhay qua khoi no. S t bo cai chap
Buddhas document bequeathed to us to trc cuoi cung nay se mang v Thien sinh
 515

en vi toan canh cua cai goi la "ban lai dien ngai Phat Quang Quoc S Trung Hoa va
muc cua chnh mnh"Koans originated as an Bach An Nhat Ban cho nhng hanh gia Loi
immediate expression of the Zen realization nhan thc Thien bi nhng ngi thuoc he
of the ancient masters, realization that is not thong khong dung cong an c ai dien,
conceptually graspable, not understandable. theo tai lieu ma chung ta co c bi Lam Te
Its nature is paradoxical, i.e., beyond concept. Trung Hoa va bi Ban Khue Vnh Trac
Thus, Zen texts are among the most difficult Nhat BanThe koan method of studying Zen
to translate in world literature. Even for started in China in the twelfth century with
someone who has achieved perfect mastery the Sung masters, such as Goso Hoyen (died
of Chinese or Japanese, it is just about in 1104), Yengo Kokugon (1063-1135), and
impossible for one who does not have a Daiye Soko (1089-1163). But its
profound realization of Zen to come up with systematization took place in Japan soon after
an appropriate translation, i.e., one usable for the introduction of Zen in the thirteenth
Zen training of a koan. In Zen a koan is a century. In the beginning the koan was
formulation, in baffling language, pointing to classified under three headings: prajna-
the ultimate truth. Koans cannot be solved by intuitional (richi), actional (kikwan), and the
recourse to logical reasoning, but only by ultimate (kojo). Later, in the seventeenth
awakening a deeper level of the mind beyond century, Hakuin and his followers amplified
the discursive intellect. A Zen student should them into five or six, but in essence the older
always dwell on the koan itself and endevour three still hold good. Since, however, the
to get at its truth if it has any. To force a Zen schema was completed, all the Zen students
student to assume this inquiring attitude is the belonging to the Rinzai school nowadays
aim of the koan. A Zen student must then go study Zen after it, and the study is more or
on with his inquiring attitude until he comes to less stereotyped and to that extent shows
the edge of a mental precipice, as it were, signs of deterioration. The typical and
where there are no other alternatives but to classical examples of the koan students are
leap over. This giving up his last hold on life supplied by Bukko Kokushi (1226-1286) in
will bring the student to a full view of a so- China and by Hakuin (1685-1768) in Japan.
called "his own original face". The approach to Zen by those of non-koan
(V) Phng phap nghien cu Thien theo cong system is exemplified, as far as we have the
anThe koan method of studying Zen: record, by Rinzai (died in 867) in China and
Phng phap nghien cu Thien theo cong an by Bankei (1622-1693) in Japan.
Trung Hoa vao the ky th 12 vi cac Thien (VI) Nhng ac iem cua cong an
s i nha Tong, nh ngai Ngu to Phap Dien, Characteristics of koans:
Vien Ngo Khac Can, va ai Hue Tong Cao. 1) Nhieu cong an, oi tng cua nhng cuoc van
Nhng s he thong hoa cua no xay ra Nhat ap gia thay va tro, vach lai nhng s bien
Ban ngay sau s du nhap cua Thien vao the cua lan 'oc tham' trong qua kh. Theo truyen
ky th 13. Luc au cong an c phan loai vi thong thien, viec dung loi giang rieng cho
3 tieu e: trc giac Bat Nha, hoat ong, va tng ngi co t nhng bai hoc b truyen cua
cu canh. Sau nay, vao the ky th 17 th Bach chnh c Phat Thch Ca Mau Ni; cach nay
An va cac o e lam ln them thanh nam hay hien van con c gi trong cac phai Thien,
sau tieu e, nhng cot loi ba tieu e cu van cach lam nay a bien mat trong phai Tao
con co gia tr. Tuy nhien, t khi bieu thc ong, nhng van con trong phai Lam Te
hoan thanh, tat ca hanh gia thuoc tong Lam Many koans have as their content, mondo
Te ngay nay eu nghien cu Thien theo no, (questions and answers) between master and
va viec nghien cu khong nhieu th t b ong student and thus give us information about
khuon en mc a co dau hieu suy oi. dokusans in the past. The practice of giving
Nhng th du tieu bieu va co ien a c indicidual instruction in this manner began,
 516

according to Zen tradition, with the secret thc. Va v o khong phai la mot tam thai gia
teachings of Sakyamuni Buddha and has been tao, chung ta goi no la "chan thanh." Trong tu
preserved in this school of the Buddha-mind tap Thien, neu khong co cai tam chan thanh
ever since. Although it was formerly o, khong the nao thau nhap va hieu c
customary in all Zen lineages, the practice has The Third Patriarch Seng-Tsan (Sosan)
nearly died out today in the Soto school and is entered the hall to preach the assembly:
basically still only cultivated by the Rinzai "Whenever one is studying a particular kung-
school. an, then if one does one's work with sincerity
2) Ngi oc cac van ban ve cong an ve nhng of mind, like a hen brooding on her eggs, like
cong an anh lac hng ng bao gi quen a cat watching a mouse, like a hungry person
rang nhng van ban nay, theo nh ngha cua thinking of food, like a thirsty person thinking
chung, la kho hieu, khong the dung tr tue of water, like a child longing for its mother,
pham tuc e hieu c. Muc ch cua chung then surely there will be a time when one will
la kch thch hanh gia vt qua nhng gii han penetrate and understand." In fact, the koan of
cua ly luan va t duy duy ly. Hanh gia nen the patriarch consist of 1,700 cases, such as
luon nh rang nhng li giai ve cong an ngay "The dog has no Buddha-nature," "The pine
ca nhng giai thch t no chieu sang, ro rang tree in front of the courtyard," "Three pounds
la sai lam theo quan iem Thien neu chung of flax," and "A dry shit-stick." When a hen
c tm ra bang cach lap luan va dien dch broods on her eggs, the warmth continues
ma bat c mot bac thay chan chanh nao eu without interruption. When a cat watches a
de dang nhan raThe reader of Zen texts mouse, its mind and eyes are fixed on their
who finds koans strange or alienating, must object. As for a hungry person thinking of
always keep in mind that koans are by food, a thirsty person thinking of water, a
definition ununderstandable, inaccessible to child longing for its mother, all are done out
the reasoning mind precisely because they of genuineness of mind. Since this is not an
are challenges to transcend logical-conceptual artificially constructed state of mind, it is
mind. Zen practitioners should always called "sincere." In studying Zen, without this
remember that even in cases where sincerity of mind there is no such thing as
illuminating interpretations of koans present being able to break through and understand.
themselves, from the standpoint of Zen they 4) Theo Thien S Linh Moc ai Chuyet Trinh
are false if they are thought out and will be Thai Lang trong bo Thien Phat Giao: "Cong
quickly exposed as such by any Zen masters. an khong phai c e ra e giai mot cach de
3) Tam To Tang Xan thng ng day chung: dang. Nhng mot khi a giai xong, cong an co
"Khi quan mot cong an ac biet, va neu chung the c v nh vien gach v dung e go ca.
ta lam viec o mot cach thanh tam, nh mot Khi ca a m, ngi ta nem bo vien gach i.
con ga mai ap trng, con meo rnh chuot, Cong an con hu dung khi canh ca tam linh
giong nh ngi oi m en thc an, ngi con ong chat, va khi ca a m ra, ngi ta
khat mong ch ly nc, tre con ch me, chac co the quen no i. ieu ma ngi ta thay
chan se co luc chung ta tham nhap va thau c sau khi ca m ra la mot ieu g hoan
hieu." Ky that, con so cong an cua ch To len toan bat ng, ieu g o trc ay cha bao
en 1.700 trng hp, chang han nh "Con gi xuat hien, ngay ca trong tr tng tng
cho khong co Phat tanh," "Cay tung ngoai cua chung ta, mot ieu bat kha t ngh. Va khi
san," "Ba can gai," "Cay gay choc phan." Khi cong an lai c quan tng theo quan iem
ga ap trng, hi am pha ra lien tuc. Khi meo chung ta va mi thu ac o, no tr nen ham
rnh chuot, tam tr cung nh oi mat gan chat xuc tuyet vi, cau truc hoan hao va khong co
vao con moi. Ve chuyen ngi oi ngh en chut g gia tao!"According to Zen Master
mieng an, ngi khat ngh en nc uong, c D. T. Suzuki in Zen Buddhism: "The koan
be ch me, tat ca xuat phat t cai tam ch refuses to be solved under any easy
 517

conditions. But once solved the koan is is one that naturally grows out of one's life
compared to a piece of brick used to knock at situation. For example, a Buddhist might be
a gate; when the gate is opened the brick is gripped by the following problem: 'If all
thrown a way. The koan is useful as long as beings without exception are intrinsically
the mental doors are closed, but when they perfect, as the Buddha proclaimed, why is
are opened it may be forgotten. What one there so much pain and suffering in the
sees after the opening will be something quite world?' Or a believer may question intensely:
unexpected, something that has never before 'I am fundamentally a Buddha, why do I act
entered even into one's imagination. But like anything but one?' Those driven by the
when the koan is re-examined from this need to dispel a fundamental contradiction
newly acquired point of view, how between their faith in the truth of the
marvelously suggestive, how fittingly Buddha's pronouncement and the evidence of
constructed, although there is nothing their senses have a natural koan."
artificial here!" 7) Theo Christmas Humphreys trong quyen 'Phat
5) Theo Thien s Thch Nhat Hanh trong quyen Giao': "Cong an giong nh mot vien soi ngi
'Cha Khoa Tu Thien': "Cong an khong phai la i qua sa mac ngam trong mieng. Dau khong
nghien cu hoac tm toi chat lieu. Moi cong giai c cn khat, no kch thch cac phng
an phai c xem nh ngon tay ch cho chung tien lam giai cn khat."According to
ta thay thc tai cua chan ban the cua chnh Christmas Humphreys in Buddhism: "The
mnh, cung nh thc tai cua the gii. Ngon tay koan is like the pebble in the mouth of a man
o ch lam c nen chuyen neu ban y thc who walks in the desert. It does not quench
c rang no ch thang trc tiep vao ban existing thirst, but it stimulates the means of
According to Zen Master Thich Nhat Hanh in quenching it."
Zen Keys: "Kung-ans (koans) are not to study 8) Maurine Stuart viet trong quyen 'Am Thanh
or research material. Each kung-an must be Vi Te': "Tat ca cac cau chuyen Thien eu
considered a finger pointing to the realityof luan chung ve mot chu e. Canh tr khac
our own true nature as well as the reality of nhau, nhan vat khac nhau, nhng tat ca cac
the world. This finger can only fulfill its role cau chuyen eu giup chung ta thay ro hn vao
as pointer if you are aware that it is pointing cai chan tanh cua mnh, Phat tanh, hay coi re
directly at you." ban the cua chung ta, di bat ky ten goi nao
6) Theo Thien s Philip Kapleau trong quyen do chung ta at ra. Cac cong an va nghi thc
'Thien: Truyen Thong & S Chuyen Tiep': khong ch thuoc ve qua kh, va chung ta
"Cong an hay nhat chac chan la cong an xuat khong nen e chung tr thanh nhng hnh thc
x t tnh huong cuoc song cua tng ngi. trong rong. Chung ta phai can than khong e
Chang han, mot Phat t co the b dan vat bi cho cai cu bien thanh can ba cua qua kh, va
van nan sau ay: 'Neu tat ca moi chung sanh xem nhng cai mi nh nhng ban mo phong.
theo ban chat eu hoan hao nh li Phat day, Khi ngi ta thc s s dung nhng cong an
tai sao van con bao nhieu la phien nao va au nay, ho tr nen sinh ong ngay trong hien tai;
kho tren coi i?' Mot tn o cung co the t nhng phan biet gia cai cu va cai mi khong
van: 'C ban toi la mot v Phat, vay th tai sao con na. Moi cong an eu la cong an cua
hanh ong cua toi chang khac g hanh ong chung ta. Chung ta phai tien ti trong s t do
cua pham nhan?' Nhng ngi co nhu cau n oc. S lam sang to t nga khong g khac
thuc bach phai giai quyet mau thuan can ban hn ngoai chuyen chuyen tam tu tap. Khong
gia long tin theo chan ly cua Phat va nhng ai day cho chung ta c, khong ai cho chung
cam xuc cua giac quan xem nh phai ng ta c. Ro rang chung ta phai t tm ra mot
au vi mot cong an t nhien."According to cach oc lap."Maurine Stuart wrote in The
Zen Master Philip Kapleau in 'Zen: Tradition Subtle Sound: "All Zen stories are about the
and Transition,': "Undoubtedly the best koan same thing. There are different scenes,
 518

different characters, but they all help us see phai tuan theo. Hanh gia tu thien t mot cong
more clearly into our true nature, our Buddha- an tuyet nhien khong tm cach e biet xem
nature, the ground of our being, whatever we mot thien s nao o a song nh the nao trong
want to call it. Koans and rituals do not just qua kh, hay co the noi ra nhng li g; ieu
pertain to ancient times; we must not let them ma hanh gia quan tam la chnh ban than mnh
become more forms. We must be careful not hieu va thc hien chan ly song trong cong an
to treat the old like dregs from the past, and ngay ay va bay gi. Hanh gia tu thien cung
not to see the new as imitations. When truly nen nh rang nhieu cong an ch hien len
alive people make use of these koans, they nhng giai thoai nong can va vui ua t s hai
become vividly present; distinctions between hc sau sac cua cac thien s ngay xa. Tuy
old and new are gone. Each koan is our koan. nhien, noi g th noi, chung ta phai ong y
We must come forth in solitary freedom, rang nhng cong an nay co cong nang giup
independently. The clarification of the true cac thien s ngay xa at c ai giac Zen
self is none other than this practice we are practitioners should always remember that
engaged in. No one can teach us about it, no texts of koans are aids in Zen training and
one can give it to us. We must find out for they should not be considered as a model that
ourselves, clearly independently." practitioners must strictly followed. For Zen
9) Nancy Wilson Ross viet trong quyen 'The practitioners with a koan, it is absolutely not
Gii Thien': "Quan tng mot cong an oi hoi the point to be informed about what a certain
mot nhiet tnh chan that va kien tr giai quyet Zen master experienced or said in the past;
no, va mot trong vo so nghch ly trong Thien but rather to realize themselves right here and
la ban phai oi au vi cong an ma khong right now the living truth toward which the
ngh en no. iem nay c nhan manh mot koan points. Zen practitioners should also
cach quyet liet e buoc thien sinh no lc vt remember that many of the koans only appear
qua cai cong thc muon i cua nh nguyen superficially as amusing anecdotes, not rarely
va bien chng t duy bnh thng. Ngi ta ancient Zen masters have a profound sense of
khong ngng nhan manh rang khong the nao humor. However, no matter what we say, we
nam c chan ly bang cach ch n thuan t must agree that the power of these koans can
bo cai sai trai, cung nh khong the nao at help ancient Zen masters attain
c cai tam bnh an hay tm c giai ap toi enlightenment.
hau bang tranh bien hay ly luan."Nancy 11) Theo Robert Atken trong Vo Mon Quan: "Toi
Wilson Ross wrote in The World Of Zen: "To a hoc c mot ieu ve tu tap cong an vao
work on a koan necessitates a sincere and mot buoi toi khi cung tam chung vi Lao s
enduring eagerness to solve it, but also, and Soen Nakagawa trong phong tam cua t vien
here comes the twist, and one of the many Ryutaku. Lao s a ke lai cho toi mot cau noi
paradoxes in which Zen abounds; you must c cho la Yamaoka Tesshu, mot chnh
face it without thinking about it. This point is khach va vo s noi tieng hoi cuoi the ky th
stressed in the unbending effort to force the XIX. Vao thi Tesshu, cac vat dung c
student beyond the eternally dualistic and nhap cang t phng Tay nh xa bong bat au
dialetic pattern of ordinary thinking. Again thay the cho cac vat dung truyen thong cua
and again it is emphasized that one cannot ngi Nhat nh vien a bot. Ngai bao toi:
take hold of the true merely by abandoning 'Thien cung giong nh cuc xa bong. Trc
the false, nor can one reach peace of mind or het, ong dung xa bong e got ra, sau o, ong
any final answer by argument or logic." xa sach het xa bong i'."According to
10) Hanh gia tu thien nen luon nh rang nhng Robert Atken in the Gateless Barrier, "I got
ban van ve cong an la nhng th bo tr cho s instruction in the koan practice aspect one
ao tao thien va ng bao gi xem chung nh evening when I was in the bathhouse of
khuon vang thc ngoc ma hanh gia tu thien Ryutaku Monastery with Nikagawa Soen
 519

Roshi. He told me about a remark attributed vien man cua Nh Lai cung nh em la om
to the great nineteenth-century statesman and om ma ot nui Tu Di, rot cuoc chang bao gi
swordman Yamaoka Tesshu. In Tesshu's time, c). Sau khi cong an dep sach tat ca chng
new Western imports like soap were ngai a en chan ly cu canh, rot cuoc chung
beginning to replace traditionally Japanese ta se biet rang hoan toan khong co "canh gii
things like pumice. He said, 'Zen is like soap. b mat tam linh," cung khong co cai goi la
First you wash with it, and then you wash off chan ly Thien lang le vi dieu. Cong an khong
the soap.'" phai la cau o cung khong phai la li noi khoi
(VII)Khi nao v Tang mi nhap mon c giao cho hai. Cong an co mot muc tieu rat ro rang, khi
cong an?When will a novice monk be len nghi tnh va kham pha ra chan tng cua
assigned with a koan?: Thng thng, sau s vat. Mot cau noi lay ly luan lam nen tang
khi c thau nhan vao thien vien, v Tang co the tien en gan c khi da theo tnh
mi en se khong c giao cho mot cong an hp ly e bien biet; co g nghi ng hay kho
cho en khi nao anh ta co cuoc oi thoai au khan chung ta eu co the giai quyet c
tien vi v Thien s va toi thieu phai hieu bang cach quay ve vi nguon goc cua quan
c cuoc oi thoai vi thay nay. Sau cuoc niem. Moi dong song eu chay ve bien ca,
am thoai vi thay, vao luc tham thien buoi nhng cong an la mot bc tng sat cho nen
toi, v Tang c goi len cung vi tat ca bat c tri kien nao cung khong the xuyen qua
nhng ngi khac e gap Thay, roi anh ta se c. Mot hom khi bc tng cong an b pha
c giao cho mot cong an, o co ngha la s sap th chng ngai tri kien se b quet sach,
khi au cua i song thien ng cua anh ban se tr ve vi y thc hoan chnh c cau
taUsually, after being admitted to a Zen ket bnh thng. Tr phi co mot ban tay vo
monastery, a novice monk will not be vao mot ban tay khac, neu khong se khong
assigned with a koan until after his first phat ra am thanh. Cay bach ng trc san,
conversation with the Zen master of the mui ai cung nam doc, mat ai cung nam ngang.
monastery. After the first conversation with Ngay nay, Thien la th bnh thng nhat tren
the master, the novice monk must wait until the gii. Trc ay no giong nh mot pham
he has solved and at least be able to tru rat xa la, gi ay lai phat hien ra rang moi
understand the dialogue with the master. ngay chung ta eu dao chi trong Thien. Noi
After the first conversation with the master, at tom lai, khi hanh gia hoan toan thau triet mot
the time of the evening sanzen, he is told to cong an, cac cong an con lai se khong con can
come to see the master with the rest, and then thiet na. That vay, theo Thien s D.T. Suzuki
he will have his koan, which means the real trong quyen "Thien Hoc Nhap Mon," tren
beginning of his Zendo life. phng dien truyen thong th co en 1.700
(VIII)Hanh gia se phai tu tap bao nhieu cong cong an, o ch la cach tnh rong rai ve nhng
an?How many koans will Zen practitioners cong an ma thoi. Vi nhng muc ch thc
practice?: Khi tu tap cong an, hanh gia ch tien, ch can khong qua 10, hay 5 cong an,
nen dung tam vao mot cong an, ch khong co tham ch ch can mot cong an cung u cho
hieu va giai thch tat ca cac cong an. Dau co hanh gia m tam en chan ly Thien. Tuy
giai thch c i na, rot cuoc la kien giai nhien, e at c mot s chng ngo triet e
ch au phai la ngo. Kinh Phap Hoa day: "Th hanh gia ch can buong bo tat ca vi niem tin
phap phi t lng phan biet chi s nang ao." khong lay chuyen vao muc ch cu canh cua
(Phap nay khong phai la cho ma suy tng Thien. Se khong at c ket qua g neu ch
phan biet co the hieu c). Kinh Vien Giac leo len theo s sap xep cong an het cai nay
tuyen bo: "D t duy tam trac ac Nh Lai en cai kia nh thng c tu tap cua cac o
Vien Giac canh gii nh d huynh hoa nhiet e cua tong Lam Te. Con so cong an thc s
Tu Di Sn, chung bat nang ac." (lay cai tam khong quan he g en viec tu tap, nhng oi
suy tng ma o lng canh gii giac ngo hoi can thiet la nien tin va cong phu ca nhan,
 520

neu khong c nh vay th Thien ch la mot vertically set and the eyes horizontally
cai bong bong. Nhng ai xem Thien la s t arranged. Zen is now the most ordinary thing
bien va suy ngam tru tng se khong bao gi in the world. A field that we formerly
at c nhng cai tham sau cua no, Thien supposed to lie far beyond is now found to be
ch vang vong vi nhng ai co tam lc cao tot the very field in which we walk, day in, day
ma thoi. Co the co hang tram cong an, hay co out. In short, if we completely break through
the co vo so cong an v co vo so vat the lap one koan, the rest of the koans will be
ay vu tru, nhng ieu o chang lien quan g unnecessary. As a matter of fact, according to
en chung ta. Ch can hanh gia at c cai Zen master Daisetz Teitaro Suzuki in "An
thay chan thc tng cua van vat trong dong Introduction to Zen Buddhism (p.85)," the
sinh sinh bat tuyet cua van hu th cong an t number of koans is traditionally estimated at
chung hoan thanh s menh cua mnhWhen 1,700, which, however, is a very generous
working at Zen, one should concentrate on way of counting them. For all practical
one koan only, and not try to understand or purposes, less than ten, or even less than five,
explain them all. Even one were able to do or just one may be sufficient to open one's
so, this would be merely intellectual mind to the ultimate truth of Zen. A thorough-
understanding and not true realization. The going enlightenment, however, is attained
Lotus Sutra says: "This Dharma is not only through the most self-sacrificing
understood through thinking and intellection." application of the mind, supported by an
The Total Enlightenment Sutra declares: "To inflexible faith in the finality of Zen. It is not
perceive the Realm of Enlightenment of the to be attained by merely climbing up the
Tathagata with the thinking mind is like gradation of the koans one after another, as is
attempting to burn Mount Sumeru with the usually practiced by followers of the Rinzai
light of a firefly; never will one succeed." school. The number really has nothing to do
When the koan breaks down all the with it; the necessary requirements are faith
hindrances to the ultimate truth, we all realize and personal effort, without which Zen is a
that there are , after all, no such things as mere bubble. Those who regard Zen as
"hidden recesses of mind" or even the Truth speculation and abstraction will never obtain
of Zen appearing all the time so mysterious. the depths of it, which can be sounded only
The koan is neither a riddle nor a witty through the highest will-power. There may be
remark. It has most definite objective, the hundreds of koans, or there may be an infinite
arousing of doubt and pushing it to its furthest number of them as there are infinite numbers
limits. A statement built upon a logical basis of objects filling up the universe, but it does
is approachable through its rationality; not necessarily concern us. Only let one gain
whatever doubt or difficulty we may have had an all-viewing and entirely satisfying insight
about it dissolves itself by pursuing the into the living actuality of things and the
natural current of ideas. All rivers are sure to koans will take care of themselves.
pour into the ocean; but the koan is an iron (IX) So lng cong anNumbers of koans: Ngi
wall standing in the way and threatening to ta noi toan bo co khoang chng 1.700 cong
overcome one's every intellectual effort to an. Trong so nay co 500 cong an chnh yeu, v
pass. One day when the wall of koan broken co nhieu cong an trung lap nhau, cung nh co
through and the intellectual obstructions well nhng cong an co gia tr thap cho viec thc
cleared off, you come back, so to speak, to hanh. Cac v s eu co nhng s thch rieng
your everyday relatively constructed ve cong an, nhng thng thng ho dung Vo
consciousness. The one hand does not give Mon Quan va Bch Nham Luc la hai bien tap
out a sound until it is clapped by the other. cong an chnhIt is said that altogether there
The cypress-tree stands straight before the are about 1,700 koans. Of these, about 500
window; all human beings have the nose are usually used, since many are repetitive

and others are less valuable for practice.
Masters have their own for references, but
they prefer to use the Wu-Men-Kuan and Pi-
Yen-Lu.
(X) Cong an c Thien s Lam Te s dung:
Koans used by Zen master Lin-ChiCong
an la mot cai g o cho cac e t suy ngh va
quan chieu trong thien quan trong cac thien
ng phai Lam Te. Luc au, cong an la mot
yet th cong khai, co ngha la co trc ve
mat cong ly. Ve sau nay cong an c nha
Thien x dung mot cach co he thong nh
nhng phng tien ao tao t khoang gia the
ky th mi bang cach tranh tat ca nhng li
giai thch duy ly. Cong an cho phep e t thay
ro nhng gii han cua tr tue va buoc phai
vt len nhng gii han ay bang trc giac ch
khong bang duy ly, la th a anh ta vao mot
vu tru nam ben ngoai moi mau thuan va moi
t tng nh nguyen. S phat khi nay cho
phep ngi e t trnh bay vi thay mot cach
t phat va khong can ti s giup t ben tang chon sau hay gia doi che ay cua ban
ngoai. Nham giup cho cai nga tnh thc va
chng nghiem Phat tanh, ma ngai Lam Te
goi la Vo v chan nhan, ngha la tron ven la
mnh va chan thc biet mnh, trong cac Thien
s, nhat la cac Thien s thuoc phai Lam Te,
mi co s s dung cai ma tieng Nhat goi la
koan. o la mot phat trien ac biet cua cac
the ky 11 va 12, khi Thien c het sc a
chuong va pho bien rong rai khap Trung Hoa,
thu hut ca nhieu ngi khong con tm en v
mot nhu cau hien sinh thuc bach nao ca.
Nhng v thay thi trc co le han a phan
ng vi cai lanh am va l la be ngoai nh Bo
e at Ma. Tuy nhien, nhng v thay sau
nay, thanh that va bi man muon giup tat ca
nhng ke tm kiem, gi ay bat au chnh ho
thiet lap moi lien he vi nhng ngi en tm
bang mot cong an. V thien s i Tong au
tien s dung cong an co phan he thong la
Tong Cao ai Hue (the ky th 12), trong mot
dp, a noi nh sau: Chung ta sinh ra t au?
chung ta i ve au? Ke nao biet cai t au
en va i ve au nay la ke ma chung ta co the
thc s goi la mot Phat t. Nh ai la cai ke
trai qua sinh t nay? Lai na, ai la cai ke
chang biet g ve cai t au en va i ve au
521
cua i song nay? Ai la cai ke ot nhien y
thc c cai t au en va i ve au cua i
song? Lai na ai la cai ke oi mat vi cong an
nay, khong the gi oi mat mnh nh, va v
han khong lanh hoi noi no, thay ca ruot gan
mnh ao lon nh nuot phai mot hon la
khong de dang phun ra c. neu ong muon
biet cai ke nay la ai, lanh hoi han cai cho
ma mnh khong the em han vao khuon kho
cua ly tr. Khi ong a lanh hoi c han nh
the, ong han biet rang rot cuoc han la ke vt
qua s can thiep cua sanh t. Muc tieu toi
hau van gi nguyen nh vay: biet va lanh hoi
xem ta la ai ben kia cai khuon kho cua ly
tr, ngha la ben kia cai c cau chu the -khach
the cua tr nang. Hng ve cu canh nay cua
cong an, mot th cau hoi, van e, thach thc,
hay oi hoi e ra bi va do sang kien cua v
thay, co y nh thoa man hai tac dung: th
nhat la tham nhap vao nhng mien sau va
kch thch tan can nguon no moi u tam nen
nga trong nga thc. Th hai la trong khi khch
ong moi hoai mong can ban nay va cuoc tm
kiem no, gi cho chung c ben re va ch
ao mot cach thch ang. V ch khi day
chung thoi cung khong u. Ma con phai ch
ao va hn na nuoi dng chung mot cach
can mat ngo hau tranh nhieu cam bay gia doi
va ao tng trong ay chung co the b giam
thieu hay i lac hng. Trong giai oan tien
cong an cua Thien, ke cau ao thng en v
s thuc ay cua kinh nghiem song cua chnh
mnh, a roi loan bi mot moi hoang mang
dan nen nao o cua i song. Tuy nhien, bnh
thng cau hoi hay moi u tam cha c
tham do ti mien sau toi hau cua no. Mac du
c nhen nhum mot cach t nhien, ngi ta
cung khong biet cai can nguon hay chan tnh
cua no, do o khong co mot hnh thc thch
ang, no de tr thanh m ho hay lech lac. Bat
chap mot s cang thang hay nghiem trong
thc s, do o moi hoai mong va tm kiem
nay thng mu quang, bat thng va hon on,
oi hoi mot nen tang va tam iem chnh xac.
Khi, trong thi ky nay, trong mot cuoc gap g
vi v thay, hanh gia nhan c mot thach
thc hay oi sac ben, th du nh em tam

ong ra ay! Cai g en nh the vay? The
nao la ban lai dien muc cua ong trc khi ong
c sanh ra? Khi chet, hoa thieu, va tro tan
rui th ong au? Hay, gian d Noi! Noi!
Thng thng hieu qua cua no cung cap cai
nh hng va ch dan can thiet. Du nh vay,
nhng thach thc , nhng cau hoi, hay nhng
oi hoi khong c goi la cong an. Thay vao
o ngi ta lai goi nhng trao oi nhat thi va
khong co cau truc, khong co to chc gia thay
va tro la Van ap, ngha en la hoi va tra
li. Nhng v nhng trao oi, hay van ap nay
gi y, at nen tang va ieu khien moi u tam
can ban va cu canh cua ban nga, do o, tren
thc te nhieu van ap c s dung nh la
cong an, hay nh la nen tang cho cong an. Do
o chung ta co the xem cong an vi tac dung
hai mat cua no la mot no lc co y va co tru
tnh e bao am mot ket qua trc ay a
c mot cach t nhien khong mu tnh. Trai
lai, co le ta co the noi, bat chap cai thuat ng
ky thuat va nhng sai biet cua Thien, rang
ngi e t trc kia co cong an t nhien cua
mnh, t nhien cai chat the nong chay, mac
du van phai the hien no di mot hnh thc
hay tam iem thch ng, trong khi giai oan
sau nay, khi ngi ta van cha c vi mot
hnh thc thch hp cua cau hoi cung cha lot
ta c het cai noi dung song ong cua no,
chnh v thay phai co tm cach trng dng
ca hnh thc lan noi dung bang cach ngay t
au e ra mot cau hoi nao o, t ben ngoai.
Trong trng hp nay, cong an c hoan
toan e ra thay v co phan nao t nhien.
Nhng lan na, chung ta phai nhan manh
ngay tc khac rang khi nao ma cai cau hoi
hay cong an van tiep tuc la cai t pha ben
ngoai hay c e ra moi no lc cua chung
ta eu vo ch, va rot cuoc lai, chang co Thien
g ca. Tuy nhien, trong ac tanh ve c cau nay
cung nh trong the cach ap dung va s dung
no, cong an c tnh toan mot cach can than
e chong lai ung cai nguy hiem nay. V ngay
t ban tanh cua no cong an khong t cho mnh
thch ng vao bat c khuon kho nh nguyen
chu the-khach the nao cua ban nga trong nga
thcKoan is something to be pondered on
during meditation by novices in Zen
522
monasteries of the Lin-Chi school. Problems
set by Zen masters, upon which thought is
concentrated as a means to attain inner unity
and illumination. Originally, koan means
public notice, means a legal case
constituting a precedent. Later, koans have
been used in Zen as a systematic means of
training since around the middle of the tenth
century. Since the koan eludes solutions by
means of discursive understanding, it makes
clear to the student the limitations of thought
and eventually forces him to transcend it in an
intuitive leap (not by speaking or discussion),
which takes him into a world beyond logical
contradictions and dualistic modes of thought.
On the basis of this experience, the student
can demonstrate his own solution of the koan
to the master in a spontaneous and without
recourse to preconceived notions. To help the
ego awaken to and realize the Buddha-
nature, which Lin-Chi called true man
without a title, that is, to fully be and truly
know itself, there arose among certain Zen
masters, notably those of the Lin-Chi school,
the use of what is known, in Japan, as the
koan. This is a development especially of the
eleventh and twelfth centuries, when Zen
Buddhism having acquired great esteem and
wide renown throughout China, attracted
many who no longer came out of any
compelling existential need. Earlier masters
would probably have reacted with the same
outward indifference and disregard as did
Bodhidharma. These later teachers, however,
in the sincere and compassionate desire to
help all inquirers, began, now themselves to
initiate their relation to the caller by means of
a koan. The Chinese Sung master first to
employ the koan somewhat systematically,
Ta-Hui (12th century), on one occasion spoke
as follows: Whence are we born? Whither do
we go? He who knows this whence and
whither is the one to be truly called a
Buddhist. But who is this one who goes
through this birth-and-death? Again, who is
the one who knows not anything of the
whence and whither of life? Who is the one
who suddenly becomes aware of the whence

and whither of life? Who is the one, again,
who, facing this koan, cannot keep his eyes
fixed, and as he is not able to comprehend it,
feels his internals altogether put out of order
as if a fiery ball swallowed down could not
readily be ejected. If you wish to know who
this one is, apprehend him where he cannot
be brought within the fold of reason. When
you thus apprehend him, you will know that
he is after all above the interference of birth-
and-death. The ultimate objective remains the
same: to know and apprehend who one is
beyond the fold of reason, that is, beyond
the subject-object structure of intellection.
Toward this end the koan, a kind of question,
problem, challenge, or demand presented by
and upon the initiative of the master, is
intended to serve a twofold function: The first
is to penetrate to the depths and quicken at its
source the deeply buried or deceptively
concealed basic underlying concern of the
ego in ego-consciousness. The second is,
while stirring this fundamental longing and its
quest, to keep them properly rooted and
directed. For it is not sufficient that they
simply be aroused. They must, in order to
avoid the many deceptive and delusive
pitfalls in which they may become attenuated
or go astray, also be careful guided even
fostered. In the earlier or pre-koan phase of
Zen Buddhism, the caller generally came out
of the provocation of his own life experience,
already bestirred by some existentially
oppressing perplexity. Normally, however,
the question or concern had not yet been
plumbed to its ultimate depth. Although
kindled naturally, known neither in its root-
source nor in its true nature, and hence
without adequate form, it could easily become
veiled or deflected. Despite a genuine
intensity and seriousness, the longing and
quest were thus usually blind, amorphous, and
confused, requiring a correct grounding and
focus. When, in this period, the student,
during an encounter with the master, would
receive a piercing challenge or demand, for
instance, Bring forth your heart-mind!
What is it which thus comes? What is your
523
original face prior to your birth? When you
are dead, cremated, and ashes scattered,
where are you? Or, simply, Speak! Speak!
The effect, often, was to provide just the
needed orientation and guidance. Even so,
such challenges, questions, or demands were
not called koans. These spontaneous,
unstructured exchanges between master and
student were instead termed mondo, or in
Chinese Wen-ta, literally, question and
answer. But since the mondo-exchanges did
not prompt, ground, and direct the radical and
ultimate concern of the ego, many of them
were actually used, subsequently, either as
koans, or as the basis of koans. The koan in its
double function may therefore be considered
a deliberate and calculated attempt to secure
a result previously obtained naturally and
without contrivance (sang kien). Conversely,
it can perhaps be said, regardless of the
technical terminology and distinctions of Zen
Buddhism itself, that the earlier student had
his own natural koan, natural as to the burning
substance, although still to be given a proper
form or focus, whereas, in the later period,
when the inquirer approached neither with a
suitable form of the quesiton nor yet
existentially fired to its all-consuming content,
the master himself sought to foster both by
intially presenting such a question, as it
were, from the outside. In this instance, the
koan, rather than being partially natural, was
totally given. But again, it must be
emphasized immediately that as long as the
question, or koan continues to be on the
outside or given, the effort is futile, and
there is, finally, no Zen Buddhism. In its
character and structure, however, as well as in
the mode of its application and usage, the
koan is carefully designed as a safeguard
against precisely this danger. For by its very
nature the koan does not permit itself to be
fitted into any dualistic subject-object scheme
of the ego-consciousness.
Cong An An Phong ao Hoa: The koan of Zen
master Teng-Yin-Feng who passed away standing
on his headCong an Thien s ang An Phong
lon ngc e th tchSee An Phong ao Hoa.

Cong An An Phong Phi Tch: The koan of Teng-
Yin-Feng Zen master who threw his staff up into
the sky and, riding upon itSee An Phong Phi
Tch.
Cong An An Phong Thoi Xa: The koan of Teng-
Yin-Feng Zen master who was pushing a cart, he
happened to see his master Ma-Tsu stretching his
legs a little too far out in the roadwaySee An
Phong Thoi Xa.
Cong An Ba Can Gai: Three pounds of hemp
See Ba Can Gai.
Cong An Ba Lang Kiem Sac: Pa Ling's Blown
Hair Sword, example 100 of the Pi-Yen-LuSee
Kiem Thoi Long.
Cong An Ba Lang Ngan Oan Ly Thanh Tuyet:
Pa-ling's Snow in a Silver BowlSee Ba Lang
Ngan Oan Ly Thanh Tuyet.
Cong An Ba Lang Ngan Uyen Ly Thanh Tuyet:
Pa-ling's Snow in a Silver BowlSee Ba Lang
Ngan Oan Ly Thanh Tuyet.
Cong An Ba Lang Tam Chuyen Ng: The koan
of Pa-ling Hao-chien's three turning phrasesSee
Ba Lang Tam Chuyen Ng.
Cong An Ba Lang Tuyet Trung Bac Oan: Pa-
ling's Snow in a Silver BowlSee Ba Lang Ngan
Oan Ly Thanh Tuyet.
Cong An Ba Lang Xuy Mao Kiem: Pa Ling's
Blown Hair Sword, example 100 of the Pi-Yen-
LuSee Ba Lang Kiem Sac.
Cong An Ba Tieu Tru Trng: Pa-chiao's
StaffSee Ba Tieu Tru Trng.
Cong An Ba T Tac Trai: The koan of an old
woman treats a lunch meal to the monksSee Ba
T Tac Trai.
Cong An Ba T Thau Duan: The koan of an old
woman's stealing bamboo shoots from Chao-
chouSee Ba T Thau Duan.
Cong An Ba T Thieu Am: Cong an cua ba lao wind from the anus (of Zen master Fo-ying) can
ot amThe koan of an old woman who burns a
hermit's hutSee Ba T Thieu Am.
Cong An Bach Trng Da Ho: Pai-Chang and
the foxSee Bach Trng Da Ho.
Cong An Bach Trng Da Ngan: Pai Chang's
Wild DucksSee Bach Trng Da Ngan.
Cong An Bach Trng Van Van Nham: Pai
Chang Questions Yun YenSee Bach Trng
Van Van Nham.
524
Cong An Bach Ma Phap Than: Pai-ma's
DharmakayaSee Bach Ma Phap Than.
Cong An Bach Van Lau Quynh ien Ngoc: Pai-
Yun: A jade palaceSee Bach Van Lau Quynh
ien Ngoc.
Cong An Bach Van Thiet Bch: Pai-Yun: An iron
wallSee Bach Van Thiet Bch.
Cong An Ban Sn Tam Gii Vo Phap: P'an
Shan's There Is Nothing in the WorldSee Ban
Sn Tam Gii Vo Phap.
Cong An Ban Sn Tinh e Nhuc: Cong an Ban
Sn thay ban tht ma tnh ngoThe koan of P'an-
shan's overhearing a customer of pork meatSee
Ban Sn Tinh e Nhuc.
Cong An Ban Khong Tra Lam: Phat Nhat Ban
Khong: gio traFo Ru Pen K'ung's tea basket
See Ban Khong Tra Lam.
Cong An Bang C S Hao Tuyet Phien Phien:
Cong an Bang C S tng manh tuyet ri ep
The koan of P'ang Yun's statement: "Good
Snowflakes; they don't fall in any other place"
See Bang C S Hao Tuyet Phien Phien.
Cong An Bang C S Tuyet oan a Tuyet
oan a: Cong an Bang C S tng manh tuyet
ri epThe koan of P'ang Yun's statement:
"Good Snowflakes; they don't fall in any other
place"See Bang C S Hao Tuyet Phien Phien.
Cong An Bao Triet Ma Coc Cam Gay Nhieu
Ging: Ma Ku Carrying his Ring StaffSee Ma
Coc Tru Trng.
Cong An Bao Triet Ma Coc Tru Trng: Bao
Triet Ma Coc Cam Gay Nhieu GingMa Ku
Carrying his Ring Staff, example 31 of the Pi-
Yen-LuSee Ma Coc Tru Trng.
Cong An Bat Phong Suy Bat ong, Nhat Thi
a Qua Giang: Eight winds can hardly move a
person (Su-Tung-Po) an inch, but a single puff of
carry him awaySee Bat Phong Suy Bat ong,
Nhat Thi a Qua Giang.
Cong An Bat Kha Kien Lang Nghiem: The
Surangama Scripture's Not SeeingSee Bat Kha
Kien Lang Nghiem.
Cong An Bat T Thien Bat T Ac: Fushizen-
fushiaku (jap)Neither Good Nor EvilSee
Khong Ngh Thien Khong Ngh Ac.

Cong An Bat T Thien Bat T Ac. Thap Ma
Th Ban Lai Dien Muc?: With no thoughts of
good and with no thoughts of evil, at just this
moment, what is your original face?See Khong
Ngh Thien, Khong Ngh Ac, Chnh Khi Ay Cai G
La Ban Lai Dien Muc?
Cong An Biet Phong Tng Kien: To meet on a
separate peakGap nhau tai nh Biet Phong
See Biet Phong Tng Kien.
Cong An Bnh Thng Tam Th ao: Heijoshin-
kore-do (jap)The normal mind is the WaySee
Bnh Thng Tam Th ao.
Cong An Can Phong nh Ch ai Vu: Kan-
feng's stopping pouring rainSee Can Phong
nh Ch ai Vu.
Cong An Can Phong Nhat Lo: Kan-feng's One
RoadSee Can Phong Nhat Lo.
Cong An "Cam Gii": The koan of precepts
Hanh gia tu Thien nen lay "cam gii" lam cong an
trong tu tap. That vay, trong tu tap Thien, hanh gia
tham cu "Thap trong cam gii" nh mot e tai
cong an. Gii luat Phat giao co the c nhn t
hai hng. Th du, gii th nhat "Khong sat sinh"
thng c hieu nh la mot li khuyen cao co
lien quan trc tiep en thai o hanh x ung an
hay phu hp vi ao c. Trong khi li giao huan
nh vay la can thiet, nhng hanh gia tiep tuc
Thien tap va m rong s xac chng ve thc ngo
cua ho khi nhap canh gii h khong biet rang,
trong canh gii ay, that s khong co ai lam chuyen
sat sanh ma cung khong co ai b sat sanh. T quan
iem toi hau ay, "khong sat sinh" cung canh bao
chung ta ng ri vao quan iem nh nguyen sat
sanh va khong sat sanh. Tuy nhien, se la sai lam
khi ly giai gii luat tren phng dien quan niem
toi hau e bien minh cho nhng hanh vi toi loi.
oi lai vi thoi quen thong thng ve nhan thc s
vat da tren quan iem tot xau, ngi Phat t thay
the gii vi toan bo cac mat thien ac nh mot thc
tai nhat nh, ung nh ban chat von co cua no. Ve
c ban ma noi, the gii von khong tot cung khong
xau. Thieu mot cai nhn chan that, cai goi la hanh
vi hoan thien ve mat ao c cua con ngi eu
lech lac va hi ht. Chanh kien (nhan thc chan
chanh) khong nhng ch a en thc chng rang
khong co ke giet va ngi b giet, ma no con a
en s thc chng rang ngi ta khong the giet
mot ai hay mot cai g ca. Trong khi "khong sat
525
sanh" ch mang tanh gii ieu, mot dang menh
lenh hay huan th, co le khong can thiet e a
en thai o giac ngo, th thc chng "khong the sat
sanh" chuyen bien t nhien an sau vao y niem xac
quyet "Ta se khong sat sanh." Tuy vay, ng
ranh chia cat gia "khong sat sanh" (menh lenh
gii ieu) va "khong the sat sanh" (nhan thc)
dng nh tan bien khi chung ta thay rang chung
ta luon huy hoai cai g o. Chung ta co the quyet
nh khong sat hai ong vat e lam thc an, nhng
cac loai rau co th sao? Van van va van van, vi
moi th khac ma chung ta huy hoai va lieng bo.
Neu chung ta tuan thu menh lenh gii ieu "khong
sat sanh," chung ta khong c phep an uong,
chung ta se phai nhn oi nhn khat en chet, ket
qua la chnh sinh mang cua chung ta b huy hoai.
Lam sao e vt qua tnh trang kho x nay? Khi
nhu cau thuc bach phai lay i sinh mang hay s
song, dau la cua sinh vat hay cay co, hay vat vo tri
giac, hanh gia nen het long an tru tam mnh
canh gii "Vo". Theo o, c moi khoanh khac ma
chung ta lay i cuoc song t mot hnh thai sinh ton
khac co the la mot c hoi e cho chung ta nhan
thc sau sac tanh nhat the gia con ngi va toan
bo vu tru trong canh gii "Vo". Duy tr thai o nay
la iem then chot cua viec tho tr Ngu Gii, Thap
Trong Cam Gii, cho en 250 gii hay 348 gii.
Nhng gii luat nay khong nham troi buoc hay no
dch con ngi. c ap dung vi kinh nghiem noi
kien ve "Vo," cac gii luat ay tr thanh phng
tien giai thoat cua con ngi. Thap Trong Cam
Gii c s dung nh mot cong an khong ch co
gia tr n thuan nh nhng gii cam, ma chung
con tao nen mot bc tien xa hn tren con ng
thc chng hoan toan toan canh gii cua tanh nhat
the trong moi hoat ong cua cuoc song hang ngay.
S chng ngo nh vay khong he phu nh hieu lc
cua cac gia tr tng oi; no ch n thuan khong
cho phep nhng gia tr tng oi nay lam m i
Phat tanh cua chung ta, hay ngan tr s t tai bon
lai cua con ngi. Khi a hoan tat my man cong
an "Thap Trong Cam Gii," v thay lai cho thien
sinh cai c biet nh la "Quan Ai Cuoi Cung."
Cong an ac biet nay c dung tuy thuoc vao s
hng dan cua v thay, nhng muc ch luon giong
nhau: loai tr s kieu ngao vi te cho rang "Ta a
at ngo cai g o." Tr phi hanh gia co the quen i
thanh tu thc ngo cua mnh, viec hoan tat he
 526

thong cong an cua hai thay tro Bach An va ong necessarily lead to enlightened behavior, the
Lanh chang co g khac hn la mot loai tn ch "cannot" realization naturally evolves into the
trong chng trnh ai hoc. Do vay "Quan Ai Cuoi deeply rooted stance of "I won't kill." Yet the line
Cung" la dang cong an co cong nang het sc quan separating "do not" (injunction) and "cannot"
trong trong qua trnh tay xoa i tat ca nhng dau (realization) seems to dissolve when we see that
ve cua cai nga. Hau het cac thien s khong de we are always killing something. We may decide
dang tha nhan viec hoan tat e tai cong an nay, not to kill animals for food, but what about
thong thng ho gi lai s an chng nay en nam vegetables? And so on with everything else we
bay nam trong th thach. Thi nay chung ta muon destroy and discard. If we obeyed the injunction
biet va lam moi th cang nhanh cang tot. Hng i "do not kill" literally, we could not eat, we would
ti cua Thien tap th khac han: no day chung ta starve to death, thus ending up by taking life
lam sao kien nhan, lam sao nam bat s vat bang anyway. How can we overcome this dilemma?
trc giac, va lam sao tha nhan rang co nhng When the need arises to take life or destroy,
viec bat kha tri oi vi chung ta. Nhieu Thien sinh whether it be animal, vegetable, or inanimate
co the chong oi: "Cuoc song ngan ngui nh vay . object, one should just dwell on "Mu" with all
Tai sao phai mat qua nhieu nam thang e tu tap, one's heart. Thus each moment we are taking life
ha thap mnh trong s vo minh cua chung ta, trc from some form of existence can be an occasion
khi chung ta co the dan dat ngi khac?" Quan to be deeply aware of our oneness with the
iem tng oi nay thay i song nh mot quang universe in "Mu." Maintaining this attitude is the
thi gian han nh. Vi mot nhan thc vien man key point of the Five, Ten, Two Hundred Fifty or
ve T Tanh (ban chat toi hau cua t nga), hanh gia Three hundred forty-eight moral precepts. These
biet rang i song khong he cham dt. No ch bien precepts are not meant to bind or enslave us.
oi ma thoiZen practitioners should take Applied with "Mu" insight, they can be a means to
"Precepts" as their koan practice. In fact, in Zen emancipation. The Ten Precepts as koan study are
training, Zen practitioners see the Ten Cardinal no longer just moral injunctions, but constitute a
Precepts as koan practice. These Buddhist further step on the road toward the complete
precepts can be seen from two perspectives. For realization of oneness in our everyday actions.
example, the first precepts, "Do not kill," gives the Such realization does not negate the validity of
impression that it just concerns right behavior or relative values; it simply does not allow relative
morality. While such teaching is needed, those values to obscure our original freedom, our
who continue Zen practice and further clarity their Buddha-nature. When the koans of Ten Precepts
insight into emptiness know that, actually, there is are well integrated, the master gives the student
no one to do the killing and no one to be killed. what is known as the "Last Barrier." The specific
From the ultimate standpoint, "Do not kill" also koan used depends on the master, but the purpose
warns us not to fall into the dualistic view of is always the same: to eliminate the subtle pride
killing versus not killing. However, it would be a that came with the idea "I have attained
misinterpretation to use this view of the precepts something." Unless one can forget one's
as a pretext for immoral transgression or excess. "attainment," having passed through the koan
In contrast to the conventional habit of viewing system of Hakuin and Torei is nothing more than a
things from the standpoint of good and bad, the kind of college credit. So this "Last Barrier" has
Buddhist sees the world, with all its good and evil, the important function of erasing all traces of ego.
just as it is. Fundamentally, the world is neither Most masters do not easily acknowledge that the
good nor bad. Without genuine insight, so-called final koan has been passed, often withholding
moral perfection is uninformed and hollow. True approval for several years. These days we want to
insight not only leads to the realization that there know and do everything as quickly as possible.
is no killers and no one to be killed, it also results Zen's approach is different: it teaches us how to be
in the realization that one simply cannot "kill." patient, how to know things intuitively, and how to
Whereas "do not" is an injunction, which may not acknowledge that there are things we do not
 527

know. Students may object, "Life is so short. Why cac thien s ngay xa. Tuy nhien, noi g th noi,
spend so many years in training, humbled by our chung ta phai ong y rang nhng cong an nay co
ignorance, before we can even begin to guide cong nang giup cac thien s ngay xa at c ai
others?" This relative viewpoint sees life only as a giac. Con oi vi hanh gia tu tap "Ch quan a
single span of time. With genuine insight into the toa" cung nen nh rang "Ch quan a toa" la mot
fundamental nature of Self, one knows that life loai cong phu kho khan nhat trong tu tap Thien
never ends. It simply changes. nh. Hanh gia nhat nh phai quen chnh mnh th
Cong An Ch ao Vo Nan, Duy Hiem Gian mi co the "Ch quan a toa" c. Trong "Ch
Trach: The Ultimate Path is Without Difficulty quan a toa," khong co y tng v khong co ngi
See Ch ao Vo Nan, Duy Hiem Gian Trach. suy tng. Thay vao o, hanh gia tu Thien chnh
Cong An Va Ch Quan a Toa: Practicing koans la nhng y tng ln vn ay. Khong co tieng chim
and practicing just-sittingCong an c dung hot v khong co khai niem chim hot. Thay vao o,
nh la e muc cua thien tap trong truyen thong hanh gia la nhng am thanh o. Cung vay, hanh
Thien. Ngi ta ngh co the lay ra ngay cai cot loi gia tu Thien la nhng giot ma, tieng sam va tia
cua chan ly va boc no vao trong vo ngay luc li chp. Ch can ngoi xuong la ca vu tru lien hien
noi t no cham dt, a en khong con khai niem bay ra trc matKung-an (koan) are used as a
va trc chng chan tng. Truyen ang Luc co topic of meditation in the Zen tradition. The
ghi con so mot ngan bay tram Thien s, moi v stories are thought to get to the very essence of
Thien s eu co nhng cong an cua mnh. V the truth and to encapsulate the moment at which
cong an co vo so khong the noi het c. Bat c speech exhausts itself, leading to non-conceptual,
viec g cung eu co the xem la mot cong an. Vay direct realization of reality. The Record of the
th lam sao mi hieu ro c cong an? Tham cu Transmission of the Lamp numbers seventeen
cong an co the xem la phng an, la phng tien hundred Zen masters, each with his own koans. So
ma t o chung ta mong i co the at c ket koans are literally numberless. Anything could be
qua nao o. Nhng iem quan trong ay khong a koan. How to really appreciate it? We can look
phai la so cong an ma ban giai quyet hay tu tap at koan practice as a kind of a scheme or
nh la cai khach the nao o ngoai ban. Neu ban expediency, where we expect a result. But the
khong nhan ra i song cua ban nh la s hien point is not the number of koans you solve or
hien cua cong an, th ban se tang vien cho mot practicing koans as something apart from yourself.
loai "nga" khac, mot cai "nga" khong tot. If you are not realizing your life as the
"nga"iem quan trong la lam sao ban co the hieu manifestation of koan, then you are reinforcing
c tanh tuyet oi va tng oi trong i song another kind of ego, which is not good. The
cua mnh? Ch quan a toa lai cung nh vay. important point is how do you realize the absolute
Chung ta biet co ngi cho rang ch quan a toa and the relative in your life? The same can be said
u viet hn tham cu cong an. Tham ch ho con of "Nothing but precisely sitting" (Shikan-taza).
noi xau ve tu tap cong an. ieu cot yeu la phai tu We know there are people who believe that
"Ch quan a toa" nh the nao? Chung ta a the "Nothing but precisely sitting" is superior to koan
chng bao nhieu ve gia tr chan that va s phong practice. They even speak badly about the
phu cai cong c vo gia c cha ng trong practice of koan Zen. The point is how are we
phap tu "Ch quan a toa"? Vi hanh gia tu thien practicing "Nothing but precisely sitting"? How
t mot cong an tuyet nhien khong tm cach e biet much are we manifesting or realizing the real
xem mot thien s nao o a song nh the nao value, the richness and boundless merit contained
trong qua kh, hay co the noi ra nhng li g; ieu in the practice of "Nothing but precisely sitting"?
ma hanh gia quan tam la chnh ban than mnh hieu For Zen practitioners with a koan, it is absolutely
va thc hien chan ly song trong cong a n ngay not the point to be informed about what a certain
ay va bay gi. Hanh gia tu thien cung nen nh Zen master experienced or said in the past; but
rang nhieu cong an ch hien len nhng giai thoai rather to realize themselves right here and right
nong can va vui ua t s hai hc sau sac cua now the living truth toward which the koan points.
 528

Zen practitioners should also remember that many needle into a bowl of waterTheo ai ng
of the koans only appear superficially as amusing Tay Vc Ky, quyen X, va Canh c Truyen ang
anecdotes, not rarely ancient Zen masters have a Luc, quyen II, e Ba Bo Tat, oc Nhan e Ba
profound sense of humor. However, no matter (ch co mot mat v ngai a bo th cho Thien Than
what we say, we must agree that the power of con mat kia), sanh trng tai vung Pataliputra, e
these koans can help ancient Zen masters attain t cua ngai Long Tho. Luc au e ba la ngoai
enlightenment. And for Zen practitioners who ao, mot hom t nc Chap S T (Tch Lan) en
practice "Just sitting" should always remember nc Kieu Tat La (mot vng quoc nam ve pha
that "Just sitting" is perhaps the most difficult thing bac song Hang) e gap ngai Long Tho. Long Tho
to do in cultivation (Zen practice). For in order to ben sai mot trong nhng e t lay mot cai bat
just sit, Zen practitioners have to forget the self. In ng ay nc em e trc mat e Ba. Ngay lap
"Just-sitting," there are no thoughts because there tc e Ba ben nem mot cay kim vao o. Long
is no thinker. Instead, Zen practitioners are the Tho het sc khen ngi. Ve sau e Ba tr thanh v
thoughts that come up. There are no bird songs to th 15 tai An o. e Ba Bo Tat a cung vi
because there are no concepts of bird songs. Ngai Long Tho lap ra Tam Luan Tong
Instead, Zen practitioners are those sounds. In the According to the Great Tang Chronicles of the
same way Zen practitioners are the rain-drops, are Western World, volume X, and the Records of the
the thunder and the lightning. In sitting, the whole Transmission of the Lamp (Chuan-Teng-Lu),
universe is revealed and manifested. Volume II, the one-eyed deva (Aryadeva or
Cong An Chch Thu: The clap of just one hand Kanadeva), a monk of Pataliputra, a disciple of
Tieng Vo Cua Mot Ban TaySee Chch Thu. Nagarjuna. First, he was a disciple of a heretical
Cong An Chch Thu Chi Thanh: The clap of just sect, one day he came from Simhala to Kausala to
one handTieng Vo Cua Mot Ban TaySee meet with Nagarjuna. Nagarjuna told one of his
Chch Thu. disciples to bring a bowl full of water and placed
Cong An Co c Hoa Sao: Cong an o nam th in front of Deva. Deva immediately threw a
la ot lngThe koan of "placing five hot jabs needle into the bowl. Nagarjuna praised for his
on the Old Virtue's back"See Co c Hoa Sao. wisdom. Later, he became the fifteenth patriarch;
Cong An Co c Tam Miet: Cong an cot ba lat and along with his master, Nagarjuna, he is
tre vao bungThe koan of binding three bamboo counted as one of the founders of the
strings to one's stomachSee Co c Tam Miet. Madhyamika School.
Cong An Co Gian Han Tuyen: Khe suoi xa Cong An Diem Quan Te Ngu Phien T: Diem
nc lanhThe cold fountain and the ancient Quan Cay Quat Te NguYen Kuan's
streamSee Co Gian Han Tuyen. Rhinoceros Fan, example 91 of the Pi-Yen-Lu
Cong An Co Linh Khai Boi: Cong an ve Co Linh See Diem Quan Te Ngu Phien T.
Vo LngThe koan on Ku-ling's clapping on the Cong An Duy Nghiem Bat Vi: The Zen koan of
backSee Co Linh Khai Boi. Wei-yen's doing somethingCong an Thien "Duy
Cong An Co Pham V Quai: Cong an ve Canh Nghiem Bat Vi". Theo Canh c Truyen ang
Buom Xa Cha Treo LenThe koan of "an old Luc, quyen XIV, mot hom s ngoi tren tang a,
sail not yet been hoisted"See Co Pham V Quai. Thach au trong thay ben hoi: Ngi ay lam
Cong An C Lai Khiet Phan, Khon Lai a g? S tha: Tat ca chang lam. Thach au lai
Mien: oi th an, met th nguTo eat when we hoi: Tai sao ngoi nhan ay? S tha: Ngoi
are hungry and to sleep when we are tiredSee nhan roi tc lam. Thach au lai hoi: Ngi noi
C Lai Khiet Phan, Khon Lai a Mien. chang lam, la chang lam cai g? S tha: Ngan
Cong An Cc Ba: B dap chanVan Mon b Thanh cung khong biet. Thach au dung ke
dap chanYun Men: The leg brokeSee Cc khen:
Ba. Tung lai cong tru bat tri danh
Cong An D Cham au Bat: Cong an Thien nem Nham van tng tng ch ma hanh
kim vao bat ncThe koan of Zen, to throw a T co thng hien du bat thc
 529

Tao th pham lu khi kha minh Vo Mon Hue Khai trong Vo Mon Quan, Quy Sn
(Chung t lau chang biet chi mot phen hang hai, ngat rang van khong vt qua
Lang le theo nhau ch the i c cai bay cua Bach Trng. Xet lai cho ky, te
Thng hien t trc con chang biet ra bo nhe la nang. Tai sao vay? Tranh khoi bng
Huong bon pham phu au de tri). mam, lai b mang gong satKuei-shan Kicks
Ve sau Thach au day: Noi nang ong dung ch Over the Water Bottle, example 40 of the Wu-
giao thiep. S tha: Chang noi nang ong dung Men-Kuan. When Kuei-shan was with Pai-chang's
cung ch giao thiep. Thach au noi: Ta trong ay assembly, he was a cook of the monastery. Pai-
mui kim manh bui chang lot vao. S tha: Con chang wanted to choose a founding teacher for
trong ay nh trong hoa tren a. Thach au an Mount ta-kuei. He invited all his monk to make a
khaThe Zen koan of Wei-yen's doing presentation, saying, "The outstanding one will be
something. According to The Records of the sent." The he took a water bottle and set it on the
Transmission of the Lamp (Chuan-Teng-Lu), floor, and said, "Don't call this a water bottle.
Volume XIV, one day, as Yueh-Shan was sitting, What would you call it?" The head monk said, "It
Shih-Tou asked him: What are you doing here? can't be called a wooden clog." Pai-chang then
Yueh-Shan said: I am not doing a thing. Shih- asked Kuei-shan his opinion. Kuei-shan kicked
Tou said: Then youre just sitting leisurely. over the water bottle and walked out. Pai-chang
Yueh-Shan said: If I were sitting leisurely, Id be laughed and said, "The head monk loses." Then
doing something. Shih-Tou said: You say Pai-chang assigned the assignment to Kuei-shan.
youre not doing anything. What is it that youre Kuei-shan thereupon was made the founding
not doing? Yueh-Shan said: A thousand sages teacher at Mount Ta-kuei. According to Wu Men
dont know. Shih-Tou then wrote a verse of Hui-Kai in the Wu-Men-Kuan, though Kuei-shan
praise that said: was altogether valiant, he could not leap out of
"Long abiding together, not knowing its name, Pai-chang's trap. if you scrutinize what happened
Just going on, practicing like this, next, you'll see that he accepted the heavy and
Since ancient times the sages dont know. rejected the light. How? Look! Removing his
Will searching everywhere now make it sweatband, he shouldered an iron yoke.
known." Cong An Dc Sn Chu Trung Chu: Yao Shan's
Later Shih-Tou offered an instruction, saying, Shooting the Elk of Elks, example 81 of the Pi-
Words do not encroach upon it. Yueh-Shan said, Yen-LuTh du th 81 cua Bch Nham Luc. Mot
No words does not encroach upon it. Shih-Tou v Tang hoi Dc Sn: "Khoa ruong co can, nai
said, Here, I can stick a needle to it. Yueh-Shan hu thanh bay, the nao ban c hu trong
said, Here, is like I am growing flowers on a bare hu?" Dc Sn noi: "Xem ten!" V Tang phong
rock. Shih-Tou approved Yueh-Shans answer. than lien nhao. Dc Sn sai th gia loi ga chet
Cong An Dc ao Tnh Bnh: Kuei-shan Kicks nay ra ngoai. V Tang lien chay. Dc Sn noi:
Over the Water BottleQuy Sn a o tnh bnh, "Ke chi at co bao nhieu hang?" Tuyet au
th du th 40 cua Vo Mon Quan. Hoa Thng Quy niem: "Ba bc tuy song, nam bc phai chet."
Sn trc vi ngai Bach Trng, gi chc ien Theo Vien Ngo trong Bch Nham Luc, cong an
toa. Bach trng sap chon ngi en nui ai Quy nay Tong Tao ong goi la "Ta s van", cung goi
lam chu tr, ben day s cung ong thu toa ra oi la "Bien chu van" dung e ro ng c. Nai hu
ap trc chung, xem ai oi ap gioi se c phai tam thng th de ban, ch co hu trong hu la
i. Bach trng cam tnh bnh at xuong at hoi: vua trong loai nai rat la kho ban. Loai hu nai
"Khong c goi la tnh bnh th goi la g?" Ong nay thng en tren b a mai gac giong nh mui
thu toa ap: "Khong the goi la khuc cay." Bach nhon rat ben, em than gi gn bay nai, cop cung
Trng quay sang hoi Quy Sn, Quy Sn ben a chang dam en gan. V Tang nay cung giong tnh
o tnh bnh ma i. Bach Trng ci noi: "Ong e tnh, dan lai hoi Dc Sn e ro c th nhat. Dc
nhat toa thua mat hon nui roi vay" Noi xong ben Sn noi: "Xem ten!" Hang tong s tac gia qua
phai Quy Sn i lam To khai sn ai Quy. Theo nhien ky ac nh choi a nhang la, t lan ien

chp. au chang thay Tam Bnh ban au en
tham van Thach Cung. Thach Cung va thay en
lien lam the keo cung, noi: "Xem ten!" Tam Bnh
vach ngc noi: "ay la ten giet ngi hay ten
song ngi?" Thach Cung khay day cung ba cai.
Tam Bnh le bai. Thach Cung noi: "Ba mi nam
mot trng cung hai mui ten, ngay nay ch ban
c na ngi thanh." Noi xong lien be gay cung
ten. Ve sau Tam Bnh thuat lai cho ai ien
nghe. ai ien noi: "a la ten song v ngi v
sao nham tren day cung ma bien?" Tam Bnh
khong ap c. ai ien noi: "Ba mi nam sau
can ngi c li nay cung kho c." Phap ang Yao Shan said, "Attendant, drag this dead fellow
co lam bai tung: "Xa co thay Thach Cung, gac
cung ten ma ngoi, nh the ba mi nam, tri am
khong mot ga. Tam Bnh trung ch lai, cha con
hp nhau hoa, chn chan suy ngh ky, nguyen la y
ban at." Tac lc Thach Cung cung Dc Sn la
mot loai, Tam Bnh tren anh mon u mat, nham
di mot mui ten lien trung ch. Giong nh Dc
Sn noi: "Xem ten!" V Tang kia lien lam con
hu phong than nhao. V Tang kia giong tac gia,
ch la co au khong uoi, a tao long bay cot gay
Dc Sn. au ng Dc Sn la tac gia mot be ep that is, the king among deer, is very difficult to
ngat phai i, noi: "Th gia, loi ga chet nay ra."
Giong nh bay tran lai trc. V Tang kia lien
chay. Cung tot, phai th phai van la khong thanh
thi, dnh chan dnh tay. V the Dc Sn noi: "Ke
chi at co bao nhieu hang?" Khi ay neu Dc
Sn khong co li noi sau, se muon i b ngi
kiem iem. Dc Sn noi xem ten, v Tang nay
lien nhao, hay noi la hieu hay chang hieu? Neu la
hieu, tai sao Dc Sn lai noi ke chi at? Cai
nay rat ac. Giong nh v Tang hoi c Sn: "Hoc
nhn nng kiem Mac Da muon lay au thay th
the nao?" c Sn a co ra noi: "He!" V Tang
noi: "au thay rung." c Sn cui au i ve
phng trng. Lai Nham au hoi mot v Tang:
" au en?" V Tang tha: "Tay Kinh en."
Nham au hoi: "Sau tran giac Hoang Sao tng
lm c kiem chang?" V Tang tha: "Lm
c." Nham au a co ra noi: "He!" V Tang
noi: "au thay rung." Nham au ci ha ha! Loai
cong an nay tron la may gai cop. Chnh so vi cho
nay giong nhau. Dc Sn chang quan y, ch v
biet c pha, nen ep y phai i. Tuyet au noi:
"V Tang nay ba bc tuy song, nam bc phai
chet." V Tang nay tuy rat gioi xem ten, phong
530
than nhao. Dc Sn bao: "Th gia loi ga chet nay
ra." V Tang lien chay. Tuyet au noi: "Ch e
ngoa ba bc chang song." Khi ay neu nhay ra
ngoai nam bc, ngi trong thien ha chang lam
g c y. Hang tac gia gap nhau, phai la chu
khach trc sau lan oi khong cho gian oan, mi
co phan t do t tai. Khi ay v Tang nay a khong
the trc sau, nen b Tuyet au kiem iem A
monk asked Yao Shan, "On a level field, in the
shallow grass, the elk and deer form a herd: how
can one shoot the elk of elks?" Yao Shan said,
"Look, an arrow!" The monk let himself fall down.
out." The monk then ran out. Yao Shan said, "This
fellow playing with a mud ball; what end will
there be to it?" Hsueh Tou commented saying,
"Though he lived for three steps, after five steps
he had to die." According to Yuan-Wu in the Pi-
Yen-Lu, in the Ts'ao Tung tradition this case is
called "a question that uses things." It's also called
"a question testing the host," used in order to
illustrate his present state of mind. Ordinarily deer
and elk are easy to shoot. Only the elk of elks,
shoot. This king elk always sharpens his horns on
the rocks of the cliffs where it lives, so that they
become sharp as sword blades. He defends the
herd of deer with his own body so that even tigers
cannot come near. Likewise, this monk seems
intelligent and alert as he draws on this to question
Yao Shan to reveal what he would do first. Yao
Shan said, "Look, an arrow!" An expert Teaching
Master, he is undeniably marvellous, like sparks
struck from stone, like a flash of lightning. Haven't
you heard about what happened when San P'ing
first called on Shih Kung? As soon as Kung saw
him coming, he immediately went through the
motion of bending a bow and said, "Look, an
arrow!" San P'ing opened his breast to the "arrow"
and said, "This is the arrow that kills the man;
what is the arrow that brings the man life?" Shih
Kung plucked the bowstring three times,
whereupon San P'ing bowed in homage. SHih
Kung said, "After thirty years with a single bow
and two arrows, today I've finally managed to
shoot half a sage." Then he broke his bow and
arrows. Later San P'ing took this up with Ta Tien.
Ta Tien said, "Since it is the arrow that brings
 531
people life, why draw it on a bowstring?" San
P'ing was speechless. Ta Tien said, "Thirty years
hence it will still be hard to find someone to raise
these words." Fa Teng had a verse saying: "On the
old days we had Master Shih Kung; setting his
bow and arrows, he sat. He went on like this for
thirty years; not a single one understood until San
P'ing came and hit the target, and father and son
reach harmony. Thinking back carefully, I see that
from the beginning, they were shooting the mound
instead of the target on it." Shih Kung's strategy
was the same as Yao Shan's. San P'ing had an eye
on his forehead, so he hit the target immediately
given a single phrase. It was just like Yao Shan
saying, "Look, an arrow!" and this monk then
letting himself fall down, playing the elk. This
monk seemed to be an adept too, but it's just that
he had a head but no tail. Once he had set his trap,
he wanted to make Yao Shan fall in. But what
could he do? Yao Shan was an adept and kept on
pressing relentlessly. When Yao Shan said,
"Attendant, drag this dead fellow out," it was as if
he was extending his battle lines forward. This
monk then ran out: he may have been right, but
nonetheless he wasn't free and clean, his hands
and feet were stuck. That's why Yao Shan said,
"This fellow playing with a mud ball; what end
will there be to it?" If Yao Shan hadn't had the
final word at that time, he would have been
criticized by others down through the ages. Yao
Shan said, "Look, an arrow!" Whereupon this
monk fell down. Tell me, was this understanding
or not? If you say it was understanding, why then
did Yao Shan speak of him this way, as a fellow
playing with a mud ball? This was extremely evil,
just like the following: A monk asked Te Shan,
"How is it when a student holding a sharp sword
tries to take the Master's head?" Te Shan
extended his neck forward toward him and
shouted. The monk said, "The Master's head has
fallen. Yen T'ou extended his neck forward
toward him and shouted. The monk said, "The
Master's head has fallen." Yen T'ou laughed
loudly. Cases of this kind are all traps to fell
tigers, just like the present main case. Fortunately
Yao Shan wasn't taken in by this monk; since he
saw through him, he just kept on passing. Hsueh
Tou says, "Although this monk lived for three
steps, after five steps he had to die." Although this
monk knew very well how to look at the arrow, he
immediately let himself fall down; when Yao
Shan said, "Attendant, drag this dead fellow out,"
he immediately ran out. Hsueh Tou says, "I'm
afraid he won't live beyond three steps." If the
monk had leaped beyond five steps at that time,
no one in the world would have been able to
handle him. In a meeting of adepts, from
beginning to end there must be an uninterrupted
interchange of guest and host; only then is there a
share of freedom and independence. Since at that
time the monk wasn't able to continue from
beginning to end, consequently he meets with
Hsueh Tou's censure.
Cong An Dc Sn Thang Toa: Cong an Thien
s Dc Sn Duy Nghiem Thang Toa The koan
of Zen master Yao-shan Wei-yen's ascending the
seatTheo Thong Dong Luc, mot hom v S
Giam Vien en bao cao vi Thien s Dc Sn
Duy Nghiem rang: "Bach Thay, cung a lau Thay
khong thng ng th chung." Dc Sn ben
thng ng, thang toa, va noi: "Nao, bay gi
hay rung chuong trieu tap ai chung en sanh
ng." Khi moi ngi a van tap ve sanh ng,
v S Giam Vien nhac Thay la moi ngi ang i
thay ch day. Dc Sn van ngoi im mot luc, roi
thnh lnh xuong toa va ri khoi sanh ng. V S
Giam Vien ben i theo sau vao phong cua Thay
va hoi: "Thay a ha ban cho chung con bai phap,
ma tai sao Thay khong noi mot li nao het vay?"
Dc Sn noi: "Kinh th co Kinh s; Luat th co
Luat s; Luan th co Luan s, vay th may ong con
trong mong g lao Tang?"According to the
Tsung-Jung-Lu (Shoyo roku (jap), one day the
warden monk of the monastery came to report to
the master, saying, "Master, it has been sometime
that you have not entered the hall and addressed
the assembly." Yao-shan entered the hall,
ascended the seat, and said, "All right, let's ring
the bell to assemble everybody to the hall." When
everybody was there, the warden monk reminded
the master that the assembly was waiting for his
instructions. Yao-shan remained silent for a while,
and then, all of a sudden, he descended the seat
and left the hall without saying a word. The
warden monk of the monastery followed Yao-shan
to his room and asked, "Master, you just promised
 532

to give us a lecture, why didn't you say a word?" family customs and habits (family tradition)
Yao-shan said, "For sutras, we have Sutra- Theo Ngu ang Hoi Nguyen, quyen XIV, mot
masters; for Vinaya, we have Vinaya-masters; for hom, co mot v Tang hoi ai Dng Knh Huyen:
Sastras, we have Sastra-masters, what do you The nao la gia phong ai Dng? ai Dng
expect this old monk to say?" Knh Huyen ap: Bnh ay nghieng chang o,
Cong An ai Chng Ch Thach S T: Cong an khap ni chang ngi oi.According to
ve Hue Trung ch con s t aThe koan of Hui- Wudeng Huiyuan, volume XIV, one day, a monk
chung's pointing at the stone lionTheo Truyen asked Ta-Yang: What is the masters family
ang Luc, quyen V, mot hom, vua ng Tuc style? Ta-Yang said: A full pitcher that cant be
Tong va Hue Trung ang i dao trc cung ien, emptied. Across the great earth, no one hungry.
Hue Trung ch con s t a va thnh nha vua cho Cong An ai ien Lng Cu C Duyen: Cong
mot chuyen ng. Tuc Tong bao: "Tram khong noi an ai ien yen langThe koan of Ta-Tien-Pao-
c, vay thnh Quoc S noi." Hue Trung noi: Tung's remaining silentTheo Truyen ang Luc,
"Sn Tang ac toi vay." Ve sau nay am Nguyen quyen XVI, sau khi lui ve an c Linh Sn, mot
ng Chan hoi Hue Trung: "Vay Hoang e Tuc hom, co mot v quan vien en hoi s: "Hoa
Tong co hieu van e hay khong?" Hue Trung noi: Thng, thnh Thay noi cho chung con biet mot li
"Viec ay hay gac lai, con ong hieu the nao?" ve yeu ngha cua gia phong cua Thay." ai ien
According to The Records of the Transmission of ngoi yen. Th gia cua S la Tam Bnh Ngha Trung
the Lamp (Chuan-Teng-Lu), Volume V, one day, go vao sang thien ba cai. S ben hoi: "Cai g
Emperor Su Tsung and Hui-Chung were walking vay?" Ngha Trung tha: "Trc do nh che ong,
in the front of the royal palace. Hui-Chung pointed sau dung tr nho" V quan vien lam le noi: "Mon
at a stone lion and asked Emperor Su Tsung to phong cua Hoa Thng cao vut, e t t ni Thay
give a turning word. Emperor Su Tsung said, "I th gia mi co the vao c."According to The
can't, invite Kuo-Shih to give one." Hui-Chung Records of the Transmission of the Lamp (Chuan-
said, "This mountain monk is guilty." Later, Tan- Teng-Lu), Volume XVI, even after his retirement
yuan-Ying-chen asked Hui-Chung, "Did Emperor in Ling-chou, one day, a local mandarin came and
Su Tsung understand the matter?" Hui-Chung said, asked Ta-Tien, "Master, would you please teach
"Let's not talk about that, now I want to know how us just one words of the essence of your family
do you understand this matter?" tradition." Ta-Tien remained silent. His attendant,
Cong An ai Dng Canh: Cong an ve Canh San-ping struck on his meditation seat three times.
ai DngThe koan on Ta-Yangs state of Ta-Tien asked, "What's that?" San-ping said,
beingTheo Ngu ang Hoi Nguyen, quyen XIV, "First, utilization of a motion determination; then,
mot hom, co mot v Tang hoi ai Dng Knh utilzation wisdom to uproot it." The local
Huyen: The nao la canh ai Dng? S ap: mandarin said, "Master, your family tradition is so
Hac coi vn lao keu hang doi, tung gay truc lofty, your disciple must rely on the attendant to
lanh toa khoi xanh. V s hoi: The nao la ngi be able to get into it."See Trieu Chau ai ien
trong canh? ai Dng Knh Huyen hoi: Lam Thien S.
g? Lam g?According to Wudeng Huiyuan, Cong An ai ien Minh Lieu Chan Tam: The
volume XIV, one day, a monk asked Ta-Yang: koan of Ta-Tien-Pao-Tung's realization of own
What is Ta-Yangs state of being? Ta-Yang true MindCong an ai ien biet chan tam cua
said: A gaunt crane and an old ape call across the chnh mnh. Theo Truyen ang Luc, quyen XVI,
valley in harmony. A slender pine and the cold sau khi lui ve an c Linh Sn, Tang o tu tap
bamboo are enveloped in blue mist. The monk ong. Mot hom, Thien s ai ien thng ng
said: What about the person in that state? Ta- th chung: "Ngi muon hoc ao trc het phai
Yang said: What are you doing? What are you biet ban Tam cua chnh mnh. em tam ra ma bay
doing? to cho thay, mi la thay ao. Nhng nay lam ke v
Cong An ai Dng Gia Phong: Cong an ve Gia khong the tham nhap tanh the cua van vat nen b
Phong ai DngThe koan on Ta-Yangs me hoac coi mot cai nhng may, mot cai chp
 533

mat, mot noi, mot lang, la tam yeu cua Thien. Ky ai Long: "Sac than bai hoai, the nao la Phap
that, cha phai la tron ven. Ta nay v may ong ma than kien co?" ai Long ap: "Hoa nui n dng
phan minh noi ro ra. Ai nay hay lang nghe. Ch gam, nc khe trong t cham." Theo Vien Ngo
can tr bo nhng vong tng, vong niem, kien trong Bch Nham Luc, viec nay neu nham tren
lng, tc la Chan Tam cua may ong. Tam ay ngon ng ma tm, giong nh a gay ap mat
cung vi tran canh hoan toan khong giao thiep, khi trang, chang dnh dang chut nao. Co nhan phan
may ong cam lang, gi gn tch tnh. Tc Tam la minh, noi: "Muon c than thiet ch em hoi en
Phat, khong i tu tap oi tr. C sao vay? ng hoi. V sao? V hoi tai cho ap, ap tai cho hoi."
theo c, tuy vat chieu, lanh lung hoat dung, t V Tang nay ganh mot ganh lo mang, oi mot
khi. Coi nguon tham tham cua tat ca nh ng hoat ganh ho o, at cau hoi h d chang t. Neu chang
dung nay vt ngoai khai niem tm thay trong kinh phai la ai Long au c che tri che at. Kia
luan. Cai dieu dung ay ta goi la Ban Tam. Nay, hoi the ay, ai Long ap the ay, mot hp tng,
hay nen gi gn, ng e dong ruoi."The koan lai chang di oi mot may t. Giong nh thay tho
of Ta-Tien-Pao-Tung's realization of own true tha chim ng, xem lo at chot. Ba tha mi hai
Mind. According to The Records of the phan giao lai co thi tiet nay chang? Qua thc ky
Transmission of the Lamp (Chuan-Teng-Lu), ac, ch la ngon ng vo v bt lap mieng ngi.
Volume XVI, even after his retirement in Ling- The nen noi: "Mot manh may trang mieng hang
chou he was besieged by monks. One day, Zen khuat, chim ve quen to biet la bao?" Co ngi noi
master Ta-Tien entered the hall and addressed the ch la tuy tien ap suong ma thoi. Neu hieu the ay
monks, saying, "Those who wish to master the tron la ke diet dong ho Thch. au chang biet co
truth must know first what is their own original nhan mot c mot canh pha gong ap xieng, mot
Mind. This is attained when it is pointed out by cau mot li om vang cha ngoc. Neu la mat lao
means of its forms and manifestations. But most thien Tang co khi nam ng, co khi buong i,
people nowadays, being unable to penetrate into chieu dung ong thi, nhn canh eu oat, song
the very essence of things, are falsely led to take phong song thau, gap thi thong bien. Neu khong
a mere raising of the eyebrows, glancing this way ai dung ai c, au hieu phu tri che at nh the.
and that way, remaining silent, or uttering a word, Giong nh gng sang tren ai Ho en hie n Ho,
for the finality of Zen truth. In point of fact, this is Han en hien Han. Cong an nay cung "Thc Lan
far from being satisfactory. I will tell you now Hoa" mot loai, song y lai chang ong. Cho hoi cua
most plainly how to proceed in this matter, and v Tang chang ro, cho ap cua ai Long rat hay.
you will listen attentively. Only when all your Mot v Tang hoi Van Mon: "Khi la rung canh kho
erroneous imaginations, thought-constructions, and th the nao?" Van Mon ap: "Than bay gio thu."
experiences are put aside, will you come to the ay goi la hai mui ten chong nhau. V Tang hoi
realization of your true Mind. This Mind has ai Long: "Sac than bai hoai, the nao la Phap
nothing to do with a world of defilements, with than kien co?" ai Long ap: "Hoa nui n dng
your being silent, with your holding on to gam, nc khe trong t cham." Dng the anh en
quietude. Mind is no other than Buddha, and there Tay Tan, toi ong Lo. Kia a i the ay, toi
is in it no artifice, no elaboration. Why? It chang i the ay, cung vi Van Mon mot khoi trai
responds to calls, it illuminates objects as they nhau. Ga kia i the ay la de thay, ga nay chang i
come, and its functions are cool and self- the ay lai kho thay. Qua thc ba tac li cua ai
originating. The mysterious source of all these Long rat vi teAccording to example 82 of the
activities is beyond conception found in the sutras Pi-Yen-Lu, a monk asked Ta Lung, "The physical
and sastras. And we call this mystery our own body rots away: what is the hard and fast body of
original Mind. Take heed, monks, not to let it reality?" Ta Lung said, "The mountain flowers
wander away from your hold." bloom like brocade, the valley streams are
Cong An ai Long Kien Co Phap Than: Ta brimming blue as indigo." According to Yuan-Wu
Lung's Hard and Fast Body of RealityTheo th in the Pi-Yen-Lu, if you go to the words to search
du th 82 cua Bch Nham Luc. Co mot v Tang hoi for this thing, it's like trying to hit the moon by
 534
waving a stick; you won't make any connection.
An Ancient clearly stated, "If you want to attain
Intimacy, don't ask with questions. Why? Because
the question is in the answer and the answer is in
the question." This monk picked up a load of
crudeness and exchanged it for a load of
confusion: in posing this question, his defeat was
not slight. How could anyone other than Ta Lung
manage to cover heaven and cover earth? The
monk asking this way and Ta Lung answering this
way is a single whole. Ta Lung didn't move a
hair's breadth: it was like seeing a rabbit and
releasing a falcon, like seeing a hole and putting
in a plug. Is this time a season in the twelve-part
canon of the Triple Vehicle? Undeniably his
answer was extraordinary, it's just that his words
have no flavor and he blocks up people's mouths.
Thus it is said, "When white clouds lie across the
valley mouth, many birds returning by night can't
find their nests." Some say that this was just
answering glibly. Those who understand in this
fashion are nothing but exterminators of the
Buddha's race. They are far from knowing that
with one device and one objective, the Ancients
broke fetters and smashed chains, that every word
and phrase were pure gold and raw gems. If one
has the eye and brain of a patchrobed monk,
sometimes he holds fast and sometimes he lets go.
Shining and functioning at the same time, with
both persons and objects taken away, both sides
let go and both sides gather in. Facing the
situation, he changes accordingly. Without the
great function and great capacity, how could he be
able to enclose heaven and earth like this? Much
as a bright mirror on its stand: when a foreigner
comes, a foreigner appears, and when a native
comes, a native appears. This case is the same as
the story of the Flower Hedge, though the
meaning is not the same. Here the monk's
question was ignorant, so Ta Lung's answer was
exactly appropriate. Haven't you heard this story?
A monk asked Yun Men, "How is it when the tree
withers and the leaves fall?" Yun Men said, "The
body exposed in the golden wind." This is called
"Arrowpoints meeting." Here the monk asked Ta
Lung, "The physical body rots away: what is the
hard and fast body of reality?" Ta Lung said, "The
mountain flowers bloom like brocade, the valley
streams are brimming blue as indigo." This is just
like "you go west to Ch'in, I go east to Lu": since
he acts this way, I don't act this way. Matching Ta
Lung's answer with Yun Men's, they're opposites.
It's easy to see Yun Men acting thus, but it's hard
to see Ta Lung acting otherwise. Nevertheless, Ta
Lung's tongue is very subtleSee Vo Khong
ch.
Cong An ai Ngu Tam Quyen: The koan of Lin-
Chi's Lin-Chi hitting Ta-Wu on the side three
timesCong an Lam Te am ai Ngu ba am.
Theo Truyen ang Luc, quyen XII, Lam Te t gia
Hoang Ba e i en cho ai Ngu. ai Ngu hoi:
cho nao en? S tha: Hoang Ba en.
ai Ngu hoi: Hoang Ba co day g khong? S
tha: Con ba phen hoi ai y Phat phap, ba lan b
anh. Chang biet con co loi hay khong loi? ai
Ngu noi: Ba gia Hoang Ba a v ngi ch cho tot
kho, lai en trong ay hoi co loi khong loi? Ngay
cau noi ay, s ai ngo, tha: Xa nay Phat phap
cua Hoang Ba khong nhieu. ai Ngu nam ng
lai, bao: Con quy ai di sang, va noi co loi
khong loi, gi lai noi Phat phap cua Hoang Ba
khong nhieu. Ngi thay ao ly g, noi mau! Noi
mau! S lien cho vao hong ai Ngu ba thoi. ai
Ngu buong ra, noi: Thay cua ngi la Hoang Ba,
chang can he g viec cua ta. Sau o S t ta ai
Ngu tr ve Hoang BaThe koan of Lin-Chi's Lin-
Chi hitting Ta-Wu on the side three times.
According to The Records of the Transmission of
the Lamp (Chuan-Teng-Lu), Volume XII, when
Lin-Chi reached Ta-Wu, Ta-Wu said: Where
have you come from? Lin-Chi said: From
Huang-Po. Ta-Wu said: What did Huang-Po
say? Lin-Chi said: Three times I asked him
about the essential doctrine and three times I got
hit. I dont know if I made some error or not. Ta-
Wu said: Huang-Po has old grandmotherly
affection and endures all the difficulty for your
sake, and here you are asking whether youve
made some error or not! Upon hearing these
words Lin-Chi was awakened. Lin-Chi then said:
Actually, Huang-Pos Dharma is not so great.
Ta-Wu grabbed him and said: Why you little
bed-wetter! You just came and said: you dont
understand. But now you say theres not so much
to Huang-Pos teaching. What do you see? Speak!
Speak! Lin-Chi then hit Ta-Wu on his side three
 535

times. Ta-Wu let go of him, saying: Your Cong An ao Ngo Nhat Gia ieu Uy: ao Ngo
teacher is Huang-Po. Ive got nothing to do with Bat ao Bat aoThe koan of Tao-Wu's
it. Lin-Chi then left Ta-Wu and returned to offering ritual objects to a deceased personSee
Huang-Po. ao Ngo Nhat Gia ieu Uy.
Cong An ai Quang Da Ho Tinh: Ta Kuang Cong An ao Pho Suc Thu: Cong an ao Pho
Does a DanceSee ai Quang Da Ho Tinh. rut tayThe koan of Tao-fu's withdrawing of his
Cong An ai Quang Gia Ca Th Da Ho Tinh: handSee ao Pho Suc Thu.
Ta Kuang Does a DanceSee ai Quang Da Ho Cong An at Ma Khuech Nhien: Cong an Bo
Tinh. e at Ma Rong KhongThe koan of
Cong An ai Tuy Hoa Kiep: Ta Sui's It Goes Bodhidharma's vast emptinessSee at Ma
Along With ItSee ai Tuy Hoa Kiep. Khuech Nhien.
Cong An ai Tuy O Qui: Cong an con rua ai Cong An au Suat Tam Quan: Ba ca ai cua
TuyThe koan of Ta-sui's black tortoiseSee au SuatTou-shuai's Three BarriersSee au
ai Tuy O Qui. Suat Tam Quan.
Cong An an Ha Khiet Phan Da V: The koan Cong An au T Ngu Tai: The koan of T'ou-
of Tan Hsia's questioning a monk: Have you eaten tzu's "cow is still here"See au T Ngu Tai.
yet or not?See Khiet Phan Da V. Cong An au T Nhat Thiet Phat Am: T'ou
Cong An an Ha Thien Nhien: Cong An an Tzu's All Sounds are Sounds of BuddhaSee au
Ha T NhienThe koan of Tan Hsia's being T Nhat Thiet Phat Am.
naturalSee an Ha Thien Nhien. Cong An au T Nhat Thiet Phat Thanh: Cong
Cong An an Ha Thieu Phat: Cong an an Ha an cua au T: "Tat ca am thanh eu la am thanh
ot Tng PhatThe koan of Tan Hsia's burning cua c Nh Lai"T'ou-tzu's all the sounds are
a wooden buddha statueSee an Ha Thieu the Buddhas sound (voice of the Buddha)See
Phat. au T Nhat Thiet Phat Am.
Cong An ao ac Tc Mon Khai: Say the right Cong An au T Thap Than ieu Ng: Tou
word and I will open the doorSee ao ac Tc Tzu: Ten Buddha-bodiesSee au T Thap Than
Mon Khai. ieu Ng.
Cong An ao Ngo Khan Benh: Tao-Wu: To see Cong An au oc: Phat Nhat: Hat au ang no
a doctorTheo Truyen ang Luc, quyen XIV, lach tachFo-Ru: A pea is decrepitatingSee
mot hom, Qui Sn Linh Hu hoi ao Ngo: au au oc.
en? S ap: Khan benh en. Qui Sn Linh Cong An e Nht Ngha e: Bodhidharma's
Hu hoi: Co bao nhieu ngi benh? S ap: Co koan of the Highest Meaning of the Holy Truth
ngi benh, co ngi chang benh. Qui Sn Linh See e Nht Ngha e (2).
Hu noi: Co ngi khong be nh au khong phai Cong An a Tang Chung ien: The koan about
Tr au a? S ap: benh cung chang benh eu ploughing the soil and eating mealsSee a
khong can he viec o, noi mau! Noi mau! Tang Chung ien.
According to The Records of the Transmission of Cong An nh Tien Bach Thu: The Oak Tree in
the Lamp (Chuan-Teng-Lu), Volume XIV, one the CourtyardSee nh Tien Bach Thu.
day, Kui-Shan asked Tao-Wu: Where did you Cong An ong Qua An T: The winter melon
go? Tao-Wu said: To see a doctor. Kui-Shan sealsSee ong Qua An T.
asked: How many people are sick? Tao-Wu Cong An ong Sn Hanh Tai Thuy Ba Thng:
said: Some are sick, some are not. Kui-Shan The Eastern Mountains move over the waves
said: Is the one who is not sick Ascetic Chih? See ong Sn Hanh Tai Thuy Ba Thng.
Tao-Wu said: Is one who is not sick has nothing Cong An ong Dung Dng Co Lo, Bat oa
to do with it, say quickly! Say quickly! Tieu Nhan C: Shou-shan: In deportment, uphold
Cong An ao Ngo Ngu Phong: The koan of the ancient road, not letting silent function fall
Tao-Wu and Wu-feng Ch'ang-kuanSee ao
Ngo Ngu Phong.
 536

See ong Dung Dng Co Lo, Bat oa Tieu Cong An ong Sn Thuy Ng: Tung-Shan's
Nhan C. instructionsSee ong Sn Thuy Ng.
Cong An ong Sn Bat An: Tung-Shan's Cong An ong Sn Thuy Tham Thien: Tung-
uneaseSee ong Sn Bat An. Shan's "Is the water deep or shallow?"See ong
Cong An ong Sn Cung Chan: Tung-Shan's Sn Thuy Tham Thien.
celebrating an offering to Yun-yen's imageSee Cong An ong Sn Thuyet Tam Thuyet Tnh:
ong Sn Cung Chan. Tung-Shan's talking about mind and natureSee
Cong An ong Sn ai S: Tung-Shan's great ong Sn Thuyet Tam Thuyet Tnh.
matterSee ong Sn ai S. Cong An ong Sn Thng Thiet: Tung-Shan's
Cong An ong Sn ao nh Ma?: ong Sn talking about mind and natureSee ong Sn
en nh hay khong?Tung-Shan's questioning a Thng Thiet.
monk "Have you reached the peak?"See ong Cong An ong Sn Tr Danh: Tung-Shan's
Sn ao nh Ma? elimination of fameSee ong Sn Tr Danh.
Cong An ong Sn ao Me Thoai: Tung-Shan's Cong An ong Sn Vo Han Th: Tung Shan's
straining the riceSee ong Sn ao Me Thoai. No Cold or HeatSee ong Sn Han Th.
Cong An ong Sn a Than: Tung-Shan's Cong An ong Sn Vo Han Vo Th: Tung
Land Deity (Earth Spirit who controls the earth) Shan's No Cold nor HeatSee ong Sn Han
See ong Sn a Than. Th.
Cong An ong Sn ieu ao: The path of Cong An ong Sn Vo Thon Thao: Tung-Shan's
birdsSee ong Sn ieu ao. there's not an inch of grassSee ong Sn Vo
Cong An ong Sn oc Nhan: Tung-Shan's Thon Thao.
One EyeSee ong Sn oc Nhan. Cong An n Ha An Cm Roi Cha?: n Ha
Cong An ong Sn Han Th: Tung Shan's No Thc Phan Lieu Mot Hu?See an Ha Khiet
Cold or Heat, example 43 of the Pi-Yen-LuSee Phan Da Vi.
ong Sn Han Th. Cong An n Ha Thc Phan Lieu Mot Hu?:
Cong An ong Sn Ma Tam Can: Tung-shan's n Ha An Cm Roi Cha?See an Ha Khiet
Three Pounds of Flax (Hemp), example 18 of the Phan Da Vi.
Wu-Men-KuanSee Ma Tam Can. Cong An c Sn Hiep Phc Van ap: Te-Shan
Cong An ong Sn Phat Tu Xuat Kh: Tung- carrying His Bundle, example 4 of the Pi-Yen-
Shan's moving his sleeves and leaving the LuSee c Sn Hiep Phc Van ap.
hallSee Lng Gii Phat Tu Xuat Kh. Cong An c Sn Tam Thap Bong: Ba mi
Cong An ong Sn Phat Hng Thng S: heo cua c SnTe-Shan's Thirty BlowsSee
Tung-Shan's awakening that enlightenment is the c Sn Tam Thap Bong.
path of the inclination to the goodSee ong Sn Cong An c Sn Tam The Bat Kha ac: Te-
Phat Hng Thng S. Shan's "Mind of the three times (past, present and
Cong An ong Sn Qua Thuy: Tung-Shan's future) cannot be attained ", example 4 of the Pi-
crossing the riverSee ong Sn Qua Thuy Ngo Yen-LuSee c Sn Tam The Bat Kha ac.
ao. Cong An c Sn Thac Bat: Te-Shan-Bowls in
Cong An ong Sn Qua Thuy Ngo ao: Tung- HandSee c Sn Thac Bat.
Shan's enlightenment when wading a river and Cong An Giap Sn Huy Kiem: Chia-shan's
glimpsed his reflection in the waterSee ong throwing out his swordSee Giap Sn Huy Kiem.
Sn Qua Thuy Ngo ao. Cong An Gio ong, Phn ong: Gio lay ong
Cong An ong Sn Qua T : Tung-Shan's eating hay phn lay ongThe wind is moving or the
fruitsSee ong Sn Qua T. flag is moving? See Gio ong, Phn ong.
Cong An ong Sn Tam on: Tung-shan's Three Cong An Ha Diep oan oan: Tron nh la
Cudgels (blows)See ong Sn Tam on. senChia-shan's "a lotus leaf is roundish"As
round as a lotus leafSee Ha Diep oan oan.
 537

Cong An Ha Tnh: Tnh g?What nature?See had two wheels and an axle. The koan asks, what
Ha Tnh. happens if you take off the two wheels and the
Cong An Ha X Lai? Ha X ao?: Where do axle? The two wheels refer to the world of
you come from? Where will you go?See Ha X dualism: one wheel is the absolute and the other
Lai? Ha X ao? the relative. When you take off the two wheels,
Cong An Ha X Lai? Ha X Kh?: Where do you're left with the axle, the state of oneness, but
you come from? Where will you go?See Ha X take away the axle too (the state of oneness as a
Lai? Ha X ao? concept is still in the realm of dualism) and what is
Cong An Hai T Thc: Chao Chou's Newborn left? In Zen, when all notions have dropped away
BabySee Hai T Thc. is just the functioning of everything as it is,
Cong An Hao S Bat Nh Vo S: A good thing is independent of our ideas of what they are or
not better than nothingIt is better to go without should be, now functioning freely because we are
even a laudable thingSee Hao S Bat Nh Vo no longer bound by notions. In a sense it's
S. confusing even to say that the axle and wheels
Cong An He Trong Tao Xa: Hsi-Chung Builds remain, because they don't go anywhere! In
CartsHe Trong c cho la lam ra mo t co xe, returning to their true nature, their boundlessly
ma ngay o co hai banh xe va mot truc. Cong an free functioning is vividly manifesting right here,
hoi, neu bo i hai banh xe va mot truc th con lai right now. In our daily lives we function in the
g? Hai banh xe noi ve the gii cua nh nguyen: world of dualism without any self-conscious
mot banh la cai tuyet oi va banh kia la cai tng awareness that we are in the world of dualism.
oi. Khi ban bo i ca hai banh, ban con lai cai The very notion of dualism is just a notion; it
truc, trang thai duy nhat se con lai g (trang thai doesn't naturally come up. When self-conscious
duy nhat nh la mot khai niem th van con trong awareness drops away altogether, we call this
canh gii nh nguyen)? Trong Thien, khi moi y functioning ordinary, pointing to the fact that it's
niem ri rt se ch la s hoat dung cua moi th completely free of notions, including such exotic
nh chung ang la, khong phu thuoc vao y tng ones as absolute, relative, self, , and even the term
cua chung ta va viec chung la g hay nen nh the notion,, and even the term notion, etc. Zen
nao, gi ay hoat dung t do bi v chung ta khong practitioners should always remember that until
con b cau thuc bi cac y niem. Theo mot y ngha we truly forget all these things (absolute, relative,
nao o, tham ch noi rang ca truc va banh xe eu self, and even the term notion), we are really
con lai cung la lan lon, v chung khong i au ca! treading on the Path of EnlightenmentSee He
Vi viec quy ve ban chat cua chung, s hoat dung Trong Tao Xa.
t do phi gii han cua chung se bieu hien song Cong An Hoa Sn Ngu Am: Ho-Shan's Knowing
ong ngay tai ay, ngay luc nay. Trong cuoc song How to Beat the DrumSee Hoa Sn Ngu Am.
hang ngay, chung ta hoat dung trong the gii cua Cong An Hoa Thng Da Tnh Khc: Hoa
nh nguyen ma khong co bat ky nhan thc nao Thng Cung Phai Dep HetYou too, Most
rang chung ta trong the gii cua nh nguyen. Venerable, should shut upSee Hoa Thng Da
Chnh y niem ve nh nguyen cung ch la mot y Tnh Khc.
niem; no khong t nhien xay en. Khi nhan thc Cong An Hoa Phong V Tan: Phong Hoa V
hoan toan ri rt, thien goi cach hoat dung nay la TanWind and fire that have not yet dispersed
bnh thng, nham ch en thc te rang no hoan See Hoa Phong V Tan.
toan thoat khoi y niem, ke ca nhng y niem nh la Cong An Hoang Ba Ch Phat D Chung Sanh
tuyet oi, tng oi, cai nga, va ngay ca t ng y Th Gia Tam: Ch Phat va chung sanh ch la cai
niem, van van. Hanh gia tu Thien nen luon nh tam nayHuang-Po's all the Buddhas and
rang cho ti khi nao chung ta that s buong bo tat sentient beings are nothing but one's mindSee
ca nhng th ay th chung ta mi that s dam bc Hoang Ba Ch Phat D Chung Sanh Th Gia Tam.
tren con ng i en giac ngoHsi-chung Cong An Hoang Ba Trang Tu: Huang-Po's
supposedly invented the cart, which in those days Gobblers of DregsSee Hoang Ba Trang Tu.

Cong An Hoang Ba Trang Tu Tao Han:
Huang-Po's Gobblers of DregsSee Hoang Ba
Trang Tu.
Cong An Hoi ng Moc Te Hng: Hui-
Tang's fragrance of wild laurelSee Moc Te
Hng.
Cong An Hue Sieu Van Phat: Hui-chao Asks
about BuddhaSee Hue Sieu Van Phat.
Cong An Hue Trung Tam Hoan: Hui-Zhung
Kuo-shih's Three Calls, example 17 of the Wu-
Men-KuanQuoc S Tam Hoan, th du th 17
cua Vo Mon Quan. Mot trong nhng cong an noi
tieng nhat cua Hue Trung la Ba lan Quoc S goi
cua Vo Mon Quan 17. Ba lan Quoc S goi th gia
cua mnh va ba lan ngi nay ap lai. Quoc s
noi: Cho en bay gi ta ngh rang chnh ta quay
lng lai pha con. Bay gi ta mi biet rang chnh
con quay lng lai pha ta. Cong an nay c ly
giai theo nhieu cach khac nhau. Mot so nha bnh
luan Thien tin rang li noi cua Quoc S, neu ch
c nam bat bang gia tr ngoai mat th thay Quoc
S hoan toan that vong v v th gia khong nam bat
c y ch cua S qua ba lan goi lien tiep. Nhng
ngi khac th cho rang Quoc S a ngam an
chng cho v th gia, rang trong ngon ng Thien,
nhng li noi co ve nh che trach lai thng co
ham y khen ngi. That khong may, khong co cach
g e cho chung ta biet Quoc S dien giai cong an
nay nh the nao. Theo Vo Mon Hue Khai trong
Vo Mon Quan, Quoc s ba lan lan goi, li rung
xuong at. Ngi th gia ba lan da, tuy duyen tuy
thuan mot cach sang suot. Quoc s gia nua va cam
thay co oc, e au trau xuong bat trau an co. Th
gia khong chu. Cua ngon khong ang cho ngi
a an no. Hanh gia tu thien, th hoi ngi th gia
nay phu long quoc s cho nao?One of the most
famous koans in which National Teacher appears
is The National Teacher called three times.
(Wu-Men-Kuan 17): Three times the National
Teacher called his monastic servant and three
times the servant answered. The National Teacher
said, Until now I thought I was turning my back
on you. But its really you who are turning your
back on me. Interpretations of this koan differ.
Some commentators believe that the National
Teacher's words are to be taken at face value and
that he was genuinely disappointed at the lack of
vitality in his attendant's response. Others see his
538
words as an expression of apporval in Zen
ostensible condemnation often indicates praise.
Unfortunately there is no way to tell how Daio
Kokushi himself interpreted the koan. According
to Wu Men Hui-Kai in the Wu-Men-Kuan, Kuo-
shih called three times and his tongue fell out. His
attendant answered three times, and his responses
were brillant. Kuo-shih was old and feeling lonely.
He held the cow's head to make it eat grass. The
attendant would have none of it. Delicious food
does not attract a person who is full. Zen
practitioners, at what point was there any
ingratitude to the other?
Cong An Hue Trung Thap Than ieu Ng: Hui
Chung's Ten-Body ControllerSee Hue Trung
Thap Than ieu Ng.
Cong An Hue T Hoa o: Hui-Ssu: teaching and
savingCong an noi ve c duyen van ap gia
Ton gia Nam Nhac Hue T v to th ba cua tong
Thien Thai va Bao Ch. Theo Ngu ang Hoi
Nguyen, quyen II, mot hom, ngai Bao Ch sai th
gia en hoi Ton gia Nam Nhac Hue T tai sao
ngai khong xuong nui giao hoa chung sanh. Ton
gia Nam Nhac Hue T ap: "Ba i ch Phat b ta
nuot mot cach het sach th cho nao con co chung
sanh e hoa o?"The koan about the
potentiality and conditions of questions and
answers between Hui-Ssu, the third patriarch of
the Tien-Tai school (if counted from Nagarjuna)
and Pao-Chih. According to Wudeng Huiyuan,
volume II, one day, Zen master Pao-Chi instructed
his attendant to come to ask Hui-Ssu the reason
why he has not descended the mountain to teach
Zen doctrines to people. Hui-Ssu said, "I already
swallowed Buddhas of the three generations (past,
present and future), where is there any beings left
for me to teach and save?"
Cong An Huyen Sa Nhan Hu Tam Benh:
Hsuan Sha's Guiding and Aiding Living Beings
See Huyen Sa Nhan Hu Tam Benh.
Cong An Huyen Sa Tam Chung Benh Nhan:
Hsuan Sha's Guiding and Aiding Living Beings
See Huyen Sa Nhan Hu Tam Benh.
Cong An Huyen Sa Tch Tnh Vo Ngon: Hsuan-
Sha's sense of remaining quiet and without any
wordsCong an noi ve c duyen khien Thien s
Huyen Sa S B khai th ai chung ve s tch tnh
khong li. Theo Ngu ang Hoi Nguyen, quyen
 539

VII, mot hom, Huyen Sa thng ng, ngoi tren guiding and aiding living beingsSee Huyen Sa
thien sang hoi lau roi noi: "Ta luon luon san sang Nhan Hu Tam Benh.
v may ong, nhng may ong co hieu khong?" Mot Cong An Huyen Sa Van Yen T Thanh: Hsuan-
v Tang hoi: "Tch tnh khong li ay la y g?" S Sha's listening to the sound of the swallows
noi: "Cai ong noi trong giac ngu ka!" V Tang lai Cong an noi ve c duyen khien Thien s Huyen
noi: "Con mong thay giang ao Thien." S noi: Sa S B khai th ai chung khi S nghe tieng chim
"Tai sao phai ngay?" V Tang noi: "Co le con yen hot. Theo Ngu ang Hoi Nguyen, quyen VII,
ngay, con Hoa Thng th sao?" S bao: "Sao lai mot hom, Huyen Sa thng ng, roi ngoi tren
khong biet nga nh?" Thien s Huyen Sa song thien sang hoi lau khong noi mot li. S ch ngoi
vao khoang cuoi nha ng au nha Tong. Luc o lang yen nghe tieng chim yen ang hot. ai chung
thien hng phat trien cua giao phap Thien tong ngh rang thay se khong thuyet phap nen nhat te
lan hoi thay the cac tong phai khac Trung Hoa. rut lui. S qu: "Xem ra, may ong ca me mot la.
Ngha la thai o Thien oi vi truyen thong, va Chang co lay mot ngi co tr hue. Khi thay ta m
triet ly ao Phat, co khuynh hng coi nhe viec mieng ra, ai nay keo en tm li, cho rang o la
hoc hoi theo th lp cua no, l la kinh ien va cac chan ly toi thng. That ang thng, chang mot
th sieu hnh trong kinh. Va vao thi o, viec gi ai hieu cai g la cai g ca. That la mot tai ng
im lang khong noi mot li trong mot thi khi chng nao ma may ong van c nh the nay!"
thng ng cung la mot phng cach c The koan about the potentiality and conditions that
nhieu thien s a thch dung e day chungThe caused Zen master Hsuan-Sha addressed the
koan about the potentiality and conditions that assembly when he listened to the sound of the
caused Zen master Hsuan-Sha addressed the swallows. According to wudeng Huiyuan, volume
assembly about quietness and speechlessness. VII, one day, Hsuan-Sha entered the hall, then sat
According to wudeng Huiyuan, volume VII, one quietly in his pulpit for some time without saying a
day, Hsuan-Sha entered the hall, then sat quietly word. He just remained silent and listened to the
in his pulpit for some time and then said, "I have sound of the swallows. The monks thought he was
been thoroughly kind to you, but do you not going to give them a sermon and began to
understand?" A monk asked, "What is the sense of retire all at once. He then scolded them: "As I
remaining quiet without uttering a word?" Hsuan- observe, you are all of one pattern; not one of you
Sha said, "How you talk in your sleep!" The monk has sagacity enough to see things properly. You
then said, "I wish you to tell me about the truth of have come here to see me open my mouth, and,
Zen." Hsuan-Sha said, "What is the use of taking hold of my words, imagine they are
snoring?" The monk said, "I may snore, but how ultimate truths. It is a pity that you all fail to know
about you?" Hsuan-Sha said, "How is it possible to what's what. As long as you remain like this, what
be so insensitive as not ro know where it itches?" a calamity!"
Zen master Hsuan-sha, who lived between late Cong An Hng Hoa a Trung: Hng Hoa anh
T'ang and early Sung when the trend of giaHsing-hua's striking in the middleCong
development of Zen teaching gradually an noi ve c duyen van ap gia Thien s Hng
superseded the other Buddhist schools in China. It Hoa Ton Tng va mot v Tang. Theo Ngu ang
is to say, Zen attitude towards Buddhist lore and Hoi Nguyen XI, mot hom, co mot v Tang hoi
philosophy tended to slight its study in an orderly Thien s Hng Hoa: "Khi t phng tam hng
manner, to neglect the sutras and what en th the nao?" S ap: "anh khoang gia."
metaphysics there is in them. And during that V Tang ben le bai roi lui ra. Nhng co g can he
period of time, the keeping quiet in silence for gia cau tra li cua thien s Hng Hoa va t
some time in the pulpit was a favorite method that phng tam hng khong? ieu nay cho thay cac
many masters used to instruct their disciples. thien s khong phai la triet gia ma la nhng bac
Cong An Huyen Sa Tiep Vat Li Sinh: Hsuan thc tu, nen ho vien dan kinh nghiem thay v vien
Sha: The old adepts everywhere all speak of dan bang li; mot kinh nghiem von la can ban hoa
giai nhng nghi hoac thanh mot nhat the hoa ieu.

Tat ca cac le ng nhien cung nh le bat kha ni
nhng phat bieu cua cac thien s phai c coi la
xuat phat trc tiep t kinh nghiem bat nh sau
tham cua ho. Va chung ta ch co the hieu chng
nao chung ta nhay vao mot canh gii vt len kinh
nghiem oi ai cua mnh. Hanh gia chung ta cung
nen nh rang cac thien s ghe tm moi th tru teeth; respond or not respond to a question?See
tng va thuyet ly, nen oi khi cac cau noi cua ho
qua lon xon va vo ngha; ong thi nhng cau
tra li cua ho luon co cai loi oc ieu cua chu Cong An Hng Nghiem Thng Thu: Hng
trng sieu nghiemThe koan about the
potentiality and conditions of questions and
answers between Zen master Hsing-hua and a
monk. According to Wudeng Huiyuan, volume XI,
one day, a monk asked, "What happens when the
four regions and eight directions arrive?" Zen
master Hsing-hua answered, "Strike in the
middle." The monk bowed and withdrew. But, is
there any connection between master Hsing-hua's
answer and the four regions and eight directions?
This proves that Zen masters are not philosophers
but pragmatists, they appeal to an experience and
not to verbalism; an experience which is so
fundamental as to dissolve all doubts into
harmonious unfication. All the matter-of-fact-ness
as well as the impossibility of the master's
statements must thus be regarded as issuing
directly from their inmost unified experience. And
the above impossible condition so long as space-
time relations remain what they are to our final
consciousness; they will only be intelligible when
we are ushered into a realm beyond our relative
experience. We, Zen practitioners, should
remember that Zen masters abhor all abstractions
and theorizations, so their propositions sound
outrageously incoherent and nonsensical; at the
same time, their answers too, harp on the same
string of transcendentalism.
Cong An Hng Lam Toa Cu Thanh Lao:
Ngoi lau sanh met nhng ma thanh tu nh Ngai
Bo e at MaTo accomplish ones labour by
prolonged sitting, as did BodhidharmaSee
Hng Lam Toa Cu Thanh Lao.
Cong An Hng Nghiem Kch Truc: Hng
Nghiem nem gach cham bui treHsiang-Yen's
throwing a small piece of the tile and it struck a
stalk of bambooSee Hng Nghiem Kch Truc.
Cong An Hng Nghiem Nguyen Mong: Hng
540
Nghiem oan mongHsiang-Yen's interpreting of
master Kuei-shan's dreamSee Hng Nghiem
Nguyen Mong.
Cong An Hng Nghiem: Nh Nhan Thu
Thng, Khau Ham Thu Chi, ap Bat ap Tha
S Van?: Man's hanging from a branch by his
Hng Nghiem: Nh Nhan Thu Thng, Khau
Ham Thu Chi, ap Bat ap Tha S Van?
Nghiem Leo CayHsiang-Yen's Up a TreeSee
Hng Nghiem Thng Thu.
Cong An Kha Chan iem Hung: Kha Chan ch
ngcK'e-chen's pointing at the chestSee Kha
Chan iem Hung.
Cong An Khai M e Tam Nhan: To open the
third eyeSee Khai M e Tam Nhan.
Cong An Khai S Nhap Duc: Bhadrapala and
Sixteen Bodhisattvas Go In to BatheSee Bat a
Ba La D Thap Luc Bo Tat Nhap Duc.
Cong An Khai S Vao Tam: See Bat a Ba La
D Thap Luc Bo Tat Nhap Duc.
Cong An Khac Tan Xuat Vien: K'e-Hsin's
expulsion of the monasterySee Khac Tan Xuat
Vien.
Cong An Kham Sn Mot Mui Ten Pha Ba
Cong: Ch'in-shan-wen-sui's one Arrowpoint
Smashes Three BarriersSee Cong An Nhat
Phoc Pha Tam Quan.
Cong An Khoai Tien Nan Phung: An opportunity
in a thousand yearsGood opportunities that are
difficult to encounter in thousands of yearsSee
Khoai Tien Nan Phung.
Cong An Ve Khong: Koan of Emptiness.
(I) Nhan thc c cai Khong trong Thien
Realization of Emptiness in Zen: T
Khong hay H khong a tr nen noi tieng
la mot cong an cua Thien phai Lam Te, cai
Khong cua Trieu Chau Tong Tham, va
chung ta co the noi toan bo muc ch cua cac
trng phai Thien la nhan thc cho c cai
Khong. Tuy nhien, nguon goc cua khai
niem nay khi s ngay t giao ly can ban cua
c Phat. c Phat a day rang moi hien
tng eu b ong bi bon dau an: vo thng,
kho, vo nga va khong. Tai sao c Phat lai
noi ve s trong rong cua tat ca cac hien
tng? Theo ao Phat, moi hien tng noi

len va ton tai qua s tap hp cua nhieu thanh
phan khac biet. Moi vat ton tai c cung nh
cac vat khac cho s ton tai cua no, ma khong
co c cot tuy bat bien hien thc oc lap, va
do o, t no von la khong. Cac hien tng
eu co mot ve be ngoai ton tai, ngha la
chung co the thay c, nghe c, s c, tri thc. Ch khang nh rang moi vat eu
song ngoai cai ve be ngoai nay chung khong
co mot thc chat ben vng. Cai thieu thc
chat ben vng nay la y ngha cua Khong.
Theo Thien S Thch Thien An trong Triet
Ly Thien-Thc Tap Thien, co le khai niem
kho hieu ve Khong khong the c lam
sang to bang mot hay hai th du. Trong mot
can phong toi, neu mot que nhang chay o
c quay vong that nhanh, chung ta se thay
mot vong sang. Nhng khi que nhang va
ngng quay th vong tron la bien mat. Dau
vong tron co hien hien va moi ngi eu thay
ro nh vay, no that ra ch la mot ao giac do
tam tao ra, Cung v no khong he hien hu that
s, nen ngay khi vong tron la ay co mat, no
van la trong rong, no van la khong. Cung
nh vay, moi hien tng eu la trong rong
v chung noi len c nh nhng nguyen nhan
va ieu kien. T chung, chung von trong rong
va khong co thc chat, giong nh vong tron
la do que nhang quay nhanh tao nen. Mat
khac, cac hien tng la trong rong v chung
phu du. Cac vat eu hoai diet khi chung mi
thanh, va v the khong co mot thc the co nh
ang sau nhng ve be ngoai cam xuc c
nh chung ta thay chung. Vu tru hien tng
nh la mot cuon phim chieu tren man anh
trang. Cuon phim la mot chuoi lien tuc cac
bc anh luon thay oi. V vo minh chung ta co
the chap vao nhng nhan vat tren man anh.
Chung ta co the hoac khoc theo ho, t hao
hay cang thang bc xuc theo hoan canh,
nhng nh the cung khong lam cho ho co that
c, va mot khi may chieu phim ngng
chieu, th tat ca nhng nhan vat ma chung ta
a quyen luyen se tan bien vao h khong,
em theo tat ca nhng vui buon, thng, ghet,
nhng phieu lu, uan khuc. The gii ma
chung ta ang song cung giong nh mot cuon
phim ang chieu tren man anh: phu du, khong
thc chat va trong rong. Ngay ca en cai sinh
541
vat ma chung ta goi la ta khi c phan tch
cung tan bien thanh mot hnh tng thieu
vang thc tai toi hau. Muc ch au tien va
cuoi cung cua Thien la nhan thc c rang
moi vat la trong rong, Nhng s nhan thc
nay phai do thc nghiem, ch khong phai do
trong rong van cha u, chung ta con phai
thay c s trong rong trong hanh ong hang
ngay cua chung ta. S trong rong phai c
nam vng trong tng luc, khong mot thoang
chan ch. Ngay xa co mot thien sinh c
Thay trao cho cong an Khong e tham cu.
Suot nhieu nam tri ong c nghien ngam cong
an cho en mot buoi chieu ngoi thien ong
ngh la mnh a ngo c. Ong lien chay i
tm thay e bao cao kinh nghiem cua ong,
nhng ong thay lai khong voi khen tang. Ngay
khi v thien sinh va bc chan vao phong
thay va gam len mot tieng Khong that ln,
ong thay ben cam cay quat ap cho y mot cai.
Lap tc, v thien sinh o mat ta tai v gian.
Thay the v thay lien bao: Neu qua that con
hieu rang moi s eu la khong, tai sao con
con gian? V thien sinh ngo ngay trong cau
noi cua thay. Khong phai c song trong
dong i cua chung ta tng giay tng phut,
ch khong phai ch sap xep thanh mot khai
niem tru tng bang kien thc. Khi Khong
c xem nh mot khai niem ch khong phai
la mot thc the song ong, th no a mat. Ch
chp mat mot cai la chung ta a khong thay
c. Mot ngi co the hieu thau ao kien
thc giao ly ve Khong, nhng neu ngi ay
noi gian khi b thoa ma, ln tieng khoe
khoang khi c ca tung hay danh vong, va
thay bc boi khi khong c va y, th khong
the noi ngi ay a nhan thc c cai
Khong. Khong la mot loi song nhieu hn
la mot y ngh. Mot ngi song vi cai
Khong co the khong giai thch c no,
nhng neu ng ay that s chng to c cai
Khong nay trong moi luc cua i song hang
ngay th ngi ay a thanh tu con ng tu
aoThe term Emptiness or Nothingness
has become best known as a koan in Lin-Chi
Zen, Zhao-Chou-Tsung-Shens Emptiness
(Mu), and it can indeed be said that the whole
 542
aim of all school of Zen is to bring about the
realization of Emptiness. However, the
origin of this concept goes back to the basic
teaching of the Buddha. The Buddha taught
that all phenomena are branded with four
marks: impermanence, suffering, selflessness,
and emptiness. Why does the Buddha say
about the emptiness of all phenomena?
According to Buddhism, all phenomena arise
and exist through the combination of many
different elements. Since whatever exists
depends upon other things for its existence, it
lacks an immutable core of independent
actuality and is therefore, considered in itself,
void. Phenomena possess a kind of apparent
existence, in that they can be seen, heard,
touched, etc., but beyond their status as
appearances they have no substantial reality.
This lack of substantial reality is what
signified by the word Emptiness. According
to Zen Master Thich Thien An in Zen
Philosophy-Zen Practice, perhaps the
concept of emptiness is difficult to be
clarified by one or two illustrations. If in a
dark room, a stick of burning incense is
twirled very rapidly, a circle of light is seen.
But as soon as we stop the stick of burning
incense, the circle of light disappears. Though
the circle was visible and everybody saw it as
such, it was actually an illusion created by the
mind. Since it has no real existence, the circle
even when present and visible is empty. In
the same way, all phenomena are empty
because they arise in dependence upon
causes and conditions. In themselves they are
vacuous and insubstantial as the circle
created by the twirling stick of burning
incense. Again, phenomena are empty
because they are evanescent. Things perish
the moment they arise, and thus there is no
abiding entity behind the sensible
appearances that present themselves to us.
The phenomenal universe is like a film
projected upon a blank screen. The film is a
continuous series of ever changing pictures.
Through our ignorance we may become
attached to the figures on the screen. We may
laugh with them or cry with them, swell with
pride or grow tense with excitement, but this
does not make them real, and once the
projector stops, all these figures with whom
we have been so deeply involved will vanish
into nothingness, together with all their loves
and hates, their joys and sorrows, and their
ventures and intrigues. The world we are
living in is just like a movie on the screen:
evanescent, insubstantial and void. Even this
very being we call our self dissolves upon
analysis into a mere appearance destitute of
final actuality. The first and final goal of Zen
is to realize that everything is emptiness. But
this realization must be experiential, not
merely intellectual. It is not enough to assert
that everything is empty; one must see into
the fact of emptiness in all ones daily
activities. Emptiness is to be grasped from the
inside at each moment, without hesitation.
Once there was a Zen student who was
studying the koan of Emptiness under a
master. He worked very hard on the koan for
several years until, one evening in meditation,
he believed that he had realized Satori. He
ran to the master to report his experience, but
the master was not in a hurry to offer his
congratulations. As soon as the student
entered the masters room and burst out with
a loud bellowing Emptiness, the master
swatted him with his fan. Immediately the
students face turned red with anger. Seeing
this, the master added with a gentle smile: If
you really understand that everything is
empty, why are you angry? The student
suddenly attained satori after hearing this.
Emptiness must be lived in the stream of daily
life flowing by us all the time and not forming
into an abstract concept by understanding.
When emptiness is grasped as a concept
and not a living reality, it has been lost. With
a blink of the eyes we have missed seeing. A
man may have a thorough intellectual
understanding of the doctrine of emptiness,
but if he gets angry when insulted, clamors for
praise and fame, and feels upset when he
does not get his way, he cannot be said to
have realized emptiness. Emptiness is not so
much an idea as it is a state of being. The man

who lives in emptiness may not be able to
explain it, but if he can really demonstrate
Empiness in every phase of his day to day
life, he is an accomplished man of the Way.
(II) Cong An "Khong" cua ngai Trieu Chau
Chao-Chou's Mu koan: "Vo" la mot tiep au
ng co ngha phu nh, tng ng vi
'khong' ma thien s Trieu Chau a dung e tra
li cho cong an 'con cho co Phat tanh hay
khong?' 'Mu' cung c dung vi ngha la
khong co g het. Sau ay la cong an trong th
du th nhat cua Vo Mon Quan: "Mot v Tang
hoi Trieu Chau: 'Con cho that co Phat tnh hay
khong?' Trieu Chau noi: 'Khong!'" Nhiem vu
cua mot thien sinh la trc tiep i sau vao y
ngha sau sac cua cong an nay, ma khong can
ti s can d cua tr tue, bang cach toa thien
t tieng 'Vo' ay. Cong an nay hoan toan ap
ng vi chc nang cua mot cong an phap
than, va thng c v thay a ra cho hoc
tro trc. Khi hoc tro giai c, ngi ta noi
ngi o hieu c 'The gii Vo'. Trong suot
thi gian ao tao thien, ieu quan trong la
kham pha va bieu hien nhng mc o the
nghiem ngay cang sau. Thng th ay la
cong an c trao cho mot thien sinh mi
trong Phat giao. Khong! Khong co ngha la
khong co g het, nhng trong bai nay no ch
s t choi cung cap mot cau tra li bang t
tng khai niem hay ngon ng pham phu. Van
e cong an, theo Thien tong, tat ca chung
sanh eu co Phat tanh, va v vay con cho cung
phai co Phat tanh. Nhng neu Trieu Chau tra
li cau hoi la co, th hoa ra ong ta b mac
ket vao nh nguyen. Ngc lai, neu ong tra li
khong, hoa ra ong t at mnh tach ri khoi
tr tue cua cac v to trong truyen thong. V vay
ma cau tra li cua ong ch rang tra li cau hoi
nay vt ra ngoai ngon ng va giao phap va
phai c nam bat bang trc giac. Khi thien
sinh hieu c y nh cua cau tra li cua
Trieu Chau, ngi ta noi o la mot tia loe tc
thi cua tr tue"Mu" ia a negative prefix,
somewhat equivalent to 'non' which Zen
master Chao-Chou used to response to the
koan 'does the dog have Buddha nature?' 'Mu'
is also used with the meaning of 'nothing'. The
first example in the Wu-Men-Kuan is as
543
follows: "A monk asked master Chao-chou
respectfully, 'Does a dog really have Buddha-
nature or not?' Chao-chou said, 'Mu!'" The
task of the student, while practicing sitting
meditation (zazen) with this 'Mu', is to come
to an immediate experience, beyond any
intellectual signification, of its very profound
content. Since this koan is extraordinarily apt
as a 'dharmakaya or dharma-body' (hosshin
koan), it is often the first koan received by a
Zen student from his master. When the
student has mastered it, it is said that he has
become acquainted with 'the world of mu'. In
the course of Zen training this 'mu' is to be
experienced and demonstrated on ever
deeper levels. Often the first Koan presented
to a new student of Zen Buddhism. Here
"Wu" literally means nothing or not, but
in this context indicates a refusal to provide
an answer that is based on conceptual thought
or ordinary language. The problem of the
koan is that according to Chan tradition all
beings have the buddha-nature, and so dogs
would naturally be included. But if Chao-
Chou responds to the question affirmatively,
he falls to the trap of duality. On the other
hand, if he responds negatively, he puts
himself at odds with the received wisdom of
the patriarchs of tradition. Thus his response
indicates that the answer to the question lies
beyond words and doctrines and must be
grasped directly and intuitively. When a
student understands the purport of Chao-
Chous answer, it is said that a spontaneous
flash of insight dawns.
Cong An Khong Ngh Thien, Khong Ngh Ac :
Fushizen-fushiaku (jap)Neither Good Nor
EvilSee Bat T Thien Bat T Ac.
Cong An Khong Ngh Thien, Khong Ngh Ac,
Chnh Khi Ay Cai G La Ban Lai Dien Muc?:
With no thoughts of good and with no thoughts of
evil, at just this moment, what is your original
face?See Khong Ngh Thien, Khong Ngh Ac,
Chnh Khi Ay Cai G La Ban Lai Dien Muc?
Cong An Khuech Nhien Vo Thanh: Cong An
Rong thenh khong Thanh cua To Bo e at Ma
Bodhidharma's koan of the Vast emptiness without
holinessSee Khuech Nhien Vo Thanh.
 544

Cong An Kien Thanh: Hien Thanh Cong An Cong An Long Sinh Long T, Phng Sinh
All things themselves reveal Buddha-natureSee Phng Nhi: Dragons give birth to dragons. A
Kien Thanh Cong An. phoenix gives birth to a phoenixSee Long Sinh
Cong An Kien Tho Phong ng: Seeing the Long T, Phng Sinh Phng Nhi.
rabbit one looses the falconSee Kien Tho Cong An Lo Lang Me Gia: Ch'ing Yuan What is
Phong ng. the price of rice in Lu-Ling?See Lo Lang Me
Cong An Knh Sn Nhat Thoc Pha Tam Quan: Gia.
Ch'in Shan "A single arrowhead smashing three Cong An Lo To Dien Bch: Lu-tsu Pao-yun
barriers"See Nhat Phoc Pha Tam Quan. "Facing the wall"See Lo To Dien Bch.
Cong An Lac Pho au S: Luopu acquiesced to Cong An Lo To Gia Phong: Thoi quen va le loi
Zen master JiashanSee Lac Pho au S. cua t vien Lo ToLu-tsu's customs and
Cong An Lac Pho Hoan Hng: Luopu's traditionSee Lo To Dien Bch.
returning homeSee Lac Pho Hoan Hng. Cong An Lo Phung at ao: Meeting Someone
Cong An Lac Pho Lam Chung: Luopu's final Attained in the TaoSee Lo Phung at ao.
time of deathSee Lac Pho Lam Chung. Cong An Long Quang Anh Han: One who plays
Cong An Lang Thng Toa Lat Ngc Am Tra with his own swining shadowSee Long Quang
Tai Chieu Khanh: Turning Over the Tea Kettle Anh Han.
at Chao Ch'ingSee Lang Thng Toa Lat Cong An Lng Gii Phat Tu Xuat Kh: Liang-
Ngc Am Tra Tai Chieu Khanh. chieh's moving his sleeves and leaving the hall
Cong An Lao Tham T Mon: Koan of Chao- See Lng Gii Phat Tu Xuat Kh.
chou's Four GatesSee Lao Tham T Mon. Cong An Lng Sn Ngo X S Hoa: Liang-
Cong An Lam Te Chan Nhan: Lin-Chi's True Shan's This was painted by Wu-ChuSee
ManSee Lam Te Chan Nhan. Lng Sn Ngo X S Hoa.
Cong An Lam Te Hat L: Lin-Chi's blind ass Cong An Lng Benh Hanh Gia: Van Mon:
See Lam Te Hat L. hanh gia hai loai benhYun Men: Practitioners
Cong An Lam Te Phat Phap ai Y: Lin-Chi's with two kinds of illnessSee Lng Benh Hanh
ultimate principle of BuddhismSee Lam Te Gia.
Phat Phap ai Y. Cong An Lng Cc Sao Khong: Two legs
Cong An Lam Te Tai Tung: Lin-Chi's growing don't touch the groundSee Lng Cc Sao
pine treesSee Lam Te Tai Tung. Khong.
Cong An Lien Hoa Phong Tru Trng: The Cong An Lng Trung: Koans that are
Hermit of Lotus Flower Peak Holds up His Staff interpreted twiceSee Lng Trung Cong An.
See Lien Hoa Phong Tru Trng. Cong An Lu Thiet Ma Lao Ngu: Lu Thiet
Cong An Long am Cu Hng: Lung-t'an: Ma, Trau Cai GiaIron Grindstone Liu, an Old
Renowned Far and WideLung-t'an's paper CowSee Lu Thiet Ma Lao Ngu.
candleSee Long am Cu Hng. Cong An Ly Khc Ng Ngon: La khoi noi
Cong An Long am Diet Chuc: Lung-t'an's nangEquality and DifferentiationSee Ly
paper candleSee Long am Cu Hng. Khc Ng Ngon.
Cong An Long Nha Qua Bang: Lung-ya "Would Cong An Ly Bot Hoai Nghi: Li-Bo's doubtSee
you kindly pass me the meditation plank"See Ly Bot Hoai Nghi.
Long Nha Qua Bang. Cong An Ly Cao Van ao: Li-Kao's questioning
Cong An Long Nha Tay Lai Y: See Long Nha Buddha-dharmaSee Ly Cao Van ao.
Qua Bang. Cong An Ma Coc Chan Tch Nhieu Sang: Ma-
Cong An Long Nha Thach Qui Khi Thuyet: Ku's carrying his ring-staff, circling the meditation
Long Nha i bao gi con rua en bang a biet seat three timesSee Ma Coc Thu Trng Nhieu
noiWait until the dark stone turtle begins to Thien Sang.
talkSee Long Nha Thach Qui Khi Thuyet. Cong An Ma Coc Lng X Chan Tch: Ma-

Ku's carrying his ring-staff, circling the meditation
seat three timesSee Ma Coc Thu Trng Nhieu
Thien Sang.
Cong An Ma Coc Thu Trng Nhieu Thien
Sang: Ma-Ku's carrying his ring-staff, circling the
meditation seat three timesSee Ma Coc Thu
Trng Nhieu Thien Sang.
Cong An Ma Coc Tr Tch: Ma-Ku's carrying his
ring-staff, circling the meditation seat three
timesSee Ma Coc Thu Trng Nhieu Thien
Sang.
Cong An Ma To: Thai Co Nguy Sanh: That cao
ngat lam sao!How lofty!See Ma To: Thai Co
Nguy Sanh.
Cong An Ma To T Cu Bach Phi: Ma Tsu's
Permutations of Assertion and DenialSee Ma
To T Cu Bach Phi.
Cong An Mac Gia Kiem: Mo-Jia swordSee
Mac Gia Kiem.
Cong An Mai T Thuc Da: T'a Mei, the Plum is
ripeSee Mai T Thuc Da.
Cong An Mai Phien Lao Ba Thu Gia Nhat: An
old lady who sells paper folding fansSee
Mai Phien Lao Ba Thu Gia Nhat.
Cong An Mac Nhien Phu Nhan: The implicit-
negative type of koansSee Mac Nhien Phu
Nhan Cong An.
Cong An Mac Nh Loi: S im lang sam set
Thunder of silenceDeafening like thunderSee
Mac Nh Loi.
Cong An Me Ly Ma La: L m khong roTo be
not clear (dim or vague) with a subjectNot
clear with somethingSee Me Ly Ma La.
Cong An Minh Chieu Tnh Bnh: Mingzhao's
pure water pitcherSee Minh Chieu Tnh Bnh.
Cong An Minh Nhien Xac Nhan: The explicit-
affirmative type of koansSee Minh Nhien Xac
Nhan Cong An.
Cong An Mong ong Tam Bach am: Lacking
comprehension of theories and practice is a
burden for practitionersSee Mong ong Tam
Bach am.
Cong An Mot Ban Tay: Sekishu (jap)One
handSee Mot Ban Tay.
Cong An Mu: A koan named "Mu"See Mu.
Cong An Muc Chau Lc H Han: Mu-chou's
Thieving PhoneySee Muc Chau Lc Khong
545
Han.
Cong An Muc Chau Lc Khong Han: Mu-
chou's Thieving PhoneySee Muc Chau Lc
Khong Han.
Cong An Na Bien Cu Gia Bien Cu: Ben kia va
ben nayThat side and this sideCong an noi ve
c duyen van ap ve viec Thien s ong Sn khai
ngo cho S Sn Quang Nhan. Theo Canh c
Truyen ang Luc, quyen XV, vao mot dp ong
Sn thng ng va noi: "Lao Tang muon may
ong phai lanh hoi s viec nay. May ong phai giong
nh mot cai cay kho tro hoa. The la may ong hoa
nhap c vi no." S Sn hoi: "Con ve cac ni
eu bai hoai th sao?" ong Sn noi: "ai c!
Ong ang noi ve tu tap hanh. May man la co mot
canh gii tu tap vo hanh hanh. Tai sao ong khong
hoi ve canh gii o?" S Sn noi: "Tu tap vo hanh
hanh? Co the co mot ngi nh vay khong?" ong
Sn noi: "Nhieu ngi se ci ong khi ong hoi mot
cau nh vay." S Sn noi: "Trong trng hp o,
con a i lech." ong Sn noi: "Lech la khong
lech, cung khong khong lech." S Sn noi: "The
nao la lech?" ong Sn noi: "Neu ong noi 'mot
ngi nh vay,' la ong van cha lanh hoi." S Sn
noi: "Cai g la khong lech?" ong Sn noi: "Mot
ni khong co s khac biet hay khong co ben kia
ben nay."The koan about the potentiality and
conditions of questions and answers regarding Zen
master Tung-shan (807-869) opened up the
intelligence and brought enlightenment to Shu-
shan K'uang-jen. According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume XV, on one occasion Tung-shan entered
the hall and said, "I want you to understand this
matter. You must be like a dead tree that blossoms
flowers. Then you will merge with it." Shushan
asked, "What about when every place is
corrupted?" Tung-shan said, "Your Reverence!
You're talking about practicing a practice (a
habitual action). Fortunately there is a realm of
nonpracticing practice. Why don't you ask about
that?" Shushan said, "Practicing a nonpracticing
practice? Can there be such a person?" Tung-shan
said, "Many people will laughed at you for asking
such a question." Shushan said, "In that case, my
thinking has gone astray." Tung-shan said, "Astray
is not astray, nor not astray." Shushan said, "What
is 'astray'?" Tung-shan said, "If you say, 'such a
 546

person,' then you still don't understand." Shushan tc la giet Phat, neu chap tng ngoi, chang at y
said, "What is not 'astray'?" Tung-shan said, "A kia. ao Nhat nghe s ch day nh uong e ho, le
place of no differentiation or place without that bai hoi: Dung tam the nao mi hp vi vo tng
side and this side." tam muoi? S bao: Ngi hoc phap mon tam a
Cong An Nam Dng Tnh Bnh: Nan-Yang's nh gieo giong, ta noi phap yeu nh ma moc, neu
Vase of pure waterTheo Canh c Truyen duyen ngi hp se thay ao nay. ao Nhat lai
ang Luc, quyen V, mot hom, co v Tang en hoi hoi: ao khong phai sac tng lam sao thay
Thien s Nam Dng Hue Trung: The nao la bon c? S noi: Con mat phap tam a hay thay
than Phat Ty Lo Gia Na? Thien s Nam Dng c ao. Vo tng tam muoi cung lai nh vay.
bao: em cai bnh ong kia en cho ta. V Tang ao Nhat hoi: Co thanh hoai chang? S noi:
lien lay tnh bnh em lai. Thien s Nam Dng Neu lay cai thanh hoai tu tan, thien ac ma thay
bao: em e lai cho cu. V Tang em bnh e ao, la khong the thay ao. Nghe ta noi ke:
lai cho cu xong, ben hoi lai cau trc. Thien s Tam a ham ch chung,
Nam Dng bao: Phat xa a qua kh lau roi. Ngo trach tc giai manh
According to the Records of the Transmission of Tam muoi hoa vo tng
the Lamp (Chuan-Teng-Lu), Volume V, one day, Ha hoai phuc ha thanh?
a monk came and asked Zen master Nan-yang (at tam cha cac giong
Hui-chung (675-775): What is the true body of Gap t lien nay mam
Vairocan Buddha? Nan-yang said: Bring me that Hoa tam muoi khong tng
pitcher of pure water. The monk brought him the Nao hoai lai nao thanh?)
pitcher. Nan-yang then said: Now put it back Nh nhng li nay ma ao Nhat khai ngo tam y
where it was before. The monk returned the sieu nhienThe koan about the potentiality and
bottle to its former position. Then the monk asked conditions of questions and answers regarding Zen
his previous question again. Nan-yang said: "The master Nan Yueh (677-744) opened up the
ancient Buddhas are long gone. intelligence and brought enlightenment to Ma-tsu
Cong An Nam Nhac Ma Chuyen: Nan Yueh Tao-i (709-788). According to the Records of the
"Grinding a piece of tile on a rock"Cong an noi Transmission of the Lamp (Chuan-Teng-Lu),
ve c duyen van ap ve viec Thien s Nam Nhac Volume V, during the Kai-Yuan era of the Tang
Hoai Nhng khai ngo cho Ma To ao Nhat. dynasty (713-741) there was a novice monk called
Theo Canh c Truyen ang Luc, quyen V, thi Ma-Tsu Tao-Yi who constantly practice Zen
nha ng, nien hieu Khai Nguyen, co v Sa Mon meditation upon Mount Heng. Nan-Yueh knew
huyen Truyen Phap hieu ao Nhat, hang ngay that Tao-Yi was a great vessel for the Dharma,
ngoi thien. S biet o la phap kh (ngi hu ch and once walked up to him and said: What does
trong Phat phap) ben i en hoi: ai c ngoi your Worthiness intend to do by sitting in
thien e lam g? ao Nhat tha: e lam Phat. meditation? Ma-Tsu said: I intend to become a
Sau o s lay mot cuc gach en tren hon a Buddha. Nan-Yueh then picked up a piece of tile
trc am ao Nhat ngoi mai. ao Nhat thay la from the ground and began grinding on a rock.
hoi: Thay mai gach e lam g? S ap: Mai e Tao-Yi then asked: What are you trying to make
lam gng. ao Nhat noi: Mai gach au co the by grinding that? Nan-Yueh said: Im grinding it
thanh gng c? S hoi lai: Ngoi thien au co to make a mirror. Tao-Yi said: How can you
the thanh Phat c? ao Nhat hoi: Vay lam make a irror by grinding a tile on a rock? Nan-
the nao mi phai? S noi: Nh trau keo xe, neu Yueh said: If you cant make a mirror by grinding
xe khong i, th anh xe la phai hay anh trau la a tile on a rock, how can you become a Buddha by
phai? ao Nhat lang thinh, s noi tiep: Ngi sitting in meditation? Tao-Yi said: What is the
hoc ngoi thien hay hoc ngoi Phat? Neu hoc ngoi correct way? Nan-Yueh said: It can be
thien, thien khong phai ngoi nam. Neu hoc ngoi compared to an ox pulling a cart. If the cart
Phat, Phat khong co tng nhat nh, oi phap doesnt move, do you strike the cart or strike the
khong tru, chang nen thu xa. Ngi neu ngoi Phat, ox? Tao-Yi didnt answer. Nan-Yueh then said:
 547

Are you sitting in order to practice Zen, or are According to the Records of the Transmission of
you sitting to be a Buddha? If youre sitting to the Lamp (Chuan-Teng-Lu), Volume V, a great
practice Zen, then know that Zen is not found in worthy one asked Nan-Yueh: If an image is
sitting or lying down. If youre sitting to become a reflected in a mirror, where does the light of the
Buddha, then know that Buddha has no fixed form. image go when its no longer observed? Nan-
With respect to the constantly changing world, you Yueh said: Its similar to remembering when
should neither grasp it nor reject it. If you sit to Your Worthiness was a child. Where has your
become a Buddha, you kill Buddha. If you grasp childlike appearance gone now? The worthy one
sitting form then you have not yet reached the asked: But afterward, why does the image not
meaning. When Tao-Yi heard this instruction it remain? Nan-Yueh said: Although it is no longer
was as though he had drunk sweet nectar. He reflected, it can be reproved even slightly.
bowed and asked: How can one cultivate mind to Cong An Nam Nhac Thuyet T Nhat Vat: Nan
be in accord with formless samadhi? Nan-Yueh Yueh To say its a thing misses the mark.
said: Youre studying the Dharma gate of mind- Cong an noi ve c duyen van ap gia Luc To
ground, and this activity is like planting seeds Hue Nang va Thien s Nam Nhac Hoai Nhng.
there. The essential Dharma of which I speak may Theo Kinh Phap Bao an, chng bay, va Canh
be likened to the rain that falls upon the seeded c Truyen ang Luc, quyen V, S en Tao Khe
ground. In this same manner your auspicious tham van Luc To Hue Nang. To hoi: au
karmic conditions will allow you to perceive the en? S tha: Tung Sn en. To hoi: Ma
Way. Tao-Yi then asked: The Way is without vat g en? S tha: Noi in tuong mot vat tc
color or form. How can one perceive it? Nan- khong trung. To hoi: Lai co the tu chng
Yueh said: The Dharma eye of mind-ground can chang? S tha: Tu chng tc chang khong,
perceive the true way. The formless samadhi is nhiem o tc chang c. To noi: Chnh cai
likewise perceived. Tao-Yi then asked: Does it khong nhiem o nay la cho ho niem cua ch Phat,
have good and bad, or not? Nan-Yueh said: If ngi a nh the, ta cung nh the. To Bat Nha a
the Way is seen in the aggregation and La Tay Thien co li sam rang: Di chan ngi
disintegration of good and bad, then it is not the se xuat hien NHAT MA CAU (con nga t) ap
way. Listen to this verse: chet ngi trong thien ha. ng tai tam ngi
The mind-ground fully sown, chang can noi sm. Nghe xong Hoai Nhng
When moisture comes, all seeds sprout hoat nhien khe ngo, lien hau ha To mi lam nam,
The formless flower of samadhi, moi ngay cang tham c s huyen ao. Sau o S
How can it be bad or good? i en nui Nam Nhac, xien dng Thien tong
At these words Tao-Yi experienced great The koan about the potentiality and conditions of
enlightenment and unsurpassed realization. questions and answers between the Sixth
Cong An Nam Nhac Nh Canh Chu Tng: Nan Patriarch, Hui Neng, and Zen master Nan Yueh
Yueh "An image is reflected in a mirror"Cong (677-744). According to the Flatform Sutra,
an noi ve c duyen van ap gia Thien s Nam Chapter Seven, and the Records of the
Nhac Hoai Nhng va mot v Tang. Theo Canh Transmission of the Lamp (Chuan-Teng-Lu),
c Truyen ang Luc, quyen V, co v ai c Volume V, Nan-Yueh came to Tsao-Xi to study
en hoi s: Nh gng uc tng, sau khi tng with Hui-Neng. Hui-Neng said to Nan-Yueh:
thanh khong biet cai sang cua gng i ve cho Where did you come from? Nan-Yueh said:
nao? S bao: Nh ai c tng mao luc tre th From Mount Song. Hui-Neng said: What is it
hien thi au? ai c lai hoi: Tai sao sau khi that thus come? Nan-Yueh couldnt answer. After
thanh tng khong chieu soi? S bao: Tuy eight years, Nan-Yueh suddenly attained
khong chieu soi, nhng oi y mot iem cung enlightenment. He informed the Sixth Patriarch of
chang c.The koan about the potentiality this, saying: I have an understanding. The Sixth
and conditions of questions and answers between Patriarch said: What is it? Nan-Yueh said: To
Zen master Nan Yueh (677-744) and a monk. say its a thing misses the mark. The Sixth
 548

Patriarch said: Then can it be made evident or vay b ngi che ci. Ba lao nay muon i le bai
not? Nan-Yueh said: I dont say it cant be made Quoc S, en gia ng tao ra mot trng bai
evident, but it cant be defiled. The Sixth quyet nay. Nam Tuyen noi: "The ay th chang i."
Patriarch said: Just this that is undefiled is what is a la moi ngi eu noi c, tai sao noi chang
upheld and sustained all Buddhas. You are thus. I i? Hay noi y co nhan the nao? ng thi i S
am also thus. Prajnadhara has foretold that from noi the ay th chang i, nham lo tai lien tat, xem
beneath your feet will come a horse which will S suy tnh the nao? Van co chan hng cng tong
trample to death everyone in the world. Bear this ch la c yeu nho be nay. V the, T Minh noi:
in mind but dont soon repeat it. Huai-Jang "Can loi ch tai au day, vach c nam c
suddenly understood (experienced Great lien xoay, nh ay qua bau tren mat nc." Nhieu
Enlightenment). Accordingly he waited upon the ngi bao la li khong tha nhan nhau. au chang
Master for fifteen years, daily penetrating more biet viec nay en cho tot cung phai la bun la
deeply into the profound and mysterious. He later nc, thao chot nho inh. Neu ong khi hieu tam
went to Nan-Yao where he spread the Dhyana hanh la khong giao thiep. Co nhan chuyen bien rat
School. kheo, en trong ay khong c chang the ay,
Cong An Nam Tuyen Bach Co: Nam Tuyen trau phai la co chet co song. Xem kia mot ngi vao
trang (Li No Bach Co)Nan Ch'uan's domestic trong vong tron ngoi, mot ngi gia ngi n le
cat and white buffaloCong an noi ve c duyen bai, that tai tnh. Nam Tuyen bao: "The ay th
ve nhng li day cua Thien s Nam Tuyen Pho chang i." Qui Tong bao: "La tam hanh g?" Ke
Nguyen. Theo Canh c Truyen ang Luc, tam thng lai the ay i. Qui Tong noi the ay, cot
quyen VIII, mot hom Thien s Nam Tuyen thng nghiem Nam Tuyen. Nam Tuyen bnh thng noi:
ng day chung, noi: "Ch Phat ba i khong "Goi la nh nh, sm a bien roi." Nam Tuyen,
biet ma ly no bach co (meo nha trau trang) lai Qui Tong, Ma Coc lai la ngi trong mot nha,
biet."The koan about the potentiality and mot bat mot tha, mot chet mot song, qua that ky
conditions of lectures from Zen master Nan Chuan acAccording to example 69 of the Pi-Yen-Lu,
Pu Yuan. According to the Records of the Nan Ch'uan, Kuei Tsung, and Ma Tsu went
Transmission of the Lamp (Chuan-Teng-Lu), together to pay respects to National Teacher
Volume VIII, one day, Zen master Nan Chuan Chung. When they got halfway there, Nan Ch'uan
entered the hall and addressed the assembly, drew a circle on the ground and said, "If you can
saying, "Buddhas of the three generations (past, speak, then let's go on." Kuei Tsung sat down
present and future) do not know; but the domestic inside the circle; Ma Ku curtseyed. Nan Ch'uan
cat and the white buffalo know." said, "Then let's not go on." Kuei Tsung said,
Cong An Nam Tuyen Bai Trung Quoc S: Nan "What's going on in your mind?" According to
Ch'uan Pays Respects to National Teacher Chung Yuan-Wu in the Pi-Yen-Lu, at the time Ma Tsu's
(Nan Ch'uan's Circle)Theo th du th 69 cua teaching was flourishing in Kiangsi, Shih T'ou's
Bch Nham Luc. Nam Tuyen, Qui Tong, Ma Coc Way was current in Hu-Hsiang (Hunan), and
ong i le bai Quoc S Hue Trung. en gia National Teacher Chung's Way was influencing
ng, Nam Tuyen ve mot vong tron tren at, noi: Ch'ang An. The latter had personally seen the
"Noi c th i." Qui Tong vao gia vong tron Sixth Patriarch; at the time, of those in the South
ngoi. Ma Coc gia lam ngi n lay. Nam Tuyen who held up their heads and wore horns, there was
noi: "The ay th chang i." Qui Tong noi: "La tam none who did not want to ascend his hall and enter
hanh g?" Theo Vien Ngo trong Bch Nham Luc, his room; otherwise, they would be shamed by
ng thi Ma To giao hoa hng thanh Giang others. These three old fellows wanted to go pay
Tay, Thach au hng thanh Ho Tng, Quoc S respects to National Teacher Chung; when they
Hue Trung ao hoa Trng An. Quoc S ch got halfway, they enacted this scenario to defeat.
than gap Luc To roi ve ay. Khi ay phng Nam Nan Ch'uan said, "Then let's not go." Since they
nhng ngi nang au moc sng, khong ai chang had each been able to speak, why did he instead
muon en nha kia, vao that kia. Neu chang c say he wouldn't go? Tell me, what was the

intention of that man of old? At that time, when he
said, "Then let's not go," I would have slapped him
right on the ear, to see what trick he would pull;
what eternally upholds the all-embracing source is
just this little bit of active essence. That is why
Tz'u Ming said, "If you want to restrain him, just
grab the rein and yank." Hit and he turns, like
pushing down a gourd on the water. Many people
say that Nan Ch'uan's words are words of
disagreement, but they are far from knowing that
in this matter, when you get to the ultimate point,
it is necessary to leave the mud, get out of the
water, draw out the wedges, and pull out the nails.
If you make an intellectual interpretation, then
you've missed it. The Ancients could turn and shift
well; at this point they could not be otherwise;
there must be killing and giving life: see how one
of them sat inside the circle, and one curtseyed.
That toowas very good. Nan Ch'uan said, "Then
let's not go." Kuei Tsung said, "What is going on
in your mind?" Brash fellow! He too goes on like
this. His whole idea was that he wanted to test
Nan Ch'uan. Nan Ch'uan always said, "Call it
thusness, and already it has changed." Nan
Ch'uan, Kuei Tsung, and Ma Ku, after all they
were people of one house. One holds, one
releases; one kills, one enlivens: undeniably they
are exceptional.
Cong An Nam Tuyen Liem T: Nam Tuyen: Cai
LiemNan Ch'uan's sickleCong an noi ve c
duyen van ap gia Thien s Nam Tuyen Pho
Nguyen va mot v Tang. Theo Canh c Truyen
ang Luc, quyen VIII, mot hom, Thien s Nam
Tuyen ang cat co tren nui, co mot v Tang hanh Nam Tuyen ch hoa trc san keu ai phu, noi:
cc en hoi ngai rang: "Hng nao i ve con "Thi nhn thay goc hoa nay giong het nh
ng Nam Tuyen?" Thien s Nam Tuyen gi cai
li liem len noi: "Cai liem cat co cua lao Tang Hoan ai Phu tham kien Nam Tuyen a lau, bnh
mua 30 tien." V Tang tha: "Khong hoi cai liem
cat co, ch hoi con ng Nam Tuyen i ve hng Luan. Mot hom, ngoi ban luan em hai cau cho la
nao?" Thien s Nam Tuyen noi: "Lao Tang s
dung cai nay rat tai tnh."The koan about the
potentiality and conditions of questions and
answers Zen master Nan Chuan Pu Yuan and a
monk. According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume VIII, one day, when Zen master was
cutting grass in the mountain, a wandering monk
came and asked, "What direction leads to Nan
549
Chuan's road?" Zen master Nan Chuan raised the
sickle up and said, "My sickle cost me 30
piasters." The monk said, "I do not ask about the
sickle, I only ask about what direction leads to
Nan Chuan's road?" Zen master Nan Chuan said,
"This old monk handles this sickle very well."
Cong An Nam Tuyen Ngoan Nguyet: Nan
Ch'uan Enjoying the moonlightCong an noi
ve c duyen van ap gia Thien s Nam Tuyen
Pho Nguyen va Trieu Chau Tong Tham. Theo
Canh c Truyen ang Luc, quyen VIII, mot toi
Thien s Nam Tuyen ang ngam trang, Trieu
Chau hoi S khi nao ngi ta co the c giong
nh anh trang. S noi: "Th hai mi nam trc lao
Tang cung tng nh the." Trieu Chau lai tiep tuc:
"Con bay gi th sao?" Nam Tuyen lap tc i ve
phng trngThe koan about the potentiality
and conditions of questions and answers between
Zen Master Nan Ch'uan and Chao Chou.
According to the Records of the Transmission of
the Lamp (Chuan-Teng-Lu), Volume VIII, one
evening when Master Nan Ch'uan was enjoying
the moonlight, Chao chou asked him when one
could be equal to the moonlight. The master said,
"Twenty years ago I attained that state." Chao-
chou continued, "What about right now?" The
Master went immediately to his room.
Cong An Nam Tuyen Nh Mong: Nan Ch'uan's
It's like a Dream, example 40 of the Pi-Yen-Lu
Th du th 40 cua Bch Nham Luc. Luc Hoan ai
Phu cung noi chuyen vi Nam Tuyen. Luc Hoan
hoi: "Trieu Phap S noi 'Tri at cung ta ong
goc, van vat cung ta mot the' that la ky quai?"
mong." Theo Vien Ngo trong Bch Nham Luc, Luc
thng lu tam trong ly tanh, tam khao Trieu
ky ac, hoi: "Trieu Phap S noi 'Tri at cung ta
ong goc, van vat cung ta mot the' that la ky
quai?" Trieu Phap S la v cao Tang i Tan cung
ao Sinh, Tang Due, ao Dung ong di tay cua
Cu Ma La Thap, goi la T Triet. Phap s Tang
Trieu thu nho thch oc Lao Trang, sau nhn viet
kinh Duy Ma Cat co cho ngo, mi biet Lao Trang
van cha tan thien. S chuyen hp cac kinh lam
thanh bon quyen luan (Bat Nha Vo Tri Luan, Bat

Chan Khong Luan, Vat Bat Thien Luan, va Niet
Ban Vo Danh Luan). Y ch Lao Trang noi tri at
hnh ln, hnh ta cung vay, ong sanh trong h vo.
Trang Sanh ai y ch luan te vat. ai Cong ai y
luan tanh eu qui ve chnh mnh. Nh trong luan,
S noi: "Pham bac ch chn rong tuech khong hnh
tng ma van vat eu do ta tao, ho van vat ve
chnh mnh ch la bac thanh nhan. Tuy co than co
ngi, co hien co thanh, moi loai khac nhau, song
eu ong mot tanh the." Co nhan noi: "Tot ca can
khon ai a ch la mot cai chnh mnh, lanh th
khap tri khap at lanh, nong th khap tri khap
at nong, co th khap tri khap at co, khong th
khap tri khap at khong, phai th khap tri khap
at phai, quay th khap tri khap at quay." Phap
Nhan noi: "Y y y, ta ta ta, nam bac ong tay eu
tot tot, chang tot tot, ch co ta thay la tot." V the
noi: "Tren tri, di tri, ch ta la hn het." Thach
au xem Trieu Luan en cho "hoi van vat ve
chnh mnh," hoat nhien ai ngo, sau lam ban
Tham ong Khe chang ngoai y nay. Xem ong hoi
the ay, hay noi ong goc g? ong the nao? en
trong ay qua la ky ac, ha ong vi ngi thng
chang biet tri cao at day, au co viec the ay.
Luc Hoan ai Phu hoi nh the, ky th rat ky, ch la
chang thoat ngoai y kinh. Neu noi y kinh la tot, v
sao The Ton lai niem hoa, To S lai Tay sang lam
g? Cho ap cua Nam Tuyen la dung lo mui cua
Thien Tang, v kia a ra cho au, e pha hang o
kia. Ben ch cay hoa trc san, keu ai Phu noi:
"Thi nhn thay mot goc hoa nay giong het nh
mong." Nh dan ngi len en b cao muon
trng roi xo mot cai khien ho te chet. Neu ong xo
te tren at bang, cho en c Phat Di Lac ra i
cung chang lam cho ngi chet. Giong het nh
ngi ang mong muon tnh ma tnh khong c,
b ngi goi lien tnh. Neu Nam Tuyen con mat
chang chanh, quyet nh b ong ay boi ve roi. Xem
S noi thoai the ay thc la kho hieu. Neu la ngi
con mat nh ong linh hoat nghe c nh thng
v e ho. Neu la ke chet nghe c tr thanh thuoc
oc. Co nhan noi: "Neu tren s thay th ri tai
tam thng; neu nham di y can suy tnh do tm
th chang c." Nham au noi: "ay la ke song
cua ngi hng thng, ch hien bay trc mat
choc lat nh ien chp." ai y Nam Tuyen nh
the, co thu oan bat con te con cop, nh rong ran.
en trong ay phai t hoi mi c. au chang
550
nghe noi: "Mot con ng hng thng ngan
thanh chang truyen, hoc gia nhoc hnh nh kh bat
bong."As the officer Lu Hsuan was talking with
Nan Ch'uan, he said, "Master of the Teachings
Chao sai, 'Heaven, earth, and I have the same
root; myriad things and I are one body.' This is
quite marvelous." Nan Ch'uan pointed to a flower
in the garden. He called to the officer and said,
"People these days see this flower as a dream."
According to Yuan-Wu in the Pi-Yen-Lu, the
officer Lu Hsuan studied for a long time with Nan
Ch'uan. He always kept his mind on essential
nature, and he immersed himself in the Discourses
of Chao. One day as they sat, he happened to
bring up these two lines, considering them
remarkable. He questioned, "Master of the
Teachings Chao said, 'Heaven, earth, and I have
the same root; myriad things and I are one body.'
This is quite marvelous." Master of the Teachings
Seng Chao was an eminent monk of Chin times
(later 4th, early 5th centuries A.D.); he was
together with Tao Sheng, Tao Jung, and Seng Jui
in the school of Kumarajiva. They were called the
Four Stages. When Seng Chao was young, he
enjoyed reading Chuang Tzu and Lao Tzu. Later,
as he was copying the old translation of the
Vimalakirti Scripture, he had an enlightenment.
Then he knew that Chuang and Lao still were not
really thoroughgoing. Therefore, he completed all
the scriptures and composed four discourses. What
Chuang and Lao intended to say was that "heaven
and earth are greatness of form; my form is also
thus; we are alike born in the midst of empty
nothingness." Chuang and Lao's overall meaning
just discusses equalizing things; Seng Chao's
overall meaning says that nature all returns to self.
Have you not seen how his discourse says, "The
ultimate man is empty and hollow, without form;
yet none of the myriad things are not his own
doing. Who can understand that myriad things are
his own self? Only a sage, I wot." Although there
are spirits and there are humans, there are the
wise and the sage, each is distinct, but all alike
have one nature and one substance. An Ancient
said, "Heaven and earth, the whole world, is just
one self; when cold, it is cold throughout heaven
and earth; when hot, it is hot throughout heaven
and earth. When it exists, all throughout heaven
 551
and earth exists; when it doesn't exist, heaven and
earth do not exist. When affirmed, all throughout
heaven and earth is; when denied, all throughout
heaven and earth is not." Fa Yen said, "He, he, he.
I, I, I. South north east west, everything is all right.
All right or not all right, only for me there is
nothing not all right." That is why it was said, "In
the heavens and on earth, only I alone am
honorable." As Shih T'ou read the Discourse of
Chao, when he got to this place, "Understand
myriad things as oneself," he was vastly and
greatly enlightened. Later he composed the book
Ts'an T'ing Ch'i (Merging of Difference and
Sameness), which also does not go beyond this
meaning. See how Lu Hsuan questioned; tell me,
what root do they share? Which body do they have
in common? When he got here, still he was
undeniably unique: how could this be the same as
an ordinary man's ignorance of the height of the
sky or the breadth of the earth? How could there
be such a thing? Lu Hsuan's questioning in this
manner was indeed quite exceptional, but he did
not go beyond the meaning of the Teachings. If
you say that the meaning of the Teachings is the
ultimate paradigm, then why did the World
Honored One also raise the flower? What did the
Patriarchal Teacher come from the West for? Nan
Ch'uan's way of answering used the grip of a
patchrobed monk to pull out the painful spot for
the other, and broke up his nest; he pointed at a
flower in the garden and called to the officer,
saying, "People these days see this flower as
though it were a dream." This is like leading the
man to the edge of a ten thousand fathom cliff and
giving him a push, causing his life to be cut off. If
you were pushed over on level ground, even till
Maitreya Buddha was born in the world, you still
would simply be unable to accomplish the cutting
off of life. It is also like a man in a dream; though
he wants to awaken, he cannot wake up; called by
another, he awakens. If Nan Ch'uan's eyes were
not true, he would certainly have been befuddled
by Lu Hsuan. See how he talks; yet undeniably he
is difficult to understand. If the action of your eyes
is alive, you will experience it like the superb
flavor of ghee; if you are dead, you will hear it
and turn it into poison. An Ancient said, "If you
see it in phenomena, you'll fall into ordinary
feelings; if you go to your intellect to figure it out,
after all you will seek without finding." Yen T'ou
said, "This is the livelihood of a transcendent man;
he just reveals the bit before the eyes, just like a
flash of lightning." Nan Ch'uan's great meaning
was like this; he has the capability to capture
rhinos and tigers, to judge dragons and snakes.
When you get here, you must understand on your
own: have you not heard it said, "The single
transcending road has not been transmitted by a
thousand sages; students toil over forms like
moneys grasping at reflections."
Cong An Nam Tuyen Phap Vo Thuyet: Nan
Ch'uan's Truth that's never been spoken, example
28 of the Pi-Yen-LuTh du th 28 cua Bch
Nham Luc. Nam Tuyen en tham van Hoa
Thng Niet Ban nui Bach Trng. Bach
Trng hoi: "T trc ch Thanh lai co phap
chang v ngi noi chang?" Nam Tuyen ap: "Co."
Bach Trng hoi: "The nao la phap chang v ngi
noi?" Nam Tuyen ap: "Chang phai tam, chang
phai Phat, chang phai vat." Bach Trng bao:
"Noi roi vay." Nam Tuyen hoi: "Con ch the ay,
Hoa Thng the nao?" Bach Trng bao: "Ta
chang phai ai thien tri thc, au biet co noi chang
noi." Nam Tuyen tha: "Con chang hoi." Bach
trng bao: "Ta v ong ma noi rat nhieu roi." Theo
Vien Ngo trong Bch Nham Luc, en trong ay
cung chang tieu tc tam chang tc tam, chang tieu
phi tam chang phi tam, thang o t au en chan
mot si long may cung khong, van con oi chut so
sanh. Tc tam phi tam, Thien s Tho cho o la
'bieu thuyen' va 'gia thuyen'. Hoa Thng Niet
Ban tc la thien s Chanh Phap, khi xa cho
Bach Trng lam Tay ng, bao chung khai ien
v noi ai ngha. Khi ay Nam Tuyen a ga p Ma
To xong, ch can en cac ni e quyet trach. Bach
Trng at cau hoi rat kho ap "T trc ch
Thanh lai co phap chang v ngi noi chang?" Neu
la sn Tang ch bt tai i ra, xem ong gia nay nh
mot trng roi loan. Neu la hang tac gia, thay
Bach Trng hoi the ay lien biet pha c. Nam
Tuyen c cho thay ap: "Co." The la Manh Bat
Lan. Bach Trng ben em lam nay en lam kia
theo sau noi: "The nao la phap chang v ngi
noi?" Nam Tuyen ap: "Chang phai tam, chang
phai Phat, chang phai vat." Lao nay thch xem mat
trang tren tri, ri mat hat chau trong tay. Bach

Trng bao: "Noi roi vay." ang tiec thay! V kia
chu pha. Ngay khi ay ch nham xng song ma
anh, cho kia biet au nhc. Tuy nhien nh the,
ong hay noi cho nao la cho noi roi? C cho thay
cua Nam Tuyen "Chang phai tam, chang phai
Phat, chang phai vat" la cha tng noi en. Th
hoi cac ong, tai sao lai bao "Noi roi"? Di li cua
S khong co dau vet. Neu bao S chang noi, v
sao Bach Trng lai noi the ay? Nam Tuyen la
ngi bien thong lien theo sau mot cai ay, "Con
ch the ay, Hoa Thng lai the nao?" Neu la ngi
khac cha khoi boi roi, ngai v Bach Trng la
hang tac gia, cho ap qua thc ky ac, "Ta chang
phai la ai thien tri thc, au biet co noi khong
noi." Nam Tuyen tha: "Con chang hoi." The la
S a hoi roi ma lai noi chang hoi? Chang phai
that khong hoi. Bach Trng bao: "Ta rat v ong
noi xong." Hay noi cho nao la cho Bach Trng
a noi cho Nam Tuyen? Neu la ke ua hon at th
hai cai lon xon. Neu ca hai eu la tac gia th nh
gng sang tai ai. Ky that phan trc ca hai eu
la tac gia, phan sau ca hai eu bo qua. Hanh gia tu
thien, neu la ngi u mat sang th nghiem thay ro
rang. Hay noi lam sao nghiem kia?Nan Ch'uan
went to see Master Nirvana of Pai Chang. Pai
Chang asked, "Have all the sages since antiquity
had a truth that they haven't spoken for people?"
Nan Ch'uan said, "They have." Pai Chang said,
"What is the truth that hasn't been spoken for
people?" Nan Ch'uan said, "It's not mind, it's not
Buddha, it's not anything." Pai Chang said, "You
said it." Nan Ch'uan said, "I am just thus. What
about you, Teacher?" Pai Chang said, "I am not a
great man of knowledge either: how would I know
whether it has been spoken or not?" Nan Ch'uan
said, "I don't understand." Pai Chang said, "I've
already spoken too much for you." According to
Yuan-Wu in the Pi-Yen-Lu, at this point he doesn't
use "it's mind" or "it's not mind," nor does he use
"not mind" or "not not mind." Even though from
head to foot he doesn't have one hair of his
eyebrows, still, he's gotten somewhere.
Meditation Master Shou calls "it's mind" a
revealing explanation and "it's not mind" a
concealing explanation. This Master Nirvana is
Meditation Master Fa Cheng. Formerly he
dwelled as retired abbot in the Western hall at Pai
Chang: he had the monks clear fields for him and
552
in return he preached the great meaning for them.
At this time Nan Ch'uan had already seen Ma Tsu,
but he was going around to various places to settle
what's righ and pick out what wrong. When Pai
Chang posed this question it was indeed very
difficult to respond to. He said, "Have all the
sages since antiquity had a truth that they haven't
spoken for people?" If it had been me, I would
have covered my ears and left. Look at this old
fellow's scene of embarrassment. If an adept had
seen him asking this way, he would have been
able to see through him immediately. But Nan
Ch'uan just went by what he had seen, so he said,
"They have." This was indeed brash. Pai Chang
then added error to error and followed up behind
saying, "What is the truth that hasn't been spoken
for people?" Nan Ch'uan said, "It's not mind, it's
not Buddha, it's not any thing."Greedily gazing at
the moon in the sky, this fellow has lost the pearl
in the palm of his hand. Pai Chang said, "You said
it." Too bad, he explained in full for Nan Ch'uan.
At the time I would have simply brought my staff
down across his back to get him to know real pain.
Although it was like this, you tell me, where did
he say it? According to Nan Ch'uan's view, it's not
mind, it's not Buddha, it's not any thing, it's never
been spoken. So I ask all of you, why did Pai
Chang nevertheless say, "You said it"? And there
aren't any traces in Nan Ch'uan's words. If you say
he didn't say it, then why did Pai Chang talk like
this? Nan Ch'uan was a man who could shift and
get through, so after this he pressed Pai Chang and
said, "I am just thus. What about you, Teacher?" If
it had been anyone else, he wouldn't have been
able to explain. But Pai Chang was an adept: his
answer is undeniably extraordinary. Immediately
he said, "I am not a great man of knowledge
either: how would I know whether it has been
spoken or not?" Nan Ch'uan then said, "I don't
understand." He said, "I don't understand" while
actually he did understand: this is not genuine not
understanding. Pai Chang said, "I've already
spoken too much for you." But tell me, where did
he speak? If they had been two fellows playing
with mud balls, both would have been covered
with slime. If both were adepts, they were like
bright mirrors in their stands. In fact in the
beginning both were adepts, in the end both let go.
 553

Zen practitioners, if you're a fellow with eyes, trnh o cao ma trc giac sau xa cua ho tng
you'll judge them clearly. But say, how will you xng vi trc giac cua nhng ngi e ra cong an,
judge them? nh the ho mi co the nhan thc c trc tiep va
Cong An Nam Tuyen Thach Phat: Nan Ch'uan ro rang y ngha cua cong an ma khong can phai
Can it be carved into the image of a Buddha? nh en phong oan hay phan tch. Neu hanh gia
Cong an noi ve c duyen van ap gia Thien s san sang khong s hieu lam th nhng cong an loai
Nam Tuyen Pho Nguyen va Luc Hoan. Theo nay co the khong phai la tuyet oi khong the hieu
Canh c Truyen ang Luc, quyen VIII, mot hom hoac khong the giai thch c, nhng ay khong
Luc Hoan ai phu, mot trong nhng e t xuat sac phai la ieu mong muon cua nhieu hanh gia tu
nhat cua Thien s Nam Tuyen Pho Nguyen, hoi Thien. Theo Vo Mon Hue Khai trong Vo Mon
Thay rang: "Trong nha e t co mot phien a ma Quan, hanh gia tu thien th ngh xem Trieu Chau
co luc chung con ng tren o; co luc chung con oi dep co nh vay nham y g? Neu ay ma ha
ngoi tren o. Bay gi co the khac phien a o e c mot cau chuyen ng th s thach thc cua
lam tng Phat c khong?" Nam Tuyen noi: Nam Tuyen qua khong phai la vo trach nhiem.
"c! c!" Luc Hoan lai hoi: "Nhng lam nh Con neu cha th hay can trong! ay cung la th
vay lam sao c?" Nam Tuyen noi: "Khong du th 63 cua Bch Nham Luc. Theo Vien Ngo
c! Khong c!"The koan about the trong Bch Nham Luc, hang Tong s mot ong mot
potentiality and conditions of questions and tnh, mot ra mot vao, hay noi y ch the nao? Cau
answers between Zen Master Nan Ch'uan and Lu chuyen chem meo, trong tung lam khap ni ban
Hsuan. According to the Records of the tan xon xao. Co ngi noi: "Cho e khi lien
Transmission of the Lamp (Chuan-Teng-Lu), phai." Lai co ngi noi: " cho chem." Hoan toan
Volume VIII, one day, Governor Lu Hsuan, one of khong dnh dang. Nam Tuyen neu khi chang e
the most outstanding dharma-heirs of Zen master khi khap ni cung tao tac ao ly. au chang biet,
Nan Ch'uan, asked the Master, "There is a piece co nhan co con mat nh can khon, co cay kiem
of stone in my house. Sometimes we stand up on nh can khon. Ong hay noi cu canh la ai chem
it; sometimes we lie down on it. Now, can it be con meo? Ch khi Nam Tuyen e khi: "Noi c
carved into the image of a Buddha?" The Master tc chang chem." Chnh khi ay bong co ngi noi
answered, "Yes, it is possible." But Lu Hsuan c th Nam Tuyen chem hay khong chem? V
countered, "But is it impossible to do so?" "It is the noi: "Chanh lenh ng hanh, ngoi oan mi
impossible! It is impossible!" exclaimed the phng, thoat ra xem ngoai tri, ai la ngi trong
Master. ay?" Ky that ng thi von chang chem, thoai
Cong An Nam Tuyen Tram Mieu: Nan-ch'uan nay cung chang cho chem cung chang chem.
Kills the CatNam Tuyen c nhac ti trong cac Viec nay that biet ro rang nh the, chang tren
th du 14, 19, 27 va 34 cua Vo Mon Quan. Th du tnh tran y kien thao luan. Neu nham tren tnh tran
14 noi ve Nam Tuyen chem meo. Ngay no, Tang y kien thao luan th co phu Nam Tuyen. Ch nham
chung hai chai ong tay tranh nhau con meo. Hoa tren mui nhon kiem ben xem th co cung c,
Thng Nam Tuyen gi con meo len ma noi: "Cac khong cung c, chang co chang khong cung
ong noi c th tha, khong noi c th chem." c. V the co nhan noi: "Cung tac bien, bien tac
Chang ai biet noi sao. Nam Tuyen ben chem con thong." Ngi i nay chang hieu bien thong, ch
meo. en toi Trieu Chau ve, Nam Tuyen ke nham tren ngon cu ma chay. Nam Tuyen e khi
chuyen lai cho nghe. Trieu Chau ben ci dep, e the ay, khong the bao ngi ha c li g? Ch
len au ma i ra. Nam Tuyen noi: "Neu luc ay co can bao ngi t tien, moi moi t dung t biet.
ong th cu c con meo roi." ay la loai cong Neu chang hieu the ay, cht do tm khong en.
an mc o nao o kho hieu va kho giai thch. Hn na, khi khong ai ap c, va Nam Tuyen
Nhng Thien Tang mo ta loai con g an nay nh la lien giet chet con meo vo phc. Nam Tuyen
loai "bat kha the nhap," giong nh "nhng rang dng nh la mot ke qua nhan tam, nhng quan
nui bac va nhng bc tng sat." Noi ung ra, loai iem cua S co the la nh vay: "Noi 'co' la ket
nay ch co the c hieu bi nhng hanh gia co cai the nh nguyen. Noi 'khong' cung ket nh nhau.
 554

Muon at chan ly can phai tranh thai o nh not held it up, then would you still spin out all
nguyen oi ai ay. Lam sao tranh? Neu may ong sorts of rationalizations? You are far from
(e t cua Nam Tuyen) khong tranh khoi ngo cut knowing that this Ancient had the eye to judge
ay th khong nhng con meo mat mang, ma ca heaven and earth, and he had the sword to settle
chnh mang cua may ong, va ca linh hon na cung heaven and earth. Now you tell me, after all, who
mat luon." Do o, Nam Tuyen mi dung en mot was it that kill the cat? Just when Nan Ch'uan held
thu oan het sc cc oan e nham canh tnh e t it up and said, "If you can't speak, then I won't kill
cua mnhNan-Chuan appears in examples 14, it," at this moment, if there were suddenly
19, 27, and 34 of the Wu-Men-Kuan. Example 14 someone who could speak, tell me, would Nan
talks about "Nan-ch'uan Kills the Cat." One day, Ch'uan have killed it or not? This is why I say,
Zen master Nan-ch'uan found monks of the "When the true imperative goes into effect, the
eastern and western halls arguing about a cat. He ten directions are subdued." Stick your head out
held up the cat and said, "Everyone, if you can say beyond the heavens and look; who's there? The
something, I will spare this cat. If you can't say fact is that at that time he really did not kill. This
anything, I will cut off its head." No one could say story does not lie in killing or not killing. This
a word, so Nan-ch'uan cut the cat into two. That matter is clearly known; it is so distinctly clear. It
evening, Chao-chou returned from outside and is not to be found in emotions or opinions; if you
Nan-ch'uan told him what happened. Chao-chou go searching in emotions and opinions, then you
removed a sandal from his foot, put it on his head, turn against Nan Ch'uan. Just see it right on the
and walked out. Nan-ch'uan said, "If you had been edge of the knife. If it exists, all right; if it does
there, the cat would have been spared." This is a not exist, all right; if it neither exists nor doesn't
kind of koan which is somewhat difficult to exist, that is all right too. That is why an Ancient
understand and explain. Zen monks describe this said, "When at an impasse, change; when you
type of koans as the "impenetrable type," like change, then you can pass through." People
"silver mountains and iron walls." This can, strictly nowadays do not know how to change and pass
speaking, only be understood by advanced through; they only go running to the spoken words.
practitioners whose profound intuitions match When Nan Ch'uan held up the cat in this way, he
those of the actors, thus enabling them to discern could not have been telling people they should be
directly and clearly the meaning of the koan able to say something; he just wanted people to
without resorting to guesses or analysis. If one is attain on their own, each act on their own, and
willing to risk missing the point, these koans may know for themselves. If you do not understand it
not be absolutely unintelligible or unexplainable, in this way, after all you will grope without finding
but this is not the desirability of many Zen it. Furthermore, when no one made a response,
practitioners. According to Wu Men Hui-Kai in and the master slew the poor kitten. Nan-ch'uan
the Wu-Men-Kuan, Zen practitioners, what do you looks like a hard-hearted man, but his point may
think about the meaning of Chao-chou putting his be this: "To say it is involves us in a dilema; to say
sandal on his head? If you can give a turning word it is not puts us in the same predicament. To attain
here, you will see that Nan-ch'uan's challenge was the truth, this dualism must be avoided. How do
not irresponsible. But if you cannot yet do this, be you avoid it? It may not only be the loss of the life
careful! This is also example 63 of the Pi-Yen-Lu. of a kitten, but also the loss of your own life and
According to Yuan-Wu in the Pi-Yen-Lu, an soul, if you fail to ride over this impasse."
accomplished master of our school: see his Therefore, Nan-ch'uan utilized a drastic procedure
movement, stillness, his going out and entering in. to open the eye of his disciples.
Tell me, what was his inner meaning? This story Cong An Nam Tuyen Van Trieu Chau: Nan-
about killing the cat is widely discussed in ch'uan Questions Chao ChouTheo th du th 64
monasteries everywhere. Some say that the cua Bch Nham Luc. Ngay no, Tang chung hai
holding up is it; some say it lies in the cutting. But chai ong tay tranh nhau con meo. Hoa Thng
actually these bear no relation to it all. If he had Nam Tuyen gi con meo len ma noi: "Cac ong noi
 555

c th tha, khong noi c th chem." Chang ai you had been there, the cat would have been
biet noi sao. Nam Tuyen ben chem con meo. en spared." According to Wu Men Hui-Kai in the
toi Trieu Chau ve, Nam Tuyen ke chuyen lai cho Wu-Men-Kuan, Zen practitioners, what do you
nghe. Trieu Chau ben ci dep, e len au ma i think about the meaning of Chao Chou putting his
ra. Nam Tuyen noi: "Neu luc ay co ong th cu sandal on his head? If you can give a turning word
c con meo roi." Theo Vo Mon Hue Khai trong here, you will see that Nan-ch'uan's challenge was
Vo Mon Quan, hanh gia tu thien th ngh xem not irresponsible. But if you cannot yet do this, be
Trieu Chau oi dep co nh vay nham y g? Neu careful! According to Yuan-Wu in the Pi-Yen-Lu,
ay ma ha c mot cau chuyen ng th s thach Chao Chou was Nan Ch'uan's true heir; when Nan
thc cua Nam Tuyen qua khong phai la vo trach Ch'uan spoke of the head, Chao Chou understood
nhiem. Con neu cha th hay can trong! Theo the tail; when it is brought up, he immediately
Vien Ngo trong Bch Nham Luc, Trieu Chau la knows where it comes down. In the evening Nan
ch t cua Nam Tuyen, noi au hieu uoi, c en Ch'uan repeated the preceding story and asked
la biet cho ri. Nam Tuyen en chieu thuat lai li Chao Chou about it. Chao Chou was an old adept;
khi sang hoi Trieu Chau, Trieu Chau la lao tac he immediately took off his straw sandals, put
gia, lien ci giay co oi len au ma i ra. Th noi them on his head, and left. Nan Ch'uan said, "If
that the ay, chang that the ay? Nam Tuyen noi: you had been here, you could have saved the cat."
"Noi c th khong chem," nh choi a nhang But tell me, was it really like this or not? Nan
la, t lan ien chp. Trieu Chau lien ci giay co Ch'uan said, "If you can speak, then I won't kill it."
oi len au ma i ra. S tham cau song chang Like a flint-struck spark, like a flash of lightning,
tham cau chet, ngay ngay mi, gi gi mi, ngan Chao Chou immediately took off his sandals, put
Thanh di oi mot may t cung chang c. Phai them on his head, and left; he studied the living
la van dung c cua bau nha mnh, mi thay toan word, not the dead word; each day renewed, each
c ai dung cua S. S noi ta la vua phap, oi vi moment renewed; even the thousand sages could
phap c t tai. Nhieu ngi hieu lam noi Trieu not stir a hairsbreadth. You must bring forth your
Chau quyen bien em giay co lam con meo. Co own family treasure; only then will you see the
ngi noi: "i kia bao noi c th khong chem, great function of his total capacity. He is saying, "I
lien oi giay co i ra, t la ong chem con meo, am King of Dharma, free in all respects." Many
chang can d g en toi." Van khong dnh dang, people misunderstand and say that Chao Chou
ch la ua tinh hon. au chang biet co nhan nh temporarily made his sandals into the cat. Some
tri khap che, nh at khap ch. Thay tro S hp say he meant, "When you say, 'If you can speak,
nhau, c phong khe nhau, ben nay a au ben kia then I won't kill it,' I would then put my sandals on
lien hieu uoi. Hoc gia thi nay chang biet cho co my head and leave. It's just you killing the cat; it's
nhan chuyen, chay rong tren ng y suy tnh. none of my business." But this has nothing to do
Neu can thay, ch en cho chuyen cua Nam with it; this is just giving play to the spirit. You are
Tuyen, Trieu Chau lien thayAccording to far from knowing that the Ancient's meaning was
example 64 of the Pi-Yen-Lu, Nan-ch'uan like the universal cover of the sky, like the
Questions Chao Chou, example 64 of the Pi-Yen- universal support of the earth. That father and son
Lu. One day, Zen master Nan-ch'uan found monks conformed with each other; the edges of their
of the eastern and western halls arguing about a activity met with each other. When Nan Ch'uan
cat. He held up the cat and said, "Everyone, if you raised the head, Chao Chou immediately
can say something, I will spare this cat. If you understood the tail. Students these days do not
can't say anything, I will cut off its head." No one know the turning point of the Ancients, and vainly
could say a word, so Nan-ch'uan cut the cat into go to the road of ideation to figure them out. If
two. That evening, Chao-chou returned from you want to see, just go to Nan Ch'uan's and Chao
outside and Nan-ch'uan told him what happened. Chou's turning point and you will see them well.
Chao-chou removed a sandal from his foot, put it Cong An Nan Ngo: Koans that are especially
on his head, and walked out. Nan-ch'uan said, "If hard to penetrateMot ba lao dng mot tup leu,
 556

cung cap vat thc cho mot nha S tu hanh rong ra Hakuin and his disciple Torei Enji categorized the
suot hai mi nam. Thng thng ba cho mot co below koan as the one that is especially hard to
gai tre en dang thc an cho nha s. Mot hom, vi penetrate. The difficulty of nanto is not only a
muc ch trac nghiem mc o noi chng cua nha matter of seeing into the koan, but also of
s, ba lao bao co gai ay om lay ru nha s va hoi integrating the insight one has attained into one's
ong ta: "Bay gi th ong lam g ay?" Nha s ap: everyday activities. One must absorb these koans
"Mot than cay kho moc gia vung nui a lanh; as one's marrow and blood, so to speak. Zen
khong co chut hi am si qua ba thang mua practice is a continuous process of reducing
ong." Co gai ben ke lai s viec cho ba lao nghe, egocentricity and developing compassion. The
va ba lao noi: "The ma ta a ph mat cong cua e difficulty and never-ending nature of these tasks
chu cap thc vat va cho cho mot ke nh the suot can be seen in Hakuin's statement: "I experienced
hai mi nam tri!" Ba lao ben uoi v s ay i va great enlightenment eighteen times; as for small
ot trui tup leu. Thien s Bach An va ong Lanh ones, I am unable to remember." Below is another
cung xep cong an di ay vao nhom nan ngo. S well-known nanto koan from Zen master Fa-Yen.
kho at ngo ay khong phai la chuyen thay c One day, Wu-tsu Fa-yen said, "To give an
cong an, ma la phoi hp c cai thay ma hanh example, it is like a buffalo passing through a
gia at c trong cuoc song hang ngay. Nh vay window. Its head, horns, and four legs have all
phai noi nan ngo ay la hanh gia phai tham thau passed through. Why is it that its tail cannot?"
nhng cong an nay vao tuy vao mau cua chnh Here one must thoroughly realize that the
mnh. Tu tap Thien la mot tien trnh lien tuc nham buffalo's head or tail are not the obstacles. In fact,
lam giam thieu tanh t ky va phat trien long t bi. there are no obstacles, and there never were any;
Ban chat kho khan va khong bao gi ngng cua from the beginning the buffalo's head and tail
cong viec nay c thay trong li tuyen bo cua have already passed through, and are passing,
Thien s Bach An Hue Hac: "Lao Tang mi tam always passing through, moment by moment.
lan at ai ngo, con nhng lan nho nhat th lao Cong An Ngng Sn Bat Tang Du Sn: Yang
Tang khong the nh het c." Di ay la mot Shan Asks "Where Have You Come From?",
cong an nan ngo khac cua Thien s Phap Dien. example 34 of the Pi-Yen-LuTh du th 34 cua
Mot hom, Thien s Ngu To Phap Dien noi: "a Bch Nham Luc. Ngng Sn hoi mot v Tang:
ra mot th du cung giong nh la trau i qua ca so. "Va ri cho nao?" V Tang tha: "Lo Sn."
au, sng, t chi eu qua, ma tai sao cai uoi lai Ngng Sn hoi: "Tng dao Ngu Lao Phong
khong lot qua c?" ay hanh gia phai nhan chang?" V Tang tha: "Chang tng en." Ngng
thc mot cach toan dien rang au hay uoi trau Sn noi: "Xa Le chang tng dao nui." Ve sau Van
khong la nhng tr ngai. Ky that, chang co tr Mon noi: "Li nay v c t bi nen noi ri trong
ngai nao ca, va chang bao gi co bat c tr ngai co." Theo Vien Ngo trong Bch Nham Luc,
nao; t khi thuy ca au va uoi trau eu a lot nghiem ngi en cho oan ch, thot li lien la tri
qua, ang lot qua va luon ang lot qua vao bat c am. Co nhan noi: "Khong lng ai nhan nham
thi khac naoAn enlightened elderly woman trong ng mach chuyen i." Neu la u con mat
once provided a monk with food and lodging for anh mon, nhac en lien biet cho ri. Xem kia
twenty years. Always a young girl served the mot hoi mot ap, ro rang phan minh, v sao Van
monk his meal. One day the woman instructed the Mon lai noi "Li nay v c t bi nen noi ri trong
girl to embrace the monk and ask him, "What are co"? Co nhan en trong ay nh gng sang tai ai,
you going to do now?" The girl did as she was told minh chau trong tay, Ho en hien Ho, Han en
and the monk responded, "The withered tree leans hien Han, mi nen buong nam. Van Mon niem
against the cold precipice; three months of winter rang: "V Tang nay chnh t Lo Sn en," v sao
without a breath of warmth." The girl reported this lai noi "Xa Le chang tng dao nui"? Mot hom Qui
to the elderly woman, who said, "I have wasted Sn hoi Ngng Sn: "Co Tang cac ni en, con
twenty years of food and lodging." She kicked the em cai g nghiem ho?" Ngng Sn tha: "Con
monk out and burned down his hut. Zen masters co cho nghiem." Qui Sn bao: "Con th neu
 557

xem?" Ngng Sn tha: "Con bnh thng thay compassion? It was nevertheless dangerously
Tang en ch dng cay phat t len, nham y noi steep; getting to this realm, only this fellow could
'Cac ni lai co cai nay chang'? i y co noi, ch hold up. This monk had personally come from
nham y bao 'Cai nay th gac lai, cai ay th the Mount Lu; why did Yang Shan then say, "You
nao'?" Qui Sn bao: "ay la nanh vuot cua ngi have never visited the mountain"? Kuei Shan one
hng thng." Ha chang thay Ma To hoi Bach day asked Yang Shan, "When there are monks
Trng: " cho nao en?" Bach Trng tha: coming from various places, what do you use to
"Di nui en." Ma To hoi: "Tren ng gap c test them?" Yang Shan said, "I have a way of
mot ngi chang?" Bach Trng tha: "Chang testing." Kuei Shan said, "Try to show me." Yang
tng gap." Ma To hoi: "V sao chang tng gap?" Shan said, "Whenever I see a monk coming, I just
Bach Trng tha: "Neu gap c tc trnh len lift up my whisk and say to him, 'Do they have this
Hoa Thng." Ma To hoi: " au c tin tc in other places?' When he has something to say, I
nay?" Bach Trng tha: "Con toi loi." Ma To noi: just say to him, 'Leaving this aside for the
"Lai la lao Tang toi loi." Ngng Sn hoi Tang moment, what about That?'" Kuei Shan said, "This
chnh giong loa nay. Khi ay i hoi: "Tng en has been the tooth and nail of our sect since time
Ngu Lao Phong chang?", v Tang nay neu la ngi immemorial." Haven't you read how Ma Tsu
cu nhan ch ap "Viec hoa", tr lai ap: "Chang asked Pai Chang, "Where do you come from?" Pai
tng en." V Tang nay a chang phai la hang tac Chang said, "From down the mountain." Ma Tsu
gia, Ngng Sn sao chang c lenh ma hanh, khoi said, "Did you meet anyone on the road?" Pai
thay phan sau co nhieu san bm. Ngng Sn lai Chang said, "Not at all." Ma Tsu said, "Why did
noi: "Xa le chang tng dao nui." V the ma Van you not meet anyone at all?" Pai Chang said, "If I
Mon noi "Li nay v c t bi nen noi ri trong co." had met anyone, I would mention it to you,
Neu la li ra khoi co th chang the ayYang Shan teacher." Ma Tsu said, "How could this have been
asked a monk, "Where have you just come from?" happening?" Pai Chang said, "I am at fault." Ma
The monk said, "Mount Lu." Yang Shan said, "Did Tsu said, "On the contrary, I am at fault." Yang
you visit Five Elders Peak?" The monk said, "I Shan's questioning the monk was just like these
didn't get there." Yang Shan said, "You never examples. At that time, when he said, "Did you
visited the mountain at all." Later Yun Men said, ever get to Five Elders Peak?" If that monk had
"These words were all for the sake of compassion; been a man, he would simply have said, "A
thus they had a conversation in the weeds." disaster." Instead, he said, "I never got there."
According to Yuan-Wu in the Pi-Yen-Lu, the point Since this monk was not an adept, why did Yang
of testing someone is to know him intimately as Shan not act according to the rule, so as to avoid
soon as he opens his mouth. An ancient said, the many complications that subsequently
"Immeasurably great people are turned about in appeared? Instead he said, "You never visited the
the stream of speech." If you are one who has the mountain." That is why Yun Men said, "These
eye on your forehead, as soon as it is being words were all for the sake of compassion, thus
brought up, you immediately know where it comes they had a conversation in the weeds." If it were a
down. See their one question, one answer; each is talk outside the weeds, then it would not be like
distinctly clear. Why did Yun Men then say that this.
these words were all for the sake of compassion, Cong An Ngng Sn Ch Tuyet: Yang Shan:
so they had a conversation in the weeds? When pointing at the snowCong an noi ve c duyen ve
that man of old gets here, he is like a clear mirror nhng li day cua Thien s Ngng Sn Hue Tch.
on its stand, like a bright jewel in the palm of the Theo Canh c Truyen ang Luc, quyen XI, mot
hand: when a foreigner comes, a foreigner is hom tuyet o trang, phu ay tren mnh con s t
reflected, and when a native comes, a native is a trc san. Thien s Ngng Sn ch s t roi
reflected. Not even a single fly could get past his hoi ai chung: "Co th g trang hn mau nay
scrutiny. But tell me, how is it that there was a khong?" Khong ai tra li c. Ve sau, Thien s
conversation in the weeds for the sake of Van Mon Van Yen bnh: "Ngay luc ay nen xo
 558

nga." Thien s Tuyet au Trung Hien lai bnh thirty blows from me?" Kui-shan said, "You will
Van Mon rang: "Ch biet xo nga, chang biet be spared of my thirty blows."
day."The koan about the potentiality and Cong An Ngng Sn Sap Thau: Ngng Sn
conditions of lectures from Zen master Yang cam xuongYang Shan: Thrusting his hoe into
Shan. According to the Records of the the groundCong an noi ve c duyen van ap
Transmission of the Lamp (Chuan-Teng-Lu), gia Thien s Qui Sn va e t cua mnh la
Volume XI, one day, Yang-shan Hui-chi (807-883 Ngng Sn Hue Tch. Theo Canh c Truyen
or 814-891) pointed to the stone lion that was ang Luc, quyen XI, mot hom Thien s Qui Sn
covered all over with snow and said to the hoi Ngng Sn: "T au ve?" Ngng Sn ap:
assembly, "Is there anything whiter than this?" "T ruong ve." Qui Sn lai hoi: "Trong ruong co
No-one was able to reply. Later, Zen master Yun- bao nhieu ngi?" Ngng Sn lien cam xuong
men commented, "Push it down right at that xuong at roi khoanh tay ng nhn. Qui Sn noi:
moment." Zen master Hsueh Tou criticized Yun "Nam Sn co nhieu ngi cat co." Ngng Sn lai
men, saying, "Yun men only knows how to push it nho cay xuong len roi vac iThe koan about the
down, but doesn't know how to get it up." potentiality and conditions of questions and
Cong An Ngng Sn ac The That Dung: answers between Zen master Kuei-Shan and his
Yang-shan "Obtaining the Essence and not the disciple Yang Shan. According to the Records of
Function"Cong an noi ve c duyen van ap gia the Transmission of the Lamp (Chuan-Teng-Lu),
Thien s Qui Sn Linh Hu va e t cua mnh la Volume XI, one day Zen master Kuei Shan asked
Ngng Sn Hue Tch. Theo Canh c Truyen Yang Shan, "Where have you been?" Yang Shan
ang Luc, quyen IX, mot hom, Qui Sn cung said, "I have just come from the fields." Kuei Shan
chung hai tra. S bao Ngng Sn: "Tron ngay hai went on, "How many people were there?" Yang
tra ch nghe tieng con ma khong thay hnh con." Shan thrust his hoe into the ground and stood
Ngng Sn lien rung cay tra. S bao: "Con ch there. Kuei Shan said, "Today at the southern
c cai dung cua no, chang c cai the cua no." mountain there was one who harvested rushes."
Ngng Sn tha: "Hoa Thng noi sao?" S im Yang Shan picked up his hoe and went away.
lang. Ngng Sn noi: "Hoa Thng ch c cai Cong An Ngng Sn Thi Xuat Cham T:
the cua no, khong c cai dung cua no." S noi: Ngng Sn ay cai goiYang Shan: pushing
"Cho con ba chuc gay." Ngng Sn noi: "Neu forward his pillowCong an noi ve c duyen van
con lanh ba chuc gay cua Hoa Thng th ai lanh ap gia Thien s Ngng Sn Hue Tch va mot
ba chuc gay cua con ay?" Qui Sn noi: "Vay tha v Tang. Theo Canh c Truyen ang Luc, quyen
cho con ba chuc gay."The koan about the XI, mot hom, co mot v Tang hoi Ngng Sn:
potentiality and conditions of questions and "Phap Than co thuyet phap chang?" Ngng Sn
answers between Zen Master Kuei-shan and his ap: "Lao Tang khong thuyet c, nhng co mot
disciple, Yang-shan. According to The Records of ngi thuyet c." V Tang lai hoi: "Ngi
the Transmission of the Lamp (Chuan-Teng-Lu), thuyet c au?" Ngng Sn lien ay cai goi
Volume IX, one day, while Kui-shan and the ti. Khi Qui Sn nghe chuyen nay, S bnh rang:
monks were picking tea leaves, Kui-shan said to "Hue Tch ang chi vi ao kiem."The koan
Yang-shan, "All day today I've heard your voice about the potentiality and conditions of questions
but I haven't seen your form." Yang-shan then and answers between Zen master Yang Shan and
shook the tea tree. Kui-shan said, "You attained a monk. According to the Records of the
its function, but you haven't realized its essence." Transmission of the Lamp (Chuan-Teng-Lu),
Yang-shan said, "What does the master say?" Kui- Volume XI, one day, a monk asked Zen master
shan was silent. Yang-shan said, "The master has Yang-shan, "Would dharmakaya (the essence of
attained its essence but hasn't realized its all beings) also know how to expound the teaching
function." Kui-shan said, "I give you thirty blows of Buddhism?" The Master answered, "I cannot
with the staff." Yang-shan said, "If I receive thirty answer you, but somebody else can." The monk
blows of the master's staff, who then will receive asked, "Where is the one who can answer?" The
 559

Master pushed forward his pillow. When Kuei- Canh Thong noi: "Nh the! Nh the! 28 v To An
shan heard of this, he remarked, "Hui-chi is o cung eu nh the, 6 v To Trung Hoa cung nh
engaging in swordplay." the, Hoa Thng lai cung nh the, Canh Thong
Cong An Ngng Sn Tuy Phan: Ngng Sn: cung nh the." Noi xong, Canh Thong xoay sang
Tuy hoi ma apYang Shan: Replying as ben phai ng kieng chan. Ngng Sn ng day
expectedCong an noi ve c duye n van ap gia anh cho Canh Thong 4 roi may. Canh Thong
Thien s Qui Ngng Sn Hue Tch va mot v nhan o t xng Tap Van Phong Ha T ang
Tang. Theo Canh c Truyen ang Luc, quyen ieu Thien Ha ai Thien PhatThe koan about
XI, mot hom, co mot v Tang hoi Thien s ngng the potentiality and conditions of questions and
Sn: "Biet ch khong?" Ngng Sn ap: "Tuy answers between Zen master Yang Shan and his
phan (tuy hoi ma ap)." V Tang i nhieu mot disciple Ching T'ung. According to the Records of
vong theo chieu tay phai; Ngng Sn ve mot ch the Transmission of the Lamp (Chuan-Teng-Lu),
thap tren mat at. V Tang lai i mot vong theo Volume XI, one day, Ching T'ung came to seek
hng ben trai; Ngng Sn boi ch thap va sa instructions from his master Yang Shan, Yang
thanh ch van. V Tang lai ve mot vong tron, dung Shan closed his eyes and sat quietly. Ching T'ung
hai tay nang len, nh the Tu La che mat tri va said, "Like this! Like this! Twenty eight Indian
mat trang. Ngng Sn lai ve mot vong tron bao Patriarchs were like this, Six Chinese Patriarchs
quanh ch van. V Tang lai lam theo t the cua were like this, Master was like this, and Ching
Phat Lau Ch (v Phat th 1.000 trong thi Hien T'ung was like this too!" After speaking, Ching
Kiep). Ngng Sn lien an kha va can dan hay co T'ung turned to his right side and stood on tiptoe.
ho tr Phat phapThe koan about the potentiality Yang Shan stood up and whipped Ching T'ung
and conditions of questions and answers between four whips. By this opportunity, Ching T'ung gave
Zen master Yang Shan and a monk. According to himself a title: "Four whips under the
the Records of the Transmission of the Lamp accumulation of clouds and winds, the world Great
(Chuan-Teng-Lu), Volume XI, one day, a monk Meditative Buddha."
came and asked Zen master Yang-shan, "Master, Cong An Ngng Sn Van Tam Thanh Hue
do you know how to read?" Yang-shan said, Nhien: Yang Shan Questions San ShengTheo
"Reply as expected." The monk circumumbulated th du th 68 cua Bch Nham Luc. Ngng Sn hoi
(went around) clockwise once; Yang-shan drew a Tam Thanh: "Ong ten g?" Tam Thanh tha: "Hue
cross on the ground. The monk circumumbulated Tch." Ngng Sn noi: "Hue Tch la ten ta." Tam
(went around) counterclockwise once; Yang-shan Thanh tha: "Hue Nhien." Ngng Sn ci ha
erased the cross and drew a sauvastika on the ha! Theo Vien Ngo trong Bch Nham Luc, Tam
ground. The monk drew a circle, and then raised it Thanh la hang ton tuc trong tong Lam Te, thu
with his both hands as if an Asura wanted to cover nho a u kha nang xuat quan, co ai c a dung,
both the Sun and the Moon. Yang-shan then drew trong chung ngang ngang tang tang, tieng vang
an circle to encircle the sauvastika. The monk khap ni. Sau t gia Lam Te, S dao khap song
imitated the posture of Rucika Buddha (the last of bien, en cac tung lam eu c ai vao hanh
the 1,000 Buddhas of the present kalpa). Yang- khach qu. S t mien Bac en phng Nam, trc
shan immediately approved the monk and advised en Tuyet Phong hoi: "Ca vang thoat khoi li,
him to do the best to support Buddhism. lay g lam thc an?" Tuyet Phong ap: "i ong ra
Cong An Ngng Sn T ang ieu: Ngng khoi li en, se noi vi ong." Tam Thanh noi:
Sn: anh bon roi mayYang Shan: Whipping "La thien tri thc cua mot ngan nam tram ngi,
Ching T'ung four whipsCong an noi ve c duyen ma thoai au cung chang biet." Tuyet Phong noi:
van ap gia Thien s Qui Ngng Sn Hue Tch "Lao Tang tru tr nhieu viec." Tuyet Phong cung
va e t cua mnh la Hoac Sn Canh Thong. Theo Tam Thanh i tham trang s cua chua, tren ng
Canh c Truyen ang Luc, quyen XI, mot hom gap mot con kh. Tuyet Phong noi: "Con kh nay
Canh Thong en tham van vi thay mnh la moi moi mang mot mat gng xa." Tam Thanh
Ngng Sn, Ngng Sn van nham mat ngoi yen. noi: "Nhieu kiep khong ten, do au bay la gng

xa?" Tuyet Phong noi: "Co ty vay." Tam Thanh
noi: "La thien tri thc cua mot ngan nam tram
ngi, ma thoai au cung chang biet." Tuyet
Phong noi: "Toi loi, lao Tang tru tr nhieu viec."
Sau S en Ngng Sn, Ngng Sn rat men tai
hung bien cua S nen ai Minh Song. Mot hom,
co ong quan en tham van Ngng Sn, Ngng
Sn hoi: "Quan v nao?" Quan tha: "Dep quan."
Ngng Sn dng cay phat t, hoi: "Lai dep c
cai nay chang?" Ong quan khong ap c. Ca
chung ap thay cung khong khe hp y Ngng
Sn. Khi ay Tam Thanh nam benh tai nha Dien
Tho, Ngng Sn sai th gia em li nay hoi. Tam
Thanh ap: "Hoa Thng co viec." Ngng Sn
lai sai th gia hoi: "Cha biet co viec g?" Tam
Thanh noi: "Tai pham chang tha." Ngng Sn
tham nhan o. Bach Trng ng thi lay thien
ban bo oan trao cho Hoang Ba, lay cay gay phat
t trao cho Qui Sn. Sau Qui Sn trao cho Ngng
Sn. Ngng Sn a tha nhan Tam Thanh. Mot
hom, Tam Thanh t gia ra i, Ngng Sn lay cay
gay phat t trao cho Tam Thanh. Tam Thanh tha:
"Con a co thay." Ngng Sn hoi nguyen do, mi
biet la ch t cua Lam Te. Ch nh Ngng Sn
hoi Tam Thanh "Ong ten g?" S khong the chang
biet ten kia, c sao lai hoi the ay? S d hang tac
gia can nghiem ngi biet cho chn chan, dng
nh thong tha hoi ong ten g? Khong suy tnh Tam
Thanh ap la Hue Tch, ma chang noi la Hue
Nhien, la tai sao? Xem kia u con mat t nhien
chang ong. Tam Thanh the ay ma chang phai
ien, mot be dung y cp c oat trong ngoai li
cua Ngng Sn. Li nay chang ri trong thng
tnh, kho be do tm. Nhng ke co thu oan nay la
lam song c ngi. V the noi, kia tham cau
song chang tham cau chet. Neu theo thng tnh
th dt ngi chang c. Xem co nhan kia ngh
ao the ay, dung het tinh than mi c ai ngo,
a ngo roi khi dung cung ong cha ngo, giong het
thi nhn, tuy phan mot li na cau, chang c
ri cho thng tnh. Tam Thanh biet cho ri cua
Ngng Sn, lien noi vi S, con ten Hue Tch.
Ngng Sn cot thau Tam Thanh, ngc lai Tam
Thanh thau Ngng Sn. Ngng Sn ch c
nham tren than anh ke cp, noi Hue Tch la ta,
la cho phong hanh. Tam Thanh tha: "Con ten
Hue Nhien," cung la phong hanh. V the di
Tuyet au tung: "Hai thau, hai phong neu lam
560
tong." Ch trong mot cau ong thi tung xong.
Ngng Sn ci ha! ha!, cung co quyen co that,
co chieu co dung, v kia tam mat linh lung. The
nen cho dung c t tai. Cai ci nay cung cai
ci cua Nham au khong ong. Nham au ci
co thuoc oc. Cai ci nay ngan xa muon xa gio
mat lanh runAccording to example 68 of the Pi-
Yen-Lu, Yang Shan asked San Sheng, "What is
your name?" San Sheng said, "Hui Chi." Yang
Shan said, "Hui Chi? That's me." San Sheng said,
"My name is Hui Jan." Yang Shan laughed aloud.
According to Yuan-Wu in the Pi-Yen-Lu, San
Sheng was a venerable adept in the Lin Chi
succession. Since youth he possessed abilities that
stood out from the crowd: he had great capacity
and had great function; while still in the
community, he was in full vigor, and his name was
known everywhere. Later he left Lin Chi and
travelled throughout Hui Nan and Hai Chou; the
monasteries everywhere he went all treated him
as a distinguished guest. He went from the north to
the south; first he went to Hsueh Feng and asked,
"What does a golden carp who has passed through
the net take for food?" Hsueh feng said, "Wait till
you've come out of the net; then I'll tell you." San
Sheng said, "The teacher of fifteen hundred
people doesn't even know what to say." Hsueh
feng said, "My task as abbot are many." As Hsueh
Feng was going to the temple manor, on the way
he encountered some macaques, whereupon he
said, "Each of the macaques is wearing an ancient
mirror." San Sheng said, "For aeons it has been
nameless; why do you depict it as an ancient
mirror?" Hsueh Feng said, "A flaw has been
created." San Sheng said, "The teacher of fifteen
hundred people does not even know what to say."
Hsueh Feng said, "My fault. My task as abbot are
many." Later he came to Yang Shan. Shan very
much admired his outstanding acuity and seated
him under the bright window. One day an official
came to call on Yang Shan. Shan asked him,
"What is your official position?" He said, "I am a
judge." San Sheng raised his whisk and said, "And
can you judge this?" The official was speechless.
All the people of the community made comments,
but none accorded with Yang Shan's idea. At that
time San Sheng was sick and staying in the Life-
Prolonging Hall: Yang Shan ordered his attendant
 561
to take these words and ask him about them. San
Sheng said, "The Master has a problem." Yang
Shan again ordered his attendant to ask, "What is
the problem?" San Sheng said, "A second offense
is not permitted." Yang Shan deeply approved of
this. Pai Chang had formerly imparted his
meditation brace and cushion to Huang Po, and
had bequeathed his staff and whisk to Kuei Shan;
Kuei Shan later gave them to Yang Shan. Since
Yang Shan greatly approved of San Sheng, when
one day Sheng took his leave and departed, Yang
Shan took his staff and whisk to hand them over to
San Sheng. Sheng said, "I already have a
teacher." When Yang Shan inquired into his
reason for saying this, it was that he was a true
heir of Lin Chi. When Yang Shan asked San
Sheng, "What is your name?" He could not have
but known his name; why did he then go ahead
and ask in this way? The reason is that an adept
wants to test people to be able to know them
thoroughly. He just seemed to be casually asking,
"What is your name?", and spoke no further
judgement or comparison. Why did San Sheng not
say "Hui Jan," but instead said, "Hui Chi"? See
how a man who has the eye is naturally not the
same as others. This manner of San Sheng's was
still not crazy, though; he simply captured the flag
and stole the drum. His meaning was beyond
Yang Shan's words. These words do not fall within
the scope of ordinary feelings; they are difficult to
get a grasp on. The methods of such a fellow can
bring people to life; that is why it is said, "He
studies the living phrase; he does not study the
dead phrase." If they followed ordinary feelings,
then they couldn't set people at rest. See how
those men of old contemplated the Path like this:
they exerted their spirits to the utmost, and only
then were capable of great enlightenment. Once
they were completely enlightened, when they
used it, after all they appeared the same as people
who were not yet enlightened. In any case, their
one word or half a phrase could not fall into
ordinary feelings. San Sheng knew where Yang
Shan was at, so he said to him, "My name is Hui
Chi." Yang Shan wanted to take in San Sheng, but
San Sheng conversely took in Yang Shan. Yang
Shan was only able to make a counterattack and
say, "I am Hui Jan." This too is letting go. This is
why Hsueh Tou later says, "Both gather in, both
let go, which is fundamental?" With just one
phrase he has completely versified it all at once.
Yang Shan laughed aloud. "Ha, ha!" There was
both the provisional and the real, there was both
illumination and function. Because he was crystal
clear in every respect, therefore he functioned
with complete freedom. This laugh was not the
same as Yen Tou's; in Yen Tou's laugh there was
poison, but in this laugh, for all eternity the pure
wind blows chill.
Cong An Ngng Sn Xuat Tnh: Ngng Sn ra
khoi giengYang-shan "Getting someone out of
the well without using a bit of rope"Cong an noi
ve c duyen van ap gia Thien s Thach Sng
Tanh Khong va e t cua mnh la Ngng Sn
Hue Tch. Theo Ngu ang Hoi Nguyen, quyen IX,
khi Ngng Sn con lam th gia cho thien s Tanh
Khong, mot hom co mot v Tang en hoi thien s
Tanh Khong Thach Sng: "Y ngha cua viec
Trng lao en t phng Tay la g?" S bao:
"Gia s co mot ngi b ri xuong tan ay gieng
sau ngan thc, neu ong co the keo y len khoi ma
khong can en mot tac day, ta se tra li cho ong y
ch cua To S t Tay en." V Tang dng nh
khong lay o lam trong; nen noi: "Gan ay, Ho
Nam Sng Hoa Thng tru tr tai mot tu vien
cung co ch giao nay no cho chung toi ve van e
ay." S goi v sa di th gia va ra lenh: "Hay mang
cai thay ma nay tong kh i." Thien s Tanh
Khong tra li bang cach vien dan nhng viec
khong the co trong the gii nhan qua tng oi
nay. Va ieu kien va ke tren la hi hu nh moi
oi ai thi khong van nguyen dang oi vi tam
thc hu han cua chung ta. Ch co the hieu chng
nao chung ta nhay vao mot canh gii vt len kinh
nghiem oi ai cua mnh. Nhng v cac thien s
ghe tm moi th tru tng va thuyet ly, nen oi
khi cac cau noi cua ho qua lon xon va vo ngha;
ong thi nhng cau tra li cua ho luon co cai loi
oc ieu cua chu trng sieu nghiem. V sa di th
gia o chnh la Ngng Sn Hue Tch, mot trong
nhng tay c phach cua Thien. Ve sau Ngng
Sn co en hoi am Nguyen lam sao keo ngi
kia ra khoi gieng. am Nguyen bao: "Sut! o
ngu, ai di gieng." Sau na, Ngng Sn lai i
hoi Qui Sn lam cach nao e keo ngi kia ra
khoi gieng. Qui Sn goi: "Hue Tch (ten cua
 562

Ngng Sn)." Ngng Sn ap: "Da, bam Hoa Cong An Nham au Thau Kiem Hoang Sao:
Thng." Qui Sn noi: "Ka, ra roi." en khi u Yen T'ou's Getting Huang Ch'ao's SwordTheo
duyen cua Thien va tru tr tai Ngng Sn, luc ay th du th 66 cua Bch Nham Luc, Nham au hoi
Ngng Sn thng nhac en nhng cuoc phieu mot v Tang: " au en?" V Tang tha: "Tay
lu nay va bao: " am Nguyen ta c danh, Kinh en." Nham au hoi: "Sau khi giac Hoang
Quy Sn ta c the." Hanh gia tu Thien co co the Sao qua roi, lai thau kiem c khong?" V Tang
thay the 'danh' bang triet hoc va 'the' bang kinh tha: "Thau c." Nham au a co ra, noi:
nghiem c chang?The koan about the "He!" V Tang noi: "au thay rung." Nham au
potentiality and conditions of questions and ci ha ha! Sau v Tang nay en Tuyet Phong.
answers between Zen Master Hsing-k'ung and his Tuyet Phong hoi: " au en?" V Tang tha: "
disciple, Yang-shan. According to Wudeng Nham au en." Tuyet Phong hoi: "Co ngon cu
Huiyuan, volume, IX, when Yang-shan was g?" V Tang thuat lai viec trc, lien b Tuyet
serving as Hsing-k'ung's attendant, one day a Phong anh cho ba mi gay roi uoi ra. Theo
monk came and asked Zen master Hsing-k'ung, Vien Ngo trong Bch Nham Luc, pham la ngi
"What is the meaning of the patriarch's coming out quay tui mang bat vach co xem gio, phai u con
of the west?" The master said, "Suppose a man is mat hanh cc mi c. V Tang nay mat t sao
down at the bottom of a well one thousand feet bang, cung b Nham au kham pha xong, xo xau
deep; if you could get him out without using a bit lai. ng thi neu la ke kia, hoac chet hoac song
of rope, I would give you the answer as to the c en lien dung. V Tang loi thoi nay la noi:
meaning of our patriarchal visit here." The monk "Thau c." i hanh cc the ay, lao Diem
did not evidently take this very seriously, for he Vng se oi tien cm ong. Ong nay i nat bao
said, "Lately, the venerable Ch'ang of Hu-nan was nhieu oi giay co thang en Tuyet Phong. Khi ay
given a monastery to preside over, and he is also neu co oi phan mat sang, lien biet liec qua ha
giving us all kinds of instruction on the subject." chang thch sao? Mot nhn duyen nay co am thanh
The master called a boy-attendant and ordered ky quai. Viec ay tuy nhien khong c mat, ma
him 'to take this lifeless fellow out.' Zen master c mat rat ln; tuy nhien, khong gian trach, ma
Hsing-k'ung replied by utilzing cases where things trong nay lai can u con mat gian trach. Xem
impossible in the relative world of causation are Long Nha khi con i hanh cc, at cau hoi vi
referred to. And the above impossible condition so c Sn: "Hoc nhn nng kiem Mac Da ngh lay
long as space-time relations remain what they are au thay th the nao?" c Sn a co ra noi:
to our final consciousness; they will only be "He!" Long Nha noi: "au thay rung." c Sn
intelligible when we are ushered into a realm lien tr ve phng trng. Sau Long Nha thuat lai
beyond our relative experience. But as the Zen vi ong Sn, ong Sn hoi: "Khi ay c Sn noi
masters abhor all abstractions and theorizations, so g?" Long Nha tha: "S khong noi." ong Sn
their propositions sound outrageously incoherent bao: "S khong noi gac lai, cho mn au c
and nonsensical; at the same time, their answers Sn rung xem?" Long Nha ngay cau noi nay ai
too, harp on the same string of transcendentalism. ngo, thap hng trong xa ve c Sn le bai sam
Later, the boy-attendant for Zen master Hsing- hoi. Co v Tang truyen en c Sn, c Sn noi:
k'ung came to be known as Yang-shan, one of the "Lao ong Sn chang biet tot xau, ke nay chet
most masterful minds in Zen. Afterwards Yang- bao lau roi, cu c dung vao cho nao?" Cong an
shan came and asked Tan-yuan how to get out the nay vi Long Nha la mot loai. c Sn tr ve
man in the well, when the master exclaimed, phng trng at trong toi rat mau. Nham au
"Why, this fool, who is in the well?" Still later the ci to, trong cai ci co oc. Neu co ngi bien
boy-attendant asked Wei-shan as to the means of c th i doc ngang trong thien ha. V Tang nay
getting the man out of the bottom of the well. khi ay neu bien c th vt qua ngan xa, khoi
Wei-shan called out "O Hui-chi!" (as this was the b kiem trach, ma di ca Nham au mot trng
name of the young monk). Hui-chi repsonded, loi lam. Xem lao nhn Tuyet Phong la ban ong
"Yes, master!" Wei-shan said, "There, he is out!" tham nen biet cho ri, cung chang v kia noi pha,
 563

ch anh ba mi gay roi uoi ra khoi vie n, kha d dotard and instead said, "I got it." If you travel on
sang trc bat sau. Cai nay la nam lo mui hang tac foot like this, the King of Death will question you
gia thien khach, thu oan v ngi ma chang v ho and demand you pay your grocery bill. I don't
the nay hoac the no, khien ho t ngo. Bac bon know how many straw sandals he wore out until
phan Tong s v ngi, co khi ay kn khong cho he got to Hsueh Feng. At that time, if he had had a
lo au, co khi tung ra cho chet lang thang, lai can little bit of eye power, then he would have been
co cho xuat than. Ca thay Nham au, Tuyet able to get a glimpse; wouldn't that have felt
Phong ngc lai b v Tang loi thoi kham pha. Cau good? This story has a knotty complication in it.
Nham au hoi: "Giac Hoang Sao qua roi, co thau Although this matter has neither gain nor loss, the
c kiem chang?" Cac ong hay noi trong ay nen gain and loss are tremendous: although there is no
ha li g e khoi b kia ci, lai khoi b Tuyet picking and choosing, when you get here, you
Phong anh uoi ra? Trong cai ky quai nay, neu after all must possess the eyes to pick and choose.
chang tng chng than ngo, du cho co nhanh So how when Lung Ya was travelling on foot, he
mieng li khau, cu canh thau thoat sanh t cung posed this question to Te Shan: "How is it when
chang c. Sn Tang bnh thng day ngi xem the student wants to take the Master's head with a
cho chuyen cua c quan nay. Neu suy ngh, xa o sharp sword?" Te Shan stretched out his neck,
cang xa. au chang thay au T hoi Tang Diem approached, and said, "Yaa!" Lung Ya said, "The
Bnh: "Sau khi giac Hoang Sao qua roi, lai thau Master's head has fallen." Te Shan returned to the
c kiem chang?" V Tang lay tay ch di at. abbot's room. Lung Ya later recited this to Tung
au T noi: "Ba mi nam ua ci nga, ngay Shan. Tung Shan said, "What did Te Shan say at
nay lai b la a." Xem v Tang nay qua la bac tac the time?" Lung Ya said, "He said nothing." Tung
gia, chang noi thau c, cung chang noi thau Shan said, "His having nothing to say, I leave
chang c, so vi v Tang Tay Kinh nh cach aside for the moment: just bring Te Shan's fallen
tri bien. Chn Nh niem: "Co nhan kia mot ngi head for me to see." Lung Ya at these words was
lam au, mot ngi lam uoi."According to greatly awakened; later he burned incense, and
example 66 of the Pi-Yen-Lu, Yen T'ou asked a gazing far off towards Te Shan, he bowed and
monk, "Where do you come from?" The monk repented. A monk repeated this to Te Shan. Te
said, "From the Western Capital." Yen T'ou said, Shan said, "Old man Tung Shan does not know
"After Huang Ch'ao had gone, did you get his good from bad; this fellow has been dead for so
sword?" The monk said, "I got it." Yen T'ou long, even if you couldn't revive him, what would
extended his neck, came near and said, "Yaa!" be the use?" This public case is the same as that of
The monk said, "Your head has fallen, Master." Lung Ya: te Shan returned to the abbot's room;
Yen T'ou laughed out loud. Later that monk went thus in darkness he was most wonderful. Yen T'ou
to Hsueh Feng. Hsueh Feng asked, "Where did laughed loudly; in his laugh there is poison: if any
you come from?" The monk said, "From Yen one could discern it, he could travel freely
T'ou." Hsueh Feng said, "What did he have to throughout the world. If this monk had been able
say?" The monk recounted the preceding story. to pick it out at that moment, he would have
Hsueh Feng hit him thirty blows with his staff and escaped critical examination for all time. But at
drove him out. According to Yuan-Wu in the Pi- Yen T'ou's place, he had already missed it.
Yen-Lu, whenever you carry your bag and bowl, Observe that old man Hsueh Feng; being a fellow
pulling out the weeds seeking the Way, you must student with Yen T'ou, he immediately knew
first possess the foot-travelling eye. This monk's where he was at. Still, he didn't explain it all for
eyes were like comets, yet he was still thoroughly that monk, but just hit him thirty blows of the staff
exposed by Yen T'ou, and pierced all the way and drove him out of the monastery. Thereby he
through on a single string. At that time, if he had was "before light and after annihilation." This is
been a man, whether it were to kill or to enliven, the method of holding up the nostrils of an adept
he would have made use of it immediately as soon patchrobed monk to help the person; he doesn't do
as it was brought up. But this monk was a rickety anything else for him, but makes him awaken on

his own. When genuine teachers of our school
help people, sometimes they trap them and do not
let them come out; sometimes they release them
and let them be slovenly. After all, they must have
a place to appear. Yen T'ou and Hsueh Feng,
supposedly so great, were on the contrary exposed
by this rice-eating Ch'an follower. When Yen T'ou
said, "After Huang Ch'ao had gone, did you get his
sword?" People, tell me, what could be said here
to avoid his laughter, and to avoid Hsueh Feng's
brandishing his staff and driving him out? Here it
is difficult to understand; if you have never
personally witnessed and personally awakened,
even if your mouth is swift and sharp to the very
end, you will not be able to pass through and out
of birth and death. I always teach people to
observe the pivot of this action; if you hesitate,
you are far, far away from it. Have you not seen
how T'ou Tzu asked a monk from Yen Ping,
"Have you brought a sword?" The monk pointed at
the ground with his hand. T'ou Tzu said, "For thirty
years I have been handling horses, but today I
have been kicked by a mule." Look at that monk;
he too was undeniably an adept; neither did he say
he had it, nor did he say he did not have it; he was
like an ocean away from the monk from the
Western Capital. Chen Ju brought this up and said,
"Those Ancients; one acted as the head, the other
as the tail, for sure."
Cong An Nhat Ba Mao Cai au: To cover the
head with a bundle of thatchSee Nhat Ba Mao
Cai au.
Cong An Nhat Ca Quan Tai Lng Ca T Han: immediately comes into being. The lion on the tip
One coffin for two corpsesSee Nhat Ca Quan
Tai Lng Ca T Han.
Cong An Nhat Cam Nhat Tung: Mot ben nam
mot ben buongOne side is grasping, the other
side is realeasingSee Nhat Cam Nhat Tung.
Cong An Nhat Hat Van C Bai, Tam Trieu
Lng Nh Lung: A deafening cry causes
everything to stop and the ear cannot hear for
three daysSee Nhat Hat Van C Bai, Tam Trieu
Lng Nh Lung.
Cong An Nhat Khanh Mai Khc: Everything is
buried in one graveSee Nhat Khanh Mai
Khc.
Cong An Nhat Le Ty: A roll of silkMot cuon
t. Trong thien, t nay c dung e ch coi nguo n This kind of Ch'an is easy to approach but hard to
564
me vong cua chung sanh hay vo thuy vo minh.
Theo Bch Nham Luc, tac 19, mot hat bui va d
len th ca qua at toan thau, mot oa hoa chm n
th toan the gii rung ong; mot si long s t hien
th tram c si long hien. Cung nh khi ban chem
mot cuon t, chem mot moi la chem het ca cuon;
hay khi ban nhuom mot cuon t, ch can nhuom
mot cheo la nhuom tat ca. Thien s Vien Minh
noi: "Lanh th khap tri at eu lanh; nong th
khap tri at eu nong; nui song qua at thau tot
huynh tuyen; van tng sum la thong tan h
khong." Hay noi la vat g ma ky quai the ay. Neu
biet c th chang tieu mot cai an tay. Neu biet
chang c th chng ngai day ay. Loai thien
nay that la de tham ma kho hoi. Nh ngi i
nay, co ai hoi en lien a ngon tay hay a nam
tay len, ay that khong hn g s bat chc tr
tren. Bat chc la no le. Chung ta khong the c
bat chc he ai noi g th mnh noi theo nh vay,
ma phai gi vng tinh than cua mnh. S khang
ng cao hn nam ni tinh than. Theo Thien th
tinh than nam ngay trong nhng viec nh la i,
ng, nam, ngoi hang ngay va chung se lam tat ca
nhng nhu cau cua chung ta trong o. V vay hanh
gia tu thien can phai thau cot thau tuy, phai thay
thau mi cA roll of silk. In Zen, the term is
used to indicate the source of sentient beings'
ignorance or the period of unenlightenment or
ignorance without beginning. According to the Pi-
Yen-Lu, example 19, as soon as a speck of dust
arises, the great earth is contained therein; when a
single flower is about to open, the world
of a single hair appears on the tips of ten billion
hairs. Just as when you cut off a roll of silk, if you
cut off one thread, the whole roll is cut off; or
when you dye a roll of silk, if you dye one corner
of the roll the whole roll is dyed. Zen master Yuan
Ming said, "When it's cold, all throughout heaven
and earth are cold; when it's warm, all throughout
heaven and earth are warm." The mountains and
rivers and the great earth reach down through the
Yellow Springs (Hades); the myriad images and
multitude of forms penetrate upward through the
heavens. Tell me, what is so extraordinary? For
those who know, it's not worth taking hold of; for
those who don't know, it blocks them off utterly.
 565

understand. People these days who just hold up a ch." Noi xong lien ra i. Kham Sn goi lai: "Xa
finger or a fist as soon as they're questioned; this Le lai ay!" Lng Toai xoay au. Kham Sn
is no more than a shameless imitation. Copying is nam ng noi: "Mot mui pha ba cong, hay gac lai,
slavery. The letter must never be followed, only th v Kham Sn ban ten xem?" Lng Toai suy
the spirit is to be grasped. Higher affirmations live ngh, Kham Sn anh bay gay noi: "Hay cho ga
in the spirit. In Zen, you can seek the spirit in your nay nghi ba mi nam." Hien nay mot so thien
everyday experience such as going, standing, hoa t tron bao: "V sao chang anh tam gay hay
lying down, and sitting, and therein lies abundance sau gay, ma lai anh bay gay?" Kia bao th v
of proof for all we need. Therefore, it is still Kham Sn ban ten xem, lien anh. The la giong
necessary for Zen practitioners to pierce the bone, th cung giong, phai th cha phai. Cong an nay
penetrate to the marrow, and see all the way phai trong hong ngc chang cha chut xu ao ly
through in order to get it. so sanh nao, vt ngoai ngon ng, mi co mot cau
Cong An Nhat Phoc Pha Tam Quan: Ch'in Shan pha ba cong va co cho ban ten. Neu con phai quay
"A single arrowhead smashing three barriers" th do tm chang c. V Tang khi ay, neu la
Cong an noi ve c duyen van ap gia Thien s Kham Sn cung rat hiem, kia a khong the hanh
Kham Sn va Thien khach Lng Toai. Theo th lenh, ay chang khoi ao hanh. Hay noi ong chu
du th 56 cua Bch Nham Luc. Thien khach Lng trong cong cu canh la ngi nao? Tuyet au lai
Toai hoi Kham Sn: "Khi mot mui ten pha ba tung ra:
cong th the nao?" Kham Sn bao: "Dan ong chu "D quan phong xuat quan trung chu
trong ba cong ra xem?" Lng Toai noi: "The ay Phong tien chi o mac mang lo
th biet loi at cai." Kham Sn bao: "Lai i khi Thu ca nhan he nh tat lung
nao?" Lng Toai noi: "Ten tot ban chang en Xa ca nh he muc song co.
ch." Noi xong lien ra i. Kham Sn goi lai: "Xa Kha lan nhat phoc pha tam quan
Le lai ay!" Lng Toai xoay au. Kham Sn ch ch phan minh tien hau lo.
nam ng noi: "Mot mui pha ba cong, hay gac lai, Quan bat kien Huyen Sa hu ngon he:
th v Kham Sn ban ten xem?" Lng Toai suy ai trng phu tien thien vi tam To."
ngh, Kham Sn anh bay gay noi: "Hay cho ga (Chu nhan trong cong v anh dan
nay nghi ba mi nam." Theo Vien Ngo trong Nhng ke ban ten ch s h
Bch Nham Luc, Thien khach Lng Toai cung Gi con mat th hai tai iec
thc la mot vien chien tng, nham trong tay Bo lo tai th hai mat toi.
Kham Sn xoay trai lon phai, khien ri roi rt day, ang thng mot mui pha tam quan
rot sau ang tiec cung gay ten mat. Tuy vay, Qua thc ng sau ten qua ro.
tng quan ho Ly t co tieng khen, chang c Anh chang thay Huyen Sa li le:
phong hau cung la nhan. Cong an nay mot ra mot ai trng phu tien thien la tam To).
vao, mot bat mot tha, ng c thay mat e, thay That vay, Thien s Huyen Sa thng lay cau "ai
mat c c nhanh, tron chang ri ni co khong trng phu tien thien la tam To" e day chung.
c mat, goi la huyen c, nhn qua thay co chut t Nhng ay la bai tung cua Quy Tong Tr Thng,
lc lng, lien co cho say chan. V Tang nay cung mot trong nhng e t xuat sac cua Thien S Ma
la hang thien Tang anh linh, at cau hoi qua la To ao Nhat, Tuyet au lam dung cho la cua
kinh quan. Kham Sn la bac Tong s tac gia, lien Huyen Sa S B. Hien nay ngi tham hoc cho
biet cho ri cua cau hoi. Cau hoi "Khi mot mui ten tam nay la To tong, dau co tham en c Phat Di
pha ba cong th the nao?" Y Kham Sn tra li, ong Lac ra i cung cha hoi. Neu la ke ai trng
ban c hay gac qua, th dan ong chu trong ba phu th tam nay van la con chau. Tri at cha
cong ra xem? Lng Toai noi: "The ay th biet loi phan a la au th hai roiThe koan about the
at cai," qua that ky ac. Kham Sn bao: "Lai i potentiality and conditions of questions and
khi nao?" Xem kia oi ap the ay, cho hoi cua answers between Zen Master Ch'in Shan and
Kham Sn khong co chut t thieu trong. Sau thien Ch'an traveller Liang. According to example 56 of
khach Lng Toai lai noi: "Ten tot ban chang en the Pi-Yen-Lu, Ch'an traveller Liang asked Ch'in
 566
Shan, "How is it when a single arrowhead
smashes three barriers?" Ch'in Shan said, "Bring
out the lord within the barriers for me to see."
Liang said, "So then knowing my fault I must
change." Ch'in Shan said, "Why wait any longer?"
Liang said, "A well-shot arrow doesn't hit
anywhere," and started to leave. Ch'in Shan said,
"Come here a minute." Liang turned his head;
Ch'in Shan held him tight and said, "Leaving aside
for the moment a single arrowhead smashing three
barriers, let's see you shoot an arrow." Liang
hesitated, so Ch'in Shan hit him seven times and
said, "I'll allow as this fellow will be doubting for
thirty more years." According to Yuan-Wu in the
Pi-Yen-Lu, Ch'an traveller Liang was undeniably
a battle-tested general. In Ch'in Shan's hand he
turned to the left and revolved to the right,
bringing down his whip and flashing his stirrups. In
the end, what a pity, his bow is broken, and his
arrows are used up. Even so, "General Li Kuang,
though he had a glorious reputation, was never
conferred as a noble, so it was useless." The
public case has one exit and one entry, one
capture and one release. "Taking charge of the
situation, he brings it up face to face; face to face,
taking charge of the situation is swift." Throughout
there is no falling into existence and nonexistence
or gain and loss. This is called "mysterious
activity." If one lacks strength, then he will
stumble. This monk too was a brave and spirited
patchrobed one; he posed a question that really
startles the crowd. Being an expert of our school,
Ch'in Shan immediately knew where his question
came down. How is it when a single arrowhead
smashes the three barriers? Ch'in Shan really
meant, "For the moment leave aside your shooting
through; try to bring out the lord within the
barriers for me to see." Liang's saying, "So then
knowing my fault I must change," was undeniably
extraordinary. Ch'in Shan said, "Why wait any
longer?" See how he replied, this question of Ch'in
Shan's had no gaps. Finally Ch'an traveller Liang
just said, "A well-shot arrow doesn't hit
anywhere." He shook out his sleeves to go away.
As soon as he saw him talking this way, Ch'in
Shan immediately called out to him, "Come here a
minute, Reverend." As it turned out Liang couldn't
hold fast; he turned his head back then. Ch'in Shan
held him tight and said, "Leaving aside for the
moment a single arrowhead smashing three
barriers, let's see you shoot an arrow." When
Liang hesitated, Ch'in Shan immediately struck
him seven blows. After this he went on to
pronounce a curse on Liang saying, "I'll allow this
fellow will be doubting for thirty more years."
Followers of Ch'an these days all say, "Why didn't
he hit him eight times or six times? Why just
seven times? Or else why didn't he hit him
immediately as he was asking him to try to shoot
an arrow?" Though this seems right, in reality it
isn't. For this case you must not cherish the least
bit of rational calculation in your heart; you must
pass beyond the words. Only then will you be able
to have a way to smash the three barriers at a
single phrase and to shoot an arrow. If you keep
thinking of right and wrong, you will never be able
to get a grasp on it. At that time, if this monk had
been a real man, Ch'in Shan would have been in
great danger too. Since Liang could not carry out
the imperative, he couldn't avoid it being carried
out on him. But say, after all, who is the lord
within the barriers? Look at Hsueh Tou's verse:
"I bring out the lord within the barriers for you
You disciples who would shoot an arrow,
Don't be careless!
Take an eye and the ears go deaf;
Let go an ear and the eyes both go blind.
I can admire a single arrowpoint smashing
three barriers
The trail of the arrow is truly clear.
You don't see?
Hsuan Sha had words for this:
'A great adept is the primordial ancestor of
mind.'"
As a matter of fact, "A great adept is the
primordial ancestor of mind." Zen master Hsuan
Sha often taught his community with these words.
But this is from a verse of Zen master Kuei-tsung
Chih-ch'ang's, one of the most outstanding
disciples of Zen master Ma-tsu Tao-i, which
Hsueh Tou has wrongly attributed to Hsuan Sha.
Practitioners of today who take this mind as the
ancestral source can study until Matreya Buddha
comes down to be born here and still never
understand. For one who is a great adept, even
mind is still just the descendant. Heaven and earth

not yet distinct is already the secondary.
Cong An Nhat Dien Phat, Nguyet Dien Phat:
"Sun Face Buddha, Moon Face Buddha"See
Nhat Dien Phat, Nguyet Dien Phat.
Cong An Nh Tang Quyet Liem: Two Monks
Roll Up the Blind, example 26 of the Wu-Men-
KuanHai ong Tang cuon rem, th du th 26 cua
Vo Mon QuanSee Nh Tang Quyet Liem.
Cong An Nh Ha Th Phat: What or Who is the
Buddha?Phat la ai?See Nh Ha Th Phat.
Cong An Nhc Pham Nhc Thanh: Bat ke
pham thanhIrrespective of the ordinary or the
sageRegardless of the ordinary or the sage
See Nhc Pham Nhc Thanh.
Cong An Niem Phat: Koan of Buddha
recitationCong an niem Phat c dung khi
chung ta coi niem Phat A Di a nh la mot cong
an. Ngay trong phut giay hong danh Phat c
niem ra, no la iem tap trung then chot ma moi
nghi hoac ao tng phai c e qua mot ben.
ong thi t hoi coi ai la ngi ang niem Phat?
Khi da vao cong an, moi me m vong tng eu
b bc v giong nh nhng gut ch b cat t. Khi dien muc' von ong vi ch Phat, ch v chung ta
ma khong con g na e cho nhng th nay tai
xuat hien, cung la luc anh nhat quang pho chieu
khap tri. Khi ao tng khong khi va me m bien
mat, luc o tam ta tnh lang va trong suot . Thien
s S Sn Thieu Ky (1404-1473) viet cho mot o
e: "Cai y cua tung niem la e biet rang Phat tc
tam; nhng tam nay la g? Hay xet xem t au co
t tng khien cho cac ong oc len danh hieu
Phat; no khi len cho nao? Nhng cac ong con
phai tien xa hn na va hay nghi 'Ai' la ke muon
xet xem t au co mot ngh tng. No la tam, la
Phat hay la Vat? Cac v ton tuc bao, khong, chang
phai cai nao het. Vay th no la cai g?" o la loi
cac thien s noi ve Niem Phat, lien he en s tu
tap cong an, neu co ai o muon chng Thien.
Ngay nay co mot so hanh gia mong nh niem Phat
e c vang sanh ve coi Tnh o va t hoi niem de; v ngai khong noi cho chung ta biet ve kha
Phat co khac Thien hay khong. Ho khong he nhan
ra Thien va niem Phat khong ong ma ong, v
muc ch cua Thien la thau hieu y ngha cua s
song va muc ch cua niem Phat lai cung nh vay.
Thien ch thang vao tam e thay tanh thanh Phat;
trong khi o, niem Phat nham i ti coi Tnh o
von d khong khac hn chnh la t tam, va nham
thay ro t tanh von d chnh la c Phat A Di a .
567
Hoa Thng Huyen Tru noi: "Tham Thien cot soi
sang y ngha cua song va chet, con niem Phat day
cho thanh toan van e song chet; hay chon mot
trong hai ng, bi v chang co tranh luan nao
noi len o. ung vay, chang co tranh luan nao
gia hai ng, nhng ng co om lay ca hai. Ke
hoc Thien c mot mc theo Thien, ngi niem
Phat hay c khang khang niem Phat. Neu tam b
phan chia gia hai th, se chang thanh c g ca.
Co nhan a noi co th du ve tnh trang phan tam
nh the vi mot ngi co bc vao hai con thuyen
cung mot luc nhng cuoi cung chang bc vao au
c. Roi ta, co le chang co g nguy hiem, nhng
cai ke bc len hai thuyen ay co the lam vao tnh
trang bat li bat c luc nao, v y co the ri vao
khoang gia cua hai chiec thuyen neu khong t
canh tnh. Toi ch co the bao cac ong the nay
'trong niem Phat ch e khi bon ch A Di a
Phat', von ven ch co vay, khong noi g khac, t
na oi vi Thien gia s c. D nhien ho mu m,
khong ro phai lam g. Nhng trong viec tham cu
cong an, day rang cac ong ai cung co cai 'ban lai
khong nhan ra trong mnh. Hay co gang t mnh
soi xet, ng nng ta vao ai khac. ay co the
bao rang cac ong co au moi dan bc vao
Thien." Theo thien s D.T. Suzuki trong Thien
Luan, Tap II, mot trong nhng v thien s a u tien
mang y tng niem Phat vao Thien tong la thien
s Vnh Minh Dien Tho. Ngai rat chu trong en
nhng hanh gia tu Thien cham ch thc hanh phep
niem Phat; chu trong en o ngai bao rang nhng
ngi theo hoc Thien ma khong co niem Phat
trong mi ngi het chn ngi khong the at ti
ch, con nhng ai thc hanh niem Phat se chng
ac hoan toan chang sot mot; nhng tot nhat la
nhng ngi va hanh Thien va niem Phat v ho
se nh cop co them cap sng. Muon hieu ro Vnh
Minh noi g trong cau nay khong phai la chuyen
canh hanh tr cua no; ngha la lam the nao e thc
hanh ca Thien va niem Phat cung luc. Phai chang
ngai muon noi la thc hanh niem Phat sau khi ac
Thien, hay ngc lai? Van e hanh tr nay ma
cha c giai quyet th chung ta khoan hay bai
bac hay benh vc Vnh MinhThe koan of
Buddha Recitation uses the invocation of
Amitabha Buddha as a koan. At the very moment
 568
the name is uttered, it must be the focal point in
respect to which all doubts and delusions are laid
aside. At the same time you ask Who is this
person reciting the Amitabhas name? When you
rely steadily on the koan, all illusions and
confused thoughts will be broken down the way
knotted threads are cut. When there is no longer
any place for them to reappear, it is like the
shinning sun in the sky. When illusion does not
arise and delusions disappear, the mind is all calm
and transparent. Ch'u-shan Shao-ch'i writes to one
of his disciples: "The idea of the invocation is to
know that the Buddha is not other than your own
mind; but what is this mind? See into the whence
of your thought which makes you utter the name
of the Buddha; where does it originate? But you
must go even farther than this and make inquiries
as to the 'who' of this person wants to see into the
whence of a thought. Is it mind, or Buddha, or
matter? No, it is none of these, say the masters.
What is it, then?" This is the way the masters dealt
with the Buddha-recitation (Nembutsu) in
connection with the koan exercise if one wanted
to master Zen. Nowadays, some practitioners
desire by means of Buddha-recitation to be born in
the Land of Purity and wonder if the Buddha-
recitation is not to be distinguished from Zen.
They fail to recognize that Zen and Buddha-
recitation are not the same and yet are the same;
for the object of Zen is to understand what life
means, and the object of Buddha-recitation is also
the same. Zen directly points to the mind in every
one of us , declaring that to see into the nature of
every being means attaining Buddhahood;
whereas Buddha-recitation aims at reaching the
Land of Purity which is no other than one's own
mind, and seeing into the original nature of every
being which is Amitabha himself. Master Huan-
chu says: "The study of Zen aims at elucidating
the meaning of birth and death, whereas the
Buddha-recitation proposes to get settled with the
question of death and birth; choose either one of
the pathways, for there is disputation to be
aroused about them. Quite true, there is no
disputation between the two, but do not allow
yourself to keep both with you. Let the Zen
devotee keep himself exclusively to Zen, and let
the one who recites the Buddha-recitation keep
exclusively to the Buddha-recitation. If the mind is
divided between the two, neither will be attained.
There is a comparision drawn by an old master
between such a divided mind and a man who tries
to be in two boats simultaneously and is in neither.
So far, there is no harm, perhaps, but a worse case
may come to him at any moment, for he may fall
between the two boats if he does not look out for
himself. I can only tell you that in the Buddha-
recitation just these four syllables are held up: A-
mi-da-butsu, which indicates no way, at least to
Zen beginners, as to how to proceed with it. They
are naturally at a loss, and fail to know what to do
with the subject. But in the study of the koan you
are told that you are each in possession of 'the
original face' which is the same as it is in all the
Buddhas, only that in us it is not recognized. Try to
see into it all by yourself without depending on
anyone else. In this it may be said that you have a
kind of clue whereby to go on with your Zen."
According to Zen master D.T. Suzuki in Essays in
Zen Buddhism, Second Series (p.150), one of the
first Zen masters to introduce the idea of Buddha-
recitation into Zen was Yang-ming Yen-shou. He
laid great importance on Zen Yogins devoting
themselves to the practice of the Buddha-
recitation to this extent, that he declared that those
who follow Zen without Buddha-recitation may
fail nine out of ten in their attainment of the final
goal, whereas those who practice Buddha-
recitation will all without exception come to
realization; but the best are those who practice
Zen and Buddha-recitation, for they will be like a
tiger provided with horns. What Yang-ming
exactly means by this statement is not easy to
comprehend, for he does not tell us as to its
practical side; that is, how to practice both Zen
and Buddha-recitation at the same time. Did he
mean to practice the Buddha-recitation after the
attainment of Zen, or vice-versa? Until this
practical question is definitely settled, we may not
venture either to refute or to defend Yang-ming.
Cong An Niem Phat Th Thuy?: Who is the one
who recites the name of Buddha?Mot hom Hoa
Thng H Van thng ng day chung: "Ngay
trc e That To Thanh Nguyen Hanh T hoi Luc
To: 'Phai tu tap the nao e khoi ri vao phan biet
giai tang?' Luc To hoi: 'T trc en gi ong lam

g?' Hanh T ap: 'Thanh e cung chang lam!'
Luc To noi: 'Nh vay th ong con ri vao phan biet
giai tang g na!' Hanh T ap: 'Thanh e con
chang lam, th con co giai tang g na?' Nghe vay
Luc To biet ay la mot bac Phap kh (ngi co can
c hanh c Phat ao). Con bay gi, cac ong va dt bat. Vong tng en chung ta lay cai sc quan
toi can kh yeu kem, cac ai to s chang the chang
mn phng tien, day chung ta tham mot cau
thoai au. T i Tong ve sau nay, ngi niem
Phat rat nhieu, v the cac ai to s day tham cau
thoai au: 'Ai la ke niem Phat?' Hien tai khap ni
moi ngi theo cach tham thoai au nay ma tu tap.
Nhng con rat nhieu ngi van cha hieu ro, lai
em thoai au 'Ai la ngi niem Phat' nay ma
niem i niem lai, hoa ra la niem thoai au ch
chang phai la tham thoai au. Tham ngha la tham
khan, tc la nhn thau va quan sat, bi vay hau het
cac Thien ng eu co treo bon ch 'Chieu co
thoai au'. Chieu la phan chieu, co la trong ngong,
tc la t quay nhn vao t tanh. Vay quay ngc
cai tam tr quen hng ra tm cau ngoai vat ma
nhn vao mnh, mi goi la tham thoai au. Noi ve
thoai au th 'Ai la ngi niem Phat?' la mot cau
noi. Cau noi ay khi cha c noi ra, goi la thoai
au, a noi ra no tr thanh thoai v. Chung ta tham
thoai au tc la tham ch 'Ai' nay, khi cha khi
len th nh the nao? V du nh toi ang ngoi ay
niem Phat, bong co mot ngi hoi, 'Ai niem Phat
o vay?' Toi ap, 'Toi niem Phat'. Lai hoi, 'Ngi
niem Phat la ong, vay th ong niem Phat bang
mieng hay bang tam. Neu niem bang mieng th
khi ong ngu sao lai chang niem; neu niem bang
tam, th khi ong chet sao lai khong niem na.' Neu
chung ta oi vi cau nay co ieu nghi ng, th phai
truy cu cai cho nghi o. Xet xem cau noi ay rot
cuoc la t au ti, va no nh the nao, quan sat ky
lng, o cung la phan van t tnh vay. Neu nh
luc nao cung quan c thoai au, cong phu t
nhien thuan thuc de dang, cac tap kh t nhien dt
bat. oi vi ngi mi dung cong, khong de g
quan thoai au cho ung c, the nhng khong
nen s hai, cung khong c co y niem giac ngo
hoac cau tr hue g ca. Nen biet rang tu Thien la
e giac ngo, e cau tr hue, neu nh cac ong lai
em mot cai tam na ma cau nhng th ay co
khac g them au len au. Bay gi chung ta a
biet la ch can e khi mot thoai au, kha d co
the am ng mot cach n gian mau chong.
569
Neu khi chung ta mi dung cong, khong e khi
thoai au c, cac ong khong nen nong ruot, ch
c ng mong khi tnh cam g ca, va khong ngt
quan sat. Neu vong tng en, cho no en, mnh
chang he chu y en no, vong tng t nhien phai
sat ma bam chat vao cau thoai au. Neu thoai au
mat, chung ta lap tc e khi lai. Khi mi ngoi
Thien, chung ta chang ngt b vong tng, nhng
lau dan chung ta mi u sc e khi thoai au len
c. en luc ay cac ong co the e khi thoai au
de dang, suot hang gi chang vuot mat. o la cac
ong a tm ra cho e nam roi vay. Cac ong nen
luon nh rang nhng li toi noi va roi ch la li
rong tuech. Quan trong la cac ong phai co gang ra
sc vay."One day, Most Venerable Hsu Yun
entered the hall to teach the assembly, "Once the
so called Seventh Patriarch, Ching-yuan-hsing-
szu, asked the Sixth Patriarch, Hui-neng, 'Through
what practice should one work that one may not
fall into a category?' The Sixth Patriarch replied,
'What have you been doing?' Hsing-szu answered,
'I do not even practice the Holy Truth!' 'In that
case, to what category do you belong?' said the
Sixth Patriarch. 'Even the Holy Truth does not
exist, so how can there by any category?' said
Hsing-szu. Hearing this answer, the Sixth
Patriarch was impressed by Hsing-szu's
understanding. Now you and I, not being as highly
endowed as the Patriarchs, are obliged to devise
methods such as the 'practicing of the head
phrase', which teach us to work on a specifically
chosen koan problem crystallized into a single
sentence or head phrase. After the Sung Dynasty
the Pure Land School became increasingly
popular, and reciting the name of Buddha
Amitabha became a widespread practice among
the Buddhists. Under these circumstances, the
great Zen Masters urged people to work on the
head phrase of 'Who is the one who recites the
name of Buddha?' This head phrase then became,
and still remains, the most popular of all. But there
are still many people who do not understand how
to practice it. Some are foolish enough to recite
repeatedly the sentence itself! This head phrase
practice is not a matter of reciting the sentence or
concentrating on it. It is to 'Tsan' the very nature
of the sentence. 'Tsan' means to look into
 570
penetratingly and to observe. In the meditation
hall of any monastery we usually find the
following admonition posted on the walls:
'Observe and Look into your head phrase'. Here
'to observe' means to look at in reverse, that is, to
look backward, and 'look into' means to put your
mind penetratingly into the head phrase (hua-tou).
Our minds are used to going outside and sensing
the things in the outer world. 'Tsan' is to reverse
this habit and to look inside. 'Who is the one who
recites the name of Buddha?' is the 'hua', the
sentence. But before the thought of this sentence
ever arises, we have the head (tou). As soon as it
is uttered we have the sentence's tail or end (hua-
wei). To 'tsan' this head phrase is to look into the
very idea of 'Who?', to penetrate into the state
before the thought ever arises, and to see what
this state looks like. It is to observe from whence
the very thought of 'Who' comes, to see what it
looks like, and subtly and very gently to penetrate
into it. If you can always adhere to your 'head
phrase', you will naturally and easily master the
work. Thus, all your habitual thoughts will
automatically be subdued. It is not easy for
beginners to work well on the 'head phrase', but
you should never become afraid of discouraged;
neither should you cling to any thought of
attaining Enlightenment, because you are now
practicing meditation, whose very purpose is to
produce Enlightenment. Therefore any additional
thought of attaining Enlightenment is as
unnecessary and as foolish as to think of adding a
head to one you already have! You should not
worry about it if at first you cannot work well on
the 'head phrase'; what you should do is just to
keep remembering and observing it continuously.
If any distracting thoughts arise, do not follow
them up, but just recognize them for what they
are. In the beginning everyone feels the
distraction of continuously arising errant thoughts,
and cannot remember the 'head phrase' very well;
but gradually, as time goes on, you will learn to
take up the 'head phrase' more easily. When that
time comes you can take it up with ease and it will
not escape you once during the entire hour. Then
you will find the work is not difficult at all. I have
talked a lot of nonsense today! Now all of you had
better go and work hard on your 'head phrase'."
Cong An O Cu Van Phap ao: Ukyu (jap)
Wu-Chiu's Unjust BeatingSee O Cu Van Phap
ao.
Cong An Phap ang V Lieu: Fa-T'eng's "Not
yet enlightened"See Phap ang V Lieu.
Cong An Phap Than: Hosshin KoanSee Ngu
Chung Cong An.
Cong An Phan Dng Linh Am ieu Hat: Fen-
Yang "The sound of the bell and the chirp of the
sparrow"See Phan Dng Linh Am ieu Hat.
Cong An Phan Dng Tru Trng: Fen-Yang's
staffSee Phan Dng Tru Trng.
Cong An Phi Phong Phi Phan: Not the Wind, Not
the FlagSee Phi Phong Phi Phan.
Cong An Pho ai S Giang Kinh: Mahasattva Fu
Ta Shih Expounds the ScriptureSee Pho ai S
Giang Kinh.
Cong An Phong Huyet Nhat Vi Tran: Feng-
Hsueh's One Atom of DustSee Phong Huyet
Nhat Vi Tran.
Cong An Phong Huyet Thiet Ngu C: Feng
Hsueh's Workings of the Iron OxSee Phong
Huyet To S Tam An.
Cong An Phong Huyet To S Tam An: Feng
Hsueh's Workings of the Iron OxSee Phong
Huyet To S Tam An.
Cong An Phong Tnh Thng Tru: The nature of
the wind is always abidingSee Phong Tnh
Thng Tru.
Cong An Phu Cong Dieu au: Tai-Yuan Fu:
"Nodding the head"Cong an noi ve c duyen
van ap gia Thien s Tuyet Phong va Thai
Nguyen Phu. Theo Canh c Truyen ang Luc,
quyen XIX, mot hom, khi Tuyet Phong gap Thai
Nguyen Phu ngoai san, Tuyet Phong lay tay ch
mat tri. Thai Nguyen Phu phui tay ao roi bo i.
Tuyet Phong hoi: "Ong khong chap nhan lao
Tang, co phai vay khong?" Thai Nguyen Phu noi:
"Hoa Thng gat au con con th vay uoi, con
cho nao la chang chap nhan?" Tuyet Phong noi:
"Ong phai than trong bat c ni nao ma ong en."
Mot hom khac, Tuyet Phong hoi Thai Nguyen:
"Nghe noi Lam Te co ba cu phai khong?" Thai
Nguyen noi: "Phai." Tuyet Phong hoi: "The nao la
e nhat cu?" Thai Nguyen ging mat nhn, Tuyet
Phong noi: "o van con la e nh cu, the nao la e
nhat cu?" Thai Nguyen xoa tay roi lui ra. T o
Tuyet Phong rat xem trong Thai Nguyen. Thai

Nguyen nhan s truyen Phap t Tuyet Phong, va
co an giai ac biet gia thay tro. Thai Nguyen Luc. ay chung ta tm thay mot cuoc van ap
lai vi Tuyet Phong mot khoan thi gian dai va
phu trach viec cham soc nha tam cho ch Tang
The koan about the potentiality and conditions of
questions and answers between Zen Master
Xuefeng and Tai-Yuan. According to the Records
of the Transmission of the Lamp (Chuan-Teng-
Lu), Volume XIX, one day, Xuefeng met Tai-
Yuan in the front yard, Xuefeng pointed at the sun
with his finger, Tai-Yuan dusted off his sleeves
and left. Xuefeng asked, "You don't accept me, do
you?" Tai-Yuan said, "Your Venerable nodded the
head and I wagged the tail, where do you say that
I don't accept you?" Xuefeng said, "You should be
more careful wherever you go!" Another day,
Xuefeng asked Tai-Yuan, "I understand that Linji
has three phrases. Is that so?" Tai-Yuan said,
"Yes." Xuefeng said, "What is the first one?" Tai-
Yuan looked up and stared directly at Xuefeng.
Xuefeng said, "That's the second phrase. What's
the first?" Tai-Yuan clasped his hands and left.
After this incident Xuefeng held Tai-Yuan in high
esteem. Tai-Yuan received Dharma transmission
and had a special affinity with Xuefeng. He
remained with Xuefeng for a long period and
served as the bath attendant.
Cong An Phu Ly Mac Bch: Two hand support
the fence, or touch the wallSee Phu Ly Mac
Bch.
Cong An Phung Phat Sat Phat Phung To Sat
To: Encounter Buddhas kill Buddhas, encounter
Patriarchs kill PatriarchsSee Phung Phat Sat
Phat Phung To Sat To.
Cong An Phn ong, Gio ong Hay Tam
ong?: The flag moving, the wind moving, or our
minds moving?See Phi Phong Phi Phan.
Cong An Phng Thao Lac Hoa: Ch'ang Sha's
fragrant grasses and falling flowers (Wandering in
the Mountains), example 36 of the Pi-Yen-Lu
Th du th 36 cua Bch Nham Luc. Trng Sa la
ten cua mot v thien s Trung Hoa vao the th IX,
e t va truyen nhan noi phap cua thien s Nam
Tuyen Pho Nguyen. Sau khi nhan t Nam Tuyen
dau an xac nhan, Trng Sa i lang thang khong
ni co nh Ong i khap Trung Hoa va thuyet
phap tuy c duyen va ngau nhien ch khong co
sap at trc. Ong co hai e t noi phap. Chung ta Trng Sa: "Tram ngan ch Phat ch nghe danh,
571
gap ten ong trong th du th 36 cua Bch Nham
gia Trng Sa vi mot trong nhng v e t cua
ong: "Mot hom Trng Sa phieu lu len nui. Roi
ong tr ve va xuat hien ni ca. V s ln tuoi
nhat hoi ong: 'Tha thay, thay i nhng au? Thay
t au ti?' Trng Sa noi: 'Ta tr ve t mot
chuyen i chi nui.' Nha s ln tuoi kia lai hoi:
'Thay i ti tan au?' Trng Sa ap: 'Luc au ta
c i theo hng co. Roi ta tr ve theo nhng canh
hoa ang ri xuong.' Nha s lai noi: 'The la thay
cam thay c mua xuan.' Trng Sa noi: 'That ra
s cam nhan ay manh hn s cam nhan sng mua
thu nho giot t cac bong sen nhieu.'" Theo Vien
Ngo trong Bch Nham Luc, ai s Chieu Hien
Loc Uyen Trng Sa ke tha Nam Tuyen, cung
Trieu Chau, T Ho ong ban. C phong cua S
nhanh nhen, co ngi hoi kinh, lay kinh ap; can
tung dung tung ap. Neu ong can tac gia thay
nhau th dung tac gia thay nhau. Ngng Sn bnh
thng c phong that la bac nhat, mot hom cung
Trng Sa xem trang. Ngng Sn ch mat trang
noi: "Moi ngi tron co cai nay, ch v dung chang
c." Trng Sa bao: "Va la tien va la ep,
ong dung xem?" Ngng Sn noi: "S thuc dung
xem?" Trng Sa ap cho Ngng Sn mot ap te
nhao. Ngng Sn ng day noi: "S thuc giong
nh con cop." Ngi i sau goi la Sam con cop.
Mot hom nhan i nui ve, Thu toa cung la ngi
trong hoi cua S, hoi: "Hoa Thng i au ve?"
Trng Sa ap: "i dao nui ve." Thu toa hoi:
"en cho nao i ve?" Trng Sa ap: "Trc tuy
co thm en, sau theo hoa rung ve." Phai la ngi
ngoi oan mi phng mi c. Co nhan ra vao
cha tng chang lay viec nay lam niem. Xem kia
chu khach lan xoay, ng c chat thang, moi ben
chang dung. a la i dao nui, tai sao lai hoi en
cho nao i ve? Neu la thien Tang i nay, lien
ap Giap Sn nh ve. Thay ro co nhan khong co
may may ao ly so sanh, cung khong co cho tru
trc, v the noi "Trc tuy co thm en, sau theo
hoa rung ve." Thu toa the theo y kia noi: "Rat
giong y xuan." Trng Sa bao: "Cung hn giot
sng thu tren hoa sen." Tuyet au noi: "Ta ap
thoai." o la the cho li sau rot, cung ri vao hai
ben, ma cu canh chang hai ben. Thu xa co tu
tai Trng Chuyet xem kinh Thien Phat Danh, hoi
 572

cha biet quoc o nao, lai co giao hoa hay Hence, people later called Ch'ang Sha "Ts'en the
khong?" Trng Sa ap: "Lau Hoang Hac sau khi Tiger." One day as Ch'ang Sha returned from a
Thoi Hao e thi, tu tai tng e thi hay cha?" stroll in the mountain, the head monk, who was
Trng Chuyet ap: "Cha tng e." Trng Sa also a man of Ch'ang Sha's congregation, asked
bao: "Khi nao ranh e lay mot thien cung tot." him, "Where are you coming from, Master?"
Sam con cop bnh sanh v ngi thng la chau Ch'ang Sha said, "I come from a stroll in the
hoi ngoc chuyen, can ngi oi dien lien hoi mountains." The head monk asked, "Where did
Name of a Chinese Zen master in the ninth you go?" Ch'ang Sha said, "First I went following
century, disciple and dharma successor of Zen the fragrant grasses; then I returned pursuing the
master Nan-Chuan-Pu-Yuan. After receiving the falling flowers." Only a man who had cut off the
seal of confirmation from Nan-chuan, Ch'ang-sha ten directions could be like this. The Ancients, in
wandered homelessly throughout China and leaving and entering, never failed to be mindful of
expounded the Buddha-dharma according to the this Matter. See how the host and guest shift
circumstances he encountered. He had two positions together; confronting the situation
dharma successors. We encounter him in example directly, neither overlaps the other. Since he was
36 of the Pi-Yen-Lu. There we find Ch'ang sha in wandering in the mountains, why did the monk
a 'Question and answer' (mondo) with one of his ask, "Where did you go?" If he had been one of
students: "One day Ch'ang sha was wandering today's followers of Ch'an, he would have said, "I
around in the mountains; then he turned back and came to the inn on Mount Chia." See how that
came to the gate. The eldest of the monks asked man of old did not have even the slightest hair of
him: 'Master, where did you go and where did you reason or judgment, and that he had no place to
come back from?' Ch'ang-sha said: 'I am coming abide: that is why he said, "First I went following
from a walk in the mountains.' The elder monk the fragrant grasses; then I returned pursuing the
said: 'How far did you go?' Ch'ang-sha said: 'First I falling flowers." The head monk then followed his
followed the fragrance of the herbs; then I came idea and said to him "How very much like the
back following falling flower petals.' The elder sense of springtime!" Ch'ang Sha said, "It even
monk said: 'That sounds a lot like spring.' Ch'ang- surpasses the autumn dew dripping on the
sha said: 'It really goes beyond the autumn dew lotuses." Hsueh Tou says on behalf of the monk,
that drips from the lotus blossom.'"According to "Thanks for your reply," as the final word. This
Yuan-Wu in the Pi-Yen-Lu, Great Master Chao too falls on both sides but ultimately does not
Hsien of the Deer Park at Ch'ang Sha succeeded remain on either side. In the past there was a
to the Dharma of Nan Ch'uan; he was a scholar, Ch'ang Ch'o, who upon reading the Sutra
contemporary of Chao Chou and Tzu Hu. The of the Thousand Names of Buddhas, asked, "Of
point of his wit was sharp and swift. If anyone the hundreds and thousands of Buddhas, I have
asked about the Teachings, he would then give only heard their names; what lands do they dwell
him an explanation of the Teachings; if someone in, and do they convert beings or not?" Ch'ang Sha
wanted a verse, he would then give a verse. If you said, "Since Ts'ui Hao wrote his poems in the
wanted to have a meeting of adepts, then he Golden Crane Pavillion, have you ever written or
would have a meeting of adepts with you. Yang not?" Ch'ang Ch'o said, "No." Ch'ang Sha said,
Shan was usually considered foremost in having a "When you have some free time, you should write
sharp intellect. Once as he was enjoying the moon one." Ts'en the Tiger's usual way of helping
along with Ch'ang Sha, Yang Shan pointed at the people was like jewels turning, gems revolving;
moon and said, "Everyone has this; it's just that he wanted people to understand immediately on
they can't use it." Ch'ang Sha said, "Quite so true. the face of it.
So, shall I have you use it?" Yang Shan said, "Try Cong An Qua Moc Kieu: To cross over the single
to use it yourself." Ch'ang Sha kicked him over log bridge, i.e. only one string to the bowSee
with one blow. Yang Shan got up and said, Qua Moc Kieu.
"Respected Uncle, you are just like a tiger." Cong An Quan Le T: Then gai caLatch of a

doorSee Quan Le T.
Cong An Qui Gia On Toa : Returning home and
sitting in peaceVe nha ngoi an on. Trong thien,
t nay co ngha la s xa la cuoc song phan biet
vong tng, ch vi mot niem nhat tam tu hanh
giai thoat. Cong an noi ve c duyen van ap gia
S To Bo e at Ma va vua Lng Vo e. Theo
Bch Nham Luc, tac 1, khong lau sau khi en
Trung Hoa (khoang nam 520 sau Tay lch), ngai
be kien vua Lng Vo e. Lng Vo e hoi:
"The nao la Thanh e e nhat ngha?" To ap:
"Rong thenh khong Thanh." Lng Vo e hoi:
"oi dien vi tram la ai?" To ap: "Chang biet."
Thien gia khap ni nhay khong qua khoi cho nay.
To Bo e at Ma cho ho mot nhac ao t sach
moi th. Ngay nay co mot so ngi lam hieu! Tr
lai ua vi tinh than cua chnh mnh, trn mat noi:
"Rong thenh khong Thanh." That may, cho nay
khong dnh dang g vi no. Thien s Ngu To Phap
Dien co lan noi: "Ch cau 'Rong thenh khong
Thanh' neu ngi thau c ve nha ngoi an on
(qui gia on toa)." Tat ca nhng th nay ang tao ra
nhieu phc tap, nhng cung khong ngng c To
Bo e at Ma v ngi ma ap nat thung sn.
Trong tat ca th To Bo e at Ma that la ky ac
nhat. V vay nen ngi ta noi: "Neu hanh gia tham
thau mot cau th cung luc ngan cau muon cau
ong thau." Roi th t nhien nam ngoi eu yen
nh. Ngi xa noi: "Tan xng nat tht cha u
en; khi mot cau ro suot, vt qua tram c." To
Bo e at Ma oi au thang vi Vua Lng Vu
e, mot phen muon chu cho vua thay! Vua chang
ngo lai em cai chap nhan nga ma hoi lai: "oi
dien tram la ai?" Long t bi cua To Bo e at Ma
qua lam; nen lan na lai noi vi nha vua: "Chang
biet." Ngay luc o Vu e sng sot, khong hieu y
cua To. Khi hanh gia en c cho nay, co viec
hay khong viec lai eu khong kham c. Qua th
du nay, chung ta thay vao the ky th sau, to Bo
e at Ma thay can phai en Trung Hoa e
truyen tam an cho nhng ngi co can c ai
Tha. Chu ch cua chuyen i truyen giao cua
ngai la vach bay nhng lp me, chang lap ngon
ng van t, ch thang tam ngi e thay tanh
thanh PhatTo return home and sit down
peacefully. In Zen, the term means to stay away
from a life full of discriminations from deluded
thoughts, with only an unconfused mind to
573
cultivate until attaining enlightenment. The koan
about the potentiality and conditions of questions
and answers between the First Patriarch
Bodhidharma and Emperor Wu of Liang.
According to the Pi-Yen-Lu, example 1, shortly
after arriving in China, in about 520 A.D., he
visited Emperor Wu of Liang. "What is the
meaning of the dharma?" the emperor asked.
"Vast emptiness without holiness," Bodhidharma
replied. "Who is standing before me now?" The
emperor asked. Bodhidharma replied, "I don't
know." Zen practitioners in the world can leap
clear of this. Bodhidharma gives them a single
swordblow that cuts off everything. These days
how people misunderstand! They go on giving
play to their spirits, put a glare in their eyes and
say, "Empty, without holiness!" Fortunately, this
has nothing to do with it. Zen master Wu Tsu once
said, "If only you can penetrate 'empty, without
holiness,' then you can return home and sit in
peace." All this amounts to creating complications;
still, it does not stop Bodhidharma from smashing
the lacquer bucket for others. Among all,
Bodhidharma is most extraordinary. So it is said,
"If you can penetrate a single phrase, at the same
moment you will penetrate a thousand phrases,
ten thousand phrases." Then naturally you can cut
off, you can hols still. An Ancient said, "Crushing
your bones and dismembering your body would
not be sufficient requital; when a single phrase is
clearly understood, you leap over hundreds of
millions." Bodhidharma confronted Emperor Wu
directly; how he indulged! The Emperor did not
awaken; instead, because of his notions of self and
others, he asked another question, "Who is facing
me?" Bodhidharma's compassion was excessive;
again he addressed him, saying, "I don't know." At
this, Emperor Wu was taken aback; he did not
know what Bodhidharma meant. When Zen
practitioners get to this point, as to whether there
is something or there isn't anything, pick and you
fail. Through this koan, we see that in the sixth
century, Bodhidharma saw that he need to go to
China to transmit the Mind seal to people who had
the capability of the Great Vehicle. The intent of
his mission was to arouse and instruct those mired
in delusion. Without establishing written words, he
pointed directly to the human mind for them to see
 574

nature and fulfill Buddhahood. if I did, in the future I would be bereft of

Cong An Qui Sn Thnh Bach Trng: Kuei descendants." According to Yuan-Wu in the Pi-
Shan Attends on Pai ChangTheo th du th 70 Yen-Lu, although Pai Chang acted like this, his
cua Bch Nham Luc. Qui Sn, Ngu Phong, Van pot had already been carried off by someone else.
Nham ong ng hau Bach Trng. Bach Trng He also asked Wu Feng this same question. Wu
hoi Qui Sn: "Dep het co hong moi mep, lam sao Feng said, "Teacher, you too should shut up." Pai
noi?" Qui Sn tha: "Thnh Hoa Thng noi." Chang said, "Where there's no one, I shade my
Bach Trng bao: "Ta chang tng noi vi ong, ch eyes with my hand and gaze out towards you." Pai
e ve sau mat het con chau." Theo Vien Ngo trong Chang also asked Yun Men the same question.
Bch Nham Luc, tuy Bach Trng noi nh the, cai Yun Men said, "Teacher, do you have any way to
noi a b ngi ke khac cp mat roi. Bach speak or not?" Pai Chang said, "I have lost my
Trng lai hoi Ngu Phong. Ngu Phong tha: "Hoa descendants." Each of these three men was a
Thng cung phai dep het." Bach Trng noi: Master. An Ancient said, "On the level ground
"Cho khong ngi vach tran nhn ong." Bach there are dead people without number. Those who
Trng hoi Van Nham. Van Nham tha: "Hoa can pass through the forest of brambles are the
Thng co hay cha?" Bach Trng noi: "Mat het skillful ones." Therefore teachers of our school
con chau cua ta. Ba ngi moi v mot nha." Co use the forest of brambles to test people. Why?
nhan noi: "Tren at bang ngi chet vo so, qua They couldn't test people if they stuck to phrases
c rng gai goc la ngi tay kheo." V the hang based on ordinary feelings. Patchrobed monks
Tong s em rng gai goc nghiem ngi. C sao? must be able to display their ability in phrases and
Neu di cau thng tnh nghiem ngi chang discern the point within words. As for board-
c. Hang thien khach can phai trong cau trnh carrying fellows, they often die within the words
c, trong li bien muc ch. Neu la ke ganh ban, and say, "If throat, mouth, and lips are shut, there's
phan ong nham trong cau ma chet, nghe noi dep no longer a way to say anything." As for those
het co hong moi mep th khong co cho m mieng. who can adapt successfully, they have waves
Neu la ngi bien thong, co loi song ngc nc, which go against the current, they have a single
ch nham tren cau hoi co loi i, tay chang b road in the question. They don't cut their hands
thng tch. Qui Sn tha: "Thnh Hoa Thng blundering against its sharp point. Kuei Shan said,
noi." Hay noi y ngh the nao? Trong ay nh choi "Please, Teacher, you speak instead." Tell me,
a nhang la, t lan ien chp, nhn cho hoi kia what did he mean? Here he was like sparks struck
lien ap, t co con ng xuat than, chang ton from stone, like a flash of lightning: pressing back
may may kh lc. V the noi, kia tham cau song against Pai Chang's question, he answered
chang tham cau chet. Bach Trng chang bien kia, immediately. He had his own way to get himself
ch noi chang tng noi vi ong, ch e ve sau mat out, without wasting the slightest effort. Thus it is
het con chau cua ta. ai pham bac Tong s v said, "He studies the living phrase; he doesn't
ngi phai nho inh thao chot. Nh ngi nay noi: study the dead phrase." Nevertheless, Pai Chang
"ap nay chang tha nhan, kia thong lanh thoai." did not take him up on it, but just said, "I don't
au chang biet trong ay mot ng sanh c, vach refuse to speak to you, but I fear that if I did, in
ng ngan nhan, khach chu lan keo, song linh the future I would be bereft of descendants."
ong. Tuyet au men li cua Qui Sn, phong cach Whenever teachers of our school help people,
uyen chuyen t tai, lai hay nam vng phong they pull out nails and extract pegs. As for people
cngAccording to example 70 of the Pi-Yen- these days who say that this answer doesn't
Lu, Kuei Shan, Wu Feng, and Yun Men were approve of Kuei Shan and doesn't comprehend his
together attending on Pai Chang. Pai Chang asked words, how far they are from knowing that right
Kuei Shan, "With your throat, mouth, and lips here is the one path of his living potential,
shut, how will you speak?" Kuei Shan said, towering up like a thousand fathom wall,
"Please, Teacher, you speak instead." Pai Chang interchanging guest and host, leaping with life.
said, "I don't refuse to speak to you, but I fear that Hsueh Tou likes these words of Kuei Shan's, like

his freedom to revolve around and maneuver
elegantly while still being able to hold fast to his
territory.
Cong An Qui Tong Tram Xa Nhan Duyen:
Kuei-tsung's cutting a snake with a spadeSee
Cong An Quy Tong Tram Xa Nhan Duyen.
Cong An Quoc S L Bat Kham Tng S:
National Teacher Chung's Elephant load cant be
carried by a donkeyCong an noi ve c duyen
van ap gia Hue Trung Quoc S va ai chung.
Theo Canh c Truyen ang Luc, quyen V, mot
hom, Quoc S thng ng day chung, Ngi Attendant Monk, "I hear that you have written a
hoc thien tong nen theo li Phat, lay nhat tha lieu
ngha khe hp vi nguon tam cua mnh, kinh
khong lieu ngha chang nen phoi hp. Nh bon
trung trong than s t, khi v ngi lam thay, neu
dnh mac danh li ben bay ieu d oan, the la
mnh va ngi co li ch g? Nh ngi th moc didn't understand the meaning, how could I dare to
gioi, bua ru khong t tay ho. Sc con voi ln
ch, con la khong the kham cThe koan
about the potentiality and conditions of questions
and answers between National Teacher Chung
and his assembly. According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume V, one day, the National Teacher entered
the hall and addressed the monks, saying, Those
who study Zen should venerate the words of
Buddha. There is but one vehicle for attaining
Buddhahood, and that is to understand the great
principle that is to connect with the source of
mind. If you havent become clear about the great
principle then you havent embodied the teaching,
and you are like a lion cub whose body is still
irritated by fleas. And if you become a teacher of
others, even attaining some worldly renown and
fortune, but you are still spreading falsehoods,
what good does that you do or anyone else? A
skilled axe-man does not harm himself with the
axe head. What is an elephant load cant be
carried by a donkey.
Cong An Quoc S Thuy Oan: National Teacher
Chung's bowl of waterCong an noi ve c duyen
van ap gia Hue Trung Quoc S va T Lan Cung
Phung. Theo Bch Nham Luc, tac 48, mot hom,
Trung Quoc S hoi T Lan Cung Phung: "Nghe
noi Cung Phung chu giai kinh T ch phai chang?"
Cung Phung ap: "Phai." Quoc S bao: "Pham chu
kinh phai hieu y Phat mi c." Cung Phung ap:
575
"Neu chang hieu au dam noi chu kinh." Quoc S
ben sai th gia em mot chen nc, bay hat gao,
mot chiec ua e tren cai chen, trao cho Cung
Phung, hoi: "Ay la ngha g?" Cung Phung ap:
"Chang hieu." Quoc S bao: "Y cua lao Tang con
chang hieu, lai noi g y Phat?"The koan about
the potentiality and conditions of questions and
answers between National Teacher Chung and the
purple-clad Imperial Attendant Monk. According
to the Pi-Yen-Lu, example 48, one day, National
Teacher Chung asked the purple-clad Imperial
commentary on scriptures. Is this so or not?" The
Imperial Attendant said, "It is so." National
Teacher Chung said, "One must first understand
the Buddha's meaning to be fit to explain the
scriptures." The Imperial Attendant said, "If I
say I've explained the Scritpures?" The National
teacher then ordered his attendant to bring a bowl
of water, seven grains of rice, and a single
chopstick. Putting them in the bowl, he then
passed it to the Imperial Attendant and asked,
"What meaning is this?" The Imperial Attendant
said, "I don't understand." The National teacher
said, "You don't even understand my meaning,
how can you go on talking of Buddha's meaning?"
Cong An Quoc S Vo Phung Thap: National
Teacher Chung's seamless monumentThap
khong co moi noi, nha Thien dung e ch Thien
phap kn ao vi dieu, kho dung li bieu at. Cong
an noi ve c duyen van ap gia Hue Trung Quoc
S va vua ai Tong. Theo Bch Nham Luc, tac 18,
mot hom Hue Trung Quoc S thay duyen hoa o
sap man, ben en t gia vua ai Tong e tr ve
nui. Vua hoi: "Sau khi diet o, e t nay phai lam
g e tng nh thay?" S ap: "Bao an viet xay
mot ngoi thap Vo Phung cho ta." Vua noi: "Xin
thay cho con ban ve cua ngoi thap." S lang thinh
giay lat roi hoi lai vua: "Ngai co hieu chang?"
Vua noi: "Khong hieu." S noi: "Khi ban ao i
roi co th gia ng Chn se biet viec nay. Xin hoi
ong ta."Zen methods are wonderful and cannot
be expressed by words. The koan about the
potentiality and conditions of questions and
answers between National Teacher Chung and
Emperor Dai Zong. According to the Pi-Yen-Lu,
example 18, one day when Nanyang was near

death, he took leave of the emperor Dai Zong.
The emperor said, "After you have gone, how
should this disciple memorize you?" Nanyang
said, "Please build me a seamless monument."
The emperor said, "Please give me the drawing
plan for the stupa." After a long pause, Nanyang
said, "Do you understand?" The emperor said,
"No." Nanyang said, "After I'm gone, my disciple
Danyuan will understand about this matter. Please
ask him about this."
Cong An Quy Tong Tram Xa Nhan Duyen:
Kuei-tsung's cutting a snake with a spadeCong
an noi ve c duyen van ap gia Thien s Quy
Tong Tr Thng va mot v Tang. Theo Canh c
Truyen ang Luc, quyen VII, mot hom, Quy Tong
ang giay co th co mot v Tang thuoc dang giang
s uyen bac en tham. Tnh c luc o co con ran
bo ngang. Quy Tong ben a li xuong xuong
xan t con ran lam oi. V Tang noi: "Bay lau
nghe tieng Quy Tong, te ra ch la mot ong sa mon
xau hanh ma thoi." S noi: "Toa chu, xin ong i
vao sanh ng uong tra i!" V Tang hoi: "Sao
lai vao sanh ng uong tra?" Quy Tong noi:
"Neu the th toi hoi ong, ai hanh xau, ong hay
toi?" V Tang lai hoi: "Hanh xau la hanh the nao?"
Quy Tong gi cao cay xuong, ra bo nh giet ran
hoi: "Con hanh tot th sao?" V Tang ap: "Neu
the, qua hp chanh phap." Quy Tong noi: "Thoi u
roi, ng noi chanh hay khong chanh vi toi, toa
chu co thay toi chem ran hoi nao khong?" V Tang
khong noi g. Theo thien s D.T. Suzuki trong
Thien Luan, Tap I, co le bay nhieu ay cung u
minh nh Thien t do t tai nh the nao trong khi
giai quyet nhng van e hoc bua ay, t thu bnh
minh cua lch s tr oc, khong ngt th thach u
ngon tuyet ky cua tr khon loai ngi. Theo
Plotinus, tam la cai khi phan tnh th co t tng
trc khi no ngh ve chnh no. Chung ta khong
thay ieu ma Plotinus va noi nay vt ra ngoai
tam hieu biet cua mnh, t ra tren phng dien khai
niem. Nhng khi phai oi au vi nhng cau noi
cua cac v thien s th that khong con biet r vao
au c. Nhng li noi ca quyet hoac khang nh Cong An Sanh Th Tung Ha X? T Kh ao
cua cac ngai, t ra tren hnh thc, that lac long, phi
ly va vo ngha en noi ngi cha biet chan ly
Thien khong con biet au uoi ra sao na The
koan about the potentiality and conditions of
questions and answers between Zen master Kuei-
576
tsung Chih-ch'ang and a monk. According to the
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume VII, one day, Kuei-tsung was
weeding in the garden, a Buddhist scholar monk
versed in the philosohy of Buddhism came to see
the master. A snake happened to pass by them,
and the master at once killed it with a spade. The
philosopher-monk remarked, "How long I have
heard of the name of Kuei-tsung, and how
reverently I have thought of it! But what do I see
now but a rude-mannered monk?" The master
said, "O my scholar-monk, you had better go back
to the Hall and have a cup of tea over there." The
monk asked, "Why do I have to go back to the
Hall for tea?" The monk asked, "Why do you ask
me to go back to the Hall for tea?" Kuei-tsung
said, "If so, let me ask you, who is the rude-
mannered one, you or I?" Then the monk said,
"What is rude-manner?" Kuei-tsung held up the
spade, assumed the attitude as if to kill the snake,
said, "What is refined?" The monk said, "If so, you
are behaving according to the law." Kuei-tsung
demanded, "Enough with my lawful or unlawful
behavior, when did you see my killing the snake,
anyway?" The monk made no answer. According
to Zen master D.T. Suzuki in Essays in Zen
Buddhism, First Series (p.286), perhaps this is
sufficient to show how freely Zen deals with those
abstruse philosophical problems which have been
taxing all human ingenuity ever since the dawn of
intelligence. According to Plotinus, mind is that
which when it turns back, thinks before it thinks
itself. We do not find it altogether beyond our
understanding to get at their meaning as far as
ideas are concerned. But when we come to
statements by the Zen masters, we are entirely at
sea how to take them. Their affirmations are so
irrelevant, so inappropriate, so irrational, and so
nosensical, at least superficially that those who
have not gained the truth of Zen way of looking at
things can hardly make, as we say, head or tail of
them.
Ha X?: Sanh t au en? Chet i ve au?
Whence is birth? Whither is death?Where does
the birth come from? Where does death go?i
song cua chung ta chnh no la mot cuoc hanh cc.
"T au?" la ten cua tram khi hanh cua chung ta
 577

va "Ve au?" la ten cua ni en. Do o ma Thien "Luc khong ton trong ch Thanh va ban lai dien
s ai Hue a nhan nhu vi mot e t c s cua muc cua chnh mnh th the nao?" Hng Nghiem
ong nh sau: "'Sanh Th Tung Ha X? T Kh ap: "Muon c thoi dt, ngan Thanh chang mang."
ao Ha X?' Ai biet c cai 'T au va Ve au' S Sn khi o co mat tai o, ben lam bo nh oe
nay mi la mot Phat t chan chanh. Nhng ma ai mot tieng va ci ln. Hng Nghiem quay lai
la ngi biet c sinh va t? Ai la ke chu kho thnh giao, S Sn yeu cau Hng Nghiem phai
sanh va t? Ai la ke khong biet sanh t au en va lam le mnh nh thay. Hng Nghiem ri cho ngoi
t i ve au? Ai la ngi bong nhien lanh hoi c en le bai Sn Sn. S Sn ben noi: "Sao chang
cai 'T au va Ve au?' Khi ieu nay cha c noi dau rat ton trong cung chang c g?" V toi
hieu mot cach thong suot th hai mat lao lien, tim ac kien nay, Hng Nghiem bao trc ve sau S
ap thnh thch, gan cao ruot that in hnh nh co Sn se b tieu ngc 30 nam, lai con b dau nui
mot qua cau la ang lan len lan xuong trong cung khong co cui ot, gan nc cung khong co
mnh. Va mot lan na, ai la ngi chu ng nhng nc uong. Sau o S Sn ve tru tai nui S Sn,
hanh ha nay? Neu ong muon biet ngi o la ai, qua nh li oan cua Hng Nghiem. en 27 nam
hay lan xuong cho sau nhat trong noi tam cua th lanh benh, S Sn lien noi: "Hai mi bay nam
mnh, ni tr nang khong the en c, va khi ong trc, S huynh Hng Nghiem tho ky cho lao
a biet roi, ong se biet rang co mot ni 'sanh va t' Tang 30 nam tieu ngc, nay con thieu ba nam."
khong cham en c."Our life itself is a form Chnh v vay ma sau moi ba an, S Sn luon lay
of travelling or pilgrimage or wandering from tay moc cho ma ra e ng vi vi tho ky cua
place to place. "Whence?" is the name of our Hng NghiemThe koan about the potentiality
starting station and "Whither?" is that of the and conditions of questions and answers between
arrival. Hence this admonition by Zen master Ta- Zen master Su Shan and his Dharma elder brother
Hui-Zong-Kao given to one of his lay-disciples as Hsiang Yen. According to the Records of the
follows: "'Whence is birth? Whither is death?' He Transmission of the Lamp (Chuan-Teng-Lu),
who knows this 'Whence and Whither' is said to be Volume XI, one day, a monk came to as Zen
the true Buddhist. But who is the one that knows master Hsiang Yen (a dharma-heir of Zen master
birth and death? Who is the one that suffers birth Kuei-shan), "What would happen when you do not
and death? Who is the one that does not know respect the saints and your own original face?"
whence birth is and whither death is? Who is the Hsiang Yen said, "You stop hundred thousand
one that suddenly comes to the realization of this fundamental qualities; and have nothing to do with
'Whence and Whither?' When this is not thousand saints." Su Shan was present at the time,
thoroughly understood, the eyes rove, the heart so he pretended to be vomitting and then he
palpitates, the viscera writhe, as if a fire-ball were laughed loudly. Hsiang Yen turned around to ask
rolling up and down inside the body. And who is for advice. Su Shan requested that Hsiang Yen
the one, again, that undergoes this torture? If you respectfully bow him as if he were Hsiang Yen's
want to know who this one is, dive down into the master. Hsiang Yen left his seat and came to bow
depths of your being, where no intellection is him respectfully. Su Shan said, "Why do you not
possible to reach; and when you know it, you say you get nothing even though you pay full
know that there is a place where neither birth nor respect?" For this kind of sin, Hsiang Yen
death can touch." predicted that Su Shan would have been vomitting
Cong An S Sn ao A: S Sn b tieu ngc like this for thirty years. Besides, even though he
(bang mieng)Su Shan's Su Shan's have been dwells in the mountains or near rivers, he would
vomitting for thirty yearsCong an noi ve c have no wood for cooking and no water for
duyen van ap gia Thien s S Sn va s huynh drinking. Later, Su Shan dwelt on Mount Su Shan,
cua ngai la Thien s Hng Nghiem Tr Nhan. and Hsiang Yen's prediction was totally correct.
Theo Canh c Truyen ang Luc, quyen XI, mot However, after twenty-seven years Su Shan
hom, co mot v Tang hoi Thien s Hng Nghiem recovered from the illness of vomitting. Su Shan
(e t noi phap cua Thien s Qui Sn Linh Hu): told his assembly, "Twenty-seven years ago, my
 578

Elder brother Hsiang Yen fortold that this old support" to examine, but he could not finish. Later
monk would have been vomitting like this for Shushan heard about a teacher named Mingzhao
thirty years; now the prediction is totally correct, Qian who was teaching in Wuzhou. He had only
but three years short." For this reason, to match one eye. Shushan went straight there and paid his
with Hsiang Yen's prediction, after each meal, Su respects to Mingzhao. Mingzhao said to him,
Shan always took out the food with his fingers "Where have you come from?" Shushan said,
until he vomitted. "From Minzhong (Fuzhou)." Mingzhao then asked,
Cong An S Sn Hu Cu Vo Cu: S Sn Co cau "Did you go see T'a-kuei An there?" Shushan said,
khong cauThere are phrases that are not "Yes." Mingzhao said, "What did he say?"
phrases. They are like a creeping plant that relies Shushan then told Mingzhao what T'a-kuei An
on a tree for supportCong an noi ve c duyen said. Mingzhao said, "It may be said that from
van ap gia hai Thien s Minh Chieu c Khiem beginning to end, T'a-juei An was correct. But you
va S Sn Quang Nhan. Theo Canh c Truyen haven't encountered his words." Shushan did not
ang Luc, quyen XVII, khi S Sn hoc Thien vi yet understand, and he asked Mingzhao, "If
Thien s ai An Phuc Chau, ngai ch giao cho suddenly the tree collapses and the creeper
S mot cong an e tham cu, o la "Hu cu vo cu withers, to where do the words return?" Mingzhao
nh cay nga bm kho", nhng S khong hoan tat said, "You've made T'a-kuei An laugh again!"
c. Ve sau nay S Sn nghe noi ve mot v thay When Shushan heard these words, he experienced
ten Minh Chieu Kien (Minh Chieu c Khiem) great enlightenment. Shushan then said, "Before
ang day Thien Ngo Chau. Ong ta ch co mot T'a-kuei An's laughter contained a knife." He then
mat. S Sn lien i thang en o va tham bai faced in the direction of T'a-kuei An's monastery
Minh Chieu Kien. Minh Chieu Kien noi vi S and bowed in belated gratitude.
Sn: "Ong t au en?" S Sn noi: "T Man Cong An S To ong Du: First Patriarch's going
Trung Phu Chau en." Minh Chieu Kien ben hoi: to the EastNgay no, Trieu Chau thng ng,
"Ong co en o gap ai Qui An khong?" S Sn bao chung Tang: "ao ly cua cai nay kho ma nam
noi: "Co." Minh Chieu Kien noi: "ai Qui An day c, va ngay ca mot nhan vat d thng khong b
nhng g?" S Sn ben noi vi Minh Chieu Kien rang buoc bi nhng y tng oi ai cung thay
nhng g ai Qui An a day. Minh Chieu Kien kho vt nhng can tr. Khi ta vi To Quy Sn,
noi: "Co le t au en cuoi, ai Qui An eu ung. co mot v Tang hoi To, 'Y S To ong du la g?'
Nhng ch viec ong khong cham c nhng li To bao, 'a cai ghe lai ay.' Khi mot chan s
ma ong ta a noi ay thoi." S Sn cha lanh hoi xuat hien, ngai anh thang vao moi ngi bang
ch y cua Minh Chieu Kien, nen hoi: "Neu bat kien giai sieu viet cua mnh" Mot v Tang bc ti
thnh lnh ma cay nga bm kho th ngon t i ve hoi: "Y To t Tay la g?" S noi: "Cay bach trc
au?" Minh Chieu Kien noi: "Ong a lam cho ai san." V Tang noi: "Xin thay ng ch vat bang
Qui An ci na roi!" Khi nghe nhng li nay, S mot s kien khach quan." S noi: "Khong, ta au
Sn lien chng nghiem ai giac. S Sn ben noi: co." V Tang lai hoi: "Y To t Tay la g?" S lai
"Cai ci trc ay cua ai Qui An cha dao." ap: "Cay bach trc san." ieu nay cung c
Roi S Sn xoay mat ve hng t vien cua ai xem nh la mot cong an trao cho ngi s c hoc
Qui An le bai trong s biet n muon mangThe Thien. Mot cach tru tng ma noi th cong an
koan about the potentiality and conditions of nay, cho du c hieu theo quan iem thong
questions and answers between two Zen masters thng, cung khong the noi la hoan toan khong
Ming-chao Te-ch'ien and Shushan. According to hp ly, va van con co cho cho chung ta neu chung
the Records of the Transmission of the Lamp ta muon ban luan ve no. Chang han nh, co ngi
(Chuan-Teng-Lu), Volume XVII, when Shushan cho rang "cay bach" cua Trieu Chau la hien bay
studied Zen under Zen master Kuei-shan Ta-an cu the ao cao ca, ma co le trong o chung ta nhn
(793-883), the master gave him just one koan of ra c khuynh hng phiem than luan cua Phat
"There are phrases that are not phrases. They are giao. Nhng dung tri kien e hieu cong an nh the
like a creeping plant that relies on a tree for ay th chang phai la Thien, va cai goi la he thong
 579

ky hieu sieu hnh hoc cung khong co mat ay. courtyard." The monk said, "Don't try to
Theo Thien s D.T. Suzuki trong quyen "Thien demonstrate the matter by means of an objective
Hoc Nhap Mon", di bat c tnh huong nao Thien fact." Chao-chou said, "No, I do not." The monk
cung khong c lan lon vi triet hoc; Thien co ly persisted, "What is our Patriarch's idea of coming
do rieng cua no e t thanh hnh phong cach rieng, from the West?" Chao-chou said again, "The
chung ta khong the bo qua s that nay, neu khong cypress-tree in the courtyard." This is also
khong th toan bo cau truc cua Thien se ri xuong considered as a koan given to a Zen beginner.
thanh tng manh vun. Cay bach mai mai la cay Abstractly speaking, this koan cannot be said to be
bach, khong lien quan g en phiem than luan hay nonsensical even from a common-sense point of
bat c chu ngha nao. Dau theo y ngha ai chung view, and if we want to reason about it, there is
hay y ngha pho bien nhat i na th Trieu Chau perhaps room enough to do so. For instance, some
khong phai la mot nha triet hoc, ma la mot Thien may regard Chao-chou's cypress-tree as a
s ung ngha, va ngon ng cua Trieu Chau noi ra concrete manifestation of the highest principle,
t oi moi cua ong ta eu la kinh nghiem noi through which the pantheistic tendency of
chng trc tiep t ban than cua ngai. V vay, ngoai Buddhism may be recognized. But to understand
th rat giong vi "chu ngha chu the" nay, dau the koan thus intellectually is not Zen, nor is such
rang Thien khong theo nh nguyen oi lap chu the metaphysical symbolism at all present here.
va khach the, t tng va the gii, th cay bach According to Zen master D.T. Suzuki in "An
hoan toan mat i y ngha cua no. Neu cong an la Introduction To Zen Buddhism," under no
mot li trnh bay tnh biet hay khai niem, co le circumstances ought Zen to be confounded with
chung ta se co hieu y ngha cua no qua mot trnh philosohy; Zen has its own reason for standing for
t suy luan, va co le cuoi cung chung ta se tng itself, and this fact must never be lost sight of;
rang mnh a giai quyet c van e kho khan; otherwise, the entire structure of Zen falls to
nhng cac Thien s khang quyet vi cac ban rang pieces. The "cypress-tree" is forever a cypress-
dau la nh vay i na, Thien van con cach ban tree and has nothing to do with pantheism or any
nhng ba ngan dam, va tinh than cua Trieu Chau other "ism". Chao-chou was not a philosopher
sau bc rem ang che gieu ban, ma rot roi ban even in its broadest and most popular sense; he
cung khong ven len c. Cong an la th phai was a Zen master through and through, and all that
c nuoi dng ni sau tham nhat cua tam hon comes forth from his lips is an utterance directly
ni ma ly luan phan tch khong the en c. Khi ensuing from his spiritual experience. Therefore,
tam thanh thuc en o no co cung mot nhp ieu apart from this much of "subjectivism", though
vi canh gii cua Trieu Chau th y ngha "cay really there are no such dualities in Zen as subject
bach" se t no hien bay, va khong can phai gan and object, thought and the world, the "cypress-
hoi g them na ban se t thuyet phuc lay mnh tree" utterly loses its significance. If it is an
rang trong long ban a hieu ro tat ca One day, intellectual or conceptual statement, we may
Zen master Chao-Chou entered the hall and said endeavor to understand its meaning through the
to the monks, "The truth of this matter is difficult ratiocinative chain of ideas as contained in it, and
to grasp; and even an extraordinary personality we may come to imagine that we have finally
who is free from the ideas of relativity finds it solved the difficulty; but Zen masters will assure
hard to transcend the entanglements. When I was you that even then Zen is yet three thousand miles
with Kuei-shan, a monk asked him, 'What is our away from you, and the spirit of Chao-chou will
Patriarch's idea of coming from the West?' The be heard laughing at you from behind the screen,
master said, 'Pass me the chair over there.' When which after all you had failed to remove. The
a real master comes, he deals with people straight koan is intended to be nourished in those recesses
from his transcendental understanding." At that of the mind where no logical analysis can ever
time a monk came forward and asked Chao-chou, reach. When the mind matures so that it becomes
"What is our Patriarch's idea of coming from the attuned to a similar frame to that of Chao-chou,
West?" Chao-chou said, "The cypress-tree in the the meaning of the "cypress-tree" will reveal
 580

itself; and without further questioning you will be "You beast! Now where do you go?" The monk
convinced that you now know it allSee Trieu failed to answer. In this case, the monk
Chau Tong Tham Thien S. presumptuously called himself "the lion cub", but
Cong An Sung Tho ang T: Chong-shou's when Te-shan gave him a test by treating him like
ChairCong an noi ve c duyen van ap gia hai a real lion cub when he rode on the monk's neck,
Thien s Van ch Phap Nhan va Van Mon Van and then asked him a question; the monk failed to
Yen. Theo Ngu ang Hoi Nguyen, quyen X, khi answer. This proved that the monk lacked the
Phap Nhan ang tru tr chua Sung Tho, mot hom, genuine understanding he claimed to possess.
S ch cai ghe va noi: Biet c cai ghe, chung Cong An Tam Thanh Thau Cng Kim Ng:
quanh co tha. Van Mon noi: Biet c cai ghe, San Sheng's Golden Fish Who Has Passed through
khac nhau nh tri vi at. Lien xuong toaThe the NetTam Thanh Ca Vang Phung Li
koan about the potentiality and conditions of Trong th du th 49 cua Bch Nham Luc, Tam
questions and answers between two Zen masters Thanh hoi Tuyet Phong: "Ca vang vot phung li,
Fa-yen-Wen-i (885-958) and Yun-men Wen-yen cha biet lay g lam thc an?" Tuyet Phong ap:
(864-949). According to Wudeng Huiyuan, volume "i ong ra khoi li en, v ong noi." Tam Thanh
X, when Fa-yen-Wen-i (885-958) was the abbot of noi: "La thien tri thc cua mot ngan nam tram
Chong-shou Monastery, one day, he pointed at a ngi ma thoai au cung chang biet." Tuyet
chair and said: You know this is a chair, Phong noi: "Lao Tang tru tr nhieu viec." Theo
everything else is superfluous. Yun Men sai, Vien Ngo trong Bch Nham Luc, Tuyet Phong,
You know this is a chair, it is different as heaven Tam Thanh tuy nhien mot ra mot vao, mot xo mot
and earth. ay, cha phan thang bai. Hay noi hai v ton tuc
Cong An S T Nhi: Lion cubThuat ng "S t nay u con mat g? Tam Thanh t Lam Te nhan
con" c cac Thien s dung e ch mot e t u an ky trai khap cac ni, eu c cac ni ai vao
kha nang lanh hoi Chan ly Thien; khi nhng Thien hang cao khach. Xem S at cau hoi bao nhieu
s khen ngi hay th thach c tr cua mot e t, ho ngi do tm chang c. Va lai chang dnh ly
thng dung t "s t nhi". Theo c Sn Ng tanh Phat phap. Hoi con ca vang vot phung li,
Luc, mot hom, co mot v Tang en tham bai c cha biet lay g lam thc an? Th noi y S the
Sn. c Sn ong chat ca. V Tang go ca, c nao? Ca vang vot phung li bnh thng a
Sn hoi: "Ai o?" V Tang noi: "S t nhi". c chang an moi thm cua ngi, chang biet lay g
Sn ben m ca va nhay len co v Tang va ci lam thc an? Tuyet Phong la hang tac gia dng
va het: "Suc sinh! Bay gi may i au?" V Tang nh nhan roi, ch lay mot hai phan ap kia, lai v
khong ap c. Trong cong an nay, v Tang t kia noi "i ong ra khoi li en, v ong noi".
xng la "S t nhi" mot cach t ac, nhng khi Phan Dng goi la hoi "trnh giai", tong Tao ong
c Sn th thach ong bang cach oi x vi ong goi la hoi "mn viec". Phai la vt quan thoat
nh mot "s t con" that khi S ci co ong va hoi loai c ai tho dung, tren anh co con mat, mi
ong mot cau hoi, th v Tang khong tra li c. goi la ca vang vot phung li. Nao ng Tuyet
ieu nay chng to v Tang thieu cai tri thc chan Phong la hang tac gia chang ngai lam giam uy
that ma ong khoe la ong co The term "lion cub" danh cua ngi, nen noi i ong ra khoi li en,
is used by Zen Buddhists to denote a disciple well v ong noi. Xem hai v nam vng phong cng,
able to understand Zen Truth; when the Masters vach ng muon trng. Neu chang phai Tam
praise or prove a disciple's understanding, this Thanh mot cau nay lien i chang c. Nhng
term is often used. According to the Records of Tam Thanh cung la hang tac gia mi biet noi vi
lectures of Zen Master Te-Shan-Hsuan-Chien, one kia, la thien tri thc cua mot ngan nam tram ngi
day, a monk went to Te-shan, who closed the door ma thoai au cung chang biet. Tuyet Phong noi:
in his face. The monk knocked and Te-shan asked, "Lao Tang tru tr nhieu viec." Cau nay thc cng
"Who is it?" The monk said, "The lion cub." Te- ran cao ngao. Hai v tac gia gap nhau, mot bat mot
shan then opened the door and jumped on to the tha, gap manh lien yeu, gap tien lien qu. Neu ong
neck of the monk as though riding, and cried, khi hieu hn thua th cha mong thay Tuyet
 581

Phong. Xem hai v luc au nguy hiem cao vot, rot the golden fish who has passed through the net use
sau hai ngi eu la ke chet. Hay noi co c co for food?" Hsueh Feng said, "When you come out
mat, hn thua chang? Nhng v tac gia khac oi of the net I'll tell you." San Sheng said, "The
ap at chang nh the. Tam Thanh cho Lam Te teacher of fifteen hundred people and you con't
lam Vien chu, Lam Te sap tch day: "Sau khi ta i, even know what to say!" Hsueh Feng said, "My
chang c diet chanh phap nhan tang cua ta." affairs as abbot are many and complicated."
Tam Thanh ra tha: "au dam diet chanh phap According to Yuan-Wu in the Pi-Yen-Lu, with
nhan tang cua Hoa Thng." Lam Te hoi: "Ve sau Hsueh Feng and San Sheng, though there is one
co ngi hoi ong lam sao?" Tam Thanh lien het. exit and one entry, one thrust and one parry, there
Lam Te noi: "Ai biet chanh phap nhan tang cua ta is no division into victory and defeat. But say,
en ben con la mu nay diet roi." Tam Thanh lien what is the eye that these two venerable adepts
le bai. S la chn t cua Lam Te mi dam oi ap possesse? San Sheng received the secret from Lin
nh the. Thien s Tuyet au tung bai ke: Chi. He travelled all over and everyone treated
"Thau cng kim lan him as an eminent guest. Look at him posing a
Hu van i thuy question. How many people look but cannot find
Dieu cang ang khon him! He doesn't touch on inherent nature or the
Chan liep bai v. Buddha Dharma: instead he asked, "What does
Thien xch knh phun hong lang phi the golden fish who has passed through the net use
Nhat thinh loi chan thanh tien kh for food?" But say, what was his meaning? Since
Thanh tien kh the golden fish who has passed through the net
Thien thng nhn gian tri ky ky." ordinarily does not eat the tasty food of others,
(Thung li ca vang. Thoi bao dnh nc. Rung what does he use for food? Hsueh Feng is an
can ong khon. Mang chan uoi quat. Ngan thc adept: in a casual fashion he replies to San Sheng
ca knh phun song to. Mot tieng sam vang gio with only ten or twenty percent. He just said to
manh noi. Gio manh noi. Tren tri nhn gian may him, "When you come out of the net, I'll tell you."
ngi biet). Hai cau "Thung li ca vang, thoi bao Fen Yang would call this "a question that displays
dnh nc", Ngu To tien s noi ch trong mot cau one's understanding." In the Ts'ao Tung tradition it
nay tung xong vay. a la ca vang vot thung li would be called "a question that uses things." You
ha ket trong nc, at cho nc noi menh mong must be beyond categories and classifications, you
song day ngap tri. Hay noi trong mot ngay hai must have obtained the use of the great function,
mi bon gi lay cai g lam thc an? Cac ong hay you must have an eye on your forehead; only then
nham di ba cay on tay, trc cai n bay tac, can you be called a golden fish who has passed
th nh ung xem? Tuyet au noi viec nay tuy through the net. Nevertheless, Hsueh Feng is an
phan niem long, nh loai cac vang khi "Mang adept and can't help but diminish the other man's
chan uoi quat" th "Rung can ong khon". Cau reputation by saying "When you come out of the
"Ngan thc ca knh phun song to" la tung Tam net I'll tell you." Observe how the two of them
Thanh noi "La thien tri thc cua mot ngan nam held fast to their territories, towering up like ten
tram ngi ma thoai au cung chang biet", nh ca thousand fathom walls. With this one sentence of
knh phun song to. Cau "Mot tieng sam vang gio Hsueh Feng's anyone other than San Sheng would
manh noi" la tung, Tuyet Phong noi "Lao Tang tru have been unable to go on. Yet San Sheng too
tr nhieu viec", giong nh mot tieng sam gio manh was an adept: thus he knew how to say to him,
noi day. ai cng tung hai v eu la hang tac gia. "The teacher of fifteen hundred people and you
Hai cau "Gio manh noi. Tren tri nhn gian may don't even know what to say!" But Hsueh Feng
ngi biet", hanh gia tu Thien hay th noi hai cau said, "My affairs as abbot are many and
tung nay ri tai cho nao? Ch tien la gio, khi gio complicated." How obstinate this statement is!
manh th tren tri nhn gian co may ngi hay When these adepts met, there was one capture
biet?In example 49 of the Pi-Yen-Lu, San and one release; each acted weak when
Sheng asked Hsueh Feng, "I wonder, what does encountering strength and acted noble when
 582
encountering meanness. If you form your
understanding in terms of victory and defeat, you
haven't seen Hsueh Feng even in dreams. Look at
these two men: initially both were solitary and
dangerous, lofty and steep; in the end both were
dead and decrepit. But say, was there still gain
and loss, victory and defeat? When these adepts
harmonized with each other, it was necessarily not
this way. San Sheng was the Temple Keeper at
Lin Chi. When Lin Chi was about to pass on he
directed, "After I'm gone you mustn't destroy the
treasure of the eye of my correct teaching." San
Sheng came forward and said, "How could we
dare destroy the treasure of the eye of your
correct teaching, Master?" Lin Chi said, "In the
future, how will you act when people ask
questions?" San Sheng then shouted. Lin Chi said,
"Who would have known that the treasure of the
eye of my correct teaching would perish in this
blind donkey?" San Sheng then bowed in homage.
Since he was a true son of Lin Chi's, he dared to
respond like this. Afterwards Hsueh Tou just
versifies the golden fish who has passed through
the net, revealing where these adepts saw each
other. The verse says:
"The golden fish who has passed through the net
Stop saying he tarries in the water.
He shakes the heavens and sweeps the earth,
He flourishes his mane and wags his tail.
When a thousand-foot whale sprouts,
vast waves fly,
At a single thunderclap, the pure wind gusts.
The pure wind gusts
Among gods and humans,
how many know? How many?"
"The golden fish who has passed through the net -
Stop saying he tarries in the water." Wu Tsu said
that just this one couplet completes the verse.
Since it's the golden fish who has passed through
the net, how could he linger tarrying in the water?
He must be where the vast swelling floods of
white foamy waves tower up to the skies. But say,
during the twenty-four hours of the day, what does
he use for food? All of you go back to your places
and try to see for sure. Hsueh Tou said, "This
matter is picked up and played with according to
one's capacity." When something like the golden
fish "flourishes his mane and wags his tail," he
does in fact shake heaven and earth. "When a
thousand-foot whale sprouts, vast waves fly." This
versifies San Sheng saying, "The teacher of
fifteen hundred people and you don't even know
what to say!" He was like a whale sprouting out
giant waves. "At a single thunderclap, the pure
wind gusts." This versifies Hsueh Feng saying,
"My affairs as abbot are many and complicated."
He was like the pure wind gusting when a
thunderclap sounds. The overall meaning is to
praise the two of them for both being adepts. "
The pure wind gusts - Among gods and humans,
how many know? How many?" But Zen
practitioners let say, what do these lines come
down to? When the pure wind arises, among gods
and humans how many can there be who will
know?
Cong An Tam Toa Thuyet Phap: Toa th ba noi
phap, th du th 25 cua Vo Mon QuanYang-
shan's Sermon from the Third Seat, example 25 of
the Wu-Men-KuanHoa Thng Ngng Sn
nam m thay en cho Phat Di Lac, ngoi toa th
ba. Co mot ton gia bach chuy tha: "Hom nay en
phien toa th ba thuyet phap." Ngng Sn ben
ng day bach chuy noi: "Phap Ma ha dien (ai
tha) ri bon cau ly luan dt het sach tram cach
phu nhan (t cu bach phi). Nghe cho ky, nghe cho
ky." Theo Vo Mon Hue Khai trong Vo Mon Quan,
th hoi o la noi phap hay khong noi phap? M
mieng la sai, ngam mieng la mat. Khong m
khong ngam, mi van tam nganYang-shan
dreamed he went to Maitreya's realm and was led
to the third seat. A senior monk struck the stand
with a gavel and announced, "Today, the one in
the third seat will preach." Yang-shan arose,
struck the stand with the gavel, and said, "The
truth of the Mahayana is beyond the Four
Propositions and transcends the Hundred
Negations. Listen, listen." According to Wu Men
Hui-Kai in the Wu-Men-Kuan, tell me, did he
preach or not? If you open your mouth, you are
lost. If you cannot speak, then it seems you are
stumped. If you neither open your mouth nor keep
it closed, you are one hundred and eigth thousand
miles off.
Cong An Tang au Bach Hai au Hac: au
Tang trang, au Hai enMaTzu: "Tsang's head
is white, Hai's head is black"Cong an noi ve c
 583

duyen van ap cua Thien s Ma To ao Nhat va Cong An Tao Sn Hieu Man: Tao Sn man
hai v e t noi phap la Tay ng Tr Tang va tangTs'ao Shan: End of mourningCong an
Bach Trng Hoai Hai vi mot v Tang. Theo noi ve c duyen van ap cua Thien s Tao Sn
Canh c Truyen ang Luc, quyen VI, mot hom, Bon Tch vi mot v Tang. Theo Canh c Truyen
co mot v Tang hoi Thien s Ma To ao Nhat: ang Luc, quyen XVII, mot hom, co mot v Tang
"La t cu bat bach phi, xin ai s ch thang cho en hoi Thien s Tao Sn Bon Tch: "Luc khong
con biet ve y ch cua To S t Tay Truc en!" Ma mac linh y (tang phuc) th nh the nao?" Tao Sn
To ap: "Hom nay ta moi met, khong noi cho ong ap: "Hom nay Tao Sn hieu man (man tang)." V
biet c, hay en hoi Tr Tang." V Tang en hoi Tang lai hoi: "Sau khi man tang th nh the nao?"
Tr Tang cung cau hoi, Tr Tang noi: "Sao khong Tao Sn ap: "Tao Sn thch say ru." Mot hom
hoi Hoa Thng?" V Tang tha: "Hoa Thng khac, co mot v Tang hoi: "Ngi khong lam ban
day con en hoi Thay." Tr Tang noi hom nay lao vi phap la ngi g?" Tao Sn noi: "Noi cho lao
Tang b nhc au khong noi cho ong biet c, Tang biet cho nao ma nhieu ngi Hong Chau
ong hay en hoi S huynh Hoai Hai. V Tang en eu i en."The koan about the potentiality and
hoi Hoai Hai, Hoai Hai noi: "en cho ay toi lai conditions of questions and answers between Zen
khong hieu." V Tang tha viec nay len Ma ai master Ts'ao Shan Pen-Chi and a monk. According
S, ai S noi: "Tang au bach, Hai au hac." to the Records of the Transmission of the Lamp
Bach va hac ch cho bach mao va hac mao, von la (Chuan-Teng-Lu), Volume XVII, one day, a
ien tch xa. Theo truyen thuyet, co hai ten an monk came and asked Zen master Ts'ao Shan
trom, mot ten oi mu trang, mot ten oi mu en; Pen-Chi, "What happens when the Master is not
ten trom mu en bay ra quy ke cp mat vat ma wearing the mourning apparel (clothes)?" Ts'ao
ten trom mu trang a oat cThe koan about Shan said, "Today is Ts'ao Shan's end of
the potentiality and conditions of questions and mourning." The monk asked, "What happens after
answers of Zen master Ma-Tzu Tao-I and his two the end of mourning?" Ts'ao Shan said, "Ts'ao
dharma-heirs Hsi-t'ang Chih-tsang (735-814) and Shan likes to get drunk." Another day, a monk
Pai-chang-Huai-hai (720-814/or 818?) and a monk. asked, "Who is it that is not a companion to the
According to the Records of the Transmission of myriad dharmas?" Ts'ao-shan said, "Tell me,
the Lamp (Chuan-Teng-Lu), Volume VI, one day, where is it that many people in Hongzhou are
a monk asked Grand Master Ma, "Please, teacher, going?"
going beyond the permutations of assertion and Cong An Tao Sn Mi Muc Bat Thc: Ts'ao-
denial, directly point out to me the meaning of the shan: Can the eyebrows and the eyes distinguish
coming from the West." Master Ma said, "I'm tired each other or not?Cong an noi ve c duyen van
today and can't explain for you. Go ask Chih ap gia Thien s Tao Sn Ban Tch va mot v
Tsang." When the monk asked Chih Tsang, Tsang Tang. Theo Canh c Truyen ang Luc, quyen
said, "Why didn't you ask the Teacher?" The monk XVII, mot hom, mot v Tang hoi Tao Sn: "Chan
said, "The Teacher had me come here to ask you." may vi mat cung biet nhau chang?" S ap:
Tsang said, "I have a headache today and can't "Chang biet nhau." V Tang hoi: "Sao lai chang
explain for you. Go ask Elder Brother Hai." When biet nhau?" S ap: "V ong tai mot cho." V
the monk asked Elder Brother Hai (Pai Chang), Tang lai hoi: "The ay la chang the phan biet sao?"
Hai said, "At this point, after all, I don't S ap: "Cuoi cung th chan may chang phai la
understand." When the monk related this to Grand mat, mat chang phai la chan may." V Tang hoi:
Master Ma, Master Ma said, "Tsang's head is "The nao la mat?" S ap: "Mat qua nhien ung la
white, Hai's head is black." White and Black imply mat." V Tang hoi: "The nao la chan may?" S
the white hat and black hat in old legends. ap: "Ta khong chac." V Tang hoi: "Tai sao Hoa
According to the legends, there were two robbers, Thng lai khong chac?" S ap: "Neu mnh
one with the white hat and the other with the back khong nghi tc qua nhien ung." V Tang lai hoi:
hat; the black-hat robber plotted wicked plot to "Co chan ly nao trong hnh tng?" S ap: "Hnh
snatch whatever the white-hat has earned. tng la chan ly." V Tang noi: "Lam sao Hoa
 584

Thng co the bieu to viec nay?" S cam lay cai Cong An The Ton ang Toa: The World
da e tach. V Tang lai hoi: "Lam the nao huyen Honored One Ascends the Throne, example 92 of
(ao tng) co the la chn (chan ly)?" S ap: the Pi-Yen-LuTh du th 92 cua Bch Nham
"Huyen von nguyen chn (ao tng tren can ban Luc. Mot hom The Ton ang toa, Van Thu bach
la chan ly)." V Tang noi: "Khi oi dien vi ao chuy rang: "Quan ky ang Phap Vng, phap cua
tng, cai g hien bay?" S ap: "Tc huyen lien ang Phap Vng nh the." The Ton lien xuong
hien (th ao tng lien hien ra)." V Tang tha: toa. Theo Vien Ngo trong Bch Nham Luc, trc
"Trong trng hp o, t au en cuoi, trc sau khi The Ton a canh hoa, sm a co tin tc nay.
chang la huyen (khong ai co the thoat khoi Buoi au t vn Loc Uyen, sau cung en song
huyen)." S noi: "Nhng neu ong chay theo huyen Bat e, au tng dung en cay bao kiem Kim
tng, ong khong the nao at c chung."The Cang Vng. Trong chung khi o, neu co ngi co
koan about the potentiality and conditions of hi ham thien Tang nhan ra c, mi khoi sau
questions and answers between Zen master Ts'ao- nay Ngai a canh hoa khien mot trng boi roi.
shan and a monk. According to the Records of the The Ton trong khoang im lang b Van Thu ay
Transmission of the Lamp (Chuan-Teng-Lu), mot cai, lien xuong toa. Khi ay cung co tin tc
Volume XVII, one day, a monk asked Ts'ao-shan, nay. c Thch Ca ong ca that, ngai Tnh Danh
"Can the eyebrows and the eyes distinguish each ngam mieng, eu giong cai nay a noi xong vay.
other or not?" Ts'ao-shan said, "They can't Nh cau vua Tuc Tong hoi Quoc S Hue Trung ve
distinguish each other." The monk said, "Why thap Vo Phung. Nh li ngoai ao hoi Phat, chang
not?" Ts'ao-shan said, "Because they're in the hoi mot li, chang hoi khong li. Xem hanh ly cua
same place." The monk said, "If that's so, one ngi hng thng au tng vao hang quy lam
couldn't tell them apart." Ts'ao-shan said, ke song. Co ngi noi y cho lam thinh. Co ngi
"Eyebrows, after all, are not eyes." The monk noi y cho im lang giay lau, Dung co li e ro
asked, "What are eyes?" Ts'ao-shan said, "Eyes viec khong li, khong li e ro viec co li. Vnh
are what is upright." The monk asked, "What are Gia noi: "Khi im lang noi, khi noi im lang." Thay
the eyebrows?" Ts'ao-shan said, "I'm not sure." hieu the ay th ba i sau mi kiep cung cha
The monk said, "Why is the master not sure?" mong thay. Neu ong thang o tha ng c,
Ts'ao-shan said, "If one lacks doubt, one is chang thay co pham co thanh, phap ay bnh ang
upright." The monk asked, "What truth is there in khong co cao thap, moi ngay cung ch Phat ba i
form?" Ts'ao-shan said, "Form is truth." The monk nam tay ong iOne day the World Honored
asked, "How would you demonstrate this?" Ts'ao- One ascended his seat. Manjusri struck the gacel
shan picked up his tea cup saucer. The monk and said, "Clearly behold the Dharma of the King
asked, "How can illusion be truth?" Ts'ao-shan of Dharma; the Dharma of the King of Dharma is
said, "Illusion is fundamentally truth." The monk thus." The World Honored One then got down off
asked, "When illusion is faced, what is revealed?" the seat. According to Yuan-Wu in the Pi-Yen-Lu,
Ts'ao-shan said, "Illusion is revealed." The monk before the World Honored One had raised the
said, "In that case, then from start to finish one flower, already there was this scene. From the
can't escape illusion." Ts'ao-shan said, "But if you beginning at the Deer Park to the end at the
pursue illusive forms you can't attain them." Hiranyavati River, how many times did he use the
Cong An Tac Kh Hau Trng Cung: To open jewel sword of the Diamond King? At that time, if
fire after the enemy already leftSee Tac Kh among the crowd there had been someone with
Hau Trng Cung. the spirit of a pathrobed monk who could
Cong An Tay Lai Y: The coming of Bodhidharma transcend, he would have been able to avoid the
from India to ChinaSee Tay Lai Y. final messy scene of raising the flower. While the
Cong An Thach au Lo Hoat: The way of Shih- World Honored One paused, he was confronted by
tou is very slippery!See Thach au Lo Hoat. Majusri, and immediately got down from his seat.
Cong An Thanh N Ly Hon: Wu-tsu: "Which Is At that time, there was still this scene; Sakyamuni
the True Ch'ing?"See Thanh N Ly Hon. barred his door, Vimalakirti shut his mouth, both
 585

resemble this, and thus have already explained it. sao truyen? Lai gia nh Ca Diep khong ci th
It is like the story of Su Tsung asking National chnh phap nhan tang lam sao truyen c? Neu
Teacher Chung about making an aimless noi nhan tang chnh phap co truyen thu, th hoa ra
memorial tower, and also like the story of the The Ton a gat chung hay sao? Con neu bao
outsider asking Buddha, "I do not ask about the khong truyen thu, th sao lai ch truyen cho Ca
spoken or the unspoken." Observe the behavior of Diep? Dau sao i na, ke t o cac e t Phat goi
those transcendent people; when did they ever ong Ca Diep bang ai Ca Diep, va ong tr thanh
enter a ghost cave for their subsistence? Some say v To au tien cua dong Thien An o The story
that the meaning lies in the silence; some say it begins with a sutra, the "Ta-fan T'ien-wang Wen
lies in the pause, that speech illumines what Fo Ching." In it it is told that once Brahma, the
cannot be said, and speechlessness illumines what highest deity in the Hinduist assembly of gods,
can be said as Young Chia said, "Speaking when visited a gathering of disciples of the Buddha on
silent, silent when speaking." But if you only Mount Gridhrakuta (Vulture Peak Mountain). He
understand in this way, then past, present, and presented the Buddha with a garland of flowers
future, for sixty aeons, you will still never have and requested him respectfully to expound the
seen it even in dreams. If you can immediately dharma. However, instead of giving a discourse,
and directly attain fulfillment, then you will no the Buddha only took a flower and twirled it,
longer see that there is anything ordinary or holy, while smiling silently, between the fingers of his
this Dharma is equanimous, it has no high or low. raised hand. None of the gathering understood
Every day you will walk hand in hand with all the except for Kashyapa, who responded with a smile.
Buddhas. According to the somewhat shortened version of
Cong An The Ton Niem Hoa: The World- this episode given in example 6 of the Wu-Men-
Honored One Twirls a FlowerT ng thien noi Kuan, the Buddha then said, "I have the treasure
len viec truyen Phap cua c Phat Thch Ca mot of the eye of true dharma, the wonderful mind of
cach im lang cho o e cua Ngai la Ca Diep, ve nirvana, the true form of no form, the mysterious
sau c goi la ai Ca Diep. Viec truyen t tam gate of dharma. It cannot be expressed through
sang tam la khi au cua viec 'truyen ac biet, words and letters and is a special transmission,
ngoai kinh ien', nh Thien a t goi mnh. Cau outside of all doctrine. This I entrust to
chuyen nay bat nguon t mot bo kinh mang ten Mahakashyapa." According to Wu Men Hui-Kai in
'ai Pham Thien Vng Van Phat Kinh', ke lai the Wu-Men-Kuan, as a matter of fact, suppose
mot chuyen tham cua cac v Ba La Mon cua mot that all the monks had smiled, how would the eye
ngoi en An giao en tham cac mon o cua Phat treasury have been transmitted? Or suppose that
tren nui Linh Thu, a dang Phat mot canh hoa Ba Mahakasyapa had not smiled, how could he have
La vang roi xa than lam sang toa thnh Phat been entrusted with it? If you say the eye treasury
thuyet phap. c The Ton ang toa, gi canh hoa can be transmitted, that would be as if the World
len va va dung may ngon tay xoay bong cho ai Honored One were swindling people in a loud
chung xem, va va mm cui, nhng khong noi li voice at the town gate. If you say the eye treasury
nao. Khong mot ai o hieu The Ton muon nhan cannot be transmitted, then why did the Buddha
nhu g, duy ch mot mnh Ca Diep mm ci ap say that he entrusted it to Mahakasyapa? No
lai thay mnh. Theo s trnh bay c tom lc matter what had happened, after this event,
phan nao ve cau chuyen nay trong th du th 6 cua Kashyapa was called Mahakashyapa, thus became
Vo Mon Quan, nhan o c The Ton a noi: Ta the first patriarch of the Indian transmission
co chnh phap nhan tang, Niet Ban die u tam, thc lineage of Ch'an.
tng vo tng, phap mon vi dieu, chang lap thanh Cong An The Lo Kim Phong: Yun Men's the
van t, truyen rieng ngoai giao, nay trao lai cho body exposed in the golden wind, example 27 of
Ma Ha Ca Diep. Theo Vo Mon Hue Khai trong the Pi-Yen-LuTrong th du th 27 cua Bch
Vo Mon Quan, that tnh ma noi, neu luc bay gi Nham Luc, mot hom co mot v Tang hoi Van
ca am eu ci ca th nhan tang chnh phap lam Mon: "Khi la rung canh kho th the nao?" Van

Mon ap: "Than bay gio Thu." Than bay gio thu,
du cho s t tai cua hanh gia sau khi kien tanh
(tam khong b rang buoc bi phien nao). Theo
Vien Ngo trong Bch Nham Luc, neu nham trong
ay tien c mi thay cho v ngi cua Van Mon. practitioners achieve after seeing their own nature
Kia neu chang c the, van nh xa la ke ch nai
cho la nga, mat m tai iec, ngi nao en canh
gii nay. Hay noi Van Mon ap thoai cho ngi,
hay v ngi thu xng? Neu noi Van Mon ap
thoai cho ngi la nhan lam trai can ban (vi tieu
chuan co nh). Neu noi Van Mon v ngi thu
xng th nao co dnh dang g. a chang the ay,
cu canh the nao? Neu ong thay c thau th lo
mui Thien Tang chang phai b mot cai veo. Neu
kia chang c the, nh xa i thang vao hang
qu. Pham la ngi dng lap tong tha, phai la
toan than ganh vac, chang tiec long may, nham
mieng cop nam ngang, mac cho no loi ngang keo
doc. Neu chang nh the th au the v ngi c. how is it? If you can see all the way through,
Ong Tang nay at cau hoi that la hiem hoc, neu
lay viec tam thng nhn ong ch giong mot v
Tang nhan roi. Neu can c vao di ca Thien
Tang, trong cho mang mach ma xem, qua that co
cho huyen dieu. Th noi la rung canh kho la canh
gii cua ngi nao? Trong 'Thap Bat Van' cua
Phan Dng Thien Chau, loi hoi nay la 'Bien chu',
cung goi la 'Ta s van'. Van Mon chang di oi
mot may t, ch nham ong noi "Than bay gio thu."
ap rat hay, cung chang co phu cau hoi cua ngi.
Bi v cho hoi kia co mat sang, cho ap cung ung
an. Ngi xa noi: "Muon c than thiet ch seems to be a monk involved in idle concerns. If
em hoi en hoi." Neu la tri am, noi ra lien biet
cho ri. Ch trong cau cua Van Mon, phan nhieu
thch gi tnh giai cua ngi. Neu dung tnh giai
hieu, cha khoi tan het con chau cua ta. Van Mon
thch ci nga cua ke trom e uoi trom. au
chang thay v Tang hoi: "The nao la cho phi t
tng?" Van Mon ap: "Thc tnh kho lng." V
Tang nay hoi: "Khi la rung canh kho th the nao?"
Van Mon ap: "Than bay gio thu." Trong cau qua
that chat t yeu tan, chang thong pham thanh,
phai hieu Van Mon c mot ro ba, c ba ro mot.
Neu ong hai cau o ma tm th cung nh ong nho
mui ten sau ot vay. Trong mot cau cua Van Mon
phai u ba cau: phu cai can khong; tuy ba truc
lang; cat tiet chung lu, th t nhien thch hp.
Hanh gia tu thien hay th noi trong ba cau nay,
Van Mon dung cau nao tiep ngi?In example
586
27 of the Pi-Yen-Lu, one day, a monk asked Yun
Men, "How is it when the tree withers and the
leaves fall?" Yun Men said, "Body exposed in the
golden wind." The term indicates the freedom that
(the mind being free from delusion). According to
Yuan-Wu in the Pi-Yen-Lu, if you can
comprehend here, then you begin to see where
Yun Men helped people. Otherwise, if you still
can't, as before you'll be pointing to a deer and
calling it a horse: your eyes are blind, your ears
are deaf. Who arrives at this realm? Tell me, do
you think Yun Men answered the monk's question,
or do you think he was harmonizing with him? If
you say he answered his question, you are
wrongly sticking to the zero point of a scale. If you
say he harmonized with the monk, this has nothing
to do with it. Since it's not this way, ultimately,
patchrobed monks' nostrils are not worth a pinch.
Otherwise, if you still can't, as before you'll
plunge into the ghost cave. In general, to uphold
and establish the vehicle of our sect, you must
take up the burden with your entire being and not
fear for your eyebrows, you must stretch out in the
tiger's mouth and allow others to pull back and
forth and drag you down. If you're not like this,
how will you be able to help people? This monk
posed a question that was indeed dangerous and
lofty. If you look at him in ordinary terms, he just
you go by the traditions of patchrobed monks,
when you go into his life line and look, then he
undeniably has something marvellous about him.
But say, when the tree withers and the leaves fall
off, whose realm is this? In Fen Yang's scheme of
eighteen kinds of questions, this is called "a
question to test the host." It is also called "a
question that uses things." Yun Men did not stir a
hairbreadth, but just said to him, "Body exposed in
the golden wind." He answered most wondrously,
and without presuming to turn his back on the
monk's question either. Since his question had
eyes, Yun Men's answer too was straight to the
point. An ancient said, "If you want to attain
Intimacy, don't ask with a question." If you really
know someone, you know what he's getting at as
soon as he mentions. If you go to the vein of Yun
 587

Men's words to look, you've immediately gone pointed at a piece of land and said, "This land can
wrong. It's just that in his phrases Yun Men was be used to build a rest house." Wen-yen then
often want to provoke people's emotional stepped aside and said, "First of all, let's give it to
interpretations. If I made up emotional an official for testing!" Chao-chou gave him a slap
interpretations to understand him, I wouldn't avoid in the face. Wen-yen said, "The official has
being bereft of my successors. Yun Men like to already tested."
ride the thief's horse to pursue the thief in this Cong An Thien Bnh Hanh Cc: T'ien
way. Haven't you heard: a monk asked him, "What P'ing's Travel on FootCong an noi ve c duyen
is that which is not within reach of thought?" Yun van ap gia Thien s Tay Vien va Thien Bnh
Men said, "Impossible for cognition to fathom." Tung Y trong khi Thien Bnh ang tren ng
This monk asked, "How is it when the tree withers hanh cc. Theo Ngu ang Hoi Nguyen, quyen
and the leaves fall?" Yun Men said, "Body XI, Hoa Thng Thien Bnh khi i hanh cc, en
exposed in the golden wind." In his words he tham van Tay Vien, S thng t noi: "Ch noi
unstoppably seizes and cuts off the essential hoi Phat phap, tm ngi noi thoai cung khong co."
bridge and doesn't let ordinary or saintly through. Mot hom, Tay Vien t xa thay goi: "Tung Y!"
You must understand how Yun Men raises one Thien Bnh ngng au. Tay Vien noi: "Lam!"
and illuminates three, raises three and illuminates Thien Bnh i hai ba bc, Tay Vien lai bao:
one. If you go to his three phrases to seek, then "Lam!" Thien Bnh lai gan, Tay Vien lai bao:
you're pulling an arrow out of the back of your "Va roi hai cai lam, la Tay Vien lam hay Thng
head. In a single phrase of Yun Men's, three toa lam?" Thien Bnh tha: "Tung Y lam!" Tay
phrases are inevitably present: the phrase that Vien noi: "Hay lai ay qua ha, se cung Thng
contains heaven and earth, the phrase that follows Toa thng lng hai cai lam nay." Khi ay Thien
the waves and pursues the currents, and the phrase Bnh lien i. Sau Thien Bnh tru vien bao chung:
that cuts off the myriad streams. What he says is "Luc au khi ta i hanh cc b gio nghiep thoi
naturally exactly appropriate. But tell me, Zen en cho Trng Lao T Minh, lien tiep hai cai
practitioners, of the three phrases, which one does lam, lai cam ta lai qua ha se cung ta thng
Yun Men use to receive people? lng, ta chang noi khi ay la lam, cat bc i
Cong An Th Gia Tuan Pho: Th gia: Ngoi nha phng Nam, ta sm biet noi lam roi." Theo thien
nghThe attendant's rest houseCong an noi ve s Vien Ngo trong Bch Nham Luc, tac 98, lao gia
c duyen van ap gia Thien s Trieu Chau Tong nay khi cha i hanh cc khong co nhieu Phat
Tham va th gia Van Vien. Theo Canh c phap thien ao, en khi i hanh cc b ca c ni
Truyen ang Luc, quyen X, va Ngu ang Hoi qu. Chang bang khi cha i hanh cc, goi at la
Nguyen, quyen IV, mot hom Thien s Trieu Chau tri, goi nui la nc, may thay khong mot viec
cung ang i vi th gia Van Vien doc theo ng ang quan ngai. Neu khi tien giai lu tuc the ay,
nui, Trieu Chau ch manh at va noi: "Manh at sao chang mua mot chiec mu oi cho tat ca e qua
nay co the xay c mot ngoi tuan pho (nha thi, co dung c cho nao? Phat phap chang phai
ngh)." Van Vien ben ng sang mot ben ng ao ly nay. Neu luan viec nay ha co nhieu th
noi: "Trc nhat, hay em cho quan nghiem xet phc tap. Neu ong noi toi hoi, kia chang hoi, la
cai a!" Trieu Chau ben anh cho Van Vien mot ganh mot ganh thien chay quanh khap thien ha, b
bat tai, Van Vien noi: "Quan a nghiem xet ro ngi mat sang kham pha, mot iem s dung cung
rang."The koan about the potentiality and khong xongThe koan about the potentiality and
conditions of questions and answers between Zen conditions of questions and answers between Zen
master Chao Chou and his attendant Wen Yuan. master Hsi Yuan and T'ien P'ing who was a
According to the Records of the Transmission of wandering monk at the time. According to
the Lamp (Chuan-Teng-Lu), Volume X, and Wudeng Huiyuan, volume XI, when the Master of
Wudeng Huiyuan, volume IV, one day, when T'ien P'ing was travelling on foot, he called on Hsi
Chao-chou and his attendant Wen-yen were Yuan. He always would say, "Do not say you
walking along the mountain road, Chao-chou understand the Buddhist Teaching; I cannot find a

single man who can quote a saying." One day Hsi
Yuan saw him from a distance and called him by
name: "Ts'ung Yi!" P'ing raised his head. Hsi
Yuan said, "Wrong!" P'ing went two or three
steps; Hsi Yuan again said, "Wrong!" P'ing
approached; Hsi Yuan said, "These two wrongs
just now: were they my wrongs or your worngs?"
P'ing said, "My wrongs." Hsi Yuan said, "Wrong!"
P'ing gave up. Hsi Yuan said, "Stay here for the
summer and wait for me to discuss these two
wrongs with you." But P'ing immediately went
away. Later, when he was dwelling in a temple,
he said to his community, "When I was first
travelling on foot, I was blown by the wind of
events to Elder Ssu Ming's place: twice in a row
he said 'Wrong!' and tried to keep me there over
the summer to wait for him to deal with me. I did
not say it was wrong then; when I set out for the
South, I already knew that it was wrong."
According to Zen master Yuan Wu in example 98
of the Pi-Yen-Lu, this old fellow has said quite a
bit; it's just that he's fallen into seventh and eighth
place, shaking his head thinking, out of touch.
When people these days hear him saying, "When I
set out for the South, I already knew that it was
wrong," they immediately go figuring it out and
say, "Before even going on foot travels, there is
naturally not so much Buddhism or Ch'an; and
when you go foot travelling, you are completely
fooled by people everywhere, Even before foot
travels, you can't call earth sky or call mountain
rivers; fortunately there is nothing to be concerned
about it at all." If you all entertain such common
vulgar views, why not busy a bandanna to wear
and pass your time in the boss's house? What is
the use? Buddha's teaching is not this principle. If
you discuss this matter, how could there be so
many complications? If you say, "I understand,
others do not understand," carrying a bundle of
Ch'an around the country, when you are tried out
by clear-eyed people, you won't be able to use it
at all.
Cong An Va Thien: Koans and ZenTheo
Christmas Humphrey trong quyen Phat Giao, tat
ca moi cong an eu la nhng chuyen phi ly, ngha 12 of Pi-Yen-Lu, one day, a monk asked Tung-
la nhng ieu "vo y ngha" va Thien lai cung nh shan, "What is Buddha?" Tung-shan said, "An iron
vay. V y ngha la ket qua cua bien luan, ly luan, thorny club that monks with patched robes cannot
va cac qui luat cua t tng. Thien rong len nhng jump over." Zen practitioners should always
588
trang ci vi nhng th ay. Thien la mot chuyen
bong ua long trong mot chuyen bong ua, va
cung giong nh moi chuyen bong ua, Thien
khong "giai thch" c. o la cuoc song gia
long hnh tng, cuoc song ma ly luan co gang
lam cho tr nen thieng lieng va cung thng lam
cho ngot ngat. Thien la dong song cua cuoc song
khong quan tam g en nhng lau ai cua t tng,
t ien va nh ngha, hay chuyen thau hieu cua
nhng quyet nh cua nhng ai con ben b song.
Ky thuat Thien cung giong nh thuoc no dung
trong viec van chuyen go suc e pha cac chng
ngai tren song, e cho nc va tat ca nhng g
bong benh tren nc t do xuoi iAccording to
Christmas Humphrey in Buddhism, all these koans
are nonsense, that is, non-sense, and so is Zen. For
sense is the product of reasoning and logic, of the
laws of thought; Zen roars with laughter at all of
them. Zen is the joke in a joke, and cannot, like a
joke, be "explained." It is the life within the form;
it is that which reasoning strives to enshrine and
frequently strangles. It is the river of life which
cares not for the palaces of thought, the
dictionaries and definitions, the understanding of
decisions of those upon its banks. Zen technique,
therefore, like the explosives used in logging, is
designed to break the jam in the river, and let the
waters and all which float thereon ride free.
Cong An Thiet Tat Le: An iron thorny thrash or
clubChiec chuy gai bang sat, y noi s ch day
nghiem minh trong cac truyen thong thien. Theo
th du th 12 cua Bch Nham Luc, ngay no, co mot
ong Tang en hoi ong Sn: "Phat la g?" ong
Sn ap: "Thiet tat le (chiec chuy gai bang sat),
nap Tang trong thien ha khong nhay qua khoi."
Hanh gia tu thien nen luon nh rang neu di cau
noi cua ong Sn hieu nh the, tham van en
Phat Di Lac ra i cung cha mong thay, v ngon
ng ch la mon o ch ao. Neu chang biet y cua
co nhan, ch cham vao trong cau tm cau co g
chan that. Co nhan noi: "ao von khon g li, nhn
li hieu ao, thay ao phai quen li."An iron
thorny thrash or club, the term indicates a strict
guidance in Zen traditions. According to example
 589

remember that if you seek from Tung-shan's "head phrase" is very specific. "Head phrase"
words this way, you can search until Maitreya denotes only the question, not the whole story;
Buddha is born down here and still never see it and in most cases only the "gist", "highlight", or
even in a dream. For words and speech are just "essence", so to speak, of the question is implied.
vessels to convey the Path. Far from realizing the Cong An Thi Nhan Kien Hoa Thu Nh Mong:
intent of the Ancients, people just search in their Man of our times sees this blossoming bush like
words, what grasp can they get on it? Haven't you someone who is dreamingNgi thi nay thay
seen how an Ancient said, "Originally the Path is goc hoa nay giong nh cn mongMot trong
wordless; with words we illustrate the Path. Once nhng cong an gay an tng manh nhat ve Nam
you see the Path, the words are immediately Tuyen c ghi trong th du 40 Bch Nham Luc.
forgotten."See ong Sn Ma Tam Can. ai s Luc Hoan noi vi Nam Tuyen trong cuoc
Cong An Va Thoai au: Koans and Head tro chuyen. Luc Hoan hoi, Trieu Phap s noi
phrasesCong an c hnh thanh t cac cuoc Tri at cung ta ong goc, van vat cung ta mot
van ap gia thay tro ngay xa, t nhng oan the, that la ky quai! Nam Tuyen ch mot bong
van trong cac bai thuyet phap hay cac bai giang hoa trong vn roi noi vi ai S, Thi nhan
cua cac v thay, hoac t nhng cau kinh va cac li thay goc hoa nay giong nh cn mong.One of
day khac. Cong an cung co ngha la "chuyen" hay the most impressive koans with Nan-Chuan is
"bien co". Trong khi thoai au co ngha la cac au example 40 of the Pi-Yen-Lu. Lu-Huan Tai-Fu
cua mot cau van. Th du, "Ai la ngi niem Phat?" said to Nan-Chuan in the course of their
Thoai au nay tr nen, va van con la thoai au conversation, Chao the Dharma teacher said,
pho cap nhat. Mac dau ca cong an lan thoai au Heaven and Earth and I have the same root; the
eu co the c dung e ch "tham hay xuyen qua ten thousand things and I are one body.
van e cua Thien," ch "thoai au" co tnh cach Absolutely wonderful! Nan-Chuan, pointing to a
uyen nguyen va chnh xac hn. Cong an bao ham blossom in the garden said, The man of our times
toan the cau truyen Thien, gom tat ca bien co, sees this blossoming bush like someone who is
cong vi van e chnh ang c thao luan, v the dreaming.
no la mot thuat ng tong quat; trong khi "thoai Cong An Thu Sn Sieu T Cu: Shou-shan:
au" co tnh cach rat ac biet. "Thoai au" bieu Transcending four extremesNgay no, Thu Sn
th cai van e, ch khong phai la ca cau truyen, va a cao cay truc be len bao o chung: "Nay may
trong hau het moi trng hp co the noi la no ch ong, neu bao cai nay la cay gay tc khang nh,
ham y cai "cot yeu" hay cai "tinh yeu" cua van neu bao chang phai la cay gay tc phu nh; ngoai
eKoans are constructed from the questions of khang nh va phu nh, noi i, noi i! Goi no la
disciples together with responses from their cai g?" Y tng cua Thu Sn cot gi cho au oc
masters, from portions of the masters sermons or chung ta thoat ngoai nhng rang buoc nh nguyen
discourses, from lines of the sutras, and from other va triet ly h tng. Luc o neu co mot v Tang
teachings. Koan also means "story" or "event". bc en, nam cay gay trong tay Thu Sn va nem
While head phrase means the "ends", applicable xuong at. o co phai la cau tra li chang? o co
either in the sense of the beginning or the ending phai la thu oan ap lai li thuc giuc "noi i, noi
of a complete or incomplete sentence in talking. i" cua Thu Sn chang? o co phai la con ng
For example, "Who is the one who recites the thoat ngoai bon menh e cua "t cu", sieu len nep
name of Buddha?" This "head phrase" (hua-tou) t tng luan ly chang? (see T Cu Chap). Tom
then became, and still remains, the most popular lai, con ng t do giai thoat la nh vay chang?
of all. Although both "koan" and "head phrase" Trong Thien khong co cai g la khuon phep het,
(hua-tou) may be used to denote the "inquiry moi ngi tuy tien giai quyet noi kho khan rieng
exercise of Zen", the latter is original and more theo moi cach khac nhau. o la cho bat nguon oc
accurate. "Koan" implies the entire Zen story, ao cua Thien, ay sinh kh va sang taoOne
including all the events, plus the main question at day, Shou-shan held out his stick and said to a
issue, and therefore it is a general term; while group of his disciples: "Call it not a shippe, if you
 590

do, you assert. Nor do you deny" ; if you do, you forward and asked, "Master, what phrase do you
negate its being a shippe. Apart from affirmation enter?" Shou-shan said, "The falling moon in the
and negation, speak, speak! What do you call it?" third watch shines through the market." Zen
Shou-shan's idea is to get our heads free from master Shou-shan specifically taught his disciples
dualistic tangles and philosophic subtleties. At that these three phrases when he knew that they still
moment, if a monk came out of the assembly, took clinged to the Buddha and Patriarchs, He also
the shippe away from Shou-shan's hand, and threw used these three phrases to help his disciples to
it down on the floor. Is this the answer? Is this the get rid of the duality. That is to say when they
way to respond to Shou-shan's request "speak, conceive the truth as something external which is
speak"? Is this the way to transcend the four perceived by a perceiving subject is dualistic and
propositions, the logical conditions of thinking? In appeals to the intellect for its understanding. He
short, is this the way to be free? Nothing is emphasized that according to Zen, practitioners
stereotyped in Zen, and somebody else may solve are living right in truth, by the truth, from which
the difficulty in quite a different manner. This is practitioners cannot be separated.
where Zen is original, lively and creative. Cong An Thu Sn Tan Phu: Thu Sn: Nang dau
Cong An Thu Sn Tam Cu : Thu Sn: Ba cau miShou-shan's new brideCong an noi ve c
Shou-shan's three phrasesCong an noi ve c duyen van ap gia Thien s Thu Sn Tnh Niem
duyen tiep hoa ngi hoc cua Thien s Thu Sn va mot v Tang. Theo Ngu ang Hoi Nguyen,
Tnh Niem. Theo Thien S Thu Sn Tnh Niem quyen XI, mot hom, co mot v Tang hoi Thien s
Ng Luc va Ngu ang Hoi Nguyen, quyen XI, Thu Sn: "Phat la sao?" Thien s Thu Sn ap:
mot hom Thien s Thu Sn thng ng day "Tan phu k l, a gia khien (nang dau mi ci la,
chung: "Cau th nhat nhap c th lam Thay Phat ba me chong keo i)." V Tang lai hoi: "Cha biet
To; cau th hai nhap c th lam thay tri ngi; t ng nay xep vao cau g?" Thien s Thu Sn
cau th ba nhap c th t cu khong noi." Mot v ap: "Tam huyen xep khong c, t cu ha c
Tang bc ra hoi: "Hoa Thng nhap cau th sao?" V Tang lai hoi: "Y nay nh the nao?" Thien
may?" Thu Sn ap: "Trang rung canh ba xuyen s Thu Sn ap: "Tri cao at rong, mat tri mat
qua ch." Thien s Thu Sn day e t ac biet trang eu sang."The koan about the potentiality
bang ba cau nay khi thay ho chap trc Phat To, and conditions of questions and answers between
lai con giup ngi hoc pha bo th lp oi ai nh Zen master Shou-shan Hsing-nien (926-993) and a
nguyen. Co ngha la khi ho quan niem chan ly nh monk. According to Wudeng Huiyuan, volume XI,
mot th s tri ngoai thuoc ma chu the nang tri phai one day, a monk asked Zen master Shou-shan,
nhan ra, phai van dung tri thc e lanh hoi, ay la "What is Buddha?" Shou-shan said, "The new
loai kien giai lng nguyen oi ai. S nhan manh bride is riding the donkey while the mother-in-law
rang theo Thien, hanh gia hoan toan song ngay is pulling it." The monk asked, "I don't know what
trong chan ly, song bang chan ly; khi song vi phrase is this?" Shou-shan said, "Three wonderful
Thien hanh gia khong the nao tach ri vi chan ly instructions of the Lin-Chi cannot be arranged,
cThe koan about the potentiality and much less the four phrases?" The monk asked,
conditions of receiving and instructing disciples of "Master, what do you mean by this?" Shou-shan
Zen master Shou-shan Hsing-nien (926-993). said, "The sky is lofty, the earth is broad, the sun
According to Records of Lectures of Zen master and the moon are shining brightly."
Shou-shan Hsing-nien, and Wudeng Huiyuan, Cong An Thu Sn Truc Be: Shou-shan's Short
volume XI, one day, Zen master Shou-shan Hsing- Bamboo StaffChung ta gap ten cua Thu Sn
nien entered the hall and addressed the monks, Tnh Niem trong th du th 43 cua Vo Mon Quan.
saying, "Enter the first phrase is to be a Master of Van ban cong an nh sau: "Thay Thu Sn a cay
Sakyamuni Buddha; enter the second phrase is to gay len va noi vi cac mon o rang, 'Ch Tang,
be a Teacher of devas and men (Sasta Deva- neu cac ong noi rang ay la mot cay gay, th cac
manusyanam (skt); enter the third phrase one ong lam. Neu cac ong noi ay khong phai la mot
cannot save even oneself." A monk stepped cay gay, th cac ong vo ly. Vay cac ong se goi no
 591

la cai g?'" Theo Vo Mon Hue Khai trong Vo Mon phai thay co nhan tuy noi the, y quyet khong
Quan, goi la gay truc th xuc pham, khong goi la trong ay. Can phai chnh chan t tham cu mi
gay truc la trai nghch. Khong c noi! Khong c. Qua th du nay Thuy Nham muon nhac lai
c khong noi! ap mau! ap mau!We truyen thuyet cho rang ngi nao giang sai giao
encounter Master Shou-shan in example 43 of the phap cua Phat se rung het long may. Trong suot
Wu-Men-Kuan. The koan is as follows: "Master mua an c kiet ha, tuy Thuy Nham giang noi
Shou-shan held up his staff during instruction and nhieu cho ch huynh e nhng khong mot li noi
said while showing it to the monks, 'Monks, if you nang nao giai thch c ao phap la g, vay co le
call this a staff, that's an offense. If you call it not- long mi cua s a rung het roi. ay la mot loi
a-staff, that makes no sense. Tell me, monks, what nhan manh Thien khong an nhap g vi kinh ien
will you call it?'" According to Wu Men Hui-Kai vayAt the end of the summer retreat Ts'ui Yen
in the Wu-Men-Kuan, call it a short staff and said to his assembly, "All summer long I've been
you're entangled. Don't call it a short staff and you talking to you, brothers; look and see if my
ignore the fact. You cannot use words. You cannot eyebrows are still there." Pao-fu said, "The thief's
use words. Speak quickly! Speak quickly! heart is cowardly." Ch'ang Ch'ing said, "Grown."
Cong An Thuy Nham Mi Mao: Ts'ui Yen's Yun-men said, "A barrier." Example 8 of the Pi-
EyebrowsThuy Nham cuoi ha day chung: "T Yen-Lu which allows us to learn more about the
au ha en nay v huynh e thuyet thoai, xem mind of Ts'ui Yen's than from all historical data
Thuy Nham long may con chang?" Bao Phc noi: concerning his life and significance. According to
"Lam cp long ngi rong." Trng Khanh noi: Yuan-Wu in the Pi-Yen-Lu, in just one word, if
"Sanh vay." Van Mon noi: "Quan." Th du th 8 you understand, you can make use of it on the
cua Bch Nham Luc cho chung ta hieu ve tam cua path of cultivation, like a dragon reaching the
ngai Thuy Nham nhieu hn la qua nhng d kien water, like a tiger in the mountain. If you don't
lch s ve cuoc i cua ngai. Theo Vien Ngo trong understand, then the worldly truth will prevail, and
Bch Nham Luc, ch trong mot ch neu hieu th tho you will be like a ram caught in a fence, like a
dung c tren ng tu nh rong c nc, nh fool watching over a stump waiting for a rabbit.
cop ta nui. Neu khong hieu th tuc e se lt Sometimes a single phrase is like a lion crouching
thang, nh de c cham rao, nh ke ngu om cay on the ground; sometimes a phrase is like the
i tho. Co khi ch mot cau nh s t ngoi xom; co Diamond King's jewel sword. Sometimes a phrase
khi mot cau nh Bao Kiem Kim Cang Vng; co cuts off the tongue of everyone on earth, and
khi mot cau ngoi cat t au li trong thien ha; sometimes a phrase follows the waves and
co mot cau ma theo moi uoi song. Neu la tren pursues the currents. if you make use of it on the
ng tho dung th gap tri am, c nghi rieng, biet road, when you meet with a man of knowledge
loi lam, cung nhau chng minh. Neu la tuc e lt you distinguish what's appropriate to the occasion,
thang, u mot con mat, kha d ngoi dt mi you know what's right and what's wrong and
phng, vach a ngan nhan. V the noi ai dung together you witness each other's illumination.
hien tien chang con phep tac. Co khi em mot Where the worldly truth prevails, one who has
cong co lam than vang trng sau; co khi em single eye can cut off everything in the ten
than vang trng sau lam cong co. Hay noi bang directions and stand like a mile high wall.
vao ao ly nao? Lai ro biet chang? Th c ra Therefore, it is said, "When the great function
xem? Co nhan co sm tham chieu thnh, Thuy appears it does not keep to any fixed standards."
Nham en cuoi ha lai day chung the ay, qua la Sometimes we take a blade of grass and use it as
cao tuyet, qua la rung tri ong at. Ca ai tang the sixteen foot golden body of Buddha;
kinh nam ngan bon mi tam quyen chang khoi sometimes we take the sixteen foot golden body
noi tam noi tanh, noi on noi tiem, lai co chi tiet and use it as a blade of grass. But tell me, what
nay chang? Tat ca ch la c hoi, ma Thuy Nham principle does this depend upon? Do you really
that la xuat chung. Xem ngai noi the, th noi xem know? To test, I cite this; look! The Ancients had
y ngai ri tai cho nao? Hanh gia tu thien i sau morning study and evening inquiry, at the end of
 592

summer retreat Ts'ui-yen turned around and spoke Cong An Thng Th Trch Ha But: Thng Th
to his assembly like this, and he was undeniably trch but: nem butWang Ching Su threw the pen
solitary and steep, nothing could stop him from downCong an noi ve c duyen van ap gia
startling the heaven and shaking the earth. But tell Thien s Vng Knh Sn (e t tai gia noi phap
me, in the whole great treasury of teachings, in the cua Thien s Qui Sn Linh Hu) va ban ong mon
five thousand and forty-eight volumes of the la Me Ho phu Kinh Trieu. Theo Canh c
canon, whether they talk of mind or nature, Truyen ang Luc, quyen XI, mot hom, Thien s
whether they preach the sudden or the gradual, Vng Thng Th lam xong cong viec, Me Hoa
has there ever been this happening? They're all Thng en hoi. Vng Thng Th gi cay but
this kind of occasion, but among them Ts'ui-yen is len, Me Hoa Thng noi: "Co ve trong h khong
outstanding. Look at the way he talks; tell me, c chang?" Vng Thng Th nem cay but roi
where is his true meaning? Future Zen i vao nha, khong tr ra na. Me Hoa Thng het
practitioners should be very careful, although sc nghi ng, nh ngi cung dng sap at trai
ancient virtues spoke like that, their meaning is dien, e nh do xet tham y cua Vng Thng
definitely not here. This example refers to the Th. Khi Thng Th va ngoi xuong, ngi cung
tradition that when a man makes false statements dng lien hoi: "Hom qua v sao khong thay na?"
concerning the Dharma of Buddhism he will lose Vng Thng Th ap: "S t can ngi, cho Han
all the hair on his face. As Tsui-Yen gave many can vat." Me Hoa Thng mi hieu ro ly nay.
sermons during the summer retreat for the Vng Thng Th lai th, Me Hoa Thng noi:
edification of his pupils, while no amount of talk "ay la Da ho tinh!" Vng Thng Th noi: "Van
can ever explain what the truth is, his eyebrows e nay th ong ro."The koan about the
and beard might perhaps by this time have potentiality and conditions of questions and
disappeared altogether. This is a way of emphasis answers between Zen master Wang Ching Su and
of no connection between Zen and Sutras. his colleague. According to the Records of the
Cong An Thuy Vi Thien Ban: Shui-Wei's Transmission of the Lamp (Chuan-Teng-Lu),
meditation plank (zemban)Trong thien, tam van Volume XI, one day, Wang Ching Su finished his
ong vai tro quan trong. Tam van xuat hien trong work, Master Mei came and asked something.
mot so cong an nh th du so 20 trong Bch Nham Wang Ching Su raised the pen, Master Mei said,
Luc, trong o chung ta thay s xuat hien cua cac "Can you draw in the space?" Wang Ching Su
thien s Thuy Vi, Lam Te va Long Nha. Long Nha threw the pen down and went into the house,
hoi Thuy Vi: "Viec trng lao en t Tay phng never came out again. Master Mei was extremely
co y ngha nh the nao?" Thuy Vi ap: "a cho in doubt, so he asked someone to come to offer a
ta tam van." Long Nha a tam van cho Thuy Vi. meal to make an inquiry about Wang Ching Su's
Thuy Vi cam lay tam van va anh Long Nha. intention. When Wang Ching Su just sat down, the
Long Nha noi: "Ta b anh la v ang anh; noi donator immediately asked, "Why didn't you come
cach khac, viec trng lao en t phng Tay out again yesterday?" Wang Ching Su said, "The
chang co y ngha g ca."In Zen, meditation lion bites people, and Han dog bites things." Then
plank plays an important role. The Zen board is Master Mei understood clearly the matter. Wang
mentioned in a number of ancient koans, for Ching Su tried to test Master Mei again, Master
instance, example 20 of the Blue Cliff Record, in Mei said, "This is an artful (sly) wild fox." Wang
which the Zen masters Shui-Wei, Lin Chi and Ching Su said, "You understood thoroughly this
Lung Ya appear. Lung Ya asked Shui-Wei, "What matter."
is the meaning of the patriarch's coming from the Cong An Tch T Phac Canh: Yang Shan:
west?" Shui-Wei said, "Give me the Zen board." smashing the mirror in piecesNgng Sn ap
Lung Ya handed Shui-Wei the Zen board. Shui- nat gngTheo Canh c Truyen ang Luc,
Wei took it and hit him. Lung-Ya said, "If you hit quyen XI, luc Ngng Sn ang tru tr nui ong
me, I'll let you hit me. In short, the patriarch's Bnh, quan Thieu Chau, thay ong la Qui Sn gi
coming from the west has no meaning." en cho ong mot tam gng kem theo mot phong
 593

th. Ngng Sn a gng len trc o chung Yang-shan in this case. The Zen method of
bao: "Qui Sn gi ta mot tam gng. May ong noi training its followers thus appears so altogether
th xem gng cua Qui Sn? Hay gng cua out of reason and unnecessarily inhuman. But the
Ngng Sn? Neu cua Qui Sn sao nam trong tay master's eyes are always upon the truth absolute
Ngng Sn? Neu cua Ngng Sn sao do Qui and yet attainable in this world of particulars. If
Sn gi en? He may ong noi c th gng con, this can be gained, what does it matter whether a
khong noi c ta se ap nat." Ngng Sn lap i thing known as precious be broken and an animal
lap lai ba lan, nhng khong ai noi nang g va tam be sacrificed? Is not the recovering of the soul
gng b ap nat. Theo thien s D.T. Suzuki trong more important than the loss of a kingdom?
Thien Luan, Tap I, trng hp tam kieng cua Cong An Tch T Tam Thap Trng: Yang
Ngng Sn b ap nat giong het nh trng hp Shan's thirty blowsTheo Canh c Truyen
Nam Tuyen giet meo. Trong hai trng hp, o ang Luc, quyen IX, mot hom, Thien s Qui Sn
chung khong cu noi mang con meo, khong bao cung chung hai tra, S bao Ngng Sn: "Tron
ve c tam gng quy, ch v tam ho cha ci bo ngay hai tra ch nghe tieng con ma khong thay
c nep tr thc nen khong m c mot loi thoat hnh con." Ngng Sn lien rung cay tra. Qui Sn
gia me o do hai s phu Nam Tuyen va Ngng bao: "Con ch c cai dung cua no, chang c
Sn chu tam gai vao. Phng phap tu tap cua cac cai the cua no." Ngng Sn tha: "Hoa Thng
thien s luyen cho mon o dng nh hoan toan noi sao?" S im lang. Ngng Sn noi: "Hoa
vo ly vay, ma con tan nhan vo loi na la khac. Thng ch c cai the cua no, khong c cai
Nhng nhan quang cac ngai luon at thc tai, dung cua no." Qui Sn noi: "Cho con ba chuc
tuy tuyet oi ma van co the at ti c the gii gay." Ngng Sn noi: "Neu con lanh ba chuc gay
tng oi d biet nay. Neu chng c chan ly ay cua Hoa Thng th ai lanh ba chuc gay cua con
th sa g mot bao vat hay mot con thu phai hy ay?" Qui Sn noi: "Vay tha cho con ba chuc
sinh? Phuc hoi lai linh hon ha chang phai la quan gay."According to the Records of the
trong gap boi hn ca cai kho mat nc sao? Transmission of the Lamp (Chuan-Teng-Lu),
According to the Records of the Transmission of Volume IX, one day, while Kui-shan and the
the Lamp (Chuan-Teng-Lu), Volume XI, while monks were picking tea leaves, Kui-shan said to
Yang-shan was residing at Tung-ping of Shao- Yang-shan, "All day today I've heard your voice
chou, his master Kuei-shan sent him a mirror but I haven't seen your form." Yang-shan then
accompanied with a letter. Yang-shan held forth shook the tea tree. Kui-shan said, "You attained
the mirror before a congregation of monks and its function, but you haven't realized its essence."
said, "O, monks, Kuei-shan sent here a mirror. Is Yang-shan said, "What does the master say?" Kui-
this Kuei-shan's mirror or my own? If you say it is shan was silent. Yang-shan said, "The master has
Kuei-shan's, how is it that the mirror is in my attained its essence but hasn't realized its
hands? If you say it is mine own, has it not come function." Kui-shan said, "I give you thirty blows
from Kuei-shan? If you make a proper statement, with the staff." Yang-shan said, "If I receive thirty
it will be retained here. If you cannot, it will be blows of the master's staff, who then will receive
smashed in pieces." He said this for three times, thirty blows from me?" Kui-shan said, "You will
but nobody even made an attempt to answer. The be spared of my thirty blows.
mirror was then smashed. According to Zen Cong An Tien nh Bach Thu T: Cay bach
master D.T. Suzuki in Essays in Zen Buddhism, trc sanThe cypress tree at the front of the
First Series (p.277), this case is somewhat like the courtyardMot v Tang hoi: "The nao la ch y
case of Nan-ch'uan's kitten. In both cases the cua Phat phap?" Trieu Chau ap: "Cay ba tho
monks failed to save the innocent victim or the trc san." o la cau noi c trch t cong an th
precious treasure, simply because their minds 37 trong "Vo Mon Quan". Theo Thien s ao
were not yet free from intellectualism and were Nguyen trong quyen "Chanh Phap Nhan Tang",
unable to break through the entanglements cay bach trc san cua Trieu Chau chnh la coi
purposely set up by Nan-ch'uan in one case and by cay khong re. Ngay cai trang thai i song giac

ngo t no bay gi c dien ta nh la coi cay
khong re. Cuoc i giac ngo cua ban tai sao lai la
coi cay khong re? Cuoc i giac ngo khong phai
la cuoc i co nh ma la cuoc i t tai, khong co we have the condition of human being, of being a
chap vao bat c th g. The nhng, moi ngi
chung ta lai co nh hay b ieu kien troi buoc
trong nhng phng dien nao o. Th du nh
chung ta co ieu kien cua con ngi, lam ngi
nam hay ngi n, co gia nh hay oc than.
Chung ta co mot so kien thc nen t o khi len
mot so khai niem oi vi s vat. Tat ca nhng
ieu kien nay chnh la nhng cai re ma chung ta
nng vao o e ton tai. ieu nay co g sai trai
hay khong? Co chap vao nhng th nay co g sai
trai hay khong? i song cua chung ta thc s co
mot so han che. i song b gii han nay lam sao
co the la coi cay khong re, lam sao co the la i
song giac ngo? Hanh gia tu Thien nen luon nh
rang "Vo thng" la giao phap quan trong nhat
cua Phat phap. Thay v nhn xem moi vat bien
chuyen nh the nao, th chung ta thng ngh rang
co mot cai g o khong thay oi. D nhien la chung
ta tha nhan mot vai thay oi nao o khi no ro
rang nh trong gia nh co mot ngi qua vang,
hay phai chia ly vi ai trong gia nh. Nhng
chung ta co that s tnh thc c s thay oi hay
vo thng that s hay khong? Chac chan la khong,
va v khong thay c nen hau qua la chung ta
song trong s xem trong t nga. Viec t cho mnh
la quan trong khong han la phai xem thng ngi
khac. Chung ta dung cai xem trong t nga e tao
ra s phan biet tren nhng ng ranh nao o khi
ma tren thc te chang he co phan biet hay ranh
gii nao ca. Tren phng dien nao o, chung ta
eu cho mnh la quan trong. Ro rang la do bi
nhng ieu kien nay ma chung ta mi goi en
cuoc song cua chung ta qua nhieu phien nao. No
xay ra v cai xem trong t nga nay. Hanh gia tu
Thien phai nen luon can trong!A monk asked
Chao-Chou, "What is the essential meaning of the
Buddhadharma?" Chao-Chou said, "The cypress
tree at the front of the courtyard." That is a line
from the famous Case 37 in the Gateless Gate.
According to Zen master Dogen in the
"Shobogenzo", Chao-chou's cypress tree in the
garden as the rootless tree. The very state of
enlightened life itself is now expressed as this
rootless tree. How is this rootless tree your life?
594
The enlightened life is not fixed but free,
unattached to any one thing. And yet, each of us is
fixed or conditioned in certain ways. For instance,
man or a woman, of having a family or being
alone. We have certain knowledge giving rise to
all sorts of ideas. All these conditions are like
roots by which we survive. Is there anything
wrong with this? Is there anything wrong with
being attached to it? Our lives definitely have
certain conditions. How is this so-called
conditioned life the life of the rootless tree, the
enlightened life? Zen practitioners should always
remember that "Impermanence" is among the
Buddha's most fundamental teachings. How is
impermanence generally understood? Instead of
seeing how everything is constantly changing, we
often think that there is something that does not
change. Of course, we recognize certain change
when it is noticeable, such as when there is a
death in our family, or when someone leaves you.
But are we aware of constant change or true
impermanence? Surely no, and consequently we
live in a self-centered way. This self-centeredness
is not necessarily derogatory of others. We are
using self-centeredness here to mean that we
create distinctions on certain boundaries where
there are none. In one way or another, we are all
self-centered. In one way or another, we are all
self-centered. It is obvious that because of these
conditions, we invite so many problems and
afflictions to our own lives. It happens because of
this self-centeredness. Zen practitioners should be
very careful!
Cong An Tien Tam Tam Hau Tam Tam: Three
and three before, three and three behindThe
Dialogue of Manjusri and Wu Cho, example 35 of
the Pi-Yen-LuTh du th 35 cua Bch Nham
Luc. Van Thu hoi Vo Trc: "Va ri cho nao?"
Vo Trc ap: "Phng Nam." Van Thu hoi:
"Phng Nam Phat phap tru tr the nao?" Vo
Trc ap: "Thi mat phap, Ty kheo t gi gii
luat." Van Thu hoi: "Chung nhieu t?" Vo Trc
ap: "Hoac ba tram hoac nam tram." Vo Trc hoi
Van Thu: " ay tru tr the nao?" Van Thu ap:
"Pham Thanh ong , ran rong lan lon." Vo Trc
hoi: "Chung nhieu t?" Van Thu ap: "Tien tam
tam, hau tam tam." Nhng s kien thc, oi lai vi
 595

nhng s kien tru tng (cau hoi va tra li gia regard for the rules of discipline." Manjusri said,
ngai Vo Trc va ngai Van Thu). Theo Vien Ngo "How numerous are the congregations?" Wu Cho
trong Bch Nham Luc, Vo Trc dao Ngu ai Sn, said, "Some three hundred, some five hundred."
en gia ng cho hoang vang, Van Thu hoa mot Wu Cho asked Manjusri, "How is it being carried
cai chua tiep S ngh ngi. Cuoc oi ap tren a on hereabouts?" Manjusri said, "Ordinary people
dien ra. Khi uong tra, Van Thu a cai chung pha and sages dwell together; dragons and snakes
le hoi: "Phng Nam co cai nay chang?" Vo Trc intermingle." Wu Cho said, "How numerous are
ap: "Khong." Van Thu hoi: "Bnh thng lay cai the congregations?" Manjusri said, "In front, three
g uong tra?" Vo Trc im lang khong tra li c, by three; in back, three by three." Concrete facts
ben t gia ra i. Van Thu sai ong t Quan e as opposed to general abstractions. According to
tien ra cong. Vo Trc hoi Quan e: "Va roi noi Yuan-Wu in the Pi-Yen-Lu, when Wu Cho was
'tien tam tam, hau tam tam' la nhieu hay t?" Quan visiting Mount T'ai, when he came to a place on
e goi: "ai c!" Vo Trc ap: "Da!" Quan e the way where it was wild and rough, Manjusri
hoi: "Nhieu hay t?" Vo Trc lai hoi: "ay la produced a temple to take him in for the night.
chua g?" Quan e ch mat sau chua Kim Cang. After finishing the above conversation, they drank
Vo Trc xoay au nhn th chua hoa va ong t tea, Manjusri held up a crystal bowl and asked,
eu an chang thay, ch cho kia la hang trong. Sau "Do they have this in the South?" Wu Cho said,
nay goi la hang Kim Cang. Co v Tang hoi Phong "No." Manjusri said, "What do they usually use to
Huyet: "The nao la chu trong nui Thanh Lng?" drink tea?" Wu Cho was speechless. After all he
Phong Huyet ap: "Mot cau chang gap Vo Trc took his leave and departed. Manjusri ordered
hoi, en nay van lam Tang ong que." Neu can Ch'un T'i the servant boy to see him to the gate.
tham c thau en cho bnh bnh that that, chan When they got to the portals of the gate, Wu Cho
ap en cho at that, nham di li noi cua S asked the boy, "Before he said, 'In front three by
tien c, t nhien trong chao dau lo la cung three; in back, three by three'; how many is this?"
chang nghe nong, tren bang gia cung chang The boy said, "O Worthy!" Wu Cho responded
nghe lanh. Neu can tham c thau, cao vot hiem "Yes?" The boy said, "How many is this?" Wu
nguy nh bao kiem Kim Cang Vng, nen nham Cho also asked, "What temple is this?" The boy
di li Van Thu tien c, t nhien nc ri pointed beyond the Vajrasattva; when Wu Cho
chang dnh, gio thoi chang vao. a Tang Que turned his head, the illusory templeand the boy
Sam Chng Chau hoi mot v Tang: "Va ri had vanished completely out of sight: it was just
cho nao?" V Tang tha: "Phng Nam." a Tang an empty valley. Later that place was called the
hoi: "Trong kia Phat phap the nao?" V Tang tha: Vajra or Adamantine Cave. Later on a monk
"Tranh cai on nao." a Tang noi: "au nh ta asked Feng Hsueh, "What id the Master of Ch'ing
ay, cay lua thoi cm ma an." Hay noi li ap nay Liang Mountain?" Hsueh said, "One phrase did
cung cho ap cua Van Thu la ong hay la khac? not settle Wu Cho's question; to this very day he is
Co ngi noi: "Cho ap cua S chang phai la cho still a monk who sleeps in the fields." If you want
ap cua Van Thu, v con co rong co ran, co pham to penetrate the peaceful equanimity of actual
co thanh." Hieu nh vay th co g giao thiep. Lai truth, so that your feet tread upon the real earth,
bien ro "Tien tam tam, hau tam tam" chang? Mui go to Wu Cho's words to get attainment; then
ten trc con nhe, mui ten sau rat sau. Hay noi la naturally though you stay in a cauldron of hot
nhieu hay t? Neu nham trong ay thau c th water or the embers of a stove, still you would not
ngan cau muon cau ch la mot cau. Neu ngay di feel hot, and though you stay on cold ice, neither
mot cau chat c nui, nam c ng, chnh luc would you feel cold. If you want to go through to
ay en c canh gii nayManjusri asked Wu use the solitary peril, the steep and sharp, like the
Cho, "Where have you just come from?" Wu Cho Jewel Sword of Diamond King, go to Majusri's
said, "The South." Manjusri said, "How is the words to get attainment; then naturally water
Buddhist Teaching being carried on in the South?" poured will not wet, and wind blowing cannot
Wu Cho said, "Monks of the Last Age have little enter. Have you not seen how Ti Tsang of Cheng

Chou asked a monk, "Where have you just come
from?" The monk said, "The Souht." Ti Tsang
said, "How is Buddhism there?" The monk said,
"There is much deliberation." Ti Tsang said, "How
can that compare with us here plowing fields and
having a lot of rice to eat?" Now tell me, is this the
same as Manjusri's answer, or is it different?
Some say that Wu Cho's answers were wrong,
while in Manjusri's answers there is both snake
and dragon, there is both the ordinary and the
sage. What bearing does this have on it? Can you
clearly discern three by three in front, three by
three in back? The first arrow will still light; the
second arrow went deep. Now tell me, how many
is this? If you can pass through here, then a
thousand phrases, ten thousand phrases, are only
one phrase. If at this one phrase you can cut off
and hold still, in the next moment you will reach
this realm.
Cong An Tnh Khc Yet Hau Than Van, Tac
Ma Sinh ao?: How can you speak without your
throat, lips and tongue?Lam the nao noi c
ma khong can en co hong, moi va liMot
hom Qui Sn, Ngu Phong, Van Nham cung ng
hau Bach Trng. Bach Trng hoi Qui Sn:
"Lam the nao noi c ma khong can en co
hong, moi va li?" Qui Sn noi: "Trong trng
hp o, mi thay noi cho." Bach Trng ap: "Ta
khong ngai noi cho cac ong, nhng ta khong muon
giet bon hau sinh." ay la loai cong an "mac
nhien phu nhan", ngha la, loai cong an giai minh
chan ly Thien bang loi phat bieu h hoa hoac phe
bo. Vi loai cong an nay, chung ta thng cao
buoc cac Thien s la phu nhan. Nhng ky that ho
chang phu nhan g ca, nhng g ho a lam ch
nham e vach ro ra cac ao tng cua chung ta cho
vo hu la hu, hu la vo hu, van van. Theo Vien
Ngo trong Bch Nham Luc, trong th du th 70 cua
Bch Nham Luc, Bach Trng tuy la hanh s nh
the, cai noi cua ong a b ngi khac cp mat roi, same question. Wu-feng said, "Teacher, you too
ong xoay qua hoi Ngu Phong. Ngu Phong tha:
"Hoa Thng cung phai nn luon." Bach Trng
noi: "Cho khong ngi vach tran nhn ong." Bach
Trng lai hoi Van Nham. Van Nham tha: "Hoa
Thng co hay cha?" Bach Trng noi: "Mat het
con chau cua ta. Ba ngi moi v mot nha." Co
nhan noi: "Tren at bang ngi chet vo so, qua
c rng gai goc la ngi tay kheo." V the hang
596
tong s em rng gai goc nhiem ngi. V sao?
Bi v neu di cau thng tnh nghiem ngi
chang c. Hang Thien khach can phai trong cau
trnh c, trong li bien muc ch. Neu la ke ganh
ban, phan ong nham trong cau ma chet, nghe noi
dep het co hong moi li th khong co cho m
mieng. Neu la ngi bien thong, co loi song ngc
nc, ch nham tren cau hoi co loi i, tay chang b
thng tch. Qui Sn tha: "Trong trng hp o,
thnh Hoa Thng noi." Hay noi y ngha the nao?
Trong ay nh choi a nhang la, t lan ien
chp, nhan cho hoi kia lien ap, t co con ng
xuat than, chang ton may may kh lc. V the mi
noi, kia tham cau song chang tham cau chet. Bach
Trng chang bien kia, ch noi khong ngai noi vi
ong, ch e ve sau nay mat het con chau cua ta. Khi
cac bac tong s v ngi phai nho inh thao chot.
Nh ngi nay noi: "ap nay chang tha nhan, kia
khong lanh thoai. au chang biet trong ay, mot
ng sanh c, vach ng ngan nhan, khach chu
lan keo, song linh ong."One day Kuei-Shan,
Wu-feng, and Yun-yen were all attending Pai-
chang. Pai-chang asked Kuei-Shan, "How can you
speak without your throat, lips, and tongue?"
Kuei-Shan said, "Well, Master, in that case, you
say it, please." Pai-chang replied, "I don't mind
saying it to you, but I don't want to murder my
posterity." This is an "implicit-negative" koan, a
kind of koan that illustrates Zen-Truth through
"nullifying" or abrogating expression. With this
type of koan, we usually accuse the Zen masters
of being negatory. But in fact, they did not negate
anything. What they have done is to point out our
delusions in thinking of the non-existent as
existent, and the existent as non-existent, and so
on. According to Yuan-Wu in the Pi-Yen-Lu, in
example 70 of the Pi-Yen-Lu, although Pai-chang
acted like this, his pot had already been carried off
by someone else. He also asked Wu-feng this
should shut up." Pai-chang said, "Where there's no
one, I shade my eyes with my hand and gaze out
towards you." Pai-chang also asked Yun-yen the
same question. Yun-yen said, "Teacher, do you
have any way to speak or not?" Pai-chang said, "I
have lost my descendants." Each of these three
men was a teacher. An ancient said, "On the level
ground there are dead people without number.
 597

Those who can pass through the forest of brambles S noi: "Phap s que, noi c i chang c."
are the skillful ones." Therefore teachers of our Sau o S i en phap ng keu th gia anh
school use the forest of brambles to test people. chuong hop chung. Chung Tang tu hop, S noi:
Why? Because they couldn't test people if they "Lai biet lao Tang chang?" Chung khong biet ap
stuck to phrases based on ordinary feelings. the nao. S nem nang cay, ngoi ngay thang an
Patchrobed monks must be able to display their nhien th tchThe koan about the potentiality
ability in phrases and discern the point within and conditions of questions and answers Zen
words. As for board-carrying fellows, they often master Hsing-hua Ts'un-chiang and his assembly
die within the words and say, "If throat, mouth, at the time he was going to pass away. According
and lips are shut, there's no longer a way to say to the Records of the Transmission of the Lamp
anything." As for those who can adapt (Chuan-Teng-Lu), Volume XII, the emperor
successfully, they have waves which go against T'ang Zhuang-Ts'ung honored master Hsing-hua
the current, they have a single road right in the with the gift of a riding horse. While the master
question. They don't cut their hands blundering was riding the horse it was startled and the master
against its sharp point. Kuei-shan said, "Please, fell off, injuring his foot. Hsing-hua gave
teacher, you speak instead." What did Kuei-shan instruction to the monastery director, saying,
mean? Here he was like sparks struck from stone, "Make me a walking stick." The monastery
like a flash of lightning, pressing back against Pai- director made the stick and brought it to Hsing-
chang's question, he answered immediately. He hua. The master took the stick and proceeded to
had his own way to get himself out, without circle the Dharma hall, and as he did so he asked
wasting the slightest effort. Thus it is said, "He the monks, "Do you recognize me?" The monks
studies the living phrase; he doesn't study the dead answered, "How could we not recognize you?"
phrase." Nevertheless, Pai-chang did not take him The master said, "Dharma Master Foot! He can
up on it, but just said, "I don't refuse to speak to speak but he can't walk." Hsing-hua then went to
you, but I fear that if I did, in the future I would be the hall and instructed his attendant to ring the bell
bereft of descendants." Whenever teachers of our and assemble the monks. Hsing-hua then
school help people, they pull out nails and extract addressed the monks, saying, "Do you recognize
pegs. As for people these days who say that this me?" The monks didn't know what to say. Hsing-
answer doesn't approve of Kuei-shan and doesn't hua then threw down the staff and peacefully
comprehend his words, how far they are from passed away in an upright position.
knowing that right here is the one path of his Cong An Trang Tong ac Bao: Emperor T'ang
living potential, towering up like a thousand Zhuang-Ts'ung obtained a precious pearlTheo
fathom wall, interchanging guest and host, leaping Canh c Truyen ang Luc, quyen XII, mot hom,
with life. Vua ng Trang Tong noi vi Thien s Hng
Cong An Tong Tham Tay Cc: Ts'ung-Shen: I Hoa Ton Tng: "Tram thu phuc nhan tam x ai
am washing my feetSee Tong Tham Tay Cc. Lng, c mot vien minh chau vo gia, ti gi
Cong An Ton Tng Phi Ma: Ts'un-chiang's cha co ngi tra gia." S Hng Hoa noi: "Xin Be
galloping a horseCong an noi ve c duyen van ha cho lao Tang xem hat chau nay!" Vua Trang
ap gia Thien s Hng Hoa Ton Tng va Tang Tong im lang m khan bt au. S Hng Ho a lien
chung vao phut S sap th tch. Theo Canh c noi: "Vat bau cua Be ha ai dam tra gia!"
Truyen ang Luc, quyen XII, Vua ng Trang According to the Records of the Transmission of
Tong ban cho S mot con nga. Trong luc ci the Lamp (Chuan-Teng-Lu), Volume XII, one
nga, S cht b nga quang te gay chan. S goi: day, the emperor T'ang Zhuang-Ts'ung told Zen
"Vien Chu! Chuot cho ta mot cay nang." Vien chu master Hsing-hua: "I won over the people of Ta
chuot nang xong, em en cho S. S cap nang i Liang and got an invaluable precious pearl, but so
vong quanh phap ng, S hoi Tang chung: "Cac far nobody has yet bargains." Hsing-hua said,
ong co nhan ra lao Tang khong?" Chung Tang "Your Majesty, would you please let this old
ap: "Lam sao ma khong nhan ra Hoa Thng?" monk see it!" Emperor T'ang Zhuang-Ts'ung

silently opened his kerchief. Hsing-hua
immediately said, "Your Majesty, nobody dare to
bargain your invaluable precious pearl!"
Cong An Tran Thao oc Nhan: Ch'en Ts'ao's
just one eye, example 33 of the Pi-Yen-LuTh
du th 33 cua Bch Nham Luc. Thng th Tran
Thao en tham van T Phc. T Phc thay lai,
lien ve mot vong tron. Tran Thao noi: "e t lai
the ay, sm a chang c tien, huong la lai ve
mot vong tron." T Phc lien ong ca phng
trng. Tuyet au noi Tran Thao ch u mot con
mat. Theo Vien Ngo trong Bch Nham Luc,
Thng th Tran Thao cung Bui Hu, Ly Cao la
ong thi. Thay Tang en, ong trc thnh tho trai,
ke cung ba tram tien, sau kham bien. Mot hom
Van Mon en tham kien nhau, ong hoi: "Sach Nho
th chang hoi, tam tha mi hai phan giao t co
toa chu, the nao la viec hanh cc trong nha
Thien?" Van Mon hoi: "Thng th tng hoi bao
nhieu ngi roi?" Tran Thao noi: "Chnh nay hoi
Thng Toa." Van Mon bao: "Chnh nay hay gac
lai, the nao la giao y?" Tran Thao noi: "Quyen
vang truc o." Van Mon bao: "Cai nay la van t
ng ngon, the nao la giao y?" Tran Thao noi:
"Mieng muon ban ma li mat, tam muon duyen
ma l quen." Van Mon bao: "Mieng muon ban ma
li mat la oi hu ngon, tam muon duyen ma l
quen la oi vong tng, the nao la giao y?" Tran
Thao khong noi c li nao na. Van Mon hoi:
"Nghe noi Thng th xem kinh Phap Hoa pha
chang?" Tran Thao Noi: "Phai." Van Mon bao:
"Trong kinh noi 'Tat ca tr sanh san nghiep eu
cung that tng chang trai nhau,' hay noi phi phi
tng Thien hien nay co bao nhieu ngi thoi v?"
Tran Thao lai khong noi c li nao na. Van
Mon bao: "Thng th ch co tho xuat, thien Tang
nem het tam kinh ngu luan vao tung lam mi
nam hai mi nam con cha c g, Thng th
lai lam sao c hoi?" Tran Thao le bai roi noi:
"Toi toi loi." Lai mot hom, Tran Thao cu ng quan
lieu len lau, trong thay mot so Tang i en. Mot v
quan noi: "en o eu la thien Tang." Tran Thao
bao: "Chang phai." V quan hoi: "Sao biet chang
phai?" Tran Thao bao: "i en gan v ong kham
pha." Chung Tang en trc lau, Tran Thao goi to:
"Thng Toa!" Chung Tang ngc au nhn. Tran
Thao bao quan lieu: "Toi noi ma chang tin." Ch
co mot mnh Van Mon, ong kham pha chang c,
598
v kia a tham kien Muc Chau roi. Mot hom, on g
en tham kien T Phc. T Phc thay ong lai,
lien ve mot vong tron. T Phc la ton tuc di
dong Qui Ngng, bnh thng thch lay canh tiep
ngi, thay Tran Thao lien ve mot vong tron. au
ng Tran Thao la hang tac gia chang b ngi la,
kheo t kiem iem noi, e t en the ay, sm a
chang tien, au kham lai ve mot vong tron. T
Phc ong ca phng trng. Loai cong an nay
goi la "Trong li bien ch, trong cau tang c."
Tuyet au noi: "Tran Thao u mot con mat."
Tuyet au ang goi la co con mat tren nh. Hay
noi y tai cho nao? Cung kheo cho mot vong tron.
Neu thay the ay th nha Thien lam sao v ngi?
Toi th hoi ong, khi ay ne u cac ong la Tran Thao
nen thot ra nhng li g e khoi b Tuyet au noi
ch u mot con mat?Ch'en Ts'ao, ministry
president, went to see Tzu Fu. When Tzu Fu saw
him coming, he immediately drew a circle. Ts'ao
said, "My coming here like this has already
missed the point; how much more so, to go on and
draw a circle!" Tzu Fu thereupon closed the door
of his room. Hsueh Tou said, "Ch'en Ts'ao has just
one eye." According to Yuan-Wu in the Pi-Yen-
Lu, ministry president Ch'en Ts'ao was a
contemporary of P'ei Hsiu and Li ao. Whenever
he saw a monk come, he would give him three
hundred cash, wishing thereby to test the monk.
One day Yun Men came; seeing him, Ch'en Ts'ao
immediately asked, "I do not ask about what is in
the Confucian books, and the twelve part
teachings of the three vehicles have their own
professors: what is the purpose of a patchrobed
monk's journey on foot?" Yun Men said, "How
many people have you asked?" Ch'en Ts'ao said,
"I am asking you right now." Yun Men said,
"Leaving aside right now for the moment, what is
the meaning of the teachings?" Ch'en Ts'ao said,
"Yellow scrolls on red rollers." Yun Men said,
"These are written words and letters: what is the
meaning of the teachings?" Ch'en Ts'ao said,
"When the mouth wishes to speak of it, words
flee; when the mind seeks affinity with it, thought
vanishes." Yun Men said, "'When the mouth
wishes to speak of it, words flee the mind seeks
affinity with it, thought vanishes' is to refer to
maintaining verbalization; 'when the the mind
seeks affinity with it, thought vanishes' is to refer
 599
to false conceptualization. What is the meaning of
the teachings?" Ch'en Ts'ao was speechless. Yun
Men said, "I have heard it said that you read the
Lotus of Truth scripture; is this true or not?" Ch'en
Ts'ao said, "True." Yun Men said, "In that
scripture it says that all livelihood and productive
labor are not contrary to the characteristics of
reality. But tell me, in the heaven that is beyond
thought and thoughtlessness, right now how many
people fall back from that position?" Ch'en Ts'ao
again was speechless. Yun Men said, "Do not be
so careless. A real monk abandons the three
scriptures and five discourses to enter a
monastery; after ten or twenty years, he still can
do nothing himself. So how could you, ministry
president, be able to understand?" Ch'en Ts'ao
bowed and said, "I am at fault." Also one day as
Ch'en Ts'ao had climbed up in a tower with a
group of officials, they looked out and saw several
monks coming. One of the officials said, "Those
people approaching are all Ch'an monks." Ch'en
Ts'ao said, "No, they're not." The official said,
"How do you know they're not?" Ch'en Ts'ao said,
"Wait till they come near, and I will put them to a
test for you." When the monks reached the foot of
the tower, Ch'en Ts'ao suddenly called out, "O
Elders!" The monks raised their heads. Ch'en
Ts'ao said to the group of officials, "Didn't you
believe what I said?" There was only one man,
Yun Men, whom Ch'en Ts'ao could not expose.
Ch'en Ts'ao had see Mu Chou. One day he went to
call upon Tzu Fu. When Tzu Fu saw him coming,
he immediately drew a circle. Tzu Fu was an
honorable adept in the Kuei-Yang lineage; he
always liked to use the meeting of perspectives to
deal with people. When he saw the ministry
president Ch'en Ts'ao coming, he thereupon drew
a circular figure. But what could he do? Ch'en
Ts'ao was after all an adept, and didn't submit to
the deceit of others; he knew himself how to make
a test; he said, "My coming here like this has
already missed the point; how is it worth going on
to draw a circle?" Tzu Fu closed the door. This
kind of public case is called "discerning the target
within the words, concealing ability within a
phrase." Hsueh Tou says, "Ch'en Ts'ao has just
one eye." Hsueh Tou may be said to have an eye
on his forehead. But tell me, where does his
meaning lie? Tzu Fu should have produced
another circular figure; but if he always acted like
this, how could a patch-robed monk benefit
others? Now let me ask you, if you were Ch'en
Ts'ao at that moment, what could you have said in
order to avoid Hsueh Tou's saying that he has just
one eye?
Cong An Tr Mon Bat Nha The: Chih Men's
Body of WisdomTh du th 90 cua Bch Nham
Luc cho chung ta thay Tr Mon va loi van ap cua
ong vi e t. Mot nha s hoi Tr Mon: Vat the
cua s khon ngoan la g? (the nao la Bat Nha
the?). Tr Mon ap: Con ngao co sao Kim mang
trong mnh no trang sang. (con ngao ngam trang
sang). Nha s hoi: Hieu qua cua s khon ngoan
la g? (the nao la Bat Nha dung?). Tr Mon ap:
Con tho cai ch lu tho con. (Con tho mang thai).
Theo Vien Ngo trong Bch Nham Luc, khi thien s
Tr Mon ap: "Con ngao ngam trang sa ng, con tho
mang thai," tron dung y Trung thu. Tuy nhien nh
the, co nhan y chang tren con ngao, con tho. Tr
Mon la hang ton tuc cua tong Van Mon, mot cau
noi phai u ba cau: ham cai can khon, tiet oan
chung lu, va tuy ba truc lang, cung chang an bai,
t nhien va van, lien en cho hiem. Li Tr Mon
ap cho v Tang nay lc bay oi chut phan mui
nhon, han la phi thng. Cho ap cua co nhan
khong co nhieu viec, trung thu trang moc, tho ha
mieng nuot anh sang mat trang lien tho thai, trong
mieng sanh ra con, trang sang th sanh nhieu, trang
toi th sanh t. Co nhan ch mn y kia e ap anh
sang Bat Nha. Tuy nhien, co nhan chang phai
tren ngon cu, t la ngi sau chay tren ngon cu e
kiem song ma thoi. Ban Sn noi: "Tam nguyet
rieng tron, sang trum muon tng, sang khong
chieu canh, canh cung chang con, sang canh eu
quen, lai la vat g?" Ngi i nay ch trng mat
goi la sang, i tren tnh giai, trong khong trung ma
ong inh. Co nhan noi: "Tat ca cac ong ca sau
can ngay em phong ai quang minh, chieu pha
nui song ai a, khong nhng ch nhan can phong
quang, ty thiet than y eu phong quang." en
trong ay phai nhoi ap sau can khong con mot
viec, lot tran bay lo lo, mi thay c cho ri cua
cau nay vay!Example 90 of the Pi-Yen-Lu
shows us Master Chih-Men in a conversation with
his disciples as followed: A monk asked Chih-
Men, What is the wisdom body? Chi-Men said,
 600
The Venus mussel bears the bright moon in it.
The monk asked, And what is the effect of
wisdom? Chih-Men said, The female hare gets
pregnant. According to Yuan-Wu in the Pi-Yen-
Lu, when Chih Men said, "An oyster swallowing
the bright moon, and a rabbit getting pregnant," he
used a mid-autumn sense; even so, the Ancient's
meaning was not in the oyster or the rabbit. As
Chih Men was a venerable adept in the
congregation of Yun Men, each of his phrase had
to contain three phrases; that is, the phrase that
contain heaven and earth, that phrase that cuts off
the myriad stream, and the phrase that follows the
waves. Moreover, without using any prearranged
maneuvers, each of his phrase is spontaneously
appropriate. Thus he went to the danger point to
answer this monk's questions, showing a bit of his
sharp point, he was undeniably extraordinary.
That Ancient's, in mid-autumn when the moon
comes out, the rabbits open their mouths and
swallow its light, thus becoming pregnant. Here
too, if there's moonlight the offspring are many;
without a moon, they're few. The Ancient jus
made temporary use of these meanings to answer
about the light of wisdom. Although his answer
was this way, his meaning wasn't in the words and
phrases. It's just that later people go to his words
to make a living. P'an Shan said, "The mind-moon
is solitary and full: its light engulfs the myriad
forms. The light is not shining on objects. Nor do
the objects exist. Light and objects both forgotten.
Then what is this?" People these days just stare
and call this the light: from their feelings they
produce interpretations, driving spikes into empty
space. An Ancient said, "Day and night all of you
people release a great light from the gates of your
six senses; it shines through mountains, rivers, and
the great earth. It's not only your eyes that release
light, nose, tongue, body and mind also all release
light." To get here you simply must clean up your
six sense faculties so that you're without the
slightest concern, purified and naked, free and
unbound, only then will you see where this story is
at!
Cong An Tr Mon Lien Hoa Ha Diep: Chih- "T xa en nay ch la mot oan s, khong phai
Men's Lotus Flower, Lotus Leaves, example 21 of
the Pi-Yen-LuTh du th 21 cua Bch Nham cung cha sanh." Co nhan en trong ay tung mot
Luc. Mot v Tang hoi Tr Mon: "Khi hoa sen cha cai, noi: "Co ra co vao. Neu la ngi cha lieu th
ra khoi nc th the nao?" Tr Mon ap: "Hoa
sen." V Tang lai hoi: "Sau khi ra khoi nc th the
nao?" Tr Mon ap: "La cong." Tr Mon la mot
trong nhng thien s au tien dung th ca ngi
nhng cau cham ngon hay li day cua cac thay
thi xa, ay la mot nghe thuat ma sau nay hoc
tro cua ong la Tuyet au con vt troi hn ong
na. Theo Vien Ngo trong Bch Nham Luc, Tr
Mon neu la ng c tiep vat, con xa oi phan. Neu
la cat t cac dong th ngan dam muon dam. Hay
noi, hoa sen ra khoi nc cung cha ra khoi nc,
la mot la hai? Neu the ay thay c, ha ong co
cho vao. Tuy nhien nh the, neu noi la mot th lan
lon Phat tanh, lon xon chan nh. Neu noi la hai th
tam canh cha quen, ri tren ng giai, chay biet
bao gi dng. Th noi y co nhan the nao? Ky that
khong co nhieu viec. V the au T noi: "Ong ch
ch ket danh ngon so cu, neu ro cac viec t nhien
chang ket, tc khong co nhieu v th chang ong,
ong nhiep tat ca phap, tat ca phap nhiep ong
chang c, von khong c mat, mong huyen
danh muc nhieu nh the, khong nen gang gng v
no an lap danh t, doi gat cac ong c chang? V
cac ong hoi nen co noi, neu cac ong chang hoi,
bao toi nham cac ong noi cai g? Chnh c tat ca
viec eu do cac ong em c en, tron chang can
g viec cua ta." Co nhan noi: "Muon biet ngha
Phat tanh, pha xem thi tiet nhan duyen." Van
Mon nhac viec Tang hoi Linh Van: "Khi Phat
cha ra i th the nao?" Linh Van dng ng cay
phat t. V Tang hoi: "Sau khi ra i th the nao?"
Linh Van cung dng ng cay phat t. Van Mon
noi: "au trc anh c, au sau anh chang
c." Lai noi: "Chang noi ra i cung chang ra
i." Cho nao co thi tiet y hoi: "Co nhan mot hoi
mot ap, hp thi hp tiet, khong co nhieu viec.
Neu ong tm li theo cau, tron khong giao thiep.
Neu ong trong li noi thau c li noi, trong y
thau c y, trong c thau c c, buong i khien
c thanh thi, mi thay cho ap thoai cua Tr
Mon." Nhng cau hoi: Khi Phat cha ra i th the
nao? Khi Ngu au cha thay To th the nao? Khi
lan lon trong a hon on cha phan th the nao?
Khi cha me cha sanh th the nao? Van Mon noi:
khong quay, khong c khong mat, khong sanh
 601

s rem mo vach, nng co ga cay. Hoac day y you descend to travel the road of interpretation.
buong sach i, hoac anh cho y chay vao rng When will you ever cease? Tell me, what is the
hoang ram rap menh mong. Neu la ngi c ancient's meaning? In reality there aren't so many
suot 12 gi chang ga nng mot vat, tuy chang ga concerns. That is why T'ou Tzu said, "Just don't
nng mot vat, ma bay mot c mot canh lam sao attach names and words, classification and
mo tm?" Ong Tang nay hoi: "Khi hoa sen cha ra phrasing. If you have understood all things,
khoi nc th the nao?" Tr Mon ap: "Hoa sen." naturally you won't be attached to them. Then
o ch la ngan hoi. Mot cau ap nay qua la phi there is no multiplicity of gradations of
thng. Cac ni eu goi la li ien ao, trong ay differences; you take in all things; but all things
nh the. Nham au noi: "Thng qu trc khi won't be able to take you in. Fundamentally there
cha m mieng, van con so sanh oi phan. Co is no gain or loss, no illusions or dreams, no
nhan bay c a la lo uoi roi." Hien nay, hoc gia multiplicity of names. You should not insist on
chang hieu y co nhan, ch can ly luan, a ra khoi setting up names for them. Can I fool all of you
nc cung cha ra khoi nc, co dnh dang chut people? Since all of you ask questions, therefore
nao? Co v Tang hoi Tr Mon: "The nao la Bat there are words. If you don't ask, what could you
Nha the?" Tr Mon ap: "Con trai ngam trang have me say that would be right? Al concerns are
sang." V Tang hoi: "The nao la Bat Nha dung?" what you "take up: none of it is any business."
Tr Mon ap: "Con tho mang thai." Xem Tr Mon Haven't you seen Yun Men cite this story: A monk
oi ap nh the, ngi khap thien ha thao luan ve asked Ling Yun, "How was it before the Buddha
ng mach cua S chang c. Hoac co ngi hoi appeared in the world?" Ling Yun raised his
Giap Sn: "Khi hoa sen cha ra khoi nc th the whisk. The monk asked, "What about after the
nao?" Giap Sn ap: "Cot cai, long en." Hay noi Buddha appeared in the world?" Again Ling Yun
cung hoa sen la ong la d? Tang hoi: "Sau khi ra raised his whisk. Yun Men said, "The first time he
khoi nc th the nao?" S ap: "au gay kheu hit, the second time he missed." He also said,
nhat nguyet, di chan snh rat sau." Ong th no i "Without speaking of appearing and not
phai hay chang phai? Qua th du nay co nhan appearing, where would be the time of his
muon nhan nhu hanh gia ch lam nhan trai can asking?" With one answer for one question the
ban (mot tieu chuan co nh), ma phai ap pha ancients accorded with the time and season
tnh tranA monk asked Chih Men, "How is it without a multitude of concerns. If you pursue
when the lotus flower has not yet emerged from words and follow after phrases, there will never
the water?" Chih Men said, "A Lotus flower." The be any connection. If in the midst of words you
monk said, "What about after it has emerged from can penetrate through words, if in the midst of
the water?" Chih Men said, "Lotus Leaves." Zen meanings you can pass through meanings, if
master Kuang-Zuo Zhi-Men was one of the first within a device you can penetrate through the
masters of Chan tradition to celebrate the words device, and if you let go and let yourself be at
of the old masters in poetic form, and art at which ease, only then will you see Chih Men's
his disciple Hsueh-Tou was even better than his answer.Yun Men said, "From ancient times till
teacher. According to Yuan-Wu in the Pi-Yen-Lu, today, it's just been one thing. There is no right or
as for dealing with people in accordance with their wrong, no gain or loss, no born or not born." When
potentials, Chih Men has attained a little. When it they got here the ancients laid down one single
comes to cutting off the myriad streams, he's a path where there's an entrance and an exit. If it's a
million miles away. But say, is this flower before man who hasn't yet understood, then he's pressing
and after it emerges from the water the same or against a fence, running his hands over a wall, like
different? If you can see this way, I'll grant that a ghost haunting the weeds and trees. If you make
you've had an entry. Nevertheless, if you say it's him let go, he still goes into the wild vast
the same, you confuse your Buddha-nature and desolation. If it is a man who has attained, then
becloud true thusness. If you say it's different, twenty-four hours a day he won't depend on a
mind and environment are not yet forgotten, and single thing. While he doesn't depend on a single
 602

thing, when he reveals one device, one object, nhan, cho ap cung chang nhe hn. Neu nh the
how will you search him out? This monk asked, ay hoi, chnh la ng au; neu chang the ay hoi,
"How is it when the lotus flowers have not yet ch khi so tnh ao ly. au chang thay Tong ao
emerged from the water?" Chih Men said, "A gia tru au T, luc con trong hoi Tuyet au lam
Lotus flower." This then is just an answer that th ky, Tuyet au day tham "Ch ao khong kho,
blocks the question, nevertheless it's exceptional. duy hiem gian trach", ni ay co tnh. Mot hom,
All over it's called "upside-down words." How so? Tuyet au hoi: "Ch ao khong kho, duy hiem
Haven't you heard: Yen T'ou said, "I always hope gian trach, y ngha the nao?" Tong ao noi: "Suc
you would attain a little before you open your sanh, suc sanh." Ve sau, Tong ao an tai au
mouths." Where the ancient one Chih Men T, pham i eu lay ca sa goi giay co chung vi
revealed his mind, he was already leaking and kinh sach. Co v Tang hoi: "The nao la tong phong
tarrying. Students these days don't wake up to the cua ao gia?" Tong ao ap: "Ca sa goi giay co."
ancient's meaning: they just go on talking V Tang lai hoi: "Cha biet y ch the nao?" Tong
theoretically of "emerged from the water" and ao noi: "Di chan tran toan gai goc." V the,
"not yet emerged from the water." What noi cung Phat chang nhieu hng, neu vt qua
connection is there? Haven't you heard: A monk khoi th bat tha tai ta. a la mot hoi mot ap ro
asked Chih Men, "What is the body of Wisdom?" rang hien thanh, tai sao Trieu Chau lai noi boi roi?
Chih Men said, "An oyster enclosing the bright Hay noi phai la sao huyet cua thi nhn chang?
moon." The monk asked, "What is the functioning Trieu Chau trong sao huyet ap y, hay ngoai
of Wisdom?" Chih Men said, "A rabbit becomes sao huyet ap y? Phai biet viec nay khong tren
pregnant." Look at him responding like this: no ngon cu. Co ngi tin c en thau xng thau
one on earth can searth out the stream of his tuy, nh rong gap nc, nh cop ta nui A monk
words. If someone asked me, "How is it when the asked Chao-Chou, "The Ultimate Path has no
lotus flowers have not yet emerged from the difficulties; just avoid picking and choosing; isn't
water?" I would just answer him by saying, "The this a cliche for people of these times?" Chao-
pillar and the lamp." Tell me, is this the same as Chou said, "Once someone asked me, and I really
the lotus flowers or different? If I were asked, couldn't explain for five years." According to
"What about after they've emerged from the Yuan-Wu in the Pi-Yen-Lu, Chao-Chou usually
water?" I would answer, "The staff upholds the didn't use blows or shouts his action went beyond
sun and moon, underfoot how muddy and deep!" blows and shouts. This monk's question was also
You tell me, is this right or wrong? Through this very special; it would have been hard for anyone
example, the ancient virtues want to advise Zen but Chao-Chou to answer him. Since Chao-Chou
practitioners that they should never mistakenly was an adept, he just said to him, "Once someone
stick by the zero point of a scale, but break up asked me, and I really couldn't explain for five
people's emotional interpretations. years." The question towered up like a mile-high
Cong An Trieu Chau Boi Roi: Chao-Chou Can't wall, and the answer didn't make light of it. Just
Explain, example 58 of the Pi-Yen-LuTh du understand it this way and it's right here. If you
th 58 cua Bch Nham Luc. Mot v Tang hoi Trieu understand, then don't make rational calculations.
Chau: "Ch ao vo nan, duy hiem gian trach, phai Haven't you heard now when the man of the Path
la sao huyet cua thi nhn chang?" Trieu Chau Tsung of T'ou Tzu was the scribe in Hsueh Tou's
ap: "a co ngi hoi toi, ma mai en nam nam community, Hsueh Tou had him immerse himself
van con boi roi." Theo Vien Ngo trong Bch Nham in "The Ultimate Path has no difficulties; just
Luc, Trieu Chau bnh sanh chang hanh gay het, avoid picking and choosing." Thereby Tsung had
ma dung c con hn gay het. V Tang nay hoi an awakening. One day Hsueh Tou asked him,
rat ky quai, neu khong phai la Trieu Chau th kho "What is the meaning of 'The Ultimate Path has no
ap c cho y. Bi Trieu Chau la hang tac gia, difficulties; just avoid picking and choosing'?"
ch noi vi y "a co ngi hoi toi, ma mai en Tsung said, "Animal, animal." Later he dwelt in
nam nam van con boi roi." Cho hoi vach cao ngan seclusion on Mount T'ou Tzu. Whenever he went
 603

to serve as an abbot, he wrapped his straw sandals co the lam chay bng len ngon uoc Phap. That
and his scriptural texts in his robe. A monk asked vay, t khi nhng li cua cac thay thien c coi
him "What is your family style, Wayfarer?" Tsung nh nhng phng tien ao tao th cong an 'Vo' a
said, "Straw sandals wrapped in a robe." The giup cho hang ngan thien sinh thc hien c the
monk said, "What does this mean?" Tsung said, nghiem au tien cua ai giac. Mai en ngay nay
"T'ung Ch'eng (the neighboring city) is under my ngi ta van day no cho mon o tre tuoi nh cong
bare feet." Thus it is said, "Making offerings to the an au tienChao-Chou's Dog, example 1 of the
Buddha is not a matter of a lot of license." If you Wu-Men-Kuan. One day a monk asked Chao-
can penetrate through and escape, then letting go chou: 'Does a dog really have Buddha-nature, or
or holding on rest with oneself. Since this case is not?' Chao-chou said: 'Wu'. According to Wu Men
one question and one answer, clear and perfectly Hui-Kai in the Wu-Men-Kuan, for the practice of
obvious, why then did Chao-Chou say that he Zen, it is imperative that you pass through the
couldn't explain? But tell me, is this a cliche for barrier set up by the Ancestral Teachers. For
people of these times or not? Did Chao-Chou subtle realization, it is of the utmost importance
answered him inside or outside the nest of cliche. that you cut off the mind road. If you do not pass
You must realize that this matter isn't in words and the barrier of the ancestors, if you do not cut off
phrases. If there's a fellow who penetrates the the mind road, then you are a ghost clinging to
marrow, whose faith is thoroughgoing, then he's bushes and grasses. What is the barrier of the
like a dragon reaching the water, like a tiger Ancestral Teachers? It is just this one word "Mu"
taking to the mountains. (Wu), the one barrier of our faith. We call it the
Cong An Trieu Chau Cau T: Chao-Chou's Gateless Barrier of the Zen Tradition. When you
DogCon Cho cua Trieu Chau, th du th 1 cua pass through this barrier, you will not only
Vo Mon Quan. Mot hom co mot v Tang hoi Trieu interview Chao-Chou intimately. You will walk
Chau: "Mot con cho co Phat tanh hay khong?" hand in hand with all the Ancestral Teachers in
Trieu Chau ap: "Vo." (Mu). Theo Vo Mon Hue the successive generations of our lineage, the hair
Khai trong Vo Mon Quan, tham thien phai lot qua of your eyebrows entangled with theirs, seeing
ca To, dieu ngo phai dt tuyet ng tam. Ca with the same eyes, hearing with the same ears.
To khong lot, ng tam khong dt th cung nh Won't that be fulfilling? Is there anyone who
bong ma nng nh cay co. Th hoi ca To la g? would not want to pass this barrier? To do this,
Ch mot ch "Khong" chnh la ca ay, ben goi la make your whole body a mass of doubt to
Vo Mon Quan cua Thien tong vay. Hanh gia nen concentrate on this one word "Mu". Day and night,
nh rang qua c ca ay chang nhng thay c keep digging into it. Don't consider it to be
Trieu Chau ma con cung ch To xa nam tay nothingness. Don't think in terms of 'has' and 'has
chung bc, tham sau giao ket, cung mot mat ma not.' Try to eliminate mistaken knowledge and
thay, mot tai ma nghe. Ha chang vui thu lam sao? atttitudes you have held from the past. Inside and
Ha chang ai muon qua ca ay lam sao? Muon outside become just one. Exhaust all your life
c nh vay hay van dung ca than tam khi energy on this one word "Mu." Some day the
thanh mot moi nghi, ngay em nghien ngam tham "Mu" will suddenly break open, at the very cliff
thang ch "Khong". Ch nen cho Khong la Khong edge of birth-and-death, you find the Great
theo ngha trong rong, ch nen cho Khong la Freedom. In the Six Worlds and the Four Modes
Khong theo ngha co, khong. Hay co gang loai bo of Birth, you enjoy a samadhi without any
nhng thai o va s hieu biet lam lan trong qua obstruction. At that time, just a single spark can
kh. Trong ngoai eu tr thanh mot khoi. Hay light up your Dharma candle. As a matter of fact,
dung het sc lc ma nghien ngam ch "Khong" since the time when words of the old masters
ay. Mot ngay nao o, ch "Khong" ay se thnh began being used as a means of training, this so-
lnh boc phat. Khi ay, ban se dng dng vi b called koan 'Mu' has helped thousands of Zen
sinh t, dao chi trong chon luc ao t sanh mot students to a first enlightenment experience. Still
cach vo ngai. Ngay luc o, ch can mot tia la nho today it is given to many Zen students as their first

koan.
Cong An Trieu Chau Ch ao Vo Nan: Chao
Chou's Stupid Oaf, example 57 of the Pi-Yen-
LuTh du th 57 cua Bch Nham Luc. Trieu
Chau thng ng thuyet phap: ao chang kho,
ch hiem la chon, va co no i nang la la chon, la
minh bach. Lao Tang chang trong minh bach,
cac ngi lai tiec gi chang? Co v Tang ng ra
hoi: a chang trong minh bach th tiec gi cai
g? Trieu Chau bao: Ta cung chang biet. V
Tang noi: Hoa Thng a chang biet, v sao
chang trong minh bach? Trieu Chau noi: Hoi
th c. Le bai xong lui ra. Theo Vien Ngo trong
Bch Nham Luc, v Tang hoi Trieu Chau ch ao
khong kho ch hiem gian trach, trong bai Tn Tam
Minh cua Tam To Tang Xan, m au la hai cau
nay. Co nhieu ngi hieu lam. V sao ch ao von
khong kho cung khong chang kho, ch la hiem ni
gian trach? Neu hieu the ay th mot muon nam
cung cha mong thay. Trieu Chau thng lay cau
nay hoi ngi. V Tang em cau nay hoi lai Trieu
Chau. Neu nham tren ngon cu tm th v Tang nay
la kinh thien ong a. Neu chang tren ngon cu
lai lam sao? Lai tham ba mi nam. Cay chot ca
nay phai xoay c mi mong nho rau cop. Phai
la co bon phan thu oan mi c. V Tang nay
chang ngai nguy vong, dam nho rau cop, noi rang:
"Van con gian trach." Trieu Chau nham mieng
lien bt, noi: "Ke t nha ruong, cho nao la gian
trach?" Neu hoi en ke khac lien thay tay chan roi
loan, au ng lao nay la bac tac gia, nham cho
ong khong c lien ong, cho xoay khong c
lien xoay. Neu ong thau c, tat ca ngon cu ac
oc, nhan en ngan sai muon trang hy luan the
gian, eu la thng v e ho. Neu en c cho was an adept? Chao-Chou moved where it was
that, mi thay Trieu Chau long son tng manh. Ke
t nha ruong la tieng ngi lang Phc ng impossible to turn around. If you can penetrate all
mang ngi giong nh khong y tr. V Tang nay
noi: "Van con gian trach." Trieu Chau bao: "Ke t
nha ruong, cho nao la gian trach?" Cap mat Tong
s phai en the ay, nh chim canh vang vach bien
bat rong nuotZen master Chao-Chou entered
the hall to address the monks: Attaining the Way
is not difficult, just disdain choosing. As soon as
words are present there is choosing, there is
understanding. Its not to be found in
understanding. Is understanding the thing you
uphold and sustain? A monk asked: Since it is
604
not found in understanding, what is to be upheld
and sustained? Chao-Chou said: I dont know.
The monk said: Since the master doesnt know
what it is, how can you say it isnt within
understanding? Chao-Chou said: Ask and you
have an answer, then bow and withdraw.
According to Yuan-Wu in the Pi-Yen-Lu, the
monk questioned Chao-Chou about the saying
"The Ultimate Path has no difficulties; just avoid
picking and choosing." The Third Patriarch's
Inscription of the Believing Heart starts off
directly with these two lines. There are quite a
few people who misunderstand. How so?
According to them, the Ultimate Path is
fundamentally without difficulties, but also
without anything that's not difficult; it's just that it's
only adverse to picking and choosing. If you
understand in this fashion, in ten thousand years
you won't even see it in dreams. Chao-Chou often
used this saying to question people. This monk
reversed this by taking this saying to question him.
If you look to the words, then this monk does after
all startle heaven and shake the earth. If it is not in
the words, then what? You must be able to turn
this little key before it will open. To grab the
tiger's whiskers, you must be able to do it on your
own abilities. Heedless of the mortal danger, this
monk dared to grab the tiger's whiskers, so he
said, "This is still picking and choosing." Chao-
Chou immediately blocked off his mouth by
saying, "Stupid oaf! Where is the picking and
choosing?" If the monk had asked someone else,
he would have seen him flustered and confused.
But what could he do about this old fellow who
impossible to move, turned around where it was
evil and poisonous words and phrases, even down
to a thousand differences and ten thousand forms,
then all conventional fabrications will be the
excellent flavor of purified ghee. If you can get to
where you touch reality, then you will see Chao-
Chou's naked heart in its entirety. "Stupid oaf" is a
country expression of the people of Fu Chou, to
revile people for being without intelligence. When
the monk said, "This is still picking and choosing,"
Chao-Chou said, "Stupid oaf! Where is the picking
and choosing?" The eye of teachers of our school
 605

must be thus, like the golden winged Garuda bird who first tied it." The monks then say: "You have
parting the ocean waters to seize a dragon directly answered your own silly question. Now open the
and swallow it. door!"
Cong An Trieu Chau Cu Hoa: Chao-chou's Cong An Trieu Chau ai Thai: Chao Chou's Big
Fire! Fire!Ngay no, Hoa Thng Nam Tuyen Turnips, example 30 of the Pi-Yen-LuTh du
cung Tang chung ang lam viec ben ngoai, Trieu th 30 cua Bch Nham Luc. Mot v Tang hoi Trieu
Chau lai chua canh la. Trieu Chau bong ho to: Chau: "c nghe Hoa Thng than kien Nam
"Cu la! Cu la!" Moi ngi o don ve, chay Tuyen phai chang?" Trieu Chau ap: " Tran
vao phong ngu. Trieu Chau thay the ben ong ap Chau phat xuat cu cai to." Theo Vien Ngo trong
ca lai, bao: "Noi c, toi m ca cho vao." Bch Nham Luc, v Tang nay cung thuoc hang
Khong ai biet noi g. Nam Tuyen nem chiec cha tham cu lau, trong cau hoi qua la co mat. Tuy
khoa qua song ca vao phong cho Trieu Chau. nhien, Trieu Chau la hang tac gia, lien ap: "
Trieu Chau ben m ca. Trong Thien, s "Tac th" Tran Chau phat xuat cu cai to." ang goi la li noi
luon luon c cac Thien s thi hanh bang nhng vo v, bt lap mieng ngi. Trieu Chau cung giong
thu oan triet e va kinh d. Trong trng hp nay, nh ke cp ban ngay, ong Tang va m mieng
bi v khong co v Tang nao trong t vien co the lien moc trong mat cua ong. Neu la ngi xuat
a ra mot cau tra li thch ang vi hanh ong chung th ngay o nham khoang a nhang ien
kinh ngac cua Trieu Chau, s khiem khuyet tri xet, va nghe noi en xe tan lien i. Neu la lang
thc noi tai cua ho v the a b phi bay hoan toan. ngh dng suy chang khoi tan than mat mang.
Nhng van e ly thu ay la cac v Tang nen yeu Giang Tay, Trng Tan Thanh Phan noi o la hoi
cau Trieu Chau trc tien tra li cau hoi sau ay ong ap Tay, bao la chang ap thoai, chang vao
cua ho cai a, roi ho se tra li cho cau hoi cua long vao lop cua ngi. Neu hieu the ay au the
ong: "Ai co the ci si day chuong tren co cua con c. Vien Luc Cong noi: "ay la li nhn ben,
cop?" Co le Trieu Chau se phai tra li: "Ai cot nam trong cu i. Neu hieu the ay, khi mong
au tien th phai m." Roi cac v Tang noi: "Ong cung cha mot thay, lai con i luy Trieu Chau."
a t tra li cho cau hoi ngu xuan cua ong roi o. Co ngi noi Tran Chau t xa en gi san xuat
Bay gi m ca mau len!"One day, when Nan- cu cai to, moi ngi eu biet, Trieu Chau t khi
ch'uan was working outdoors with his monks, en tham kien Nam Tuyen moi ngi eu biet. V
Chao-chou, who was told to watch over a fire, Tang nay en hoi, "c nghe Hoa Thng than
suddenly cried out: "Fire! Fire!" The alarm made kien Nam Tuyen phai chang?" V the Trieu Chau
all the monks rush back to the dormitory hall. dung Tran Chau xuat phat cu cai to e ap. Hieu
Seeing this, Chao-chou closed the gate and nh vay that la khong dnh dang g. Tron chang
declared, "If you could say a word the doors c hieu the ay, cu canh lam sao hieu? Nha moi
would be opened." The monks did not know what ngi t co ng thau tri. au chang thay co v
to say. Nan-ch'uan, the master, however, threw the Tang hoi Cu Phong: "c nghe Hoa Thng
key into the hall through a window. Thereupon than kien Dien Tho phai chang?" Cu Phong ap:
Chao-chou flung open the gate. In Zen, the "Trc nui mach chn cha?" ay hp vi li cua
"Behaviour test" is often conducted by Zen Trieu Chau ap cho v Tang, giong nh hai cai
masters through radical and astonishing chuy sat khong co lo. Trieu Chau la ngi vo s,
manoeuvres. In this case, not one of the monks in v Tang nhe nhe hoi en, lien moc trong mat ong.
the monastery could give a proper answer to Neu la "tri hu" nhai ky th thay thu v. Neu la
Chao-chou's astonishing act, their lack of inner ngi "chang tri hu" giong nh nuot trong trai
understanding was thus fully exposed. But the cha la vayA monk asked Chao Chou, "Teacher,
interesting question here is that the monks should I have heard that you have personally seen Nan
request Chao-chou to to answer the following Ch'uan. Is this true or not?" Chao Chou said,
question first, then they shall answer his: "Who "Chen Chou produces big turnips." According to
can untie the bell-string on the neck of a tiger?" Yuan-Wu in the Pi-Yen-Lu, this monk too is one
Then Chao-chou might have replied: "The person who has studied for a long time: inevitably, there's
 606
an eye in his question. Nevertheless, Chao Chou
is an adept: he immediately says to him, "Chen
Chou produces big turnips." This can be called
flavorless talk that blocks off people's mouths.
This old fellow Chao Chou greatly resembles a
thief who steals in broad daylight. As soon as you
open your mouth he immediately plucks your eyes
out. If you are an exceptional brave-spirited
fellow, then amidst sparks struck from stone and
the brilliance of a lightning flash, as soon as you
hear it raised, you immediately get up and go.
Otherwise, if you linger in thought and hold back
your potential, you won't avoid losing your body
and your life. In judging this case the wild sage
Ch'eng of Kiangsi called it "asking about the east,
answering about the west." He said that Chao
Chou didn't answer and didn't climb into his trap. If
you understand this way, how will you get it?
Jurist Yuan said, "These are words affording a
glimpse from the side." This is contained in the
Nine Belts. If you understand this way, you
haven't even seen it in dreams, and, moreover,
you're dragging Chao Chou down. Some say,
"Chen Chou has always produced big turnips, as
everyone in the country knows. Chao Chou had
called on Nan Ch'uan: everyone in the country
knows this. That's why, when this monk
nevertheless still asked whether or not Chao Chou
had personally seen Nan Ch'uan, Chao Chou said
to him, 'Chen Chou produces big turnips.'" But this
has nothing to do with it. If you don't understand
these ways, in the end, how will you understand?
Chao Chou has his own road through the skies.
Haven't you heard: A monk asked Chiu Feng,
"Teacher, I have heard that you personally saw
Yen Shou. Is this true or not?" Chiu Feng said, "Is
the wheat in front of the mountain ripe yet or
not?" This matches exactly what Chao Chou said
to the monk: both are iron hammer heads with no
handle holes. Old man Chao Chou is an
unconcerned man. If you question him carelessly
he immediately snatches your eyes out. If you're a
man who knows what is, you'll chew carefully and
swallow it. If you're a man who doesn't know what
is, it will be like swallowing a date whole.
Cong An Trieu Chau ai T Nhan: Chao Chou's ap tai cho hoi." Neu chang phai au T, b Trieu
Man Who Has Died the Great Death, example 41
of the Pi-Yen-LuTh du th 41 cua Bch Nham ke tac gia, nhac en lien biet cho riChao Chou
Luc. Trieu Chau hoi au T: "Ngi ai t khi
song lai th the nao?" au T ap: "Chang cho i
em, i sang se en." Theo Vien Ngo trong Bch
Nham Luc, cuoc van ap gia Trieu Chau va au
T la thi tiet g? Ong sao khong lo nam en lien
vo nhp hat. ay goi la hoi nghiem chu, cung goi
la hoi tam hanh. au T, Trieu Chau cac ni eu
ngi khen, c cai bien luan sieu quan. Hai v
tuy ke tha khac nhau, xem c phong giong nhau
mot loai. Mot hom, au T v Trieu Chau thiet
tiec tra ai nhau, t tay a banh cho Trieu Chau,
Trieu Chau ngo l. au T sai c s a banh cho
Trieu Chau, Trieu Chau le c s ba lay. Hay noi y
Trieu Chau the nao? Qua la Trieu Chau nham tren
can ban neu viec bon phan v ngi. Co v Tang
hoi: "The nao la ao?" au T ap: "ao." Lai
hoi: "The nao la Phat?" au T ap: "Phat." V
Tang lai hoi: "Khi khoa vang cha m th the
nao?" au T ap: "M." Lai hoi: "Khi ga vang
cha gay th the nao?" au T ap: "Moi t biet
thi." Bnh sanh au T ap nh the. Xem Trieu
Chau hoi: "Ngi ai t khi song lai th the nao?"
au T lien ap: "Chang cho i em, i sang se
en." Han nh choi a nhang la, t lan ien
chp, tra lai cho ngi hng thng mi c.
Ngi ai t tron khong co Phat phap ao ly
huyen dieu c mat, phai quay, dai ngan. en
trong nay ch the ay thoi. Co nhan goi o la tren
at bang ngi chet vo so, qua c rng gai goc
la ngi tay kheo, phai qua lot ben kia mi c.
Tuy vay, hien nay ngi en loai ien a nay,
sm a kho c. Hoac co nng ta, co giai hoi
th khong giao thiep. Hoa Thng Triet goi o la
thay chang tnh khiet. Ngu To tien s bao o la
mang can chang oan, phai mot phen ai t song
lai mi c. Hoa Thng Vnh Quang Chiet
Trung noi: "Ngon phong neu sai th cong lang que
cach xa muon dam, phai la b cao vot buong tay,
t nhan tha ng, sau khi chet song lai chang
dam khi anh, y ch phi thng, ngi nao thng
?" Y Trieu Chau hoi nh the, au T la hang tac
gia cung khong co phu cau hoi kia. Ch la tuyet
tnh bat dau, qua that kho hieu, ch hien bay trc
mat oi chut. V the co nhan noi: "Muon c
than thiet ch em hoi en hoi, hoi tai cho ap,
Chau mot cau hoi cung kho ap c. Ch v kia la
 607
asked T'ou Tzu, "How is it when a man who has
died the great death returns to life?" T'ou Tzu
said, "He must not go by night: he must get there
in daylight." According to Yuan-Wu in the Pi-Yen-
Lu, Chao Chou asked T'ou Tzu, "How is it when a
man who has died the great death returns to life?"
T'ou Tzu answered him, saying, "He must not go
by night: he must get there in daylight." But say,
what time and season is this? A flute with no holes
strikes against a felt-pounding board. This is
called "a question to test the host"; it is also called
"an intentional question." All over they praised
T'ou Tzu and Chao Chou for having outstanding
eloquence. Though the two old men succeeded to
different masters, observe how their active edges
accord as one. One day T'ou Tzu spread the tea
setting to entertain Chao Chou. T'ou Tzu himself
passed some steamed cakes to Chao Chou, but
Chou paid no attention. T'ou Tzu ordered his
attendant to give the seasame cakes to Chao
Chou. Chou bowed to the attendant three times.
But say, what was his meaning? Observe how he
always went right to the root to uphold this
fundamental thing for the benefit of others. There
was a monk who asked T'ou Tzu, "What is the
Way?" T'ou Tzu answered, "The Way." The monk
asked, "What is the Buddha?" T'ou Tzu answered,
"Buddha." Again he asked, "How is it before the
golden lock open?" T'ou Tzu answered, "Open."
He asked, "How is it before the golden rooster has
crowed?" T'ou Tzu answered, "This sound does
not exist."The monk asked, "How is it after he
crows?" T'ou Tzu answered, "Each knows the time
for himself." His whole life T'ou Tzu's questions
and answers were all like this. Look: when Chao
Chou asked, "How is it when a man who has died
the great death returns to life?" T'ou Tzu
immediately said, "He must not go by night: he
must get there in daylight." Direct as sparks struck
from stone, like the brilliance of a lightning flash.
Only a transcendental man like him could do this.
A man who has died the great death has no
Buddhist doctrines and theories, no mysteries and
marvels, no gain and loss, no right and wrong, no
long and short. When he gets here, he just lets it
rest this way. An Ancient said of this, "On the
level ground the dead are countless; only one who
can pass through the forest of thorns is a good
hand." Yet one must pass beyond that Other Side
too to begin to attain. Even so, for present day
people even to get to this realm is already difficult
to achieve. If you have any learning or
dependence, any interpretative understanding,
then there is no connection. Master Che called this
"vision that is not purified." My late teacher Wu
Tsu called it "The root of life not cut off." One
must die the great death once, then return to life.
Master Yung Kuang of central Chekiang said, "If
you miss at the point of their words, then you're a
thousand miles from home. In fact you must let go
your hands while hanging from a cliff, trust
yourself and accept the experience. Afterwards
you return to life again. I can't deceive you; how
could anyone hide this extraordinary truth?" The
meaning of Chao Chou's question is like this. T'ou
Tzu is an adept, and he didn't turn his back on
what Chao Chou asked: it's just that he cut off his
feelings and left no traces, so unavoidably he's
hard to understand. He just showed the little bit
before the eyes. Thus an Ancient said, "If you
want to attain Intimacy, don't ask with questions.
The question is in the answer, and the answer is in
the question." It would have been very difficult for
someone other than T'ou Tzu to reply when
questioned by Chao Chou. But since T'ou Tzu is
an expert, as soon as it's raised he knows where it
comes down.
Cong An Trieu Chau Kham Am Chu: Chao-
Chou and the HermitsTh du th 11 cua Vo Mon
Quan. Ngay no Trieu Chau ghe tham mot am chu,
hoi: "Co chang? Co chang?" Chu am gi nam tay
len. S noi: "Nc can khong phai cho au
thuyen." Noi xong S ben bo i. Lai ghe mot am
khac, hoi: "Co chang? Co chang?" Chu am cung
gi nam tay len. S noi: "Buong c, bat c,
giet c, cu c." Noi xong s ben le bai.
Theo Vo Mon Hue Khai trong Vo Mon Quan,
hanh gia tu thien nen e y cho ca hai am chu
eu a nam tay len, sao Trieu Chau lai chu mot
che mot? Th hoi ngoa nganh au? Ne u ha c
cho nay mot cau chuyen ng th thay ngay Trieu
Chau, li khong xng, khen che mac tnh. Tuy
nhien, ngat noi Trieu Chau lai b hai ong chu am
kham pha. Neu bao hai ong chu am co hn co kem
th to ra khong co mat tham hoc; con neu bao
khong hn khong kem th cung khong co mat tham
 608

hocExample 11 of the Wu-Men-Kuan. One day, heard about this, he said, "Hold on! I'll go and
Chao-Chou went to a hermit's cottage and asked, investigate that old woman thoroughly for you."
"Anybody in? Anybody in?" The hermit lifted up Next day, Chao-chou went and asked her the
his fist. Chao-Chou said, "The water is too shallow same question, and she replied in the same way.
for a ship to anchor." And he left. Again, Chao- Chao-chou returned and announced to his
Chou went to another hermit's cottage and asked, assembly, "I have investigated and seen through
"Anybody in? Anybody in?" This hermit too lifted that old woman of Mount T'ai for you." According
up his fist. Chao-Chou said, "Freely you give, to Wu Men Hui-Kai in the Wu-Men-Kuan, the old
freely you take away, freely you kill, freely you woman knew how to sit in her tent and plans
give life." Then Chao-Chou made a full bow and strategy, but she didn't recognize the notorious
left. According to Wu Men Hui-Kai in the Wu- bandit. Old Chao-chou could steal skillfully into
Men-Kuan, Zen practitioners should notice that camp and threaten the fortress and the frontier.
both hermits held up their fists in the same way. Still, he didn't have the aspect of a great person.
Why did Chao-Chou approve one and not the When you examine them closely, you find they
other? Who can tell what is the core of the are both at fault. Now tell me, what did Chao-chou
complication? If you can give a turning word on determine when he investigated the old woman?
this matter, you will realize that Chao-Chou's Cong An Trieu Chau Sao Chang Dan Het: Why
tongue has no bone in it. He is free, now to raise Don't You Quote This Saying in Full, example 59
up, now to thrust down. Be that as it may, can you of the Pi-Yen-LuTh du th 59 cua Bch Nham
realize also that Chao-Chou was seen through by Luc. Mot v Tang hoi Trieu Chau: "'Ch ao khong
the two hermits? Furthermore, if you say that one kho, duy hiem gian trach, va co noi nang la gian
hermit was superior to the other, you do not yet trach', Hoa Thng v ngi the nao?" Trieu Chau
have the eye of reflective study. And if you say bao: "Sao chang dan het li nay?" V Tang tha:
there is no difference between them, you do not "Con ch nh en o." Trieu Chau bao: "Ch la ch
yet have the eye of reflective study. ao khong kho, duy hiem gian trach." Theo Vien
Cong An Trieu Chau Kham Ba: Chao-Chou Ngo trong Bch Nham Luc, Trieu Chau noi ch la
Investigates the Old Woman, example 31 of the ch ao khong kho, duy hiem gian trach, nh choi
Wu-Men-KuanTh du th 31 cua Vo Mon Quan. a nhang la, t lan ien chp, bat tha song chet,
Co mot ong Tang hoi mot ba lao: "ng nao i c t tai nh the. Cac ni eu noi: "Trieu Chau
nui ai Sn?" Ba lao ap: "C i thang." Ong co loi bien luan sieu quan" Trieu Chau bnh
Tang mi bc i nam bay bc, ba lao lai noi: thng day chung co mot thien nay: "Ch ao
"ng ng la mot ong thay tu, c the ma i khong kho, duy hiem gian trach," va co noi nang
ka!" Sau co ngi ke lai cung ngai trieu Chau. la gian trach la minh bach. Lao Tang chang
Trieu Chau ben noi: "e ta ti xem ba lao nay ra trong minh bach, cac ong lai tiec gi hay khong?
sao." Hom sau Trieu Chau ben en, cung ho i nh Co v Tang hoi: "a chang trong minh bach lai
vay, ba lao cung ap nh vay. S tr ve noi lai vi tiec gi cai g?" Trieu Chau noi: "Ta cung khong
Tang chung: "Ba lao ai Sn, ta a kham pha biet." V Tang tha: "Hoa Thng a khong biet,
cho cac ong roi o." Theo Vo Mon Hue Khai v sao noi chang trong minh bach?" Trieu Chau
trong Vo Mon Quan, lao ba ch biet ngoi trong bao: "Hoi viec th c, le bai roi ra." Ve sau v
trng lo viec binh, b giac en ma khong biet. Tang nay ch bam cho s h kia i hoi Trieu Chau,
Con lao Trieu Chau gioi viec cp trai, lai khong hoi han la ky ac, song ch la tam hanh. Neu la
ra ngi ln ang hoang. Xet ky lai, ca hai eu co ngi khac khong lam g c y, nhng vi Trieu
loi. Th hoi au la cho Trieu Chau kham ba Chau la hang tac gia, lien noi: "Sao chang dan het
lao?A monk asked an old woman, "What is the li nay?" V Tang cung biet chuyen than nha hi,
way to Mount T'ai?" The old woman said, "Go lien noi: "Con ch nh en o," dng nh a c
straight ahead." When the monk had proceeded a an bai. Trieu Chau tuy thinh niem khi lien ap
few steps, she said, "A good respectable monk, chang can suy tnh. Co nhan goi o la tng tuc,
but he too goes off like that." When Chao-chou cung rat kho. S bien rong ran, phan tot xau, qua
 609

la hang bon phan tac gia. Trieu Chau moc i trong Chou immediately answered him; he didn't need
mat cua v Tang nay, ma chang pham ben nhon, any calculations. An Ancient said of this,
chang mac suy tnh, t nhien hay kheo. Ong goi la "Continuity is indeed very difficult." Chao Chou
co cau cung chang c, goi la khong cau cung distinguished dragons from snakes and
chang c, ly t cu tuyet bach phi. V sao? Neu differentiated right from wrong; this goes back to
luan viec nay nh choi a nhang la, t lan ien his being an adept in his own right. Chao Chou
chp, phai nhn nhanh mi thay. Neu la tru tr snatched this monk's eyes away without running
ngh ngi chang khoi tan than mat mangA monk afoul of his sharp point. Without relying on
asked Chao-Chou, "'The Ultimate Path has no calculations, he was spontaneously exactly
difficulties; just avoid picking and choosing. As appropriate. It's wrong to say either that he had
soon as there are words and speech, this is picking words or didn't have words; nor will it do to say
and choosing.' So how do you help people, that his answer neither had nor didn't have words.
Teacher?" Chao-Chou said, "Why don't you quote Chao Chou left behind the permutations of logic.
this saying in full?" The monk said, "I only Why? If one discusses this matter, it is like sparks
remember up to here." Chao-Chou said, "It's just struck from stone, like flashing lightning. Only if
this: 'The Ultimate Path has no difficulties; just you set your eyes on it quickly can you see it. If
avoid picking and choosing.'" According to Yuan- you hesitate and vascillate you won't avoid losing
Wu in the Pi-Yen-Lu, Chao-Chou saying, "It's just your body and life.
this: 'The Ultimate Path has no difficulties; just Cong An Trieu Chau Tam Chuyen Ng: Chao
avoid picking and choosing,'" is like a stone-struck Chou's Three Turning Words, example 96 of the
spark, like a flash of lightning. Capturing and Pi-Yen-LuTh du th 96 cua Bch Nham Luc.
releasing, killing and giving life; he has such Trieu Chau day chung ba chuyen ng: Phat vang
independent mastery. All over they said that Chao khong qua c lo uc; Phat cay khong qua c
Chou had an eloquence beyond the common la; va Phat at khong qua c nc, Sau khi day
crowd. Chao Chou often taught his community chung ba chuyen n nay Trieu Chau lai noi:
with this speech, saying, "'The Ultimate Path has "Chn Phat ngoi trong that." Mot cau nay ro qua
no difficulties; just avoid picking and choosing. As mc. Co nhan a m mot con mat a tay tiep
soon as there are words and speech, this is picking ngi, tam mn li nay e thong tin tc, cot yeu
and choosing,' 'this is clarity.' This old monk does v ngi. Neu ong mot be toan neu chanh lenh th
not abide within clarity; do you still preserve trc phap ng co cao mot trng. Tuyet au
anything or not?" Once there was a monk who khong hai long cau noi rot sau lo uoi cua S, v
asked, "Since you do not abide in the clarity, what the bo bt ch tung ba cau. Phat at neu o c
is to be preserved?" Chao Chou said, "I don't know nc th tan hoai. Phat vang neu o c lo uc
either." The monk said, "Since you don't know, th chay. Phat go neu o la th b ot chay. Co cai
Teacher, why do you say you don't abide in g kho hieu au? Tuyet au tung co c mot tram
clarity?" Chao Chou said, "It's enough just to ask tac, so sanh san bm, ch co ba bai tung nay qua co
about this matter. Now bow and withdraw." Later g hn ham thien Tang. Ch bai tung nay cung thc
a monk picked on his gap and went to question kho hieu. Neu ong thau c ba bai tung nay, cho
him; this monk's questioning was undeniably ong khoi thamChao Chou expressed three
extraordinary, but nevertheless it was just mental turning words to his community. A gold Buddha
activity. Someone other than Chao Chou would does not pass through a furnace; a wood Buddha
have been unable to handle this monk. But what does not pass through fire; a mud Buddha does not
could he do? Chao Chou was an adept and pass through water. According to Yuan-Wu in the
immediately said, "Why don't you quote this Pi-Yen-Lu, after Chao Chou had spoken these
saying in full?" This monk too understood how to three turning words, in the end he said, "The real
turn himself around and show his mettle; he said, Buddha sits within." This phrase is exceedingly
"I only remember up to here." It seems just like an indulgent. That man of old set forth a single eye,
arrangement. Directly after the monk spoke, Chao extended his hand to guide people; briefly making
 610

use of these words to convey the message, he LuTh du th 52 cua Bch Nham Luc. Mot v
wanted to help others. If you one-sidedly bring up Tang hoi Trieu Chau: "Nghe tieng cau a Trieu
the true imperative in its entirety, there would be Chau a lau, en ni ch thay cau kh." Trieu
weeds ten feet deep in front of the teaching hall. Chau bao: "Ong ch thay cau kh, nen chang thay
Hsueh Tou dislikes the indulgence of that final cau a." V Tang hoi: "The nao la cau a?" Trieu
phrase, so he omits it and just versifies three Chau ap: "o la o nga." Theo Vien Ngo
phrases. If a mud Buddha passes through water it trong Bch Nham Luc, thanh Trieu Chau co cay
will dissolve; if a gold Buddha passes through a cau a do Ly ng tao, en nay noi tieng trong
furnace it will melt; if a wood Buddha passes thien ha. Cau kh tc la loai cau bat mot cay. V
through fire it will burn up. What is difficult to Tang nay co y lam giam uy quang Trieu Chau,
understand about this? Hsueh Tou's hundred nen hoi: "Nghe tieng cau a Trieu Chau a lau,
examples of eulogizing the Ancients are en ni ch thay cau kh." Trieu Chau lien bao:
complicated with judgments and comparisions; "Ong ch thay cau kh, nen chang thay cau a." C
only these three verses directly contain the breath cho hoi cua v Tang giong nh loi noi chuyen bnh
of a patchrobed monk. However, these verses are thng, nhng Trieu Chau dung no e cau ong
nevertheless difficult to understand. If you can Tang nay, qua nhien ong Tang b mac cau. Theo
pass through these three verses, I'll allow as you sau o v Tang hoi: "The nao la cau a?" Trieu
have finished studying. Chau ap: "o la o nga." Qua thc, trong li
Cong An Trieu Chau Tay Bat: Chao-Chou: t co cho xuat than. Trieu Chau khong giong Lam
"Wash Your Bowl"Trieu Chau Ra Bat, th du Te hay c Sn dung gay dung het, ch dung ngon
th 7 cua Vo Mon Quan. Mot ngay no, mot v cu song chet. Cong an nay kheo xem ch giong
Tang mi en t vien, noi: Con mi en xin thay nh bnh thng dau c phong. Tuy vay, cung that
ch giao. Trieu Chau hoi: Ngi an cha? V kho nng ga. That ra, neu xet theo tam ao, cau
Tang ap: Da roi! Trieu Chau noi: i ra chen chuyen ham an nhieu cai that lien he en trung
bat i. Nghe xong nhng li nay Tang lien giac tam cua sinh hoat tam linh con ngi. Hay xem
ngo. The ra cai ngo thng tuc biet chng nao! xet coi ay la th cau g? Phai chang Trieu Chau
Theo Vo Mon Hue Khai trong Vo Mon Quan, ch noi en cay cau a trong khu at chua, kha
Trieu Chau m mieng ra la bay ca ruot gan. Ong chac chan e cho u hang khach bo hanh i qua
Tang nghe khong hieu, hy vong la ong Tang nay c? Hanh gia hay th hoi trong chung ta co
khong lam goi cai chuong la cai luChao-Chou: cha mot cai cau co the chang nhng cho nga
"Wash Your Bowl", example 7 of the Wu-Men- qua, la qua, an ong qua, an ba qua, xe nang xe
Kuan. One day, a new monk came to the nhe qua, ma ca the gii eu qua c vi ay u
monastery. He said to Zhao-Chou: Ive just nhng th d day, ien ro, benh tat, mot cai cau
arrived here. I asked the master to provide me khong phai ch e qua thoi, ma con cha ap len,
instruction. Zhao-Chou said: Have you eaten? con x va xai xe na, mot cai cau nhan chu tat ca
The monk said: Yes, Ive eaten. Zhao-Chou s ai ngo, xau cung nh tot, ma van nhan nhuc,
said: Go wash your bowl. Upon hearing these khong he oan trach. Co phai thien s Trieu Chau
words the monk was enlightened. This is enough muon am ch en cai cau ay? Dau muon hay
to show what a commonplace thing enlightenment khong muon, thien sinh hau boi chung ta nen
is! According to Wu Men Hui-Kai in the Wu-Men- ngam hieu y cua ngai nh vay. Mot hom, Trieu
Kuan, Chao-chou opened his mouth and showed Chau cung Thu Toa xem cau a. Trieu Chau hoi:
his gallbladder, his heart, and his liver. I wonder if "La ngi nao tao?" Thu Toa ap: "Ly ng tao."
the monk really heard the truth. I hope he did not Trieu Chau lai hoi: "Khi tao nham cho nao ha
mistake the bell for a jar. thu?" Thu Toa khong ap c. Trieu Chau bao:
Cong An Trieu Chau Tay Cc: Ts'ung-Shen: I "Bnh thng noi cau a, hoi en cho ha thu cun g
am washing my feetSee Tong Tham Tay Cc. khong biet." Mot hom khac, Trieu Chau quet at,
Cong An Trieu Chau Thach Kieu: The stone co v Tang en hoi: "Hoa Thng la thien tri thc
bridge of Chao Chou, example 52 of the Pi-Yen- v sao lai co bui?" Trieu Chau ap: "Ben ngoai
 611

en." V Tang lai hoi: "Gia lam thanh tnh v sao horses and asses, men and women, carts heavy
lai co bui?" Trieu Chau ap: "Lai co mot iem." and light, but the whole world with its insanities
Co v Tang hoi: "The nao la ao?" Trieu Chau and morbidities, and which is not only thus passed
ap: "Ngoai tng ay." V Tang tha: "Chang phai over but quite frequently trampled down and even
hoi ao nay, hoi ai ao." Trieu Chau ap: "ai cursed; a bridge which suffers all these
ao thau Trng An." Trieu Chau rieng dung c treatments, good as well as despised, patiently and
nay, S en cho bnh that an on, v ngi cung uncomplainingly. Was Chao-chou referring to this
khong cham ben t tay, t nhien cao vot, dung kind of bridge? In any event, Zen practitioners
c c nay qua kheoA monk asked Chao should understand this story as above cited. One
Chou, "For a long time I've heard of the stone day Chao Chou was with the head monk looking
bridge of Chao Chou, but now that I've come here at the stone bridge when he asked the head monk,
I just see a simple log bridge." Chao Chou said, "Who built this?" The head monk said, "Li Ying
"You just see the log bridge; you don't see the built it." Chao Chou said, "When he built it, where
stone bridge." The monk said, "What is the stone did he start?" The head monk had no reply. Chao
bridge?" Chao Chou said, "It lets asses cross, it Chou said, "You're always talking about the stone
lets horses cross." According to Yuan-Wu in the bridge, but when you're asked about where it was
Pi-Yen-Lu, in the place of Chao Chou there's a started, you don't even know." Also one day when
stone bridge; ever since it was built in the Latter Chao Chou was sweeping the floor, a monk asked,
Han dynasty by Li Ying, it has been famous "Teacher, you are a man of knowledge; why is
throughout the country. A simple log bridge is a there dust?" Chao Chou said, "It's something that
bridge made of a single log. Intentionally comes from outside." Again the monk asked, "In a
downgrading Chao Chou's grandeur, this monk pure and clean monastery, why is there dust?"
questioned him saying, "For a long time I've heard Chao Chou said, "There's another little bit." Also a
of the stone bridge of Chao Chou, but now that monk asked, "What is the Path?" Chao Chou said,
I've come here I just see a simple log bridge." "It's outside the wall." The monk said, "I'm not
Chao Chou immediately said, "You just see the asking about that path, I'm asking about the Great
log bridge, but you don't see the stone bridge," Way." Chao Chou said, "The Great Way runs
based on the other man's question. This seems just through the capital." Chao Chou was partial to
like ordinary conversation, but Chao Chou used it using such devices; he would go to the safe secure
to hook him. This monk after all climbed onto the place of ordinary reality to help people. He never
hook; he followed up behind and asked, "What is cut his hand on the sharp point; naturally he was
a stone bridge?" Chao Chou said, "It lets asses solitary and lofty, using these devices most
cross, it lets horses cross." Inevitably Chao Chou wondrously.
naturally has a place to show himself in his words. Cong An Trieu Chau T Mon: Chao-chou's Four
Chao Chou is not like Lin Chi or Te Shan, carrying Gates, example 9 of the Pi-Yen-LuBon ca cua
on with blows and shouts; he just uses words and Trieu Chau, th du th 9 cua Bch Nham Luc. Mot
speech to kill and bring to life. Take a good look ong Tang hoi Trieu Chau: "The nao la Trieu
at this case. It seems to be an ordinary battle of Chau?" Trieu Chau ap: "Ca ong, ca Tay, ca
wits; it is nevertheless hard to approach. In fact, if Nam, ca Bac." Theo Vien Ngo trong Bch Nham
considered from the inner way of looking at this Luc, pham ke tham thien hoi ao xet ro chnh
case, there is a great deal of truth touching the mnh, toi k gian trach ngon cu. au chang thay
centre of one's spiritual life. Let see what kind of Trieu Chau a noi: "Ch ao vo nan, ch hiem gian
bridge is presented here. Was Chao-chou speaking trach." Lai chang thay Van Mon noi: "Hien nay
only a stone bridge in his monastery premises, thien khach tum ba tum nam noi chuyen on ao,
which was strong enough for all kinds of noi cai nay la cu ng 'thng tai', cai kia la cu ng
passengers over it? Zen practitioners! Let each 't than x.'" Ho khong nhan ra rang ay ch la ca
one of us reflect within himself and see if he is in phng tien cua co nhan, v ke s c hau hoc cha
possession of one bridge over which pass not only ro cho tam a, cha thay ban tanh, nen bat ac d
 612

ma lap ra ng cu phng tien. Nh To t Thien of expedient means the Ancients couldn't help but
truc sang ay rieng truyen tam an, ch thang tam establish expedient verbal formulae for
ngi, kien tanh thanh Phat. Trong ay san bm latecoming students of elementary capacities who
nh the can phai chat t ng ngon, cach ngoai had not yet clarified their mind ground nor seen
thay Phat, thau thoat c roi, ang goi nh rong their fundamental nature. For the Patriarch's
gap nc, nh cop ta nui. Chnh v the ma ngai coming from the West for the sole transmission of
Van Mon a noi: "Viec nay neu tren ngon cu th the mind seal, directly pointing to the human
ba tha mi hai phan giao ha khong ngon cu, can mind for the perception of nature and fulfillment
g To at Ma t An o sang ay?" That vay, hanh of Buddhahood, where were there any such
gia tu thien phai thay cho that ro rang s nhan complications? It is necessary to cut off words, to
manh chnh trong nha Thien la khong da vao van see the truth outside of any pattern. When you
t. Theo li Phat day trong Kinh Lang Gia, nha penetrate through liberation, this can be compared
Thien da vao thc tap hn la van t sach v. to a dragon reaching the water or a tiger at home
Ngi thc tap thien thng khuyen bat lap van in the mountains. That is why Yun-men said, "if
t. ay khong nhat thiet la e phu nhan kha nang this matter were in words, are there no words in
dien at cua van t ma ch e tranh s nguy hiem the twelve part canon of the three vehicles? What
cua s mac ket vao ngon ng ma thoi. Ngi ta need would there have been for Bodhidharma's
khuyen chung ta nen dung van t mot cach kheo coming from the West?" As a matter of fact, Zen
leo v li ch cua ngi nghe. Vao the ky th 2, practitioners should see clearly that the main
ngai Long Tho a viet bo Trung Quan Luan, bieu emphasis in Zen is "no establishment of words and
trng cho y thc muon s dung y niem e ap v y letters." According to the Buddhas teachings in
niem. Trung Quan Luan khong nham ti s thanh the Lankavatara Sutra, the Zen or intuitive school
lap mot y niem hay mot luan thuyet nao het ma does not set up scriptures. It lays stress on
ch nham ti viec pha bo tat ca moi y niem, ap meditation and intuition rather than on books and
v het tat ca moi chai lo, ong va bnh e cho ta other external aids. People who practice Zen often
thay nc la cai g khong can hnh tng ma van advise not using words. This is not to discredit
hien thc. Ngai a phac hoa ra mot ieu mua cho words, but to avoid the danger of becoming stuck
chung ta nham giup chung ta loai bo cac khuon in them. It is to encourage us to use words as
kho y niem trc khi i vao s the nghiem thc skillfully as possible for the sake of those who
tai, e khong t man vi chnh chung ta bang hear them. In the second century, Nagarjuna wrote
nhng hnh anh cua thc tai. ay la mot trong tam The Madhyamika Sastra, in which he used
nguyen tac can ban, cua trc giac hay lien he trc concepts to destroy concepts. He was not trying to
tiep vi tam linh cua trng phai Thien TongA create a new doctrine, but to break all the bottles,
monk asked Chao-chou, "What is Chao-chou?" all the flasks, all the vases, all the containers, to
Chao-chou replied, "East gate, west gate, south prove that water needs no form to exist. He
gate, north gate." According to Yuan-Wu in the Pi- outlined a dance for us, a dance for us to drop our
Yen-Lu, when you immerse yourself in meditation categories and barriers so that we can directly
and inquire about the Path, it is in order to clearly encounter reality and not content ourselves with
understand yourself; just avoid picking and its mere reflection. This is one of the eight
choosing among verbal formulations. Why? fundamental principles, intuitional or relating to
Haven't you read what Chao-chou said "The direct mental vision of the Zen School.
ultimate path has no difficulties; just avoid picking Cong An Tuyet Phong ai Xa: Hsueh Feng's
and choosing." An haven't you read what Yun- Turtle-Nosed Snake, example 22 of the Pi-Yen-
men said "These days whenever followers of LuTh du th 22 cua Bch Nham Luc. Tuyet
Ch'an gather in threes and fives their mouths Phong da chung: "Nui Nam co con ran to, ca thay
chatter on and on; they say 'these are words of cac ong can phai kheo xem." Trng Khanh noi:
high ability, those are words uttered in reference "Ngay nay trong nha co ngi tan than mat mang."
to the self.'" They don't realize that within the gate Co v Tang ke lai cho Huyen Sa nghe, Huyen Sa
 613

noi: "Phai la Lang huynh mi c, tuy nhien nh I am not this way." The monk asked, "What about
the, toi th chang vay." V Tang hoi: "Hoa Thng you, Teacher?" Hsuan Sha said, "Why make use
the nao?" Huyen Sa ap: "Dung nui Nam lam g?" of 'South Mountain'?" Yun Men took his staff and
Van Mon lay cay gay nem trc Tuyet Phong lam threw it down in front of Hsueh Feng, making a
the s. Theo Vien Ngo trong Bch Nham Luc, neu gesture of fright. According to Yuan-Wu in the Pi-
ong an on mac tnh an on, neu ong ap pha mac Yen-Lu, if you speak it out evenly, I let you
tnh ap pha. Tuyet Phong cung Nham au, Kham spread it out evenly; if you break it up, I let you
Sn la ban ong hanh, ba phen en au T, chn break it up. Hsueh Feng travelled with Yen T'ou
lan len ong Sn, sau tham vi c Sn mi ap and Ch'in Shan. In all, he went to Mount T'ou Tzu
be thung sn. Mot hom s hoi thuc Nham au i three times, and climbed Mount Tung nine times.
tm Kham Sn, en quan tro tai Ngao Sn gap luc Later he called on Te Shan, and only then did he
tr tuyet. Nham au moi ngay ch ngu kho, Tuyet smash the lacquer bucket. One day he went along
Phong mot be toa thien. Nham au nat: "Ngu i! with Yen T'ou to visit Ch'in Shan. They got as far
Moi ngay ngoi tren ging giong nh tho a trong as an inn on Tortoise Mountain in Hunan when
bay thon, ngay sau ma m nam n nha ngi." they were snowed in. Day after day Yen T'ou just
Tuyet Phong t ch trong ngc noi: "Toi trong ay slept, while Hsueh Feng constantly sat in
cha on, chang dam t doi." Nham au bao: "Toi meditation. Yen T'ou yelled at him and said, "Get
bao ong ve sau len nh co phong cat chiec am co some sleep! Every day you're on the meditation
truyen ba ai giao, van con noi li nay." Tuyet seat, exactly like a clay image. Another time,
Phong noi: "Toi that cha on." Nham au bao: another day, you'll fool the sons and dughters of
"Neu ong that nh the, c cho thay cua ong moi other people's families." Hsueh Feng pointed to
moi thong qua, cho phai toi chng minh cho ong, his breast and said, "I am not yet at peace here; I
cho chang phai toi dep bo." Tuyet Phong ben thuat don't dare deceive myself." Yen T'ou said, "I had
lai: "Khi thay Diem Quan thng ng noi ve thought that later on you would go to the summit
ngha sac khong lien c cho vao." Nham au of a solitary peak, build a hut of straw, and
bao: "Cai nay ba mi nam toi k nhac lai." Tuyet propagate the great teaching: but you're still
Phong ke tiep: "Thay bai tung qua cau cua ong making such a statement as this." Hsueh Feng
Sn lien c cho vao." Nham au bao: "Neu the said, "I am really not yet at peace." Yen T'ou said,
ay t cu chang xong." Tuyet Phong ke: "Sau en "If you're really like this, bring forth your views
c Sn hoi 'Viec trong Tong tha ve trc, con one by one; where they're correct I'll approve
co phan chang?' B c Sn anh cho mot gay, them for you, and where they're wrong I'll prune
'hoi cai g?' Khi ay toi nh thung lung ay." Nham them away for you." Then Hsueh Feng related,
au nat bao: "Ong chang nghe noi 'T ca vao "When I saw Yen Kuan up in the hall bringing up
chang phai cua bau trong nha?'" Tuyet Phong hoi: the meaning of form and void, I gain an entry."
"Sau nay the nao mi phai?" Nham au bao: Yen T'ou said, "Henceforth for thirty years avoid
"Ngay sau neu muon truyen ba ai giao th moi mentioning this." Again Hsueh Feng said, "When I
moi phai t hong ngc lu xuat, mai kia se cung ta saw Tung Shan's verse on crossing the river, I had
che tri che at i." Tuyet Phong ngay li nay ai an insight." Yen T'ou said, "This way, you won't
ngo, le bai, ng day keu lien hoi: "Ngay nay mi be able to save yourself." Hsueh Feng went on,
thanh ao Ngao Sn! Ngay nay mi thanh ao "Later when I got to Te Shan I asked, 'Do I have a
Ngao Sn!"Hsueh Feng taught the assembly part in the affair of the vehicle of the most ancient
saying, "On South Mountain there's a turtle-nosed sect, or not?' Te Shan struck me a blow of his staff
snake. All of you people must take a good look." and said, 'What are you saying?' At that time it
Ch'ang Ch'ing said, "In the hall today there was like the bottom of the bucket dropping out for
certainly are people who are losing their bodies me." Thereupon Yen T'ou shouted and said,
and their lives." A monk related this to Hsuan Sha. "Haven't you heard it said that what comes in
Hsuan She said, "It takes Elder Brother Leng (Hui through the gate is not the family jewels?" Hsueh
Leng Ch'ang Ch'ing) to be like this. Nevertheless, Feng said, "Then what should I do?" Yen T'ou
 614

said, "In the future, if you want to propagate the sau, neu noi vi y th ngi trong thien ha lam g
great teaching, let each point flow out from your c lao Tuyet." Tang en cuoi ha nhac lai viec
own breast, to come out and cover heaven and trc tha hoi. Nham au hoi: "Sao khong hoi
earth for me." At these words Hsueh Feng was sm?" Tang tha: "Cha dam khinh thng."
greatly enlightened. Then he bowed, crying out Nham au noi: " Tuyet Phong tuy cung ta ong
again and again, "Today on Tortoise Mountain ieu sanh, chang cung ta ong ieu t, can biet
I've finally achieved the Way! Today on Tortoise cau rot sau ch la nh the." Theo Vien Ngo trong
Mountain I've finally achieved the Way!" Bch Nham Luc, pham la ngi phu tr tong giao
Cong An Tuyet Phong ao Me Thoai: Hsueh- phai bien ro ng c, biet tien thoi phai quay,
feng's straining the riceCong an noi ve c duyen ranh giet song gi tha. Neu nh con mat m m
van ap gia Thien s Kham Sn va Tuyet Phong mt mt en ni gap hoi th hoi, gap ap th ap,
tai ong Sn. Theo Canh c Truyen ang Luc, khong biet lo mui trong tay ngi khac. Tuyet
quyen XVI, tai ong Sn, Tuyet Phong lam Phong, Nham au ong tham kien c Sn. V
trng ban trai phan (Phan au) ang ai gao. Tang nay tham van Tuyet Phong kien giai ch en
Kham Sn hoi: ai cat bo gao hay ai gao bo the ay, cho en yet kien Nham au cung chang
cat? S ap: Gao cat ong thi bo. Kham Sn tng thanh c mot viec, luong phien hai v lao
hoi: Nh vay ai chung lay g an? Tuyet Phong Ton tuc, mot hoi mot ap, mot gi mot tha, thang
ben lat up thau ai gao. Kham Sn noi: C theo en ngay nay ngi trong thien ha thanh am thanh
nhn duyen nay, huynh hp c Sn.The ky quai roi loan. Hay noi am thanh ky quai tai
koan about the potentiality and conditions of cho nao? Tuyet Phong tuy trai khap ni, rot sau
questions and answers between Zen master Ch'in- quan tro Ngao Sn nh Nham au kch phat mi
Shan and Hsueh-feng at Tung-Shan's place. c dt bat ai triet. Nham au sau b sa thai,
According to The Records of the Transmission of ben ho lam ngi a o, hai be n b treo moi ben
the Lamp (Chuan-Teng-Lu), Volume XVI, mot cai ban, co ngi can qua go mot tieng ban.
Hsueh-Feng served as a rice cook at T'ung-Shan. Nham au noi: "Ong qua b kia, lien trong lum
One day as he was straining the rice, Ch'in-Shan lau mua cheo chui ra." Tuyet Phong ve Lanh Nam
asked him: Do you strain the rice out from the am, v Tang nay cung la ngi cu tham, Tuyet
sand, or do you strain the sand out from the rice? Phong thay en lay tay ong ca am phong than ra
Hsueh-Feng said: Sand and rice are both strained ngoai noi la cai g? Nh hien nay co hoi the ay,
out at once. Chin-Shan said: In that case, what lien chup lay nghien ngam. V Tang nay cung la,
will the monks eat? Hsueh-Feng then tipped over ch ap lai la cai g? Tuyet Phong cui au ve am.
the rice pot. Chin-Shan said: Go! Your affinity Thng thng bao ay la vo ng hoi vay. V
accords with Te-Shan! Tang nay do tm chang c. Co ngi noi Tuyet
Cong An Tuyet Phong: Tham Ma?: Hsueh Phong b mot cau hoi cua v Tang nay khien phai
Feng's What Is It?, example 51 of the Pi-Yen- lang cam ve am. au chang biet y Tuyet Phong co
LuTuyet Phong La Cai G? Th du th 51 cua cho oc hai. Tuyet Phong tuy c tien nghi sao
Bch Nham Luc. Khi Tuyet Phong am co hai v lai giau than bay bong? Sau v Tang mang cong an
Tang en le bai. Tuyet Phong thay en, lay tay nay t Tuyet Phong en Nham au nh phan xet.
ong ca am, phong than ra ngoai, noi: "La cai en ni, Nham au hoi: " au en?" Tang tha:
g?" Tang cung noi: "La cai g?" Tuyet Phong cui "Lanh Nam en." Nham au lai hoi: "Tng en
au ve am. Hai v Tang sau en Nham au, Nham cho Tuyet Phong chang?" Neu can thay Tuyet
au hoi: " au en?" Tang tha: "Lanh Nam Phong ch mot cau hoi nay kheo e mat xem thay.
en." Nham au hoi: "Tng en Tuyet Phong V Tang ap: "Tng en." Nham au lai hoi: "Co
chang?" Tang tha: "Tng en." Nham au hoi: ngon cu g?" Li nay cung chang phai qua suong.
"Co nhng ngon cu g?" Tang thuat lai viec trc. V Tang chang hieu, ch thiet cha theo ng mach
Nham au hoi: "Ong ay noi g?" Tang tha: kia chuyen. Nham au hoi: "Tuyet Phong noi g?"
"Khong noi, ch cui au ve am." Nham au noi: V Tang ap: "S ch cui au khong noi ma i ve
"Oi! Ta hoi han buoi au chang noi vi y cau rot am." V Tang nay au phai khong biet Nham au

mang giay co i trong bung ong may lt roi.
Nham au noi: "Oi! Ta hoi han buoi au chang
noi vi y cau rot sau, neu noi vi y th ngi trong
thien ha lam g c lao Tuyet." Nham au cung
la giup manh chang giup yeu. V Tang nh trc
van toi mt chang phan trang en, om mot bung
nghi, cho thc la Tuyet Phong chang hoi, en cuoi
ha lai nhac en viec ay e tha thnh. Nham au
bao: "Sao chang hoi sm?" Ong gia nay mu mo
lam sao? V Tang tha: "Chang dam khinh
thng." Nham au noi: "Tuyet Phong tuy cung ta
ong ieu sanh, chang cung ta ong ieu t, can
biet cau rot sau ch la nh the." Nham au qua
mc chang tiec long may, cac ong cu canh lam
sao hoi? Tuyet Phong trong hoi c Sn lam
trng trai phan, mot hom trai tre, c Sn om bat
en phap ng, Tuyet Phong noi: "Chuong cha
keu, trong cha anh, ong gia om bat i au?"
c Sn khong noi, cui au i ve phng trng.
Tuyet Phong thuat lai vi Nham au. Nham au
noi: "Ca nha c Sn chang hoi cau rot sau." c
Sn nghe, bao th gia goi en phng trng hoi:
"Ong chang nhan lao Tang sao?" Nham au tha
tham y nay. en hom sau, c Sn thng ng
chang giong bnh thng. Nham au trc Tang
ng vo tay ci to, noi: "ang mng ong gia
hieu cau rot sau, sau nay trong thien ha khong lam
g c ong; tuy vay, ch c ba nam." Cong an
nay nh Tuyet Phong thay c Sn eu khong
noi. Se bao la c tien nghi, au biet lam giac roi
vay. Bi S tng lam giac, sau nay cung kheo lam
giac. V the co nhan noi: "Mot cau rot sau mi en
ca lao quan." Co ngi noi Nham au hn Tuyet
Phong. Han la hieu lam roi vay. Nham au
thng dung c nay day chung: "Ke mat sang
khong hang o, bo vat la thng, theo vat la ha, cau
rot sau gia s than thay To s en cung ly hoi
chang c." Trai tre, c Sn om bat en phap
ng. Nham au noi ca nha c Sn cha hoi
c cau rot sau. Tuyet au niem: "Tng nghe
noi oc nhan long nguyen lai ch mot con mat."
au biet c Sn la con cop khong rang, neu
chang phai Nham au biet c, sao biet hom qua
cung ngay nay chang ong. Cac ong can hoi cau
rot sau chang? Ch cho lao Ho biet, chang cho lao
Ho hieu. T xa en nay, cong an muon sai ngan
khac nh rng gai goc, neu ong thau c th
ngi trong thien ha khong lam g c ong, ch
615
Phat ba i ng di gio. Neu ong thau chang
c th tham: Nham au noi "Tuyet Phong tuy
cung ta ong ieu sanh, chang cung ta ong ieu
t," ch mot cau nay t nhien co cho xuat than
When Hsueh Feng was living in a hut, there were
two monks who came to pay their respects. Seeing
them coming, he pushed open the door of the hut
with his hand, popped out, and said, "What is it?"
A monk also said, "What is it?" Hsueh Feng
lowered his head and went back inside the hut.
Later the monk came to Yen T'ou. Yen T'ou
asked, "Where are you coming from?" The monk
said, "I've come from Ling Nan." Yen T'ou said,
"Did you ever go to Hsueh Feng?" The monk said,
"I went there." Yen T'ou said, "What did he have
to say?" The monk recounted the preceding story.
Yen T'ou said, "What did he say?" The monk said,
"He said nothing; he lowered his head and went
back inside the hut." Yen T'ou said, "Alas! It's too
bad I didn't tell him the last word before; if I had
told him, no one on earth could cope with old
Hsueh." At the end of the summer the monk again
brought up the preceding story to ask for
instruction. Yen Tou said, "Why didn't you ask
earlier?" The monk said, "I didn't dare to be
casual." Yen T'ou said, "Though Hsueh Feng is
born of the same lineage as me, he doesn't die in
the same lineage as me. If you want to know the
last word, just this is it." According to Yuan-Wu in
the Pi-Yen-Lu, whoever would uphold the
teaching of our school must discern how to take
charge of the situation; he must know advance and
retreat, right and wrong; he must understand
killing and giving life, capturing and releasing. If
one's eyes suddenly blur and go sightless,
everywhere he goes, when he encounters a
question, he questions, and when he encounters an
answer, he answers, scarcely realizing that his
nostrils are in the hands of others. As for Hsueh
Feng and Yen T'ou, they were fellow students
under Te Shan. When these monks called on
Hsueh Feng their views only reached to such a
place as seen in this case; when the monk saw
Yen T'ou, he still didn't complete his business. He
troubled these two worthies to no purpose. One
question, one answer, one capture, one release;
right up till today this case has been impenetrably
obscure and inexplicable for everyone in the
 616
world. But tell me, where is it impenetrable and
obscure? Though Hsueh Feng had travelled all
over the various localities, at last it was at
Tortoise Mountain because Yen T'ou spurred him
on that he finally attained annihilation of doubt
and great penetration. Later, due to a purge, Yen
T'ou became a ferryman by the shores of Lake O
Chu (in Hu-Peh). On each shore hung a board:
Yen T'ou would call out, "Which side are you
crossing to?" Then he would wave his oar and
come out from among the reeds. After his
enlightenment with Yen T'ou, Hsueh Feng
returned to Ling Nan and lived in a hut. These
monks were people who had studied for a long
time. When he saw them coming, Hsueh Feng
pushed open the door of the hut, popped out and
said, "What is it?" Some people these days when
questioned in this way immediately go and gnaw
on his words. But these monks were unusual too;
they just said to him "What is it?" Hsueh Feng
lowered his head and went back into the hut. This
is frequently called "wordless understanding;"
hence, these monks couldn't find him. Some say
that, having been questioned by these monks,
Hsueh Feng was in fact speechless, and so he
returned to the hut. How far they are from
knowing that there is something deadly poisonous
in Hsueh Feng's intention. Though Hsueh Feng
gained the advantage, nevertheless while he hid
his body, he revealed his shadow. Later one monk
left Hsueh Feng and took this case to have Yen
T'ou decide it. Once he got there, Yen T'ou asked
him, "Where are you coming from?" The monk
said, "I've come from Ling Nan." Yen T'ou said,
"Did you get to Hsueh Feng?" If you want to see
Hsueh Feng, you better hurry up and look at this
question. The monk said, "I went there." Yen T'ou
said, "What did he have to say?" This question
was not posed to no purpose. But the monk did not
understand: he just turned around following the
trend of his words. Yen T'ou said, "What did he
say?" The monk said, "He lowered his head and
went back into the hut without saying anything."
This monk was far from knowing that Yen T'ou
had put on straw sandals and had already walked
around inside his belly several times. Yen T'ou
said, "Too bad I didn't tell him the last word
before; if I had told him, no one on earth could
cope with old Hsueh." Yen T'ou too supports the
strong but doesn't help the weak. As before the
monk was flooded with darkness and didn't
distinguish initiate from naive. Harboring a
bellyful of doubt, he really thought that Hsueh
Feng did not understand. At the end of the summer
he again brought up this story and asked Yen T'ou
for more instruction. Yen T'ou said, "Why didn't
you ask earlier?" This old fellow was crafty. The
monk said, "I didn't dare to be casual." Yen T'ou
said, "Though Hsueh Feng is born of the same
lineage as me, he doesn't die in the same lineage
as me. If you want to knowthe last word, just this
is it." Yen T'ou indeed did not spare his eyebrows!
In the end, how will all of you people understand?
Hsueh Feng was the cook in Te Shan's
community. One day the noon meal was late; Te
Shan took his bowl and went down to the teaching
hall. Hsueh Feng said, "The bell hasn't rung yet,
the drum hasn't been sounded; where is this old
fellow going with his bowl?" Without saying
anything, Te Shan lowered his head and returned
to his abbot's quarters. When Hsueh Feng took this
up to Yen T'ou, T'ou said, "Even the great Te
Shan doesn't understand the last word." Te Shan
heard of this and ordered his attendant to summon
Yen T'ou to the abbot's quarters. Shan said, "So
you don't approve of me?" Yen T'ou tacitly
indicated what he meant. The next day Te Shan
went up to the hall and taught in a way which was
different from usual; in front of the monks' hall
Yen T'ou clapped his hands and laughed loudly
saying, "Happily the old fellow doesn't understand
the last word! After this no one on earth will be
able to do anything about him. Nevertheless, he's
only got three years." When Hsueh Feng saw Te
Shan speechless, he thought that he had gained
the advantage. He certainly didn't know that he
had run into a thief. Since he had met a thief, later
Hsueh Feng too knew how to be a thief. Thus an
Ancient said, "At the final word, one first reaches
the impenetrable barrier." Some say that Yen T'ou
excelled Hsueh Feng; they have misunderstood.
Yen T'ou always used this ability; he taught his
community saying, "Clear-eyed folks have no
cliches to nest in. Spurning things is considered
superior, pursuing things is considered inferior. As
for this last word, even if you've personally seen
 617

the Patriarchs, you still wouldn't be able to He was indefatigably rigorous; three times he
understand it rationally." When Te Shan's noon climbed Mount T'ou-Tzu, nine times he went to
meal was late, the old fellow picked up his bowl Tung Shan. Wherever he went, he would set up
himself and went down to the teaching hall. Yen his lacquer tub and wooden spoon and serve as the
T'ou said, "Even great Te Shan doesn't understand rice steward, just for the sake of penetrating this
the last word." Hsueh Tou picked this out and said, matter. Zen practitioners should always remember
"I've heard that from the beginning a lone-eyed that ancient virtues' verse is this way, their
dragon has only one eye. You certainly didn't intention is not like this. They have never made up
know that Te Shan was a toothless tiger. If it principles to bind people. That's why Hsueh-tou
hadn't been for Yen T'ou seeing through him, how said, "In the mirror of Ts'ao Ch'i, absolutely no
could we know that yesterday and today are not dust." Someone says this has nothing to do with
the same?" Do all of you want to understand the the above head phrase, but the truth is always the
last word? An Ancient said, "I only allow that the truth: a still mind is the bright mirror itself.
old barbarian knows; I don't allow that he Cong An Tuyet Phong Vo Dien Nhan: Hsueh-
understands." From ancient times up till now, the Feng's no-faced manTung-Shan's questioning a
public cases have been extremely diverse, like a monk "Have you reached the peak?"Cong an
forest of brambles. If you can penetrate through, noi ve c duyen van ap gia Thien s Tuyet
no one on earth can do anything about you, and all Phong va ong Sn Lng Gii. Theo Canh c
the Buddhas of past, present, and future defer to Truyen ang Luc, quyen XVI, khi Tuyet Phong
you. If you are unable to penetrate, study Yen en tam biet ong Sn, ong Sn hoi: Ngi i
T'ou's saying, "Though Hsueh Feng is born in the au? Tuyet Phong tha: i ve trong anh nui.
same lineage as me, he doesn't die in the same ong Sn hoi: ng thi t ng nao ra? S
lineage as me." Spontaneously, in just this one tha: T ng vn bay anh nui ra. ong Sn
sentence, he had a way to express himself. hoi: Nay quay lai ng nao i? S tha: T
Cong An Tuyet Phong Tuc Lap: Hsueh-feng's ng vn bay anh nui i. ong Sn bao: Co
Grain of Rice, example 5 of the Pi-Yen-LuTh ngi chang t ng vn bay anh nui i, ngi
du th 5 cua Bch Nham Luc. Tuyet Phong day biet chang? S tha: Chang biet. ong Sn hoi:
chung: "Ca qua at nam lai ln bang hat lua hat Tai sao chang biet? S tha: Y khong mat
gao, nem en trc mat, chang hieu, thung sn, may. ong Sn bao: Ngi a chang biet, sao
anh trong pho thnh xem." That tnh ma noi, co biet khong mat may? S khong ap cThe
nhan tiep vat li sanh co cho ky ac. Tuyet Phong koan about the potentiality and conditions of
chang quan gian lao, ba phen len au T, chn lan questions and answers between Zen master
en ong Sn, mang thung thong muong go, en Hsueh-feng and Tung-Shan. According to The
ni lam trng trai phan, cung ch v thau thoat Records of the Transmission of the Lamp (Chuan-
viec nay. Hanh gia Tu thien nen luon nh rang Teng-Lu), Volume XVI, when Hsueh-Feng left
ngi xa cau tuy nh the, y chang nh the, tron Tung-Shan, Tung-Shan asked him: Where are
khong tao ao ly e troi buoc ngi. Chnh v vay you going? Hsueh-Feng said: Im returning to
ma Thien s Tuyet au a nhac nh: "Trong vat Ling-Zhong. Tung-Shan said: When you left
Tao Khe gng chang nh." Co ngi noi khong Ling-Zhong to come here, what road did you
dnh dang en cau thoai tren, nhng s that van la take? Hsueh-Feng said: I took the road through
s that: tam lang lien la gng sangHsueh-feng, the Flying Ape Mountain. Tung-Shan asked:
teaching his assembly, said, "Pick up the whole And what road are you taking to go back there?
great earth in your fingers, and it's as big as a Hsueh-Feng said: Im returning through the
grain of rice. Throw it down before you: if, like a Flying Ape Mountains as well. Tung-Shan said:
lacquer bucket, you don't understand, I'll beat the Theres someone who doesnt take the road
drum to call everyone to look." As a matter of through Flying Ape Mountains. Do you know
fact, there was something extraordinary in the way him? Hsueh-Feng said: I dont know him.
this Ancient guided people and benefited beings. Tung-Shan said: Why dont you know him?

Hsueh-Feng said: Because he doesnt have a
face. Tung-Shan said: If you dont know him,
how do you know he doesnt have a face?
Hsueh-Feng was silent.
Cong An Tng Vo Tng: Think of not
thinkingThe nao la suy ngh cai khong suy ngh?
Chang suy ngh g ca. o chnh la nghe thuat c
ban cua Toa thien. ay la ch cho cong an cua
Dc Sn Hoang ao (751-834). Co mot v Tang
hoi Thien s Dc Sn: "Khi toa thien, chung ta
suy ngh ieu g?" Dc Sn ap: "Cai lao Tang
suy ngh la khong suy ngh." Noi cach khac, ieu
Dc Sn suy ngh la khong suy ngh hay chang
suy ngh g ca. V Tang lai hoi mot cach t nhien:
"Khong suy ngh la suy ngh the nao? Khong c
suy ngh, chang suy ngh la suy ngh ra sao?" Dc
Sn ap: "Khong suy ngh g ca." Theo Thien s
ao Nguyen trong quyen Chanh Phap Nhan Tang,
chung ta co the i thang vao ban chat cua Toa
Thien. The nao la khong suy ngh? o la suy ngh
cai khong suy ngh (tng cai vo tng). Ngoi ma
khong ngoi! Suy ngh nay la suy ngh nh the nao?
Khi Toa Thien th ca than lan tam eu giai thoat.
ay la phng phap quan trong nhat cua Toa
Thien. Vay th Thien s ao Nguyen muon noi ve
cai g? Va khi than tam giai thoat th cong an va
Toa Thien co g khac nhau? Phai duy tr cho c
cai Phat Tam An nay. Phat Tam An nay la cai g?
No chnh la cong an, la Ch quan a toa, la Chanh
phap nhan tang, la Niet ban dieu tam. Va lam
cach nao e duy tr cai Phat Tam An nay chnh la
s tu hanh cua mnh, la i song cua chnh mnh!
The nguyen cua chung ta, nguyen vong cua chung
ta eu la gi lay cai Phat Tam An nay mot cach
chan that. ng e cho anh uoc nay b dap tat! Thanh Chau det c mot tam vai bo nang bay
How do you think of not-thinking? Nonthinking.
This is in itself the essential art of sitting
meditation (zazen). This refers to a famous koan
by Matser Yakusan Igen. A monk asked Zen
master Yakusan Igen, "When we do zazen, what
do we think about?" Matser Yakusan replied,
"Think of the unthinkable." In other words, think
of nothing, or no-thinking. The monk's question
naturally follows: "How can we think of not-
thinking?" Or of the unthinkable, or no-thinking?
Matser Yakusan replied, "Nonthinking."
According to Zen master Dogen in the
"Shobogenzo", we could penetrate this essence of
618
zazen endlessly. What is nonthinking? Think
without thinking! Sit without sitting. What kind of
thinking is this? What kind of zazen is this? Or,
what is the thinking of zazen? What does zazen
think when zazen is doing zazen? When doing
zazen, you really drop body and mind. This is the
most important way to do zazen. What is he
talking about? And what is the difference between
koan and zazen in dropping body and mind?
Maintain this one Buddha-mind seal. What is this
Buddha-mind seal? It's koan. It's shikantaza. It's
Shobogenzo, the treasury of the true dharma eye
and subtle mind of nirvana. And how to maintain
this one Buddha-mind seal is our practice, our life!
Our vows, our aspirations, are to truly maintain
this Buddha-mind seal. Do not let this torch die
out!
Cong An Van Phap Qui Nhat; Nhat Qui Ha
X?: Muon phap eu quy ve mot moi: bnh ang
va bat nhEverything reverts to one: equal and
non-dualChao Chou's Seven Pound Cloth Shirt,
example 45 of the Pi-Yen-LuTh du th 45 cua
Bch Nham Luc. Mot v Tang hoi Trieu Chau:
"Muon phap ve mot, mot ve cho nao?" Trieu Chau
ap: "Ta Thanh Chau det c mot tam vai bo
nang bay can." Theo Vien Ngo trong Bch Nham
Luc, neu nham cho mot kch ong lien i hoi
c, lo mui cac v Hoa Thng gia moi ni,
mot luc xo xong, khong lam g c ong, t nhien
nc don thanh am. Neu la nhay nhot th lao
Tang di got chan ong. Cho tinh yeu cua Phat
phap chang phai nhieu li, chang phai noi lam.
Ch nh v Tang nay hoi Trieu Chau "Muon phap
ve mot, mot ve cho nao?" Trieu Chau lai ap: "Ta
can." Neu nham tren ng cu ma bien th lam nhan
nh ban tnh (mot tieu chuan co nh). Neu chang
nham tren ng cu ma bien, tai sao lai noi the ay?
Cong an nay tuy kho thay ma de hoi, tuy de hoi
lai kho thay. Kho th nui bac vach sat, de th lien
o tnh tnh, khong co cho cho ong suy ngh phai
quay. Qua cau tra li cua Trieu Chau, ro rang
Thien muon co mot tam hon t do va khong b tr
ngai dau la khai niem ve "mot" hay "toan the"
cung eu la chng ngai vat va mot cai bay e
doa en s t do ban au cua tinh than. Gia s, co
ngi khong tra li c cau hoi ngay luc o, ma
tr ve Thien that nghien ngam roi hom sau tr lai

tra li Trieu Chau: "Bay gi th toi a co cau tra
li ung cho cau hoi cua Thay ay: 'Van phap qui
nhat, nhat qui van phap.'" Nhng co le Trieu Chau
se noi: "Theo tinh than nha Thie n th cau tra li
cua ong en qua tre. Ong ang lanh ba chuc heo
lau roi." Thien hoan toan khong thch hp vi
nhng danh xng nh vay. Trong Thien, hoan toan
khong co oi tng nao e nam bat, dau o la
"Phat" hay "Bo Tat". Thien la am may phieu
lang tren bau tri. Khong co con oc nao co the siet
chat c no, khong co si day nao co the troi no
c ca, no mac tnh t tai. Thoai nay cung cau
Pho Hoa noi "Ngay mai trong vien ai Bi co
trai," lai khong co hai th. Mot hom, co v Tang
hoi Trieu Chau: "The nao la y To S t Tay
sang?" Trieu Chau ap: "Cay bach trc san." V
Tang tha: "Hoa Thng ch em canh ch
ngi." Trieu Chau bao: "Lao Tang chang tng
em canh ch ngi." Xem kia the ay, nham cho
cc tac chuyen chang c, neu chuyen c t you don't go to the words to discriminate, what can
nhien che tri che at. Neu chuyen chang c th
cham en lien thanh ket. Hay noi Trieu Chau co
Phat phap thng lng hay khong? Neu noi co
Phat phap, Trieu Chau au tng noi tam noi tanh,
noi huyen noi dieu. Neu noi khong co ch thu Phat
phap, Trieu Chau chang tng co phu li hoi cua
ong. au chang thay Tang hoi Ho a Thng Moc
Bnh: "The nao la ai y Phat phap?" Moc Bnh
ap: "Trai ong qua nay ln nh the." Lai co mot
v Tang hoi co c: "Cho nui sau vc tham vang
bat khong ngi, lai co Phat phap hay khong?" Co
c ap: "Co." V Tang lai hoi: "The nao la Phat
phap trong nui sau?" Co c ap: "Cuc a ln la
ln, nho la nho." Xem loai cong an nay li ky quai
tai cho nao? Hanh gia tu Thien phai nen luon nh
rang Thien khong can chung ta suy ngh "tam vai
bo nang bay can" co than tnh hay khong. V neu
nh the th Thien se ri vao he thong triet hoc, va
se khong con la Thien na. Ky that, Thien ch cam
giac s am ap cua la, cai lanh gia cua bang, v
khi tri lanh th chung ta se b lanh va tm cach i
si am. Trong Thien, cam giac la tat ca va cam
giac phai c hieu theo y ngha sau sac nhat hay
hnh thc thuan tuy nhat. Va ieu quan trong nhat
ma chung ta phai luon nh la Thien la tri giac
hoac cam giac ch khong phai tru tng hay tram
t, nhng Thien lai manh me bat chap khai niem.
Chnh v vay ma Thien rat kho nam bat c. Can
619
trong!A monk asked Chao Chou, "The myriad
things return to one. Where does the one return
to?" Chao Chou said, "When I was in Ch'ing Chou
I made a cloth shirt. It weighed seven pounds."
According to Yuan-Wu in the Pi-Yen-Lu, if you
understand "going immediately at one stroke,"
then you've pierced the nostrils of the world's old
teachers all at once, and they can't do a thing
about you. Naturally where water goes, a channel
forms. But if you vacillate and hesitate, the old
monk Chao Chou is under your feet. The essential
point of the Buddhist Teaching is not a matter of
many words or verbose speech. A monk asked
Chao Chou, "The myriad things return to one.
Where does the one return to?" Yet Chao Chou
answered him saying, "When I was in Ch'ing Chou
I made a cloth shirt; it weighed seven pounds." If
you go to the words to discriminate you are
mistakenly abiding by the zero point of a scale. If
you do about it that he did nevertheless speak this
way? This case, though hard to see, is
nevertheless easy to understand; though easy to
understand, it's still hard to see. Insofar as it's hard,
it's a silver mountain, an iron wall. Insofar as it's
easy, you are directly aware. There is no place for
your calculations of right and wrong. Through
Chao-chou's reply, it is clear that Zen wants to
have one's mind free and unobstructed; even the
idea of "oneness" or "allness" is a stumbling-block
and a strangling snare which threatens the original
freedom of the spirit. Supposed, someone could
not answer the question right at that moment, but
went back to the meditation hall to reflect on the
question, and came back the next day to answer
Chao-chou: "Now I have the right answer to your
question: 'All things are to be returned to the One,
and this One is to be returned to all things.'" Chao-
chou might have said to him: "According to the
spirit of Zen, your answer came much too late.
You should have received thirty blows a long time
ago." Zen defies all such designations, even
though these are "Buddhas" or "Bodhisattvas". In
Zen, there is no object upon which to fix the
thought. Zen is a wafting cloud in the sky. No
screw fastens it, no string holds it; it moves as it
pleases. This story is the same kind as the story of
P'u Hua saying, "Tomorrow there's a feast at the
 620
Temple of Great Compassion." One day a monk
asked Chao Chou, "What is the meaning of the
Patriarch coming from the West?" Chao Chou
saod, "The cypress tree in the garden." The monk
said, "Don't use objects to teach people with,
Teacher." Chao Chou said, "I've never use objects
to teach people." Observe how, at the ultimate
point, where it is impossible to turn, he does turn,
and spontaneously covers heaven and earth. If you
can't turn, wherever you set foot on the road you
get stuck. But say, did Chao Chou ever have
discussions of Buddhist doctrine or not? If you say
he did, when has he ever spoken of mind or of
nature, of mysteries or of marvels? If you say he
didn't have the source meaning of the Buddhist
Teaching, when has he ever turned his back on
anyone's question? Haven't you heard: a monk
asked Mu P'ing, "What is the great meaning of the
Buddhist Teaching?" Mu P'ing said, "This winter
melon is so big." Again: a monk asked an ancient
worthy, "Deep in the mountains on an
overhanging cliff, in a remote, inaccessible,
uninhabited place, is there any Buddhist Teaching
or not?" The ancient worthy said, "There is." The
monk said, "What is Buddhist Teaching deep
within the mountains?" The ancient worthy said,
"The large rocks are large, the small ones small."
When you look at such a case, where are the
obscurities? Zen practitioners should always
remember that Zen does not ask us to concentrate
our thought on the idea that a piece of "seven-
pound cloth shirt" is divine. For when Zen does
this, it commits itself to a definite system of
philosophy, and there is no more Zen. In fact, Zen
just feels fire warm and ice cold, because when it
freezes we shiver and welcome fire. In Zen, the
feeling is all and all, and the feeling must be
understood in its deepest sense or in its purest
form. And the most important thing that Zen
practitioners should always remember is that Zen
perceives or feels, and does not abstract nor
meditate, but Zen strongly defies concept-making.
That is why Zen is difficult to grasp. Be careful!
Cong An Van Mon Co Phat D Chanh Tru: Great Master Yun Men produced more than
Van Mon: Cay tru gia at trongYun Men's eighty men of knowledge. Seventeen years after
Ancient Buddhas and the Pillar, example 83 of the
Pi-Yen-LuTh du th 83 cua Bch Nham Luc. beheld him, his body was not decomposed, but
Van Mon day chung: "Co Phat cung cot cai tng upright and sound formerly. The field of his vision
giao la c th may?" Noi xong Van Mon t ap:
"Nui Nam khi may, nui Bac ri ma." Theo Vien
Ngo trong Bch Nham Luc, ai s Van Mon xuat
phat hn tam mi v thien tri thc. Bay mi nam
sau khi S th tch, ngi ta khai thap thay than
nghiem nhien nh xa. Cho thay cua S minh
bach c canh chp nhoang, ai pham buong li,
noi rieng, thay noi, han la cao vot. Cong an nay
nh choi a nhang la, t lan ien chp, qua la
than ra qu vao. Tang Chu Khanh noi: "Mot ai
tang giao lai co ba loai thuyet thoai chang?" Hien
nay a phan ngi ta nham tren tnh giai lam ke
song, noi: "Phat la bac ao S cua tam gii, la T
Phu cua bon loai, a la co Phat v sao lai cung cot
cai tng giao?" Neu hieu the ay, cht do tm
chang c. Co ngi bao trong cai khong noi ra.
au chang biet bac tong s thuyet thoai tuyet y
thc, tuyet tnh lng, tuyet sanh t, tuyet phap
tran, vao chanh v lai chang con mot phap. Ong
va khi ao ly so tnh, lien b troi tay troi chan.
Hay noi co nhan kia y the nao? Ch khien tam
canh nhat nh, tot xau phai quay lay ong kia
chang c, noi co cung c, noi khong co cung
c, co c cung c, khong c cung c, en
trong ay nhp nhp eu la lenh. Ngu To tien s
noi: "Ca thay Van Mon xa nay mat nho, neu la
sn Tang ch noi vi S c th tam." Van Mon
noi: "Co Phat cung cot cai tng giao la c th
may?" Khoang mot choc, hay nham bao trum
trc mat. V Tang hoi: "Cha biet y ch the nao?"
Van Mon ap: "Mot si day ban ba mi xu." S
co con mat nh can khon. a khong co ngi hoi,
sau lai t thay noi: "Nui Nam khi may, nui Bac
ri ma." V ke hau hoc m mot loi vao. Do o
Tuyet au ch niem S cho nh can khon khien
ngi thay. Neu pham suy tnh, bay mui nhon ay
oi mat lam qua. Ch cot nguyen ven tong ch Van
Mon va ro cai c cao votYun Men, teaching the
community said, "The ancient Buddhas and the
pillar merge' what level of mental activity is this?"
He himself said on their behalf, "On South
Mountain clouds gather, on North Mountain rain
falls." According to Yuan-Wu in the Pi-Yen-Lu,
he passed on, when they opened his tomb and
 621
had been bright and clear, his mentality and
perspective swift. All his instructions, alternative
remarks, and words spoken on behalf of others
were direct, solitary, and steep. This present case
is like sparks struck from stone, like flashing
lightning; in fact, it's "a spirit appearing and a
demon disappearing." Librarian Ch'ing said, "Is
there such talk in the whole great treasury of the
Teachings?" People these days make their living
on emotional interpretations and say "Buddha is
the guide for the three realms, the compassionate
father of the four others of living beings. Why then
do the ancient Buddhas merge with the pillar?" If
you understand this way, you'll never be able to
find it. Some call Yun Men's saying "Calling out
from within nothingness." They are far from
knowing that the talk of the teaching masters of
our schoolcuts off conceptual consciousness, cuts
off emotional evaluation, cuts off birth and death,
and cuts off the defilement of doctrine, enters the
correct state without retaining anything at all. As
soon as you rationalize and calculate, you tie your
hands and feet. But tell me, what was old Yun
Men's meaning? Just make mind and objects a
single thusness; then good and bad, right and
wrong, won;t be able to shake you. Then it it will
be all right whether you say "there is" or "there
isn't"; then it will be all right whether you have
mental activity or you don't. When you get here,
each and every clap of the hands is the true
imperative. My late teacher Wu Tsu said, "Yun
Men, supposedly so great, really didn't have much
guts." If it were me, I just would have told him,
"The eighth level of mental activity." He said,
"The ancient Buddhas and the pillar merge; what
level of mental activity is this?" In that moment he
wrapped it all up in front of you. When a monk
asked him what this meant, Yun Men said, "one
belt worth thirty cents." He has the eye to judge
heaven and earth. Since no one understood,
afterwards he himself spoke on their behalf: "On
South Mountain clouds gather, on North Mountain
rain falls." Thus he opened up a route of entry for
future students. That's why Hsueh Tou picks out
the place where he settles heaven and earth to
make people see. But as soon as you blunder into
calculation, you stumble past and miss it, though
it's right in front of you. You simply must go to the
source of Yun Men's fundamental meaning to
clearly understand his lofty mind.
Cong An Van Mon Cc Ba: Van Mon b dap
chanYun Men: The leg brokeCong an ve c
duyen giac ngo cua Thien s Van Mon. Theo
Canh c Truyen ang Luc, quyen XIX, c
duyen giac ngo cua Van Mon gii hoc thien eu
c biet en. Khi tm en tham oc vi Muc
Chau, ngi sau nay tr thanh Thay cua ong, Van
Mon go canh ca nho ben canh cong ln i vao
chua Muc Chau. Muc Chau goi ra: Ai the? Van
Mon ap: Van Yen. Muc Chau thng khong
cho ai oc tham tr phi ngi ay co nhiet tnh.
Tuy nhien, ong cam thay hai long vi cach go ca
cua Van Mon, chng to Van Mon rat hang say no
lc v ao va chap nhan cho Van Mon oc tham.
Van Mon va bc vao th Muc Chau nhan ra
ngay phong thai cua Van Mon, ben nam vai bao
Van Mon: Nhanh len, noi i, noi i! Nhng Van
Mon van cha ngo nen khong the ap ng c.
e ay tam Van Mon en cho giac ngo, ot nhien
Muc Chau ay Van Mon qua canh ca ang he
m va ong sam canh ca vao chan cua Van Mon,
het: o vo tch s, cung vi tieng keu: Ui cha!
Muc Chau lien ay Van Mon ra khoi ca, canh
ca op sap lai lam cho mot ban chan cua Van
Mon b ket lai trong o va gay i. Trong cn au
ngat, tam cua Van Mon luc ay a trong rong moi
t niem, bong nhien giac ngo. Trng hp cua s
khong phai la mot biet le, v trc o nh To Hue
Kha cung a tng chat mot canh tay khi ng
trong tuyet lanh, va c Khong Phu T cung tng
noi Sm nghe c ao, chieu dau co chet cung
cam. Tren i nay qua co nhieu ngi coi trong
chan ly hn than mangThe koan about the
potentiality and conditions of enlightenment of
Zen master Yun-men. According to the Records of
the Transmission of the Lamp (Chuan-Teng-Lu),
Volume XIX, the circumstances of Yun-Mens
enlightenment are known to all Zen practitioners.
Seeking private consultation with Mu-Chou,
who became his master later on, Yun-Men rapped
on the little door on the side of the large gateway
leading to Mu-Chous temple. Mu-Chou called
out: Who is it? Yun Men answered, Wen-Yen
Mu-Chou, whose habit it was to refuse private
consultation to all but the most ardent truth-
seekers, felt satisfied from Yun-Mens knock and
 622

the tone of his voice that he was earnestly striving cua ong. Thuoc benh tr nhau, cung ch la li noi
for truth, and admitted him. Scarcely had he tam thng. Neu ong chap co, v ong noi khong,
entered when Mu-Chou, perceiving the state of neu ong chap khong, v ong noi co, neu ong chap
his mind, seized him by the shoulders and chang co chang khong v ong quet bui dep phan.
demanded: Quick, say it, say it! But Yun-Men Hien kim than trng sau, va hien va mat. Hien
not yet undrstanding, could not respond. To jolt his nay ca ai a sum la van tng cho en chnh
mind into understanding, Mu-Chou suddenly mnh ong thi la thuoc, ngay khi o goi cai g la
shoved him out through the partly opened door chnh mnh? Ong mot be goi la thuoc, e n c
and slammed it on his leg, shouting: You good- Phat Di Lac ra i cung cha mong thay Van
for-nothing! With a cry of Ouch! While the Mon. Cu canh the nao? Biet lay y au li cau,
door was hastily shut, one of Yun-Mens legs was ch nhan trai can ban. Bo Tat Van Thu mot hom
caught and broken. Yun-Men , whose mind at that sai Thien Tai i hai thuoc, dan: "Chang phai thuoc
moment was emptied of every thought. The hai em ve." Thien Tai xem khap eu la thuoc, tr
intense pain resulting from this apparently lai bach: "Ca thay eu la thuoc." Van Thu bao:
awakened the poor fellow to the greatest fact of "La thuoc hai em ve." Thien Tai ben cam mot
life. He suddenly became enlightened. The cong co a Van Thu. Van Thu a len bao
realization now gained paid more than enough for chung: "Thuoc nay hay giet ngi cung hay cu
the loss of his leg. He was not, however, a sole ngi." Cau thuoc tr benh nhau nay rat kho khan,
instance in this respect, there were many such in Van Mon trong that, bnh thng dung e tiep
the history of Zen who were willing to sacrifice a ngi. Trng lao Kim Nga mot hom en phong
part of the body for the truth, i.e., Hui-Ko, the van Tuyet au. S la hang tac gia, chnh la bac
second patriarch, who cut his hand while standing ton tuc trong tong Lam Te. Hai v luan cau "Thuoc
in the snow. Confucius also said: If a man tr benh nhau" suot em, en mat tri len mi tot
understands the Tao in the morning, it is well with ly. en trong ay hoc hieu so sanh suy ngh thay
him even when he dies in the evening. In this s dung khong enAccording to example 87 of
life, some would feel indeed that truth is of more the Pi-Yen-Lu, Yun Men, teaching his community,
value than their own lives. said, "Medicine and disease subdue each other:
Cong An Van Mon Dc Benh Tng ng ieu the whole earth is medicine; what is your self?"
Phuc: Yun Men's Medicine and Disease Subdue According to Yuan-Wu in the Pi-Yen-Lu, do all of
Each OtherTheo th du th 87 cua Bch Nham you have a way to get out? Twenty-four hours a
Luc. Van Mon day chung: "Thuoc benh tr nhau, day, concentrate on "towering like a mile-high
ca ai a eu la thuoc, cai g la chnh mnh." wall." Te Shan's blows fall like rain, Lin Chi's
Theo Vien Ngo trong Bch Nham Luc, Van Mon shouts roll like thunder; putting this aside for the
noi thuoc benh tr nhau, ca ai a eu la thuoc, moment, Sakyamuni is himself Sakyamuni and
cai g la chnh mnh, cac ngi lai co cho xuat than Maitreya is himself Maitreya. Those who don't
chang? Trong mi hai gi xem xet lay, vach know what it comes down to frequently
ng ngan nhan. c Sn gay anh nh ma ri. understand by calling it "medicine and disease
Lam Te het t sam vang; tam gac lai. Thch Ca t merging with each other." For forty-nine years, in
Thch Ca, Di Lac t Di Lac. Ngi cha biet cho more than three hundred assemblies, the World
ri, thng bao thuoc benh hp nhau hieu lay. The Honored One adapted to potential to set up the
Ton 49 nam hn ba tram hoi, ng c noi giao eu teachings; all of this was giving medicine in
la hp benh cho thuoc, giong nh em vien mat accordance with the disease, like exchanging
ngot nhet trong trai ang, gan loc nghiep can cua sweet fruit for bitter gourds. Having purified your
cac ong, khien sach trn thong dong. Ca qua at la active faculties, he made you clean and free. "The
thuoc, ong nham cho nao cam mo? Neu cam c whole earth is medicine." Where will you sink
mo, cho ong co cho chuyen than nha hi, lien dien your teeth into this? If you can sink your teeth in,
kien Van Mon. Neu ong ngo ngoai lai tru tr, han I'll grant that you have a place to turn around and
la cam mo chang c, Van Mon di got chan show some life; then you see Yun Men in person.
 623

If you look around and hesitate, you won't be able ngon ng va chien thuat manh bao e tac ong
to get your teeth into it; Yun Men is the one under mon sinh at t ngo. Nhng cau tra li va cham
your feet. "Medicine and disease subdue each ngon cua Van Mon rat c coi trong trong truyen
other." This is just an ordinary proposition. If you thong nha Thien. Khong mot thay nao c dan ra
cling to existence, he speaks of nonexistence for nhieu nh ong trong cac su tap cong an. Nhng
you; if you are attched to nonexistence, he speaks li cua ong bao gi cung co u ba ieu kien cua
of existence for you. If you are attached to neither mot cham ngon Thien co hieu qua. Thng th
existence nor nonexistence, he manifests the nhng cau tra li cua ong ap ng ung nhng cau
sixteen-foot golden body for you in a pile of crap hoi at ra nh cai nap va kht cai hop. Nhng
and rubbish, appearing and disappearing. Right cau tra li cua ong co sc manh nh mot li kiem
now this whole great is a profuse array of myriad sac ben choc thung s mu quang, nhng y ngh va
forms, up to and including one's own self. At once tnh cam nh nguyen cua hoc tro. Nhng cau tra li
it's medicine; at such time, what will you call your cua ong thch hp vi trnh o hieu va vi trang
self? If you only call it medicine, even by the time thai y thc choc lat cua ngi nghe mot cach t
Maitreya Buddha is born down here, you still nhien, giong nh het t song nay en t song
won't have seen Yun Men even in dreams. khac. Theo Vien Ngo trong Bch Nham Luc,
Ultimately, how is it? "Perceive the meaning on trong th du th 15 cua Bch Nham Luc, v Tang
the hook; don't stick by the zero point of the en hoi Van Mon qua la hang tac gia kheo noi the
scale." One day Manjusri ordered Sudhana to pick ay. ay goi la trnh giai, cung goi la tang phong.
medicinal herbs. He said, "If there is something Neu khong phai Van Mon th chang kham ap
that is not medicine, bring it to me." Sudhana c. Van mon co thu oan nay, kia a em hoi
searched all over, but there was nothing that was en th ay bat ac d phai ap. V sao? V hang
not medicine. So he went back and told Manjusri, tac gia Tong s nh gng sang tren ai. Ho en
"There is nothing that is not medicine." Manjusri hien ho, Han en hien Han. Co nhan noi: "Muon
said, "Gather something that is medicine." c than thiet, ch em hoi en hoi." Tai sao? V
Sudhana then picked up a blade of grass and hoi cho ap, ap tai cho hoi. T trc ch Thanh
handed it to Manjusri. Manjusri held it up and au tng co mot phap cho ngi. Trong kia co
showed it to the assembly, saying, "This medicine thien co ao cho ong chang? Neu ong chang tao
can kill people and it can also bring people to nghiep a nguc t nhien chang chieu qua a
life." This talk of medicine and disease subduing nguc. Neu ong chang tao nhn thien ng th
each other is extremely difficult to see. Yun chang tho qua thien ng. Tat ca nghiep duyen
Menoften used it in his room to guide people. One eu t lam t chu. Ngi xa a v ong phan biet
day Elder Chin O called on Hsueh Tou. Chin O giai noi ro rang. Neu luan viec nay chang trong
was an adept, an honorable worthy of the Yun ngon cu, lai au can To s t Thien Truc qua
Men succession. They discussed this statement ay?A monk asked Yun-men, "When it's not the
"medicine and disease subdue each other" all present intelect and it's not the present
night until dawn before they were finally able to phenomenon, what is it?" Yun-men said, "An
exhaust its excellence. At this point no learned upside-down statement." Yun-men was a noted
interpretations, thought or judgment can be monk during the end of the Tang dynasty, who,
employed. like Lin-Ji, used vigorous language and jarring
Cong An Van Mon ao Nhat Thuyet : Yun- tactics to bring his disciples to self-awakening.
men's Upside-Down Statement, example 15 of the Master Yun-Mens sayings and answers are highly
Pi-Yen-LuTh du th 15 cua Bch Nham Luc. prized in Chan tradition. No other masters words
Mot ong Tang hoi Van Mon: "Khi chang phai c are so frequently cited in the great koan colections
trc mat, cung chang phai s trc mat th the as his. It is said that his words always fulfill three
nao?" Van Mon ap: "ao Nhat Thuyet." Van important qualificationsof a Zen word. Usually
Mon la mot thien s noi tieng vao cuoi i nha his answers correspond to the question posed the
ng, mot ngi giong nh Lam Te, s dung way a lid fits a jar. These answers have the
 624

power to cut through the delusion of his students nhng li ong day tren mot chiec ao dai bang giay
dualistic way of thinking and feeling like a sharp khi d cac buoi giang, ma nhieu cham ngon va li
sword. His answers follow the capacity foe giai thch bat hu cua ai s mi con lai en ngay
understanding and momentary state of mind of the nay. Theo Vien Ngo trong Bch Nham Luc, qua th
questioner as one wave follows the previous du 14, Van Mon muon nhan nhu trong dong thien
one. According to Yuan-Wu in the Pi-Yen-Lu, in gia muon biet ngha Phat tanh phai quan thi tiet
example 15 of the Pi-Yen-Lu, the monk (who nhan duyen, goi o la "truyen rieng ngoai giao ly,
asked Yun-men) is unquestionably an adept, to rieng truyen tam an, ch thang tam ngi, thay
know how to pose questions like this. The tanh thanh Phat." Ong gia Thch Ca bon mi chn
question by the monk in this case is a question to nam i, ba tram sau mi hoi ban on tiem
demonstrate understanding, and it can also be quyen that, goi o la giao ly mot i. V Tang nay
called a question with a concealed barb. For a ra cau hoi Van Mon the nao la giao ly mot
anyone but Yun-men, there would have been no i. Tai sao Van Mon khong v ong Tang ay ma
way to cope with this monk. Yun-men posseses giai thch ranh re, lai ch noi "oi Nhat Thuyet"?
such ability that he cannot but reply once the Bnh thng Van Mon trong mot cau phai u ba
question is raised. Why? An expert teaching cau, ngha la cau phu cai can khon, cau tuy ba truc
master is like a bright mirror on its stand; if a lang, cau tiet oan chung lu. Buong i gi lai t
foreigner comes a foreigner is reflected, and if a nhien mot cach phi thng nh chat inh cat sat.
native comes a native is reflected. An ancient Van Mon lam cho ngi khac khong the hieu hay
said, "If you want to attain intimate understanding, mng tng ra c ong. Mot ai tang giao ch
don't use a question to ask a question. Why? tieu co ba ch. Bon phng tam hng khong co
Because the answer is where the question is." cho nao cho ong ao xi. Nhieu ngi hieu lam
Since when have the sages from past times ever noi: "Viec oi c nghi mot thi nen noi the." Lai
had anything to give to people? Where is there co ngi khac noi: "Sum la van tng eu la s an
Ch'an or Tao that can be given to you? If you don't cua mot phap, nen noi 'oi nhat thuyet'." Lai co
do hellish deeds, naturally you will not bring on ngi khac na noi: "Ch la noi mot phap kia."
hellish results. If you don't create heavenly Qua thc khong co g dnh dang. Chang nhng
conditions, naturally you won't receive heavenly khong hieu lai vao a nguc nhanh nh ten ban.
rewards. All circumstances of activity are self- au chang biet co nhan y khong nh the. V the
made and self-received. The ancient Yun-men noi: "Tan xng nat tht cha u en, mot cau ro
clearly tells you, "When we discuss this affair, it's thau vt tram c," that la phi thng. The nao la
not in the words and phrases. If it were in words giao ly mot i? Ch tieu c mot cau "oi Nhat
and phrases, doesn't the twelve part canon of the Thuyet." Neu ngay o tien c lien ve nha ngoi
three vehicles have words and phrases? Then an on. Neu cha tien c, hay tiep tuc dung cong
what further use would there be for the Patriarch's tu hanh hoac mi nam, hoac hai mi nam, hoac
coming from the West." ca i nh cac bac co c a tng lam trong qua
Cong An Van Mon oi Nhat Thuyet: Yun-men's khA monk asked Yun-men, "What are the
Appropriate StatementVan Mon giao ly mot teachings of a whole lifetime?" Yun-men said,
i, th du th 14 cua Bch Nham Luc. Mot ong "An appropriate statement." Yun-Men, who made
Tang en hoi Van Mon: "The nao la giao ly mot such skillful use himself of the words of the
i?" Van Mon ap: "oi nhat thuyet." Tuy Van ancient masters, was at the same time very
Mon la ngi biet x dung nhng li day sinh mistrustful of the written word, which could all too
ong cua cac thay xa, nhng ong to ra rat ng easily be understood literally but not really
vc nhng t ng c viet ra, nhng t nay de grasped. Thus he forbade his students to write his
oc nhng khong phai luc nao ngi ta cung hieu sayings down. Owing to one of his followers, who
c y ngha sau sac cua chung. V the ong cam attended his discourses wearing a paper robe on
khong cho e t viet lai nhng li cua mnh. Chnh which he took notes in spite of the ban, that many
nh mot mon o a bat chap s cam oan, ghi lai of the imperishable sayings and explanations of
 625
the great Chan master have been preserved.
According to Yuan-Wu in the Pi-Yen-Lu, through
example 14 of the Pi-Yen-Lu, Yun-men wanted to
advise members of the Ch'an family, if you want
to know the meaning of Buddha-nature, you must
observe times and seasons, causes and conditions.
This is called the special transmission outside the
written teachings, the sole transmission of the
mind seal, directly pointing to the human mind for
the perception of nature and realization of
Buddhahood. For forty-nine years old Sakyamuni
stayed in the world; at three hundred and sixty
assemblies he expounded the sudden and the
gradual, the temporary and the true. These are
what is called the teachings of a whole lifetime. In
this case, the monk picked this out to ask, "What
are the teachings of a whole lifetime?" Why didn't
Yun-men explain for him in full detail, but instead
said to him, "An appropriate statement"? As usual,
within one sentence of Yun-men three sentences
are bound to be present. These are called the
sentence that encloses heaven and earth, the
sentence that follows the waves, and the sentence
that cuts off the myriad streams. He let go and
gathers up; he is naturally extraordinary, like
cutting nails or shearing through iron. He makes
people unable to comprehend him or figure him
out. The whole great treasure-house of the
teachings just comes down to three words (an
appropriate statement); there is no facer or aspect
in which you can rationalize this. People often
misunderstand and say, "Buddha's preaching was
appropriate to the conditions of one time." Or they
say, "The multitude of appearances and myriad
forms are all the impressions of a single truth,"
and call this "an appropriate statement." Then
there are those who say, "It's just talking about
that one truth." What connection is there? Not only
do they not understand, they also enter hell as fast
as an arrow flies. They are far from knowing that
the meaning of that man of old is not like this.
Therefore it is said, "Shattering one's bones and
crushing one's body is still not sufficient
recompense; when a single phrase is understood,
you transcend ten billion." Undeniably
extraordinary: " What are the teachings of a whole
lifetime?" just boils down to his saying, "An
appropriate statement." If you can grasp this
immediately, then you can return home and sit in
peace. If you can't get it, continue to strive to
cultivate ten years, twenty years or your whole
life as our ancient virtues did in the pastSee Vo
Khong Thiet Chuy.
Cong An Van Mon Hoan Phan Tien Lai: Van
Mon: tra lai tien an Yun Men: Return to me
the money for 90 days of your room and board
Theo Canh c Truyen ang Luc, quyen XIX,
mot hom, co mot v Tang hoi: "au thu cuoi ha co
ngi hoi cai g la Thien, phai tra li lam sao?"
Van Mon ap: "ai chung lui roi!" V Tang lai
hoi: "Chang hay loi cho nao?" Van Mon ap:
"Tra tien cm 90 ngay tien an cho lao Tang
(Hoan nga cu thap nhat phan tien lai)." Hom
khac, co mot v Tang hoi: "Neu cha me khong cho
xuat gia th lam cach nao e xuat gia?" Van Mon
ap: "Can." V Tang noi: "Con khong lanh hoi."
Van Mon noi: "Sau."According to the Records
of the Transmission of the Lamp (Chuan-Teng-
Lu), Volume XIX, one day, a monk asked, "From
the end of summer and beginning of autumn, if
someone asks what is Zen, what should I
respond?" Yun-Men said, "The assembly already
retreated!" The monk asked, "Where is the
problem?" Yun-Men said, "Return to me the
money for 90 days of your room and board."
Another day, a monk asked, "If one's parents won't
allow it then one can't leave home. How can one
leave home?" Yun-Men said, "Shallow." The
monk said, "I don't understand." Yun-Men said,
"Deep."
Cong An Van Mon Ho Bnh: Yun Men's Cake
Theo th du th 77 cua Bch Nham Luc, co mot v
Tang hoi Van Mon: "The nao la noi sieu Phat viet
To?" Van Mon ap: "Banh ho." Theo Vien Ngo
trong Bch Nham Luc, khi v Tang hoi Van Mon:
"The nao la noi sieu Phat viet To?" Van Mon ap:
"Banh ho." Nghe co cam giac rn ngi, toc gay
dng ng chang? Hang thien khach hoi Phat hoi
To, hoi thien hoi ao, hoi hng thng hng ha
xong, lai cho khong the at thanh cau hoi, ma hoi
sieu Phat viet To. Van Mon la tac gia, nc dai th
thuyen cao, at nhieu th Phat ln, ap rang:
"Banh ho." ang goi la noi khong luong rong,
cong chang uong bay. Van Mon day chung: "Ong
ch khi lieu, nghe ngi noi en y To s lien hoi
ao ly sieu Phat viet To." Ong hay noi the nao la

Phat? The nao la To? Roi se hoi sieu Phat viet To.
Nh hoi ra khoi tam gii, ong em tam gii lai
xem? Co cai thay nghe hieu biet g cach ngai c
ong? Co thinh sac Phat phap g cho ong nen lieu?
Lieu cai bat g? Do kien gia g lam sai thu? Co
Thanh kia co lam g c ong? Than i ngang la
vat, noi ca than toan chn, moi vat thay the khong
the c. Toi noi vi ong thang o la viec g? Sm you immediately speak of talk that transcends
a chon vui roi vay. Hieu c li nay lien biet Buddhas and Patriarchs? Then you ask about
c banh ho. Ngu To noi: "Phan la sanh ha
hng." Nen noi: "Cat thang coi nguon Phat a an,
vach la tm canh toi chang hay." en trong ay
muon c than thiet ch em hoi en hoi. Xem
v Tang nay hoi the nao la sieu Phat viet To. Van
Mon noi: "Banh ho." Lai biet ho then chang? Lai
hieu lo uoi chang? Co mot nhom ngi o Soan
noi Van Mon thay tho tha chim ng, nen noi banh
ho. Neu the ay em banh ho cho la sieu Phat viet
To lam cho thay, lam sao co con ng song? Ch
khi banh ho hoi, lai chang khi sieu Phat viet To
hoi, mi la con ng song. Sanh vi "Ba can
gai," "Biet anh trong" cung mot loai. Tuy nhien,
ch noi banh ho qua la that kho thay. Ngi i
sau phan nhieu khi ao ly noi: "Noi tho va li te
eu ve e nhat ngha." Neu hieu the ay, hay i
lam Toa chu, mot i gay dng c nhieu tri
nhieu giai. Hien nay thien khach noi: "Khi sieu
Phat viet To th ch Phat ap tai got chan, To s
cung ap tai got chan." V the Van Mon ch nham
kia noi banh ho. a la banh ho ha hieu sieu Phat
viet To, th tham ky xem?According to
example 77 of the Pi-Yen-Lu, a monk asked Yun
Men, "What is talk that goes beyond Buddhas and
Patriarchs?" Yun Men said, "Cake." According to
Yuan-Wu in the Pi-Yen-Lu, this monk asked Yun
Men "What is talk that goes beyond Buddhas and
Patriarchs?" Yun Men said, "Cake." Do you feel
your hairs standing on end with the chill?
Patchrobed monks have asked about Buddhas and
asked about Patriarchs, asked about Ch'an and
asked about Tao, asked about facing upwards and
facing downwards; there's nothing more that can
be aksed, yet this one posed a question and asked
about talk that goes beyond Buddhas and
Patriarchs. Yun Men was an adept: thus, when the
water rises, the boats ride high, and when there is
much mud the Buddha-image is big. So he
answered saying "Cake." It can be said that the
626
Way is not carried out in vain, that his effort is not
wasted. Yun Men also taught the assembly saying,
"Without any understanding, when you see people
talking about the intent of the Patriarchal Teachers
you immediately ask for theories of talk that goes
beyond Buddhas and Patriarchs. But what do you
call 'Buddhas,' what do you call 'Patriarchs,' that
escape from the triple world, but you take hold of
the triple world to see. What seeing, hearing,
feeling and knowing are there to hinder you?
What phenomena of sound and form are there that
you can be made to understand? What 'bowl' do
you know how to use? On what basis do you
entertain views of differentiations? Those ancient
sages can't do anything for you, though they
extend themselves to help living beings. Even if
they say that the whole Body is entirely real, that
in everything we see the Essence; this is
ungraspable. When I say to you, 'In fact, what
concerns are there?' This has already buried it." If
you can understand this statement, then you can
recognize the "Cake." Wu Tsu said, "Donkey shit
is like horse shit." This is what Yung Chia called
"Going direct to the root source, as the Buddhas
have sealed; picking through leaves and searching
through twigs I cannot do." When you get to this
point, if you want to attain Intimacy, don't ask with
questions. Observe how this monk asked, "What is
talk that goes beyond Buddhas and Patriarchs?"
and Yun Men said, "Cake." Does Yun Men know
shame? Is he aware of indulging? There's a type
of phoney person who says, "Yun Men saw the
rabbit and released the hawk; thus he said,
'Cake.'" If you take such a view, that "Cake" is
talk that goes beyond Buddhas and Patriarchs,
how can there be a living road? Don't understand
it as cake and don't understand it as going beyond
Buddhas and Patriarchs; this, then, is the living
road, Yun Men's "Cake" is the same as Tung
Shan's "Three pounds of hemp" and Ho Shan's
"Knowing how to beat the drum": though he just
said "Cake," its reality is hard to see. Later people
often made up rationalizations and said, "Coarse
words and subtle talk all come back to the primary
truth." If you understand in this fashion, just go be
a lecturer and spend your life collecting much

knowledge and many interpretations. Followers of
Ch'an these days say, "When you go beyond the
Buddhas and Patriarchs you are trampling both
Buddhas and Patriarchs underfoot; that's why Yun
Men just said to him, 'Cake.'" Since it's "Cake,"
how does this explain going beyond the Buddhas
and Patriarchs? Try to investigate thoroughly and
see.
Cong An Van Mon Luc Can Bat Thau Luc
Tran Luc Thc: Yun Men's Six Do Not Take It
In, example 47 of the Pi-Yen-LuTh du th 47
cua Bch Nham Luc. Mot v Tang hoi Van Mon:
"The nao la Phap than?" Van Mon ap: "Sau
chang thau." Theo Vien Ngo trong Bch Nham
Luc, Van Mon noi sau chang thau han la kho nam.
Neu nham khi iem ng cha phan nam c, a
la au th hai. Neu nham khi iem ng a sanh
tien c, lai ri vao au th ba. Neu nham tren
ngon cu bien minh, cht do tm chang c. Cu
canh cai g la Phap than? Neu la hang tac gia va
nghe c len lien ng day i ra. Neu ch suy i
c, hay lang nghe x phan. Thng Toa Phu
Thai Nguyen trc la giang s, mot hom len toa
giang ve Phap than, noi: "Doc cung tam te, ngang
khap mi phng." Co mot thien khach di
toa nghe lien bat ci. Phu xuong toa, hoi: "V a
roi toi co cho nao d, mong thien gia v toi ma ch
cho." Thien khach noi: "Toa Chu ch giang c
ben lng cua Phap than, ma chang thay Phap
than." Thng Toa Phu hoi: "Cu canh the nao
mi phai?" Thien khach bao: "Hay tam bai giang,
ngoi trong that, at c t thay." Thng Toa Phu
lam nh li thien khach. Mot em ngoi yen lang
bong nghe anh chuong canh nam, hot nhien ai
ngo, lien chay go ca thien khach, noi: "Toi ngo
roi." Thien khach hoi: "Ong th noi xem?" Thng
Toa Phu noi: "Ke t ngay nay toi chang nam cai
lo mui cua cha me sanh ra." Trong kinh noi: "Chn
Phap than Phat v nh h khong, ng vat hien hnh
nh trang trong nc." Lai v Tang hoi Giap Sn:
"The nao la Phap than?" Giap Sn ap: "Phap
than khong tng." V Tang la hoi: "The nao la
Phap Nhan?" Giap Sn ap: "Phap Nhan khong
ty." Van Mon noi: "Sau chang thau." Cong an nay
co ngi noi: "Ch la sau can sau tran sau thc,
sau cai nay t Phap than sanh, nen sau can thau
no khong c." Neu tnh giai nh the ay, qua
thc chang dnh dang, lai lam i luy Van Mon.
627
Can thay lien thay, khong co cho cho on g uc eo.
Trong kinh noi: "Phap ay chang phai cho suy ngh
phan biet hay hieu." Van Mon ap cau hoi phan
nhieu gi len tnh giai cua ngi. V the, trong mot
cau pha u ba cau, lai chang co phu li hoi cua
ong, hp thi hp tiet, mot li mot cau, ve mot
cham cung co cho xuat than. Cho nen noi: "Mot
cau thau, ngan cau muon cau ong thi thau." Hay
noi la Phap than, la To S? Tha ngi ba mi
gayA monk asked Yun Men, "What is th Body
of Reality?" Yun Men said, "Six do not not take it
in." According to Yuan-Wu in the Pi-Yen-Lu, this
is indeed hard to understand: even if you reach it
before the first indications are distinct, this is
already the secondary. If you understand after the
first indications arise, then you've fallen into the
tertiary. If you go to the words and phrases to
discern his meaning, you will search without ever
being able to find it. But ultimately, what do you
take as the Body of Reality? Those who are
adepts immediately get up and go as soon as they
hear it raised. If on the other hand you linger in
thought and hold back your potential, you should
listen humbly to this treatment. The senior monk
Fu of T'ai Yuan was originally a lecturer. One day
when he had gone up to his seat to lecture, he
spoke of the Body of Reality saying, "Vertically it
reaches through the three times, and horizontally
it extends through the ten directions." There was a
Ch'an traveller in the audience who let out a laugh
as he heard this. Fu came down from his seat and
said, "What was my shortcoming just now? Please,
Ch'an man, explain so I can see." The Ch'an man
said, "Lecturer, you only lecture on that which
pertains to the extent of the Body of Reality; you
don't see the Body of Reality." Fu said, "After all,
what would be right?" The Ch'an man said, "You
should temporarily stop lecturing and sit in a quiet
room, You have to see it for yourself." Fu did as
he said and sat quietly all night. Suddenly he
heard them hitting the bell for the fifth watch:
suddenly he was greatly enlightened. So he went
and knocked on the Ch'an man's door saying, "I
have understood." The Ch'an man said, "Try to say
something so I can see." Fu said, "From today
onwards I'll no longer twist these nostrils born of
my parents." Again: in the scriptures it says, "The
Buddha's true Body of Reality is like empty space.
 628

It manifests shapes in response to things like the deepest and indescribable place like Yun Men's
moon reflected in the water." Again: a monk loud screaming: "Kwan". According to the
asked Chia Shan, "What is the Body of Reality?" Records of the Transmission of the Lamp (Chuan-
Chia Shan said, "The Body of Reality has no Teng-Lu), Volume XIX, Zen master Yun-men,
form." The monk asked, "What is the Eye of one of the great Zen masters towards the end of
Reality?" Chai Shan said, "The Eye of Reality has the T'ang dynasty, often exclaimed, "Kwan!"
no flaws." Yun Men said, "Six do not take it in." Kwan literally means the gate on a frontier pass
Some say of this case, "This is just the six sense- where travellers and their baggage are inspected.
organs, the six sense-objects, the six In this case, however, the term does not mean
consciousnesses. These sixes all arise from the anything of the sort; it is simply "Kwan!", an
Body of Reality, so the six faculties cannot take it exclamatory utterance which does not allow any
in." Intellectual interpretations such as this, analytical or intellectual interpretation. Sincere
though, are irrelevant. Moreover, they drag down Zen practitioners should always remember when
Yun Men. If you want to see, then see: there's no we try anything approaching a conceptual
place for your attempts to rationalize. Haven't you interpretation on the subject we shall be 'ten
seen how it says in the scripture: "This Truth is not thousand miles away beyond the clouds'.
something that calculating thought and Cong An Van Mon Nhat Nhat Th Hao Nhat :
discrimination can understand." Yun Men's Ngay nao cung la ngay totAny day is a good
answers have often provoked people's intellectual day (everyday is a good day)Cong an noi ve c
interpretations. Thus in every phrase of Yun duyen van ap gia Thien s Muc Chau va Van
Men's there are inevitably three phrases present. Mon Van Yen trong Bch Nham Luc, tac 6. Theo
Nor does he turn his back on your questions: Canh c Truyen ang Luc, quyen XIX, Van
responding to the time, adapting to the season, Mon day: "Ngay mi lam ve trc chang hoi
with one word, one phrase, one dot, one line, he ong; ngay mi lam ve sau noi cho mot cau xem?"
indeed has a place to show himself. Thus it is said, Roi Van Mon cung t tra li cho moi ngi: "Moi
"When a single phrase is penetrated, a thousand ngay eu la ngay tot." Cau nay thong suot co kim,
phrases, ten thousand phrases, are penetrated all t trc en sau ong thi ngoi dt. Sn Tang
at once." But say, is "Six do not take it in" the (Tuyet au) noi thoai nh the cung la theo li
Body of Reality? Is it the Patriarchs? I give you sanh hieu, ngi giet khong bang t giet, va khi
thirty blows. ao ly la ri ham rt ho. Van Mon trong mot cau
Cong An Van Mon Nhat Khuc: Yun Men's A eu ay u ba cau trong tong ch nha ngi. Nh
Chinese Classical MusicTen mot khuc nhac xa the noi mot cau can thiet phai qui tong, neu khong
cua Trung Hoa. Thien tong dung t nay e dien ta nh the tc la o Soan. Viec nay khong cho nhieu
cho tham sau khong the dien ta c nh tieng luan thuyet. Song ngi cha thau can phai nh
quat ln cua Van Mon: "Quan". Theo Canh c the, neu ngi a thau lien thay y ch co nhan
Truyen ang Luc, quyen XIX, Thien s Van Mon The koan about the potentiality and conditions of
thng quat ln: "Quan!" Quan theo ngha en la questions and answers between Zen master Mu-
ca ai vung bien gii gia hai nc e kiem soat Chou and Yun-men in Pi-Yen-Lu, example 6.
khach l hanh va hanh ly cua ho. Tuy nhien, trong According to the Records of the Transmission of
trng hp nay, ch "Quan" cua Van Mon ch la the Lamp (Chuan-Teng-Lu), Volume XIX, Yun-
mot than t, no khong cho phep bat c s phan men said, "I don't ask you about before the
tach hay giai thch bang tri thc nao ca. Hanh gia fifteenth day; try to say something about after the
tu Thien chan chanh phai nen nh rang khong the fifteenth day." Yun-men himself answered for
nao bnh giang g khac hn c tieng quat ay cua everyone, "Every day is a good day." These words
Van Mon. Neu chung ta co gang gan cho ch pervade past and present, from before until after,
"Quan" ay mot khai niem tri thc at lac mat ngan and settle everything at once. This mountain monk
trung tren may xanhName of a Chinese (Hsueh-tou) is following Yun-men's words to
classical music. Zen uses this term to express the produce interpretations when talking like this.
 629

Killing others is not as good as killing yourself. As S van m long t bi, v ong chu cc noi: "Cam
soon as you make a principle, you fall into a pit. long en en trong ien Phat, em ba ca en tren
Three phrases are inherent in every one phrase of long en." Th hoi Van Mon noi the ay, y tai cho
Yun-men; since the source inspiration of his nao? Co nhan noi: "That tanh vo minh tc Phat
family is like this, when Yun-men utters a phrase, tanh, than khong huyen hoa tc Phap than." Lai
it must be returned to the source. Anything but this noi: "Chnh pham tam ma thay Phat tam." Hnh
will always be phony. The affair has no multitude sn tc la t ai ngu am. Trong co hon ngoc bau
of arguments and propositions, though those who an tai hnh sn, nh noi: "Ch Phat tai au tam,
have not yet penetrated want to go on like this. If ngi me chay ngoai tam, trong om bau vo gia,
you do penetrate, then you will immediately see chang biet mot i thoi." Lai noi: "Phat tanh ro
the essential meaning of the Ancient. rang hien hien, tru tng hu tnh kho thay, neu
Cong An Van Mon Noi Chau: Yun Men's Within ngo chung sanh vo nga, mat ta nao khac mat Phat.
There Is a Jewel, example 62 of the Pi-Yen-Lu Tam la tam xa nay, mat la mat thu be, kiep
Theo th du th 62 cua Bch Nham Luc. Van Mon thach kha oi di, cai kia khong cai bien." Co
day chung: "Trong can khon gia vu tru, trong ngi ch nhan cai sang to linh minh la bao, the la
co hon ngoc bau an tai hnh sn, cam long en en chang c cai dieu cua no. V the, ong chuyen
trong ien Phat, em ba ca en tren long en." chang c, xo lan chang i. Co nhan noi: "Cung
Theo Vien Ngo trong Bch Nham Luc, Van Mon th bien, bien th thong." Cau "Cam long en en
noi trong can khon gia vu tru, trong co hon trong ien Phat," neu la thng tnh con co the
ngoc bau an tai hnh sn, hay noi Van Mon y tai lng xet c. Cau "em ba ca en tren long
can cau, hay y tai long en? ay la may cau trong en" lai lng xet c chang? Van Mon v ong
Luan Bao Tang cua Tang Trieu Phap S, Van a pha tnh thc y tng, c mat phai quay roi.
Mon trch ra day chung. Khi Trieu Cong vn Tuyet au noi: "Toi men Thieu Dng mi nh
Tieu Dao thi Hau Tan lam luan, viet kinh Duy c, mot i v ngi thao inh nho chot." Lai noi:
Ma Cat, mi biet Lao Trang cha phai hay tot. "Ngoi tren ging go biet bao nhieu, ao ben cat
Trieu Cong le Cu Ma La Thap lam thay, lai en i khien ngi men." Van Mon noi cam long en
tham van Bo Tat Bat a Ba La chua Ngoa vao trong ien Phat, mot cau nay a cat t roi
Quan, von la e t c truyen tam an cua v To vay. Lai em ba ca en tren long en, neu luan
th 27 An o. Trieu Cong tham nhap c cho viec nay nh choi a nhang la, t lan ien chp.
sau kn. Mot hom, Trieu Cong b nan sap b hanh Van Mon noi: "Neu ong tng ng hay tm
hnh, xin hen lai bay ngay viet xong bo luan Bao ng vao. Ch Phat nh vi tran di got chan
Tang. Van Mon trch bon cau trong bo luan day ong, ba tang thanh giao tren au li ong, chang
chung. ai y noi lam sao lay c hon ngoc bau bang ngo i th tot. Hoa Thng con, ch vong
an trong am gii. Li noi trong luan cung loi tng, tri la tri, at la at, nui la nui, nc la
thuyet thoai trong tong mon phu hp nhau. Canh nc, Tang la Tang, tuc la tuc." S im lang giay
Thanh hoi Tao Sn: "Ly thanh h khi cu canh lau, noi tiep: "em an sn trc mat lai cho ta
khong than, th the nao?" Tao Sn ap: "Ly tc xem?" Co v Tang bc ra hoi: "Hoc nhn khi thay
nh the, s lai lam sao?" Canh Thanh tha: "Nh nui la nui, nc la nc th the nao?" Van Mon
ly nh s." Tao Sn bao: "La mot mnh Tao Sn bao: "Ba ca v sao t trong nay qua, e ong chet
th c, oi vi con mat ch Thanh th the nao?" i." S ben lay tay ve mot net noi: "Khi biet c
Canh Thanh tha: "Neu khong co con mat ch la thng v e ho, neu biet chang c tr tha nh
Thanh, au biet chang the ay." Tao Sn bao: oc dc." V the noi: "Lieu lieu, khi lieu khong
"Quan chang cho lot mui kim, huong la xe nga s lieu huyen huyen, cho huyen can phai che."
len qua." V the noi: "Trong can khon gia vu tru, Tuyet au niem rang: "Trong can khon gia vu
trong co hon ngoc bau an tai hnh sn." ai y noi tru trong co hon ngoc bau an tai hnh sn, treo
ngi ngi ay u, moi moi vien thanh. Van Mon tren vach, at Ma chn na m chang dam e mat
trch ra day chung a la thap phan hien thanh, nhn thang, nay thien Tang can thay, nham ngay
khong the giong nh Toa Chu lai v ong chu giai. xng song lien anh." Xem S la bon phan Tong

s tron chang em that phap troi buoc ngi. why it was said, "Within heaven and earth, in
Huyen Sa noi: "Bua vay chang chu ng, keu goi space and time, there is a jewel, hidden in the
chang quay au; tuy vay, the ay cung la rua linh mountain of form." The great meaning of this is to
keo le cai uoi."According to example 62 of the
Pi-Yen-Lu, Yun Men said to the community,
"Within heaven and earth, through space and time,
there is a jewel, hidden inside the mountain of
form. Pick up a lamp and go into the Buddha-hall;
take the triple gate and bring it on the lamp."
According to Yuan-Wu in the Pi-Yen-Lu, Yun
Men says, "Within heaven and earth, through
space and time, there is a jewel, hidden inside the
mountain of form." Now tell me, is Yun Men's
meaning in the "fishing pole," or is the meaning in
the lamp? These lines are paraphrased from a
treatise of Seng Chao, Master of the Teachings,
called "Jewel Treasury;" Yun Men brought them
up to teach his community. In the time of the
Latter Ch'in, Seng Chao was in the Garden of
Freedom composing his treatise. When he was
copying the old Vimalakirtinirdesa scripture he
realized that Chuang-tzu and Lao-tzu had still not
exhausted the marvel; Chao then paid obeisance
to Kumarajiva as his teacher. He also called on
the Bodhisattva Buddhabhadra at the Tile Coffin
Temple, who had transmitted the Mind Seal from
the Twenty-seventh Patriarch (Prajnatara) in
India. Chao entered deeply into the inner sanctum.
One day Chao ran into trouble; when he was about
to be executed, he asked for seven days' reprieve,
during which time he composed the treatise
"Jewel Treasury." So Yun Men cited four phrases
from that treatise to teach his community. The
main idea is "how can you take a priceless jewel
and conceal it in the heaps and elements?" The
words spoken in the treatise are all in accord with
the talk of our school. Have you not seen how
Ching Ch'ing asked Ts'ao Shan, "How is it when in
the principle of pure emptiness ultimately there is
no body?" Ts'ao Shan said, "The principle being
like this, what about phenomena?" Ching Ch'ing
said, "As is principle, so are phenomena." Ts'ao
Shan said, "You can fool me, one person, but what
can you do about the eyes of all the sages?" Ching
Ch'ing said, "Without the eyes of all the sages,
how could you know it is not so?" Ts'ao Shan said,
"Officially, not even a needle is admitted;
privately, even a cart and horse can pass." That is
630
show that everyone is fully endowed, each
individual is perfectly complete. Yun Men thus
brought it up to show his community; it is totally
obvious; he couldn't go on and add interpretations
for you like a lecturer. But he is compassionate
and adds a footnote for you, saying, "Pick up a
lamp and go into the Buddha-hall; bring the triple
gate on the lamp." Now tell me, when Yun Men
speaks this way, what is his meaning? Have you
not seen how an Ancient said, "The true nature of
ignorance is identical to Buddhahood; the empty
body of illusion is identical to the body of reality."
It is also said, "See the Buddha mind right in the
ordinary mind." The "mountain of form" is the
four gross elements and five heaps which
constitute human life. "Within there is a jewel,
hidden in the mountain of form." That is why it is
said, "All Buddhas are in the mind; deluded
people go seeking outside. Though within they
embosom a priceless jewel, they do not know it,
and let it rest there all their lives." It is also said,
"The Buddha-nature clearly manifests, but the
sentient beings dwelling in form hardly see it. If
one realizes that sentient beings have no self, how
does his own face differ from a Buddha's face?"
"The mind is the original mind; the face is the face
born of woman; the Rock of Age may be moved,
but here there is no change." Some people
acknowledge this radiant shining spirituality as
the jewel; but they cannot make use of it, and they
do not realize its wondrousness. Therefore they
cannot set it in motion and cannot bring it out in
action. An Ancient said, "Reaching an impasse,
then change; having changed, then you can pass
through." "Pick up a lamp and head into the
Buddha-hall"; if it is a matter of ordinary sense,
this can be fathomed, but can you fathom "bring
the triple gate on the lamp"? Yun Men has broken
up emotional discrimination, intellectual ideas,
gain, loss, affirmation, and negation, all at once
for you. Hsueh Tou has said, "I like the freshly
established devices of Shao Yang (Yun Men); all
his life he pulled out nails and drew out pegs for
others." He also said, "I do not know how many sit
on the chair of rank; but the sharp sword cutting
 631

away causes others' admirationha." When he said, ngi co mot oan anh sang soi thau co kim, vt
"Pick up a lamp and go into the Buddha-hall," this han thay biet. Tuy nhien anh sang va en hoi ra
one phrase has already cut off completely; yet, lai chang hoi, ha chang phai toi mu mu." Li noi
"bring the triple gate on the lamp." If you discuss nay en hai mi nam tron khong co ngi hieu
this matter, it is like sparks struck from stone, like c y S. Sau Hng Lam cau xin thay ap. Van
the flash of a lightning bolt. Yun Men said, "If you Mon ap: "Kho tru ba ca." Lai ap: "Viec tot
would attain, just seek a way of entry; Buddha chang bang khong." Bnh thng li ap thay ch
numerous as atoms are under your feet, the three la mot cau, tai sao trong ay lai hai cau? Cau
treasuries of the holy teachings are on your trc v ong m mot con ng cho ong thay. Neu
tongues; but this is not as good as being la ke kia, va nghe noi en lien ng day ra i. S
enlightened. Monks, do not think falsely; sky is s ngi ket ay, lai noi: "Viec tot chang bang
sky, earth is earth, mountains are mountains, khong." Nh trc v ong quet sach. Ngi ngay
rivers are rivers, monks are monks, lay people are nay va nghe noi anh sang lien trn trng oi mat
lay people." After a long pause he said, "Bring me noi: "Trong kia la kho tru, trong kia la ba ca."
the immovable mountain before you." Then a Van khong dnh dang. V the noi: "Hieu lay y au
monk came forth and asked, "How is it when a li cau, ch nhan qua can ban." Viec nay khong
student sees that mountains are mountains and tren mat, cung chang tren canh, can phai bat
rivers are rivers?" Yun Men drew a line with his tri kien, quen c mat, sach het moi th bay lo
hand and said, "Why is the triple gate going from lo. Moi moi tren phan cua ngi, hien tai nghien
here?" He feared you would die, so he said, cu lay mi c. Van Mon noi: "Trong ngay qua
"When you know, it is the superb flavor of ghee; if lai, trong ngay bien ngi, bong nhien gia em
you do not know, instead it becomes poison." This khong mat tri, mat trang, en, cho tng en th
is why it is said, "When completely thoroughly van en c, cho cha tng en lay lai mot vat ,
understood, there is nothing to understand; the lai lay c chang?" Trong Tham ong Khe noi:
most abstruse profundity of mystery is still to be "Chnh trong sang co toi, ch lay toi xem nhau,
scorned." Hsueh Tou again brought it up and said, chnh trong toi co sang, ch lay sang gap nhau."
"Within heaven and earth through space and time, Neu ngoi dt sang toi, hay noi la cai g? Do o
therein is a jewel; it lies hidden in the mountain of noi: "Tam hoa phat minh soi sang coi nc mi
form. It is hung on a wall; for nine years phng." Ban Sn noi: "Sach chang soi canh, canh
Bodhidharma did not dare to look at it straight on. cung chang con, sang canh eu quen, lai la vat
If any patchrobed monk wants to see it now, I will g?" Lai noi: "Chnh ni thay nghe chang thay
hit him right on the spine with my staff." See how nghe, khong con thinh sac ang trnh anh, trong
these self-possessed teachers of our school never ay neu lieu toan vo s, the dung ngai g phan
use any actual doctrine to tie people up. Hsuan chang phan". Ch hieu cau sau roi, en cau trc
Sha said, "Though you try to enmesh him in a trap, dao chi, cu canh chang trong ay lam ke song.
he doesn't consent to stay; though you call after Co nhan noi: "Lay goc khong tru lap tat ca phap."
him, he doesn't turn his head. Even though he is Chang c en trong nay ua quang anh ua tinh
like this, still he is a sacred tortoise dragging his hon, lai chang c hieu la vo s. Co nhan noi:
tail." "Tha khi chap CO bang nui Tu Di, chang nen
Cong An Van Mon Quang Minh: Yun Men's chap KHONG bang hat cai." Hang nh tha phan
Everybody Has a LightTheo th du th 86 cua nhieu hay ri vao cai chap nayAccording to
Bch Nham Luc. Van Mon day: "Moi ngi tron example 86 of the Pi-Yen-Lu, Yun Men imparted
co anh sang hien tai, khi xem th chang thay toi some words saying, "Everyone has a light; when
mu. The nao la anh sang cua qu v?" Noi xong you look at it, you don't see it and it's dark and
Van Mon lai t ap: "Kho tru ba ca." Lai ap: dim. What is everybody's light?" He himself
"Viec tot chang bang khong." Theo Vien Ngo answered on their behalf, "The kitchen pantry and
trong Bch Nham Luc, Van Mon trong that e li the main gate." He also said, "A good thing isn't as
tiep ngi: "Ca thay cac ong di got chan moi good as nothing." According to Yuan-Wu in the
 632
Pi-Yen-Lu, in his room Yun Men imparted some
words to teach people: "All of you, right where
you stand, each and every one of you has a beam
of light shining continuously, now as of old, far
removed from seeing or knowing. Though it's a
light, when you're asked about it you don't
understand; isn't it dark and dim?" For twenty
years he handed down this lesson, but there was
never anyone who understood his meaning. Later
Hsiang Lin asked Yun Men to speak on their
behalf. Yun Men said, "The kitchen pantry and the
main gate." He also said, "A good thing isn't as
good as nothing." Usually what he said in place of
others was just a single sentence; why then are
there two here? The first sentence barely opens a
road for you to let you see. If you're for real, as
soon as you hear it mentioned, you get right up
and go. Yun Men feared people would get stuck
here, so he also said, "A good thing isn't as good
as nothing." As before, he's swept it away for you.
As soon as they hear you mention "light," people
these days immediately put a glare in their eyes
and say, "Where is the kitchen pantry? Where is
the main gate?" But this has nothing to do with it.
Thus it is said, "Perceive the meaning on the hook;
don't abide by the zero point of the scale." This
matter is not in the eye or in the environment. To
begin to understand you must cut off knowing and
seeing, forget gain and loss, and become purified,
naked, and perfectly at ease; each and every one
must investigate on his own. Yun Men said, "You
come and go by daylight; you distinguish people
by daylight. Suddenly it's midnight, and there's no
sun, moon, or lamplight. If it's some place you've
been to, then of course it's possible; in a place you
have never been, can you even manage to get
hold of something?" Shih T'ou's Merging of
Difference and Sameness says, "Right within light
there's darkness, but don't see it as darkness: right
within darkness there's light, but don't meet it as
light." If you cut off light and darkness, tell me,
what is it? Thus it is said, "The mind flower emits
light, shining on all the lands in the ten directions."
P'an Shan said, "Light isn't shining on objects, nor
do the objects exist. Light and objects both
forgotten, then what is this?" Also it was said,
"This very seeing and hearing is not seeing and
hearing, but there's no other sound and form that
can be offered to you. Here, if you can understand
that there's nothing at all, you are free to separate,
or not, essence and action." Just understand Yun
Men's final statement thoroughly, then you can go
back to the former one to roam at play. But
ultimately, you do not make a living there. The
ancient Vimalakirti said, "All things are
established on a non-abiding basis." You mustn't
go here to play with lights and shadows and give
play to your spirit. Nor will it do to make up an
understanding in terms of nothingness. An Ancient
said, "Better you should give rise to a view of
existence as big as Mount Sumeru, than that you
produce a view of nothingness as small as a
mustard seed." People of the lesser two vehicles
often fall onesidedly into this view.
Cong An Van Mon Sa Mon Hanh: Yun Men:
Sramana's manner of actionTheo Canh c
Truyen ang Luc, quyen XVII, mot hom Van
Mon hoi Thien s Tao Sn Bon Tch: "Theo con,
Sa mon la mot nha tu Phat giao, t bo gia nh, t
bo duc vong, co cong tu hanh va thanh ban tnh
ch. Theo Hoa Thng, the nao la Sa Mon hanh?"
Tao Sn ap: "An cm gao cua thng tru." Van
Mon hoi: "Khi i nh vay th the nao?" Tao Sn
ap: "Ong gi lai c khong?" Van Mon noi gi
c. Tao Sn hoi: "Ong gi the nao?" Van Mon
tha: "Ch an cm va mac ao, th cho nao la kho?"
Tao Sn noi: "Sao ong khong noi 'mang long oi
sng'?" Van Mon le bai roi lui ra. Hom khac, Van
Mon hoi: "Ngi khong thay oi en, S co tiep
khong?" Tao Sn noi: "Tao Sn ta khong ranh cho
loai o." Co mot v Tang hoi: "Ngi xa co noi:
'Ngi ngi eu co huynh e tai tran.' Thay co
the trnh bay cho con biet ro hay khong?" Tao Sn
noi: "a ban tay ong cho lao Tang xem." oan
Tao Sn ch vao nhng ngon tay va em: "Mot,
hai, ba, bon, nam. u ca ma."According to the
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume XVII, one day, Yun Men asked
Zen master Ts'ao-shan Pen-chi, "To me, a
Sramana is a Buddhist monk who have left home,
quitted the passions and have the toilful
achievement, diligent quieting of the mind and the
passions, purifying of mind and living in poverty.
What about you, Master?" Ts'ao-shan replied, "To
eat rice meal from offerings." Yun men asked,
"What happens if going like that?" Ts'ao-shan
 633

replied, "Can you keep that?" Yun men said, the sound; knowing the mind when seeing form
"Yes, I can." Ts'ao-shan asked, "How can you objects. Just the same way as Bodhisattva
keep it?" Yun Men said, "Just eat meal and wear Avalokitesvara takes the money to buy a rice
robes, where is the difficulty?" Ts'ao-shan said, cake, but when opening the hand it's a mien-pao."
"Why don't you say 'wearing hair and horn'?" Yun Cong An Van Mon Th Quyet: Yun-men's Dried
Men bowed Ts'ao-shan and retreated. Another ShitstickQue ct cua Van Mon, th du th 21
day, Yunmen asked, "The unchanging person has cua Vo Mon Quan. Mot ong Tang hoi ngai Van
come, Will the master receive him or not?" Ts'ao- Mon: "Phat la g?" Van Mon ap: "Que ct kho."
shan said, "On Mt. Ts'ao there's no spare time for Theo Vo Mon Hue Khai trong Vo Mon Quan, Van
that." A monk asked, "An ancient said, 'Everyone Mon co the noi la ngheo en khong don noi ba
has brothers in the dust.' Can you demonstrate this cm chay, ban viec en khong co th gi thao th.
to me?" Ts'ao-shan said, "Give me your hand." Tien tay v lay que ct, chong ca nha. Xem
Ts'ao-shan then pointed at the monk's fingers and o th thay ngay le thanh suy cua Phat phap. ay
counted, "One, two, three, four, five. That's la loai cong an "mac nhien phu nhan", ngha la,
enough." loai cong an giai minh chan ly Thien bang loi phat
Cong An Van Mon Tam Nhat: Van Mon: Ba bieu h hoa hoac phe bo. Vi loai cong an nay,
ngayYun Men: Three daysCong an noi ve c chung ta thng cao buoc cac Thien s la phu
duyen tiep hoa ngi hoc cu a Thien s Van Mon nhan. Nhng ky that ho chang phu nhan g ca,
Van Yen. Theo Canh c Truyen ang Luc, nhng g ho a lam ch nham e vach ro ra cac ao
quyen XIX, mot hom Thien s Van Mon thng tng cua chung ta cho vo hu la hu, hu la vo
ng day chung: "Ba ngay khong thay nhau, hu, van vanYun-men's Dried Shitstick,
khong c thay nhau nh khi xa, phai lam sao?" example 21 of the Wu-Men-Kuan. A monk asked
Noi xong S t ap: "Thien."The koan about Yun-men, "What is Buddha?" Yun-men said,
the potentiality and conditions of receiving and "Dired shitstick." According to Wu Men Hui-Kai
instructing disciples of Zen master Wen Men. in the Wu-Men-Kuan, it must be said of Wen-men
According to the Records of the Transmission of he was too poor to prepare even a plainest food
the Lamp (Chuan-Teng-Lu), Volume XIX, one and too busy to make a careful draft. Probably
day, Zen master Yun Men entered the hall and people will bring forth this dried shitstick to shore
addressed the assembly, saying, "Not seeing for up the gate and prop up the door. The Buddha
three days, not seeing as we used to do, what can Dharma is thus sure to decay. This is an "implicit-
we do?" After speaking, the Master gave an negative" koan, a kind of koan that illustrates Zen-
answer: "Heaven." Truth through "nullifying" or abrogating
Cong An Van Mon Thanh Sac: Van Mon: Van expression. With this type of koan, we usually
thanh ngo aoYun Men: Attaining accuse the Zen masters of being negatory. But in
enlightenment when hearing the soundCong an fact, they did not negate anything. What they have
noi ve c duyen tiep hoa ngi hoc cua Thien s done is to point out our delusions in thinking of the
Van Mon Van Yen. Theo Canh c Truyen ang non-existent as existent, and the existent as non-
Luc, quyen XIX, mot hom Thien s Van Mon existent, and so on.
thng ng day chung: "Nghe tieng ngo ao, Cong An Van Mon Thoai oa: Misspoken
thay sac ro tam. Bo Tat Quan The Am em tien WordsVan Mon Say Li, th du th 39 cua Vo
mua banh uc, buong tay ra lai la banh bao." Mon Quan. Mot ong Tang hoi ngai Van Mon:
The koan about the potentiality and conditions of "Quang minh tch chieu bien ha sa." Li noi cha
receiving and instructing disciples of Zen master dt, Van Mon voi hoi: "Chang phai th cua Tu Tai
Wen Men. According to the Records of the Trng Chuyet o sao?" Ong Tang ap: "Phai."
Transmission of the Lamp (Chuan-Teng-Lu), Van Mon noi: "Say li roi vay!" Ve sau T Tam
Volume XIX, one day, Zen master Yun Men nhac chuyen lai, ban rang: "Th hoi au la cho
entered the hall and addressed the assembly, ong Tang say li?" Theo Vo Mon Hue Khai trong
saying, "Attaining enlightenment when hearing Vo Mon Quan, neu ay ma thay c cho dung

b hiem cua Van Mon cung cho say li cua ong
Tang, th co the lam thay hai coi tri ngi. Con
neu cha ro th t cu mnh cung khong xong
Yun-men: "You Have Misspoken" Misspoken
Words, example 39 of the Wu-Men-Kuan. A
monk said to Yun-men, "The radiance serenely
illumines the whole universe..." Before the monk
had finished the line, Yun-men interrupted him
and asked, "Aren't those the words of Chang-cho?"
The monk said, "Yes, they are." Yun-men said,
"You have misspoken." Later, the master Ssu-hsin
took up this matter and asked, "Tell me, where did
the monk misspeak?" According to Wu Men Hui-
Kai in the Wu-Men-Kuan, if you can see the
uncompromising and rigorous operation of Yun-
men's method and how the monk misspoke, then
you qualify as a teacher of people and devas. If it
is not yet clear, then you cannot save even
yourself.
Cong An Van Mon Thc Lan Hoa: Yun Men's
Flowering Hedge, example 39 of the Pi-Yen-Lu
Th du th 39 cua Bch Nham Luc. Mot v Tang
hoi Van Mon: "The nao la Phap than thanh tnh?"
Van Mon ap: "Thc Lan Hoa." V Tang la hoi:
"Khi the ay th sao?" Van Mon ap: "S t long
vang." Theo Vien Ngo trong Bch Nham Luc, cac
ong biet cho hoi cua v Tang va cho ap cua Van
Mon chang? Neu hieu c th hai mieng ong
khong co mot cai li. Neu chang biet cha khoi
lam lan. Co v Tang hoi Huyen Sa: "The nao la
Phap than thanh tnh?" Huyen Sa ap: "Mu giot
giot." Ngi u con mat Kim Cang mi th bien
xem? Van Mon khong ong ngi khac, co khi
nam ng vach cao ngan trng, khong co cho cho
ong ngh suy, co khi v ong m mot con ng
ong chet ong song. Ba tac li cua Van Mon rat
sau kn. Co ngi noi o la loi ap tn the (tin mau
sac). Neu hieu the ay, th noi Van Mon ri tai cho
nao? Cai nay la viec trong that, ch nham ra
ngoai suy tnh. V the, Bach Trng noi: "Sum la
van tng, tat ca ng ngon, eu xoay ve ni mnh,
khien lan trung truc, nham cho song linh ong."
Lai noi: "Neu ngh ngh suy tm, lien ri vao cau
th hai." Vnh Gia noi: "Phap than ngo roi khong
mot vat, ban nguyen t tanh thien chn Phat." Van
Mon nghiem v Tang nay, v Tang nay cung la
ngi trong that cua S, la ngi tham cu a
lau, biet c viec trong that cua S, nen tien ng:
634
"Khi the ay i th sao?" Van Mon bao: "S t long
vang." Hay noi la chap nhan y hay chang chap
nhan y, la bao y hay biem y? Nham au noi: "Neu
luan chien th moi ngi cho chuyen." Lai noi:
"Kia tham cau song chang tham cau chet. Cau
song tien c th vnh kiep chang quen, cau chet
tien c th t cu cha xong." Lai co v Tang hoi
Van Mon: "Phat phap nh trang trong nc phai
chang?" Van Mon ap: "Song trong khong ng
thong." V Tang tha: "Hoa Thng t au ma
c?" Van Mon ap: "Hoi lai th au en." V
Tang tha: "Chnh khi i the ay la sao?" Van Mon
ap: "ng nui cong trung iep. Phai biet viec
nay chang tren ngon cu, nh choi a nhang la,
t lan ien chp, nam c nam chang c cha
khoi tan than mat mang."A monk asked Yun
Men, "What is the Pure Body of Reality?" Yun
Men said, "A flowering hedge." The monk asked,
"What is it like when one goes on in just such a
way?" Yun Men said, "A golden-haired lion."
According to Yuan-Wu in the Pi-Yen-Lu, people,
do you know the point of this monk's questions and
the point of Yun Men's answers? If you do know,
their two mouths are alike without a single tongue.
If you do not know, you will not avoid being
fatheaded. A monk asked Hsuan Sha, "What is the
Pure Body of Reality?" Hsuan Sha said, "Dripping
with pus." He had the adamantine eye: as a test, I
ask you to try to discern it. Yun Men was not the
same as others. Sometimes he held still and stood
like a wall ten miles high, with no place for you to
draw near. Sometimes he would open out a path
for you, die along with you and live along with
you. Yun Men's tongue was very subtle; some
people say he was answering him figuratively; but
if you understand it this way, then tell me where
Yun Men is at. This was a household affair; do not
try to figure it out from outside. This was the
reason Pai Chang said, "Manifold appearances
and myriad forms, and all spoken words, each
should be turned and returned to oneself and made
to turn freely." Going to where life springs forth,
he immediately speaks; if you try to discuss it and
seek it in thought, immediately you have fallen
into the secondary phase. Yung Chia said, "When
the Body of Reality awakens fully, there is not a
single thing; the inherent nature of the original
source is the natural real Buddha." Yun Men
 635

tested this monk; the monk was also a member of has phrases that cut nails and shear through iron.
his household and was himself a longtime student. In this one phrase three phrases are present. When
He knew the business of the household, so he questioned about this case, some say, "Each grain
went on to say, "What is it like to go on like this?" of the food in the bowl is round; each drop of the
Yun Men said, "A golden-haired lion." But tell water in the bucket is wet." If you understand in
me, is this agreeing with him or not agreeing with this fashion, then you didn't see how Yun Men
him? Is this praising him or censuring him? Yen really helped the man.
T'ou said, "If you engage in a battle, each Cong An Van Mon Tru Trng Hoa Long: Yun
individual stands in a pivotal position." It is also Men's Staff Changes into a Dragon, example 60 of
said, "He studies the living phrase; he does not the Pi-Yen-LuTh du th 60 cua Bch Nham
study the dead phrase. If you get understanding at Luc. Van Mon cam cay gay ch chung noi: "Cay
the living phrase, you will never ever forget; if gay hoa lam rong, nuot het can khon roi vay, nui
you get understanding at the dead phrase, you will song at lien cho nao c?" Theo Vien Ngo
be unable to save yourself." Another monk asked trong Bch Nham Luc, nh Van Mon noi cay gay
Yun Men, "Is it true or not that 'the Buddha hoa lam rong, nuot het can khon roi vay, nui song
Dharma is like the moon in the water'?" Yun Men at lien cho nao c? Neu noi co at mu, neu noi
said, "There is no way through the clear waves." khong at chet, lai thay Van Mon cho v ngi
The monk went on to say, "How did you chang? Tra cay gay lai cho ta. Ngi thi nay
manage?" Yun Men said, "Where does this second chang hoi cho rieng bay cua Van Mon, lai noi tc
question come from?" The monk said, "How is it sac minh tam, ga vat bay ly. Nh c Phat Thch
when going on in just this way?" Yun Men said, Ca 49 nam thuyet phap, khong the khong biet cai
"Further complications block the mountain path." ngh luan nay, c sao lai a canh hoa, Ca Diep
You must realize that this matter does not rest in ci chum chm? Ong gia nay lai ho o noi: "Ta
words and phrases: like sparks from struck flint, co chanh phap nhan tang niet ban dieu tam, phan
like the brilliance of flashing lightning, whether pho cho Ma Ha Ca Diep." Lai au can rieng
you reach it or not, you still will not avoid losing truyen tam an. Qu v a la khach di cua To S,
your body and life. lai ro c rieng truyen tam an chang? Trong ngc
Cong An Van Mon Tran Tran Tam Muoi : Yun neu co mot vat th nui song at lien qua nhien
Men's Every Atom Samadhi, example 50 of the hien tien; trong ngc neu khong mot vat th ben
Pi-Yen-LuTh du th 50 cua Bch Nham Luc. ngoai toan khong may t, noi g ly cung tr hiep,
Mot v Tang hoi Van Mon: "The nao la tran tran canh cung than hoi. C sao? Bi mot hoi th tat ca
tam muoi?" Van Mon ap: "Cm trong bat, nc hoi, mot sang th tat ca sang. Trng Sa noi:
trong thung." Theo Vien Ngo trong Bch Nham "Ngi hoc ao ma chang biet chn, ch v t xa
Luc, cac ong lai nh ung c chang? Neu cac nhan thc than, vo lng kiep nay goc sanh t, ke
ong nh ung c th lo mui Van Mon trong s lien goi ngi xa nay." Neu cht ap tan am
tay cac ong. Neu nh ung chang c th lo mui gii, than tam nhat nh, ngoai than khong tha,
cac ong trong tay Van Mon. Van Mon co cau van cha c mot na, noi g la tc sac minh
chat inh cat sat, trong mot cau u ba cau. Co tam, ga vat bay ly. Co nhan noi: "Mot hat bui va
ngi hoi en lien noi, cm trong bat, moi hat eu day, ai a toan thau." Hay noi ca nao la mot hat
tron; nc trong thung, moi giot eu t. Neu hieu bui? Neu biet c hat bui nay th biet c cay
the ay, chang thay cho Van Mon oan ch v gay. Va nam cay gay a len lien thay tung
ngiA monk asked Yun Men, "What is every hoanh dieu dung. Noi thoai the ay, sm thanh san
atom samadhi?" Yun Men said, "Food in the bowl, bm roi, huong lai la hoa lam rong. Tang Chu
water in the bucket." According to Yuan-Wu in Khanh noi: "5048 quyen lai co noi thoai the ay
the Pi-Yen-Lu, can you settle this case properly? chang?" Van Mon co khi nham cho cay gay nam
If you can, then Yun Men's nostrils are in your lay th toan c ai dung, v ngi mot cach linh
hands. If you are unable to settle in properly, then ong. Ba Tieu day chung: "Lo mui cua thien Tang
your nostrils are in Yun Men's hands. Yun Men tron tren au cay gay." Vnh Gia cung noi:
 636

"Chang phai tieu hnh viec truyen rong, gay bau of births and deaths, fools call the original
Nh Lai con dau vet." Thu xa Nh Lai cho person." If you suddenly smash the shadowy world
Phat Nhien ang noi: "Cho nay nen cat chua." of the heaps and elements of life so that body and
Khi ay co mot v thien t ben cam mot cong co, mind are one likeness and there is nothing else
noi: "Cat chua xong." Qu v hay noi tin tc nay t outside your body, you still haven't attained the
cho nao c? To S noi: "au gay thu chng, other half. How can you talk about going to form
di het tha ng." Hay noi tha ng cai g? to reveal the mind, using things to demonstrate
Cht co ngi hoi the nao la cay gay? Phai chang principle? An Ancient said, "As soon as one atom
lien nhao lon? Phai chang lien vo tay? Thay eu of dust arises, the whole world is contained
la ua tinh hon, tc ci khong dnh dangYun therein." But say, which atom of dust is this? If
Men showed his staff to the assembly and said, you can know this atom of dust, then you can
"The staff has changed into a dragon and know the staff. As soon as Yun Men picks up his
swallowed the universe. Mountains, rivers, the staff, we immediately see his unconfined
great earth; where are they to be found?" marvelous activity. Such talk is already a mass of
According to Yuan-Wu in the Pi-Yen-Lu, as for entangling views, complications; how much the
Yun Men's saying, "The staff has changed into a more so is transforming the staff into a dragon!
dragon and swallowed the universe. Mountains, Librabrian Ch'ing said, "Has there ever been such
rivers, the great earth; where are they to be talk in the five thousand and forty-eight volumes
found?" If you say it exists, then you are blind; if of the canon?" Every time he turned to his staff,
you say it doesn't exist, then you are dead. Do you Yun Men brought out the great function of his
see where Yun Men helped people? Bring the wholecapacity and helped people in a way that
staff back to me! People these days do not was leaping with life. Pa Chiao said, "If you have
understand where Yun Men stood alone and a staff, I'll give you a staff; if you have no staff, I'll
revealed. Instead they say that he went to form to take your satff away." Yung Chia said, "This is not
explain mind, that he relied on things to reveal an empty exhibition displaying form; it is the
principle. But old Sakyamuni couldn't have not actual traces of the Tathagata's precious staff."
known this theory as he taught the Dharma for Long ago in the time of Dipamkara Buddha, the
forty-nine years; why then did he also need to future Tathagata (Sakyamuni) spread his hair to
hold up the flower for Kasyapa's smile? This old cover some mud for that Buddha. Dipamkara said,
fellow caused confusion saying, "I have the "A temple should be built here." Also present then
treasury of the eye of the correct teaching, the was an elder who thereupon set up a blade of
wondrous mind of nirvana; these I pass on to grass right there and said, "The temple has been
Maha-Kasyapa." Why was there still a need for built." All of you tell me, where is this scene to be
the specially transmitted mind seal? Given that all found? The ancestral teacher Hsueh Tou said, "At
of you are guests in the house of the ancestral a blow, experience it; at a shout, receive it
teachers, do you understand this specially rightly." But tell me, receive what rightly?
transmitted mind? If there is a single thing in your Supposing there's someone who asks, "What is the
breast, then mountains, rivers, and the great earth staff?" Shouldn't you turn a backflip? Shouldn't
appear in profusion before you; if there isn't a you clap your hands? All of this would be giving
single thing in your breast, then outside there is play to your spirits, and has nothing to do with it.
not much as a fine hair. How can you talk about Cong An Van Mon Tu Di: Yun Men: Mount
principle and knowledge fusing, about objective SumeruTheo Canh c Truyen ang Luc,
world and mind merging? What's the reason? quyen XVII, mot hom, thien s Van Mon thng
When one understood, all are understood; when ng noi: "May ong kha tm ra con ng vao.
one is clear, all are clear. Ch'ang Sha said, Ch Phat nhieu nh vi tran nam di got chan
"People studying the Path don;t know the real, may ong. Ba tang thanh giao nam tren au li
because they've always given recognition to their may ong. Tuy nhien, khi ngo la xong het. May ong
cognizing mind; this, the basis of countless aeons ch ngh nham. Tri la tri, at la at, nui la nui,

nc la nc, tang la tang, tuc la tuc." Giay lau S
noi tiep: "Mang ngon Tu Di vao ay ta xem
th!"According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume XVII, one day, Zen master Yun-men
entered the hall and said, "O you, venrable
monks! You'd rather find out the Way for
yourselves. All the Buddhas as numberless as
sands are here under your heels. Three baskets of
Sacred Teachings are also right here on your lips.
However, every thing is done just with your
enlightenment. Don't get confused in thought.
heaven is heaven, earth is earth, mountains are
mountains, water is water, monks are monks,
laymen are laymen." He paused for a while, and
continued, "Bring me out here that mountain of
Sumeru and let me see!"
Cong An Van Nham ai Bi Thien Nhan: Yun
Yen's the Hands and Eyes of the Bodhisattva of
Great Compassion, example 89 of the Pi-Yen-
LuTh du th 89 cua Bch Nham Luc. Van
Nham hoi ao Ngo: "Bo Tat ai Bi dung tay mat
nhieu lam e lam g?" ao Ngo noi: "Nh ngi
gia em voi tay lai pha sau mo chiec goi." Van
Nham noi: "Toi hieu." ao Ngo hoi: "Ong hieu
the nao?" Van Nham noi: "Toan than la tay mat."
ao Ngo noi: "Noi en tot cung ch noi c tam
phan." Van Nham hoi: "S huynh the nao?" ao
Ngo noi: "Khap than la tay mat." Theo Vien Ngo
trong Bch Nham Luc, Van Nham va ao Ngo
cung tham vi Dc Sn bon mi nam hong
khong dnh chieu. Dc Sn xuat phat mot tong
Tao ong co ba ngi khien ao phap thnh hanh.
Di Van Nham co ong Sn; di ao Ngo co
Thach Sng; di Thuyen T co Giap Sn. Bo
Tat ai Bi co tam muon bon ngan canh tay Mau
a La. ai Bi co lam tay mat, cac ong lai co hay
khong? Bach Trng noi: "Tat ca ng ngon van t
thay eu xoay ve chnh mnh." Van Nham thng
theo ao Ngo tha hoi giai nghi, mot hom hoi
ao Ngo: "Bo Tat ai Bi dung nhieu tay mat e
lam g?" Ngay ban au nen v Van Nham ma
nham xng song anh, ve sau khoi thay nhieu
san bm. ao Ngo lai t bi khong the lam nh the,
lai v Van Nham noi ao ly, cot y khien cho Van
Nham lien hieu. Noi: "Nh ngi gia em voi tay
lai pha sau mo chiec goi. Chnh khi em khuya
khong co anh sang en, lay tay mo chiec goi. Hay
637
noi con mat cho nao?" Van Nham lien noi: "Toi
hieu." ao Ngo hoi: "Ong hieu the nao?" Van
Nham noi: "Toan than la tay mat." ao Ngo bao:
"Noi en tot cung ch noi c tam phan." Van
Nham hoi: "S huynh the nao?" ao Ngo noi:
"Khap than la tay mat." Hay noi khap than la phai
hay toan than la phai? Tuy giong nh bun ma lai
thong tha. Ngi i nay phan nhieu khi tnh giai
noi: "Khap than la chang phai, toan than la phai."
Ch thiet nhai ngon cu cua co nhan, chet di li
noi cua co nhan. au chang biet y cua co nhan, y
chang tren ngon cu, ay eu la viec bat ac d
ma thoi. Nh nay chu thch lap phng thc, noi:
"Neu thau c cong an nay lien hieu bai tham,
roi lay tay mo khap than, mo ngon en cay cot,
tron cho la hieu c cau toan than. Neu hieu the
ay, pha hoai co nhan chang t." V the noi : "Kia
tham cau song khong tham cau chet." Can phai bat
tnh tran y tng, lot tran bay lo lo, mi co the
thay c cau ai Bi. au chang thay Tao Sn
hoi Tang: "Khi ng vat hien hnh nh trang trong
nc th the nao?" V Tang ap: "Nh la nhn
gieng." Tao Sn noi: "Noi en tot cung ch noi
c tam phan." V Tang hoi: "Hoa Thng lai the
nao?" Tao Sn ap: "Nh gieng nhn la." The la
Tao Sn a ong y vi ao Ngo vay. Neu cac ong
chay tren li noi ma thay, hoan toan khong thoat
khoi cai long bay cua ao Ngo va Van Nham.
Hanh gia tu thien khong nen nham di cau chet,
ma nen nham tren au iYun Yen asked Tao
Wu, "What does the Bodhisattva of Great
Compassion use so many hands and eyes for?"
Tao Wu said, "It's like someone reaching back
groping for a pillow in the middle of the night."
Yun Yen said, "I understand." Tao Wu said, "How
do you understand it?" Yun Yen said, "All over
the body are hands and eyes." Tao Wu said, "You
have said quite a bit there, but you're only said
eighty percent of it." Yun Yen said, "What do you
say, Elder Brother?" Tao Wu said, "Throughout
the body are hands and eyes." According to Yuan-
Wu in the Pi-Yen-Lu, Yun Yen and Tao Wu were
fellow students under Yao Shan. For forty years
Yun Yen's side did not touch his mat. Yao Shan
produced the whole Ts'ao-Tung school. There
were three men with whom the Path of Dharma
flourished: descended from Yun Yen was Tung
Shan; descended from Tao Wu was Shih Shuang;
 638
and descended from Ch'uan Tzu was Chia Shan.
The Bodhisattva of Great Compassion has eighty-
four thousand symbolic arms. Great Compassion
has this many hands and eyes, do all of you? Pai
Chang said, "All sayings and writings return to
one's self." Yun Yen often followed Tao Wu, to
study and ask questions to settle his discernment
with certainty. One day he asked him, "What does
Bodhisattva of Great Compassion use so many
hands and eyes for?" Right at the start Tao Wu
should have given him a blow of the staff across
his back, to avoid so many complications
appearing later. But Tao Wu was compassionate,
he couldn't be like this. Instead, he gave Yun Yen
and explanation of the reason, meaning to make
him understand immediately. Instead of hitting
Yun Yen, Tao Wu said, "It's like someone
reaching back groping for a pillow in the middle of
the night." Groping for a pillow in the depths of
the night without any lamplight, tell me, where are
the eyes? Yun Yen immediately said, "I
understand." Tao Wu said, "How do you
understand it?" Yun Yen said, "All over the body
are hands and eyes." Tao Wu said, "You have said
quite a bit there, but you've only said eighty
percent of it." Yun Yen said, "What do you say,
Elder Brother?" Tao Wu said, "Throughout the
body are hands and eyes." But say, is "all over the
body" right, or is "throughout the body" right?
Although they seem covered with mud,
nevertheless they are bright and clean. People
these days often make up emotional
interpretations and say that "all over the body" is
wrong, while "throughout the body" is right;
they're marely chewing over the Ancients' words
and phrases. They have died in the Ancients'
words, far from realizing that the Ancients'
meaning isn't in the words, and that all talk is used
as something that can't be avoided. People these
days add footnotes and set up patterns, saying that
if one can penetrate this case, then this can be
considered understanding enough to put an end to
study. Groping with their hands over their bodies
and over the lamp and pillar, they all make a
literal understanding of "throughout the body." If
you understand this way, you degrade those
Ancients quite a bit. Thus it is said, "He studies
the living phrase; he doesn't study the dead
phrase." You must cut off emotional defilements
and conceptual thinking, become clean and naked,
free and unbound; only then will you be able to
see this saying about Great Compassion. Haven't
you heard how Ts'ao Shan asked a monk, "How is
it when the Dharmakaya (the body of reality) is
manifesting from in accordance with beings, like
the moon (reflected) in the water?" The monk
said, "Like an ass looking at a well." Ts'ao Shan
said, "You have said quite a lot, but you've only
said eighty percent of it." The monk said, "What
do you say, Teacher?" Ts'ao Shan said, "It's like
the well looking at the ass." This is the same
meaning as the main case. If you go to their words
to see, you'll never be able to get out of Tao Wu's
and Yun Yen's trap. Zen practitioners should
never die in the words; but walk right on Tao Wu's
and Yun Yen's heads to versify.
Cong An Van Nham Thu Khi Tao Tue: Yun-
Yen held up the broomTheo Canh c Truyen
ang Luc, quyen XIV, co mot lan khi Van Nham
ang quet don san chua, ao Ngo bao ong: "Ong
quet voi qua!" Van Nham noi: "Ong nen biet rang
co mot th khong voi." ao Ngo noi: "Trong
trng hp o, co phai la vang trang th nh hay
khong?" Van Nham a cay choi len va noi:
"Vang trang nao ay?" ao Ngo bo i. Ve sau,
Huyen Sa S B nghe chuyen nay noi: "Chnh xac
la vang trang th nh."According to the Records
of the Transmission of the Lamp (Chuan-Teng-
Lu), Volume XIV, once, when Yun-Yan was
sweeping the temple yard, Daowu said to him,
"Too hurried!" Yun-Yan said, "You should know
that there is a something that is not hurried."
Daowu said, "In that case, is there a second
moon?" Yun-Yan held up the broom and said,
"What moon is this?" Daowu then went off. Later,
Hsuan-sha heard about this and said, "Exactly the
second moon."
Cong An Van Vng Lao S Tac Thap Ma: To
ask master Old Vuong on what he is doingSee
Van Vng Lao S Tac Thap Ma.
Cong An "Vo": Mu (jap)Muji (jap)Mu koan
(jap)KhongVoSee Cong An ve Khong.
Cong An Vo Khong ch: A flute with no
holesTheo th du th 82 cua Bch Nham Luc. Co
mot v Tang hoi ai Long: "Sac than bai hoai, the
nao la Phap than kien co?" ai Long ap: "Hoa

nui n dng gam, nc khe trong t cham." ai
Long ap: "Hoa nui n dng gam, nc khe trong
t cham." Mot v Tang khac hoi Van Mon: "Khi la
rung canh kho th the nao?" Van Mon ap: "Than
bay gio thu." ay goi la hai mui ten chong nhau.
Dng the anh en Tay Tan, toi ong Lo. Kia
a i the ay, toi chang i the ay, cung vi Van
Mon mot khoi trai nhau. Ga kia i the ay la de
thay, ga nay chang i the ay lai kho thay. Qua
thc ba tac li cua ai Long rat vi te.
"Van tang bat tri
ap hoan bat hoi
Nguyet lanh phong cao
Co nham han coi
Kham tieu lo phung at ao nhan
Bat tng ng mac oi
Thu ba bach ngoc tien
Ly chau tan kch toai
Bat kch toai
Tang ha hoai
Quoc hu hien chng
Tam thien ieu toi."
(Hoi tng chang biet. ap lai chang thong. Gio
cao trang lanh. Cay han nui xa. Ci ngat ng
gap at ao nhan. Chang em noi nn ap. Tay
cam roi bach ngoc. ap tan nat ly chau. Chang
ap nat, them ty vet. Nc co hien chng. Ba
ngan ieu toi). Thien s Tuyet au tung rat co
cong phu, trc li tung Van Mon noi: "Hoi a
co tong, ap cung van ong." ay lai chang the,
noi: "Hoi tng chang biet. ap lai chang thong."
Cho ap cua ai Long ng ben nhn han la ky
ac. Phan minh ai hoi the ay, trc khi cha hoi
sm a h hong roi. Cho ap cua s rat mc va
van hp c ngi, noi: "Hoa nui n dng gam,
nc khe trong t cham." Hom nay moi ngi lam
sao hieu y ai Long? Li ap bang quan thay thc
ky ac. V the, Tuyet au tung ra khien ngi
biet, noi "Gio cao trang lanh, cay han nui xa."
Hay noi y o lam sao hieu? S d va roi noi:
"Chiec sao khong lo (Vo Khong ch), nam c
nhp van." Ch bon cau nay tung xong vay. Thien
s Tuyet au lai s ngi khi ao ly, lai noi:
"Ci ngat ng gap at ao nhan, chang em
noi nn ap." Viec nay chang phai thay nghe hieu
biet, cung chang suy ngh phan biet. V the noi:
"R r khong gom ket, dung rieng nao nng nh,
tren ng gap at ao nhan, ch em noi nn when he was versifying Yun Men's words "Body
639
ap." ay la bai tung cua Hng Nghiem Tr
Nhan, Tuyet au dan dung. Mot v Tang hoi Trieu
Chau: "Chang em noi nn ap, cha biet em cai
g ap?" Trieu Chau ap: "Trnh o ng sn." Cai
nay ong vi cau va roi noi, chang ri vao tnh
tran y tng cua ong. Giong nh cai g? Giong
"Tay cam roi bach ngoc, ap tan nat ly chau." The
nen To lenh ng hanh mi phng ngoi oan.
ay la viec tren kiem ben, phai co tac lc the ay.
Neu chang the ay, eu co phu ch Thanh t trc.
en trong ay can khong co chut xu viec, t co
cho tot, tc la cho hanh ly cua ngi hng
thng. a chang ap nat at sanh ty vet, lien thay
lo uoi. Cu canh phai lam sao c? "Nc co
hien chng, ba ngan ieu toi" mot luc pham het
vay. C sao nh the? Ch v chang lay viec bon
phan tiep ngi. Neu la ai Long han khong the
ayAccording to example 82 of the Pi-Yen-Lu, a
monk asked Ta Lung, "The physical body rots
away: what is the hard and fast body of reality?"
Ta Lung said, "The mountain flowers bloom like
brocade, the valley streams are brimming blue as
indigo." Another monk asked Yun Men, "How is it
when the tree withers and the leaves fall?" Yun
Men said, "The body exposed in the golden wind."
This is called "Arrowpoints meeting." This is just
like "you go west to Ch'in, I go east to Lu": since
he acts this way, I don't act this way. Matching Ta
Lung's answer with Yun Men's, they're opposites.
It's easy to see Yun Men acting thus, but it's hard
to see Ta Lung acting otherwise. Nevertheless, Ta
Lung's tongue is very subtle.
"Asking without knowing.
Answering, still not understanding.
The moon is cold, the wind is high
On the ancient cliff, frigid juniper.
How delightful: on the road he met a man
who had attained the Path,
And didn't use speech or silence to reply.
His hand grasps the white jade whip.
And smashes the black dragon's pearl.
If he hadn't smashed it,
He would have increased its flaws.
The nation has a code of laws
Three thousand articles of offenses."
According to Zen master Yuan Wu K'e Chin,
Hsueh Tou versifies here with much skill. Before
 640
exposed in the golden wind" he said, "Since the
question has the source, the answer too is in the
same place." Since it is not so with this case,
Hsueh Tou instead says, "Asking without
knowing; answering, still not understanding." Ta
Lung's answer was a glimpse from the side that
was simply amazing. His answer was so clear that
whoever questioned him this way had already
incurred defeat even before he asked. With his
answer he was able to bend down to the monk and
match him perfectly; adapting to his capacity he
rightly said, "The mountain flowers bloom like
brocade, the valley streams are brimming blue as
indigo." How will all of you understand Ta Lung's
meaning right now? As a glimpse from the side,
his answer was truly extraordinary. Thus Hsueh
Tou comes out with his verse to make people
realize that the moon is cold, the wind is high and
still beats against the frigid juniper on the ancient
cliff. But say, how will you understand Hsueh
Tou's meaning? Thus I just said that it's a flute
with no holes hitting against a felt-pounding board.
The verse is completed with just these first four
lines, but Huseh Tou was still fearful that people
would make up rationalizations, so he said, " How
delightful: on the road he met a man who had
attained the Path. And didn't use speech or
silence to reply." This matter, then, is not seeing,
hearing, discernment, or knowledge; nor is it the
discriminations of calculating thought. Therefore it
was said: "Direct and truthful, without bringing
anything else along. Moving on alone, what is
there to depend on? On the road, if you meet
anyone who has attained the Path, don't use
speech or silence to reply." This is a verse of
Hsiang Yen's that Hsueh Tou has drawn on.
Haven't you heard? A monk asked Chao Chou,
"Without using speech or silence to answer, I
wonder with what should one answer?" Chao
Chou said, "Show your lacquer vessel." These
sayings of Hsiang Yen and Chao Chou are the
same as Ta Lung's statement in the case: they
don't fall within the scope of your feelings or
conceptual thoughts. What is this like? "His hand
grasps the white jade whip, and smashes the black
dragon's pearl." Thus the command of the
patriarchs must be carried out, cutting off
everything in the ten directions. This is the matter
on the sword's edge, for which one must have this
kind of strategy. Otherwise you turn your back on
the sages since antiquity. When you get here you
must be without the slightest concern, then
naturally you'll have the advantage. This, then, is
how a transcendent man comports himself. "If he
hadn't smashed it," necessarily "He would have
increased its flaws," and thus he would have
seemed broken down and decrepit. But in the end,
how can you be right? " The nation has a code of
laws, three thousand articles of offenses." There
are three thousand subdivisions of the five
punishments, and none is greater than the
punishment for not being respectful. This monk
offended against all three thousand articles at
once. How so? Because he didn't deal with people
on the basis of his own thing. As for Ta Lung, he
of course was not this waySee ai Long Kien
Co Phap Than.
Cong An Vo Khong Thiet Chuy : An iron
hammerhead with no holeChuy sat khong lo,
Thien tong dung t nay e ch ngi tham hoc ngu
si an on, khien cho bac thay phai kho khan lam
mi dan dat c. Theo th du th 14 cua Bch
Nham Luc, mot hom, co mot v Tang en hoi Van
Mon: "The nao la giao ly mot i?" Van Mon ap:
"oi nhat thuyet." The nao la giao ly mot i? Ch
tieu c mot cau "oi Nhat Thuyet." Neu ngay
o tien c lien ve nha ngoi an on. Neu cha tien
c, hay tiep tuc dung cong tu hanh hoac mi
nam, hoac hai mi nam, hoac ca i nh cac bac
co c a tng lam trong qua kh. Bay gi chung
ta hay lang nghe bai ke cua Thien s Tuyet au
Trung Hien:
"oi Nhat Thuyet
Thai co tuyet
Vo khong thiet Chuy trung ha khiet
Diem phu tho ha tieu ha ha
Tac da Ly Long ao giac chiet
Biet biet
Thieu Dng lao nhan ac nhat quyet."
(oi mot noi, rat co tuyet. Chuy sat khong lo them
ha chot. Di coi Diem Phu ci ha ha. em qua
Ly Long sng be gay. Khac khac, Lao nhan Thieu
Dng c mot manh). Theo Thien s Vien Ngo,
"oi mot noi, rat co tuyet" la li khen cua Tuyet
au. Cau noi nay cua Van Mon that la t do t
tai, oc thoat co nguy quang tien tuyet hau, nh b
 641

cao muon trng, nh quan tran tram muon, khong He wedges a stake into the iron hammerhead
co cho cho ong vao, ch la qua ngat co nguy. with no hole.
Ngi xa noi: "Muon c than thiet ch em Under the Jambu Tree I'm laughing; ha, ha!
cau hoi en e hoi, hoi tai cho ap, ap tai iem Last night the black dragon had his horn
hoi," han la co oc va nguy hiem vo cung. Hay wrenched off:
noi xem cho nao la co oc va nguy hiem? Ngi Exceptional, exceptional
khap thien ha lam g cung chang c. V Tang The old man of Shao Yang got one horn."
nay la hang tac gia nen mi hoi nh the. Van Mon According to Zen master Yuan Wu, "An
ap la the ay, giong nh "Chuy sat khong lo them appropriate statement; how utterly unique!" Hsueh
ha chot." Tuyet au dung van ngon tuyet kheo. Tou cannot praise him enough. These words of
Cau "Di coi Diem Phu ci ha ha", trong Kinh Yun Men are independent and free, unique and
Khi The noi: "Pha Nam nui Tu Di co cay phe lofty, prior to light and after annihilation. They are
lu ly anh sang chieu chau Diem Phu eu sac like an overhanging cliff ten thousand fathoms
xanh. Chau nay lay ten ai tho lam ten chau, nen high. Then, too, they are like a million man battle
goi la Diem Phu e. Cay nay be cao be rong bay line; there is no place for you to get in. It's just that
ngan do tuan, pha di co ong vang Diem Phu it's too solitary and perilous. An Ancient said, "If
an cao hai mi do tuan, bi vang t di ay you want to attain intimacy, don't use a question to
cay sinh ra, nen goi la cay Diem Phu." V the ask a question; the question is in the answer and
Tuyet au t noi kia di coi Diem Phu ci ha the answer is in the point of the question." Of
ha. Th noi kia ci la cai g? Ci "em qua Ly course it's solitary and steep, but tell me, where is
Long sng be gay." Ch co chiem ngng tan than it that it's solitary and steep? No one on earth can
Van Mon thoi. Van Mon noi: "oi mot noi", giong do anything about it. The monk in this case was
cai g? Giong nh be gay mot sng con Ly Long. also an adept, and that is why he could question
en trong o, neu khong co viec the ay, au the like this. And Yun Men too answered this way,
noi li the ay. Tuyet au mot luc tung xong, rot much like "wedging a stake into the iron
sau lai noi: "Khac khac, Lao nhan Thieu Dng hammerhead with no hole." Hsueh Tou employs
c mot manh." Sao chang noi c tron ven, ma literary language so artfully! " Under the Jambu
ch noi c mot manh? Th noi mot manh kia Tree I'm laughing; ha, ha!" In the scripture on the
cho nao? Hanh gia tu Thien nen luon nh rang Creation of the World it says, "On the south side
neu ngay o tien c lien ve nha ngoi an on. Neu of Sumeru a crystal tree shines over the continent
cha tien c, hay tiep tuc dung cong tu hanh of Jambu, making all in between a clear blue
hoac mi nam, hoac hai mi nam, hoac ca i color. This continent takes its name from this great
nh cac bac co c a tng lam trong qua kh tree; hence it is called Jambudvipa. This tree is
An ignorant and stupid student who causes so seven thousand leagues high; beneath it are the
much difficulty for the master to instruct and golden mounds of the Jambu altar, which is twenty
guide. According to example 14 of the Pi-Yen-Lu, leagues high. Since gold is produced from beneath
one day, a monk asked Yun-men, "What are the the tree, it is called the Jambu tree." Thus Hsueh
teachings of a whole lifetime?" Yun-men said, Tou says of himself that he is under the Jambu
"An appropriate statement." What are the tree laughing out loud. But tell me, what is he
teachings of a whole lifetime?" just boils down to laughing at? He is laughing at the black dragon
his saying, "An appropriate statement." If you can who last night got his horn wrenched off. He's just
grasp this immediately, then you can return home looking up respectfully; he can only praise Yun
and sit in peace. If you can't get it, continue to Men. When Yun Men says, "An appropriate
strive to cultivate ten years, twenty years or your statement," what's it like? It's like breaking off one
whole life as our ancient virtues did in the past. of the black dragon's horns. At this point, if there
Now let's listen to Hsueh Tou's verse: were no such thing, how could he have spoken as
"An appropriate statement; he did? Hsueh Tou has finished his verse all at
How utterly unique! once, but he still has something to say at the very
 642

end: "Exceptional, exceptional - The old man of mat. Neu la ien xet sao bang th hanh gia co the
Shao Yang got one horn." Why doesn't Hsueh Tou nghieng ho lat nui c. Hanh gia tu Thien, hay
say he got them both? How is it that he just got xem coi neu mnh co the quan xuyen c chuyen
one horn? Tell me, where is the other horn? Zen nay hay khongAccording to example 14 of the
practitioners should always remember that if you Wu-Men-Kuan, one day, Zen master Nan-ch'uan
can grasp this immediately, then you can return found monks of the eastern and western halls
home and sit in peace. If you can't get it, continue arguing about a cat. He held up the cat and said,
to strive to cultivate ten years, twenty years or "Everyone, if you can say something, I will spare
your whole life as our ancient virtues did in the this cat. If you can't say anything, I will cut off its
pastSee Cong An Van Mon oi Nhat Thuyet. head." No one could say a word, so Nan-ch'uan
Cong An Y Lo Bat ao: Ni y thc khong the cut the cat into two. That evening, Chao-chou
en cWhere the road of ideation cannot returned from outside and Nan-ch'uan told him
reachTheo th du 14 cua Vo Mon Quan, ngay what happened. Chao-chou removed a sandal
no, Tang chung hai chai ong tay tranh nhau con from his foot, put it on his head, and walked out.
meo. Hoa Thng Nam Tuyen gi con meo len Nan-ch'uan said, "If you had been there, the cat
ma noi: "Cac ong noi c th tha, khong noi c would have been spared." The fact is that at that
th chem." Chang ai biet noi sao. Nam Tuyen ben time he really did not kill. This story does not lie
chem con meo. en toi Trieu Chau ve, Nam in killing or not killing. This matter is clearly
Tuyen ke chuyen lai cho nghe. Trieu Chau ben known; it is so distinctly clear. It is not to be found
ci dep, e len au ma i ra. Nam Tuyen noi: in emotions or opinions; if you go searching in
"Neu luc ay co ong th cu c con meo roi." Ky emotions and opinions, then you turn against Nan
that ng thi von chang chem, thoai nay cung Ch'uan. Just see it right on the edge of the knife. If
chang cho chem cung chang chem. Viec nay it exists, all right; if it does not exist, all right; if it
that biet ro rang nh the, chang tren tnh tran y neither exists nor doesn't exist, that is all right too.
kien thao luan. Neu nham tren tnh tran y kien That is why an Ancient said, "When at an impasse,
thao luan th co phu Nam Tuyen. Ch nham tren change; when you change, then you can pass
mui nhon kiem ben xem th co cung c, khong through." People nowadays do not know how to
cung c, chang co chang khong cung c. V change and pass through; they only go running to
the co nhan noi: "Cung tac bien, bien tac thong." the spoken words. When Nan Ch'uan held up the
Ngi i nay chang hieu bien thong, ch nham cat in this way, he could not have been telling
tren ngon cu ma chay. Nam Tuyen e khi the ay, people they should be able to say something; he
khong the bao ngi ha c li g? Ch can bao just wanted people to attain on their own, each act
ngi t tien, moi moi t dung t biet. Neu chang on their own, and know for themselves. If you do
hieu the ay, cht do tm khong en. Hn na, khi not understand it in this way, after all you will
khong ai ap c, va Nam Tuyen lien giet chet grope without finding it. Furthermore, when no
con meo vo phc. Nam Tuyen dng nh la mot one made a response, and the master slew the
ke qua nhan tam, nhng quan iem cua S co the poor kitten. Nan-ch'uan looks like a hard-hearted
la nh vay: "Noi 'co' la ket cai the nh nguyen. man, but his point may be this: "To say it is
Noi 'khong' cung ket nh nhau. Muon at chan ly involves us in a dilema; to say it is not puts us in
can phai tranh thai o nh nguyen oi ai ay. Lam the same predicament. To attain the truth, this
sao tranh? Neu may ong (e t cua Nam Tuyen) dualism must be avoided. How do you avoid it? It
khong tranh khoi ngo cut ay th khong nhng con may not only be the loss of the life of a kitten, but
meo mat mang, ma ca chnh mang cua may ong, also the loss of your own life and soul, if you fail
va ca linh hon na cung mat luon." Do o, Nam to ride over this impasse." Therefore, Nan-ch'uan
Tuyen mi dung en mot thu oan het sc cc utilized a drastic procedure to open the eye of his
oan e nham canh tnh e t cua mnh. Khi tren disciples. When the road of ideation cannot reach,
ng ma y chang the en c (y lo bat ao), noi that is just right to bring to attention; where verbal
nang chang kp, th hanh gia tu Thien phai mau e explanation cannot reach, practitioners must set
 643

their eyes on it quickly. If your thunder rolls and practices to improve oneself such as
comets fly, then practitioners can overturn lakes decreasing greed, anger, and ignorance. Both
and topple mountains. Zen practitioners, let see if merit and virtue should be cultivated side by
you can manage this. side. These two terms are sometimes used
Cong Bat Lang Th: Khong uong ph cong phu interchangeably. However, there is a crucial
Not to waste the effort. difference. Merits are the blessings (wealth,
Cong Bien T Bien: Giai quyet toan bo cong intelligence, etc) of the human and celestial
viecTo solve the whole task (problem). realms; therefore, they are temporary and
Cong Can: See Cong Phu. subject to birth and death. Virtue, on the other
Cong Chnh: JustFairEquitable. hand, transcend birth and death and lead to
Cong Dung: 1) Tac dung: Action, effect; 2) Thc Buddhahood. The same action of giving
hien chc nang cua s thc hanh va thanh tu: charity with the mind to obtain mundane
Functioning in practice and achievement. rewards, you will get merit; however, if you
Cong Dung a: Bo Tat t s a en that a give charity with the mind to decrease greed
luon phai luon het sc co gang dung cong tu and stingy, you will obtain virtue.
hanhBodhisattvas from the first to the seventh (II) Cong c trong quan iem Phat giao ai
stages must always try with their best efforts in ThaMerit and Virtue in the point of
cultivation. view of the Mahayana Buddhism: Cong c
Cong ao: FairnessJustice. la tnh chat trong chung ta bao am nhng n
Cong c: Punnupaga (p)Cong va c phc sap en, ca vat chat lan tinh than.
Virtue achievedPower to do meritorious Khong can kho khan lam ngi ta cung nhn
worksMeritorious virtuePower to do thay ngay rang c ao cong c, tao cong c,
meritorious worksVirtue achievedVirtue tang cha cong c, hay thu thap cong c, du
(which will help transcend birth and death and xng ang the nao chang na van an tang mot
lead to Buddhahood)Merit and virtue. mc o ch ky ang ke. Cong c luon luon la
(I) Ngha cua Cong cThe meanings of nhng nhng chien thuat ma cac Phat t,
Merit and Virtue: Sc manh lam nhng viec nhng thanh phan yeu kem ve phng dien
cong c, giup vt qua b sanh t va at en tam linh trong giao hoi, dung e lam yeu i
qua v Phat. Phc c c thanh lap bang nhng ban nang chap thu, bang cach tach ri
cach giup ngi khac, trong khi cong c mnh vi cua cai va gia nh, bang cach ngc
nh vao tu tap e t cai thien mnh va lam lai hng dan ho ve mot muc ch duy nhat,
giam thieu nhng ham muon, gian hn, si me. ngha la s thu ac cong c t lau van nam
Ca phc c va cong c phai c tu tap trong chien thuat cua Phat giao. Nhng, d
song hanh. Hai t nay thnh thoang c dung nhien viec nay ch co gia tr mc o tinh
lan lon. Tuy nhien, s khac biet chnh yeu la than thap kem. nhng giai oan cao hn
phc c mang lai hanh phuc, giau sang, ngi ta phai quay lng lai vi ca hnh thc
thong thai, van van cua bac tri ngi, v the thu ac nay, ngi ta phai san sang buong bo
chung co tnh cach tam thi va van con b kho tang cong c cua mnh v hanh phuc cua
luan hoi sanh t. Cong c, ngc lai giup ngi khac. ai Tha a rut ra ket luan nay,
vt thoat khoi luan hoi sanh t va dan en va mong moi tn o cap cho chung sanh khac
qua v Phat. Cung mot hanh ong bo th vi cong c cua rieng mnh, nh kinh ien a
tam niem at c qua bao tran tuc th mnh day: Hoi hng hay trao tang cong c cua
se c phc c; tuy nhien, neu mnh bo th ho cho s giac ngo cua moi chung sanh.
vi quyet tam giam thieu tham lam bon xen, Qua cong c cua moi thien phap cua toi, toi
mnh se c cong cVirtue (which will mong c xoa du noi kho au cua het thay
help transcend birth and death and lead to chung sanh, toi ao c la thay thuoc va ke
Buddhahood). Merit is what one established nuoi benh chng nao con co benh tat. Qua
by benefitting others, while virtue is what one nhng cn ma thc pham va o uong, toi ao

c dap tat ngon la cua oi va khat. Toi ao
c la mot kho bau vo tan cho ke ban cung,
mot toi t cung cap tat ca nhng g ho thieu.
Cuoc song cua toi, va tat ca moi cuoc tai
sanh, tat ca moi cua cai, tat ca moi cong c
ma toi thu ac hay se thu ac, tat ca nhng
ieu o toi xin t bo khong chut hy vong li
loc cho rieng toi, hau s giai thoat cua tat ca
chung sanh co the thc hien.Merit is the
quality in us which ensures future benefits to
us, material of spiritual. It is not difficult to
perceive that to desire merit, to hoard, store,
and accumulate merit, does, however
meritorious it may be, imply a considerable
degree of self-seeking. It has always been the
tactics of the Buddhists to weaken the
possessive instincts of the spiritually less-
endowed members of the community by
withdrawing them from such objects as wealth
and family, and directing them instead
towards one aim and object, i.e. the
acquisition of merit. But that, of course, is
good enough only on a fairly low spiritual
level. At higher stages one will have to turn
also against this form of possessiveness, one
will have to be willing to give up ones store
of merit for the sake of the happiness of
others. The Mahayana drew this conclusion
and expected its followers to endow other
beings with their own merit, or, as the
Scriptures put it, to turn over, or dedicate,
their merit to the enlightenment of all beings.
Through the merit derived from all my good
deeds I wish to appease the suffering of all
creatures, to be the medicine, the physician,
and the nurse of the sick as long as there is
sickness. Through rains of food and drink I
wish to extinguish the fire of hunger and
thirst. I wish to be an exhaustible treasure to
the poor, a servant who furnishes them with
all they lack. My life, and all my re-birth, all
my possessions, all the merit that I have
acquired or will acquire, all that I abandon
without hope of any gain for myself in order
that the salvation of all beings might be
promoted.
(III) S khac biet gia Phc c va Cong c side. These two terms are sometimes used
The differences between Merit and Virtue:
644
Phc c tc la cong c ben ngoai, con
cong c la do cong phu tu tap ben trong ma
co. Cong c do thien tap, du trong choc lat
cung khong bao gi mat. Co ngi cho rang
Neu nh vay toi khoi lam nhng phc c
ben ngoai, toi ch mot be tch tu cong phu tu
tap ben trong la u. Ngh nh vay la hoan
toan sai. Ngi Phat t chn thuan phai tu tap
ca hai, va tu phc ma cung va tu tap cong
c, cho ti khi nao cong c tron ay va
phc c ay u, mi c goi la Lng
Tuc Ton. Phc c la cai ma chung ta lam
li ch cho ngi, trong khi cong c la cai ma
chung ta tu tap e cai thien t than nh giam
thieu tham san si. Hai th phc c va cong
c phai c tu tap cung mot luc. Hai t nay
thnh thoang c dung lan lon. Tuy nhien, co
s khac biet ang ke. Phc c bao gom tai
vat cua coi nhan thien, nen ch tam b va con
trong vong luan hoi sanh t. Trai lai, cong c
sieu viet khoi luan hoi sanh t e dan en
Phat qua. Cung mot hanh ong co the dan en
hoac phc c, hoac cong c. Neu chung ta
bo th vi y nh c phc bau nhan thien
th chung ta gat c phan phc c, neu
chung ta bo th vi tam y giam thieu tham san
si th chung ta at c phan cong cMerit
is obtained from doing the Buddha work,
while virtue gained from ones own practice
and cultivation. If a person can sit stillness for
the briefest time, he creates merit and virtue
which will never disappear. Someone may
say, I will not create any more external merit
and virtue; I am going to have only inner
merit and virtue. It is totally wrong to think
that way. A sincere Buddhist should cultivate
both kinds of merit and virtue. When your
merit and virtue are perfected and your
blessings and wisdom are complete, you will
be known as the Doubly-Perfected Honored
One. Merit is what one establishes by
benefitting others, while virtue is what one
practices to improve oneself such as
decreasing greed, anger and ignorance. Both
merit and virtue should be cultivated side by
interchangeably. However, there is a crucial
 645

difference. Merits are the blessings (wealth, khong co c, v ngo nga t ai thng khinh
intelligence, etc) of the human and celestial tat ca. Nay thien tri thc, moi niem khong co
realms; therefore, they are temporary and gian oan ay la cong, tam hanh ngay thang ay
subject to birth and death. Virtue, on the la c; t tu tanh, ay la cong, t tu than ay la
other hand, transcend birth and death and lead c. Nay thien tri thc, cong c phai la ni
to Buddhahood. The same action of giving t tanh ma thay, khong phai do bo th cung
charity can lead to either Merit or Virtue. If dng ma cau c. Ay la phc c cung vi
you give charity with the mind to obtain cong c khac nhau. Vo e khong biet chan
mundane rewards, you will get Merit; ly, khong phai To S ta co loiThe Patriarch
however, if you give charity with the mind to emphasized that all acts from king Liang-Wu-
decrease greed, you will obtain virtue. Ti actually had no merit and virtue. Emperor
(IV) Cong c theo quan niem cua To Bo e at Wu of Liangs mind was wrong; he did not
MaMerit and Virtue according to know the right Dharma. Building temples and
Bodhidharma Patriarchs point of view: Vua giving sanction to the Sangha, practicing
Lng Vo e, Vo e hoi Bo e at Ma giving and arranging vegetarian feasts is
rang: Tram mot i cat chua o Tang, bo th called seeking blessings. Do not mistake
thiet trai co nhng cong c g? To at Ma blessings for merit and virtue. Merit and
bao: That khong co cong c.King Liang- virtue are in the Dharma body, not in the
Wu-Ti asked Bodhidharma: All my life I cultivation of blessings. The Master further
have built temples, given sanction to the said, Seeing your own nature is merit, and
Sangha, practiced giving, and arranged equanimity is virtue. To be unobstructed in
vegetarian feasts. What merit and virtue have every thought, constantly seeing the true, real,
I gained? Bodhidharma said, There was wonderful function of your original nature is
actually no merit and virtue. called merit and virtue. Inner humility is merit
(V) Cong c theo s giai thch cua Luc To Hue and the outer practice of reverence is virtue.
Nang trong Kinh Phap Bao anThe Sixth Your self-nature establishing the ten thousand
Patriarch Hui-Neng interpreted about Merit dharmas is merit and the mind-substance
and Virtue in the Dharma Jewel Platform separate from thought is virtue. Not being
Sutra: To nhan manh nhng viec lam cua vua separate from the self-nature is merit, and the
Lng Vo e that khong co cong c chi ca. correct use of the undefiled self-nature is
Vo e tam ta, khong biet chanh phap, cat virtue. If you seek the merit and virtue of the
chua o Tang, bo th thiet trai, o goi la cau Dharma body, simply act according to these
phc, ch khong the em phc oi lam principles, for this is true merit and virtue.
cong c c. Cong c la trong phap Those who cultivate merit in their thoughts,
than, khong phai do tu phc ma c. To lai do not slight others but always respect them.
noi: Thay tanh ay la cong, bnh ang ay la Those who slight others and do not cut off the
c. Moi niem khong ngng tre, thng thay me and mine are without merit. The vain
ban tanh, chan that dieu dung, goi la cong and unreal self-nature is without virtue,
c. Trong tam khiem ha ay la cong, ben because of the me and mine, because of the
ngoai hanh le phep ay la c. T tanh dng greatness of the self, and because of the
lap muon phap la cong, tam the la niem ay la constant slighting of others. Good Knowing
c. Khong la t tanh ay la cong, ng dung Advisors, continuity of thought is merit; the
khong nhiem la c. Neu tm cong c phap mind practicing equality and directness is
than, ch y ni ay ma tao, ay la chn cong virtue. Self-cultivation of ones nature is merit
c. Neu ngi tu cong c, tam tc khong co and self-cultivation of the body is virtue.
khinh, ma thng hanh khap knh. Tam Good Knowing Advisors, merit and virtue
thng khinh ngi, ngo nga khong dt tc la should be seen within ones own nature, not
khong cong, t tanh h vong khong that tc t sought through giving and making offerings.
 646

That is the difference between blessings and dien thc tien na. Tr phi chung ta thc hien
merit and virtue. Emperor Wu did not know c ieu nay, viec tu tap cong c b mat trong
the true principle. Our Patriarch was not in Thien se ch la cai g o nong can va do o ch la
error. gia doi ma thoiNot to let your left hand know
Cong c Bao: Gunaratna (skt)1) Kho bao what your right hand does, this is known in the
cong c: Treasure of merits; 2) Ten cua mot v s Zendo life as practicing "secret virtue." It is also
ngi An: Name of an Indian monk. the spirit of service and one of the most important
Cong c Bao Ke Tr Sanh: Born of Wisdom methods of of cultivation in Zen. Secret virtue is
and Adorned with Virtue. the deed done for its own sake, not looking for any
Cong c Bao Sn Than Chu: Meritorious form of compensation anywhere, neither in
Virtue Jewelled Mountain Spirit Mantra. heaven nor on earth. The trouble of our social life
Cong c Bat Nha Ba La Mat: Virtue of the is that we are always seeking for a reward, and
prajna paramitaNhng v Nhap lu, Nhat more frequently for one enormously out of
lai, Bat lai, ng cung, van van, thng at proportion to the merit of the deed itself. When
c Cong c Bat nha Ba la mat bang tu tap this is not forcoming, we are disatisfied, and this
Thap thien, T thien, T vo sac nh, va ngu than dissatisfaction causes all sorts of trouble in our
thongThose who are Stream-winner, Once- daily walk of life. Human life is not always
return, Never-return, and Arhat, and so on, governed by economic principles: there is
always attain realization of the virtue of the prajna something more in it, and the peace and happiness
paramita by practicing the ten cirtuous paths of we all are seeking is attained only when this
actions, the four states of meditation, the four "something more" is understood. It is most
immaterial states, and the five mystical powers. unfortunate that our modern life is systematically
Cong c B Mat: Secret virtueKhong e cho moving away from this thought, in fact
tay trai biet tay phai mnh lam g, ieu nay c deliberately trying to stifle the inner voice.
biet nh la "cong c b mat" trong i song thien Buddhist masters, therefore, earnestly urge to
ng. ay cung la tinh than phuc vu va la mot make us grasp the doctrine of "Emptiness" not
trong nhng phng cach tu tap rat quan trong only philosophically but in the most practical way.
trong Thien. Cong c b mat la mot viec lam v Unless this is done, the practice of secret virtue
chnh no, ch khong tm bat c s bu ap nao t will be only something artificial and, therefore,
bat c ni au, khong t tren tri ma cung khong hypocritical.
t di at. Van e cua i song xa hoi cua chung Cong c Chu: Danapati (skt)an Viet Bat
ta la mnh luon tm kiem phan thng, va thng eSee Th Chu.
la phan thng vi ty le qua ln so vi cong c Cong c Du: Cong c ma ngi tu at c
cua viec mnh lam. Khi khong c nh vay la trong luc va i va niem, sau khi lam xong nhiem
chung ta bat man, va s bat man nay tao ra u loai vuMeritorious exercise, i.e. walking about
phien nao trong i song hang ngay cua chung ta. intoning after duty.
i song con ngi khong phai luc nao cung c Cong c ien: Ruong phc cong c, nh Tam
ieu hanh bi nhng nguyen tac kinh te: i song Bao, mot trong ba ruong phcThe field of
nhieu hn ch co nh vay, va s an bnh hanh phuc merit and virtue, i.e. the Triratna, to be cultivated
ma chung ta ang tm kiem ch co the at c khi by the faithful; it is one of the three fields for
nao ma chung ta hieu c "mot vai th them cultivating welfareSee Tam Phc.
na" nay. Het sc bat hanh la cuoc song hien ai Cong c Hai: 1) Bien cong c: Ocean of merit
cua chung ta ang dan la xa mot cach co he thong and virtue; 2) Ten cua mot v s ngi An:
t tng nay, that ra, chung ta con co gang bop Gunasaraga (skt)Name of an Indian monk.
nghet tieng noi t ben trong nay. Do o, ma nhng Cong c Hanh: Puabhisankhara (p)
v thay Phat giao tha thiet thuc giuc chung ta phai Meritorious kamma formations.
nam c giao phap "Khong tanh," chang nhng Cong c Hien: Gunabhadra (skt)See Cau Na
tren phng dien triet ly ma con phai tren phng Bat a La.
 647

Cong c Hoa: Punyatara (skt)See Phat Nha phc, ch khong the em phc oi lam cong
a La. c c. Cong c la trong phap than, khong
Cong c Hu Lau: Tainted merits. phai do tu phc ma c. To lai noi: Thay tanh
Cong c Khai: Gunavarman (skt)See Cau Na ay la cong, bnh ang ay la c. Moi niem khong
Bat Ma. ngng tre, thng thay ban tanh, chan that dieu
Cong c Kinh: Pua-sutta (p)Sutra To Punna. dung, goi la cong c. Trong tam khiem ha ay la
Cong c Lc: Lc cua cong cPower of cong, ben ngoai hanh le phep ay la c. T tanh
merit. dng lap muon phap la cong, tam the la niem ay
Cong c Phap Than: 1) Het thay cong c la c. Khong la t tanh ay la cong, ng dung
thanh tu: Sambhogakaya (skt)The spiritual khong nhiem la c. Neu tm cong c phap than,
body of all virtuous achievement; 2) Than do ch y ni ay ma tao, ay la chn cong c. Neu
muon c cua Nh Lai ma hp thanh: The ngi tu cong c, tam tc khong co khinh, ma
dharmakaya evolved by Buddha-virtue, or thng hanh khap knh. Tam thng khinh ngi,
achievement. ngo nga khong dt tc la khong cong, t tanh h
Cong c Phc c: Virtue and MeritCong vong khong that tc t khong co c, v ngo nga t
c la thc hanh cai g thien lanh nh giam thieu ai thng khinh tat ca. Nay thien tri thc, moi
tham, san, si. Cong c la hanh t cai thien mnh, niem khong co gian oan ay la cong, tam hanh
vt thoat khoi vong luan hoi sanh t e i en ngay thang ay la c; t tu tanh, ay la cong, t tu
Phat qua. Sc manh lam nhng viec cong c, than ay la c. Nay thien tri thc, cong c phai la
giup vt qua b sanh t va at en qua v Phat. ni t tanh ma thay, khong phai do bo th cung
Phc c c thanh lap bang cach giup dng ma cau c. Ay la phc c cung vi
ngi khac, trong khi cong c nh vao tu tap e cong c khac nhau. Vo e khong biet chan ly,
t cai thien mnh va lam giam thieu nhng ham khong phai To S ta co loi.Virtue is practicing
muon, gian hn, si me. Ca phc c va cong c what is good like decreasing greed, anger and
phai c tu tap song hanh. Hai t nay thnh ignorance. Virtue is to improve oneself, which will
thoang c dung lan lon. Tuy nhien, s khac biet help transcend birth and death and lead to
chnh yeu la phc c mang lai hanh phuc, giau Buddhahood. Merit is what one established by
sang, thong thai, van van cua bac tri ngi, v the benefitting others, while virtue is what one
chung co tnh cach tam thi va van con b luan hoi practices to improve oneself such as decreasing
sanh t. Cong c, ngc lai giup vt thoat khoi greed, anger, and ignorance. Both merit and virtue
luan hoi sanh t va dan en qua v Phat. Cung mot should be cultivated side by side. These two terms
hanh ong bo th vi tam niem at c qua bao are sometimes used interchangeably. However,
tran tuc th mnh se c phc c; tuy nhien, there is a crucial difference. Merits are the
neu mnh bo th vi quyet tam giam thieu tham blessings (wealth, intelligence, etc) of the human
lam bon xen, mnh se c cong c. Phc c and celestial realms; therefore, they are
tc la cong c ben ngoai, con cong c la do temporary and subject to birth and death. Virtue,
cong phu tu tap ben trong ma co. Cong c do on the other hand, transcend birth and death and
thien tap, du trong choc lat cung khong bao gi lead to Buddhahood. The same action of giving
mat. Co ngi cho rang Neu nh vay toi khoi lam charity with the mind to obtain mundane rewards,
nhng phc c ben ngoai, toi ch mot be tch tu you will get merit; however, if you give charity
cong phu tu tap ben trong la u. Ngh nh vay la with the mind to decrease greed and stingy, you
hoan toan sai. Ngi Phat t chn thuan phai tu will obtain virtue. Merit is obtained from doing the
tap ca hai, va tu phc ma cung va tu tap cong Buddha work, while virtue gained from ones own
c, cho ti khi nao cong c tron ay va phc practice and cultivation. If a person can sit
c ay u, mi c goi la Lng Tuc Ton.' stillness for the briefest time, he creates merit and
Theo kinh Phap Bao an, pham th ba, To bao Vi virtue which will never disappear. Someone may
Th S: Vo e tam ta, khong biet chanh phap, say, I will not create any more external merit and
cat chua o Tang, bo th thiet trai, o goi la cau virtue; I am going to have only inner merit and
 648
virtue. It is totally wrong to think that way. A
sincere Buddhist should cultivate both kinds of
merit and virtue. When your merit and virtue are
perfected and your blessings and wisdom are
complete, you will be known as the Doubly-
Perfected Honored One. According to the
Flatform Sutra, Chapter Three, the Master told
Magistrate Wei, Emperor Wu of Liangs mind
was wrong; he did not know the right Dharma.
Building temples and giving sanction to the
Sangha, practicing giving and arranging
vegetarian feasts is called seeking blessings. Do
not mistake blessings for merit and virtue. Merit
and virtue are in the Dharma body, not in the
cultivation of blessings. The Master further said,
Seeing your own nature is merit, and equanimity
is virtue. To be unobstructed in every thought,
constantly seeing the true, real, wonderful
function of your original nature is called merit and
virtue. Inner humility is merit and the outer
practice of reverence is virtue. Your self-nature
establishing the ten thousand dharmas is merit and
the mind-substance separate from thought is
virtue. Not being separate from the self-nature is
merit, and the correct use of the undefiled self-
nature is virtue. If you seek the merit and virtue of
the Dharma body, simply act according to these
principles, for this is true merit and virtue. Those
who cultivate merit in their thoughts, do not slight
others but always respect them. Those who slight
others and do not cut off the me and mine are
without merit. The vain and unreal self-nature is
without virtue, because of the me and mine,
because of the greatness of the self, and because
of the constant slighting of others. Good Knowing
Advisors, continuity of thought is merit; the mind
practicing equality and directness is virtue. Self-
cultivation of ones nature is merit and self-
cultivation of the body is virtue. Good Knowing
Advisors, merit and virtue should be seen within
ones own nature, not sought through giving and
making offerings. That is the difference between
blessings and merit and virtue. Emperor Wu did
not know the true principle. Our Patriarch was not
in error.
Cong c San Ho Thng: Born of Radian of Cong c Thien N: Lam cho ngi c cua cai
Virtues.
Cong c Sn Oai Lc: Virtue Mountain Energy. who causes people to acquire wealth.
Cong c S Gia: 1) ac s giam sat cong c:
Envoy to the virtuous or officer supervising virtue;
2) V Giam Tang c trieu nh nha ng bo
nhiem e kiem soat Tang Ni: Controller of monks
and nuns appointed by the Tang Court.
Cong c Tang: Treasure of merit and virtue.
Cong c Thang: Nc nong c chuan b trong
buoi le tam PhatHot water prepared in the
ceremony of bathing the Buddha.
Cong c Than Hanh Niem: Merits of the
cultivation of the mindfulness of the bodyTheo
Kinh Tu Tap Than Hanh Niem trong Trung Bo, tu
tap than hanh niem la khi i biet rang mnh ang
i; khi ng biet rang mnh ang ng; khi nam
biet rang mnh ang nam; khi ngoi biet rang mnh
ang ngoi. Than the c x dung the nao th
mnh biet than the nh the ay. Song khong phong
dat, nhiet tam, tinh can, cac niem va cac t duy ve
the tuc c oan tr. Nh oan tr cac phap ay
ma noi tam c an tru, an toa, chuyen nhat va
nh tnh. Nh vay la tu tap than hanh niem
According to the Kayagatasati-Sutta in the Middle
Length Discourses of the Buddha, cultivation of
mindfulness of the body means when walking, a
person understands that he is walking; when
standing, he understands that he is standing; when
sitting, he understands that he is sitting; when
lying, he understands that he is lying. He
understands accordingly however his body is
disposed. As he abides thus diligent, ardent, and
resolute, his memories and intentions based on the
household life are abandoned. That is how a
person develops mindfulness of the body.
Cong c Thi Bo Tat: Ganuda (skt)Ganuda
Bodhisattva.
Cong c Th: Giving for personal virtueBo th
e giup cho tam c trang nghiem, tap hanh
buong xa va don ng cho cong cuoc tu hanh giai
thoat. ay la mot trong tam loai bo th theo Cau
Xa LuanGiving for personal virtue or for the
adornment of the heart and lifeSee Bat Chung
Bo Th.
Cong c Thien: See ai Cat Tng Thien.
Cong c Thien N: Cat Tng thien n
LaksmiGoddess of fortune.
chau bauThe deva merit or achieving
 649

Cong c Thu Thang: Thng thu cong c Cong c Tung Lam: Thien vien hay t vien hay
Superior virtue or virtue of the prajna paramita. thien phapThe grove of merit and virtue
Cong c Thuy: Cong c tr hay tam ho cong Buddhist hall or monastery, or the scriptures.
c ni coi Cc LacThe water or eight lakes of Cong c T Tai Vng ai Quang: Great
meritorious deeds, or virtue in Paradise. Light of Sovereign Virtue.
Cong c Tien: Gunavrdhi (skt)Cau Na Ty Cong c Tng Nghiem Bo Tat: The
a, ten cua mot v s ngi AnName of an Bodhisattva of Majestic Merits.
Indian monk. Cong c Uan: Merit.
Cong c Trang Nghiem: Meritoriously Cong c Van Ty Kheo: Megha-sri (skt)Cat
adorned. Tng VanMe Gia That LiName of a monk.
Cong c Trang Nghiem Kinh: Ten tat cua kinh Cong c Vo Lau: Taintless merits.
Nhat Thiet Phap Cong c Trang Nghiem Cong c Vo Lng: Immesurable merits.
VngMeritorious Adornment Sutra. Cong c Xuat The: Virtue of liberationCh
Cong c Tr Tue: Merits and wisdomTheo nhng ngi a at ti Thanh qua A-la-han hay
kinh Duy Ma Cat, chng mot, cac v Bo Tat luon cao hn mi co c cong c nayCong c
dung cong c tr tue e trau sa tam mnh, bang xuat the gian va giup t than va giup tha nhan
cach lay tng tot trang nghiem than hnh sac cung tien tuPossessed only by those already
tng dung nhan bac nhat, v the bo han tat ca attained Arhats or higherSuch virtue enables
trang sc tot ep trong i. Danh tieng cac ngai cultivators to help themselves and help others.
cao xa vt han nui Tu Di. Long tin tham tham Cong c Y: Kathina (skt)Ca Hi NaCong
cua cac ngai ben chac khong b pha v nh kim c y hay ao ca sa cua ch Tang sau 90 ngay an
cng. Phap bao cua cac ngai soi khap, va ma c kiet ha; bieu tng cho cong c ma ch Tang
cam lo tuon o ni ni. Tieng thuyet phap cua cac a at c trong mua an cThe garment of
ngai la tham tham vi dieu bac nhat According to merits, given to monks after their summer retreat
the Vimalakirti Sutra, Chapter One, Bodhisattvas of ninety days; it symbolized merits to which they
always cultivate their minds by means of merits had attained.
and wisdom, with which they embellished their Cong ng: Public office.
physical features which were unsurpassable, thus, Cong Gia Cat Lat T: am Ba (Vi Dieu)See
giving up all earthly adornments. Their towering Pho Hy Danh Van.
reputation exceeded the height of Mount Sumeru. Cong Gii: 1) Ni chon cong cong: A public place
Their profound faith (in the uncreate) was in public; 2) Thien lam va cac t vien khac: Zen
unbreakable like a diamond. Their treasures of and other monasteries.
the Dharma illuminated all lands and rained down Cong Hanh: Arthakrtya (skt)Hanh tu lam li
nectar. Their speeches were profound and lac tha nhan nham a ho en vi chan ly
unsurpassed. Performance of conduct profitable to others in
Cong c Tr: Eight excellent qualities of the order to lead them toward the truth.
waterSee Bat Cong c Thuy. Cong Hanh Bo Th Vien Man: Perfection in
Cong c Tr: Gunabharma (skt)Ten cua mot Giving.
v tang phien dch kinh ien vao the ky th V Cong Hanh Chan That Vien Man: Perfection in
Name of an Indian monk who translated sutras in Truthfulness.
the fifth century. Cong Hanh Nguyen Lc Vien Man: Perfection
Cong c Tu Hanh: Virtues achieved as a result in Resolution.
of cultivation. Cong Hanh Nhan Nhuc Vien Man: Perfection in
Cong c Tu: 1) Hoi tu cong c cua Phat: The Patience.
assembly of all merit and virtue, i.e. the Buddha; Cong Hanh Phi Cong Hanh Niet Ban:
2) Thap Phat cung la mot bieu hieu Cong c Tu Punyapunya (skt)Niet Ban gom s dap tat ca
cua Ngai: A stupa is also considered as a symbol cong hanh va phi cong hanhNirvana consists in
of the Buddhas assembly of all merit and virtue.
 650

the extinction of both merit and demerit. after the good.

Cong Hanh Tap Kh: Tap kh cong hanhThe Cong Ly: Ajjava (p)Justice.
habit energy of enlightening practice. Cong Minh Luan: Silpasthana-Vidya-sastra
Cong Hanh Thanh Tnh: Cong hanh thanh tnh, Luan ve nghe thuat va khoa hoc, mot trong nam
v dung hanh Pho Hien ma xuat lyPurity of tac pham ve kien thc (nghe thuat, c kh, nh
practices, riding the vehicle of Universal Good to nguyen ly luan, va tnh toan thang nam)The
emancipation. sastra of arts and sciences, one of the five works
Cong Hanh Tinh Tan Vien Man: Perfection in on knowledge (Arts, Mechanics, Dual philosophy,
Energy. Calendaric calculation).
Cong Hanh Tr Tue Vien Man: Perfection in Cong Nang: Samartha (skt)Achieving power
Wisdom. AbilityPower.
Cong Hanh Tr Gii Vien Man: Perfection in Cong Ngha: Social duty.
Morality. Cong Nghiem: Giay chng nhan tho gii
Cong Hanh Tu: The amount of practice or Certificate of Ordination.
duration of cultivation. Cong Nhan: To acknowledgeTo recognize.
Cong Hanh T Vien Man: Perfection in Loving- Cong Phu: Searching and contriving1) S dung
kindness. sc lc va thi gian trong tu tap: Labor and time
Cong Hanh Vien Ly Vien Man: Perfection in spent on cultivation; 2) Thi gian dung cong tu tap
Renunciation. thien nh: Time (period of time) for meditation.
Cong Hanh Xa Vien Man: Perfection in Cong Phu Bien ao: The Discourse on the
Equanimity. Practice of the WaySee Bendowa.
Cong Huan: Great merit. Cong Phu Chieu: See Cong Phu Toi.
Cong Huan Bien S: Tch luy cong c ch c Cong Phu Khuya: Morning prayer session.
coi nh la phap phng tien trong nha thien bi v Cong Phu Sang: Morning serviceKhoa le buoi
no khong a en giac ngo va vt thoat sanh sang trong chuaSee T Thng.
tTo accumulate great merit is only considered Cong Phu Thanh Phien: Khong ngng cong phu
expedient skill in means in Zen because it does trong viec khan thoai au. ay la s tap trung t
not lead practitioner to attaining enlightenment tng mot cach quyet liet vao cau hoi mot ch co
and surpassing the cycle of birth and death. kha nang chang nhng loai bo bat c cau tra li
Cong Hue Lc: Lc cua cong c va tr hue nao ma con khong cho phep cau tra li nao ca
Powers of merits and wisdom. To incessantly watch over the head phrase. This is
Cong Hu: Public property. an intense concentration on a question-word which
Cong Khoa: Thi khoa tu hanh trong t vien defies any answer and allows no answer at all.
Sessions of meditation in a monastery. Cong Phu Toi: Banka (jap)Evening prayer
Cong Khuy Nhat Quy: Thieu mot t co gang ma sessionBuoi cong phu toi, mot trong ba thi
cong viec (giac ngo) phai bo d Just a little bit cong phu trong mot t vien Thien: sang, tra va
short of effort, the task (enlightenment) is toi. Thi cong phu toi thng c c hanh trong
unfinished. chanh ien trc buoi hoang hon. Thi khoa nay
Cong Ky Nhi: Nata (skt)1) Ky n gioi: A skilful bao gom viec oc kinh va cau nguyen Evening
or wily dancer; 2) Tam: The heart or mind; 3) Thai service; one of the three periods of ritual chanting,
t Na Tra, con trai cua Ty Sa Mon Thien Vng, along with morning and midday services, held
mot Quy Vng hung trang, ba mat, tam tay: A daily in a Zen monastery. The evening service is
powerful demon king, said to be the eldest son of held before dusk in the main hall. It includes the
Vaisravana, and represented with three faces, chanting of various sutras and other prayers.
eight arms; 4) Mot trong nhng danh hieu cua c Cong Phu Chi An oc: KoanOfficial
Phat: Natha (skt)One of the titles of the Buddha. government law-textSee Cong An.
Cong Lc: Achieving strengthearnest effort Cong Qua Cach: Cuon so ghi chep viec thien ac
hang ngay, e nh ma xet lai hanh vi cua mnh va

lam tot hnA notebook for recording all the
good and bad actions everyday, so that one can
reflect on them to better oneself.
Cong Qua: EffectFruitsMeritorious deeds
Results.
Cong Sanh: Public buildings.
Cong Tao: Mot chc quan i Han, trong coi viec
xet x, du cho can ban vo minh khi len vo so the deeds of the community or even of the
phien naoA mandarin under the Han Dynasty
which is responsible for judging cases in court,
i.e., basic ignorance (innate ignorance) which
causes innumerable afflictions.
Cong Tam: Sense of justice.
Cong Trung: Upright and loyal.
Cong V: a v sai khac trong giai oan tu hanh
cua s tam nh nhan nhuc, tranh kien tung, nhieu
hy lac, hanh phuc tam, thanh tnh tam, thng xot
chung sanh, va khong thu ghet bat c chung sanh
naoDifferent stages of cultivation for the the
initial resolve or mind: forebearance, avoiding
lawsuits (avoid disputing), having much joy,
having much happiness in mind (happiness),
seeking permanent purity of the mind (purity of
heart), feeling pity for all sentient beings
(compassion), and bearing no enemy toward
sentient beings (not getting angry).
Cong V Tieu Tuyet: Hanh gia a tien vao canh
gii giac ngo cao totPractitioners who reach the
highest realm of enlightenment.
Cong Viec Cha c Sap at: Unsettled
projects or work.
Cong Viec Hang Ngay Trong T Vien: Daily
activities in a monasterySee Tang Ni Thng
Nhat S.
Cong Xao Luan: See Cong Xao Minh and Ngu
Minh.
Cong Xao Minh: Silapakamasthana-vidya (skt)
Silapasthana-vidya (skt)Mot trong Ngu Minh,
con goi la Cong Nghiep MinhOne of the five
departments of knowledge dealing with the arts
and mathematics.
Cong Xao Minh Luan: Luan ve Cong Xao
MinhCommentary on the Learning of
Technology.
Cong Cao: Elevated proud.
Cong Du: Raiyu (jap)S Cong Du (1226-1304),
Phat giao Nhat BanName of a Japanese monk.
Cong: Gate.
651
Cong Tam Quan: The three entrance gate.
Cong: TogetherBothSameIn common.
Cong Bao: Collective retributionShared
retributionLoai qua bao ma t tha chung trong
mot quoc o hay cong ong eu co the tho dung.
ay la s cam ng cua cong nghiepReward or
punishment of the community or in common, for
individual in their effects on the community.
Cong Bat Nha: 1) Nhng phap chung cho Thanh
Van, Duyen Giac va Bo Tat. Bat Nha cua ba giai
oan Thanh van, Duyen giac va Bo Tat : The
things for (in common with) Sravakas, pratyeka-
buddhas and Bodhisattvas. Prajna of the three
stages of Sravaka and Pratyeka-buddha and the
imperfect bodhisattva sect; 2) S giai thch Bat
Nha chung cho ngi s c cung nh cac bac
thng tha, oi lai vi tham ngha ch danh cho
cac bac Bo Tat ai Tha: The interpretation of
the Prajnaparamita (Thong Giao) that advanced
and ordinary students have in common, as
contrasted with its deeper meaning (Biet Giao),
only understood by the Mahayana Bodhisattvas; 3)
Tr hue chung: Shared wisdom.
Cong Bat nh: Sadharana (skt)Mot trong sau
ieu bat nh trong Ly Luan (Luc Bat nh), tc la
sai lam ve phap co quan he toan phan. Noi rang
thanh la khong trng cu, v thanh la mot san
pham; rang thanh la thng hang v thanh ong
pham vi h khong. Thanh va thng lai va vo
thng tao nen bat nh.Both indetermined,
i.e. one of the six indeterminates in Logic, when a
thesis and its contradiction are both supported by
equally valid reasons, that sound is not eternal,
because it is a product, that it is eternal, because it
is audible.
Cong Cam: Kinh nghiem hay cam nghiem
chungShared experience.
Cong Cong c: Cong Phapoi lai vi Bat
Cong Phap. Cac cong c san co cua c Phat, co
nhng cong c ma cac bac Thanh gia va cac loai
chung sanh khac cung coThe totality of truth or
virtue, common to all sages, is found in the
Buddha.
Cong ong: Community.
Cong ong Tang Gia: Buddhist community
Tang Gia co ngha la cong ong cua cac v Thanh
Phat giao, nhng ngi a nhan thc c giao
 652

phap. Tang Gia cung nham ch cong ong ch nghiep nao, ma hoan toan nh vao nhng nhu cau
Tang Ni song theo gii luat t vien; va theo ngha the tuc cua nhng ngi tai gia. Trong khi o tai
rong hn, Tang Gia ke luon ca nhng v tai gia ho nhieu ni nh Trung Hoa, Nhat Ban, ai Han,
tr cho ch Tang Ni qua long t thien va nhan Tay Tang va Viet Nam, ni ma truyen thong Phat
c giao phap cua ho truyen day. S sang tao giao ai Tha chiem u the, mot so t vien tch
cua Tang Gia la mot van e ro rang, mot trong luy tai san va tr nen co the lc ve chnh trThe
nhng thanh qua ln lao nhat cua c Phat. No a Sangha means the noble community (ariya-
ton tai qua s bien oi va m rong cho en ngay sangha) of Buddhist saints who have realized the
nay, em lai cho, tao cho moi ngi mot c hoi e teachings. Sangha also designates the community
theo uoi khoa tu tap e dan en s giac ngo, of monks and nuns who live according to the
bang cach dang hien i mnh cho cuoc song monastic code (vinaya); and in its broadest sense
pham hanh thieng lieng. Mot s kien theo uoi it includes the lay people who sustain the monks
nh the theo quan iem Phat giao khong phai la and nuns through charity and receive their
hanh ong v ky, bi v Tang Gia la mot c cau teaching. The creation of the Sangha is without
gi gn giao phap khi khong co mat cua c Phat question one of the Buddhas most remarkable
v li ch cho tat ca chung sanh. T nhng ngay xa achievements. It has survived through
xa nhat, Tang Gia a khong co mot ngi co diversification and expansion up to the present
tham quyen toi cao, bi v c Phat t choi thanh day, offering an individual the chance to pursue
lap mot he thong th bac hoac ch nh mot ngi the course of training leading to enlightenment, by
ke v. Anh hng la chung cua tap the va a v dedicating him or herself to the holy life. Such a
cao hn ch c bac trng lao cho phep. Theo pursuit would not be deemed a selfish act in
c Phat, s trung thanh triet e vi giao phap Buddhist eyes, because the Sangha, as an
can phai da vao ly tr ca nhan va s cam nhan, institution, maintains the Dharma in the absence
ch khong thuan tuy da vao s truyen day. Tang of the Buddha for the welfare of all. From its
Gia ong mot vai tro cc ky quan trong trong ao earliest days the Sangha has lacked a supreme
Phat nh la ngi bao ve va gi gn giao phap. authority, because the Buddha refused to
Vao the ky th 1 trc Tay lch, giao hoi Tang Gia established a functional hierachy or name of
nguyen thuy a co s phan biet gia cac nha s, successor. Influence is collective and precedence
mot so v cho rang phai co so phan tu tap thien va is allowed only by seniority. According to the
nhng v khac cam ket gi gn kinh ien. Nen tang Buddha, adherence to the Dharma should be
cua Phat giao, t nhat la trong truyen thong nguyen based on personal reasoning and experience, not
thuy, hau nh luon quan tam en viec bao ton purely on instruction. The Sangha plays an
giao phap do bi coi nguon cua cong ong Tang extremely important role in Buddhism as the
Gia co s uy thac hn la nh nhng c cau chanh protector and maintainer of the Dharma. As early
tr manh me. That vay, ay la mot trong nhng net as the first century B.C., the Theravadin Sangha
ac trng can ban lam cho Phat giao tr nen khac distinguished between monks who assumed the
biet trong khi cac ton giao khac tham gia tch cc duty of meditating and those who were committed
va chi phoi cuoc song hang ngay bang nhng nghi to preserving the scriptures. The core of
thc va le nghi. o khong phai la tieu chuan danh institutional Buddhism, at least in the
cho Phat giao c lien ket vi mot ni hoac mot Theravadin tradition, has almost always been
xa hoi ac biet, chnh v vay Phat giao co the song preoccupied with preserving the Dharma through
hoa hp vi nhng c tin ban x va cac tap quan the lineage of a committed community rather than
ma no a tng oi mat khi m rong u the, ac through political power structures. This is one of
biet nhng c tin va tap quan o thng c ket the essential features that distinguishes Buddhism
hp phong tuc xa hoi. Moi quan he gia Tang Gia from religions that actively participate in, and
va gii tai gia hoan toan khac biet trong cac indeed, govern, the passage of life through rites
truyen thong. cac nha s Theravada khong nam and rituals. It is not the norm for Buddhism to be
gi tien bac hoac kiem song bang bat c nghe linked to a specific place or society, which is why

it has generally been able to coexist harmoniously
with the indigenous beliefs and practices it has
encountered in its expansion, especially those that
are traditionally associated with social customs.
The relationship between the Sangha and the laity
varies greatly among the different traditions. In
general, monks do not handle money or make a
living from any profession, but rather rely
completely on the laity for worldly needs. In such
places as China, Japan, Korea, Tibet and Vietnam,
where Mahayana Buddhism is dominant, some
monasteries have been known to accumulate great
wealth and political power.
Cong Giao: See Cong Bat Nha.
Cong Ha: c ha kha cho toan the What is
commonly admitted.
Cong Hng: To enjoy together.
Cong Hu: Common property.
Cong Hu Phap: Ch phap (t ai a, thuy, hoa, cittopada-Dharmacakra Bodhisattva (skt)Name
phong) cung hien hu va cung la tac nhan trong
moi ieu kien hay hoan canhCo-existent, co-
operative things, conditions, or circumstances.
Cong Hy Sinh nh: S Thien la coi hy lac xa la
canh gay toi tao nghiep va Nh Thien la coi hy lac
Tam ma aThe first dhyana is the ground of joy
of separation from production, and the second
dhyana is the ground of joy of production of
samadhiSee T Thien Thien (I) and (II).
Cong Ket: Moi rang buoc chungShared bonds.
Cong Lac Sinh nh: Tam Thien Thien la coi ky
lac va ngng bat moi t tngThe third dhyana
is the ground of wonderful bliss and cessation of
thoughtSee T Thien Thien (III).
Cong Mang Chi ieu: See Cong Menh ieu.
Cong Menh ieu: Jivajiva or Jivanjiva (skt)
Two-headed birdMenh Menh ieuSinh Sinh
ieuLoai chim mot than hai au, v nh tam
thc khac nhau nhng nghiep bao lai giong nhau.
Kinh Niet Ban goi la Menh Menh ieu. Kinh A
Di a goi la Cong Menh ieu. Tieng Phan la Ky
Ba Ky Ba, la mot loai chim mot than hai au nui
Tuyet An o. Co mot huyen thoai ve loai chim
nay nh sau: Loai chim mot than hai au nay mot
con goi la Ca Lau La, con kia la u Ba Ca Lau
La. Mot con th an hoa thm khi con kia ang ngu;
khi thc giac, biet mnh khong c chia xe hoa
thm, con kia tc gian ben an mot loai hoa oc,
ket qua la con chim b chetA bird said to have
653
two heads on one body, i.e. mind and perception
differing, but the karma for both is just one. A bird
of parttridge family; there is a fable about such a
bird having two heads; one called garuda and
the other upagaruda. One ate a delicious flower
while the other was asleep; when the other
awoke; it was so annoyed at not sharing it that it
ate a poisonous flower and the bird died; thus
there is a Jekyll and Hyde in everyone.
Cong Nghiep: Nghiep chungShared karma.
Cong Niem X: Goc chung cua s quan tng
Shared base of mindfulness.
Cong Phap: Phap chungShared dharmaSee
Cong Cong c.
Cong Phat Tam Phap Luan Bo Tat:
Sahacittopada-Dharmacakra (skt)Name of a
Bodhisattva.
Cong Phat Y Chuyen Luan Bo Tat: Saha-
of a Bodhisattva.
Cong Thap a: Mi a chung cho ca ba tha
Thanh Van, Duyen Giac va Bo TatThe ten
stages which sravakas, pratyeka-buddhas, and
bodhisattvas have in common.
Cong Tong: Shared doctrineieu ma moi tong
phai Phat Giao eu giong nhau hay eu co That
which all Buddhist schools have in common.
Cong Tuc Hoa Quang: An giau tai nang va hoa
mnh cung ngi tran tucTo hide one's talent
and to mix oneself with worldly people.
Cong Tng: Samanyalakshana (skt).
1) ac tnh chung hay tnh pho quat hay nhng
tng trang chung cho tat ca cac s vat hu vi,
nh vo thng, kho, khong, va vo nga, van
van: Shared characteristics or marks that are
common to all things conditioned, such as
impermanence, suffering, emptiness, and
egolessness, etc.
2) Tng chung hay tong the, oi lai vi t
tng: TotalityGeneralityThe wholeIn
common, as contrasted with individuality, or
component parts.
Cong Tng Hoac: Cong Hoacoi lai vi T
Tng Hoac. Phien nao khi len t cach nhn s
vat nh mot tong the ma khong xet en quan he
tng phan (cai nay co mi co co cai kia)
Delusion arising from observing things as a whole,
or apart from their relationships.
 654

Cong Ty Lng: Luan thc y c vao s ong y Buddhas:

chung cua ca hai ngi hoi va apShared 1) Ch ac mac tac: Khong lam cac viec acNot
agreement of the questioner and the one who to do any evil.
replies. 2) Chung thien phung hanh: Sieng lam cac hanh
Cong Xa Sinh nh: T Thien Thien la coi thanh lanhTo cultivate good.
tnh va xa bo moi t tng (ch co xa thu ma 3) T tnh ky y: Gi cho tam y thanh sachTo
thoi)The fourth dhyana is the ground of purity purify ones mind.
and renunciation of thoughtSee T Thien Thien 4) Th ch Phat Giao: Ay li ch Phat dayThis
(IV). is the Teaching of the Buddhas.
Cong Y: Goc chungShared base. Cot Loi Thien: Essence of ZenTheo Thien s
Cot: Kotsu (jap)BonesRelicsTrong thuat Ritangen: Trc khi toi thc hanh thien, toi thay
ng thien cua Phat giao Nhat Ban, "cot" hay nui la nui, song la song. Khi toi hanh thien th nui
"xng" co ngha la chiec gay dai khoang 35 phan khong con la nui, song khong con la song. Nhng
ma mot Thien s nhan c t v thay cua mnh bay gi toi a hieu cot loi cua thien, th toi lai
nh dau hieu at ti trnh o cua mot bac thay. thay nui la nui va song la song.According to
Chiec gay nay co hnh hi cong theo hnh ch S, Zen Master Ritangen: Before I practiced Zen, I
nh cot xng song cua ngi ta. V thay dung saw mountains as mountains, rivers as rivers.
chiec gay nay e ch cho e t cai g o, e ta When I practiced Zen, mountains were no longer
vao ma ngoi hay co khi e anh hoc tro A mountains, and the rivers no longer rivers. But
Japanese Zen term, bones literally means Ju- now I have grasped the essence of Zen, I again
i, the scepter, about 35 centimeters long, of a Zen see mountains as mountains, and rivers as rivers.
master, which is bestowed on him by his master as Cot Luan: Hon LonHon LuanTrang thai hon
a sign of his mastership. The scepter has a slight onConfused stateChaotic state.
S-shaped curve, like a human spinal cord. The Cot Muc: Xng va mat, y noi nhng ieu cot
master used this scepter to point at something, or yeu quan trong nhtThe bones and eyes (the
to lean on when sitting, or also occasionally to essentials).
strike a student. Cot Nhan: Bo xng (toa thien quan sat ve bo
Cot But: But bang xngPens made of bones. xng kho e tr bo tham duc)A skeletonTo
Cot Cach: CharacterManner. contemplate a skeleton to eliminate passions.
Cot Dng: Gom thau xng va xa li sau khi Cot Nhuc: Bone and flesh (sibling)Of the same
hoa tangTo collect the bones or relics after parents.
cremation. Cot Nhuc Tng Tan: Inter-familial quarrel
Cot e Cot ong: See Cot ong. Quarrel between brothers.
Cot ong: Ngi co au oc bao thuA person Cot Phat: 1) Phat bang xng: A bone-Buddha; 2)
with a conservative mindTo stick to one's Co Phat tnh: To have the Buddha-nature.
conservative opinion. Cot Sn: Nui xngA mountain of bones.
Cot Ho: Bnh ng xa liA container (vase) of Cot Thap: Thap cha cotA pagoda for the
relics. ashes of the dead.
Cot Loi: Core. Cot Than: Xa li hay nhng g con lai sau khi hoa
Cot Loi Kinh Kim Cang: Bat ng tru sac, thinh, thieuThe bones of the body, the sarira or remain
hng, v, xuc, phap sanh tam; ng vo s tru nhi after cremation.
sanh ky tamDo not attach to forms, sounds, Cot Toa Chu: Samkarasvamin (skt)
scents, tastes, textures, and mental objects or Sankarasvamin (p)Ten cua mot v e t cua
dharma to develop your thoughts; It is said that the ngai Tran NaName of a disciple of Dinnaga.
emptiness is the wonderful place that mind will be Cot Toa Chu Bo Tat: Sankarasvamin (p)
arisen. Samkarasvamin (skt)Thng Yet La Chu
Cot Loi Phat Phap: Giao phap cot tuy cua ao Name of a disciple of DinnagaTen cua mot v
PhatThe core (essence) of the Teaching of e t cua ngai Tran Na.

Cot Toa Thien: Samkara (skt)Sankara (p)
Thng Yet LaCot Toa Thien la hoa than cua
T Tai ThienThe bone-chain deva.
Cot Tuy Bo Tat ao: Essence of
BodhisattvashipCot tuy cua Bo Tat ao
Khong an tht v cot tuy cua Bo Tat ao la long
ai bi, v neu khong co long ai bi th Bo Tat
khong con la Bo Tat naA Bodhisattva must
have a great compassionate heart, if eating meat a
Bodhisattva looses his being.
Cot Tng: Quan xac ch con lai xng trang
(asthis (skt). Tng nang chan ma goi, thay nay
ch con tr lai mot bo xng trang, mot trong cu
tng quan nham giup hanh gia thoat ly chap
trc ve thanTo contemplate on left-over white
bones, one of the nine types of meditation on
corpse which helps free us from attachment to the
human bodySee Cu Tng Quan.
C: 1) oi: Hungry, famine; 2) Che trach:
Ridicule (see Bat Phong).
C Ban: BaseFoundationFundamental
GroundworkPrincipleRadicalRoot or germ.
C Ban Chu Ngha: Chu ngha c ban, oi lai vi
thuyet duy tan hay oi miFundamentalism, in
contrast with the modernism.
C Ban: Poverty.
C Bien: C phong bien hoa hay tnh cach sac
ben bien hoa tuy thi tuy luc cua mot v thien
sFlexible and sharp characters of a Zen
master.
C Bnh: Phe bnh hay kiem duyetCensure
Criticize.
C Cam: Chung sanh co c can thien ma cam ng
vi Phat hay v chung sanh co nhng hanh ong
thien lanh nen c Phat cam ngPotentiality
and responseThe potentiality of all to respond
to the Buddha. The response of the Buddha to the
good in all the living.
C Can: 1) Ban tnh hay can tnh cua chung sanh:
Natural or fundamental quality, original
endowment and nature; 2) Kha Nang Thch ng:
Suitability, capacity.
C Can Tai: Nan oi (theo thuyet nha Phat ay la
mot trong ba tai nan nho hay tieu tam tai, xay ra
di thi trung kiep, hai nan kia la nan binh ao
va nan benh dch)The calamity of famine to end
the world.
C Cau: Structure.
655
C C: Ban tnh hay can tnh cua bac thay va
ngi e t tham khe hp nhauMaster's natural
or fundamental quality and disciple's original
endowment and nature are silently suitable with
each other.
C C au Hp: See C C.
C C Tng Pho: See C C.
C C Tng ng: See C C.
C Dung: Phng phap sieu viet ngon ng van
t. Cac thien s thng anh bang gay hay a ra
mot tieng het that to nham giup o e tien sau hn
vao canh gii thienMethods surpass words and
speeches. Zen masters usually strike with a staff
or give an extremely loud cry to help disciples to
advance deeper into the realm of Zen.
C Duyen: 1) Can C va Nhan Duyen:
Potentiality and conditions; 2) Do hanh ong thien
lanh hay c vi thien ma co nhan duyen thu nhan
c Phat phap: Favourable circumstances or
opportunities.
C Duyen on Ngo: Potentiality and conditions
and instantly to apprehend, or attain to Buddha-
enlightenmentC duyen cho mot v thien s
giup e t cua mnh on ngo. Theo thien s D.T.
Suzuki trong Thien Luan, Tap I, chung ta phai
nhan rang trong Thien co cai g thach o tat ca s
giai thch; cai g ay, khong mot thien s nao, dau
thien xao the may, co the dung tr oc phan tach
ma o c con ngi. Hng Nghiem o, va c
Sn na, hoc u tat ca kinh ien, nghe u tat ca li
giang cua cac thay; nhng khi hoi ve cai thc t
chng nghiem lay th mu mt khong biet noi g kha
d ep y mnh, huong la cau c thay an chng.
Ngo la mot s kien ay y ngha, v ngo, rot cung,
khong phai la cai co the hieu bang tr thc. Nhng
mot khi nam c chiec cha khoa roi th tat ca
nh phi tran ra het; toan the vu tru hien ra di
mot sac thai mi la khac thng. Ch ngi nao
biet mi nhan ra s thay oi ben trong ay. Co khi
c duyen that la vo ngha nhat i, nhng hau qua
oi vi tam tr that la vo cung tan, vt ngoai tat
ca nhng ieu mong c. ung la mot om la
cham vao mot ngoi no va cuoc a chan boc phat
len tan ay cua a cau. That vay, tat ca nguyen
nhan giac ngo eu nam tam. Cho nen he co cai
an tay la tat ca nhng g tiem an tam eu vung
day het, boc chay nh nui la, hoac nhang len nh
tia chp. Thien goi o la 'Quay au tr ve nha',
 656

ung nh cac hanh gia tu thien thng noi: "o la in the mind. That is why when the clock clicks, all
gap lai chnh mnh. T i thu nao khong co g that has been lying there bursts up like a volcanic
anh mat mnh het. Chnh tai mnh nham mat eruption or flashes out like a bolt of lightning. Zen
lam ng trc cai thc ma thoi." ao Khiem trc calls this 'returning to one's own home', for its
ngay i hanh cc va ao Khiem sau ngay chng practitioners will declare: "You have now found
ngo, ben ngoai van la mot; ch co thien s ai yourself; from the very beginning nothing has
Hue va thay la biet ngay c huyen dieu dien ra been kept away from you. It was yourself that
trong ong, khoi can ong tha gi g het. Ma To closed the eye to the fact." The Tao-Chien
van mui Bach Trng, va Bach Trng bien oi (Doken) before he started on his mission and the
lien thanh mot ban lanh uy dung en noi dam ca Tao-Chien after the realization were apparently
gan cuon chieu dep lai khi thay ong sap thng the same person; but as soon as Ta-Hui (Daiye)
ng noi phap. Cai thc nghiem cac ngai va saw him he knew what had taken place in him,
chng qua khong phai la th kheo luyen gioi tap, even when he uttered not a word. Ma Tsu (Baso)
co the minh giai c bang tri thc, nen khong v twisted Huang-po's (Hyakujo) nose, and the latter
nao co y nh trnh bay no bang mot loat bai giang turned into such a wild soul as to have the
thong thai; cac ngai ch lam mot hanh vi nao o, audacity to roll up the matting before his master's
noi len mot cau noi nao o, ien ao oi vi ngi discourse had hardly begun. The experience they
ngoai cuoc, va nh the la xong het, thay cung nh have gone through within themselves is not a very
tro eu hai long nh nhau. Ngo khong the la mot elaborate, complicated, and intellectually
ao anh trong rong khong cha ng g het, khong demonstrable thing; for none of them ever try to
chan gia tr nao het; trai lai, o phai la mot kinh expound it by a series of learned discourses; they
nghiem n gian khong g hn, v o la kinh do just this thing or that, or utter a single phrase
nghiem can ban cua tat ca kinh nghiem unintelligible to outsiders, and the whole affair
Favourable circumstances or opportunities for a proves most satisfactory both to the master and to
Zen master to help his disciples come up with a the disciple. The enlightenment (satori) cannot be
sudden enlightenment. According to Zen master a phantasm, empty and contentless, and lacking in
D.T. Suzuki in Essays in Zen Buddhism, First real value, while it must be the simplest possible
Series (243), there is something, we must admit, in experience perhaps because it is the very
Zen that defies explanation, and to which no Zen foundation of all experiences.
master however ingenious can lead his disciples C Giao: 1) Can c cua chung sanh va giao ly cua
through intellectual analysis. Hsiang-Yen-Zhi- c Phat: Potentiality and the Buddhas teaching;
Hsien (Kyogen) or Te-shan (Tokusan) had enough 2) Tuy can c cua chung sanh ma day bao khac
knowledge of the canonical teachings or of the nhau: Opportune teaching suited to the occasion.
master's expository discourses; but when the real C Giao Tng ng: Giao phap cua c Phat va
thing was demanded of them they significantly can c cua chung sanh khe hp vi nhauThe
failed to produce it either to their inner Buddhas teachings are suitable with sentient
satisfaction or for the master's approval. The satori beings' capacities.
(enlightenment), after all, is not a thing to be C Han Thiet Than, Bat Co Liem S: Hunger
gained through the understanding. But once the and cold work against the sense of decencyoi
key is within one's grasp, everything seems to be lanh lam cho ngi ta quen ca liem sWhen cold
laid bare before him; the entire world assumes and hunger come upon men, honesty and shame
then a different aspect. By those who know, this depart.
inner change is recognized. Sometimes a most C Hiem: Che bai viec lam cua ngi
insignificant happening, and yet its effect on the Contempt.
mind infinitely surpasses all that one could expect C Hoi Nguyen Nhan: Occasional cause.
of it. A light touch of an ignited wire, and an C Hoi Quy Bau: Precious opportunityChung
explosion shaking the very foundation of the sanh con ngi co c hoi quy bau thc hanh Phat
earth. In fact, all the causes of enlightenment are phap, hau cham dt nhng y tng tieu cc t o

khi len qua khoHuman beings have the
precious opportunity to practice Dharma to stop
negative thoughts from arising and to prevent
resultant suffering.
C Kien: 1) Cai thay theo can c cua tng chung
sanh: Vision according to natural capacity; 2) Tuy
theo can tanh ma thay Phat: Seeing the Buddha
according to natural endowment.
C Lai Khiet Phan, Khon Lai a Mien: oi th
an, met th nguTo eat when we are hungry and
to sleep when we are tiredTrong Cao Phong T
Truyen, Thien s Cao Phong viet: "Khoang nam
1255, toi en gap ngai Tuyet Nham, thay hoi,
'Ngay gia ban ngay ranh ranh ong lam chu c
mnh khong?' Toi ap, 'c.' Tuyet Nham lai hoi,
'Trong khi ngu nam mong, co lam chu c mnh
khong?' Toi ap, 'c.' Thay lai hoi, 'Ngay luc
ngu khong mong, th ong chu cho nao?' Nghe
cau hoi o toi khong co li nao ap c, khong
co ly le nao e trnh bay. Thay dan do: 'T nay toi
khong can ong hoc Phat, hoc Phap, thau triet co
kim, ch can ong oi th an, met th ngu. Ngay khi
va ngu day, phan chan tinh than t hoi, khi ta
thc day, chu nhan rot cuoc an than lap menh
cho nao?' Toi nguyen nhat nh phai minh bach
cho bang c s viec nay dau co phai bo ca i
co ve nh la ke ngu si ng ngan. Nam nam troi
qua, mot hom ang ngu thc giac, chnh v van
ang hoai nghi ve viec ay, bong v ao hu ngu
chung phong lam ri cai goi xuong at gay nen
tieng ong, luc ay t nhien toi thau triet c khoi
nghi nh mi va thoat ra khoi li bay. Th ra tat
ca nhng cong an b hiem cua Phat, cua To; cac
nhan duyen sai biet co kim, chang co g ma khong
hieu ro. T ay nha yen nc nh, thien ha thai
bnh. Nhat niem vo vi, thap phng toa oan."In
Kao Feng's autobiography, Zen Master Kao Feng
wrote: "Around 1253, I was asked by Zen Master
Hsueh Yen, 'Can you master yourself in the
daytime?' I answered, 'Yes, I can.' The Zen
Master asked again, 'Can you master yourself
when dreaming?' Again my answer was, 'Yes, I
can.' The Zen Master asked again, 'Where, in
dreamless sleep, is the Master?' To this question I
had no answer or explanation. Master Hsueh Yen
said to me, 'From now on I do not want you to
study Buddhism or learn the Dharma, nor to study
anything, either old or new. I just want you to eat
657
when you are hungry and to sleep when you are
tired. As soon as you wake from sleep, alert your
mind and ask yourself, Who is the Master of this
awakening, and where does he rest his body and
lead his life?' I them made up my mind that I
would understand this thing in one way or another
even though it meant that I should appear to be an
idiot for the rest of my life. Five years passed.
One day, when I was questioning this matter while
sleeping, my brother monk who slept beside me in
the dormitory pushed his pillow so that it fell with
a heavy thud to the floor. At that moment my
doubts were suddenly broken up. I felt as if I had
jumped out of a trap. It turned out to be all the
puzzling koans of the Masters and the Buddhas
and all the different issues and events of both
present and ancient times became transparently
clear to me. Henceforth all things were settled;
nothing under the sun remained but peace."
C Luan: Banh xe tamWheel of mental
activities.
C Nang (1618-?): Zen master Chi-nengTen
cua mot v Thien s Trung Hoa dong Lam Te vao
thi nha MinhName of a Chinese Zen master,
of the Lin-chi lineage, in the Ming dynasty (1368-
1644).
C Nga a Nguc: a nguc oi, mot trong 16 a
ngucThe hell of hunger, one of the sixteen
hells.
C Nghi: Opportune and suitableNatural
qualification for receiving the truth.
C Nghiep: Fortune.
C Ng: Tuy theo c duyen ma thuyet phap
Opportune wordsFundamental words.
C Nh (1632-?): Zen master Chi-RuTen cua
mot v Thien s Trung Hoa dong Lam Te vao thi
nha MinhName of a Chinese Zen master, of the
Lin-chi lineage, in the Ming dynasty (1368-1644).
C Phap: Cach thc kham pha va chuyen hoa can
c ngi hoc cua mot bac thay giac ngo An
enlightened master's methods of discovering and
transforming disciples in accordance with their
capabilities.
C Phap Nhat The: Theo Tnh o Chan Tong
Nhat Ban, giao phap va can c vi long tin la
ong mot theAccording to the True Pure Land
Sect (Jodo Shinshu (jap), sentient beings'
capacities with faith and the teachings of the
 658

school are in nature the same (of one nature). profoundly aspects of Zen. This proves that the
C Phong: Chi-feng (chi)Thuat ng "C phong" Zen question and answer are sharp and pointed,
rat kho dch sang bat c ngon ng nao, v trong like the tips of two keen weapons point to point.
nha Thien Trung Hoa, no co rat nhieu y ngha vi "Chi-feng", therefore, implies that the Zen
dieu tham ao cua thien. Theo ngha en, "c" co question is like a sharp, needle-pointed rapier
ngha la cot yeu, trong yeu hay then chot, van constantly threatening to pierce to the heart
van; con "phong" la au nhon cua mot loai vu kh without mercy; and that as soon as a poignant
sac ben. The nen "C phong" ngha en la "au question is thrust at one, one must parry it and
nhon cot yeu" hay "iem nhon cot yet." Nhng instantly return an answer just as pointed. When a
Thien dung t nay nh nhng kha canh vi dieu va Zen question is asked, there is no time for
tham ao cua no. ieu nay chng to nhng van ap thinking, ratiocination or seeking. Any answer that
trong Thien th ben nhon, nh au nhon cua hai vu is not directly, immediately, instantaneously,
kh cham vao nhau. Do o "C phong" ham y rang spontaneously, and effortlessly given is not
cau hoi cua Thien giong nh mot trng kiem ben acceptable to Zen. Therefore, as Zen questions
nhon ch chc ch am thung vao tan tim khong are often unanswerable and baffling, when the
he thng hai, va rang ngay khi mot cau hoi au student fails to reply immediately because he is
ieng ap en vi chung ta, chung ta phai tranh ne trying to find the "right" answer by means of
va lap tc a ra mot cau tra li cung ben nhon logical reasoning, this time-lag immediately
nh vay. Khi mot cau hoi Thien c e ra chung express his lack of inner understanding. Thus, no
ta chang co th gi e ma suy ngh, ly luan hay tm matter how "correct" his answer may appear to be,
kiem. Bat c cau tra li nao khong c tra li it will not be accepted by an enlightened Zen
mot cach trc tiep va ngay tc th hay ngau phat, Master. This "crucial-verbal-contest", therefore, is
va de dang eu khong c Thien chap nhan. Do a special technique, devised long ago by the Zen
o, v cac cau hoi Thien thng la khong the tra Masters to test the inner understanding of their
li c va lam chung ta chng hng, khi ngi e students. An enlightened being should be able to
t khong tra li c th lap tc anh ta co tm cau answer immediately any baffling question put to
tra li "ung" bang cach suy luan luan ly, s tr tre him, easily and without hesitation. The answer
nay tiet lo ngay cai khiem khuyet tri thc noi tai should be like lightning, like a flashing spark
cua anh ta. V the, dau cau tra li cua anh ta co ve struck from a stone. There is no room for
chnh xac en au i na, chac han no khong bao "cultivation", no time for "framing". On the other
gi c mot Thien s a ngo chap nhan. Do o hand, for a Zen Master, chi-feng also means his
cai "C phong-van ap" nay la mot ky thuat ac sharp characters.
biet, do cac Thien s ngh ra t lau lam roi, dung C Phong Tieu Tuan: Tnh cach sac ben cua mot
e th tri thc noi tai cua e t cua ho. Mot ngi v thien s khien ngi ngi knh sSharp
a ngo phai co u kha nang tra li ngay lap tc characters of a Zen master that gain awing respect
bat c cau hoi lat long nao at ra cho mnh, mot from people.
cach de dang khong he lng l. Cau tra li phai C Quan: 1) Mu chc: Expedient, trick; 2) Sc
nh ien chp, nh mot tia la nhang len t mot khuyen tan: Motive force, cause, opportunity.
tang a. Khong co cho e "toi luyen", khong co th C Quan Moc Nhan: Ngi may bang goA
gi e "uc khuon". Mat khac, ve phan v Thay, wooden robotThan tam la chanh bao cua loai
c phong cung co ngha la tnh cach sac ben cua hu tnh. Trong ngu uan, sac uan la than. Tam bao
mot v thien sThe term "Chi-feng" is very gom bon uan, tho, tng, hanh, thc. Chung ch la
difficult to translate into any language, because it s ket hp tam thi va khong co t tnh, cung
has manifold and subtle meanings. Literally, "chi" giong nh tng go ma thoi Body and mind, the
means crucial, critical or the key point, etc.; and direct fruit of the previous life. The body is rupa,
"feng" is the tip of a sharp weapon. So "Chi-feng" the first skandha. Mind embraces other four,
means literally "crucial sharp tip or point." But consciousness, perception, action, and knowledge.
Zen schools use the term as the wonderful and Both the body and mind are made up of temporary
 659

substances without own nature, just like a wooden C Yeu: 1) Quan trong: Important, important
statue or a robot. point; 2) C hoi quan trong: Strategical possibility
C Quan T Thien: Charitable establishment or opportunity; 3) Luc hien tai nay ay: The
(organization). moment of the present.
C Tac Ngat Phan, Khon Tac a Mien, Han C Phat Giao: Buddhist flagPhat giao ky
Tac Hng Hoa, Nhiet Tac Tha Lng: oi th Theo lch s Phat giao th khi c Phat ngoi di
an, met th ngu, lanh th si am, nong th hong goc Bo e, nhng tia sang a phat ra t kim than
mat. ay la ban the cua t tanh bnh thng cung cua Ngai sau khi Ngai at c giac ngo. Da vao
khap thi gian khong gian, ni pham chang bt, yeu to nay, ma la c Phat giao c lam vi nhieu
ni Thanh chang them. Tam nay bnh ang, chang mau, trang, xanh, vang, o... ch nhng chung toc
sanh chang diet, chung sanh y theo tam nay ng khac nhau eu co the song hanh phuc di s che
dung trong cuoc song hang ngay, nen goi bnh ch cua tr tue cua c Phat. La c Phat giao lam
thng tam la ao vayTo eat when one is bi nam mau: xanh, vang, o, trang va cam, a
hungry; to take a rest when one feels tired; to c Tch Lan dung t nam 1882. Vao nam 1950,
warm oneself when one feels cold; and to take tai Hoi Ngh Phat giao au tien, c c hanh tai
fresh air when one feels hot. This is the original Co Lom Bo, mot ngh quyet a c thong qua
substance of the self-nature exists all over and at cong nhan la c nay la bieu tng cua Phat giao
all times. It is not less in ordinary people and not The gii. Nam mau cua la c tng trng cho anh
more in the sage. This is the equal mind in hao quang c nhn thay tren than cua c Phat
everyone, and it is neither arising nor ceasing. vao ngay ma Ngai giac ngo. Mau xanh tng
Sentient beings just follow this mind in daily trng cho s tinh tan, mau vang cho tr tue, mau
activities. That's why it is called: "Ordinary mind o cho s yeu thng, mau trang cho s thanh tnh
is the Way." va mau cam cho ngh lcAccording to Buddhist
C Tien: iem bao trc ve ieu g, du cho mot records, as the Buddha sat under the Bodhi Tree,
niem cha khi hay trc khi khi len nhng phan six rays of light emitted from his body after his
biet t vong tngSomething that gives advance Enlightenment. Based on this, the Buddhist flag
notice, i.e., a thought has not yet developed or indicates that all the different races in the world
before the arising of discriminations from deluded can live happily under the shield of the Buddhas
thoughts. wisdom. The Buddhist flag is made of five colors:
C Tien C Hau: Kisen-Kigo (jap)Trong blue, yellow, red, white, and orange, has been
Thien, thuat ng nay ch trc khi khi len va sau used in Sri Lanka since 1882. In 1950, at the first
khi khi len nhng phan biet t vong tng World Buddhist Conference, held in Colombo, a
Before the moment, after the moment. In Zen, the resolution was passed to accept the flag as the
term indicates moments before the arising and International Buddhist Symbol. The five colors of
after the arising of discriminations from deluded the flag represented the aura of the Buddhas
thoughts. body which was seen on the day of his
C Tien Cu Hau: Kisen-Kugo (jap)Trong Enlightenment. Blue stands for devotion, yellow
Thien, khi noi ve hanh ong, trc giac i trc va for intellect, red for love, white for purity and
suy suy xet theo sauIn Zen, when talking about orange for energy.
action, intuition before and consideration after. Cn Vo Thng Mau Chong, S Song Chet Ln
C Tnh: See C Can. Lao: The wave of impermanence is swift, the
C Trung Cu Ly: Kichu-Kuri (jap)Ngay t luc issue of life and death is a great matter.
nay va ben trong ngon cuAt this moment itself, Cu: Pada (skt)Mot cau, mot t ng hay menh
and the inside of a word. eA sentencePhraseClause.
C T: C phong tai tr hay tai tr cong vi tnh Cu Cu: T cau nay qua cau kiaSentence by
cach sac ben cua mot v thien sTalents and sentence.
sharp characters of a Zen master. Cu Ly Trnh C: Trong li noi hien bay c phong
C ng: Potentiality and responseSee C Cam. hay tnh cach sac ben cua mot v thien s cung
 660

vi kha canh vi dieu tham ao cua thienWords LuanName of a monk who wrote the
and speeches that reveal sharp characters of a Zen Abhidharma mrta-sastra.
master and wonderful and profoundly aspects of Cu S La Trng Gia: Goshila (skt)My Am
Zen. Trng GiaTen cua con trai cua Sudhira va
Cu Ngha: Ngha cua mot cau hay mot menh e Sumitra, ngi quy-y au Phat theo A Nan a
Meaning of a sentence, a phrase, or a clause. Name of the son of Sudhira and Sumitra,
Cu Ngha Phap Cng Yeu: Padartha-dharma- converted by Ananda.
samgraha (skt)Padhana-sutta (p)Luc Cu Cu S La Vien: Ghositarama (p)My Vien Tnh
Ngha Cng YeuSutra on exertionSutra on XaName of a temple in India.
the great struggle. Cu X La ieu: Kokika (skt)Kokila (skt)Cu
Cu Phap: Syntax. Di LaTen mot loai chim cuA kind of cuckoo.
Cu Than: Padakaya (skt)Pratipadika (skt) Cu: Cay thc, hay thc vuong cua th moc A
Bodies of sentencesCh bien chuyen trong carpenters squareA ruler.
cauAn inflected word in a sentence. Cu Cu Tra:
Cu Trung Hu C: Trong li noi co ham cha c 1) Dch la Ke Quy: Kukkuta (skt)Ga vtA
phong hay tnh cach sac ben cua mot v thien s cockA fowl.
cung vi kha canh vi dieu tham ao cua thien 2) Ten khac cua nc Cao Ly: Kukkutesvara
Words and speeches that imply sharp characters of (skt)Another name for Korea.
a Zen master and wonderful and profoundly Cu Cu Tra E Thuyet La: Kukkutesvara (skt)
aspects of Zen. See Cu Cu Tra (2).
Cu Ba Gia: Gopaka (skt)Thien t Cu Ba Gia Cu Xa Yet La Bo La: Kusagrapura (skt)Con
Name of a deva-son. goi la kinh thanh Thng Mao cua x Ma Kiet a
Cu Ba La: Gopala (skt)Long vng Cu Ba (ni cac vng quoc co thng ong o) An
LaName of a dragon-king. ancient capital of Magadha.
Cu Ba La Long Vng: See Cu Ba La. Cu: 1) S: Fear, dread; 2) Tron ay: Complete.
Cu Cu Chung Nhat: Lam viec vat va suot ngay Cu Chi Quan anh: Mot trong ba phep Quan
Toil all day. anh trong Kinh ai Nht. ay la phep quan
Cu Di: Gopika (skt)Co Ty GiaName of anh tho nhan nc rai hay sai thuy tren au cua
Siddhartha-gautama's second royal concubine quoc vng vi nc t bien hay song trong lanh
Ten cua ba phi th hai cua thai t Tat at a. tho cua vng trieu. Phep nay cung c dung cho
Cu a Ni Chau: Apara-godaniya (skt) nhng chc sac cao trong hang Giao Pham Phat
Godaniya (skt)See Tay Ngu Hoa Chau. GiaoOne of the three abhiseka or baptisms of
Cu am: Gautama (skt)SiddharthaSee Phat. The Vairocana Sutra. A ceremony sprinkling of
Cu am Di: See Ma Ha Ba Xa Ba e. the head of a monarch at his investiture with water
Cu Lao Cuc Duc: Parents painful task of rearing from the seas and rivers (in his domain). It is a
children. mode also employed in the investiture of certain
Cu Ma Di: Gomaya (skt)Cow dungCt high officials of Buddhism.
trauSee Ngu Phan. Cu Duyen: S co u cac duyen (ieu kien)
Cu Mo at La: Cow-urineNc tieu trau bo Fulfillment of conditions.
See Ngu Nieu. Cu Duyen Phai: Prasanghika (skt)ng Thanh
Cu Nh Tac: Pan-T'an (chi)Cung goi la Ban TongSee Cu Duyen Tong.
am, ten cua mot v c s Trung Hoa tnh Giang Cu Duyen Tong: Prasanghika (skt)ng Thanh
To vao the ky th XVIIName of a Chinese lay- TongMot nhanh cua trng phai Madhyamika,
person in Jiang-Ssu Province in the seventeenth do nha hien triet Phat giao Buddhapajita (mon o
century. cua Ngai Long Tho) sang lapMaking Use of
Cu Sa: Srighosaka (skt)Ten cua mot v Ty Consequences, a subschool of the Madhyamika
Kheo, ngi viet bo A Ty at Ma Cam Lo V founded by the Buddhist sage Buddhapajita, a
student of Nagarjuna.
 661

Cu am: Gautama (skt)Siddhartha. t hay trng lao Ty Kheo goi cac Ty Kheo tre (y
Cu Gii: See Cu Tuc Gii. noi cac v ay co u tho menh the gian va tue menh
Cu Gii a: e nh a trong Thap a, trong o phap than)Having long life, a term by which a
co u gii luat phai tr gi The second of the monk, a pupil, or a youth may be addressed.
Bodhisattva ten stages in which the rules are kept. Cu Thuyet: Giao thuyet ay uTo discuss
Cu Gii Phng Tien: Phap phng tien bang completely, state fully.
cach cho tho tr cu tuc gii tng bc (trc cho Cu Trach Phap Nhan: Zen practitioners should
tho 5, roi 8, roi 10, van van)The expedient have the distinguishing "Eye-of-Dharma"Hanh
method of giving the whole rules by stages (first gia phai co con mat trach phap. Nh vay, theo
by 5, then 8, then 10, etc). Thien s Nguyen Tnh, "Phap Nhan" phan biet co
Cu Lap Ba: Kurava (p)Thang Bien Chau, mot ngha la kha nang phan biet va anh gia ung tat
trong hai trung chau cua Bac Cu Lo chauOne of ca cac giao ly va tat ca nhng s vatZen
the two middle continents of Uttarakuru. practitioners must have the eye of distinguishment
Cu Lien Man: Tran ay long tReplete with (investigation or choosing of the law). Thus,
kindnessFill with kindness. according to Zen master Yuan Tsin, the
Cu Nhan Nap Tang: See Cu Nhan Qua. distinguishing "Eye of Dharma" means the
Cu Nhan Qua: Cu Nhan Nap tangNgi co capability of making correct discriminations and
phap nhanA person who has the dharma-eye. evaluations of all teachings and all thingsSee
Cu Pha: S hai khong yenApprehensive Nguyen Tnh Thap Mon.
Fearful. Cu Tri Can: Annata-indriyam (p)The faculty of
Cu Phc: Saka-bandhana (skt)Het thay pham the one who knowsTr can cua bac thc gia.
phu eu b troi buoc vao phien trc (ai cung co Cu Tri Can Lc: Ajnata-Vindriya (skt)Lc
san phien nao)Completely bound, all men are in hieu biet t dieu e mot cach toan haoPower of
bondage to illusion. perfect knowledge of the four Noble Truths.
Cu Sinh Cat Tng (?-1381): Sahajasri (skt) Cu Tuc: Tron ayAllCompleteReplete
Ten cua mot v Thien s An o vao thi nha with endowmentsSee That Thien.
Minh. Vao nam 1369, S en Ngu ai Sn va tru Cu Tuc An Tru: S an tru hoan toanS chac
tai Tho An Thien T. en nam 1374, S du hanh chan hoan toanPerfectly steadfastness.
en cac vung pha Nam Trung Hoa e truyen ba Cu Tuc Cong c: Tran ay cong cReplete
Phat phapName of an Indian Zen master in the with merit.
Ming dynasty (1368-1644). In 1369, he came to Cu Tuc c Bon Nguyen: Vow to the full
Wu Tai Shan and dwelt at Shou-An Zen attainment of virtueNguyen at thanh my man
Monastery. In 1374, he traveled to the Southern c hanh. Li nguyen th 44 trong bon mi tam
regions of China to spread Buddha-dharma. li nguyen cua Phat A Di a, tat ca chung sanh
Cu S La: Ghosira (skt)1) Hao Thanh ieu, ten eu co ay u cong c The forty-fourth of
mot loai chim co giong hot rat hay: Name of a bird Amitabhas forty-eight vows, that all universally
that has an excellent voice; 2) Ten cua mot v should acquire his virtue.
trng gia tai Kausambi, ngi a dang hien Cu Cu Tuc Gii: Complete precepts of a monk or a
S La vien va tnh xa cho c Phat: A wealthy nunFull ordinationCu tuc gii cua Ty Kheo
householder of Kausambi, who gave Sakyamuni hay 250 gii tron ay cua ch Tang. 250 gii
the Ghosiravana park and vihara. thng cho Ty Kheo Tang, va 348 gii cho Ty
Cu Thanh: Kartrkarana (skt)Cu thanh hay t Kheo Ni (co ni cho la 500 gii cho Ty Kheo
bieu th cong cu cua cai nang tac. ay la mot Ni)The perfect or complete (full) 250
trong tam trng hp chuyen thanh trong Phan ng commandments, which are obligatory on monks
(subanta)This is one of the eight cases of nouns and nuns. 250 commandments are usually for
in Sanskrit. monks, those for nuns are 348 (some says 500
Cu Tho: Ayusmant (skt)Guju (jap)Tieng commandments for the nuns).
xng ho chung cua cac Ty Kheo, cac Thay goi e Cu Tuc Gii Ty Kheo: Hai tram hai mi bay

hoac hai tram nam chuc gii cho Ty KheoTwo
hundred twenty-seven or two hundred fifty moral
precepts for monks.
(I) Ba-la-di phap: Parajika (skt)Bon gii Sat,
ao, dam, vongFour unpardonable offenses
of killing, theft, sexual intercourse and lying.
(II) Tang tan: Samgha-Avashesha (skt)Mi ba
gii cam gom: lau that, ma xuc, tho ng, than
than, moi nhn, vo chu phong, hu chu phong,
vo can bang, gia can bang, tr pha tang, o gia
tan, c tang gianThirteen major
prohibitions. Monks who violate these are
divested of membership in the Order of a
certain period.
(III) Nh Bat nh: Aniyata (skt)The
indeterminate groupBnh x bat nh va Lo
x bat nhProhibitions related to offenses
which are committed either in a place where
one can be seen or in a place where one
cannot (being alone with a woman). The
punishment for this type of sin varies
according to the circumstances.
(IV) Ni Tat Ky Ba Dat e: Naihisargika-
prayashchittika (skt)Ba mi gii ve y bat
vat dungXa oa, ng xa oi trThirty
standards, whose violation is said to cause
one to fall into the three evil paths.
(V) Ba Dat e: Shuddha-prayashchittika (skt)
90 gii ng oi tr phai phat lo trc t
chungNinety standards, violation of which
requires public confession.
(VI) T e Xa Ni: Pratideshaniya (skt)Bon gii
khinh ng phat lo khi co ngi biet (phi than
nhi thu thc, thc nhi ch tho thc, hoc gia tho
thc, lan nha tho thc)Four lesser
standards, the breaking of which requires
confession when one becomes aware of his
error.
(VII)Ba chung hoc phap: Shaiksha-dharma (skt)
100 gii nho can phai hoc cho bietOne
hundred very minor standards, which are
easily broken but which should be borne in
mind for ones self-development.
(VIII)That Diet Tranh: Adhikarana-shamatha
(skt)Bay ieu le dung e giai hoa trong
Giao HoiSeven rules for settling disputes
within the Order.
Cu Tuc Gii Ty Kheo Ni: Ba tram bon mi tam
662
gii cho Ty Kheo NiThree hundred forty-eight
moral precepts for nuns.
Cu Tuc Thanh Tnh: Complete purification
Thanh tnh hoan toan.
Cu Tuc Thien Van Quang Minh Nh Lai:
Rasmisatasahasraparipurnadhvadja (skt)Trong
hoi chung Phap Hoa, c Phat a tho ky cho ba
Da Du a La sau nay thanh Phat hieu la Quang
Minh Phat vi tron ay vo so ke cong c
Complete Countless Myriads of Bright and Clear
Light Buddha. In the Lotus Assembly, the Buddha
predicted that Yasodhara will become a Buddha
with the name of
Rasmisatasahasraparipurnadhvadja.
Cu Tuc Tng: S tuyet my cua hnh tng
Perfection of bodily characteristics.
Cu Tuc Vo Khuyet: Complete without lack.
Cu Tng Than: Than cu tng, v th hien tng
tram phc thanh tnhThe formal body,
manifesting pure marks of virtue.
Cua Cai Tch Luy: Hoard of acquired wealth.
Cua Thien Tra a: Ill-goten, ill-spent.
Cuc: Bong cuc: ChrysanthemumCuc duc: Nuoi
dngTo nourish.
Cuc Duc: To bring up.
Cuc a: 1) Cap a, Quat a, ten cua mot trong
Hai Mi Tam To An o: Upagupta (skt)Name
of one of twenty-eight Indian patriarchs; 2) Ten
cua mot trieu ai tai An o, ton tai vao the ky th
III va th IV: Gupta (skt)A dynasty in India in
the third and fourth centuries.
Cuc ang: Mot loai en cung trong chua, thung
trc ban PhatA chrysanthemum-shaped lamp
used in temples, usually in front of the Buddha.
Cuc Kham: Tham vanTo interrogateTo
question.
Cuc Li Nhai Na: Kuryana or Kuvayana (skt)
Theo Eitel trong Trung Anh Phat Hoc T ien,
Cuc Li Nhai Na la mot vng quoc co nam ve
pha tay nam Ferghana, pha bac thng nguon
song Bac Xoa (Oxus), bay gi la Kurrategeen
According to Eitel in The Dictionary of Chinese-
English Buddhist Terms, Kuvayana is an ancient
kingdom south-west of Ferghana, north of the
upper Oxus, the present Kurrategeen.
Cuc Thuy Nguyet Tai Thu, Long Hoa Hng
Man Y: Voc nc th mat trang trong tay, ua hoa
th hng thm toa khap quan ao, du Phat giao

trng ton khap niTo scoop up water in a
handful, the moon is in the joining palms; to play
with flowers, fragrance will spread all over the
clothes, i.e., Buddhism lasts forever every where.
Cuc Cuc: See Cuc Khuc.
Cuc Khuc: Cau ne hnh thcTo stick too much
to the formalities.
Cui Chao: To bow to someone.
Cui au Cau Nguyen: To bow ones head in
prayers.
Cung: 1) Cay cung: Dhanus (skt)A bow. 2)
Cung ien: A palace, mansion. 3) Cung knh:
Respect, reverence.
Cung Ban Tra: Quy Cung Ban TraKumbhanda
demons.
Cung Ban Chnh Ton (1893-1983): Miyamo
Shoson (jap)Ten cua mot v hoc gia Phat giao
Nhat Ban, que Niigata. Ong la tac gia cua nhng bien pha tay cua An o, bao gom cac vung
tap sach: ai Tha va Tieu Tha, ai Tha Phat Konka, Goa, va pha bac KanaraAccording to
Giao, Long Tho, van vanName of a Japanese
Buddhist scholar. He came from Niigata, Japan.
He was the author of several books: Mahayana
and Hinayana, Mahayana Buddhism, and
Nagarjuna, etc.
Cung Ban Tra: Kumbandha.
Cung Chung: Cung cap thc pham cho Tang
giaTo provide foods and supplies to the Sangha.
Cung ao: Kyu-do (jap)Cung ao co ngha la
con ng cua chiec cung hay nghe thuat ban
cung, mot trong nhng con ng ren luyen the
chat va tam linh c thc hanh Nhat theo tinh offering.
than cua thien. Nhng goc re tam linh cua cung
ao c giai thch trong cuon sach cua Eugen
Herrigel vi nhan e "Thien Qua Nghe Thuat Ban
Cung," mot trong nhng quyen sach hay nhat c
ngi Tay phng bien soan theo tinh than thien
(New York, 1971)Art of archery or "Way of the
bow," one of spiritual physical training ways of
Japan, the practice of which is permeated by the
mind of Zen. The spiritual roots of the "art of
archery" are treated in Eugen Herrigel's book
"Zen in the Art of Archery", which is among the
best books written by a Westerner on the spirit of
Zen.
Cung au: Cung Qua Hanh GiaCung TSee
Cung au Hanh Gia.
Cung au Hanh Gia: V Tang phu trach viec
phan phoi cm canh, tra qua, ot en, hng va
663
anh chuong trong Tang ng, Phat ng va T
ngA monk who is responsible for
distributing foods, soups, tea, fruits, burning lamps
and incense, striking the bell, etc., in the Sangha
Hall, Buddha Hall and Ancestors Hall.
Cung ien Thanh Quach Tren Nui Ky Xa
Quat: The City of Royal Palaces on Mount
Grdhrakuta.
Cung Giang: Vao cung giang kinh cho hoang
giaTo enter the royal palace to preach the sutras
to the royal family.
Cung Ha: To congratulate.
Cung Hanh: To do something by oneself.
Cung Hien: To offer.
Cung Kien Na Bo La: Konkanapura (skt)Theo
Eitel trong Trung Anh Phat Hoc T ien, Cung
Kien Na Bo La la mot vng quoc co nam ve b
Eitel in The Dictionary of Chinese-English
Buddhist Terms, Konkanapura, an ancient
kingdom on the West Coast of India, including
Konkan, Goa, and North Kanara.
Cung Knh: Satkara (skt)Respectful
ReverentWorship.
Cung Knh Cui au: To bow respectfully.
Cung Knh i Nhieu: Respectfully
circumambulating (circling on foot).
Cung Knh Th: Cung knh cung la mot cach cung
dngOffer with reverence or worship as an
Cung Knh Thnh Phat Thuyet Phap:
Reverently asked the Buddha to preach the
dharma.
Cung Knh Thnh S Thuyet Phap: Reverently
asked the master to preach the dharma.
Cung Mieu: Royal temples.
Cung Ng a: Konyodha (skt)Theo Eitel trong
Trung Anh Phat Hoc T ien, Cung Ng a c
ngai Huyen Trang noi en la mot vng quoc co
cua nhng ngi khong tin Phat, nam ve pha ong
nam Orissa, co le bay gi la th tran Ganjam
According to Eitel in The Dictionary of Chinese-
English Buddhist Terms, Konyodha, an ancient
kingdom mentioned by Hsuan-Tsang as a
stronghold of unbelievers; it is said to be in south-
east Orissa, possibly the present Ganjam town.

Cung Phung: 1) Hien: To offer; 2) V Tang co
chc v cao nhat trong Tang oan: Director of
monks, a monk who has the most seniority in the
Order.
Cung Qua Hanh Gia: Cung TSee Cung au
Hanh Gia.
Cung Quang: Palace in the moon.
Cung Thai: Thai cung ni nhng ngi niem Phat
vang sanh ma con nghi ng ni c Phat A Di a gratitude to them. It is similar to children paying
se c ve tai ay trong 500 nam cho en khi u respect to their parents, as well as students
cong c sanh ve Tnh o The palace womb,
where those who call on Amitabha but are in
doubt of him are confined for 500 years, devoid of
the riches of Buddha-truth, till born into th Pure
LandSee Nghi Thanh Thai Cung.
Cung Than: Daksina (skt)Trong ThanSee
at Than.
Cung Thong: Tran thuatTo relate.
Cung Thng Lac: Palace of perenial delight
Palace of permanent delight.
Cung Trieu Tch: Viec chi dung hang ngay trong
t vienDaily expenditures in a monastery.
Cung Tri au Suat: Tusita (skt)Tosotsu
(jap)See au Suat.
Cung Trng: So bo ghi chep ten ho va ngay
xuat gia cua Tang Ni trong t vienRegisters
recording names and dates of renunciation of
monks and nuns in a monastery.
Cung T: See Cung au Hanh Gia.
Cung Ty La: Con goi la Kim Ty La, dch la ca
sauA crocodile.
Cung Ty La ai Tng: Kumbhira (skt)Mot
trong mi hai v than lien he vi c Phat Dc
SOne of the the twelve spirits connected with
the Master of Healing Buddha.
Cung: Puja (skt)To offer or honour in
worshipTo supplyTo offer to Buddha.
Cung Cu: Cung VatCac le vat dang cung len
ch Phat va ch Bo Tat nh hoa, hng (o boi),
nc, nhang, thc an, enOfferings, i.e. flowers,
unguents, water, incense, food, light.
Cung Dng: Pajana (skt)To supportTo
offerTo make offeringsOfferingsCung
dng la cung cap nuoi dng hay cung dng
nhng th le vat nh thc an, hng, hoa, nhang,
en, kinh sach, giao thuyet, van van. Phat t nen
luon nh rang cung dng en ch Phat va ch Bo
664
Tat e to long biet n. ieu nay cung giong nh
con cai to long cung knh cha me, hay nh hoc tro
ton knh thay vayTo make offerings to means to
provide whatever nourishes, e.g. food, goods,
incense, lamps, scriptures, the doctrine, etc, any
offerings for body or mind. Buddhists should
always remember that offerings to the Buddha and
Bodhisattvas mean to express respect and
showing gratitude toward their teachers.
Cung Dng Cao Quy Nhat: Worthiest offering
to the BuddhaCach cung dng cao quy nhat
en vi c PhatCo mot vai ngi khong hieu
c y ngha cua viec cung dng trong ao Phat,
nen voi vang ket luan rang ao Phat la mot ton
giao th ngau tng. Ho a hoan toan sai lam.
Trong gi phut cuoi cung cua cuoc i, gia rng
Ta La Song Tho tai thanh Cau Thi Na, c Phat
a 80 tuoi, ngam nhn nh ng bong hoa ri rac cung
dng Ngai lan cuoi, Ngai a noi vi A Nan: Nh
the khong phai la knh trong, ton sung, anh le,
cung dng Nh Lai. Nay A Nan, neu co Ty
Kheo, Ty Kheo Ni, hay nam n c s nao thanh
tu chanh phap va song tuy phap, song chan chanh
trong chanh phap th ngi ay a knh trong, ton
sung, anh le, cung dng Nh Lai, vi s cung
dng toi thng. Do vay, nay A Nan, hay thanh
tu chanh phap, hay song chan chanh trong chanh
phap va hanh tr ung chanh phap. Nay A Nan,
cac ngi phai hoc tap nh vay. Li khuyen hoa
song tuy thuan chanh phap nay cua c Phat a
ch ro cho thay rang van e toi trong yeu van la tu
tap tam va chanh hanh trong li noi va viec lam,
ch khong phai n thuan cung dng hng hoa
en bac Giac Ngo. Song chan chanh theo Giao
Phap la ieu ma c Nh Lai thng xuyen nhan
manh. Nh vay khi ngi Phat t cung dng
hng hoa, nhang en trc kim than c Phat
hay mot oi tng thieng lieng nao o, va suy
gam en nhng an c cao quy cua Phat, ma
khong he cau nguyen mot ai ca. Nhng viec lam
nh vay khong mang tnh chat sung bai hay le
nghi me tn. Nhng bong hoa o chang bao lau sau
se tan ua, nhng ngon nen kia roi se tat lm nh e
noi vi ho, nhac nh ho ve tnh chat vo thng cua
van phap. Hnh tng oi vi ngi Phat t la mot
e muc tap trung, la mot e muc e hanh thien; t
 665

ni kim than cua c Phat ngi Phat t tm c ngoai to long knh trong Phat. Khi cung dng
s truyen cam va khch le e noi theo nhng pham hoa, chung ta nen ngh rang hoa nay roi se tan
hanh cao quy cua NgaiSome who do not phai heo ua va hoai diet i, chung ta cung se hoai
understand the significance of offering in diet nh vay, khong co mot th g tren i nay
Buddhism, hastily conclude that Buddhism is a ang cho ta bam vuBuddhists offer flowers and
religion of idol worship. They are totally wrong. incense to the Buddha as an outward form of
While lying on his death-bed between the two respect to the Buddha. When we offer flowers, we
Sala trees at Kusinara, the eighty-year-old Buddha think that as those flowers fade we also fade and
seeing the flowers offered to him, addressed the die; therefore, there is nothing in this world for us
Venerable Ananda thus: They who, Ananda, are to cling on.
correct in life, living according to the Dhamma -- Cung Dng Man a La: Mandala offering
it is they who right honor, reverence and venerate Theo truyen thong Phat giao Tay Tang, man a la
the Tathagata with the worthiest homage. co ngha la vong quanh trung tam. Theo tieng Tay
Therefore, Ananda, be you correct in life, living Tang la Kyil-Kor, ham y cua Kyil la tinh tuy
according to the Dhamma. Thus, should you train va cua Kor la lay ra. Do o, man a la co ngha
yourselves. This encouragement of the Buddha la lay ra tinh tuy. Cung dng man a la la mot
on living according to the Dhamma shows clearly phng phap rat hieu nghiem e tch luy cong c
that what is of highest importance is training in va thanh tnh hoa chng ngaiAccording to the
mental, verbal and bodily conduct, and not the Tibetan Buddhist tradition, the term Mandala
mere offering of flowers to the Enlightened Ones. means circling the center. The term Mandala in
The emphasis is on living the right life. Now when Tibetan is Kyil-Kor, the implied meaning of
a Buddhist offers flowers, or lights a lamp before Kyil is essence and Kor is extracting.
the Buddha image or some sacred object, and the Therefore, mandala means extracting the essence.
ponders over the supreme qualities of the Buddha, Mandala offering is a very effective means of
he is not praying to anyone; these are not ritual, accumulating merit and purifying obscurations.
rites, or acts of worship. The flowers that soon Cung Dng Nhat Thiet Phat Sat Hanh: Hanh
fade, and the flames that die down speak to him, tat ca coi Phat, v le bai cung dng ch Phat
and tell him of the impermanency of all Practice of action in all Buddha-lands, honoring all
conditioned things. The image serves him as an Buddhas.
object from concentration, for meditation; he gains Cung Dng Phap: Dharmapuja (skt)See Phap
inspiration and endeavors to emulate the qualities Cung Dng.
of the Master. Cung Dng Phap Vat: Cac vat pham cung
Cung Dng Chu: V Tang khuyen hoa tn o e dng Tam Bao nh nh hng, hoa, nhang, en,
ho cung dng Tam BaoA monk who exhorts kinh sach, giao thuyet, van vanOfferings to the
believers to give alms for worship. Triratna, i.e., incense, lamps, scriptures, the
Cung Dng Ch Phat Pho: Power of universal doctrine, etc.
service of all Buddhas. Cung Dng Phat: An offering to Buddha.
Cung Dng Ch Phat Thu: Tay cung dng ch Cung Dng Sinh Than Phat: Offerings to the
Phat, v cha nhom nhng phc c khong moi Birth-Body of the Buddha.
nhamHands of honoring Buddhas, tirelessly Cung Dng Tam Nghiep: Offering of the three
gathering blessings and virtues. activities.
Cung Dng Hoi: Moksa-maha-parisad (skt) Cung Dng Thc An Cho Ch Tang: To
ai hoi bo th cho tat ca moi ngi, t giau en bestow food on monks.
ngheo, tren danh ngha nam nam mot lanA Cung Dng Trai Tang: Trai Tang hay cung
great gathering for almsgiving to all, rich and dng thc vat len ch Tang Ni trong ngay trai
poor, nominal quinquenial. nhatOffer presents to monks and nuns on a
Cung Dng Hng Hoa: To offer flowers and fasting ceremony.
incensePhat t cung dng hng hoa la ben Cung Dng Trang Phan Bao Cai: Offering

pennants and banners to the Buddhist temple.
Cung Dng Van Hai Bo Tat: Puja-megha-
sagarah (skt)Cloud and Sea Offering
Bodhisattva.
Cung Dng Vo Lng Ch Phat Trong Qua
Kh: To serve countless Buddhas in the past.
Cung Hoa: Cung dng hoaTo offer flowers.
Cung Me: Cung dng gaoTo offer rice.
Cung Phan: Cung cmTo offer cooked rice.
Cung Phat: To offer to Buddha.
Cung Phung: Cung dng: To offerV s chu le
trong ai Hung Bao ien: The monk who serves
at the great altar.
Cung Ram: Full Moon Ceremony.
Cung S Phan Ty Ba Sa Abhidharma-prakarana-
pada-vibha-sastra (skt)A Ty at Ma Cung S
Ty Ba SaName of a work of commentary.
Cung Thien: Thien CungCung dng cac v
Tri, Pham Thien, e Thch Thien, Cong c
Thien, Hoan Hy ThienTo make offerings to the
devas, Brahma, Indra, etc.
Cung To: To worship ancestors.
Cung Trng: i nha ng ch Tang Ni phai
ang ky ba nam mot lanThe Tang dynasty
register, or census of monks and nuns, supplied to
the government every three years.
Cung Trng Van: May cua cac v Bo Tat phung
s Nh LaiThe cloud of Bodhisattvas who serve
the Tathagata.
Cung: Ngheo: Impoverished, exhausted, poor
Xem xet tng tan: To investigate throroughly.
Cung Ly Tan Tnh: To probe a doctrine to the
depths.
Cung Sinh T Uan: Mula-tikaskandha (skt)Uan
gocRoot aggregateCham dt cai uan can ban
dan en luan hoi sanh tTo exhaust the
concomitants of reincarnation or to be free from
transmigration.
Cung T: Daridra-purusa (skt)The poor son
See Phu Gia T Tha Phng Cau Thc.
Cuoc Chien Noi Tam: An inner struggleThien
s Philip Kapleau viet trong quyen 'Ba Tru Thien':
Toa thien giup a en s t chng ngo, khong
phai la m mang van v, hay khoanh khac bat
ong trong khong, nhng la mot cuoc chien noi
tam e c quyen kiem soat tam thc, roi dung
no nh mot hoa tien tham lang e vt qua rao
666
can cua ngu quan va tr nang bien biet (thc th
sau). ieu o oi hoi nang lc, s quyet tam va
long can am. Thien s An Coc Bach Van goi o
la "cuoc chien gia cac the lc oi nghch me
hoac va giac ngo." Tam thai ay c c Phat mo
ta mot cach song ong khi ngai ngoi di coi Bo
e trong no lc toi thng, va li cua ngai thng
c trch dan trong cac buoi nhiep tam trong cac
thien ng: "Cho dau ch con da, xng va gan,
cho dau mau va tht kho i va heo tan, se khong
ri cho nay cho en khi nao at en toan giac."
Thoi thuc hng en giac ngo mot mat bat nguon
t cam giac kho au ve troi buoc noi tam, nhng
noi e che trong cuoc song, s s hai ve cai chet,
hoac ca hai; va mat khac, t niem xac tn rang
giac ngo a en giai thoat. Chnh nh toa thien
ma sc manh va sinh lc cua than va tam gia tang
va chung sc ot pha vao the gii t do mi me
ayZen Master Philip Kapleau wrote in The
Three Pillars of Zen: "Zazen that leads to Self-
realization is neither idle reverie nor vacant
inaction but an intense inner struggle to gain
control over the mind and then to use it, like a
silent missile, to penetrate the barrier of the five
senses and the discursive intellect (that is, the
sixth sense). It demands energy, determination
and courage. Yasutani-roshi (Zen master Hakuun
Yasutani 1885-1973) calls it 'a battle between the
opposing forces of delusion and bodhi.' This state
of mind has been vividly described in these words,
said to have been uttered by the Buddha as he sat
beneath the Bo tree making his supreme effort,
and often quoted in the zendo during sesshin:
'Though only my skin, sinews, and bones remain
and my blood and flesh dry up and wither away,
yet never from this seat will I stir until I have
attained full enlightenment.' The drive toward
enlightenment is powered on the one hand by a
painful felt inner bondage, a frustration with life, a
fear of death, or both; and on the other by the
conviction that through awakening one can gain
liberation. But it is in zazen that the body-mind's
force and vigor are enlarged and mobilized for the
breakthrough into this new world of freedom."
Cuoc Song Bat Hanh: A wretched life.
Cuoc Song Cao Quy: Noble lifeUnblemished
life.
Cuoc Song Cua Chung Ta Chnh La Cuoc Song
 667

Nay: Our life is always just this lifeCharlotte mnh cai tam bnh an va hanh phuc. Con ch Tang
Joko Beck viet trong quyen 'Khong Co Th G Ni, ho nen luon tri tuc va t nguyen tu tap. Chng
ac Biet Ca': "Khong y thc cam giac cua mnh, nao ma mot ngi con om ap s thu han, chng o
chung ta song khong tron ven. a so ngi ta tam thc ngi ay cha ham cha the cach ly
khong thoa man vi cuoc song cua mnh v ho tng cua mot Phat t thuan thanh; du bat c bat
luon vang mat va bo l c hoi kinh nghiem. Neu hanh nao giang xuong cho ngi ay, ngi ay van
chung ta toa thien trong nhieu nam, chung ta t phai gi mot cai tam bnh an tnh langAccording
mac phai sai lam nay. Tuy nhien, toi khong biet co to Buddhist theory, a happy life means always to
ai luon luon san sang e khong bo l c hoi. maintain a peaceful and happy mind. For monks
Chung ta giong nh nhng con ca va bi lang and nuns, they should be always self-content and
thang e tm ai dng cho cuoc i, ma quen mat willing to practice religious disciplines. So long as
i moi trng chung quanh mnh. Giong nh con a person still cherishes resentment, his mental
ca, chung ta ch lang thang i tm y ngha cuoc i attitude does not embody the ideal way of true
ma khong y thc rang nc quanh ta va chnh believer of the Buddhist teaching; whatever
chung ta la ai dng. Va cuoi cung khi con ca misfortune may befall him, he must maintain a
gap mot v ai s ngi thau hieu moi th. Con ca peaceful and calm mind.
hoi: 'ai dng la g?' Thay ch ci. Tai sao vay? Cuoc Song Hen Mon: Ignoble life.
ai dng chnh la cuoc song cua no. Khi tach con Cuoc Song Kho Hanh: Life of asceticism.
ca ra khoi nc, con ca khong song c. Tng Cuoc Song Mong Manh: Life is uncertain.
t, neu chung ta t tach ri khoi cuoc song cua Cuoc Song Sieu Nhien: A supernatural life.
mnh, von la nhng g mnh thay, nghe, xuc cham, Cuoc Song The Tuc: A lay life.
ngi, van van, chung ta b chia cat vi chnh mnh. Cuoc Song Thuan Khiet: An unblemished life.
Cuoc song cua chung ta luon luon chnh la cuoc Cuoc Song T Tai: A carefree life.
song nay."Charlotte Joko Beck wrote in Cuoc Song Vat Chat: Material lifeTheo Kinh
Nothing Special: "Without awareness of our T Thap Nh Chng, Chng 42, c Phat day:
sensations, we are not fully alive. Life is Ta xem a v vng hau nh bui qua ke h, xem
unsatisfactory for most people because they are vang ngoc quy gia nh ngoi gach, xem y phuc t
absent from their experience much of the time. If lua nh gie rach, xem ai thien the gii nh mot
we have been sitting for several years, we do it hat cai, xem ca phng tien nh cac vat quy gia
somewhat less. I don't know anyone who is fully hoa hien, xem phap vo thng tha nh mong thay
present all of the time, however. We're like the vang bac lua la, xem Phat ao nh hoa om trc
fish that is swimming about, looking for the great mat, xem thien nh nh nui Tu Di, xem Niet Ban
ocean of life, yet oblivious to its surroundings. nh ngay em eu thc, xem phai trai nh sau con
Like the fish, we wonder about the meaning of rong mua, xem phap bnh ang nh nhat chan a,
life, not awake to the water all around us and the xem s thnh suy nh cay co bon mua.
ocean that we are. The fish finally met a teacher According to the Sutra In Forty-Two Sections,
who understood. The fish asked, 'What is the great Chapter 42, the Buddha said: I look upon royal
ocean?' And the teacher simply laughed. Why?... and official positions as upon the dust that floats
The ocean was its life. Separate a fish from water, through a crack. I look upon the treasures of gold
and there is no life for the fish. Likewise, if we and jade as upon broken tiles. I look upon clothing
separate ourselves from our life, which is what we of fine silk as upon coarse cotton. I look upon a
see, hear, touch, smell, and so on, we have lost great thousand world-system as upon a small nut. I
touch with what we are. Our life is always just this look upon the door of expedient means as upon
life." the transformations of a cluster of jewels. I look
Cuoc Song Giac Ngo: An enlightened life. upon the unsurpassed vehicle as upon a dream of
Cuoc Song Hanh Phuc: A happy lifeTheo giao gold and riches. I look upon the Buddha-Way as
thuyet nha Phat, cuoc song hanh phuc co ngha la upon flowers before my eyes. I look upon Zen
cuoc song ma trong o con ngi luon duy tr cho Samadhi as upon the pillar of Mount Sumeru. I

look upon Nirvana as upon being awake day and
night. I look upon deviancy and orthodoxy as upon
the one true ground. I look upon the prosperity of
the teaching as upon a tree during four seasons.
Cuoc Song Xng ang Cho Ngi Phat T:
Worthwhile life for a BuddhistMot cuoc song
xng ang cua ngi Phat t, theo quan iem cua
Phat giao ai Tha, khong phai la ch trai qua mot
cuoc song bnh an, tnh lang ma chnh la s sang
tao mot cai g tot ep. Khi mot ngi no lc tr
thanh mot ngi tot hn do tu tap th s tan lc
nay la s sang tao ve ieu tot. Khi ngi ay lam
ieu g li ch cua ngi khac th ay la s sang Sutra, book Eight, the Buddha reminded Ananda
tao mot tieu chuan cao hn cua s thien lanh. Cac
nghe thuat la s sang tao ve cai ep, va tat ca cac
nghiep vu lng thien eu la s sang tao nhieu
loai nang lc co ch li cho xa hoi. S sang tao
chac chan cung mang theo vi no s au kho, kho
khan. Tuy nhien, ngi ta nhan thay cuoc i ang
song khi ngi ta no lc v ieu g thien lanh. Mot
ngi no lc e tr nen mot ngi tot hn mot vision when the dust is stirred up by the wind.
chut va lam li ch cho ngi khac nhieu hn mot
chut, nh s no lc tch cc nh the chung ta co
the cam thay niem vui sau xa trong i ngi A
worthwhile life for a Buddhist, according to
Mahayana Buddhist point of view, does not consist
in merely spending ones life in peace and quiet
but in creating something good for other beings.
When one tries to become a better person through
his practice, this endeavor is the creation of good.
When he does something for the benefit of other
people, this is the creation of a still higher
standard of good. The various arts are the creation
of beauty, and all honest professions are the
creation of various kinds of energy that are
beneficial to society. Creation is bound to bring
with it pain and hardship. However, one finds life
worth living when one makes a strenuous effort
for the sake of something good. He endeavors to
become a little better a person and to do just a
little more for the good of other people, through
such positive endeavor we are enabled to feel
deep joy in our human lives.
Cuong: Maya (skt)Sathya (skt)Deceit or
manipulationDoi traLi noi la doi
DeceptionLyingImpositionUnsincerity.
Cuong Cuong: To lose ones head.
Cuong Ng: Deceitful wordsLi noi doi tra.
668
Cuong Tap Nhan: Habits of lyingay la mot
trong mi nhan mi qua. Theo Kinh Thu Lang
Nghiem, quyen Tam, c Phat a nhac nh ngai
A Nan ve Cuong Tap Nhan nh sau: Cuon tap
doi nhau, phat t ni doi gat nhau, doi va vu
khong mai khong thoi, buong tam lam gian. Nh
vay nen co o ban thu, bui bam o ue, nh bui
theo gio, eu khong thay. Hai tap giao nhau, nen
co cac viec chm am, vut, bay. V the mi
phng Phat goi la gat la cp giet. Bo Tat tranh
doi gat nh tranh ran oc.This is one of the ten
causes and effects. According to the Surangama
about the habit of lying as follows: Habits of
lying and combined fraudulence which give rise
to mutual cheating. When false accusations
continue without cease, one becomes adept at
corruption. From this there come into being dust
and dirt, excrement and urine, filth, stench, and
impurities. It is like the obscuring of everyones
Because these two habits augment one another,
there come into being sinking and drowning,
tossing and pitching, flying and falling, floating
and submerging, and other such experiences.
Therefore, the Thus Come Ones of the ten
directions look upon lying and name it robbery
and murder. Bodhisattvas regard lying as they
would treading on a venomous snake.
Cuong: CrazyMadDerangedWild.
Cuong Bao: Mad and cruel.
Cuong Cau: A mad dog (deluded mind).
Cuong Hoa: Hoa dom nhay mua trc mat
dancing flowers before the eyes.
Cuong Hue: Mad wisdomKe tr tue b tan loan
ma phat cuong (nh ma khong tue goi la si nh,
giong nh ngi mu ci nga tat phai te nhao;
ngc lai tue ma khong nh goi la cuong tue,
giong nh en bao trc gio lung linh khong soi
sang c g)Foolish wisdomClever or
intelligence but without calm meditation.
Cuong Khuyen Truc Loi Thinh: Cho ien sua
theo tieng sam, du cho s uong cong vo ch trong
tu tapThe dog barks in rhythm with the
lightnings, i.e., a wasteful and useless effort of
cultivation.
Cuong Loan: Distracted.
Cuong Loan Vang Sanh: Ngi gay toi tao

nghiep ngay luc lam chung, tam than tan loan s
hai, thay ngon la trong a nguc, gi tay len nam
bat gia khong trung. ang luc ay ma co c
duyen co ngi khuyen niem c hong danh ch
Phat mi lan hay ngay ca mot lan cung c
vang sanh Tnh oSaved out of terror into the
next life; however, distressed by thoughts of hell
as the result of past evil life, ten repetition or even
one, of the name of Amitabha ensures entry into
his Paradise.
Cuong Ngon: Foolish talk.
Cuong Nhiet: Excessive enthusiasm
Cuong Phong: A pierce windHurricane.
Cuong Tam Tc, Bo e Lo: When your
perverted mind is expelled, it is precisely Bodhi
mind.
Cuong Thien: Mad ZenThien bay ba, khong
ung theo Chanh Phap Phat Giao. Ngi tu theo
loai thien nay thng b am ma am nhap tr nen
ien cuong. Cuong Thien cung bao gom nhng ke
khong thc hanh ma noi thc hanh, khong ac ma
noi ac, ngay ngay ho hay con an tht uong ru
ma vo ngc xng ten la Thien S nay no . Trong
ao trang cua thien s Bach An Hue Hac co mot
v Tang cuong vong t cho mnh a chng ngo t
tanh va Phat qua. Ong ta xe kinh Phat e dung
lam giay ve sinh. Tang chung khuyen ong ta
khong nen lam nh vay, nhng ong ta khong e y
en ma con cao giong khinh man: "Co g sai trai
khi s dung kinh Phat e chui ch Phat kia ch?"
Cau chuyen c bao len thien s Bach An Hue
Hac. Bach An cho goi v Tang ay vao thien phong
va hoi: "Tang chung noi rang ong dung kinh Phat
lam giay ve sinh, co ung vay khong?" V Tang
ap: "ung vay! Ta cung la Phat. Co g sai trai khi
s dung kinh Phat e chui ch Phat au nao?"
Bach An Hue Hac noi: "Ong sai roi! Neu o qua
la ch Phat, tai sao lai dung giay cu a co ch
viet e chui? Ong phai dung giay trang tinh sach
e chui ch?" V Tang cam thay xau ho va xin
loiMad Zen is a false method of practicing Zen.
It is erronous and not according to the proper
Dharma teachings of the Buddha. People who
follow this type of Zen practice are often
possessed by demonic spirits and eventually
become mad. Mad Zen also includes those who
never practice but saying practicing, never
obtaining enlightenment but saying obtaining
669
enlightenment, those who are still eating sentient
beings flesh and drinking wine everyday, but
always pretending themselves as Zen Master. In
Zen master Hakuin's congregation there was a
crazy monk who thought he had realized the
identity of self and Buddhahood. He tore up
Buddhist scriptures and used the pages for toilet
paper. Other monks advised him not to do this, but
he paid no attention, haughtily retorting, "What's
wrong with using Buddhist scriptures to wipe a
Buddha's ass?" Now someone reported this to the
master Hakuin, who asked the crazy monk , "They
say you are using Buddhist scriptures for toilet
paper. Is that true?" The crazy monk said, "Yes, I
myself am a Buddha. What is wrong with using
Buddhist scriptures to wipe a Buddha's ass?"
Hakuin said, "You're wrong. Since it's a Buddha's
ass, why use old paper with writing on it? You
should wipe it with clean white paper." The crazy
monk was shamed, and he apologized.
Cuong Tn: Fanaticism.
Cuong Tue: See Cuong Hue.
Cuong Tng: Vong tam me cuong v nh voi
ienA mad elephant, such is the deluded mind.
Cuong Van: Kyoun-shu (jap)Cuong Van Su
Tap la ten cua tap "Su tap am may ien". Su
tap nhng bai th cua thien s Nhat Hu Tong
Thuan, ngi t at cho mnh biet hieu "am May
ien". Trong nhng bai th viet theo loi Trung
Hoa cua mnh, Nhat Hu Tong Thuan ca ngi cac
ai s trong qua kh, ngam ngui thng xot cho s
suy tan cua thien thi o vi s ma mai cay oc,
a kch nhng yeu iem cua cac v Tang tu hanh
thoai hoa bang cach oi lap loi song cua ho vi loi
song cua mnh, chu trng khong theo khuon
phep, bao gi cung dng lai na ng gia ni an
dat va ngoi nha khoai lac cua mnh. Nhng bai th
tang cho ngi yeu cua mnh, mot co ay t mu
ten la Shin, nam trong nhng bai th dam hay nhat
cua Nhat Ban. Di ay la mot bai th ac trng
cua "Su tap am may ien": "The gii thien ay
nhng giau co va vinh quang. Nhng s suy sup
cua no that tan nhan. Chang con mot thay thc
thu nao. Ch con nhng thay tu gia. Phai cam lay
mot mai cheo. e mnh bien thanh mot ng phu.
Tren nhng vung bien ca song ngoi. Mot ngon gio
lanh va ngc. Ngay nay ang thoi."A Japanese
term, literally means "Anthology of the Mad
 670

Cloud"; anthology of the poetry of the Japanese Phat Hoc T ien, ay la con vua A Duc ten
Zen master Ikkyu-Sojun, who gave himself the Dharmavivardhana, ma con trai ten Sampadi a
literary name "Mad Cloud." The poems collected tr thanh ngi ke v vua A Duc. Theo truyen
here are written in the Chinese style; in them thuyet Phat giao, at Ma Ba a Na tin sau vao
Ikkyu celebrates the great Zen masters of ancient nhan qua nen khong bao gi bao cao vi vua cha
times, laments with biting mockery the decline of nhng kho hnh ma ngi d ghe a ay oa ong
Zen in the Japan of his times, castigates corrupt According to Professor Soothill in The Dictionary
priests and their foibles and compares their of Chinese-English Buddhist Terms, this was the
lifestyle to his own nonconformist life, which name of Dharmavivardhana, son of Asoka, whose
spanned the worlds of hermitage and brothel. The son Sampadi became the successor of Asoka.
poems about his lover the blind serving-woman According to Buddhist legends, Dharma-vardhana
Shin, are among the most beautiful erotic poems deeply believed in the law of cause and effect; so
in Japanese literature. A typical poem from the he never reported to his father what his
"Kyoun-shu" is as follows: "The status and wealth stepmother tortured him.
of the Zen world is great, Horrendous is its C Ngu: To dwellTo reside.
decline. Naught but false priests, No true C Nhan Hanh: Hanh cua ngi tai giaThe
masters. One should get hold of a boatpole. And virtue of the lay disciple.
become a fisherman. On the lakes and rivers. C Not (1010-1071): Zen master Ji-NuiTen cua
These day, a fresh headwind is blowing." mot v Thien s Trung Hoa, Thien phai Van Mon
Cuong Vong: Crazy ambition. vao thi nha TongName of a Chinese Zen
C: See C Ngu. master, of the Yun-men lineage, in the Sung
C Chung: Cung vi ai chung trong thien vien dynasty (960-1279).
tham thienTo meditate with everybody in a Zen C S: Grhapati or Kulampuriso (p)Kulapati or
monastery. Kulapurusha (skt)Cau La Bat eCa La
C nh (?-1404): Zen master Ji-T'ingTen cua VietA chief (head) of a familyA landlord
mot v Thien s Trung Hoa dong Lam Te vao thi HouseholderThe master of a householdLay
nha MinhName of a Chinese Zen master, of the devoteeLay peopleSecular peopleV Phat
Lin-chi lineage, in the Ming dynasty (1368-1644). t tai gia nam hay n, van nha ma gi 8 gii.
C on Thien S: Ryuge Kodon (jap)Lung-ya Phat giao khong oi hoi ngi c s tai gia tat ca
Chu-tunSee Long Nha C on Thien S. nhng ieu ma mot thanh vien cua Tang oan
C Giac Sinh: Ji-Jie-Seng (chi)Ten cua mot v phai co trach nhiem gn gi. Nhng du la v s hay
c s Trung Hoa tnh Ho Bac vao the ky th c s, chanh hanh cung la nen tang c ban cho con
XXName of a Chinese lay-person in Hu-bei ng hng thng. Mot ngi tr thanh Phat t
Province in the twentieth century. bang cach tho Tam Quy, t nhat ho cung phai gn
C Gian (1164-1264): Zen master Ji-JianTen gi nam gii can ban, c coi la khi iem cua
cua mot v Thien s Trung Hoa dong Lam Te vao ao lo giai thoat. Ngu gii nay khong han cuoc
thi nha TongName of a Chinese Zen master, trong mot ngay ac biet hay ni ac biet nao, ma
of the Lin-chi lineage, in the Sung dynasty (960- can phai c thc hanh suot i du au va bat
1279). c luc naoLaymen or laywomen who remain at
C Hoi ai Quang Thien S: Ta-kuang Chu-hui home and observe the eight commandments.
See ai Quang C Hoi Thien S. Buddhism does not demand of the lay follower all
C Knh: Master Ji-ChingTen cua mot v Tang that a member of the Order is expected to
Trung Hoa vao thi nha MinhName of a observe. But whether monk or layman, moral
Chinese monk in the Ming dynasty (1368-1644). habits are essential to the upward path. One who
C Luan: Ajnata-Kaudinya (skt)A Nha Kieu becomes a Buddhist by taking the three refuges is
Tran Nh. expected, at least, to observe the five basic
C Na La: Kunala (skt)at Ma Ba a Na precepts which is the very starting point on the
Phap chTheo Giao S Soothill trong Trung Anh path. They are not restricted to a particular day or

place, but are to be practiced throughout life
everywhere, always.
C S au Troc: Shaven-headed laymenThien
s S Thach Mong Sn (1275-1316) a tng len
tieng dien ta mot cach miet th cac v Tang danh
th gi cua ho cho cac no lc van chng nh vay
la nhng "c s au troc," nhng ngi ma S xep C Tat La: Kausala (skt)Kosala (skt)Con goi
di cung trong hang mon e cua mnhZen
master Muso Soseki scornfully described monks
who devoted their time to poetry and literary
endeavors as mere "shaven-headed laymen" who
ranked below the lowest of his disciples.
C S o T: A silent lay devoteeTrong kinh
Duy Ma Cat, khi ngai Van Thu S Li hoi ong
Duy Ma Cat rang: Chung toi ai ai cung noi roi,
en lt nhan gia noi the nao la Bo Tat vao phap
mon khong hai? Ong Duy Ma Cat im lang khong
noi mot li. Bay gi Ngai Van Thu S Li khen
rang: Hay thay! Hay thay! Cho en khong co van
t ng ngon, o mi that la vao phap mon khong
hai.In the Vimalakirti Sutra, Manjusri asked
Vimalakirti: All of us have spoken; please tell us
what is the Bodhisattvas initiation into the non-
dual Dharma. Vimalakirti kept silent without
saying a word. At that, Manjusri exclaimed:
Excellent, excellent! Can there be true initiation
into the non-dual Dharma until words and speech
are no longer written or spoken?
C S Nam: Upasaka (p & skt)Can s nam
LaymanSee Upasaka.
C S N: Upasika (p & skt)Can s n
LaywomanSee Upasika.
C S Thuan Thanh: Devout laymanSincere
layman.
C S Truyen: Truyen bien soan tieu s hanh
trang cua nhng Phat t tai gia het long v ao (do
Banh Te Thanh i nha Thanh bien soan)A
compilation giving biography of many devout
Buddhists.
C S ng Than: The body of an upasakaTheo
Kinh Thu Lang Nghiem, quyen Sau, c Quan
The Am Bo Tat a bach trc Phat ve viec ng
than lam C S noi phap, khien cho chung sanh
c thanh tuAccording to The Surangama
Sutra, book Six, Avalokitesvara Bodhisattva
vowed in front of the Buddha about his
appearance as an upasaka before sentient beings
and speak Dharma for them, enabling them to
671
accomplish their wishSee Tam Thap Nh ng
Than.
C Sng: Mot cai rng nho e o lat vat, c
at ben canh cho ngoi cua v TangA small trunk
for miscellaneous things, placed next to the
monk's seat.
la Cau Tat La, hay Cau Sa LaSee Kieu Tat La.
C Tran Lac ao: Taking Delight in Religion
While Dwelling in the WorldC Tran Lac ao,
ten cua mot bai phu c Vua Tran Nhan Tong, v
S To cua Thien phai Truc Lam, sang tac vao the
ky th XIII. oi vi Thien s Tran Nhan Tong
(1258-1308), b quyet cua i song hanh phuc va
thanh cong la phai lam nhng g can lam ngay t
bay gi, khi oi th an, khi khat th uong, met th
ngu, ch ng lo lang ve qua kh cung nh tng
lai. Chung ta khong the tr lai tai tao c qua
kh va cung khong the tien lieu moi th co the
xay ra cho tng lai. Ch co khoang thi gian ma
chung ta co the phan nao kiem soat c, o la
hien tai. Tnh chat trong yeu cua Thien phai Truc
Lam la cho chu trong vao viec tu tap noi tam
trong bat c hoan canh nao ma co ngi co the
gap trong cuoc song. o la cach tu hng noi
(bien tam) cho ngi Phat t, bat ke la Tang Ni
hay Phat t tai gia. Cach tu tap nay c dien ta
ro rang nhat trong bai phu co ta e la "C Tran
Lac ao". Vua Tran Nhan Tong thng nhac nh
moi ngi bang phan ket luan cua bai ke sau ay:
C tran lac ao tha tuy duyen,
C tac xan he khon tac mien,
Gia trung hu bao hu tam mch,
oi canh vo tam mac van thien.
( tran vui ao hay tuy duyen,
oi en th an,met ngu lien.
Trong nha co bau thoi tm kiem,
oi canh khong tam ch hoi thien).
That vay, neu chung ta co the song tron ven theo
li day cua thien s Tran Nhan Tong, la chung ta
co the song vi nc ch khong song vi nhng
t song sanh roi diet; song vi tanh sang cua
gng ch khong song vi cac anh en roi i; song
vi t tanh cua tam ch khong song vi cac niem
sanh diet. Nh vay chung ta co the goi cuoc song
cua chung ta la g neu khong phai la Niet Ban?
The gii ma chung ta ang song la the gii Ta Ba,
ni ma chung ta nhn thay s sanh diet cua moi

hien tng th lam sao chung ta co the noi tat ca
cac phap khong sanh khong diet c? Hanh gia
nen nh rang mot khi a quyet ch tu tr theo Phat,
chung ta phai lang nghe li day cua Phat va ch
To, phai nhn vao ben trong e thay c chn
tam cua mnh, chng o mnh mi co kha nang
thay c ch phap bat sanh bat diet. Hay nhn
vao tam mnh va hay thanh that vi chnh mnh,
roi th mnh se co the thay ban chat cua moi vat la
trong rong va bat sanh bat diet. Cac niem en roi
i, nhng tanh thay biet cua tam luon bat ong
Taking Delight in Religion While Dwelling in the
World, name of a Hymn which was composed in
the thirteenth century by King Tran Nhan Tong,
the First Truc Lam Patriarch. It was king Tran
Nhan Tong who was able to utilize the potential of
Buddhism to serve his country and people. The
fact of king Tran Nhan Tongs renunciation and
his years of practicing meditation and spreading
Buddhism all over the country made the Truc Lam
Zen Sect strong enough to support the entire
dynasty. For Zen master Tran Nhan Tong, the
secret of happy, successful living lies in doing
what needs to be done now; when hungry, just eat;
when htirsty, just drink; when tired, just sleep; and
not worrying about the past and the future. We
cannot go back into the past and reshape it, nor
can we anticipate everything that may happen in
the future. There is one moment of time over
which we have some conscious control and that is
the present. What is essential of Truc Lam Ch'an
Buddhism is that it lays the emphasis on the
mental cultivation in whatever condition one may
live. It is a mind-oriented training for every
Buddhist, whether he is a monk, or she is a nun, or
a lay person. This way of practicing the Dharma is
best expressed in a hymn titled "Taking Delight in
Religion While Dwelling in the World". King Tran
Nhan Tong always reminded his disciples with the
conclusion of the verses:
Living in the world, happy with the Way.
We should let all things take their course.
When hungry, just eat; when tire, just sleep.
The treasure is in our house; do not search
any more.
Face the scenes, and have no thoughts,
Then we do not need to ask for Zen.
In fact, if we can completely live with the
672
teachings of Zen master Tran Nhan Tong, we are
able to live with the water, not with the waves
risign and falling; live with the nature of mirror to
reflect, not with the images appearing and
disappearing; and live with the essence of the
mind, not with the thoughts arising and vanishing.
Therefore, what can we call our life if not a
Nirvana? The world we are living now is the Saha
World, where we physically see all phenomena
born and passed away, how can we say all
phenomena are unborn and undying? Zen
practitioners should always remember once we
make up our mind to follow the Buddhas Path, we
should listen to the Buddhas and Patriarchs
teachings; we should look inward to see our real
mind, then we will have the ability to see that all
phenomena are unborn and undying. Lets look
into our mind and be honest with ourselves, then
we can see the real nature of everything:
emptiness, unborn and undying. The thoughts
coming and going, but the nature of seeing and
knowing of the mind is unmoved.
C Tru Bat Tnh: The impurity of its dwelling
Thai nhi nam trong bung me, la ni khong tnh
The embryo dwells in the mothers womb which is
not pure.
C X: To behaveTo conduct oneself.
C: To lay hold of.
C Hp: Gian lc ng (li noi gian lc hay n
gian hoa)Simplified speeches.
C Khoan Ket An: Can c vao mot so iem then
chot ma ket thuc cong an. Theo Bch Nham Luc,
tac 1, Thien s Tuyet au ch dung bon cau tung
u e quyet nh mot cong an. Pham tung co ch
la nhieu lo noi Thien, hay giang ve Thien mot
cach loanh quanh; con niem co ai cng noi la
c ai ket an, tc la can c vao nhng iem then
chot e ket thuc cong an ma thoi Based on some
key points to conclude a koan. According to the
Pi-Yen-Lu, case 1, Zen master Hsueh-tou just
used four lines to settle the entire public case.
Generally speaking, eulogies of the Ancients
express Zen in a roundabout way, picking out the
main principles of the old story, settling the case
on the basis of the facts, and that is all.
C Nha a Nguc: a Nguc C Nha, ni toi
nhan b hanh hnh bang cach ca rangHell of
Sawing Teeth.
 673

C Khoi: Outstanding. of all things. This is a clear realization in which

C: 1) Neu len: To raise (a thing, a matter, practitioners open the minds eye and awakening
subject, etc.); 2) Ke lai: To reiterate, to relate; 3) to ones True-nature and hence of the nature of all
Tien c Tang tai: To recommend talented monks; existence.
4) Toan the: All, the whole. C Th: C HngSee C Xng.
C Ai: Bi ai (toan the ai chung en trc ban th C Toa: AudienceHearer.
cua v hoa thng va mi vien tch, ong xng C T: C HngC ThSee C Xng.
len ba tien Ai! Ai! Ai!)Mourn. C T: To raise a topic with wordsNgon ng
C Gia: Toan giaThe whole family. van ung, ngha la dung ngon ng e hieu chan y
C Hanh: To obey and do the Buddhas teaching. cua Phat va ch to e tu tap giac ngo. Nh rang
C Hat: HetTo give a loud sharp cry. neu chap chat vao van t ngon ng co the mat i
C Hng: See C Xng. chan y. V ly do nay ma hanh gia tu Thien chung
C Kinh: Ngi ln tieng xng ten kinhA ta phai luon 'da vao ngha ch khong phai t
person who announces the title of the sutra in a ng'It is alright to utilize words and speeches;
loud voice. however, practitioners should always remember
C Le: To celebrateTo begin to celebrate. that to use words and speeches to get the correct
C Muc Dng My: Nhng ong tac nh ngc instructions from the Buddha and patriarchs, so
mat hay nhng may eu la nhng thu thuat linh that we can cultivate to attain enlightenment.
li cua thien s trong viec giao dan o e Remember if we totally attach to words and we
Raising the eyes and wrinkling the eyebrows are can miss the real meanings of the Buddha. For this
lively expedient tricks of welcoming and leading reason, we, Zen practitioners, must always 'relying
disciples. on the meaning and not on the words.'
C Nhan: Ngi a hoan tat bang ai Hoc bon C Xng: 1) Neu ra mot cong an: To present a
namOne who has finished four-year college koan; 2) Tuyen Lu, hoang hoa giao phap: To
degree. spread abroad, widespread.
C Nhat Minh Tam: Neu mot biet ba, du cho s C: To abstain
hien bay thu thuat linh li trong viec giao dan e C: LnNhieuGreat.
t nha thien. Noi cach khac, mot khi c v thien C Cong: Viec ln, du cho s tu hanhGreat
s khi gi ngi hoc lien lanh hoi hoan toan yeu work, i.e., cultivation.
ch nha thienTo bring up one, but to get three, C Danh: Great reputation.
i.e., lively expedient tricks of welcoming and C ai Thanh Tu: Thanh tu ln, du cho s
leading disciples. In other words, practitioners giac ngoGreat achievement, i.e., enlightenment.
obtain an absolute comprehension of the important C ch: Li ch ln laoGreat benefit.
meaning or aim of Zen in just one conversation C Ma: Gomaya (skt)Phan boCow-dung.
with the masterSee e Nhat Ngha e (2). C Nhien: Master Ji-RanTen cua mot danh
C Tac: C HngC ThC TSee C Tang kiem hoa s danh tieng Trung Hoa vao thi
Xng. nha ngName of a Chinese monk and a
C The Bat Tnh: Trong lp da ngoai che ay famous painter in the T'ang dynasty (618-907).
than nay la tat ca s hoi nh cua cac chat, tht, C Phach: Eminent person.
xng, mau, am, ai, tieu, van vanInside a thin C Tan (1908-1984): Master Ji-TsanTen cua
layer of skin, the body contains nothing but flesh, mot danh Tang Trung Hoa Giang To vao the ky
bones, blood, sputum, urine, and stool, etc. th XXName of a Chinese famous monk in
C The Lo ng ng: Van hu hien lo ro Jiang-Ssu Province in the twentieth century.
rang, y ch s the nghiem hoan toan thc tanh cua C Te: To va nhoGreat and small size.
van hu. ay la s to ngo thien, trong o hanh gia C Thng Di: Kausambi (skt)Kosambi or
t m mat tam, e biet ro ban tanh va do o biet Vatsa-pattana (p)Cau Diem DiCau La Cu
ro ban tanh cua cuoc sinh tonAll things manifest Vng quoc cua vua Udayana vi kinh o noi
clearly, i.e., to experience thoroughly the reality

tieng c ghi lai trong Tay Vc Ky. Ni co mot
hnh tng Phat that ln. ay la mot trong nhng
thanh pho co nht cua An oThe country of
King Udayana in Central India with a famous
capital mentioned in the Vogage to the West.
There was a great image of the Buddha. It was
one of the most ancient cities of India.
C Trc: Tuyet tacGreat masterpiece.
C Tng (1662-1695): Zen master Ji-Hsiang
Ten cua mot v Thien s Trung Hoa, Thien phai
Lam Te vao thi nha ThanhName of a Chinese
Zen master, of the Lin-chi lineage, in the Ch'ing
dynasty (1644-1912).
Ca a Nguc: Gates of the hells.
Ca Giai Thoat: Theo Phat giao ai tha, ca
giai thoat cua Bo Tat nam ngay ben trong t tanh,
ch khong phai ben ngoai. Ca m rong bang tu
tap Luc Ba La Mat va tr gii cu tuc The gate of
diliverenceDoor of liberationAccording to the
Mahayana Buddhism, Bodhisattva door of
liberation is within our self-nature, not outside.
The door open through practice, cultivation of the
paramitas and holding the complete precepts.
Ca Khong: PagodaTempleMonastery
Ca Khong: Confucianist School
Ca Phat: Pagoda.
Ca Thanh: Saint door.
Ca Thien ang: The gates of heaven.
Ca Thien: PagodaZen doorZen gate.
Cc: 1) Cc bien: Extreme; 2) Cc iem, iem
cao nhat: Highest point, apex; 3) Cc o: Utmost,
ultimate.
Cc Ai Nhat T a: Giai v Bo Tat a chng
qua san sang giao hoa quan sanhThe stage and
position in which a Bodhisattva is ready to teach
and convert or transform men.
Cc Dieu: Cc ky huyen dieuOf utmost beauty,
wonder, or mystery.
Cc Dieu Thien: Vrhatphala (skt)Heaven of
existence rewardsSee Quang Qua Thien.
Cc a: at c v tr cao nhat trong tat ca, nh
PhatReaching the ground; utmost; fundamental
principle; the highest of all, i.e. Buddha.
Cc oan am Me Lac Thu: The extreme of
indulgence in pleasure.
Cc oan Va Trung ao: Extremes and the
Middle Pathc Phat la mot t tng gia uyen
674
tham. Ngai khong thoa man vi nhng t tng
cua cac t tng gia ng thi. Co mot so nhn
cuoc song tren the gian quen rang nhng that bai
va that vong con ang ch nen ho luon nhn i
bang cap mat yeu i va lac quan. Mot so khac lai
nhn i bang bi quan thong kho th ho lai bo qua
nhng cam giac bat toai vi cuoc i, nhng khi
ho bat au bo qua cuoc song vo vong nay e th
tm loi thoat cho mnh bang cach ep xac kho hanh,
th ho lai ang kinh tm hn. c Phat day rang
phai tranh xa ca hai cc oan hng lac va kho
hanh, va trung ao mi la con ng ly tng e
theo. ieu o khong co ngha la ch can tranh xa
hai thai cc va i theo con ng trung ao nh la
con ng duy nhat con lai e tron chay cuoc i.
Ma ung hn la ta phai sieu viet chung, ch khong
phai chay tron mot cach n gian ca hai cc oan
ayThe Buddha was a deep thinker. He was not
satisfied with the ideas of his contemporary
thinkers. Those who regard this earthly life as
pleasant or optimists are ignorant of the
disappointment and despair which are to come.
Those who regard this life as a life of suffering or
pessimists may be tolerated as long as they are
simply feeling dissatisfied with this life, but when
they begin to give up this life as hopeless and try
to escape to a better life by practicing austerities
or self-mortifications, then they are to be
abhorred. The Buddha taught that the extremes of
both hedonism and asceticism are to be avoided
and that the middle course should be followed as
the ideal. This does not mean that one should
simply avoid both extremes and take the middle
course as the only remaining course of escape.
Rather, one should transcend, not merely escape
from such extremes.
Cc o: ExtremelyHighest degree.
Cc Giac: Ten khac cua Dieu giacProfound
enlightenment, or utmost awarenessSee Dieu
Giac.
Cc Hao Am: Beautiful voice.
Cc Hy a: Pramudita-bhumi (skt)Con goi la
Hoan Hy a, a th nhat trong Thap a Bo Tat
(Bo Tat sau khi a hoan thanh tu hanh trong e
nhat A tang ky, t vo thuy en nay, gi mi phat
ra chan vo lau ma at en ly nhat phan nh khong,
dt bo het phien nao phan biet, nhan o ma la bo
c cai tnh pham phu, tr thanh Bo Tat phap
 675

than, vao ngoi v cc sinh hoan hy a)The invincibilityThe stage of mastery of utmost or
stage of utmost joy, the first of the ten stages of final difficultiesGiai oan hanh gia vt thang
BodhisattvaSee Thap a. moi ao tng cuoi cung cua vo minh. Canh gii
Cc Lac: Shukhavati (skt)Sukhavati (skt) lieu ngo c t e va chan nh. Hang th nam
Extremely happy, ultimate Bliss, highest joy trong Thap a Bo Tat, con goi la Nan Thang a.
Supreme happinessTen mot coi Phat, quoc o Giai oan Bo tat vt thang moi kho khan va
cua c Phat A Di a, con goi la Tay Phng phien nao cuoi cung. Trong giai oan nay, Bo Tat
Tnh o, con goi la An Dng, An Lac, Vo Lng phat huy tinh than bnh ang ong nhat va am
Thanh Tnh o, Vo Lng Quang Minh o, Vo mnh vao thien nh, at c s vien man cua
Lng Tho Phat o, Lien Hoa Tang The Gii, thien nh nham at c nhan thc trc giac ve
Mat Nghiem Quoc, hay Thanh Thai Quoc: name chan ly, hieu c t e, t bo moi hoai nghi va
of the Land of Ultimate Bliss, or the Pure Land of do d, biet phan biet ung sai, trong khi van tiep
Amitabha in the WestSee A Di a. tuc hoan thien ba mi bay pham tr ao (trong
Cc Lac Bao Hoa: See Nh o (A). giai oan nay Bo Tat thuan nhan tu ao, ca c loai
Cc Lac Hoa Sanh: Vang sanh vao coi Cc Lac vo minh, nghi kien cua tam gii, het thay eu thay
bang cach hoa sanh qua Lien HoaBirth in the la khong)The stage of overcoming final
happy land of Amitabha by formation throught the illusions of darkness. The fifth stage, the stage of
Lotus. mastery of utmost or final difficulties, or illusions
Cc Lac Quoc o: The Land of Ultimate Bliss. of darkness, or ignorance. In this stage, the
Cc Lac Quoc o Thanh Tu: The realization Bodhisattva develops the spirit of sameness and
(achievement) of the land of ultimate bliss. absorbs himself in meditation, gets the perfection
Cc Lac The Gii: Sukhavati (skt)Dieu Lac of meditative concentration, in order to achieve an
The GiiLien Hoa Tang The GiiThe world intuitive grasp of the truth, to understand the four
of utmost joySee Cc Lac. noble truths, to clear away doubt and uncertainty,
Cc Lac The Gii A Di a Phat: Amitabha to know what is proper and what is not. During this
Buddha of the Land of Ultimate Bliss. stage Bodhisattva continues to work on the
Cc Lac T: Gokuraku-ji (jap)Pure Land perfection of the thierty-seven requisites of
templeLand of utmost bliss temple. enlightenment.
Cc Lap: V Tang co tuoi ha lap cao nhat trong Cc Nhiet a Nguc: Pratapana, or
giao oanThe oldest monk in the orders (highest Mahapratapana (skt)a nguc nong nhat, a
number of years in the orders). nguc th bay trong tam a nguc nongThe
Cc Long: Despair. hottest hell, the seventh of the eight hells.
Cc Lc: EnergeticallyStronglyWith the Cc Niet Ban: Abhinirvana (skt)Abhinibbuta
utmost effort. (p)Complete serenity and passionlessness
Cc Lc Sac: Phan t nho nhat ma vat the co Ultimate bliss nirvanaUltimate nirvana.
the c phan tach, o la nguyen tThe Cc Qua: Supreme fruitionToi Cc QuaVien
smallest perceptible particle into which matter can Cc QuaChng qua cc ch, hay qua v giac ngo
be divided, an atom. toi thng cua PhatThe highest fruit, perfect
Cc Lng: Paramiti (skt)Bat Lat Mat e Buddha-enlightenment.
Mot v Tang ngi Trung An, en Quang Chau Cc Quang: Osel (tib)Clear lightUltimate
di thi nha ng. Ngai a dch bo Kinh Thu light.
Lang Nghiem sang Hoa ng vao khoang nam 705 Cc Quang Tnh: Utmost light-purity.
sau Tay LchA monk from Central India, came Cc Quang Tnh Am Thien: Abhasvara (skt)
to Kuang-Chou, China during the Tang dynasty. Pure Heaven of Utmost Light and SoundCoi tri
He translated the Surangama Sutra into Chinese cao nhat trong Sac Gii Nh Thien Thien; coi c
around 705 A.D. tai thanh lap au tien ngay khi vu tru hoai diet, va
Cc Nan Thang a: Sudurjaya (skt)The land trong o Pham Thien va ch Thien khac ra i
extremely difficult to conquer, or the ground of Pure heaven of utmost light, the highest of the
 676

second dhyana heavens of the form-world; the c PhatThe highest revered one, Buddha.
first to be re-formed after a universal destruction Cc Tr: 1) Dieu ly tot cung, nguyen ly tham sau
and in it Brahma and devas come into existence. nhiem mau: Ultimate deep principle, utmost
Cc Quang Tnh Thien: Abhasvara-deva (skt) wonderful theory, utmost wondrous principle; 2)
A Ba Hoi ThienQuang Am ThienUtmost Tr tue cao tot, iem en cao tot cua hanh gia:
Light Purity HeavenCon goi la Cc Quang Am Utmost wisdom, an ultimate or final point for
Thien, coi tri cao nhat trong Sac Gii Nh Thien practitioner to reach to.
Thien; coi c tai thanh lap au tien ngay khi vu Cc Trong Nghiep: Garuka-kamma (p)Serious
tru hoai diet, va trong o Pham Thien va ch karmaWeighty karmaSee Trong Nghiep.
Thien khac ra i. ay la mot trong nhng coi tri Cc Trong Thuy Mien: Thuy mien hay buon ngu
thuoc coi Nh Thien Thien. Trong Kinh Thu Lang tram trong lam m mt tam tr (tam tr nen tieu
Nghiem, quyen Chn, nhng ngi hap thu va gi cc, thu ong khi buon ngu co mat, mot trong
gn cai anh sang hoan toan, thanh tu c giao nhng bat nh phap tac ong vao tam than lam
the, phat ra s hoa ao thanh tnh, ng dung vo cho no am muoi, mat s tri giac)Serious or
cung. Goi la tri Quang Am hay Cc Quang Tnh severe dullness and drowsiness.
ThienPure heaven of utmost light, the highest of Cc Vi: Paramanu (skt)Cc Te Tran, Cc Vi
the second dhyana heavens of the form-world; the TranAn atomSee Cc Vi Tran.
first to be re-formed after a universal destruction Cc Vi Tran: Paramanu (skt)Fine motes of
and in it Brahma and devas come into existence. dustCon goi la Cc Te Tran, Cc Vi Tran, cach
This is one of the sublevels of the Second Dhyana dch cu la Lan H, mot nguyen t hay la n v
Heaven. In the Surangama Sutra, book Nine, those vat chat phan tch en nho nhat, khong the phan
who take in and hold the light to perfection chia c na, ch c nhn thay bang mat ch
accomplish the substance of the teaching. Crating Thien, ch khong thay c bang mat ngi
and transforming the purity into endless responses thng. Cho ti bay gi ngi ta van con ban cai
and functions, they are among those in the Light- ve s hien hu cua cc vi, co hien hu, co vnh
Sound Heaven or the Utmost Light Purity Heaven. hang khong thay oi hay khongAn atom,
Cc Quang Tnh Thien T: Abhasvara-deva especially as a mental concept, in contrast with a
(p)Inhabitants of the realm of radianceNhng material atom which has a centre and the six
v tri trong coi cc quang tnh thien. directions, an actual but imperceptible atom,
Cc Tac: 1) Cu canh: Final aim; 2) Tieu chuan: seven atoms make a molecule, the smallest
Standard. perceptible aggregation, called an anu; the
Cc Thanh: V Thanh cao nhat, ch c Phat perceptibility is ascribed to the deva-eye rather
The highest saint, Buddha. than to the human eye. There is much
Cc Thanh: Prasiddha (skt)S thanh tu tot disputationas to whether the ultimate atom has
cungUltimate accomplishment. real existence or not, whether it is eternal and
Cc Thnh: Apogee. immutable and so on.
Cc Thuy Mien: See Cc Trong Thuy Mien. Cc V: Ngoi v chng ngo cao nhat hay Phat
Cc Tinh Tan Danh Xng Quang Thien Vng: quaThe highest stage of enlightenment, that of
Light of Fame of extreme ExertionV Thien Buddha.
Vng c giai thoat mon an tru ni cho t ngo, Cc Vo T Tanh Tam: Mind of disciples of the
ma dung vo bien canh gii rong ln lam canh s One VehicleNhat ao Vo Vi TamNhat Tha,
duyenWho found the door of liberation by cho rang ch co mot tha la chan that, giai oan
abiding in his own enlightenment, yet having an cua Hoa Nghiem va Thien ThaiMind apart from
infinitely broad perspectiveSee ai T Tai all ideas of activity or inactivity. The doctrine of
Thien Vng. One Vehicle, holding the one Vehicle as real, the
Cc Tnh: Thanh tnh cc oUtmost stage of Hua-Yen and Tien-Tai schools, one of
quiescence, or mental repose, meditation, trence. the ten stages of spiritual development.
Cc Ton: Bac Ton tuc ang ton knh nhat, hay Cc: ChanFotLeg.
 677

Cc Ba: B dap chanVan Mon b dap chan Cc Can: Cai got chan, ch cho s giac ngo
Yun Men: The leg brokeTheo Canh c The heel, i.e., an enlightenment.
Truyen ang Luc, quyen XII, Thien s Muc Chau Cc Can iem a: Got chan cham at, ch cho
ao Minh cung noi tieng ve s ao tao nghiem s triet ngoThe heel touches the ground, i.e.,
khac cua mnh oi vi Van Mon Van Yen. Ngi absolutely complete enlightenment or perfectly
ta ke ve Muc Chau rang ong luon luon nghe enlightenedSee Triet Ngo.
ngong canh ca ong knh cua can phong mnh. Cc Can Ha: Viec di got chan, ch cho van
Khi mot v Tang en e xin 'oc tham', ong oan hu ben mnh hay trc mat mnh ang dien
trc c trang thai y thc cua ngi o ch qua noi ao phapTask under one's heel, i.e.,
tieng bc chan i. Neu trang thai ay oi vi ong everything right in front of us is preaching the
la tot, ong bao, "Vao i", roi ong se tum lay ngay dharma.
v Tang mi bc vao, lay that manh va keu to, Cc Can Ha Bat Minh: Viec di got chan ma
"Noi i! Noi i!" Neu v Tang ngap ngng mot chang ro, ch cho viec cha ro bon phan s chnh
chut, lien b Muc Chau tong co ra khoi phong va cua thien nhan la thay t tanh cua chnh mnh
ong sam ca lai. ieu nay a xay ra vi Van Not be clear the task under one's heel, i.e., not be
Mon Van Yen, nhng chan cua Van Mon lai b clear the main duty of a Zen practitioner is to see
ket vao ca khi Muc Chau ong ca lai. Van Mon into ones own nature.
b gay chan va keu len mot tieng "Ui da au qua!" Cc Can Ha S: Viec di got chan, ch viec
Ngay khi ay cung la luc Van Mon at c ai bon phan s chnh cua thien nhan la lam cho tam
giacAccording to the Records of the giac ngo e thay t tanh cua chnh mnh va ngo
Transmission of the Lamp (Chuan-Teng-Lu), nhap tc thTask under one's heel, i.e., the main
Volume XII, Mu-chou is known as the strict duty of a Zen practitioner is to enlighten the mind
master of Yun-men Wen-yen. It is reported in order to see into ones own nature, and to attain
concerning Mu-chou that he always kept the door awakening immediately.
of his room shut. If a monk came for a private Cc Can V iem a: 1) Tam tnh cha ngo:
consultation (dokusan), Mu-chou was able to Unelightened mind; 2) Tam tanh khong sang:
discern the monk's state of mind by the sound of Slow-witted mind.
his step. If he considered this state of mind Cc ap: See Cc ang.
promising, he called out, "Come in!" grabbed hold Cc ang: ang TCc apap Sang
of the monk as soon as he entered, shook him, and Tha Tuc SangCai buc nhoA small platform.
shouted, "Say it! Say it!" If the monk hesitated Cc au Ba: So ghi tien cung dng cua tat ca
only for an instant, he shoved him out and th chuA book of records of donations from all
slammed the door behind him. This very sequence almsgivers.
of events befell Yun-men one day, but his leg Cc Ha Yen Sinh: Hng Ngoai Cau Phat
caught the door when Mu-chou slammed it. The Hng ra ngoai tm Phat. Trong thien, t nay co
leg broke and Yun-men shouted 'ouch!' with pain. ngha la khong thay chan tanh nha mnh, lai chay
In that very moment he came abruptly to ong chay tay tm kiem ben ngoai. Chuyen ve cai
enlightenment. au cua Dien Nha at a. Tai thanh That La co
Cc Ban: Lay vai quan chan trc mot cuoc ngi cuong ten Dien Nha at a. Mot buoi no
hanh trnh dai cua cac v hanh cc TangTo ba lay gng soi mat, nhn thay long mi va mat
twine (wind) legs with cloths before a long trip for hien ra trong gng, nhng lai khong thay c
wandering monks. long mi va mat tren au cua mnh nen hoang s bo
Cc Banh: See Cc Ban. chay mot cach ien cuong. ay mat va au v
Cc Bo: Tam vai lau chanFoot-towel. vi chan tnh, tat ca nhng g hien ra trong gng
Cc Cao Cc e: Chan cao chan thap, ch cho eu la vong tng (Dien Nha at a mng khi
s giac ngo khong hoan toanOne foot is shorter thay au trong gng v vi viec chung sanh chap
than the other one, i.e., an incomplete vong lam chan, co chap khong bo. Khong thay
enlightenment. mnh von co au, tren au von co long mi va mat

that, c v vi chan tnh)To turn outward to
look for Buddha. Yajnadatta, a crazy woman who
saw her eyebrows and eyes in a mirror but not
seeing them in her own head thought herself
bedevilled; the eyes and head are a symbol of
reality. Those in the mirror of unreality.
Cc Sac: Phieu bao danh, ch giay ly lch ma
mot v Tang trnh cho v Duy na khi en mot t
vienName identification paper, implies a
curriculum vitae (life-s story) paper that a new
coming monk must present to a monk who is in
charge of the pagoda.
Cng: 1) Cng nhac: Stiff, rigid; 2) Manh me ran
chac: Firm, determined, hard, decided, strong,
forceful; 3) Si day: A net rope, a bond.
Cng Cach: Ky cng phep tac cua nha Phat
Rules and precepts in Buddhism.
Cng Duy: V kiem soat cong viec trong chua
The controller of a monastery.
Cng a: Co y lam trai yeu cauTo do
something opposite intentionally.
Cng ien Nghi Phap (1882-1961): Ten cua
mot v hoc gia Phat giao Nhat Ban. Vao nam
1906, ong tot nghiep trng ai Hoc cua tong Tao
ong. Sau khi hu tr, ong d tnh bien soan hai
bo T ien la bo T ien Thien va Thuat Ng Cng Nghi ai Ngo: The stronger the inquiring
Phat Giao va T ien Chanh Phap Nhan Tang,
nhng ong mat vao nam 1961 ma cha hoan thanh
c bo t ien nao. Tuy nhien, ong a viet va thuan; chung bo tuc va phu tr lan nhau. Ly do tai
xuat ban nhieu bo sach Phat giao rat co gia tr
Name of a Japanese Buddhist scholar. In 1906, he
graduated from a university of the Tsao-Tung
School. After retired, he planned to compose a
Dictionary of Zen & Buddhist Terms and a
Dictionary of The Correct Law Eye-Treasury, but
he passed away in 1961 without finishing none of
these two projects; however, he wrote and
published several valuable Buddhist books.
Cng Gia: Song HangThe Ganges River.
Cng Lnh: Fundamental.
Cng Lng Da Xa: Kalayasa (skt)See Thi
Xng.
Cng Lng Lau Ch: Kalaruci (skt)Kararuci
(skt)Chan HyTen cua mot v Tang An o
en Viet Nam dch kinh ien vao khoang 255-256
A.D.Name of an Indian monk who come to
Vietnam to translate sutras around 255-256 A.D.
Cng Muc: Mat li, du cho nhng phan giong
678
nhau trong toan theThe eyes or meshes of a
net. The term implies the identity of things in the
whole.
Cng Sa Lac: Samsara (skt)Dong luan hoi
sanh tThe course of transmigration.
Cng Thng: Cang thngConstant
obligations of moralityThe restraints of
societySocial nexus.
Cng Tong: Cng yeu Thien tongEssentials
of the Zen sect.
Cng Yeu Niem Phat: V s sanh t, ma phat
tam Bo e vi tn nguyen sau niem tr Hong danh
Phat A Di a cho en luc vang sanh Tnh o
The core (kernel) of the Pure Land Method:
Because of the birth and death, develop the
Bodhi mind with deep faith and vow to recite
Amitabha Buddhas name until the time of rebirth
in the Pure Land.
Cng: StrongForcefulViolent.
Cng Lc: EnergyPower of energy
StrengthMot trong thap ai lc co the at c
bi mot v Bo TatOne of the ten great powers
obtainable by a BodhisattvaSee Thap Lc Bo
Tat.
Cng Nganh: Stubborn.
spirit the greater the resulting satoriTrong
Thien, tin va nghi khong phai la nhng t ng mau
sao co nhan kien quyet gi vng tinh than a nghi
trong loi thc tap cong an bay gi a co the de
hieu. Co le ho khong chu y en cai luan ly lan
quan sau loi giao huan cua mnh. S hien dien cua
Phat tanh ch co the nhan ra c bi mot hanh vi
go ca lien hoi va cai go nay ha chan g phai la do
loi i vao hay sao? Nghi hay nghi tnh trong Thien
co ngha la "tinh than do hoi" th lai cang thch
ang hn. Nh vay, cng nghi hay ai nghi co
ngha la "s ngng chu kch liet cua tinh than do
cng o manh liet cua tinh than do hoi." Trong
mot bc th gi e t cua mnh, thien s Bach An
a viet: "Trong viec hoc Thien, cai he trong nhat
la cng o manh liet cua nghi tam. V vay, ngi
ta noi nghi manh th ngo ln, va co mo t nghi tam
kha manh th chac chan c ngo ln." Lai na,
theo thien s Phat Quoc th loi lam ln nhat oi
vi hanh gia la thieu mot nghi tam at tren cong
an. Khi nghi tam cua hanh gia len en iem cao
 679

chot vot th co c bung v. Gia s nh co hang resulting from the utmost intensification of an
tram hang ngan hanh gia nh vay, ta oan chac inquiring spirit." In a letter to one of his disciples,
moi ngi eu se ti cho cu canh. That vay, Hakuin wrote, "In the study of Zen what is most
chnh nh moi nghi tnh boi roi trc ay la nhng important is the utmost intensification of an
thanh phan cot yeu a a hanh gia ti tien trnh inquiring spirit. Therefore, it is said that the
chng ngo va mc o cua s chng ngo tng hp stronger the inquiring spirit, the greater the
vi sc manh cua nghi tnh. Khi thi c cua cng resulting satori, and that a sufficiently strong spirit
nghi xuat hien, hanh gia cam thay mnh nh ang of inquiry is sure to result in strong satori."
gia h khong m rong ca bon phng va trai Further, according to Zen master Fo-kuo, the
rong en vo tan. Luc o, hanh gia khong biet mnh greatest fault with Zen practitioners is the lack of
song hay chet; ho cam thay trong suot la thngva an inquiring spirit over the koan. When their
dt khoi moi ue trc, ta ho nh ang trong inquiring spirit reaches its highest point of fixation
mot cai bon pha le, hay trong mot khoi bang cng there is a moment of outburst. If there are a
menh mong. Lai y nh mot ngi mat het ca m hundred of such practitioners, or a thousand of
giac; ngoi th quen ng, ma i th quen ngoi. Luc them, I assure you, every one of them will attain
o, khong mot t tng, khong mot xuc cam nao the final stage. In fact, such perplexity is an
mong khi trong tam, cai tam gi ay hoan toan essential ingredient of the awakening process and
oc nhat chuyen vao cong an ma thoi. Luc bay that the level of realization is comparable to the
gi, hanh gia ng nen s hai, ng nen phan biet, intensity of the doubt. When the moment of the
c thang ng ma tien ti cong an. ot nhien greatest fixation presents itself, practitioners feel
hanh gia nghiem thay nh co mot s bung no, ta as if they were sitting in an empty space, open on
ho cai chau bang gia v tan tng manh, ta ho nh all sides and extending boundlessly; they feel so
cai lau ngoc b lung lay, va hien tng bien oi extraordinarily transparent and free from all
nay c kem theo mot cam giac hoan lac bao la impurities, as if they were in a great crystal basin,
cha tng kinh nghiem trong suot cuoc i. V or shut up in an immense mass of solid ice; they
vay, may ong nen at nghi van vao cong an "Vo" are again like a man devoid of all sense; if sitting,
va nhn xem co y g trong o. Neu nghi tam cua they forget to rise; and if standing, they forget to
may ong khong he xao lang, luon luon cham chu sit. At that very moment, not a thought, not an
tren ch "Vo", dt het moi y niem, xuc cam va emotion is stirred in the mind which is now
tng tng, chac chan may ong se at en cho entirely and exclusively occupied with the koan
hoan toan ngng chu. o, tat ca la do s hien dien itself. At this moment they are advised not to
cua nghi tam trong may ong; v neu khong co nghi cherish any feeling of fear, to hold no idea of
tam th khong i ti cho cao tot nay, va ta oan discrimination, but to go on resolutely ahead with
chac vi may ong, nghi tam la oi canh mang may their koan, when all of a sudden they experience
ong i en cung chIn Zen, faith and an something akin to an explosion, as if an ice basin
inquiring spirit are not contradictory terms, but are were shattered to pieces, or as if a tower of jade
complementary and mutually conditioning. The had crumbled, and the event is accompanied with
reason why the old masters were so persistent in a feeling of immense joy such as never before has
keeping up a great spirit of inquiry in the koan been experienced in their lives. Therefore, you
exercise becomes now intelligible. Probably they are instructed to inquire into the koan of "Mu" and
were not conscious of the logic that was alive see what sense there is in it. If your inquiring spirit
behind their instruction. The presence of Buddhata is never relaxed, always intent on "Mu" and free
could only be recognized by a perpetual knocking from all ideas and emotions and imaginations, you
at a door, and is not this knocking an inquiring will most decidedly attain the stage of great
into? An inquiring spirit in Zen literally means "to fixation. This is all due to the presence of an
doubt" or "to suspect", but in the present case "to inquiring spirit in you; for without that the climax
inquire" will be more appropriate. Thus, a stronger will never be reached, and, I assure you, an
inquiring spirit will mean "great mental fixation inquiring spirit is the wings that bear you on to the

goal.
Cng Sinh Tiet Muc: Von khong viec ma bay ra
cho lam viec hay bay bien ra u th To indulge
in superfluitiesTo add to an original plan
something beyond what is necessary.
Cng T oat Ly: Dung ngon t bng bnh e Ngai Cu Ma La Thap.
cho mnh co lyTo argue with obstinacy.
Cu: 1) Cuoc tham do: A tally; 2) Phieu bau (lam
bang go hay giay): Ballot (made of wood or
paper).
Cu Ban o: Kumbhanda (skt)Demons of
monstrous formCat Ban TraSee Cu Ban Tra.
Cu Ban Tra: Kumbhanda (skt)Demons of
monstrous formCat Ban TraKiet Ban Tra
Yem M QuyCu Ban Tra, mot loai quy co hnh
nh trai bau hay cai bnh, loai quy an het tinh kh
cua con ngi. ay la mot trong tam bo quy
chungKumbhandas, a demon shaped like a
gourd, or pot, it devours the vitality of men (sucks
the life energy from living creatures, including
humans). This is one of the eight groups of demon-
followers of the four maharajasSee Thien Long
Bat Bo.
Cu Ban Tra Vng: Kumbhanda-raja (skt)
King of demons of monstrous formCac Cu Ban
Tra Vng nay eu sieng tu hoc phap mon vo
ngai, phong quang minh lnThey all diligently
practiced and studied the teachings of freedom
from impediment, and emitted great lightSee
Cu Ban Tra.
Cu Cu Tra: Kukkuta (skt)Loai ke ieuA
fowl.
Cu Cu Tra Bo: Ten tieng Phan cua Ke Dan
Bo, mot trong so 18 bo cua Tieu ThaSanskrit
name for Kukkuta Sect, one of the eighteen
Hinayana sects.
Cu Di La: Kokila (skt)Ten mot loai chim
cuA kind of cuckoo.
Cu La Tan: Krakucchanda or Kakuda-
Katyayana (skt)Ca La Ton ai PhatSee Cau
Lu Ton Phat.
Cu Lan n Tra Ban Ch La: Pancika (skt)
Panika (skt)Ban Ch LaSee Ban Ch Ca.
Cu Lau Ton Phat: Krakucchanda or Kakuda-
Katyayana (skt)See Cau Lu Ton Phat.
Cu Ma La: Kumara (skt)1) ong t: A youth,
a child; 2) Thai t: A prince; 3) See Cau Thi Na.
680
Cu Ma La Ca Diep: Kumara-Kasyapa (p)Ten
cua mot v Tang An oName of an Indian
monk.
Cu Ma La Dien: Kumarayana (skt)Cu Ma
La Gia ViemFather of KumarajivaCha cua
Cu Ma La a: Kumaralabdha (skt)Cau Ma La
La aSee Cau Ma La a.
Cu Ma La Gia: Kumaraka (skt)See Cu Ma
La.
Cu Ma La Gia a: Con goi la Cu Ma La Phu
a, Cu Ma La Phu a a, hay ong T a,
ong Chan a, ong Tng a, van van. Ten
goi chung cho Bo Tat a, sap sa bc len Phat
a cung nh mot v Thai t sap len ngoi vua
Kumaraka-stage, or Kumara-bhuta, youthful
stage, i.e. a bodhisattva state or condition, e.g. the
position of a prince to the throne.
Cu Ma La Gia Viem: Kumarayana (skt)Cha
cua Ngai Cu Ma La ThapFather of
Kumarajiva.
Cu Ma La Thap (344-412): KumarajivaCu
ma la thap la mot giang s va dch gia ngi An.
Ngai a chuyen dch rat nhieu kinh ien quan
trong t Phan sang Han cho Trung quoc. Ngai la
mot trong bon mat tri cua Phat Giao ai Tha
thu ban s tai Trung Quoc. Ngai xuat than t mot
gia nh quyen qu Kucha, nay thuoc tnh Tan
Cng. Ten ngai goi u la Cu Ma La Thap Ba,
Han dch la ong Tho, ngha la tuoi tre, ngi
tre ma tai nang, c o bang cac bac trng
thng. Cha ngai la ngi Thien Truc, en nc
Quy-T ci me ngai la cong chua cua nc nay.
Nguyen dong ho cua cha ong la mot gia nh noi
truyen nhau lam chc Tng Quoc, tng ng
vi chc Thu Tng bay gi, nhng khi truyen en
i cua ong Cu Ma La Viem th ong nay bo ngoi
tng quoc, xuat gia tu theo Phat giao. Luc 7 tuoi
ong a cung me xuat gia au Phat. Ngai thong
hieu ly Van Phap Duy Tam, ngha la viec g
cung do ni tam mnh tng ngh ra ca, he ngh chi
th co nay khong sai. Sau khi xuat gia khong lau,
ngai hoc hieu va thong suot ca Tam Tang Kinh
ien, phat sanh ai tr hue, bien tai vo ngai. Ch
trong mot vai nam, Cu Ma La Thap a thong
hieu het cac giao ly cua cac chi phai Phat giao va
sau cung cung vi me quay ve nc T Quy. Tren
ng i, ngai a en tham nhieu trung tam
 681

nghien cu Phat giao tai Trung A. Cac quoc vng learning, and at last returned to Kuchi with his
toan coi Tay Vc eu quy mop nghe ngai giang mother. On the way he visited several centres of
kinh. Ngai song ve i nha Dao Tan (i Nam Buddhist studies in Central Asia. All kings in the
Bac Trieu ben Trung Quoc, khoang t nam 320 entire Western Region knelt before the Great
en 588 sau Tay Lch). T o Cu Ma La Thap tr Master to hear him teach and explain the sutras.
thanh mot hoc gia xuat chung en mc thu hut He lived in China during the Dao Tan Dynasty
c nhieu tn o Phat giao t Khotan, Kashgar, (during the North-South monarchy era in China
Yarkand va cac ni khac mien ong Turkestan. from 320-588 A.D.). Since then Kumarajiva
Trong lan en tham Kashgar vao nam 355, Cu acquired such eminence as a scholar that he
Ma La Thap a c Suryasoma gii thieu giao ly attracted so many Buddhists from Khotan,
ai Tha va a chuyen tam nghien cu cac luan Kashgar, Yarkand, and other parts of Eastern
thuyet cua Trung Luan tong (Madhyamika Turkestan. While on a visit to Kashgar in 355
treatise) va gii luat cua Nhat Thiet Hu Bo A.D., Kumarajiva was introduced by Suryasoma in
(Sarvastivada Vinaya). Sau o ngai hp tac vi the Mahayana doctrine and made a special study
Vimalaksa, mot tu s en t Trung A, trong cong of the Madhyamika treatises. Vimalaksa, a
viec dch thuat ma Cu Ma La Thap rat noi tieng Buddhist monk of Kashmir who travelled to China
ve sau nay. Ngai cung nhng v phu ta a phien by the Central Asian route, also instructed
dch tong cong 390 quyen kinh. Ngi ta cung cho Kumarajiva in the Sarvastivada Vinaya and
rang Ngai chnh la ngi sang lap ra Tam Luan subsequently collaborated with him in the work of
Tong, mot tong phai bat nguon t truyen thong translation for which Kumarajiva is famous. He
Trung ao ben An oAn influential Indian and other assistants translated 390 volumes of
teacher and translator. He translated a lot of sutras sutra teachings. He is also credited with
from Sanskrit into Chinese. Kumarajiva, one of establishing the San Lun school, which is derived
the four suns of Mahayana Buddhism, of which from the Indian Madhyamaka tradition.
he was the early and most effective propagator in Cu Ma La Viem: Kumarayana (skt)Cu Ma
China. He came from a noble family in Kuchi, La Gia ViemFather of KumarajivaCha cua
present-day Sinkiang. His name in Sanskrit is Ngai Cu Ma La ThapSee Cu Ma La Thap.
Kumarajiva, in Chinese Elderly Young, which Cu Mang: To bearTo keep up.
means though young, his talents and virtues are Cu Na La: Kunala (skt)See Cu Di La and
equal to the elders. His father was an Indian, his Cau Na La.
mother a princess of Karashahr. His family line Cu: Cu oTo saveTo rescueTo prevent
succeeded each other in holding the Great from ill.
General position, equal to present-day prime- Cu Ban Thng Trung Thiem Ngai Tru: Tren
minister, but when it was passed to Kumarayana, vet bong lai ot them ngai cu, du cho hanh vi von
he chose to forgo this position to take the religious d sai lam lai tiep tuc them nhng hanh vi va li
path and became a Buddhist Master. Kumarajiva noi h vong lam cho no cang te themTo add
entered the Buddhist monastic order, together with more burning artemisia on a burn, i.e., to continue
his mother at the time he was 7 years of age. He to add the unreal to a naturally wrong action to
was able to penetrate clearly the theory All make it worse.
Dharma Arises From Within The Mind, meaning Cu Bat: Cu ra khoi nhng kho sTo save and
everything comes from the mind; undoubtedly, if drag out of suffering.
it can be thought of, then it can exist. Not long Cu Bat Minh o: Cu ra khoi noi kho cua a
after he became a Buddhist Master, the Great ngucTo save and drag out of suffering in the
Venerable Master learned and understood the hells.
Tripitaka. He developed great wisdom and was Cu Canh: Atyanta (skt)1) Muc ch cuoi cung:
able to speak and elucidate the Dharma without End, final, at the end, finality, utmost; 2) Nghien
limitation. In a few years Kumarajiva acquired cu t m: Examine exhaustively.
great proficiency in all branches of Buddhist Cu Canh Bat Tnh: Impurity of the deathCuoi
 682

cung th toan than thoi ra bat tnh. en khi chet Cu Canh Giai Thoat: Final emancipation
roi, than nay la mot ong tht snh thui ra ri, mac Principle of Perfect FreedomThe Principle of
cho gioi ta bo lan hoac qua dieu tha moOnes Nirvana or Perfect FreedomS giai thoat cuoi
own putrid corpse is not clean at all. After death, cungS giai thoat cuoi cung hay cu canh toi
the body swelling up and rotting away, with flesh hau cua ao Phat, khong the at en ngay lap tc
and bones disarray, feeding feelers and crows. c. o la mot tien trnh tuan t, mot s ao
Cu Canh Chan Tnh: S thanh tnh tot nh luyen tng bc. Nh kinh ien thng noi: s
Consummate purity. thanh tnh tam ch at c sau khi a thanh tu
Cu Canh Diet Tan: Diet tan hoan toan gii hanh. Thanh tnh tam va tr tue la ieu khong
Thoroughly extinguished. the co neu khong thanh tnh gii. c Phat thuc
Cu Canh ao: Parayana (skt)Ultimate path duc cac e t cua Ngai trc tien hay t at mnh
Con ng toi thng tha Ultimate pathCon vao nep song gii hanh, sau o mi bc vao con
ng toi thng thaCon ng i en toi ng thien nh va tr tue. Chnh v vay can phai
thng tha la con ng i en Phat qua, ch khi s ngay t bc au. iem khi au trong
khong phai A La Han, ma cung khong phai la con giao phap la Gii. Sau khi a ng vng tren vung
ng i en coi nhan thien. Neu mnh muon lam at gii, hanh gia se no lc lam chu cai tam dao
viec phc thien vi mong moi c giau co hay ong cua mnhThe final emancipation, the
hanh phuc trong i sau, mnh khong ang i tren highest goal, in Buddhism, is not attained at once.
con ng toi thng. Ngc lai, neu mnh hoi It is a gradual process, a gradual training. As the
hng tat ca cong c cho chung sanh e ho va discourses often point out mental purity is gained
mnh cung ac thanh Phat qua, tc la mnh ang i after a thorough training in virtuous behavior.
tren con ng i en toi thng thaThe Mental purity and attainments are not possible
ultimate path is the path to Buddhahood, not without moral purity. The Buddha exhorts his
Arhatship, not the paths to gods or humans. If one disciples first to establish themselves in virtue or
wants to perform donation with the hope of moral habits before entering on the path of
receiving wealth in a future lifetime or obtaining meditation and wisdom. Hence the need to start
happiness, one would not be following the from the very beginning. The starting point in the
ultimate path. In the contrary, transferring all Dispensation of the Buddha is sila, virtuous
merits one has accrued to other sentient beings so behavior. Standing on the firm ground of sila one
that they, as well as oneself, may achive should endeavor to master the fickle mind.
Buddhahood is the ultimate path. Cu Canh Lac: Dieu lac cua Niet BanThe
Cu Canh a: Giai oan cuoi cung tren bc supreme joy (nirvana).
ng giai thoatFinal stage. Cu Canh Muc ch: Muc ch cuoi cung, du cho
Cu Canh i Song: The aim of lifePhat Giao thanh PhatThe final objective, i.e., to become a
khong xem li ch vat chat la cu canh cua hanh Buddha
phuc trong i song: Buddhism does not consider Cu Canh Nhat Tha Bao Tanh Luan:
material welfare as an end in happiness in life. Ratnagotra-sastra (skt)Bao Tanh LuanPhan
Cu Canh Giac: a oan het can ban vo minh, Biet Bao Tanh ai Tha Toi Thang Yeu Ngha
tien en toan giac (chng c chan giac cu Luan. Bo Luan Do Nac Na Ma e soan ve Nh
canh), mot trong bon bac giac theo ai Tha Khi Lai tang trong Phat giao ai ThaTreatise on
Tn Luan, ay la luc Bo Tat at en mc giac ngo Precious nature or Tathagatagarbha. The sastra
tron ay tot cung hay at ti ngoi v Phat Reach was composed by Ratnamati on the
the final or complete enlightenment (to reach the Tathagatagarbha in Mahayana BuddhismSee
perfect quiescent stage of orginal bodhi). The Nh Lai Tang.
supreme enlightenment (Enlightened Cu Canh Niet Ban: Final Nirvana.
apprehension of a Buddha), one of the four kinds Cu Canh Phap Than: The supreme
of enlightenment mentioned in the Awakening of DharmakayaThe highest conception of Buddha
FaithSee Dieu Giac. as the absolute.
 683

Cu Canh Phat: Phat trong chan ly toi thng T o ngai xuat gia lam e t cua Thien s nh
The fundamental, ultimate or supreme Buddha, Hng tai chua Cam ng, va tr thanh Phap t i
who has complete comprehension of truth th 7 dong Vo Ngon Thong. Ve sau, ngai di ve
Buddha in his supreme reality. chua T Quang tren nui Tien Du e tu kho hanh.
Cu Canh Phat ao: Final goal of Buddhism Ngai thng day o e ve Tam va Phap Khong
Final end of BuddhismUtmost end of Hai: Pham tat ca cac phap mon von t chnh
BuddhismCu canh cua ao Phat (muc ch tanh cua cac ngi, tanh cua tat ca phap von t
cuoi cung cua ao Phat)Phat Giao khong xem chnh tam cua cac ngi. Tam phap nhat nh, von
li ch vat chat la cu canh cua hanh phuc trong khong hai phap. Phien nao troi buoc, tat ca eu
i songBuddhism does not consider material khong. Toi phc phai quay, tat ca eu huyen.
welfare as an end in happiness in life. That vay, hanh gia tu Thien nen luon nh li day
Cu Canh Tru: Giai oan at c Bo tat toan cua ngai la ng ngh ngi, ng bien luan; ma
thien trong Thap a Bo Tat, nhng cha ti Phat hay cam nhan va hay song vi Thien. Hay th
aAttainment of the perfect Bodhisattva-stage song vi Thien roi se co c kinh nghiem tuyet
in the ten stages of Bodhisattva, but not including dieu cua Thien trong i song hang ngay cua
the Buddha-stage. mnh. Vao thi o, Te Tng Dng ao xay
Cu Canh Tc: V th sau trong luc Tc V theo chua Dien Linh va thnh ngai ve tru. Khong the t
thuyet cua tong Thien Thai, giai oan tr tue giac choi, ngai ve tru tr tai ay va vien tch ba nam
lieu chan ly tron ayThe stage of complete sau o. Ngai cung day o e ve cai tam tch lang:
comprehension of truth, being the sixth stage of Cac ong phai nen luon giac ngo than tam von
the Tien-Tai SchoolSee Luc Tc Phat. lang yen, nhng roi cac tng hien hien, va hu vi
Cu Canh Tc Phat: The attainment of Perfect vo vi eu t ay ma co. Theo Phat giao noi chung,
enlightenmentCu Canh Tc Phat la giai oan va ac biet la theo nha Thien, tat ca chung ta eu
hanh gia pha tr tat ca vo minh va phien nao e co san Phat tanh phat sinh Bat Nha, soi sang moi
at ti toan giac. ay la giai oan th sau trong sinh hoat tinh than va the xac cua chung ta. Phat
sau giai oan phat trien cua Bo Tat c noi ro tanh cung tac ong nh mat tri phat sinh ra anh
trong Thien Thai Vien Giao, oi lai vi sau giai sang va sc nong, hay nh tam gng phan anh tat
oan phat trien hay Luc V cua Biet GiaoThe ca nhng g xuat hien trc no, ngha la mot cach
destroy of all ignorance and delusions to attain vo thc, vi vo tam theo ngha trang t. V vay
Perfect enlightenment (Fruition of holiness). This ngi ta noi rang Phat vo tam hay nh thanh
is the sixth of the six stages of Bodhisattva Phat ngi ta hieu vo niem. Do o, khong can bat
developments as defined in the Tien-Tai Perfect c mot no lc co y thc nao ca, ky that chung ch
or Final Teaching, in contrast with the ordinary six la nhng chng ngai cho s thanh Phat ma thoi.
developments as found in the Differentiated or Chung ta von la nhng v Phat. Noi thanh mot cai
Separated SchoolSee Luc Tc Phat. g o la pham Thanh va theo ly luan hoc, la mot
Cu Canh V: Paraya-navagga (p)Ultimate s trung lap. Do o khong co tam hay yeu thch
positionPhat qua toi thng, giai oan cao nhat vo niem, do vay no co ngha la khong co tat ca
trong nam giai oan tien en Phat Qua cua Phat moi no lc xao dieu, t tao hay gia doi ben ngoai,
Giao ai ThaThe supreme class or stage of tat ca eu trai ngc vi tam khong. Cac ong ch
Buddhahood, the highest of the five stages of can giac ngo rang than mnh ang bien oi, va tam
attainment of Buddhahood. mnh ang nhay nhot loan ong nh con vn, y
Cu Canh Vo Vi: Vo ieu kien hoan toan ang chay lung tung nh con nga. Sau mot thi
Perfectly unconditioned. gian cong phu tu tap, cac ong se t nhien thay
Cu Ch Thien S: Zen Master Cu ChThien rang tam nay von tch lang, cung nh nc von
s Viet Nam, que Chu Minh, Bac Viet. Khi hay tch lang, bat bien va bat ong, cho dau song c
con nho, ngai a lau thong Khong Lao, nhng ngai trao len va lan xuong, hay cho dau bot song c
than phien rang Khong chap hu, Lao chap thanh hnh va v tan nh the nao i na th nc
vo, ch co ao Phat la khong chap vao au ca. van vay. Khi tam cac ong nhan thc c nh vay,
 684

la than cac ong cung t nhien that s tnh lang minister Dng ao built Dien Linh Temple on
trong moi oai nghi, t i, ng, nam, ngoi. Roi cac Mount Long oi and invited him to stay there. He
ong cung se thay rang khong co cai g co the c could not refuse the order. He stayed there for
goi la than va tam cua cac ong ca. Luc o th than thee years and passed away. He also taught his
tam cac ong mi that s tnh lang va bat ong. Roi disciples about a serene mind: You should
sau o, cac ong cung nhan thc c s bat ong always realize that your body and mind are
cua van phap. Van phap luon chieu sang trong tam originally serene, but then you see all kinds of
cac ong, that s tnh lang va bat bien. Di ay form manifest in fron of you, and from there
la mot trong nhng bai ke thien noi tieng ve than emerge all the conditioned and the unconditioned.
va tam cua ngai: According to Buddhism, in general, and
Giac lieu than tam ban ngng tch specifically according to Zen, we are all endowed
Than thong bien hoa hien ch tng with the Buddha-nature from which Prajna issues,
Hu vi vo vi tung th xuat illumining all our activities, mental and physical.
Ha sa the gii bat kha lng The Buddha-nature does this in the same way as
Tuy nhien bien man h khong gii the sun radiates heat and light, or as the mirror
Nhat nhat quan lai mot hnh trang reflects everything coming before it, that is to say,
Thien co van co nan ty huong unconsciously, with no-mind, in its adverbial
Gii gii x x thng lang lang. sense. Hence it is declared that Buddha is
(Giac ngo than tam von lang yen, unconscious or By Buddhahood is meant the
Than thong cac tng bien hien tien. unconscious. Therefore, no special conscious
Hu vi vo vi t ay co, strivings are necessary; in fact they are a
The gii ha sa khong the lng, hindrance to the attainment of Buddhahood. We
Moi moi xem ra chang tng hnh. are already Buddhas. To talk about any sort of
Muon i ngan i nao sanh c, attainment is a desecration, and logically a
Chon chon ni ni thng rang ngi). tautology (mon Lap Tha). Having no-mind, or
A Vietnamese Zen Master from Chu Minh, North cherishing the unconscious, therefore means to
Vietnam. When he was still young, he was good in be free from all these artificial, self-created,
both Tao and Confucian, but complaining that double-roofing efforts. Even this having, this
Confucian attached to the existing and Tao cherishing, goes against Mind of No-Existence.
attached to the non-existing. Only Buddhism You only need to realize that your body is
attached to none. He left home and became a changing, and your mind is like a monkey, the
disciple of nh Hng at Cam ng Temple, and thought is like a horse. After some times of
became the Dharma heir of the seventh practicing, you will naturally realize that the mind
generation of the Wu-Yun-Tung Zen Sect. Later, is originally serene, unchanging, unmoving,
he moved to T Quang Temple on Mount Tien Du despite the waves keep rising and falling, and
to practise ascetics. He always taught his disciples despite the bubbles keep forming and vanishing.
about Mind and Dharma are not Two Things: When your mind is able to realize as such, your
All Dharma doors are from your won essence, body will naturally quiet and unmoving while you
and all the essence of all things are from your own are walking, standing, lying and sitting. Then, you
mind. Your mind and all things are just one, not will see that nothing could be called as your body
two things. The afflictions and fetters of this and mind at all. At that time, both your body and
samsara are all void. Sins and merits, right and mind are truly quiet and unmoving. You, then, will
wrong, all are illusions. As a matter of fact, Zen also realize that everything is truly quiet and
pratictioners should always remember his teaching unmoving. Everything is luminous in your mind
by not thinking, not reasoning; but feeling Zen and and truly quiet and unmoving. Below is one of his
living with Zen. Lets try to feel Zen, even in a famous Zen poems about the body and mind:
short moment everyday, we will have wonderful After realizing that your body and mind are
experience in our daily life. At that time, prime originally non-arising,
 685

From it manifests wondrously all phenomena. Cu Nhan o The: Cu ngi giup iTo
From there emerge all the conditioned rescue people and save the world.
and the unconditioned, Cu Nhan Nhat Menh Thang Tao That Cap
Countless universes appear immeasurably. Phu o: Cu mot mang ngi con hn xay thap
Though everything fully revealed, bay tangTo rescue and save one person is better
None of them really has shape or form, than building a seven-storied stupa.
Thousands or even ten thousands of Cu Sinh (1696-1733): See Nh Trng Lan Giac
your old lives in the past, Thien S.
Cannot be compared with what you have today. Cu Te: Cu ho, giup va o thoat chung
Always being luminious at anywhere and at any sanhTo rescue, help and save people.
place. Cu The: Nhng bac cu o the gian nh ch
Cu o: SalvationTo emancipateSaving Phat va ch Bo Tat, ac biet la c Quan The Am
Rescue and ferryTaking acrossNhng bac Bo Tat (tam thanh cu kho)To save the world
cu o the gian nh ch Phat va ch Bo Tat, ac A saviour of the world, Buddhas and Bodhisattvas
biet la c Quan The Am Bo Tat (tam thanh cu as world-saviours, especially Kuan-Yin
kho)A saviour of the world, Buddhas and Bodhisattva.
Bodhisattvas as world-saviours, especially Kuan- Cu The Bo Tat: Ch Phat va ch Bo Tat th hien
Yin Bodhisattva. cu o the gian, mot danh hieu khac cua Bo Tat
Cu o An: Grace of salvationAn Cu o Quan AmBuddhas and Bodhisattvas as world-
chung sanh, mot trong mi an cua PhatGrace saviours, another title for Kuan-Yin Bodhisattva.
of Initial resolve to universalize (salvation), one of Cu The Luan: Goi phap luan cua Phat la Cu
ten kinds of the Buddhas grace. The LuanThe wheel of salvation.
Cu Ho: Cu o va bao hoTo save and protect. Cu The Vien Man: Ten goi khac cua Bo Tat
Cu Ho Chung Sanh Than: Rescuing Sentient Quan AmComplete saviour of the world,
Beings Deity (Spirit). another name of Kuan-Yin Bodhisattva.
Cu Ho Hue Bo Tat: Paritrana-sayamatri (skt) Cu The Vien Thong: See Cu The Vien Man.
V Bo Tat cu o va bao ho chung sanh bang cach Cu The Xien e: Xien e la ngi khong con
day ho tr tue giai thoatA Bodhisattva who can c vang sanh na, cung co ngha la v Bo Tat
saves and protects sentient beings by teaching v long t bi vo han nen khi len ai nguyen t
them with wisdom of liberation. choi vao Niet ban e tiep tuc cu o chung sanh
Cu Ho Nht Thiet Chung Sanh Ly Chung The world-saving icchanti, i.e. the Bodhisattva
Sanh Tng Hoi Hng: To save all sentient who defers entry into Buddhahood to fulfil his
beings without any mental image of sentient vow of saving all beings.
beings. Cu Thoat Bo Tat: V Bo Tat cu ngi thoat
Cu Khoi: To deliver (save) someone from. khoi benh hoan tai ng. Ch Phat va ch Bo Tat
Cu Kho: Cu ai thoat khoi kho auTo save th hien cu o the gian, mot danh hieu khac cua
someone from unhappiness or suffering. Bo Tat Quan AmA Bodhisattva who save
Cu Kho An: An cu kho va vien ly sanh t, mot people from sicknesses and calamities. Buddhas
trong mi an cua PhatGrace of relief of the and Bodhisattvas as world-saviours, another title
living from distress and mortality, one of ten kinds for Kuan-Yin Bodhisattva.
of the Buddhas grace. Cu: Navan (skt)Nine.
Cu Kho Ban Vui: To save from suffering and to Cu Am: Nine elements or nine substances.
give joy. 1-5) Ngu ai: at, nc, la, gio, h khongThe
Cu Kho Trai: Phap hoi cau nguyen cu kho do five elements: earth, water, fire, wind, space.
vua Lng Vo e to chcAn assembly for 6-9) Nhng Yeu To Khac: thi, tam, a lai da, va
praying to save someone from unhappiness or ai ngaOther substances: time, mind or
suffering, organized by King Liang Wu Ti (502- spirit (manas), alaya, and soul (atman).
550). Cu Bach: L mDimNot clear about some-

thingVague.
Cu Bai: Chn lay, quy ba lan moi lan lay ba la,
mot trong nhng nghi thc quan trong trong nha
thienNine bows with three prostrations, each
prostration bowing three times, this is one of the
most important rituals in Zen monasteries.
Cu Bien Tri: Chn hnh thc cua toan tri (biet
het thay) ve bon chan ly (kien kho, kien tap, kien
diet va kien ao) cung nh nhng phng cach cat
t duc vong va ao tngThe nine forms of
complete knowledge of the four Noble Truths
(knowledge of sufferings, accumulation of
sufferings, termination of sufferings and
knowledge of the path) as well as the cutting off
passion and delusion.
Cu Bo: Navanga-Buddha-sasana (p & skt)
Chn bo kinh Tieu tha, giong nh 12 bo kinh ai
tha, ngoai tr Phng Quang, Tho ky va Vo van
t thuyetNine Hinayana sutras which are the
same as the twelve sutras in Mahayana except
Vaipulya (Phng quang), Vyakarana (Tho Ky),
and Udana (Vo van t thuyet).
Cu Bo Kinh: Navanga-sasana (skt)See Cu
Bo.
Cu Bo Phap Kinh: Navanga-buddha-sasana
(p)Navanga-sasana (skt)See Cu Bo.
Cu Chap: Nava Graha (skt)Nine seizers or
upholdersNine luminaries or planetsSee Cu
Dieu.
Cu Bo Tieu Tha: Nine classes of work
belonging to the HinayanaChn bo kinh thuoc
ve Tieu Tha, gom 12 bo cua ai Tha bo ra ba
bo Vo Van T Thuyet, Phng Quang va Tho
KyThe nine classes of work belonging to the
Hinayana, including the whole of the twelve
classes of the mahyana less (minus) the Udana or
Voluntary Discourses, the Vaipulya or Broader
Teaching, and the Vyakarana or Prophecies.
Cu Chan Ly: Chn chan lyNine truths or
postulatesSee Cu e.
Cu Chung: Chn chung e t gom That Chung
cong vi hai chung Sa Di va Sa Di Ni Tap S tho
tr tam giiNine kinds of disciples include seven
kinds plus junior monks and nuns or novice who
have received the eight commandmentsSee
Nine classes of disciples.
1-7)Bay chung xuat gia: Ty kheo (Bhiksu (skt),
Ty kheo ni (Bhiksuni (skt), Thc xoa ma na
686
(Siksamana (skt), Sa di (Sramanera (skt), Sa
Di Tap S tho tr tam gii, Sa di ni
(Sramanerika (skt), Sa Di Ni Tap S tho tr
tam giiThose who have left home: a
monk, a female observer of all the
commandments, a novice nun (a novice or
observer of the six commandments), a male
observer of the minor commandments, a
Junior monk who has received the eight
commandments, a female observer of the
minor commandments, and a Junior nun or a
novice nun who has received the eight
commandments.
8-9) Hai chung tai gia: u ba tac (c s nam), u ba
di (c s n)Those who still remain at
home: Lay man (Upasaka (skt) and Lay
woman (Upasika (skt).
Cu Chung Gii: See Cu Chung.
Cu Chung Sanh C: See Cu Hu.
Cu Chung ai Thien: Chn loai thien ai tha
cho ch Bo tat: Th nhat la T Tanh Thien hay
thien quan ve t tanh cua ch phap. Th nh la
Nhat Thiet Thien hay thien quan nham phat trien
t giac va giac tha en mc toi thng. Th ba la
Nan Thien hay thien quan ve nhng van e kho
khan. Th t la Nhat Thiet Mon Thien hay thien
ve ca vao toi tha thien nh. Th nam la Thien
Nhan Thien hay thien ve nhng ieu thien. Th
sau la Nhat Thiet Hanh Thien hay thien ve thc
tap va hanh ong ai tha. Th bay la Tr Phien
Nao Thien. Th tam la Th The Tha The Lac
Thien hay thien ve cach mang lai an lac cho moi
ngi trong i nay va i sau. Th chn la Thanh
Tnh Tnh Thien hay thien ve thanh tnh nham
cham dt ao giac va phien nao e at c ai
giacThe nine kinds of Mahayana dhyana for
bodhisattvas: First, meditation on the original
nature of things, or mind as the real nature, from
which all things derived. Second, meditation on
achieving the development of self and all others to
the utmost. Third, meditation on the difficulties of
certain dhyana conditions. Fourth, meditation on
the entrance to all the superior dhyana conditions.
Fifth, meditation on the good. Sixth, meditation on
all Mahayana practices and actions. Seventh,
meditation on ridding all suffers from the miseries
of passion and delusion. Eighth, meditation on the
way to bring joy to all people both in this life and

hereafter. Ninth, meditation on perfect purity in
the termination of all delusion and distress and the
obataining of perfect enlightenment.
Cu Chung Hoanh T: Chn th chet bat ac ky
tNine major forms of untimely death.
(I) Chn loai hoanh t theo truyen thong cac tong
phai Phat giao nguyen thuy: khong nen an ma
c an; an qua lng; chang an quen ma c an;
an khong tieu c; an th cha c nau
chn; khong gi gii luat; gan gui ac tri thc;
vao xom lang chang ung luc; ang tranh ma
chang tranh (chet chm)Nine major forms of
untimely death according to the Early
Buddhist Sects: to eat what is not allowed to;
to eat too much; to eat what is not suitable for
the stomach; to eat what is difficult for the
stomach to digest; to eat uncooked food; to
break precepts (law-breaking); to associate
with bad friends; to set out at the wrong time;
and drowning (should avoid but not avoid).
(II) Theo Kinh Dc S, Cu Thoat Bo Tat a
bao Ngai A Nan la co chn th hoanh t. Th
nhat, neu co chung hu tnh nao b benh tuy
nhe, nhng khong thay, khong thuoc, khong
ngi san soc, hay gia co gap thay lai uong
lam thuoc, nen benh khong ang chet ma lai
chet ngang. ang luc benh lai tin theo nhng
thuyet hoa phuc vu v cua bon ta ma ngoai
ao, yeu nghiet trong i, sanh long run s
khong con t chu oi vi s chan chanh, i
boi khoa e tm hoi roi giet hai loai vat e tau
vi than linh, vai van vong lng cau xin ban
phuc, mong c song lau, nhng rot cuoc
khong the nao c. Bi si me lam lac, tin
theo ta kien ien ao nen b hoanh t, oa
vao a nguc i i khong ra khoi. Th nh, tr hue, tnh thc, quyet nh tam, khong tham lam,
b phep vua tru luc. Th ba, sa oa am say
ni s chi bi, san ban, am me tu sac,
buong lung vo o, b loai quy oat mat tinh
kh. Hoanh t th t la chet thieu. Hoanh t
th nam la chet chm. Hoanh t th sau la
chet v b thu d an tht. Hoanh t th bay la Cu Cu Nhan: Mot t ng ly luan trong Phat
chet v b ri t nui cao xuong vc tham.
Hoanh t th tam la chet v thuoc oc, em
oi, rua nop, tru eo va b quy t thi lam hai.
Hoanh t th chn la chet v oi khat khon
khoAccording to The Medicine Buddha
Sutra, Salvation Bodhisattva told Ananda that
687
the Tathagatas mentioned countless forms of
untimely death; however, there nine major
forms of untimely death. First, some sentient
beings contract a minor illness which goes
untreated for lack of a physician or medicine;
or else, even though there is a physician, he
prescribes the wrong medicine, causing
premature death. Or, the patients, believing
the false pronouncements of earthly demons,
heretics or practitioners of black magic, may
panic, unable to calm their minds. They may
then engage in divination or perform animal
sacrifices in order to propitiate the spirits,
praying for blessings and longevity, all in
vain. Through ignorance, confusion and
reliance on wrong, inverted views, they meet
with untimely death and sink into the hells,
with no end in sight. Second, excecuted by
royal decree. Third, losing ones vitality to the
demons through hunting, gambling,
debauchery, drunkenness or extreme
dissipation. The fourth major form of untimely
death is death by fire. The fifth major form of
untimely death is death by drowning. The
sixthth major form of untimely death is being
devoured by wild animals. The seventh major
form of untimely death is falling off a
mountain or a cliff. The eighth major form of
untimely death is death by poison,
incantations, evil mantras and demons-raised-
from-the-death. The ninth major form of
untimely death is death from hunger or thirst,
for lack of food and water.
Cu Cong c Hanh: Chn cong c tu tap: long
nhan nhuc, long thng xot ln, long bi man ln,
khong san han, va khong si meNine elements of
virtue: forbearance, great mercy, great
compassion, wisdom, mindfulness, resolute mind,
absence of greed, absence of anger, and absence
of stupidity.
giao; chn s phoi hp kha d ve ong pham va d
phamA term in Buddhist logic; the nine possible
combination of like and unlike examples in a
syllogism.
Cu C: See Cu Hu.
Cu Dieu: Chn ngoi sao: nhat, nguyet, hoa tinh,
 688

thuy tinh, moc tinh, kim tinh, tho tinh, la hau va ke nothingness (Tam nhThird samadhi), and
oThe nine luminaries: the sun (aditya), the the land of knowledge without thinking or not
moom (soma), mars, mercury, jupiter, venus, thinking, or where ther is neither
saturn, the spirit that causes eclipses, and a consciousness nor unconsciousness (T
comet. nhFourth samadhhi).
Cu Du: Chn du: tinh (sao), hoa om, ang (en), Cu ieu Ca Sa: See Cu ieu Y.
ao (ao thuat), sng (sng mu), bao (bong bong), Cu ieu Y: Ao ca sa co pham trat thap nhat
mong, ien chp, va mayThe nine similes: stars, The lowest rank of the patched robe.
eye-film, lamp, prestidigitation, dew, bubble, Cu i: Chn bo mon trong thien phap do ngai
dream, lightning, and cloud. Phap Dien lap raNine subjects in Fa-Yan's Zen
Cu ao: Chn ng hu tnh cNine realms methodSee Cu i Thien and Phap Dien
of living beings. Thien S.
Cu e: Kyutai (jap)Chn chan ly: Vo Thng Cu i Thien: Thien phap do ngai Phap Dien
e, Kho e, Khong e, Vo Nga e, Hu Ai e, Vo lap ra. Trong thien phap nay, thien s dung c ng
Hu Ai e, B oan Phng Tien e, Hu D Niet sac ben manh me nham m con mat tr hue cho e
Ban e, Vo D Niet Ban eNine truths or tName of Fa-Yan's Zen method. In this
postulates: Impermanence, Suffering, Voidness Zenmethod, Zen masters use sharp and strong
(unreality of things, the void), No permanent ego words to open their students' wisdom eyeSee
or soul, Love of existence or possession resulting Phap Dien Thien S.
in suffering, Fear of being without existence or Cu Giai Thoat ao: Trong tam gii co cu a,
possession also resulting in suffering, Cutting of moi a eu co kien hoac, t hoac, va tu hoac In
suffering and its cause, Nirvana with remainder the nine stages of the trailokya each has its
still to be worked out, and Complete Nirvana. possible delusions and erroneous performances
Cu a: Nine worldsChn giiChn coi See Cu Vo Gian ao.
Chn atThe nine lands: Cu Gii: Chn gii hay con trong sai trai va van
1) Duc Gii Ngu Thu a: The realm of desire con b duc vong chi phoi; tat ca cac gii cua chung
Sensuous realm. hu tnh t Bo Tat xuong hang a nguc, ngoai tr
2-5) Bon coi Sac Gii: Ly Sanh Hy Lac a, nh Phat gii la gii cao nhatThe nine realms of
Sanh Hy Lac a, Ly Hy Dieu Lac a, Xa error, or subjection to the passion; all the realms
Niem Thanh Tnh aFour Realms of form of the living from Bodhisattvas down to hells,
(Material forms): Paradise after earthly life except the tenth and highest, the Buddha realm
(S thienFirst dhyana), Paradise of See Cu a.
cessation of rebirth (Nh thienSecond Cu Hnh: See Cu Che Cu Hnh.
dhyana), Land of wondrous joy after the Cu Hoa Sn: Chiu-Fa SanMot trong bon ngon
previous joys (Tam thienThird dhyana), the nui thieng lieng cua Phat Giao, toa lac trong vung
Pure Land of abandonment of thought or An Hoi ben Trung Quoc, ni tru tr cua Ngai a
recollection of past delights (T thien Tang Bo TatOne of the four sacred mountains
Fourth dhyana). of Buddhism situated in Anhui in China, and its
6-9)Bon coi Vo Sac Gii: Khong Vo Bien X a patron is Earth Store Bodhisattva (Ti-tsang)
(Akasanantyayatanam (skt), Thc Vo Bien See Hoa Sn.
X a (Vijnana-nantyayatanam (skt), Vo S Cu Hoanh T: Chn nguyen nhan gay ra cai chet
Hu X a (Atkincanyayatana (skt), Phi bat ac ky tNine kinds of irregular death
Tng Phi Phi Tng X a (Naivasanjnana- Nine major forms of untimely deathSee Cu
samjnayatana (skt)Four Formless realms Chung Hoanh T.
(realms beyond form): the land of infinite Cu Hoi Man a La: Cu hoi thuyetThe nine
space (Nht nhFirst samadhi), the land of groups in the diamond-realm mandala.
omniscience or infinite perception (Nh Cu Hng Long am: Lung-t'an: Renowned
nhSecond samadhi), the land of Far and WideSee Long am Cu Hng.
 689

Cu Hu: Chn coi tri hy lac: Th nhat la Duc (possession), Doubt, Envy, and Selfish
Gii Nhan Thien hay S chung sanh c. The gii (meanness).
Ta Ba va sau coi tri duc gii trong o chung sanh Cu Khieu: See Cu Khong Bat Tnh.
co nhieu loai than va nhieu loai tng. Th nh la Cu Khong: See Cu Khong Bat Tnh.
Pham Chung Gii Thien, ni chung sanh co nhieu Cu Khong (Khieu) Bat Tnh: Chn lo bat tnh
than khac nhau nhng tng lai giong nhau. Th trong than: hai mat, hai lo tai, hai lo mui, mieng,
ba la Cc Quang Tnh Thien, ni chung sanh ch tieu tien, ai tien. c Phat day co chn lo bat tnh
co mot loai than nhng nhieu loai tng khac trong c the chung ta, t moi lo nay luon r ra moi
nhau. Th t la Bien Tnh Thien, ni chung sanh th can ba nh m ni co hong, mo hoi t lo long
ch co mot than va mot tng giong nhau. Th ni da, van van. Khong co s bai tiet nao co the
nam la Vo Tng Thien, ni chung sanh khong co ngi, r hay nem cho vo. Tat ca eu bat tnh
tng ma cung khong co giac tri. Th sau la Nine impure openings in our body: eyes, ears,
Khong Vo Bien X, ni chung sanh khon g x tru. nose (nostrils), mouth, anus, and rectum. The
Th bay la Thc Vo Bien X, ni chung sanh tru Buddha teaches us that there are nine openings in
ni thc. Th tam la Vo S Hu X, ni chung our body and from each of them exudes all kinds
sanh bat dung x tru. Th chn la Phi Tng Phi of excretions all the the time, i.e., phlegm from
Phi Tng, ni chung sanh hu tng vo tng throat, sweat from the pores of skin, etc. None of
xThe nine realities, states or conditions in the things excreted are pleasant to smell or touch
which sentient beings enjoy to dwell: First, the or taste. They are all unclean things.
world and the six deva heavens of desire in which Cu Kiep: The nine kalpasTheo Kinh ai Bao
there is variety of bodies and thinking or ideas. Tch, du Phat Thch Ca va Di Lac cung khi au
Second, the three Brahma-heavens where bodies mot lt, nhng s tinh tan a khien cho Ngai
differ but thinking is the same (the first dhyana Thch Ca thanh Phat sm hn Ngai Di Lac en 9
heavenS thien thien). Third, the three bright tieu kiepAccording to the Maharatnakuta Sutra,
and pure heavens where bodies are identical but though Sakyamuni and Maitreya started together,
thinking differs (the second dhyan heavenNh the zeal of the first enabled him to become
thien thien). Fourth, the three universally pure Buddha nine kalpas sooner.
heavens where bodies and thinking are the same Cu Kinh: See Cu Bo Kinh and Thap Nh ai
(the third dhyana heavenTam thien thien). Fifth, Tha Kinh.
the no-thinking or no-thought heaven (The highest Cu Lien: See Cu Pham Lien Hoa.
of the four dhyana heavensT thien thien). Cu Lap: Phien ng lau, li an ui cua v thien s
Sixth, limitless space (First of the formless sau buoi thuyet phap daiSorry to let you
realms). Seventh, limitless perception (the second (someone) stand so long! This is a word of console
of the formless realms). Eighth, nothingness, the from a Zen master after a long preaching.
place beyong things (the third of the formless Cu Lau: Nine leakagesSee Cu Khong.
realms). Ninth, beyond thought or non thought (the Cu Loai Sanh: Chn loai sanhNine kinds of
fourth formless realms). birth.
Cu Hu Tnh C: See Cu Hu. 1-4) Bon loai au cho chung sanh cac coi tri,
Cu Ket: Chn moi phien trc a ket noi con ngi va a nguc: thai sanh, noan sanh, thap
ngi trong sanh t: Ai Ket (thng yeu hay tham sanh va hoa sanhThe first four kinds are
ai), Nhue Ket (s hn gian), Man Ket (nga man common to devas, earth, and hells: birth from
hay kieu man), Si Ket (si me hay s vo minh cua the womb, birth from the egg, birth from the
viec khong hieu s ly), Kien Ket (ta kien), Thu moisture, and birth from transformation.
Kien Ket (chap thu), Nghi Ket (nghi hoac Tam 5-9) Nam loai th nh cho cac bac thanh coi sac
Bao), Tat Ket (ganh ghet vi s giau sang hoac gii va vo sac gii: hu sac, vo sac, hu
hay ho cua ngi), Kien Ket (v ky)The nine tng, vo tng, va phi tng phi phi tng
bonds that bind men to mortality: Love, Hate, The second five for upper sages and saints in
Pride, Ignorance, Wrong views, Grasping the realms of form and non-form: birth into

the heavens of form, birth into the heavens of
non-form, birth into the heavens of thought,
birth into the heavens of non-thought, and
birth into the heavens of neither thought nor
non-thought.
Cu Long: Nine Dragons.
Cu Luan: Khong LuanVanh kim luan (chiec
long) co chn tang at tren nh chua thap Also
called the wheel of spaceThe nine wheel or
circles on the top of a pagoda.
Cu Lc: Nine PowersTheo Ty Kheo Bo e
trong Vi Dieu Phap, co chnh th lcAccording
to Bhikkhu Bodhi in Abhidhamma, there are nine
powers:
1-5)Nam lc thien hay trung tnh: tn lc, niem lc,
tue lc, tam lc (biet ho then khi gay nen toi
loi), quy lc (biet ghe s hau qua cua toi
loi)Five powers that are either wholesome
or indeterminate: the power of faith, the
power of mindfulness, the power of wisdom,
the power of shame, and the power of fear of
wrongdoing.
6-7)Hai lc bat thien: vo tam lc (khong biet ho
then khi gay nen toi loi) va vo quy lc (khong
biet ghe s hau qua cua toi loi)Two
unwholesome powers: the power of
shamelessness and the power of fearlessness
of wrongdoing.
8-9)Hai lc hoac thien, hoac bat thien, hoac trung
tnh: tan lc va nh lc Two powers, either
wholesome or unwholesome
indeterminate: the power of energy and the
power of concentration.
Cu Lu: Nine entrancesNine suppurations
See Cu Khong.
Cu Man: Theo Vi Dieu Phap th co chn loai
man: Th nhat la Nga Thang Man. oi vi ngi man rather than a woman). Third, once one
bang mnh, lai sinh tam qua man cho rang mnh
hn ho. Th nh la Nga ang Man. oi vi ngi organs complete and perfect. Fourth, once the six
hn mnh, lai sinh tam qua man cho rang mnh
bang ho. Th ba la Nga Liet Man. Khi tam kieu
man cho rang mnh khong en noi te nh ngi
khac. Th t la Hu Thang Nga Man. Van khi
tam kieu man du biet rang ngi o hn mnh.
Th nam la Vo ang Nga Man. Khi tam kieu
man cho rang khong ai bang mnh. Th sau la Vo
Liet Nga Man. Du biet rang khong ai kem hn
mnh nhng van sanh long kieu man cho rang
690
mnh ch kem ngi chut t thoi. Th bay la Vo
Thang Nga Man. oi vi ngi bang mnh, lai
sanh tam kieu man cho rang khong ai co the hn
mnh c. Th tam la Hu ang Nga Man. Du
biet ngi cung bang mnh, nhng van sanh tam
kieu man cho rang ho ch bang ta thoi. Th chn la
Hu Liet Nga Man. oi vi ngi bang mnh, lai
khi tam kieu man cho rang ho te hn mnh
According to Abhidharma, there are nine forms of
pride: First, that I surpass those who are equal to
me. Second, that I am equal to those who surpass
me (the pride of thinking oneself equal to those
who surpass us). Third, that I am not so bad as
others. Fourth, that others surpass me. Fifth, none
are equal to me. Sixth, none are inferior to me.
Seventh, none surpass me. Eighth, that are equal
to me. Ninth, that are worse than me.
Cu Mon: Chn caNine gatesSee Cu Hu.
Cu Nan S: Chn ieu kho trong Kinh T Thap
Nh ChngChng 36): Th nhat la ke thoat
c ac ao e c sanh lam ngi la kho. Th
nh la c lam ngi ma thoat c than n e
lam than nam la kho. Th ba la lam c than
nam ma sau giac quan ay u la kho. Th t la
mot khi a co sau can ay u, van kho c sanh
vao x trung tam. Th nam la a sanh c vao
x trung tam, van kho c sanh vao thi co Phat.
Th sau la a sanh vao thi co Phat, van kho c
gap ao. Th bay la a gap ao, van kho khi
c niem tin. Th tam la a co c niem tin,
or van kho phat tam Bo e. Th chn la phat tam Bo
e ma at en cho vo tu vo chng la kho Nine
difficulties (Sutra in Forty-Two SectionsChapter
36): First, it is difficult for one to leave the evil
paths and become a human being. Second, it is
still difficult to become a male human being (a
becomes a man, it is difficult to have the six
organs are complete and perfect, it is still difficult
for one to be born in the central county. Fifth, if
one is born in the central country, it is still difficult
to be born at the time of a Buddha. Sixth, if one is
born at the time of a Buddha, it is still difficult for
one to encounter the Way. Seventh, if one does
encounter the Way, it is still difficult for one to
bring forth faith. Eighth, if one does have
sufficient faith, it is still difficult for one to resolve
 691

ones mind on Bodhi. Ninth, if one does resolve ba, C Thu Cao Ap hay a tay len cao e chao.
ones mind on Bodhi, it is still difficult to be Th t, Hp Chng Bnh Cung hay chap tay cui
without cultivation and without attainment. au chao. Th nam, Khuat Tat hay nhun cong au
Cu Nan: Nine difficultiesNine distresses goi chao. Th sau, Trng Quy hay quy goi e
See Cu Nao. chao. Th bay, Thu tat C a hay chao bang
Cu Nao: Cu NanNine difficultiesChn s cach e hai ban tay va hai au goi xuong at. Th
phien nao hay chn tai nan ma c Phat a gap tam, Ngu Luan Cau Khat hay chao bang cach cho
phai khi Ngai con tai the: Th nhat, Ngai b nang hai cui cho va hai au goi xuong at. Th chn,
Ton a Li ph bang tham te. Th nh, nang Chien Ngu The au a hay chao bang cach phu phuc
Gia co tnh lam nhuc Ngai bang cach gia bung ca than ngi sat atAccording to Hsuan-Tsang,
cha roi vu cao. Th ba, e Ba at a, ngi em there are nine ways of showing respect in Indian
ho cua Ngai, a am mu am sat Ngai bang cach at his time: First, saluting by asking about welfare
lan a xuong oi khi Ngai i ngang qua khu nui. (speaking softly). Second, saluting by bowing the
Th t, Ngai b mui ten t dng lao ti am vao head. Third, saluting by holding high hands.
chan. Th nam, Ngai b Lu Li Vng Thai t con Fourth, saluting by bowing head with folded
vua Ba T Nac em quan en giet het nhng hands. Fifth, saluting by bending the knee. Sixth,
ngi trong dong ho Thch Ca. Th sau, v long t saluting by kneeling. Seventh, saluting by placing
bi, Ngai nhan li thnh cau en nha mot ngi Ba two hands and knees on the ground. Eighth,
La Mon e nhan cung dng, nhng khi en ngi saluting by placing two elbows and knees on the
ay khong cung. Phat va Tang oan cua Ngai phai ground. Ninth, saluting by humbly and
an lua nga cua mot ngi chan nga em cho. submissively prostrating the whole body on the
Th bay, b gio lanh thoi lam au lng. Th tam la ground.
sau nam kho hanh. Th chn, vao xom Ba La Mon Cu Nghiep: Chn Loai NghiepNine kinds of
khat thc trong ba ngay lien, khong ai cung dng, karmaNine evil acts by the body, speech and
phai mang bat khong veNine distresses borne mind which produce three kinds of retribution:
by the Buddha while he was still alive: First, He retribution in the present life, in the next life, and
was badly slandered by Sundara. Second, Canca in the life after next.
tried to dishonor him by pretending to pregnant 1-3) Ba nghiep trong Duc Gii: Tac Nghiep, Vo
and falsely accusing him. Third, Devadatta, his Tac Nghiep, va Phi Tac Phi Vo Tac Three
cousin, plotted to assassinate him by rolling stones kinds of Karma in the Desire realm: Conduct
down hill when he passed by the creek. Fourth, that causes karma, Conduct that does not
pierced by an arrow accidentally. Fifth, son of cause karma, and Conduct that is neutral.
King Prasenajit killed all people in the Sakya 4-6) Ba nghiep trong Sac Gii: Tac Nghiep, Phi
tribe. Sixth, due to his compassion, the Buddha Tac Nghiep, va Phi Tac Phi Vo Tac Three
accepted an invitation from a Brahman; however, kinds of Karma in the Form realm: Conduct
when the Buddha and his order arrived, the that causes karma, Conduct that does not
Brahman refused to serve them. As a result, the cause karma, and Conduct that is neutral.
Buddha and his order had to accept offering from 7-9) Ba nghiep trong Vo Sac Gii: Vo Tac Nghiep,
the stable-keeper. Seventh, cold wind to cause Phi Tac Phi Vo Tac, va Vo Lau Nghiep
back pain. Eighth, six years of ascetics. Ninth, Three kinds of Karma in the Formless realm:
entering the village for alms for three consecutive Non-causative deeds, Neutrality, and
days without receiving any food (returning with Immortality.
empty bowl). Cu Ngu: Ngoi vuaThe throne.
Cu Nghi: Chn oai nghiTheo Ngai Huyen Cu Nhan Nht Qua: Chn cua mi phap gii la
Trang, co chn phng cach to ve ton knh cua An nhan, phap gii th mi la quaNine of the ten
o: Th nhat, Phat Ngon Uy Van hay to li chao dhatu or regions are causative, the tenth is the
hoi (hoi tham sc khoe va an noi nho nhe). Th effect or resultantSee Phat Gii.
nh, Phu Thu Th Knh hay cui au knh chao. Th Cu Nhap: See Cu Khong.

Cu Nien Dien Bch: Face stone in nine years
To face wall in nine yearsToa thien mat xoay
vao tng, nh To Bo e at Ma a 9 nam dien LandAmitabha.
bch ma khong noi mot liTo sit in meditation
with the face to a wall, as did Bodhidharma for
nine years, without uttering a wordSee Bo e
at Ma.
Cu Pham: Chn coi tri thuoc T Thien Thien: born into the Pure LandSee Cu Pham Lien
Vo Van Thien, Phuc Sinh Thien, Quang Qua
Thien, Vo Tng Thien(Asamjni-sattvah (skt), Vo
Phien Thien, Vo Nhiet Thien (Anavatapta (skt),
Thien Hien Thien (Sudrsd (skt), Thien Kien Thien
(Sudarsana (skt), Sac Cu Canh Thien (Akanistha
(skt)The nine heavens of the fourth dhyana
heaven: Cloudless Heaven, Producing Blessing
Rewards, Broad Phala (the 12th Brahmaloka, great
fruit or abundant merits), Absence of thinking or
the Heaven above Thought., Free from trouble
(the 13th Brahmaloka, the 5th region of the fourth
Dhyanasee T Thien Thien), the Heaven
without heat or affliction, the 7th Brahmaloka (8th
of the Dhyana Heavens), Good to see Heaven,
and the highest of the material heavens (See Sac
Gii, and Thien).
Cu Pham Thien: The nine heavens of the fourth
dhyana heavenSee T Thien Thien.
Cu Pham: Nine grades of rebirthSee Cu
Pham Lien Hoa.
Cu Pham An Dng: Chn pham Tnh o, tng
ng vi chn s phat trien trong tien kiep, khoang
cach vi c A Di a trong kiep tng lai se tuy
thuoc vao o ma hoa sen n sm hay muonThe
nine grades or rewards of the Pure Land,
corresponding to the nine grades of development
in the previous life, upon which depends, in the
next life, ones distance from Amitabha, the
consequent aeons that are needed to approach
him, and whether ones lotus will open early or
lateSee Cu Pham Lien Hoa.
Cu Pham An Dng Hoa Sanh: Nhng chung
sanh hoa sanh t hoa sen vao cu pham An Dng
aThose born by transformation from the
heavenly lotus into the ninefold Paradise.
Cu Pham Di a: Chn hnh thc cua Di a Tnh highest of the nine stages of birth in the Pure Land
o, tng ng vi chn pham trong coi nc Tnh of AmitabhaSee Cu Pham Lien Hoa.
oThe nine forms of Amitabha, corresponding
to the nine departments of the Pure Land.
Cu Pham ai Y: See Cu ieu Y.
692
Cu Pham Giac Vng: Vua Bo e ni coi Tnh
oThe king or lord of the bodhi of the Pure
Cu Pham Hanh Nghiep: Chn hanh nghiep at
c qua tu tap, nh o con ngi c vang sanh
Tnh oThe nine karma to be attained by the
conduct or practice through which one may be
Hoa.
Cu Pham Lien ai: See Cu Pham An Dng
and Cu Pham Lien Hoa.
Cu Pham Lien Hoa: Nine grades of aspirants
Nine Lotus gradesChn pham Lien HoaNine
Holy Grades of Lotus:
1-3) HA PHAMBa bac thap nhat trong vang
sanh Tnh o: Ha Pham Ha Sanh, Ha Pham
Trung Sanh, va Ha Pham Thng SanhThe
three lowest stages of the nine stages of birth
in the Pure Land: the lowest of the three
lowest classes who enter the Pure Land of
Amitabha, the middle of the three lowest
classes (grades), and the highest of the three
lowest classes (grades).
4-6) TRUNG PHAMBa bac gia cua vang sanh
Tnh o: Trung Pham Ha Sanh, Trung Pham
Trung Sanh, va Trung Pham Thng Sanh
The three middle stages of the nine stages of
birth in the Pure Land: the lowest of the three
middle classes who enter the Pure Land of
Amitabha, the middle of the three middle
classes, and the highest of the three middle
classes.
7-9) THNG PHAMBa bac cao nhat cua vang
sanh Tnh o: Thng Pham Ha Sanh, Thng
Pham Trung Sanh, va Thng Pham Thng
Sanh The three highest of the nine stages of
birth in the Pure Land of Amitabha: the
lowest of the three highest classes who enter
the Pure Land of Amitabha, the middle of the
three highest classes, and the highest of the
three highest classes.
Cu Pham Thng: Ba bac cao nhat cua vang
sanh ve Tnh o cua Phat A Di aThe three
Cu Pham Thng Sanh: See Cu Pham Lien
Hoa.
Cu Pham (Thng) Y: Trong Tang Gia Le, co
 693

chn loai ao khac nhauThe sanghati, there are Way." Chiu Feng Ch'in said, "The Buddha
nine grades of the monks patched robe. does not fight against people's wishes." The
1-3)Ba loai Thng Tang Gia Le (cao nhat): ao monk said, "Thank you, Master, for this
hai mi mot manh, ao hai mi ba manh, va expedient." Chiu Feng Ch'in said, "You still
ao hai mi lam manhThree superior: earn blows from the staff."
twenty-one patched robe, twenty-three Mot hom, Thien s Cu Phong Can thng
patched robe, and twenty-five patched robe. ng day chung: "Dau cho may ong co noi
4-6)Ba loai Trung Tang Gia Le: ao mi lam cho en khi xanh ca mat, hay noi: 'Ay!' mot
manh, ao mi bay manh, va ao mi chn ngan lan, hay het len ca van lan. Tai sao cay
manhThree middle: fifteen patched robe, cot nh khong nhn nhan ong?" Sau khi
seventeen patched robe, and nineteen patched ngng mot luc lau, Cu Phong Can noi tiep:
robe. "o an ngon khong thoa man cn oi." Noi
7-9)Ba loai Ha Tang Gia Le: ao chn ma nh, ao xong S xuong toaOne day, Zen master
mi mot manh, va ao mi ba manh Three Chiu Feng Ch'in entered the hall and
lowest ranks: nine patched robe, eleven addressed the monks, saying, "No matter if
patched robe, and thirteen patched robe. you talk until you're blue in the face, or say
Cu Pham Tnh o: The nine grades (classes) of 'Hey!' a thousand times, or shout ten thousand
the Pure LandSee Cu Pham Lien Hoa. times. Why is it that the temple pillar still
Cu Pham Vang Sanh: Vang sanh ve cu pham won't acknowledge you?" After a long pause,
Lien Hoa Tnh oThe ninefold future life in the Chiu Feng Ch'in said, "Delicious food doesn't
Pure LandSee Cu Pham Lien Hoa and Cu satisfy the hungry." He then got down from
Pham An Dng. the Dharma seat.
Cu Phong Can Thien S: Kyuho Gon (jap) Cu Phong Chan Tnh: Chiu Feng Chen Ching
Chiu-feng Ch'in (Wade-Giles Chinese)Jiufeng Ten cua mot v Thien TangName of a Zen
Qin (Pinyin Chinese)Hien nay chung ta khong monk.
co nhieu tai lieu chi tiet ve Thien s Cu Phong Cu Phong ao Kien Thien S (?-923): Kyuho-
Can; tuy nhien, co mot vai chi tiet ly thu ve v Doken (jap)Chiu-feng Tao-ch'ien (Wade-Giles
Thien s nay trong Truyen ang Luc: Thien s Chinese)Jiufeng Daoqian (Pinyin Chinese)
Cu Phong Can la e t cua Thien s Tr Mon Ten cua mot v Thien s Trung Hoa va o the ky th
Quang To. Ong song va day Thien trong khu Cao X. Hien nay chung ta khong co nhieu tai lieu chi
An, bay gi thuoc tnh Giang TayWe do not tiet ve Thien s Cu Phong ao Kien; tuy nhien,
have detailed documents on this Zen Master; co mot vai chi tiet nho ve v Thien s nay trong
however, there is some interesting information on Truyen ang Luc, quyen XVI: Ong en t co
him in The Records of the Transmission of the thanh Phuc Chau. S tng lam th gia cho en khi
Lamp (Chuan-Teng-Lu): Zen master Chiu Feng Thien s Thach Sng Khanh Ch th tch. Sau khi
Ch'in was a disciple of Zen master Kuang-Zuo- thay mnh th tch, theo li thnh cau cua Tang
Zhi-Men (Kuang-zuo Chih-men). He lived and chung, S nhan chc tru tr. Ve sau nay, S i en
taught Zen in the area of Gao-an in modern nui Cu Phong (Chn ngon) Nh Chau, trong tnh
Jiangxi Province. Giang Tay ngay nay, ni ong nhan c ten nui
Mot v Tang noi vi Cu Phong Can: "Con nay. Thien s Cu Phong ao Kien la thay cua
thnh Hoa Thng tiet lo mot phng tien Hoa Sn Ngu AmZen Master Chiu-feng, name
thien xao e vao ao." Cu Phong Can noi: of a Chinese Zen monk in the tenth century. We
"Phat khong chong lai y nguyen cua con do not have detailed documents on this Zen
ngi." V Tang noi: "Cam ta, Hoa Thng, Master; however, there is some brief information
a cho mot phng tien thien xao." Cu on him in The Records of the Transmission of the
Phong Can noi: "Ong ang an gay."A monk Lamp (Chuan-Teng-Lu), Volume XVI: Zen
said to Chiu Feng Ch'in, "I ask the master to master Chiu-feng came from ancient Fuzhou.
reveal an expedient method to enter the Until Master Shih-shuang's death, Chiu-feng

served as his student and personal attendant. At
the invitation of other monks Chiu-feng then
assumed the vacant abbacy of the monastery.
Later he moved to Chiu-feng (Nine Peaks) in
Ruizhou, in modern Jiangxi Province, where he
acquired his mountain name. Zen master Chiu-
feng was the master of Ho-shan-Wu-yin.
Khi Thach Sng th tch, chung Tang trong t
vien hop va quyet nh chon e Nhat Toa
lam tru tr mi. Nhng Cu Phong ng len
noi vi c toa: "Trc het chung ta phai biet
rang e Nhat Toa co thc s hieu giao ly cua
Thay khong a."When Shih-shuang died,
all the monks in his monastery held a
conference and decided to nominate the Chief
Monk there as the new Abbot. But Chiu-feng
rose and said to the assembly: "We must
know first whether he truly understands the
teaching of our late Master."
e Nhat Toa hoi: "Ong nh hoi g ve giao ly
cua Thay?"The Chief Monk then asked,
"What question have you in mind concerning
our late Master's teachings?"
Cu Phong ap: "Thay noi, 'Quen tat ca, ng
ong g, co ngi ngh hoan toan! Co trai qua
mi ngan nam trong mot niem! Co tr thanh
tro lanh va cay kho! Co gan l hng trong
ngoi co t! Co tr nen mot dai lua trang!' Toi
khong hoi ngai ve phan au cua li day nay,
ma ch ve cau cuoi; 'Co tr nen mot dai lua
trang?' The co ngha la g?"Chiu-feng
replied, "Our late Master said: 'Forget
everything, stop doing anything, and try to
rest completely! Try to pass ten thousand
years in one thought! Try to be cold ashes and
a worn-out tree! Try to be near the censer in
the old temple! Try to be a length of white
silk'. I do not ask you about the first part of
this admonition, but only about the last
sentence: 'Try to be a length of white silk.'
What does it mean?" (Stop all your
hankerings; be like cold ashes and withered
plants; keep the mouth tightly closed until
mould grows about it; be like pure white
linen; thoroughly immaculate; be as cold and
dead as a censer in a deserted shrine)
e Nhat Toa ap: "o ch la mot cau giai
thch ve van e Nhat Tng."The Chief
694
Monk answered, "This is only a sentence to
illustrate the subject matter of the One Form."
(a state of absolute annihilation).
Cu Phong la len: "o! Toi biet ong chang he
hieu giao ly cua Thay!"Chiu-feng then
cried out loudly: "See! I knew you didn't
understand our late Master's teaching at all!"
e Nhat Toa hoi: "Ong khong chap nhan kien
giai nao cua toi? Bay gi hay ot mot nen
hng cho toi. Neu toi khong the chet trc
khi hng chay het, luc ay toi chu nhan la toi
khong hieu y Thay ta muon noi g!"The
Chief Monk then asked, "What understanding
of mine is it that you do not accept? Now light
a stick of incense for me. If I cannot die
before it has burned out, the I'll admit that I
do not understand what our late Master
meant!"
Roi mot nen hng c ot va e Nhat Toa
bat au ngoi, thang nh mot cay gay. Va kia,
trc khi nen hng chay het, v e Nhat Toa
a vien tch ngay cho ong ngoi!Whereupon
the incense was lighted and the Chief Monk
assumed his seat, sitting straight as a pole.
And before the stick of incense was
completely consumed, the Chief Monk had
actually passed away right there where he
sat!
Trong cau truyen tren, khi v e Nhat Toa b
Cu Phong thach, ong a can am qua quyet
tri thc noi tai cua mnh bang cach thc hien
s giai thoat cai tam y thc khoi than xac vat
ly trong mot vai phut. Co ai, khong co oi
chut giac ngo noi tai ve Chan Ly Thien, ma
lai co the thc hien mot viec tao bao ang ke
nh vay? Nhng ngac nhien thay, ngay ca
thanh tch phi thng nay cung khong ung
vi tieu chuan cua Thien! Co the giai thoat
mnh khoi sanh t theo ung ngha en cua no
cung van con cach xa muc tieu cua giao ly
Thien S! Luc ay Cu Phong vo vai t thi va
noi: "Ong co the ngoi va th tch ngay tc th
cung c; con ve y ngha nhng li cua
Thay, ong van chang hieu chut nao!" Qua
ay, chung ta thay truyen thong Thien a bieu
lo mot cach hien nhien thai o khinh th oi
vi than thong. Thien khong mong cau ma
cung chang quan tam en bat c loai than

thong nao. ieu ma Thien that s quan tam
en la s lieu tri va chng ngo cai huyen dieu s tc la thoai nguyet. Chuyen trong tong mon
cua tat ca nhng huyen dieu, cai Phap than
bat kha t ngh ma chung ta co the tm thay
tat ca moi cho va vao tat ca moi thiIn the
preceding story, when the Chief Monk was
challenged by Chiu-feng, he courageously
testified to his understanding by actually
liberating his consciousness-soul from his
physical body within a few minutes. Who,
without having some inner realization of Zen
Truth, could possibly perform such a
remarkable feat? But, surprisingly, even this
outstanding achievement failed to meet the
standard of Zen! To be able to free oneself
from life and death in their literal sense is still
far from the objective of Zen Master's
teaching! Chiu-feng then tapped the corpse's
shoulder and said: "You can sit down and die
immediately all right; but as to the meaning of
our late Master's words, you still have not the
slightest idea!" Through this, we see the
tradition of Zen has shown unmistakenly its
scornful attitude towards miracle working.
Zen does not court or care about miraculous
powers of any sort. What it does care about is
the understanding and realization of that
wonder of all wonders, the indescribable
Dharmakaya which can be found in all places
and at all times.
Sau khi Cu Phong tr thanh tru tr, co mot v
Tang hoi: "Nhng ngi trong vo gian ao th
hanh hanh g?" Cu Phong noi: "Hanh hanh
suc sanh." V Tang lai hoi: "Vay th suc sanh
hanh hanh g?" Cu Phong ap: "Hanh vo
gian." V Tang noi: "Tren con ng o co
nhieu lan troi trc khi thanh ngi." Cu
Phong noi: "Ong phai biet la co lam ngi
khong chung mang." V Tang lai hoi: "Mang
g ma khong chung?" Cu Phong noi: "Bat t
kh khong ngng." oan Cu Phong noi vi
chung Tang: "May ong co c lanh hoi ve
mang hay khong? May ong nen biet ve no.
Mot dong suoi chay la mang. Tram nhien tch
tnh la than. Ngan song tranh nhau phun vot la
canh gii Van Thu. H khong luan chuyen
trong sang la Pho Hien sang (ging). Hay la
ke tiep lao Tang giai thch bang cach mn
695
mot cau e ch mat trang. Khi may ong gia
cua ch To dng nh la may ong dung c
phn lam tin trong moi luc. Con nh sieu
viet c ma en trc khi kien lap so nhieu
danh muc trong cac coi. Hi ch huynh e,
than khau nao troi buoc may ong? Ngay tai
cho nay ay. Lao Tang khong gat may ong t
nao ca. Hay xem xet nhng li lao Tang noi
roi may ong se thay. Lao Tang khong phnh
gat lo tai cua may ong. Hay th nghiem li
noi cua lao Tang. Lao Tang khong phnh gat
nhn quang cua may ong. Hay bien bach ro
rang xem sao! Do o mi noi 'Trc khi len
tieng khong the tranh. Cai theo sau li noi
chang the cat lai. Ca tri at eu la ca the cua
may ong. Vay th may ong se i au e co
c s an bnh ni mat, tai, mui, va li ay?
Neu may ong co hng e n y can ma tm
ngha, th tron cai khong bao gi dt v lai
cung cha co phan ngh ngi.' Cho nen co c
co noi: 'Co em tam y e hoc huyen tong
(Thien tong), cung nh ang xoay mat ve
hng Tay ma lai i ve ong vay.'"After
Chiu-feng became abbot, a monk asked, "On
what path are those who do not adhere to the
nine paths (that cut off defilement)?" Chiu-
feng said, "The path of beasts." The monk
said, "Then what path is it that beasts travel?"
Chiu-feng said, "Not the nine paths." The
monk said, "On that path there are many
transmigrations before one becomes a
person." Chiu-feng said, "You should
understand that there are those without a
common life." The monk said, "What life is it
that isn't common?" Chiu-feng said,
"Immortality with the breath ceasing." Then
Chiu-feng said to the monks, "Have you all
gained an understanding of life? You should
want to know about it. A flowing spring is life.
Profound solitude is the body. The thousand
surging waves are Manjusri's condition. The
revolving empty firmament is
Samantabhadra's bed. Or next time I explain
it, I may borrow a phrase and say it's pointing
at the moon. When you meet daily affairs it's
talking about the moon. When from the gate
of our ancestors you meet daily affairs it's as

if you're employing the banner of truth in
each moment. Or it's the transcendent virtue
that comes before the ordered creation of
myriad names in all realms. Brothers, what
body and speech bind you? It's right here. I'm
not deceiving you an inch. Examine my words
and you'll see. I don't deceive your ears. Test
my words. I don't deceive your eyes. Sort it
out and see it clearly. Thus, what precedes the
sound of words can't be avoided. What
follows words can't be stored away. All of
heaven and earth come forth from your own
body. So where would you go to gain peace
for the eyes, the ears, the nose, and the
tongue? If you try to realize it by delving
beneath the root of meaning, then through an
endless future you will never have a bit of
rest. The unending future meets us without
rest. Therefore the ancients said, 'Trying to
use your mind to study the great mystery, you
seem to face the west, but you're traveling
east.'"
Cu Phong Pho Man: Chiu Feng Pu ManName
of a monk.
Cu Phc Nht Thoat: Chn trang thai troi buoc practicing it well even if one practices it
va mot trang thai giai thoatThe nine states of
bondage and the one state of liberation:
(A) Cu Phc: Chn trang thai troi buoc: hoa o, Quy, loai quy mieng boc la nh ngon uoc. Th
huyet o, ao o, a tu la, nhan, thien, ma, ni
kien a (ngoai ao), va sac va vo sac The nhon nh kim. Th ba la Xu Khau Quy, loai quy
nine states of bondage: hell of fire, hell of
blood, hell of sword, asuras, men, devas,
maras, nirgranthas, form and formless states.
(B) Nhat Thoat: Mot trang thai giai thoat: Niet
BanThe one state of liberation: Freedom of
Nirvana.
Cu Phng Tien: Chn giai oan thch hp trong
phuc vu ton giao: Tac le, xuat toi, quy y, th than,
phat Bo e Tam, tuy hy, can giang, cau vang
sanh, va hoi hng cong cThe nine suitable
stages in religious services: salutation to the
universal Triratna, repentance and confession,
trust in Triratna, giving of self to the Tathagata,
vowing to devote the mind to bodhi, rejoicing in
all good, beseeching all Tathagatas to rain down
the saving law, praying for the Buddha-nature in
self and others for entry in the Pure Land, and
demitting the good produced by the above eight
696
methods., to others, universally, past, present and
future.
Cu Phng Tien Thap Ba La Mat Bo Tat:
Chn giai oan thch hp lam phng tien hoang
phap cua Thap Ba La Mat Bo TatThe nine
suitable stages in religious services of the ten
paramita BodhisattvasSee Thap Ba La Mat.
Cu Qua: Nine faultsChn ieu Lam Loi:
khong chu nghe phap; khong chu tin dau nghe;
khong chap nhan trong tam dau tin; khong tr tung
dau chap nhan; khong thong hieu ngha dau tr
tung; khong giang giai cho ngi khac dau thong
hieu; khong tu tap dau a ch day cho ngi khac;
dau tu tap nhng lai khong tu tap lien tuc; dau tu
tap lien tuc nhng khong tu tap ung mc Nine
faults: not wishing to hear the dharma; not
believing in it even if one hears it; not accepting it
in mind even if one believes in it; not chanting it
even if one accepts it; not understanding the
meaning of it even if one chants it; not
expounding it to others even if one understands its
meaning; not practicing it as prescribed even if
one expounds it to others; not practicing it
continuously even if one practices it; and not
continuously.
Cu Quy: Chn loai quy: Th nhat la C Khau
nh la Cham (Kim) Khau Quy, loai quy co mieng
mieng thoi. Th t la Cham Mao Quy, loai quy co
long nhon nh kim. Th nam la Xu Mao Quy, loai
quy co long thoi. Th sau la Anh Quy, loai quy
than the ay mun nhot. Th bay la Hy T Quy,
loai quy thng lan khuat trong en mieu, hy vong
c an uong. Th tam la Hy Th Quy, loai quy
thng an o tha thai cua ngi khac, hoac o
cung hay bat c th g con tha. Th chn la ai
The Quy, loai quy giau co phuc ln. ay la loai
quy co the lc nh Da Xoa, La Sat, chung rai
rac khap ni t trong phong oc, en pho ch, song
ho, cay coiNine classes of ghosts: First, burning
torch-like ghost. Second, narrow needle-mouth
ghosts. Third, stinking mouth ghosts. Fourth,
needle-like hair ghosts, self-piercing. Fifth, hair-
sharp and stinking, or stinking hair ghosts. Sixth,
ghosts of which bodies are full of tumours.
Seventh, ghosts that haunt sacrifices to the dead.
 697

Eighth, ghosts that eat human leavings. Demons ben trong cua thien nhan la la lam cho tam giac
that live on the remains of sacrifices, or any ngo e thay t tanh cua chnh mnh va sieu thoat
leavings in general. Ninth, rich ghosts, or powerful sanh tTo enlighten the mind in order to see
demons, i.e. yaksas, raksasas, picasas, etc. All into ones own nature, and to go beyond the cycle
belong to the realm of Yama whence they are sent of birth and death.
everywhere, consequently are ubiquitous in every Cu Tham Thng ng: Chn lan thng
house, lane, market, mound, stream, tree, etc. ng hanh le trong thang, c ba ngay mot lan
Cu Sang: See Cu Khong. The nine monthly visits or ascents to the hall for
Cu Sanh: Chn loai sanhNine kinds of birth worship, every third day.
See Cu Loai Sanh. Cu Thap Bat S: Chn mi tam s giaChn
Cu Sn Bat Hai: Nine Cakravala (skt)Chn mi tam s cam do hay thach thc c noi en
rang nui hay luc a b phan cach bi tam bien cua trong giao ly Tieu Tha. ay la 98 phien nao cua
vu truNine concentric mountain ranges or kien t gii, hay la nhng y kien t ben trong lan
continents, separated by eight seas, of a universe: ben ngoaiThe Hinayana ninety-eight tempters
(I) Theo ai Tha, co cu sn hay chn rang nui. or temptations, that follow men with all subtlety to
Tai trung tam hon nui cao nht la nui Tu Di, induce laxity. They are ninety-eight klesas
va xung quanh la cac nui khac: nui Yet a (afflictions), or moral temptations in the realm of
Lac Ca, nui Y Sa a La, nui Du Can a La, view and thought, or external and internal ideas.
nui To at Le Xa Na, nui An Thap Phc Yet Cu Thap Gii oa: Navati-Prayascittiya (p)
No, nui Ni Dan a La, nui Ty Na a Ca, nui Pacittiya (skt)Chn mi gii Ba Dat e, neu
S Ca LaNine mountain ranges according pham mot trong nhng toi nay ma ch thanh phat
to the Mahayana. The central mountain of the lo sam hoi trc Tang chung, th toi c tieu
nine is Sumeru, and around it are the ranges khien. Neu khong ch thanh phat lo sam hoi,
of other mountains: Khadiraka (skt), Isadhara chang nhng se tr ngai cho viec khi sanh thien
(skt), Yugamdhara (skt), Sudarsana (skt), phap, ma se con b oa vao a nguc, nga quy, suc
Asvakarna (skt), Nemimdhara (skt), Vinataka sanhNinety Pacittiya offences which require
(skt), and Cakravada (skt). confession and repentance. If a monk doing any of
(II) Vi Dieu Phap Cau Xa lai cho mot th t khac: them, makes a confession of it before the Sangha
nui Tu Di gia, nui Du Can a La, nui Y Sa with clear heart, he will become free from the
a La, nui Yet a Lac Ca, nui To at Le Xa offence. If he doesnt, the offence itself will not
Na, nui An Thap Phc Yet No, nui Ty Na a only obstruct his development of wholesome acts,
Ca, nui Ni Dan a La, va nui Thiet Luan bao but it will also cause his rebirth in lower realms,
boc cac nui va ke trcThe Abhidharma i.e., hell, hungry ghosts, or animal.
Kosa gives a different order: Sumeru in the Cu Thap Luc Chung Ngoai ao: Chn mi sau
center, Yugamdhara, Isadhara, Khadiraka, phai ngoai aoVao thi c Phat con tai the, co
Sudarsana, Asvakarna, Vinataka, hn 96 phai ngoai aoAt the time of the
Nemimdhara, and an Iron-Wheel mountain Buddha, there were more than ninety-six classes
encompassing all these above mentioned of non-Buddhists or heretics and their practices.
mountains. Cu The: The gii cua qua kh, hien tai va v lai,
Cu Tai Thap Bat Nan: Tai nan lien tiep moi thi the gii lai co rieng qua kh, hien tai va
Misfortunes aplenty. v lai cua chnh noPast, present and future
Cu Tam Luan: Chn s luan chuyen cua tam worlds, each has its own past, present and future.
tngThe nine evolutions or movements of the Cu The Gian: Chn the gii thap trong mi the
mind in perception. gii, the gii cao nhat hay the gii th mi la
Cu Tham: Bao Tung LamCu ThamLao Phat gii. Chn the gii con lai luon b ao giac me
ThamNgi tham thien hoc ao lau nam A muoi cua giac quan chi phoiThe nine lower of
long-standing Zen practitioner. the ten worlds, the highest or tenth being the
Cu Tham S: Viec tham thien a lau, ch viec Buddha-world. The rest nine are always subject to
 698

illusion, confused by the senses. tng h khong vo bien x oan diet. Th bay la
Cu Th e Diet: Anupubha-nirodha (p)Nine thanh tu Vo S Hu X, thc vo bien x b oan
successive cessationsTheo Kinh Phung Tung diet. Th tam la thanh tu Phi Tng Phi Phi
trong Trng Bo Kinh, co chn th e diet. Th Tng X, vo s hu x tng b oan diet. Th
nhat la thanh tu S Thien, cac duc tng b oan chn la thanh tu Diet Tho Tng nh, cac tng
diet. Th nh la thanh tu Nh Thien, tam t oan va cac tho eu b oan dietAccording to the
diet. Th ba la thanh tu Tam Thien, hy oan diet. Sangiti Sutta in the Long Discourses of the
Th t la thanh tu T Thien, hi th vao hi th Buddha, there are nine successive cessations:
ra b oan diet. Th nam la than h tu H Khong First, by the attainment of the first jhana,
Vo Bien X, sac tng b oan diet. Th sau la perceptions of sensuality cease. Second, by the
thanh tu Thc Vo Bien X, tng h khong vo attainment of the second jhana, thinking and
bien x oan diet. Th bay la thanh tu Vo S pondering cease. Third, by the attainment of the
Hu X, thc vo bien x b oan diet. Th tam la third jhana, delight (piti) ceases. Fourth, by the
thanh tu Phi Tng Phi Phi Tng X, vo s hu attainment of the fourth jhana, in-and-out
x tng b oan diet. Th chn la thanh tu Diet breathing ceases. Fifth, by the attainment of the
Tho Tng nh, cac tng va cac tho eu b oan Sphere of Infinite Space, the perception of
dietAccording to the Sangiti Sutta in the Long materiality ceases. Sixth, by the attainment of the
Discourses of the Buddha, there are nine Sphere of Infinite Consciousness, the perception
successive cessations: First, by the attainment of of the Sphere of Infinite Space ceases. Seventh,
the first jhana, perceptions of sensuality cease. by the attainment of the Sphere of No-Thingness,
Second, by the attainment of the second jhana, the perception of the Sphere of Infinite
thinking and pondering cease. Third, by the Consciousness ceases. Eighth, by the attainment
attainment of the third jhana, delight (piti) ceases. of the sphere of Neither-Perception-Nor-Non-
Fourth, by the attainment of the fourth jhana, in- Perception, the perception of the Sphere of No-
and-out breathing ceases. Fifth, by the attainment Thingness ceases. Ninth, by the attainment of the
of the Sphere of Infinite Space, the perception of Cessation-of-Perception-and-Feeling, perception
materiality ceases. Sixth, by the attainment of the and feeling ceaseSee T Thien Thien, T Vo
Sphere of Infinite Consciousness, the perception Bien X and T Vo Bien X nh.
of the Sphere of Infinite Space ceases. Seventh, Cu Th e Tru: Nine successive abidings
by the attainment of the Sphere of No-Thingness, Chn Th e TruTheo Kinh Phung Tung trong
the perception of the Sphere of Infinite Trng Bo Kinh, co chn th e tru: Nhat Thien
Consciousness ceases. Eighth, by the attainment Thien, Nh Thien Thien, Tam Thien Thien, T
of the sphere of Neither-Perception-Nor-Non- Thien Thien, Khong Vo Bien X, Thc Vo Bien
Perception, the perception of the Sphere of No- X, Vo S Hu X, Phi Tng Phi Phi Tng X,
Thingness ceases. Ninth, by the attainment of the va Diet Tho Tng nh XAccording to the
Cessation-of-Perception-and-Feeling, perception Sangiti Sutta in the Long Discourses of the
and feeling cease. Buddha, there are nine successive abidings: the
Cu Th e nh: Anupubha-nirodha (p)Nine first jhana heaven, the second jhana heaven, the
successive cessationsChn mc o thien nh third jhana heaven, the fourth jhana heaven, the
The samadhi of the nine degreesTheo Kinh Sphere of Infinite Space, the Sphere of Infinite
Phung Tung trong Trng Bo Kinh, co chn th e Consciousness, the Sphere of No-Thingness, the
diet. Th nhat la thanh tu S Thien, cac duc Sphere of Neither-Perception-Nor-Non-
tng b oan diet. Th nh la thanh tu Nh Perception, and the Sphere of Cessation of
Thien, tam t oan diet. Th ba la thanh tu Tam Perception and Feeling.
Thien, hy oan diet. Th t la thanh tu T Thien, Cu Thc: Chn loai y thc: Nhan Thc, Nh
hi th vao hi th ra b oan diet. Th nam la Thc, Ty Thc, Thiet Thc, Than Thc, Y Thc,
thanh tu H Khong Vo Bien X, sac tng b Mat Na Thc (A a Na Thc hay y can), A Lai
oan diet. Th sau la thanh tu Thc Vo Bien X, Da Thc, A Ma La Thc (Phat Thc, Vo Cau
 699

Thc, Thanh Tnh Thc, Chan Nh hay chan chn ngon la xung quanh cua Bat ong Minh
tam)The nine kinds of cognition or Vng, mot bieu tng cua s pha huy phien nao
consciousness (Vijnana): consciousness of the va chng ngai trong tam gii cu aThe nine
sight, consciousness of the hearing, consciousness penetrating flames of the sword of Acala,
of the smelling, consciousness of the tasting, emblem of the destruction of illusions and
consciousness of touch, consciousness of the mind, hindrances in the nine realms.
consciousness of manas, consciousness of the Cu Tru Tam: Chn giai oan tru tamNine
mental perception (tang thc), and Purified or stages of mental concentration when in dhyana
Buddha consciousness. meditation (An, Nhiep, Giai, Chuyen, Phuc, Tc,
Cu Tnh Nhuc: Chn loai tht thanh tnh: T 1 Diet, Tnh, Tr).
en 5 giong nh Ngu Tnh Nhuc. Th sau la con Cu Trung: HeavenThe imperial abode.
vat khong phai v mnh ma b giet. Th bay la tht Cu Tung Chan Nhat (1889-?): Ten cua mot v
kho t nhien, do con vat t chet lau ngay di anh hoc gia Phat giao Nhat Ban vao the ky XX
nang lam cho tht kho lai. Th tam la nhng mon Name of a Japanese Buddhist scholar in the
khong phai do c hen, nhng tnh c gap ma an. twentieth century.
Th chn la mon tht a lam t trc khi co s hien Cu Tuyen: Suoi vangThe nine springs
dien cua mnh tai oNine kinds of clean flesh: HellsHades.
From 1 to 5 (see Ngu Tnh Nhuc). Sixth, the Cu T Cu Lao: Hard labour of ones parents
creatures not killed for me. Seventh, naturally Chn ch cu lao, y noi cong lao cua cha me vi
dried meat. Eighth, things not seasonable or at the chn ch cao sau t sinh, cuc (me an), phu (vo
right time. Ninth, things previously killed. ve), suc (bu mm), trng (nuoi cho ln), duc (day
Cu Toi Bao: See Cu Nao. do), co (khien con cai nh n ong ba cha me),
Cu Ton: Chn bac ang ton vinh tren bong sen phuc (xem tnh tnh ma day bao), va phuc (che
tam canh, Phat Ty Lo Gia Na trung tam, bon v ch).
Phat va bon v Bo Tat tren moi canh sen. Bong Cu T Man o La: Chn ch Man o La chn
sen bieu trng cho nhan tamThe nine honoured ch huyen dieu. Bong sen tam canh vi Quan T
ones in the eight-petalled hall of the Garbhadhatu; Tai Bo Tat trung ai va Phat A Di a tren moi
Vairocana in the center of the lotus, with four canh, thng c kien lap thanh hnh ch Hat
Buddhas and four Bodhisattvas on the petals; the Ly (chung) trong Phan ngThe nine magical
lotus representing the human heart. character MandalaThe lotus with its eight petals
Cu Tong: The nine sects in BuddhismSee and its center; Avalokitesvara may be placed in
Tong Phai. the heart and Amitabha on each petal, generally
Cu Trai Nht: Chn ngay an chay, tr gii, va c the shape of the Sanskrit Seed letter.
an qua ngo. Trong chn ngay nay vua Tri e Cu Tng Quan: Nivasamjna (skt)Chn loai
Thch va T Thien vng do xet s thien ac cua thien quan ve than the giup ta thoat c luyen ai
nhan gian: moi ngay trong thang gieng; moi ngay ve than: Th nhat la quan xac snh len
trong thang nam; moi ngay trong thang chn; cac (Vyadhmatakasamjna (skt). Tng thay va mi
thang khac moi thang sau ngay: mong tam , mong chet va bat au snh len. Th nh la quan xac oi
chn, 14, ham ba, ham chn va ba miNine sac bam tm (Vinilakas (skt) hay tng thay chet
days of abstinence on which no food is eaten after oi sac bam xanh tm. Th ba la quan xac rut nho
twelve oclock and all the commandments must be lai (Vipadumakas (skt) hay tng thay ang hoai
observed. On these days Indras and the four deva- diet. Th t la quan xac r mau (Vilohitakas (skt)
kings investigate the conduct of men: every day of hay tng thay snh bay nc ra va r mau. Th
the first month; every day of the fifth month; nam la quan xac b phu ay ma u mu (Vipuyakas
everyday of the ninth month; other months each (skt). Tng thay chet snh len ay day mau mu
month six days as follow: the 8th, the 9th, the 14th, va sap ra. Th sau la quan xac b thu an
the 23rd, the 29th, and the 30th. (Vikhaditakas (skt). Tng thay ra ra tng khuc,
Cu Triet: Bat ong cu triet hay kiem sac co lam moi cho chim thu. Th bay la quan xac b ra
 700

ra tng phan (Viksiptakas (skt). Tng thay ang (I) Chn phap vo vi: Th nhat la Trach diet
tan ra ra tng phan. Th tam la quan xac ch con (Pratisamkhyanirodha (skt) hay oan diet
lai xng trang (Asthis (skt). Tng nang chan bang tri thc. Th nh la Phi trach diet
ma goi, thay nay ch con tr lai mot bo xng (Apratisamkhyanirodha (skt). oan diet
trang. Th chn la quan tro con lai (Vidagdhakas khong bang tri thc, ngha la do s oan diet
(skt). Tng xng tieu mut theo thi gian, nay ch t nhien cua nguyen nhan. Th ba la H
con tr lai mot nhum troNine types of khong. Th t la Khong vo bien x. Th nam
meditation on corpse which helps free us from la Thc vo bien x. Th sau la Vo s hu x.
attachment to the human body: First, contemplate Th bay la Phi tng phi phi tng x. Th
on a bloated corpse. Second, contemplate on a tam la Duyen khi chi tanh. Th chn la
corpse changing color to dark purple. Third, Thanh ao chi tanhNine kinds of non-
contemplate on a decaying corpse. Fourth, action: First, cessation through knowledge
contemplate on blood leaking out from a corpse. (see Trach Diet). Second, cessation without
Fifth, contemplate on a corpse covered with pus. knowledge, i.e., through the natural cessation
Sixth, contemplate on a corpse that torn apart by of the causes (see Trach Diet). Third, sunya
wild birds and wild beasts. Seventh, contemplate or space (see H Khong). Fourth,
on the scattered limbs of a corpse. Eighth, akasanantyayatana (see Khong Vo Bien X).
contemplate on left-over white bones. Ninth, Fifth, the state of boundless knowledge (see
contemplate on the bones reduced to ashes. Thc Vo Bien X). Sixth, the state of nothing
Cu Vo Gian ao: Chn ao vo gianTam gii (see Vo S Hu X). The seventh kind of
co chn a, t hoac trong moi a lai co chn cach non-action (see Phi Tng Phi Phi Tng X).
lam giam nhe, t o vt thang chng ngai; lai Eighth, the nature of conditioned arising.
cung co chn ao vo gian va i t giai oan nay Ninth, the nature of the holy way.
en giai oan khac trong tam gii e giai thoat (II) Theo Hoa a Bo, co chn phap vo vi hay chn
bang tr tue e vt thoat phien nao trong moi giai phap giup hanh gia t tai khong b bien thien
oanIn every universe there are nine realms, in v bon tng: T 1 en 3 giong nh phan (A).
every realm there are nine illusions in practice Th t la Bat ong vo vi. Th nam la Thien
and nine ways of relief; hence the nine ways of Phap Chan Nh. Th sau la Bat Thien Phap
overcoming hindrances; also there are nine Chan Nh. Th bay la Vo Ky Phap Chan Nh
interrupted ways of advance from one stage to (Avyakrta-dharma-tathata (skt), co ngha la
another of the nine stages of the trailokya by the chan nh cua van phap von la tot ep, khong
wisdom of overcoming delusion in each stage. tot ep, chang phai tot ep ma cung chang
Cu Vo Hoc: Chn loai vo hoc cua cac bac A-La- phai chang tot ep. Th tam la ao Phan
Han a at c muc ch toi hau khong can phai Chan Nh. Th chn la Duyen Khi Chan Nh
hoc na: bat thoai tng (Asaiksa (skt ), bat thu (Pratitya-samutpada-tathata (skt)According
tng, bat t tng, bat tru tng, kha tien tng, to the Mahisasakah school, there are nine
bat hoai tng (Avinasya (skt), bat khoai tng, kinds of non-action: From 1 to 3, same as in
tue giai thoat tng, va cau giai thoat tngThe (A). Fourth, anenjata, which means
nine grades of arhats who are no longer learning, immovability. Fifth, kusala-dharma-tathata,
having atained their goal: the stage beyond study, which means wholesome tathata. Sixth,
where intuition rules, ungrasping mark, immortal akusala-dharma-tathata, which means
mark, undwelling mark, mark of advancement, unwholesome tathata. The seventh immobility
indestructible mark, unpleasurable mark, mark of is, suchness of the dharma that are
wisdom of liberation, and mark of complete meritorious, unmeritorious and neither the
release. one, nor the other. Eighth, marganga-tathata
Cu Vo Ngai: See Cu Vo Gian ao. (skt). Ninth, suchness of the factors of the
Cu Vo Vi: Chn phap vo viNine kinds of non- Path and suchness of the Law of Dependent
action: Origination.
 701

Cu Vc: See Cu a.
Cu X: See Cu Hu.
Cu: XaOldAncient. CH
Cu Che Cu Hnh: Chn th hnh phat thi co
hay Cu che cu hnh: thch ch vao mat, t hay Cha: Fatheray la mot trong nam cho e cung
cat mui, ngoac phi hay chat chan, cung hay thien, dng. Cha cung la mot trong hai An ien thuoc
ai tch hay x t, lu hay i ay, thuc hay dung tam ruong phc ienThis is one of the five to
tien chuoc toi, tien hay anh bang trng, phac be constantly served. Father is also one of the two
hay anh bang roiNine punishments of the grace or gratitude-fields which belong to the eight
ancient: branding, cutting off the nose, severrance fields for cultivating blessedness.
of the feet, castration, death, banishment, money Chan i: Yem TheTo be tired of this world
fine, whipping, and flogging. Weary of the world.
Cu Dch: Cac ban dch t i ng ve trc goi Chan Ta Ba Nen Tm Vui Tnh o: To be tired
la ban dch cu hay cu dch (nh nhng ba n dch of the Saha world, to seek the happiness in the
cua ngai Cu Ma La Thap); cac ban dch t i Pure Land.
ng ve sau goi la ban dch mi hay tan dch Chanh: Samma (p)Samyak (skt)1) ung:
(nh nhng ban dch cua ngai Huyen Trang)The Right, proper, correct, just; 2) Chanh Yeu: Chief,
older translations, i.e. before the Tang dynasty, principal; 3) Chnh Xac: Exact.
those of Kumarajiva; those of the Hsuan-Tsang Chanh An: Presiding judge.
and afterwards are called the new. Chanh Bao: Ones bodyThan oThan ta
Cu Kinh: Kinh xa hay kinh viet theo loi xa hom nay chnh la ket qua trc tiep cua tien
Old writings, or versions. nghiep; hoan canh xung quanh chnh la ket qua
Cu Lac Tan Sinh: Cai cu rung i cai mi troi gian tiep cua tien nghiep. Lam con ngi hien tai,
len. ay la ung theo luat sanh t vo thng cua tot hay xau, tuy thuoc vao ket qua cua nghiep i
nha Phat Old things will die and new things will trc, nh phai gi can ban ngu gii neu muon tai
emerge. In Buddhism, this is the process of life sanh tr lai lam ngiBody and environment
and death. (the body is the direct fruit of the previous life; the
Cu Ngon: environment is the indirect fruit of the previous
1) Tieng noi xa cua x Ma Kiet a, nam ve life). Body and environment (the body is the direct
pha nam cua Behar, goi la Magadhi-Prakrit: fruit of the previous life; the environment is the
The vernacular language of Magadha, the indirect fruit of the previous life). Being the
country South behar, called Magadhi-Prakrit. resultant person, good or bad, depends on or
2) Phat t Tch Lan cho rang tieng Pali, ngon results from former karma. Direct retribution of
ng trong kinh ien Tch Lan la cu ngon ng the individuals previous existence, such as being
cua x Ma Kiet a, nhng hai th nay hoan born as a man is the result of keeping the five
toan khac nhau: Pali, which is the language of basic commandments for being reborn as a man.
the Ceylon canon. The Ceylon Buddhists Chanh Bao Y Bao: Giao phap cua Phat chu
speak of it as Magadhi, but that was quite a trng chanh bao va y bao hay tat ca than the va
different dialect from Pali. s tru cua chung sanh eu do tam cua ho bien
Cu Tham: Bao Tung LamCu ThamLao hienBuddhist doctrine believes that direct
ThamNgi tham thien hoc ao lau nam A retribution of individuals previous existence and
long-standing Zen practitioner. the dependent condition or environment created
Cu Tru: a tru tai o t trcFormerly lived by the beings mindsSee Chanh Bao and Y Bao.
there. Chanh Bien Giac: Samyak-sambuddha (skt)
Cu Tru Bo Tat: Bo Tat a vang sanh ve coi See Chanh Bien Tri.
Tnh o t trcBodhisattvas who had formerly Chanh Bien Tri: Samma-sambuddha (p)
reborn and lived in the Pure Land. Samyaksambuddha (skt)Shohenchi (jap)
Cu Truyen: Traditional. Chanh Bien GiacChanh ang Chanh Giac

Chanh Tan GiacPho giac nht thiet phap (biet
rong va biet ung ve tat ca ch phap)Correct
equal or universal enlightenmentCompletely
enlightenedThe omniscient knowledgeThe
universal knowledge of a Buddha.
Chanh Bien Tri Hai: Bien pho giac hay bien tri
thc cua ch PhatThe ocean of omniscience
(universal knowledge of a Buddha).
Chanh Can: Prahana (skt & p)Sammappadhana
(p)Right effortRight
endeavorRight exertion.
Chanh Chu Khao: Chairman of the examining
board.
Chanh ang: Righteousness.
Chanh ao: Right path.
Chanh ang Chanh Giac: Samyaksambuddha
(skt)A Nau a La Tam Mieu Tam Bo e
Perfect universal enlightenment, knowledge, or
understandingSupreme or perfect
enlightenment (Anuttara-samyak-sambodhiA
Nau a la tam mieu Tam bo e)See Chanh
Bien Tri.
Chanh ang Giac: Samyakbuddhi (bodhi)
Highest wisdomChanh tr vo thng cua Phat
(tr giac biet cac phap khong sai lech)Correct
universal perfect enlightenmentHighest
knowledgeThe perfect universal wisdom of a
Buddha.
Chanh a Bo: Mahisasakah (skt)See Hoa a
Bo.
Chanh ien: The Main HallBuddha hall
Shrine.
Chanh nh: Samyak-samadhi (skt)Samma-
samadhi (p)Right concentration.
(I) Tong quan ve Chanh nhAn overview of
Right Concentration: Chanh nh la tam co
nh va khong b khuay roi, la giai oan cuoi
cung trong Bat Thanh ao. Chanh nh con
la yeu to ky luat tinh than cuoi cung dan en
T Thien hay bon giai oan cua ThienRight
concentration or abstraction so that becomes
vacant and receptive. Right concentration is
where the mind fixed and undisturbed, the last
link of the Eightfold Path. Right Concentration
is also the last mental discipline that leads to
the four stages of jhana.
(II) The meanings of Right Concentration
Ngha cua Chanh nh: Chanh nh la tap
702
trung t tng ung la tap trung vao viec t bo
nhng ieu bat thien va tap trung tinh than
c hoan tat trong bon giai oan thien nh.
Chanh nh con co ngha la tap trung t tng
vao mot van e g e thay cho ro rang, ung
vi chan ly, co li ch cho mnh va cho ngi.
Chanh nh la s an nh vng chac cua tam
co the so sanh vi ngon en chay sang khong
dao ong ni kn gio. Chnh s tap trung a
lam cho tam an tru va khien cho no khong b
dao ong, xao tron. Viec thc hanh nh tam
(samadhi) ung an se duy tr tam va cac tam
s trang thai quan bnh. Hanh gia co the
phai ng au vi rat nhieu chng ngai cua
tinh than, nhng vi s ho tr cua chanh tinh
tan va chanh niem, tam nh vng vang co
kha nang ay lui nhng chng ngai, nhng
tham duc ang khuay ong tam cua v hanh
gia. Tam nh vng chac khong b cac phap
tran lam cho xao lang, v no a che ng c
nam trien caiDetached from sensual
objects, detached from unwholesome things,
and enters into the first, second, third and
fourth absorption. Right concentration means
a strong concentration of our thoughts on a
certain subject in order to set it clearly,
consistent with Buddhist doctrine and for the
benefit of others and ourselves. Right
concentration is the intensified steadiness of
the mind comparable to the unflickering
flame of a lamp in a windless place. It is
concentration that fixes the mind right and
causes it to be unmoved and undisturbed. The
correct practice of samadhi maintains the
mind and the mental properties in a state of
balance. Many are the mental impedments
that confront a practitioner, a meditator, but
with support of Right Effort and Right
Mindfulness the fully concentrated mind is
capable of dispelling the impediments, the
passions that disturb man. The perfect
concentrated mind is not distracted by sense
objects, for it sees things as they are, in their
proper perspective.
(III) Chanh nh va Tam muoiRight
Concentration and Samadhi: Chanh nh la
mot trong ba phan hoc cua Thien nh (hai
phan khac la Chanh Tinh Tan va Chanh
 703

Niem). Chanh nh la tap trung tam vao mot Ba La Mat a, ban ve ban chat ong nhat cua van
oi tng. Chanh nh tien bo t t en trang huA Mahayana Sutra, of which teaching is
thai tam an tru nh vao Chanh Tinh Tan va related to that of the Prajnaparamita-Sutra, and
Chanh Niem. Chanh nh con co the giup deals with the essential identity of all things.
chung ta tien sau vao s nhat tam cao hn, Chanh ng Nham Ma Thi: Just at such and
hay nhng tang thien (sac gii va vo sac such an hour.
gii)Right Concentration is one of the three Chanh Giac: Sambodhi (skt)Correct
trainings in Samadhi (two other trainings are awakeningRight realizationTam Bo eS
Right Effort and Right Mindfulness). Right nhan thc ung anThc tr cua Nh Lai hay
concentration means to concentrate the mind giac tr chan chanh ve ch phap. Khi tam thc tch
single-pointedly on an object. Our diet, khong con cho ong niem nao, o la chanh
concentration or single-pointedness slowly giac. Mot khi a co chanh giac roi th cac hoat
improves through effort and mindfulness, until ong thng ngay nh thay vat, nghe tieng, ngi
we attain calm abiding. Right Concentration mui, biet v, xuc tri cac phap, i, ng, nam, ngoi,
may also help us progress to deeper states of ngu ngh, noi im ong tnh, khong hanh ong nao
concentration, the actual meditative ma khong tram nhien. T mnh chang co ngh
stabilizations (form and formless realms). tng ien ao. Tng hay vo tng eu thanh
Chanh nh Lc: Samadhibhala (skt)nh lc tnhThe wisdom or omniscience of a Buddha.
cua tam hay nh lc thien giup ta khong lam lan When the consciousness, wholly liberated in
cung nh dong ruoiThe power of concentration tranquility and having no thought whatsoever,
of mind or meditation which helps destroying moves on, it is called 'right realization'. He who
confused or wandering thoughts. has attained this correct realization is then able to
Chanh nh Nghiep: Thuan theo 18 li nguyen become tranquilly natural at all times and in all
cua Phat A Di a va coi Tay Phng Cc Lac ma activities such as seeing, hearing, smelling,
nhat tam chuyen niem hong danh cua Ngai tasting, and touching; while walking or standing,
Concentration upon the eighteen vows of lying or sitting, sleeping or resting, talking or
Amitabha and the Western Paradise, in repeating remaining silent. He will never be confused under
the name of Amitabha. any circumstance. Thought and thoughtlessness
Chanh nh Phap Tuc: Phap ao i vao chanh both become pure.
nh, mot trong bon phap tuc theo Kinh Phung Chanh Giac Hoang Tr Thien S (1091-1157):
Tung trong Trng Bo KinhWay of Dhamma Wanshi Shogaku (jap)Hung-chih Cheng-chueh
with right concentration, one of the four ways of (Wade-Giles Chinese)Hongzhi Zhengjue
Dhamma according to the Sangiti Sutta in the (Pinyin Chinese)See Hoang Tr Chanh Giac
Long Discourses of the Buddha. Thien S.
Chanh nh Sac Gii Cap Vo Sac Gii Hanh: Chanh Giac Phat: Vo Trc PhatBodhi-body
Hanh chanh nh sac gii va vo sac gii, v lam in possession of complete enlightenmentSee Bo
cho ho mau xoay tr laiPractice of e Than.
concentration in the realm of form and Chanh Giai Thoat: Right emancipationGiai
formlessness, to foster quick return to thoat ung.
noncontamination. Chanh Giao: 1) Giao duc chanh tr: Political
Chanh nh Tu: Samyak-traniyatarasi (skt) teaching, governmental education; 2) Chanh tr va
Sammatta-niyato rasi (p)Ngi chac chan se ton giao: Politics and religion.
thc chng ni t thanGood accumulation with Chanh Gii: Correct rules (precepts).
fixed resultA person who will surely attain truth Chanh Hanh: Samyak-praptipatti (skt)1) Hanh
by personal experience. ong ung: Right behavior, right conduct; 2)
Chanh nh Vng Kinh: Samadhi-raja-Sutra Chanh hanh ni than la mot trong nhng ca ngo
(skt)Sutra of the King of ConcentrationKinh quan trong i vao ai giac, v nh o ma tam
ien ai tha, noi dung cua no gan nh Bat Nha nghiep hang thanh tnh: Right conduct of the
 704

actions of the body is one of the most important what you view with your eyes. Right
entrances to the great enlightenment; for with it, understanding is of the highest importance of
the three kinds of behavior are pureSee Tam the Eighfold Noble Path, for the remaining
Thien Hanh. seven factors of the path are guided by it. It
Chanh Hanh Chan Nh: Samyak-Praptipatti- ensures that right thoughts are held and it co-
tathata (skt)Chanh Hanh NhRight behavior ordinates ideas; when as a result thoughts and
of Suchness. ideas become clear and wholesome, mans
Chanh Hanh Kinh: Phat Thuyet A Ham Chanh speech and action are also brought into proper
Hanh KinhKinh c Phat day ve chanh hanh relation. It is through right understanding that
ni thanThe sutra in which the Buddha taught one gives up harmful or profitless effort and
about right deeds of the body. cultivates right effort which aids the
Chanh Hanh Nh: See Chanh Hanh Chan Nh. development of right mindfulness. Right
Chanh Hanh Ni Y: Mano-succaritam (p)Right effort and right mindfulness guided by right
conduct in thoughtY Thien Hanh. understanding bring about right concentration.
Chanh Hoc N: Sikhaimana (p)Siksamana Thus, right understanding, which is the main
(skt)Female noviceSee Thc Xoa Ma Na. spring in the Eightfold Noble Path, causes
Chanh Kien: Sammaditthi (p)Samyagdrsti other factors of the co-ordinate system to
(skt)Right understandingRight view. move in proper relation.
(I) Tong quan ve Chanh KienAn overview (II) Ngha cua Chanh KienThe meanings of
of Right Understanding (correct or perfect Right Understanding: Chanh kien la hieu
view): Chanh kien la hieu ung theo T ung theo T Dieu e. Chanh kien cung co
Dieu e. Chanh kien cung co ngha la nhn ngha la nhn thay c ban tanh cua Phap
thay c ban tanh cua Phap Than Phat. Than Phat. Chanh kien noi en thai o cua
Chanh kien noi en thai o cua chnh mnh ve chnh mnh ve s vat, cai nhn cua mnh bang
s vat, cai nhn cua mnh bang tinh than va y tinh than va y kien cua chnh mnh, ch khong
kien cua chnh mnh, ch khong phai la th phai la th ma mnh nhn thay bang mat
ma mnh nhn thay bang mat thng. Chanh thng. Hieu c bon s that cao qu. S
kien la phan quan trong nhat trong Bat Thanh hieu biet nay la tr tue cao ca nhat nhn thay
ao, v bay yeu to con lai eu do chanh kien s that toi hau, ngha la thay s vat ung la
dan dat. Chanh kien oan chac viec duy tr nh the. ay la giai oan au tien trong Bat
c chanh t duy va sap xep cac y tng; khi Thanh ao. Chanh kien la nhan thay mot cach
nhng t duy va y tng tr nen trong sang va khach quan ngay thang; thay the nao th ghi
thien lanh th li noi va hanh ong cua chung ung the ay, khong b thanh kien hoac tnh
ta cung se chan chanh. Chnh nh co chanh cam anh hng ma lam cho s nhan xet b sai
kien ma ngi ta bo c nhng co gang lam lech; biet phan biet cai that cai gia; nhan thc
ton hai va khong co li, ong thi giup tu tap ao ly chan chanh e tien ti tu hanh giai
chanh tinh tan e ho tr cho s phat trien thoat. Trong Phat Giao, chanh kien la s hieu
chanh niem. Chanh tinh tan va chanh niem co biet ve kho hay tnh chat bat toai nguyen cua
chanh kien hng dan se em lai chanh nh. moi hien hu duyen sanh, hieu biet ve nhan
Nh vay, chanh kien c xem la nhan to sanh kho, ve s diet kho va con ng dan
chnh trong Bat Thanh ao, no thuc ay ca c en s diet khoRight view refers to
yeu to khac van hanh nham giup a en moi understanding of the Four Holy Truths. It
tng quan hoan chnhRight view refers to also can refer to insight into the nature of the
understanding of the Four Holy Truths. It Dharma Body of the Buddha. Right view
also can refer to insight into the nature of the refers to your manner of regarding something,
Dharma Body of the Buddha. Right view your mental outlook and your opinions, not to
refers to your manner of regarding something, what you view with your eyes. Right
your mental outlook and your opinions, not to understanding, right views, or knowledge of

the four noble truth. This understanding is the
highest wisdom which sees the Ultimate
Reality. That is to say to see things as they
are. The understanding the four noble truths,
the first of the eightfold noble path. Right
understanding or right view is viewing things
objectively; seeing them and reporting them
exactly as they are without being influenced
by prejudice or emotion. Right view helps
differentiate the true from the false, and
determines the true religious path for
attaining liberation. In Buddhism, right
understanding means the understanding of
suffering or the unsatisfactory nature of all
phenomenal existence, its arising, its
cessation and the path leading to its cessation.
(III) Phan loai Chanh KienCategories of Right
UnderstandingTheo Tien S K. Sri.
Dhammananda trong Nhng Hat Ngoc Tr
Tue Phat Giao, co hai loai Chanh Kien
According to Dr. K. Sri. Dhammananda in the
Gems of Buddhism Wisdom, there are two
sorts of understanding:
1) Pham Kien: Kien thc ve mot s tch luy cua duy ve cai ma mnh a khao sat. Noi tom lai,
tr nhan accumulated of memory, an
intellectual grasping of a subject according to
certain given data.
2) Thanh Kien: Hieu biet that va sau xa, hay
tham nhap, ngha la nhn s vat ung ban chat kho au va giai thoat hoan toanRight
cua no, ch khong theo ten hay nhan hieu be
ngoai. S tham nhap nay ch xay ra khi tam ta
a got ra het nhng bat tnh va a hoan toan Right Thought). Right understanding can be
phat trien qua thien nhReal deep
understanding, a penetration or an intellectual
seeing a thing in its true nature, without name
and external label. This penetration is
possible only when the mind is free from all
impurities and is fully developed through
meditation.
(IV) Qua chanh kien va chanh t duy chung ta
oan tr tham, san, siThrough Right
understanding and right thought we eliminate
greed, anger and ignorance: The mind
supported by wisdom will bring forth the
Right Understanding which help us wholly
and entirely free from the intoxication of
sense desire (kama), from becoming (bhava),
wrong views (ditthi) and ignorance (avijja):
705
Chanh Kien la mot trong hai phan hoc cua Tr
Tue (phan hoc khac la Chanh T Duy). Chanh
kien la thay ung ban chat, hieu biet chan ly
that s cua moi s, khong phai nhn thay
chung co ve nh the. Theo quan iem Phat
giao, chanh kien co ngha la tue giac, la s
hieu biet tham sau, hay nhn thay c mat
di cua s viec qua lang knh cua T Dieu
e, ly nhan duyen, vo thng, vo nga, van
van. Chung ta co the t mnh at c chanh
kien hay hieu biet chan ly do ngi khac ch
bay. Tien trnh at c chanh kien phai theo
th t, trc nhat la quan sat khac quan nhng
viec quanh ta, ke th xem xet y ngha cua
chung. Ngha la nghien cu, xem xet, va kiem
tra, va cuoi cung la at c chanh kien qua
thien nh. Vao thi iem nay th hai loai hieu
biet, t mnh hay thong qua ngi khac, tr
nen khong the phan biet c. Noi tom lai,
tien trnh at c chanh kien nh sau: quan
sat va nghien cu, khao sat mot cach co tr
tue nhng ieu mnh a quan sat va nghien
cu, va cuoi cung la tap trung t tng e t
chanh kien co ngha la s hieu biet ve t dieu
e: kho e va tap e hay nhng nguyen nhan
khien keo dai dong luan hoi sanh t, diet e
va ao e hay con ng a en cham dt
Understanding or Right View is one of the
two trainings in Wisdom (the other training is
said to mean seeing things as they really are,
or understanding the real truth about things,
rather than simply seeing them as they appear
to be. According to Buddhist point of view, it
means insight, penetrative understanding, or
seeing beneath the surface of things, etc.,
under the lens of the Four Noble Truths,
Interdependent origination, impermanence,
impersonality, and so forth. Right
understanding can be acquired by ourselves or
by acquiring the truths that are shown by
others. The process of acquiring right
understanding must follow the following
order: first we must observe objectively the
facts which we are presented, then consider
their significance. It is to say first to study and
 706

then to consider and examine them, and see its causes, and put an end to them right at
finally attaining right understanding through the very moment, rather dealing with their
contemplation. At this point, the two types of effects later on.
understanding, either by ourselves or through 2) Chanh kien la tr tue nh that ban chat cua the
others, become indistinguishable. To gian. Muon c vay, chung ta can phai co s
summarize, the process of acquiring right thau th ro rang ve T Thanh e. o la Kho
understanding are as follows: to observe and e, Tap e, Diet e va ao e. oi vi ngi
to study, to examine intellectually what we co chanh kien, kho co the co cai nhn me m
have observed and studied, to contemplate ve moi hien tng (ch phap), v ngi ay a
what we have examined. In short, Right vo nhiem vi moi bat tnh va a at en bat
Understanding means the understanding of ong tam giai thoat (Akuppa ceto vimutti).
the four noble truths: the truths of suffering Chanh kien co ngha la hieu biet cac phap
and its causes perpetuate cyclic existence, the nh chung that s la ch khong nh chung
truths of cessation and the path are the way to dng nh la. ieu quan trong la phai nhan
liberation. thc c rang chanh kien trong ao Phat co
(V) Chanh kien va Tue hocRight mot y ngha ac biet khac han vi nhng g
Understanding and the training of Wisdom: thng c moi ngi gan cho. Trong Phat
1) Ngi tu theo Phat nen phat trien chanh kien giao, Chanh kien la soi chieu tue giac tren
bang cach nhn moi vat di anh sang cua vo nam thu uan va hieu c ban chat that cua
thng, kho va vo nga se cham dt c no, ieu nay co ngha la phai hieu c chnh
luyen ai va me lam. Khong luyen ai khong co than tam con ngi. o la trc nghiem, t
ngha la ghet bo. Ghet bo th g ma chung ta quan sat than tam cua chnh mnh. Chanh kien
a co va a thch trc ay ch la s ghet bo la s hieu biet ve kho hay tnh chat bat toai
tam thi, v s luyen ai lai se tr ve vi chung nguyen cua moi hien hu duyen sanh, hieu
ta. Muc ch cua hanh gia khong phai la i biet ve nhan sanh kho, ve s diet kho va con
tm s khoai lac, ma la i tm s bnh an. Bnh ng a en s diet kho. Chanh kien rat
an nam ngay trong moi chung ta, s bnh an quan trong trong Bat Chanh ao, v bay phan
c tm thay cung cho giao ong vi kho con lai eu do chanh kien hng dan. Chanh
au. Khong the nao tm thay s bnh an trong kien oan chac rang cac t duy chan chanh a
rng sau nui tham. Bnh an cung khong the c duy tr va nhiem vu cua no la sap xep lai
c ban phat bi ngi khac. Hanh gia tu cac y niem; khi nhng t duy va y niem nay
thien nh la e theo doi au kho, thay a tr nen trong sang va thien lanh th li noi
nguyen nhan cua no va cham dt no ngay bay va hanh ong cua chung ta cung se chan
gi hn la ng au vi ket qua cua no ve chanh nh vay. Lai na, chnh nh co chanh
sau nayBuddhist practitioners should kien ma ngi ta t bo c nhng tinh tan co
develop right understanding by seeing hai hay bat li, ong thi tu tap chanh tinh tan
impermanence, suffering, and not-self in ho tr cho s phat trien chanh niem. Chanh
everything, which leads to detachment and tinh tan va chanh niem co chanh kien hng
loss infatuation. Detachment is not aversion. dan se em lai chanh nh. Nh vay chanh
An aversion to something we once liked is kien c xem la ong lc chnh trong Phat
temporary, and the craving for it will return. giao, thuc ay cac phan khac trong Bat Chanh
Practitioners do not seek for a life of pleasure, ao van hanh trong moi s tng quan hoan
but to find peace. Peace is within oneself, to chnh. Co hai ieu kien can thiet e a ti
be found in the same place as agitation and chanh kien; do nghe ngi khac, ngha la
suffering. It is not found in a forest or on a nghe chanh phap (saddhamma) t ni ngi
hilltop, nor is it given by a teacher. khac; va do nh ly tac y. ieu kien th nhat
Practitioners meditate to investigate suffering, thuoc ve ben ngoai, ngha la nhng g chung
ta thu thap c t ben ngoai; trong khi ieu

kien th hai nam ben trong, o la nhng g
chung ta tu tap, hay nhng g trong tam cua
chung ta. Nhng g chung ta nghe tao thanh
thc an cho t duy va hng dan chung ta
trong viec thanh hnh nhng quan iem rieng
cua mnh. Do vay, nghe la ieu rat can thiet,
nhng ch oi vi nhng g lien quan en
chanh kien, va nen tranh tat ca nhng li noi
bat thien cua ngi khac, v no lam can tr t
duy chan chnh. ieu kien th hai la tac ly
nh y, kho tu tap hn, v no oi hoi phai co s
tnh giac thng xuyen tren nhng oi tng
chung ta gap trong cuoc song hang ngay. Tac
ly nh y thng c dung trong cac bai phap
co y ngha rat quan trong, v no co the lam
cho chung ta thay c cac phap mot cach sau
xa hn. T Yoniso co ngha la bang ng
ruot, thay v ch tren be mat nong can. Do o,
dien at theo loi an du, th o la s chu y triet
e hay s chu y hp ly. Hai ieu kien nghe va
tac y nh ly phoi hp vi nhau se giup cho
viec phat trien chanh kien. Ngi tam cau
chan ly se khong thoa man vi kien thc be
mat, vi cai gia tng hi ht ben ngoai cua
ch phap, ma muon tm toi sau hn e thay
nhng g nam ngoai tam thay cua mat thng.
o la loai nghien cu c c Phat khuyen
khch, v no dan en chanh kien. Ngi co
au oc phan tch tuyen bo mot ieu g sau khi
a phan tch chung thanh nhng tnh chat khac
nhau, c sap at lai theo he thong, lam cho
moi viec tr nen ro rang de hieu, ngi ay
khong bao gi tuyen bo mot ieu g khi chung
con nguyen the, ma se phan tch chung theo
nhng net ac thu sao cho s that che nh va
s that tuyet oi co the c hieu ro rang
khong b lan lon. c Phat la mot bac toan
giac, mot nha phan tch a at en trnh o
tuyet luan. Cung nh mot nha khoa hoc phan
tch con ngi thanh cac mo va cac mo thanh
cac te bao. c phat cung phan tch cac phap
hu vi thanh nhng yeu to c ban, cho en khi
a phan tch thanh nhng phap cung tot,
khong con co the phan tch c na. c
Phat bac bo loi phan tch nong can, khong tac
y nh ly, co khuynh hng lam cho con ngi
tr nen an on va ngan tr viec nghien cu
tm toi vao ban chat that s cua ch phap.
707
Nh chanh kien ma ngi ta thay c tac
ong nhan qua, s sanh va s diet cua cac
phap hu vi. That tanh cua ch phap ch co
the nam bat theo cach o, ch khong phai do
niem tin mu quang, ta kien, s suy dien hay
ngay ca bang triet ly tru tng ma chung ta
co the hieu c s that cua ch phap. Theo
Kinh Tang Chi Bo, c Phat day: Phap nay
danh cho ngi co tr ch khong phai cho
ngi vo tr. Trong cac kinh ien, c Phat
luon giai thch cac phap hanh va cac phng
tien e at en tr tue va tranh nhng ta kien
h vong. Chanh kien tham nhuan toan bo giao
phap, lan toa en moi phng dien cua giao
phap, va tac ong nh yeu to chanh cua phat
giao. Do thieu chanh kien ma pham phu b
troi buoc vao ban chat that cua cuoc i, va
khong thay c s that pho quat cua cuoc
song la kho, tham ch ho con khong muon
hieu nhng s that nay, the nhng lai voi ket
an giao phap nha Phat ve T Dieu e la bi
quan yem the. Co le ay cung la ieu t
nhien, v oi vi nhng ngi con mai me
trong nhng lac thu tran gian, nhng ngi luc
nao cung muon thoa man cac giac quan va
chan ghet kho, th ngay ca y niem ve kho nay
cung a lam cho ho bc boi va xoay lng lai
vi no. Tuy nhien, ho khong nhan ra rang cho
du ho co len an cai y niem ve kho nay, va cho
du ho co trung thanh vi chu ngha li ch ca
nhan, va lac quan ve cac phap, ho van b e
bep bi tnh chat bat toai nguyen co hu cua
cuoc iRight Understanding, in the
ultimate sense, is to understand life as it
really is. For this, one needs a clear
comprehension of the Four Noble Truths,
namely: the Truth of Suffering or
Unsatisfactoriness, the Arising of Suffering,
the Cessation of Suffering, and the Path
leading to the Cessation of Suffering. Right
understanding means to understand things as
they really are and not as they appear to be. It
is important to realize that right understanding
in Buddhism has a special meaning which
differs from that popularly attributed to it. In
Buddhism, right understanding is the
application of insight to the five aggregates of
clinging, and understanding their true nature,
 708
that is understanding oneself. It is self-
examination and self-observation. Right
understanding is the understanding of
suffering or the unsatisfactory nature of all
phenomenal existence, its arising, its
cessation, and the path leading to its
cessation. Right understanding is of the
highest important in the Eightfold Noble Path,
for the remaining seven factors of the path are
guided by it. It ensures that right thoughts are
held and it co-operates ideas; when as a result
thoughts and ideas become clear and
wholesome, mans speech and action are also
brought into proper relation. Moreover, it is
through right understanding that one gives up
harmful or profitless effort and cultivates right
effort which aids the development of right
mindfulness. Right effort and right
mindfulness guided by right understanding
bring about right concentration. Thus, right
understanding, which is the main spring in
Buddhism, causes the other limbs of the co-
ordinate system to move in proper relation.
There are two conditions that are conducive
to right understanding: Hearing from others,
that is hearing the Correct Law (Saddhamma),
from others (Paratoghosa), and systematic
attention or wise attention (Yoniso-
manasikara). The first condition is external,
that is, what we get from outside, while the
second is internal, what we cultivate
(manasikara literally means doing-in-the-
mind). What we hear gives us food for
thought and guides us in forming our own
views. It is, therefore, necessary to listen, but
only to that which is conducive to right
understanding and to avoid all the harmful
and unwholesome utterances of others which
prevent straight thinking. The second
condition, systematic attention, is more
difficult to cultivate, because it entails
constant awareness of the things that one
meets with in everyday life. The word
Yoniso-manasikara which is often used in
the discourses is most important, for it enables
one to see things deeply. Yoniso literally
means by-way-of-womb instead of only on
the surface. Metaphorically, therefore, it is
radical or reasoned attention. These two
conditions, learning and systematic attention,
together help to develop right understanding.
One who seeks truth is not satisfied with
surface knowledge, with the mere external
appearance of things, but wants to dig deep
and see what is beyond the reach of naked
eye. That is the sort of search encouraged in
Buddhism, for it leads to right understanding.
The man of analysis states a thing after
resolving it into its various qualities, which he
puts in proper order, making everything plain.
He does not state things unitarily, looking at
them as a whole, but divides them up
according to their outstanding features so that
the conventional and the highest truth can be
understood unmixed. The Buddha was
discriminative and analytical to the highest
degree. As a scientist resolves a limb into
tissues and the tissues into cells, the Buddha
analyzed all component and conditioned
things into their fundamental elements, right
down to their ultimates, and condemned
shallow thinking, unsystematic attention,
which tends to make man muddle-headed and
hinders the investigation of the true nature of
things. It is through right understanding that
one sees cause and effect, the arising and
ceasing of all conditioned things. The truth of
the Dhamma can be only grasped in that way,
and not through blind belief, wrong view,
speculation or even by abstract philosophy.
According to the Anguttara Nikaya, the
Buddha says: This Dhamma is for the wise
and not for the unwise. The Nikaya also
explains the ways and means of attaining
wisdom by stages and avoiding false views.
Right understanding permeates the entire
teaching, pervades every part and aspect of
the Dhamma and functions as the key-note of
Buddhism. Due to lack of right understanding,
the ordinary man is blind to the true nature of
life and fails to see the universal fact of life,
suffering or unsatisfactoriness. He does not
even try to grasp these facts, but hastily
considers the doctrine as pessimism. It is
natural perhaps, for beings engrossed in
mundane pleasures, beings who crave more
 709

and more for gratification of the senses and Bo c thanh lap, trong o Chanh Lng Bo la
hate pain, to resent the very idea of suffering bo th baOne of the 18 sects of early Hinayana.
and turn their back on it. They do not, The school of correct measures, or correct
however, realize that even as they condemn evaluation. Three hundred years after the
the idea of suffering and adhere to their own Buddhas nirvana it is said that from the
convenient and optimistic view of things, they Vatsiputriyah school four divisions were formed,
are still being oppressed by the ever recurring of which this was the third.
unsatisfactory nature of life. Chanh Lu Bo Tat: Amoghadarsana (skt)
Chanh Kien Hp The: Mundane right Amoghadarsin (skt)Bat Khong Nhan Bo Tat
understandingChanh kien hp the ngha la s See Bat Khong Kien Bo Tat.
hieu biet cua hang pham nhan ve nghiep va qua Chanh Ly: Naya (skt)Nyaya (skt)Na Da
cua nghiep. V the, chanh kien hp the co ngha la Phng phap ung (ao ly chan chnh)Good
s hieu biet hp vi T Thanh e. Goi la chanh wayRight methodRight principle.
kien hp the v s hieu biet nay cha thoat khoi Chanh Ly Luan: Naya-sastra (skt)Luan ve
cac lau hoac (cau ue). Chanh kien hp the co the phng phap ung (ao ly chan chnh)Treatise
goi la tuy giac tr.Mundane right on good way (right method, right principle).
understanding means an ordinary worldlings Chanh Ly Nhat Trch Luan: Nyayabindu (skt)
knowledge of the efficacy of moral causation or of Ten cua mot bo luan thuoc phai Chanh LyName
actions and their results. Therefore, mundane right of a commentary of the Naiyayika.
understanding means the knowledge that accords Chanh Ly Phai: Naiyayika (skt)Ninhu (skt)
with the Four Noble Truths. This is called Phai theo phng phap ung, c sang lap vao
mundane because the understanding is not yet khoang the ky th nhat, co nhieu iem tng ong
free from taints. This may be called knowing vi phai Thang LuanRight method sect, founded
accordingly. in the first century, there are a lot of similar views
Chanh Kien Sieu The: Supramundane right with the Vaisesika-Sastra SectSee Thang Luan
understanding. Tong.
Chanh Kien Thien nh: Jhana samma ditthi Chanh Ly Trch Luan: See Chanh Ly Nhat Trch
(p)Right understanding in stages of Luan.
meditationChanh kien trong cac tang thien. ay Chanh Mang: Samma-ajiva (p)Samyag-ajiva
la s hieu biet that va sau xa, hay tham nhap, (skt)Correct Livelihood or perfect Livelihood.
ngha la nhn s vat ung ban chat cua no, ch (I) Ngha cua Chanh MangThe meanings of
khong theo ten hay nhan hieu be ngoai. S tham Right livelihood:
nhap nay ch xay ra khi tam ta a got ra het 1) Chanh mang co ngha la sinh song chan chnh
nhng bat tnh va a hoan toan phat trien qua va lng thien; khong lam giau tren mo hoi
thien nhThis is a real deep understanding, a nc mat cua ngi khac; khong oi x te bac
penetration or an intellectual seeing a thing in its vi ngi khac; khong song bam vao ngi
true nature, without name and external label. This khac; khong me tn d oan; khong song bang
penetration is possible only when the mind is free mieng li moi lai e kiem li. Chanh mang
from all impurities and is fully developed through con co ngha la mu sinh ung la tranh nhng
meditation. nghe gay phng hai cho nhng chung sanh
Chanh K: The day of decease. khac nh o te, i san, buon ban vu kh, buon
Chanh Lng Bo: Sammatiya or Sammitiya ban x ke ma tuy, v.v. Mu sinh ung con co
(skt)Sa Ma eSchool of Correct ngha la choi bo moi loi song ta vayRight
EvaluationSchool of Correct MeasureMot livelihood means to lead a decent and honest
trong 18 bo cua trng phai Tieu Tha. Phap cua life. We must keep from exploiting or
phai bo nay la chanh lng hay ung y vi Phat mistreating others or sponging on them. Do
phap nguyen thuy khong sai lech. Ba tram nam not be superstitious; do not act as a go-
sau ngay Phat nhap niet ban th bon phai oc T between to take profit. Correct occupation

also means avoid professions that are harmful
to sentient beings such as the five immoral
occupations (slaughterer, hunter, dealer in
weaponry, or narcotics, ect). Perfect
livelihood also means rejecting all wrong
living.
2) Chanh mang co ngha la mu sinh mc
khong vi pham nhng gia tr ao c can ban. (II) c Phat day ve Chanh MangThe Buddha
Chanh mang la s m rong cua luat ve chanh
nghiep oi vi sinh ke trong xa hoi. Chanh
mang la s m rong ve luat cua chanh nghiep
oi vi sinh ke cua Phat t trong xa hoi.
Chanh mang con co ngha la tao ra cua cai tai
san bang nhng phng cach thch ang. Phat
t thuan thanh khong nen nhung tay tham gia
vao loai hanh ong hay li noi ton hai e mu
sinh, hoac gia xui giuc khien ngi khac lam
va noi nh vayRight livelihood means
earning a living in a way that does not violate
basic moral values. Right livelihood is an
extension of the rules of right action to our
roles as breadwinners in society. Right
Livelihood also means that to earn a living in
an appropriate way. Devout Buddhists should
not engage in any of the physical or verbal
negative actions to earn a living, nor should
we cause others to do so.
3) Chanh mang la kh gii cua Bo Tat, v xa ri
tat ca ta mang. Ch Bo Tat an tru ni phap
nay thi co the diet tr nhng phien nao, kiet
s a cha nhom t lau cua tat ca chung
sanhRight livelihood is a weapon of
enlightening beings, leading away from all
wrong livelihood. Enlightening Beings who
abide by these can annihilate the afflictions,
bondage, and compulsion accumulated by all
sentient beings in the long night of
ignoranceSee Mi Kh Gii Cua Ch ai
Bo Tat.
4) Chanh mang la t bo nhng loi lam an sinh
song ta vay, em lai s tai hai, kho au cho
mnh va cho ngi khac. Ngi Phat t nen Chanh Menh Sa Mon: V Tang ch song bang
sinh song bang nhng nghe c xem la
khong b khien trach, khong lam hai en ban
than va ngi khacRight livelihood is
abandoning wrong ways of living which bring
harm and suffering to others. A Buddhist
710
should live by profession which is blameless
and free from harm to oneself and others.
5) Chanh mang la cuoc song ung an cua hang
tu s la khat thc. Lam viec hay lam thng
mai la ta menhThe right livelihood for a
monk is to beg for food. To work for a living
or to do worldly business is an improper life.
taught about the Right Livelihood: c Phat
day: Co nam loai sinh ke ma ngi Phat t
khong nen lam la buon ban suc vat e lam
tht, buon ban no le, buon ban vu kh, oc
dc, va cac chat say nh ma tuy va ru.
Nam loai nghe nghiep nay ngi Phat t
khong nen lam v chung gop phan lam cho xa
hoi bang hoai va vi pham nguyen tac ton
trong s song va phuc li cua ngi khac.
Ngc lai, ngi Phat t nen song bang nhng
nghe nghiep lng thien, khong lam hai mnh
hai ngiThe Buddha taught: There are
five kinds of livelihood that are discouraged
for Buddhists: trading in animals for food
(selling animals for slaughter), slaves (dealing
in slaves), arms (selling arms and lethal
weapons), poisons, and intoxicants (drugs and
alcohol, selling intoxicating and/or poisonous
drinks). These five are not recommended
because they contribute to the destroy of
society and violate the values of respect for
life and for the welfare of others. Right
Livelihood is an extension of the rules of right
action to our roles as breadwinners in society.
In the contrary, Buddhists should live by an
honest profession that is free from harm to
self and others.
Chanh Mang Tang: See Chanh Mang Thc.
Chanh Mang Thc: Chanh Mang TangNgi
xuat gia phai lay viec khat thc ma nuoi xac than
ma tu hanhThe right kind of monks livelihood
by mendicancy.
Chanh Menh: See Chanh Mang.
phng cach khat thcMonk who makes his
living by mendicancy (right livelihood for a
monk).
Chanh Minh: Kinh luan trc tiep trnh bay tong
ch c banSutras and sastras directly show the
school's fundamental thesis or ideas.
 711

Chanh Mon: Main gate. (II) Chanh nghiep va gii hocRight action and
Chanh Nghiep: Samma-kammanta (p)Samyak- trainings in ethics: Chanh Nghiep la mot trong
karmanta (skt)Correct or Right Deed or Action ba phap tu hoc cao thng ve Gii Hoc (hai
(conduct)Perfect conduct means getting rid of phap khac la Chanh Ng va Chanh Mang).
all improper actionTo dwell in purity. Nh vay chanh nghiep bao ham ton trong i
(I) Ngha cua Chanh NghiepThe meaning of song, ton trong tai san va ton trong quan he ca
Right Action: Hanh ong ung, tranh lam viec nhan. Ton trong i song la khong giet hai va
ac, thanh tnh than la giai oan th t trong khong bao ngi khac giet hai, ton trong tai
Bat Thanh ao. Chanh nghiep la hanh ong san la khong trom cap va khong bao ngi
chan chanh, ung vi le phai, co ch li khac trom cap, ton trong nhng quan he ca
chung. Luon luon hanh ong trong s ton nhan la tranh ta dam. Chanh Nghiep la hanh
trong hanh phuc chung; ton trong lng tam ong chan chanh khien cho chung ta co the
nghe nghiep cua mnh; khong lam ton hai en tranh c ba viec lam ton hai ve than (sat
quyen li, nghe nghiep, a v, danh d, va sanh, trom cap va ta dam). Chanh Nghiep day
tnh mang cua ngi khac; gi gn than khau y cho chung ta y thc c nhng tai hai ma
bang cach luon tu tap mi nghiep lanh va chung ta gay ra cho ngi khac. Thay v lam
nho dt mi nghiep d. Chanh nghiep con co nhng ieu ma trc mat chung ta cam thay
ngha la tranh nhng hanh ong ta vay, song a thch th chung ta lai quan tam en tha
thanh khiet, khong lam g ton hai en tha nhan. Mot khi co Chanh Nghiep th d nhien
nhan, khong trom cap, khong ta dam Right t ong cac moi quan he cua chung ta vi moi
action, avoiding all wrong, purity of body, the ngi se c tot ep hn va moi ngi se
fourth of the eightfold noble path. Right action cam thay hanh phuc hn khi cung song vi
involves action beneficial to both others and chung ta. Chanh Nghiep cung bao gom viec ra
ourselves. We must always act for the tay giup ngi khac nh phu giup ngi
happiness of the community, conforming to gia ca, cu tr thien tai bao lut, hay cu giup
our sense of duty, without any ulterior motive ngi ang lam nan, van vanRight action is
for damaging others interests, occupations, one of the three higher trainings in Ethics
positions, honors, or lives. We must also keep (two other trainings are Right Speech and
strict control of our "action, speech, and Right Livelihood). Right action implies
mind," carrying out ten meritorious actions respect for life, respect for property, and
and avoiding ten evil ones. Right action also respect for personal relationships. Respect for
means to abstain from injuring living beings, life means not to kill or tell others to kill
from stealing and from unlawful sexual living beings, respect for property means not
intercourse. Perfect conduct also means to steal or tell others to steal, respect for
avoidance of actions that conflict with moral personal relationships means to avoid sexual
discipline. misconduct (avoid adultery). Right action
(A) Khong nen lam (Nen tranh): Ngi Phat t means acting properly. Right action can help
khong sat sanh, khong trom cap, va khong ta us avoid creating the three destructive actions
damNot to do or avoid: A Buddhist should of the body (killing, stealing and unwise
abstain from taking life, abstain from taking sexual behavior). Right action teaches us to
what is not given, and abstain from carnal be aware of the effects of our actions on
indulgence or illicit sexual indulgence. others. Once we possess Right Action, instead
(B) Ngi Phat t nen luon trau doi t bi, ch lay of doing whatever pleases us at the moment,
khi c cho, va song i thanh tnh va trong well be considerate of others, and of course,
sachShould always cultivate compassion, automatically our relationships will improve
take only things that are given, and live a pure and others will be happier in our company.
and chaste life. Right Action also includes giving old people a
hand in their house work, helping storm and

flood victims, and rescuing people from
danger, and so on.
Chanh Nguyen: Vappa (p)Vaspa (skt)Baspa
(skt)Ba sa baMot trong nam e t au tien
cua c Phat, c ngi ta coi nh la Ngai ai
Ca DiepOne of the first five diciples of the
Buddha, Dasabala-Kasyapa, identified with Maha-
Kasyapa.
Chanh Nguyet: Thang giengThe first month.
Chanh Ng: Samma-vaca (p)Samyak-vaca
(skt)Correct or perfect SpeechNoi ung la
giai oan th ba trong Bat Thanh aoRight
speech, the third of the eightfold noble path.
(I) Ngha cua Chanh ngThe meanings of
Right speech: Chanh ng la noi li thanh that
va sang suot, noi hp ly, noi khong thien v,
noi thang ch khong noi xeo hay xuyen tac,
noi li than trong va hoa nha; noi li khong
ton hai va co li ch chung. Noi ung la khong
noi doi, khong ba hoa, tan gau hay dem pha.
Noi ung la khong noi xau ph bang vu khong
va noi nang co the mang lai san han, thu oan,
chia re va bat hoa gia ca nhan va cac oan
the. Khong noi doi, khong lam dung nhan
am hy luan, khong noi li coc can tho lo,
thieu le o, hiem oc va nhng li s nhuc, (III) Chanh ng va Gii hocRight Speech and
khong noi li ba bai. Ngc lai, Noi ieu
chan that, noi bang li du dang than hu va
nhan c, va dung li vui ve lch s, co y
ngha va co li ch. Noi ung luc ung cho.
Neu khong can noi, hay khong noi c ieu
li ch, th c Phat khuyen chung ta nen gi
im lang, v ay la s im lang cao thng
Right speech implies sincere, sound,
impartial, direct, not distorting, cautious,
affable, harmless, useful words and
discourses. Avoidance of lying, slander and
gossip (false and idle talk), or abstaining from
lying, tale-bearing, harsh words, and foolish
babble. Abstaining from backbiting slander
and talk that may bring about hatred, enmity,
disunity and disharmony among individuals or
groups of people. Abstaining from lying,
abstaining from abuse and idle talk,
abstaining from harsh, rude, impolite,
malicious language, abstaining from careless
words. On the contrary, utilize words that are
soft, friendly and benevolent, utilize words
712
that are pleasant, gentle, meaningful and
useful. Speak at the right time and place. If
not necessary, or if one cannot say something
useful, the Buddha advised people to keep
silent. This is a noble silence.
(II) Chanh ng bao gomRight Speech includes:
1) Khong noi doi, ong thi phai luon luon noi
s thatAbstain from falsehood and always
speak the truth.
2) Khong noi li ly gian gay s bat hoa va chia
re, ong thi phai noi nhng li nao a en
s hoa hp va oan ketAbstain from tale-
bearing which brings about discord and
disharmony, and to speak words that are
conducive to concord and harmony.
3) Khong noi nhng li tho ac, coc can, thay vao
o phai noi nhng li t ai, te nhAbstain
from harsh and abusive speech, and instead to
speak kind and refined words.
4) Khong noi nhng li vo ch, ngoi le oi mach,
thay vao o phai noi nhng li co y ngha va
khong b bac tr khien trachAbstain from
idle chatter, vain talk or gossip and instead to
speak words which are meaningful and
blameless.
the training of ethics: Chanh Ng la mot trong
ba phan cua Gii Hoc (hai phan khac la
Chanh Nghiep va Chanh Mang). Li noi co
the lam anh hng en hang trieu ngi.
Ngi ta noi rang mot li noi tho bao co the
lam ton thng hn vu kh, trong khi mot li
noi nhe nhang co the thay oi ca trai tim va
tam hon cua mot pham nhan bng bnh nhat.
V vay chanh ng trong Phat giao bao ham s
ton trong chan ly va phuc li cua ngi khac.
Chanh Ng bat au vi viec tranh xa bon loai
li noi gay ton hai: noi doi, noi li ly gian, noi
li tho ac va noi chuyen phu phiem. Chang
nhng vay, Phat t thuan thanh nen luon co
gang dung li noi nh the nao cho ngi khac
c vui ve. Thay v trut i s gian d va bc
doc len ngi khac, Phat t thuan thanh nen
ngh en nhng cach hu hieu e truyen at
nhng nhu cau va cam xuc cua chung ta.
Ngoai ra, Chanh Ng con la noi li khen ngi
nhng thanh tu cua ngi khac mot cach
chan tnh, hay an ui ngi ang buon kho, hay
 713

giang Phap cho ngi. Li noi la mot cong cu Chanh Ng Ma S: Asvajit (skt)A Thap Pha
co cong nang anh hng manh me len ngi Phat aA Thap Ba ThA Thap Ba Th a
khac, neu chung ta biet dung li noi mot cach Ma ThangSee A Thuyet Th.
khon ngoan th se co rat nhieu ngi c li Chanh Nhan: Immediate causeDirect cause
lac. Li noi co the lam anh hng en hang Can NhanCorrect cause (Buddha nature of all
trieu ngi. Ngi ta noi rang mot li noi tho beings). Main causeTrue cause, as compared to
bao co the lam ton thng hn vu kh, trong a contributory causeNhan chnh, so vi nhan
khi mot li noi nhe nhang co the thay oi ca phu.
trai tim va tam hon cua mot pham nhan bng Chanh Nhan Phat Tanh: The Buddha-nature or
bnh nhat. V vay chanh ng trong Phat giao Bhutatathata. The direct cause of attaining the
bao ham s ton trong chan ly va phuc li cua perfect Buddha-nature.
ngi khac, ngha la tranh noi doi, tranh noi Chanh Nhan: The right patienceKha nang nhan
xau hay vu khong, tranh noi li hung d, va nhuc va dung chanh tn e triet tieu si me va i
tranh noi chuyen vo chCorrect or Right en chng ngo Trung ao (nhng bac trong mi
Speech or Perfect Speech is one of the three a hay nhng c tnh cua mot v Phat hay Bo
higher trainings in Ethics (two other trainings Tat)The ability to bear patience and to use right
are Right Action and Right Livelihood). faith to eliminate all illusion in order to realize the
Speech can influence millions of people. It is Middle Path (those who are in the ten stages or
said that a harsh word can wound more deeply characteristics of a Buddha, i.e. Bodhisattvas).
than a weapon, whereas a gentle word can Chanh Nht: The day of a funeral.
change the heart and mind of even the most Chanh Niem: Sati (p)Smrtindriya (skt)
hardened criminal. Therefore, right speech Sammasati (p)Samyaksmrti (skt)Correct
implies respect for truth and respect for the thinkingMindfulnessMemoryCorrect (Right
well being of others. Right speech begins with or Perfect) Remembrance or MindfulnessRight
avoiding four destructive actions of speech: mindfulness.
lying, divisive words, harsh words and idle (I) Tong quan ve "Chanh Niem"An overview
talk. Not only that, devout Buddhists should of Mindfulness: Co mot mau am thoai ngan
always try to communicate in a way pleasing ngui ve "Chanh Niem" gia c Phat va mot
to others. Rather than venting our anger or triet gia ng thi. Triet gia noi: "Toi thng
frustration onto another, devout Buddhists nghe noi rangao Phat la mot hoc thuyet giac
should think about effective ways to ngo. Vay phng phap cua Ngai la g? Cach
communicate our needs and feelings to them. tu tap hang ngay cua Ngai gom co nhng g?"
Besides, Right Speech also means to c Phat ap: "Chung toi i, chung toi an,
sincerely make an effort to notice and chung toi tam ra, va chung toi ngoi xuong."
comment upon others good qualities and Triet gia noi: "Nh vay co g la ac biet? Tat
achievements, or to console people in time of ca moi ngi ai cung i, an, tam ra va ngoi
grief, or to teach people Dharma. Speech is a xuong..." c Phat ap lai: "Tha ngai, khi
powerful tool to influence others and if we chung toi i, chung toi y thc rang chung toi
use it wisely, many people will benefit. i. Khi chung toi an, chung toi y thc rang
Speech can influence millions of people. It is chung toi an... Noi chung, khi i, khi an, khi
said that a harsh word can wound more deeply tam ra hoac khi ngoi xuong, nhng ngi
than a weapon, whereas a gentle word can khac khong y thc ve ieu mnh ang lam."
change the heart and mind of even the most Trong ao Phat, chanh niem la ieu chu yeu.
hardened criminal. Therefore, right speech Chanh niem la nguon nang lng toa anh
implies respect for truth and respect for the sang xuong tren moi vat va moi hoat ong,
well being of others. It is to say right speech tao ra sc manh nh lc va a chung ta en
means the avoidance of lying, backbiting or cai tam sau tham trong chung ta, en b giac
slander, harsh speech and idle talk. ngo. Noi tom lai, trong ao Phat, chanh niem
 714

la trang thai tam ung trong o hanh gia c ngoaiRight mindfulness means to give heed
hng ung va gap g vi trang thai tam cua to good deed for our own benefit and that of
c Phat. Chanh niem la coi nguon cua tat ca others. Right mindfulness also means
moi tu tap Phat giaoThere's a short remembrance including old mistakes to repent
conversation about "Mindfulness" between of and deep gratitude towards parents,
the Buddha and a philosopher of his time. The country, humankind, and Buddhist Triple
philosopher said, "I have heard that Buddhism Gems. Right mindfulness also means the
is a doctrine of enlightenment. What is your reflection on the present and future events or
method? What do you practice everyday?" situations. We must meditate upon human
The Buddha said, "We walk, we eat, we wash sufferings that are caused by ignorance and
ourselves, we sit down." The philosopher said, decide to work for alleviating them,
"What is so special about that? Everyone irrespective of possible difficulties and
walks, eats, washes, sits down..." The Buddha boredom. Correct Memory which retains the
said, "Sir, when we walk, we are aware that true and excludes the falseDwell in
we are walking; when we eat, we are aware contemplation of corporeality. Be mindful
that we are eating... When others walk, eat, and putting away worldly greed and grief.
wash, or sit down, they are generally not Correct mindfulness also means ongoing
aware of what they are doing." In Buddhism, mindfulness of body, feelings, thinking, and
mindfulness is the key. Mindfulness is the objects of thought.
energy that sheds light on all things and all (III) Chanh Niem Va Moi TrngMindfulness
actitivites, producing the power of and Environment: Theo Thien s Thch Nhat
concentration, bringing forth deep insight and Hanh, khi nem mot cai vo chuoi vao thung
awakening. In short, in Buddhism, correct rac, va neu co chanh niem, chung ta bie t rang
state of mind in which one is properly directed cai vo chuoi se bien thanh phan u va vai
to and united with the state of mind of the thang sau, se tai sinh di dang mot trai ca
Buddha. Mindfulness is at the base of all chua hay mot la cai rau diep. Nhng khi
Buddhist practice. chung ta nem mot tui nha vao thung rac, y
(II) Ngha cua "Chanh Niem"The meanings of th cho chung ta biet rang se khong nhanh
Mindfulness: Chanh niem la nh en nhng chong bien thanh qua ca chua hay rau xa lach.
ieu hay le phai, nhng ieu li lac cho mnh Vai loai rac can en bon hoac nam tram nam
va cho ngi. Chanh niem con co ngha la c sau mi phan huy. Chat thai hach nhan can
niem hay ngh nh ti canh qua kh, nh en en hai tram nam chuc ngan nam mi mat i
loi lam cu e sa oi, nh an cha me thay ban tnh lam hai va quay ve vi at. Song tnh
e bao ap, nh an to quoc e phung s bao giac giay phut hien tai, toan tam toan y vi
ve; nh an chung sanh e giup tra en; nh hien tai giup chung ta khong lam nhng viec
an Phat Phap Tang e tinh tan tu hanh. Chanh pha hoai tng lai. o la cach cu the nhat e
niem con co ngha la quan niem hay quan sat lam ieu g o co tnh xay dng cho tng
canh hien tai va tng tng canh tng lai. laiAccording to Zen Master Thich Nhat
Chung ta nen quan tng en canh i au Hanh, when we throw a banana peel into the
kho, benh tat, me m cua chung sanh ma garbage, if we are mindful, we know that the
khuyen tu; tng niem lam nhng ieu li ch peel will become compost and be reborn as a
chung, khong thoi lui, khong e ngai kho khan tomato or a lettuce salad in just afew months.
nhoc nhan. Chanh niem con co ngha la chu But when we throw a plastic bag into the
tam ung la tng en s that va choi bo ta garbage, thanks to our awareness, we know
vay. Luc nao cung tnh tao dep bo tham lam that a plastic bag will not become a tomato or
va buon kho cua the tuc. Chanh niem con co a salad very quickly. Some kinds of garbage
ngha la luc nao cung tnh giac ve than the, need four or five hundred years to
cam xuc, t tng cung nh nhng oi tac ben decompose. Nuclear waste needs a quarter of
 715

a million years before it stops being harmful va chanh mang. Chanh niem la mot yeu to toi
and returns to the soil. Living in the present can thiet cho nhng hanh ong cua chung ta
moment in an awakened way, looking after trong i song hang ngay cung nh cho tam
the present moment with all our heart, we will linhAccording to Theravada Buddhism,
not do things which destroy the future. That is mindfulness is considered as the strongest
the most concrete way to do what is strand for it plays an important role in the
constructive for the future. acquisition of both calm and insight.
(IV) Chanh niem theo Phat giao Nguyen Thuy Mindfulness is a certain function of the mind,
Right mindfulness according to the Theravada and therefore , a mental factor. Without this
Buddhism: Theo Phat giao Nguyen Thuy, all important factor of mindfulness one cannot
niem c xem nh la mot si day manh me cognize sense-objects, one cannot be fully
v no gi mot vai tro quan trong trong ca hai aware of ones behavior. It is call right
loai thien nh la tnh tru va biet quan. Niem mindfulness because it avoids misdirected
la mot c nang nao o cua tam va v vay, no attention, and prevents the mind from paying
la mot yeu to cua tam hay mot tam s. Khong attention to things unwholesome, and guides
co niem, mot tam s toi quan trong, chung ta its possessor on the right path to purity and
khong co kha nang nhan ra bat c th g, freedom. Right mindfulness sharpens the
khong the hay biet ay u cac tac phong cua power of observation, and assists right
chnh mnh. c goi la chanh niem, v no thinking and right understanding. Orderly
va tranh chu tam sai lac, ma cung va tranh thinking and reflection is conditioned by
cho tam e y vao nhng ieu bat thien, va mans right mindfulness. In the Satipatthana
ang khac no hng dan tam cua hanh gia and Anapanasati sutras, the Buddha states
tren con ng chan chanh, trong sach va giai clearly how a meditator becomes aware of his
thoat moi phien trc. Chanh niem lam ben thoughts, mindfully watching and observing
nhay kha nang quan sat cua hanh gia, va ho each and every one of them, be they good or
tr chanh t duy va chanh kien. Hieu biet va evil, salutary or otherwise. The sutras warn us
suy t c co trat t cung nh chanh niem. against negligence and day-dreaming and
Trong hai kinh Niem X va Nhap Tc Xuat urges us to be mentally alert and watchful. As
Tc Niem, c Phat day ro rang lam cach a matter of fact, the earnest student will note
nao mot hanh gia co the hay biet luong t that the very reading of the discourse, at
tng cua mnh, tnh giac theo doi, ghi nhan times, makes him watchful, earnest and
va quan sat tng y ngh cua chnh mnh, t tot serious-minded. It goes without saying that
cung nh xau. Ca hai bai kinh eu canh giac right mindfulness is a quality that no sensible
chung ta khong nen xao lang va m mong, man would treat with contempt. Thus, it is
cung nh thuc hoi chung ta nen luon canh truly essential to cultivate mindfulness in this
chng va luon gi tam chanh niem. Ky that, confused age when so many people suffer
mot hanh gia chuyen can tu niem se ghi nhan from mental imbalance. Right mindfulness is
rang chnh nh s kien oc lai kinh ien se an instrumental not only in bringing
lam cho chung ta tnh giac hn, quyet tam concentration calm, but in promoting right
hn, va than trong chu niem nhieu hn. Khoi understanding and right living. It is an
noi ai trong chung ta cung biet rang chanh essential factor in all our actions both worldly
niem la mot c o ma khong ai co the xem and spiritual.
thng c. Nh vay viec tu tap chanh niem (V) Chanh niem va Thien nhRight
that la thiet yeu trong thi buoi hon tap ma Mindfulness and Meditation:
chung ta ang song ay trong khi rat nhieu 1) Chanh Niem la mot trong ba phan hoc cua
ngi phai ganh chu kho au v tam tr mat Thien nh (hai phan hoc khac la Chanh Tinh
thang bang. Chanh niem la mot phng tien Tan va Chanh nh). Chanh Niem la y thc,
mang lai tnh tru, lam thang tien chanh kien hay s chu y, nh vay chanh niem la tranh s
 716

xao lang hay tnh trang tam tr van uc. Trong (cittanupassana), and mental objects
viec tu tap Phat phap, chanh niem gi vai tro (dhammanapassana).
mot si day cng kiem soat tam cua chung ta 3) Vi hanh gia tu thien, chanh niem la nh
v tam chung ta khong bao gi tap trung hay ung ngh ung la giai oan th bay trong Bat
ng yen mot cho. c Phat day: Tu tap Thanh ao. Nhn vao hay quan vao than tam
chanh niem la tu tap chu tam vao than, chu e luon tnh thc. Chanh niem co ngha la la
tam vao cam ngh, chu tam vao thc, va chu moi phan biet ma niem thc tnh cua ch
tam vao oi tng cua tam. Noi tom lai, phap. Theo Bat Chanh ao, chanh niem la
chanh niem la kiem soat than va tam va biet Nhat Tam. Ni than tnh thc bang cach
chung ta ang lam g vao moi luc. Chanh thc tap tap trung vao hi th. Ni cam tho
Niem la mot yeu to tam thc quan trong co tnh thc bang cach quan sat s en i trong ta
chc nang lam cho chung ta nh ti nhng g cua tat ca moi hnh thc cua cam tho, vui,
co li lac. Chanh niem gi mot vai tro quan buon, trung tnh. Ni nhng hoat ong cua
trong trong thien nh, th du Chanh Niem co tam tnh thc bang cach xem coi tam ta co
the giup chung ta lam tan i nhng t tng cha chap duc vong, san han, la doi, xao
ron rp xon xao trong tam thc, va cuoi cung lang, hay tap trung. Ni van phap tnh thc
giup chung ta co u nang lc at c s nhat bang cach quan sat ban chat vo thng cu a
tam tren hi thRight Mindfulness is one of chung t sanh tru d diet e tan diet chap
the three trainings in meditation (two others trc va luyen ai. Chanh niem la yeu to giac
are Right Effort and Right Concentration). ngo th nhat. Sati la thuat ng tng ng
Mindfulness is awareness or attention, and as gan nhat trong ngon ng Nam Phan dung e
such it means avoiding a distracted or cloudly ch va dch ra cho t Chanh niem. Tuy
state of mind. In the practice of the Dharma, nhien, chanh niem phai c hieu vi ngha
right mindfulness plays as a kind of rein upon tch cc hn. Chanh niem phai c hieu la
our minds for our minds are never tam tien en va bao phu hoan toan oi tng,
concentrated or still. The Buddha taught: The xuyen thau vao trong oi tng khong thieu
practice of mindfulness means mindfulness of phan nao. Chanh niem co the c hieu ro
the body, mindfulness of feelings, bang cach khao sat ba kha canh la ac tanh,
mindfulness of consciousness, and chc nang va s the hien. Trong Phat giao
mindfulness of objects of the mind. In short, chanh niem la luon tnh thc ve tat ca moi
right mindfulness means to watch our body sinh hoat, t vat chat en tinh than. Hanh gia
and mind and to know what we are doing at gi tam chanh niem la v ay hieu biet ro rang
all times. Right Mindfulness is an important ve nhng hoat ong cua c the mnh va luon
mental factor that enables us to remember tnh thc ve nhng uy nghi: khi i, ng, ngoi
and keep our attention on what is beneficial. hay nam. Tat ca nhng hoat ong cua c the
Right Mindfulness plays an important role in hanh gia eu lam vi cai tam tnh thc. Khi i
meditation, i.e., Right mindfulness can help us ti i lui, khi nhn ti hoac nhn mot ben, hanh
clear the flurry of thoughts from our minds, gia chu tam hay biet ro rang; khi co tay co
and eventually, well be able to concentrate chan hay khi duoi tay duoi chan hanh gia luon
single-pointedly on our breath. lam trong chanh niem; khi mac quan ao, khi
2) Chanh niem la phat khi niem hay gan s chu an, uong, nhai, van van, hanh gia phai luon
tam vao than hanh niem (cac hoat ong cua chu tam hay biet ro rang; khi i, ng, ngoi,
than), tho niem, tam hanh niem (cac hoat nam, hanh gia phai luon gi chanh niem; khi
ong cua tam), va niem phap (cac hoat ong noi cung nh khi khong noi hanh gia phai luon
cua phap)Right mindfulness is the hay biet ro rangFor Zen practitioners, right
application or arousing of attention in remembrance or the seventh of the eightfold
activities of the body (kayanupassana), noble path means remembering correctly and
feelings or sensations, activities of the mind thinking correctly. The looking or
 717
contemplating on the body and the spirit in
such a way as to remain ardent, self-
possessed and mindful. Right remembrance
means looking on the body and spirit in such a
way as to remain ardent, self-possessed and
mindful, having overcome both hankering and
dejection. According to the eightfold noble
path, right mindfulness means the one-
pointedness of the mind. Be attentive to the
activities of the body with the practice of
concentration on breathing. Be aware of all
forms of feelings and sensations, pleasant,
unpleasant, and neutral, by contemplating
their appearance and disappearance within
oneself. Be aware whether ones mind is
lustful, hatred, deluded, distracted or
concentrated. Contemplate the impermanence
of all things from arise, stay, change and
decay to eliminate attachment. Mindfulness is
the first factor of enlightenment. The nearest
equivalent term in Pali for mindfulness is
Sati. Mindfulness has come to be the
accepted translation of sati into English.
However, this word has a kind of passive
connotation which can be misleading.
Mindfulness must be dynamic and
confrontative. Mindfulness should leap onto
the object, covering it completely,
penetrating into it, not missing any part of it.
Mindfulness can be well understood by
examining its three aspects of characteristics,
function and manifestation. In Buddhism,
mindfulness means being aware of all
activities, both physical and mental. A
meditator who is mindful of his bodily
activities becomes aware of his postures:
when walking, standing, sitting or lying down.
All his bodily activities he does with
mindfulness. In walking to and from, in
looking ahead and in looking aside, he applies
mindfulness; in bending and stretching he
applies mindfulness; in wearing clothes, in
eating, drinking, chewing, etc. he applies
mindfulness; in walking, standing, sitting,
lying down, he applies mindfulness; in
keeping awake, speaking, and being silent, he
applies mindfulness.
4) Theo Thien s Thch Nhat Hanh trong quyen
'Cha Khoa Tu Thien': "Chanh niem giup
chung ta tap trung chu y va biet c chung ta
ang lam g. Thong thng chung ta la tu
nhan cua xa hoi. Nang lc cua chung ta b
phan tan cho nay cho kia. Than va tam chung
ta khong hai hoa. e bat au y thc c ieu
chung ta ang lam, ang noi va ang suy ngh
la bat au cng lai s xam lan cua ngoai
canh va nhng nhan thc sai lam cua chung
ta. Khi ngon en y thc c ot len, toan the
con ngi chung ta sang bng len. Chung ta
tm lai c long t tin, bong toi cua ao tng
khong con nhan chm chung ta, va chung ta co
the tap trung en mc cao nhat. Chung ta ra
tay, mac y phuc, lam nhng cong viec hang
ngay giong nh trc ay, nhng bay gi,
chung ta y thc c ve hanh ong, li noi va
t tng cua mnh."According to Zen
Master Thich Nhat Hanh in The Zen Keys:
"Mindfulness helps us focus our attention on
and know what we are doing. Usually we are
a prisoner of society. Our energies are
dispersed here and there. Our body and our
mind are not in harmony. To begin to be
aware of what we are doing, saying, and
thinking is to begin to resist the invasion by
our surroundings and by all of our wrong
perceptions. When the lamp of awareness is
lit, our whole being is lit up. Self-confidence
is re-established, the shadows of illusion no
longer overwhelm us, and our concentration
develops to its fullest. We wash our hands,
dress, perform everyday actions as before, but
now we are aware of our actions, words, and
thoughts."
Chanh Niem Lc: Lc chanh niem va chanh
quanPower of right mindfulness and right
contemplation.
Chanh Niem Phap Tuc: Phap ao i vao chanh
niem, mot trong bon phap tuc theo Kinh Phung
Tung trong Trng Bo KinhWay of Dhamma
with right mindfulness, one of the four ways of
Dhamma according to the Sangiti Sutta in the
Long Discourses of the Buddha.
Chanh Niem Va Tnh Giac: Sati ca
sampajananan ca (p)Mindfulness and clear
awareness (clarity of awareness).

Chanh Niem Va Tnh Thc: Mindfulness and
awarenessSee Chanh Niem, and Tnh Thc.
Chanh Niem Ty Kheo: Mindful monkMonk
who is mindfulV Ty Kheo chanh niem, ay u
toi thng niem va tnh giac, nh en va ghi nh Theo Thien s D.T. Suzuki trong quyen "S Huan
nhng ieu noi va lam t lauHere a monk who
is mindful, with a great capacity for clear recalling
things done and said long ago.
Chanh Phap: Saddharma (skt)Saddhamma
(p)Chanh Phap ThoBuddha dharmaBuddha
dharmaCorrect Doctrine of the BuddhaThe
Law correctnessRight teachingRight
dharmaRight methodThe period of correct
DharmaChanh Phap con la phng phap ung,
thng c dung e ch Bat Chanh aoCorrect
(right or true) doctrine of the Buddha also means
the right method, is often used as a name for the
Noble Eightfold Path.
Chanh Phap C: Anh uoc chan ly hay Phat
GiaoThe torch of the truth or Buddhism.
Chanh Phap Hoa Kinh: Cheng-Fa-Hua-Ching
10 quyen dch cua bo kinh Phap Hoa c dch bi
ngai Truc Phap Ho i Tan vao khoang nam 286
sau Tay Lch, hien nay van con (ai e cung giong
nh ban dch cua ngai Cu Ma La Thap sau
nay)The earliest translation of the Lotus Sutra
in 10 books by Dharmaraksa in around 286 A.D.,
still in existence.
Chanh Phap Hng Thnh: The True Dharma is
still flourished.
Chanh Phap Kieu: Thuat ng ch Phat phap nh
mot cai cau cho phep moi ngi vt qua dong
song sanh tA term for Buddhism, which is
compared to a bridge that permits human beings to
cross the river of life and death.
Chanh Phap Luan: Phat phapBuddha-dharma.
Chanh Phap Minh Nh Lai: V Nh Lai hieu
tng tan chanh phap. Danh hieu Phat ma c
Quan The Am a ac thanh trong qua kh The
Tathagata who clearly understands the true law,
i.e. Kuan-Yin, who attained Buddhahood in the
past.
Chanh Phap Nhan: The Right Dharma Eye
Right or true experience of reality.
Chanh Phap Nhan ng: The Hall of the Eye
of the Right Dharma (Shobogen Do)Tai cac
chua ln, thng Thien ng la mot kien truc
biet lap ch e thc hanh toa thien, ch khong co
718
cac nghi le khac. Trong moi Thien ng eu co
hai ca: ca trc va ca sau. Trong hau het cac
thien ng Nhat Ban, thng thng ben tren
ca trc co hang ch "Chanh Phap Nhan ng."
Luyen cua mot Thien Tang Phat Giao," bi v
thien ng co chu y la khai m Phap nhan cua
nhng ngi trong o, e bang vao Phap nhan
ho co the nhn thay nhng b mat cua i song va
the gian. Lai co treo mot tam bang vuong bang go
c s dung trong nhieu muc ch khac nhau: e
goi Tang chung i an, nghe giang, lam viec, van
van, hay e ho biet gi thien nh a bat au hay
cham dt. Tren tam bang co ghi hang ch:
"Sanh t la chuyen ai s;
Cuoc song vo thng lam sao!
Phai tiec tng giay phut,
Thi gi khong i ai."
Pha sau thien ng co th Bo Tat Van Thu S
Li, v Bo Tat tng trng cho tr hue Bat Nha.
M Phap nhan co ngha la at c loai tr hue
nay, va Bo Tat Van Thu xng ang c th trong
thien ng. Trong khi o, ca sau cua thien
ng c Tang chung dung cho nhng muc ch
rieng nh tay ra, lam viec vat vanh, van van.
Giay dep c xep at rat th t. Tuy chung eu
la nhng chuyen gia n d nhat, nhng c gn gi
rat ky cang; va khi mot Thien Tang ci giay ra e
i vao thien ng, ho can than khong e lon
lonIn large temples, meditation hall is a
separate structure, where only meditation is
practiced without any other ceremonies. In each
Zen hall (Zendo or meditation hall) has two main
entrances: the front and the back. In most
Japanese Zendos, usually there is a tablet at the
top of the front entrance that reads "The Hall of
the Eye of the Right Dharma." According to Zen
master Daisetz Teitaro Suzuki in "The Training of
the Zen Buddhist Monk," because the hall is
intended for opening the Dharma-eye of the
occupants who with it can see into the secrets of
life and the world. There is also a square board of
wood which is used for various purposes: to call
the monks to meals, lectures, services, etc., or to
tell them that the meditation hour has begun or
ended. On the board there are several lines which
read:
"Birth and death is a great event;

How transient is life!
Every minute is to be grudged,
Time waits for nobody."
The shrine behind the half-opened door contains
generally the image of Manjusri Bodhisattva, who
represents wisdom. The opening of the Dharma-
eye means acquiring this wisdom, and the
Bodhisattva is the fit object of worship in the
Meditation Hall. The rear door is used by monks
for their private purposes such as washing, going
on errands, etc. Observe those foot-gears in
perfect order. They are the simplest kind, but very
well taken care of; and when the monks leave
them at the door to enter into the Hall, they see to
it that they are not scattered about in confusion
See Thien ng.
Chanh Phap Nhan Tang:
1) Correct Law Eye-TreasuryTreasury of the
eye of the true dharmaay la mot trong
tam nguyen tac can ban, cua trc giac hay
lien he trc tiep vi tam linh cua trng phai
Thien TongCorrect Law Eye-Treasury.
This is one of the eight fundamental
principles, intuitional or relating to direct
mental vision of the Zen SchoolSee Bat
Cau Ngha.
2) Shobo-genzo (jap)The right Dharma eye
treasurySomething that contains and
preserves the right experience of reality
Dieu Phap Tr TangKho Tang Kien Thc
Dieu PhapTreasury of Knowledge of the
True DharmaChanh Phap Nhan Tang hay
'Con mat cua kho bau Chanh Phap'. Bo su
tap nhng cham ngon va nhng li thuyet
giang cua ai thien s ao Nguyen, c e instructions of the great Japanese Zen master
t cua ong la thien s Hoai Trang ghi lai.
Chanh Phap Nhan Tang la mot tac pham
chnh cua thien s ao Nguyen, c coi nh
la mot trong nhng van ban sau sac nhat cua
toan bo van hoc thien va tac pham xuat sac
nhat cua ton giao noi chung. Mot tac pham
cua Thien s ao Nguyen (1200-1253), ay
la mot bo luan nhieu tap ban luan ve moi kha
canh trong i song Phat giao va s tu tap, t
thien tap en chi tiet ve ve sinh ca nhan.
Trong quyen Chanh Phap Nhan Tang, Thien
s ao Nguyen Hy Huyen (1200-1253) day:
"Khi tat ca moi s viec eu la Phat phap, roi
719
th co me hoac va giac ngo, co trau doi tu tap,
co sanh, co t, co ch Phat, co chung sanh
muon loai. Khi muon s khong la cai nga,
khong co me hoac va giac ngo, khong co trau
doi tu tap, khong co sanh, khong co t, khong
co ch Phat, va khong co chung sanh muon
loai. Bi v Phat ao t nguyen thuy khi
sanh t s phong phu va s thieu thon, nh the
mi co me hoac va giac ngo, co trau doi tu
tap, co sanh, co t, co ch Phat, co chung sanh
muon loai. Hn na, dau la nh the, hoa van
ri rung khi chung ta luyen chap vao chung,
va cac loai co dai van sanh soi nay n cho
dau chung ta co ghet bo chung. Ngi a at
en giac ngo co the sanh c vi anh trang
chieu xuong nc. Vang trang khong t, mat
nc khong v. Sc sang cua trang manh liet,
nhng trang van nam yen trong vung nc
nho, tron ven mot vang trang, tron ven bau
tri nam yen trong mot giot sng tren ngon
co, nam yen trong mot giot nc li ti. S
chng ao ma khong gay ton thng cung
giong nh anh trang khong xuyen thung nc.
Ngi khong ngan tr giac ngo cun g giong
nh giot sng khong ngan tr anh trang gia
bau tri."The right Dharma eye treasury or
'Treasure Chamber of the Eye of True
Dharma'. Something that contains and
preserves the right experience of reality, the
principal work of the great Japanese Zen
master Dogen Zenji; it is considered the most
profound work in all of Zen literature and the
most outstanding work of religious literature
of Japan. A collection of sayings and
Dogen Zenji as recorded by his student Ejo
(1198-1280). "Shobo-genzo" is a major work
of Dogen Master (1200-1253), a voluminous
treatise that discusses all aspects of Buddhist
life and practice, from meditation to details
concerning personal hygiene. In Shobogenzo,
Zen Master Dogen taught: "When all things
are Buddha-teachings, then there is delusion
and enlightenment, there is cultivation of
practice, there is birth, there is death, there
are Buddhas, there are sentient beings. When
myriad things are all not self, there is no
delusion, no enlightenment, no Buddhas, no

sentient beings, no birth, no death. Because
the Buddha Way originally sprang forth from
abundance and paucity, there is birth and
death, delusion and enlightenment, sentient
beings and Buddhas. Moreover, though this is
so, flowers fall when we cling to them, and
weeds only grow when we dislike them.
People's attaining enlightenment is like the
moonreflected in water. The moon does not
get wet, the water isn't broken. Though it is a
vast expansive light, it rests in a little bit of
water, even the whole moon, the whole sky,
rests in a dewdrop on the grass, rests in even a
single droplet of water. That enlightenment
does not shatter people is like the moon not
piercing the water. People's not obstructing
enlightenment is like the drop of dew not
obstructing the moon in the sky."
Chanh Phap Nht Oai Lc: Energy of the Sun of
Truth.
Chanh Phap Niem X: Base of mindfulness or
foundation of mindfulness on the correct dharma.
Chanh Phap Niem X Kinh: Saddharma-
smrtyupasthana-sutra (skt)Sutra on the base of
mindfulness on correct dharmas.
Chanh Phap Tang: Phap Gii TangThe source
or treasury of all right laws and virtuesTreasury
of all right laws.
Chanh Phap Tho: See Chanh Phap.
Chanh Phap Thi: Right DharmaPeriod of
orthodoxy and vigourSee Chanh Tng Mat.
Chanh Phap Y: 1) Phat la cho ta cua Chanh
Phap: He, the Buddha, on whom the truth
depends; 2) Danh hieu cua Phat: A term for a
Buddha.
Chanh Phu: Primary and secondary.
Chanh Qua: 1) Chanh bao (chung sanh do ni
nghiep lc i trc a tao ma chieu cam qua bao nineteenth century, of the fortieth Lin-chi lineage.
than o. Than la mot s en tra, la qua bao chanh He came from Long An, South Vietnam.
cua chung sanh, nen goi than la chanh bao): Direct
reward, body or person; 2) He qua trc tiep, tot
hay xau la do bi ket qua cua tien nghiep: Ones
direct reward, good or bad, depends on or results
from former karma.
Chanh Quan: S quan sat ung anCorrect
observation.
Chanh Quan: S thien nh ung anCorrect rectification of the mind.
meditation.
720
Chanh S: 1) Bac thc gia chn chanh: Correct
scholar; 2) Bo Tat: Bodhisattva.
Chanh Tap Nh Hanh: Two kinds of practices:
Right and sundry practicesChanh hanh la hanh
ong ung. Chanh hanh ni than la mot trong
nhng ca ngo quan trong i vao ai giac, v nh
o ma tam nghiep hang thanh tnh. Tap hanh co
ngha la ngi thay ai tu phap mon g cung bat
chc theo ca, thay oi lien lien. Nay tu Tnh o,
mai tu Thien, mot tung kinh. Nay tung kinh nay,
mai tung kinh khac, van vanRight conduct of
the actions of the body is one of the most
important entrances to the great enlightenment;
for with it, the three kinds of behavior are pure.
Combining practices also referred to as Mixed
Cultivation. This refers to cultivators who mimic
others practices depending on who is practicing
what at the time. Thus, they are constantly mixing
and changing their practices by practicing
Pureland one day, Zen the next, and then another
day chanting one Sutra, only to switch to a
different Sutra the next day, etc.
Chanh Tam: Tam can ban va chan chanhTrue
and Fundamental MindDu b bao nhieu o nhiem
che lap, chanh tam van con o, nh mat trang van
con o du b may che lapThe essence of ones
nature. No matter how much defilement covered,
this mind is still there just like the moon is often
hidden behind clouds.
Chanh Tam Hanh X: ieu kien trong o s van
hanh cua tam vng chac va hoa hp vi oi
tngThe condition when the motions of the
mind are steadied and harmonized with the object.
Chanh Tam Thien S (1836-1906): Ten cua mot
v Thien s Viet Nam vao the ky th XIX, i th
40 tong Lam Te, que Long An, Nam Viet
Name of a Vietnamese Zen master in the
Chanh Tam Tru: Cho tru cua s chanh tam.
Dung mao va tam tng nh Phat, goi la chnh
tam truAbode of correct mind. With a physical
appearance like that of a Buddha and a mind that
is the same as well, they are said to be dwelling in
the rectification of the mind. The whole mind
becoming Buddha-like or dwelling of the
Chanh Tan Giac: See Chanh Bien Tri.

Chanh Thanh (1873-1949): Ten cua mot v danh
Tang Viet Nam vao the ky th XX, i th 36
tong Lam TeName of a Vietnamese Zen master
in the twentieth century, of the thirty-sixth Lin-chi
lineage.
Chanh Tho: Cam tho ung ve oi tng trong khi
thien quanCorrect sensation of the object
contemplatedSee ang Ch.
Chanh Tho Lao Nhan Thien S: Zen master
Shoju RojinSee Chanh Tho Lao Ong Thien S.
Chanh Tho Lao Ong Thien S (1642-1721):
Shoju Rojin (jap)Ten cua mot v thien s trong
Phat giao Nhat Ban, vao cuoi the ky th XVII,
au the ky th XVIII. Thien s Chanh Tho Lao
Ong, con goi la ao Canh (ao Knh Hue oan),
thuoc Thien phai Lam Te, e t va ngi noi phap bent on the monastery of Zen, had an
cua Vo Nan Thien S; va la thay cua thien s
Bach An Hue Hac. Ngai lam du Tang i khap
nc Nhat, theo hoc vi nhieu bac thay Thien
khac nhau. Ngai la tac gia cua bo Gop Nhat Cat
a, mot tac pham rat pho thong, ta p hp nhng
cau chuyen va truyen thuyet ay chat hai hc ma
cac thay Thien thng dung khi thuyet giang t
tng cua mnhName of a Japanese Zen master
in the late seventeenth century and early
eighteenth century. Zen master Shoju Rojin, also
called Dokyo Etan, belonged to the Japanese Lin-
Chi school, a disciple and dharma successor of
Bu'nan Shido; and the master of Hakuin Zenji. He
wandered through Japan and trained under
masters of various Zen schools. He is the author of
the Collection of Sand and Stone, a popular
anthology of frequently humorous Buddhist stories
and legends, which Zen masters are fond of
quoting in their teaching.
Khi Bach An en tham kien Thien s Chanh
Tho Lao Ong, t khoe mnh a ngo ao, muon
c Chanh Tho an kha. Chanh Tho hoi Bach
An a ngo Thien nhieu hay t? Bach An ap:
"Neu co bat c vat g co the bay ra tren tay,
toi se oi het ra roi." The la Bach An lam hanh
ong non oi ra. Chanh Tho keo mui Bac h An,
hoi: "ay la cai g? Chang phai ta a nam
c no roi sao?" Hanh gia hay suy ngh ve
mau oi thoai nay cung Bach An e t mnh
phat hien ra viec tiep c song ong nh the
cua Chanh Tho la muon noi cai g. Theo
Thien s D.T. Suzuki trong tac pham "Thien
721
Hoc Nhap Mon", that ra, Thien khong hoan
toan phu nh, cung khong bat buoc trong long
khong co ieu g ca, phang phat la h vo
thuan tuy v ieu o se t giet mat tr hue.
Trong Thien co mot loai khang nh t nga
nao o, nhng o la s t do tuyet oi, khong
co bat c mot gii han nao, cung khong the
thao luan ve no thong qua phng phap tru
tng. Thien la thc tng cua sinh menh, no
khong phai la tang a hay h vo khong co
sinh menh. Muc ch cua viec tu Thien la phai
tiep xuc vi thc tng tran ay sc song nay,
noi trc tiep hn chnh la nam bat no ngay
trong nhng hanh ong i, ng, nam, ngoi
While still a young monk, Hakuin eagerly
interview with Zen master Shoju Rojin.
Hakuin thought that he fully comprehended
Zen and was proud of his attainment, and this
interview with Shoju Rojin was in fact
intended to be a demonstration of his own
high understanding. Shoju Rojin asked Hakuin
how much he knew of Zen. Hakuin answered
disgustingly, "If there is anything I can lay my
hand on, I will get it all out of me." So saying,
he acted as if he were going to vomit. Shoju
Rojin took firm hold of Hakuin's nose and
said: "What is this? Have I not after all
touched it?" Zen practitioners should think it
over on Hakuin's interview with Zen master
Shoju Rojin and try to find out for yourselves
what is that something which is so realistically
demonstrated by Shoju Rojin. According to
Zen master D.T. Suzuki in "An Introduction
To Zen Buddhism," Zen is not all negation,
leaving the mind all blank as if it were pure
nothing; for that would be intellectual suicide.
There is in Zen something self-assertive,
which, however, being free and absolute,
knows no limitations and refuses to be
handled in abstraction. Zen is a live fact, it is
not like an inorganic rock or like an empty
space. To come into contact with this living
fact, directly speaking, to take hold of it in
every phase of life such as walking, standing,
lying down and sitting, is the aim of all Zen
discipline.

Mot lan khac, vao mot buoi chieu he, Bach
An en trnh cho s ngo cua mnh cho Lao
Ong, luc ay ang hong gio trc mai hien.
Lao Ong bao: "Tro nham!" Bach An lap lai
trong mot tieng ci gan hi mai ma: "Tro
nham!" Lao Ong ben nam lay ngi hoc tro,
anh a lung tung, roi xo ra ngoai mai hien.
ang mua ma, Bach An te xuong vung snh.
Lat sau tnh lai, Bach An lai vao lay thay, va
lan na b thay mang: "o suc sinh hang
ong." Hom sau, Bach An ngh rang thay
mnh khong hieu noi kien giai cao tham tuyet
dieu cua mnh, nen nhat quyet bang moi cach
phai lam cho ra le. Va gap c hoi, ong vao
ngay phng trng, va em het bien tai ra
tranh luan vi thay, lan nay nhat nh khong
nhng mot tac at nao. Lao Ong noi cn
thnh no, chup lay Bach An, giang cho may
bat tai, roi xo ra khoi ca. Bach An ri t gac
cao xuong chan bc tng a, nam me man
bat tnh. Lao Ong dom xuong ong Tang bat
hanh, ci ha ha. Tieng ci anh thc Bach
An tnh cn chet giac; ong rang leo len, mo
hoi am a. Nhng Lao Ong van cha chu
buong tha, va nh trc, lai mang: "o suc
sinh hang ong!" Trong cn tuyet vong,
Bach An tnh bo thay ra i. Ngay no, tren
ng khat thc, ong dng bc trc nha mot did not know how deep his knowledge of Zen
ba lao, ba khong cho cm, ong c ng yen
trc ca nh khong biet g en s t khc him anyhow. As soon as the time came
cua ba. Tam than ong ang tap trung cao o
vao cau hoi lam ban tam ong nhat may luc
gan ay. Ba lao noi gian, tng ong khong
em xa g en li ba noi, va co xin cho ky
c mi nghe. San cay choi ln cam tren tay,
ba ap vao au ong, bao phai cut i ngay.
Cay choi ap nang qua lam xep cai non t l
cua ong, con ong th nga xuong at xu. Giay
lau ong tnh day, va o ka, di mat ong, tat
ca hien ra sang ro, thong suot. Tai nan tnh c
hot nhien m mat ong trc chan ly Thien, ma
t trc b hoan toan khuat lap ong. Ong
mng r khong ke siet, voi tr ve trong tam
trang phan khch cc o. Cha at chan en
ca ngoai th Lao Ong a nhan ra, a tay ra
dau, va noi: "Ba nay em tin vui g ve ay?
Vao ay mau, le i!" Bach An thuat lai s
viec va qua trong ngay. Lao Ong nhe nhang
722
vo vai ong, noi: "c roi o, c roi o."
o la cach ma ngi xa dung e bien mot
thien sinh bnh thng thanh mot To S Thien
v ai. Cac thien s thng dung nhng thu
oan hau nh qua tan nhan. Tuy nhien, trong
nhng trng hp nay, long tin phai tuyet oi
at chan ly Thien, va s triet ngo cua
thay. Thieu long tin ay tc la thieu luon long
tin kha nang t tri t giac cua chnh mnh.
Hn the na, hanh gia tu Thien nen luon nh
rang trong s tu tap Thien, sc noi quan chieu
dieu phai i oi vi c o khiem ha sau day
va mot cai tam nhan nhuc cao o Another
time, in one summer evening when Hakuin
presented his view to the old master, Shoju,
who was cooling himself on the veranda,
Shoju said, "Stuff and nonsense." Hakuin
echoed, loudly and rather satirically, "Stuff
and nonsense!" Thereupon Shoju seized him,
struck him several times, and finally pushed
him off the veranda. It was soon after the
rainy weather, and poor Hakuin rolled in the
mud and water. Having recovered himself
after a while, he came up and reverentially
bowed to the teacher, who then remarked
again, "O you, denizen of the dark cavern!"
Another day Hakuin thought that the master
was and decided to have a settlement with
Hakuin entered the master's room and
exhausted all his ingenuity in contest with
Shoju, making his mind up not to give way an
inch of ground this time. Shoju was furious,
and finally taking hold of Hakuin gave him
several slaps and let him go over the porch
again. Hakuin fell several feet at the foot of
the the stone wall, where he remained for a
while almost senseless. The master looked
down and heartily laughed at the poor fellow.
This brought Hakuin back to consciousness.
He came up again all in perspiration. Shoju,
however, did not release him yet and
stigmatized him as ever with, "O you, denizen
of the dark cavern!" Hakuin grew desperate
and thought of leaving the old master
altogether. When one day he was going about
begging in the village, a certain accident

made him all of a sudden open his mental eye
to the truth of Zen, which until this time
completely shut off from him. His joy knew
no bounds and came back in a most exalted
state of mind. Before he crossed the front
gate, the master recognized him and
beckoned to him, saying "What good news
have you brought home today? Come right in,
quick, quick!" Hakuin told Shoju all about
what he had been through that day. The
master tenderly stroked him on the back and
said, "You have it now, you have it now."
That's the way the ancients turn an ordinary
student to a great Zen patriarch. Zen masters
always resort to methods seemingly inhuman.
In these cases, however, there must be
absolutely faith in the truth of Zen and in the
master's perfect understanding of it. The lack
of this faith will also mean the same in one's
own spiritual possibilities. Furthermore, Zen
practitioners should always remember that in
the study of Zen the power of an illuminating
insight must go hand in hand with a deep
sense of humility and meekness of mind.
Chanh Thu: Samapatti (skt & p)Attainment of
an enjoying stage of meditationChng ac
See ang Ch.
Chanh Tha Phng Tien Tha: Chanh tha la
dung phap mon cu canh e hoa o chung sanh.
Trong khi phng tien tha la dung phng phap
tien dung tuy theo hay thch hp vi s thu nhan
cua chung sanh; cach tien li vi hoan canh va
ieu kienThe correct vehicle uses the ultimate
dharma door to save beings, i.e., methods of
meditation. While upaya-yana means using tacts
or skills or expedient ways in teaching according
to receptivity; ways that are convenient to the
place or situation and suited to the conditions.
Chanh Tn: Right beliefCa ngo au tien i
vao ai giac, v nh o ma tam ta luon kien nh hanh giaThe function of the right effort is to
khong thoi chuyenThe first entrance to the great
enlightenment; for with it, the steadfast mind is
not broken.
Chanh Tn Niem Phat Ke: Hymns on True Faith
in NembutsuBai tung ve Niem Phat Chan That 1) e ngan nga nhng t duy ac, bat thien cha
Tn (niem tin chan that cho ngi niem Phat).
Chanh Tinh Tan: Samma-vayama (p)Co gang
ung la giai oan th sau trong Bat Thanh ao
723
Right effort, zeal or progress, the sixth of the
eightfold noble path.
(I) Ngha cua Chanh tinh tanThe meanings of
Right effort: Chanh tinh tan co ngha la
chuyen can sieng nang lam li mnh va li
ngi; khong lam nhng viec bat chnh nh
sat hai, gian xao, ang iem, c bac, ac oc
va b oi, van van; ngc lai phai chu tam lam
nhng viec lanh, tao phc nghiep. Chanh tin
tan con co ngha la no lc ung co ngha la co
gang khong cho phat khi nhng ieu ta vay,
co gang vt qua nhng ta vay ang mac
phai, co gang lam nay n nhng ieu thien
lanh cha nay n, co gang phat huy nhng
ieu thien lanh a phat khi. Chanh tinh tan
con co ngha la vun boi thien nghiep cung luc
nho bo ac nghiepRight effort means we
must be always hard-working, helpful to
others and ourselves. Do not kill, cheat, or
lead a wanton, gamble life. On the contrary,
always try to perform good deeds for having
good karma. Correct (Right or Perfect) Zeal
or Effort or Energy also means to try to avoid
the arising of evil, demeritorious things have
not yet arisen. Try to overcome the evil,
demeritorious things that have already arisen.
At the same time, try to produce meritorious
things that have not yet arisen and try to
maintain the meritorious things that have
already arisen and not let them disappear, but
to bring them to growth, to maturity and to the
full perfection of development. Right effort
also means cultivation of what is karmically
wholesome and avoidance of what is
karmically unwholesome.
(II) Nhiem vu cua chanh tin tan la e canh giac
va chan ng nhng t duy khong lanh manh,
ong thi tu tap, thuc ay, duy tr nhng t
duy thien va trong sang ang sanh trong tam
be vigilant and check all unhealthy thoughts,
and to cultivate, promote and maintain
wholesome and pure thoughts arising in a
mans mind.
sanh, khong cho chung khi sanh trong tam
hanh giaTo prevent the arising of evil and

unwholesome thoughts that have not yet
arisen in a mans mind.
2) oan tr nhng t duy ac a sanhTo
discard such evil thoughts already arisen.
3) Lam cho sanh khi va phat trien nhng t duy
thien cha sanhTo produce and develop
wholesome thoughts not yet arisen.
4) Thuc ay va duy tr nhng t duy thien a
sanh cang them tang trngTo promote and
maintain the good thoughts already present.
(III) Phat trien Chanh tinh tanDevelopment of
Right effort: Khi tu tap chanh tinh tan chung
ta can phai thc hanh vi nhng t duy cua
chung ta. Neu suy xet chung ta se thay rang
nhng t duy nay khong phai luc nao cung la
thien lanh trong sang. oi khi chung ch la
nhng t duy bat thien va ngu xuan, mac du
khong phai luc nao chung ta cung boc lo (IV) Chanh tinh tan trong thien nhRight effort
chung thanh li noi hay hanh ong. Nh vay,
neu chung ta c e cho nhng t duy nay khi
len, o la mot dau hieu khong tot, v khi mot
t duy khong thien lanh c phep tai dien
nhieu lan, no se thanh thoi quen. V the, ieu
thiet yeu la phai no lc khong e cho nhng
t duy bat thien nay ti gan, v cho en khi
nao chung ta thanh cong trong viec che ng
chung, nhng t duy bat thien nay van se xam
chiem tam chung ta. Khong phai ch trong
nhng gi hanh thien chung ta mi e y en Chanh Phap. Nh nhiet tam tinh can chung ta
tnh chat vo cung quan trong cua chanh tinh
tan. Chanh tinh tan can phai c thng
xuyen tu tap bat c khi nao va bat c au co thanh tnh, ong thi ngan nga nhng hanh
the c. Trong moi li noi cua chung ta, moi
hanh ong cua chung ta va cach c x cua
chung ta trong i song hang ngay, chung ta
can chanh tinh tan e thc hien nhng bon
phan cua chung ta mot cach toan hao. Neu
chung ta thieu chanh tinh tan hay c tnh
nhiet tam tinh can nay, chung ta co the b
nhng trang thai hon tram va li bieng khuat
phuc, th chac chan khong the nao chung ta co
the tien trien viec tu tap cWhen
developing right effort we must be sincere
about our thoughts. If we analyze them we
will find that our thoughts are not always good
and wholesome. At times they are
unwholesome and foolish, though we may not
always express them in words and actions or
724
both. Now if we allow such thoughts to rise
repeatedly, it is a bad sign, for when an
unhealthy thought is allowed to recur again
and again, it tends to become a habit. It is,
therefore, essential to make a real effort to
keep unwholesome thoughts away from us.
Until we succeed in stopping them to rise in
our mind, unhealthy thoughts will always be
taking possession of our mind. It is not only
during the time of meditation that we need to
cultivate our right effort. Right effort should
be cultivated always whenever possible. In all
our speech, actions and behavior, in our daily
life, we need right effort to perform our duties
wholeheartedly and successfully. If we lack
right effort and give in to sloth and indolence,
we can not proceed with our cultivation.
in Zen: Chanh Tinh Tan la mot trong ba phan
hoc cua Thien nh (hai phan hoc khac la
Chanh Niem va Chanh nh). Theo Phat giao,
chanh tinh tan la trau doi mot thai o t tin
cua tam, chu y va tnh thc: Chanh tinh tan la
s no lc trau doi thai o t tin oi vi cong
viec hay am nhan va theo uoi nhiem vu
bang ngh lc va y ch thi hanh nhiem vu ay
cho en cung. e tien bo tren con ng ao,
chung ta can phai no lc trong viec tu tap theo
co the lam cho nhng hanh ong quay ac o
nhiem ma mnh a lam trc ay tr nen
ong nay phat sinh trong tng lai. Lai na,
tinh can rat can thiet e duy tr c hanh ma
chung ta a tu tap, cung nh xay dng nhng
c hanh mi trong tng laiRight effort is
one of the three trainings in meditation (two
other trainings are Right Mindfulness and
Right Concentration). Right effort means
cultivating a confident attitude toward our
undertakings, taking up and pursuing our task
with energy and a will to carry them through
to the end. In Buddhism, right effort means
cultivating a confident attitude of mind, being
attentive and aware. To progress on the path,
we need to put our energy into Dharma
practice. With enthusiastic effort, we can
purify negative actions already done to
 725

prevent doing new ones in the future. In Nibbana. According to Zen Master D. T. Suzuki in
addition, effort also is necessary to maintain The Studies In The Lankavatara Sutra, this is one
the virtuous states weve already generated, of the five categories of forms. Corrective
as well as to induce new ones in the future. wisdom, which correct the deficiencies of errors of
Chanh Tnh Ly Sinh: According to Abhidharma- the ordinary mental discrimination. Right
kosa, the life of holiness apart or distinguished Knowledge consists in rightly comprehending the
from the life of common unenlightened people nature of Names and Appearances as predicating
See Thanh Tnh Ly Sinh. or determining each other. It consists in seeing
Chanh Tri Kien: Holy wisdomSupreme mind as not agitated by external objects, in not
knowledgeWisdom of BuddhaS hieu biet toi being carried away by dualism such as nihilism
thng hay tr hue Phat hieu biet van hu va and eternalism, and in not faling the state of
phng cach cu oThe perfect understanding Sravakahood and Pratyekabuddhahood as well as
of omniscience regarding the laws of universal into the position of the philosopher.
salvation. The Buddha-wisdom of knowing Chanh Tr Mai Tho Truyen (1905-1973): Ten
everything or method of salvation. cua mot v c s hoc gia Phat giao Viet Nam vao
Chanh Tri Nhi Tru: Gi lay chanh triAbiding the ky XX. Ong la mot trong nhng ngi au tien
in correct wisdom. c mi ve giang day tai Vien ai Hoc Van
Chanh Tr: Samma-nana (p)Samyagjnana Hanh vao nam 1964Name of a Vietnamese
(skt)Tr hue chan chanhCorrect knowledge Buddhist scholar in the twentieth century. He was
Correct insightCorrect vision through wisdom one of the first scholars who was invited to teach
Right knowledgeRight wisdomTr cua cac at Van Hanh University in 1964.
bac Hien Thanh hay s nhn thay bang tr tue, mot Chanh Tr Nh Nghiep: Hai nghiep chanh tr
trong ngu phap. Chanh tr la tr thay cac phap nh Chanh nghiep la hanh ong ung, tranh lam viec
chung that s la, thay tnh chat vo thng, kho va ac, thanh tnh than la giai oan th t trong Bat
vo nga cua ch phap hu vi. Nh biet cac phap Thanh ao. Tr nghiep la tung kinh ho niem giup
nh chung that s la nh vay, nhan chan c thc ngi qua co vang sanh Tnh oTwo kinds of
chat cua ngu uan chap thu, hanh gia co the chng action: Correct or right deed or sction (conduct)
nghiem hanh phuc cua Niet Ban. Theo Thien S and auxiliary karma. Right action, avoiding all
D. T. Suzuki trong Nghien Cu Kinh Lang Gia, wrong, purity of body, the fourth of the eightfold
ay la mot trong nam phap tng. Tr hue chan noble path. While auxiliary karma bases on
chanh thay ro nhng loi lam cua s phan biet cua reciting a sutra to help a death person to reach the
pham phu. Chanh tr bao gom hieu ung ban chat Pure Land.
cua Danh va Tng nh la s xac nhan va quyet Chanh Trung: See Chnh Trung.
nh lan nhau. Chanh tr la cho nhn thay cai tam Chanh Trung Lai: Giai oan th ba la ngoi v
khong b dao ong bi cac oi tng ben ngoai, trong ay khong con y thc ve than hay tam. Ca hai
cho khong b mang i xa bi nh bien nh oan a c xa bo hoan toan. ay la nam cap bac
diet hay thng hang, va cho khong b ri vao chng ngo do ong Sn Lng Gii thiet lap.
trang thai cua Thanh Van hay Duyen Giac, hay Giong nh 10 bai ke chan trau, ay la cac mc o
luan ieu cua cac triet giaSage-like or saint-like khac nhau ve s thanh tu trong nha ThienThe
knowledge, one of the five Dharmas. True third grade is a level of realization wherein no
wisdom or insight is wisdom that sees all things as awareness of body or mind remains; both drop
they really are. Wisdom that views things as they away completely. Like the Ten Osherding
are implies, and sees the transient, unsatisfactory Verses, these are five different levels or degrees
and no-self-nature of all conditioned and of Zen realization formulated by Zen master
component things. Owing to the comprehending Tung-Shan-Liang-ChiehSee ong Sn Ngu V.
things as they really are, and realizing the true Chanh Trung Thien: Sho-Chu-Hen (jap)Mot
nature of the five aggregates of clinging, trong nam cap bac chng ngo do ong Sn Lng
practitioner will be able to experience the bliss of Gii thiet lap. Giong nh 10 bai ke chan trau, ay

la cac mc o khac nhau ve s thanh tu trong nha
Thien. Giai oan trong o s nhan thc ve the gii
hien tng ng tr, nhng no c nhan thc nh suffering for us and for others. A mind free
la chieu kch cua nga tuyet oiThe first level of
the five different levels or degrees of Zen
realization formulated by Zen master Tung-Shan-
Liang-Chieh. The stage in which realization of the
world of phenomena is dominant, but it is
perceived as a dimension of the absolute self
See ong Sn Ngu V.
Chanh Truyen: Handed down from authentic 2) T duy chan chanh la nhng t duy co lien
sourceFrom genuine tradition.
Chanh Trc: 1) Thang Than: Correct and straight;
2) Nht Tha Thien Thai: The One Vehicle
teaching of the Tien-Tai.
Chanh Trc Tam: Cittajjukata (p)Mot cai tam
chanh trcRectitude of consciousness.
Chanh Trc Tam S: Kayujjukata (p)Tam S
Chanh TrcRectitude of mental body.
Chanh Trc Xa Phng Tien: Con ng thang
loai bo tat ca moi phng tienThe straight way
which has cast aside expediency.
Chanh T Duy: Samma-sankappa (p)
Samyaksamkalpa (skt)Sho-Shi-I (jap)Correct
or Right Thought or Perfect Resolve.
(I) Ngha cua Chanh t duyThe meanings of
Right thought:
1) Chanh t duy la suy ngh ung vi le phai, co
li cho mnh, va co li cho ngi khac. Suy
ngh nhng hanh vi lam loi, nhng tam niem
xau xa can phai cai sa. Suy ngh gii nh
tue e tu tap giai thoat. Suy xet vo minh la
nguyen nhan cua moi s au kho, la nguon
goc cua moi toi ac; suy ngh tm phng phap
ung e tu hanh giai thoat cho mnh va cho
ngi. Ngh ung la y ngh t bo moi duc
vong tham san si. Ngh ung la luon ngh ve
long khoan dung va nhan t vi moi loai. Suy
ngh ung la giai oan th nh trong Bat
Thanh ao. Suy ngh ung ve cuoc song xuat
gia, t bi li chungRight thought means that
our reflection must be consistent with
common sense, useful both to others and
ourselves. We must strive to correct our
faults, or change our wicked opinions. While
meditating on the noble formula of Precept,
Concentration, and Wisdom, we must realize
that ignorance is the main cause of
726
suffering, the root of all wicked acts;
therefore, we must look for a way to get rid of
from sensual lust, ill-will and cruelty. Right
thought means resolve in favour of
renunciation, goodwill and nonharming of
sentient beings. Right thought and intent, the
second of the eightfold noble path. Right
aspiration towards renunciation, benevolence
and kindness.
quan en s xuat ly (Nekkhamma-samkappa),
t duy vo san hay t ai (Avyapada-
samkappa). Nhng t duy nay can c tu tap
va m rong en muon loai chung sanh bat ke
chung toc, giai cap, dong doi hay tn ngng,
v chung bao trum moi loai co hi th, khong
co nhng gii han quy nhRight thoughts
includes thoughts of renunciation, good will,
and of compassion, or non-harm. These
thoughts are to be cultivated and extended
towards all living beings regardless of race,
caste, clan, or creed. As they embrace all that
breathes there are no compromising
limitations.
(II) Chanh t duy va Tue hocRight Thought and
the training in Wisdom: Chanh T Duy la mot
trong hai phan hoc cua tr tue (phan khac la
Chanh Kien). Chanh t duy co ngha la tranh
luyen ai va san han. Theo Phat giao, nguon
goc cua kho au va phien nao la vo minh,
luyen ai va san han. Trong khi chanh kien
loai bo vo mnh th chanh t duy loai bo luyen
ai va san han; v vay chanh kien va chanh t
duy cung nhau loai bo nguyen nhan cua kho
au va phien nao. e loai bo luyen ai va
tham lam, chung ta phai trau doi buong bo,
trong khi muon loai bo san han va gian d
chung ta phai trau doi long yeu thng va bi
man. Buong bo phat trien bang cach suy gam
ve ban chat bat toai nguyen cua i song, ac
biet la ban chat bat toai cua lac thu giac quan.
Lac thu giac quan cung giong nh nc man,
cang uong cang khat. Do hieu biet ban chat
bat toai cua cuoc song, va cong nhan nhng
hau qua khong c a thch cua lac thu giac
quan, chung ta co the trau doi s buong bo va
khong luyen chap mot cach de dang. Chung ta

co the phat trien long yeu thng va bi man
do cong nhan s bnh ang thiet yeu chung
sanh moi loai. Giong nh con ngi, tat ca
chung sanh eu s chet va run ray trc hnh
phat. Hieu thau ieu nay chung ta khong nen
giet hai hay lam cho chung sanh khac b giet
hai. Cung giong nh con ngi, tat ca chung
sanh eu muon song va hanh phuc. Hieu thau
ieu nay, chung ta khong nen t cho mnh cao
hn ngi khac hay anh gia mnh khac vi Chanh Tng Mat: Ba thi ky chnh cua Phat
cach ma chung ta anh gia ngi khac. Chanh giao la thi Chanh Phap, Tng Phap, va Mat
T Duy co ngha la nhng t duy khong co
chap, t ai va bat ton hai. mc o cao hn, or correct, the formal or semblance, and the final
Chanh T Duy ch cho loai tam thc co kha
nang giup chung ta phan tch khong tnh mot
cach vi te, e nhan biet c tnh khong mot Chanh ng: S cam ng linh nghiem cua ch
cach trc tiepRight Thought is one of the
two trainings in Wisdom (the other training is
Right View or Right Understanding). Right
thought or right thinking means avoiding
attachment and aversion. According to
Buddhism, the causes of suffering and
afflictions are said to be ignorance,
attachment, and aversion. When right
understanding removes ignorance, right
thought removes attachment and aversion;
therefore, right understanding and right
thought remove the causes of suffering. To
remove attachment and greed we must
cultivate renunciation, while to remove
aversion and anger we must cultivate love
and compassion. Renunciation is developed
by contemplating the unsatisfactory nature of
existence, especially the unsatisfactory nature
of pleasures of the senses, for pleasures of the
sens are likened to salt water, the more we
drink, the more we feel thirsty. Through
understanding the unsatisfactory nature of
existence and recognizing the undesirable
consequences of pleasures of the senses, we
can easily cultivate renunciation and
detachment. To develop love and compassion
through recognizing the essential equality of
all living beings. Like human beings, all other
beings fear death and tremble at the idea of
punishment. Understanding this, we should
not kill other beings or cause them to be
killed. Like human beings, all other beings
727
desire life and happiness. Understanding this,
we should not place ourselves above others or
regard ourselves any differently from the way
we regard others. Right thought means the
thoughts of non-attachment, benevolence and
non-harmfulness. On a deeper level, Right
Thought refers to the mind that subtly
analyzes Emptiness, thus leading us to
perceive it directly.
PhapThree main periods of Buddhism, the real
or terminationSee Chanh Phap, Tng Phap,
and Mat Phap.
Phat va ch ThanhThe influence of Buddha; the
response of the Buddhas, or saints.
Chay: Uposatha (skt)Fasting feasts
VegetarianSee Trai.
Chay Tnh: Uposatha (skt)Fasting feasts
VegetarianSee Trai.
Chay Theo Danh Li H Ao: To chase after
dream-like and empty fame and fortune.
Chang Bo Tam Men Thch Thien Tri Thc :
Never give up friendships with wise people
Chang bo tam men thch tat ca thien tri thc; ay
la mot trong mi luat nghi cua ch ai Bo Tat.
Ch Bo Tat an tru trong phap nay thi c luat
nghi ai tr vo thngShould never give up their
friendship with wise people. This is one of the ten
kinds of rules of behavior of great enlightening
beings. Enlightening beings who abide by these
can attain the supreme discipline of great
knowledgeSee Mi Luat Nghi Cua Ch ai
Bo Tat.
Chang Phai Gio ong, Chang Phai Phn
ong: It is not the wind moving, neither the flag
movingLuc to Hue Nang a khang nh vi cac
v s ang cai co trc tu vien Phap Tam rang:
Chang phai phn ong, cung chang phai gio
ong, ma la tam cua may ong ong.Several
monks was arguing back and forth about the flag
and the wind without reaching the truth in front of
the Fa Hsin monastery in Kuang Chou. The sixth
patriarch, Hui-Neng, said to them: It is not the
wind moving, neither the flag moving. It is your

own minds that are moving."See Phi Phong Phi
Phan.
Chang S Nghiep Sm Khi, Ch S Cham Giac
Ngo Ma Thoi: Not to fear an early development
of karma, fear only a slow awakening.
Chap Tay: Hapchang (kor)To join ones hands
togetherJoin one's palms together.
Chap Tay Vai Chao: Adara (skt)Salute with
folded hands and palms together.
Cham: Suci (skt)Cay kimA needle.
Cham Biem: Ironical.
Cham Chuy: Lay kim nhon am vao tran, am ch
thu thuat ma mot so thien s s dung nham trac
nghiem s lanh hoi thien cua e tTo pin the
forehead with a sharp needle. The term implies
expedient tricks that some masters utilize to test
their disciples' comprehension of Zen.
Cham Gii: Hat cai va mui kim, v vi viec th
hien cua c Phat con hiem hn viec hat cai bay
t khong trung ma rt vao ngay lo kimNeedle
and mustard seed; the appearance of Buddha is as
rare as hitting the point of a needle on earth by a
mustard seed thrown from the sky.
Cham Gii Tng au: Hat cai nem ra ngay vao
au mui kim, v vi viec thay tro nhan duyen khe
hp that ac biet hiem co, cung giong nh viec hat
cai t khong trung ma rt vao ngay lo kim vay
To throw a mustard seed to hit the point of a
needle. The term means suitable conditions and
circumstances of the meeting between a master
and a disciple is as rare as hitting the point of a
needle on earth by a mustard seed thrown from
the sky.
Cham Khau Quy: Mot trong chn loai quy, la loai
quy co mieng nho nh cay kim, khong an uong g
cOne of the nine classes of pretas, needle-
mouth ghosts, with mouth so small that they
cannot satisfy their hunger or thirstSee Nga
Quy, and Cu Quy.
Cham Khong: Lo kim, y noi tai sanh lam ngi
con kho hn chuyen mot si ch t tren khong bay
xo vao ngay lo kim di at (theo Phap Uyen
Chau Lam, quyen 31, Neu nh co mot ngi
ng tren nh nui Tu Di keo ra mot si day cc
nho, mot ngi ng di chan nui tay cam cay
kim on lay au day, lng chng gio loc, gio
xoay lai noi len d doi vao si day, si day that la
kho chui vao c ung lo kim. Lam c than
728
ngi con kho hn the ay na)A needle eye; it
is as difficult to be reborn as a man as it is to
thread a needle on earth by throwing the thread at
it from the sky.
Cham Mao Quy: Mot trong chn loai quyOne
of the nine classes of pretasSee Cu Quy.
Cham Ngon: MaximPrecept.
Cham Phong: See Cham Gii.
Cham Dt: To put an endTo closeTo
concludeTo endTo finishTo bring to an
end.
Cham Dt Luan Hoi: Cessation of
transmigration.
Cham Dt Moi Troi Buoc Cua Kiet S: To stop
ones propensities and habits.
Cham Dt Ton Tai: Cease to exist.
Cham: The naoHow?What?
Cham Sinh: Lam the nao c sinh ra?How
born?How did it arise?
Chan: 1) Chan dung: A portrait; 2) Chan thc:
Tattva (skt)True, real, truth, reality; 3) Trang
thai thc: Tattvata (skt)Real state.
Chan Anh: Anh tng chan dung, bao gom tranh
ve chan dung, hnh anh hay tng go The
reflection of the truth, i.e. a portrait, photograph,
image, etc.
Chan Ba T: Ngi that s co u cai lo mui, du
cho bac ai trng phu that s triet ngo A person
who really has a complete nose, i.e., a great
gentleman or a great noble-minded man who
really has an absolutely complete enlightenment.
Chan Ba La Mon: Brahmas (skt)See Pham
Thien.
Chan B Lng: S suy luan vng chacValid
inference.
Chan Bo Th: S bo th chan chanhCorrect
donationTai Nhat Ban, ngay o Hei-zayemon la
mot ai phu gia suot i song cuoc song c hanh
ma cac v thanh co c ngi khen. Ong luon s
dung tai san cua mnh lam phc, t thien va phuc
li xa hoi. Nhieu tre s sinh trong cac gia nh
ngheo c ong cu giup. Ong cung la ngi a
tai tr cho rat nhieu cong trnh bat cau boi lo giup
cho dan chung trong vung i lai tien li. Trc khi
qua i, ong a lap di chuc yeu cau tiep tuc s
dung tai san cua mnh vao muc ch nhan ao. Y
nguyen nay a c con chau ong tran trong va
nghiem chnh thc hien. Vao luc sinh thi, mot

ngay no co mot v s Phat giao nghe noi ve long
hao hiep cua ong nen a en nha ong e quyen
gop tien xay dng cong chua. Nghe xong li ong
phat len ci va noi: "Toi giup ngi v khong
muon nhn thay ho kho s. Nhng mot ngoi chua
khong co cong th co g goi la khon kho e toi phai
giup?" Phat t chan thuan nen hieu mot cach ro
rang ve chan bo thIn Japan, once there was a
wealthy man, Hei-zayemon by name, who strove
to realize in his life the virtues commended by
ancient sages. An earnest and studious man, Hei-
zayemon used to spend liberally of his wealth in
acts of benevolence, charity, and welfare. Many
infants of impoverished families were rescued by
his intervention, and he personally financed the
construction of numerous bridges and roads in his
province for the convenience of the people. When
he died, Hei-zayemon stipulated in his will that his
bequest should be used to continue relief work
through the generations, and this was honored by
his children and grandchildren. One day, they say,
there appeared at the door of Hei-zayemon a
certain Buddhist friar. It seems that this clergyman
had heard of the wealthy man's selfless
benevolence, unusual among the rich of his time,
and had come to ask him for money to build a
temple gate. The philanthropist laughed in the
friar's face and said, "I help people because I
cannot bear to see them suffer. What's so bad
about a temple without a gate?" Sincere Buddhists
should understand clearly about correct donation.
Chan Canh: Canh gii cua chan lyThe region
of truth or reality.
Chan Chanh Yeu Tap: Saddharma-
samparigraha-sastra (skt)Nhiep Chanh Phap
LuanTreatise on the collected correct dharmas.
Chan Chnh: Legitimate.
Chan Chnh Phat Tam: Hotsu-bodaishin (jap)
Develop BodhicittaSee Phat Tam Bo e.
Chan Chng: Bang chng cua s giac ngoReal
evidence, proof or assurance, or realization of
truth. The knowledge, concept, or idea which
corresponds to reality.
Chan Cu Phan Man Giao: Bo Tat hieu ro ca hai
tuy duyen va bat bien. ay la Mot trong Uyen
Cong T GiaoThe school of fully developed
Bodhisattvas, who know both the phenomenal and
the noumenal bhutatathata. This is one of the four
729
groups of Hi-Yuans categories of Buddhist
schools.
Chan Da Chnh Thuan (1892-1962): Ten cua mot
v hoc gia Phat giao Nhat Ban vao the ky XX.
Ong chu trng m rong viec tu tap niem Phat
Name of a Japanese Buddhist scholar in the
twentieth century. He supported in spreading the
cultivation of Buddha Recitation.
Chan D Thuc: Satya-parinata (skt)True
maturation of effectSee D Thuc.
Chan Dien Thien S (1621-1677): Zen master
Jen-YuanTen cua mot v Thien s Trung Hoa
Giang To, Thien phai Lam Te vao thi nha
MinhName of a Chinese Zen master in Jiang
Ssu Province, of the Lin-chi lineage, in the Ming
dynasty (1368-1644).
Chan Dien Muc: Horai-no-nemoku (jap)Ban
Lai Dien MucInitial formOriginal form
Former state of thingsOriginal face or Buddha-
nature.
Chan Dieu: Chan thc vi dieuThe mysterious
reality; reality in its profundity.
Chan a La Ni Hao Tng An: Dau an a la ni
cua tc long trang gia hai chan may cua Phat,
mot trong 32 tng haoDharani seal of white
hair between Buddhas eyebrows, one of the
thirty-two signs of a Buddha.
Chan a Ma Ni An: See Chan a La Ni Hao
Tng An.
Chan a Ma Ni Hao Tng An: Cintamani (skt
& p)Chan a Mat NiMa Ni.
1) An ngoc c cua nha hien gia: The seal of
philosophers stone, granting all ones wishes.
2) An ngoc nh yThe seal of fabulous gem
(jewel of the thought)The seal of
philosophers stoneThe seal of sacred
gemThe seal of wish-fulfilling jewelAn
Ngoc c nh nguyen hay an ngoc Ma Ni
bao chau hay Nh Y bao chau, hay ngoc c
nguyen.
Chan an: Chan anThan anThan an
Tran anMot t ng co cua An o dung e goi
Trung QuocAn ancient Indian term for China.
Chan ao: Con ng cua chan lyThe Truth,
the true way; reality.
Chan ao Vo The: Chan Phap Vo Tng Chan
Phat Vo HnhChan ly dt tuyet moi hnh
 730

tngAbsolute truth as having no differentiated competent adept, you get to the one reality
ideas nor appearances. naturally, without wasting any effort.
Chan at La ai Tng: Kinnara (skt)Chan Chan ang Lu: Respective consequencesHau
Tr La ThanMot trong mi hai v than lien he qua theo sau hanh ong thien, bat thien hay trung
vi c Phat Dc SOne of the the twelve tnhThe certain consequences that follow on a
spirits connected with the Master of Healing good, evil or neutral kind of nature respectively.
Buddha. Chan e: Paramartha-satya (skt)e nhat ngha
Chan ac Thc Tng: To really attain the one eThang eThe Buddha lawThe correct
RealityTheo Bch Nham Luc, khi ban tu hoc va dogma or averment of the enlightened
tham van, khong co nhieu ieu khien ban phai ban Fundamental meaningRealityUltimate
tam. Cac moi ban tam nay sinh v ban thay ben truthCategories of reality in contrast with
ngoai van co nui, song va ai a hien hu; ben ordinary categories (tuc e) Giao phap giac ngo
trong ban nhan thc c rang viec thay, nghe, toi thng cua Phat hay cai thc khong h vong
cam xuc, va hieu biet van hien hu; ben tren, ban von co, oi lai vi the e (tuc e) cua pham phu,
thay co nhieu v Phat kha cau; va ben di, ban hang ch biet hnh tng ben ngoai ch khong phai
thay co nhieu chung sanh co the cu o. Ban phai la chan lyThe asseveration or categories of
khac het nhng th ay ra ngoai ngay lap tc: sau reality. Truth in reality, opposite of ordinary or
o, dau ban i, ng, ngoi, hay nam, hai mi bon worldly truth (The e) or ordinary categories; they
gi mot ngay, ban se ut ket moi th thanh mot are those of the sage, or man of insight, in contrast
khoi. Luc o, dau ban co ng tren chop mot si with those of the common man, who knows only
long, no cung bao la nh vu tru; cho dau ban appearance and not reality.
trong mot noi nc soi hay trong lo than hong th Chan e Ba La Mat: Sacca-paramita (skt)
cung ch giong nh ban ang trong mot day at Perfection of Truthfulness.
thanh bnh va hanh phuc; dau cho ban co gia mot Chan e ang: Paramattha-dipani (p)Lamp of
m chau bau, ngoc nga cung giong nh ban ang the Ultimate truthMot trong nhng bo luan noi
song trong mot tup leu tranh thoi. V vay neu ban tieng do ngai Phap Ho viet vao the ky th nam
la mot Phat t co nang lc, ban se at en thc One of the famous commentaries written by
tng mot cach t nhien, ma khong can ph pham Dhammapala in the fifth century.
them bat c no lc nao naAccording to The Chan e Khuong: Paramattha-manjusa (p)Mot
Blue Cliff Record, whenever you study and ask bo luan ve Thanh Tnh ao, c viet bi ngai
questions, there aren't so many things to be Phap Ho vao the ky th namA commentary to
concerned with. Concerns arise because outside the Visuddhimagga, written by Dhammapala in
you perceive that mountains and rivers and the the fifth century.
great earth exist; within you perceive that seeing, Chan e Phien Dien: The one-sided higher
hearing, feeling, and knowing exist; above you truthTheo Ngai Long Tho Bo Tat trong Trung
see that there are various Buddhas that can be Quan Luan, th Nh e Trung ao c bang
sought; and below you see that there are sentient Nam Huyen Ngha. Chan e phien dien chap
beings who can be saved. You must simply spit vao thuyet bat diet cua the gii hien tng, mot
them all out at once: afterwards, whether walking, trong nam huyen nghaAccording to Nagarjuna
standing, sitting, or lying down, twenty-four hours Bodhisattva in the Madhyamika Sastra, the
a day, you fuse everything into one. Then, though Middle Path of the Twofold Truth is expounded by
you're on the tip of a hair, it's as broad as the the five terms. The one-sided higher truth
universe; though you dwell in a boiling caudron or adheres to the theory of the non-production and
in furnace embers, it's like being in the land of non-extinction of the phenomenal world, one of
peace and happiness; though you dwell amidst the five terms.
gems and jewels in profusion, it's like being in a Chan e Tam Tang (513-569): Paramartha
thatched hut. For this kind of thing, if you are a (skt)Gunarata, or Kulanatha (skt)Shintai-
Sanzo (jap)Ba La Mat aCau Na La a
 731

Chan e Tam Tang la mot nha s, nha dch thuat mot trong nam huyen nghaAccording to
noi tieng, t vung Tay An. Vao nam 548, Chan e Nagarjuna Bodhisattva in the Madhyamika Sastra,
a mang theo mot so ln kinh Phat en Trung the Middle Path of the Twofold Truth is
Hoa bang ng bien (en Nam Kinh). Theo expounded by the five terms. In the middle path
mong c cua nha vua, trong khoang thi gian o of the higher truth, one sees there is neither
en nam 557, ong a dch 70 tac pham. Ngi ta contemporary production nor contemporary
noi ong cung co viet tren 40 tac pham khoang 200 extinction, one of the five termsSee Ngu Trung
quyen. oi tng chnh cua ong la truyen ba hoc Huyen Ngha.
thuyet A Ty at Ma Cau Xa va Nhiep ai Tha Chan e Tuc e: The twofold truth, the higher
Luan. Hoat ong van hoc cua ong hnh nh a gay truth and the worldly truth.
anh hng ln trong tam hon Trung Hoa thi bay 1) Chan e: Higher truthChan ly tuyet oi
gi; ieu nay c minh chng vi nhieu o e The higher truthSee Chan e.
xuat sac di trng. Chan e thiet lap Cau Xa 2) Tuc e: Worldly truthChan ly cua the gii
Tong va hoat ong cua ong ch co the so sanh hien tngThe phenomenal truthSee Tuc
c vi Cu Ma La Thap the he trc va e.
Huyen Trang the he sau ong ma thoi. Sau o Chan o: True Recompensed LandSee Bao
ong b buoc phai i lang thang nhieu ni do nhng o.
bien ong chanh tr Trung Hoa. Ong song nhng Chan oc: oc tung mot bo kinh suot t au en
nam cuoi i trong an dat. Nam 569 ong th tch, cuoi khoa leTo recite just one sutra from the
tho bay mi mot tuoiParamartha was a famous beginning to the end of the session.
translator, a monk from Ujjayini, western India. In Chan c Bat Khong Tong: Tong phai tin rang
548 A.D., Paramartha carried with him a large mac du chan nh khong co nh tng, nhng van
collection of Buddhist texts and travelled to China co vo so an c ma t o bieu lo tat ca ca c phap
by the sea route (arrived in Naking). In tat nh va sai biet. Giao thuyet nay c ai
accordance with the desire of the emperor, from Tha Chung Giao va ai Tha Khi Tn Luan
that time to 557, he translated seventy texts. He is tha nhanThe attribute of Thusness not empty
also said to have written more than forty works, or void. Thusness , though it is without any
altogether amounting to two hundred Chinese determinate character, is possessed with
volumes. His chiefly object was to propagate the innumerable potentialities from which all
doctrine of Abhidharma-kosa and the Mahyana- determinate ot differentiated dharmas are
samparigraha. His literary and religious activity manifested. This tenet is admitted in the final
seems to have greatly influenced the Chinese doctrine of Mahayana (the Tien-Tai School) and
mind of the time as is testified by the fact that he in the Awakening of Faith.
had many able pupils under him. Paramartha Chan ng: Hall for Patriarchs images
founded the realistic Kosa School and his Trueness Hall.
activities can be compared only with Kumarajiva Chan Gia Tr: True value.
who came before him and Hsuan-Tsang who came Chan Gia: True and falseReal and unreal
after him. Thereafter he was compelled to wander Chan nguyChanh taChan VongTat ca ch
from place to place on account of political phap eu co hai tnh chan va vong. Phap tuy theo
upheavals in China. The last years of his life were tnh duyen tam hoc (Phat Phap) th goi la chan,
spent in solitude and retirement and he died in 569 phap tuy theo nhiem duyen vo minh (khong giac
A.D. at the age of seventy-one. ngo) ma khi len th goi la vong. Chan nh chan
Chan e Trung ao: The middle path of the thc (bat sinh bat diet) th goi la chan phap, Cac
higher truthTheo Ngai Long Tho Bo Tat trong phap do nhan duyen sinh ra th goi la hien tng
Trung Quan Luan, th Nh e Trung ao c hay la vong phapAll things have two
bang Nam Huyen Ngha. Trong Trung ao characteristics: true and false, or real and unreal.
Chan e, ngi ta thay rang gia bat sinh gia bat That which arises in Buddha-truth, meditation and
diet hay thay rang khong co gia sinh hay gia diet, wisdom is true, influences of unenlightenment is

untrue. The essential bhutatathata is the real,
phenomena as the unreal.
Chan Gia Nh Mon: True and provisional doors
Chan Mon, ca ngo chan chanh i vao chan ly cua
hien thc; va gia mon bao gom tat ca nhng li
phap tam thi e cu o chung sanhThe true
door is the gateway of truth or reality, and
provisional door includes all provisional teachings
for saving beings.
Chan Giac: Chen-chueh (chi)S toan giac chan
chnh, nh niet ban toan thien cua PhatThe true
and complete enlightenment, i.e. the perfect
nirvana of Buddha, the perception of ultimate
truth.
Chan Giac Ngo: Chen-chueh-wu (chi)To be
truly enlightenedChan giac ngo la s toan giac
chan chnh, nh niet ban toan thien cua Phat.
Hanh gia tu Thien nen luon nh rang chan giac
ngo khong g khac hn la toan triet chnh ban the
cua t nga. Bernard Glassman and Rick Fields viet
trong quyen 'Tru Phong Giao Ch': "Nhng ngi
miet mai i tm kinh nghiem tam linh c xem
nh la nhng ngi ch co 'phan thoi tha cua giac
ngo.' Ho can quay ve va chuyen tam lam viec
trong coi the gian nay." Theo Thien s Philip
Kapleau trong quyen 'Giac Ngo Thien', nhng bac
chan giac khong lay lam kieu hanh ve s giac ngo
cua mnh, cung giong nh mot ngi that tam hao
hiep khong bao gi noi: "Toi la ngi hao hiep,
cac ban eu biet o." V vay mot ngi a biet ma khong thieu vang ai bi man chungRelease
em nhng ieu mnh chng c qua giac ngo
hoa vao cuoc song at khong em ieu o ra pho
trng. Bac toan giac khiem ton va khep mnh kn
ao. Ho khong che dau pham chat cua mnh v
khiem ton, ong thi ho khong t e cao, hung ho
t khang nh mnh. Ho that biet rang khong con
phai i au na, v ho a en ni roi. Nhng bac
toan giac khong ghet mnh, cung khong ghet
ngi, v ho biet rang chan ban tanh vien hp,
toan hao von d co trong tat ca moi ngi; nh the,
ho thay ngi khac c ban khong khac g ho. Giac
ngo that s nh the nao? Co mot cach chac chan
e hieu ra: hay t mnh anh thc mnh day!
The true and complete enlightenment, i.e. the
perfect nirvana of Buddha, the perception of
ultimate truth. Zen practitioners should always
remember that the true enlightenment is nothing
but the nature of ones own selfbeing fully
732
realized. Bernard Glassman and Rick Fields wrote
in Instruction to the Cook: "People who cling to
the experience of spirituality are said to have 'the
stink of enlightenment.' It's necessary to come
back and work in the world." According to Zen
Master Philip Kapleau in Awakening to Zen, those
truly enlightened do not boast of their
enlightenment. Just as a truly generous person
doesn't say, "I'm a generous guy, you know," so
one who has integrated into life what she or he
has realized in awakening will not wear
enlightenment as a badge and shield. The fully
awakened are modest and self-effacing. While
they do not hide their light under a bushel basket,
as the saying goes, at the same time they are not
pushy or aggressively self-assertive. They know
that in truth there's nowhere to go; they are there
already. Those who are fully awakened do not
hate either themselves or others since they know
that the all-embracing, nothing-lacking Essential
Nature is common to all; thus they see others as
fundamentally no different from themselves...
What is it really like to be enlightened? There's
one certain way to find out: wake up yourself!
Chan Giai Thoat: S giai thoat that s la s thoat
khoi moi chng ngai cua duc vong phien nao e
at ti Niet Ban cua Phat (dt bo troi buoc goi la
giai, an nhien t tai goi la thoat). Niet ban cua
Phat co ay u phap than, bat nha va giai thoat,
from all the hindrances of passions and afflictions
to attain the Buddhas nirvana, which is not a
permanent state of absence from the needs of the
living, but is spiritual, omniscient, and liberating.
Chan Giao:
1) Saddhamma (p)Saddharma (skt)True
vehicleChan giao hay Chanh Phap la giao
ly chan chanh, la li day cua Phat, la phng
phap ung, thng c dung e ch Bat
Chanh ao. Trong Phat giao ai Tha,
Chanh Phap thng dung e ch nhng kinh
Phap Hoa va Hoa Nghiem. Trong khi Phap
phng tien gom nhng li day thc tien
khacTrue teaching or right doctrine means
true teaching, the Buddhas teachings, the
right method which is often used as for the
Noble Eightfold Path. In Mahayana, true
teachings primarily refer to those of the Lotus

and Avatamsaka Sutras. While Expedient
teachings include all other practical teachings.
2) (1237-1319): Master Jen-JiaoTen cua mot
v Tang Nhat Ban, thuoc Thi Tong (Thi
Tong c Nhat Bien khai sang vao nam
1276)Name of a Japanese monk, of the
Shih School in Japan (was founded in 1276 by
I-Bien (1238-1289).
Chan Hanh: See Th Chan Hanh Gia.
Chan Hanh Phuc: Advaitananda (skt)
Mahamangala (skt)Bliss of knowledge of the
absoluteReal happinessTrue happiness.
Chan Hien Lng: S nhan thc chnh xac va phi hu ma la hien hu sieu viet. Tanh nay con
vng chacAccurate perceptionValid
cognitionValid perception.
Chan Hnh: Than chan that vo tng cua Phat Tanh nay tieu bieu nhng g con sot lai sau khi hai
Body of ultimate truthThe true bodyBuddha
as absolute.
Chan Hoa:
1) Cu o ngi bang chan ly giai thoatTo called Character of Ultimate Reality. Those of
convert people by using teaching of the Truth.
2) Giao thuyet cua Chan Tong: The teaching of
the True Sect or Shingon.
Chan Hoa Nh Than: Chan than la phap than va
bao than; va hoa than la ng thanThe true body
is the dharmakaya and sambhogakaya, and the
transformation body is the nirmanakaya.
Chan Hue (1434-1512): Master Jen-HuiTen
cua mot v Tang Nhat Ban, thuoc Chan Tong
(Chan Tong hay Tnh o Tong cua ngai Chan
Loan sang lap tai Nhat Ban vao nam 1224)
Name of a Japanese monk, of the Shin School in
Japan (the True Sect, or Shin Sect of Japan,
founded by Shinran in 1224 A.D.).
Chan Hue Tch Tnh Phap Than: Nirvanic
dharma-body of true wisdomThuat ng c
ngai The Than dung trong bai thuyet ve Tnh o
e dien ta chan ly toi thng ma moi s th hien
rc r cua Phat A Di a, cua cc lac quoc o va
cua ch Bo Tat i vao trong o eu hien hien
The term used by Vasubandhu in his discourse on
the Pure Land to describe the ultimate reality into
which all the glorious manifestations of Amitabha,
his Pure Land and Bodhisattvas enter.
Chan Hu Chi X: Thuat ng Thien am ch cho
ngng ngh cua tam. Tam co nh va khong b
khuay roi. Giai oan cuoi cung trong Bat Thanh
aoIn Zen, the term means the resting place of
733
the mind. Right concentration or abstraction so
that becomes vacant and receptive. In this state,
the mind is fixed and undisturbed. This is the last
link of the Eightfold Path.
Chan Hu Tanh: Parinispanna-laksana (skt)
Character of Ultimate RealityTrue existence
Theo Duy Thc Tong, ay la mot trong ba loai
hien hu cua moi vat. Chan hu tanh con c goi
la Vien Thanh That Tanh. Nhng hu the chan
that, ngha la phi hu trong y ngha cao nhat cua
danh t nay, xa la tat ca tng khong that va gia
tam hay vo tng. S thc, cai nay khong phai la
c goi la Ban The cua tat ca va ch co nhng
ngi co tr tue sieu viet mi thau hieu no c.
tanh trc a b loai boAccording to the Mind-
Only School, this is one of the three kinds of
existence for everything. True existence, also
true existence, that is to say, non-existent in the
highest sense of the word, bereft of all false and
temporary nature (alaksana). This is, in truth, not
non-existence but transcendental existence. This
is also called the Substratum of all and can be
known only by a person of supreme knowledge. It
represents merely the remainder after the
elimination of the first twoSee Tam Hu.
Chan Hy: Kalaruci (skt)Kararuci (skt)See
Cng Lng Lau Ch.
Chan Kha Thien S (1543-1603): Zen master
Jen-K'oTen cua mot v Thien s Trung Hoa vao
thi nha MinhName of a Chinese Zen master in
the Ming dynasty (1368-1644).
Chan Khong:
1) Shinku (jap)EmptinessWonderful
existenceChan khong khong co ngha la
trong rong, ma co ngha la cai khong ma
khong phai la khong; chan khong lam khi len
dieu hu. Ngi ta noi chan khong la Niet
Ban cua Tieu Tha (chan khong tc niet ba n
diet e, chang phai gia nen goi la chan, la bo
hanh tng nen goi la khong)True
emptiness is not empty; it gives rise to
wonderful existence. Wonderful existence
does not exists; it does not obstruct True
Emptiness. From the void which seemingly
contains nothing, absolutely everything
 734

descends. The absolute void, completely contrasted with phenomenon. However, true
vacuity, said to be the nirvana of the mark stands for true form, true nature, Buddha
Hinayana. nature always unchanging. True mark of all
2) (855-937) Master Jen-K'ungTen cua mot v phenomena is like space; always existing but
danh Tang Trieu Tien vao khoang gia nhng really empty; although empty, really existing.
the ky th IX va th XName of a famous 2) Khi nhn ra khoang khong trc mat, chung ta
Korean monk between the ninth and tenth cho rang no la trong khong, nhng ky that
centuries. trong o co khong kh va vo so bui tran. Ngay
3) (1204-1268): Master Jen-K'ungTen cua mot nay ngi ta tm thay trong khoang khong ay
v Tang Nhat Ban, thuoc Tam Luan Tong nhng chat khac nh dng kh, am kh, va
(Vao the ky th bay, Hue Quan, ngi Cao co the co vo so vi khuan na. Hn the na,
Ly, o e cua Cat Tang, sang Nhat nam 625 cac nha vat ly a tm thay cac tia vu tru, tia
va giang giao ly Tam Luan tai chua Nguyen song am thanh va nhieu th khac ma ch co
Hng Nai Lng. ay la s truyen tha cac khoa hoc gia mi hieu noi. ieu nay cho
Tam Luan tong au tien tai Nhat Ban) chung ta thay khoang chan khong nay dieu
Name of a Japanese monk, of the San Lun hu. ieu nay con cho chung ta thay khoang
School in Japan (In the seventh century A.D., khong gian nay khong phai la trong khong
Chi-Tsangs Korean pupil, Hui-Kuan from When we look at the open space right in front
Kauli, a state in Korea, came to Japan in 625 of us, we say its empty space, but in fact, it
and taught the Madhyamika doctrine at the has air and numerous particles of dust in it.
monastery Gwangoji in Nara. This is the first Nowadays people find in it other substance
transmission of Madhyamika to Japan). such as oxygen, nitrogen, and possibly
Chan Khong Bat Khong: Moi hien tng vat numerous bacteria. Furthermore, physicists
chat eu khong co that. Cai g la the gii hien have found cosmic rays, radio rays and many
tng th cai o la Khong, cai g Khong th cai o other things which only scientists can
la the gii hien tngAll physical phenomena understand. This will tell us that the true void
are unreal. What is the phenomenal world that is is the mysteriously existing. This means that
emptiness, what is emptiness that is the this this open space is far from empty.
phenomenal worldSee Sac Tc Th Khong, 3) Chang phai hien hu ma cung chang phai
Khong Tc Th Sac. khong hien hu: Futan-ku (jap)Neither
Chan Khong Dieu Hu: True void is wonderful existence nor nonexistence (the true nature or
existenceThe true void is the mysteriously Buddha-nature)Ban tanh that cua cac hien
existingTruly void, or immaterial yet tng chang phai 'ton tai' hay 'khong ton tai',
transcendentally existingTrue emptiness ma la ca hai cung mot luc, hoac khong phai la
Wonderful existence. cai nao het trong hai th o, tuy thuoc vao
1) Tanh co ngha la tinh than hay tinh yeu; dau quan iem cua mnh. Lt qua Tam kinh,
hieu co ngha la tng. Tanh va tng oi bang mot cong thc ngan Thien nhan manh s
nghch nhau, giong nh tinh than oi choi vi khong phan biet cai tuyet oi va tng oi,
hien tng. Tuy nhien, that tng that tanh mot s ong nhat vt khoi moi cach hieu
hay Phat tanh thng hang khong thay oi. biet theo ly luan va duy ly: "Sac tc la khong,
That tanh cua the gii hien tng la chan khong tc la sac." That vay, s tong hp hnh
khong, thng hu ma h vo; tuy h vo nhng thc va h khong khong the hieu c bang ly
thng hu (cai khong chang phai la khong, luan duy ly; no bat kha t ngh, va ch co the
cai hu chang phai la hu ma pham phu suy nghiem ai giac sau xa mi cho phep chung ta
ngh)Nature means noumenon or essence; hieu c noThe true nature of all
mark mean characteristics, forms or phenomena is neither existence nor
physiognomy. Marks and nature are nonexistence, but rather both and yet neither,
contrasted, in the same way noumenon is depending on the viewpoint from which
 735

phenomena are regarded. A glimpse of the mai vi thai h. Ong co bao gi thay co th g lam
non-distinctiveness of relative and absolute, tr ngai thai h c chang? Tuy khong b vat tr
which transcends all logical or conceptual ngai, no cung chang ngan ngai cac vat i la i trong
comprehension, is provided by a short formula no (cai Chan khong Dieu tr cung vay, sinh t
from the Heart Sutra: "Form is nothing other pham thanh chang nhiem trc no c chut nao;
than emptiness, emptiness is nothing other tuy chang b nhiem trc, nhng no cung chang
than form." As a matter of fact, the unity of ngai sinh t pham thanh i lai trong no)"The
form and emptiness is not something that can wisdom the knows clearly that nature means
be reached by reasoning and thinking; it is noumenon or essence; mark mean characteristics,
inconceivable, and it can only be experienced forms or physiognomy. Marks and nature are
in profound enlightenment. contrasted, in the same way noumenon is
Chan Khong Dieu Tr: The true, void marvellous contrasted with phenomenon. True mark of all
wisdomTr thay ro rang tanh co ngha la tinh phenomena is like space; always existing but
than hay tinh yeu; dau hieu co ngha la tng. really empty; although empty, really existing.
Tanh va tng oi nghch nhau, giong nh tinh When we look at the open space right in front of
than oi choi vi hien tng. That tanh cua the us, we say its empty space, but in fact, it has air
gii hien tng la chan khong, thng hu ma h and numerous particles of dust in it. Nowadays
vo; tuy h vo nhng thng hu (cai khong chang people find in it other substance such as oxygen,
phai la khong, cai hu chang phai la hu ma pham nitrogen, and possibly numerous bacteria.
phu suy ngh). Khi nhn ra khoang khong trc Furthermore, physicists have found cosmic rays,
mat, chung ta cho rang no la trong khong, nhng radio rays and many other things which only
ky that trong o co khong kh va vo so bui tran. scientists can understand. This will tell us that the
Ngay nay ngi ta tm thay trong khoang khong true void is the mysteriously existing. This means
ay nhng chat khac nh dng kh, am kh, va co that this this open space is far from empty. In a
the co vo so vi khuan na. Hn the na, cac nha letter to respond to his disciple Tseng T'ien-yu,
vat ly a tm thay cac tia vu tru, tia song am thanh Zen master Hsu-yun wrote: "The one who
va nhieu th khac ma ch co cac khoa hoc gia mi distinguishes, judges, and makes decisions is
hieu noi. ieu nay cho chung ta thay khoang chan sentient consciousness. This is the one who
khong nay dieu hu. ieu nay con cho chung ta forever wanders in Samsara. Not being aware that
thay khoang khong gian nay khong phai la trong this sentient consciousness is a dangerous pitfall,
khong. Trong mot bc th tra li cua Thien s H many Zen students nowadays cling to it and deem
Van gi cho Tang Thien Du, ngai a noi: "Ngi it to be the Tao. They rise and fall like a piece of
nao dung tnh thc e phan biet, phan oan va driftwood in the sea. But if you can abruptly put
quyet nh, ngi o se tram luan troi noi trong everything down, stripped of all thought and
coi ta ba vi cai tnh thc nay. Khong y thc c deliberation, suddenly you feel as if you had
ve cai tnh thc nay la cai ham bay nguy hiem, stumbled over a stone and stepped upon your own
nhieu Thien gia ngay nay bam vu vao no ma cho nose. Instantaneously you realize that this sentient
la ao. Ho khi len va chm xuong giong nh mot consciousness is the true, void, marvellous
mieng van troi giat gia bien khi. Neu nh ong wisdom itself. No other wisdom than this can be
thnh lnh gat bo c moi th, tuot bo ca t tng obtained. This is like a man, in his confusion,
va s giai thoat, hot nhien ong thay mnh nh trt mistakenly regarding the east as the west. But
chan dam len tren mui mnh. Ngay tc khac luc o when he awakens, he realizes that the west is the
ong nhan ra rang cai tnh thc o t no la cai Chan east. There is no other east to be found. This true,
khong dieu tr, ch khong con th g khac na e void, marvellous wisdom lives on eternally like
ma at c. Nh mot ngi trong cn me loan space. Have you ever seen anything that can
xem ong la tay, kp en khi tnh nhan ra rang tay impede space? Though it is not impeded by
cung chnh la ong, chang con co ong nao khac anything, neither does it hinder anything from
e tm. Cai Chan khong Dieu tr nay cung song moving on in its embrace."
 736

Chan Khong Giao: Khong aoPath of tam cua mot v thay a chng ac. Ch co ngi
Emptiness. nao khong con luyen chap vao ket qua cua hanh
Chan Khong Quan: Chan khong quan la phap ong mi co the hanh x cach nay, va ngi ta noi
quan Ly phap gii. ay la cach nhn Phap Gii vo vi bieu th nh la s hoan toan t do cua hanh
nh la s hien hien cua nhat tam (ekacitta) hay ong thch ng khong ngan ngai trc moi hoan
mot ban the c ban (ekadhatu). ay la the gii the canh. Vo vi la phap xa la nhan duyen tao tac hay
tanh noi ve cac phap sac va tam cua chung sanh khong con chu anh hng cua nhan duyen. Hanh
tuy co sai khac nhng cung chung mot the tanh. gia tu thien nen luon nh rang vo vi la phap
ay la the gii cua ly tac. No c Tam Luan thng hang, khong thay oi, vt thi gian va
Tong va Phap Tng Tong chu xng, day rang ly sieu viet. Niet Ban va h khong c xem nh la
tach ri vi sContemplation of emptiness or Vo Vi Phap. Noi tom lai, vo vi la s tao tac khong
meditation on Emptiness is the idea of looking at co nhan duyen. Phap khong nh hanh ong cua
the Dharmadhatu as a manifestation of one spirit than khau y. Bat c phap nao khong sanh, khong
(ekacitta) or one elementary substance diet, khong tru va khong bien oi ch thc la
(ekadhatu). This is the noumenal realm, or phap vo vi. Ngai a tom lc phap ng luc cua
noumenal world. The Dharma Realm of mnh qua nhng van ke sau ay:
Noumena, or the realm of principles. This is the Dieu ban h vo minh t khoa,
world of principle or theorical world. It is Hoa phong xuy khi bien ta ba.
represented by the Sam-Lun and Dharmalaksana Nhan nhan t thc vo vi lac,
Schools which teach that principle is separate Nhc ac vo vi thuy th gia.
from factsSee Khong Quan. (Dieu ban thenh thang ro t bay,
Chan Khong Sinh Diet: Vacuum Polarization Gio hoa thoi day bien ta ba.
Trung trung duyen khiCai nay co th cai kia Ngi ngi nhan c vo vi lac,
co, cai nay diet th cai kia diet. Neu c vo vi mi la nha).
Chan Khong Thien S: Zen Master Chan Khong A Vietnamese Zen master from Phu ong, Tien
(1045-1100)Thien s Viet Nam, que Phu Du, North Vietnam. He left home at the age of 20.
ong, Tien Du, Bac Viet. Nam 20 tuoi s xuat gia First, he went to Tnh L Temple on Mount ong
tai chua Tnh L tren nui ong Cu. Ngai la phap Cu to stay there to practice meditation. He was
t i th 16 dong Thien Ty Ni a Lu Chi. Ve the dharma heir of the sixteenth generation of the
sau, ngai di en nui T Sn va tru tai ay vai Vinitaruci Zen Sect. Later, he moved to Mount T
nam. Vua Ly Nhan Tong gi chieu ch trieu hoi Sn and stayed there for several years. King Ly
ngai ve trieu nh thuyet phap. S vao trong ai Nhan Tong sent an Imperial Order to summon him
noi va thuyet kinh Phap Hoa lam thc tnh nhieu to the capital to preach Buddha Dharma to the
ngi. Sau o s ve tru tai chua Chuc Thanh tren royal family. He went to the Great Citadel to
nui Pha Lai. Mot ngay no co v s ti hoi: The preach the Lotus sutra to awaken many people.
nao la dieu ao? S ap: Hay ngo i roi se Later, he stayed at Chuc Thanh Temple on Mount
biet! Khi ve gia, s tr ve que hng trung tu Pha Lai. One day, a monk came to ask him: What
chua Bao Cam va tru tai ay tiep tuc hoang hoa is the wonderful way? He replied: When you
Phat giao cho en khi th tch vao nam 1100, tho obtain enlightenment, you will know it by
55 tuoi. Ngai thng day e t: Vo vi co ngha yourself. When he was old, he returned to his
en la khong gang sc, hay khong gng ep, home district to rebuild Bao Cam Temple and
hay khong mien cng tao tac. No khong am ch stayed there to revive and expand Buddhism until
s bat ong hay li bieng. Hanh gia tu Thien ch he passed away in 1100, at the age of 55. He
khong nen gang sc v nhng viec khong chan always taught his disciples: Non-doing means
that, lam cho chung ta hoa mu en noi khong thay non-striving or not making. It does not imply
c t tanh. ay la mot khai niem cua Thien ve inaction or mere idling. We are merely to cease
hanh ong tc thi, ch khong co van e chuan b striving for the unreal things which blind us to our
trc, thuat ng nay c xem nh la s dien ta ve true self. This is a Zen notion of acting
 737

spontaneously, without premeditation, considered cho vang rong mat mauPure gold loses color,
to be an expression of the mind of an awakened i.e., an enlightened practitioner has the power to
master. Only a person who is unattached to the cause pure gold to lose its color.
result of actions is able to act in this way, and it is Chan Kim Tng: 1) Mot pho tng bang vang
characterized as perfect freedom of action that rong: An image of pure gold; 2) Than Phat: The
responds without hesitation to circumstances. body of the Buddha.
Non-action means anything that is not subject to Chan Kinh: True sutrasThc KinhThc kinh
cause, condition or dependence. Practitioners oi lai vi quyen kinh (theo Kinh Trung A Ham:
should always remember that non-action Con ngi coi luyen ai la mon an, luyen ai coi vo
dharmas are out of time, eternal, inactive, minh la mon an, vo minh coi ngu cai la mon an,
unchanging, and supra-mundane. Nirvana and bat tn coi ac phap la mon an, bien ca coi song ln
space are considered to be unconditioned la mon an, song ln coi song nho la mon an, khe
dharmas. In short, unconditioned dharmas are suoi, ao am coi giot ma la mon an)As
things that are not being produced or non- contrasted to the relative or temporary sutras, a
causative. Whatever dharmas lack production, term of the Lotus school.
cessation, abiding, and change are Chan Loan: Shinran (jap)Than Loan (1173-
unconditioned. He summarized his teachings in 1262)The founder of JodoshinshuTo s phai
the following verses: Chan Tong Nhat.
Wonderful originally, Chan Ly: Sacca (p)Satya (skt)Sutyata (skt)
the emptiness manifests itself visibly. TruthSuchnessTrue emptiness The true
A peaceful wind blows and creates principleThe principle of truthThe absolute
all the universe. apart from phenomenaChan ly la le t nhien,
Should all human beings know khong choi cai c. Chan ly chnh la nguyen
the bliss of non-action, nhan diet tr kho au. Trong Phat Giao ai Tha,
For attaining the non-action is being chan ly c noi trong Kinh Lien Hoa va Hoa
in real home. Nghiem. Theo Tam Phap o Luan, chan ly co
Chan Kien: Dris-tattva (skt)True perceiving. ngha thc hu, chan, bat h va nh th; o goi la
Chan Kien ao: Giac ngo c cai ly chan nh chan ly. Trong T A Ham Mo Sao Giai co cha
vo phan bietThe realization of reality in the ng mot oan ngan ve tam e: "Chan ly gom co
absolute as whole and undivided. ngha cua the gian hu tng va ngha e nhat.
Chan Kim: Vang rongPure gold. Kinh noi: 'Chan ly the tuc, chan ly cua hnh tng,
Chan Kim Pho: Tiem ban vang rong, y khen ngi va chan ly toi thng'"True teachings. The truth
thien phong quy nh vang rong. Theo Truyen is the destructive cause of pain. In Mahayana, true
ang Luc, quyen XIV, trong mot bc th, Thien teachings primarily refer to those of Lotus and
s Dc Sn Duy Nghiem noi: "Thach au la Avatamsaka Sutras. Expedient teachings include
Chan Kim Pho, con Giang Tay la tiem ban tap all other teachings. According to the Treatise on
hoa"Pure gold shop, i.e., Zen manner or Zen liberation in three parts, truth means that which is
style is as precious as pure gold. According to The actually existent, real, not nothingness and
Records of the Transmission of the Lamp (Chuan- Thusness; therefore, it is called "truth." The
Teng-Lu), Volume XIV, in a letter, Zen master Summary of the four Agamas (Ssu E Han Mu
Yueh-Shan-Wei-Yen (745-828 or 750-834) wrote: Ch'ao Chieh) contains a short reference to three
"Shih-tou is a Pure gold shop, while Jiang-Hsi Ma- truths: "Truth includes that of mundane plurality,
tsu is a Sundry goods store." that which has marks, and that of supreme
Chan Kim Sn: 1) Mot trai nui bang vang rong: A meaning. A Sutra says 'The truth of mundane
moutain of pure gold; 2) Than Phat: Buddhas plurality, the truth of marks, and the truth of
body. supreme meaning'."
Chan Kim That Sac: Vang rong mat mau, y noi Chan Ly Bat Nha: The Prajna-TruthSau thi
ngi tu thien ngo ao co sc manh co the lam Luc To Hue Nang, Thien dan dan a tr thanh

mot "Nghe thuat," mot nghe thuat oc nhat e
truyen Chan ly Bat Nha, nh tat ca nhng nghe
thuat v ai, t choi khong chu theo mot hnh
thc, khuon mau, hay he thong nhat nh nao
trong viec bieu hien. Thai o phong khoang ac
biet nay phat sinh ra nhng cach bieu th qua
khch va oi khi "hoang dai" o cua Thien, gop
phan ln lao cho tnh phc tap va kho hieu cua
van e. Hanh gia tu Thien nen luon nh rang
Chan ly Bat Nha cu canh ma Thien co gang
chuyen tai khong the nao co the la mot cai g hep
hoi, hu han hoac chuyen biet; no phai la mot cai
g bao la, ai ong va vo han, ham cha tat ca va
bao trum tat ca; khong the nh ngha va menh
danh c. o la ly do tai sao Chan ly Bat Nha
cu canh Thien la khong the nh ngha cung
khong the lanh hoi c bang pham tr. Cai ban
chat khong the nh ngha va khong the lanh hoi
nay cua Chan ly Thien c giai minh rat ro rang
trong nhng cong an theo sau ay. Theo Kinh
Phap Bao an, chng bay, Nam Nhac Hoai
Nhng en Tao Khe tham van Luc To Hue
Nang. To hoi: au en? S tha: Tung Sn
en. To hoi: Ma vat g en? S tha: Noi in
tuong mot vat tc khong trung. To hoi: Lai co
the tu chng chang? S tha: Tu chng tc
chang khong, nhiem o tc chang c. To noi:
Chnh cai khong nhiem o nay la cho ho niem cua
ch Phat, ngi a nh the, ta cung nh the. To
Bat Nha a La Tay Thien co li sam rang:
Di chan ngi se xuat hien NHAT MA CAU
(con nga t) ap chet ngi trong thien ha. ng
tai tam ngi chang can noi sm. Va ay la mot
cong an khac: Pho ai S noi trong bai ke noi
tieng cua ngai:
"Khong thu ba x au;
Bo hanh k thuy ngu;
Nhan tung kieu thng qua.
Kieu lu thuy bat lu."
(Tay khong, cam can mai;
i bo, lng trau ngoi;
Ngi i qua tren cau.
Cau troi nc chang troi!)
That vay, theo Chang Chen-Chi trong quyen
"Thien ao Tu Tap," ngay ch "nh ngha" khien
chung ta lien tng en mot ngon tay ch vao mot
oi tng ac thu, va ch "lanh hoi," gi y mot
ban tay cam chac mot cai g khong e cho no
738
thoat ra. Hai hnh anh nay mieu ta mot cach linh
ong cai ban tnh eo hep, bng bt va chap trc
cua tam tr con ngi. Vi tnh chat han hep va
bng bt ang thng nay bat re sau xa trong loi
suy tng cua con ngi, khong la g cai Chan ly
Bat Nha t do va bao ham tat ca tr nen mot chiec
bong mai mai treo l lng trong s co nam bat cua
con ngiAfter the period of the Sixth Patriarch
Hui-neng (638-713), Zen gradually became an
"Art", a unique art for transmitting the Prajna-
Truth, refusing, as all great arts do, to follow any
set form, pattern, or system in expressing itself.
This exceptionally liberal attitude gave birth to
those radical and sometimes "wild' Zen
expressions, which also contribute so greatly to
the complexity and incomprehensibility of the
subject. Zen practitioners should always
remember that the ultimate Prajna-Truth that Zen
tries to convey cannot be a thing that is narrow,
finite, or exclusive; it must be something vast,
universal, and infinite; all-inclusive and all-
embracing; defying definition and designation.
That's why the ultimate Prajna-Truth cannot be
defined and grasped by ordinary intellect. This
indefinable and ungraspable nature of Zen-truth is
well illustrated in the following koans. According
to the Flatform Sutra, Chapter Seven, Nan-Yueh
came to Tsao-Xi to study with Hui-Neng. Hui-
Neng said to Nan-Yueh: Where did you come
from? Nan-Yueh said: From Mount Song. Hui-
Neng said: What is it that thus come? Nan-Yueh
couldnt answer. After eight years, Nan-Yueh
suddenly attained enlightenment. He informed the
Sixth Patriarch of this, saying: I have an
understanding. The Sixth Patriarch said: What is
it? Nan-Yueh said: To say its a thing misses the
mark. The Sixth Patriarch said: Then can it be
made evident or not? Nan-Yueh said: I dont say
it cant be made evident, but it cant be defiled.
The Sixth Patriarch said: Just this that is
undefiled is what is upheld and sustained all
Buddhas. You are thus. I am also thus.
Prajnadhara has foretold that from beneath your
feet will come a horse which will trample to
death everyone in the world. Bear this in mind but
dont soon repeat it. And here is another koan: Fu
Ta Shih said in his famous stanza:
"Empty-handed I go,
 739

but a spade is in my hand; which was immediately followed a blow and this:
I walk on my feet, "Impossible it is to fix nails onto vacuity of space."
yet I am riding on the back of a bull; Zen practitioners should always remember that
When I pass over the bridge, the ultimate truth that Zen tries to convey cannot
The bridge, but not the water, flows!" be a thing that is narrow, finite, or exclusive; it
As a matter of fact, according to Chang Chen-Chi must be something vast, universal, and infinite;
in the "Practice of Zen (p.17)," the very word all-inclusive and all-embracing; defying definition
"defining" suggests a finger pointing to a and designation. That's why the ultimate truth
particular object, and the word "grasping", a hand cannot be defined and grasped by ordinary
holding something tightly and not letting it go. intellect.
These two pictures vividly portray the narrow, Chan Ly Nhat e: One truthCai tam goi la
tight, and clinging nature of the human mind. With chan ly co vo lng trang thai khac nhau. Co khi
this deplorable limitation and tightness deeply no c goi la nhat e: chan ly nh c hieu bi
rooted in the human way of thinking, no wonder ngi khong con vong niem. Ch co mot chan ly
the free and all-inclusive Prajna-Truth becomes an bi v khong co cai th haiThat which is
evasive shadow forever eluding one's graps. conventionally called truth has innumerable
Chan Ly Cu Canh: Parayana (skt)Ultimate varieties. At times one truth is established: reality
truthChan ly toi thng thaMot v Tang en as perceived by one who has no delusions. There
gap Thien s Lam Te va hoi: "Chan ly cu canh is only one truth because there is no second.
cua ao Phat la g?" Lam Te lien quat len! V Chan Ly Nh e: Two truthsCai tam goi la
Tang le bai. Thien s Lam Te noi mot cach cham chan ly co vo lng trang thai khac nhau. Co khi
biem: "V s huynh ang knh nay co the gi vng no c goi la nh e: the tuc e va thang ngha
lap trng trong tranh bien." V Tang hoi: "Thay eThat which is conventionally called truth has
chi am ieu g vay? va Thay thuoc trng phai innumerable varieties. At times two truths are
nao?" Lam Te noi: "Khi lao Tang ni cua Hoang established: worldly truth and the truth of supreme
Ba, lao Tang hoi Thay mot cau hoi ba lan va ca ba meaning.
lan lao Tang eu b thay anh." V Tang chan ch. Chan Ly Quy c: Sammuti-sacca (p)
Thay the Thien s Lam Te ben quat len roi lap tc Samvr(i)ti-Satya (skt)Tuc eConventional
anh va noi: "Khong the nao at mong tay vao h truthMundane truthOrdinary truthRelative
khong c." Hanh gia tu Thien nen luon nh rang truthSuperficial truth, or ordinary ideas of
Chan ly Cu Canh cu canh ma Thien co gang thingsWorldly truthTuc e ch s vat ch ung
chuyen tai khong the nao co the la mot cai g hep tren mc o hieu biet bnh thng va thc tai cua
hoi, hu han hoac chuyen biet; no phai la mot cai cac hien tngConventional truths refer to
g bao la, ai ong va vo han, ham cha tat ca va things that are true on the level of ordinary
bao trum tat ca; khong the nh ngha va menh perceptions and phenomenal reality.
danh c. o la ly do tai sao Chan ly cu canh Chan Ly Tam Chung: Three kinds of truth
Thien la khong the nh ngha cung khong the Trong Tam Phap o Luan co mot oan van noi
lanh hoi c bang pham trA monk came to rang: "Co ba loai chan ly: chan ly a nguyen, chan
see Zen master Lin-chi and asked: "What is the ly sac tng, va chan ly e nhat." Trong T A
ultimate truth of Buddhism?" The master gave a Ham Mo Sao Giai co cha ng mot oan ngan
"kwatz!" The monk bowed. The master said ve tam e: "Chan ly gom co ngha cua the gian
sarcastically: "The venerable brother can hold his hu tng va ngha e nhat. Kinh noi: 'Chan ly the
point in controversy." The monk asked: "Whose tuc, chan ly cua hnh tng, va chan ly toi
tune do you play? and to what school do you thng'." Moi th trong ba chan ly nay c giai
belong?" The master said, "When I was at Huang- lam ba phan. ang e c giai thch nh coi the
po, I asked him a question three times and was tuc, gia nh va giao duc. Cho nay tng hp vi
struck by him three times." The monk hesitated. hien hu gia tam trong i song hang ngay, va s
Thereupon, the master gave him another "kwatz!" chap nhan cai nhn tng oi hp ly. Th nh la
 740

chan ly cua sac tng gom ba phan thuoc T Dieu innumerable varieties. At times three truths are
e: kho, tap va ao. ay goi la chan ly cua hnh established: the truth of marks, the truth of words,
tng v noi en viec quan chieu hnh tng hoac and the truth of activity.
s thc, vt luan hoi sanh t, chng ngo kho e, Chan Ly Thien: The truth of ZenHanh gia tu
tap e va ao e. Phan th t cua T Dieu e la Thien nen luon nh rang Thien khong phai la cai
diet e, c giai thch la vo tng, v vay khong g phc tap, hoac la mot s nghien cu oi hoi
nam trong pham vi tng mao. Chan ly e nhat giac quan co s tru tng cao nhat. Chan ly va
ngha gom co ba phan: tnh than, tnh khau va tnh sc manh cua Thien chnh la s n gian, trc tiep
y. Than ch cho nhng hoat ong sinh vat ly, khau va thc tien. Ty nh, khi ban gap mot ngi, ch
ch cho li noi va y ch cho t tng. Nh vay n gian chao va hoi "hom nay anh co khoe
thanh tnh tat ca ba mat nay la e nhat nghaIn khong?" Ngi ay se noi "Toi khoe, cam n anh."
the Treatise on liberation in three parts contains a ay chnh la Thien. Hay khi ban gap mot ngi
commentary, sayings: "There are three types of ban, lien mi ngi ay uong mot tach tra, ay
truth: the truth of plurality, the truth of marks, and cung tran ay y Thien. Hay khi ban oi bung, lien
the truth of supreme meaning." The Summary of tm cai g o e an, tc la ban ang hanh Thien
the four Agamas (Ssu E Han Mu Ch'ao Chieh) mot cach tron ven. Khong con th g khac t nhien
contains a short reference to three truths: "Truth hn nh the c; ieu duy nhat chung ta phai lam
includes that of mundane plurality, that which has la m mat ra e thay c y ngha tiem tang cua
marks, and that of supreme meaning. A Sutra says van hu. Tuy nhien, hanh gia tu Thien phai luon
'The truth of mundane plurality, the truth of marks, can trong ve van e nay. Thien khong the va
and the truth of supreme meaning'." These three khong bao gi c lan lon vi chu ngha t nhien
truths are each explained in three parts. First, the hay s buong tha khong bo buoc nao, ngha la con
truth of plurality is explained as the realm of the ngi buong troi theo tap kh t nhien ma khong
mundane, the family, and the education. This at nghi van ve gia tr va nguon goc cua s viec.
corresponds to the conventional world of everyday Co s khac biet ln gia hanh vi cua ong vat va
existence and the acceptance of the cua con ngi, hanh vi cua ong vat th thieu han
commonsensical view of reality. Second, the truth ao c trc giac va s hieu biet ve ton giao.
of marks consists of three parts of the Four Noble ong vat khong biet g ve chuyen t co gang cai
Truths: suffering, the cause of suffering, and the thien hoan canh hay tien bo tren ng i en c
Path. This is called the "truth of marks" because it hanh cao hn. Theo Truyen ang Luc, quyen VI,
refers to contemplating the marks or mot hom Thach Cung Hue Tang ang lam viec
characteristics of reality, the transiency of samaric trong nha bep, Thien s Ma To ao Nhat, thay
existence, and realizing the truth of suffering, the cua Thach Cung, en hoi ong ang lam cai g vay.
cause of suffering, and the way to liberation. The Thach Cung tra li: "Chan trau." Thay hoi: "Chan
fourth Noble Truth, that of the extinction of nh the nao?" Thach Cung ap: "Moi khi trau i
suffering, is explained as having no marks, and lech dau ch mot lan, con lien keo mui trau lai."
therefore does not correspond to the realm of Ma To noi: "Ong ung la ke chan trau." Theo
marks. Third, the truth of supreme meaning also Thien s D.T. Suzuki trong quyen "Thien Hoc
has three parts: it consists of the complete Nhap Mon," ay khong phai la chu ngha t nhien,
cessation of action, words, and thoughts. Action ma ay la dung cong tu tap. ay chnh la chan ly
corresponds to physical activity, words to verbal ThienZen practitioners should always
activity, and thoughts to mental activity. Thus the remember that Zen is not a very complicated
cessation of all activity is the realm of supreme affair, or a study requiring the highest faculty of
truth. abstraction and speculation. The truth and power
Chan Ly Tam e: Three truthsCai tam goi la of Zen consists in its very simplicity, directness,
chan ly co vo lng trang thai khac nhau. Co khi and utmost practicalness. For instance, when you
no c goi la Tam e: tng e, ng e va hanh see another person, just simply say hello, good
eThat which is conventionally called truth has morning, and ask "how are you today?" That

person will say "I am fine, thanh you." This is Zen.
Or, when you see a friend, you invite that friend to
have a cup of tea, this, again, is full of Zen. Or,
when you are hungry, you find something to eat,
you have been acting Zen to its fullest extent.
Nothing could be more natural; the one thing
needful is just to open your eye to the latent
(concealed or hidden) significance of it all.
However, Zen practitioners should always be
careful on this matter. Zen cannot and can never
be confused with naturalism or libertinism, which
means to follow one's natural bent without
questioning its origin and value. There is a great
difference between human action and that of the
animals, which are lacking in moral intuition and
religious consciousness. The animals do not know
anything about exerting themselves in order to
improve their conditions or to progress in the way
to higher virtues. According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume VI, one day Shih-kung was working in the
kitchen when Zen master Ma-tsu Tao-i, his
master, came in and asked what he was doing. "I
am herding the cow," said Shih-kung. The master
asked, "How do you attend her?" Shih-kung
replied, "If she goes out of the path even once, I
pull her back straightway by the nose; not a
moment's delay is allowed." Said the master, "You
truly know how to take care of her." According to
Zen master Daisetz Teitaro Suzuki in "An
Introduction To Zen Buddhism," this is not
naturalism. Here is an effort to do the right thing.
This is the truth of Zen.
Chan Ly Thien S: Ten cua mot v Thien s Viet
Nam vao the ky th XVII, thuoc Thien phai Truc
Lam, que Hue, Trung VietName of a
Vietnamese Zen master in the seventeenth
century, of the Ch'u-Lin Sect. He came from Hue,
Central Vietnam.
Chan Ly Tuyet oi: S that tuyet oiAbsolute
truth.
Chan Ly T e: Four truthsCai tam goi la chan
ly co vo lng trang thai khac nhau. Co khi no
c goi la t e: kho e, tap e, diet e, va ao cua ban, no khong co hnh tng, khong co ngoai
eThat which is conventionally called truth has
innumerable varieties. At times four truths are
established: the truth of ignorance, the truth of
741
cause of ignorance, and the truth of extinction of
ignorance, and the truth of of Path.
Chan Ly T Minh: Obvious truthSelf-evident
truth.
Chan Ly Tng oi: Kun sop (tib)Relative
truth.
Chan Ly Tng oi-Chan Ly Tuyet oi:
Relative truth-Absolute truthTheo chan ly tng
oi th tat ca cac s vat eu hien hu, nhng trong
chan ly tuyet oi th khong co g hien hu ca;
trong chan ly tuyet oi, ngi ta thay rang tat ca
cac s vat eu khong co t tnh, nhng trong chan
ly tng oi co mot s nhan thc cho nao khong
co t tnhAccording to relative truth all things
exist, but in absolute truth nothing is; in absolute
truth one sees that all things are devoid of self-
nature; however, in relative truth, a perception
where there is no self-nature.
Chan Minh: 1) Tr tue bat nha hay tr hue cua s
giac ngo chan ly oi lai vi hnh tng ben ngoai:
The truth wisdom: Buddha-illumination, true
knowledge or enlightenment (in regard to reality
in contrast with appearance); 2) See Chanh Tr.
Chan Mon: The gateway of truth or reality.
Chan Nang Lap: Phng phap cua nhan minh
luan, co ay u chnh nhan va chnh du e thanh
lap ton phap goi la nang lapA proposition in
logic that can be established, or postulated.
Chan Nang Pha: Invalid propositionCo the pha
bo i c; ay la mot trong tam phap mon hay
tam ly luan khon ngoan trong ly luan Phat giao
This is one of the eight kinds of syllogisms in
Buddhist logicSee Bat Mon.
Chan Nga: Mahatman (skt)Parmatman (skt)
Intrinsic essenceTranscendental egoTrue
selfnessSee Chan Nga Dien.
Chan Nga Dien: Bo mat that cua Chan NgaThe
real face of our real selfChan nga hay Niet Ban
nga cua ch Phat, tc la cai nga sieu viet, oi lai
vi vong nga cua pham phu. Cai nga ma ngoai
ao cho la thc, Phat giao th cho la gia nga.
Trong quyen Cot Loi Thien, Thien s Lam Te noi:
"Neu ban muon t do, hay co nhan ra chan nga
dien, khong goc re, khong can ban, khong ni tru
ngu, nhng no van song ong va benh bong. No
de dang ap ng vi nhng thay oi, nhng chc
nang cua no khong the c xac nh. V vay, khi

ban tm no ban se xa cach no; khi ban uoi theo
no, ban se cang quay lng lai vi no."The real
or nirvana ego, the transcendental ego, as
contrasted with the illusory or temporal ego. The
ego as considered real by non-Buddhists. In Zen
Essence, Zen Master Linji said, "If you want to be
free, get to know your real self. It has no form, no
appearance, no root, no basis, no abode, but is
lively and buoyant. It responds with versatile
facility, but its function cannot be located.
Therefore when you look for it you become
further from it, when you seek it you turn away
from it all the more."
Chan Ngon: Dharani (skt)Chen-yen (chi)
Sacred formulaMan at LaMan o Laa
La Ni Chu MinhThan ChuChan ngon la ng
mat trong tam mat cua c Nh Lai, ch rieng
thuyet phap cua phap than Phat (con goi la b mat
hieu, mat ngon, mat ng, chu minh). Chan Ngon la
tieng dch t Phan ng Mantra, co ngha la
chu c dung trong Phat Giao Mat Tong.
Truyen thong nay c ngai Thien Vo Uy truyen
sang Trung Hoa vao the ky th tam va co mot thi
gian ngan rat pho cap di thi nha ng, nhng things of the Buddha.
ve sau nay b tan lun khong con la mot trng phai Chan Ngon Ch Quan: Shingon-Shikan-no-Gyo
rieng biet Trung Hoa na. Tuy nhien, no c
Kukai truyen sang Nhat Ban va van con tiep tuc
mang ten Chan Ngon Tong cho en ngay hom
nayPrecept, true words, right discourse, words
of truth, or the words of Tathagata, Buddha-truth.
One of the three mystic things of the Tathagata.
True Words or "Chen-Yen" is a translation of
the Sanskrit term Mantra, which refers to the
spells used in tantric Buddhism. The tradition was
brought to China by Subhakarasimha (Shan-Wu-
Wei) during the eighth century and enjoyed a brief
period of relative popularity during the Tang
dynasty, but later died out as a separate tradition
in China. It was, however, brought to Japan by
Kukai (774-835), where it continues today as the
Shingon school.
Chan Ngon Bat To: Eight patriarchs of the True
Word Sect.
1) e Nhat To Giao Chu B Mat ai Nhat Nh
Lai: The first patriarch, the Mantra Lord,
Vairocana Buddha.
742
2) e Nh To: Ngai Kim Cang Tat oa Bo
TatThe second patriarch, The imaginary
Bodhisattva Vajrasattva.
3) e Tam To: Ngai Long Tho Bo Tat The
third patriarch, Nagarjuna Bodhisattva.
4) e T To: Ngai Long Tr Bo Tat The fourth
patriarch, Dragon-wisdom Bodhisattva.
5) e Ngu To: Ngai Kim Cang Tr Tang Bo
TatThe fifth patriarch, Vajramati
Bodhisattva.
6) e Luc To: Ngai Bat Khong Tam Tang Bo
TatThe sixth patriarch, Amoghavajra
Bodhisattva.
7) e That To: Ngai Hue QuaThe seventh
patriarch, Hui-Kuo.
8) e Bat To: Ngai Khong Hai (Nhat Ban)
The eighth patriarch, Kung-Hai (Japan).
Chan Ngon Bat To Tng Tha: See Chan Ngon
Bat To.
Chan Ngon B Mat: Nhat ng b mat cua Nh
Lai, mot trong tam mat cua c Phat (ban tanh b
mat cua chu va a la ni)The mystic nature of
the mantras and dharanis; one of three esoteric
(jap)The use of a mantra is characteristic of the
esoteric Buddhism of the Shingon Sect.
Chan Ngon Chu: c Phat Ty Lo Gia Na la v
giao chu cua Chan NgonVairocana Buddha is
the Lord of the True Words.
Chan Ngon Giao: See Chan Ngon Tha.
Chan Ngon Nh Tha: Mantrayana (skt).
1) Mat Chu Tha: The True World, or Mantra
Vehicle.
2) Than Thong Tha: Tha theo giao phap chan
ngon ma en at Phat mot cach nhanh chong:
The supernatural vehicle, because of
immediate attainment of the Buddha-land
through tantric methods.
Chan Ngon Tha: Mantrayana (skt)See Chan
Ngon Tong.
Chan Ngon Tong: Mantrayana (skt)Tch'en-
Yen-Tsung (chi)The True Word SectChan
Ngon Tong la ten goi chung cho Phat giao Mat
tong c dung e ch cac hnh thc Phat giao ve
sau nay tai An o, nh tong Chan Ngon
(Mantrayana), Kim Cang tha (Vajrayana), hay
Cau Sinh Khi tha (Sahajayana). Ngi sang lap
 743

ra Mat Tong tai Trung Quoc la ngai Thien Vo Uy tr khacThe mantra wisdom which surpasses all
(see Thien Vo Uy) vao khoang nam 720 sau Tay other wisdom.
Lch. Du Gia co ngha la nh tr, va cung mang Chan Ngon Vng Ton: T ton xng c Phat
y ngha cha ng nhng mat thuyet. Tong phai Ty Lo Gia Na, v giao chu cua Chan Ngon The
nay day cho Phat t nhng s hanh tr b hiem honorable title of Vairocana Buddha, the Lord of
trong viec tu tap ao Phat. Tong phai nay co mot the True Words.
thi ky phon thnh en noi ong hoa ca Bat Nha Chan Nguy: True and false.
tong va T Luan tong. Tuy nhien, trong tat ca cac Chan Nguyen: Thien s Chan Nguyen (1647-
xu hng cua Phat giao th giao ly Mat tong cho 1726)Zen Master Chan NguyenMot nha s
en ngay nay van con b xem thng va ngo nhan. noi tieng Viet Nam, que Hai Dng. Thu nho
Cac phep tu luyen Mat tong (tantras) b nhieu ngai rat thong minh. Ngai xuat gia nam 16 tuoi.
ngi ket toi, bat nguon chu yeu t nhng truyen Nam 19 tuoi ngai en chua Hoa Yen va tr thanh
thong An o giao suy oi va nhng viec lam bat e t cua Thien s Tue Nguyet vi phap hieu la
chnh ma cac truyen thong nay gay ra trong am Tue ang. Khi thay th tch, ngai tr thanh du
ngi ngu dot. Thanh kien chong lai moi cai g Tang khat s, thc hanh hanh tu kho hanh. Sau o
thuoc ve Mat tong nh the manh me en noi ngay ngai tru lai tai chua Co Tien e hoang dng Phat
ca cac hoc gia cung t bo khong muon dnh dang phap. Ngay no, ngai vieng chua Vnh Phuc gap va
g en no, ket qua la moi s nghien cu vo t ve tr thanh e t cua Thien s Minh Lng. Ngai th
giao phai nay a b gac bo suot mot thi gian tch nam 1726. Ngai thng nhac nh hanh gia:
daiThe general name of Tantric Buddhism is Kien Tanh Thanh Phat hay la nhn thay c
given to the later aspects of Buddhism in India, Phat tanh hay nhn thay ban tanh that cua chnh
i.e., esoteric, mantra, or esoteric school, or the mnh. Cai tanh ay Thanh hay pham eu giong
Tantra School. It is also called the True Word sect nhau, nhng v b vo minh che lap nen mi co ay
(Chan Ngon tongMantrayana), or the secret pham kia Thanh. Mot khi bc man vo minh b triet
teachings, the Vajrayana, or the Sahajayana. The tieu th muon ieu tao hoa eu ong nhau vi cai
founder of the Esoteric school in China was tanh ay. Cung nh vay, cac ong khong the thay
Subhakara (Shan-Wu-Wei) around 720 A.D. mat trang di mat song v mat nc b khuay
Yoga means to concentrate the mind, and also ong; tuy nhien, mot khi song nc lang trong th
means containing the secret doctrines. This sect, anh trang ay se hien hien ra ngay ni mat nc.
which taught the magic observances in Buddhist Ve mat t ngha, kien tanh va ngo co cung mot
practices. At one time, this school was so y ngha va chung thng c dung lan lon vi
prosperous that the prajna school and the Four nhau. Tuy nhien khi noi ve s giac ngo cua Phat
Madhyamika Treatises school were absorbed in it. va ch to, ngi ta thng dung ch ngo hn la
However, among all the aspects of Buddhism, its kien tanh v ngo am ch mot kinh nghiem sau
Tantric teachings have until now been the most hn. ay la mot cau noi thong dung trong nha
neglected and misunderstood. The Tantras against Thien. ay la mot trong tam nguyen tac can ban,
which accusations have been hurled originated cua trc giac hay lien he trc tiep vi tam linh cua
mostly from the decadent forms of late Hindu trng phai Thien Tong. Hanh gia nen nh, ng
tradition and the malpractices which they gave cau Phat bang sac tng hay am thanh, v nhng
rise to among the ignorant. The prejudice, which th nay khong phai la Phat. Nhng ai mong cau
in this way grew against everything Tantric, was Phat bang sac tng am thanh la ang theo ta ao.
so strong that even scholars refused to have Phat chnh la s giac ngo Bo e va con ng tam
anything to do with it, and consequently any Phat phai la s chng ngo ao qua Bo e. Vi nha
impartial investigation or research was neglected Thien, co tam nguyen tac can ban, cua trc giac
for a long time. hay lien he trc tiep vi tam linh cua hanh gia.
Chan Ngon Tong Bat To: Eight patriarchs of the Th nhat la Chanh Phap Nhan Tang. Th nh la
True Word SectSee Chan Ngon Bat To. Niet Ban Dieu Tam. ay la cai tam vi dieu va
Chan Ngon Tr: Chan ngon tr vt tren moi th tham sau khong the ngh ban, no vt ra ngoai s

suy ngh cua con ngi. Cai tam nay khong con
vng mac bi co khong, trong o tat ca nhng ao
tng ta vay eu b loai bo. Theo Thien Thai Biet
Giao, th ay ch gii han vao tam Phat, trong khi
Thien Thai Vien Giao lai cho rang ay la tam cua
ngay ca nhng ngi cha giac ngo. Th ba la
Thc Tng Vo Tng. Th t la Vi Dieu Phap
Mon. Th nam la Bat Lap Van T. Th sau la
Giao Ngoai Biet Truyen. Th bay la Trc Ch
Nhan Tam. Th tam la Kien Tanh Thanh Phat.
Di ay la mot trong nhng bai ke thien noi
tieng ve Kien Tanh cua ngai:
Nhat iem h vo the bon khong,
Van ban tao hoa gia c ong.
Bao la the gii can khon ngoai,
Tram tch han quang sat hai trung.
Tai Thanh bat tang pham mac giam,
Phng vien tuy kh nham dung thong.
Thuy trng nguyet hien thien giang an,
Sac anh hoa khai ai a ong.
(Mot iem rong rang the von khong,
Muon ieu tao hoa ay c ong.
Bao la the gii ngoai tri at,
Lang anh han quang coi coi trong.
Thanh chang them pham chang bt,
Vuong tron tuy mon mac dung thong.
Nghn song nc lang trang in bong,
Hoa n khap ni rc sac hong).
Ngai thng nhan manh en cai tam nay: Het
thay ch phap eu ben trong cai tam, khong co
phap nao ngoai tam (tam co ngha la nhom khi
len cac phap; thc co ngha la phan biet cac phap).
Ch mot tam nay ma co u ay bon coi. T Luc
Pham T Thanh eu do tam nay tao ra. Cai tam co
the tao ra thien ng, tao ra a nguc. Tam lam
mnh thanh Phat, th cung chnh tam nay lam mnh
thanh nga quy, suc sanh, hay a nguc, Bo Tat,
Duyen Giac hay Thanh Van. V moi th eu do
tam tao, nen moi th eu ch ni tam nay. Neu
tam muon thanh Phat th Phat Phap Gii la quyen
thuoc cua mnh. Cac phap gii khac lai cung nh
vay. Khi cac ong hoi toi, tc o la tam cac ong.
Khi toi ap lai cac ong, tc o la tam toi. Neu cac
ong khong co tam, nhan au ma biet hoi? Neu noi
toi khong co tam, th nhan au ma toi biet ap lai
cac ong? Chnh ngay cac ong hoi toi, tc la tam
cac ong. Tam nay t vo th cho en nay, moi hanh
ong, tao tac, trong tat ca cac thi, cung nh
744
ngay ay, oi dien hien dung, tuy c thu buong,
oi ai tha hoi, chang phai tanh th la g? Cai g
tha hoi ay? Noi nang o la cai g? Cai g hay
biet hoi? Tuy nhien, cac ong nen nh rang ngay
khi cac ong thay no, cac ong cung khong co li
nao e noi c ve no au! Hanh gia chan thuan
phai thay nh vay e nhat c nhat ong t i,
ng, nam, ngoi luc nao cung phai che phuc mnh
theo ung le ngha cua mot ngi con Phat. Hanh
gia cung nen luon nh rang ch v tam niem khong
chuyen nhat, y ch khong kien co, c tuy theo
duyen canh ma xoay chuyen e roi b canh gii
dan dat gay toi tao nghiep. Chung ta quen mat
muc ch tu hanh cua chung ta la tu e thanh Phat,
thanh Bo Tat, hay thanh bat c qua v Thanh nao
trong T Thanh. Thay vao o, chung ta ch biet
tao ra a nguc, nga quy hay suc sanh ma thoi.
Phat hay ma eu do mot niem sai biet ma ra. Phat
th co tam t, ma th co tam tranh thang bat thien.
Toan the the gii nay ch la s sang tao cua tam,
mat na va y thc; rang the gii c sinh tao do
phan biet sai lam bi cai tam cua chnh mnh; rang
khong co nhng tng trang hay dau hieu nao cua
mot the gii ben ngoai ma trong o nguyen ly a
phc ieu ong; va cuoi cung rang ba coi ch la
cai tam cua chnh mnh. Cuoi cung, hanh gia nen
luon nh rang van phap ch la mot tam nay. c
Phat noi Niet Ban la s cham dt tham, san, si.
Cac ong phai thay cho c cai chan tanh nay, v
neu cac ong khong hieu c s van hanh cua
tam, cac ong khong the nao dap tat la tham, san,
si c. Di ay la mot trong nhng bai ke
Thien noi tieng cua ngai ve en Tam:
Nhat iem tam ang Phat nhan sinh,
Tng truyen t muc co phan minh.
Lien phng tuc diem quang vo tan,
Pho pho Thien lam tho hu tnh.
(Mot ngon en tam mat Phat sinh,
Truyen nhau bon mat ngo phan minh.
Ngon en mai noi sang vo tan,
Trao gi Thien lam day hu tnh).
That vay, en tam la s sang suot ben trong hay
s thong minh. Trong Tam a Quan Kinh, c
Phat day: Trong Phat phap, lay tam lam chu. Tat
ca cac phap eu do tam sanh. Tam tao ra ch
Phat, tam tao thien ng, tam tao a nguc. Tam
la ong lc chnh lam cho ta sung sng hay au
kho, vui hay buon, tram luan hay giai thoat. Theo

kinh nghiem nha thien, th tam la toan bo tnh
thc, noi cach khac lang nghe khi nghe la tnh
thc. Tam bao gom trang thai tnh thoang qua luon
luon troi len roi mat i nhanh nh tia chp. V
sinh ra e thanh nguon cua no va chet i e tr
thanh loi vao cua no, no ben vng tran tre nh con
song nhan nc t cac suoi nguon boi them vao
dong chay cua no. Moi thc nhat thi cua dong
i khong ngng thay oi, khi chet i th truyen lai
cho thc ke tha toan bo nang lng cua no, tat ca
nhng cam tng a ghi khong bao gi phai nhat.
Cho nen moi thc mi gom co tiem lc cua thc
cu va nhng ieu mi. Tat ca nhng cam ngh
khong phai nhat c ghi vao cai tam khong
ngng thay oi, va tat ca c truyen tha t i kien va chanh bien tri vay. Di ay la mot
nay sang i kia bat chap s phan huy vat chat
tam thi ni than. V the cho nen s nh lai nhng
lan sanh hay nhng bien co trong qua kh tr
thanh mot kha nang co the xay ra. Tam la con dao
hai li, co the x dung cho ca thien lan ac. Mot
t tng noi len t mot cai tam vo hnh co the cu
hay pha hoai ca the gii. Mot t tng nh vay co
the lam tang trng hay giam i dan c cua mot
nc. Tam tao Thien ang va a nguc cho chnh
mnh. Tuy nhien, vi thien ban co the huan luyen
cho tam bnh tnh va thoat khoi nhng xao tron
ben trong hay ben ngoai. Ap dung tap trung tnh
thc vi nhng hon loan ben trong va mau thuan
tinh than, quan sat hay chu tam en tat ca nhng
trang thai thay oi cua tam. Khi tam c phat
trien ung cach, no se mang lai niem vui va hanh
phuc nhat. Neu tam b xao lang no se mang lai
cho ban tr ngai va kho khan khong the ke xiet.
Tam ky luat rat manh me va hu hieu. Ngi tr
huan luyen tam ho nh ngi ta huan luyen nga
vay. V the ban nen quan sat tam mnh. Ngai
thng nhac nh e t: Mot ngi giac ngo ban passed away in 1726, at the age of 80. He always
tanh that s cua van hu la giac ngo cai h khong
hien tai. Cai h khong ma ngi ta thay c
trong khoanh khac ay khong phai la h vo, ma la
cai khong the nam bat c, khong the hieu c nature. That nature is the same for both the
bang cam giac hay t duy v no vo han va vt ra
ngoai s ton tai va khong ton tai. Cai h khong
c giac ngo khong phai la mot oi tng cho
chu the suy gam, ma chu the phai hoa tan trong o
mi hieu c no. Trong Phat giao that, ngoai the
nghiem ai giac ra, khong co Phat giao. Tuy
nhien, mot ngi a at ti ai giac, hay hoan
745
toan thc tnh, phai luon ni than tnh thc ba ng
cach thc tap tap trung vao hi th; ni cam tho
tnh thc bang cach quan sat s en i trong ta cua
tat ca moi hnh thc cua cam tho, vui, buon, trung
tnh; ni nhng hoat ong cua tam tnh thc bang
cach xem coi tam ta co cha chap duc vong, san
han, la doi, xao lang, hay tap trung; ni van phap
tnh thc bang cach quan sat ban chat vo thng
cua chung t sanh tru d diet e tan diet chap trc
va luyen ai. Hay nhn vao tam cua chnh mnh e
tnh thc vi bat c vong niem nao ap en, va
ng tiep tuc lang thang vi chung na. Tat ca cac
ong hay song vi s chng ngo nay ca ngay lan
em; vay la cac ong ang song vi chan thng
trong nhng bai ke thien noi tieng cua ngai:
Hien hach phan minh thap nh th,
Th chi t tanh nham thi vi.
Luc can van dung chan thng kien,
Van phap tung hoanh chanh bien tri.
(Bay hien ro rang c suot ngay,
ay la t tanh mac pho bay.
Chan thng ng dung sau can thay,
Muon phap doc ngang giac ngo ngay).
A Vietnamese famous monk from Hai Dng.
When he was young, he was very intelligent. He
left home and became a monk at the age of 16.
When he was 19, he went to Hoa Yen Temple to
meet Zen Master Tue Nguyet and became his
disciple with the Dharma name Tue ang. After
his master passed away, he became a wandering
monk who practised ascetics. Later, he stayed at
Co Tien Temple to expand the Buddha Dharma.
One day he visited Vnh Phuc Temple, there he
met and became the disciple of Zen Master Minh
Lng with the Dharma name Chan Nguyen. He
reminded practitioners: Seeing ones own nature
and becoming a Buddha or to behold the Buddha-
nature within oneself or to see into ones own
enlightened and the unenlightened, but because of
the coverage of ignorance that causes here
ordinary people and there the saints. Once the
curtain of ignorance is eliminated, all things will
be the same with that same nature. Similarly, you
cannot see the moon in the rivers because the
water is so disturbed; however, once the water
 746
becomes still, the moon will immediately appears
in the water. Semantically Beholding the
Buddha-nature and Enlightenment have extinguish the fire of desire, hatred and illusion.
virtually the same meaning and are often used
interchangeably. In describing the enlightenment
of the Buddha and the patriarchs, however, it is
often used the word Enlightenment rather than
Beholding the Buddha-nature. The term
enlightenment implies a deeper experience. This
is a common saying of the Chan (Zen) or Intuitive
School. Through it one sees ones own nature and
becomes a Buddha. This is one of the eight
fundamental principles, intuitional or relating to
direct mental vision of the Zen School. Zen
practitioners should not seek a Buddha by his form
or his sound because neither the form nor the
sound is the real Buddha. Those who seek Buddha
by form and sound are on the wrong path. The true
Buddha is Enlightenment and the true way to
know Buddha is to realize Enlightenment. For Zen
Schools, there are eight fundamental intuitional
principles that relate to direct mental vision of
practitioners. First, the Correct Law Eye-Treasury
or Treasury of the eye of the true dharma. Second,
Nirvana of Wonderful and Profound Mind or the
subtle mind of nirvana. This is the wonderful and
profound mind or heart which is beyond human
thought. The mind which clings to neither to
nothingness nor to actuality. The mind in which all
erronuous imaginings have been removed.
According to to the Differentiated Teaching of the
Tien-Tai school, limited this to the mind of the
Buddha, while the Perfect teaching universalized
it to include the unenlightened heart of all men.
Third, reality is nullity or true marks are no marks.
Fourth, the Door of Abhidharma or the extremely
subtle dharma gate. Fifth, it is not relying on
books, or not established on words or no
establishment of words and letters. Sixth, it is a
special transmission outside the teachings or the
distinct transmission outside of the teachings.
Seventh, it points directly to the human mind or
directly pointing to the mind of man. Eighth,
through it one sees ones own nature and becomes
a Buddha or seeing the nature is the attainment of
Buddhahood. Finally, practitioners should
remember that all phenomena are just the one
mind. The Buddha says Nirvana is the extinction
of desire, hatred and illusion. You all must see this
true nature, because if you dont, you can never
Below is one of his famous Zen poems on Seeing
the Nature:
It is originally an empty spot in nature,
All things would have the same
nature of emptiness.
Beyond the sky and earth,
so vast is the universe,
The cold light is so serene though
it is shinning through countless worlds.
It neither increases at the enlightened,
nor does it decrease at the unenlightened,
It appears square or round in
receptacles at ease.
When the water is still,
the moon appears in thousands of rivers,
As the flower blossoms ,
the whole universe glows in red.
He always emphasized on this mind: All things
are inside the mind, nothing exists apart from
mind. This single mind encompasses the four
kinds of lands in their totality. From the Six
Common Dharma Realms to the Four Dharma
Realms of the Sages are not beyond the present
thought in the Mind. The mind can create the
heavens as well as the hells. The mind can
achieve Buddhahood, but it can also turn into a
hungry ghost or an animal, or fall into the hells. It
can be a Bodhisattva, a Pratyekabuddha, or a
Sravaka. Since everything is made from the mind,
nothing goes beyond the mind. If we want to
create Buddhas in our minds, we become part of
the retinue of the Dharma Realm of the Buddhas.
The other Dharma Realms are the same way.
However, remember even when you see it, you
still have no words to say about it! Devout
practitioners should always see this and pay
attention to all daily activities from walking,
standing, lying down, or sitting... We must
regulate ourselves in accord with propriety of a
true Buddhist. When you ask me, that is the
manifestation of your mind. When I reply you, that
is the manifestation of my mind. If you have no
mind, how can you know to ask me? If I have no
mind, how can I know to reply you? Your mind is
manifesting right at the time you are asking me.
 747
Since the beginningless time, this mind has
manifested in all your actions all the time. This
mind is manifesting in accordance with
circumstances. It is manifesting while you are
facing me, talking and asking me. This mind is the
true nature. What is asking here? What is talking
here? What is having the ability to put a question
here? Practitioners should also remember that we
create more and more karmas and commit more
and more sins because we are not concentrated
and determined. We get dragged into situations
until we forget what we want to do. We forget our
goal is to cultivate to become a Buddha, a
Bodhisattva, or any of the four kinds of the sages.
Instead, we only know how to create hells, hungry
ghosts, and animals, etc. Thus, Buddhas and
demons are only a single thought apart. Buddhas
are kind and compassionate, while demons are
always competitive with unwholesome thoughts.
The whole triple world is no more than the
creation of the citta, manas, and mano-vijnana,
that it is brought forth by falsely discriminating
ones own mind, that there are no signs of an
external world where the principle of multiplicity
rules, and finally that the triple world is just ones
own mind. Below is one of his famous Zen
poems on the lamp of mind:
From the lamp of mind,
the Buddhas eyes manifest,
And the four eyes gaping
clearly pass on the way.
Keep the transmission of the lamp
shinning endlessly,
And empower the Zen rangers
to teach human beings.
As a matter of fact, the lamp of the mind is the
inner ligh or intelligence. In Contemplation of the
Mind Sutra, the Buddha taught: All my tenets are
based on the mind that is the source of all
dharmas." The mind has brought about the
Buddhas, the Heaven, or the Hell. It is the main
driving force that makes us happy or sorrowful,
cheerful or sad, liberated or doomed. From the
standpoint of Zen experience, mind means total
awareness. In other words, just listening when
hearing. It consists of fleeting mental states which
constantly arise and perish with lightning rapidity.
With birth for its source and death for its mouth,
it persistently flows on like a river receiving from
the tributary streams of sense constant accretions
to its flood. Each momentary consciousness of
this everchanging lifestream, on passing away,
transmits its whole energy, all the indelibly
recorded impressions, to its successor. Every fresh
consciousness therefore consists of the
potentialities of its predecessors and something
more. As all impressions are indelibly recorded in
this everchanging palimpsest-like mind, and as all
potentialities are transmitted from life to life,
irrespective of temporary physical disintegrations,
reminiscence of past births or past incidents
become a possibility. Mind is like a double-edged
weapon that can equally be used either for good
or evil. One single thought that arises in this
invisible mind can even save or destroy the world.
One such thought can either populate or
depopulate a whole country. It is mind that creates
ones paradise and ones hell. However, with
meditation, you can train the mind to keep calm
and be free from disturbances either from within
or outside. Apply concentrated awareness to the
internal confusions and mental conflicts, and
observe or pay attention to all the changing states
of your mind. When the mind is properly
developed, it brings happiness and bliss. If the
mind is neglected, it runs you into endless troubles
and difficulties. The disciplined mind is strong and
effective, while the wavering mind is weak and
ineffective. The wise train their minds as
thoroughly as a horse-trainer train their horses. He
always reminded his disciples: A person awakens
the true nature of the all things means he awakens
to a nowness of emptiness. The emptiness
experienced here here is no nihilistic emptiness;
rather it is something unperceivable, unthinkable,
unfeelable for it is endless and beyond existence
and nonexistence. Emptiness is no object that
could be experienced by a subject, a subject itself
must dissolve in it (the emptiness) to attain a true
enlightenment. In real Buddhism, without this
experience, there would be no Buddhism.
However, a being who has attained perfect
complete enlightenment, or a fully awakened one,
should always be attentive to the activities of the
body with the practice of concentration on
breathing; be aware of all forms of feelings and
 748

sensations, pleasant, unpleasant, and neutral, by bat bien ma chang c tuy duyen. ay la
contemplating their appearance and Mot trong Uyen Cong T GiaoThe school of the
disappearance within oneself; be aware whether novitiate Bodhisattvas who know only the
ones mind is lustful, hatred, deluded, distracted or noumenal bhutatathata. This is one of the four
concentrated; and contemplate the impermanence groups of Hi-Yuans categories of Buddhist
of all things from arise, stay, change and decay to schoolsSee T Giao.
eliminate attachment. Let watch your mind in Chan Nhien (804-891): Shinnen (jap)Ten cua
order to be mindful of any coming false thoughts, mot v danh Tang Nhat Ban vao the ky th IX. S
and not continue to wander with them anymore. la mot trong nhng e t xuat sac nhat cua S
You all should live with this realization all day Chan NhaName of a Japanese master of the
and night; it is to say you are living with seeing Shingon Sect in the ninth century. He was one of
the true eternity and complete enlightenment. the outstanding disciples of master Shinga.
Below is one of his famous Zen poems: Chan Nh: Bhutatathata or Tathata (skt)Chen-
Appearing clearly all day and night, ju (chi)Shinnyo (jap)De-kho-na-nyi (tib)T
The self nature manifests comfortably. Tanh Thanh Tnh TamPhat TnhPhap Than
Seeing the true eternity applying through the Nh Lai TangThc TngPhap GiiPhap
six senses, TnhVien Thanh Thc TnhRealReality
You will move horizontally and vertically SuchnessTrue SuchnessAccording to
Among all phenomena with complete realityNatural purityT Phan ng ch thc
enlightenment. tanh va thng c xem nh tng ng vi
Chan Nguyen Thien S: See Chan Nguyen. ch tanh khong (sunyata), phap than
Chan Ng: Li thuyet ly chan nh nht thc hay (dharma-kaya). No khong thay oi, khong lay
li noi cua Nh Lai la chan that va ung mai chuyen, va vt ra ngoai nhan thc suy ngh. Chan
True words, especially as expressing the truth of nh la chan tanh hay thc tng, hay hien thc
the bhutatathata; the words of Tathagata are true ngc vi net ben ngoai cua the gii hien tng.
and consistent. Chan nh (Bhutatathata) la bat bien va vnh hang,
Chan Nha (801-879): Shinga (jap)Ten cua mot con hnh thc va nhng net ben ngoai th luc nao
v danh Tang Nhat Ban cua tong Chan Ngon vao cung sinh ra, thay oi va bien mat. Chan ly t
the ky th IX. S la em trai cua S Khong Hai nhien, khong phai do con ngi tao ra; chan nh
Name of a Japanese master of the Shingon Sect in hay ban tanh that thng hang ni van hu, thanh
the ninth century. He was the younger brother of tnh va khong thay oi, nh bien oi nghch lai vi
master Kukai. song (ban chat co hu cua nc la phang lang va
Chan Nhan: Shinnin (jap)Zhen-ren (chi)1) thanh tnh ch khong dap don nh song). Theo
Nguyen nhan chan thc: The true cause, reality as Trung Quan Luan, chan nh la chan ly, nhng no
causes; 2) Ngi chng ac chan ly: The one who phi nhan cach. e hien hien, no can co mot moi
embodies the truth; 3) A La Han: An Arhat; 4) gii. Nh Lai chnh la moi gii cua no. Nh Lai la
Phat: A Buddha. trc ngo ve thc tai. Ngai la Thc Tai c nha n
Chan Nhat Phan Ban Giao: Ch Thanh Van va cach hoa. ong thi Ngai con co ca hai loai tnh
Duyen Giac, ch chng c mot phan s (hien chat cua Tuyet oi va hien tng. Ngai ong nhat
tng) chan nh hay mot phan cua tuy duyen bat vi Chan Nh, nhng c the hien trong hnh
bien cua chan nh. ay la Mot trong Uyen Cong dang cua mot con ngi. ay la ly do tai sao Chan
T GiaoThe school of sravakas and pratyeka- Nh cung con c goi la Nh Lai TangTathata
buddhas who know only the phenomenal is a Sanskrit term that refers to the final nature of
bhutatathata. This is one of the four groups of Hi- reality, and is commonly equated with such terms
Yuans categories of Buddhist schoolsSee T as emptiness (sunyata), and truth body
Giao. (dharma-kaya). Suchness; central notion in the
Chan Nhat Phan Man Giao: Bo Tat s tam ch Mahayana Buddhism, referring to the Absolute,
chng c mot phan ly chan nh hay mot phan the true nature of all things. Tathata is also

explained as Immutable or Immovable or
Permanent. It is beyond all concepts and
distinctions. Bhutatathata, the suchness of
existence, the reality as opposed to the
appearance of the phenomenal
Bhutatathata is immutable and eternal, whereas
forms and appearances arise, change and pass
away. Bhutatathata means permanent reality
underlying all phenomena, pure and unchanged,
such as the sea in contrast with the waves.
According to Madhyamaka Philosophy, Tathata is
the Truth, but it is impersonal. In order to reveal
itself, it requires a medium. Tathagata is that
medium. Tathagata is the epiphany of Reality. He
is Reality personalized. Tathagata is an
amphibious being partaking both of the Absolute
and phenomena. He is identical with Tathata, but
embodied in a human form. That is why Tathata is
also called the womb of Tathagata
(Tathagatagarbha).
Chan Nh Chi Nguyet: Trang chan nh, y noi
viec the ngo chan nh ma thoat khoi nhng me
hoac cung giong nh vang trang chieu sang pha
tan s tam toiThe moon of the bhutatathata. The
term implies the comprehension of the true
suchness is like the moon's shining the bright light
to exclude the darkness.
Chan Nh Duyen Khi: Conditioned essence
Conditioned substanceConditioned thusness
The conditioned Bhutatathata or relative
conditionEver-changing essence or substance
Chan nh b anh hng bi ngoai canh, ieu kien
thanh tnh hay bat tnh, tao ra ch phapThe
absolute in its causative or relative condition
The Bhutatathata influenced by environment, or
pure and impure conditions, produces all things
See Tuy Duyen Chan Nh.
Chan Nh Hai: Ocean of the bhutatathataTanh
hai (bien chan nh)Ly tanh cua chan nh sau
rong nh bien ca, bao trum tat ca, o la canh gii
cua phap than Nh Lai. Phap tnh chan nh co ay
u vo lng cong c tnhThe all-containing,
immaterial nature of the Dharma, or immaterial
nature of the Dharmakaya is limitless.
Chan Nh Huan Tap: The inter-perfuming of
bhutatathataSee Huan Tap.
Chan Nh Kim Cang Bo Tat: Amoghadarsana
(skt)Amoghadarsin (skt)Bat Khong Nhan Bo
749
TatChanh Lu Bo TatSee Bat Khong Kien
Bo Tat.
Chan Nh Nht Thc: Chan nh la chan ly duy
nhatBhutatathata the only reality, the one
world. bhutatathata reality.
Chan Nh Noi Huan: Hng thm t ben trong
hay anh hng cua chan nh (phap tanh cua chan
nh la s cam hoa t ben trong trong. Chan nh la
t tanh thanh tnh tam ma ai ai cung eu co, la
phap than cua ch Phat. Phap than nay co kha
nang tr bo vong tam ben trong. Con ben ngoai
th nh hai bao than va hoa than cua ch Phat e
lai giup huan tap. Nh o ma chung sanh dan
dan phat tam Bo e, chan coi the tuc va cau thanh
Phat)The internal perfuming or influence of the
bhutatathata, or Buddha-spirituality.
Chan Nh Phap Than: Body of true suchness
1) Bat Khong Chan Nh co ay u phap cong c
vo lng: Not-void, or phenomenal bhutatathata
has limitless virtue; 2) Cai the cua phap than, chan
thc nh thng: The absolute as dharmakaya or
spiritual body, all embracing.
Chan Nh Quan: Shinnyo-Kan (jap)Quan
chieu ky lng chan nhCrutinize thusness.
Chan Nh Quoc o: Land of naturalnessY noi
coi Tnh o cua c Phat A Di a, ni hoa ieu
vi chan nh mot cach hoan hao Refers to
Amitabha's Pure Land, which is perfectly in
accord with the ultimate reality, or true suchness.
Chan Nh Tam Muoi: Meditation of suchness
The true thusness samadhiThien nh quan ly
chan nh vo tng, trong o moi hien tng eu
tan diet va chan nh hien lo. Trang thai tam muoi
trong o ghet, thng, chap nhan, choi bo eu b
dep bo, va trong o tam at ti trang thai bat
phan, e tru vao tch tnh. Tam muoi thc chng
rang ban tanh cua ch Phat bat dThe
meditation in which all phenomena are eliminated
and the Bhutatathata or absolute is realized. A
state of samadhi in which hate and love, accepting
and rejecting are repressed, and in which the
mind reaches an undivided state, being anchored
in calm and quiet. A samadhi for realizing that the
nature of all Buddhas is the same.
Chan Nh Than: Body of true suchnessSee
Chan Nh Phap Than.
Chan Nh Thien: See Chan Nh Tam Muoi.
Chan Nh Thc: See Nh Lai Tang.
 750

Chan Nh Thc Ngha Kien: Yathabhutartha- e. Cach phat tam Bo e chan that la mot trong
sthanadarsanam (skt)Cach nhn ve thc tnh cua bon cach phat tam ung an cho ngi tu Phat.
the giiView of the true nature of the world. Moi niem eu tren v cau Phat ao, di v o
Chan Nh Thc Tai: Bhutatathata (skt) chung sanh, nhn ng Bo e dai xa ma khong
Suchness of existenceChan ly chan that (thc khiep, thay loai hu tnh kho o nhng chang sn.
tng hay chan nh cua s hien hu). Tam ben vng nh len nui quyet en nh, nh leo
Chan Nh Thc Tng: Essential characteristic thap quyet en chot. Nhng bac nay, niem niem
of the bhutatathataChan ly la chan nh t cai tren cau Phat dao, tam tam di o chung sanh.
nhn cua khong; trong khi that tng la chan nh Nghe thanh Phat du lau xa chang s, chang lui.
t cai nhn cua hien tng. Chan nh va thc Phat tam nh the goi la CHANOne of the eight
tng la ong the, nhng ten goi khac nhau. oi ways of developing the Bodhi Mind. True way of
vi ngha nhat nh cua khong e th goi la cha n developing the Bodhi Mind is is one of the four
nh; con oi vi ngha dieu hu cua gia e th goi improper ways of cultivation for Buddhists.
la thc tngReality is bhutatathata from the Aiming with each thought to seek Buddhahood
point of view of the void; while essential above and save sentient beings below,
characteristic is bhutatathata from the point of without fearing the long, arduous Bodhi path or
view of phenomena. The essential characteristic being discouraged by sentient beings who are
or mark (laksana) of the Bhutatathata, i.e. reality. difficult to save, with a mind as firm as the resolve
The bhutatathata from the point of view of the to ascend a mountain to its peak. These cultivators
void, attributeless absolute; the real-nature is who, thought after thought, above pray for
bhutatathata from the point of view of phenomena. Buddhahood; mind after mind, below rescue
Chan Nh Tn: Faith in bhutatathataTn can sentient beings; hearing to become Buddha will
BanTin ly Chan Nh la thay cua ch Phat take forever, do not become fearful and wish to
Faith in bhutatathata (chan nh) as the teacher of regress. Such development of the Bodhi Mind is
all Buddhas. called true.See Tam Cach Phat Tam Bo e.
Chan Nh Tuy Duyen: Tuy duyen chan nh la Chan Phat Minh Tanh: Tinh than chan ai giac
tuy theo nhiem duyen vo minh ma sinh ra vong hay gii luat cua tam trong viec phat trien tinh
phap, hay chan nh anh hng bi ngoai canh, than Phat tanh can banThe spirit of true
tnh hay bat tnh, ma sanh ra van phap The enlightenment (the discipline of the mind for the
conditioned Bhutatathata or relative condition development of the fundamental spiritual or
The Bhutatathata influenced by environment, or Buddha-nature.
pure and impure conditions, produces all things Chan Phap Vo Tng: Chan ly dt tuyet moi
See Chan Nh Duyen Khi. hnh tngAbsolute truth as having no
Chan Nh Tng Hoi Hng: Transference of differentiated ideas nor appearances.
the appearance of True Suchness. Chan Phat Minh Tanh: Spirit of true
Chan Nh Vo Vi: Tathata (skt)True suchness enlightenmentTinh than chan ai giac hay gii
Unconditioned True SuchnessSee Sau Phap Vo luat cua tam trong viec phat trien tinh than Phat
Vi Trong Duy Thc Hoc. tanh can banThe discipline of the mind for the
Chan Phap: Real dharmaChan phap vo tng, development of the fundamental spiritual or the
oi lai vi hien tng c coi nh nhng kien lap Buddha-nature.
tam thiThe real or absolute dharma without Chan Phat: 1) Bao than Phat, oi lai vi hoa than
attritbutes, in contrast to phenomena which are Phat: The sambhogakaya or reward body (the
regarded as momentary constructs. unreality of the ego or phenomena), in contrast
Chan Phap Gii: Phap gii cua chan ly, dt tuyet with the nirmanakaya, or manifested body; 2)
h vongThe region of reality apart from the Phap Than Phat (vo tng): The Dharmakaya; 3)
temporal and unreal. c Phat t nhien chan thc ni mnh (Kinh Phap
Chan Phat Bo e Tam: True way of developing Bao an noi: Tam ta t co Phat.): The real
the Bodhi MindMot trong tam cach phat tam Bo Buddha in self; 4) Ban tanh thanh tnh ni mnh

(Kinh Phap Bao an: Ban tanh t ni mnh von
thanh tnh.): The natural purity in self.
Chan Phat T: Theo Thien Thai Biet Giao, chan
Phat t la Bo Tat s a (a chng ac chan nh
nga phap nh khong)According to the
Diiferentiated Teaching of the Tien-Tai Sect, a
true Buddha son is the one who has attained the
first stage of bodhisattvahood, where he knows
thoroughly the unreality of theego and
phenomena.
Chan Phat Vo Hnh: Chan Phap Vo Tng
Chan ly dt tuyet moi hnh tngAbsolute truth
as having no differentiated ideas nor appearances.
Chan Phong o Thc: Ong thut la cua th ren,
y ch thu thuat manh liet cua thien s e ren luyen
o e, cung nh ngi th ren dung ong thut la Nh Lai Tang, tc la cai dieu sac chan khong
e ren thanh sat lam thanh mot dung cu hu
dungA fire blow-pipe of a blacksmith. The term
means fierce expedient methods that some Zen
masters utilize to train disciples, just as a
blacksmith utilzes his fire blow-pipe to forge a
piece of iron into a valuable tool.
Chan Pho Hien: A true Pu-Hsien or
samanatabhadra, a living incarnation of Pu-Hsien.
Chan Phu: Cha ruot, trong Phat giao, t nay am
ch c Phat Thch Ca Mau NiThe real father,
in Buddhism, the term implies Sakyamuni Buddha.
Chan Qua: Canh gii ai triet ngo. Trc khi at
en canh gii nay, hanh gia phai vt qua giai
oan hu hoc vo hoc. Trong T Thanh Tieu Tha,
ba qua au la hu hoc (ngha la nhng ai ac ba
qua Tu a Hn, T a Ham, va A Na Ham van
con phai hoc ao tu hanh), con qua th t la A La
Han, vt ra ngoai hu hocThe realm of
absolutely great enlightenment. Before reaching
this realm, practitioner must surpass the learning
and beyond learning stage. In Hinayana those in
the first three stages of training as arhats, the
fourth and last stage being those beyond the need
of further teaching or study.
Chan Quan:
1) Meditation on the truth (Khong quan)
Khong quan hay quan ve ly chan e ma oan
tr kien hoac va t hoacMeditation on the
reality of the void, or infinite, in order to be
rid of illusion in views and thoughts.
2) (1269-1341): Shinkuan (jap)Ten cua mot v
danh Tang Nhat Ban vao the ky th XIV,
751
thuoc Thi Tong (Thi Tong c Nhat Bien
khai sang vao nam 1276)Name of a
Japanese master of the Shih Sect in the
fourteenth century (Shih Sect was founded in
1276 by I-Bien (1238-1289).
Chan Sam Hoi: Real repentanceSerious
repentanceToi von khong tng, do bi ao
tng lam me trong tam ma gay ra. Khi tam sach,
toi cung het. Khi ca tam lan toi eu khong, o la
chan sam hoiSins are empty, but created by
illusions and thoughts from a deluded mind. If the
minds are purified, sins become vacant. When
both minds and sins are empty, then, its a real
repentance.
Chan Sac: Dharmakaya (skt)Dieu Sac trong
(theo Kinh Lang nghiem, trong Nh Lai Tang cai
tnh sac t nhien thanh tnh khap trong phap
gii)The mystic or subtle form of bhutatathata
(chan nhabsolute). The form of the void or
immaterial.
Chan Tai: Real talent.
Chan Tanh: Tatbhava, Bhutabhava, or Vastu
(skt)Original nature.
1) The tanh chan that: True nature or true
beingThe root or essence of all things
Chan nh hay tinh yeu cua van phap.
2) Con goi la Chan tanh hay Phat tanh. Giac
tanh la tanh giac ngo san co moi ngi, hieu
ro e dt bo moi th me muoi gia doi. Trong
Lien Tam Thap Tam To, ai S Hanh Sach
a khang nh: Tam, Phat, va Chung sanh
khong sai khac. Chung sanh la Phat cha
thanh; A Di a la Phat a thanh. Giac tanh
ong mot ch khong hai. Chung sanh tuy ien
ao me lam, song Giac Tanh cha tng mat;
chung sanh tuy nhieu kiep luan hoi, song Giac
Tanh cha tng ong. Chnh the ma ai S
day rang mot niem hoi quang th ong ve ni
ban ac.: Also called True Nature or Buddha
Nature. The enlightened mind free from all
illusion. The mind as the agent of knowledge,
or enlightenment. In the Thirteen Patriarchs
of Pureland Buddhism, the Tenth Patriarch
Ching-She confirmed: Mind, Buddha, and
Sentient Beings, all three are not any
different. Sentient beings are Buddhas yet to
be attained, while Amitabha is Buddha who

has attained. Enlightened Nature is one and
not two. Even though we are delusional,
blind, and ignorant, but even so our
Enlightened Nature has never been disturbed.
Thus, once seeing the light, all will return to
the inherent enlightenment nature.
3) Chan nh Phat tnh hay tam the thanh tnh
trong sang ni moi ngi (khong h vong la
chan, khong bien oi la tnh). Dennis Genpo
Merzel viet trong quyen 'Con Mat Khong Bao
Gi Ngu': "Chan tanh cua tat ca moi vat van
c phat lo mot cach lien tuc. Khi con cho
sua hay te ra at, ay la no phat lo cai chan
tanh cua no. Con cho phat lo tanh cho cua no,
giong nh cay gay quang xuong at phat lo
tanh gay cua no. Tat ca nhng g ton tai tren
i chung qui eu phat lo chan tanh cua mnh.
Chung ta khong bao gi nhn mot cai cay va
noi: 'Cay nay khong toan thien, no khong phat
lo chan tanh cua no.' Chung ta ch t nhn
mnh hay nhn ngi khac va noi: 'Chung ta
khong phat lo chan tanh cua mnh.' Tai sao
chung ta noi nh vay? Bi v khi noi ve con
ngi, chung ta co y niem ve tnh thanh thien,
ve s hoan hao cua con ngi. Va chung ta
khong hieu rang con ngi, trong moi viec y
lam, eu phat lo chan tanh cua mnh. n
gian the thoi. La con ngi, ban khong the
lam g khac hn la phat lo chan tanh cua
ban."The true nature; the fundamental
nature of each individual, i.e. the Budha-
nature. Dennis Genpo Merzel wrote in The
Eye Never Sleeps: "The true nature of all
things is continuously manifesting. When a
dog barks or pees on the ground, that dog's
true nature is in realization. The dog is
manifesting dog nature, just as a stick lying on
the ground manifests its stick nature. All
things are always manifesting their true
nature. We never look out at a tree and say,
'That tree is imperfect, that tree is not
manifesting its true nature.' We only look at
ourselves and other human beings and say,
'We are not manifesting our true nature.' Why
do we say that? Because when it comes to
humans, we have an idea of what it is to be
saintlike, to be a perfect human being. We
don't realize that each human being is always
752
manifesting his true nature, no matter what
that person is doing. It is that simple. As a
human being, you cannot do anything but
manifest your true nature.''
4) See Chan Nh.
Chan Tanh S Vat: Vastu-dharma (skt)The
true nature of thingsSuchness of all dharmas
Theo nha Thien, chan tanh khap ni. Chan Tanh
bao quanh moi vat. Chan Tanh ben trong, chan
tanh ben ngoai. Chung sinh sanh ra gia long
chan tanh. Hn na, cuoc song cua chung ta va cai
chan tanh nay khong bao gi co the tach ri. Chan
Tanh luon ben chung ta bat ke la chung ta au
(dau la len coi tri hay xuong coi a nguc)
According to Zen, the true nature of things is
everywhere. It surrounds everything. It's inside
and outside of things. We were born with this true
nature and will pass away with it. What's more,
our lives and this true nature can never be
separated. It is forever with us no matter where
we go (heavens or hells).
Chan Tanh Thien: Ban chat that cua Thien
True nature of ZenSee Bat Cau Ngha.
"Giao ngoai biet truyen,
Bat lap van t,
Trc ch nhan tam,
Kien tanh thanh Phat."
"A special transmission outside the scriptures;
No dependence upon words and letters;
Direct pointing at the mind of men;
Seeing into ones nature and the attainment of
Buddhahood."
Chan Tanh Yeu Tap Nan Ng Thch: Tattva-
Samgraha-panjika (skt)Nhiep Chan That Luan
ThchInterpretation of the Treatise on Holding
the Truth.
Chan Tanh Yeu Tap Tung: Tattva-Samgraha-
karika (skt)Nhiep Chan That LuanName of a
work of commentary on Holding the Truth
Treatise on Holding the Truth.
Chan Tam: Nh Lai Tang TamTrue mind
True natureThe original, simple, pure, natural
mind of all creaturesThe Buddha-mind (tam
Phat)The mind of the BuddhaBuddha nature
(Phat tanh)Womb of the Tathagata (Nh Lai
tang)Dharma realm (phap gii)Dharma
nature (phap tanh)True mark (That tng)
Nirvana (Niet ban)Dharma body (Phap than)
 753

True mind (chn tam)Alaya consciousness of to do so, we would be wrong about the
the Tathagata (A Lai Da thc)Prajan (Bat manifestations of the ocean and fail to understand
nha)Original face (Ban lai dien muc)Self- truly what the ocean is. Therefore, when we
nature (t tanh)True nature (ban tanh)True abandon phenomena, noumenon cannot stand by
emptiness (chan khong)Chan tam la mot thc itself; when we reject marks, essence cannot
the chung gom hai phan hu vi va vo vi. Theo ai remain stable. In the Diamond Sutra, the Buddha
Tha Khi Tn Luan, chan tam co hai phan: tanh stated: Who sees Me by form, who seeks Me in
va tng. Phan Tanh goi la chan nh mon, phan sound, perverted are his footsteps upon the way,
Tng goi la sanh diet mon. Chan nh khong ri for he cannot perceive the Tathagatha. However,
sanh diet, sanh diet tc la chan nh. Bi the Ma the Buddha immediately told Subhuti: Subhuti,
Minh Bo Tat goi phan chan nh la tang Nh that do not think the opposite either that when the
khong, phan sanh diet la tang nh that bat khong. Tathagatha attained Supreme Enlightenment it
Ca hai ong chung mot the tanh nh that. V nh was not by means of his possession of the thirty-
mat bien to rong, khong the ch chap nhan phan two marks of physical excellence. Do not think
nc ma bo i phan song bot; v chap nh the tc that. Should you think that, then when you begin
a sai lac vi hien tng cua bien, ma cung chang the practice of seeking to attain supreme
biet bien la g? Cho nen bo s tc ly khong thanh, enlightenment you would think that all systems of
bac tng th tanh khong ng vng. Theo Kinh phenomena and all conceptions about phenomena
Kim Cang, c Phat bao: Ke nao dung sac tng are to be cut off and rejected, thus falling into
am thanh thay va tm cau ta, la ke hanh ta ao. nihilism. Do not think that. And why? Because
Nhng lien theo o Ngai lai bao: Tu Bo e! Ong when a disciple practices seeking to attain
ng ngh rang Nh Lai khong dung tng cu tuc supreme enlightenment, he should neither grasp
ac qua A Nau a La Tam Mieu Tam Bo e. Tu after such arbitrary conceptions of phenomena nor
Bo e! Neu ong suy ngh phat tam A Nau a La reject them. First, the Buddha taught that we
Tam Mieu Tam Bo e la noi cac phap oan diet. should not follow sounds, forms and marks in
ng ngh nh the! Tai sao? V phat tam A Nau seeking the Way. But right after that, He
a La Tam Mieu Tam Bo e, oi vi cac phap reminded that at the same time, we should not
khong noi tng oan diet. Trc tien c Phat abandon sounds, forms and marks, nor should we
day ng theo am thanh sac tng ma tm ao, destroy all dharmas. Thus we can see that the
nhng lien sau o Ngai lai nhac nh cung ng Way belongs neither to forms, nor to emptiness.
ri bo am thanh sac tng hoa c diet het cac phap Clinging to either aspect is misguided.
e phat tam cau ao. Nh the ta thay ao chang Chan Tam Quan: Phap quan dung chan tam lam
thuoc ve sac, ma cung chang thuoc ve khong. Tm oi tngThe method of contemplation that
chap mot ben la sai lamTrue mind is a common takes true mind (true nature or the original,
true state encompassing both the conditioned and simple, pure, natural mind of all creatures or the
the unconditioned. According to the Treatise on Buddha-mind) as its object of contemplation.
the Awakening of Faith, the true mind has two Chan Tam Rong Ln: Broad and spacious true
aspects: essence and marks. The aspect of essence mind.
is called the door of True Thusness, the aspect of Chan Tam Sang Choi Va Toa Khap: The true
marks is called the door of Birth and Death. True mind is all-extensive and all-illuminating.
Thusness is inseparable from Birth and Death. Chan Tam Vi Dieu Sang Choi: The wonderful,
Birth and Death are True Thusness. This is why bright true mind.
Patriarch Asvaghosha called True Thusness the Chan Te:
"truth-like Emptiness Treasury" andBirth and 1) The region of reality, ultimate truthSee
Death the truth-like Non-Emptiness treasury. Chan Thc.
True Thusness and Birth and Death have the same 2) (800-860): Shinzei (jap)Khai to tong Thien
truth-like nature. For instance, the great ocean, we Thai Nhat BanFounder of the Japanese
cannot accept sea water but not waves. If we were Tendai.
 754

Chan Thanh: Chan That ao Tam Muoi Tr Quang: S thanh

1) (1537-1593): Zen master Jen-Ch'ingTen at tam muoi cua ho ay u anh sang cua tr tue
cua mot v danh Tang Trung Hoa vao the ky xuat phat t bc i tren con ng chan chanh
XVI, di thi nha MinhName of a Chinese Their attainment of the Samadhi is full of the light
famous monk in the sixteenth century, during of knowledge which is derived from walking the
the Ming dynasty (1368-1644). path of righteousness.
2) (1588-1674): Master Jen-Ch'ingTen cua Chan That Giac Ngo: True enlightenmentTen
mot v Tang Nhat Ban, thuoc Tnh o Tong cua chng th t trong tap 'Giao-Hanh-Tn-
Name of a Japanese monk, of the Pure Land Chng' cua ngai Than LoanName of the fourth
Sect. chapter of the Kyogyoshinsho ('Teaching,
Chan Thanh Nhan Tng: Mat xanh biecEyes Practice, Faith, and Enlightenment'), written by
deep (violet) blue, one of the thirty-two auspicious Hsin-Luan.
marksSee Tam Thap Nh Hao Tng. Chan That Hanh: Conduct of true actuality
Chan Thanh: DevoutSincerity. Hanh tu hanh theo chan ly cua c Phat. Hanh the
Chan Thanh Cau ao: To be faithfully wishing hien trong tat ca moi s vat tnh thanh tnh va chan
for the Dharma. that, mot trong mi hanh cua ch Bo TatThe
Samvritikaya (skt)ng than, cai than ma c practice of truth or the conduct of manifesting in
Phat mang nham v li ch cua chung sanhThe all things the pure, final and true reality, one of
body assumed by the Buddha for the benefit of all the ten lines of actions of a BodhisattvaSee
beings. Thap Hanh Bo Tat.
Chan Thanh (1443-1495): Shinzei (jap)Khai to Chan That Ngha: The real meaning of things.
phai Chan Thanh thuoc tong Thien Thai Nhat Chan That Nhan The: Initial formOriginal
BanFounder of the Shin-zei sect of the formFormer state of thingsThuat ng Thien
Japanese Tendai. am ch ngi chng ngo Thien th bat c au va
Chan Than: Paramarthakaya (skt). bat c ni nao cung hoan toan song vi Ban Lai
1) Phap tanh phap than: Dharmakaya (skt) Dien Muc cua chnh mnhThe Zen term that
Than cua Phat a chng ly the phap tanh indicates that an enlightened person always lives
Dharma-Nature or dharmakaya. with his own Original face or Buddha-nature in
2) Than chan that cua Phat: Samvritikaya (skt) anywhere and at anytime.
Body of ultimate truthThe true body Chan That Nh Lai: Mulatathagata (skt)Phap
Buddha as absolute. ThanReal TathagataDharmakaya.
Chan Than Quan: Phap quan tng thay to ro Chan That Nh Te: See Chan Thc.
chn than ma c Phat A Di a a th hien ni Chan That Quy Mang Tam: True entrusting
coi Cc Lac. ay la phap quan th chn trong 16 mindTrue entrusting heartMind with faith of
phap quanVisualization of the Reward body of the other-powerTam tin tng ni tha lc.
Amitabha Buddha, i.e. the form in which he Chan That Tam Bao: See Hoa Tng Tam Bao
appears in the Pure Land. This is the ninth of the and Ngu Giao.
sixteen kinds of contemplationsSee Thap Luc Chan That Tanh Tr: Wisdom of nature of
Quan. phenomenaWisdom of the true nature of reality,
Chan That: Sattya (skt)The realHonest not as it appears to individuals in samsara.
FrankRealitySincereTruth. Chan That Tang: True monksChan that Tang
Chan That Bao o: Tho Dung o, quoc o cua bao gom nhng bac Thanh nhan con bac hu
bao than Nh LaiThe realm of Sambhogakaya. hoc, va nhng bac a hoan thanh tu tap (khong
Chan That Bien Tai: Bien tai chn that ni tat ca con phai hoc na)True monks include sages
cac phapIntellectual power of truthfully who are still in the stage of discipline (Sekho
explaining all things. puggalo (p), and the non-learner (Asekho puggalo
Chan That Cu Canh Giai Thoat: True end of (p)See T Chung Tang (4).
salvation.

Chan That Tam: True nature of the mindTam
chung sanh tanh thng rong lang nh chan nh
(ban chat that cua tam)Our mind is by nature
that of the bhutatathata.
Chan That Te: Region of realitySee Chan
Phap Gii.
Chan That Than: Sabbavakaya
Svabbavikaya (skt)Dharmakaya (skt)Body of
dharmaDharma-BodySee Phap Than.
Chan That The: Ban Lai Dien MucInitial
formOriginal formFormer state of things
Original face or Buddha-nature.
Chan That Thien: Goodness of true actuality
See Thang Ngha Thien.
Chan That Thuyet: Giai thch chan that va chnh
xacAccurately explain.
Chan That Vi Dieu Phap: Real, exquisite
Dharma.
Chan Thau Bat Bac Kim: Thau khong oi c
vang, du cho thong minh va ngu on co gia tr
khac nhauBrass cannot be exchanged for gold,
i.e., intelligence and stupidity have different
values.
Chan The: Embodiment of truthFundamental
of religionao the hay s the hien cua chan ly.
Chan the hay chan nh la nen cua ao, nh t tam
thanh tnh. c Phat la v the hien chan lyThe
embodiment of truth, the fundament of religion,
i.e. the natural heart or mind, the pure nature, the
universal mind, the bhutatathata. A Buddha is one
who embodies the truth.
Chan Thien Nhan: Real deva eyeTheo kinh
Duy Ma Cat, chng ba, c Phat bao A Na Luat:
Ong i en tham benh ong Duy Ma Cat dum ta.
A Na Luat bach Phat: Bach The Ton! Con khong
kham lanh en tham benh ong ta. V sao? Nh lai
luc trc con i kinh hanh mot cho no, khi ay co
v Pham Vng ten Nghiem Tnh, cung vi mot
muon Pham Vng khac, phong anh sang trong
sach rc r en cho con cui au le va hoi, Tha Vimalakirti replied: There is the Buddha who
ngai A Na Luat! Thien nhan cua ngai thay xa
c bao nhieu? Con lien ap, Nhn gia, toi thay
coi Tam thien ai thien The gii cua Phat Thch
Ca Mau Ni ay nh thay trai Am ma lac trong ban
tay vay. Luc o ong Duy Ma Cat en noi vi con,
Tha ngai A Na Luat! Thien nhan cua ngai thay
o lam ra tng ma thay hay la khong lam ra
tng ma thay? Neu nh lam ra tng ma thay th
755
khac g ngu thong cua ngoai ao? Neu khong lam
ra tng ma thay th la vo vi, le ra khong thay
ch? Bach The Ton! Luc ay con nn lang. Cac v
Pham Thien nghe ong Duy Ma Cat noi li ay roi
ang cho cha tng co, lien lam le hoi ong rang:
Bach ngai trong i ai la ngi co chn thie n
(p) nhan? Trng gia Duy Ma Cat ap: Co Phat The
Ton c chn Thien nhan, thng tam muoi,
thay suot cac coi Phat khong co hai tng. Khi ay
Nghiem Tnh Pham Vng cung quyen thuoc nam
tram Pham Vng eu phat tam Vo thng Chanh
ang Chanh giac, anh le di chan ong Duy Ma
Cat roi bong nhien bien mat. V the, con khong
kham lanh en tham benh ong.According to
the Vimalakirti Sutra, Chapter Three, the Buddha
said to Aniruddha: You call on Vimalakirti to
inquire after his health on my behalf. Aniruddha
said: World Honoured One, I am not qualified to
call on him and inquired after his health. For once
when I was walking about while meditating to
prevent sleepiness, a Brahma called, The
Gloriously Pure, together with an entourage of
ten thousand devas sent off rays of light, came to
my place, bowed their heads to salute me and
asked: How far does your deva eye see? I
replied: Virtuous one, I see the land of
Sakyamuni Buddha in the great chiliocosm like an
amala fruit held in my hand. Vimalakirti
(suddenly) came and said: Hey, Aniruddha, when
your deva eye sees, does it see form or
formlessness? If it sees form, you are no better
than those heretics who have won five
supernatural powers. If you see formlessness,
your deva eye is non-active (wu wei) and should
be unseeing. World Honoured One, I kept
silent. And the devas praised Vimalakirti for what
they had not heard before, They then paid
reverence and asked him: Is there anyone in this
world who has realized the real deva eye?
has realized the real deva eye; He is always in the
state of samadhi and sees all Buddha lands
without (giving rise to) the duality (of subjective
eye and objective form). At that time, Brahma
and five hundred of his relatives developed the
anuttara-samyak-sambodhi mind; they bowed
their heads at Vimalakirtis feet and suddenly

disappeared. This is why I am not qualified to call
on him to inquire after his health.
Chan Thien: Tathagatas pure Dhyanaay la
phap thien th t trong bon phap Thien. Theo
Kinh Lang Gia, co bon loai thien nh: quan sat
ngha thien (thien nh nham quan sat y ngha),
ngu phu hanh thien (thien nh do pham phu thc
hanh), nh nh thc phap thien (thien nh da
vao nh nh), va Chan Thien hay Nh Lai thien
(thien nh tnh thuan cua Nh Lai)This is the
fourth method in four kinds of dhyana. According
to the Lankavatara Sutra, there are four kinds of
dhyana: dhyana that surveys the meanings,
dhyana practiced by the ignorant, dhyana
depending on suchness, and the Tathagatas pure
DhyanaSee T Chung Thien nh.
Chan Thien My: The truthThe goodThe
beautiful.
Chan Thuc Ca Bao: Kimsuka (skt)Red
pearlsXch ngoc.
Chan Thuc Ca Thu: Kimshuka (skt)Mot loai
cay goc mien bac An o, cho ra bong o that
epButea frondosa, a kind of tree originated
from north India, that bears beautiful red
blossoms.
Chan Thuyen: Nhng bai luan giai ve chan ly
Commentaries or treatises on relaity.
Chan Thuyet: Li thuyet giang hay giao phap cua
c Nh LaiTrue speech or teachingThe
teaching or preaching of the Buddha.
Chan Tha: The true teaching or doctrineThe
true vehicleMantra VehicleChan Ngon
ThaSee Chan Ngon Tong.
Chan Thc: Tathagata-garbha (skt).
1) Nh Lai tang, t tnh thanh tnh khong ue
nhiem, hay thc A Lai Da, hay thc th tam:
The Tathagata-garbhaThe eighth or
alayaThe original or fundamental unsullied
consciousness of mind
2) Chan Thc hay tr hue Phat, tam vt thoat
khoi luan hoi sanh t, la mot trong ba thc
c noi en trong Kinh Lang Gia: Buddha-
wisdom, innocent mind in all which is
independent of birth and death, one of the
three states of mind or consciousness
mentioned in the Lankavatara Sutra.
3) Theo Khi Tn Luan, chan thc la tam thc la
bo vong niem, la tnh tam hay thc th sau (y
756
thc): According to the Awakening of Faith,
the real knowledge is a knowledge which is
free from illusion, the sixth vijnanaSee Bat
Thc (6).
Chan Thc: Tattva (skt)1) Chan tnh va thanh
thc (la bo me tnh, dt het h vong): Truth,
reality; 2) ieu g thc s xay ra: What has
actually been or happened; 3) S kien: Fact; 4) S
viec thc te: Matter of fact; 5) S viec xay ra: An
actual occurrence; 6) Thc tai: Reality; 7) Trang
thai co that cua s kien hay trng hp: The real
state of a case or circumstance.
Chan Thc Hu: Truly real existenceChan
thc hu ch cho Nh Lai tang nh duyen khi, va
bao gom ca hai th luan hoi va Niet ban. Nh vay,
ay la cai nhn ung ve the gii hien tng cua
Duyen khiThis refers to the Tathagatha-garbha
as conditioned co-arising and includes both
samsara and nirvana. Thus reality is identical with
this phenomenal world of pratityasamutpada
correctly perceived.
Chan Thc Ly Mon: Tuy theo ban y cua ch Phat
va ch Bo Tat ma lam sang to thc ngha
Teaching of the truth revealed by the Buddhas and
Bodhisatvas.
Chan Thc Minh: S chieu sang cua Phat tr hay
Bat NhaThe Truth-wisdom, or Buddha-
illumination, i.e. prajna.
Chan Thc Te: Chan nhThe region of reality,
the bhutatathata.
Chan Thc Tr: Tattvajnana (skt)Knowledge
of absolute truth.
1) Tr hieu biet ve chan ly tuyet oi, oi lai vi
phng tien tr: Knowledge of absolute truth,
which is contrasted to knowledge of means
(wisdom or knowledge that uses skillful
means to save others) or Upayajnana.
2) Biet ban the chan thc hay biet hoan toan: To
know the true nature or to know thoroughly.
3) Tr chan that: Tr Bat NhaWisdom or
Knowledge of absolute (ultimate) truth.
4) Vo Tr: Knowledge of the no-thing, i.e. of the
immaterial or absolute.
5) Thanh TrSage wisdom, or wisdom of the
sage: Tr duyen theo chan nh thc tng.
Chan tr la tr thay s vat nh thc Intuitive
wisdom means knowledge of things as they
are.
 757

6) Tr hieu biet ve chan ly tuyet oi, ngc lai Sung Sn Hanh Nguyen: 'Trong luc toi ngoi toa
vi phng tien tr. Chan tr co kha nang phan thien, tieng on c theo quay nhieu toi. Toi phai
tch va phan loai van phap theo thc tnh cua lam sao?' ai s hoi: 'Tam tham nay mau g?'
chung: Knowledge of absolute truth which is 'Mau xanh.' 'No im lang hay on ao?' 'Im lang.' 'Cai
contrasted to skilful knowledge. True g buoc no im lang?' Ngi thien sinh nhun vai.
knowledge has the ability to analyze and Thien s Sung Sn Hanh Nguyen noi: 'Chnh ban
classify things according to their real ay. Chnh y ngh cua ban tao ra tieng on va s im
properties. lang. Neu ban ngh ieu g o la on, no se on. Neu
Chan Thc Tng: ac tanh chan thatTrue ban ngh ieu g o la yen lang, no se yen lang.
characteristics. Tieng on khong phai la tieng on. Im lang khong
Chan Thng: Phap chan thc thng tru ma c phai la im lang. S yen lang ch thc khong phai
Nh Lai s acTrue and eternal; the eternal la im lang ma cung khong phai la on ao. Neu ban
reality of Buddha-truth. nghe tieng on cua xe co i lai vi mot cai tam
Chan Thng Lu Tru: Troi giat trong canh gii thanh tnh, khong vng mot t niem nao, tieng on
Chan Thng. Mot v Tang hoi: "Lam the nao e khong con la tieng on, no la chnh no. Tieng on va
lieu sanh gia, thoat benh t?" Linh Van noi: "Nui im lang oi nghch nhau. Chanh giac ch la nh
xanh tren can ban la chang bao gi ong; con may the.' Im lang mot lat, oan Thien s Sung Sn
th c benh bong troi noi mai." (chan tanh thng Hanh Nguyen tiep tuc noi: 'oi lap vi mau xanh
hang bat bien, con sanh lao benh t la tuan hoan la g?' Thien sinh ap: 'Toi khong biet.' Thien s
bien thien trong canh gii chan thng lu tru hay Sung Sn Hanh Nguyen noi: 'Mau xanh la mau
nh may troi noi vay)Floating back and forth in xanh. Mau trang la mau trang. o la chan ly.'"
the eternal realm. A monk asked, "How can one True quiet is neither quiet nor noisy. Stephen
escape from birth, old age, sickness, and death?" Mitchell wrote in 'Dropping Ashes on the Buddha':
Ling-yun said, "The green mountain is "One day a student at the Cambridge Zen Center
fundamentally unmoving, but the floating clouds said to Seung Sahn Soen-sa, 'I am disturbed by
pass back and forth." noise when I sit Zen. What can I do about this?'
eternal. Soen-sa said, 'What color is this rug?' 'Blue.' 'Is it
Chan Tch: quiet or nosiy?' 'Quiet.' 'Who makes it quiet?' The
1) Niet ban cua c Phat, oi lai vi niet ban student shrugged his shoulders. Soen-sa said, 'You
cua hang nh thaThe true Buddha-nirvana do. Noisy and quiet are made by your thinking. If
as contrasted with that of the Hinayana. you think something is noisy, it is noisy. Noisy is
2) (886-927)Ten cua mot v danh Tang Nhat not noisy, quiet is not quiet. True quiet is neither
Ban cua tong Chan Ngon vao the ky th IX quiet nor noisy. If you listen to the traffic with a
Name of a Japanese master of the Shingon clear mind. Without any concepts, it is not noisy, it
Sect in the ninth century. is only what it is. Noisy and quiet are opposites.
3) Tung Duyet au Suat Thien S: Tosotsu The absolute is only like this.' There were a few
Juetsu (jap)Tou-shuai Ts'ung-yueh moments of silence. Then Soen-sa said, 'What is
Doushuai CongyueSee au Suat Tung the opposite of blue?' The student said, 'I don't
Duyet Thien S. know.' Soen-sa said, 'Blue is blue. White is white.
Chan Tnh: See Chan Tanh. This is the truth.'"
Chan Tnh Nh Than: Phap than va Hoa than Chan Tnh Van Thien S: Zen master Chen
The Dharmakaya and Nirmanakaya. Ching WenTen cua mot v Thien s Trung Hoa
Chan Tnh: Sincere sentiment. i nha Tong. Mot hom, S hoi mot v Tang: "Ong
Chan Tnh Lang: True quietnessS yen lang t au en?" V Tang noi: "T ai Dng." Chan
ch thc khong phai la im lang ma cung khong Tnh Van noi: "Mua ha roi ong an c au?" V
phai la on ao. Stephen Mitchell viet trong quyen Tang noi: "ai Qui." Chan Tnh Van noi: "Que
'Tro Ri Tren Than Phat': "Mot hom, mot thien quan ong au?" V Tang noi: "Hng Vien Phu."
sinh trung tam Thien Cambridge hoi Thien s a tay ra, Chan Tnh Van noi: "Tai sao tay ta lai
 758

giong nh tay Phat nh vay ka?" V Tang khong Chan Tnh Khac Van Thien S (1025-1102):
biet pha lam sao. Chan Tnh Van noi: "Nay gi Zen master Chen-ching K'o-wen (Zhenjing
cac cau tra li cua ong mi de dang va t nhien Kewen)See Khac Van Chan Tnh Thien S.
mot cach tuyet vi, bay gi ong cam thay nhng Chan Tong: Chen-tsung (chi)Shinshu (jap)
chng ngai g khi lao Tang hoi ong ve viec tay ta True sect.
giong tay Phat?" V Tang noi: "Con khong lanh 1) ieu ma cac tn o dung e goi tong ma mnh
hoi c van e." Chan Tnh Van noi: "Tat ca eu ton theo. Tong ch lam sang to cai thc ly cua
het sc ro rang cho ong, chang co g ac biet e chan nh phap tngThe true sect or
ong lanh hoi ca." Nghe Thien s Chan Tnh Van teaching, a term applied by each sect to its
phe phan nh the, v Tang lap tc gat bo c own teaching. The teaching which makes
nhng chng ngaiName of a Zen master in the clear the truth of the butatathata.
Sung dynasty. One day, Chen Ching Wen asked a 2) Chan Tong hay Tnh o Tong cua ngai Chan
monk, "Where do you come from?" The monk Loan sang lap tai Nhat Ban vao nam 1224.
said, "From Ta-yang." Chen Ching Wen said, Tong phai nay ton Phat A Di a la v Ton
"Where did you pass your last summer sojourn?" Chu cua tong phai. Tn o xem Coi Tnh o
The monk said, "Ta-k'uei." Chen Ching Wen said, cua Ngai la coi nguyen vang sanh cua tn o.
"Where is your native place?" The monk said, ac biet la tong phai nay khong oi hoi Tang
"Hsing-yuan Fu." Extending his hand now, Chen Ni song oc thanThe True Sect, or Shin
Ching Wen said, "How is it that my hand is so Sect of Japan, founded by Shinran in 1224
much like the Buddha hand?" The monk did not A.D., known as the Hongwanji sect. This sect
know how to take it. Sai the master: "So far your considers Amida is the especial object of
answers have been splendidly natural and easy; trust. The followers hope or wish to be reborn
and what obstructions do you feel now that I ask in his Pure Land. Specifically, celibacy of
about my hand ressembling the Buddha's?" The priests is not required.
monk said, "I fail to perceive the point." Chen Chan Tong ai S: Zhen-zong-da-shi (chi)
Ching Wen said, "All is perfectly open to you, and Kataku-Jin'e (jap)Shinshu Daishi (jap)Zen
there is nothing special for you to perceive." Thus master He-Ze-Shen-HuiSee Than Hoi Ha Trach
commented on, the monk at once had his Thien S.
obstructions removed. Chan Trang: True aspect.
Chan Tnh: Giao phap chan thc va thanh tnh Chan Tri: Tattva-jna (skt)Biet ban the chan
cua ai Tha, oi lai vi hang nh tha The true thc hay biet hoan toanTo know the true nature
and pure teaching of the Mahayana, in contrast to or to know thoroughly.
the Hinayana. Chan Tr: Tattva-jnana or Viveka (skt)Can Ban
Chan Tnh Bo e Tam: Ban chat cua tam Bo e TrVo phan biet trChnh the trNh Ly
hay tam v tha la tam luon mong at c giac TrTrue knowledgeIntuitive wisdom
ngo cho mnh, ong thi cung at c giac ngo Knowledge of truth.
cho ngi nen luon luon chan tnhThe nature of 1) Tr chan that: Tr Bat NhaWisdom or
Bodhi Mind or the altruistic mind of enlightenment Knowledge of absolute (ultimate) truth.
or a mind which wishes to achieve attainment of 2) Vo Tr: Knowledge of the no-thing, i.e. of the
enlightenment for self, spontaneously achieve immaterial or absolute.
enlightenment for all other sentient beings, is 3) Thanh Tr: Tr duyen theo chan nh thc
always true and pure. tngSage wisdom, or wisdom of the sage.
Chan Tnh ai Phap: Giao phap ai Tha luon 4) Chan tr la tr thay s vat nh thc Intuitive
luon chan thc va thanh tnhThe teaching of the wisdom means knowledge of things as they
Mahayana is always true and pure. are.
Chan Tnh Giao: True and pure teachingSee 5) Tr hieu biet ve chan ly tuyet oi, ngc lai
Chan Tnh. vi phng tien tr. Chan tr co kha nang phan
tch va phan loai van phap theo thc tnh cua
 759

chung: Knowledge of absolute truth which is He was one of the most outstanding disciples of
contrasted to skilful knowledge. True Zen master Ming-Hsing, a Chinese Zen master
knowledge has the ability to analyze and who came to Vietnam with his master to spread
classify things according to their real the Lin-Chi's Zen teachings.
properties. Chan T: Ngi theo ai ThaTrue sons, or
Chan Tr La Than: Kinnara (skt)See Chan at MahayanistsCon cua bac Nh Lai Chan Chanh,
La ai Tng. hay hanh gia chan thc sanh ra t mieng Phat,
Chan Tru: Ten cua mot v Thien s Viet Nam theo giao ly cua c Phat, y vao chanh phap ma
vao the ky th XVII, i th 36 tong Lam Te. S sinh raA son of the True One, i.e. Tathagata; a
la e t cua Thien s Minh HanhName of a Buddha-son, one who embodies Buddhas
Vietnamese Zen master in the seventeenth teaching.
century, of the thirty-sixth lineage of Lin-chi sect. Chan Tng: The reality.
He was one of the most outstanding disciples of Chan Tng An: Dau an cua chan tngThe
Zen master Ming-Hsing. seal of realitySeal of one true mark.
Chan Truyen: Orthodox. Chan Tng: Real image.
Chan Tu: Devout personTrue cultivation Chan Ty Lng: Correct inferenceS suy luan
(Practice)Trc nh duyen tu, sau khi sanh ung an.
trong i roi th chan tuActual manifestation Chan Van: Van ngha cua chan ly hay van ngha
here in this life. ma ch Phat va ch Bo Tat thuyet giangThe
Chan Tuc: Chan gia1) Ten khac cua S Ly writings of truth, those giving the words of the
(s ly do nhan duyen sinh ra goi la tuc, ly tanh Buddha or Bodhisattvas.
bat sinh bat diet goi la chan): Truth and Chan Vien Giac: True and complete
convention, the true view and the ordinary; 2) enlightenmentTrc giac ve chan ly toi hau hay
Chan ly va hnh tng ben ngoai (chan la khong Niet Ban toan hao cua c PhatThe perception
hay tuyet oi, tuc la gia hay tng oi): Reality of ultimate truth or the perfect Nirvana of the
and appearance. Buddha.
Chan Tuc Nh e: Satya-dvaya (skt)Hai loai Chan Vong: Tat ca ch phap eu co hai tnh chan
chan ly chan en va tuc eTwo Truths (two va vongAll things have two characteristics: true
forms of statement) of ultimate truth and mundane and false, or real and unreal.
truthSee Nh e. 1) Phap tuy theo tnh duyen tam hoc (Phat Phap)
Chan Tuc Trung Tam e: Tam e "Khong Gia th goi la chan, phap tuy theo nhiem duyen vo
Trung" da tren triet ly cua ngai Long Tho, ngi minh (khong giac ngo) ma khi len th goi la
a song ong Nam An o vao the ky th hai vong: That which arises in Buddha-truth,
Three prongs the identical void, identical meditation and wisdom is true, influences of
temporary and identical middle, established by the unenlightenment is untrue.
Tien-Tai sect. The system of threefold 2) Chan nh chan thc (bat sinh bat diet) th goi
observation is based on the philosophy of la chan phap, Cac phap do nhan duyen sinh ra
Nagarjuna, who lived in south-eastern India about th goi la hien tng hay la vong phap: The
the second century A.D.See Khong Gia Trung essential bhutatathata is the real, phenomena
and Tam e Thien Thai. as the unreal.
Chan Tue: Ten cua mot v Thien s Viet Nam Chan Vong Nh Tam: Chan tam va vong tam
vao the ky th XVII, i th 36 tong Lam Te, que The true and false mindsTheo Kinh Phap Hoa,
Ha Bac, Bac Viet. S la e t cua Thien s co hai tam: Th nhat la Chan Tam hay chan nh
Minh Hanh, ngi a cung thay mnh (Thien s tam. Chn tam la Nh Lai Tang Tam san co cua
Chuyet Chuyet) sang Viet Nam e truyen ba giao chung sanh hay la tam Phat. Th nh la Vong Tam
ly thien cua tong Lam TeName of a tieu bieu bi tam thc. Vong tam la tam khi niem
Vietnamese Zen master in the seventeenth phan biet sinh ra het thay moi canh gii
century, of the thirty-sixth lineage of Lin-chi sect. According to the Lotus Sutra, there are two kinds
 760

of mind. First, The true bhutatathata mind defined Chan Hoa (1908-1947): Zen master Jen-Hua
as the ninth Amalavijnana. The orginal, simple, Ten cua mot danh Tang Trung Hoa vao the ky th
pure, natural mind of all creatures or the Buddha- XXName of a Chinese famous monk in the
mind. Second, the false or illusion mind as twentieth century.
represented by the eight vijnanas. The illusion- Chan Hng: To developTo prosper.
mind results in complexity and confusion. Chan Lang Thien S: Chen-Lang (chi)Zen
Chan Vong Quan Canh: Hai phap quan cua tong master Chen-LangTen cua mot Thien s Trung
Thien Thai: oi tng quan chieu la chan tam, va Quoc, song vao khoang cuoi the ky th tam, au
oi tng quan chieu la vong tam Two methods the ky th chn. Ong la mot trong nhng e t xuat
of contemplation of the T'ien-T'ai school: first, the sac cua Thien s Thach au Hy Thien. Mot hom
object of contemplation is the true mind, and Chan Lang hoi Thach au: Y To Tay en la g?
second, the object of contemplation is the illusion- Thach au noi: Hoi cay cot kia. Chan Lang noi:
mindSee Chan Tam Quan and Vong Tam Quan. Tha, Chan Lang nay khong hieu. Thach au
Chan Vo: Chan e trung ao la ni khong co sanh noi: Ta cung cha hieu. Nhng chnh li ap nay
diet hu voThe middle path of the higher truth khien Chan Lang to ngoChinese Zen master,
where there is neither contemporary production lived in the end of the eighth and the beginning of
nor contemporary extinction; neither existence nor the ninth century. He was one of the most famous
non-existence. disciples of Zen master Shih-T'o-Hshis'ien. One
Chan Vo Lau Tr: Tr chan thc vo lau hay vo lau day Chen-Lang asked Shih-Tou: What is the
tr cua Phat va Bo Tat oi lai vi vo lau tr cua idea of the First Patriarchs coming from the
hang nh tha (hang nh tha khong dt bo phap West? Shih-Tou replied: Asked the post over
chap, khong la bo s tri chng)The true there. Chen-Lang said: I do not understand, sir.
knowledge of the Mahayana in its concepts of Shih-Tou replied: I, too fail to understand.
mental reality, in contrast with Hinayana concepts However, this lighted up Langs ignorance, which
of material relaity. in turn became illuminated.
Chan Yet Thanh Lieu: Shingetsu Shoryo (jap) Chan Linh: Rung chuongTo shake or ring a
Xing-Liao-Zhen-YiehSee Chn Yet Thanh Lieu bell.
Thien S. Chan Nht Thiet Hai Loi Am: Sound Emitted by
Chan: Chan ongTo shakeTo thunderTo Ocean of All Universes.
trembleTo rouse. Chan Nht Thiet Phap Gii Am: Voice
Chan Chnh: To reorganize. Pervading.
Chan a Mat Ni: Cintamani (skt & p): Chan a Chan Viet: Civara (skt)Ao ngu hay tui nguA
Mat NiMa NiFabulous gemJewel of the garment, an article for sleeping on or in.
thoughtThe philosophers stoneSacred gem Chap:
Wish-fulfilling jewelNgoc c cua nha hien gia. 1) Chap trc: Laggati (p)Lagati (skt)Bam
T Phan ng "Cintamani" co ngha la Ngoc c chat vao, vng mac, cho rang nga va van
nh nguyen. Ngoc Ma Ni bao chau hay Nh Y hu co thatTenetTo clingTo adhere
bao chau, hay ngoc c nguyenThe To stick or attach ones self toHolding
philosophers stone, granting all ones wishes. (grasping, clinging, attaching) on the belief of
"Cintamani" is a Sanskrit term for Wish-fulfilling the reality of ego and things.
jewel. 2) Nam bat: To seizeTo holdTo maintain.
Chan an: Cina (skt)Con goi la Chan an, hay Chap Bao C Bo Tat: The Bodhisattva Holding
Than an, ten goi nc Trung Hoa vao thi co An the Precious Torch.
o (ni mat tri moc)Name of China in ancient Chap Chat: Abhinivesamdhi or lelya (skt)Close
India (the place where the sun rises). attachmentCo chap chat. Trong Kinh Lang Gia,
Chan a: Lam rung ong mat atTo shake the c Phat day Mahamati: Nay Mahamati, co vo
earth. so lng cac hnh thc chap chat vao the gii
Chan ong: To shakeTo moveTo agitate. bang cach coi tng ch trong kinh van tng ng
 761

ung an vi y ngha.Clinging or adhering originated in ancient India. By bringing the ten

very closely. In the Lankavatara Sutra, the fingers together. We symbolically make all ten
Buddha reminded Mahamati: Oh Mahamati, Dharma realms become one and are reminded of
there are innumerable signs of close attachments the Buddha nature within every being. By folding
to the world by taking letters as exactly the palms, we show respect to and concentrate our
corresponding to meaning. minds and our hearts upon the teachings of the
Chap Chan Ly He Phc: Chap ay la chan ly Buddha.
The bodily knot of adherence to dogmatic Chap Co: Astika (skt)Ke chap la vu tru co that.
assertion of truth. Phat phan bac ca hai phai chap co va chap
Chap Ch Vi Nguyet: Chap Ngon Tay Lam khongRealistWho maintains the universe to
TrangTo mistake the finger pointing to the be realThe Buddha condemn both realists and
moon for the moon itselfTrong t ng Ngon non-realistsTo cling to actuality (existence).
tay ch trang, giao phap cua c Phat c v Chap Co Chap Khong: Mot vai trng phai cho
nh la ngon tay ch len trang, chung sanh phai rang tha chap co nh nui Tu Di, con hn la chap
biet giao phap ch la phng tien e tu hanh at khong nh mot vi tran. Chap co chap khong ch
c giac ngo ch khong phai la chan ly. Mat xay ra khi chung ta cha thau ao chan ly nha
trang ch cho chan ly hay s giac ngo. Ngi tu Phat. Tuy nhien, mot khi a thau triet giao phap
Phat luon nen vo cung can trong, ch nen lam nha Phat, chung ta se khong chap vao ben nao
ngon tay ch trang hay phng tien tu hanh vi caClinging to existence or (clinging) to
trang hay muc ch toi thng la s giac ngo va emptiness (non-existence). Some sects believe
giai thoatThe teachings of the Buddha or the that It is better to be attached to existence,
Dharma is only a finger pointing at the direction though the attachment may be as big as Mount
where living beings can reach enlightenment Sumeru, than to be atached to emptines, though
(moon). The Dharma is only an expedient, which the attachment may be as small as a grain of
should never be taken for the truth. The truth is dust. Clinging to existence or emptiness arises
the Enlightenment. The moon stands for truth, only when we lack thorough understanding of the
reality, or enlightenment. Buddhist practitioners Buddhas teachings. However, once we
should always be very cautious, never mistake the thoroughly understand the Buddhas teachings, we
teaching or the pointing finger for the moon or the will not be attached to any extreme.
goal of enlightenment and liberation. Chap Diec Hu Diec Khong: Chap co ca hai
Chap Chnh: To assume power. Attachment to both existence and non-existence.
Chap Chng: Chap vao t ky va ch phap, va Chap Dieu: Graha (skt)The planets, nine or
hau qua la chng ngai trong tien trnh i vao Niet sevenSee Cu Dieu, and That Dieu.
banThe holding on to the reality of self and Chap oan Kien: See oan Kien Chap.
things and the consequent hindrance to entrance Chap Hu: Chap coCho rang van vat la co
into nirvana. thatAttachment to existenceTo cling to the
Chap Chng: Greet by folding palmsLoi chao idea that things are real.
bang cach chap ban tay lai vi nhauChap hai Chap Khong: Non-realistTo cling to emptiness
ban tay lai trong mot t the biet n e chao ngi (non-existence)To carry the term Emptiness.
khac la loi chao that uy nghi, bat nguon t An o. Chap Khong Co Khong Khong: Clinging to
Bang cach chap 10 ngon tay lai vi nhau. Chung neither existence nor non-existence.
ta lam dau hieu tieu bieu cho 10 phap gii lai lam Chap Kien: Lagna-samkhyam (skt)Bam chat
mot va nhac nh ve Phat tanh san co trong moi vao kien giai cua mnh hay gi lay kien giai chap
chung ta. Bang cach chap hai ban tay lai vi nhau, ne t tam mnh, khong dam xa la nen sinh ra s
chung ta to bay s ton knh va tap trung tam tr lam lac mu quang ve tat ca moi vong kien
cua chung ta vao giao phap cua c Phat Adhering or clinging to ones interpretation
Folding palms is a graceful gesture to greet other Views obstinately held, with consequent delusion,
people is a dignified way of greeting which bigoted.
 762

Chap Kim Cang: Channa-dorje (tib)Vajrapani- founded on self as it is, only by chance does any
bodhisattva (skt)B Mat Chu Bo TatSee Kim real good. We do some good, but by accident."
Cang Thu Bo Tat. Chap Nga Tnh: Chap vao cai ban tnh cua cai
Chap Kim Cang Bo Tat: See Chap Kim Cang. toiAttachment to the nature of a self.
Chap Kim Cang Than: Vajrapani-vajradhara Chap Nhan C Ban: Fundamental recognition.
(skt)See Kim Cang Than. Chap Nhan S Ch Trch: Accept the criticism of
Chap Lac: See Trc Lac. others.
Chap Ly Bo S: Grasping at theory and Chap Nhan Tr Ngai: Take the troubles.
neglecting practice. Chap Nhat Ng Ngon Bo: Sarvastivadah (skt)
Chap Nga: Lagna-atman (skt)Bam chat vao cai See Thuyet Nht Thiet Hu Bo.
TaEgoismEgo-grasping (Clinging to the Chap Nhiem: Taint interrelated to attachment
I)Trong T Dieu e, Phat day rang chap nga See Chap Tng ng Nhiem.
la nguyen nhan can ban cua kho au; t chap Chap Phap: Lagna-dharma (skt)1) Bam chat
trc sanh ra buon kho; t buon kho sanh ra s set. vao gii luat: To comply with the law; 2) Bam
Ai hoan toan thoat khoi chap trc, ke o khong chat vao giao ly: To cling to the dharma.
con buon kho va rat t lo au. Neu ban khong con Chap Phap Lam Le Song Khien Cho Cang Me
chap trc, d nhien la ban a giai thoat. Vien chu Lam: To cling to the dharma and consider it as a
Tao ong Abora a viet trong quyen 'Hang Cop': reason of life would make one more stupid.
"Chung ta thng nghe nhieu ngi noi ve hy sinh, Chap Phap T Tnh: Chap vao ban chat cua hien
quen mnh, phuc vu tha nhan, nhng v tat ca eu tngAttachment to the own-nature of
at tren can ban cua chap nga, nh ng ngi o phenomena.
trong ch sm hng c ket qua bao en. Nh Chap Phat Bnh: Cam phat tran, bieu th cho
the o la mot ieu thien xau xa, bat tnh, tuy rang quyen uy cua v tru tr. V tru tr t vien phai va
van co the goi o la ieu thien... Chng nao ma co kha nang v chung thuyet phap, ma cung va co
cai chap nga cha diet, trong luc trai tim me hoac kha nang th nghiem ngi khacTo hold a
vi cai 'Toi' cha dt c, ieu thien ch la ao duster, i.e., showing authority of an abbot. An
tng va cai ac cung vay. Khi ao tng van con abbot of a temple must have the ability to preach
cha dep bo, hoa chang ch nh may man ma cai and to test other people's abilities.
goi la 'ieu thien', von da tren cai nga, co the Chap Phi Hu Phi Khong: Chap khong co ca
lam c ieu g o that s tot. Chung ta lam c haiAttachment to neither existence nor non-
chut t ieu thien nhng ch do tnh c dong ruoi existence.
ma thoi."In the Four Noble Truth, Sakyamuni Chap Phong Than: At Ne La ThanTruyen
Buddha taught that attachment to self is the root Thong ThanTradition Spirit.
cause of suffering. From attachment springs grief; Chap S T Quoc: Simhala (skt)Tieng Phan la
from grief springs fear. For him who is wholly free Sim Ha La, phien am la Tang Gia La, dch ngha
from attachment, there is no grief and much less la Chap S T nay la nc Tch LanCeylon.
fear. If you dont have attachments, naturally you Chap S: 1) Kiem soat: To manage, to control; 2)
are liberated. According to Soto Zen Abbot Abora Ngi trong nom viec cua chung Tang trong t
in The Tiger's Cave: "People these days talk about vien: A manager of all affairs in a monastery.
sacrifice, about self-denial, about service, but as it Chap Tac: Samu (jap)Work in a monastery
is all based on attachment to self, quite soon they Chap tac trong t vien (s lam viec trong t vien
are expecting to see some result. So it is a mean hay Thien vien)See Lao Tac Thien.
impure good, though good it may be called... Until
Chap Tang: Alaya-vijnana (skt)A Li DaA
attachment to self at the center melts. while the
Le DaA Lat DaSee A Lai Da Thc.
heart deluded by an I is not completely negated,
Chap Tam: Attachment to the activities of the
good itself is an illusion and evil also. While the
mind or the mind which clings to things as real
illusion remains unbroken, the so-called good,
Tam chap vao moi th hay chap rang van hu la
 763

that. Charlotte Joko Beck viet trong quyen 'Thien But we never lose an attachment by saying it has
Trong i Song Hang Ngay': Thay v loai bo, qua to go. Only as we gain awareness of its true nature
trnh tu tap nham vao cho nhn thay ban chat cua does it quietly and imperceptibly wither away;
cai ma chung ta tham ai. Chung ta co the rat giau like a sandcastle with waves rolling over, it just
nhng khong co chap tam vi cai giau, hay chung smoothes out and finally, where is it? What was
ta co the khong co g ma lai chap vao cho khong it?"
co g ay. Thng thng, neu chung ta nhn thay Chap Theo Truyen Thong Tr Tung Co Truyen:
ban chat cua cai chap, chung ta co khuynh hng To attach to the traditional way of recitation and
giam bt s hu, nhng ieu nay khong can thiet. worship.
Phan ln cac cong phu tu tap vng mac trong Chap Tho: Thu nhiep va tho tr nhng g a c
nhng chuyen khong ra g nay cua ngoai canh hay truyen traoImpressions, ideas grasped and held.
cua tam mnh. "Tam toi nen tnh lang." Cai tam Chap Thu: Upadana (p & skt)Appropriating to
cua chung ta chang ang ke, ieu quan trong la ones selfAttachmentGraspingGrasping at
thai o xa chap oi vi nhng hoat ong cua tam. or clinging to exixtenceLaying hold ofChap
Va nhng cam xuc cua chung ta vo hai tr phi thuTam tham ai dnh chat vao oi tng khong
chung che ng chung ta; ngha la neu chung ta qua buong riThu la mac xch th chn trong Thap
tham chap vao chung, va luc o chung se gay nen nh nhn duyen), la s rang buoc vao s ton tai.
s khong hoa hp cho moi ngi. Van e quan Moi rang buoc a troi chat con ngi vao s ton
trong nhat trong tu tap la thay rang chung ta co tai va dan dat ngi ay i t s tai sanh nay en
chap tam. Khi chung ta kien tr va nhan nai toa s tai sanh khac. Nhng oi tng rang buoc la
thien, chung ta bat au biet rang chung ta chang la ngu uan. Neu can c vao thap nh nhan duyen th
g ngoai s chap trc ca: ch la nhng chap thu ham muon khien chung sanh tm bung me va t o
chi phoi cuoc song cua chung ta. Chung ta khong dan ti mot cuoc luan hoi mi. Theo c Phat,
bao gi xa c mot chap trc ch bang keu no giac ngo khong g khac hn la cat t tat ca moi
i. Ch khi nao chung ta at c y thc ve ban chap trc. Chung ta co the chap trc vao con
chat thc cua no, mot cach nhe nhang, kn ao, ngi, vao s vat, vao nhng trang thai ma chung
chung se t bien i; giong nh mot toa lau ai ta chng nghiem, vao nhng suy ngh cua chnh
bang cat b nhng t song phu tran va san bang, mnh, hay nhng y nh t trc cua chnh mnh
va cuoi cung, chung ta se t hoi: No au roi? No Clinging to existence, the ninth link in the Chain
a tng la cai g nh?Charlotte Joko Beck wrote of Causation. The act of taking for ones self. All
in Everyday Zen: "The process of practice is to attachments that create bonds that beings to
see through, not to eliminate, anything to which existence and drive them from rebirth to rebirth.
we are attached. We could have great financial The objects of attachment are constituted by the
wealth and be unattached to it, or we might have five skandhas. According to the Chain of
nothing and be very attached to having nothing. Causation or Chain of Conditioned Arising,
Usually, if we have seen through the nature of craving or attachment causes consciousness to
attachment, we will tend to have fewer take possession in a womb and thus instigates the
possessions, but not necessarily. Most practice arising of a new existence. According to the
gets caught in this area of fiddling with our Buddha, becoming enlightened is nothing other
environment or our mind. 'My mind should be than cutting off all attachments. We can become
quiet.' Our mind doesn't matter; what matters is attached to either people, things, experiential
nonattachment to the activities of the mind. And states, our own thoughts, or preconceptions.
our emotions are harmless unless they dominate Chap Thu Ban Nga: Chap co cai Ta hay chap
us; that is, if we are attched to them, then they thu ban nga la coi re cua moi tam tai haiSelf-
create disharmony for everyone. The first problem graspingSelf-grasping is the root of all harmful
in practice is to see that we are attached. As we do minds.
consistent, patient zazen we begin to know that we Chap Thu Gia Danh Tam: Attachment to the
are nothing but attachment: they rule our lives. temporary name.
 764

Chap Thu Khong Tam: Attachment to the Void our efforts to escape, the more mayhem is created
itselfSee Phap Tam Chap. within phenomenal life, from war between nations
Chap Thu Phap Tam: Attachment to all down to personal arguments between individuals,
elements. to arguments within ourselves; all such problems
Chap Thu Tng: oi vi canh kho lac chang arise because we separate ourselves from our
biet o la h huyen lai sanh niem chap thu. Tho experience. The discomfort and pain are not the
tng th ba trong sau tho tng c e cap trong cause of our problems; the cause is that we don't
ai Tha Khi Tn Luan, nh mai nhng vui know what to do about them.See Luc Tho
nhng buon coi nh chung la that ch khong phai Tng.
la ao vong. Khi moi chuyen eu lam cho chung ta Chap Thuan: To grantTo approve.
vui thch, chung ta co nam chat lay niem vui. Chap Thc T Tng: Clinging thinkingT
Trong luc bam chat lay lac thu, chung ta huy hoai tng co tnh cach ien ao la mot loi suy tng
no. Tuy nhien, khi chung ta toa Thien, va that s khac cua con ngi. ay la iem quan trong nhat,
tnh lang, s kho chu va cam giac au n a phac thao cai xu hng bam sinh cua tam thc
chung ta tr ve vi khoanh khac hien tai. Toa nhan loai chap trc cai phng dien "hu" hay
Thien lam cho chung ta thay ro hn la no lam nay "t tnh" hien nhien cua van phap; no cung ham y
sinh y muon tron chay hay tau thoat. Nhng khi rang t tng nhan loai luon luon co tnh cach
chung ta ngoi ung the, khong con can phai i au "cng nhat" va "co nh". Tam thc cua nhan loai
na. Chung ta co khuynh hng khong chu hoc hiem khi hoac chang bao gi tha nhan cai
tr phi chung ta cam nhan c s kho chu. phng dien "khong", vo tng va vo t tnh cua
Chung ta cang khong y thc ve s kho chu va ve van phap. "Chap trc" ay co ngha la bam vu
nhng co gang ao thoat cua chung ta, cang co chat vao mat "hu" cua tat ca cac phap, coi chung
nhieu s hon loan c tao ra trong the gii hien nh la that hu va co nh tng, nh the la cac
tng, t chien tranh gia cac nc vi nhau, cho phap eu co t tnh. Noi tom lai, s chap trc cua
en s tranh cai gia cac ca nhan, hoac ngay gia nhan loai ban tnh no von chuye n oan, co nh,
chnh chung ta; tat ca nhng van e nh vay khi va chuyen nhat, v the hoan toan tng phan vi
len bi v chung ta t tach ri ra khoi s trai giao ly Tnh khong va Toan The cua Phat giao.
nghiem cua chnh mnh. Cam giac kho chu va noi Tat ca t tng nhan loai bat nguon t hay phat
au n khong phai la nguyen nhan cua nhng sinh bi cai quan niem "thc hu" can ban, ma
van e cua chung ta; nguyen nhan nam cho von la vo oan, bng bnh va co nh. Neu chung
chung ta khong biet lam g vi nhng cam giac ta nhap vao tan cot tuy cua quan niem "thc hu"
kho chu va noi au n ayAttachment or nay, chung ta cam giac no nh ch la mot s "chap
clinging arising from consciouness of pain or thc" khong lo, tham can co e. nghien cu ve
pleasure, or retention of memories of past joys "chap trc" cua nhan loai la mot chu e cot yeu
and sorrows as if they were reality and not trong Phat giao; anh hng v ai cua no phan anh
illusions. The third of the six coarser stages in The mot cach thc tien trong ton giao, triet ly, tam ly,
Awakening of Faith, retention of memories of past van hoc va nghe thuat Phat giao trong moi lanh
joys and sorrows as if they were realities and not vc cua t tng Phat giao. S nhan manh viec
illusions. When things are pleasant, we try to hold nghien cu cai chu e then chot va co y ngha nay
on to the pleasantness. In trying to cling to la mot trong nhng ac tnh noi bat a phan biet
pleasure, we destroy it. When we are sitting in giao ly Phat giao vi giao ly cua cac ton giao va
meditation and are truly still, however, the triet hoc khacClinging thinking is another
discomfort and pain draw us back to the present. human way of thinking. This is the most important
Sitting in meditation makes more obvious our point of all which delineates the innate tendency
desire to escape or evade. When we are sitting in of the human mind to cling to the apparently
meditation well, there's no place to go. We tend "existent" or "substantial" aspect of things; it also
not to learn that unless we're uncomfortable. The implies that human thoughts are always of a
more unconscious we are of our discomfort and "rigid" or "fixed" nature. The human mind seldom
 765

or never recognizes the void insubstantial, and compelling men to reincarnate in one of the six
"indefinite" aspect of things. "Clinging" here realms. Buddhists believe that Nihilism is false
means the tight grasping of the "existent" facet of because it is based on incomplete understanding
all objects which are then regarded as real and of reality. Eternalism is also wrong, because
definitive, as if they were in possession of their Buddhists cannot accept that there is anything
own self-natures. In short, human clinging is by either in this world or any other world that is
nature arbitrary definitive and exclusive, and so is eternal or unchangeable.
diametrically opposed to the Buddhist teaching of Chap Tnh: Duc vong ngu xuan chap trc vao
Voidness and the Whole. All human thoughts are nhng cai khong thatThe foolish passion of
derived from or produced by the fundamental idea clinging to the unreal.
of "is-ness", which is essentially arbitrary, Chap Trach: To take the responsibility.
stubborn, and fixed. If we pierce into the very core Chap Tri Thc: A a na thcThe eighth
of this idea of "is-ness", we sense it as being category of consciousnessSee A Lai Da Thc.
nothing but a deep-rooted, colossal "chinging". Chap Tr: Dharana (skt)Lagna-graha (skt)
The study of human "chinging" is a vital subject in Hold on toGi vao hay nam vao khong lay
Buddhism; its great influence is reflected in chuyen. Gi chat vao nghiep, dau tot hay xau.
Buddhist religion, philosophy, psychology, ay la ten khac cua A Lai Da thcTo hold
literature, and art in practically all fields of firmly or to insist firmly on anything. Holding
Buddhist thought. The emphasis on the study of together the karma, good or evil. It is another
this crucial and significant subject is one of the name for Alaya-vijnana.
outstanding features that have distinguished the Chap Tr Thc: Adana-vijnana (skt)Chap tr
teaching of Buddhism from that of other religions thc gi lay tat ca cac nhan thien ac va gi cho
and philosophies. than the cua hu tnh chung luon luan lu trong
Chap Thng Kien: Attachment on Eternalism luan hoi sanh t. Tieng Phan la A a Na Thc,
Thuyet nay tin rang trc khi la ngi, con ngi theo ngha ly ai Tha cua Phap Tng tong, A
khong co hien hu, roi c tao nen, con ngi Lai Da Thc con co ten la A a Na ThcIt
c sanh vao i do y ch cua mot v than linh. holds together, or is the seed of another rebirth, or
Ngi ay song i mnh, roi tuy theo nhng g phenomena, the causal nexus. According to the
mnh tin tng hay nhng hanh ong cua mnh Mahayana Dharmalaksana School, Adana-vijnana
trong i, se c ve vnh vien tren coi thien ang is another name for Alaya-vijnanaSee A Lai Da
hoac b ay vnh vien ni a nguc. Thuyet nay Thc.
khong ung vi luat Luan Hoi cua ao Phat. Chap Trc: Abhinivesa or graha (skt)To
Theo giao ly nha Phat th chung sanh lan lon trong grasp, hold, or cling to anythingDnh mac vao t
luan hoi sanh t, vong luan hoi xoay chuyen tng cho rang van hu la thc (dnh chac vao s
chung sanh trong luc ao. Phat t khong tin ni vat ma khong ri la. Moi phap eu co nhieu ngha
oan diet, v oan diet can c tren s hieu biet tng oi, neu chap chat vao mot ngha, chang
khong toan hao ve chan nh thc tanh; ma cung biet dung hoa, chang biet tuy nghi, chap trc nh
khong tin ni thng hang v Phat t khong tin the vay ch la t han hep lay mnh ma thoi). Theo
gii nay hay the gii nao khac lai co s trng cu Truyen Tien Than c Phat, co mot cau chuyen
khong thay oiThis theory believes in ve ngi anh bay va con kh. Ngi anh bay bat
eternalism, believes that man was created by the con kh bang cach nao? Anh ta lay mot trai da va
will of some Deity. He will live his life and act khoet mot lo nho. Roi anh ta e vai hat au phong
according to his beliefs in order to return to ben trong va ben ngoai trai da. Chang bao lau,
Heaven or to be condemned forever in Hell. This mot con kh se en va an cac hat au phong tren
theory does not conform to the Buddhist law of mat at. Roi no se at tay vao trai da e vi ti
causality. In Buddhist view, men are tied to the nhng hat au ben trong. Viec nam cac hat au
cycle of birth and death, the cycle of phong ben trong trai da se lam cho tay no ln
reincarnation. This cycle turns around and around, hn, v vay no khong the loi tay ra khoi lo hong.

No la khoc va noi gian, nhng khong chu buong
bo cac hat au e rut tay ra. Cuoi cung, ngi at Chat eTam hay cai tam suy ngh hieu biet
bay en va bat no. Chung ta cung giong nh con
kh tren. Chung ta muon thoat kho nhng khong
chu buong bo cac duc vong. Theo cach nay chung
ta van b mac ket mai trong vong luan hoi sanh t
ch v s THAM LUYEN cua chnh mnhTo
cling to things as real. To grasp, hold, or cling to
anything. A tendency for settling down in the
mind. According to the Buddha Birth Story, there
is a story about the Trapper and the Monkey. How
does a trapper catch a monkey? He takes a
coconut and makes a small hole in it. He then puts
some peanuts inside and outside the coconut.
Before long, a monkey will come and eat the
peanuts on the ground. Then he will put his hand
in the coconut to reach the peanuts inside. Holding
the peanuts makes his hand bigger, so now he
cannot pull it out through the hole. He cries and
gets angry, but will not open his hand and let the
peanuts go. Finally, the trapper comes and catches
him. We are like the monkey. We want to be free
from suffering, but we will not let go our desires.
In this way we remain caught in Samsara because
of our own ATTACHMENTS.
Chap Trng Dc Xoa: Vajrapani-vajradhara
(skt)Chap Kim Cang ThanSee Kim Cang
Than.
Chap Tng ng Nhiem: The stage of faith of
BodhisattvasSee Chap Tng ng Nhiem Tam.
Chap Tng ng Nhiem Tam: Chap nhiem cho
rang cai dng nh la cai that. ay la giai
oan cuoi cua Bch Chi Phat a (Thanh Van va
Duyen Giac) hay Tn Tru a cua Bo Tat. ay la
mot trong sau th nhiem tam trong Khi Tn
LuanThe taint interrelated to attachment, or
holding the seeming for the real. This is the final
stage of sravakas and pratyeka-buddha or the
stage of faith of bodhisattvas. This is one of the six
mental taints of the Awakening of FaithSee Luc
Nhiem Tam.
Chap Tng: Lagna-laksana (skt)Bam chat vao
hnh tng cua ch phapTo attach to forms or to
cling to the characteristics of dharmas.
Chap Tng Xa: Xa bo chap tngRiddance
of the clinging of form.
Chap Vo: Chap khongAttachment to non-
existence.
766
Chat a: Citta (skt)Con goi la Chat a Da,
The heart considered as the seat of intellectThe
thinkingThe reflection mind.
Chat a Da: Citta (skt)See Chat a.
Chat a La: Citra (skt)1) Tap Sac, mau pha
ch khong phai mau nguyen thuy: Not to a
primary colour, the variegated of mixed colour; 2)
Ten cua mot v sao: Name of a star.
Chat at La Ba No: Citrabhanu (skt)Chat at
La Ba NuSee Hoa Bien.
Chat e: Citta (skt)See Chat a.
Chat e: Caitya (skt)Chong chat lenTo
assembleTo pile up.
Chat Ly Nha e: Trijati (skt)Tijati (p)Tam
SinhThree generations (Past, present, and
coming).
Chat Tnh: Substance.
Chat Trc: Substantial and straightHonestly
FirmlyStraight without disemblance.
Chau: 1) Bao chau Mani: Mani (skt)A pearl, a
bead; 2) Chan ly Phat phap: The Buddha-truth; 3)
Luc a: Continent.
Chau Bao: Ratanam (p)Precious things.
Chau Bau: Ratanam (p)Precious things
(stones).
Chau Bien: UniversalEverywhereOn every
side.
Chau Bien Du Lam Than: Traveling Everywhere
Watching Deity (Spirit).
Chau Bien Phap Gii: The universal
dharmadhatuThe universe as an expression of
the dharmakayaThe universe.
Chau Ch: Mot bai cat biet lap, y noi tach biet
vi the gii ben ngoai hay cat t phien nao, ong
ngha vi Niet BanAn island, i.e. cut off,
separated, a synonym for nirvana.
Chau a: See Chau Li Ban a Gia.
Chau anh Vng Bo Tat: Maha-kutaradja
(skt)Mani-kutaraja (skt)Name of a
Bodhisattva.
Chau Hanh Bat Ngai Than: Traveling
Everywhere Unhindered Deity (Spirit).
Chau Hoang: See Chau Hoang ai S.
Chau Hoang ai S (1535-1615): Chou-Hung
Chau Hoang ai S la v To th tam cua Tnh o
Trung Quoc. Ngai t la Phat Tue, hieu Lien Tr.

Ngi ho Tram i nha Minh, que quan Nhan
Hoa tnh Hang Chau. Nam 17 tuoi ngai a c
bo nham lam chc Giao Tho, noi tieng la ngi
hoc hanh kiem toanChou-Hung was the Eighth
Patriarch of Chinese Pureland Buddhism. His
self-given name was Buddhas Wisdom and his
Dharma name was Lien-Chih. He was a son of the
Tram family of the Nhan Hoa District, Heng-Chou
Province. He lived during the Ming Dynasty.
When he turned seventeen, he was already
appointed as a teacher and was renowned for
being a complete person having both virtues and
talents.
Lang gieng cua ngai co mot ba lao, moi ngay
niem Phat vai ba ngan cau, lay lam thng
khoa. Nhan luc ranh roi ngai sang chi, thay
the mi hoi duyen c, th ba lao ap rang:
Ong nha cua toi luc sanh tien chuyen lo
niem Phat, en khi sap chet, khong au benh
chi ca ma trai lai con vui ve vong tay cao biet
moi ngi roi mi qua i. Do o nen toi biet
cong c niem Phat khong the ngh ban.
Ngai nghe xong rat lay lam cam ong. T o
luon e y en phap mon Tnh o, ngai lai con
viet them bon ch Song Chet Viec Ln dan
vao ni vach au nam e t ran nhac. Nam 30
tuoi ngai xuat gia. Sau khi xuat gia xong, ngai
i du phng tham hoc ao phap ni cac bac
cao Tang. Cuoi cung ngai en hoc ao vi
Ngai Tieu Nham Nguyet Tam Thien S. Ngai
tham cu cau Niem Phat La Ai. Mot hom
ang i va tham cu, bong ngai cht tnh ngo,
lien lam bai ke rang:
Hai chuc nam qua viec ang nghi,
Ngoai ba ngan dam gap sao ky.
ot hng, lieng kch dng nh mong,
Ma, Phat tranh suong: Th lan phi.
One of his neighbors was an elderly woman
who practiced Buddha Recitation, reciting up
to several thousand times a day as her daily
ritual. Seeing this, he asked the woman for a
reason, and he was told: When my husband
was alive he practiced Buddha Recitation
regularly; when nearing death, he was not
sick or anything; in contrast, he seemed happy
and at peace as he placed his palms together
to bid a final farewell to everyone before
passing away. For this reason, I know the
767
virtues and merits of practicing Buddha
Recitation are unfathomable. After hearing
this, he was greatly touched. From that time,
he often paid attention to the Pureland
Dharma Door. Moreover, he also wrote these
four words Life and Death is a Great Matter
and pinned them on the walls, table,
headboard, etc, in order to remind himself.
When he turned thirty, he was ordained and
became a Bhiksu. After completing the
ceremony, he traveled abroad to learn the
Buddha-Dharma from well-known, highly
respected and virtuous Buddhist Masters.
Eventually, he came to learn Buddhism with
Zen Master Tieu Nham Nguyet Tam to
examine and investigate fully the meanings
behind the question Who Is Buddha? One
day, while walking and pondering deeply, he
suddenly awakened and immediately
composed this poem:
Twenty years with one persisting doubt,
Beyond three thousand miles encounters
a star.
Light incense throws away all illusions,
Devil, Buddha whos better is just a futile
discussion.
Luc S ang soan bo sach tan tung mi cong
c cua ngi xuat gia th co mot v Tang
thuoc hang cuong nhiet, ay t phu, en noi:
"Viet lach lam quai g trong khi Thien khong
co may may g ang hoac khong ang tan
tung het." S ap: "Ngu uan dieu vu, t ai
dng oai, sao ong khong noi co toi?" V
Tang cai lai: "Nhng t ai von khong, ngu
uan chang that." Chau Hoang anh vao mat v
Tang noi: "Toan la hang sa mon chap van t
cha biet the nao la cai thc; ap lai ta th
xem nao?" Nhng v Tang khong ap g, bo ra
i, trong long ay oan han. S mm ci noi:
"Sao khong chui vet ban tren mat i?" Hanh
gia tu Thien nen luon nh rang trong s tu tap
Thien, sc noi quan chieu dieu phai i oi vi
c o khiem ha sau day va mot cai tam nhan
nhuc cao oWhen he was writing a book on
the ten admirable deeds of a monk, one of
those high-spirited, self-assertive fellows
came to him, saying, "What is the use of
writing such a book when in Zen there is not
 768

even an atom of thing to be called admirable looked down upon. But the Buddha treated him
or not?" Chou-Hung answered, "The five just the same as others. The Buddha taught him:
aggregates are entangling, and the four When you sweep the floor or dust off the dirt
elements grow rampant, and how can you say from the Bhiksus robes, remember to recite at the
there are no evils?" The monk still insisted, same time these six words: I wipe dust, I clear
"The four elements are ultimately all empty filth. Finally, Ksudrapanthaka remembered the
and the five aggregates have no reality six words of I wipe dust, I clear filth. With the
whatever." Chou-Hung, giving the monk a passage of time, he was very accomplished in his
slap on his face, said, "So many are mere practice. From these six words, he realized that
learned ones; you are not the real thing yet; the dirt and filth in his mind should be wiped clean
give me another answer." But the monk made with mahaprajna or transcendental wisdom. He
no answer and went off filled with angry was thus awakened to the ultimate Truth.
feelings. Chou-Hung smilingly said, "There, Chau Li Da: Caula (skt)Culya or Cola (skt)
why don't you wipe the dirt off your own Theo Eitel trong Trung Anh Phat Hoc T ien,
face?" Zen practitioners should always Chau Li Da la mot vng quoc co, nam ve pha
remember that in the study of Zen the power ong bac khu Madras, ni c mo ta la vao
of an illuminating insight must go hand in khoang nam 640 sau Tay Lch hay con da man, c
hand with a deep sense of humility and dan ay luc ay quyet liet chong lai ao Phat
meekness of mind. According to Eitel in The Dictionary of Chinese-
Chau Ke Bo Tat: Mani-cuda (skt)Topknot English Buddhist Terms, Caula is an ancient
BodhisattvaA Bodhisattva with a topknot left on kingdom in the northeast corner of the present
the head. Madras presidency, described in 640 A.D. as a
Chau Le: Tears. scarcely cultivated country with semi-savage and
Chau Li Ban a Da: See Chau Li Ban a Gia. anti-Buddhistic inhabitants.
Chau Li Ban a Gia: Ksudrapanthaka (skt) Chau L Ban a Gia: See Chau Li Ban a Gia.
Udapanthaka (skt)Sudapanthaka (skt) Chau L Ban ac Ca: See Chau Li Ban a
Sudhipanthaka (skt)Panthaka (skt)Ban Thac Gia.
CaBan CaBan a GiaBan acChu o Chau L Ban ac Na: See Chau Li Ban a
Ban Thac CaNgi c sanh ra ben ve ng, Gia.
mot trong nhng ai e t cua Phat. ay la ten Chau Ma Ni: Mani (skt)Ngoc Ma Ni.
cua v La Han th 16 trong 16 v La Han c c Chau Ngoc: See Chau bao.
Phat c i hoang phap hai ngoai. Vao thi c Chau Phat Ba e: Pubba-videha (p)
Phat con tai the, co mot Ty kheo ten la Chau li Purvavideha (skt)Eastern continentong
Ban a Gia, la mot thanh nien tr on, ai cung Thang Than ChauPhat Ba ePhat Ba Ty e
xem thng anh ta, nhng c Phat van xem anh HaThan Chau.
ta nh moi ngi. Phat day anh ta: Khi ngi cam Chau Tap Trang Nghiem Cong c Phat: Full-
choi quet nha hoac giat giu ao quan cua cac Ty Lap-Adornment-Merit-Virtue Buddha.
kheo, va lam viec, va oc niem sau ch :Ta Chau Thi T: Chau Thoi TempleTen cua mot
quet don, ta phay bui. Rot cuoc Chau Li Ban a ngoi chua co noi tieng (con goi chua Nui Chau
Gia nh c sau ch Ta quet don, ta phay bui, Thi), toa lac tren mot ngon oi cao 85 met tren
lau ngay cong phu chn muoi, anh ta nh the tnh nui Chau Thi, thuoc ap Chau Thi, xa Bnh An,
ngo c bui bam trong long phai dung tr tue don huyen Thuan An, tnh Phc Long, Nam Viet
sach, bong nhien anh c khai ngoOne who NamName of a famous ancient pagoda located
was born on the road, one of the great disciples of on the slope of the hill of 85 meters high and 208
Sakyamuni Buddha. This is name of the sixteenth stairs, in Chau Thi hamlet, Bnh An village,
of the sixteen arhats. At the time of the Buddha, Thuan An district, Phc Long province, South
there was a Bhiksu named Ksudrapanthaka who Vietnam.
was originally a very stupid youth whom others
 769

Chau Phat: To pass awayTo go to the Pure Che Giao: Giang ve gii phap cho hang xuat
Land to meet Amitabha Buddha. giaThe Buddhas teaching on discipline,
Che: Kem cheTo restrainTo govern-- especially for monks and nunsSee Che Gii.
Regulations. Che Gii: Yama (skt)Samyama or Samnnama
Che Cam: Pratyahara (skt)Individual (p)Che giaoKiem soatThu thucKem
absorption or withdrawalWithdrawal of senses, cheControlSelf-controlSelf-restraintCac
this is the first of the stages of the completion ieu gii luat do Phat quy nh oi vi cac hang
phase of practiceay la giai oan au cua thi e t (ao Phat lay gii luat trong Ty Ni Tang
ky thc tap hoan man. lam giao ly e han che hay ngan chan toi loi sai
Che Dam: To restrain venereal desire. trai)The restraints or rules, i.e. of the Vinaya.
Che Duc: To restrain ones desire Che Gii Mon: See Che Gii and Che Mon.
Che a: Caitya (skt)See Thap. Che Mon: c Phat che ra gii luat mon nham
Che a Hoi X: Cetiya (p)Caitya (skt) giup moi ngi tu hanh giai thoat, oi lai vi hoa
PagodaStupaChe a (thap mo)See Thap. monThe way or method of discipline, contrasted
Che a Sn Bo: Caityasaila (skt)Cetiyavada with the door of teaching of enlightenment, both
(p)Cityavadin (skt)Jetiyasailah (skt)Chi e methods used by the Buddha.
Gia BoCh e Kha BoTrng phai cua nhng Che Ng: To dominateTo subdue.
ngi tren nui Ch at, mot tong phai cua Thng Che Ng Tham Lam-San Han-o K: Refrain
Toa Bo, mot trong hai mi bo phai Tieu Tha, do from greed, anger, and jealousye che ng
Ty Kheo ai Thien sang lap, gom nhng nha tu nhng t duy tham lam, san han va ganh t va
kho hanh c ngu trong cac lang mo hay hang nhng t duy khac ma con ngi phai chu, chung
hocSchool of the dwellers on Mount Jeta or ta can phai co ngh lc, sieng nang tinh tan va tnh
school of Jetrvana, a subdivision of Sthavirah. giac. Khi thoat khoi nhng vng ban cua cuoc
Caitya-saila, described as one of the twenty sects song pho th hoac nhng lo toan vng ban khac
of the Hinayana, founded by Bhikkhu Mahadeva, cua cuoc i, chung ta khong en noi b quyen ru
comprised of ascetic dwellers among tombs or in e anh mat mnh, nhng khi hoa nhap vao nhp
caves. song xa hoi, o la luc ma chung ta can phai tinh
Che a Van Bo: See Che a Sn Bo. tan e chan ng nhng sai sot, lam lan cua mnh.
Che at La: Caitra (skt)Ten mot ngoi sao xuat Thien nh la s tr lc ln lao giup chung ta iem
hien vao em trang tron thang gieng (thang gieng tnh khi oi dien vi nhng t duy xau nayTo
cua An o cung c goi la thang Che at La). refrain from greed, anger, jealousy, and other evil
Trung Quoc va Viet Nam nham t 16 thang gieng thoughts to which people are subject, we need
en 15 thang hai, khoang thang ba va thang t strength of mind, strenuous effort and vigilance.
dng lchThe spring month in which the full When we are free from the city life, from nagging
moon is in this constellation. In China and preoccupation with daily life, we are not tempted
Vietnam, it is the first month of spring from the to lose control; but when we enter in the real
16th of the first moon to the 15th of the second society, it becomes an effort to check these
moon (between the months of March and April). troubles. Meditation will contribute an immense
Che e: Caitya (skt)Che The1) Thap Phat: help to enable us to face all this with calm.
Temple or stupa where the Buddhas relics are Che Phuc: 1) Kem che, cau thuc, hay kiem soat:
stored; 2) Cot c chanh: The main flagstaff on a Samvunati (p)To subdue, to restrain, to control;
pagoda. 2) S che phuc: Samvaro (skt)Restraint.
Che e Ban The: Caitya-vandana (skt)Che e Che Phuc Ch Can: Indiyasamvaro (p)
Ban an NaTon knh thap th hay hnh Restraint of the senses.
tng PhatTo pay reverence to, or worship a Che Thnh Nh Giao: Hai giao phap che giao va
stupa, image, etc. thnh giao. Che giao giang ve gii phap cho hang
xuat gia; con thnh giao la cho nhng ai nghe va
phung hanh Phat phapTwo doctrines of
 770

discipline and hearing. Discipline doctrine is the hn. Mot khi chung ta co kha nang chiem nghiem
Buddhas teaching on discipline, especially for ve s chet la cai ma chung ta khong the nao tranh
monks and nuns; while to hear the Buddhas khoi th tat ca nhng th nho nhat trong i song
doctrine is for those who hear and obey the hang ngay bong tr nen vo ngha so vi oan
Buddhas doctrine. ng con lai cua kiep song ma chung ta ang i.
Che Toi: Con goi la Gia toi. T tnh khong phai la Chnh c Phat a tng day: Khong co y thc
ac nh uong ru, nhng b c Phat cam v li nao cao hn viec y thc c tnh cach vo thng
ch cho nhng gii khacOffenses which not cua kiep song. V y thc c nh vay se giup
wrong in itself, i.e. taking alcohol, but forbidden chung ta hieu ro rang luc menh chung, dong tam
by the Buddha for the sake of the other thc va nhng dau an nghiep lc ma chung ta a
commandments. gieo tao se a chung ta i en nhng kiep song
Che Tra Ca ong T: Cetaka (skt)Duta mi. Hieu nh vay se giup chung ta hieu rang neu
(skt)Ceti (skt)Duti (skt)Phien e Ca ong trong kiep song nay chung ta co nhng hanh ong
TCelestial messengerThien s gia. gay ton hai cho ngi khac vi ong c xau th
Che Y: Tam y cua ch Tang va ngu y cua ch Ni nhng dau an en toi cua nhng hanh ong o se
do Phat nh che va bat buoc phai mac eo bam theo dong chay tam thc cua chung ta.
Regulation of three robes for monks and five for Phat t thuan thanh nen luon nh rang cai chet
nuns, which must be worn. chac chan la cang luc cang en gan vi tat ca moi
Chet: Gata (skt)DeadDeceasedTo dieTo ngi, du bac vua quan hay dan gia, du giau hay
expireGone or departedTo pass wayTheo ngheo, du sang hay hen, van van. Chung ta ai roi
Phat giao, Chet la luc A-Lai-Da thc la than, ch cung se chet ch khong ai song mai c vi nh
khong phai la luc ma tim ngng ap hay oc ngng luat vo thng. Khong co ni nao cho chung ta
lam viec. Chet la s tan ra ca the xac va tinh than. en e tranh c cai chet. Tuoi tho cua chung ta
Qua trnh tach la co the xay ra nhieu gi, nhieu khong the keo dai c va moi luc qua i la mang
ngay, nh cai chet t nhien do gia benh; hoac xay song chung ta cang ngan lai. Khi t than en
ra ot ngot do t nan. Nhng ca hai trng hp, chung ta khong the nao ky keo bt mot them hai
cai chet eu co nhng bc tien nht nh. Than e chung ta co thi gi chuyen hoa tam thc cua
xac khong phai ot ngot mat ngay kha nang duy mnh auAccording to Buddhism, Death is the
tr tam thc, ma no mat t t, moi ai nh at, moment when the alaya consciousness leaves the
nc, la, gio... tuan t mat kha nang nang than body, not when the heart has stopped or brain
xac. Phat t tin tng rang du than xac chet i waves can no longer be detected. Death is the
nhng tam thc van tiep tuc cuoc hanh trnh cua separation of mind and matter (body). This
no, do o ma co tai sanh. Theo nhng quan niem separation may take place over several hours or
cua cac ton giao khac Trung Hoa, chet la s tan days, as is generally the case in a death from
ra gia phan than the va cac phan khac cua no, natural causes, or it may happen rather more
cac c quan nhan thc c gat bo. Nhng c quan suddenly, as in an accident. But in either case
nay ri bo hnh hai va kien thc. Luc ay ngi ta there are certain definite stages in the dying
tr thanh ong nhat vi cai ai ong. Cai chet se process. The body does not lose its ability to
en vi moi ngi mot cach t nhien. Tuy nhien, maintain consciousness all at once, but does so
hau het moi ngi eu cam thay lo s suy t ve gradually with each element of the body, earth,
cai chet. Ngi ta s rang neu ho noi ve t than th water, fire, and air, losing its supportive ability in
t than se en gan vi ho hn. o la mot y tng turn. Buddhists believe that though the body dies,
sai lam. Ky that ban chat that cua kiep song la vo the consciousness lives on; thus there exists
thng va cai chet khong mien tr mot ai. Theo rebirth. According to other religious concepts in
quy luat t nhien, chet la mot trong bon tien trnh ancient China, death is the dissolution of the body
cua luat vo thng, va khong the tranh khoi, th and its other parts, where perceptive organs are
khi ngh tng hay chiem nghiem ve s chet se discarded. These organs left the material form and
khien cho i song cua chung ta co y ngha tot bidding farewell to the knowledge. At that time,
 771

one becomes one with the great pervader. Death Chi Cng Lng Tiep: Kalasivi (skt)Ten cua
naturally comes to everyone. However, most mot v Tang An o, en Trung Hoa dch kinh ien
people feel uncomfortable thinking about death. vao khoang nam 255-256 sau tay lchName of
People fear that if they talk about death, death is an Indian monk who came to China to translate
coming closer. Thats a mistaken idea. In fact, by sutras around 255-256 A.D.
very nature our lives are impermanent, and death Chi Dieu: Master Chi-MiaoTen cua mot danh
is inevitable. By natural law, death id one of the Tang ngi Tay Vc, sang Trung Quoc vao thi
four steps of the Law of Impermanence. Thus, ong Han (206 B.C.-220 A.D.). Vao nam 185, S
death is an irrevocable result of living, its good to en thanh Lac Dng va lu lai ay t lau e dch
think about it to make our lives more meaningful. hn mi bo kinhName of an Indian famous
Once we fully recognize that we will inevitably monk who came to China during the Eastern Han
die, all the petty concerns that worry us in our Dynasty. In 185, he came to Luo-Yang, and stayed
daily life become insignificant compared to the there for some time to translate more that ten sets
importance of following the path before our lives of sutras.
end. The Buddha taught: There is no greater Chi Dung: To divide or to distribute for use.
realization than awareness of the impermanence Chi am Thc: Ten cua mot danh Tang ngi
of our lives. Such realization will help us Trung Quoc vao thi ong Tan (317-420)Name
understand that at the time of death, our of a Chinese famous monk who lived in the
mindstreams and the imprints of the actions we Eastern Chin Dynasty.
have created go on to future lives. Such Chi ao Can: Ten cua mot danh Tang ngi
realization will also help us understand clearly Trung Quoc vao thi ong Tan (317-420)Name
that if we spend oue precious human lives acting of a Chinese famous monk who lived in the
harmfully with bad motivations, the imprints of Eastern Chin Dynasty.
those actions will come with us. Devout Buddhists Chi ao Lam: Ten cua mot danh Tang Trung
should always remember that death definitely Hoa vao the ky th IV. S chu trng giai thch
comes to everyone, whether we are kings or cau "sac tc th khong" dien ta chan tanh (thc
mandarins, rich or poor, noble or ignoble. There is tng) ma khong lam h hoai cai hu gia danh
nowhere we can go to avoid death. Our lifespans Name of a Chinese famous monk in the fourth
cant be extended and with every passing century. He supported the interpretation of the
moment, theyre becoming shorter and shorter. phrase "form as it is, is empty" as describing true
When our lifespans run out, we cant bargain for reality without destroying existence as
more time in order to transform our minds. conventional designation.
Chet Ch La S Hao Mon Sinh Ly Cua C The: Chi e Phu o: Caitya (skt)Thap la ni e th
Death is only a physiological erosion of the human phngA stupa, or a place or object of worship.
body. Chi e: Caitya (skt)Chi eChi TrngChe
Chet Ch La S Xa La Gia Tam Va Than: aChe e DaNi e xa li, kinh sach hay
Death is only a separation of mind and matter. hnh tng cua Phat. Co tam Chi e noi tieng t
Chi: 1) Canh: Branch; 2) Loai cay thm: A xaA tumulus, a mausoleum; a place where the
felicitous plant, sesamum; 3) Loai quy nui trong relics of Buddha were collected, hence a place
giong nh cop: A mountain demon resembling a where his sutras or images are placed. Eight
tiger; 4) M: Fat, lard. famous Caityas formerly existed.
Chi Cau La Sam: Lokaraksa (skt)The HoCa 1) Vn Lam Ty Ni: See Lumbini.
SamName of an Indian monk. 2) Bo e ao Trang: See Buddha-Gaya.
Chi Chuan: ng pho vi viec bat ngTo cope 3) Thanh Ba La nai: Varanasi (skt)See
withTo cope with a contingence. Benares.
Chi Cng Lng Lau: Chih-Chiang-Liang-Lou 4) Vn Ky Tho Cap Co oc: Jetavana (skt)
(chi)Name of a monk. See Ky Tho Cap Co oc Vien.
5) Song Ni Lien Thien: See Kanyakubja.

6) Thanh Vng Xa: See Rajagriha.
7) Thanh Xa Ve: See Vaisali.
8) Ta La Song Tho Cau Thi Na: Sala Grove in
Kusinagara.
Chi e Gia Bo: See Chi e Sn Bo.
Chi e Sn Bo: Caityasailah (skt)Jetavaniyah
(skt)See Che a Sn Bo.
Chi o: The various articles required for worship.
Chi on (314-366): Ten cua mot danh Tang ngi
Trung Quoc, que tnh Ha Nam. S thng hay
chu du khap ni giang kinh Duy Ma cho moi
ngiName of a Chinese famous monk who
came from He-Nan Province, China. He always
traveled all over to lecture the Vimalakirti Sutra.
Chi ng: 1) Ganh vac: To shoulder a
responsibility, to take on a responsibility; 2) ng
pho: To cope with.
Chi Ha: ng pho vi viec bat ngTo cope
withTo cope with a contingence.
Chi Hng: Nhang lam t nhng canh cay, mot
trong ba loai nhangOne of the three kinds of
incense, incense made of branches of tree.
Chi Khiem: Chi Khiem la ten cua mot v sa mon
x Nguyet Chi, en Lac Dng vao cuoi i nha Chi Mat Vo Minh: See Chi Mat Hoac.
Han, s ngi cao, manh khanh, da ngam en, mat
nau, uyen bac va khon ngoan. Trong khoang thi
gian t nam 222 en nam 235, S au t het moi
no lc dch thuat rat nhieu bo kinh, trong so o co
bo Duy Ma Cat la chnh yeu Chih-Chien, name
of a Yueh-Chih monk who said to have come to
Loyang at the end of the Han dynasty and under
the Wei; tall, dark, emaciated, with light brown
eyes, very learned and wise. During the period of
time from 222 to 235, he invested all his efforts to
translate many different sutras, among them the
Vimalakirit Sutra was the major one.
Chi Khien: ng pho vi viec bat ngTo cope
withTo cope with a contingence.
Chi Lang: Ten goi xa kia cua cac v Tang, ngi
ta noi ten nay bat nguon t Tam Chi thi nha
Nguy la Chi Khiem, Chi Sam va Chi Lng
Chih-Lang, formerly a polite term for a monk, said
to have arisen from the fame of the three chih of
the Wei dynasty, Chih-Chien, Chih Chan and
Chih Liang.
Chi Lau Ca Sam: Lokakshin (skt)Chih-Lou-
Chia-ChanSee Chi Sam.
772
Chi Lng: Ten cua mot danh Tang ngi Trung
Quoc vao thi Tam Quoc: Ngo, Nguy va S (220-
280). S la mot trong nhng e t xuat sac nhat
cua Chi Lau Ca Sam, va la thay cua Chi Khiem
Name of a Chinese famous monk who lived in the
San-Kuo Dynasties (Wu, Wei, and Shu). He was
one of the most outstanding disciples of master
Chih-Lou-Chia-Chan (Lokakshin (skt), and was
the master of Chih-Chien.
Chi Mat Hoac: Branch and twig illusionChi
Mat Vo Minh hay nghiep tng, kien tng, canh
gii tng da vao can ban vo minh ma day len,
oi lai vi can ban vo minh (chung sanh khong at
ly nhat phap gii bong nhien vi ong vong
niem)Ignorance in detail or branch and twig
illusion, in contrast with root or radical ignorance
(can ban vo minh), i.e. original ignorance out of
which arises karma, false views and realms of
illusion which are the branch and twig condition
or unenlightenment in detail or result.
Chi Mat Phap Luan: The branch wheel is all
Hinayana and Mahayana textsChi mat Phap
Luan la cac kinh ien Tieu va ai Tha.
Chi Man o: Ten cua mot danh Tang ngi
Trung Quoc vao thi Tan (265-420)Name of a
Chinese famous monk who lived in the Chin
Dynasty.
Chi Mi: Evil spiritsLoai quy vung am lay, co
au heo mnh ngiA demon of marshes having
the head of a pig and body of a man.
Chi Na: Cina (skt)Tieng ngi ngoai quoc goi
nc hay ngi Trung QuocThe name by which
China or Chinese is referred to.
Chi Na e Ba Cu Hang La: Cina Deva Gotra
(skt)Han Thien ChungThe solar deva of
Han descent, first king of Khavandha, born to a
princess of the Han dynasty on her way as a bride
elect to Persia, the parentage being attributed to
the solar deva.
Chi Ngh: ng pho vi viec bat ngTo cope
withTo cope with a contingence.
Chi Ngo: 1) Co gang: To endeavour, to strive, to
do one's utmost, to make every effort; 2) ng pho:
To cope with.
Chi Phap o: Ten cua mot danh Tang ngi
Trung Quoc vao thi Tay Tan (265-316)Name
 773

of a Chinese famous monk who lived in the ascetic in a period without a Buddha, as a
Western Chin Dynasty. pratyeka-buddha. He attains his enlightenment
Chi Phap Lanh: Ten cua mot danh Tang ngi alone, independently, of a teacher, and with the
Trung Quoc vao thi ong Tan (317-420). Nam object of attaining nirvana and his own salvation
392, S cung Phap Tnh sang Tay Vc cau phap, rather than that of others, as is the object of a
gap ngai Phat a Da Xa tren ng tr ve Trung Bodhisattva.
Hoa. Nam 408, S cung e t la Hue Bien tham Chi Phat a: Bch Chi Phat aThe stage of
d cuoc phien dch bo T Phan Luat do ngai Phat Pratyeka-buddha.
a Da Xa chu trName of a Chinese famous Chi Phong (1901-?): Ten cua mot danh Tang
monk who lived in the Eastern Chin Dynasty. In ngi Trung Quoc vao the ky XX. Ong chuyen
392, he accompanied Fa-Tsing to travel to India to nghien cu ve Duy Thc, Thien Thai va Luat
seek Dharma. Later, on the way back to China he TongName of a Chinese famous monk in the
met Buddhayasas. In 408, he and his disciple Hui- twentieth century. He particularly studied theories
Pien participated in the translation of Four- of the Mind-Only, T'ien-T'ai and Vinaya Schools.
division Vinaya of the Dharmagupta school, which Chi Phoi: To directTo control.
was chaired by master Buddhayasas. Chi Sam: Lokakshin (skt)See Chi Sam.
Chi Phat La: Civara (skt)Chan VietTr Chi Sam: Lokakshin (skt)Chih-Lou-Chia-
Phc LaQuan ao cua ngi khat sA ChanChi Sam hay Chi Lo Ca Sam, mot v sa
mendicants garmentAo ngu hay tui ngu hay y mon x Nguyet Chi, en Lac Dng, Trung Quoc
ao cua t vien. Loai y ma cac v s macA vao khoang nam 147 sau Tay Lch e lam cong
garment, an article for sleeping on or in. viec dch thuat cho en nam 186 sau Tay Lch
Monastic robes or the robes worn by Buddhist Chih-Chan or Chih-Lou-Chia-Chan, a sramana
monks. who came to China from Yueh-Chih around 147
Chi Phan: Svayava (skt)Mot trong thap luc e AD and worked at translations till 186 AD at
(mi sau chan ly)One of the sixteen truths. Loyang.
Chi Phat: Bch Chi Phat la ngi thau hieu mi Chi Thi Luan: Ten cua mot v sa mon x Nhuc
hai nhan duyen, va do o at c tr hue. Bac Chi. Nam 373, S en Lng Chau dch bo kinh
nay a at c Bch Chi a. ay la nhng bac Thu Lang Nghiem va bo Nh Huyen Tam Muoi
tu hanh tm cau giac ngo cho chnh mnh, c KinhChih-Shi-Lun, came from Ru-Chih. In 373,
nh ngha trong Kinh Phap Hoa la nhng v tinh he came to Liang-chou to translate the
chuyen hanh tr, thch ni vang ve yen tnh, tu Shuramgama Sutra and the Mayopamasamadhi
hanh vien man ma khong co thay ban day bao, (Meditation on the unreality of all things).
mot mnh t nhien giac ngo, ch khong cu o tha Chi Thien (1152-1235): Ten cua mot v Thien s
nhan nh muc ch cua cac v Bo Tat (quan sat tong Lam Te Trung Quoc vao thi Tong (960-
hoa bay la rung va 12 nhan duyen ma at en giac 1279)Name of a Chinese Lin-chi Zen master
ngo). Cac nha Thien Thai th cho rang Chi Phat who lived in the Sung Dynasty.
hay oc Giac la loai ngo ao khi i khong co Chi Uyen: Ten cua Ngai Nguyen Chieu tai T
Phat, t mnh giac ngo, khong nh thay ban, va vien Linh Chi thuoc thanh pho Hang Chau
cung khong cu o aiPratyeka-buddha who Name for Yuan-Chao of Ling-Chi Monastey in
understands the twelve nidanas, or chain of Hang-ChouSee Nguyen Chieu.
causation, and so attains to complete wisdom. His Ch: 1) D oan: To predict, to forecast, to
stage of attainment is Pratyeka-buddha stage. One foresee; 2) Ghi nh (ch ac): To record, to
who seeks enlightenment for himself, defined in remember; 3) Y ch, tam ch: Will, resolve.
the Lotus sutra as a believer who is diligent and Ch An (1664-1729): Master Chi-AnTen cua
zealous in seeking wisdom, loves loneliness and mot v danh Tang Trieu Tien vao the ky th XVII.
seclusion, and understands deeply the nidanas. It S viet mot quyen sach nhan e "Thien Mon Ngu
is a stage above Sravaka and is known as the Tong"Name of a famous Korean monk in the
middle vehicle. Tien-Tai distinguishes as an

seventeenth century. He wrote a book titled "The
Five Chan schools".
Ch Ban: Ten cua mot danh Tang Trung Quoc vao
thi Nam Tong (1127-1279)Name of a famous
Chinese monk who lived in the South Sung
Dynasty.
Ch Can Linh Van Thien S: Reiun (jap)Reiun
Shigon (jap)Ling-yun Chih-ch'inLing-yun
ZhiqinSee Linh Van Ch Can Thien S.
Ch Cong: 1) Cong minh: Very just; 2) Ten cua
mot v Tang noi tieng ngi Trung Quoc: Name of
a famous Chinese monk.
Ch ai: Very big.
Ch ao Thien S: Zen Master Chih-TaoSee
Tr ao Quang Chau Thien S.
Ch ao Quang Chau Thien S: Zen Master
Chih-TaoSee Tr ao Quang Chau Thien S.
Ch ao Vo Nan: Shodo-Munan (jap).
1) To arrive at the truth is without difficulty; just
avoid picking and choosingSee Ch ao Vo
Nan, Duy Hiem Gian Trach.
2) Shido-Munan (jap)Ten cua mot thien s
Nhat Ban: Name of a Japanese Zen master
See Vo Quy Thien S.
Ch ao Vo Nan, Duy Hiem Gian Trach: The
Ultimate Path is Without DifficultyCh ao Vo
Nan la chu e cua th du th nh trong Bch Nham
Luc. Trieu Chau xuat hien trong cac th du 2, 9,
30, 41, 45, 52, 57, 58, 64, 80, va 96 cua Bch Nham
Luc. Chung ta hieu ve tam cua ngai nhieu hn qua
nhng cong an nay hn la qua nhng d kien lch
s ve cuoc i cua ngai. ay, trong Bch Nham
Luc 2, noi ve "Ch ao khong kho, ch tranh la
tranh chon." Mot hom, co mot v Tang en tham
Trieu Chau va oc bai ke noi tieng cua Tam To
Tang Xan: "ao khong kho, ch can khong la
chon va chap thu." Va roi v Tang lai hoi Trieu
Chau: "Khong la chon, khong chap thu, ieu o
ngha g?" Trieu Chau ap: "Khap cung tri va
at, ch co ta la ton qu nhat." Moi ngi chung ta
eu cao qu nhat gia tri va at. Ngay t thi
khi thuy a khong co nh nguyen. ieu nay vt
len tren cau hoi: "Phai hay khong phai." V Tang
a at cau hoi o cho Trieu Chau van con b troi
buoc trong quan iem tng ai: la chon va chap
thu hoac khong la chon va khong chap thu. Mat
tri choi loi, mat trang sang r, ma ri. Mat tri,
mat trang chieu sang, ma ri, tat ca dien ra tren
774
ngi chung ta, khong loai tr mot ai. Khi may
keo en th sao? May mu mt. Khi ma o xuong
th sao? S t at. Nh Thien s Van Mon a co
mot cau noi het sc n gian: "Nhat nhat th hao
nhat (moi ngay eu la mot ngay tot lanh)." Ch khi
nao chung ta e cho cai tam phan biet chi phoi, th
luc o chung ta mi gap phai rac roi. Tranh thng
tranh ghet; the la moi chuyen eu ro rang minh
bach. Hanh gia tu thien ngay nay hoi ao nen luon
nh rang chang trong chon la la t nh mnh
trong minh bach vay. Hanh gia tu Thien nen luon
nh rang con ng ao hoan hao khong kho; ch
can tam thc cua chung ta khong dung tam phan
biet. Khi chung ta vt len tren cai yeu, cai ghet,
tat ca se sang to nh ban ngay. ng theo uoi
hoan canh ben ngoai, va cung ng giam mnh
trong cai h vo ben trong. Hay nhap vao trong cai
nhat tng cua van hu va moi rao can se bien
mat. Ngay khi chung ta co cai tam tam hay sai,
chung ta se b hoang mang va anh mat cai chan
tam cua mnh. Cai hai t cai mot ma ra, nhng
cung ng chap thu vao cai mot. Quan chieu van
phap mot cach bnh ang, chung ta se co the quay
ve vi ban the. Loai bo tat ca cac ieu kien, chung
ta se vt len tren moi phan biet. Mot la vo so va
vo so la mot. Neu chung ta co the hie u biet ieu
nay, chung ta se c giai thoat khoi moi moi lo
au. Tam chan thanh la tuyet oi. Tuyet oi la tam
chan thanh. Cat t con ng dan ti ngon ng,
chung ta se vt len tren qua kh, hien tai va v
lai."The Ultimate Path is Without Difficulty is
the second example in the Pi-Yen-Lu. Chao-Chou
appears in examples 2, 9, 30, 41, 45, 52, 57, 58,
64, 80, and 96 of the Pi-Yen-Lu. We learn more
about the mind of Chao-chou from these koans
than from all historical data concerning his life and
significance. Here, for instance, is example 2 of
the Pi-Yen-Lu, regarding "The Ultimate Path is
Without Difficult; just avoid picking and
choosing." Once a monk came to Chao-chou, and
quoted a famous saying by Sosan, the Third
Patriarch: "The Great Way has no difficulties, just
avoid choice and attachment." And then he asked
Chao-chou, "What are non-choice and non-
attachment?" Chao-chou answered, "Throughout
heaven and earth, I alone am the noblest." Each
one of us alone is the noblest one throughout
heaven and earth. From the beginning there is
 775
nothing dualistic. It is beyond asking "Is it or isn't
it?" The monk who was asking Chao-chou this
question was still caught in a relative point of
view: choice and attachment or non-choice and
non-attachment. The sun shines, the moon shines,
the rain rains. They shine and rain on all of us.
They do not exclude anyone. When clouds come,
what? Cloudiness. When rains come? Raininess.
As Zen Master Ummon (864-949) said with
stunning simplicity, "Every day is a good day." It
is when our discriminating minds interfere that we
have trouble. Just don't love and hate, and you will
be lucid and clear. People these days who practice
meditation and ask about the Path should always
remember that if they do not remain within
picking and choosing, then they settle themselves
down within clarity. Zen practitioners should
always remember that the perfect Way is not
difficult; just do not make discriminations in our
mind. If we are beyond love and hate, all is as
clear as the broad daylight. Do not pursue the
outer conditions nor dwell in the inner void. Rest
ourself in oneness with things and all barriers will
disappear. As soon as we have a mind of right and
wrong, we will become confused and lose our true
mind. The two come from one, but there must be
no attachment to the one, either. Equally
contemplating all things, we will be able to return
to nature. Eliminating all conditions, we are
beyond all discrimination. One is the many and
the many are one. If we are able to know this, we
can be free from all worries. The sincere mind is
absolute; the absolute is the sincere mind. Cutting
off the path of language, we will be beyond the
past, present, and future."
Ch c (1235-1322): Ten cua mot danh Tang
Trung Quoc vao thi Nguyen (1280-1368)Name
of a famous Chinese monk who lived in the Yuan
Dynasty.
Ch c Ty Kheo: Jnanagupta (skt)Xa Na Quat
a Ty KheoSee Xa Na Quat a.
Ch Giao Lng: Chnh Giao LngNhng ly
luan va chng c cu the trong Thanh ienThe
argument or evidence of authority in logic, i.e.
that of the sacred books.
Ch Hanh: Good behavior.
Ch Hong: Ten cua mot danh Tang Trung Quoc,
thuoc Luat tong, vao thi Nguyen (1280-1368)
Name of a famous Chinese Vinayana monk who
lived in the Yuan Dynasty.
Ch Khai (1911-1981): Ten cua mot danh Tang
Trung Quoc vao the ky th XXName of a
famous Chinese monk in the twentieth century.
Ch Khiem (1145-1229): Master Chi-Chien
Ten cua mot v danh Tang Trieu Tien vao the ky
th XIIName of a famous Korean monk in the
twelfth century.
Ch Khoan (566-643): Ten cua mot danh Tang
Trung Quoc vao thi nha ng (618-907)
Name of a famous Chinese monk who lived in the
T'ang Dynasty.
Ch Lc: Will.
Ch Ly Nha e: Trijati (skt)Ba giai oan cua
sanh la qua kh, hien tai, va v laiThree stages
of birth, past, present, and future.
Ch Minh Thien S: Zen master Chi-MingTen
cua mot Thien s Trung QuocName of a
Chinese Zen master.
Ch Ngon (?-1048): Ten cua mot Thien Tang
Trung Quoc vao thi nha Tong (960-1279)
Name of a Chinese Zen monk who lived in the
Sung Dynasty.
Ch Ngung Van Cai Thien S: Thien S Van Cai
Ch NgungZen master Yun-Kai-Chih-Yung
See Van Cai Ch Ngung Thien S.
Ch Nguyen: Ten cua mot Thien Tang Trung
Quoc vao thi nha ng (618-907)Name of a
Chinese Zen monk who lived in the T'ang
Dynasty.
Ch Nguyen Van Cai Thien S: Zen master
Chih-Yung Yun-KaiSee Van Cai Ch Ngung
Thien S.
Ch Nguyen: WillDesire.
Ch Nguyen o Tha: Altruistic determination.
Ch Niem (535-608): Ten cua mot danh Tang
Trung Quoc vao thi nha Tuy (581-618)Name
of a famous Chinese monk who lived in the Sui
Dynasty.
Ch Phai: Quite right.
Ch Phan Nam Thien: Nan-ch'an Ch'i-fanSee
Nam Thien Ch Phan Thien S.
Ch Phung Thien S: Ch'i-fengMot hom, Ch
Phung thng ng, roi ngoi im lang tren thien
sang hoi lau. Sau o S noi: "ai chung xem ka!"
Noi xong S bc xuong toa. ai chung ngh rang
 776

thay se khong noi them g khac na nen nhat te Ch Tam Tn Lac Nguyen: Vow of sincere mind
rut lui. S qu: "Xem ra, may ong ai cung nh ai. and joyful faithNguyen th 18 trong 48 li
Chang co lay mot ngi co tr hue. Khi thay ta m nguyen cua c Phat A Di aThe eighteenth of
mieng ra, ai nay keo en tm li, cho rang o la the forty-eight vows of Amitabha Buddha.
chan ly toi thng. That ang thng, chang mot Ch Thanh: Very sincere.
ai hieu cai g la cai g ca. Chng nao ma may ong Ch Thanh Cat Chau Thien S: Zen master
van c nh the nay, th ay qua la mot tai ng Chih-sheng Chi-chouSee Tr Thanh Cat Chau
cho nha Thien vay!" Thien s Ch Phung song vao Thien S.
khoang cuoi nha ng au nha Tong. Luc o Ch Thanh Nh Than: Ngi ch thanh th chang
thien hng phat trien cua giao phap Thien tong khac g than thanhThe man possesses of
lan hoi thay the cac tong phai khac Trung Hoa. complete sincerity is like a god.
Ngha la thai o Thien oi vi truyen thong, va Ch Thanh Tam: Perfect sincerity.
triet ly ao Phat, co khuynh hng coi nhe viec Ch Thanh Thien S: Zen master Chih-sheng
hoc hoi theo th lp cua no, l la kinh ien va cac Ong la mot trong nhng hoc tro cua ai S Than
th sieu hnh trong kinh. Va vao thi o, viec gi TuZen master Chih-sheng was one of the
im lang khong noi mot li trong mot thi khi disciples of Great Master Shen-HsiuSee Tr
thng ng cung la mot phng cach c Thanh Cat Chau Thien S.
nhieu thien s a thch dung e day chungOne Ch Thien: ieu thien cao totExtremely
day, Ch'i-feng entered the hall, then sat quietly in wholesomeSupreme goodness.
his pulpit for some time. Then said, "O monks, Ch Thieng (1861-1933): Ten cua mot danh Tang
look, look!" After speaking these words, he came Viet Nam, i th 39 dong Lam TeName of a
down from the seat. The monks thought he was famous Vietnamese monk, of the thirty-ninth
not going to say anything else, so they began to lineage of Lin-chi sect.
retire all at once. He then scolded them: "As I Ch Thong Thien S: Zen Master Chih-Tung
observe, you are all of one pattern; not one of you See Tr Thong Tho Chau Thien S.
has sagacity enough to see things properly. You Ch Ton: Supreme.
have come here to see me open my mouth, and,
Ch Ton Ca: Bhagavad-gita (skt)The Lords
taking hold of my words, imagine they are
SongA complete treatise on spiritual
ultimate truths. It is a pity that you all fail to know
development along the lines of Karma Yoga, the
what's what. As long as you remain like this, what
way of Right Action.
a calamity for Zen Buddhism!" Zen master Ch'i-
Ch Triet Giang Tay Thien S: Zen Master
feng, who lived between late T'ang and early
Chih-Che Chiang HsiTen cua mot v Thien s
Sung when the trend of development of Zen
Trung Hoa. Hien nay chung ta co nhieu tai lieu chi
teaching gradually superseded the other Buddhist
tiet ve Thien S Ch Triet nh trong Truyen ang
schools in China. It is to say, Zen attitude towards
Luc, quyen V, va Kinh Phap Bao an; tuy nhien,
Buddhist lore and philosophy tended to slight its
co mot so chi tiet ly thu ve v Thien s nay trong
study in an orderly manner, to neglect the sutras
Kinh Phap Bao an. Theo Kinh Phap Bao an,
and what metaphysics there is in them. And during
chng tam, Tang Ch Triet, que Giang Tay, ho
that period of time, the keeping quiet in silence
Trng ten Hanh Xng, thu nho la mot hiep
for some time in the pulpit was a favorite method
khach. V ly do nay ma ngi ng thi luon goi
that many masters used to instruct their disciples.
ong la Hanh XngZen Master Chih-Che,
Ch Phc: Ten cua mot danh Tang kiem hoc gia
name of a Chinese Zen master. We do have a lot
Phat giao Trung Quoc vao thi nha Lieu (907-
of detailed documents on this Zen Master, i.e, the
1124)Name of a famous Chinese monk and
Records of the Transmission of the Lamp (Chuan-
Buddhist scholar who lived in the Liao Dynasty.
Teng-Lu), Volume V, and the Flatform Sutra;
Ch Tam anh Le: Respectful Homage. however, there is some interesting information on
Ch Tam Hng: See Nam Mo. him in Flatform Sutra. According to the Flatform
Ch Tam Niem Phat: Whole-hearted recitation. Sutra, Chapter Eight, Bhikshu Chih-Che, a native

of Chiang Hsi, had the family name Chang and the
personal name Hsing-Chang. For this reason,
contemporary people always called him "Hsing-
Chang". As a youth, he was an itinerant warrior.
T khi chia ra hai tong Nam Bac, hai v Tong
chu tuy quen b nga, nhng o chung tranh
nhau khi yeu ghet. Khi ay e t cua Bac
Tong t lap Ngai Than Tu lam To th sau, ma
k v Luc To c truyen y, moi ngi eu
nghe nen mi day Hanh Xng en am sat
Luc To. To tam thong d biet viec ay ne n lien
e mi lang vang di toa. Khi ay ban
em Hanh Xng vao trong that To, toan
muon hai To, To a co cho chem, Hanh
Xng lien hi kiem ba lan, thay eu khong
thng ton. To bao: Kiem chanh chang ta,
kiem ta chang chanh, ch n vang cua ong.
Hanh Xng hoang hot te xu, giay lau mi
tnh, cau xin sam hoi, lien nguyen xuat gia.
To lien cho vang bao: Ong hay i, e o
chung tr lai hai ong, mot ngay khac ong co
the thay hnh oi dang ma tr lai, toi se nhan
ong. Hanh Xng vang li day, gia em
tron i, sau theo Tang xuat gia, tho gii cu
tuc, tinh can tu hanh. Mot hom ong nh lai li
To, t xa en le ra mat To. To bao: Toi nh
ong a lau, sao ong en muon vay? Hanh
Xng tha: Trc nh n Hoa Thng xa
toi, ngay nay tuy xuat gia kho hanh, tron kho
en ap an c, au mong truyen phap o
sanh ? e t thng xem kinh Niet Ban,
cha hieu ngha thng va vo thng, cui xin
Hoa Thng t bi ch day. To bao: Vo
thng tc la Phat tanh, hu thng tc la tam the long journey to have an audience. The
phan biet tat ca phap thien ac vay. Hanh
Xng tha rang: Hoa Thng noi phap rat
trai vi van kinh. To bao: Ta c truyen
tam an cua Phat, au dam trai vi kinh Phat.
Hanh Xng tha: Kinh noi Phat tanh la
thng, Hoa Thng lai noi la vo thng, cac
phap thien ac cho en tam Bo e eu la vo
thng ma Hoa Thng lai noi la hu thng, and taking living beings across? Your disciple
ay tc la trai nhau, khien cho hoc nhn cang
them nghi ng. To noi: Kinh Niet Ban thu
xa toi co nghe Ni Vo Tan Tang oc mot lan
lien v ba giang noi, khong co mot ch, mot
ngha nao khong hiep vi van kinh, cho en v
ong noi cung tron khong co hai thuyet. Hanh
777
Xng tha: Hoc nhn thc lng can toi, cui
mong Hoa Thng lng theo ma t bi khai
th.When the schools split into the
Northern and Southern, although the two
leaders had lost the notion of self and other,
the disciples stirred up love and hate. The
disciples of the Northern School secretly set
up Shen-Hsiu as the Sixth Patriarch. Fearing
that the country would hear of the
transmission of the robe, they hired Hsing-
Chang to assassinate the Master. But the
Master had the power of knowing the
thoughts of others. He knew of this matter in
advance and set ten ounces of gold in his
chair. That night, Hsing-Chang entered his
room intending to kill him. The Master
stretched out his neck. Hsing-Chang swung
the blade three times but could not harm him.
The Master said, A straight sword is not bent,
a bent sword is not straight, I merely owe you
gold, I do not owe you life. Hsing-Chang
fell to the ground in fright. After a while he
came to and begged for mercy, repenting of
his error and vowing to leave home. The
Master gave him the gold and said, Go. I
fear that my followers will come and take
revenge. Change your appearance and return
another day and I will accept you. Hsing
Chang received his orders and disappeared
into the night. Later, he left home under
another Bhikshu, received complete precepts
and was vigorous in practice. One day,
remembering the Masters words, he made
Master said, I have thought of you for a long
time. What took you so long? He replied,
The High Master once favored me by
pardoning my crime. Although I have left
home and although I practice austerities, I
shall never be able to repay his kindness. May
I try to repay you by transmitting the Dharma
often studies the Mahaparinirvana Sutra, but
he has not yet understood the principles of
permanence and impermanence. I beg the
High Master to be compassionate and explain
them for me. The Master said,
Impermanence is just the Buddha nature and

permanence is just the mind discriminating
good and evil dharmas. Hsing-Chang
replied, High Master, your explanation
contradicts the Sutra text! The Master said,
I transmit the Buddhas mind-seal. How
could I dare to contradict the Buddhas
Sutras? Hsing-Chang replied, The Sutra
says that the Buddha nature is permanent and
the High Master has just said that it is
impermanent; it says that good and evil
dharmas, reaching even to the Bodhi Mind,
are impermanent and the High Master has just
said that they are permanent. This
contradiction has merely intensified your
students doubt and delusion. The Master
said, Formerly, I heard Bhikshuni Wu Chin
Tsang recite the Nirvana Sutra. When I
commented on it, there was not one word or
principle which did not accord with the sutra
text. My explanation to you now is not
different. Hsing-Chang replied, Your
students capacity for understanding is
superficial. Will the High Master please
explain further?
Nhn o To bao: Ong biet chang, Phat tanh
neu thng lai noi g la cac phap thien ac, cho
en cung kiep khong co mot ngi phat tam
Bo e, nen toi noi la vo thng, ma chnh la rang:
ao chn thng cua Phat noi. Lai tat ca phap
neu la vo thng, tc la moi vat eu co t
tanh, dung tho sanh t ma tanh chn thng
co cho bat bien, nen toi noi thng chnh la
Phat noi ngha chan vo thng. Phat xa v
pham phu ngoai ao chap ta thng, con cac
hang nh tha thng ma chap la vo thng,
cong thanh tam th ien ao, nen trong giao
ly lieu ngha kinh Niet Ban pha thien kien kia
ma hien bay chn thng, chn lac, chn nga,
chn tnh. Nay ong y theo li noi ma trai vi
ngha, dung oan diet vo thng va xac nh
cai t thng ma lam hieu li noi mau nhiem
vien dieu toi hau cua Phat, du co xem mot
ngan bien kinh th co li ch g?Then the
Master said, Dont you understand? If the
Buddha nature were permanent, what use
would there be in speaking of good and evil
dharmas? To the end of an aeon not one
person would produce the Bodhi Mind.
778
Therefore, I explain it as impermanent. That
is exactly what the Buddha explained as the
meaning of true permanence. Furthermore, if
all dharmas were permanent, all things would
have a self-nature subject to birth and death
and the true permanent nature would not
pervade all places. Therefore, I explain it as
impermanent. That is exactly what the
Buddha explained as the meaning of the true
permanence. It was for the sake of common
people and those who belong to other
religions who cling to deviant views of
permanence, and for all those who follow the
two-vehicle way, mistaking permanence for
impermanence formulating the eight
perverted views, that the Buddha in the
ultimate Nirvana teaching destroyed their
prejudiced views. He explained true
permanence, true bliss, true selfhood and true
purity. You now contradict this meaning by
relying on the words, taking annihilation to be
impermanence and fixing on a lifeless
permanence. In this way you misinterpret the
last, subtle, complete and wonderful words of
the Buddha. Even if you read it a thousand
times, what benefit could you derive from it?
Hanh Xng bong nhien ai ngo, lien noi ke
V gi tam vo thng,
Phat noi co tanh thng,
Khong biet c phng tien,
Nh ao xuan mo gach,
Nay toi chang thi cong,
Ma Phat tanh hien tien,
Khong phai thay trao cho,
Toi cung khong s ac.
Hsing-Chang suddenly achieved the great
enlightenment and spoke this verse:
To those who hold impermanence in mind
The Buddha speaks of the permanent nature;
Not knowing expedients is like
Picking up pebbles from a spring pond.
But now without an effort
The Buddha nature manifests;
The Master did not transmit it,
And I did not obtain a thing.
To bao: Nay ong mi triet vay, nen at ten
ong la Ch Triet. Ch Triet le ta ma luiThe

Master said, Now you understand! You
should be called Chih-Che (breadth of
understanding). Chih-Che thanked the
Master, bowed and withdrew.
Ch Triet Thien S: Bhikshu Chih-CheSee
Ch Triet Giang Tay Thien S.
Ch Tuyen Van Phong Thien S: See Van Phong
Ch Tuyen Thien S.
Ch Vien Hong Chau Thien S: Zen master Ji-
yuan Hung-chouThien s Ch Vien, mot Thien
s Trung Hoa vao thi nha Tong, ngi a noi
tieng vi cong an qua hanh thoi Zen master Ji-
yuan was from China during the Sung dynasty
(960-1279). He was famous with the koan of a
rotten apricot.
Ch Vien (768-844): Zen master Ji-yuanTen
cua mot Thien s Trung Hoa vao thi nha
ngJi-yuan, name of a Chinese Zen master
during the T'ang dynasty (618-907).
Ch Yeu: Most important.
Ch: Samatha (skt & p)Calming.
(I) Tong quan ve ChAn overview of
Samatha: Tieng Phan Tam Ma a co ngha
la trang thai tam vang lang, la mot phng
phap huan luyen tam tap trung t tng.
Thien Tam Ma a lien quan ti viec gom
tam vao mot iem (see Nhat iem Tru).
Thien Ch la mot trong hai phng phap chnh
cua Thien, no c nh ngha bang lang du
hay lam cho cai tam sinh ong ngh ngi, hay
lam cho tam gan vao mot cho, mot v tr nao
o. Thien ch lo viec dep bo vong, hn la (II) Ngha cua ChThe meanings of
quan chieu. Khi than the chung ta ngh ngi
th chung ta goi o la ch; khi tam chung ta
quan chieu e thay ro van e th chung ta goi
o la quan. Mot trong bay ten goi cua thien
nh (thu nhiep tam vao mot duyen, xa la moi
tan loan; trong cac canh nhiem tnh ma tam
khong vong duyen). Tam Ma a con la s
yen tnh lau dai cua tinh than c thc tap
trong trng phai Yogachara va bay gi c
cac s Tay Tang thc tap nh mot he thong
thien nh tong the. S nhat tam, mot trong
yeu to tinh than trong thien thc. Tuy nhien,
Samatha ham ngha rut lui thu ong trong khi
Vipassana (minh sat) ham ngha thc hien tch
cc qua thien tap, lam ngng bat nhng tr
ngai. Nhng tr ngai trong khi phat trien
779
Samatha c vt qua trong 9 giai oan tinh
than, sau sc manh va bon hoat ong tam
thanSamatha is a method of training the
mind to develop concentration. Samatha
meditation is concerned with producing a one-
pointed mind. Samatha is one of the two main
methods of meditation, which is defined as
silencing, or putting to rest the active mind, or
let the mind fixed on one place, or in one
position. It differs from contemplation
which observes, examines, etc. Samatha deals
with getting rid of distractions, rather than
contemplation. When our physical body is at
rest, it is called samatha; when the mind is
seeing clearly, it is called contemplation.
One of the seven names for meditation.
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.
Samatha:
1) Yen lang hay yen tnh: Samatha (skt)
QuietTranquilityCalmAbsence of
passionCessationMo t trong ba y nh
ngha cua Thien nh, c dien ta nh la
Xa-Ma-Tha hay Tam Ma a, co ngha la dep
yen tam loan ong, hay la e cho tam yen
nh, dng mot cho. Tam nh ch nht x,
khac vi quan la xac nghiem bang chng
c. Ch la dep bo cac vong niem, con quan
dung e chng nghiem chan ly: One of the
seven definitions of dhyana described as
samatha or samadhi; it is defined as silencing,
or putting to rest the active mind, or auto-
hypnosis. The mind is centered or the mind
steadily fixed on one place, or in one position.
 780

It differs from contemplation which to be preferable. It is attained when the mind

observes, examines, sifts evidence. Samadhi is able to remain upon its object one-
or samatha has to do with getting rid of pointedly, spontaneously and without effort,
distraction for moral ends; it is abstraction, and for as long a period of time as one wishes,
rather than contemplation. without being disturbed by laxity or
2) Khi cac c quan trong ngi ngh ngi la ch, excitement. There are said to be six
oi lai vi quan la tam tr nhn thau suot ro prerequisites for achieving calming. They are
rang. Ch la mot trang thai thien nh bieu staying in an agreeable place, having few
trng s nhat tam (hay tam tu vao nhat iem) desires, knowing satisfaction, not having
tren mot vat the. Mot trong bay nh ngha many activities, pure ethics, and thoroughly
cua Thien nh, c dien ta nh la Xa-Ma- abandoning thoughts. It is generally
Tha hay Tam Ma a, co ngha la dep yen considered to be a prerequisite for attainment
tam loan ong, hay la e cho tam yen nh, of higher insight or "Prajna".
dng mot cho. Tam nh ch nht x, khac (III) Chn giai oan tinh thanNine stages of
vi quan la xac nghiem bang chng c. Ch mindNhng khai niem cua chn giai oan
la dep bo cac vong niem, con quan du ng e tinh than nay en t cac van ban cua trng
chng nghiem chan ly. Ve mat ly thuyet ma phai Du Gia va c thc hanh tai Tay Tang
noi, bat c vat the nao cung co the c dung nh mot he thong thien nh hp nhat. Chn
lam iem tap trung, du vay nhng vat the nh giai oan nay la: Hng tinh than vao mot oi
than Phat van c ngi ta a thch dung lam tng thien nh, cung co tinh than, luon luon
iem tap trung hn. Ch c thanh at khi thay oi s chu tam, gii han s chu tam vao
tam co kha nang tru yen mot cho tren vat the oi tng thien nh, lam cho tinh than thuan
mot cach t nhien khong can phai no lc, va thuc, lam cho tinh than yen tnh, hoan thien s
co kha nang tru tai o trong thi gian ngi o yen tnh, tap trung tinh than vao mot iem, va
muon ma khong b phong dat hay tan loan tam ma aThe concepts of these nine
quay ray. Ngi ta noi co sau ieu tien quyet stages come from the literature of the
trc khi thanh at c Ch, tru ni thch Yogacara school and were put into practice in
hp, thieu duc, tri tuc, khong co nhieu sinh Tibet as a unified system of meditation. These
hoat, tnh gii va phai hoan toan ru bo moi nine stages are: Directedness of mind toward
vong niem. Ch la ieu can co trc khi at the object of meditation, stabilization of the
c tr hue Bat NhaPhysical organism is mind, continuous renewal of attention,
at rest, in contrast with contemplation is when confinement to the object of meditation,
the mind is seeing clearly. Calming is a taming of the mind, calming the mind, refined
meditative state characterized by a one- calm, the mind collected into oneness, and
pointedness of mind (cittaikagrata) on an samadhi.
internal meditative object. One of the seven (IV) Sau sc manh: Nghe hoc thuyet, suy ngh, sc
definitions of dhyana described as samatha or chu tam, hieu ro, tap trung nang lng, va t
samadhi; it is defined as silencing, or putting tin t nhienSix powers: Hearing the
to rest the active mind, or auto-hypnosis. The teaching, reflection, power of attention, clear
mind is centered or the mind steadily fixed on comprehension, concenrated energy, and
one place, or in one position. It differs from natural confidence.
contemplation which observes, examines, (V) Bon hoat ong tam than: at lien he gia tinh
sifts evidence. Samadhi or samatha has to do than va oi tng, at lien he gia tinh than
with getting rid of distraction for moral ends; va oi tng, phuc hoi s chu tam, chu tam
it is abstraction, rather than contemplation. lien tuc va thanh than khong co gangFour
Theoretically, any object may serve as the mental activities: Connecting the mind to the
focus of concentration, though virtuous object, re-establishment of attention,
objects such as the body of a Buddha are said

uninterrupted attention, and
effortlessly.
Ch Ac Hanh Thien: Ngng moi ac nghiep va tu
cac nghiep lanhTo stop evil or wickedness, and
to cultivate all the wholesome deeds.
Ch Ac Mon: See Ch Tr.
Ch Ac Tu Thien: Cat t moi ac nghiep va tu
cac nghiep lanhTo cut off evil or wickedness,
and to cultivate all the wholesome deeds.
Ch An: Ky ten bang cach in dau tay caiTo sign
by a thumb-mark; a sign.
Ch Bao Bat Tru Hoa: Tui giay khong bao c
la, y noi b mat the nao cung b lo Paper bags
cannot wrap a fire, i.e., secrets cannot be kept
forever.
Ch Bao: To adviseTo teachTo direct.
Ch Benh: Ch vong tc chan (tch niem e cau
vien giac la ch benh, v vien giac chang phai do
ch niem ma c), mot trong bon benh c noi khai th Phat phap ro rang cho chung sanh, e t
en trong Kinh Vien GiacCessation of all
mental operation, one of the four mistaken ways
of seeking perfection, mentioned in The Complete
Enlightenment Sutra.
Ch Can Cham Chuy: Ngon tay, cot phn, cay
kim, kien chuy, van van, la nhng phng phap
ma bac thay s dung khi tiep hoa e t. Cac thien
s thng anh bang gay hay a ra mot tieng het
that to nham kham nghiem trnh o lanh hoi cua
e tFinger, banner (Pataka), needle, and
copper instrument, etc., are the Masters' methods
in welcoming and transforming disciples. Zen
masters usually strike with a staff or give an
extremely loud cry to test
comprehensive levels.
Ch Chu: Ch trchTo criticize.
Ch Dan: To showTo explain.
Ch Diep: Palm-leaves.
Ch Doanh ac Nhan Tnh Da Lac a: Ch con
oi mat con lai cung b mu, du cho chang hieu
Phat phap, lam giang Phat phap ma b qua bao
rung long may, rau ria, mui va mu matThe only
things left are blind eyes, i.e., preaching with
wrong views will receive the results of losing all
beards, eyebrows, nose, and blind eyesSee
Thuy Nham Mi Mao.
Ch a: See Chat a.
Ch a Mat: Gitamitra (skt)Ky a MatCa
HuKy Mat aV Tang noi tieng ngi Tay cu canh nha thienOnly to inform Bodhidharma,
781
dwelling Vc, hay bac An o, ngi a dch 23 quyen kinh
sang Hoa ng vao i Tan (co le la Kinh Bo Tat
Thap Tru)Also called Friend of Song, a noted
monk from western China, or north India, who in
the fourth century, translated 23 works into
Chinese (perhaps The sutra of Bodhisattvas Ten
Grounds).
Ch ao: To leadTo guide.
Ch at: Jetavaniyah or Jetiyasailah (skt)
Trng phai cua nhng ngi tren nui Ch at,
mot tong phai cua Thng Toa BoSchool of the
dwellers on Mount Jeta or school of Jetrvana, a
subdivision of Sthavirah.
Ch ac Nhat Quyet: anh phai dung mot cai
chot ca, du cho s chng ac ch co mot na ma
thoiTo be satisfied (contened) with just one
door bolt, i.e., an incomplete realization.
Ch au Hu Nhan: Ngon tay co mat, du cho s
o ho co the theo bc, hoc hoi va thong hieu
chan ly, cung nh phan biet ro rang th phi
Fingers have eyes, i.e., a clear introduction and
opening the Buddhas views and knowledge to
sentient beings; so they can follow, learn,
understand thoroughly the truths, and clearly
distinguish right from wrong.
Ch e Kha Bo: See Chi e Sn Bo.
Ch ong Ch Tay: Noi long vongTo beat
about the bush.
Ch ong Hoach Tay: See Ch ong Tac Tay.
Ch ong Tac Tay: Lam cho hng ong la
hng tay, du cho s hieu lam chan lyTo
disciples' mistake the east with the west, i.e., a
misunderstanding of the truth.
Ch ng: To point out the way.
Ch Hanh Nh Thien: Ch la dng lai moi ac
nghiep; va hanh la thc hanh hay tu tap theo to n
giaoTo cut off evil or wickedness and to
practice of religious life are two wholesome
deeds.
Ch Hoan: See Ch Xuyen.
Ch Hung iem Lac: ong tac cao ngao phach
loiAn arrogant and haughty action.
Ch Ha Lao Ho Tri, Bat Ha Lao Ho Hoi: Ch
cho lao Ho (Bo e at Ma) biet, ch khong cho
lao Ho hieu, du cho ngay ca to Bo e at Ma
cung khong dung the tr e hieu ngha ly va cho
 782

but not to let him understand, i.e., even the Ch Nam: S hng danGuidance.
patriarch Bodhidharma cannot use the mundane Ch Nguyet: Ngon tay ch trang, hay tay ch tho
wisdom to understand the meanings and aim of tren trang (ngon tay tieu bieu cho kinh ien, va
Zen. trang tieu bieu cho chan ly)To point a finger at
Ch Ke: Suy lng phan bietTo have thought or the moon, or to indicate the hare in the moon (the
idea and to discriminate. finger represents the sutras, the moon represents
Ch Khong Thien S (1289-1363): Dhyana- their truth (doctrines).
bhadra (skt)Ten cua thien s An o vao the ky Ch Nguyet Hue An Thien S: Shigetsu Hein
XIVName of an Indian Zen master in the Zenji (jap)Ten cua mot Thien s Nhat Ban
fourteen century. Name of a Japanese Zen master.
Ch Li: Master Chi-liTen cua mot v danh Ch Nh: 1) Chang han nh: For example, for
Tang Nhat Ban chuyen ve ieu khac tng Phat instance; 2) The th: Then.
Name of a famous Japanese monk who was a Ch Pham: Negative in not doing good or
professional sculptor of statues of Buddha. preventing good or sin omissionChang chu tu
Ch Man: Angulimalya (skt)See ng Quat Ma hanh e tranh cac ac nghiep. Thu ong trong
La. nhng viec thien lanh nh khong bo th la ch
Ch Man Kinh: Angulimala-Sutra (skt)See pham, trong khi pham toi bang hanh ong (hay
ng Quat Ma La Kinh. pham nhng gii ma mnh a thu) nh sat sanh,
Ch Mon: Meditation by concentrating the mind trom cap, van van th goi la tac pham. T kiem
Ch Mon hay phap mon "Tap Trung Tam Y" hay bang cach gi gii hay ngng lam nhng viec ta
tap trung vao ch quan e lang tam tnh lang (a vayCeasing to do wrong, while transgression sin
quan so tc va tuy tc, hanh gia phai co gang tu by action, active sin, or positive in doing evil such
tap ch quan). Ngng ca so tc va tuy tc e tap as killing, stealing, etc. Self-control in keeping the
trung vao tam y. Trong giai oan nay hanh gia commandments or prohibitions relating to deeds
phai hoan toan khong biet en hi th va "dng" and words.
tam mnh lai tren au mui. Bay gi hanh gia se Ch Phuc Than: Quan he bang cach ha hon khi
cam thay het sc thanh than va on nh, roi t lau hai c nho trai va gai hay con trong thai me
sau o ca than lan tam nh tan bien vao h vo. o Related by the betrothal of son and daughter still
la trang thai "Thien nh", mot trang thai hoan in the womb.
toan nh ch. Khi at c trang thai nay, hanh Ch Phng Lap Tng: Ch ve hng Tay, coi
gia phai luon t nhac nh rang, mac dau kinh Tnh o cua c Phat A Di a; tru tam vao canh
nghiem "Thien nh" la tuyet vi, nhng theo li gii cua c Phat A Di a e cau giai thoatTo
canh cao cua c Phat, mnh khong c chap point to the west, the location of the Pure Land,
trc hay lan la trong trang thai oStopping and set up in the mind the presence of Amitabha
both counting and following the breathing and Buddha; to hold this idea, and to trust in Amitabha,
starting concentrating the mind. In this stage, the and thus attain salvation. The mystics regard this
practitioner should completely ignore the breath as a mental experience, while the ordinary
and stop his mind on the tip of the nose. He will believer regards it as an objective reality.
now feel extremely tranquil and steady, and soon Ch Quan: Non giay, dung e ot cung ngi
both his body and mind will seem to have chetPaper hats, burnt as offerings to the dead.
vanished into nothingness. This is the stage of Ch Quan: Chih-kuan (chi)Shikan (jap)
"Dhyana", a stage of perfect cessation. When it Samatha-vipasyana (skt)Xa Ma Tha B Bat (Ba)
has been reached, the practitioner should remind Xa NaQuieting and reflectingQuiet,
himself that, although the experience of "Dhyana" tranquility and absence of passionCh co ngha
is wonderful, one should not, as Buddha has la nh ch, quan la quan at. Nh vay ch quan la
admonished, cling to it or linger in it. nh ch vong niem e quan at chan ly . Khi tam
Ch Nan: Nc Trung QuocChinaSee Chi yen tnh th goi la ch; khi tam thay ro cai g o th
Na. goi la quanCeasing and reflectingA

meditational technique to calm the mind to a state
of tranquility and concentration. When the
physical organism is at rest it is called samadhi;
when the mind is seeing clearly it is called
contemplation.
1) Khi c the ngng ngh la Ch. Khi tam ang
nhn thay mot cach ro rang la Quan. ay la
ca th ba trong "Luc Dieu Phap Mon" Trong
giai oan nay hanh gia phai hoan toan quen i
hi th va nh ch tam mnh tren au mui.
Bay gi hanh gia cam thay thanh than va on
nh tot o, roi chang bao lau sau o ca than
va tam cua hanh gia hnh nh tan bien vao h
vo. o la trang thai "Thien nh", mot trang
thai nh ch hoan toan. Khi at c trang
thai nay, hanh gia phai t nhac mnh rang,
mac dau kinh nghiem "Thien nh" la tuyet
dieu, nh c Phat a canh bao, nhng mnh
khong c chap trc hay lan la trong o
When the physical organism is at rest it is
called Stop or Halt. When the mind is
seeing clearly it is called Contemplation.
This is the third door in the "Six Wondrous
Entrances to Enlightenment". In this stage the
practitioner should completely ignore the
breath and stop his mind on the tip of the
nose. He will now feel extremely tranquil and
steady, and soon both his body and mind will
seem to have vanished into nothingness. This
is the stage of "Dhyana", a stage of perfect
cessation. When it has been reached, the
practitioner should remind himself that,
although the experience of "Dhyana" is
wonderful, he should not, as Buddha has
admonished, cling to it or linger in it.
2) Ch gan cho thien on nh nham phat trien
kha nang duy tr tap trung vao mot oi tng,
con Quan gan cho Thien phan tch trong o
hanh gia trc nhan tanh khong cua oi tng,
va bang cach m rong s trc nhan nay en
moi hien tng. S tu tap nay ac biet quan
trong trong tong Thien Thai, c Tr Gia he
thong hoa, chnh ong a viet nhng sach ch
nam co anh hng trong Phat Giao Trung
Hoa, nh bo Ma Ha Ch Quan, trong o ong
vach ra con ng tu tap bat au bang tu gii
va dan en trc nhan tanh khong trong s hien
hu cua moi hien tngA Chinese
783
translation of the Sanskrit terms Samatha
and Vipasyana. The former refers to
stabilizing meditation designed to develop the
ability to maintain focus on ones meditative
object, and the latter refers to analytical
meditation in which one directly perceives the
emptiness (sunyata) of the object, and by
extension all phenomena. This practice is
particularly important in the Tien-Tai
school, which was systematized by Chih-I,
who wrote one of the most influential
meditation manuals of Chinese Buddhism, the
Great Calming and Insight (Ma Ha Ch Quan),
in which he outlined a path of practice that
begins with cultivation of morality and leads
to perceiving all phenomena directly as empty
of inherent existence.
3) Thomas Cleary viet trong quyen 'Dng Lai
Va Thay': "'Ch' va 'Quan' hay 'Dng lai' va
'Thay' la hai mat am va dng cua Thien nh
Phat giao, hai na bo sung nhau cua mot tong
the hp nhat. Y ngha can ban cua 'Ch' va
'Quan', oi khi c dien ta mot cach uy nghi
la 'nh ch' va 'quan tng', la 'dng me hoac'
va 'thay chan ly.' Tat ca nhng Thien nh
Phat giao, tat ca nhng nguyen tac tu tap Phat
giao eu co the c phan loai va to chc lien
he ti cac t ng 'ch', 'quan' va s hp nhat
gia ch va quan."Thomas Cleary wrote in
'Stopping and Seeing': "'Stopping' and 'seeing'
are the yin and yang of Buddhist meditation,
complementary twin halves of a unified
whole. The fundamental meaning of 'stopping
and seeing,' sometimes more solemnly called
cessation and contemplation, is stopping
delussion and seeing truth. All Buddhist
meditations, and indeed all Buddhist
principles and practice, can be categorized
and organized in terms of stopping, seeing,
and the integration of stopping and seeing."
Ch Quan Bat Nh: Samatha and contemplation
are not twoCh co ngha la nh ch, quan la
quan at. Khi tam yen tnh th goi la ch; trong khi
tam thay ro cai g o th goi la quan. Nh vay ch
quan khong hai, v chung cung lam viec vi nhau
vi muc ch la nh ch vong niem e quan at
chan lyQuieting and reflecting are not two
(ceasing and reflecting are not two). Quiet means

tranquility and absence of passion. In other words,
samatha is a meditational technique to calm the
mind to a state of tranquility and concentration.
When the physical organism is at rest it is called
samadhi; while when the mind is seeing clearly it
is called contemplation. Thus, Samatha and
contemplation are not two, because they work
together to cease deluded thoughts and to attain
the truth.
Ch Quan a Toa: Shikan-taza (jap) 'Nothing
but precisely sitting'Ch quan a toa la loai
thien khong co oi tng, khong em, khong tap
trung vao hi th, cung khong co cong an thoai
au. Hnh thc thien bo qua moi iem ta ben
ngoai khi thien nh. Theo thien s ao Nguyen,
ch quan a toa, trang thai chu y ben vng, linh
hoat va thoat khoi moi y ngh, khong co nh vao
mot oi tng nao, cung khong bam lay mot noi
dung nao, la hnh thc thuan khiet nhat va cao
nhat cua toa thien tnh tam; o la cach toa thien
tnh tam c tat ca ch Phat trong qua kh thc
hanh. Trong Ba Tru Thien cua lao s Philip
Kapleau, thien s Bach Van An Coc, mot trong
nhng thien s noi tieng trong thi can ai, viet
trong 'Nhng Li Khuyen Nhap Mon ve Thc
Hanh Thien' rang: "Ch Quan a Toa la mot trang
thai thc tnh va tap trung, co the so sanh vi trang
thai mot ngi ung phai cai chet. Hay tng
tng rang ban a tham gia mot tran au kiem,
giong nh nhng ngi luyen tap nc Nhat
ngay xa. Neu s tnh tao cua ban yeu i, du ch
la mot giay, ban co the chet. am ong tap trung
lai e xem tran au. V khong phai la mu, ban
nhn thay khan gia bang khoe mat, nhng khong
mot khoanh khac nao tinh than cua ban c phe p
xao lang v nhng an tng cam giac ay." Tom lai,
ch quan a toa la ch ngoi va ngoi ch khong co
g e at c. Tan goc re cua thien, khung t
tng ve ch quan a toa nhan thc ro rang rang
khong co s co gang nao quan he en chng ac
ai ngo. Noi tom lai, ch quan a toa la hnh thc
toa thien ma khong quan thoai au. ay la loai
thien c nhan manh nhieu nhat trong phai Tao
ong Nhat Ban. Hanh gia tu Thien nen luon nh
rang co le "Ch quan a toa" la cong phu kho khan
nhat trong tu tap Thien nh. Hanh gia nhat nh
phai quen chnh mnh th mi co the "Ch quan a
toa" c. Trong "Ch quan a toa," khong co y
784
tng v khong co ngi suy tng. Thay vao o,
hanh gia tu Thien chnh la nhng y tng ln vn
ay. Khong co tieng chim hot v khong co khai
niem chim hot. Thay vao o, hanh gia la nhng
am thanh o. Cung vay, hanh gia tu Thien la
nhng giot ma, tieng sam va tia chp. Ch can
ngoi xuong la ca vu tru lien hien bay ra trc
matMeditation without any object, without
counting; nor focusing on breathing, nor koans. A
form of the practice of zazen in which there are no
more supportive techniques. According to Dogen
Zenji, 'nothing but precisely sitting', i.e., resting in
a state of brightly alert attention that is free of
thoughts, directed to no object, and attached to no
particular content is the highest or purest form of
zazen, zazen as it was practiced by all the
Buddhas of the past. According to Senior Zen
master Philip Kapleau in the Three Pilars of Zen,
Zen master Hakuun Ryoko Yasutani, one of the
most outstanding Zen masters in our modern time,
says in his Introductory Lectures on Zen Training,
"Shikantaza is the mind of some body facing
death. Let us imagine that you are engaged in a
duel of swordsmanship of the kind that used to
take place in ancient Japan. As you face your
opponent you are unceasingly watchful, set,
ready. Were you to relax your vigilance even
momentarily, you would be cut down instantly. A
crowd gathers to see you fight. Since you are not
blind you see them from the corner of your eye,
and since you are not deaf you hear them. But not
for an instant is your mind captured by these
impressions." In short, 'nothing but precisely
sitting' means intense sitting, where there is
unshakeable conviction that sitting meditation
(zazen) is the actualization, and there is nothing
else to gain. At the root, this frame of thought
clearly realizes that there is not a struggle
involved in the attainment of satori. In short,
shikan-taza is a form of Zen that emphasizes on
quieting and reflecting in sitting meditation
without using a koan. This is the form of Zen most
emphasized in the Soto school in Japan. Zen
practitioners should always remember that "Just
sitting" is perhaps the most difficult thing to do in
cultivation (Zen practice). For in order to just sit,
Zen practitioners have to forget te self. In "Just-
sitting," there are no thoughts because there is no
 785

thinker. Instead, Zen practitioners are the thoughts qua chu trng hien thc, chap nhan thc the
that come up. There are no bird songs because cua thc tai khach quan, nhan thay tanh
there are no concepts of bird songs. Instead, Zen khong cua van phap, va s thieu vang mot
practitioners are those sounds. In the same way chu te. Nh Tr Khai noi: "Tat ca cac phap t
Zen practitioners are the rain-drops, are the nhan duyen sinh. S vat t duyen khi la
thunder and the lightning. In sitting, the whole khong va khong co chu te... V hanh gia biet
universe is revealed and manifested. do duyen khi, hoi tu gia tam, ao hoa, va tanh
Ch Quan ai Y: General idea of Samatha and khong cua van phap, ay goi la the. Nhng ao
contemplationImmediate and whole dhyana tng thuoc khai niem en cho tan cung khi
Tc th va toan dien, ngha la trc va sau khong chng ngo tanh khong, nen Khong la tanh cua
khac, tru t tng vao cho khong co g t hien chan ly. V vay ma goi la 'the chan ch'."
hu, ma hien hu do nhan t trcImmediate This cessation is the step of advancing beyond
and whole, such as dwelling on the thought that "naive realism," wherein one accepts the
nothing exists of itself, but from a preceding substantial existence of objective reality, to
causeSee Ma Ha Ch Quan. realizing the emptiness of all things and the
Ch Quan Hoa Thng: ao hieu cua S ao lack of any substantive Being. As Chih-I says:
Thuy i ngA name for the Tang monk "All dharma arise through conditions. Things
Tao-Sui. which arise through conditions co-arising are
Ch Quan Huyen Van: See Ma Ha Ch Quan. empty and without self-Being... Since one
Ch Quan Luan: See Ma Ha Ch Quan. knows the conditioned co-arising,
Ch Quan Nghiep: Mon hoc Ch QuanStudies conventional confluence, illusory
of Samatha and contemplation. transformation, and empty nature of all things,
Ch Quan Tam Chung: Three types of this is called their essence. Conceptualized
contemplation and samathaTheo tong Thien delusions come to an end upon realizing
Thai, tam quan thc s ch cho ca hai "tam ch" va emptiness; therefore emptiness is the nature
"tam quan". S phat trien khai niem nay cua of true reality. Therefore this is called
Thien Thai Tr Khai ai S c trnh bay mot 'cessation as insight into the essence of true
cach yeu lc trong pham au noi ve y ngha cua reality'."
ch va quan trong tac pham Ma Ha Ch Quan. 2) Phng Tien Tuy Duyen Ch: Cessation as
Trong o Tr Khai luan ve ba loai ch: the chan insight into Expedient Conditionsieu nay
ch, phng tien tuy duyen ch, va tc nh bien ch cho t tng quan chieu thc tai la s gia
phan biet chAccording to the Tien-Tai sect, hu cua van phap en t nhan duyen. Tr
threefold contemplation actually refers to both Khai goi o la "khong phi khong". Tanh
threefold cessation and threefold contemplation. khong cua van hu khong co ngha rang
T'ien-T'ai Great Master Chih-I's mature chang co g ca. S co mat gia tam cua van
development of this concept is succinctly phap nh nhng thc tai tng nhap la chan
presented in an early section of the Mo Ho Chih thc. Tr Khai noi: "Nh tha ch nhan lay
Kuan where he discusses the meaning of chih- Khong nh the tanh cua chan ly , v the nen
kuan. In that chapter Chih I discusses three kinds khong thay can phai nhn vao 'phng tien tuy
of skillful cessation: cessation as insight into the duyen ch.' Ch Bo Tat hieu gia hu, va a
true essence of reality as empty of substantial vao cho thc hanh. Ch v biet rang khong
Being; cessation as insight into reality as chang phai la khong, v vay ma c goi la
expedient conventional existence which arises 'phng tien'. Hanh gia phan biet va chon
through conditions; and cessation as putting an end thuoc tr c benh, v vay ma c goi la
to both extremes of discriminatory conceptual 'tuy duyen'. Tam an tru oi vi the tuc e nen
categories. goi la 'ch'."This refers to the contemplation
1) The Chan Ch: Cessation as insight into the of an insight into reality as the conventional
true essence of realityay la bc i vt existence of all things which arise through
 786

conditioned co-arising, which Chih-I calls "the simultaneously empty of substantial Being
non-emptiness of emptiness". The emptiness and conventionally existent. As Chih-I says:
of all things does not mean nothingness. Their "To think that samsara flows and moves and
conventional existence as interdependent that nirvana is a constant and inactive
entities is real. As Chih-I says: "Those of the maintenance of an awakened state is a one-
two vehicles accept only emptiness as the sided view of practice and activity, and does
essence of true reality, so they do not not correspond to the Middle Path. Noe, if one
consider as necessary the cessation of knows that the mundane is not mundane, then
expediency or insight into reality as the extreme view of the mundane is put to
conventional existence. Bodhisattvas rest, and if one realizes the non-mundane or
understand conventional existence and should nature of conventional existence, then the
put it into practice. They know that emptiness extreme view of emptiness is put to rest. This
is not empty, not nothingness, therefore this is is called 'cessation as an end to both
called an 'expedient means'. One extremes'."
discriminates and chooses medicine in Ch Quan Tam nh Nht X: Quan tng bang
accordance with the disease, therefore it is cach ngng suy tng hay loai bo nhng loan ong
called 'in accordance with conditions'. The t o tam co the nh tnh vao mot ni hay mot v
mind is at rest with regard to the mundane tr. Co ba cach quan: nh vao mot iem co nh
truth, therefore it is called 'cessation'." nh mui hay run; ngng moi suy tng khi chung
3) Tc Nh Bien Phan Biet Ch: Cessation as an mi khi day; va nh vao tanh khong cua van
end to both discriminatory extremesieu huContemplation by stop thinking or getting
nay ch cho t tng quan chieu tanh ong rid of distraction so that the mind can be steadily
nhat cua ca hai "cc oan" Khong va Gia. S fixed on one place or in one position. There are
phan chia va chap trc mot cach phien dien three methods of attaining such abstraction: To fix
vao Khong hoac vao Gia eu sai lam. Hanh the mind on the nose or navel; to stop every
gia phai nhan thay rang ca hai th Khong va thought as it just arises; and to dwell on the
Gia, neu hieu ung, ch cho cung mot thc tai, thought that nothing exists of itself, but from a
va thc tai o thieu t tanh va ong thi co preceeding cause.
mat mot cach gia tam. Tr Khai noi: "Neu cho Ch Quan Thap nh: Ch Quan Thap Quan hay
rang luan hoi th noi troi va Niet Ban la mot mi quan cua ch quan (mi canh s oi cua ch
v the thng tch cua giac ngo, th ay la cai quan) cua tong phai Thien Thai: Am Gii Nhap
thay phien dien cua viec tu hanh, khong thuan bao gom ngu am, thap bat gii va thap nh nhap;
hp vi Trung ao. Chnh vao luc nay, neu Duc Vong va Phien Nao; Benh Hoan; Nghiep
hanh gia thay c rang the tuc khong han la Chng; Ma S; Thien nh; Ta Kien; Tang
the tuc, th cai thay cu oan ve the tuc se Thng Man; Nh Tha; va Bo TatThe Tien-
cham dt; neu hanh gia thay c rang phi Tais ten fields of meditation or concentration:
the tuc hay tanh la gia hu, th cai thay ve cc Aggregates (Spheres or Entrances) which include
oan ve Khong se cham dt. ay goi la 'tc the five Aggregates, eighteen Spheres (Astadasa-
nh bien phan biet ch'."This refers to the dhatavah (skt), and the twelve entrances
contemplation of an insight into the (Dvadasayatanani (skt); Passion and delusion;
synonymous nature of both "extremes" of Sickness; Karma Forms; Mara-deeds; Dhyana;
emptiness and conventional existence. A Wrong theories; Arrogance; the two vehicles; and
discriminatory and one-sided attachment to Bodhisattvahood.
either concept of emptiness or conventional Ch Quan Thap Quan: See Ch Quan Thap nh.
existence is mistaken. One must realize that Ch Quan Tong: Mot ten khac cua Tong Thien
both "emptiness" and "conventional Thai v tong nay lay ch quan hanh lam goc, muc
existence," if correctly understood, refer to ch chnh la nh tam bang nhng phng phap
the same thing, and that reality is ac biet e thau triet chan ly va loai tr phien
 787

naoAnother name for the Tien-Tai Sect Self-control in keeping the commandments or
because its chief object being concentration of the prohibitions relating to deeds and wordsCeasing
mind by special methods for the purpose of clear to do wrong.
insight into truth, and to be rid of illusion. Ch Tr Ac Pham: Ceasing to do evils.
Ch Quan Xa: Ch Tr Gii: Stopping offences by keeping
1) Ch quan eu xa e ch tru ni phap gii bnh commandmentsSee Ch Tr.
angIndifference to or abandonment to Ch Tr Mon: See Ch Tr.
both stop and contemplation, such as to Ch Tr Tac Pham: oi vi cac ac phap (sat, ao,
rise above both into the universal. dam, vong) th nh ch. T than tranh lam cac
2) Ch-Quan-Xa la ba phep tu thien nh trong viec ac va giup tha nhan tranh lam cac viec ac
Phat giao: Three methods of Buddhist Stopping offences, ceasing to do evil, preventing
cultivation or practice. others from doing wrong.
a) Ch: Samatha or samadhi (skt)See Ch (2) Ch Tr Tac Tr: Cease to do wrong and do what
(3) (4). is rightCh tr bang cach gi gii (cham dt lam
b) Quan: Vipasyana (skt)See Quan. viec sai trai). Tac tr hay lam viec g ung an
c) Xa: Upeksa (skt)See Xa. bang cach le bai hay song i pham hanhCease
Ch Quan a Toa: Ch mot mc ngoi thien to do wrong by keeping the precepts. Do what is
Stubbornly stick to sitting meditationSee Mac right by worshipping or living in accordance with
Chieu Thien. the monastic life.
Ch Quy: The purport, aim, or objectiveSee Ch Tc: Chih shi (chi)Stopping the breath
Ton Ch. Mot trong nhng ac tnh can ban cua "nh" la
Ch Quy Tnh o: The way back to the Pure "Ch tc". Khong co s hoan toan nh ch cua hi
Land. th, dong chay cua t tng se chang bao gi
Ch Thang Tam Ngi: See Trc Ch Nhan Tam. ngng s chuyen ong bat tuyet cua no. Mot so
Ch Th Ca Chi T: Chang qua la giong nh ch thuat ng c dung cho "nh", mot trong nhng
chi. Thien s ong Sn Lng Gii th chung rang thuat ng nay la "Ch Tc", ch ra mot cach khong
mot ai tang giao chang qua la giong nh ch chi sai lac rang "nh" la mot trang thai lien he vi
ma thoiIt is only similar to a zigzag word. Zen ieu kien nay. Nguyen nhan cua hien tng thong
master Tung-Shan-Lieng-Chieh preached: thng va t nhien cua "nh" c giai thch mot
"Teachings in the tripitaka are similar to a zigzag cach minh bach bi Mat Tong trong ly thuyet ve
word" "Nguyen Tac Tam Kh Bat Nh", theo o moi t
Ch Thien: To point to heaven. tng ca nhan tr nen bi mot s chuyen ong ac
Ch Tho: See Ch Nguyet. biet cua hi th. Neu hi th c tran tnh hay
Ch Tien: Tien giay, ot e cung ngi chet theo ngng ngh, th tam lai cung nh vay, va ngc lai .
tap tuc cua mot so dan toc A ChauPaper Tuy nhien, oi vi hanh gia tu Thien nhng trnh
money, burnt as offerings to the dead, as custom o trung bnh, nhat la nhng ngi tai gia, "Ch
of some peoples in Aisa. Tc" ay co ngha la th eu va mem mai,
Ch Tiet: Anguli-parvan (skt)1) n v o lng nhng luon tap trung vao tam hay la ngng th
tng ng vi 1/24 canh tay: Hasta (skt)A mot chut bang cach t kiem soat e mang tam ve
measure, the 24th part of a forearm; 2) Long tay: tnh langOne of the basic characteristics of
Finger-joint. Samadhi is the stoppage of breath. Without a
Ch Tnh: Thi gian yen lang hoac toa thien complete cessation of breathing, the progressive
Time of tranquility or time of sitting meditation. thought-flow will never cease its perpetual
Ch Tnh: Dvangulakappa (p)Tranquility and motion. A number of different terms have been
purity. used to designate Samadhi, one of them being
Ch Tr: Prohibiting from evilRestrain from "stopping the breath" (Chih shi), which
evilT kiem bang cach gi gii hay ngng lam unmistakably points to the fact that Samadhi is a
nhng viec ta vay hay tranh lam nhng viec ac state related to this condition. The reason for this
 788

common and very natural phenomenon of the nghiem cua Thien e kien lap trat t mi cho
Samadhi is clearly expounded by Tantrism in its s vat th ay la mot s lat o can thiet. V vay,
theory of the "Principle of the Identicalness of viec Thien s Bach An oi hoi hang e t hnh
Mind and Breathing (prana)," according to which nh khong c t nhien, ma cung khong hp ly.
every individual thought is brought into play by a Hanh gia tu Thien nen luon nh rang "tieng vo
particular "Breathing-in-action." If the breathing is cua mot ban tay" thuoc ve am thanh, la cai g o
pacified or halted, so is the mind, and vice versa. co lien quan en thnh giac. Khi Thien s Bach An
However, for Zen practitioners of average levels, a mot ban tay len, ngai co muon cac e t cua
especially laypeople, "Chih shi" here means to ngai vo mot ban tay hay khong? Chac chan la
stay breathing steadily and softly, but focus on the khong. Ngai ch muon dung muc ch toi hau cua
concentration of the mind (or stop breathing for a cong an nay e khai m ngoi nha b mat cua tam
short while by self-control to bring the mind to ma thoi, e t o nhng ai tinh chuyen hanh tr co
rest). the nhn thay ben trong la ca mot kho bau vo tan.
Ch Tc Thang X: Place of victory in gaining Thnh giac khong co lien quan vi y ngha von co
tranquility. cua cong an nh mot v Thien s noi: "cong an ch
Ch Tng nh: Jada-samadhi (skt)Thien nh la phng tien ma khi at c muc ch th lien
ngng moi t duyThought suspended mediation. phai vt bo," la "ngon tay ch trang." Cong an ch
Ch Xuyen: Nhan tay, oi khi c lam bang co, can tong hp hay sieu viet bat c th g ma ban
Mat giao hay dung trong nghi leFinger-ring; chon, nh nguyen luan thuoc tnh cam quan. Chng
sometime made of grass used in ceremonies by nao ma tam mnh cha c t do e nhan biet am
the esoteric sect. thanh cua mot ban tay, chng o tam thc con b
Ch Y: Quan ao bang giay, ot cung ngi chet gii han va chia cat chnh no. Luc o thay v nam
Paper clothes, burnt as offerings to the dead. bat c chiec cha khoa cua nhng b an cua s
Chch: 1) Cai: A, an (cai ban: a table); 2) Cham sang tao, th tam thc lai b chon vui mot cach vo
chch: To sting. vong trong tnh tng oi cua s vat, va, chnh v
Chch Gia Hoi: Mot buoi le cua Thien Tong ve vay ma no ch nam tren be mat cua s vat ma thoi.
mua ong, trong le nay ngi ta an re sen Cho en khi nao tam thc thoat ra khoi nhng troi
nngA Zen School winter festival at which buoc th o la luc no mi co the quan chieu toan
roasted lily roots were eaten. bo vu tru mot cach thoa thch. Am thanh cua mot
Chch Ly Tay Qui: Truyen thuyet S To Bo e ban tay that s i en nhng tang tri cao nhat
at Ma quay chiec giay ve Tay ThienThe cung nh ni tan cung a nguc, ngay ca ban lai
legendary of Bodhidharma's carrying of one shoe dien muc cua mot ai o cung nhn khap tam thien
back to IndiaSee Bo e at Ma. the gii tham ch en thi iem tan cung cua thi
Chch Thu: The clap of just one handTieng Vo gian. Theo Thien s Linh Moc Tuan Long trong
Cua Mot Ban TayBach An chang nhng la mot quyen Thien Tam, S Tam, chung ta noi "Nghe
thien s xuat chung, ma ong con la mot nha hoa s thay tieng vo cua mot ban tay." Thng th phai
ai tai, mot ngi viet ch Han nh rong bay hai ban tay mi vo nen tieng, va chung ta ngh
phng mua, va mot nha ieu khac. Sekishu hay rang ch vo mot ban tay khong the phat ra am
tieng vo cua mot ban tay la cai g? ay la mot thanh. Nhng that ra, mot ban tay a la am thanh.
cong an noi tieng do ong thiet lap. Thien s Bach Dau ban khong nghe thay, am thanh van co. Neu
An tng a len mot ban tay, muon hang e t ban vo hai tay, ban co the nghe am thanh. Nhng
nghe th am thanh cua tieng vo cua mot ban tay neu am thanh a khong co trc khi ban vo tay,
nay. Thong thng th phai co hai ban hai tay vo ban khong the nao tao ra am thanh o. Trc khi
vao nhau mi vang ra am thanh, do o, ch mot ban tao ra am thanh, no a co o. V am thanh a
ban tay se khong vang ra am thanh c. Tuy co, ban co the tao ra no va nghe thay. Am thanh
nhien, Thien s Bach A n muon lat o nhng kinh co khap ni. Neu ban luyen tap, ban se co am
nghiem cua cuoc song thng ngay von lay khoa thanh. ng co gang lang nghe. Neu ban khong
hoc hay ly luan lam nen tang. Neu muon lay s lang nghe, am thanh van co khap ni. V ban co
 789

nghe, oi khi co am thanh, oi khi khong co am known koan by a Japanese master. Zen master
thanh. Ban hieu ch? Dau ban khong lam g het, Hakuin used to raise one of his hands and demand
ban van co pham chat cua toa thien. Nhng neu of his disciples to hear the sound of the clap of just
ban co tm no, co thay c pham chat cua no, ban this one hand. Ordinarily a sound is heard only
se khong co c pham chat. Ban song trong the when two hands are clapped, and in that sense no
gii nay nh mot ca the, nhng trc khi mang possible sound can come from one hand alone.
hnh hai con ngi, ban a co roi, luon co roi. Zen master Hakuin wants, however, to strike at
Chung ta luon co trc roi. Ban hieu ch? Ban the root of our everyday experience, which is
ngh rang trc khi ra i, ban khong ton tai. constructed on a so-called scientific or logical
Nhng lam sao ban co the xuat hien trong the gii basis. This fundamental overthrowing is necessary
nay khi ma ban khong co? Chnh v ban a co san, in order to build up a new order of things on the
ban mi co the xuat hien trong the gii nay. Theo basis of Zen experience. Hence this apparently
Thien s D.T. Suzuki trong quyen "Thien Hoc most unnatural and therefore illogical demand by
Nhap Mon," khi Thien s Bach An a mot ban Hakuin on his pupils. Zen practitioners should
tay len, ngai muon cho chung ta biet la chung ta always remember that "the clap of just this one
khong the nao dung phng phap ly luan e giai hand" is about "the sound," something that appeals
ap ieu nay c. Ngay luc o, ban biet c to the sense of hearing. When Zen master Hakuin
luong suy ngh cua ban ot nhien b cat t. Ban puts out one hand, does he want his disciples clap
cam thay do d, hoai nghi va bc tc, khong biet with just one hand? Surely not. He just wants to
lam sao ot pha c bc tng tng chng nh use the ultimate purport of this koan to open up
khong the nao xuyen qua c. Khi at en nh the secret chamber of the mind, where the
iem nay, toan bo nhan cach, y ch noi tai va ban devotees can find numberless treasures stored.
tanh sau tham nhat cua ban nhat nh phai b pha The sense of hearing has nothing to do with the
sap het, niem niem eu khong ngh ti cai nga hay essential meaning of the koan; as the Zen master
cai vo nga, khong ay ma cung khong kia, tien says, the koan is only a piece of brick used to
thang khong ngng, pha v bc tng sat cua cong knock at the gate, an index-finger pointing at the
an. Viec nay nem toan tong the cua ban vao cai moon. It is only intended to synthesize or
cong an e roi bat than m ra lanh vc cha tng transcend whichever expression you may choose,
biet cua tam linh. Ve phng dien tr tue ma noi the dualism of the sense. So long as the mind is
th ay la s vt qua gii han cua ly luan nh not free to perceive a sound produced by one
nguyen, nhng ong thi no cung la s tai sinh, s hand, it is limited and is divided against itself.
tnh ngo cam quan noi tai, khien cho chung ta thay Instead of grasping the key to the secrets of
c dieu dung chan that cua ch phap. V the ma creation, the mind is hopelessly buried in the
lan au tien y ngha cua cong an bong tr nen ro relativity of things, and, therefore, in their
rang, va cung mot cach nh vay, ngi uong nc superficiality. Until the mind is free from the
th am lanh t biet. Mat van thay, tai van nghe la fetters, the time never comes for it to view the
ieu chac chan, nhng vi tron ven ca cai tam tnh whole world with any amount of satisfaction. The
ngo. Khong nghi ng ay la mot hoat ong tri sound of one hand as a matter of fact reaches the
giac, nhng la loai tri giac tang cao nhat. Gia tr highest heaven as well as the lowest hell, just as
tu Thien chnh la cho nay, no lam cho chung ta one's original face looks over the entire field of
tin chac rang ch thc co mot th ton tai vt han creation even to the end of time. According to Zen
hoat ong t duy. Va vi cong an "Tieng vo cua Master Shunryu Suzuki in Zen Mind, Beginner's
mot ban tay," Bach An va Luc To cung dat tay Mind, we say, "To hear the sound of one hand
nhau ng tren cung mot dien an ThienNot clapping." Usually the sound of clapping is made
only was Hakuin an outstanding master, he was a with two hands, and we think that clapping with
highly accomplished painter with great talents, one hand makes no sound at all. But actually, one
calligrapher, and sculptor. Sekishu, or What is the hand is sound. Even though you do not hear it,
sound of one hand? which he devised, is the best there is sound. If you clap with two hands, you can
 790
hear the sound. But if sound did not already exist
before you clapped, you could not make the
sound. Before you make it there is sound. Because
there is sound, you can make it, and you can hear
it. Sound is everywhere. If you just practice it,
there is sound. Do not try to listen to it. If you do
not listen to it, the sound is all over. because you
try to hear it, sometimes there is sound, and
sometimes there is no sound. Do you understand?
Even though you do not do anything, you have the
quality of zazen always. But if you try to find it, if
you try to see the quality, you have no quality.
You are living in this world as one individual, but
before you take the form of a human being, you
are already there, always there. We are always
here. Do you understand? You think before you
were born you were not here. But how is it
possible for you to appear in this world, when
there is no you? Because you are already there,
you can appear in this world. According to Zen
master D.T. Suzuki in "An Introduction To Zen
Buddhism", when Zen master Hakuin puts out one
hand, Zen master Hakuin wants to let us know that
we cannot use logical way to get around it. At that
time, you feel as if your march of thought had
been suddenly cut short. You hesitate, you doubt,
you are troubled and agitated, not knowing how to
break through the wall which seems altogether
impassable. When this climax is reached, your
whole personality, your inmost will, your deepest
nature, determined to bring the situation to an
issue, throws itself with no thought of self or no-
self, of this or that, directly and unreservedly
against the iron wall of the koan. This throwing
your entire being against the koan unexpectedly
opens up a hitherto unknown region of the mind.
Intellectually, this is the transcending of the limits
of logical dualism, but at the same time it is a
regeneration, the awakening of an inner sense
which enables one to look into the actual working
of things. For the first time the meaning of the
koan becomes clear, and in the same way that one
knows that ice is cold and freezing. The eye sees,
the ear hears, to be sure, but it is the mind as a
whole that has enlightenment (satori); it is an act
of perception, no doubt, but it is a perception of
the highest order. Here lies the value of the Zen
discipline, as it gives birth to the unshakable
conviction that there is something indeed going
beyond mere intellection. And with the koan of
"the clap of just one hand", Hakuin and the Sixth
Patriarch stand on the same platform of Zen with
the hands mutually joined.
Chch Thu Chi Thanh: The clap of just one
handTieng Vo Cua Mot Ban TaySee Chch
Thu.
Chiec Be: Kaula (skt)A ferryboatRaftMot
ngi ang tron chay khoi tay bon cp i en gap
phai mot khoang nc bao la trc mat. Ngi ay
biet rang b ben nay nguy hiem va b ben kia an
toan. Tuy nhien, khong co tau thuyen g e i en
b ben kia. Nen ngi ay nhanh nhen gom gop
nhanh la lam mot chiec be, va vi chiec be, ngi
ay a qua b ben kia mot cach an toan. Chanh
ao c day bi c Phat cung giong nh chiec
be. No co cong nang a chung ta t ben b kho
au phien nao en b ngan vo u. Trong Phat giao
ai Tha, giao phap giong nh chiec be; khi cu
canh b ngan a en, th be cung phai bo lai sau
lng. Giao phap khong phai la cu canh ma ch la
phng tien thoi. Theo Kinh An du Con Ran, c
Phat day: Giao phap cua ta nh chiec be e vt
qua ch khong phai e nam gi.A man who
was escaping from a group of bandits came to a
vast stretch of water that was in his way. He knew
that this side of the shore was dangerous and the
other side was safe. However, there was no boat
going to the other shore, nor was there any bridge
for crossing over. So he quickly gather wood,
branches and leaves to make a raft, and with the
help of the raft, he crossed over safely to the other
shore. The Noble Eightfold Path taught by the
Buddha is like the raft. It would take us from the
suffering of this shore to the other shore of no
suffering. In Mahayana Buddhism, the teaching is
likened a raft; when the goal, the other shore, is
reached, then the raft is left behind. The form of
teaching is not final dogma but an expedient
method. According to the Discourse on the Water
Snakes Parable, the Buddha taught: My teaching
is like a raft for crossing over, not for carrying.
Chiec Be Phap: Raft of DharmaSee Phap
Phiet.
Chiem: 1) Chiec em: Thatch, mat; 2) Chiem
ngng: To look up to, to adore, to revere; 3) Tien

oan: Guess, to estimate; 4) S tien oan hay bao
trc: Divine, prognosticate.
Chiem Ba: Campa or Campaka (skt)See Chiem
Bac Ca.
Chiem Ba La Quat: Hang ong ni co nhieu cay
Chiem BaA cave where grown a lot of campa-
trees.
Chiem Ba Quoc: Campaka (skt)Nc Chiem
Ba mien Trung An o, ben b song Hang (x co vng quoc Vrji, mot vng quoc co nam ve pha
nhieu cay Chiem Ba hay Moc Lan, nen lay ten ay
ma at cho x), la mot nc mien trung An o, ancient capital of Vrji, an ancient kingdom north
ma theo Eitel trong Trung Anh Phat Hoc T ien,
bay gi la Bhagalpur hay vung phu can pha tren
Punjab c thanh lap bi dan Chiem BaA
kingdom and city od Campa in the central India,
along the riverbank of the Ganges, according to
Eitel in The Dictionary of Chinese-English
Buddhist Terms, the modern Bhagalpur or a place
in its vicinity, founded by Campa, a district in the
upper Punjab.
Chiem Ba La: Jambhala or Jambhira (skt)
Chiem Bo LaTen cua mot loai cay giong nh
cay chanh (hoa vang va co mui thm toa ngat)
Name of a tree similar to the citron tree.
Chiem Bai: To adore.
Chiem Bao: Dream.
Chiem Bac Ca: Campa or Campaka (skt)
Chiem Ba CaChiem BaChiem BacChiem
Bac CaChiem BacKim Sac Hoa hay Moc
Lan, ten cua mot loai bong thm mau vang, hng
thm cua no lan toa rat xaA yellow fragrant
flower. Its fragrance spreading very far.
Chiem Bac Hoa: See Chiem Bac Ca.
Chiem Bac Thu: Campa or Campaka (skt)
Chiem Ba CaSee Chiem Bac Ca.
Chiem Benh: Xem benh hay kham benhTo
examine a sick person medically.
Chiem Bo: Jambudvipa (skt)See Nam Thiem
Bo Chau.
Chiem Bo La: Jambhira (skt)See Chiem Ba La.
Chiem Diem: JambudvipaSee Diem Phu e.
Chiem Mat La: Camara (skt)Ten cua vai loai
cay An oName of several plants in India.
Chiem Nghiem: To experiment.
Chiem Ngng: See Chiem (2).
791
Chiem Phong: Hy vong co gio chan ly Phat phap
thoi en e cu oTo hope for the wind of
Buddha truth or aid.
Chiem Sat: Mot cach thanh loc thanh thien trong
Mat giao bang cach tr mau t a trong Phan
ngA method of divination in the esoteric
school by means of the sanskrit letter a.
Chiem Thu Na: Tchansuna (skt)Thu o co cua
Bac An o va pha ong Nam x Ne-PalAn
of the Ganges and southeast of Nepal.
Chiem Tng Kiet Hung: Xem boi tng noi
ieu lanh d cua ngi e cau li dng
Perform divination and fortune telling.
Chiem Y: c lng gia tr s hu cua mot v
Tang a th tch va phan phat cho nhng v Tang
khacTo estimate the value of a deceased
monks personal possessions and to distribute
them to the other monks.
Chien a La: Candala (skt)Tchandala (skt)
Chuyen nghe lam tht. Giai cap thap nhat trong xa
hoi An o, di ca bon giai cap chnh thc, gom
nhng dan chay, toi nhan va nhng tay mai vo,
van vanA butcher or other low occupations. The
lowest class in the Indian caste system, beneath
even the lowest of the four formal castes. Its
members are fishermen, jailers, slughterers, etc.
Chien a L: Candala (skt)See Chien a La.
Chien a Viet Quoc Vng Kinh: Cadrapati-
sutra (skt)Name of a sutra.
Chien an: Candana (skt)Go Chien an
trangWhite sandalwood.
Chien an Hng Bch Chi Phat: Candana-
gandha-pratyeka-buddha (skt)Ten cua mot v
Phat trong Thai tang man a laName of a
Tathagata in the Garbhamandala.
Chien an Hng Phat: Tamalabhadra (skt)
a Ma La Bat Chien an Hng Phat
Chandana-fragrance Buddha.
Chien an Lam Than: Sandalwood Forest Deity
(Spirit).
Chien an Tho Quang Than: Sandlewood Tree
Light Deity (Spirit).
Chien an Thu Nh: Loai nam moc tren than cay
chien anSandalwood fungus.
Chien au La: See Chien o La ai Tng.

Chien o La: See Chien o La ai Tng.
Chien o La ai Tng: Catura(skt)Mot trong
mi hai v than lien he vi c Phat Dc S heretics were dissatisfied with the flourishing of
One of the the twelve spirits connected with the
Master of Healing Buddha.
Chien Niem Th Hien: Quan Tha TamQuan sat
tam tnh cua chung sanh, khong co mot s nao
ngoai tam caContemplation of the mind of other
beings, there is nothing outside of the mind.
Chien Tru La: See Chien o La ai Tng.
Chien: WarHostilitiesBattle.
Chien at La: Candra (skt)Chien Nai La.
1) Mat Trang: The moon.
2) Nguyet Than: The moon deity.
3) Ten cua mot v lanh ao mot phai ngoai ao:
Name of a heretical leader.
Chien at La Bat Lat Ba: Candraprabha (skt)
Ten cua Phat Thch Ca trong tien kiep khi Ngai
con la mot v quoc vng, cat au bo th
Moonlight, name of Sakyamuni when a king in a
former incarnation, who cut off his head as a gift
to others.
Chien Gia Ma Na: Cinca-manvika (skt)Chien
Gia la ngi an ba vu cao Phat ve bao thai gia
trong bung cua ba ta. Theo truyen thuyet Phat
giao, sau khi Xa Li Phat a be gay bien luan cua
mot nhom ngoai ao Ba La Mon th lai co nhom
khac khong hai long khi thay Phat giao ngay cang
hng thnh. Ho tu tap tai thanh Xa Ve, am mu
ham hai Phat. Bon ho mua chuoc mot ngi an
ba ten la Chien Gia, gia bo lam mot tn o Phat
giao. Mot buoi sang sm, trong khi moi ngi
ang le Phat tnh xa Ky Vien th Chien Gia t
ben trong bc ra t noi: Toi hom qua, toi ngu lai
tnh xa. Hanh ong o lam khi day long nghi
ng cua t chung. Tam thang sau, Chien Gia lai
xuat hien gia tnh xa, bung noi to len nh ang
mang bau. Khi c Phat ang thuyet phap, Chien
Gia bong nhien ng day, ch vao bung oan trach
Phat, yeu cau phai sap xep on thoa cho ba ta va
a con trong bung. Trong phut choc, long ngi
roi loan, ban tan xon xao. c Phat van tnh toa,
khong nhut nht. ung luc o, bong nghe cach
mot tieng, mot cai chau bang go c nho t tren
mnh co gai ri xuong, th ra, tat ca eu la nguy
tao. Co gai ch con cach cup i ni khacThe
woman who falsely accused the Buddha about her
pregnancy. According to Buddhist legends, after
792
elder Sariputra subdued a group of Brahman
heretics at the debate, another group of Brahman
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 desperately.
Chien Nai La: See Chien at La.
Chien Thang Cuoi Cung: Final TriumphVao
ngay trang tron thang Nam nam 578 trc Tay
lch, Thai t Tat at a thanh at Giac Ngo Toi
Thng (Chanh ang Chanh Giac) bang cach
hoan toan thau triet Bon Chan Ly Cao Thng (T
Dieu e) va tr thanh Phat. ay la chien thang v
ai khong lay chuyen, chien thang cuoi cung On
a full moon day of May in 578 B.C., Prince
Siddhartha attained Supreme Enlightenment by
completely comprehending the Four Noble Truths
and became the Buddha. This is the greatest
unshakable victory, the final victory.
Chien Thang Lam: Rng chien thang: The grove
of victoryRng Ky Tho Cap Co oc: Jetavana
or Jetrvana.
Chien Tranh: WarNgi Phat t nen luon vang
theo li Phat day, nhat la gii th nhat la cam sat
sanh. Trong hn 2.500 nam lch s Phat giao, co
vai cuoc chien tranh gia cac nha s hay gia cac
nha s va nha ng cuoc. Tuy nhien, s xam lang
nhan danh ton giao cha tng c biet en trong
 793

Phat giao (mot quoc gia i xam lang quoc gia khac oi thng mai ang ke vi x Tch Lan
e truyen ba mot ton giao cha tng xay ra trong According to Eitel in The Dictionary of Chinese-
cac quoc gia theo Phat giao). Trong qua kh, ly do English Buddhist Terms, Caritra was a port on the
ma cac v s chien tranh vi nhau hay chien tranh south-east frontier of Uda (Orissa) whence a
vi chnh quyen chu yeu v tien bac va quyen lc considerable trade was carried on with Ceylon.
ch khong phai e truyen ba Phat giao. Cung cung Chiet L: am say b chat gay ma ngi ta noi
nhng ly do ay vi nhng cuoc chien tranh gia To Bo e at Ma a dung e vt song Dng
cac nha s va chnh quyen tai Nhat. Tai Tch Lan, T t Nam KinhThe snapped-off reed on which
di trieu vua Dutthagamani a anh lai trieu ai Bodhidharma is said to have crossed the Yangtsze
Damilas cua Tamils v ho la nhng ke xam lang from Nanking.
Tch Lan thi o, ch vua Dutthagamani cha bao Chiet Ma a Na: Calmadana (skt)Niet Mat
gi chu trng chien tranh xam chiem luc a An Theo Eitel trong Trung Anh Phat Hoc T ien,
o e truyen ba Phat giao. c Phat day chung ta Chiet Ma a Na la ten cua mot vng quoc co
khong sat sanh, ch c Phat cha tng bao chung nam ve pha ong nam sa mac GobiAccording
ta ng anh lai ke thu e bao ve to quoc to Eitel in The Dictionary of Chinese-English
Buddhists should always follow the teachings of Buddhist Terms, Calmadana is an ancient
the Buddha, especially the first precept of kingdom and city at the south-east borders of the
prohibiting killing. In more than 2,500 years of desert of Gobi.
Buddhist history, there were some cases of Chiet Phuc Nhiep Tho: Khuat phuc ke ac, thau
fighting between monks, or fighting with civil nhiep ngi thien (hai ca chnh cua ao Phat.
authorities in Tibet and Japan However, invasion Khuat phuc la ca Tr Hue, con thau nhiep la ca
in the name of religion is unknown in Buddhism T Bi)To subdue the evil and receive the good.
(one country invades other countries to spread a Chiet Sang Hoi: Ong Hoi Ging GayThien
religion never happens in any Buddhist countries). Tang Nh Hoi vao thi nha ng, ngi c
In the past, reasons for monks in Tibet fought with cong chung ngng mo, nen en ong trong Tang
other monks and with civil authorities were mainly ng en noi lan nao cung nh lan nay thien
concerned with money and power, not with the sang cung eu b gay, nen thi ay goi ong la Chiet
propagation of Buddhism. The same reasons for Sang HoiZen monk Ru Hui in the T'ang
the fighting among monks and civil authorities in Dynasty, who was admired by the public. They
Japan. In Sri Lanka, king Dutthagamani launched always flocked into the temple to receive his
battles to fight against Damilas dynasty of the instructions, and each and every time they came,
Tamils who tried to invade Ceyland at the time, his meditation bed collapsed. Thus, he received
king Dutthagamani never put forward any bettles the name of "Broken bed Hui".
with the intention of invasion of the continent of Chiet Thach: Pha thach hay ap v a. Mot
India for the spreading of Buddhism. The Buddha trong bon th du ve Ba La DiA broken stone, i.e.
teaches us not to kill, but he never teaches us not irreparable.
to fight against enemies to protect our country. Chiet T: Graphology.
Chien Tranh Ton Giao: Religious war. Chieu Cam: To attract.
Chiet: Be gayGap laiTo breakTo fold. Chieu ai: To entertain.
Chiet Cau Ca: Cakoka (skt)X Karghalik thuoc Chieu e T Phng: Caturdisa (skt)Thuoc ve
vung TurkestanKarghalik in Turkestan. bon phngBelonging to the four directions.
Chiet oan: Lam v raTo break off. Chieu o La: Catura (skt)Chien o La ai
Chiet Hp: Ket quaResult. TngOne of the twelve spirits connected with
Chiet Khau: To discount. the Master of Healing.
Chiet Li an La: Caritra (skt)Phat Hanh Chieu ng: ien th cac v To sThe
ThanhTheo Eitel trong Trung Anh Phat Hoc T patriarchs' hallPatriarchal altar.
ien, Chiet Li an La la mot cang nam ve pha Chieu Hon: To call up a spirit.
ong nam bien gii Uda, ni co nhng cuoc trao
 794

Chieu Nh (1246-1312): Zen master Chao-Ru the head phrase "Who is the one who recites the
Thien s Chieu Nh, ten cua mot Thien s tong name of Buddha?" Zen practitioners must observe
Lam Te Trung Hoa trong tnh Giang Tay, vao the and look into the very idea of "Who?", to
ky th XIIIChao-Ru, name of a Chinese Lin- penetrate into the state before the thought ever
chi Zen master in the thirteenth century. arises, and see what this state look like. If we, Zen
Chieu Thien T: Chieu-Thien TempleTen cua practitioners, have any doubt for the head-phrase,
mot ngoi chua co toa lac trong lang Yen Lang, we should investigate the place of doubt. To
phng Lang Thng, quan ong a, cach trung observe to see from whence the very thought of
tam thanh pho Ha Noi khoang 4 dam ve pha "Who" comes, to see what it looks like, and subtly
tayName of a temple, located in Yen Lang and gently to penetrate into it.
village, Lang Thng quarter, ong a district, Chieu ng: Shodo (jap)The Illumination
about 4 miles west of Hanoi. HallChieu ng phan cach Thien ng va
Chieu: Chieu sangTo shineTo illuminate phong ra mat. Hanh lang gia ca sau cua Tang
Illustrious. ng va cho ra tay. Hau het cac thien vien dung
Chieu Co: Observe and Look somethingSee hanh lang nay lam cho thc tap thien cho thien
Chieu Co Thoai au. tang. Mot v Tang cao tuoi ha co the s dung
Chieu Co Thoai au: Observe and Look into the Chieu ng e ch day nhng v Tang khac trong
head-phrase (hua-tou)Hanh gia tu Thien phai khi v Vien chu ang banThis hall directly
hieu ro tham thoai au nh the nao. ng co em separates the Zazen Hall and the washroom. A
cau thoai au ma niem i niem lai. Tu tap thoai passage-way between the back door of the Monk
au khong phai la chuyen em cau thoai au ma Hall and the hand-washing basin. Most Zen
lap i lap lai. Tham thoai au la nhn thau vao hay monasteries use this passage for practicing
tap trung vao no. No co ngha la xuyen thau va meditation. A senior monk would use this area for
quan sat. Thuat ng "Chieu Co Thoai au" co instructing other monks while the master of the
ngha la e tam tham thau xuyen qua cau thoai temple was otherwise occupied.
au. Tam cua chung ta quen hng ngoai cau Chieu Hanh Tien: Immortals with Illuminating
hnh. Bay gi tham thoai au la quay ngc cai ConductRsi with Illuminating ConductCo
thoi quen hng ra ngoai nay e hng tr ve ben ngi tu phep tap trung t tng, luyen mai cho
trong. Th du nh cau thoai au "Ai la ke niem en khi thanh hoan hao, goi la Chieu Hanh Tien
Phat?" Hanh gia tu Thien phai quan sat va nhn Some beings with unflagging resolution make
vao ngay y tng cua ch "Ai?", tham thau xuyen themselves strong through the use of thought-
qua trang thai trc khi t tng khi len, va xem process. When they have perfected thought and
coi trang thai nay nh the nao. Neu chung ta, hanh memory, they are known as Immortals with
gia tu Thien, oi vi cau thoai au co ieu g nghi Illuminating Conduct.
ng, th phai truy cu cai cho nghi o. Xet xem Chieu Huyen T: Vao the ky th nam sau Tay
cau noi ay rot cuoc la t au ti, va no nh the Lch, nha ng at ra Chieu Huyen T danh cho
nao, quan sat ky lng, va vi te ma nhe nhang Ni chungThe bureau for nuns in the fifth
tham thau xuyen qua noZen practitioners should century A.D.
understand how to practice the head-phrase (hua- Chieu Khoan (1761-1830): Ten cua mot Thien
tou). Do not try to recite repeatedly the sentence Tang thuoc tong Lam Te cua Viet Nam vao the ky
itself! This "head phrase" (hua-tou) practice is not th XIXName of a Vietnamese Lin-chi Zen
a matter of reciting. It is to look into or to monk in the nineteenth century.
concentrate on it. It is to look into penetratingly Chieu Kien: Soi gng, b cam trong ao Phat,
and to observe. The term "Observe and look into ngoai tr nhng ly do ac bietTo reflectTo
the head phrase." Our minds are used to going look at oneself in a mirror, forbidden to monks
outside and sensing the things in the outer world. except for special reasons.
Now to observe and look into the head phrase is to Chieu Phap Luan: Ba mi nam giang day kinh
reverse this habit and to look inside. For example, Bat Nha cua c Phat Ba mi nam giang day

kinh Bat Nha cua c Phat Illuminating or
explaining the law-wheel. The thirty years
teaching of the Prajna (Bat Nha) or Wisdom
Sutras.
Chieu Phat: V s quan ly trong t vienThe
manager of affairs in a monastery.
Chieu Tch: Luminous and quiescentDieu dung
chan nh chieu roi thanh tnh khap mi phng
cua Phat hay chan nhThe shining mystic purity
of Buddha, or the bhutatathata.
Chieu Tch Hue: ang Giac HueTr tue cua
anh sang va s tch tnh, con goi la Tch Chieu
Hue, hay tr hue cua Bo tat ang Giac V a
quan triet thc tanh va thc tng cua Niet Ban
Wisdom of illumination and quiescence, also
called the wisdom of understanding of Nirvana.
Buddha-wisdom which comprehends nirvana
reality and its functioning.
Chieu Y (1605-1673): Zen master Chao-YiTen
cua mot Thien s Trung Hoa vao the ky th
XVIIChao-Yi, name of a Chinese Zen master
in the seventeenth century.
Chim Ca Lang Tan Gia: Kalavinka birdAn
Indian cuckoo.
Chim Se: Kalandaka (skt)Sparrow.
Chim Xa Li: Chim hac (bach hac)Egret.
Chm am: SunkImmersed.
Chm am Trong Vo Minh: To sleep in Mogha
(moha) or ignorance.
Chn Bat Thi Bat Tiet Dan en i Song
Pham Hanh: Akkhana-asamaya-brahmacariya-
vasaya (p)Nine unfortunate, inappropriate times
for leading the holy lifeTheo Kinh Phung Tung
trong Trng Bo Kinh, co chn th bat thi bat tiet
dan en i song pham hanh. Nh Lai xuat hien
i, bac A La Han, Chanh ang Giac, Phap c
thuyet giang, a en an tnh, hng en Niet
Ban, tien ti giac ngo, c Thien The khai th,
ma ngi ay lai sanh vao nhng coi sau ay: Th
nhat la pham hanh tru, bat thi bat tiet th nhat la
ngi ay sanh vao a nguc. Th nh la pham hanh
tru bat thi bat tiet th nh la ngi ay b sanh vao
coi bang sanh. Th ba la pham hanh tru th ba bat
thi bat tiet la ngi ay b sanh vao coi nga quy.
Th t la pham hanh tru bat thi bat tiet th t la
ngi ay b sanh vao coi A-Tu-La. Th nam la
pham hanh tru bat thi bat tiet th nam la ngi
ay c sanh vao coi tri trng tho. Th sau la
795
pham hanh tru bat thi bat tiet th sau la ngi ay
b sanh vao cho bien a, gia cac loai moi r vo
tr, nhng cho ma cac hang Ty Kheo, Ty Kheo Ni,
Nam c s, N c s khong co at ng. Th bay la
pham hanh tru bat thi bat tiet th bay la ngi ay
sanh vao coi trung tam, nhng lai theo ta kien ien
ao: Khong co bo th, khong co cung dng,
khong co cung te, khong co qua bao cac hanh vi
thien ac, khong co i nay, khong co i sau,
khong co me, khong co cha, khong co cac loai hoa
sanh, khong co cac v Sa Mon, Ba La Mon a
chng at chn chanh, a t mnh chng tri, chng
ngo the gii nay vi the gii sau va tuyen thuyet.
Th tam la pham hanh tru bat thi bat tiet th tam
la ngi ay c sanh vao nc trung tam, nhng
ac hue, ngu si, iec, ngong, khong biet ngha ly
c kheo noi hay vung noi. Th chn la pham
hanh tru bat thi bat tiet th chn la ngi ay c
sanh vao nc trung tam, co tr tue, khong ngu si,
khong iec, khong ngong, biet ngha ly c kheo
noi hay vung noi, nhng lai khong co Nh Lai xuat
hienAccording to the Sangiti Sutta in the Long
Discourses of the Buddha, there are nine
unfortunate, inappropriate times for leading the
holy life. A Tathagata has been born in the world,
Arahant, fully-enlightened Buddha, and the
Dhamma is taught which leads to calm and perfect
nirvana, which leads to enlightenment as taught by
the Well-farer, and this person is born in the
following realms: The first unfortunate,
inappropriate time is that that person is born in a
hell-state. The second unfortunate, inappropriate
time is that that person is born among the animals.
The third unfortunate, inappropriate time is that
that person is born among the petas. The fourth
unfortunate, inappropriate time is that that person
is born among the asuras. The fifth unfortunate,
inappropriate time is that that person is born in a
long-lived group of devas. The sixth unfortunate,
inappropriate time is that that person is born in the
border regionsamong foolish barbarians where
there is no access for monks and nuns, or male or
female followers. The seventh unfortunate,
inappropriate time is that that person is born in the
middle country, but he has wrong views and
distorted vision, thinking: There is no giving,
offering, or sacrificing, there is no fruit or result of
good or bad deeds; there is not this world and the
 796

next world; there are no parents and there is no Brahma. Third, beings are alike in body and
spontaneous rebirth; there are no ascetics and different in perception such as Light-sound
Brahmins in the world who, having attained to the heavens (Abhasvara). Fourth, beings alike in body
highest and realised for themselves the highest and alike in perception such as Heavens of pure
knowledge about this world and the next. The dwelling. Fifth, the realm of unconscious beings
eighth unfortunate, inappropriate time is that that such as heavens of no-thought. Sixth, beings who
person is born in the middle country but lacks have attained the Sphere of Infinite Space.
wisdom and is stupid, or is deaf and dumb and Seventh, beings who have attained to the Sphere
cannot tell whether something has been well said of Infinite Consciousness. Eighth, beings who
or ill-said. The ninth unfortunate, inappropriate have attained to the Sphere of No-Thingness.
time is that that person is born in the middle Ninth, beings who have attained to the Sphere of
country and is intelligent, not stupid, and not deaf Neither-Perception-Nor-Non-Perception.
and dumb and well able to tell whether something Chn Coi: Cu GiiNine realmsSee Cu a.
has been well said or ill said, but no Tathagata Chn Cong c Hanh: Nine elements of virtue
has arisen. See Cu Cong c Hanh.
Chn Bc An Tam: Semnegu (tib)Nine steps Chn Loai Nghiep: Nine kinds of karmaSee
for setting the mind in meditationCo chn bc Cu Nghiep.
e an tam cho hanh gia: chu tam, chu tam mot Chn Oai Nghi: Nine ways of showing respect in
cach lien tuc; chu tam gian oan, ieu phuc tam, IndiaSee Cu Nghi.
an tnh tam, hoan toan an tnh, nhat tam tng Chn S ieu Phuc Xung ot: Aghata-
phan, hoan toan nhat tam, va hoan toan iem pativinaya (p)Theo Kinh Phung Tung trong
tnhThere are nine steps for setting the mind in Trng Bo Kinh, co chn s ieu phuc xung ot
meditation: attentive mind, continuously attentive bang cach ngh rang: Co li ch g ma ngh rang
mind, intermittently attentive, taming the mind, mot ngi a lam hai, ang lam hai, va se lam hai
pacifying the mind, complete pacification, partial mnh, hai ngi mnh thng, hoac hai ngi mnh
single-mindedness, complete single-mindedness, ghet.According to the Sangiti Sutta in the Long
and complete composure. Discourses of the Buddha, there are nine ways of
Chn Cho An Tru Cua Loai Hu Tnh: Theo overcoming malice by thinking There is no use to
Kinh Phung Tung trong Trng Bo Kinh, co chn think that a person has harmed, is harming, or will
cho an tru cho loai hu tnh: Th nhat la loai hu harm either you, someone you love, or someone
tnh co than sai biet,tng sai biet nh loai ngi you hate.See Chn Xung ot S.
va mot so ch Thien. Th nh la loai hu tnh co Chn ieu Lam Loi: Nine faultsSee Cu Qua.
than sai biet, tng ong nhat nh Pham chung Chn Th e Diet: Anupubha-nirodha (p)See
Thien khi mi tai sanh. Th ba la loai hu tnh co Cu Th e Diet.
than ong nhat, tng sai biet nh Quang Am Chn Th e Tru: See Cu Th e Tru.
Thien. Th t la loai hu tnh co than ong nhat, Chn Xung ot S: Aghata-vatthuni (p)Theo
tng ong nhat nh Tnh C Thien. Th nam la Kinh Phung Tung trong Trng Bo Kinh, co chn
loai hu tnh khong co tng, khong co tho nh s xung ot khi len bi t tng. Th nhat la
ch Vo Tng Thien. Th sau la loai hu tnh a ngi ay a lam hai toi. Th nh la ngi ay ang
chng c ( coi) Khong Vo Bien X. Th bay la lam hai toi. Th ba la ngi ay se lam hai toi. Th
loai hu tnh a chng c ( coi) Thc Vo Bien t la ngi ay a lam hai ngi toi thng men.
X. Th tam la loai hu tnh a chng ( coi) Vo Th nam la ngi ay ang lam hai ngi toi
S Hu X. Th chn la loai hu tnh a chng ( thng men. Th sau la ngi ay se lam hai ngi
coi) Phi Tng Phi Phi Tng XNine abodes toi thng men. Th bay la ngi ay a lam hai
of beings: First, beings different in body and ngi toi khong thng khong thch. Th tam la
different in perception such as human beings, ngi ay ang lam hai ngi toi khong thng
some devas and hells. Second, beings different in khong thch. Th chn la ngi ay se lam hai ngi
body and alike in perception such as new-rebirth toi khong thng menAccording to the Sangiti
 797

Sutta in the Long Discourses of the Buddha, there mind becomes vacant and receptive, the eighth of
are nine causes of malice which are stirred up by the eightfold noble truthRight concentration.
the thought: First, he has done me an injury. Chnh nh Nghiep: Chanh nh nghiep
Second, he is doing me an injury. Third, he will do Concentration upon the eighteenth vow of
me an injury. Fourth, he has done an injury to Amitabha and the Western Paradise, in repeating
someone who is dear and pleasant to me. Fifth, he the name of Amitabha.
is doing an injury to someone and pleasant to me. Chnh nh Vng Kinh: Candra-dipa-samadhi
Sixth, he will do an injury to someone who is dear Sutra (skt)Samadhi-raja-candrapradipa-
and pleasant to me. Seventh, he has done an Sutra(skt)Sutra on the king of concentration
injury to someone who is hateful and unpleasant Tam Muoi Vng kinhSee Nguyet ang Tam
to me. Eighth, he is doing an injury to someone Muoi Kinh.
who is hateful and unpleasant to me. Ninth, he Chnh ng: Phng Trng Tam ng
will do an injury to someone who is hateful and Phong ngu cua phng trng, mi ma vuong,
unpleasant to me. nguyen thuy c dung trong cac Thien vien ch
Chinh: Cai chiengLoai nao bat nho dung e kch c ly tng cho khu vc toa chu Abbot's
anh trong nghi thc le lacA small gong struck dormitory fangzhang, or ten feet square, is a
during the worship, or service. term used primarily in Zen monasteries and refers
Chinh Co: Chieng trong, nhac kh dung trong nghi to the ideal size of the abbots quarters.
thc le lac Phat giaoCymbals, or small gongs Chnh Giac: Sambodhi (skt)Correct
and drums. awakeningRight realizationSee Chanh Giac.
Chinh Phuc: To conquerTo subdue. Chnh Giac Hoa: Hoa sen ni coi Tnh o, ngi
Chnh An Bang e: C Phap bien hoa hay cach ta noi hoa c sinh ra t s chnh giac cua c
thc kham pha va chuyen hoa can c ngi hoc Phat A Di aThe lotus flower in the Pure Land;
cua mot bac thayA master's methods of it is said that the flower is born from mitabha
discovering and transforming disciples in Buddha's Samyak sambodhi.
accordance with their capabilities. Chnh Giao: The orthodox religion.
Chnh An: Zen master Chen-YinTen cua mot Chnh Giao Luan: Power of teachingChnh
danh Tang tong Lam Te Trung Quoc vao thi nha giao luanSee Giao Thanh Luan.
Nguyen (1280-1368)Name of a famous Chinese Chnh Giao Lng: See Thanh Giao Lng.
Zen monk of the Lin-chi sect, who lived in the Chnh Hanh a: Giai oan tu hanh ungStage
Yuan Dynasty. of correct practice.
Chnh Bao: Chanh baoThe direct retribution of Chnh Hanh: Right behaviorHanh ong ung.
the individuals previous existence, such as being Chnh Hanh Chan Nh: Samyak-Praptipatti-
born as a man. tathata (skt)Right behavior of Suchness.
Chnh Can: Thang ngha canKha nang s dung Chnh Hu (1258-1352): Zen master Chen-Yu
cac can e nhan thc ro ve chan ly, ch khong Ten cua mot danh Tang tong Lam Te Trung Quoc
phai la s kien pham phuThe power or ability vao cuoi thi nha Nguyen (1280-1368)Name of
which uses the sense organs to discern the truth. a famous Chinese Zen monk of the Lin-chi sect,
Chnh Chuyen: Virtuous. who lived in the end of the Yuan Dynasty.
Chnh C: Right basisRight foundationCan Chnh Kien: Right views.
ban chnh ang. Chnh Lap Thu Ma Tat Tng: Khi ng hai tay
Chnh Danh: True name. dai qua au goiHand reaching below the knees,
Chnh ai: StraightforwardUpright. long graceful hands which reach below the knees,
Chnh ai Quang Minh: Upright and clear. one of the thirty-two auspicious marksSee Tam
Chnh ao: The right wayThe correct path Thap Nh Hao Tng.
The correct wayThe true doctrine. Chnh Lenh ng Hanh: ao cua Phat To lu
Chnh nh: Chanh nhSamyaksamadhi hanh t i nay qua i khacBuddhism of
Right abstraction or concentration, so that the

Sakyamuni Buddha has been handed down from
generation to generation.
Chnh Lenh Toan e: Thien phong chan chanh
mang sac thai chnh thong neu ra toan bo van e
trc ch nhan tam sieu viet ngon cu ngha ly The Chnh Niem: ang nay ra y niemRealization of
real Zen manner of the main line of succession
brings up everything in the issue of pointing
directly to the human mind which is beyond words
and meanings.
Chnh Lng Bo: Sammatiya or Sammitiya
(skt)Sa Ma eSchool of Correct
EvaluationSchool of Correct MeasureSee
Chanh Lng Bo.
Chnh Ly: See Chanh Ly.
Chnh Mang: Chanh mangSamyagajiva (skt)
1) Tranh nhng nghe cam oan (trong kinh Phat):
Right livelihood or right life, the fifth of the
eightfold noble truth, abstaining from any of the
forbidden modes of living; 2) Phng cach chnh
thong e sinh song cua mot v Ty Kheo la khat
thc: Begging or seeking alms, was the orthodox
way of obtaining a living; 3) See Chanh Mang.
Chnh Nguyet: Thang au nam am lchThe first
month of the year (lunar calendar).
Chnh Ngng (1191-1274): Zen master Chen-
YungTen cua mot danh TangTrung Quoc vao
thi nha Nam Tong (1127-1279)Name of a
famous Chinese Zen monk, who lived in the South
Sung Dynasty.
Chnh Nham:
1) (1597-1670): Zen master Chen-YenTen cua
mot danh Tang Trung Quoc vao cuoi thi nha
Minh (1368-1644)Name of a famous
Chinese Zen monk, who lived in the end of
the Ming Dynasty.
2) Zen master Chen-YenTen cua mot danh
Tang tong Lam Te Trung Quoc vao thi nha
Thanh (1644-1912)Name of a famous
Chinese Zen monk, who lived in the Ch'ing
Dynasty.
Chnh Nhan: Nhat Chch Nhananh Mon
NhanHoat NhanMinh NhanMat tr hueA
wisdom eyeThe right Dharma eye treasury
Something that contains and preserves the right
experience of reality.
Chnh Nhan: 1) Nhan chnh sinh ra phap, so vi
duyen nhan la nhng nhan phu ch tr lc cho Upright.
nhan chnh: The true or direct cause, as compared
798
with a contributory cause (Duyen nhan); 2) Phat
tanh cua moi chung sanh: Correct or direct cause
(Buddha nature of all beings).
Chnh Nhan: See Chanh Nhan.
a thought.
Chnh Phap Luan: Buddha Dharma(skt)
Buddha-dhamma (p)The correct wheel of law
The teaching of the BuddhaPhat phapBuddha
Teachings, or Law of BuddhistThe Buddha law
preached by the BuddhaChnh Phap Luan co
ngha la Giao phap cua c Phat hay Nhng
giao phap c Phat giang day, ma thc hanh theo
o se dan en giac ngo.The correct wheel of
dharma means Doctrine of the Buddha or
methods of cultivation taught by the Buddha
leading beings to enlightenment.
Chnh Phap Nhan Tang: See Chanh Phap Nhan
Tang.
Chnh Sach Song Chung Hoa Bnh: Peaceful
coexistence policy.
Chnh S: Correct scholarBodhisattva.
Chnh Ta: True and false.
Chnh Tam: 1) S ngay thang: Straightness,
straighforwardness; 2) Lam cho tam ngay thang:
To regulate the mind.
Chnh Tam Tu Than: To rectify one's mind and
improve oneself.
Chnh The Tr: Can bon trVo phan biet tr
Chan trSee Nh Ly Tr.
Chnh Thong: Orthodox.
Chnh Thu: Samapatti (skt & p)Chng ac
Tam Ma aThien ChngSee ang Ch.
Chnh Tong: Orthodox.
Chnh Tri Kien: See Chanh Tri Kien.
Chnh Tr: PoliticsS khac biet gia chnh tr
va ton giao la can ban cua ton giao la gii luat,
thanh tnh va niem tin; trong khi can ban cua chnh
tr la quyen lcThe differences between politics
and religions are the bases of religion are
morality, purity and faith; while the basis of
politics is power.
Chnh Trung: 1) Gia Tra: Midday; 2) Ngay
Chnh Gia: Exactly middle, eaxactly in the
middle.
Chnh Trc: RightRighteousRightful

Chnh Trng (1274-1339): Ten cua mot danh
Tang tong Lam Te Trung Quoc vao thi nha
Nguyen (1280-1368)Name of a famous
Chinese Zen monk, who lived in the Yuan
Dynasty.
Chnh Tng Mat: Ba thi ky giao phap cua c
PhatThe three periods of the Buddhas doctrine:
1) Chanh Phap: The Proper Dharma AgeSee
Chanh Phap.
2) Tng Phap: The Dharma Semblance Age
See Tng Phap.
3) Mat Phap: The Dharma Ending AgeSee
Mat Phap.
Chnh Van: Ban van gocOriginal text.
Chnh V: Qua v chng ngo, trong o khong con
phien nao, cung goi la chng qua niet ban Thanh
VanThe stage of attainment, or reward in which
there are no more afflictions. This is also called
the nirvana of Sravakas.
Chnh Xac: AccurateExact.
Chnh Y Kinh: Kinh ien chnh ma cac tong phai
da vao va coi la kinh ien can banThe sutras
on which any sect relies.
Cho Phep: To permitTo allowTo authorize
To empowerTo enableTo let.
Chong Bang: To resistTo oppose.
Chn An (1880-?): Ten cua mot v c s Phat giao
noi tieng cua Viet Nam vao the ky th XIX. Ong
tng lam tuan vu tnh Phan Thiet. Nam 1958, ong
tho gii Bo Tat tai Gii an Phat Hoc Vien Nha
Trang, luc o ong a 74 tuoi Name of a famous
Vietnamese layperson in the nineteenth century.
He was a province chief in Phan Thiet, Central
Vietnam. In 1958, he received the Bodhisattva
Precepts at Nha Trang Buddhist Institute, at the
age of 74.
Chn e: Paramartha-satya (skt)Ultimate
truthSee Chan e.
Chn Hy: Kalaruci (skt)Kararuci (skt)See
Cng Lng Lau Ch.
Chn Lien a: Mucilinda or Mahamucilinda
(skt)See Muc Chi Lan a.
Chn Ly ao: Path of truthCon ng cua chn
lyao phai thong luTheo Kinh Phap Bao
an, Luc To Hue Nang day: Nay thien tri thc!
Nhat hanh tam muoi la oi vi tat ca cho, i ng
nam ngoi thng hanh mot trc tam ay vay. Kinh
Tnh Danh noi: Trc tam la ao trang, trc tam la
799
Tnh o. Tam ng lam nhng chuyen siem khuc,
mieng noi trc, mieng noi nhat hanh tam muoi ma
khong hanh trc tam, con hanh trc tam, oi vi
tat ca cac phap ch co chap trc. Ngi me chap
phap tng, chap nhat hanh tam muoi, ch noi ngoi
khong ong, tam vong khong khi tc la nhat hanh
tam muoi, ngi khi hieu the nay tc la ong vi
vo tnh, tr lai la nhn duyen chng ao. Nay
thien tri thc! ao phai thong lu, do au tr lai
ngng tre, tam khong tru ni phap, ao tc la
thong lu. Tam neu tru phap goi la t phc, neu
noi thng ngoi khong ong, ay ch nh Ngai Xa
Li Phat ngoi yen trong rng lai b Ngai Duy Ma
Cat qu trach. Nay thien tri thc! Lai co ngi day
ngoi khan tam quan tnh, khong ong khong khi,
t ay ma lap cong khoa, ngi me khong hieu
lien chap thanh ra ien cuong, nhng ngi nh
the nay that la ong, day nhau nh the, nen biet
o la lam ln.According to the Platform Sutra
of the Sixth Patriarchs Dharma Treasure, the
Sixth Patriarch, Hui-Neng, taught: Good
Knowing Advisors, the Way must penetrate and
flow. How can it be impeded? If the mind does not
dwell in dharmas, the way will penetrate and flow.
The mind that dwells in dharmas is in self-
bondage. To say that sitting unmoving is correct is
to be like Sariputra who sat quietly in the forest
but was scolded by Vimalakirti. Good Knowing
Advisors, there are those who teach people to sit
looking at the mind and contemplating stillness,
without moving or arising. They claimed that it
has merit. Confused men, not understanding,
easily become attached and go insane. There are
many such people. Therefore, you should know
that teaching of this kind is a greater error.
Chn Ngon: See Chan Ngon.
Chn Ngon Tha: See Chan Ngon Tha.
Chn Ngon Tong: See Chan Ngon Tong.
Chn Nh Ngha: Chn nh ngha, v tat ca Nh
Lai thuan nhap. ay la mot trong mi ngha cua
ch ai Bo Tat (theo Kinh Hoa Nghiem, Pham
38), ch Bo tat an tru trong phap nay thi c
nht thiet tr vo thng nghaPrinciple of true
Thusness, as all who realize Thusness enter it.
This one of the ten kinds of principle of Great
Enlightening Beings. Enlightening Beings who
abide by these can attain the supreme principle of
 800

omniscienceSee Mi Ngha Cua Ch ai Bo Xia stopped him and said: You are disturbed
Tat. now. Go!
Chn Tam: Buddha-mindTrue mindTrue Ve sau nay, S hanh cc du phng en mot
natureNh Lai Tang Tam san co cua chung vung ma bay gi thuoc tnh Sn Tay va vieng
sanhThe orginal, simple, pure, natural mind of chua Thieu Lam. Roi mot hom s len ngon
all creatures. Bat-Vu, ni co thao am cua Nh To, va trong
Chn Thiet Hanh: Practice of truth. khi tham vieng ni nay, S bong nhien khe
Chn Tnh Thien S: True Stillness Zen ngo. Tren ng s tr ve gap n Ha, th
MasterSee Tung Duyet Thien S. n Ha a biet, tat ong mot cai va noi: a
Chn Tu Gia Tu: Genuine and Sham noi la ong se chay ve ay noi cho ta biet ma.
cultivationLam the nao bien biet c chn tu S le bai roi lui ra. Hom sau, n Ha thng
va gia tu?How can we tell the genuine from the ng noi ke:
sham cultivator? Nhat soi co phong biec,
Chn Yet Thanh Lieu Thien S (1089-1151): Nguyet en nc trong khe,
Shingetsu Shoryo (jap)Chen-hsieh Ch'ing-liao To s huyen dieu quyet,
Zhenxie QingliaoHien nay chung ta khong co Ch hng tat long an.
nhieu tai lieu chi tiet ve Thien s ; tuy nhien, co Noi xong n Ha lien xuo ng toa.
mot vai chi tiet ly thu ve v Thien s nay trong Thanh Lieu ben tien en trc toa tha:
Ngu ang Hoi Nguyen: Thien s Chn Yet Thanh Ngay nay ang toa lai chang la c con.
Lieu sanh nam 1089 tai vung An Trng, nay n Ha hoi: Ngi th nhac lai ngay nay ta
thuoc tnh T Xuyen. S xuat gia nam mi mot ang toa xem? S im lang giay lau. n Ha
tuoi, en nam mi tam tuoi s thi au Kinh Phap bao: Se noi ong khap at. S lien i ra
Hoa. Sau o s tiep tuc i en Thanh o tiep tuc Later, Chen-hsieh went traveling to an area of
hoc tap kinh ien. Ve sau, ong tiep tuc van du e modern Shanxi Province and visited Shaolin
tham van vi nhieu v thay noi tieng khac nhau. Temple. He then went to nearby Boyu Peak,
Ong la e t va la ngi noi phap cua thien s the site of the Second Ancestor's hut, and,
n Ha T ThuanWe do not have detailed while visiting that site, he suddenly
documents on this Zen Master; however, there is experienced enlightenment. Upon returning to
some interesting information on him in The see Tan-Xia, his teacher immediately knew
Wudeng Huiyuan: Chen-hsieh Ch'ing-liao was what had transpired. Before Tan-Xia could
born in 1089 in Anchang, in the area of modern Si- speak, Tan-Xia slapped him saying: You
Chuan province. He left home at the age of eleven were going to tell me what you know! He
and passed his scriptural examinations on the bowed and retreated. The next day, Tan-Xia
Lotus Sutra at the age of eighteen. He then entered the hall and said to the monks this
traveled to Cheng-Tu, where he continued his verse:
scriptural study. Later, he set off traveling and The sun shines on a solitary green peak,
visited various famous teachers. He was a disciple The moon reflects in the cold creek
and dharma successor of Zen master Dan-Xia-Zhi- water.
Chun. The sublime mystery of the ancestors,
Mot lan tren ng van du, s gap thien s Is not found in the small mind.
n Ha. n Ha hoi s: The nao la chnh Tan-Xia then got down from the seat. Xing-
mnh trc khong kiep? S suy ngh e tra Liao came forward and said: A talk like the
li, th n Ha a chan lai bao: Ngi con one you gave today wont deceive me again.
on ao the sao, hay i i!One time on the Tan-Xia said: Then explain it to me and we
way of traveling, he met Tan-Xia. Tan-Xia will see if you understand. Xing-Liao was
asked him: What is the self before the empty silent. Tan-Xia said: I will say you caught a
eon? When Xing-Liao began to answer, Tan- glimpse of it. Xing-Liao then went out.
 801

Ve sau nay, S Chua Trng Lo, tai ay S monks, saying, "Climbing to an isolated
lam th gia cho v tru tr la S To Chieu. t lau mountain top, crossing a one-boarded bridge,
sau To Chieu benh nang, nen e c S len rushing about like this is how people these
thay chc tru tr. S lam tru tr Trng Lo days travel to places high and low. But if
cho en nhng nam xa hoi bat on v s suy they've really penetrated it, then without
sup cua trieu Bac Tong (vao khoang nam leaving their room their body pervades the ten
1127). Sau o S tiep tuc du phng en mot directions. Not entering any gate, they are
so ni, bao gom nhng vung Tuyet Phong always in their room. But if someone doesn't
Phuc Kien va Canh Sn Hang Chau. Hoang understand this, then when he feels a draught
thai hau T Ninh ra lenh xay mot ngoi t vien he goes and hauls a big load of firewood."
e vinh danh to tien cua ba. Trong buoi le S thng ng th chung: "Nhn khap moi
khai mac, S thuyet giang: "Lao Tang cho ni khong the tm c no. Ch co mot ni ma
tien s, nh b tat mot cai ma tat ca so sanh may ong khong the luc lao c, va o la ni
eu dt bat. Tm cho m mieng khong the ma may ong co c no. o la ni nao vay?"
c. Co phai nh nhng ke lanh noi ma can Sau mot luc lau im lang, S noi: "Than the
ct nh chung thay ngay nay au? Neu khong, cua ten trom a b phi bay."Chen-hsieh
th c e cho ho mang ham sat chu roi da, roi entered the hall and addressed the monks,
xem moi ngi ho co the noi c g"Later, saying, "Looking everywhere it can't be
Chen-hsieh resided at Changlu Temple where found. There's just one place you can't search,
he served as attendant to the abbot, a monk and there it is attained. What place is that?"
named Zuzhao. Zuzhao subsequently became After a long pause, Chen-hsieh said, "The
gravely ill and retired from his position, thief's body is already exposed."
naming Chen-hsieh as his successor. Chen- S noi: "Co ai chang b nhiem bi Huyen Sa
hsieh served as abbot of Changlu until the hay khong? Ngay khi may ong nhung vet
years of social unrest accompanying the nhiem nay trong bon bien, may ong cung
downfall of the Northern Song dynasty chang bao gi ra sach c no au."Chen-
(around 1127). He then continued to travel to hsieh said, "Is there anyone who hasn't been
a series of places, including Snow Peak in stained by Hsuan-sha? Even if you dip this
Fujian and Mt. Jing in Hangzhou. The stain in the four seas, you won't be able to
dowager empress, Zi Ning, ordered the wash it out."
construction of a temple to honor her Co v Tang hoi: Ch Phat ba i nham trong
ancestors. At the opening ceremony Chen- ong la xoay banh xe ai phap, lai qua thc
hsieh lectured to the assembled crowd, ay chang?Thanh Lieu bao: Ta lai nghi
saying, "My previous teacher slapped me and ay. V Tang bao: Hoa Thng v sao lai
all of my cleverness vanished. I was unable to nghi? S ap: Hoa ong thm ay at, chim
open my mouth to speak. Was that like all of rng chang biet xuan. V Tang tha: Chang
these fast-talking but shallow fellows we see ri phong the lai nhan chuyen than hay
today? If not, then let them take the iron bit in khong? S ap: Cho i ngi a chang ong
their mouths and suffer the whip, then let's cong.A monk asked Chen-hsieh: All the
see what each of them can say." Buddhas in the three worlds have turned the
Mot hom, S thng ng day chung: "Tren great wheel of Dharma into the flames. Has
nh co phong, qua cau oc moc, i thang the this ceased or not? Chen-hsieh laughed out
ay, van la cho chan cao chan thap cua thi loud and said: I have doubts about it. The
nhan. Neu hoi c triet e au can ra khoi monk said: Master, why do you have doubts
ca ma thau khap mi phng, cha vao ca about this? Chen-hsieh said: The fragrance
ma thng trong that. Neu kia cha nh the, of wild flowers fills the road. The secluded
nhn tri mat ba mot ong cui."One day, bird does not know its spring. A monk
Chen-hsieh entered the hall and addressed the asked: Without letting go of wind and color,
 802

is it still possible to pivot oneself or not? hsieh said: Really, its a shame to waste a
Chen-hsieh said: Where the stone person pot of noodles!
walks, there is no other activity. Thien s Thanh Lieu th tch nam 1151, ngai
Co mot v Tang hoi: "Cai g la cai t nga c vua ban danh hieu Ngo Khong Thien
trc khong kiep?" S ap: "Mot con nga S.Chen-hsieh died in 1151. He received
trang i vao am hoa va co (lau say)."A the posthumous name Zen Master
monk asked, "What is the self before the Enlightened Emptiness.
empty eon?" Chen-hsieh said, "A white horse Cht Tnh: To awake.
enters the flowers and reeds." Cht Tnh Giac M Xuan: To awake from the
Mot v Tang hoi: "Tat ca ch Phat trong tam worldly dream.
gii a chuyen ai Phap Luan vao la. Viec Chu: 1) Vong quanh: Around; 2) Xung quanh: On
nay a dt hay cha vay?" S ben ci ln va every side; 3) Chu toan: Complete.
noi: "Lao Tang nghi viec nay qua." V Tang Chu Bang ao (1898-?): Ten cua mot v c s
noi: "Thay, tai sao lai nghi ve viec nay?" S Phat giao noi tieng ngi Trung Quoc vao thi nha
noi: "Hng thm hoa dai toa ngat ca ng. Thanh (1644-1912). Nam 1949, sau khi sang ai
The ma mot con chim song cach biet lai Loan, ong tr thanh Chu Bien cua chng trnh
chang biet la xuan a en."A monk asked Phat hoc trong "Trung Quoc ai ien" cua Vien
Chen-hsieh, "All the Buddhas in the three Phat Hoc Trung HoaName of a famous Chinese
worlds have turned the great wheel of layperson in the Ch'ing Dynasty. After he went to
Dharma into the flames. Has this ceased or Taiwan in 1949, he became a Chief Editor for a
not?" Chen-hsieh laughed out loud and said, project of the Chinese Buddhist Institute named
"I have doubts about it." The monk said, "Chinese Great Scripture".
"Master, why do you have doubts about this?" Chu Bien: Khap moi niUniversal
Chen-hsieh said, "The wild flowers' fragrance EverywhereOn every side.
fills the road. The secluded bird does not Chu Bien Phap Gii: Chon s tai cua phap goi la
know it's spring." phap gii; v phap vo tan nen phap gii vo bien.
Mot v Tang hoi: "Khong buong gio va sac, Cong c cua phap than rong khap ca phap gii
van con co the t xoay hay khong?" S noi: vo bienThe universe; the universal
"Ni ngi a kinh hanh, khong co bat ky sinh dharmadhatu; the universe as an expression of the
hoat nao khac na."A monk asked, dharmakaya.
"Without letting go of wind and color, is it still Chu Canh Tru: Ten cua mot v c s Phat giao
possible to pivot oneself or not?" Chen-hsieh noi tieng ngi Trung Quoc vao the ky XX. Nam
said, "Where the stone person walks, there's 1949, sau khi sang ai Loan, ong sang lap nha in
no other activity." chuyen in sach Phat giao e pho bien vi gia thap
Mot hom s vao nha tru xem lam bun, cht va co luc pho bien mien phName of a famous
thung thong lung ay. Tang chung la hoang: Chinese layperson in the twentieth century. After
Uong lam! S bao: Thung thong lung ay he went to Taiwan in 1949, he established a
t nen vui mng, v sao lai phien nao? Tang printing house to print Buddhist books for low
chung tha: Hoa Thng th c. S noi: price and some for free distribution.
Qua thc ang tiec mot thung bun.One Chu Cap: To supply ones family.
day Chen-hsieh went into the kitchen and saw Chu Du: To travel.
a pot of boiling noodles. Suddenly, the bottom Chu a: Ksudra (skt)See Chau Li Ban a
fell out of the pot. The monks there were Gia.
crestfallen, saying: Oh, what a waste!
Chu ao La: Cuda (skt)See Chu La Phat.
Chen-hsieh said: An overturned bucket is a
Chu Kieu Nhat Trai (1909-?): Ten cua mot v
joy. Why are you disturbed? the monks said:
hoc gia noi tieng cua Phat giao Nhat Ban vao the
The master can take delight in it. Chen-
ky XX. Vao nam 1932, ong tot nghiep khoa Phat
giao hoc tai trng ai hoc Otani va tr thanh

giang s khoa nay tai trng ai hoc Kyoto. Ong
viet rat nhieu sach ve Phat giao Nguyen Thuy
Name of a famous Japanese Buddhist scholar in
the twentieth century. In 1932, he graduated
Buddhology at Otani University, and became a
professor of Buddhology of Kyoto University. He
wrote a lot of books on Theravadan Buddhism.
Chu K: Ky niem ngay gio th nhat cua ngi
qua vangThe first anniversary of a death.
Chu K Trai: Le cung cm trong buoi gioThe
anniversary masses in an anniversary of a death.
Chu La: Cuda (skt)See Chu La Phat.
Chu La Phat: Cuda (skt)Chu ao LaTieu
KeChu LaBac Sa Di khi nhap ao tren au
van con e mot chom toc con, sau o thay se cat
bo e chng to quyet tam tu hanh theo Phat cua
ngi ayA topknot left on the head of an
ordinand when he receives the commandments;
the locks are later taken off by his teacher as a
sign of his complete devotion.
Chu Ly (1591-1647): Ten cua mot danh Tang tong
Lam Te Trung Quoc vao cuoi thi nha Minh
(1368-1644)Name of a famous Chinese Lin-chi
Zen monk, who lived in the end of the Ming
Dynasty.
Chu Mong Nhan (1656-1739): Ten cua mot v c
s Phat giao noi tieng ngi Trung Quoc vao thi
nha Thanh (1644-1912). Ong viet rat nhieu sach
ve Phat giao Tnh oName of a famous
Chinese layperson in the Ch'ing dynasty. He wrote
a lot of books on Pure Land Buddhism.
Chu Na: Cunda (skt)See Thuan a.
Chu Ngung: Ten cua mot v c s Phat giao noi
tieng ngi Trung Quoc vao thi nha Tong (960-
1279). Ong c vua Tong Minh e trieu vao
cung e thuyet giang cho hoang gia. Trong nhieu
c hoi ong a giup thay oi hanh vi cua nha vua
Name of a famous Chinese layperson in the Sung
dynasty. At the time, King Sung-Ming-Ti
summoned him to the royal palace to lecture for
the royal family. On many occasions, he helped
changing the king's behaviors.
Chu Ph Hoang: Ten cua mot v c s Phat giao
noi tieng ngi Trung Quoc vao thi nha Thanh
(1644-1912). Nam 1937, ong soan bo Phap Tng
T ienName of a famous Chinese layperson
in the Ch'ing dynasty. In 1937, he composed a
803
dictionary titled "Dharmalaksana Dictionary"
which explained terms of the Fa-Hsiang-tsung.
Chu Ph: Ten cua mot v c s Phat giao noi tieng
ngi Trung Quoc vao the ky XX. Nam 1949, sau
khi sang ai Loan, ong sang lap Vien Cu Te Bo
e tai ai Trung. Ong cung phat hanh mot trong
nhng nguyet san Phat giao noi tieng nhat tren the
gii, o la Nguyet san Bo e ThuName of a
famous Chinese layperson in the twentieth
century. After he went to Taiwan in 1949, he
established Tai-Chung Bodhi Relief Institute. He
also published one of the famous Buddhist
magazines in the world, the monthly Bodhi-Tree
magazine.
Chu S Hanh (203-282): Ten cua mot danh Tang
Trung Quoc di trieu nguy thi Tam Quoc (220-
265). S la v Tang au tien cua Trung Hoa i
sang Tay Vc cau phap va thnh kinh. Nam 257,
S thuyet giang kinh "ao Hanh Bat Nha" Lac
Dng. Nam 260, S en nc Vu ien thnh bo
Phong Quang Bat NhaName of a famous
Chinese Zen monk, who lived in the Wei dynasty
during the San-Kuo. He was the first Chinese
monk who traveled to India to seek the Dharma
and to bring some sutras back to China. In 257, he
lectured the "Practice the Buddha-truth of the
Prajna" in Lo-Yang. In 260, he came to Yu-Tien to
obtain the Heart of Maha Prajan Paramita Sutra
(Mahaprajna-paramita sutra (skt).
Chu Thuc Ca (1899-1970): Ten cua mot v c s
Phat giao noi tieng ngi Trung Quoc vao the ky
XX. Nam 1933, ong tr thanh giang s trng ai
hoc Bac Kinh ve mon triet hoc Duy Thc. Nam
1953, ong la mot trong nhng sang lap vien au
tien cua Hiep Hoi Phat Giao Trung Quoc e
xng xuat ban tap ch Hien ai Phat Giao Bac
KinhName of a famous Chinese layperson in
the twentieth century. In 1933, he became a
professor at Bei-Jing University to teach the
philosophy of the Mind-Only. In 1953, he was one
of the first members of the Chinese Buddhist
Association who initiated to publish the Modern
Bei-Jing Buddhist Magazine.
Chu Toan: Tana (skt)Hoan tat
AccomplishmentPerfectComplete.
Chu Trieu: Chou Dynasty (China).
Chu Trnh Cuoc Song: Life cycleTheo Phat
giao, chu trnh cuoc song cua mot chung sanh bat

au khi than thc i vao thai me, ay la luc tho penalties for failure; 5) Mat chu dung trong Du-
thai, hay luc bat au cuoc song cua mot sinh vat
khacAccording to Buddhism, the life cycle of a
sentient being begins when the consciousness
enters the womb, and traditionally this has been
considered the moment of conception, another life
cycle begins.
Chu Trung c (1906-?): Ten cua mot v c s
Phat giao noi tieng ngi Trung Quoc vao the ky
XX. Ong ngi tnh Ho Bac. Ong viet rat nhieu
sach Phat giao, trong so o bo "Phat Hoc Nghien
Cu" la mot trong nhng quyen sach noi tien g
nhatName of a famous Chinese layperson in the
twentieth century. He was from Hu-bei Province.
He wrote a lot of Buddhist books, among which
the "Studies of Buddhism" is one of the very
famous books.
Chu Tuyen c (1899-?): Ten cua mot v c s
Phat giao noi tieng ngi Trung Quoc vao the ky
XX. Nam 1949, sau khi sang ai Loan, ong phat
hanh mot trong nhng nguyet san Phat giao noi
tieng nhat tren the gii, o la Nguyet san Hue
CName of a famous Chinese layperson in the
twentieth century. After he went to Taiwan in
1949, he published one of the famous Buddhist
magazines in the world, the monthly Wisdom
Torch magazine.
Chu Tng: Ky niem le Phat anThe
anniversary of Buddhas birthday.
Chu Tng Quang (1919-1963): Ten cua mot v
c s Phat giao noi tieng ngi Trung Quoc vao
the ky XX. Ong ngi tnh Triet Giang. Ong sang
An o e hoan tat viec nghien cu Phat giao cua uttered in behalf of donors, or of the dead;
mnh va tr thanh giang s trng ai hoc especially at the All Souls Days offering to the
Allahabad. Ong viet rat nhieu sach Phat giao,
trong so o bo "Trung Quoc Thien Tong Phat
Trien S" la mot trong nhng quyen sach noi tieng
nhatName of a famous Chinese layperson in the
twentieth century. He was from Je-Jiang Province.
He came to India to complete his Buddhist studies
and became a professor at Allahabad University.
He wrote a lot of Buddhist books, among which
the "Chinese Zen History of Development" is one
of the very famous books.
Chu: Dharani (skt)1) Than Chu: Mantra,
incantation, spell; 2) Li giai thch: Explain, or
open up the meaning; 3) Li the: Oath; 4) Li
nguyen (se b phat khi that bai): A vow with
804
Gia: Mystical, or magical formulae employed in
Yoga; 6) Trong Lat Ma Giao, chu gom nhng ch
Tay Tang viet chung vi Phan ng: In Lamaism
dharani consist of sets of Tibetan words connected
with Sanskrit syllables.
Chu Am: Ten cua mot v Tang ngi Trung Quoc
vao thi nha Thanh (1644-1912). S noi tieng ve
viec khac kinh tren treName of a famous
Chinese monk in the Ch'ing dynasty. He was
famous for his engraving sutras on bamboo sticks.
Chu Cat Tng Thien N: Good Goddess
Mantra.
Chu Chuan e: Cunde (Jwun Ti) Dharani
MantraOne of the Great Compassion Mantras
Thousand-armed Avalokitesvara Mantra.
Chu Cong c Bao Sn: Meritorious Virtue
Jewelled Mountain Spirit Mantra.
Chu Dc S Quan anh Chn Ngon: Medicine
Masters True Words For Anointing The Crown.
Chu ai Bi: Great Compassion Mantra.
Chu o Ban Thac Ca: Udapanthaka (skt)
Sudapanthaka (skt)Chau Li Ban a GiaTen
cua v La Han th 16 trong 16 v La Han c c
Phat c i hoang phap hai ngoaiName of the
sixteenth of the sixteen arhats.
Chu Giai: CommentaryExplanation and
interpretation of sutras.
Chu Nguyen: Incantation-vowXng phap ng
cau nguyen cho th chu, hoac vong linh ngi qua
co, ac biet trong ngay cung that to trong ngay
cung cac vong linhVows, prayers or formulas
seven generations of ancestors. Every word and
deed of a bodhisattva should be a dharani.
Chu Nguyen S: Invoker.
Chu Nh Y Bao Luan Vng a La Ni: As-
You-Will Jewel Wheel King Dharani Mantra.
Chu Quan Am Linh Cam Chn Ngon: Kuan
Yins Efficacious Response True Words Mantra.
Chu Sat: Giet bang cach nguyen ruaKilling
through curse.
Chu Tang: Mot trong bon tang kinh, toan bo t
ien cua a La NiOne of the four pitakas, the
thesaurus of dharanis.
Chu Tam: Nhng ieu cot yeu cua li chu The
heart of a spellTo pay attention toA vow.

Chu Tam Canh Giac: Theo Kinh Hu trong
Trung Bo Kinh, c Phat a day ve Chu tam sorcerers arts.
canh giac nh sauAccording to the Sekha Sutta
in the Middle Length Discourses of the Buddha,
the Buddha confirmed his noble disciples on
devotion to wakefulness as follows:
1) Ban ngay trong khi i kinh hanh va trong khi
ang ngoi, got sach tam tr khoi cac chng
ngai phap: During the day, while walking
back and forth and sitting, a noble disciple
purifies his mind of obstructive states.
2) Ban em trong canh mot, trong khi i kinh
hanh va trong khi ang ngoi, got sach tam tr
khoi cac chng ngai phap: In the first watch
of the night, while back and forth and sitting,
he purifies his mind of obstructive states.
3) Ban em trong canh gia, v nay nam xuong
pha hong phai, nh dang nam con s t, chan
gac tren chan vi nhau, chanh niem tnh giac,
hng niem en luc ngoi day lai: In the
middle watch of the night he lies down on the
right side in the lions pose with one foot
overlapping the other, mindful and fully
aware, after noting in his mind the time for
rising.
4) Ban em trong canh cuoi, khi a thc day,
trong khi i kinh hanh va trong khi ang ngoi,
got sach tam tr khoi cac chng ngai phap:
After rising, in the third watch of the night,
while walking back and forth and sitting, he
purifies his mind of obstructive states.
5) Trong Phat giao, chu tam hay s tnh thc co
ngha la thc hien s tnh thc trong moi hoat
ong. ay la s tnh thc toan thien, y noi
chanh niem hay yeu to th bay trong Bat
Thanh ao: In Buddhism, "attention" or
"mindfulness" refers to mindfulness of all
mental and physical activities. This is the
perfect mindfulness, i.e., the seventh element
of the eightfold noble path.
Chu Thanh Vo Lng Tho Quyet nh Quang
Minh Vng a La Ni: The Resolute Light King
Dharani Of Holy Limitless Life Mantra.
Chu That Phat Diet Toi Chn Ngon: The True
Words Of Seven Buddhas For Eradicating
Offenses Mantra.
Chu Thu Lang Nghiem: See Shurangama
Mantra.
805
Chu Thuat: Mantapadam (p)SorceryThe
Chu Th: Chu Khi TChu Thi QuyPhep Uy
a LaNiem chu khien cho t thi nh co quy
nhap ng day, co the sai i bao thu hay khien
chet ngi khacAn incantation for raising the
vetala or corpse-demons to cause the death of
another person.
Chu Tieu Tai Cat Tng: Disaster Eradicating
Auspicious Spirit Mantra.
Chu Tieu: A Buddhist novice.
Chu Vang Sanh: Rebirth Dharani Mantra.
Chu Vang Sanh Tnh o: Spirit Mantra For
Rebirth In The Pure Land.
Chu Y: AttentionTo pay attention to.
Chu: 1) Chu: Chief; 2) Chua: Master, Lord; 3)
Lam chu: To control; 4) Mot loai hu, ma bo
long uoi c ngi i dung lam roi, nhng
Tang Ni b cam khong c dung: A greta deer,
whose tail is used as a fly-whi, but the use of
which is forbidden to monks and nuns; 5) Mot
trong nhng danh hieu cua c Phat: Nata (skt)
One of the epithets of the Buddha.
Chu Ban: Chief and attendantPrincipal and
secondary.
Chu Ban Vien Minh Cu c Mon: The theory of
co-relationSee ong Thi Cu Tuc Tng ng
Mon.
Chu Bnh Tai Thu: Cam can trong tay, ch cho
viec nam c trong tam cua s viec To keep a
handle in hands, i.e., grasping the most important
point of the issue (matter).
Chu Da Than: Vasantavayanti (skt)1) Ba San
Ba Dien e: See Xuan Hoa Than; 2) Ten cua v
thien tri thc th 32 trong so 53 v thien tri thc ma
Thien Tai ong t a tham cu tren ng tam
cau giac ngoName of the thirty-second good-
knowing advisors among the fifty-three advisors
whom Sudhana tried to consult on his way of
seeking enlightenment.
Chu e: Sacca (p)Satya (skt)The true
principleTruthSee Chan Ly.
Chu Khach: Host and guest.
Chu Khan Chu: Phong thai tng hp gia ngi
hoc a ngo thien vi mot v thien s a ac ao
Compatible manners of both an awakened
disciple and a master who has attained the Way.

Chu Khan Khach: Phong thai khong tng hp
gia mot v thien s a ac ao vi mot ngi hoc chief monastery, in contrast with the guest hill, or
tro si me bat ngoIncompatible manners of a
master who has attained the Way and an ignorant
disciple.
Chu Khao: Head examiner.
Chu Kien: One's own views.
Chu Le: Ngi chu toa buoi leOne who
presides a ceremony.
Chu Nga: Egoism.
Chu Ngha Bat Diet: Eternalism.
Chu Ngha Bi Quan: Pessimism.
Chu Ngha Ca Nhan: Abhimana (skt)
IndividualismSee Tang Thng Man.
Chu Ngha Cap Tien: Radicalism.
Chu Ngha Chan Ly Tuyet oi Bat Kha Tri:
Anissaravada (p)AgnosticismThe doctrine of
agnostics that claims that human mind cannot
know whether there is a God or an ultimate cause,
or anything beyond material phenomena.
Chu Ngha Khoai Lac: EpicurismNgi thch
cuoc song xa x va duc lacA person who is fond
of luxury and sensuous pleasures.
Chu Ngha Kho Hanh: Asceticism.
Chu Ngha Lac Quan: Optimism.
Chu Ngha Truyen Thong Bang Li: Oral
lineageSee To Truyen Phai.
Chu Ngha Vat Chat: Materialism.
Chu Nhan Cong: See Chu Nhan Ong.
Chu Nhan Ong: Ong chu, du cho Phat tanh san co
trong moi ngiThe host (boss), i.e., an innate
Buddha-nature in everyone.
Chu Phap: Tru trAn abbot.
Chu Phng Than: Nhng v than kiem soat tam
hngThe spirits controlling the eight
directions.
Chu Quan: Bo ngi chang bo canh, mot trong
bon cach can nhac trong giao tng cua tong Lam
TeSubjective, one of the four aspects of Lin-Chi
schoolSee Lam Te T Kien.
Chu Quan-Khach Quan: Nhn chu quan hay
khach quan theo Phat giaoSubjective or
Objective View in BuddhismSee Khach Quan
Va Chu Quan.
Chu Sn: T vien ln, oi lai vi t vien nho hay
806
chi nhanh cua t vien ln e tiep khachThe
branch monasterySee Khach Sn.
Chu Sn K An Sn, Chu Sn Cao An Sn e
Khach Sn: Nui chua ci nui mam, nui chua cao
nui mam thap, du cho s phan biet cac s khac
bietThe main hill rides the guest hill; the main
hill is high and the guest hill is low, i.e.,
discrimination of distinctions.
Chu S: Viharasvamin (skt)1) V giam oc hay
Kiem soat: Cotroller, Director; 2) Bon chc chu s
trong t vien (Giam T, Duy Na, ien Toa, Trc
Tue): The four heads of affairs in a monastery.
Chu Tan: V chu le trong cac nghi thc phap
hoiOne who presides a ceremony.
Chu Tan: Chu va khachHost and guest.
Chu Tan ong Tanh Khong: Host and guest are
both emptyThien s Thch Nhat Hanh a viet
trong quyen 'Trai Tim Hieu Biet': Trong truyen
thong cua toi, moi lan toi chap tay le Phat, toi eu
oc bai ke ngan nay:
"Ngi anh le va bay to long ton knh,
Va ngi nhan le va s ton knh,
Ca hai eu tanh khong,
V vay, s ong cam la toan hao."
Zen Master Thich Nhat Hanh wrote in the Heart
of Understanding: In my tradition, every time I
join my palms together to make a deep bow to the
Buddha, I chant this short verse:
"The one who bows and pays respect,
And the one who receives the bow
and the respect;
Both of us are empty.
That is why the communion is perfect."
Mac dau ca chu va khach ong tanh khong, tuy
nhien, co nhng moi quan he gia chu va khach
do thien s ong Sn Lng Gii lap ra e hien
bay ly huyen dieu cua Phat phap Although both
host and guest are both empty, there are
relationships between subjective and objective,
which are displayed by Zen master Tung-Shan-
Lieng-Chieh to reveal the wonderful theories of
BuddhismSee ong Sn Tan Chu Cu.
Chu Te S: IntonerLeader of the chanting.
Chu Te: 1) Chua te: Lord, master, the lord of the
universe, God; 2) Ng tr: To dominate, to control;
3) Tam hon (ben trong): The lord within.

Chu Thanh Tu: Perfect lordLay ch Phat
ch ro v chu thuyet phap lam chu thanh tu, mot
trong sau loai thanh tu, thng m au cac
kinhThe Buddha implies the perfect lord or
master, one of the six perfections found in the
opening phrase of each sutra.
Chu The oi Tng Bat Nh: Ninkyo-funi
(jap)Con ngi va hien tng (chu the va oi
tng) khong hai. T ng da vao s the nghiem
can ban cua thien ve s khong phan biet gia chu
the (con ngi) va oi tng (hien tng). Y tng vaoLibertinism, in which there is no regulation
sai lam nay, theo o chu the suy ngh tach khoi
the gii hien tng, nam ben ngoai y ngh cua
mnh, la mot dau hieu mu quang ma Thien tm
cach khac phuc'Person-phenomenon not two';
an expression pointing to the fundamental Zen
realization of the nondistinctness of subject
(person) and object (phenomenon). The erroneous
view of being separated as an experiencing
subject from an experienced phenomenal world
'out there', is an expression of delusion that Zen
training is intended to overcome.
Chu The Nang Tri: The subjective knowing
See Kien Phan.
Chu Thu: Giam TThe abbot of a monastery.
Chu Toa: To preside.
Chu Trung Chu: Khi tiep hoa ngi hoc, v thay
ng v tr cua mnh, khong cau ne nhng
phng phap thong thng, giup cho ngi hoc tr
ve t ky bon phan s, ngha la t mnh phai la ong
chu cua chnh mnh. Luc nao cac bac thay nay
cung khuyen tan ngi hoc nen quay ve tm Phat
tanh ngay chnh mnh, ch ng chay ong chay
tay tm kiem ben ngoaiWhen leading and
transforming disciples, masters utilize whatever
methods to help their diciples to return to their
original Buddha-nature. These masters always
encourage their disciples to turn back into
themselves to find the Buddha-nature, not going
east and west to find it from outside.
Chu Trung Tan: Khach trong chuKhach Quan
hay oat canh chang oat nhan. Theo Truyen
ang Luc, quyen XII, mot hom, co mot v Tang
lai hoi Thien s Lam Te: "The nao la oat canh
chang oat nhan?" S ap: "Lenh vua a hanh
khap thien ha, tng quan ngoai ai dt khoi
bui."Objective or snatch away the object, but
save (do not snatch away) the person. According
807
to the Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume XII, one day, a monk
asked Zen master Lin-chi, "What does it mean to
snatch away the object, but save the person?" Lin-
chi answered, "The king's commands are
sanctioned by the nation, the general, free from
smoke and dust, has gone abroad."
Chu Trng Phong Dat: LibertinismKhong
chu ghep mnh vao ao hanh, luan ly. ay la mot
trong mi lam lac ma thien gia co the b ri
of conduct, moral or otherwise. This is one of the
ten wrong ways into which the Yogin may fall.
Chu Trng Trng Trai: VegetarianismGiao
thuyet nha Phat luon nhan manh en t vo lng
tam, ai t, ai bi, ai hy va ai xa. Ngi Phat t
coi than mang la thieng lieng nen khong sat hai
bat c chung sanh nao. Va chnh v the ma a
phan Phat t tu theo ai tha eu phat nguyen an
chayBuddhist doctrine always emphasizes on
the four sublime states of boundless loving-
kindness, boundless compassion, boundless joy
and boundless equanimity. Buddhists hold life to
be sacred. They do not, therefore, kill or harm any
sentient beings. And thus, most of Mahayana
Buddhist vows to be vegetarians.
Chu V: See Phat Tran.
Chu V: V Tang hay Ni tru tr mot t vien:
AbbotAbbessA monk or nun who is head of a
monastery (convent).
Chu Xng: To put forward.
Chu Y: Main ideaChief purpose.
Chua Ban S: See Chua Bon S.
Chua Bon S: Adinatha (skt)Primal creator.
Chua Tao Vat: See Chung Sanh Chu.
Chua Quan Bien Lang: Reflection on a Calm
Sea TempleMot trong nhng ngoi chua chnh
tai Trieu Tien, c cac nha s Sunyong va
Yijong sang lap vao nam 803. Chua toa lac tren
nui Kaya-san mien Nam tnh Kyongsang va noi
tieng nh bo Kinh ien ai Han a c khac
tren go c lu tr tai ay. Viec lam nay c
vua Kojong tai tr. Muc ch c noi en cua
viec nay la tao phc bao ve quoc gia, nhng ma
mai thay nhu cau cho mot tang kinh mi khi len
nh la hau qua cua viec Mong Co xam lang Trieu
Tien, nen trong thi gian o tang kinh c khac
tren go trc ay b huy dietOne of Koreas

major temples, founded in 803 by the monks
Sunyong and Yijong. It is located on Kaya-san
Mount in Southern Kyongsang province and is
best known for the Korean canon on 81,340
carved wood blocks housed in one of its buildings.
These were commissioned by King Kojong (1213-
1259). The stated purpose of the project was to
generate merit that would protect the nation, but
ironically the need for a new canon arose as a
result of a Mongol invasion, during which an
earlier set of wood blocks was destroyed. Their
carving, which took sixteen years to complete,
was finished in 1252. Haeinsa is one of Koreas
Three Jewels Temples, and represents the
Dharma (the others are Tongdosa, representing
the Buddha, and Songgwangsa, representing the
Samgha). It was founded as the seat of the
Hwaom (Chin. Hua-Yen) tradition in Korea, and
its name derives from a meditative state called the
Haein (calm sea) samadhi that is mentioned in
the Avatamsaka Sutra.
Chuan: 1) ung: Correct; 2) Chnh xac: Exact; 3)
Phe chuan, chuan thuan: To grant, to permit, to
acknowledge; 4) Tieu chuan: Standard.
Chuan Chi Quan Am: Cundi (skt)See Chuan
e Phat Mau.
Chuan a: See Thuan a.
Chuan e: Candi or Cundi (skt)Cundi
BodhisattvaTheo huyen thoai Ba La Mon th
Chuan e la mot hnh thc cua Durga hay Parvati,
v cua Than Siva. Theo huyen thoai Trung Hoa,
Chuan e giong nh Ma Ly Chi hay Thien Hau.
Ba c tieu bieu bi nhng hnh tng ba mat Chuc Ngon: Will.
mi tam tay. Mot hnh thc cua c Quan Am
hay quyen thuoc cua ngai. Theo truyen thuyet
Phat giao, Ngai la hoa than cua Quan Am Ma Ha
Bo e Tat oa. V Bo tat co 18 tay tieu bieu cho
luc can (mat, tai, mui, li, than, y), luc ai (sac,
thinh, hng, v, xuc, phap), va luc thc (nhan, nh,
ty, thiet, than, y)In Brahmanic mythology a
vindictive form of Durga, or Parvati, wife of Siva.
"Chuan e" in China identified with Marici,
Queen of Heaven. She is represented with three
eyes and eighteen arms. A form of Kuan-Yin, or
Kuan-Yins retinue: According to Buddhists
legends, Cundi is a transformation body of the
Avalokitesvara Maha-Bodhisattva. This Maha
Bodhisattva has 18 arms which symbolizes 6
808
faculties (sight,hear, smell, taste, touch, mind), 6
elements (form, sound, scent, flavor, bodily
sensation, and all other elements in general), and
6 consciousnesses (sight, hearing, smell, taste,
touch, and mind).
Chuan e Bo Tat: Mot hnh thc cua c Quan
Am hay quyen thuoc cua ngaiA form of Kuan-
Yin, or Kuan-Yins retinue.
Chuan e Phat Mau: Theo huyen thoai Trung
Hoa, Chuan e giong nh Ma Ly Chi hay Thien
Hau. Ba c tieu bieu bi nhng hnh tng ba
mat mi tam tayIn China identified with
Marici, Queen of Heaven. She is represented with
three eyes and eighteen arms.
Chuan e Quan Am: See Chuan e Bo Tat.
Chuan e Quan Am Bo Tat: ai Chuan e
Mot hnh thc khac cua c Quan Am. Co mot
loai chu a La Ni bat au vi ten Chuan e
Maha-cundi, a form of Kuan Yin. There are
dharanis beginning with the name of Cundi.
Chuan nh: Parikamma-samadhi (p)
Preparatory concentration.
Chuan Ha: To AllowTo grant.
Chuan Nhan: To accept, to agree, to confirm.
Chuan Xac: AccurateCertain.
Chuc: 1) Can dan: To tell (speak of the dead), to
order, to bid; 2) Chao: Rice-noodle (soup),
congee, gruel.
Chuc Hng: ot hngTo burn incense.
Chuc Luy: Dan do (ve viec hoang tr Chanh
Phap)To entrust toTo lay responsibility upon.
Chuc Mng: To congratulate.
Chuc Phan Chu Nhan: V Tang co trach nhiem lo
viec cm chao trong t vienA monk who is
responsible for rice and gruel in a monastery.
Chuc Phan Tang: Mot v Tang ch biet co cm va
chao, y noi vo dungA rice-gruel monk, or gruel
and rice monk, i.e. useless.
Chuc Phat: Teihatsu (jap)Mundaka (skt)
Mundana (skt)Shave (v) ones hairTo shave
ones headShavingSee The Phat.
Chuc Pho: Truyen trao truyen thong ao phap
giac ngo trong nha thienTo hand down the
tradition of the way and method to attain
enlightenment in Zen.
Chuc Phuc: To wish happiness.

Chuc Phuc Sanh Nhat: To invoke blessing on
someones birthday.
Chuc Thanh: Chuc phuc trong ngay sinh nht cua
hoang eTo invoke blessings on the emperors
birthday.
Chuc Tho: To wish a long life.
Chuc Tung: To complimentTo congratulate
To invoke, either to bless or curseTo praise.
Chung: 1) Chet: Death; 2) Cong cong: Common;
3) Chuong: Ghanta (skt)A bell; 4) Ket thuc hay
chung cuoc: End termination, final.
Chung Cac: Gac chuong (trong cac t vien)Bell
houseBell pavilion.
Chung Co: Chuong va trongBell and drum.
Chung Cuoc: FinalEndEnding.
Chung au: V tang chu trach nhiem anh
chuong trong cac nghi le trong t vienA monk
who is responsible to strike the bell in ceremonies
in a monastery.
Chung Giao: Giai oan th ba trong ngu giao Hoa
NghiemThe third in the category of the Hua-
Yen SchoolSee Ngu Giao (A) (3).
Chung Ha: Het giai oan an c kiet haThe end
(conclusion) of summer retreat.
Chung Lau: Gac chuongBell-tower.
Chung Nam Sn: Mount Chung Nan1) Ngon
nui Chung Nam Sn Tay: Chung-Nan Shan, a
mountain in Shan-Si; 2) Tc hieu cua ngai o
Thuan, s to tong Hoa Nghiem ben Trung Quoc: A
posthumous name for Tu-Shun, founder of the
Hua-Yen or Avatamsaka School in China.
Chung Nhan: Shonin (jap)Ten cua mot v Tang
Nhat BanName of a Japanese monk.
Chung Quy Khong: Tat ca van hu cuoi cung
roi cung tr ve dang khongAll things in the end
return to the Void.
Chung Sc: To join (unite) ones efforts.
Chung Thach Ban (1904-?): Ten cua mot v c s
Phat giao noi tieng ngi Trung Quoc vao the ky
XXName of a famous Chinese layperson in the
twentieth century.
Chung Thanh: Sound of the bellAm thanh cua
tieng chuongay la mot trong nhng uy nghi
quan trong nhat trong s tu tap cua ch Tang Ni
This is one of the most important fine manners of
monks and nuns cultivation:
809
1) Ty Kheo hay Ty Kheo Ni, trc khi thnh
tieng chuong, nen th ba hi trong tnh thc
va tung ke thnh chuongA Bhiksu or
Bhiksuni, before inviting the sound of the bell,
should breathe in and out mindfully three
times and recite the gatha for inviting the bell.
2) Ty Kheo va Ty Kheo Ni, khi nghe tieng
chuong, nen ngng tat ca moi suy ngh, noi
nang, sinh hoat, e thc tap th trong chanh
niemA Bhiksu or Bhiksuni, upon hearing
the sound of the bell, should stop all thinking,
speech, and other movements, in order to
practice mindful breathing.
3) Nghe tieng chuong lien mac ao An a Hoi,
th du th 16 cua Vo Mon Quan: Putting on
Seven-piece Robe at the Sound of the Bell,
example 16 of the Wu-Men-KuanSee
Chung Thanh That ieu.
Chung Thanh That ieu: Nghe tieng chuong lien
mac ao An a Hoi, th du th 16 cua Vo Mon
QuanPutting on Seven-piece Robe at the Sound
of the Bell, example 16 of the Wu-Men-Kuan
Ngay no Van Mon noi: "The gii rong ln nh
vay, sao nghe chuong lai mac ao that ieu?" Tuy
Van Mon la ngi biet x dung nhng li day sinh
ong cua cac thay xa, nhng ong to ra rat ng
vc nhng t ng c viet ra, nhng t nay de
oc nhng khong phai luc nao ngi ta cung hieu
c y ngha sau sac cua chung. V the ong cam
khong cho e t viet lai nhng li cua mnh. Chnh
nh mot mon o a bat chap s cam oan, ghi lai
nhng li ong day tren mot chiec ao dai bang giay
khi d cac buoi giang , ma nhieu cham ngon va li
giai thch bat hu cua ai s mi con lai en ngay
nay. Theo Vo Mon Hue Khai trong Vo Mon Quan,
hanh gia tu thien nen luon nh rang trong tham
thien hoc ao, k nhat la viec theo tieng uoi
mau. Dau cho nghe tieng ma ngo ao, thay sac ma
sang tam, cung la chuyen thng. Phai biet rang
ngi tu thien phai ci tieng, ap mau, au au
cung ro, chi chi cung hay. Tuy vay, hay thanh that
vi chnh mnh th hoi xem tieng en ben tai hay
tai qua ben tieng? Khi ban a at en cho ca im
lan tieng eu quen th the nao? Cho nay neu tai
ma nghe at kho hieu c, con lay mat ma nghe
th mi cOne day, Yun-men said, "See how
vast and wide the world is! Why do you put on
your seven-piece robe at the sound of the bell?"
 810

Yun-Men, who made such skillful use himself of group of Buddhist followers that includes monks,
the words of the ancient masters, was at the same nuns, and laypeople.
time very mistrustful of the written word, which Chung D: Vaisvantara (skt)Ten khac cua Thai
could all too easily be understood literally but not t Tat at a Co amAnother name of Prince
really grasped. Thus he forbade his students to Siddhattha Gotama.
write his sayings down. Owing to one of his Chung Dieu Chi Mon: Tat ca le huyen dieu
followers, who attended his discourses wearing a The gateway to all mysteriesSee Tri Chi Nhat
paper robe on which he took notes in spite of the T Chung Dieu Chi Mon.
ban, that many of the imperishable sayings and Chung Dieu Cung ien Than: Palaces of
explanations of the great Chan master have been Wonders Deity (Spirit).
preserved. According to Wu Men Hui-Kai in the Chung Dieu Toi Thang Quang Thien Vng:
Wu-Men-Kuan, Zen practitioners should always Supreme Light of Myriad SubtletiesMot trong
remember that in training the Way, don't be mi Hoa Lac Thien VngSee Hoa Lac Thien
victimized by sounds; don't follow up on forms. Vng.
You may have realization on hearing a sound or Chung Dieu Trang Nghiem Am Vng: King of
enlightenment on seeing a form, that's natural. But Mahoraga of Sound Adorned by Myriad
don't you know that true Zen practitioners can ride SubtletiesMot trong mi Ma Hau La Gia
sounds and veil forms? They see all and sundry Vng.
clearly; they handle each and every thing deftly. Chung Duyen: Shu-En (jap)Nhng hoan
Perhaps you are such a person. Howver, let's be canhCircumstances.
honest with ourselves, does the sound come to the Chung Dng: Sanghapala (skt)Shanghapala
ear, or does the ear go to the sound? And if you (skt)Ten cua mot v s An oName of an
have transcended sound and silence, what do you Indian monk.
say at such a point? If you listen with your ear, it is Chung ao: Con ng cu kho hay Tam Tha
hard to understand. If you hear with your eye, you The way of allVehicle of salvation, or the three
are intimate at last. yana.
Chung Than: Throughout ones life. Chung o: Ca tap the o chung, gom ca Tang Ni
Chung Thi Thc: Y thc luc lam chungDeath- va tai giaThe whole body of followers,
consciousness. including the monks, the nuns and lay followers.
Chung Vo Ngon Thuyet: Tron khong mot li e Chung ong Phan: Nikaya-sabhaga (skt)
thuyet. Hanh gia tu thien nen luon nh rang: Generic SimilarityCung mot cho thu hng
"Thien la bat lap van t, giao ngoa biet truyen; cung mot qua baoBeing in the same abode to
trc ch nhan tam, kien tanh thanh Phat"Not a get the same effect.
word to preach. Zen practitioners should always Chung Ha: Sanghanandi (skt)See Tang Gia
remember that: "Zen is not established by words, Nan e.
it is a special transmission outside the teachings. It Chung Hien: Sanghabhadra (skt)
directly points to the human mind, and through it Shanghabhadra (skt)Tang Gia Bat a LaS
one sees ones own nature and becomes a Chung Hien, mot danh Tang cua tong Tat Ba a,
Buddha." la tac gia cua nhng bo luan noi tieng cua Phat
Chung: Samgha (skt)AssemblyTheo Phat giao (Thuan Chnh Ly Luan va Hien Tong
giao th chung la mot tap hp cua tat ca Tang Luan)A learned priest of Cashmere, a follower
chung hay t nhat la ba v Tang hay Tam Tang. of the Sarvastivadah school, the author of many
Chung Phat giao con co ngha la mot nhom Phat philosophical works.
giao o bao gom Tang, Ni, va ngi tai gia Chung Hien: Sanghabhuti (skt)Shanghabhuti
According to the Buddhist rules, an assembly of (skt)Tang Gia Bat TrngTen cua mot v s
monk is an assembly of all monks or a company of An o vao the ky th tName of an Indian
at least three monks. Buddhist Parisa also means a monk in the fourth century.

Chung Hiep a Nguc: Sanghata (skt)
Shanghata (skt)Narakanitaya (p)Chung hp
a nguc, ni giam gi tat ca moi loai chung sanh
ac oc. ay la mot trong tam a nguc nong ln.
a nguc ni pham nhan cau xe lan nhau thanh
mot khoi gia hai nui roi cung rt xuong vc vi
nhauA hell where all kinds of evil beings were
put in. This is one of the eight great hot hells. The
hell in which all are squeezed into a mass
between two mountains falling together.
Chung Hoc: Sata-saiksa (p)See Chung Hoc
Gii.
Chung Hoc Gii: Sata-saiksa (p)Mot tram trong
so hai tram nam chuc gii Ty KheoOne hundred
of the two hundred-fifty precepts for monksSee
Cu Tuc Gii Ty Kheo.
Chung Hoc Phap: Shaiksha-dharma (skt)
Sekhiya-dhamma (p)Saiksa-dharma (skt)Ba
chung hoc phap100 gii nho can phai hoc cho
biet. Theo c Ton S Minh ang Quang trong
Luat Nghi Khat S, Thc Xoa Ca La Ni la mot
tram gii can hoc trong sinh hoat hang ngay cua
Ni chung trong cac tnh xa One hundred very
minor standards, which are easily broken but
which should be borne in mind for ones self-
development. According to Most Honorable
Master Minh ang Quang in the Rules for
Mendicant Bhiksunis, Sikkka-karaniya includes
one hundred rules of conduct which are connected
with daily activities of nuns in monasteries.
Chung Hp a Nguc: Sanghata (skt)See
Chung Hiep a Nguc.
Chung Ho: Sangharaksa (skt)Tang Gia La
SatV s An o vao the ky th nhatAn Indian
monk in the first century.
Chung Hoi: Chung TangAn assembly of all the
monks.
Chung Hng: Cac loai hng khac nhau
Various odors.
Chung Hng Quoc o: 1) Coi cua u cac loai
hng: Land of all fragrances; 2) Quoc o cua
tat ca hng thm tren coi Tnh o: The country
of all fragrance in the Pure Land.
Chung Hu: V ho phapProtector or benefactor
of Buddhism.
Chung Khai: Sanghavarman (skt)See Tang Gia
Bat Ma.
Chung Kho: Tat ca nhng kho au cua chung
811
sanhAll the miseries of existenceThe
sufferings of all beings.
Chung Lieu: Samgharama (skt)Shuryo (jap)
Phong cua ch Tang Ni trong t vienA
monasteryA nunneryCommon Quarters
Monks Dormitories.
Chung Ngo Tu Ngung: Cheng-Wu-Hsiu-Yung
Name of a monk.
Chung Sanh: Sattva or Bahujanya (skt)Satta-
sacetano (p)Sattva-sacetana (skt)Shujo
(jap)Living beingsConscious beingsLiving
creaturesAll the livingSentient beingsAll
who are bornT Chung sanh noi en tat ca
nhng vat co i song. Moi sinh vat en vi coi
i nay la ket qua cua nhieu nguyen nhan va ieu
kien khac nhau. Nhng sinh vat nho nhat nh con
kien hay con muoi, hay ngay ca nhng ky sinh
trung that nho, eu la nhng chung sanh. Moi
chung sanh la s ket hp cua nhng thanh to, co
the phan biet thanh nam phan: sac, tho, tng,
hanh, thc. Do o, chung sanh nay khong khac vi
chung sanh khac, va con ngi bnh thng khong
khac vi cac bac Thanh nhan. Nhng do ban chat
va hnh the cua nam yeu to ton tai trong tng ca
the c thanh lap, nen chung sanh nay co khac
vi chung sanh khac, con ngi bnh thng co
khac vi cac bac Thanh. S ket hp nam uan nay
la ket qua cua nghiep va thay oi tng sat na,
ngha la chuyen hoa, thanh to mi thay cho thanh
to cu a tan ra hoac bien mat. Nam uan c ket
hp se thanh mot hu tnh t vo thuy, hu tnh ay
a tao nghiep vi s chap thu nh kien cua cai
nga va nga s. S hieu biet cua v ay b bop meo
hoac che m bi vo minh, nen khong thay c
chan ly cua tng sat na ket hp va tan ra cua tng
thanh phan trong nam uan. Mat khac, v ay b chi
phoi bi ban chat vo thng cua chung. Mot ngi
thc tnh vi s hieu biet vi phng phap tu tap
cua c Phat se giac ngo c ban chat cua ch
phap, ngha la mot hu tnh ch do nam uan ket
hp lai va khong co mot thc the thng hang
hoac bat bien nao goi la linh hon ca The term
Living beings refer to all creatures that possess
life-force. Each individual living being comes into
being as the result of a variety of different causes
and conditions. The smallest living beings as ants,
mosquitoes, or even the most tiniest parasites are
living beings. Every being is a combination of five
 812

elements: rupa, vedana, sanna, sankhara, and tat ca chung sanh, thng men nh con, nen chung
vinnana. Hence, one being is not essentially sanh benh, Bo Tat cung benh; chung sanh lanh, Bo
different from another, an ordinary man is not Tat cung lanh. Van Thu S Li lai hoi: Benh ay
different from a perfect saint. But is the nature and nhn au ma sanh? Duy Ma Cat tra li: Bo Tat
proportion of each of the five constituents existing co benh la do long ai bi. Van Thu S Li hoi:
in an individual be taken into account, then one C s! Nha nay v sao trong khong va khong co
being is different from another, an ordinary man is th gia? Duy Ma Cat ap: Coi nc cua ch Phat
different from a perfect saint. The combination of cung eu khong. Van Thu hoi: Lay g lam
elements is the outcome of Karma and is khong? Duy Ma Cat ap: Lay khong lam
happening every moment, implying that the khong. Van Thu hoi: a khong, can g phai
disintegration of elements always precedes it. The khong? Duy Ma Cat ap: V khong phan biet,
elements in a combined state pass as an nen khong. Van Thu hoi: Co the phan biet c
individual, and from time immemorial he works ? Duy Ma Cat ap: Phan biet cung khong.
under misconception of a self and of things Van Thu hoi: Khong, phai tm ni au? Duy Ma
relating to a self. His vision being distorted or Cat ap: Phai tm trong sau mi hai mon kien
obscured by ignorance of the truth he can not chap. Van Thu hoi: Sau mi hai mon kien chap
perceive the momentary combination and phai tm ni au? Duy Ma Cat ap: Phai tm
disintegration of elements. On the other hand, he trong cac phap giai thoat cua ch Phat. Van Thu
is subject to an inclination for them. A perfect man hoi: Phap giai thoat cua ch Phat phai tm ni
with his vision cleared by the Buddhist practices au? Duy Ma Cat ap: Phai tm ni tam hanh
and culture realizes the real state of empirical cua chung sanh. Duy Ma Cat tiep li: Ngai lai
things that an individual consists of the five hoi v sao khong th gia? Tat ca chung ma va cac
elements and does not possess a permanent and ngoai ao eu la th gia cua toi. V sao? V cac ma
unchanging entity called soul. a sanh t, ma Bo Tat ni sanh t khong bo. Con
Chung Sanh Bat Kha ac: Sentient beings are ngoai ao a cac kien chap, ma Bo Tat ni cac
ungraspable. kien chap khong ong. Van Thu hoi: Benh cua
Chung Sanh Bat Kha T Ngh: Inconceivable c s tng trang the nao? Duy Ma Cat ap:
sentient beingsLi Phat day ve hoan canh cua Benh cua toi khong hnh, khong tng, khong the
chung sanh la bat kha t nghThe Buddha's thay c. Van Thu hoi: Benh ay hiep vi than
teaching about living beings circumstances is hay hiep vi tam? Duy Ma Cat ap: Khong phai
beyond human conception. hiep vi than, v than tng von la; cung khong
Chung Sanh Benh Nen Bo Tat Benh: All living phai hiep vi tam, v tam nh huyen. Van Thu
beings are subject to illness, I am ill as well hoi: a ai, thuy ai, phong ai, hoa ai, trong
Theo kinh Duy Ma Cat, chng nam, khi ngai Van bon ai benh ong ve ai nao? Duy Ma Cat ap:
Thu S Li en tham Duy Ma Cat, ngai hoi: C Benh ay khong phai a ai, cung khong la a
s benh co chu noi c khong? ieu tr co bt ai; thuy, hoa, phong ai cung nh the. Nhng
khong? Benh khong en noi tang ? The Ton an benh cua chung sanh la t ni t ai ma khi, v
can hoi tham chi xiet. Benh C s nhn au ma chung sanh benh nen toi co benh. oan Van Thu
sanh, sanh a bao lau, phai the nao mi manh hoi tiep: Pham Bo Tat an ui Bo Tat co benh nh
c? Duy Ma Cat ap: T ni si ma co ai, benh the nao? Duy Ma Cat ap: Noi than vo thng,
toi sanh. V tat ca chung sanh benh, nen toi benh. nhng khong bao gi nham chan than nay. Noi
Neu tat ca chung sanh khong benh, th benh toi than co kho, nhng khong bao gi noi ve s vui
lanh. V sao? Bo Tat v chung sanh ma vao ng Niet Ban. Noi than vo nga ma khuyen day dat du
sanh t, he co sanh thi co benh, neu chung sanh chung sanh. Noi than khong tch, ch khong noi la
khoi benh th Bo Tat khong co benh. V nh ong rot rao tch diet. Noi an nan toi trc, ch khong
trng gia ch co mot ngi con, he ngi con noi vao ni qua kh. Lay benh mnh ma thng
benh, th cha me cung benh; neu benh cua con benh ngi. Phai biet cai kho vo so kiep trc,
lanh, cha me cung lanh. Bo Tat cung the! oi vi phai ngh en s li ch cho tat ca chung sanh, nh
 813

en viec lam phc, tng en s song trong sach, replied: It should be sought in the minds of all
ch nen sanh tam buon rau, phai thng khi long living beings. He continued: The virtuous one
tinh tan, nguyen se lam v y vng ieu tr tat ca has also asked why I have no servants; well, all
benh cua chung sanh. Bo Tat phai an ui Bo Tat co demons and heretics are my servants. Why?
benh nh the e cho c hoan hy.According Because demons like (the state of) birth and death
to the Vimalakirti Sutra, Chapter Five, when which the Bodhisattva does not reject, whereas
Manjusri arrived to visit Vimalakirti, he asked: heretics delight in false views in the midst of
Venerable Upasaka, is your illness bearable? which the Bodhisattva remains unmoved.
Will it get worse with the wrong treatment? The Manjusri asked: What form does the Venerable
World Honoured One sends me to inquire after Upasakas illness take? Vimalakirti replied: My
your health, and is anxious to have good news of illness is formless and invisible. Manjusri asked:
you. Venerable Upasaka, where does your illness Is it an illness of the body or of the mind?
come from; how long since it arose, and how will Vimalakirti replied: It is not an illness of the
it come to an end? Vimalakirti replied: Stupidity body, for it is beyond body and it is not that of the
leads to love, which is the origin of my illness. mind, for the mind is like an illusion. Manjusri
Because all living beings are subject to illness, I asked: Of the four elements, earth, water, fire
am ill as well. When all living beings are no and air, which one is ill? Vimalakirti replied: It
longer ill, my illness will come to an end. Why? A is not an illness of the element of earth but it is not
Bodhisattva, because of (his vow to save) living beyond it; it is the same with the other elements of
beings, enters the realm of birth and death which water, fire and air. Since the illnesses of all living
is subject to illness; if they are all cured, the beings originate from the four elements which
Bodhisattva will no longer be ill. For instance, cause them to suffer, I am ill too. Manjusri then
when the only son of an elder falls ill, so do his asked: What should a Bodhisattva say when
parents, and when he recovers his health, so do comforting another Bodhisattva who falls ill?
they. Likewise, a Bodhisattva loves all living Vimalakirti replied: He should speak of the
beings as if they were his sons; so when they fall impermanence of the body but never of the
ill, the Bodhisattva is also ill, and when they abhorrence and relinquishment of the body. He
recover, he is no longer ill. Manjusri asked: should speak of the suffering body but never of
What is the cause of a Bodhisattvas illness? the joy in nirvana. He should speak of
Vimalakirti replied: A Bodhisattvas illness egolessness in the body while teaching and
comes from (his) great compassion. Manjusri guiding all living beings (in spite of the fact that
asked: Why is the Venerable Upasakas house they are fundamentally non-existent in the
empty and without servants? Vimalakirti replied: absolute state). He should speak of the voidness of
All Buddha lands are also void. Manjusri asked: the body but should never cling to the ultimate
What is the Buddha land void of?Vimalakirti nirvana. He should speak of repentance of past
replied: It is void of voidness. Manjusri asked: sins but should avoid slipping into the past.
Why should voidness be void? Vimalakirti Because of his own illness he should take pity on
replied: Voidness is void in the absence of all those who are sick. Knowing that he has
discrimination. Manjusri asked: Can voidness be suffered during countless past aeons, he should
subject to discrimination? Vimalakirti replied: think of the welfare of all living beings. He should
All discrimination is also void. Manjusri asked: think of his past practice of good virtues to uphold
Where can voidness be sought? Vimalakirti (his determination for) right livelihood. Instead of
replied: It should be sought in the sixty-two false worrying about troubles (klesa) he should give rise
views. Manjusri asked: Where should the sixty- to zeal and devotion (in his practice of the
two false views be sought? Vimalakirti replied: Dharma). He should act like a king physician to
They should be sought in the liberation of all cure others illnesses. Thus, a Bodhisattva should
Buddhas. Manjusri asked: Where should the comfort another sick Bodhisattva to make him
liberation of all Buddhas be sought? Vimalakirti happy.

Chung Sanh Bnh ang: Sattvasamata (skt)
Sameness of all beingsS ong nhat cua moi
thc theTrong Phat giao ai Tha, ch Bo tat
ng x ong cam v co mot niem tin chac chan
rang moi vat ong the, ngha la khong co s khac
biet nao gia chung sanh moi loaiIn Mahayana
Buddhism, Bodhisattvas behave compassionately
because they firmly believe that there is no
distinction between all sentient beings.
Chung Sanh Bon Lai Th Phat: All sentient
beings are intrinsically BuddhasTrong "Bach An
Toa Thien Ca," Thien s Bach An Hue Hac noi:
"Chung sanh bon lai th Phat." Moi ca nhan that ra
t khi thuy eu khong co van e. V the, co
ngi goi ban th ban tra li. Neu ban khong tra
li, cung khong sao. Dau ban co tra li hay khong
can ban va nguyen lai ban eu trong tnh trang
khai ngo. Chung ta ang tu tap trong tnh trang
ban lai khai ngo v o von la cuoc song cua mnh.
Chung ta khong can phai tm cai g khac na v
moi th a co san ay. T cuoc i nay, cuoc So what will you do? This is a very common
i cua ban chnh la thung lung khong co tieng
vong. Khi ban tm cai g khac, tc la ban ang at
mot cai au khac len tren cai au san co cua
mnh. Lam cach nao e biet tran qu cuoc song ma
chung ta ang co? Bat hanh thay, chung ta thng
kinh nghiem cuoc i nay nh the no la mot co xe
chay tren may, ti lui xoay van trong luc ao. Co
khi ban cam thay cuoc i la tuyet vi, co khi ban
lai ri xuong vc tham. Moi ngay, tham ch ch noi
trong mot ngay thoi, ban a t tren tri ri xuong
a nguc, va tat ca moi canh gii khac. Ban phai
lam g ay vi cuoc i nay? Ban t hoi: "Toi that co 2 ngha bat bien va tuy duyen)The original
s co phai la Phat khong?" Rat nhieu ngi eu
tra li "Hiem khi lam." Vay th ban phai lam g
ay? o la mot hoan canh kho khan thong thng.
o cung la ly do tai sao neu chung ta ch da vao
mot th quan iem, cho rang "Chung toi eu tot,
ch can anh lam tot phan anh", la chung ta se ri
vao bay ngay. Quan iem nay nghe qua cung tot,
nhng bat hanh cho khong phai moi ca nhan e
co the song giong nh tnh trang ay. Van con th
g o khong ung. Chung ta, nhng hanh gia tu
Thien, phai phai xem xet coi mnh la ai va that s
mnh muon thay g trong cuoc song nay, va ngay
cai ban chat cua s sinh ton la cai g. S tm kiem
nay rat oi t nhienIn the "Song of Meditation,"
Hakuin Zenji says, "All sentient beings are
814
intrinsically Buddhas." We are all right to begin
with. So when called, just answer. If you cannot
answer, that, too, is okay. Regardless of whether
you answer or not, you are this fundamentally,
originally enlightened ground. We practice on this
ground of original enlightenment because that is
our life. We do not need to look for anything else
because everything is already right here. This life
itself, your life itself, is the valley that has no
echo. When you look for something else, you are
putting another head on top of your own. How do
we appreciate the life that we have?
Unfortunately, we often experience this life as if it
were a roller coaster, spinning around in the six
realms. Sometimes you feel marvelous. The next
day, you hit bottom. You go from heaven to hell
and all kinds of spheres in between from day to
day, maybe even in one day. What are you doing
with this life? You wonder, "Am I really the same
as the Buddhas?" Many of you respond, "Hardly."
dilemma. That is why if we just rely on one
perspective, such as "We are all okay, be just as
you are." we fall into a trap. It sounds good, but
unfortunately, not all of us can live like that.
Something is not quite right. We, Zen
practitioners, must examine who we are and truly
see what this life is, what is the very nature of
existence. This is a very natural inquirySee
Bach An Thien Toa Tung.
Chung Sanh Bon Tanh: Bon tanh hay chan nh
phap tanh cua chung sanh (Chan Nh Phap Tanh
nature of all the living, i.e. the bhutatathata in its
phenomenal aspect.
Chung Sanh Canh: See Chung Sanh Gii.
Chung Sanh Can: 1) Can goc cua chung sanh:
The root or nature of all beings; 2) Kha nang cua
chung sanh: Capacity of sentient beings.
Chung Sanh Cau: Stain of sentient beings
Nhng cau ue bnh thng cua chung sanh khi
sanh bi ta kien ve s hien hu that cua cai nga
The common defilements of all beings by the false
views that the ego has real existence.
Chung Sanh Chap: Attachment to sentient
beinghoodChap ve cai toi cua mnh.
Chung Sanh Chu: Pajapati (p)Ba Xa Ba e
Sanh ChuName of a deityTen cua mot v tri.

Chung Sanh Co Tr Tue: A wisdom-being
Chung Sanh Duyen T: Compassion based on
awareness of the suffering of sentient beings
Long t bi da tren s biet cai kho cua chung
sanh.
Chung Sanh ang: Rank of sentient beingsBac
chung sanh.
Chung Sanh ien ao: Upside-down state of
living beingsSee Nh Chung ien ao.
Chung Sanh oc: Sattvakasaya (skt)Giai oan
th t trong nam giai oan huy diet ni ma moi
sinh vat eu an on va bat tnhThe fourth of
the five periods of decay, when all creatures are
stupid and unclean.
Chung Sanh ng: Thuy Luc ngAll
Beings Hall.
Chung Sanh Gii: Sattaloka (p)Canh gii cua
tat ca chung sanh, oi lai vi canh gii cua Phat
The realm of all the living, in contrast with the
Buddha-realm (Phat gii).
Chung Sanh Hai: Bien chung sanhOcean of
sentient beingsSo lng chung sanh rat nhieu,
v nh lng nc bienThe ocean of sentient
beings, great in number.
Chung Sanh Hu Tnh: Conscious beings.
Chung Sanh Kien Cng: Recalcitrant
(strongheartedsteadfast) sentient beings.
Chung Sanh Kien: False concept of human
beingsView of sentient beinghoodVong kien
co chap thc hu cua chung sanh, hay khai niem
cho rang chung sanh co that hu, ch khong phai
do ngu uan tao thanh (cho rang chung sanh khong
lap thanh bi ngu uan). Ta kien cho rang than t
ai do ngu uan hp thanh ma cho la thc, la
thng tru co nhThe concept that all beings
have reality and the five skandhas as not the
constituents of the livings (holding to the idea of
the five skandhas as not the constituents of the
living). False view that every man has a
permanent lord within. Wrong view on the
existence of a permanent ego. The erroneous
doctrine that the ego or self composed of the
temporary five skandhas, is a reality and
permanent.
Chung Sanh Lc Tr: Support by the power of
sentient beings.
Chung Sanh Lc Vo Ngai Dung: Chung sanh lc
vo ngai dung, v giao hoa ieu phuc chang bo
815
riUnimpeded function of power relating to
sentient beings, teaching and taming them without
abandoning themSee Mi Lc Vo Ngai Dung.
Chung Sanh Ma Quy oc a: The evil and
cruel living creatures.
Chung Sanh Nghiep Nang Tam Tap: Sentient
beings bear heavy karma and their minds are
deluded.
Chung Sanh Nhan: Nhan nai cac s nao hai cua
chung sanh, nh cam thu hay li dung. Nhan nhuc
vi tat ca moi chung sanh trong moi tnh huong
Patience of human assaults and insults, i.e.,
hatred, or abuse. Patience towards all living
beings under all circumstances.
Chung Sanh Quan: Contemplation on living
beingsSee Quan Chung Sanh.
Chung Sanh Sai Biet Than ai Tam Muoi: The
Great Concentration of Differentiated Bodies of
Sentient Beings.
Chung Sanh Tam Chung Can Tanh: Sentient
beings three kinds of natureTheo Phat giao ai
Tha, c Phat ban bo nhng giao phap khac
nhau, nhng cho cung tot th giong nhau, khe hp
can c ngi nghe, giong nh moat v lng y tuy
theo benh ma cho thuoc. Noi cach khac, ch Phat
khe hp vi ba loai can c cua thnh chung ma
thuyet giang ba loai giao phap nhat ngha. Vi cac
chung sinh ha can, ch Phat thuyet Khong, Kho va
Vo Thng. Nhng chung sinh nay khi nghe rang
tat ca cac phap eu vo thng va kho, lien tham
tha ma xa la, dt c tham duc e en cho giai
thoat. Vi nhng chung sinh trung can, ch Phat
thuyet rang van phap vo nga, yen on, tnh lang, va
la Niet Ban. Khi nhng chung sanh nay nghe rang
van phap la vo nga va chnh la Niet Ban an lac va
tnh lang, ho dt c tham duc, chng giai thoat.
Vi nhng chung sanh thng can, ch Phat thuyet
rang van phap t nguyen lai khong sinh diet, rot
rao Khong, va la Niet Ban. V vay, trong mot
ngha, tuy theo tam ngan ngai cua chung sinh ma
co s cao thap khac nhauAccording to the
Mahayana Buddhism, the Buddha offers different,
yet ultimately the same, teachings to people
according to their capacity to understand, as a
physician prescribes different medicine to various
patients according to their illness. In other words,
the Buddhas, accommodating to what living beings
understand, explain three classes of doctrine
 816

within the one meaning (ekartha). For beings with nature and enlightenment of all living beings is the
dull faculties they declare emptiness, suffering, same. Outside the mind there is no other thing;
and impermanence. These beings, having heard mind, Buddha, and all the living, these three are
that all dharmas are impermanent and suffering, not different. There is no differentiating among
become profoundly detached, succeed in cutting these three because all is mind. All are of the
of craving, and attain liberation. For beings with same order. This is an important doctrine of the
medium faculties, they declare that everything is Hua-Yen sutra. The Tien-Tai called The
without self, secure, quiescent, and in nirvana. Mystery of the Three Things. Tien-Tai Chih I
When these beings hear that all dharmas are Great Master quotes the Avatamsaka Sutra that
without self and consist of only nirvana, security, "the mind, the Buddha, and sentient beings are not
and quiescence, they cut of craving, and gain distinct," and emphasizes the unity of the three.
liberation. For those with keen faculties, they Chih I does not use this verse to support a mind-
declare that all the dharmas from the very only idealism. He propses instead that the mind, or
beginning are unarising, unceasing, utterly empty, one's thoughts, is the most accessible of the three
and like nirvana. Therefore, within the one dharmas, and thus should be the focus of one's
meaning, according to the fetters and mental faults contemplation and meditation. Since the Buddha,
of beings, there are differences of profundities. objects, other sentient beings, and so forth, are all
Chung Sanh Tao Nghiep, Nghiep Tao Chung part of one reality, they are all included when one
Sanh: Chung sanh tao nghiep, nghiep tao chung concentrates on one simple thought. This is
sanh, c the ma chung sanh lan troi trong luan hoi illustrated with another quote from the
sanh tSentient beings create karma, the effect Avatamsaka Sutra: "If one disports one's mind in
of karma will reflect back on sentient beings, the dharmadhatu as if in space, then one will know
therefore, sentient beings continue to roll in the the objective realm of all Buddhas."
cycle of births and deaths. Chung Sanh Than: Body of sentient beings (all
Chung Sanh, Tam, Phat Th Tam Vo Sai Biet: the living).
Ba loai sai biet: tam vo sai biet, Phat vo sai biet, Chung Sanh The Gian: World of beingsMot
va chung sanh vo sai biet. Ngoai tam ra khong co trong ba the gian ma c Phat a e cap en
g na; tam, Phat va chung sanh khong sai khac. trong Kinh Hoa Nghiem, tc la the gii cua chung
ay la mot giao thuyet quan trong trong Kinh Hoa sanh t a nguc len en Phat. Tat ca chung sanh
Nghiem. Tong Thien Thai goi ay la Tam Phap eu co the c chuyen hoa bi PhatOne of the
Dieu. Thien Thai tr Khai ai S dan chng kinh three worlds which the Buddha mentioned in The
Hoa Nghiem rang "Tam, Phat va chung sanh vo Flower Adornment Sutra, the world of beings from
sai biet," va nhan manh tren tanh ong nhat cua ca Hades to Buddha-land. All beings subject to
ba thc tai. Tr Khai khong dung bai ke nay e transformation by Buddha.
a ra chu thuyet duy tam. Thay vao o, ai S Chung Sanh Thng Lay Tam o Ac ao Lam
nhan nh rang tam hoac niem la phap de thay Nha: Sentient beings usually take the three evil
nhat trong ba phap, v vay hanh gia nen chuyen paths as their homeland.
chu vao phng phap quan va thien. V Phat, canh Chung Sanh Tnh: Ban chat cua van vat hu
gii, chung sinh, van van... eu la mot phap gii, tnhNature of sentient beings.
tat ca eu gom thau trong nhat niem. Cho nay Chung Sanh Trc: Sattvakasaya (skt)Thi ky
cung c dan chng t kinh Hoa Nghiem: "Neu chung sanh day ay ngu si ue trcImpurity of
hanh gia a tam vao phap gii nh h khong, th sentient beings, when all creatures are stupid and
hanh gia se thay biet canh gii cua tat ca ch uncleanSee Ngu Trc.
Phat."The three that are without essential Chung Sanh T Vo Th a Tao Vo Lng Toi:
difference (the three that are of the same nature): From the immemorial time sentient beings have
the nature of mind is the same in Buddhas, men, committed countless transgressions.
and all the living beings; the nature and Chung Sanh Tc Phat, Phien Nao Tc Bo e:
enlightenment of all Buddhas is the same; and the Ngoai chung sanh khong co Phat, ngoai phien nao

khong co Bo eSentient beings are Buddhas,
afflictions are bodhi.
Chung Sanh Tng: Living beings appearance
Tat ca chung sanh do chap nga a vao ngu uan
ma sanh chung sanh tngMark of sentient
beings. All the living are produced by the
skandhas. The ego of all beings, that all beings
have an ego born of the five skandhas.
Chung Sanh Tng: Ta kien cho rang chung sanh
la thc huThe false notion that all beings have
reality.
Chung Sanh Vat Va Trong Cuoc Song Hang
Ngay: Sentient beings must toil and suffer day in
and day out to earn a living.
Chung Sanh Vo Nga: Egolessness of sentient
beingsSelflessness of sentient beingsChung
sanh khong co s thng hang cua cai nga
Sentient beings as without ego or permanent soul.
Chung Sanh Vo Ngai Dung: Unimpeded function
relating to sentient beings.
Chung Sanh Vo Sai Biet: The nature and
enlightenment of all living beings is the same.
Chung Sanh Vo Thuy Vo Chung: The cua chung
sanh la phap than, ma phap than th vo th vo
chungAll beings as part of the dharmakaya
(phap than), they have no beginning nor end.
Chung Sanh Y Ta: The trust of the community.
Chung Sac Do Tam Khi: Sarvarupavabhasam-
hiyada-cittampravartate (skt)Tat ca sac eu do
tam khi ma hien raAll forms arising from
mindWhen mind evolves, all forms are
manifested.
Chung Ta: See Chung Mnh.
Chung Ta Chang Bao Gi Toai Nguyen: We are
never completely satisfied.
Chung Tai Gia: The laity who observe the five
commandments and eight commandmentsCong
ong Phat giao bao gom hai nhom, Tang gia va
Phat t tai gia. T Tang gia co ngha la Cong
ong than hu. T nay thng c dung e ch
ch Tang Ni. Ho song trong cac t vien. Phat t tai
gia bao gom ca ngi nam lan ngi n, nhng
ngi Phat t nhng khong tr thanh Tang Ni. Ho
thng song tai gia vi gia nh. Bc au tien e
tr thanh thanh vien cua cong ong tai gia la quy-
y Tam Bao (Phat, Phap, Tang). Sau o tho tr ngu
gii trong cuoc song hang ngay. Nhng ngi tai
817
gia gi mot vai tro quan trong trong Phat giao, v
ho ho tr Tang gia. Ho xay dng t vien. Ho cung
dng thc pham, quan ao, ni ngu nghe va thuoc
men cho ch Tang Ni. oi lai, ch Tang Ni ganh
vac Phat s va thuyet giao Phat phap cho cong
ong tai gia. Bang cach nay ca ch Tang Ni va
Phat t tai gia eu lam li ch cho nhau, ho cung
nhau duy tr Phat phap. Du la thanh vien cua Tang
gia hay tai gia, tat ca eu la Phat t va ho nen co
gang het sc mnh song mot i song pham hanh
cao ca, neu gng t bi tot en chung sanh muon
loai. Du ang lam viec hay ang thien nh, muc
ch la lam li lac cho tha nhan va cho chnh
mnhThe Buddhist Community consists of two
groups of people, the Sangha and the Laity. The
word Sangha means friendly community. It
usually refers to the Buddhist monks and nuns.
They live in monasteries. The laity includes
Buddhist men and women who do not become
monks and nuns. They usually live at home with
their families. The first step to becoming a
member of the Laity is to go for refuge in the
Triple Gem (the Buddha, Dharma and Sangha).
Then, they willingly observe the Five Precepts in
their daily life. The laity plays an important role in
Buddhism, as they care for and support the
Sangha. They build the temples and monasteries.
They give offerings of food, clothing, bedding and
medicine to the Sangha. In return, the Sangha
carries on the work of Buddhism and teaches the
laity on the Dharma. In this way the Sangha and
the laity benefit each other and together, they
keep the Dharma alive. Whether one is a member
of the Sangha or the laity, they all are Buddhists
and they should do their best to live an honest life,
show compassion to all living beings and set a
good example. Even when they are working or
meditating, it should be for the benefit of others as
well as for themselves.
Chung Tang: Samgha (skt)Tat ca cac v Tang
trong t vien, hay mot tap hp cua t nhat ba v
TangAll the monks, as an assembly of at least
three monks, in a monastery.
Chung Tha Thien Nghiep: Various other good
actsCo bon loai thien nghiep khac: khong bay to
thai o bat thng khi tu tap ni tch tnh; tu tap
phng phap ac nhan tam ma khong cau bao
ap; bao ve chanh phap dau phai hy sinh than
 818

mang cua chnh mnh; at bo e tam len tren tat Chung Xuat Gia: The monksThe clergyWho
ca moi thien nghiep khacThere are four other observe ten, 250 or 348 commandments.
good acts: not to show an abnormal behavior Chung Xng: Samgayashas (skt)Gia Da a
when practicing in a quiet place; to practice XaTang Gia Da Xa, v to th 18 tai An o
methods of winning people over without expecting The eighteenth patriarch.
any reward; to protect the Right Dharma even at Chung: Vija or Bija (skt)Gieo trong: To plant,
the sacrifice of one's life; to place the Bodhi-mind to sowHat: Seed, germ, speciesYeu to:
above any other good acts. Element (Maha-bhata (p & skt).
Chung Thanh: Cac loai am thanh khac nhau Chung Can Kh: See A Lai Da Thc Tam Chung
Various sounds. Canh.
Chung Thanh: Ch Thanh: All saintsTat ca cac Chung Chung: Vicitratva or Vicitrata (skt)
bac a chng c chan ly nha Phat: All who have Nhieu loai hay a dangMultiplicity
realized the Buddha-truth. ManifoldnessMultitudinousness.
Chung Thanh Tu: Perfect assemblyLay cac Chung Chung Bien Tai a La Ni: Mental
ch ai Ty Kheo Chung lam chung thanh tu command of various intellectual powersRat
With the great assembly of bhiksus implies the nhieu loai Bien Tai a La Ni, v dien noi vo bien
perfect assemblySee Luc Thanh Tu. nhng Phat phapMental command of various
Chung Thien: Sanghadeva (skt)Tang Gia e intellectual powers, as they expound boundless
BaTen cua mot v s An o vao the ky th t Buddha teachings.
Name of an Indian monk in the fourth century. Chung Chung Cung ien Than: Various
Chung Trng: Census of monks and nunsi Mansions Deity (Spirit).
nha ng ch Tang Ni phai ang ky ba nam mot Chung Chung Diem Nhan Than: Eyes of
lanThe Tang dynasty register, or census of Various Flames Deity (Spirit).
monks and nuns, supplied to the government Chung Chung Duyen: Cac loai duyen khac
every three years. nhauVarious kinds of conditions.
Chung Tu Thi Y: Sanghati (p)Samghati Chung Chung Giai Tr Lc: Nanadhimukti-jnana
(skt)See ai Y. (skt)Nana-dhimutti-katanana (p)Biet ro ca
Chung T: Xng ho oi vi tang chung, dung e tnh cua chung sanh.
goi cac ong hay cac vTerm is used to address Chung Chung Gii Tr Lc: Nana-dhatu-jnana-
between monks in a monastery, i.e., your dear bala (skt)Various kinds of power of the wisdom
listeners, gentlemen, and so on. on different realms.
Chung T Tai Vng: Lord of the Masses. Chung Chung Kho: Cac loai kho khac nhau
Chung Ty Kheo: Bhikkhu-samgha (p)Bhiksu- Various kinds suffering.
sangha (skt)The order of fully ordained monks. Chung Chung Nhan: Cac loai nhan khac nhau
Chung Ty Kheo Ni: Bhikkhuni-samgha (p) Various kinds of causes.
Bhiksuni-sangha (skt)The order of fully Chung Chung Nhan Duyen: Cac loai nhan va
ordained nuns. duyen khac nhauVarious kinds of causes and
Chung V: Cac v khac nhauVarious tastes. conditions.
Chung Vien: Samgharama (skt)Chung Lieu: A Chung Chung Sac The Gii: The gii cua moi
monastery, a nunneryNha vn co rao bao boc: loaiVarious kinds of worldsA world of every
The surrounding park. kind of thing.
Chung Xa Uyen: Caitrarathavana (skt)Park of Chung Chung Tnh: Cac loai tnh khac nhau
chariotsChung Xa Uyen ve phng ong, mot Various kinds of naturesVarious natures.
trong bon ni vui thu ben ngoai Thien Kien Chung Chung Trang Nghiem Vng: King of
Thanh, thanh pho cua coi tri e ThchThe park Various Adornments.
of chariots in the east, one of the four pleasure Chung Chung Tr Sn Vng: See Ty a Le
grounds outside of Sudarsana, the heavenly city of Sn Vng.
Indra.

Chung a: Gotra-bhumi (skt)See Tanh a.
Chung c: 1) Nhieu loai cong c: Various
kinds of virtues; 2) Ten cua mot v Ba La Mon:
Sonadanda (p)Name of a Brahman.
Chung Giac: Phat chng nhat thiet chung tr ma
ai giac vien manThe insight into all seeds or
causes, Buddha-knowledge, omniscience.
Chung Hoc Phap: Sekhiya-dhamma (p) Saiksa-
dharma (skt)Shaiksha-dharmaSee Chung Hoc
Phap.
Chung Loai: Various kinds of things.
Chung Loai Cau Sinh: Cac loai ong thi sanh
ra, oi lai vi do huan tap ma coVarious kinds
of spontaneous and inborn things, as opposed to
acquire.
Chung Loai Cau Sinh Vo S Tac Y Sinh
Than: Nikaya-sahaja-samskarakrya-manomaya-
kaya (skt)Cac loai ong thi sanh ra vi cai tam
vo tac hay khong hoat ong (oi lai vi do huan
tap ma co)Various kinds of spontaneous and
inborn things with an inactive mind (as opposed to
acquire).
Chung Qua: See Qua.
Chung Tanh: Gotra (skt)Gotrastha (skt)
Chung la hat giong, co ngha la phat sinh nay n.
Tnh la tnh chat khong thay oiSeed nature,
germ nature; derivative or inherited nature.
Chung Tanh a: Gotra-bhumi (skt)See Tanh
a.
Chung Thuc Thoat: Theo thuyet cua tong Thien
ThaiAccording to the Tien-Tais doctrine.
1) Chung: Chung sanh ban au con me muoi,
nh s thien xao cua Phat, ma gieo c vao three most important elements in Buddhist
ho chung t Phat: The seed of Buddha-truth
implanted.
2) Thuc: Nh gap g va dung phng tien, ma
hat giong nay c thanh thucIts ripening.
3) Thoat: Chung t a thanh thuc tc la giai
thoatIts liberation or harvest.
Chung Thc: Alayavijnana (skt)See A Lai Da
Thc.
Chung Tnh: Gotra (skt)Gotrastha (skt)Seed
natureSee Chung Tanh.
Chung Tnh Tru: The attainment of the Buddha-
seed.
Chung Tnh V: Giai oan tiem nang bam sinh
Stage of innate potentiality.
819
Chung Toc: Race.
Chung Toc Thch Ca: Sakyans.
Chung Tr: Nhat thiet chung tr cua Phat, la loai
chung tr biet het tat ca cac loai phap
Omniscience, knowledge of the seed or cause of
all phenomena.
Chung T: Bija (skt)SeedGermHat giong
cua tat ca hien hanh phap hu lau va vo lau. A Lai
Da Thc la ni cha ng chung t cua tat ca moi
hien tng. Mat giao cung coi mot vai mau t
Phan, ac biet la ch a, c coi nh la chung t
cha ng lc sieu nhienThe seed, or cause, of
all phenomena. The content of alayavijnana as the
seed of all phenomena. The esoterics also have
certain Sanskrit letters, especially the first letter
a as a seed or germ containing supernatural
power.
Chung T Bat Tnh: Impure seedHat giong
chang sach (nghiep nhan phien nao la giong ben
trong va the xac cha me la giong ben ngoai eu
bat tnh). Than nay do ni nghiep dam duc, t hat
giong tham ai ma sanhUnclean parental seed.
This body is born from the karma of lust and
attachment.
Chung T Hien Tien: Hien hanh chung t
Active seed.
Chung T-Hoan Canh-ieu Kien: Seed-
Circumstances-Conditionsay la ba yeu to rat
quan trong trong giao ly Phat giao. Theo Phat
giao, khong co nhan at khong co qua. Tuy nhien,
du co nhan ma thieu hoan canh va ieu kien cho
qua phat sanh, lai cung khong co quaThese are
theories. According to Buddhist theories, without a
seed nothing would happen. However, even
though there is a seed, if it is lacking of
surrounding circumstances and conditions, there
will not be any effect on that seed.
Chung T Luc Ngha: Six characteristics of
seedsSau ac trng cua chung t.
Chung T Man o La: See Phap Man a La.
Chung T Nghiep: Karmabija (skt)Karma-
seedSee Nghiep Chung.
Chung T Nh Lai: BuddhahoodThe seed of
TathagataSee Chung T Phat and Nh Lai
Chung.
Chung T Phat: Chung t Phat hay Bo Tat, neu
em gieo vao tam thc con ngi, se nay mam
 820

Phat hay giac ngoThe seed of Buddhahood Chung T: Bija-mantra (skt)Seed Syllable
Bodhisattva seeds which sown in the heart of man, Thc tai toi thng c co ong trong mot am
produce the Buddha fruit or enlightenment. thanh bieu tng.
Chung T Phat Phap: The seed of Buddha Chuoc Loi: To redeem a faultTo make up for
teachingMot khi chung t Phat phap a c ones faultsAtonementPhat giao khong nhan
gieo trong trong tam th khong sm thi muon no manh vao s chuoc loi; ma moi ngi phai t tu
se tro quaWhen the seed of Buddha teaching is hanh lay e giai thoat. Chung ta co the giup ngi
sown in the heart , it will be ripen sooner or later. bang li noi hay hanh ong, nhng chung ta khong
Chung T Phuc oan: S oan diet bang cach the ganh vac hau qua gay nen bi toi loi cua ngi
che ng cac chung tQuelling elimination of khac. Tuy nhien, Phat giao nhan manh vao long t
seeds. bi cu o chung sanh thoat kho cua ch Bo Tat
Chung T S Sanh: Do chung t cua a lai da thc Buddhism does not stress on atonement; each
ma coProduced from seeds in the alaya person must work out his own salvation. We can
consciousness. help others by thoughts, words, and deeds, but we
Chung T Thien: Seed of ZenZen seedNgay cannot bear anothers results or take over
no, thien s Shosan noi ve mot thien sinh mi en: consequences of anothers errors or misdeeds.
"Anh ta se la mot thien gia ay ha hen ay! Anh However, Buddhism stresses on compassion of
ta noi rang dau co tai hoa g i na th anh ta van Bodhisattvas which help other beings relieve
muon t gia coi i nay mot cach bnh than nh sufferings.
ang dao chi quanh lang vay!" Nghe the, mot Chuoi: RosaryString of beads for counting
thien sinh trong nhom noi: "Anh ta ch ngh c prayers.
en the thoi, ch cha u t chat e hanh thien!" Chuoi Ngoc: Keruva (skt)Necklace of pearl
S Shosan noi: "Dau rang ch ngh c en the Necklace of diamondChuoi Anh Lac.
thoi, anh ta van la ngi ang mang trong mnh Chuoi Niem Phat: Pasakamala (skt)See Chuoi
chung t Thien tong ay!"One day Zen master Trang Hat.
Shosan said of a new coming Zen student, "So- Chuoi Trang Hat: String of beadsMot day
and-so is a great practitioner, is he not? He says chuoi trang hat giong nh xuyen eo co, c
that no matter what kind of plague he may die dung e lan trong luc niem Phat hay niem chu
from, he wants to die as calmly as if he were trong cac trng phai Phat giaoA string of beads
taking a walk in the neighborhood." One of the resembling a bracelet, used for counting during
students in the group said, "He just thinks that reciting a Buddha name or a mantra in various
way; he's not the kind of man to do Zen practice." sects of Buddhism.
The master said, "Even if that is so, still he is a Chuong: Ghanta (skt)A bellCo rat nhieu loai
man with the seed of great Zen practice." chuong dung cho nhieu muc ch khac nhau trong
Chung T Thc: Alaya-vijnana (skt)Chung t t vien. Moi ngay chuong ngan vang t nhat bon
c ban v t o ma phat sanh ra moi phap, moi vat; nam lan. Buoi sang chuong bao gi cho ch Tang
giong nh t hat giong nay ma sanh ra cay coi hoa thc day, vao khoang ba gi ri, chuong ngan
qua. Ten khac cua A Lai Da Thc (v gi gn c buoi chieu e bat au buoi thien nh chieu, va
tat ca cac hat giong the gian, hu lau va vo lau, buoi toi e tiep tuc tu tap trong khi nam, thng la
nen c goi la Chung T Thc)Seeds mind, vao khoang chn hay chn gi ri. Theo Thien S
because from it spring all individualities, or D.T. Suzuki trong quyen "S Huan Luyen cua Mot
particulars. Another name for Alaya-vijnana. The Thien Tang", tinh than Phat giao lien he mat thiet
abode or seed-store of consciousness from which vi ai hong chung, neu khong co chuong chung ta
all phenomena spring, producing and reproducing khong the ngh ve i song trong t vien. Y ngha
momentarilySee A Lai Da Thc. cua chuong c hien lo mot cach y ngha nhat:
Chung T Vnh oan: Vnh vien tieu tr c khi em en, may lanh hn, khong kh hoan toan
het cac chung tPermanent eliminaiton of tnh lang, trang non m nhat bat au lo dang, chim
seeds. muong a met nhoai sau mot ngay lao ong vat
 821

va, tm ve to ngh em gia am cay trong nui, luc stick to a small octagonal wooden bell to cause (to
ay chuong bat au ngan vang bao hieu sinh hoat order) the assembly to remain silent.
buoi chieu. Khi khoi kim loai rong kia c anh Chuy Cham: Vi v tang nao pham viec ac mot
vao bi mot thanh go nang, mot am thanh nhe cach nghiem trong th dung roi anh ma uoi i.
nhang, vang doi, lam lang long ngi c phat ay la hnh phat nang nhat trong nha thienA
ra, tran ay va am vong khap ca thung lung Zen monk who commits a gravest offense will be
There are several kinds of bell used in the expelled by striking with a staff. This is the most
monastery for different purposes. Usually it rings serious offense in Zen.
regularly at least four or five times a day; in the Chuy o Lo: Noi nhieu liTalkative.
morning it reports the time for the monks to wake Chuy Thng Gia Chuy: Tren mieng lai gan
up, which is about half past three, and in the them mieng, ch cho viec lam d tha vo chTo
evening to start their evening meditation, and at add more mouths to the mouth, i.e., an
night to keep up their exercise in a reclining unnecessary and wasteful work.
position, which is about nine or half past nine. Chuyen: Ch motSolely.
According to Zen master D.T. Suzuki in "The Chuyen Can: Industrious.
Training of the Zen Buddhist Monk" (p.120), the Chuyen Can Lc: Power of diligenceNang lc
spirit of Buddhism is most intimately connected cua s chuyen canTheo Lat Ma Khenchen
with the big bell, apart from which we cannot Thrangu trong Thc Hanh ve Thien Ch va Thien
think of the monastery life. The meaning of the Quan, nang lc cua s chuyen can tao ra s on
bell is revealed in a most significant way: when nh tinh than, o la tam bnh yen hoan toan. oi
the dusk approaches, the clouds grows chillier, the vi nhng chng ngai het sc manh me, giong
air is perfectly still, the pale and almost nh tam trang khong vui, nuoi tiec hoac ngay ca
indistinguishable new moon is about to set, and s kch ong ve suy ngh nhng ac tnh tot cua
the birds quite tired after a day's labour seek their thien se khong loai bo c chung ngay tc khac.
nests for the night among the mountain trees, then Chung ta can phai co nang lc chuyen can e loai
the bell begins to ring its evening mission. As the bo nhng chng ngai manh me nh s chap thu
solid body of metal hollowed out is struck with a kch ong va vo minhAccording to Lama
heavy piece of wood, a soft, resonant, soul- Khenchen Thrangu in The Practice of Tranquility
pacifying sound issues from it, which fills and and Insight, the power of diligence creates
reverberates through the entire valley. mental stability, which is complete pacification.
Chuong Canh Tnh Hanh Gia: A ringing bell With very strong obstacles such as unhappiness,
which is awakening cultivators. regret, or aggression, just thinking of good
Chuong Gia Tr: Gong. qualities of meditation will not eliminate them
Chuong: To be fond ofTo esteemTo like right away. Instead, one needs the power of
To love. diligence so that one can eliminate all strong
Chuong Cai Hoc Qua Kinh ien Ma Quen i obstacles such as attachment, aggression, and
Phan Thc Hanh: To prefer to make use of the ignorance and creates the state of complete
education or the study of Buddhist sutras and pacification.
forget the practices. Chuyen Chnh: Absolutism.
Chuong Tanh Quen Tng: To prefer nature Chuyen oc Tung: Chuyen oc Tung kinh
while neglecting marks. ienDevotion in reciting or reading sutras.
Chuong Tng Quen Tanh: To prefer marks Chuyen Le: Devotion in worship.
while neglecting nature. Chuyen Nht: To devote to one thing.
Chuy: Kiem chuy: A heavy thrashing (kh cu trong Chuyen Nht Cong Phu: Single-mindedly make
lo ren)Kim nhon: A sharp needleSee Cham effort.
Chuy. Chuyen Niem: To attend uponTo fix the
Chuy Cham: Dung dui go vao cai buc go nho e thought onTo think ofTo be drawn to
khien ai chung gi im langTo strike a wooden Chuyen niem hong danh Phat hay chuyen chu
 822

niem vao mot canh. Rang buoc y niem theo mot To concentrate onTo give all ones attention
hng nhat nh, chang ngh g khac, em ngay toWith single mindWhole-heartedly.
thng rang buoc nhat niem, ch ngh ti canh Chuyen Tn: Van th chnh thc cua t vien
ducDevotion in invocation of the name of Monastery official document.
Amitabha Buddha or solely to invoke a certain Chuyen Tinh: Solely or purely.
Buddha. Fix the mind on one thing, or fix the Chuyen Tr Danh Hanh: Nhng v ch chuyen
thoughts on one thing, not thinking of desires. niem Phat, khong xen tap mon nao khac, thuoc ve
Chuyen Niem Th Hien: Adesana-patiharia (p) cac hanh gia tu hanh Thuan Tnh. Trong ay cac
Adesana-pratiharya (skt)Khi hanh gia chuyen v can c cao th theo Thap Luc Quan, con ai a
chu niem vao canh gii cua mot c Phat nao o so ch chuyen ve hanh tr danhThe fourth
th ngai se th hien v Ngai co Tha Tam Luan category of cultivators comprises those who
When practitioners solely attend upon (solely practice Buddha Recitation diligently and
invoke) a certain Buddha, that Buddha will appear exclusively without cultivating other methods.
to support them because He has the wheel of Within this group, those of high capacities practice
knowing the other's mind. the sixteen Meditations as taught in the
Chuyen Niem T Duy: To fix the thought onTo Meditation Sutra, while the great majority only
think ofTo be drawn toSee Chuyen Niem practice oral recitation of the Buddha's name.
Chuyen Quan: Devotion in meditation. Chuyen Tu: Chief or sole dutyFocused
Chuyen S: V tang chu trach nhiem giai quyet practiceSole or single-mindedChuyen tu la
cac van e ben ngoai t vienA monk who is chon lay mot phap mon duy nhat nao o roi y theo
responsible to solve external problems. phap mon ay ma tu cho en suot i khong thay
Chuyen Tan Than Ch Phat: Devotion in oi; th du nh chon phap mon Tnh o th suot
praising Buddhas. i ch chuyen niem Phat cau vang sanh ma thoi.
Chuyen Tap Nh Tu: Two kinds of practices: Neu tu thien th ch chu tam vao thien quan ma
Chief or sole duty (focused practice or sole or thoi, ch khong nen nay tu phap mon nay, mai oi
single-minded) and Sundry practices phap mon khacFocused practice is to selct a
(miscellaneous or varied, aids thereto or single Dharma Door and then practice according
adjunctive observances)Chuyen tu la chon lay to the teachings of that Dharma Door for the
mot phap mon duy nhat nao o roi y theo phap remainder of the cultivators life without changing
mon ay ma tu cho en suot i khong thay oi. and mixing in other practices. For example, once a
Tap tu co ngha la ngi thay ai tu phap mon g person chooses to practice Pureland Buddhism,
cung bat chc theo ca, thay oi lien lien. Nay tu then for the entire life, he should always and often
Tnh o, mai tu Thien, mot tung kinh. Nay tung focus his energy into reciting the Buddhas
kinh nay, mai tung kinh khac, van vanFocused virtuous name and pray to gain rebirth. If he or she
practice is to selct a single Dharma Door and then chooses to practice meditation, he or she should
practice according to the teachings of that Dharma always focus on meditation and contemplation.
Door for the remainder of the cultivators life Thus, the wrong thing to do is to practice one
without changing and mixing in other practices. Dharma Door one day and switch to another the
Sundry practices mean combining practices, also next.
referred to as Mixed Cultivation. This refers to Chuyen Tu Vo Gian: Uninterrupted cultivation
cultivators who mimic others practices depending Theo thuyet Chuyen Tu Vo Gian cua Trung Quoc
on who is practicing what at the time. Thus, they Tnh o Lien Tong Nh To la ngai Thien ao ai
are constantly mixing and changing their practices S, Nht Tam Niem Phat A Di a can phai hoi u
by practicing Pureland one day, Zen the next, and cac ieu kien sau ay: khong le tap nhap, khong
then another day chanting one Sutra, only to xng tap hieu, va khong tng tap niem
switch to a different Sutra the next day, etc. According to the Uninterrupted Cultivation
Chuyen Tam: Chuyen chu tam hay tap trung t method of the the Second Patriarch of Chinese
tng vao mot van e gTo apply oneself to Pureland Buddhism, the Great Venerable Master
 823

Sen-Tao, in order for recitation to be considered a Chuyen Di Cong c: Parinama (skt)Hoi

Singlemindedness on Buddha Recitation of
Amitabha Buddha, it is necessary to have the
following criteria: One must often prostrate to
Amitabha Buddha, and not prostrate in a random
or disorderly way, not recite in a random and
disorderly way, and not think in a random and
disorderly way.
Chuyen: Ten (jap)1) oi: To change into; 2)
Thuyen chuyen: To transfer.
Chuyen Ban The: Chuyen t ban the nay sang
ban the khacTransubstantiate (v)
Transubstantiation (n)Ngoai ao cho rang co cai
goi la ang toan nang co the chuyen c ban (ch oc nhng dong au, gia va cuoi kinh) To
the cua con ngi t ban the nay sang ban the
khacExternalists believe that there exists a so-
called Almighty Creator who
transubstantiate human beings.
Chuyen Banh Xe Phap: Turning The Wheel of
the Dharma.
Chuyen Bat Thoi Phap Luan: Ch Phat chuyen
bat thoi Phap luan, v lam cho ch Bo Tat chang
thoi chuyenTurn the irreversible wheel of the
Teaching and to cause the Enlightening Beings
not to backslide.
Chuyen Bien: Parinama (skt)Transform
ChangeEvolveS chuyen bien hay khong
ngng thay oi (nhan duyen sinh ra cac phap,
nhan duyen noi tiep tac ong anh hng ket hp gian nhat nh. Sau tram quyen kinh c phan
vi nhau thanh ra moi s vat co hnh tng, co ten chia gia cac Thien Tang va moi v Tang oc hai
goi, co ac tnh khac nhau, nhng tat ca eu phai
trai qua bon thi ky sanh, tru, d, diet)All the
transformations are to be regarded as due to
erroneous discrimination.
Chuyen Bien Vo Thng: S chuyen bien va vo
thngChange and impermanence.
Chuyen Cach Lan: i vong tam bo nht bai
quanh Chua Trung Tam Lhasa, e cau nguyen
tieu tai cat tngThe circuit of the central Lhasa
temple, made by prostrations every third step, to
get rid of evils or obtain blessing.
Chuyen Chieu The Phap Luan: Turn the world-
illuminating wheel of Teaching, to cause all
sentient beings to purify their vision of reality
Chuyen chieu the phap luan, v lam cho tat ca
chung sanh c tnh phap nhan.
Chuyen C: Tenki (jap)iem chuyenA
turning point.
Hng Cong cTransference of merits.
Chuyen Di Tam Thc: Pravrttijnana (skt)Thien
nh tam truyen tam Transference of
consciousness meditationMind transference.
Chuyen Dieu Phap Luan: Tenmyohorin (jap)
Turning the Wonderful Dharma-wheelSee
Chuyen Phap Luan.
Chuyen ai: oc lt qua mot quyen kinhTo
roll or unroll a scripture-rollSee Chuyen Kinh
(2) and Chuyen ai Bat Nha Kinh.
Chuyen ai Bat Nha Kinh: oc lt qua 600
quyen Kinh ai Bat Nha e mong c cong c
turn over the leaves of the scan for acquiring
merit, the 600 books of the complete Prajna-
can paramita.
Chuyen ao: Cai sang ao khacProselytizing.
Chuyen ao (1872-1943): Ten cua mot v Tang
ngi Trung Quoc vao cuoi thi nha Thanh (1644-
1912)Name of a famous Chinese monk in the
end of the Ch'ing dynasty.
Chuyen oc: Ten-doku (jap)Read by
revolvingTai hau het cac Thien vien Nhat
Ban, vao nhng c hoi ac biet nao o, Kinh ai
Bat Nha sau tram quyen cung c oc bang
phng phap "Chuyen oc". Bi v kinh qua dai,
khong the nao tung oc het trong mot khoang thi
hoac ba trang cua phan m au va phan cuoi cua
moi quyen trong khi phan gia c oc bang
cach lat qua toan quyen vai lan; do o mi co
thuat ng "Chuyen oc". Moi quyen kinh gom
mot t giay dai va chac, c gap lai thanh nhieu
trang, va khi cac v Tang oc bang cach "Chuyen",
kinh trong giong nh nhieu mieng vai mau vang
bay trong khong. Va ac biet bi v ch Tang oc
tung vang vang, nen toan canh vo cung song ong.
Viec tung oc kinh ham cha ay nhng li lac
tam linh khong nhng cho nhng ngi oc ma ca
cho nhng ngi c hoi hng cong c.
Thng th ba buoi sang sm au nam c danh
e tien hanh le "Chuyen oc" nay trong tat ca cac
thien vien Nhat, luc ay ngi ta khong ch thanh
khan cau nguyen cho quoc thai dan an, ma con
cho ca nen hoa bnh cua the giiIn most
Japanese Zen monasteries, on some special

occasions the Maha-prajna-paramita Sutras in six
hundred fascicules are read in the way known as
"Ten-doku" (Chuan-tu in Chinese). "Ten-doku"
means to read revolving (read by revolving). As
the sutras are of such a bulk, they cannot be
finished with a prescribed period. The six hundred
volumes are divided among the monks and each
monk reads two or three pages in the beginning
and at the end of each volume while the middle
part is read by turning over the entire volume for a
few times; hence the phrase "read by revolving."
Each volume consisting of one long sheet of
strong paper is folded up to so many folios, and
when the monks read them "by revolving" the
sutras look as if they were so many long narrow
pieces of yellow cloth flying in the air. And
especially because they recite them at the top of
their voices, the whole scene is quite a lively one.
The reading of the sutras is full of spiritual
benefits not onle for readers themselves but for all
to whom the merit is dedicated. Generally, the
first three early mornings of the New Year are
devoted to this ceremony at all the Zen
monasteries in Japan, when not only the welfare
of the nation but the peace of the entire world is
most earnestly prayed for.
Chuyen oc: Ten-doku (jap)Read by
revolvingSee Chuyen oc.
Chuyen oi: Paravrit (skt)To changeTo
exchangeTo turn back.
Chuyen Giao: Thuyet giao lu truyen t ngi hoac tnh cam hay loi song nao la co li ch cho
nay sang ngi kiaTo teach or preach through a
deputy; to pass on the doctrine from one to
another.
Chuyen Giao Dung Thong: Thi ky th t trong
nam thi ky c tong Thien Thai e ca p: thi Bat chung ta phai hieu thai o, t tng va tnh cam
Nha keo dai 22 namThe fourth period in the
five periods mentioned by the T'ien-T'ai Sect: the
Prajna period for twenty-two yearsSee Thien
Thai Ngu Thi Bat Giao.
Chuyen Hoa: Parinam (skt)To alterTo be
transformed intoActively seeking to convert
others to one's beliefs.
Chuyen Hoa Noi Tam: Internal practice.
Chuyen Hoa Sanh: Sanh ra t s chuyen hoa
Birth by transformation.
Chuyen Hoa Tam: Transforming the mind
Trong ao Phat, tu ch la chuyen hoa tam, ngha la
824
dung mot th ky luat noi tai e chuyen oi tam.
Trong cuoc song hang ngay, thng th con ngi
chung ta luon kinh qua hai trang thai oi nghch
nhau (co anh hng trc tiep en tam con ngi):
hanh phuc va kho au. Du chung ta khong muon
ban luan xa e phan biet ve mot cai thc trong
tieu e nay, ai trong chung ta cung phai tha nhan
rang ngoai cai c the hien hien chung ta con mot
phan khac thong tr ca phan c the ay. Ai trong
chung ta cung phai ong y rang kinh nghiem ve
kho au va hanh phuc khong n thuan xay ra ni
than the chung ta, ma no bat nguon t mot cho
tru tng ben trong ma ao Phat goi no la tam.
Theo ao Phat, nhng sinh hoat tinh than manh
me di hnh thc tnh cam va t tng, manh me
en noi chung co kha nang thong tr luon ca kinh
nghiem ve the xac. ay la iem then chot trong
ao Phat, v t quan iem nay chung ta mi tha
nhan rang tu chnh la chuyen hoa tam, va chuyen
hoa tam chnh la tu. Va t chnh quan iem nay
chung ta tha nhan rang chnh trang thai tam, bao
gom thai o, t tng va tnh cam, ong vai tro
quyet nh cho nhng kinh nghiem ve hanh phuc
va au kho cua chung ta. Trong van e chuyen
hoa tam, ngi Phat t nen nh rang khong co mot
th ky luat nao co the c dung e ep buoc tam
mnh phai theo. No phai c hanh s tren can
ban t nguyen chap nhan chuyen hoa. Tuy nhien,
s t nguyen chap nhan nay ch xay ra sau khi
chung ta a nhan dien va thay ro thai o, t tng
mnh va cho ngi. Va ch co con ng tam linh
ma mnh quyet nh theo uoi mi co the giup cho
chung ta chuyen hoa tam mnh ma thoi. Tuy
nhien, e co kha nang chuyen hoa tam mnh,
chung ta lam viec nh the nao. Chung ta phai hieu
ro s khac biet gia thien va bat thien. Trong ao
Phat, noi khong phai la tu, ma thc hanh bang tat
ca nang lc va s thanh khan cua chnh mnh mi
la tu. Neu chung ta noi e giam thieu nhng nang
lc bat thien nh tham, san, si, man, nghi, ta kien,
sat, ao, dam, vong, chung ta phai co tam long t,
bi, hy, xa, van van, th o ch la li noi trong rong.
Ch noi rang ay la th can cho mot cai tam thien
la cha u, hay ch mong c mnh t bi hn,
thng yeu hn hay hy xa hn thoi cung cha u.
Ngc lai, ngi Phat t phai co gang lien tuc e
 825

tu tap nhng tanh thien ben trong mnh. Cha khoa differences between wholesome and
cua viec chuyen hoa tam la s co gang va thanh unwholesome. In Buddhism, speaking is in no
khan lien tuc. e co the bc len con ng way cultivating, cultivating means practicing with
chuyen hoa tam mnh, ngi Phat t khong co s our own energy and sincerity. If we say in order to
la chon nao khac hn la phai tu tap gii luat va reduce greed, hatred, ignorance, pride, doubt,
t quan sat lay mnh xem coi nhng thai o, t wrong views, killing, stealing, lying, etc., we must
tng va tnh cam phat khi ra sao trong tam have the mind of loving-kindness, compassion,
mnh. Nhng tu tap nay se cho chung ta tr tue joy, and renunciation. This is only an empty word.
chan that co the giup chung ta biet ro rang phai It is not enough to recognize that this is what is
lam cai g thien va khong lam cai g bat thien. o required to obtain a wholesome mind. It is not
la cach chuyen hoa tam chan chnh nhat cua ngi enough simply to wish that we should have more
Phat tIn Buddhism, cultivating is simply loving-kindness, more compassion, more joy or
transforming the mind, it is to say that we use more renunciation. On the contrary, Buddhists
some kind of inner discipline to transform the must make an on going effort, again and again, to
heart. In our daily life, we usually experience two cultivate the positive aspects within us. The key
contrary states of mind (that have direct bearing for transforming the mind is a sustained effort and
on human mind): happiness and suffering. Even sincerity. To be able to step on the way of
though we dont want to further discuss about the transforming the mind, Buddhists have no other
consciousness in this subtitle, we all recognize that choice but observing the rules and contemplating
besides our concrete body we still have another the way to examine how attitudes, thoughts and
part that dominates the body. We all agree that the emotions arise in us through introspection. These
experiences of suffering and happiness do not will give us the real wisdom that can help us
originate or stem from the body itself, they understand clearly what we should do and what
originate from an inner abstract place which we should not do with the wholesome and the
Buddhism calls mind. According to Buddhism, unwholesome. This is the real way of transforming
powerful mental experiences under the forms of of the mind of a Buddhist.
thoughts and emotions are so strong that they have Chuyen Hoa Tam Thc: Thought
the capability to dominate all physical levels of transformationMot trong cac phng phap tu tap
experience. This is the key point in Buddhism, for co the giup ngi ta at c giai thoat hay giac
from this point of view, we recognize that ngo. ay la cach giup chung ta song tng giay
cultivating is transforming the mind, and tng phut mot cach vien man, th du nh khi
transforming the mind means cultivating. And chung ta ra chen da hay giat quan ao, chung ta
from this very viewpoint, we agree that our state co the tam niem Ta nguyen giup cho moi ngi
of mind, including our attitudes, thoughts and co c tam thc thanh tnh, khong con nhng tam
emotions, plays a crucial role in our experiences thai nhieu loan u me.One of the methods of
of happiness and suffering. In transforming the cultivation that can help people achieve liberation
mind, Buddhists should remember that theres no or enlightenment. This is a way to live each
discipline can be used to force our mind. It must moment to the fullest, for example, when we
be done on the basis of voluntary acceptance. wash dishes or clothes, we think may I help all
However, this voluntary acceptance or voluntary beings cleanse their minds of disturbing attitudes
follow a spiritual discipline happens only after we and obscurations.
ourselves have recognized that certain attitudes, Chuyen Hoa Tiem Nang Giac Ngo:
thoughts, emotions and ways of life are beneficial Transformation of potential enlightenment.
to us and to others. And the spiritual path is the Chuyen Hoa Thanh Phuc: Turn misery into luck.
only way that will help us transform our minds. Chuyen Hoan: To commute.
However, to be able to transform our minds we Chuyen Hoi: Tr lai: To return, to revolveTai
must understand the way our attitudes, thoughts sanh: To be reborn.
and emotion work. We must understand the Chuyen Hng: To change (shift) ones direction.

Chuyen Hng T Thien Sang Tnh: To shift
from Zen to the Pure Land method.
Chuyen Khai Ngo Phap Luan: Chuyen khai ngo
phap luan, v co the lam ai vo uy s t hong
Turn the awakening wheel of the Teaching.
Chuyen Khai Th Nhat Thiet Phap Luan:
Chuyen khai th nht thiet tr phap luan, v cung
khap tat ca tam theTurn the wheel of Teaching
revealing all knowledge; pervading all things in
all times.
Chuyen Kiep: Transmigration.
Chuyen Kinh: To revolve a scriptureTrong
truyen thong nha Thien, thuat ng "chuyen kinh"
co ngha la ch oc co may hang au, may hang
gia, may hang cuoi cua moi chng. Theo
Truyen ang Luc, quyen X, mot hom co mot ba
lao gi mot ngi a tin en Thien s Trieu Chau
Tong Tham, yeu cau S "chuyen" tat ca Tam
Tang Kinh ien. Trieu Chau ri khoi cho ngoi, i
vong quanh ghe, noi: "Chuyen xong roi." Ngi
a tin tr ve bao cao tat ca moi viec cho ba lao.
Ba lao noi: "Ta yeu cau thay 'chuyen' toan the
Tam Tang song thay lai 'chuyen' co phan na Tam
Tang ma thoi." Ve van e nay, Thien s ai Hue
Tong Cao, mot trong nhng ai thien s i nha
Tong, bnh luan rang: "Co ngi hoi: 'Mot na kia
la g?', co ngi khac noi: 'Lam them mot vong
na.' Hay 'Hay bung tay.' Co ngi lai noi: 'Ho
mot cai i.' Hay 'Het len!' hay 'Vo tay!' " ai Hue
nn lang mot luc roi noi tiep: "oi vt ep kia, theu
mot cach tinh xao nhat, e cho ong tha ho nhn tuy
thch; nhng ma hay can than, ng co giao tra
chiec kim vang a lam nen tac pham." Sau nhng
trch dan nay, mot v thien s khac a ra y kien
cua mnh: "Ba lao noi rang Trieu Chau mi
chuyen xong mot na Tam Tang. ay la long gia
thanh chan. ieu duy nhat can noi luc o la nh
vay: 'Tai sao khong bao gom tat ca s the ngay ca
trc khi Trieu Chau bat au i quanh ghe?'" Theo
Thien S D.T. Suzuki trong quyen "S Huan
Luyen cua Mot Thien Tang", nhng ngi noi nh
vay khong biet ho then la g. Ve "mot na kia",
xin ng bao gi noi nh vay: "Lam mot vong
na!" Ngay ca khi lam hang tram ngan ty vong
na th t quan iem cua ba lao van ch la mot na of kotis (equal to ten billion) of rounds are made,
Tam Tang. Ngay ca khi i vong quanh nui Tu Di
hang ty vong, theo quan iem cua ba lao van ch
la mot na Tam Tang. Ngay ca khi cac ai thien
826
s cua ca mot vng quoc i vong quanh nui hang
ty trieu vong, theo quan iem cua ba lao van ch
la mot na Tam Tang. Ngay ca khi tat ca nui, song
va ai a va tat ca nhng g lam thanh vu tru cua
vo so th nay, gom ca moi coi cay va moi cong co,
ong thi chuyen thanh Tam Tang ke t hom nay
cho en ngay tan the, th theo quan iem cua ba
lao van ch la mot na Tam TangIn Zen
tradition, to revolve a scripture means to scan a
scripture by reading the beginning, midle, and end
of each chapter. According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume X, one day, an old lady once sent a
messenger with money to Chao-chou, requesting
him to "revolve" the whole Tripitaka. Chao-chou
came down from his seat, and, walking around the
chair once, said: "The revolving is finished." The
messenger went back to the old lady and reported
the proceeding as it happened. The old lady said:
"I asked him to 'revolve' the entire Tripitaka but
his 'revolving' covers only a half of the Tripitaka."
On this, Ta-hui, one of the great Zen masters
during the Sung dynasty, commented: "Some ask,
'What is the other half?' Others say, 'Make another
round'; or 'Snap your fingers'; still others say,
'Give a cough'; or 'Utter a kwatz!' or 'Clap the
hands!'" Ta-hui remained silent for a while and
continued: "The beautiful pair of ducks,
embroidered in the finest style, is there for you to
see as much as you like; but take care not to
deliver up the gold needle that did the work!"
After these references, another Zen master gave
his own ideas saying: "The old lady claims that
Chao-chou has only finished revolving a half of
the Tripitaka. This is replacing the genuine by the
spurious. The only thing that was needed at the
time to say was this: 'Why not take the whole
thing in even before Chao-chou started to walk
around the chair'?" According to Zen master D.T.
Suzuki in "The Training of the Zen Buddhist
Monk" (p.79), those who make these remarks do
not know what shame means. As regard "the other
half," do never make such a remark as this: "Make
another round!" Even when hundreds of thousands
they are, from the point of view of the old lady, no
more than a half Tripitaka. Even when Mount
Sumeru is gone round for hundreds of thousands
 827

of kotis of time, they are, from the point of view of preachingToi Thang Kim Luan Phat anh
the old lady, no more than a half Tripitaka. Even See Toi Thang Phat anh.
when the great Zen masters of the whole empire Chuyen Me Khai Ngo: Dep bo me muoi cua the
walk round the mountain for hundreds of gii luan hoi sanh t e bc vao giac ngo niet
thousands of kotis of time, they are, from the point banTo reject the illusion of the transmigrational
of view of the old lady, no more than a half worlds and enter into nirvana enlightenment.
Tripitaka. Even when all the mountains and rivers Chuyen Ngan (1882-1970): Ten cua mot v Tang
and the great earth and everything that makes up ngi Trung Quoc vao the ky XX. Trc the chien
this universe of multiplicities, including every lan th hai, S en Tan Gia Ba hoang phap va lu
plant and every blade of grass, each endowed with lai ay cho en het iName of a famous
a long broad tongue, unanimously revolve the Chinese monk in the twentieth century. Before the
Tripitake from this day on to the end of time, they World War II, he came to Singapore to spread the
are, from the point of view of the old lady, no Buddha-dharma and stayed there for the rest of his
more than a half Tripitaka. life.
Chuyen Li Noi Ra Hanh ong: To translate all Chuyen Ng: Turning wordsLi le sac ben ma
ones words into action. bac thay tuy nghi li dung c hoi nham giup hanh
Chuyen Luan: To turn the wheelSee Chuyen gia khai ngo. Th du th 96 cua Bch Nham Luc.
Phap Luan. Trieu Chau day chung ba chuyen ng: Phat vang
Chuyen Luan Thanh Vng: Bala-cakravartin khong qua c lo uc; Phat cay khong qua c
(skt)Tenrinsho-o (jap)Wheel-Turning King la; va Phat at khong qua c nc, Sau khi day
Mot v vua ly tng trong huyen thoai An o, chung ba chuyen n nay Trieu Chau lai noi:
ngi tr v the gii vi mot loai banh xe ac biet, "Chn Phat ngoi trong that."Sharp words that
bay trong khong trung va nghien nat ke thu The masters use their discretion to make necessary
ideal king in Indian legends, who rules the world decision, and to take advantage of opportunities
with a special kind of wheel that flies in the air to help disciples become awakened. Chao Chou
and destroys the enemies. expressed three turning words to his community.
Chuyen Luan Vi Sn Vng: See Chuyen Luan A gold Buddha does not pass through a furnace; a
Thanh Vng. wood Buddha does not pass through fire; a mud
Chuyen Luan Vng: Chakravartin (p) Buddha does not pass through water. According to
Cakravartin (skt)Wheel TurnerThay cua cac Yuan-Wu in the Pi-Yen-Lu, after Chao Chou had
co xe. Mot v toi thng ma cac co xe cua ngi spoken these three turning words, in the end he
o khong bao gi gap tr ngai. Co bon loai: vang, said, "The real Buddha sits within."
bac, ong, sat. Ve sau Chakravartin c dung e Chuyen Nhat Thiet Phap Tr Tang Phap Luan:
ch mot v Phat co hoc thuyet pho bien va mang Turn the wheel of treasury of knowledge of all
chan ly ve toan bo vu truWheel ruler, the truths; to cause to open the door of the treasury of
wheels of his chariot roll unosbstructedly truth and remove the obstacle of obscurity
everywhere. In Buddhism, Wheel Turner means a Chuyen nht thiet phap tr tang phap luan, v khai
king or Sovereign ruler whose rule is unbounded, ca phap tang tr am chng.
and also the wheels of his chariots (chariot Chuyen N Thanh Nam: c chuyen hay t
wheels) can turn anywhere without obstruction chuyen t n sang namTo be transformed from,
(roll everywhere without hindrance). There are or transform, a female into a male.
four types of wheels, based on the quality and Chuyen N Than Bo Tat Kinh: Strivivarta-
power: gold, silver, copper and iron. Wheel vyakarana-sutra (skt)Thuan Quyen Phng Tien
Turner (Chakravartin) later became and epithet KinhName of a sutra.
for a buddha whose teaching is universal and Chuyen Pham Thanh Thanh: To transform
whose truth is applicable to the entire cosmos. ordinary beings into sages.
Chuyen Luan Vng Phat anh: Vijaya (skt)
With golden wheel symbol of unexcelled power of
 828

Chuyen Pham Luan: Chuyen Phap Luan. Tieng According to Buddhist tradition, this is the first
Phan co ngha la thanh tnhTo turn the noble or discourse of Sakyamuni Buddha in Sarnath shortly
pure wheel. after his enlightenment. The central themes of the
Chuyen Phap Hoa: Ten-Hokke (jap)To read discourse are the middle way (madhyama-
the Lotus Sutra and to realize the real Universe. pratipad), which avoids the extremes of hedonism
Chuyen Phap Luan: Dharma Cakra Pravartana and asceticism, and the four noble truths (arya-
(skt)To turn the wheel of the DharmaChuyen satya).
banh xe Phat Phap hay thuyet Phat Phap. Chuyen Chuyen Phap Luan Lc: Dharma-cakra-
Phap Luan co ngha la tuyen thuyet ly tng cua pravartana-bala (skt)See Lc Chuyen Phap
Phat, hay the hien ly tng cua Phat trong the Luan.
gian, ngha la kien lap vng quoc cua Chanh Chuyen Phap Luan Nhat: Ngay c Phat thuyet
Phap. Phap Luan tng trng cho giao ly cua c phap lan au trong vn Loc Uyen la ngay mong
Phat. Tam cay cam cua banh xe tng trng cho tam thang tamThe day when the Buddha first
Bat Thanh ao. Ngay nay, Phap Luan c quoc preached, in the Deer Park, i.e. the eighth day of
te dung lam bieu tng cua ao PhatTo turn the the eighth month.
Dharma Cakra (wheel) of dharma. To turn or roll Chuyen Phap Luan Tng: Mot trong tam tng
along the Law-wheel, i.e. to preach Buddha-truth, thanh ao cua c Phat, noi ve mot i thuyet
or to explain the religion of Buddha (Buddhist phap cua Phat t khi thanh ao en khi nhap
preaching). Turning the Wheel of Truth means dietThe sign of preaching, one of the eight signs
preaching the Buddhas Ideal, or the realization that Sakyamuni was a BuddhaSee Tam Thi Ky
of the Buddhas Ideal in the world, i.e., the Trong Cuoc i c Phat.
foundation of Kingdom of Truth. The Dharma Chuyen Phap Luan Vo Ngai Thanh Tnh: Turn
Wheel symbolizes the Buddhas Teaching. The the unimpeded pure wheel of teaching.
eight spokes of the wheel represent the Noble Chuyen Sanh: To transmigrateTransmigration.
Eight-fold Path. Nowadays, the Dharma Wheel is Chuyen Tang: See Chuyen Kinh.
used internationally as the symbol of Buddhism. Chuyen Tanh Hanh: Nh cong hanh tu hanh ma
Chuyen Phap Luan Bo Tat: chuyen pham thanh ThanhBodhisattvas
1) Kim cang Ba La Mat Bo TatVajra-paramita transforming nature (powers of conversion or
Bodhisattva (Dharma Wheel-Turning salvation).
Bodhisattva)The preaching Bodhisattva. Chuyen Tam: Spiritual transformationMaurine
2) Mot trong ba hnh thc cua Phat Ty Lo Gia Stuart viet trong quyen 'Am Thanh Vi Te':
NaVajra-paramita Bodhisattva, one of the "Chuyen oi tam linh la mot t ng co tnh cach
three forms of Vairocana. phat ong nhap cuoc, nhng o lai la cai ma
Chuyen Phap Luan Kinh: Dhammacakka-sutta chung ta phai tham gia vao. Va se co rat nhieu
(p)Dhammachakkappavattana-sutta (p) kho khan. Se co au n va met moi, ng vc va
Dharma-cakra-pravartana-sutra (skt)Chuyen nghi van. Nhng o la phep tu tap van dung ca
Phap Luan KinhSutra on turning the wheel of than va tam cung mot luc. Khong phai ch ngoi
the DharmaSutra on the Wheel of the xuong quan tng la u, nhng phai gi mot y
DhammaChuyen Phap Luan hay nhng bai thc nang ong va cam nhan toan bo than xac.
thuyet phap tai vn Loc Uyen (nen tang cua Chung ta a hi th i vao tat ca nhng ni gay
vng quoc ao c). Theo truyen thong Phat au n, ch khong phai ch nhng vet thng
giao, ay la bai phap au tien cua c Phat tai the xac ma ca nhng vet thng cua cuoc i. Hi
Sarnath ngay sau khi Ngai giac ngo. Chu e cua th chen vao mot cach nhe nhang, am ap va co
bai phap la trung ao, tranh hai cc oan buong tanh cach cha lanh. T the toa thien la mot t the
lung theo khoai lac va kho hanh. Bai phap cung hoi phuc, rong m va tnh thc; hi th dung e
noi ve T Dieu eThe setting in motion of the hoi phuc di chuyen mot cach t khap chau than
Wheel of the Law, or sermons in the deer park (on chung ta."Maurine Stuart wrote in Subtle
the foundation of the Kingdom of Righteousness). Sound: "Spiritual transformation is a rather

ground-breaking phrase, but that is what we are
engaged in. And hard work it is. There is pain and
weariness, there are many doubts and questions.
But this is a practice of body and mind coming
together. It is not just sitting and thinking, but
being dynamically aware, sensing with our entire
bodies. We let the breath go into all the places in
us that hurt, not just the physical wounds, but all
the wounds of our life. The breath enters tenderly,
warmly, healingly. Our zazen posture is a posture
of healing. it is open and alert; the healing breath
moves freely through us."
Chuyen Thanh Tung: Vibhaktikarika (skt)A
form of Geya.
Chuyen Than: Tenshin (jap)Xoay mnh, du cho
s on ngo tc thTo turn the body around, i.e.,
enlightenment comes upon one abruptly and is a
momentary experience.
Chuyen Than Nhat Lo: Con ng tat chuyen
me thanh ngo, ch cho Thien tong. Thien la con
ng ngan nhat giup hanh gia dep bo me muoi Chuyen Vo Lng Phap Luan: Chuyen vo lng
cua the gii luan hoi sanh t e bc vao giac ngo phap luan, v lam cho tat ca the gian eu biet ro
niet banA short cut from illusion to
enlightenment, i.e., the Zen sect. Zen is the short
cut that helps practitioners reject the illusion of the
transmigrational worlds and enter into nirvana
enlightenment.
Chuyen Than Tho Kh: Thuat ng Thien bieu th
s t do va giai thoatThis is a Zen term
denoting freedom and liberation.
Chuyen The: Tr lai kiep nayReturn to this
life.
Chuyen Thc: Pravrtti-vijnana (skt)Nghiep
thc chuyen lan ma sanh ra nang kien hay t thay
mnh ma khi len tac dung. Chuyen thc con goi
la sanh khi thc, la cai thc trong kha canh nang
ong cua no, tc la ang phat trien noi ket vi cac chuyen hoa trong tam thc, a tam thc t trang
c quan cam giac hay can. Chuyen thc la kien
thc giup chuyen pham thc trong the gii luan
hoi sanh t thanh Phat thc The act of turning
towards the apparent object for its observation.
Also called arising or appearance, the vijnana in
its dynamic aspect, i.e., as evolving in conjunction
with the sense-organs. Pravrtti-vijnana means the
knowledge which transmutes the common
knowledge of this transmigration-world into
Buddha-knowledge.
829
Chuyen Thc ac Tr: Chuyen thc thanh tr
Chuyen thc ac tr la chuyen pham thc trong the
gii luan hoi sanh t thanh Phat thcThe
transformation of consciousness means the
knowledge which transmutes the common
knowledge of this transmigration-world into
Buddha-knowledge.
Chuyen Thc Luan: Luan giai ve s bien chuyen
cua tam thcTreatise on the transformation of
consciousness.
Chuyen Thc Thien: Phowa (tib)Di chuyen
tam thcMot cach tu tap cao trong Mat giao
nham a thc ve mot coi thch hp luc tch diet
Transference of consciousness meditation, an
advanced tantric practice concerned with ejection
of consciousness at death to a favorable realm.
Chuyen Tng: See Kien Tng.
Chuyen Vat: Chuyen hoa van vat bang lc sieu
nhanTo transform things, especially by
supernatural power.
Turn the immeasurable wheel of the Teaching, to
cause all worldlings to know.
Chuyen Vo Ngai Phap Luan: Chuyen vo ngai
phap luan, v ong vi h khongTurn the
unobstructed wheel of the Teaching, being equal
to space.
Chuyen Vo Trc Phap Luan: Chuyen vo trc
phap luan, v quan tat ca phap chang co chang
khongTurn the wheel of Teaching of non-
attachment; see that all things are neither existent
nor nonexistent.
Chuyen Y: Asrayaparavrtti (skt)Paravrtti
(skt)Revolution at substratumSudden
changeS bien oi cua cai goc hay s ot bien
thai vo minh sang tnh thcTransformation of
the basis. Sudden change from ignorance to
awakening.
Chuyen Thien Cung: Vimana-vatthu (p)Thien
Cung S KinhKinh ghi lai cac truyen thuyet
Discourses on legendsStories of the Mansion.
Chuyen Truyen Khau: Stories transmitted by
words (mouth).
Chuyet Am c Quang Thien S (1121-1203):
Ten cua mot v Thien s Trung Hoa, thuoc tong
Lam Te, song vao thi nha Tong (960-1279)

Name of a Chinese Zen master of the Lin-chi
Sect, who lived during the Sung dynasty.
Chuyet Cong Thien S: Zen master Chuyet Cong
(1590-1644)Thien s Trung Hoa, que Tiem
Sn, tnh Phc Kien, Trung Quoc. Ngai a to ra
thong minh luc tuoi hay con rat nho. Thoat au
ngai theo hoc thien vi Thien s Tiem Sn. Ve
sau, ngai theo hoc vi Thien s Tang a a Ch Can: Ngu CanAll roots, powers, organs,
Nam Sn va tr thanh phap t i th 34 dong e.g1) Tn, tan, niem, nh, tue: Faith, energy,
Thien Lam Te. Nam 1633, ngai en Thang Long,
Bac Viet. Ngai c ca Chua Trnh va vua Le
Huyen Tong knh trong va ton sung. Sau khi trung
tu chua Ninh Phuc, Chua Trnh mi ngai ve tru tr
tai ay e chan hng va hoang hoa Phat giao cho
en khi ngai th tch nam 1644A Chinese Zen
master from Tiem Sn, Ph c Kien, China. Since
his young age, he was very intelligent. First, he
studied Zen with Zen master Tiem Sn. Later, he
studied with Zen master Tang a a in Nam Sn.
He was the Dharma heir of the thirty-fourth
generation of the Lin-Chih Zen Sect. In 1633, he
arrived at Thang Long, North Vietnam. He was
respected and honored by both Lord Trnh and
King Le Huyen Tong. After rebuilding Ninh Phuc
Temple, Lord Trnh invited him to stay there to
revive and expand Buddhism until he passed away
in 1644.
Chuyet Sn (1744-?): Ten cua mot v c s Phat
giao noi tieng cua Viet Nam vao the ky th XVIII.
Que ong Ninh Bnh va ong tng lam quan di sanh ra va lu chuyen trong ba i)All
thi Chua TrnhName of a famous Vietnamese
layperson in the eighteenth century. He came
from Ninh Binh Province and he used to be a
mandarin Under Trinh Lord.
Ch: Het thayThe diverse kindsMany
AllEvery.
Ch Ac Mac Tac, Chung Thien Phung Hanh,
T Tnh Ky Y, Th Ch Phat Giao: Shoaku-
makusa, Shuzen-bugyo, Jijo-go-i, Ze-shobutsu-kyo
(jap)Khong lam nhng viec ac, ch lam nhng
viec lanh, gi tam y trong sach, o li ch Phat kho. Chng nao diet c ca sinh diet, tc la vo
day. Bien phap menh mong cung t bon cau ke
nay ma raIn the Agama Sutra, the Buddha
taught: Do not commit wrongs, devoutly practice
all kinds of good, purify the mind, thats
Buddhism or To do no evil, to do only good, to
purify the will, these can be interpreted as the
830
doctrine of all Buddhas. These four sentences are
said to include all the Buddha-teaching.
Ch Ba La Mat: Sadparamita (skt)Six
ParamitasSix virtues of perfectionSee Luc
o Ba La Mat.
Ch Bo Tat Ho Phap: The Dharma protector
Bodhisattvas.
memory, meditation, wisdom; 2) Mat, tai, mui,
lui, than: Eyes, ears, nose, tongue and body.
Ch Can Hai: Ocean of faculties.
Ch Can My Dieu Than: Sublime Faculties
Deity (Spirit).
Ch Can Thng Hy Than: All Senses Always
Joyful Deity (Spirit).
Ch Chap: Chn ngoi saoThe nine
luminariesSee Cu Dieu.
Ch Chung Sanh Vo Nang ong Lc: Power
that all living beings cannot shakeSee Mi Lc
Cua Ch Phat.
Ch Duyen: Tat ca nhng ieu kien phu thuoc
ben ngoai lam anh hng en cuoc songAll the
accessory conditions, or environmental causes
which influence life.
Ch ai Bo Tat: The great Mahasattvas.
Ch ai e T: All great disciples.
Ch Hanh: Tat ca moi s thay oi cua hien tng;
moi hanh ong (cac phap hu vi do nhan duyen
phenomenal changes; all conduct or action.
Ch Hanh Hu Vi Kinh: Anityata-sutra (skt)
Sutra on conditioned phenomena.
Ch Hanh Sinh: S sinh ra cua cac nghiep khac
nhauProduction of various karmic formations.
Ch Hanh Vo Thng: Anityah-sarva-samskarah
(skt)Van vat thng bien chuyen (Theo Kinh
Niet Ban: Ch hanh vo thng la phap sinh diet.
Ch phap hu vi luon luan chuyen trong ba i goi
la ch hanh, v ch hanh la sinh diet vo thng, la
sinh vo diet, th chng o la tch diet, la niet
ban.)Whatever is phenomenal is impermanent.
Ch Hanh Hai: Bien thc hanhOcean of
practicesSo lng phap thc hanh rat nhieu, v
nh lng nc bienThe ocean of practices,
great in number.
 831

Ch Hien: Shoken (jap)Wise onesLadies and Ch Nhan Tuc Tac Tong: See Tuc Tac Ngoai
gentlemen (a term of respect used when ao.
addressing an assembly). Ch Phap: Sarvadharma or Sarvabhava (skt)
Ch Hu: Tat ca nhng g hien hu (eu do qua Shoho (jap)Van phap hay tat ca s ly cua s
bao co nhan co qua cua chung sanh)All that vatAll things; every dharma, law, thing, method.
exists; all beings. Ch Phap Bat Sinh: Anutpadam-
Ch Hu Tnh Sinh T Tr Lc: Thien Nhan Tr sarvadharmanam (skt)All thing has no-birth.
LcVi thien nhan, c Nh Lai thay s sinh t Ch Phap Bnh ang, Vo Hu Cao Ha: Van
cua cac hu tnh theo nghiep cua hoWith his phap eu nh nhau, ch khong co phap nao cao
divine eye, a Tathagata sees other beings passing hay phap nao thap caAll dharmas are even and
away and arising according to their deeds. balanced, without high and low.
Ch Kien: Tat ca moi ta kien (gom 62 ta kien) Ch Phap Do Nhan Duyen Ma Sanh: All
All the diverse views; all heterodox opinions phenomena (dharmas) are arised (born) of causes
(sixty-two in number). and conditions.
Ch Kinh Tap Yeu: Sutra-samuccaya (skt)Mot Ch Phap an Danh Tong: Popular truthTong
trong nhng tac pham cua ngai Tch Thien, c phai tin rang tat ca cac phap eu ch la nhng
viet vao nhng the ky th bay hay th tam. Ngai danh t, khong co tnh thc tai, Nhat Thuyet Bo
Tch Thien con noi tieng ve hai tac pham viet ve tha nhan giao thuyet nayAll dharmas as
Bo Tat HanhName of one of the works nominal or mere names (akhyati matra or nama
of Shantideva, a great Indian monk who lived in matra). All elements are simply names and of no
the seventh and eighth centuries. He was famous reality, as admitted by the Ekottiya School.
for his two works on the conduct of a Bodhisattva. Ch Phap Giai Khong: Sarva-dharma-sunyata
Ch Lau: Asava (p)Asrava (skt)Shoro (skt)Shoho-Kaiku (jap)All things are empty
(jap)See Lau Hoac. Het thay ch phap eu khong co thc tnh, chung
Ch Long Lc: Lc cua cac rong la bat kha t do nhan duyen ma sanh ra. Giao thuyet ve
nghPower of dragons is inconceivable. khong nay nhieu trng phai Phat giao giai
Ch Long Than Ho Phap: The Dragon Deity, thch khac nhauAll things and phenomena are
Dharma protector. totally empty. All things are produced by causes
Ch Minh: Tat ca eu m mt vo minhAll and accessory conditions have no reality, a
darkness, i.e. all ignorance. doctrine differently interpreted in different schools
Ch Nghiep Vo Thng: Impermanence of all of BuddhismSee Nhat Thiet Phap Khong.
karmasNhng nghiep co the chuyen hoa c Ch Phap Hai: Ocean of truthsCh phap rat
qua tu tapKarmas that can be changed through nhieu, v nh lng nc bienThe ocean of
cultivation. truths, great in number.
Ch Nguyen Hai: Ocean of vowsCh nguyen Ch Phap Khong: See Ch Phap Giai Khong.
rat nhieu, v nh lng nc bien hay rong ln nh Ch Phap Ngu V: The five orders of thingsSee
ai dngThe ocean of vows, great in number Ngu V.
or as vast as an ocean. Ch Phap Thc Tng: Tattvasya-laksana
Ch Nhan Bat Nhan: (skt)Chan nh phap tnh, thc te. T cung c
1) Ch Nhan: Chung sanh trong coi tri ngi dung e nh ngha tanh khong, niet ban, van
khong gap chng ngai hay hoan nanAll in vanThe reality of all things, or all things in their
happy conditions of metempsychosis, i.e. real aspect, i.e. the reality beneath all things, the
human beings and devas. Bhutatathata, or Dharmakaya, or Ultimate. The
2) Bat Nhan: Chung sanh oa vao chon hoan term also connotes sunya, nirvana, etc.
nan nh a nguc, suc sanh, nga quy, goi la Ch Phap Tch Diet Tng:Thc tng cua ch
bat nhanAll in unhappy conditions of phap dt tuyet moi ngon ng va tam hanhAll
metempsychosis, i.e. hells, animals, hungry things in their nirvana aspects, instructable.
ghosts, etc.
 832

Ch Phap Tnh: Dharmanam-dharmata (skt) It is the world of perfect harmony. This one of the
Nature of phenomenaThat which constitute the ten basic principles (Ten Mysterious Gates) of
reason of thingsTh tao nen ly do cua cac s vat Hua-yen, by means of which the Hua Yen
(ban chat cua cac hien tng). philosophy of totality is expounded and to
Ch Phap Tng Tc T Tai Mon: Freedom elucidate the possibility of the realm of Fact and
from ultimate disctinctionsTheory of freedom fact world perfectly harmonized.
Noi ve t do, ngha la vt ngoai nhng sai biet ky Ch Phap V ac T Tai Chng: Non-
cung, trong o tat ca cac phap eu ho tng ong attainment of complete mastery.
nhat. ay la s ong nhat pho bien cua van hu. Ch Phap Vo Nga: Dharma-nairatmya (skt)
Thc ra, ho tng ong nhat la t tieu huy. Khi Egolessness of phenomenaSelflessness of
ong nhat ta vi ke khac, ta co the hoa hp vi ke phenomenaMoi phap eu khong co thc nga, tat
khac. T tieu huy va t ong hoa vi cai khac tao ca eu phai le thuoc vao luat nhan qua Nothing
thanh mot ong nhat hoa tong hp. ay la ly has an ego, or is independent of the law of
thuyet hay thc hanh ac biet cua ai Tha, ap causationSee Phap Vo Nga.
dung cho bat c ly thuyet hay thc hanh nao. Hai Ch Phap Vo Thng: Impermanence of all
ly thuyet oi nghch hay nhng s kien kho dung dharmas.
hp thng c ket lai thanh mot. Thong thng Ch Phap Vo Thng, Vo Nga Va Khong Thc:
do phng phap nay ma ngi ta i en mot giai All things are impermanent, non-self and unreal.
phap em ep cho mot van e. Do ket qua cua s Ch Phap Vo Tng: Ch phap khong co hnh
ho tng nhiep nhap va ho tng hoa hp, chung tng thng hang nhat nhAll things have no
ta co khai niem Mot trong tat ca, tat ca trong mot. permanent and fixed appearance, form, or sign.
Mot ang sau tat ca, tat ca ang sau mot. Ln Ch Phat Gia: Nha cua ch Phat, nh Tnh o
va nho, cao hay thap, cung van chuyen nhp nhang The home of all Buddhas, i.e. the Pure Land.
vi nhau. Ngay ca nhng ong gop khiem nhng Ch Phat Hai: Ocean of Buddhas.
nht vao cong cuoc hoa ieu, cung khong ai co the Ch Phat Hien Tien Tam Muoi: Samadhi of
tach khoi hay biet lap mot mnh c. ay la mot Being in the Presence of All BuddhasTam muoi
trong mi nguyen tac can ban cua Hoa Nghiem, trong o hanh gia ng mat oi mat vi ch Phat;
nh o ma triet ly tong the cua Hoa Nghiem c loai tam muoi nay c thc hanh rong rai An
giang giai va thuyet minh kha tnh cua the gii o, Trung Hoa va Nhat Ban nh phng cach
S S Vo Ngai Phap GiiThe theory of quan Phat A Di aThe samadhi in which one
freedom, i.e., freedom from ultimate disctinctions, stands face to face with all Buddhas; this samadhi
in which all elements are mutually identified. It is has been widely practiced in India, China and
a universal identification of all beings. Mutual Japan as a method of visualizing Amitabha.
identification is, in fact, self-negation. Identifying Ch Phat Ket Tap Kinh: Buddha-Sangiti (skt)
oneself with another, one can synthesize with Sutra on collection of the Buddha-teachings
another. Negating oneself and identifying oneself Kinh Ket Tap Phat ien.
with another constitute synthetical identification. Ch Phat Mau Bo Tat: Me cua ch PhatThe
This is a peculiar theory or practice of Mahayana. mother of all Buddhas.
It is applied to any theory and practice. Two Ch Phat Mi Phng: The Buddhas of ten
opposed theories or incompatible facts are often directionsCh Phat mi phng hien len tng
identified. Often a happy solution of a question is li rong dai e khen ngi Phat Thch Ca
arrived at by the use of this method. As the result Buddhas in the ten directions displayed vast and
of mutual penetration and mutual identification. long tongues to praise Sakyamuni Buddha.
We have the concept One in All, All in One. One Ch Phat Nh Lai: Tathagata (skt)Ones who
behind All, All behind One. The great and small, have arrived in the state of reality.
the high or low, moving harmoniously together.
Ch Phat Tam a La Ni Kinh: Buddha-hrdaya-
Even the humblest partaking of the work in peace,
dharani (skt)Sutra on all Buddhas' dharani.
no one stands separately or independently alone.

Ch Phat Tam Kinh: See Ch Phat Tam a La
Ni Kinh.
Ch Phat Tap Hoi a La Ni Kinh: Sarva-
buddhangavati-dharani (skt)Nhat Thiet Ch
Phat Tap Hoi a La Ni KinhTen khac cua kinh
Phap HoaAnother name of the Lotus Sutra.
Ch Phat Thng Tru Tam: Tam thng tru ma
ch Phat chng ac, lien he vi loai tr hue tha m
tham vo lngThe permanent mind that
Buddhas realize, which associates with the
profound and unfathomable wisdom.
Ch Phat Tr Hue Tham Tham Vo Lng: Tr
hue cua ch Phat la tham tham vo lngThe
wisdom of the Buddhas is profound and
unfathomable.
Ch Phat Xng Dng Nguyen: See Bon Mi
Tam Li Nguyen Cua c Phat A Di a (17).
Ch Phat Xng Tan ch: Hien The Li chLi
ch c ch Phat khen ngi trong cuoc song hien
taiBenefits from Buddhas' praise in the present
life.
Ch Phat Xng Tan Nguyen: Nguyen mi
phng eu c ch Phat khen ngiSee Bon
Mi Tam Li Nguyen Cua c Phat A Di a
(17).
Ch Phng: Ch thien tang cac ni: Zen
monks from everywhereCac thien vien: Zen
monasteries.
Ch Sat Hai: Ocean of landsSo lng quoc o
rat nhieu, v nh lng nc bienThe ocean of
lands, great in number.
Ch Sac: Tat ca cac loai vatAll kinds of things.
Ch Sac Nhan Nhan: Ngi ranh rang khong gi
chc vu g trong t vien, am ch ngi vo dungA Ch Ton: All the honoured ones.
person who has no position (keeps no post) in a
monastery. In Zen, the term implies a person good
for nothing, or a useless person.
Ch Sinh: Cac loai sinhWay of birth.
Ch So: Tat ca moi vat hay moi hien tngAll
the variety of things, all phenomena.
Ch Tang: All the monks.
Ch Tam: Toan bo tam thcAll minds.
Ch Tam Hai: Ocean of mindThc HaiThe
bhutatathata as the store of all mindBien cua
tang thc. Goi chan nh la Nh Lai tang cua tang
thc (chan nh tuy duyen ma sinh ra cac phap
833
giong nh nc la chan nh sanh ra song bien la
cac phap, nen goi la thc hai).
Ch Tam Tam S: Toan bo tam va yAll minds
and mental factors.
Ch Te: Nhng th chng te che ay mat sau Ba
La Mat hay tnh tamSins that smother the six
paramitas or the pure mindSee Luc Te.
Ch Thanh Chung: All the assembly of holy
ones.
Ch Thch Phap Vng: 1) Phap Vng cua bo
toc Thch Ca: The dharma-king of all the Sakyas;
2) Danh hieu cua Phat Thch Ca Mau Ni: A title of
Sakyamuni Buddha.
Ch Thien: Deva (skt)Cac loai Thien (Nht
Thien, Nguyet Thien, Vi a Thien, Luc Duc
Thien, T Thien Thien, T Khong X Thien, van
van)All the devas or gods.
Ch Thien oa X: Isipatana (p)Rsipatana
(skt)a danh noi tieng cua khu Loc Uyen
Site of the famous Deer Park.
Ch Thien Ngu Suy Tng: Five marks of decay
of devasSee Ngu Suy.
Ch Thong: See Than Thong.
Ch Thu: Chung sanh trong cac coi tri, ngi,
a nguc, nga quy, suc sanhAll paths or
destinies of sentient existence, i.e. devas, men,
beings in purgatory, pretas, and animals.
Ch Thuyet: All the speak.
Ch Thng Thien Nhan: All have the highest
level BodhisattvasSee Thng Thien Bo Tat.
Ch Tien: Tat ca nhng v an s tu tien. T nay
cung dung e ch Ba La MonAll the hermits,
mystics, rsi. A term also applied to the Brahmans.
Ch Tong: Tat ca nhng tong phai trong Phat
giaoAll the sects in Buddhism.
Ch Tran: Nam tran sac, thanh, hng, v va xuc
(lam nhiem o chan tnh)All the atoms, or active
principle of form, sound, smell, taste, touch.
Ch Trc: Tat ca moi chap trcAll
atachmentsPham phu chap trc vao sinh t. A
La Han (nh tha) chap trc vao niet ban. Bo Tat
chap trc vao s chng ac va cu o cua
mnhThe ordinary man is attached to life. The
Arhat is attached to the nirvana. The bodhisattva
to his realization and saving work.

Ch Tng: Cac s vat hnh tng khac nhau In Zen, the way of let go of anger is to enter the
All the differentiating characteristics of things.
Ch Uan: Nam uan (sac, tho, tng, hanh, thc)
All the skandhas.
Ch: NauTo cookTo boil.
Ch Ba T (1909-?): Ten cua mot v c s Phat
giao noi tieng ngi Trung Quoc vao the ky XX.
Ong viet tong cong 64 bo sach. Nam 1981, ong
xuat ban vai bo gom: Trung Quoc Phat Hoc S
Luan, Trung Quoc Thien Tong S Thoai, va Thien
Tong D Thien HocName of a famous Chinese
layperson in the twentieth century. He wrote a
total of 64 books. In 1981, he published several
books: Chinese Treatise on History of
Buddhology, Chinese History of Antics in Zen
Schools, and Zen Schools and Zen Studies.
Ch Sa: Nau cat lam cmBoiling sand for rice
(food).
Ch Van (1919-1986): Ten cua mot v Tang ngi
Trung Quoc vao the ky XXName of a famous
Chinese monk in the twentieth century.
Ch Ngha: Letters and meaningsLiterary
knowledge.
Cha Buong Xa: Not yet letting goTrong i
song hang ngay, chung ta ngh ve buong xa nh
the nem bo i moi th, cham dt moi quan he, xoa
bo bat c ieu g ang lam phien chung ta. Nhng
nh the chang khac nao chung ta ch keo nhng
ngon tay ra khoi cai bay. Chung ta, nhng pham
nhan buong xa bang cach xoa bo s phan cach
gia chung ta va ieu chung ta muon buong xa.
Co phai chung ta buong bo cn gian ch bang cach
chao gia biet no hay bo i? D nhien la khong phai
nh vay! Cach o khong co hieu qua. Trong
Thien, cach e buong bo cn gian la i vao cn
gian, tr thanh cn gian thay v tach ri khoi no.
Hanh gia tu Thien nen luon nh rang ne u ban
tham ch bam lay y tng ve viec phai buong xa,
la ban van con b vng macIn our daily life,
we think of letting go as doing something:
throwing things away, ending a relationship,
getting rid of whatever's bothering us. But that
works no better than just pulling our fingers in
order to extricate them from the trap. We,
ordinary people, let go by eliminating the
separation between us and what we wish to let go
of. Do we let go of anger by just saying good-bye
or going away? Of course not! That does not work.
834
anger, become the anger rather than separate from
it. Zen practitioners should always remember that
if you even hold on to the notion of having to let
go of it, you are still stuck.
Cha Dt Niem i: Have not yet severed
worldly thoughts.
Cha Len B a Voi Pha Be: Prematurely
destroying the boat before stepping onto the shore.
Cha Ngo ao: Have not yet attained or
awakened the way.
Cha Tinh Tng Ve Thien: Not well-versed in
the Zen method.
Cha Tinh Tng Ve Tnh o: Not well-versed
in the Pure Land method.
Chc Chung: Sac ChungSee Sac Uan.
Chc ien ac Nang (1860-1911): Master Che-
TienTen cua mot v danh Tang Nhat Ban cua
tong Chan Ngon vao the ky th XIX. S nghien
cu hoc thuyet Duy Thc Tong. S viet rat nhieu
sach Phat giao. Nam 1899 s bat au soan bo Phat
Hoc ai T ien va hoan tat vao nam s th tch
(1911)Name of a Japanese master of the
Shingon Sect in the nineteenth century. He studied
theories of school of consciousness (Vijnanavada
(skt). He wrote a lot of Buddhist books. In 1899,
he started to compose and the Great Buddhist
Dictionary and completed in the year he passed
away (1911).
Chc Nang: Vyapana (skt)Function.
Chng Sa: Nau catTo cook sandSee Chng
Sa Tac Phan.
Chng Sa Tac Phan: Nau cat lam cm, la chuyen
khong the nao xay ra c (trong Kinh Lang
Nghiem, c Phat a nhan nhu ngai A Nan rang:
Neu nh ong khong cat t s dam duc ma tu
thien nh th chang khac nao nau cat ma muon
thanh cm, lam g co chuyen nay! Trai qua tram
nghn kiep, no van la cat nong, bi cai goc cua no
khong phai la cm, nen van ch la cat o ma
thoi)Cooking sand for food, which is impossible.
Chng: Adhigama (skt)Chnh tr vo lau khe hp
vi chan ly s duyen goi la chng. Chng bao ham
oi tng ngoai tam ma giac quan ta kinh nghiem
c hay nhan ra ro rang s kien o nh s s
trc mat. Lam cho thay ro rang trc mat. Hien
nhien hay s nhan thc ro rangTo make visibly
present before the eyes. Evident or realization.

Chng Bat Hoan Qua: Fully attain the status of
non-returner.
Chng Bat Lai Qua: Fully attain the status of
once-returner.
Chng Bat Thoi: Never receding from the
realization attained.
Chng Bo e Toi Thng: Realization of
ultimate Enlightenment.
Chng Canh: Canh gii ma ch Phat chng
cLy Chan Nh phap tanhThe domain or
state of absolute enlightenment.
Chng Chan e: To be perfectly aware of the
essence of true reason.
Chng Chuyen: Evidential turn of the law-
wheelc Phat dung chng chuyen e giang
trong vn Loc Uyen ve vt thoat au kho, mot
trong ba loai chuyen Phap luan cua c Phat
The Buddha preached in the Deer park on
overcoming suffering, one of the three turns of the
law-wheel.
Chng C: ProofEvidence.
Chng Dan: To quoteTo cite.
Chng D Lu Qua: Fully attain the status of
stream-winner.
Chng ai Bo e: To experience, to attain to, or
to prove perfect enlightenment.
Chng ao: Magga-sacchikaranam (p)
Realization of the wayReligious experience
1) Chng nghiem ton giao hay thc chng con
ng chan ly cua ch Phat: Religious experience
or having attained the way (of mystic experience)
or to witness to the truth; 2) Chng c ao hay
chng nghiem ton giao hay s lanh hoi ro rang hay
nhan ra ro rang ve ao: Actualize the
wayUnderstanding clearly or realizing the Path.
Chng ao Ca: Shodoka (jap)A song of
EnlightenmentBai Chng ao Ca la mot bai
viet ve thien rat c pho bien, c Thien s
Trung Quoc Huyen Giac Vnh Gia, mot trong
nhng e t xuat sac cua Luc To Hue Nang vao
i nha ng, vao the ky th VIII. Trong Chng
ao Ca Thien S Huyen Giac a day:
Lieu tc nghiep chng ban lai khong
V lieu ng tu hoan tuc trai.
(Khi to ro roi th nghiep chng hoa thanh
khong, cha to ro n xa anh trang trai).
Lieu tc la lieu ngo, ngi lieu ngo roi th thay
835
nghiep chng trong qua kh va hien tai la khong.
Nhng ngi cha giac ngo th phai tai sanh e tra
n trc. Mot th du khac trong Chng ao Ca:
Ma ni chau nhan bat thc
Nh Lai tang ly than thau ac
Luc ban than dung khong bat khong
Nhat thoa vien quang sac phi sac.
(Ngoc ma-ni, ngi chang biet
Nh Lai kho ay thau tron het
Sau ban than dung khong chang khong
Mot iem vien quang sac chang sac).
Song of Realization, a popular Zen writing,
written by Yung-Chia-Hsuan-Chueh, one of the
famous disciples of the Sixth Patriarch Hui-Neng
in the eighth century. In his Song of
Enlightenment Zen master Hsuan-Chiao said:
When truly understood,
all karmic obstructions,
in their essence, are empty,
When there is no realization,
All debts must be paid.
To the enlightened mind, past and present karmic
effects are non-existent, but if the practitioner has
not got enlightened, he must be reborn to pay his
debts. Another example in the "Song of
Realization":
You have a mani jewel, but you dont know,
That Tathagata store can gather everything.
The six magical powers seem to be nothing,
but not really void.
The round, bright ball has a form,
but it is formless.
Chng ao Ca Chu: Sach chu thch quyen Chng
ao CaInterpretation of the Song of
Enlightenment.
Chng ao Ke: Doha (skt)Gatha or verse of
Realization.
Chng ao Qua: Maggaphala-sacchikaranam
(p)Realizing the Paths and Fruitions.
Chng ao Qua Bo e: Obtain perfect
enlightenmentay la mot trong tam loai thang
phap. Nhng ai tho tr bat trai gii se c tam
loai cong c thu thangThis is one of the eight
surpassing things. Those who keep the first eight
commandments receive eight kinds of reward.
Chng ac: Adhisambodha (skt)Thc chng
ni t than (lay chanh tr chng ngo chan ly)
AttainedTo realizeTo attain truth by personal
 836

experienceSee Chng. Chng Kien: To beholdTo witnessTo

Chng ac Nhat Thiet Luan Tr: Chng ac het testifyCai nhn that s hoan toan thay c chan
thay cac phapRealize full comprehension of all nhFully actualized view of reality.
theories. Chng Kien Canh Sanh, Gia, Bnh, Chet :
Chng ac Nh ao: Hai cach chng ac: Chng Witnessed the misfortunes of birth, old age,
ngo bang cach tu tap giao phap va chng ngo bang disease and death.
cach tu tap thien nhTwo ways of realization: Chng Kim Cang Than Realization of the
Realization by teaching and Realization by diamond embodiment.
experience. Chng Lien (1893-1967): Ten cua mot v Tang
Chng ac Thang Ngha e: Y mon hien that ngi Trung Quoc vao the ky XX. Vao nam 1925,
ePostulates on the void or the immaterial. S tr thanh phap t i th 47 dong thien Nam
Chng ac The Tuc e: Phng Tien An Lap Nhac Hoai NhngName of a famous Chinese
eAbstract postulates (the four Noble Truths). monk in the twentieth century. In 1925, he became
Chng ac Tr Tue Bat Nha: at c tr tue the dharma heir of the forty-seventh lineage of the
vt sang me ben kiaRealization of Prajna- Nan-yueh Huai-jang Zen branch.
paramitaRealization of supreme wisdom. Chng Minh: To prove clearlyTo have the
Chng e Nhat e Phap: Chng phap e nht clear witness within.
eRealize the foremost truth. Chng Nghiem: Anubhuti (skt)To verify
Chng nh Luc: Record of Attainment of Experimental evidenceS hieu biet khong do
SamadhiNg luc ve s chng ngo b mat ve A ky c, nh s hieu biet t tri giac, cam tho, va cam
Di a Tam Muoi cua s Phap Nhien trong khoang giac, van vanKnowledge derived from any
thi gian t nam 1198 en 1206. Ngi ta tin rang sources but memory, i.e., knowledge from
chnh s Phap Nhien a viet bo 'Chng nh Luc' perception, from feelings, from sensing, etc.
nhng gi b mat; en khi ong th tch th e t cua Chng Kim Cang Than: Realization of the
ong la Genchi a cho xuat banA record of diamond embodiment.
Honen's mysterious experience of Amitabha Chng Nghiem Tam Linh: Spiritual
Samadhi during the period of 1198 to 1206. It is ExperienceTam nghiemLi tuyen bo noi
believed that Honen himself wrote this but kept it tieng cua c Phat Song la kho, ta ch nen coi
secret; after his death Genchi published this. o nh la mot thong iep chan i. Noi song la
Chng c: Chng c hay chng c than lc kho nham vao thc trang; trong cuoc tam nghiem,
bang cach tu tap T Dieu e, 12 Nhan Duyen va ai trong chung ta cung eu phai ng len t thc
Luc o, cho ca Tieu lan ai ThaAttainment of trang ay. Va tam nghiem la g neu khong la thc
virtue, or spiritual power, through the four nghiem cai kho ay? Ai khong kho khong the nao
dogmas, twelve nidanas and six paramitas, in both vt len c. Ai co ao tam eu phai kho noi
Hinayana and Mahayana. kho cua the gian. Ngai Duy Ma Cat noi, Phat benh
Chng c Tr Tue: To attain wisdom. v tat ca chung sanh benh. Khi tat benh vay ta t
Chng Giac: Chng ngo c chan ly ao Phat : pha, neu la ngi co ao tam, lam sao ma ta khoi
To prove and perceive, to know by experience benh theo? Phat la ang ai Bi nen tam cua Ngai
S tnh thc a c nhan ra: Actualized luon nhp theo chung sanh, dau hu tnh hay vo
awakening. tnhThe noted Buddhist declaration that life is
Chng Khe: Shokai (jap)Kinh nghiem giong pain or suffering, must not be understood as a
nh trang thai cua PhatTo experience the same message of pessimism. That life is pain is a plain
state as the Buddha. statement of fact, and all our spiritual experience
Chng Khong (1177-1247): Ten cua mot v starts from this fact. In fact, the so-called spiritual
danh Tang Nhat Ban cua phai Tay Sn, Tnh o experience is no more than the experience of
tong vao the ky th XIIIName of a Japanese pain raised above mere sensation. Those who
master of the Hsi-shan branch of Japanese Pure cannot feel pain can never go beyond themselves.
Land Sect in the thirteenth century. All religious-minded people are sufferers of life-

pain. The Buddha says that Vimalakirti is sick
because all sentient beings are sick. When we are
surrounded by sickness on all sides, how can we,
if spiritually disposed, be free from being sick?
The heart of the Compassionate One always beats
with those of his fellow-beings, sentient and non-
sentient.
Chng Ngo: Sakshatkara-sambhodhana (skt)
Shogo (jap)AttainmentThe experience of
enlightenmentDung chanh tr e chng thc
hieu biet chan ly (s chng ngo khong do trao
truyen ma hanh gia phai t chng lay)Mystic
insight, conviction by thinking, realization, to
prove and ponder.
Chng Ngo Bo e: True way to know Buddha
That s thay PhatThay phap hay chng ngo Bo
e la that s thay PhatThe true way to know
Buddha is to realize Enlightenment.
Chng Ngo Ca: Doha (skt)Gur (tib)Songs of
the mahasiddhasSongs of masters with perfect
abilities.
Chng Ngo Chan Ly: The realization of correct
viewsSee Kien e.
Chng Ngo La Ket Qua Cua Thien nh:
Enlightened as the result of insight.
Chng Ngo Niet Ban: Nibbana-sacchikiriya (p)
Sacchikarana (skt)Realization of Nibbana
Realization of Nirvana.
Chng Ngo Nhat Tng: The realization of the
oneness of life in all its aspectsBernard
Glassman and Rick Fields viet trong quyen Tru
Phong Ch Dan: "Tren can ban tham sau nhat,
Thien, hoac tat ca moi ao giao khac, khong phai
ch la mot bang liet ke nhng g chung ta co the co
c t Thien. That ra, Thien la s chng ngo tnh There are many different metaphors for such a
nhat tng cua cuoc song qua tat ca cac kha canh.
Khong phai ch la cuoc song thuan khiet hay tam
linh: no la tong the cua s vat. Ay la hoa, la nui,
song, suoi, va khu noi thanh cung nhng a tre
vo gia c tren Pho 42. Ay la bau tri quang ang,
bau tri phu ay may mu, bau tri m sng khoi. who knows how to plan, cook, appreciate, serve,
Ay la chu bo cau bay gia bau tri quang ang,
chu bo cau a bay gia bau tri quang ang, va
bc i ngang qua phan chim bo cau tren va he.
Ay la nu hoa hong moc gia vn, ay la nu hoa
hong a cat, rang r cam trong chiec bnh trong
phong khach. Ay la thung rac, ni chung ta va
vt nu hong tan ua, va la ong phan u ni ngi ta Chng Nhan: To certifyTo attest.
837
vt rac. Thien la cuoc song, cuoc song cua chung
ta. o la at en chng ngo rang moi hien tng
khong la g ca, ma la nhng bieu hien cua chnh
toi. Va cai 'chnh toi' ay la bieu hien tron ven cua
moi vat. o la mot cuoc song vo han nh. Co
nhieu an du khac nhau cho mot cuoc song nh the.
Nhng an du ma toi cho la hu dung nhat va y
ngha nhat en t nha bep. Cac Thien s goi cuoc
song ay u va tron ven, khong gi lai ieu g
bang t ng 'ba an toi thng.' Va ngi song
cuoc song nh the, ngi biet sap xep, biet nau
nng, biet tran qu, biet don len ba an toi
thng nh the, c goi la ngi au bep
ThienBernard Glassman and Rick Fields wrote
in Instructions to the Cook: "At its deepest, most
basic level, Zen, or any other spiritual path, for
that matter, is much more than a list of what we
can get from it. In fact, Zen is the realization of
the oneness of life in all its aspects. It's not just the
pure or 'spiritual' part of life: it's the whole thing.
It's flowers, mountains, rivers, streams, and the
inner city and homeless children on Forty-second
Street. It's the empty sky and the cloudy sky and
the smoggy sky, too. It's the pigeon flying in the
empty sky, the pigeon shitting in the empty sky,
and walking through the pigeon droppings on the
sidewalk. It's the rose growing in the garden, the
cut rose shinning in the vase in the living room,
the garbage where we throw away the rose, and
the compost where we throw away the garbage.
Zen is life, our life. It's coming to the realization
that all things are nothing but expressions of
myself. And myself is nothing but the full
expression of all things. It's a life without limits.
life. But the one that I have found the most useful,
and the most meaningful, comes from the kitchen.
Zen masters call a life that is lived fully and
completely, with nothing held back, 'the supreme
meal.' And a person who lives such a life, a person
and offer the supreme meal of life, is called a Zen
cook."
Chng Ngo Thien: Realization of Zen.
Chng Ngon: Chng tchTestimonyChng
minhLi chngThanh minhEvidence.
Chng Nhan: Witness.
 838

Chng Nhap: 1) Lay chanh tr nh thc chng dan tr nen thanh thao vi loi em nay, tat ca
c chan ly: Experiential entry into Buddha- vong tng se b tr kh, va tien trnh em t mot
truth; 2) Phan Chng: Partial, as in Hinayana and en mi se c hoan thanh khong gian oan.
early Mahayana; 3) Toan Chng (vien man): Hi th cua hanh gia luc o se tr nen rat vi te,
Complete, as in the perfect school of Mahayana. nhe nhang va thuan thuc. Luc o s can thiet cua
Chng Nhap Sinh: Realization of life in viec em hi th giam bt, en noi no tr thanh
Buddhahood. ganh nang cho hanh gia. Kinh nghiem nay c
Chng Phap: Sakkhi-dhammam (p)Chng c goi la "Chng So Tc". Khi hanh gia a at en
ao qua niet ban: Realization of dharmas, trnh o nay, hanh gia cham dt phep so tc va
realization of experiential proof of the dharma in tien en giai oan "Tuy Tc"There are many
bodhi or nirvanaChng trong li nguyen th 11 methods of contemplation, but the method of
cua Phat A Di a: Realization or proof of the contemplation by counting the breathing is the
eleventh of Amitabhas vows. easiest way to practice. A meditation of counting
Chng Phat Tam: The realization or proof of or breathings to eliminate scattering thoughts.
union with bodhiChng phat tam la mot trong Through repeated practice one will gradually
ba th phat tam. Hai th kia la tn thanh tu phat become well-versed in this counting exercise, all
tam va giai hanh phat tamThe realization or distracting thoughts will be eliminated, and the
proof of or union with bodhi is one of the three process of counting from one to ten will be
vows of the awakening of faith. The other two completed without interruption. The breathing will
cows include to perfect bodhi of faith and to then become very subtle, light, and tamed. Now
understand and carry into practice this wisdom. the need for counting the breath diminishes,
Chng Phat: Sho-Butsu (jap)Experiencing counting has even become a burden to the
Buddha or realizing Buddha. practitioner. This experience is called "Realizing
Chng Phat Tr: Buddha-Jnana (skt) the counting of breath". When the practitioner has
Realization of Buddha-knowledgeay la mot reached this level, he stops and proceeds to the
trong mi ly do lien he en i song khien hanh next level knwon as "Following the Breath."See
gia mong cau giac ngo. Theo Kinh Hoa Nghiem, Luc Dieu Mon.
van e c vong giac ngo toi thng can thiet cho Chng Thanh: Chng minh giang giai ro rang
hanh giaFor the realization of Buddha- nhng ieu a noi la ung vi chan lyMake
knowledge. This is one of ten reasons related to perfect sense in ones explanation of a matter and
our daily life which lead practitioners desire for prove that it is in accordance with the truth.
enlightenment. According to the Avatamsaka Chng Thanh ao Ly: Giang giai ro rang ao
Sutra, the desire for supreme enlightenment is so lyMake perfect sense in ones explanation of a
necessary for practitioners. matter.
Chng Qua: Qua chng c trong tng giai oan Chng Tham Tue: Nhng ngi t mnh hieu
khac nhau (Tieu Tha chng t Thanh qua, ai c tr nang sau sac. ay la mot trong ba loai
Tha Bo Tat chng Thap a, Phat chng Phat ngi co the bc theo neo ai Tha Those who
qua chanh tr vo lau)The fruits or rewards of the realize the most profound wisdom or Prajna. This
various stages of attainment. is one of the three types of beings who can tread
Chng Sac Manh: Chng loan sac the path of the Mahayana.
Achromatopsy. Chng That: To proveTo certify.
Chng S a Bo Tat (Hoan hy a): To attain Chng Thong Tue: Chng c tr tue thau
the first Bodhisattva stage of extreme joy. suotActualize the penetrating insight.
Chng So Tc: To realize the counting of Chng Th: CertificateDiploma.
breathCo nhieu phng phap quan, nhng quan Chng Tch: Testimony.
so tc la de thc hanh nhat. So tc la phep quan Chng Tn T: Thong t bat au bang cau Toi
em hi th e loai tr nhng tap niem. Bang nghe nh vay.The ordinary opening phrase of
cach tu tap lap i lap lai nh vay, hanh gia dan a sutra, Thus I have heard.
 839

Chng Tri: Adhigamavabodha (skt) toan lien tuc. Luc o hanh gia cam thay khong kh
RealizationHanh gia khong nen lam lan lieu tri ma mnh ht vao lan toa khap chau than, en ngay
Thien bang mot thai o tri thc vi s chng tri ca au si long cung co; va tam mnh tr nen rat
trc tiep chan ly Thien. Lieu tri mot viec khong co yen bnh va thanh tnh. Kinh nghiem nay c goi
ngha la chng tri viec o. Chng tri thien la trc la "Chng Tuy Tc." Khi hanh gia at en iem
tiep kinh nghiem thien khi chung ta phai vt bo nay th "Tuy Tc" cung tr thanh mot ganh nang
het tat ca nhng g a thau hoach c bang tri ma hanh gia can phai buong bo no nh a buong
thc khai niem. Hieu c cai v ky dieu cua mot bo so tc vay, e tien len giai oan ke tiep la "ch
tach tra xanh khong phai la a thc s nem cai v quan"Contemplation by following of breathings
o. Cai hieu biet nay so vi viec hieu Thien th to eliminate scattering thoughts. Through repeated
cai hieu Thien co phan trc tiep hn la gian tiep, practice one will gradually become well-versed in
lap tc hn la tru tng, va sieu viet hn la nh this following of breath exercise, all distracting
nguyen. Lieu tri thuoc pham vi cua 't lng canh thoughts will be eliminated. The breathing will
gii'; trong khi chng tri thuoc pham vi cua 'hien then become very subtle, light, and tamed. In this
lng canh gii'Zen practitioners should not fail stage, the practitioner's mind merges itself with his
to distinguish between 'to understand' and 'to breathing, following it in and out with ease and in
realize'. To understand a thing does not mean to perfect continuity. He will now feel that the air he
realize it. To realize Zen means to experience takes in spreads throughout his entire body, even
Zen directly, while practitioners must abandon all reaching the tip of every hair; and his mind will
that they have acquired by way of conceptual become very calm and serene. This experience is
knowledge. To understand the wonnderful taste of called "Realizing the Following of Breath". When
a cup of green tea is not to have actually the practitioner reaches this point, "Following of
experienced that taste. This understanding is Breath" also becomes a burden, and he should
comparable to understanding Zen as being direct then abandon it as he did the counting and proceed
rather than indirect, immediate rather than to the next level of "Stopping Practice"See Luc
abstract, and transcendental rather than dualistic. Dieu Mon.
'To understand' belongs to the domain of 'indirect Chng T Chng Phan: Rewitnessing of self-
measurement', while 'to realize' belongs to the witness or the reassuring portionTheo Giao S
domain of 'direct discernment'. Junjiro Takakusu trong Cng Yeu Triet Hoc Phat
Chng Tr: Adhigamavabodha (skt) Giao, trong Phap Tng Tong, ay la mot trong
Experiential knowledgea chng c tr hue. bon phan cua moi thc vi ban chat lien i.
Chng tr vo lau cua Bo Tat ngoi s a ngo ly Chng t chng phan hoan thanh tac dung cua tam
trung ao chan thcActualized wisdom. thcAccording to Prof. Junjiro Takakusu in
Realization or attainment of truth by the The Essentials of Buddhist Philosophy, the
bodhisattva in the first stage. Dharmalaksana School, this is one of the four
Chng Tr S Hanh: Pratyatma-gatigocharam functional divisions of interdependent nature of
(skt)Conduct of realization of wisdom. each of the consciousness. The rewitnessing of
Chng Tru Manh: Chng mu ve ban ngayDay- self-witness or the reassuring portion: The
blindness. rewitnessing of the self-witness completes the
Chng Tuy Tc: To realize the following of mental faculty.
breathTuy tc quan la phep quan theo doi hi Chc Ca Ba La: Cakravala (skt)Hai vong nui
th e loai tr nhng tap niem. Bang cach tu tap ong tam tao nen chu vi cua the giiThe double
lap i lap lai nh vay, hanh gia dan dan tr nen concentric circles of mountains forming the
thanh thao vi cach theo doi nay, tat ca vong periphery of a worldSee Thiet Vi Sn.
tng se b tr kh. Hi th cua hanh gia luc o se Chc Ca La Ba Ca ieu: Cakravaka (skt)Ten
tr nen rat vi te, nhe nhang va thuan thuc. Trong cua mot loai chim uyen (oi uyen ng, con trong
giai oan nay, tam hanh gia hoa vao vi hi th, goi la uyen, con mai goi la ng)Name of a
nng theo no ra vao mot cach de dai va hoan kind of bird (drake of mandarin duck).

Chc Ca La Sn Vng: Cakravala-raja (skt)
Luan Vi Sn VngKing of the double
concentric circles of mountains.
Chc Nhien: Thc sActuallyAs a matter of
factIndeedIn factReally.
Chng: A chapterA sectionEssay
Document.
Chng An (561-632): Ten cua mot v Tang
ngi Trung Quoc vao thi nha Tuy (581-618)
Name of a famous Chinese monk in the Sui
dynasty.
Chng Bnh Lan (1868-1936): Ten cua mot hoc
gia Phat giao noi tieng ngi Trung Quoc vao the
ky XIX. Ong viet tong cong rat nhieu sach Phat
giao. Ong a xuat ban vai bo gom: Duyen Khi
Tnh Khong, Vo Than Luan, Nhan Vo Nga Luan,
T Hoac Luan, va ai Tha Phat Giao Duyen
Khi LuanName of a famous Chinese Buddhist
scholar in the nineteenth century. He wrote a lot
of Buddhist books. From 1900 to 1936, he
published several books: The Nature Void of the
Environmental Cause of All Phenomena,
Commentary on Atheism, Commentary on
Pudgalanairatmya (Egolessness of Person),
Commentary on Four Kinds of Delusion, and
Commentary on Mahayana Buddhism
Environmental Cause of All Phenomena.
Chng Khe Sn Thien S: Zen master Chang of
Hsi-shanSee Khe Sn Chng Thien S.
Chng Knh Bat Khong: The koan of Zen
master Zhangjing who poked the airCong an
Thien s Chng Knh Hoai Huy a tay len chot
vao h khongTheo Truyen ang Luc, Quyen
VII, mot hom, co mot v Tang hoi Thien s
Chng Knh: "To s truyen phap mon tam a, ay
la tam chan nh, tam vong tng, tam khong chan,
khong vong, hay la tam biet lap ngoai Tam Tha
Giao?" Chng Knh ap: "Ong co thay h khong
trc mat khong?" V Tang ap: "Con tin la tai
trc mat. Ngi ta khong t thay o thoi."
Chng Knh noi: "Khong phai ong thay tng o
sao?" V Tang noi: "Con Hoa Thng th the
nao?" Chng Knh a tay len chot vao h khong
ba lan, va noi: "Lao Tang ang lam cai g ay khi
lam nh vay?" Roi Chng Knh noi: "Sau nay tat
ong se hoi thoi."According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume VII, a monk asked Zen master Zhangjing,
840
"Regarding the mind-ground teaching that has
been passed down from the ancestral teachers, is
the mind they speak of the true mind, the deluded
mind, or neither the true nor the deluded mind?
And is it the mind that stands outside the teaching
of the Three Vehicle?" Zhangjing said, "Do you
see the emptiness before the eyes?" The monk
said, "I believe that knowledge is always before
the eyes. People don't see this for themselves."
Zhangjing said, "Don't you see form?" The monk
said, "What is your meaning, Master?" Zhangjing
raised his hand and poked the air three times,
saying, "What am I doing when I do this?" The he
said, "You'll understand in the future."
Chng Knh Hoai Huy Thien S (756-815):
Shokei-Eki (jap)Chang-ching Huai-hui (Wade-
Giles Chinese)Zhangjing Huai-hui (Pinyin
Chinese)Ten cua mot e t va truyen nhan noi
phap cua ngai Ma To ao Nhat. Ten ong xuat
hien trong th du th 31 cua Bch Nham Luc. Co
rat t chi tiet ve cuoc i cua Thien s Chng
Knh Hoai Huy; tuy nhien, co mot vai chi tiet nho
ve v Thien s nay trong bo Truyen ang Luc,
quyen VII: Thien s Chng Knh goc ngi
Tuyen Chau, bay gi la vung Phuc Chau thuoc
tnh Phuc KienName of a student and dharma
successor of Ma-Tsu-Tao-I. We encounter his
name in example 31 of the Pi-Yen-Lu (the Blue
Cliff Record). Few other details about Zhangjing's
life are available in the classical records;
however, there is some brief information on him
in the Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume VII: Zen master
Zhangjing came from Quanzhou, near modern
Fuzhou in Fujian Province.
Mot hom, Thien s Chng Knh th ng
ng th chung: "Ch ly quen li, thi nhan
khong biet, co hoc lay nhng ieu vo bo ma
cho la co cong c. Ho khong thc chng rang
t tanh von khong tran canh. No la phap mon
giai thoat vi dieu. Kien giac (giam giac) ngo
khong nhiem khong tnh, nhng sang r nh
the, cha tng phe bo. T bao i en nay
chang he thay oi. Giong nh mat nhat, gan
xa g eu chieu sang; tuy cung lan lon vi vo
so hnh bong va sac tng, no luon gi mnh
tach biet vi s hien hu hu vi. No nh ngon
uoc linh dieu, chang can phai tinh luyen, no
 841

hien hu khong can giang giai, va sieu viet "What speech that was. Seldom does one
tran tng. Nhng ngi ta nan mat va vong encounter such an adept!"
khi hoa om tren khong, t mnh lao nhoc Co mot v Tang tre va mi i hanh cc tr
trong vo so kiep. Ch khi nao t mnh soi lai ve. Chng Knh hoi: "Ong a ri xa ni ay
ben trong, ni khong co ngi khac, th chng bao lau roi?" V Tang ap: "Con ri Hoa
o mi khong lam khuy ton that tng."One Thng chng tam nam roi." Chng Knh
day, Zen master Zhangjing entered the hall hoi: "Vay ch bay lau nay ong lam c
and addressed the congregation, saying, "The nhng g?" V Tang ve mot vong tron di
true way is not reached without abandoning at. Chng Knh hoi: "Ch co vay a? Con g
words. These days, people don't understand khac na khong?" V Tang boi mat vong tron
this. They diligently study useless things and va le bai S. Chng Knh noi: "Khong phai!
regard such activity as meritorious. They don't Khong phai!"A young adept returned from
realize that self-nature is fundamentally a pilgrimage. Zhangjing asked him, "How
unblemished. It is a sublime gate of long ago did you leave here?" The monk said,
liberation. The mirror of awakening is neither "I left you about eight years ago." Zhangjing
tainted nor pure, but is like a brilliant light, said, "What have you been doing?" The monk
unceasing and undiminished. Through bygone drew a circle on the ground. Zhangjing said,
eons down to the present time it is unchanged. "Just this? Nothing else?" The monk erased
It is like the sun, shining near or far, and the circle and bowed. Zhangjing said, "No!
though appearing in countless shades and No!"
forms, it remains apart from conditioned Chng Phuc: Mac ung theo quy luatCode
existence. The spiritual light is ethereal and or regulation dress.
luminous, without need of refinement, Chng S: CommentaryLi chu giai.
existing without explanation, and beyond Chng: Kincanam or Palibhodho (p)Varana or
objects or form. But people press on their Avarana (skt)ConcealingHindrance
eyeballs and conjure up fantastic empty HidingImpedimentInterruptionMental
illusions, belaboring themselves for numerous blindnessObstacleObstructionScreen and
eons. If only they would shine the light obstructionTheo Phat giao ai Tha, "chng"
inward, where there is no 'other' person, cease (avarana) la mot trong hai yeu to lam u me hay
all activity, and not forsake true emptiness." chng ngai chung sanh c quanh quan trong vong
Mot v Tang hoi: "Tam phap eu quen, ch y luan hoi sanh t. Trong hai th chng ke di
qui ve au?" Chng Knh noi: "Ngi at ay th phien nao chng de b oan diet hn s
Dnh khong o nhiem. The ong vac bua chi cho tri chng, v y muon song va nhng thuc ay v
met xac." V Tang noi: "Thnh Thay ng noi ky la cai cuoi cung ma ngi ta co the ieu phuc
li tng phan." Chng Knh noi: "ay nao hoan toan. Cac bac A La Han co kha nang oan
co phai la cau tng phan." Ve sau nay cung diet phien nao chng va at c hu d Niet
v Tang o em viec nay ke cho ong Sn Ban, ch co ch Phat va ch Bo Tat mi co kha
nghe. ong Sn noi: "That la mot kieu noi. t nang pha v s tri chng qua on ngo ve khong
khi nao hanh gia gap c mot ngi ky tai tanh ni van hu ma thoi. Trong thien, chng la
nh vay!"A monk asked Zen master mot trong sau oi tng thien quan. Bang thien
Zhangjing, "Please point out the place where quan chung ta co the vt qua moi ao tng duc
mind and Dharma are both gone." Zhangjing vongAccording to Mahayana Buddhism,
said, "People of Ying don't perspire. You Avarana is one of the two factors which cause a
belabor yourself carrying an ax." The monk being to remain unenlightened and enmeshed
said, "Please, Master, don't speak contrarily." (hindered) in the cycle of birth and death. Among
Zhangjing said, "This is not a contrary the two below mentioned hindrances of cognitive
phrase." Later the same monk brought up this and intellectual, the latter is easier to destroy than
conversation to Dongshan. Dongshan said, the former, for the will to live or the egoistic
 842

impulses are the last thing a man can bring under Ganesa; a demon with a mans body and
complete control. Arahan is capable of eliminating elephants head, which places obstacles in the
the hindrance of passions and attain an Incomplete way.
Nirvana, but only Buddhas and Bodhisattvas are Chng Ngai Vat: HindranceBarrier
able to break through a direct realization of the BarricadeObstacleBlockade.
emptiness of all phenomena and attain a Chng Ngai Y: Nhng thanh phan gay can tr
Complete Nirvana. In Zen, hindrance (resistance) Impedimentary constituents.
is one of the six subjects in meditation. By Chng Nghiep: Upapilaka-kamma (p)Nghiep
meditations on the distasteful and the delight, gay nen tr ngaiSuppressive karma.
delusions and passions may be overcome. Chng Phap: Antarayikadharma (skt)Tnh
Chng Chung T: Hat giong cua chng ngai trang chng ngai tren con ng at en Niet
Seeds of the hindrance. BanObstructing condition of the passage to
Chng Duyen Ma Khao: Demonic testing Nirvana.
conditionsBac tr lc chang nhng khong ngai Chng Tan Giai Thoat: Salvation through the
chng duyen ma khao, ma con mn chng complete removal of the obstruction of illusion
duyen ma khao e tien tuPractitioners who Giai thoat at c bang cach loai bo hoan toan
possess wisdom are not only unafraid of demonic chng ngai cua phien naoDeliverance
testing conditions or obstacles, but they use these acquired by the ending of all hindrances.
impediments to achieve progress in cultivation. Chng The: Ban chat cua cac chng ngai
Chng ao Vo S Uy: Fearlessness of Essence of hindrances.
expounding all obstructions to liberationSee Chng Tr: Khac phuc cac tr ngai oi vi s
Thuyet Chng ao Vo S Uy. giac ngoSubdue the obstructions to
Chng ao Vo S Uy Thuyet: See Thuyet enlightenment.
Chng ao Vo S Uy. Chng Tng: ac tnh cua cac chng ngai
Chng Mat: Unpleasant to the eyes Characteristics of the obstacles.
Unpleasant to see. Chng: Long ban tay: A palmCam: To grasp,
Chng Nan: Obstacles and hardshipObstacles to control.
and difficulties. Chng Qua: Qua Yem Ma La (qua xoai) trong
Chng Ngai: Vinataka (skt)Duy e Nan tay, e v vi vat de nhn thayAs a mango in the
Kien DObstaclesBat c th g lam tr ngai hand, compared to something which is easy to see.
(s giac ngo). Chng ngai (s troi buoc bi phien Chng Tran Luan: Mahayana-tanaratna-sastra
nao gom co tham, san, hon tram thuy mien, trao (skt)See ai Tha Chng Tran Luan.
c va nghi hoac). Trong Phat giao, chng ngai la Chng Trung Luan: Talantaraka-sastra (skt)
nhng tham duc hay me m lam tr ngai s giac Ten mot bo luan c viet bi ngai Tran Na
ngo. Chng ngai ma bat c Phat t nao cung eu Name of a work of commentary, written by
phai vt quaScreen and obstructions, i.e Dignaga.
anything that hinders. In Buddhism, hindrances
mean the passions or any delusions which hinder
enlightenment. Hindrances that any Buddhist must
overcome before achieving enlightenment.
Chng Ngai Tap Nhiem: Chng ngai va tap
nhiemObstruction and affliction.
Chng Ngai Than: Vinayaka (skt)Ty Na Da
Ca ThienThng Tuy MaHindrance-At-All-
Time SpiritHindrance SpiritChng Ngai
Than hay Thng Tuy Ma, mnh ngi mui voi, la
loai ac quy than thng gay ra tr ngai hay tai nan
cho con ngiA hinderer, the elephant god or