3261

Qua ng: See Thng ng.

Qua Ha: Cach goi khac cua an c kiet haTo
QU pass the summer, or the summer retreatSee An
C Kiet Ha.
Qua: Cai Giao (mac hay thng): A spearDa: Qua Hai Hoa Thng (687-763): Ganjin (jap)
Gourd (melon). Chien-ChenSee Giam Chan.
Qua Bch: Theo Phat Quoc Ky cua Ngai Phap Qua Hien V: Qua kh, hien tai va v laiPast,
Hien ve nhng quoc gia theo ao Phat, Qua Bch present, future.
la ten mot sa mac Mong Co (tren ng ngai i Qua Hien V Nghiep Bao: Nghiep bao cua qua
en An o)According to Fa-Hsiens record of kh, hien tai va v laiKarmas and retributions of
Buddhist countries, Gobi is the name of a desert in the past, present, and future.
Mongol (on his way to India). Qua Kh: Atita addhana (p)Atito addha (p)
Qua: 1) Loi: Ka (jap)Error (transgression); 2) PastPassed.
Qua kh: Past (passed); 3) Vt qua: To pass; 4) Qua Kh Bat Kha ac: The past is ungraspable.
Giao (a cho): To delivery. Qua Kh Ch Hanh: Nhng hien tng con b
Qua Ac: Dausthulya (skt)Cung hung cc ac, duyen chi phoi trong qua khConditioned
khuynh hng xau, hay s sai lamSurpassing phenomena of the past.
evil; extremely evil, evil tendency, or error. Qua Kh Hien Tai Tng Lai: The past, the
Qua Cu: Faults and errorsS suat va loi lam. present and the futureHanh gia tu Thien nen
Qua Da Tai C S Gia: Sleep overnight in a luon nh rang tat ca moi s moi vat eu luon bien
laypersons houseNgu qua em trong nha c s. oi, rang moi giay sinh menh cua con ngi bien
1) V Ty Kheo nao ngu qua em tai nha c s ma oi hang trieu lan. Ch trong mot giay thoi, y thc
khong co t nhat mot Ty Kheo khac ong hanh, du cua chung ta con khong theo kp s bien oi nhanh
la lam viec cho giao hoi, tr trng hp bat kha nh vay, noi chi la ca cuoc i. Nhng chung ta
khang ma co phep cua giao hoi, neu khong la van phai song cuoc i nay. Chung ta phai song
pham gii Ba Dat e, phai phat lo sam hoiA nh the nao? Chung ta a tieu hao thi gian e
Bhiksu who sleeps overnight in a laypersons suy ngh ve cai g? Qua kh a qua roi nhng
house, without at least the accompanying of chung ta van c bam vu lay no. Tng lai th cha
another Bhiksu, even for Sangha services, except en nhng chung ta van co tru trong o. Ngay ca
in special circumstances with the permission of the khi chung ta noi ve "bay gi", cung khong co cai
Sangha, commits an Expression of Regret nh vay. Khi chung ang noi ay th cai "bay gi"
Offence. ma chung ta ang noi a tr thanh qua kh. Hanh
2) V Ty Kheo Ni nao ngu qua em tai nha c s gia tu Thien phai luon luon can trong ve tam thi
ma khong co t nhat mot Ty Kheo Ni khac nayZen practitioners should always remember
ong hanh, du la lam viec cho giao hoi, tr that everything is in constant change, that in just
trng hp bat kha khang ma co phep cua one second life is changing thousands and
giao hoi, neu khong la pham gii Ba Dat e, thousands of times. Not talking about the whole
phai phat lo sam hoiA Bhiksuni who sleeps life, in only one second, our consciousness
overnight in a laypersons house, without at awareness simply cannot follow such rapid
least the accompanying of another Bhiksuni, change. And yet we are living this life. How are
even for Sangha services, except in special we living it? What kind of things do we spend our
circumstances with the permission of the time thinking about? The past is already gone, yet
Sangha, commits an Expression of Regret we cling to it. The future is not yet here, but we
Offence. still try to dwell on it. Even when we talk about
Qua Diet Tnh a: Sudha-vidarsana-bhumi "now", there is no such thing. Even as we talk, the
(skt)See Can Hue a. "now" we are talking about is already gone. Zen
Qua o: Khong ieu o: ImmoderateVt ra practitioners should be always very careful on
khoi canh sanh t: To pass from mortal life. these three times.
 3262

Qua Kh Nghiep: Hanh ong a tao thanh nghiep (superiority over equals and equality with
trong qua khPast activity. superiors)See That Man.
Qua Kh Tang: Atita kosa (skt)Past treasury. Qua Moc Kieu: To cross over the single log
Qua Kh Thanh Linh: Than thc cua ngi qua bridge, i.e. only one string to the bowVt qua
vangThe spirit of the departed. oc moc kieu (than thc cua ngi qua vang phai
Qua Kh That Phat: The seven past Buddhas vt qua e tai sanh). Cong an noi ve c duyen
See That Phat. van ap gia Thien s Than Sn Mat va ong Sn
Qua Kh The: Kiep qua kh: The past age, or Lng Gii. Theo Ngu ang Hoi Nguyen, quyen
worldThi qua kh: The past (the past time). V, va Canh c Truyen ang Luc, quyen XV,
Qua Kh The Vo Ngai Tr: Tr tue qua kh the mot hom, Than Sn Mat va ong Sn sap sa i
vo ngai, mot trong thap bat bat congPerfect ngang qua mot cay cau oc moc. Ngai ong Sn
knowledge of the past, one of the eighteen qua trc xong lai rut cau len va keu ngai Than
different characteristics of a Buddha as compared Sn Mat i qua. Ngai Than Sn Mat ben goi:
with Bodhisattvas. "Gii Xa Le!" Ngai ong Sn lien buong cay cau
Qua Kh Trang Nghiem Kiep: See Trang xuongThe koan about the potentiality and
Nghiem Kiep. conditions of questions and answers between Zen
Qua Kh Vo Lng Bo e Tam: Infinite mind of Masters Shen-shan Mi and Tung-shan. According
enlightenment in the past. to Wudeng Huiyuan, volume V, and the Records
Qua Kh Vo Lng Ch Nguyen Thanh Tnh of the Transmission of the Lamp (Chuan-Teng-
Thu Thang: Infinite supreme aspiration of the Lu), Volume XV, one day, Shen-shan Mi and
past. Tung-shan were about to cross over a single log
Qua Kh Vo Lng Cung Dng Ch Phat bridge. After crossing the bridge, Tung-shan took
back the single log and asked Shen-shan Mi to
Giao Hoa Chung Sanh: Infinite service of
cross. Shen-shan Mi called: "Acarya!" Tung-shan
Buddhas and education of sentient beings in the
put the single log back.
past.
Qua That: Sai lamErrorFaultMistake.
Qua Kh Vo Lng ai T ai Bi: Infinite great
benevolence and compassion in the past. Qua Thu: Cha tay raTo show one's hand.
Qua Kh Vo Lng Hanh Nguyen Tng Tuc : Qua Thuy Ngo ao: Tung-Shan's enlightenment
Infinite continuous commitments of the past. when wading a river and glimpsed his reflection in
the waterSee Kien Anh Trung Thuy.
Qua Kh Vo Lng Thanh Tnh Cong c
Qua Tinh Te: Exceedingly subtle.
Tang: Infinite pure treasury of virtues of the past.
Qua Trieu Tch: Song: To liveSong con hay
Qua Kh Vo Lng Thong at Phap Ngha:
sinh ton: To survive.
Infinite comprehensions of principles and
meanings in the past. Qua V Vo The: Phap qua kh va v lai eu khong
co that theDharmas of the past and future are
Qua Kh Vo Lng Trang Nghiem ao Tr:
bodiless.
Infinite ways of adornment in the past.
Qua: Phala (skt).
Qua Kh Vo Lng Tr Hue Phng Tien
1) Trai cay: Fruit.
Thanh Tnh ao: Infinite pure paths of wisdom
2) Hau qua: EffectConsequence.
and means in the past.
3) Qua bao: Fruit of karmaReward
Qua Kh Vo Lng Tu Phc Tr Tam: Infinite
RetributionSee Qua Bao.
cultivation of virtues and knowledge in the past.
4) T Qua oi lai vi Nhan: The term
Qua Man: Atimana (skt)Khi tam kieu man
consequence or effect contrasts with
cho rang mnh hn nhng ngi bang mnh, va cho
cause, or Fruit contrasts with seed.
rang mnh bang hay coi thng nhng ngi hn
5) Het thay cac phap hu vi la trc sau noi tiep,
mnhThe pride which among equals regards self
cho nen oi vi nguyen nhan trc ma noi th
as superior and among superiors as equal
cac phap sinh ra ve sau la qua: The effect by
 3263

causing a further effect becomes also a Qua Bao T Tng: Qua bao tien kiep trong t
causeSee Ngu Qua. tng sanh tru d diet (sanh, gia, bnh, chet)
Qua Bao: Karmic retributionRetribution Consequences of ones previous life in four forms
Result of an actionNhng he qua cua tien kiep. of the present life: birth, old age, sickness, and
Nhng vui sng hay au kho trong kiep nay la death.
anh hng hay qua bao cua tien kiep. The cho nen Qua Chng: Fruition.
co c co noi: Duc tri tien the nhan, kim sanh tho Qua Cc: Qua man cc thanhFruition perfect.
gia th. Duc tri lai the qua, kim sanh tac gia th. Qua Cc Phap Than:
Co ngha la muon biet nhan kiep trc cua ta nh 1) Phap than qua man cc thanhThe
the nao, th hay nhn xem qua bao ma chung ta dharmakaya of complete enlightenmentSee
ang tho lanh trong kiep nay. Muon biet qua bao Phap Tnh Phap Than.
ke tiep cua ta ra sao, th hay nhn vao nhng nhan 2) Phap tnh phap thanEssential nature
ma chung ta a va ang gay tao ra trong kiep hien dharma-body (dharmakaya).
tai. Mot khi hieu ro c nguyen ly nay roi, th Qua Danh: Qua HieuDanh hieu cua moi v
trong cuoc song hang ngay cua ngi con Phat Phat ch s giac ngo cua v Phat ayAttainment-
chn thuan, chung ta se luon co kha nang tranh name, or reward-name or title, i.e. of every
cac ieu d, lam cac ieu lanhConsequences Buddha, indicating his enlightenment.
(requitals) of ones previous lifeThe pain or Qua Duy Thc: Tr tue at c do t duy va
pleasure resulting in this life from the practices or quan sat cai ly cua duy thc (tam va t), bao gom
causes and retributions of a previous life. bon thc au trong bat thc. ay noi ve dieu canh
Therefore, ancient virtues said: If we wish to gii cua Phat quaThe wisdom attained from
know what our lives were like in the past, just investigating and thinking about philosophy, or
look at the retributions we are experiencing Buddha-truth, i.e. of the sutras and Abhidharmas;
currently in this life. If we wish to know what this includes the first four kinds of only-
retributions will happen to us in the future, just consciousness. The fruit or wisdom of only-
look and examine the actions we have created or consciousness or insight in the fruits or results of
are creating in this life. If we understand clearly Buddhahood, one of the five kinds of wisdom or
this theory, then in our daily activities, sincere insight or idealistic representation in the sutras
Buddhists are able to avoid unwholesome deeds and sastras (the first four are objective and the
and practice wholesome deeds. fifth is subjective)See Ngu Chung Duy Thc.
Qua Bao Ba i: Tam Qua T Nhan. Qua Duyen: Vipakapaccayo (p)Result
Qua Bao Chng: Obstacles of retributionQua condition.
bao chng la thng phat cua nghiep hay nhng Qua au: Reward of bodhiSee Qua Thng.
chng gay nen bi nhng qua bao, mot trong Qua au Phat: Bac a at c qua v Phat, mot
nhng tr ngai cho bat c ngi tu Phat nao thuat ng cua tong Thien ThaiHe who has
Hinderers are caused by the retributions, one of attained the Buddha-condition, a Tien-Tai term.
the types of obstacles for any Buddhist cultivators. Qua a: Qua v Phat, oi lai vi nhan a hay
Qua Bao o: Ten khac cua Thc Bao Vo Chng nhan tu hanhResulting Buddhahood, in contrast
Ngai o, mot trong T o trong tong Thien with the causal ground or fundamental cause, the
ThaiThe realm of reward, where bodhisattvas state of practicing the Buddha-religionThe stage
attain the full reward of their deeds, one of the of attainment of the goal of any disciplinary
four realms according to the Tien-Tai Sect. course.
Qua Bao Thanh Tnh: Purity of rewardsVi Qua oan: DecidedDetermined.
qua bao thanh tnh, hanh gia diet tr tat ca nhng Qua oan: Dt bo hoac nghiep. Bac A La Han
nghiep chngWith purity of rewards, Hu D Niet Ban, tuy a dt bo c nhan au
practitioners have removed all obstructions caused kho (t phc), nhng cha dt bo c qua
by past actions. phcTo cut off the fruit or results of former
karma. The Arhat who has a remnant of karma,
 3264

though he has cut off the seed of misery, has not Qua Nang Bien: Phalaparinama (skt)Fruiting
yet cut off its fruits. Sanh quaTro qua.
Qua c: Qua c cua Niet ban hay cong c cua Qua Nghch Lu: See Tu a Hun.
bac qua thng la Thng, Lac, Nga, TnhThe Qua Nhan: Nhng bac tu hanh a chng ac qua
merits of nirvana (Thng: Eternal, Lac: Blissful, thng, thoat khoi vong luan hoi sanh t, gom co
Nga: Personal or Autonomous, Tnh: Pure). ba bac: Phat, Bch Chi Phat va A La HanThose
Qua Gii Vien Hien: Trong Phat Gii, hay gii who have obtained the fruit, i.e. escaped the chain
cua cac bac Chanh ang Chanh Giac, moi viec of transmigration: Buddha, Pratyeka-buddha, and
eu hien len mot cach vien dungIn the Buddha- Arhat.
realm, i.e. of complete bodhi-enlightenment, all Qua Nhap Lu: Sotapatti (p)Srotapanna (skt)
things are perfectly manifest. Stream-entererStream-entrySee Tu a Hun.
Qua Hai: Bien Bo e hay giac ngoThe ocean Qua Phap: Fruits or rewards.
of bodhi or enlightenment. Qua Phan: Phap than la qua an vui bat tan cua
Qua Kiep Nhan Duyen: Karma-cause niet banThe reward, e.g. of ineffable nirvana, or
Karmatic causeNghiep nhan hay nguyen nhan dharmakaya.
sanh ra hau qua trong kiep lai sanh. Cac hanh Qua Phat Tanh: See Qua Phat Toan Giac.
ong thien ac a lam xong eu tr thanh nghiep Qua Phat Toan Giac: Qua Phat TanhFruition
nhan dan en luan hoi (thien nghiep la nhan cua of the Buddha-enlightenment or the perfection of
lac qua, ac nghiep la nhan cua kho qua) A cause the Buddha-enlightenmentSee Ngu Phat Tanh
which produces an effect in a future life. The deed (Tnh).
as cause; the cause of good or bad karma leads to Qua Phc: Retribution bondKho qua sinh t
the next form of existence. troi buoc khong cho chung ta giai thoat. Nghiep
Qua Lc: Lc dung cua qua v Phat: Thap lc, T nhan dan en kho qua a troi buoc ta, la t
vo uy, Thap bat bat cong, van vanPowers and phcThe bitter fruit of transmigration binds the
functions of the Buddhahood: The ten great individual so that he cannot attain release. This
powers of a Buddha or the ten powers of the fruit produces further seeds of bondage.
Tathagata, four fearlessnesses, and eighteen Qua Phc oan: Cat bo moi troi buoc tc la
distinctive characteristics of Buddhas, etcSee nhap vao Niet BanCutting off the ties of
Thap Lc Nh Lai, T Vo Uy, and Thap Bat Bat retribution, entering nirvana, entering salvation.
Cong Phap. Qua Qua: The fruit of fruitNiet Ban
Qua Ly: Cut off the fruitV A La Han con NirvanaBo e la qua, ma cung la ket qua cua
nghiep d lai, mac du a cat t nhan au kho, viec tu hanh nen goi la qua quaThe fruition of
van cha cat t het ket qua cua no (het nhan au bodhi. Bodhi itself is a fruit; however, it is also the
kho, nhng qua au kho van con)Cut off the fruit of a life-long cultivation.
fruit or results, of former karma. The arhat who Qua Qua Phat Tanh: Fruit of the fruit of
has remnants of karma though he has cut off the Buddhahood. The fruition of that fruition, or the
seed of misery, has not yet cut off its fruits. revelation of parinirvana.
Qua Man: Cong c tron ay cua bac qua thng Qua Thanh: The fruit of saintliness.
hay nhan tron ay thanh bac chanh giac The full Qua Than: Moi cua Phat o nh trai cua cay
or complete fruition of meritPerfect reward. BimbaFruit lips, Buddhas were red like the
Qua Man Cc Thanh: Qua ccFruition fruit of the Bimba tree.
perfectThe perfect virtue or merit of Buddha Qua Thien Ty Kheo: V Ty Kheo t khi oc tung
enlightenment. kinh ien, nhng don het no lc tu tap trong cuoc
Qua Man a La: Kim Cang Man a La, oi lai songMonks who read and repeat few sutras, but
vi Thai Tang Gii Man a LaVajradhatu are devoted to cultivate in their lives.
mandala, in contrast with Garbhadhatu mandala
(nhan man a la).

Qua Thuc Nhan: The rewarding cause or fruit-
ripening causeBao nhanPleasure or pain
caused by good or evil deeds.
Qua Thuc Thc: The Alaya-vijnana (skt)A Lai
Da Thc hay Tang Thc The storehouse or
source of consciousness, from which both subject
and object are derived.
Qua Thng: Reward of bodhiQua auTu
nhan c qua, ac biet la qua v Giac Ngo Bo con trau dan dan tr nen trang hn, va bc cuoi
e. Nh cong c tu hanh ma chng ac c qua cung la mot vong tron. ieu nay am ch rang s
a (qua a nay tren nhan v trong luc ang tu) nhan ra cai "Mot", tc la s xoa sach moi t niem
goi la qua thngThe condition of retribution,
especially the reward of enlightenment. In the
stage when the individual receives the
consequences of deeds done.
Qua Tieu Tha: Hai qua v Thanh van va Duyen
giacFruit of the two vehicles of Sravakayana
and Pratyeka-buddha.
Qua Tnh: Result nature.
Qua Truc: Qua i theo (qua i theo nhan nh hnh
vi bong)The fruit follows (the fruit follows the
cause as the image and its shadow).
Qua Truc Nguyen: S chac chan cua viec pho
cuSee Bon Mi Tam Li Nguyen Cua c no a to ra la nguon giao huan va cam hng hu
Phat A Di a.
Qua T: Qua va Nhan: Fruit and SeedQua sanh
Nhan: Fruit produced seeds.
Qua Tng: RewardRetributionQua the tong
bao cua gii hu tnhSee Lai Da Tam Tng. original drawings of the "Ox-Herding" and the
Qua V: V cua qua Phat, oi lai vi nhan vThe
stage of attainment, or reward as contrasted with
the cause-stage, i.e. deed.
Qua V A La Han: Arahatta (p)Arhattva (skt)
SainthoodThe final stage of sainthood, or the
state of being an Arhat.
Qua Vien: Complete or pefect BuddhahoodQua
v vien man hay qua v tron ay, mot trong tam
qua vien man cua tong Thien ThaiFruit
complete, i.e. perfect enlightenment, one of the
eight Tien-Tai perfection.
Qua Vien c: Toan thien qua v va tr hue
PhatPerfection of the fruit, result of Buddhas
own character and wisdom.
Qua Vo Sanh: The stage of non-birth.
Quach Am S Vien Thien S (?-1234): Kakuan
Shion (jap)Zen Master Kuo-an Shih YuanTen
cua mot v Thien s Trung Hoa vao the ky th 12.
3265
Hien nay chung ta khong co nhieu tai lieu chi tiet
ve Thien s Quach Am S Vien; tuy nhien, ngi
ta qui cho ngai la tac gia cua cac bc tranh "Chan
Trau" (Thap Muc Ngu o) va li bnh i kem.
That ra, Thien s Quach Am khong phai la ngi
au tien minh hoa cac giai oan phat trien cua s
tu chng bang tranh. Trc thi cua ngai, co nhieu
ban xuat hien vi nam hoac tam bc hoa, trong o
ve ta va ngi, la muc ch toi hau cua Thien.
Nhng Thien s Quach Am S Vien cam thay nh
vay van cha u nen ong them vao hai bc na
sau bc ve vong tron, lam cho no ro rang hn rang
Thien gia co s phat trien tam linh cao nhat, song
hoa ong vi pham nhan trong the gii tran tuc
cua hnh tng va a dang mot cach het sc vo
ngai va t tai. Hn the na, trong the gii ay,
Thien gia con tiep o bat c ai hu duyen i tren
con ng cua Phat vi long t bi va tr tue cua
mnh. Ban cua Thien s Quach Am la ban c
chap nhan rong rai nhat Nhat; va qua nhieu nam
hieu oi vi Thien sinhMaster Kuo-An Shih
Yuan, name of a Chinese Zen Master in the
twelfth century. We do not have detailed
documents on this Zen Master; however, the
commentary that accompanied them are both
attributed to him. In fact, Zen Master Kuo-An was
not the first to illustrate the developing stages of
Zen realization through pictures. Before his time,
earlier versions of five and eight pictures exist in
which the Ox becomes progressively whiter, and
the last painting being a circle. This implied that
the realization of Oneness, that is, the effacement
of every conception of self and other, was the
ultimate goal of Zen. But Zen Master Kuo-An
Shih Yuan, feeling this to be incomplete, added
two more pictures beyond the one with the circle
to make it clear that the Zen practitioner of the
highest spiritual development lives in the
mundane world of form and diversity and mingles
with the utmost freedom among ordinary men.
Moreover, a Zen practitioner must inspire these
ordinary people at any possible time with his
compassion and radiance to walk in the Way of

the Buddha. It is this version that has gained the
widest acceptance in Japan, has proved itself over
the years to be a source of instruction and
effective inspiration to Zen studentsSee Thap
Muc Ngu o.
Quach Lac: Rong langCompletely empty and
tranquil.
Quach Nhien: Rong lang thenh thangSpacious,
empty, and tranquil.
Quach Nhien Vo Thanh: Bodhidharma's "Vast
emptiness without holiness"See Khuech Nhien
Vo Thanh.
Quach Th: Thanh thCityTownUrban
place.
Quach Triet: Thau suot tnh langTo completely
penetrate the emptiness and tranquility.
Quai: Khiem khuyet: ImpedimentNguyen nhan
cua lo au: Cause of anxietyTreo: To hang, to
suspend.
Quai Chan: Treo chan dung cua mot v ton quy
nh c PhatTo hang up a picture of a Buddha.
Quai ap: Ch viec cac v s dng lai mot ni
nao o e ngh ngiTo dwell in a place.
Quai n: V du Tang ghe lai chua ngh qua
emOne who hangs up all his possessions, i.e. a
wandering monk who stays for the night in a
monastery.
Quai Lac: Con goi la Quai La, ten mot loai ao ca
sa ngan (do cac thien Tang Trung Quoc che ra)
A short garment, or cover; a waistcoat.
Quai Niem: Lo langTo be anxious about.
Quai Sai: Quai g, la lungStrange, unusual,
weird.
Quai Tch: Treo tch trng (khi cac v s dng lai
ni nao ngh chan)To hang up ones staff.
Quai T: Quai T Y TTam bnh phong hay
tam li bat chim. Trong thien, t nay co ngha la
chiec ghe sau lng co tam go che, thng ng
dung trong phap ngA chair, supported by a
wooden board in the back, usually used in the
dharma hall.
Quai T Y T: See Quai T.
Quai T: Ten mot loai moc e mang ao ca sa
A peg for a garment.
Quai Bat: Treo bat len tren giaTo hang one's
bowl on a rack (a hook).
3266
Quai Bat Nang: Cac v hanh cc Tang treo tui
eo lng va bat len len gia. ieu nay co ngha la
viec tham hoc cua ho a xong, va bay gi la luc
ho tru lai e tu tap cho en khi at c giac
ngoWandering monks hang their bowl and
backpack on a rack (a hook). It is to say they finish
seeking for instructions, and now it is time for
them to dwell in one place to continue their
cultivation until they attain enlightenment.
Quai Bnh Boi: Tang nhan hanh cc dng lai
ngh ngi mot ni nao o tren ng hoc ao
Wandering monks stop to rest at some place along
the way of seeking for instructions.
Quai Chan: Treo anh tng cua bac ton tuc a th
tch vao kham th toTo hang an image of an
honorable monk who already passed away in the
shrine for patriarchal tablet.
Quai Dng au, Mai Cau Nhuc: Treo au de,
ban tht cho. Trong thien, t nay ch cho mot hanh
ong la ao, khien cho ngi ta hieu lam gia ra
chanTo hang goat head, but to sell dog meat. In
Zen, the term indicates a deceitful action which
causes people to mistake the unreal for the real.
Quai ap: Quai TchSee Lu Tch.
Quai n: Quai la au, n la n v. Ngha la
tat ca vat dung trong tong lam thuoc ve cac v
Tang, ke ca nhng v Tang au lai ay. He
au lai mot ngay th lam chu tong lam mot ngay,
con au mi nam th lam chu tong lam mi
namAll things in a monastery belong to monks,
even monks who stay provisionally. If they stay
for just one day, they own the monastery in one
day; but if they stay for ten years, they own it for
ten years.
Quai Giac Linh Dng Bat Kien Tung: See
Linh Dng Quai Giac.
Quai La: OvercoatAo ca sa nho dung e khoac
ben ngoaiA little kasaya used as an overcoat.
Quai Loc: See Quai La.
Quai Nhan Than X: B ngi d nghTo get
contrary opinions (objections).
Quai Than Van: Lien quan ti ngon t thuyet
giang, y noi cac bac thay phai mn li noi e
thuyet giang day chung, nhng khong cau chap
vao ngon t. Hanh gia nen nh ngon tay e ch
trang, nhng muc ch la thay trang ch khong
phai la thay ngon tayRelated to preaching
words. The term means masters have to use words
 3267

and speeches to teach disciples, but not to attach xe cung roi. Trong thien, t nay co ngha la cac
to the language. Practitioners should remember bac thien s co the dung nhng phng phap thch
the finger pointing to the moon, but the main hp e dan dat va day do e tOne must be
purpose is to see the moon, not the finger. strict and clear in public affairs; but can be
Quai Than X: Ngam moi. Trong thien, t nay co flexible in private business. In Zen, the term
ngha la neu cau ne vao li noi cua ngi khac th means masters can utilize appropriate methods to
chang the hieu c y ngha chan that cua li noi guide and teach their disciples.
ay. Hanh gia nen luon nng vao ngha ch khong Quan iem Va Bien Biet: Opinions and
nng vao van t. Hn the na, hanh gia phai speculationsNancy Wilson Ross viet trong
nng vao tr tue trc giac ch khong nng vao quyen 'The Gii Thien': "e bat au vi nhng ai
tri thc pham phuTo shut one's mouth (to hold cho rang Thien khong nhng ham cha nghch ly,
one's tongue, to keep silent). In Zen, the term lam cho ngi ta boi roi, kho chu, tham ch con
means one will not get the real meaning if lam cho ngi ta gian d, nhng ngi nay co the
stubbornly attaching to word by word. co li lac khi oc giai thoai xa nay t mot hoc gia
Practitioners should always trust in truth, not in nao o en tham mot v Thien s e tham van ve
words or letters (relying on the true meaning or triet ly hiem hoi nay. Trong luc ho ang am ao,
spirit of Dharma statement in sutra, not merely on v thay lch s mi v hoc gia mot chen tra. Sau
the words of the statement). Furthermore, khi pha tra xong, theo cac nghi thc nghiem ngh
practitioners should always trust in intuitive cua tra ao, Thien s bat au rot dong tra xanh sui
wisdom (wisdom growing out of eternal truth) and bot vao trong tach cua khac va tiep tuc rot cho en
not in illusory knowledge (normal consciousness). khi nc tran ra ngoai lam khach kho chu, khong
Quai Tch: Quai apSee Lu Tch. chu c na, khach la ln: 'Tha ngai, tach cua
Quai T: Lac tAo ca sa nho dung e khoac toi a ay roi. Khong the rot vao them c na.'
ben ngoaiA small monk robe used as an Tc th v Thien s at am tra xuong va ghi nhan:
overcoat. 'Cung giong nh tach tra nay, ong a chat cha
Quan Am: Avalokitesvara Bodhisattva qua ay nhng quan iem va bien biet rieng cua
Bodhisattva of mercyGoddess of mercy. mnh. Lam sao toi co the ch cho ong thay Thien
Quan Am Cam: Avalokitavrata (skt)Ten cua la the nao khi ong cha lam can cai tach cua
mot v e t cua ngai Thanh BienName of a ong?'"Nancy Wilson Ross wrote in The World
disciple of Bhavaviveka. of Zen: "Those who, to begin with, find Zen not
Quan Am ng: Pavilion of Bodhisattva only paradoxical and puzzling but annoying, even
AvalokitesvaraBodhisattva Avalokitesvaras enraging, might profit from an old story of a
HallPavilion of Regarder of the Sounds. certain learned man who came to a Zen master to
Quan Am Kinh Pham Pho Mon: Samanta- inquire about this rare philosophy. The master
mukha-parivartonam-avalokitesvara-vikurvana- politely invited his visitor to share a cup of
nirdesa (skt)Chapter on Avalokitesvara ceremonial tea while they discoursed together.
Universal gate. When the master had brewed the tea by the strict
Quan Am Phat: Avalokitesvara Buddha (skt) procedures of the tea ceremony, he began to pour
Buddha of mercy. the whisked green liquid into the visitor's cup and
Quan Am Sac T T: See Sac T Quan Am Co continued pouring until the discomfited guest,
T. unable longer to restrain himself, cried out in
Quan Am Thien Cung: Cung ien tren tri cua agitation, 'Sir, my cup is already full. No more will
c Quan AmHeavenly palace of Kuan-Yin go in.' At once the master put down the teapot and
(Avalokitesvara). remarked, 'Like this cup, you are full of your own
Quan Am Tung Hien: Tsung-hsien Kuan-yin opinions and speculations. How can I show you
See Tung Hien Quan Am Thien S. Zen unless you first empty your cup?'"
Quan Bat Dung Cham, T Thong Xa Ma: Viec Quan iem Chnh: Central concept.
cong th cay kim cung chang xong, viec t th co Quan iem Thuan Ly: A rational outlook.

Quan He S e: Relationship between teacher
and studentsQuan he Thay tro la mot trong
nhng kha canh ac biet cua Phat giao Thien
tong. Ngay xa, cac e t treo non, loi suoi e tam
s. Ngay nay, ban se i en cac trung tam Thien
khac nhau e tm mot ngi cho rang co the giup
mnh tu tap. Nhng lam sao ban biet la ban a tm
ung ngi? Co vai cau hoi hu ch e cho ban t Sensei Pat Enkyo O'Hara viet trong quyen 'Lang
hoi: "Vi v thay nay, mnh co gap nguy c nao
khong? Trc mat thay, mnh co the la mot ten
ngu ngoc hay khong? Mnh co the noi vi thay la
mnh khong biet hay khong?" Neu ban co the tra
li "Co" cho ca ba cau hoi nay, va nh the, co the
tin tng vao Thay, co the ban a tm c mot v thay. S ap ng kho tin gia hai ben o la ieu
Thay thch hp cho ban. Neu ban khong the tra li
"Co", co the ban se hoai cong ton mat them mi
nam na. Quan he S e giong nh cai chuong va
tieng ngan. e t va Thay giong nh nhng nut
that cua day li an cheo vao nhau, ch khong
phai la nhng si day ri rac. Khi Thay san sang,
se co ngay e t tm en. Khi bat au tam s hoc
ao, ngi e t hay gi cho c "cai tam cua ke en vi tr hue."The relationship between
nhap mon", va khong co mot nh kien nao ve be
ngoai hay hanh ong cua v thay phai nh the nao.
Hay co gang gi cho mnh cai tam rong m. Kinh
nghiem nay c minh hoa bang mot cong an
tuyet vi cua ngai Trieu Chau c goi "Trieu
Chau Thach Kieu." Thien s Trieu Chau la mot
ai Thien s loi lac i nha ng Trung Hoa.
Li ngai noi ra tuyet dieu en mc ngi ta on
ai rang khi ngai noi, mieng ngai n bng anh
sang. ai s song trong mot ngon nui co mot chiec
cau a ep noi tieng khap nc Trung Hoa. Mot
hom, mot v Tang tre, kha cao ngao, en tham
ngai va keu ln: "Ta en ay e chiem ngng
chiec cau a cua Trieu Chau, nhng nhng g ta
thay ay ch la mot chiec cau go!" Trieu Chau
nhn v Tang mot luc roi noi: "Ong ch thay mot
chiec cau go ? Khong sao! Nga van qua c,
la van qua c. Vay ong qua cau i!" Cac Thien
sinh ch thay cai ho a co san. Dau Thien sinh co
au, Thay van san sang on gap, san sang giup
, dau ho co la con la hay con nga. Theo Thien
s ao Nguyen Hy Huyen (1200-1253) trong
quyen Anh Trang Trong Giot Sng: "Tu theo li
Phat day la luon tiep nhan nhng ch dan trong
yeu cua mot v Thay, ch khong phai la da vao y
tng rieng cua mnh. Ky that, giao phap cua c
3268
Phat khong the at c bang cach co y tng hay
khong co y tng. Ch khi nao tam tu tap thanh
tnh hoa hp vi ao th than va tam mi co the
at en tnh lang. Chng nao ma than va tam cha
co tnh lang, than va tam van con cam thay bat on.
Chng nao ma than va tam van con cam thay bat
on, van se con chong gai tren ng chng ao."
Thien' (New York City): "Neu ban a theo hoc t
lau vi mot v thay va ca hai e u thanh tam phung
s Phat phap, co the se xay ra nhieu ieu phi
thng. V the co the thay oi, va mot hom, thay
bong tr thanh e t va e t bong dng tr thanh
van xay ra. Moi tng quan gia thay va e t
c mot cong an dien at ac sac qua canh chim
me mo vao ben ngoai vo trng trong khi chim con
mo t ben trong ra. Hai ben eu co gang mo e
pha v vo trng. Hnh anh nay phan anh chnh xac
cach ca hai thay tro lam viec, moi ngi theo cach
cua mnh e thao g nhng rao can tren ng
teacher and students is one of the most special
aspects of Zen Buddhism. In olden days, people
used to go from mountain to mountain looking for
a Zen teacher. Today, you would go to different
centers to find someone with whom you feel you
can work. But how do you know if you've found
the right person? There some helpful questions to
ask yourself: 'Can I take risks with this teacher?
Can I be a fool in front of this teacher? Can I say: I
don't know to this teacher?' If you can say 'yes' to
all these questions, can trust this teacher in these
ways, then you've probably found a good teacher
for you. If you can't answer 'yes', then you'll spend
ten years just looking good. Teacher and student
are like the bell and its resonance. Student and
teacher are like intersecting cords and a fishing
net, nodes, not separate strands. When the teacher
is ready, the student will appear. When you begin
to seek a teacher, it's very important to have a
'beginner's mind' and not cling to old ideas of what
a Zen teacher looks like or how a Zen teacher acts
or how a Zen teacher should be. Just try to have
an open mind. The experience is illustrated by a
marvelous koan called 'Joshu's Wooden Bridge.'
Joshu was the great teacher of Tang dynasty
China, and what he said was so wonderful that
 3269

light was said to sparkle from his mouth when he hng thng, ch cho thien phap vi dieu tot cung.
spoke. He lived on a mountain that had a stone Theo Canh c Truyen ang Luc, quyen IV,
bridge known all over China for its beauty. Once, khoang nien hieu ng Trinh Quan, T To ao
a cocky young monk came to visit him and called Tn nhn thay mot dau hieu la tren tri, biet tai nui
out, 'I came to see the stone bridge of Joshu but all Ngu au co d nhan, ong ben ch than leo nui
I see here is a wooden bridge.' Joshu looked at tm ngi nay e tham bai. Gap c mot v Tang,
him steadily and said, 'You only see a wooden ao Tn hoi: "Ni nay co mot v Tang hay
bridge? Well, it lets horses cross. It lets asses khong?" V Tang ap: "Ai trong so nhng ngi
cross. Come on over.' What students see is what xuat gia khong phai la Tang!" ao Tn noi: "Vay
students get. No matter where students are, here's ai that s la Tang au?" V Tang khong the tra li.
the teacher to meet them, right here, ready to Roi th mot v Tang khac noi: "Cach ay khoang
serve, whether the teacher is serving an ass or a mi dam tren nui co mot an s. Ten cua ong ta la
horse. According to Zen Master Dogen in Moon In Phap Dung. Khi thay ngi en ong ta chang ng
A Dewdrop: "The practice of Buddha's teaching is day, cung chang them e y ti phep lch s thong
always done by receiving the essential instructions thng. Khong biet co phai ong ta la ngi ma
of a master, not by following your own ideas. In ong ang tm khong?" ao Tn ben i vao nui. Tai
fact, Buddha's teaching cannot be attained by o ong gap Phap Dung ang ngoi thang trong t
having ideas nor not having ideas. Only when the the thien nh, chang them e y ti ao Tn hay
mind of pure practice coincides with the Way will bat c th g ca. ao Tn hoi: "Ong ang lam g
body and mind be calm. If body and mind are not vay?" Phap Dung ap: "ang quan tam." ao Tn
yet calm, they will not be at ease. When body and hoi: "The th ai la ngi quan, con tam la cai g?"
mind are not at ease, thorns grows on the path of Phap Dung khong tra li c. Ben ng day vai
realization." Sensei Pat Enkyo O'Hara wrote in chao va hoi: "ai c tru ni nao?" ao Tn noi:
Village Zendo (New York City): "If you study "Ban Tang chang co cho tru nhat nh. Co khi th
with a teacher for a long time, with both of you cho nay, co khi th cho kia vay thoi." Phap
earnestly serving the Dharma, wonderful things Dung hoi: "Co le ngai biet Thien s ao Tn?"
can happen. Positions can change, and suddenly ao Tn tra li: "V sao ma ong lai hoi en ao
one day the teacher is the student and the student Tn?" Phap Dung ap: "V toi ngng mo danh
is the teacher. Incredible reponsiveness occurs. c cua ngai ao Tn a lau. Toi mong co dp gap
The relationship between teacher and student is g e tham yet." ao Tn noi: "Thien s ao Tn
well expressed in a koan about a mother bird chnh la ban Tang ay!" Phap Dung noi: "Tai sao
pecking from the outside of an egg and a baby bird ngai lai en ay?" ao Tn noi: "Ban Tang co y
pecking from the inside. Each is pecking away, en ay e tm ong. Ni ay co cho nao ngh ngi
trying to get rid of the eggshell. This image aptly c khong?" Phap Dung ch ve me sau va noi: "
reflects how a teacher and a student each work on ang kia co cai am nho." Noi xong Phap Dung ben
the barriers to wisdom how a teacher and a dat ao Tn en am tranh ni ma xung quanh toan
student each work on the barriers to wisdom in la da thu nh cop va soi. ao Tn a hai tay len
their own way." tri lam nh s. Phap Dung noi: "Ke ra ong cung
Quan He Tanh: Duyen phanMoi quan he con co cai o vay." ao Tn noi: "The cai o la
AffinityKhuynh hng hp quan cua cac sinh cai g?" Phap Dung khong the tra li. Lat sau, ao
vat thanh to chc, gia nh, chung loai hay nhng Tn viet mot ch "Phat" tren cho ngoi thien cua
nhom khac, t o tanh ca nhan va tanh khac biet Phap Dung. Phap Dung nhn thay nh vay lay lam
c dung e cung ng cho oan theThe kinh s. ao Tn noi: "Ke ra ong cung con co cai
tendency of beings to come together as organism, o vay." Phap Dung khong lanh hoi, lien le bai va
families, species, and other groupings, providing thnh ao Tn giai thch y ngha. ao Tn noi:
individuality and diversity within the plenum. "Tram ngan phap mon cung qui ve tam. Nguon
Quan Le T: Then gai caLatch of a door cua ha sa dieu hanh cung tai ni tam. Tat ca gii
Thien tong dung thuat ng nay e ch con ng luat, thien mon, nh mon, phap mon tri kien, va

tue mon va moi th than thong hien hien eu la s
hu t nhien, chang ri cai tam cua ong. Tat ca
phien nao nghiep chng ban lai von khong tch
trong rong va khong thc co. Nhat thiet nhan qua
eu nh mong ao. Chang co tam gii e t bo.
Chang co Bo e nao e kha ac. Ban chat nguyen
thuy va hnh tng cua nhan va phi nhan eu
khong sai khac, t chung von bnh ang. ai ao
trong rong va bao la vo tan, khong co lay mot
niem. Neu ong ac c phap nay, th khong con
thieu bat c th g, nh vay gia ong va Phat co
cai g khac au? Khi khong con giao phap nao
na, ong ch can e tam mnh t tai tru ni chnh
ban chat cua mnh, chang can lo ngai ch hanh,
ma cung chang can hanh thanh loc kho hanh; ch
can song i song khong ham muon, vi cai tam
khong san han, khong trau tria; hoan toan thanh
than vo ngai; mac s tung hoanh theo y mnh;
chang lam ieu thien, cung chang lam ieu ac; ch
tuy duyen ma i, ng, ngoi, nam, va tat ca nhng
th o la g neu khong phai la s dieu dung khoai
lac va vo u cua ch Phat. Cai nay mi goi la Phat
vay."In Zen, the term "Latch of a door" is used
to indicate the path of the inclination to the good,
or the extremely wonderful methods of Zen.
According to the Records of the Transmission of
the Lamp (Chuan-Teng-Lu), Volume IV, during
the Zhen Guan Era (627-649), the Fourth
Ancestor, Zen master Tao-Hsin (Daoxin), saw a
strange celestial sign in the distance and realized
that an unusual person must be living on Niutou
Mountain. He personally climed the mountain to
find the person and pay him a visit. Seeing a
temple monk, he asked, "Is there a monk here?"
The monk responded, "Who among those who've
'left home' is not a monk?" Tao-Hsin responded,
"What one is a real monk?" The temple monk
couldn't reply. Then another monk from the
temple said, "About ten miles from here in the
mountains there's a hermit. His name is Fa-jung.
When he sees people coming he doesn't get up,
nor does he pay attention to common courtesy. Is
he the one you're looking for?" Tao-Hsin then
traveled into the mountains. There he found
Niutou sitting up right in meditation, completely
self-absorbed, paying no attention to Tao-Hsin
whatsoever. Tao-Hsin asked him, "What are you
doing?" Fa-jung responded, "Perceiving mind."
3270
Tao-Hsin said, "Who is it who is perceiving
mind? And what is mind?" Fa-jung had no answer.
Standing up, he bowed. Later, he asked, "Where
does Your Worthiness reside?" Tao-Hsin said,
"This poor monk has no permanent home.
Sometimes I live here, sometimes I live there."
Fa-jung said, "Perhaps you know the master Tao-
Hsin." Tao-Hsin replied, "What would you ask
him?" Fa-jung said, "I've respected his virtue for
some time now. I would like to pay my respect to
him." Tao-Hsin said, "I am Zen master Tao-
Hsin." Fa-jung said, "Why have you come here?"
Tao-Hsin said, "I've come here to pay you a visit.
Do you have some place we can take a rest?" Fa-
jung pointed and said, "Over there I have a small
cottage." He then led Tao-Hsin to a cottage that
was surrounded by wild beasts such as tigers and
wolves. Tao-Hsin put both of his hands up in the
air as if he were scared. Fa-jung said, "Are you
still like this?" Tao-Hsin said, "What is this?" Fa-
jung couldn't answer. Later, Tao-Hsin wrote the
word "Buddha" on Fa-jung's meditation seat. Fa-
jung saw this he was horrified. Tao-Hsin said,
"Are you still like this?" Fa-jung didn't understand,
so he bowed and asked Tao-Hsin to explain his
meaning. Tao-Hsin said, "The hundred thousand
gates of Buddhadharma, they all return to this
mind. The source of the countless exquisite
sublime practices is this mind. All of the precepts
and monastic rules, Zen meditation, Dharma gates
of knowledge, and wisdom and every sort of
miraculous manifestation are your natural
possession, not separate from your mind. Every
type of nuisance and karmic impediment is
fundamentally empty and without real existence.
All causes and effects are but illusions. There are
no three worlds that are to be cast off. There is no
bodhi that can be attained. The original nature and
appearance of what is human and what is
nonhuman does not differ. The great way is empty
and vast, without a single thought. If you have
attained this Dharma, where nothing whatsoever is
lacking, what difference is there between yourself
and Buddha? When there is not a single teaching
left, then you are just left to abide in your own
nature; with no need to worry about your
behavior; no need to practice cleansing
austerities; but just living a life without desire;
 3271

with a mind without anger, without cares; Daochang held up his staff and said, "Do you
completely at ease and without impediment; understand?" The monk said, "I don't
acting according to your own will; without needing understand." Daochang hit him.
to take on any good or evil affairs; just walking, Mot v Tang hoi: "The nao la nguon cua ai
sitting, and lying down; with whatever meets your ao?" ao Thng anh cho ong Tang mot
eye being nothing other than the essential source, caiA monk asked, "What is the source of
and all of it is but the sublime function of Buddha; the great way?" Daochang struck him.
blissful and without care. This is called 'Buddha.'" Moi khi ao Thng thay mot v Tang en
Quan Liet: See Quan Liet T. tham le, ong thng a gay len anh uoi ra,
Quan Liet T: Cho ch cc vi dieu cua thien hoac noi: "Ong tre roi," hoac noi: "anh trong
ngha, tc la ien then chot cua ly va s. Hanh gia cua lao Tang Quan Nam i." Trong thi ay
phai thau hieu ly s (nguyen tac va thc hanh) tac hnh nh ch co S Bac Hien (?) hoa xng
ong lan nhau mot cach vo ngai. Hieu c ieu c vi ao Thng ma thoi Whenever
nay, hanh gia se at c vo lau nh hay thien the master would see a monk coming to pay
nh tap trung chan ly tuyet oi, thoat khoi moi respects, he would often take up his staff to
hien tng nhiem trcAn extremely wonderful strike him and chase him off. Sometimes he'd
meaning of Zen. Practitioners must comprehend say, "You're late," or "Beat Guannan's drum."
thoroughly the unimpeded interaction of During his time only Beixian was in harmony
noumenon and phenoumenon, principle and with him.
practice, etc (no barrier in either of the two). To Quan Nan: B rac roi vi phap luatIn danger
comprehend this, practitioners will attain the from the lawOfficial oppression.
dhyana of or concentration on absolute truth free Quan Nang: Organs.
from phenomenal contamination. Quan Niem: Concept.
Quan Nam ao Thng Thien S: Kannan Dojo Quan Niem Khong Hu Ly: Irrational views.
(jap)Kuan-nan Tao-ch'ang (Wade-Giles Quan San Quoc S (1277-1360): Kanzan-Egen
Chinese)Guannan Daochang (Pinyin (jap)See Quan Sn Hue Huyen Thien S.
Chinese)Thien s Quan Nam ao Thng, e Quan Sat Khach Quan: Objective observation
t cua Thien s Bach Trng Hoai Hai. Co rat t c Phat a nhan manh en s quan trong cua
chi tiet ve cuoc i cua Thien s Quan Nam ao viec quan sat khach quan la mot trong nhng ieu
Thng; tuy nhien, co mot vai chi tiet nho ve v toi quan trong trong viec tu tap theo Phat phap.
Thien s nay trong bo Truyen ang Luc, quyen X: Qua quan sat khach quan chung ta nhan chan ra
Thien s Quan Nam ao Thng goc ngi Tng bo mat that cua kho au phien nao. T o chung
Chau, bay gi la vung thuoc tnh Ho BacZen ta mi co c hoi tu tap e tan diet hoan toan kho
master Guannan Daochang was a disciple of Zen au va phien nao. Chnh v the ma vao bat c
master Pai-zhang Huai-hai. Few other details thi iem nao trong tien trnh tu tap, quan sat
about Guannan Daochang's life are available in khach quan luc nao cung gi vai tro chnh yeu
the classical records; however, there is some brief The Buddha stressed the importance of objective
information on him in the Records of the observation, one of the keys to the Buddhist
Transmission of the Lamp (Chuan-Teng-Lu), cultivation. Through objective observation we
Volume X: Zen master Daochang came from realize the real face of sufferings and afflictions.
Xiangzhou, now is a portion in the Hubei its is objective observation that gives us an
Province. opportunity to cultivate to totally destroy
Mot v Tang hoi: "The nao la y ch To s t sufferings and afflictions. Thus, objective
Tay lai?" ao Thng a gay len noi: "Lanh observation plays a key role in the process of
hoi khong?" V Tang ap: "Khong lanh hoi." cultivation.
ao Thng ben anh uoi v TangA monk Quan Sat Tnh Lang Suy Tng Tnh Lang:
asked, "What is the meaning of Serene observation-Serene reflectionQuan sat
Bodhidharma's coming from the west?" tnh lang va suy tng tnh lang co the c hieu
 3272

la 'Mac Chieu'. Tuy nhien, ca hai ch tnh lang va tam phong i, duyen vao nhng t tng khac, hay
suy tng trong Thien ay co y ngha ac biet hay biet s phong tam ay nhng khong e mnh b
va khong nen c hieu theo ngha thong thng cam xuc, cung khong suy t ve nhng t tng
cua chung. Trong Thien, y ngha ch 'mac' sau xa nay. Khong nen phe bnh, ch trch, anh gia, hay
hn la 'yen lang' hay 'yen tnh'; no ham ngha sieu ngi khen nhng t tng ay ma ch em s chu
viet tat ca ngon ng va t tng; no bieu th mot tam cua mnh tr ve nhp th t nhien. Chung ta
trang thai 'vt ra ngoai' s bnh tnh lan tran khap co the b nhng t tng bn nh hay bat thien
ni. Lai cung nh vay, y ngha cua ch 'chieu' tran ngap. ieu nay co the xay ra. Chnh trong khi
cung sau xa hn cai ngha thong thng cu a no la hanh thien chung ta hieu biet tam mnh hoat ong
'suy niem mot van e hay mot y tng.' No khong nh the nao. Hay tnh thc va hay biet ca hai,
co mui v cua hoat ong tinh than hoac t tng nhng t tng cao thng va nhng t tng thap
suy niem, nhng la mot y thc sang nh gng, hen, nhng g tot ep va nhng g xau xa, thien va
luon luon chieu dieu va rc r trong cai t the bat thien. Khong nen t ton kieu hanh v nhng t
nghiem thanh tnh cua no. Noi mot cach chnh xac tng tot va nga long that vong vi nhng y ngh
hn na, 'mac' co ngha la s tnh lang cua vo xau. T tng en roi i, khong khac g cac nghe
niem, va 'chieu' co ngha la y thc song ong va s tren san khau. Khi nghe tieng tieng ong hay
sang to. Do o, chung ta co the hieu s quan sat ghi nhan, co tieng ong, roi em tam tr ve hi
tnh lang va suy tng tnh lang hay mac chie u la th. Cung the ay, khi co mui, co v, co xuc cham,
y thc sang to trong s tnh lang vo niem, va ieu au, sng, v.v... hay theo doi nhng t tng ay
nay giong het nh li Phat day trong kinh Kim mot cach khach quan, t tai va khong dnh mac.
Cang 'ng vo s tru nhi sanh ky tam hay khong tru Tnh giac chu niem ngha la quan sat bat c viec
vao au ma mong khi cai tam.'Serene g xay en ben trong ta va trong tac phong cua
observation and serene reflection can be chung ta, ch khong xet oan xem no tot hay xau.
understood as "Silent absorption". However, both Phat t thuan thanh nen luon nhn s vat mot cach
serene observation and serene reflection here in khach quan ch khong chu quan, ch quan sat vi
Zen special meanings and should not be s hay biet suong. Nhn mot cach khach quan
understood in their common connotations. In Zen, khong vng van dnh mac vi nhng t tng ay.
the meaning of 'serene' goes much deeper than Trong moi sinh hoat cua cuoc song hang ngay,
mere 'calmness' or 'quietude'; it implies quan sat vo t la cha khoa buong bo moi dnh
transcendency over all words and thoughts, macThe Buddha taught: The mind is like a
denoting a state of 'beyond', of pervasive peace. monkey, the thought is like a horse. Whenever
Likewise, the meaning of 'reflection' goes much our mind wanders to other thoughts, be aware of
deeper than its ordinary sense of 'contemplation of them, but do not get involved in them emotionally
a problem or an idea'. It has no savour of mental or intellectually; do not comment, condemn,
activity or of contemplative thought, but it is a evaluate or appraise them, but bring our attention
mirror-like clear awareness, ever illuminating and back to the nature rhythm of our breathing. Our
bright in its pure self-experience. To speak even mind may be overwhelmed by evil and
more concisely, 'serene' means the tranquility of unwholesome thoughts. This is to be expected. It
no thought, and 'reflection' means vivid and clear is in meditation that we understand how our mind
awareness. Therefore, we can understand the works. Become aware of both the good and evil,
serene observation and serene reflection is clear the ugly and beautiful, the wholesome and
awareness in the tranquility of no-thought, and its unwholesome thoughts. Do not elated with our
meaning is exactly the same with the Buddha's good thoughts and depressed with the bad. These
teaching in the Diamond Sutra 'Not dwelling on though come and go like actors on a stage. When
any object, yet the mind arises.' we hear sounds, become aware of them and bring
Quan Sat Vien: ObserverNgi quan satc our attention back to our breath. The same with
Phat day: Tam (nhay nhot loan ong) nh con regard to smell, taste (which you may get
vn, y (chay lung tung) nh con nga. Moi khi mentally), touch, pain, pleasure and so forth.
 3273

Sincere Buddhists should observe the thoughts in a Quan Tang: A royal-recognized monkMot v
calm detached way. Mindfulness means observing Tang Cang e lanh ao Tang chung, trong mot
whatever happens inside oneself, whenever one ngoi quan tA royal-recognized monk who
does, not judging it as good or bad, just by supervised the assembly of monks in a national
watching with naked awareness. Sincere temple.
Buddhists should always observe things Quan The Am: Avalokitesvara (skt)See Quan
objectively, not subjectively, observing with our The Am.
naked awareness. In all daily activities, impartial Quan Tr ong An Thien S: Doan Kanshi
observation is the key to release all attachments. (jap)T'ung-an Kuan-chih (Wade-Giles
Quan Sn Hue Huyen Thien S (1277-1360): Chinese)Tongan Guanzhi (Pinyin Chinese)
Kanzan-Egen (jap)Muso DaishiCung goi la See ong An Quan Tr Thien S.
Han Sn Hue Huyen, thien s thuoc phai Lam Te, Quan Trong Nht: Most importantly.
mon o va ngi noi phap cua Tong Phong Dieu Quan T: A royal-recognized templeMot t
Sieu. Quan Sn Hue Huyen tr thanh vien trng vien c hoang gia bao tr A royal-recognized
th hai cua tu vien ai c, mot trong nhng tu temple or a temple that is supported by the royal
vien chnh Kyoto do Tong Phong lap ra. Sau o family. It is also called "National Temple".
ong tr thanh vien trng th nhat cua Dieu Tam Quan Van: Cau thien ke c viet tren quan tai v
T, mot tu vien khac Kyoto, do hoang e Go- Thien Tang va mi th tchA Zen verse, posted
Kimatsu cho xay dng sau khi thoai v. Sau khi on the front side of the coffin of a Zen monk who
nhan c an xac nhan t thay Tong Phong, Quan just passed away.
Sn Hue Huyen theo gng thay lui ve mien nui Quan: Vipasyana or Vidarsana (skt)
nhieu nam nham a s the nghiem thien cua ContemplationExaminationTo look intoTo
mnh en cho sau sac hn. Trong suot thi gian studyTo contemplateTo contemplate and
nay, ban ngay ong lam viec lao ong va ban em mentally enter into truthQuan tng la tap trung
th ong lai chm sau trong thien nh. Sau khi th t tng e quan sat, phan tch va suy nghiem
tch vao nam 1360, Quan Sn Hue Huyen c mot van e, giup cho than an va tam khong loan
hoang gia Nhat phong cho nhieu danh hieu ton ong, cung nh c chanh niem. Quan tng
vinhAlso called Muso-Daishi, a Japanese Zen khong phai la chuyen n gian. That vay, trong
master of the Rinzai school, a student and dharma the gii may moc hien ai hom nay, cuoc song
successor of Myocho Shuho (Daito Kokushi). cuong loan lam tam tr chung ta luon b loan ong
Following Myocho, who founded the most vi biet bao cong chuyen hang ngay khien cho
important Zen monastery of Kyoto, Daitoku-ji, chung ta met moi ve the xac lan tinh than, nen
Kanzan Egen was the second abbot of the viec lam chu than mnh a kho, ma lam chu c
monastery. Later he was the first abbot of tam mnh lai cang kho hn. Quan tng la phng
Myoshin-ji, also in Kyoto, a monastery built for phap Phat t ap dung hang ngay, luyen ca than
him by the abdicated emperor Go-Komatsu. After tam, em lai s hoa hp gia tinh than va vat chat,
he received from Myocho the seal of gia con ngi va thien nhien. Noi tom lai, quan
confirmation, following the example of his master, la ngam ngh can than (te t). Quan chieu co the
Kanzan went into retreat for many years in the c dung e pha bo s l enh va ue nhiem.
mountains in order to deepen his realization. Quan tnh thng triet tieu long san han. Quan s
During this time he worked as a laborer during the biet n va tam hy triet tieu long ganh ghet. Quan
day and sat in meditation at night. After he passed vo thng va niem chet giup giam bt s tham ai.
away in 1360, Kanzan Egen received a number of Quan bat tnh giup giam thieu chap thu. Quan vo
honorific titles from the Japanese imperial court nga va tanh khong giup triet tieu nhng t tng
(Muso Daishi, Honnu enjo Zenji, Busshin Kakusho xau xaContemplation can fundamentall be
Zenji, Daijo Shoo Zenji, Homu ryoko Zenji). defined as the concentration of the mind on a
Quan Sn Quoc S (1277-1360): Kanzan-Egen certain subject, aiming at realizing a tranquil body,
(jap)See Quan Sn Hue Huyen Thien S. and an undisturbed mind as a way to perform right
 3274

mindfulness. Contemplation is not a simple Quan Bat Tnh: Asubhasmrti (skt)Meditation

matter. In the world today, based on mechanical on impurityMeditation on the uncleanness
and technological advances, our life is totally c Phat day nen quan Than va ch phap bat tnh.
distrubed by those daily activities that are very Ky that di lp da, than the chung ta cha ng
tiresome and distressing for mastering; thus, the toan la nhng th nh nhp va hoi thui nh tht,
body is already difficult and if we want to master xng, mau, mu, am, dai, phan, nc tieu, van
the mind, it is even more difficult. Contemplation van. The nen sau khi quan sat tng tan, chung ta
is the daily practice of Buddhist adepts for training thay ro khong co g e om ap than nay. Quan bat
the body and mind in order to develop a balance tnh ngay tren than cua chnh mnh hay cua ngi
between Matter and Mind, between man and the khac. ay la giai oan cuoi cung trong chn giai
universe. In short, contemplation can be used to oan quan tng ve than xac, nham diet tr tham
dispel distractions and defilements. ducThe Buddha advised us to contemplate that
Contemplation on love to dispel anger. the body and all things as impure or filthy
Contemplation on appreciation and rejoicing in the (vileness of all things). In fact, beneath the layers
good qualities of others can dispel the problem of of skin, our body contains filthy and smelly
jealousy. Contemplation on impermanence and substances such as meat, bones, blood, pus,
death awareness can reduce covetousness. phlegm, saliva, excrement, urine, etc. After
Contemplation on the impurity can help reduce reflecting carefully of it, we can conclude that our
attachment. Contemplation on non-ego (non-self) body is hardly worth cherishing. Meditation on the
and emptiness can help eliminate (eradicate) uncleaness of the human body of self and others.
completely all negative thoughts. This is the last of the nine stages of disintegration
Quan Am: Kannon (jap)See Quan The Am. of the dead body. It is a meditation to destroy
Quan Am Kinh: Samanta-mukha-parivartonam- desireSee Cu Tng Quan.
avalokitesvara-vikurvana-nirdesa (skt)Quan Quan Bat T Ngh Canh: Quan canh gii chan
The Am Pham Pho MonChapter on nh vt tren t tng va van tTo contemplate
Avalokitesvara Universal gate. the realm beyond thought and words.
Quan Am Linh Cam Chan Ngon: Kuan Shi Quan Bien Lang: Reflection on a Calm Sea
Yins Efficacious Response True Words. Mot loai thien nh ma ngi Trieu Tien goi la
Quan Am Quan: Quan tng thay ro sac than cua Haein (bien lang) c noi en trong Kinh Hoa
Bo Tat Quan The Am, mot trong 16 phep quan NghiemA meditative state called the Haein
trong Tnh o tongVisualization of (calm sea) samadhi that is mentioned in the
Avalokitesvara Bodhisattva, one of the sixteen Avatamsaka Sutra.
contemplations (sixteen meditations)See Thap Quan Can C Chung Sanh: Contemplation on
Luc Quan. the fundamenal ability of sentient beingsQuan
Quan Am Vien Thong: Kuan Yin Yuan Tung t chat (can c, pham tanh t nhien) cua chung
(chi)The Miraculous Understanding of sanh. Theo kinh Duy Ma Cat, chng ba, c Phat
AvalokitesvaraQuan Am la t ch Phan bao Phu Lau Na Di a La Ni T: Ong i en
"Avalokitesvara" theo truyen thong Trung Hoa, tham benh ong Duy Ma Cat dum toi. Phu Lau Na
nhng khong co y ngha hay nh ngha nao cua bach Phat: Bach The Ton! Con khong kham lanh
ch "Vien Thong". "Vien" co ngha la tron, ay en tham benh ong ta. V sao? Nh lai trc kia
u, hoan toan; va "Thong" co ngha la thau triet con trong rng ln, di coi cay noi Phap cho Ty
hay hoan toan tnh thc"Kuan Yin" is the Kheo mi hoc, luc o ong Duy Ma Cat en bao
Chinese tradition of Avalokitesvara, but there is con: Tha Phu Lau Na! Ngai nen nhap nh trc
no clear-cut definition or meaning of the phrase e quan sat tam a cua nhng ngi nay, roi sau
"Yuan Tung". "Yuan" means round, complete or mi noi en noi Phap. Ngai ch em mon an d
perfect; and "Tung" means thorough e trong bat bau, phai biet ro tam niem cua cac v
understanding or thorough awakening. Ty Kheo nay, ch cho ngoc lu ly ong vi thuy
tinh. Ngai khong biet c can nguyen cua chung
 3275

sanh, ch nen dung Phap Tieu Tha ma phat khi developed the Mahayana mind but they now
cho ho, nhng ngi kia t khong co t vet, ch forget all about it; how can you teach them
lam cho ho co t vet, ho muon i ng ln, ch Hinayana? Wisdom as taught by Hinayana is
ch loi nho. Ngai ch nen em bien ln e vao dau shallow; it is like a blind man who cannot discern
chn trau, ch cho anh sang mat tri ong vi la the sharp from the dull roots of living beings. At
om om. Ngai Phu Lau Na! Nhng v Ty Kheo that time, Vimalakirti entered the state of samadhi
nay a phat tam ai Tha t lau, gia chng quen and caused the bhiksus to remember their former
lang, nay sao lai lay Phap Tieu Tha dan day ho? lives when they had met five hundred Buddhas
Toi xem hang Tieu Tha tr hue can ct cung nh and had then planted seeds of excellent virtues,
ngi mu, khong phan biet c can tanh li on which they had dedicated to their quest of
cua chung sanh. Luc bay gi ong Duy Ma Cat lien supreme enlightenment; they instantly awakened
nhap tam muoi (chanh nh) lam cho nhng v Ty to their past and recovered their fundamental
Kheo o biet c kiep trc cua mnh a tng minds. They at once bowed with their heads at the
ni 500 c Phat vun trong cac coi c, hoi hng feet of Vimalakirti, who then expounded the
ve ao Vo thng Chanh ang Chanh giac, lien o Dharma to them; they resumed their quest of
rong suot tr lai ang bon tam ai Tha. Khi ay supreme enlightenment without backsliding. I
cac v Ty Kheo cui au anh le ni chn ong Duy think that Sravakas, who do not know how to look
Ma Cat, ong lien nhan o noi Phap lam cho tat ca into the roots of their listeners, should not expound
khong con thoi lui ni ao Vo thng Bo e. Con the Dharma. Hence, I am not qualified to call on
ngh hang Thanh Van nh con khong quan c Vimalakirti to inquire after his health.
can c cua ngi, khong nen noi Phap. V the con Quan Chan Nh: Nghien cu ky lng chan
khong kham lanh en tham benh ong. nhCrutinize thusness.
Contemplation on the fundamenal ability Quan Ch: Ten cua mot v Thien s Trung Hoa
(fundamental quality, level, motive power, natural thuoc tong Tao ong vao thi nha Ngu ai (907-
ability, or original endowment and nature) of 960)Name of a Chinese Ts'ao Tung Zen master
sentient beings. According to the Vimalakirti who lived in the Wu-tai Dynasty in China.
Sutra, Chapter Three, the Buddha said to Quan Chieu: Lay tr tue ma soi sang hay chieu
Purnamaitrayaniputra: You call on Vimalakirti to kien s lyTo reflectTo be enlightened or to
enquire after his health on my behalf. enlighten as a result of insight (intelligent)
Purnamaitrayaniputra said: World Honoured contemplation.
One, I am not qualified to call on him and enquire Quan Chieu Bat Nha: The wisdom of perceiving
after his health. This is because when I was once the real meaning of all thingsSau khi quan triet
in a grove and was expounding the Dharma under Phat phap trong kinh ien, ngi ta quan chieu
a tree to a group of newly initiated bhiksus, thc ngha cua no qua thc hanh. Phan th nh cua
Vimalakirti came and said: Hey, Bat Nha Ba La Mat hay tr tue at c qua tu
Purnamaitraynaiputra, you should first enter the tap. ay la mot trong ba loai Bat Nha, lay tr tue
state of samadhi to examine the minds of your quan chieu cai ly thc tng hay nh thien quan
listeners before expounding the Dharma to them. ma giac ngo c chan ly After reading and
Do not put rotten food in precious bowls. You understanding the Buddhadharma in sutras, one
should know their minds and do not take their then contemplates and illuminates their meanings
precious crystal for (ordinary) glass. If you do not through actual practice. Wisdom acquired from
know their propensities, do not teach them cultivation or contemplation, the second part of
Hinayana. They have no wounds, so do not hurt the Prajnaparamita. This type of contemplation
them. To those who want to tread the wide path, will lead to the real mark prajna. This is one of the
do not show narrow tracks. Do not enclose the three kinds of Prajna, the prajna or wisdom of
great sea in the print of an oxs foot; do not liken meditative enlightenment on reality.
sunlight to the dim glow of a firefly. Quan Chieu Kho: To reflect on suffering
Purnamaitryaniputra, these bhiksus have long ago Quan chieu kho la mot trong nhng ca ngo
 3276

quan trong i vao ai giac, v nh o ma chung ta house.

mi co kha nang cham dt moi chap trc, ham Quan Chung Sanh: Contemplation on living
muon va duc vongReflection on suffering is one beingsCach quan sat chung sanh cua mot hanh
of the most important entrances to the great gia tu thien. Theo kinh Duy Ma Cat, chng bay,
enlightenment; for with it, we are able to end all ngai Van Thu S Li hoi ong Duy Ma Cat: Bo
attachments, aspirations and desires. Tat quan sat chung sanh phai nh the nao? Duy
Quan Chieu Lc: Power of contemplatingNang Ma Cat ap: V nha huyen thuat thay ngi
lc quan chieu (s chiem nghiem)See Lc huyen cua mnh hoa ra, Bo Tat quan sat chung
Quan Chieu. sanh cung nh the. Nh ngi tr thay trang di
Quan Chieu Thc Tai: Reflection on reality nc, thay mat trong gng, nh anh nang dn,
Quan chieu thc tai co ngha la quan chieu tinh nh am vang cua tieng, nh may gia h khong,
tuy hay ban the cua ieu g hay trang thai thc. nh bot nc, nh bong noi, nh loi ca y chuoi, nh
Moi khi quan chieu thc tai, Hanh gia tu thien nen anh ien chp, nh ai th nam, nh am th sau,
luon nh rang chung ta khong the nao nhan ra het nh can th bay, nh nhap th mi ba, nh gii
c tnh phc tap khong lng cua ban than thc th mi chn. Bo Tat quan sat chung sanh cung
tai. Neu khong nh vay, chung ta se b mac bay nh the. Nh sac chat coi vo sac, nh mong lua h,
bi cai goi la khai niem cua s la doi. Hanh gia nh than kien cua Tu a Hoan, nh s nhap thai
tu Thien nen luon nh rang neu s viec luon luon cua A Na Ham, nh tam oc cua A la han, nh
xay ra giong nh chung ta mong i th se khong tham gian pha gii cua Bo Tat chng vo sanh phap
bao gi co nhng th c goi la ao tng hay sai nhan, nh tap kh phien nao cua Phat, nh mu thay
lamReflection on reality means reflection on sac tng, nh hi th ra vao cua ngi nhap diet
the essence or substance of anything or real state, tan nh, nh dau chim gia h khong, nh con cua
or reality. When we reflect on reality, Zen thach n (an ba khong sanh e), nh phien nao
practitioners should always remember that our cua ngi huyen hoa, nh canh chiem bao khi a
habitual perception of reality is often inadequate. thc, nh ngi diet o tho lay than, nh la
If this were not so, we would be trapped by a so- khong khoi. Bo Tat quan sat chung sanh cung nh
called concept of deception. Zen practitioners the o. Khi ay Ngai Van Thu S Li hoi: Neu
should always remember that if things and events Bo Tat quan sat nh the th phai thc hanh long t
always happened as we expected, there would be nh the nao? Duy Ma Cat ap: Bo Tat quan sat
no so-called illusions or misconceptions. nh the roi phai t ngh rang phai v chung sanh
Quan Chieu Tnh Lang: Reflection on noi phap nh tren, o la long t chan that; phai
calmness or tranquilityQuan chieu Tnh Lang thc hanh long t tch diet, bi v khong sanh; phai
la mot trong nhng ca ngo quan trong i vao ai thc hanh long t khong nong bc, bi khong co
giac, v nh o ma chung ta khong khuay roi tam phien nao; phai thc hanh long t bnh ang, bi
mnhReflection on calmness is one of the most ba i nh nhau; phai thc hanh long t khong ua
important entrances to the great enlightenment; tranh, bi khong co khi; phai thc hanh long t
for with it, we do not disturb our mind. khong hai, bi trong ngoai (can tran) khong hiep;
Quan Chieu Vo Nga: Reflection on No-Self phai thc hanh long t khong hoai, bi hoan toan
See Vo Nga Quan. khong con; phai thc hanh long t kien co, bi
Quan Chieu Vo Thng: To reflect on long khong huy hoai; phai thc hanh long t thanh
impermanenceQuan chieu vo thng la mot tnh, bi tanh cac phap trong sach; phai thc hanh
trong nhng ca ngo i vao ai giac, v nh o ma long t vo bien, bi nh h khong; phai thc hanh
chung ta mi co kha nang thay c bo mat that long t cua A la han, v pha cac giac kiet s; phai
cua nhng duc vong trong nha la tam gi i thc hanh long t Bo Tat, v an vui chung sanh;
Reflection on impermanence is one of the most phai thc hanh long t cua Nh Lai, v ang tng
important entrances to the great enlightenment; nh nh; phai thc hanh long t cua Phat, v giac
for with it, we are able to reflect and see the real ngo chung sanh; phai thc hanh long t t nhien,
face of all the desires of the triple world burning v khong nhn au ma ang; phai thc hanh long
 3277

t Bo e, v ch co mot v; phai thc hanh long t (empty) core of a banana tree; at a flash of
vo ang, v oan cac ai kien; phai thc hanh long lightning; at the (non-existent) fifth element
t ai bi dan day cho phap ai Tha; phai thc (beside the four that make the human body); at the
hanh long t khong nham moi, quan khong, vo sixth aggregate (beside the five that make a
nga; phai thc hanh long t phap th khong co sentient being); at the seventh sense datum
luyen tiec; phai thc hanh long t tr gii e hoa (beside the six objects of sense); at the thirteenth
o ngi pha gii; phai thc hanh long t nhan entrance (ayatana-beside the twelve involving the
nhuc e ung ho ngi va mnh; phai thc hanh six organs and six sense date); at the nineteenth
long t tinh tan e ganh vac chu ng sanh; phai thc realm of sense (beside the eighteen dhatus or
hanh long t thien nh khong tho mui thien; phai fields of sense); at form in the formless world; at
thc hanh long t tr tue, eu biet ung nhp; phai the (non-existent) sprout of a charred grain of rice;
thc hanh long t phng tien, th hien tat ca; phai at a body seen by a srota-apanna (who has wiped
thc hanh long t khong an dau, long ngay trong out the illusory body to enter the holy stream); at
sach; phai thc hanh long t tham tam, khong co the entry of an anagamin (or a non-returning
hanh xen tap; phai thc hanh long t khong phnh sravaka) into the womb of a woman (for rebirth);
doi, khong co la gat; phai thc hanh long t an at an arhat still preserving the three poisons (of
vui, lam cho tat ca c s an vui cua Phat. Long desire, anger and stupidity which he has
t cua Bo Tat la nh the o. Ngai Van Thu S Li eliminated forever); at a Bodhisattva realizing the
hoi: Sao goi la long bi? Duy Ma Cat ap: Bo patient endurance of the uncreate who is still
Tat lam cong c g cot e cho chung sanh. Van greedy, resentful and breaking the prohibitions; at
Thu S Li hoi: Sao goi la long hy? Duy Ma Cat a Buddha still suffering from klesa (troubles); at a
tra li: Co li ch g eu hoan hy, khong hoi han. blind man seeing things; at an adept who still
Van Thu S Li hoi: Sao goi la long xa? Duy breathes air in and out while in the state of
Ma Cat ap: Nhng phc bao a lam, khong co nirvanic imperturbability; at the tracks of birds
long hy vong. Ngai Van Thu S Li hoi: S flying in the air; at the progeny of a barren
sanh t ang s, Bo Tat phai y ni au? Ong Duy woman; at the suffering of an illusory man; at a
Ma Cat ap: Bo Tat trong sanh t ang s o, sleeping man seeing he is awake in a dream; at a
phai y ni sc cong c cua Nh Lai. Ngai Van devout man realizing nirvana who takes a bodily
Thu S Li hoi: Bo Tat muon y sc cong c cua form for (another) reincarnation; and at a
Nh Lai, phai tru ni au? Duy Ma Cat ap: Bo smokeless fire. This is how a Bodhisattva should
Tat muon y sc cong c cua Nh Lai, phai tru ni look at living beings. At that time, Manjusri
cho o thoat tat ca chung sanh. Van Thu lai hoi: asked Vimalakirti: When a Bodhisattva so
Muon o chung sanh phai tr nhng g? Duy Ma meditates how should he practise kindness
Cat ap: Muon o thoat chung sanh trc het (maitri)? Vimalakirti replied: When a
phai tr phien nao cua ho. Van Thu hoi: Muon Bodhisattva has made this meditation, he should
tr phien nao, phai thc han h nhng g? Duy Ma think that he ought to teach living beings to
Cat ap: Phai thc hanh chanh niem.The way meditate in the same manner; this is true kindness;
a Zen practitioner Contemplate on living beings. he should practise causeless (nirvanic) kindness
According to the Vimalakirti Sutra, Chapter which prevents creativeness; he should practice
Seven, Manjusri asked Vimalakirti: How should unheated kindness which puts an end to klesa
a Bodhisattva look at living beings? Vimalakirti (troubles and causes of troubles); he should
replied: A Bodhisattva should look at living practice impartial kindness which coves all the
beings like an illusionist does at the illusory men three periods of time (which means that it is
(he has created); and like a wise man looking at eternal involving past, future and present); he
the moons reflection in water; at his own face in a should practice passionless kindness which wipes
mirror; at the flame of a burning fire; at the echo out disputes; he should practice non-dual kindness
of a calling voice; at flying clouds in the sky; at which is beyond sense organs within and sense
foam in a liquid; at bubbles on water; at the data without; he should practice indestructible
 3278
kindness which eradicates all corruption; he
should practice stable kindness which is a
characteristic of the undying self-mind; he should
practice pure and clean kindness which is spotless
like Dharmata; he should practice boundless
kindness which is all-pervasive like space; he
should practice the kindness of the arhat stage
which destroys all bondage; he should practice the
Bodhisattva kindness which gives comfort to living
beings; he should practice the Tathagata kindness
which leads to the state of thatness; he should
practice the Buddha kindness which enlightens all
living beings; he should practice spontaneous
kindness which is causeless; he should practice
Bodhi kindness which is one flavour (i.e. uniform
and unmixed wisdom); he should practice
unsurpassed kindness which cuts off all desires; he
should practice merciful kindness which leads to
the Mahayana (path); he should practice untiring
kindness because of deep insight into the void and
non-existent ego; he should practice Dharma-
bestowing (dana) kindness which is free from
regret and repentance; he should practice precepts
(sila) upholding kindness to convert those who
have broken the commandments; he should
practice patient (ksanti) kindness which protects
both the self and others; he should practice
Zealous (virya) kindness to liberate all living
beings; he should practice serene (dhyana)
kindness which is unaffected by the five senses;
he should practice wise (prajna) kindness which is
always timely; he should practice expedient
(upaya) kindness to appear at all times for
converting living beings; he should practice
unhidden kindness because of the purity and
cleanliness of the straightforward mind; he should
practice profound minded kindness which is free
from discrimination; he should practice
undeceptive kindness which is without fault; he
should practice joyful kindness which bestows the
Buddha joy (in nirvana). Such are the specialities
of Bodhisattva kindness. Manjusri asked
Vimalakirti: What should be his compassion
(karuna)? Vimalakirti replied: His compassion
should include sharing with all living beings all the
merits he has won. Manjusri asked: What should
be his joy (mudita)? Vimalakirti replied: He
should be filled with joy on seeing others win the
benefit of the Dharma with no regret whatsoever.
Manjusri asked What should he relinquish
(upeksa)? Vimalakirti replied: In his work of
salvation, he should expect nothing (i.e. no
gratitude or reward) in return. Manjusri asked:
On what should he rely in his fear of birth and
death? Vimalakirti replied: He should rely on
the power of the Tathagatas moral merits.
Manjusri asked: What should he do to win
support from the power of the Tathagatas moral
merits? Vimalakirti replied: He should liberate
all living beings in order to win support from the
power of the Tathagatas moral merit. Manjusri
asked: What should he wipe out in order to
liberate living beings? Vimalakirti replied:
When liberating living beings, a Bodhisattva
should first wipe out their klesa (troubles and
causes of troubles)? Manjusri asked: What
should he do to wipe out klesa? Vimalakirti
replied: He should uphold right mindfulness.
Quan Chung T Bat Tnh: Thai nhi bat tnh, do
tham ai ma sanh raContemplation on the
impurity of a fetus.
Quan Ch Phap: Contemplation on all
dharmasQuan ch phap e co s phan biet chan
chanh cung nh diet tr ban ngaContemplation
on all dharmas to obtain right discrimination and to
rid of the self.
Quan C The Bat Tnh: Contemplation on foul
odor in profusion.
Quan Cu Canh Bat Tnh: Contemplation that
after death the body swelling up and rotting away
with flesh and bones in disarrayQuan rang sau
khi chet th than nay snh len va thoi ra.
Quan Di Lac Thng Sanh au Suat Thien
Kinh: Di Lac Thng Sanh KinhSutra on the
contemplation on the birth of the Laughing
Buddha in the Tusita Heaven.
Quan Duy Thc: Idealistic reflectionSee Duy
Thc Quan.
Quan ai Nhan: Upeksha-hetu (skt)Quan ai
Nhan hay luat ve s gian oan. ay la mot trong
sau nhan sanh ra cac phap hu vi. Phap hu vi
sanh ra eu do s hoa hp cua nhan va duyen
Law of discontinuation, one of the six causes of all
conditioned things. Every phenomenon depends
upon the union of the primary cause and
 3279

conditional or environmental causeSee Luc Observation in the stage of coronation, by virtue

Nhan. of unshakable mastery of all Buddha teachings.
Quan anh: Abhisekana (skt)Cittamanitara Quan anh Gia Hanh: Gia hanh c tu trc
(skt)Murdhabhisikta (skt)iem ao (nghi thc khi i en an trang e nhan le quan anh cua
Mat Tong)Ceremony of anointment. Mat giaoEarnest endeavour (added progress,
Quan anh Bat T Ngh: Inconceivable full effort, intensified effort) is practiced before
anointmentTheo Kinh Hoa Nghiem, Pham 27 going to the altar for Tantric Baptism.
(Thap nh), co mi phap quan anh bat t ngh Quan anh Kinh: Abhisekana-sutra (skt)Sutra
ma ch Bo Tat nhan c t ni c Nh Lai. on ceremony of anointment.
Mot khi ch ai Bo Tat vao c tam muoi Qua Quan anh Tam Muoi: Vilokita-murdha-
Kh Thanh Tnh Tang, thi nhan c mi phap samadhi (skt)Tam muoi at c trong thien
quan anh bat t ngh cua c Nh Lai, cung quanThe samadhi of the summit of
c, cung thanh tnh, thanh tu, nhap, chng, contemplation (the peak whence all the samadhis
vien man, tr gi, va bnh ang biet ro tam gii may be surveyed).
thanh tnhAccording to the Flower Sutra, Quan anh Tho Chc: Sprinkling of nectarSee
Chapter 27, there are ten kinds of inconceivable Thuy Quan anh (2).
anointment which Enlightening Beings received Quan anh Tho Ky: Tho Ky Quan anhPhat
from the Enlightened. Once Enlightening Beings tho ky e t bang cach xoa auPrediction by
enter the concentration called the pure treasury of rubbing the crown. The Buddha predicts
the past, they receive ten kinds of inconceivable Buddhahood to someone with the gesture of
anointment from the Enlightened; they also attain, rubbing the crown.
purify, consummate, enter, realize, fulfil and hold Quan anh Tru:
them, comprehend them equally, the three spheres 1) Cho tru cua s hanh le: Abode of
pureSee Mi Phap Quan anh Bat T Ngh. consecration.
Quan anh Bo Tat: Abhisekana-bodhisattva 2) Tru th mi cua mot v Bo Tat khi v nay a
(skt)Cittamanitara-bodhisattva (skt) c Phat tho ky (xc dau qua n anh) thanh
Murdhabhisikta-bodhisattva (skt)iem ao PhatThe tenth stage of a Bodhisattva when
(nghi thc Mat Tong)Ceremony of anointment he is anointed by the Buddha as a Buddha.
BodhisattvaCeremonial sprinkling of water on a 3) Nghi bieu a thanh ngi. V du nh viec
bodhisattvas headMot nghi thc ri nc len quoc vng trao viec nc cho thai t. Thai t
au mot v Bo Tat, khi v ay sap bc vao giai a trng thanh, lam le quan anh. ay goi la
oan cuoi cung en Phat quaIs said to be done quan nh truBaptism as the summit of
when a bodhisattva is about to enter the ultimate attainment of the conception of Buddhahood
state and become Buddha. or dwelling anointing the crown of the head.
Quan anh ai S: Kuan-Ting Great Master Reaching the fullness of adulthood, they are
(561-632)Quan anh la v to th nam cua tong like the chosen prince to whom the great king
Thien Thai. Ba tac pham ln cua ngai Tr khai eu of a country turns over the affairs of state.
do Quan anh tap thanh toan venKuan-Ting is When this Kshatriya Kings eldest is
the fifth patriarch of the Tien-Tai School. The ceremoniously anointed on the crown of the
three great works of Chih-I are all compilations of head, he has reached what is called the
Kuan-Ting. dwelling of anointing the crown of the head.
Quan anh an Man a La: Man a la c Quan ao: Thau triet giao phap: To know the
dung trong an trang e nhan le quan anh cua doctrine thoroughlyThien Quan: Contemplation,
Mat giaoMandala used in the altar for Tantric meditation.
Baptism. Quan at: at c chan ly qua thien quanTo
Quan anh a Quan Sat: Quan anh a quan penetrate to reality through contemplation.
sat, ni tat ca Phat phap c t tai bat ong Quan e Nhat Ngha: Nhng v kiet xuat trong
hoi chung nen quan ngha th nhat (chan ly toi cao
 3280

cua Phat giao)Exceptional or outstanding who have attained to the fifth stage of
people in an assembly should contemplate on the BodhisattvahoodSee Hanh Tc Phat Quan.
ultimate truth of Buddhism. Quan Hanh Tc Phat: The advance beyond
Quan nh: See Quan anh. terminology to meditationSee Hanh Tc Phat
Quan nh: Vismamsa-samadhi (skt) Quan.
Sufficience of energyVigor or exertionQuan Quan Hien: Kangen (jap)S Quan Hien (853-
Tam Ma a oan Hanh Thanh Tu Than Tuc 925), Phat giao Nhat Ban.
ay v Ty Kheo tu tap can than tuc cau hu vi Quan Hnh Anh Hon a Nem Xuong Long
tinh tan thc hien Tinh Tan Thien nh Song: To meditate on the image of a pebble
Intensified effort. Here a monk develops thrown into a riverThien s Thch Nhat Hanh
concentration of energy accompanied by viet trong quyen 'Phep La cua s Tnh Thc': Mot
strenuous efforts. vien soi nem xuong dong song la hnh anh ho tr
Quan Giac: AwakeningAwareness. rat tot cho thien quan. Hnh anh ay co the co ch
1) Quan: Examination or study. cho chung ta nh the nao? Ban hay ngoi xuong,
2) Giac: Awakening or awareness. theo ung t the thch hp, hoac ban gia, hoac kiet
Quan Giai: Quan niem va giai ly c chan ly gia, lng that thang, va tren mat mm mieng ci.
To contemplate and expound the ultimate reality. Hay th cham va sau, va theo doi moi hi th va
Quan Gii Phan Biet: Dhatu-prabheda-smrti hoa nhap vi s ho hap cua ban. Roi buong xa het.
(skt)Contemplation on the discrimination of Hay tng tng ban la vien soi ai o va nem
different realmsSee Gii Phan Biet Quan. xuong dong song. Vien soi thong dong chm
Quan Hanh: xuong. Khong vng ban, no theo con ng ngan
1) Quan tng va hanh ong. Quan ly tam roi nhat e cham en ay, ni ngh ngi toan hao.
ch than thc hanh ung theo ly o. Phap Ban giong nh vien soi ri vao nc, buong xa
Quan Sat Hanh Phap cua Tam: het. tan tham sau ban the cua ban, co hi th
Contemplation and action. Contemplation and cua ban. Ban khong can biet pha mat thi gian
accordant action or method of contemplating. bao lau e vien soi cham en dai cat mn ay,
2) (1578-1645): Ten cua mot v danh Tang Trung ni ngh ngi toan hao. Khi ban cam thay ang
Hoa vao cuoi thi nha Minh (1368-1644) c an ngh, giong nh vien soi nam ay song,
Name of a Chinese famous monk who lived in ban bat au tm c ni ngh ngi cua mnh.
the end of the Ming Dynasty in China. Khong con th g co the xo ay hoac keo loi ban
Quan Hanh Ngu Pham V: Mot trong sau hanh v i na. Neu ban khong the tm c niem vui
trong tong Thien Thai. Sau giai oan phat trien thanh bnh trong thi khac ban ngoi, tng lai se
nay cua Bo Tat c noi ro trong Thien Thai Vien troi i nh dong song troi, ban se khong the bat
Giao, oi lai vi sau giai oan phat trien hay Luc kp e song tng lai cua ban mot khi no tr thanh
V cua Biet GiaoOne of the The Tien-Tai's six hien taiZen Master Thich Nhat Hanh wrote in
stages of meditation and action. These six stages The Miracle of Mindfulness: "Often it helps to
of Bodhisattva developments as defined in the meditate on the image of a pebble thrown into a
Tien-Tai Perfect or Final Teaching, in contrast river. How is one helped by the image of the
with the ordinary six developments as found in the pebble? Sit down in whatever position suits you
Differentiated or Separated School (see Luc V) best, the half lotus or lotus, back straight, the half
See Luc Tc Phat (II). smile on your face. breathe slowly and deeply,
Quan Hanh (Hanh) Phat: See Quan Hanh Tc following each breath, becoming one with the
Phat. breath. The let go of everything. Imagine yourself
Quan Hanh Tc Phat: Contemplate and act as a as a pebble which has been thrown into a river.
BuddhaPhap quan cua v Bo Tat a at c The pebble sinks through the water effortlessly,
ngu pham Phat aThe method of finally reaching the bottom, the point of perfect
contemplation of any Bodhisattvas or disciples rest. You are like a pebble which has let itself fall
into the river, letting go of everything. At the
 3281

center of your being is your breath. You don't bay nh." Hoa Thng Quan Khe Nhan lai hoi:
need to know the length of time it takes before "The nao la chu Mat Sn?" Lieu Nhien ap:
reaching the point of complete rest on the bed of "Chang phai tng nam n." Hoa Thng Quan
find sand beneath the water. When you feel Khe Nhan quat len, roi noi: "Sao chang bien oi
yourself resting like a pebble which has reach the i!" Lieu Nhien ap: "Chang phai than, chang
riverbed, that is the point when you begin to find phai qu, bien oi cai g?" Hoa Thng Quan Khe
your own rest. You are no longer pushed or pulled Nhan knh phuc, xin lam e t va lai lam Tri
by anything. If you cannot find joy in peace in Vien ba namOnce, the monk Kuan-Chi Hsien
these very moments of sitting, then the future arrived at Mount Mo and said, "If there's someone
itself will only flow by as a river flows by, you who's worthy, I'll stay here. If not, I'll overturn the
will not be able to hold it back, you will be meditation platform!" He then entered the hall.
incapable of living the future when it has become Mo-shan sent her attendant to querry the visitor,
the present." saying, "Your Reverence, are you here
Quan Hoa: Contemplate on a string of flowers sightseeing, or have you come seeking the
Chuoi hoa, li ke tung trong kinh goi la Quan Buddhadharma?" Kuan-Chi Hsien said, "I seek
Hoa hay chuoi hoa (li van trong kinh goi la Dharma." Mo-shan sat upon the Dharma seat in
Tan Hoa hay hoa ri)To recite gathas in the audience room and Kuan-Chi Hsien entered
sutras. A string of flowers, a term for the gathas in for an interview. Mo-shan said, "Your reverence,
sutras, i.e. the prose recapitulated in verse. where have you come from today?" Kuan-Chi
Quan Hi Th: See So Tc Quan. Hsien said, "From the intersection on the main
Quan Hue: Tr tue quan sat thau hieu c chan road." Mo-shan said, "Why don't you remove your
lyThe wisdom which penetrates to ultimate sun hat?" Kuan-Chi Hsien didn't answer for some
reality. time. Finally, he removed his hat and bowed,
Quan H Khong Tang Bo Tat Kinh: Sutra on saying, "What about Mount Mo?" Mo-shan said,
Contemplation on Bodhisattva of Space. "The peak isn't revealed." Kuan-Chi Hsien said,
Quan Hu (832-912): Ten cua mot v danh Tang "Who is the master of Mt. Mo?" Mo-shan said,
Trung Hoa vao cuoi thi nha ng (618-907) "Without the form of man or woman." Kuan-Chi
Name of a Chinese famous monk who lived in the Hsien shouted, then said, "Why can't it transform
end of the T'ang Dynasty in China. itself?" Mo-shan said, "It's not a god or a demon.
Quan Khe: Kuan-ChiSee Quan Khe Nhan So how could it become something else?" Kuan-
Thien S. Chi Hsien then submitted to become Mo-shan's
Quan Khe Nhan Thien S: Zen master Kuan-Chi student. He worked as a head gardener for three
HsienKuan-Chi Hsien (Wade-Giles Chinese) yearsSee Lieu Nhien Mat Sn Thien S Ni.
Guanxi Xien (Pinyin Chinese)Mot lan no, Hoa Quan Khong: Quan chieu van hu giai khong hay
Thng Quan Khe Nhan i du phng en nui khong tng cua cac phapTo contemplate
Mat Sn, t noi: "Neu co ngi gioi th , chang (regard) all things as unreal (no fundamental
vay th xo nga ging thien." Khi Hoa Thng reality.
Quan Khe Nhan bc vao Tang ng Thie n s Quan Khong Tanh: Meditation on the
Ni Lieu Nhien sai th gia en hoi: "Hoa Thng unrealityQuan tanh khong cua van phapQuan
du phng en hay v Phat phap en?" Hoa nhan duyen sanh theo thuyet tanh khong (mot
Thng Quan Khe Nhan ap: "V Phat phap en." trong ba phep quan cua Nam Sn Tieu Tha
Lieu Nhien len toa, Hoa Thng Quan Khe Nhan Giao)Contemplation on the unreality of ego and
en tham van. Lieu Nhien hoi: "Hom nay Hoa phenomena (the meditation on the unreality or
Thng ri au en?" Hoa Thng Quan Khe immateriality, of the nature of things).
Nhan ap: "T nga ba ng en." Lieu Nhien Quan Kinh: Kinh Thap Luc QuanSutra on
hoi: "Sao chang bo non xuong?" Hoa Thng Sixteen ContemplationsSutra on Sixteen
Quan Khe Nhan khong ap c, mi le bai hoi: meditationsSee Thap Luc Quan.
"The nao la Mat Sn?" Lieu Nhien ap: "Chang

Quan Kinh Huyen Ngha: Commentary on the
contemplation sutraEssential meanings of the
contemplation sutraShan-Taos teachingsSee
Quan Kinh Ngha S.
Quan Kinh Ngha: See Quan Kinh Ngha S.
Quan Kinh Ngha S: Commentary on the
contemplation sutraEssential meanings of the
contemplation sutraShan-Taos teachings
Theo Ngai Thien ao, hanh gia tu theo Phap mon
Tnh o nen biet nhng ieu quan trong sau ay:
khi tam ngh en s vo thng, mot long niem ay tai i, snh len, roi ra nat. Nhn thay canh o,
Phat ch lam chung, ng nen ban noi cac chuyen
tap nhap cua the gian, khi co ngi than sap lam
chung, ch niem Phat ch khong nen than khoc
According to the Great Master San-Tao, Pureland
cultivators should always remember the
followings: reflect upon the matter of
impermanence; recite the Buddhas name with
one mind to wait to die; do not indulge in futile
discussions of the world, i.e., gossips, politics, etc.;
if a relatives illness becomes terminal, try not to
cry. In the contrary, everyone should
wholeheartedly recite the Buddhas name.
Quan Kinh T Thiep S: Commentary on the
contemplation sutraSee Quan Kinh Ngha S.
Quan Lap: Hang nam c en ngay Ha Man, tc
ram thang bay am lch, cac t vien eu c hanh
nghi thc quan lap hay tam PhatThe washing
of the Buddhas image at the end of the monastic
year, or the end of summer, usually the 15th of the
seventh lunar month.
Quan Luc o Ba La Mat: Ch Bo Tat quan Luc
o Ba La Mat e at qua v PhatBodhisattvas
contemplate the six Paramitas or six virtues of
perfection in order to attain the BuddhahoodSee
Luc o Ba La Mat and Bo Tat.
Quan Ly: Quan ban chat that cua van hu
Contemplation or meditation on the real or
underlying nature.
Quan Moc: Rot nc thm e tam Phat trong mot
nghi leTo pour out fragrant water to bathe the
Buddha image in a ceremony.
Quan Mon: Meditation as the method of entry
into truthThien quan la mot trong hai mon giao
quan e thau triet chan ly. Thien quan cung con la
mot trong sau Dieu Mon cho ngi tu Phat
Contemplation or meditation as one of the two
3282
methods of entry into the truth. Contemplation or
meditation is also one of the six wonderful
strategies or doors for Buddhist cultivators.
Quan Mon Thap Phap Gii: To contemplate on
the ten dharma realmsSee Thap Phap Gii.
Quan Ngha a: Charnel ground
contemplationBai tap chu tam vao c the vi
bon c s. Van ban mo ta bai tap nay noi rang:
Hi cac nha s, ay la mot nha s nhn thay mot
thi hai b vat ra ngha trang, vai ngay sau thi hai
nha s ngh ti than the mnh nh sau: o la
nhng trang huong ang ch than the ta ay,
khong the thoat c. Hoac hi cac nha s, ay
la nha s nhn thay mot thi hai b vat ra ngha
trang b qua, dieu, ken ken, hay cho soi va u loai
giun xau xe, ngi o nhn thay mot bo xng
am mau, xng cot t t ra ri tan mac, hoac
chong chat len nhau theo nam thang. Nhn thay
canh o, nha s ngh ti than the mnh cung vay:
o la nhng trang huong ang ch i than the
ta, khong the thoat c.Practice of
mindfulness of body with a framework of the four
foundations of mindfulness. The sutra text
explaining this practice as follows: Monks, it is as
though a monk were to see a corpse that had been
thrown on the charnel ground, several days later
the body bloated, bluish, festering as though he
saw this and related it to his own body: Also this,
my own body, has a like circumstance, and cannot
evade it. Or further, monks, as though the monk
saw a corpse that had been thrown on the charnel
ground as it was devoured by crows, sea-gulls,
vultures, wolves or by many kind of worms, as
though he saw a skeleton on which blood still
hung (a bloodstained skeleton) bones scattered or
heaped up. As though he saw this and related it to
his own body: Also this body has a like
circumstance, and cannot evade it.See Cu
Tng Quan.
Quan Nhan Duyen: Quan sat ve nhan duyen
Meditation on nidanasContemplation on the
CausalityQuan sat ly mi hai nhan duyen e
tr kh vo minh e thay rang van phap van hu,
hu hnh cung nh vo hnh eu vo thng. Chung
do duyen sanh ma co. Than ta, sau khi trng
thanh, gia, benh, chet; trong khi tam ta luon thay
oi, khi gian khi thng, khi vui khi buon

Contemplation on the twelve links of Dependent
Origination or Causality to rid of ignorance.
Contemplation on Cause and Condition to see that
all things in the world either visible or invisible
are impermanent. They come into being through
the process of conditions. Our body, after
adulthood, grows older, debilitates and dies; while
our mind is always changing, at times filled with
anger or love, at times happy or sad.
Quan Niem: Nhn vao s vat e quan tngTo all essential dharmas. The contemplation of
look into (things) and think overTo contemplate
and ponder.
Quan Niem Hi Th: Anapanasati (p)
Anapranasmrti (skt)Mindfulness of breathing
Mindfulness of in-and-out breathing
Quan Niem Niem Phat: See Quan Tng Niem
Phat.
Quan Niet Ban Tch Diet: Contemplation of the
total destruction of the nirvana.
Quan Phap: Dhamma-nupassana
Contemplation of mental objectsContemplation
of mind-objectsPhep quan niem chan ly
tamMethods of contemplation (obtaining of
insight into truth)Quan Phap co ngha la tnh
thc tren tat ca cac phap. Quan Phap khong phai
la suy t hay ly luan suong ma cung i chung vi
tam tnh giac khi cac phap khi diet. Th du nh
khi co tham duc khi len th ta lien biet co tham
duc ang khi len; khi co tham duc ang hien hu,
ta lien biet co tham duc ang hien hu, va khi
tham duc ang diet, chung ta lien biet tham duc
ang diet. Noi cach khac, khi co tham duc hay khi
khong co tham duc, chung ta eu biet hay tnh
thc la co hay khong co tham duc trong chung ta.
Chung ta nen luon tnh thc cung the ay vi cac
trien cai (chng ngai) khac, cung nh ngu uan thu
(chap vao ngu uan). Chung ta cung nen tnh thc
vi luc can ben trong va luc canh ben ngoai. Qua
quan phap tren luc can va luc canh, chung ta biet
ay la mat, hnh the va nhng troi buoc phat sanh
do bi mat va tran canh ay; roi tai, am thanh va
nhng troi buoc; roi mui, mui va nhng troi buoc
cua chung; li, v va nhng troi buoc lien he; nothing in the world. Our live is totally free from
than, s xuc cham va nhng troi buoc; y, oi tng any
cua tam va nhng troi buoc do chung gay nen.
Chung ta luon tnh thc nhng troi buoc do luc can
va luc tran lam khi len cung nh luc chung hoai
diet. Tng t nh vay, chung ta tnh thc tren that
3283
bo e phan hay that giac chi, va T Dieu e, van
van. Nh vay ma chung ta luon tnh thc quan
chieu va thau hieu cac phap, oi tng cua tam,
chung ta song giai thoat, khong bam vu vao bat
luan th g tren the gian. Cuoc song cua chung ta
nh vay la cuoc song hoan toan thoat khoi moi troi
buoc. Theo Kinh Niem X, c Phat day ve quan
phap nh sauThe contemplation of mental
objects or mind contents means to be mindful on
mental objects is not mere thinking or
deliberation, it goes with mindfulness in
discerning mind objects as when they arise and
cease. For example, when there is a sense dersire
arising, we immediately know that a sense desire
is arising in us; when a sense desire is present, we
immediately know that a sense desire is present in
us; when a sense desire is ceasing, we
immediately know that a sense desire is ceasing.
(p) In other words, when there is sense desire in us, or
when sense desire is absent, we immediately
know or be mindful that there is sense desire or no
sense desire in us. We should always be mindful
with the same regard to the other hindrances, as
well as the five aggregates of clinging (body or
material form, feelings, perception, mental
formation, and consciousness). We should also be
mindful with the six internal and six external
sense-bases. Through the contemplation of mental
factors on the six internal and external sense-
bases, we know well the eye, the visible form and
the fetter that arises dependent on both the eye
and the form. We also know well the ear, sounds,
and related fetters; the nose, smells and related
fetters; the tongue and tastes; the body and tactile
objects; the mind and mind objects, and know well
the fetter arising dependent on both. We also
know the ceasing of the fetter. Similarly, we
discern the seven factors of enlightenment, and
the Four Noble Truths, and so on. Thus we live
mindfully investigating and understanding the
mental objects. We live independent, clinging to
attachments. According to the
Satipatthanasutta, the Buddha taught about
contemplation of mind-objects as follows:
1) Quan niem phap tren phap oi vi nam trien
caiContemplation mind-objects as mind-
 3284

objects in terms of the five hindrances. Quan Phat Tr Danh: Contemplation of the
2) Quan niem phap tren phap oi vi nam uan Buddha Recitation.
Contemplation mind-objects as mind-objects Quan Phuc: Ten cua mot v danh Tang Trung Hoa
in terms of the five aggregates. vao thi nha Tong (960-1279)Name of a
3) Quan niem ve nam uanContemplation on Chinese famous monk who lived in the Sung
the five aggregates. Dynasty in China.
4) Quan niem phap tren phap oi vi that giac Quan Sanh Diet: Knowledge of comtemplation of
chiContemplation mind-objects as mind- rise and fall.
objects in terms of the seven enlightenment Quan Sat: Pravicaya or Vibhavana (skt)
factors. InvestigationMeditation on and inquiry into
5) Quan niem phap tren phap oi vi t dieu Clear perception.
eContemplation mind-objects as mind- Quan Sat Chanh Hanh: Quan sat ve Tay Phng
objects in terms of the four noble truths. Tnh o, mot trong nam chanh hanh am bao
Quan Phap Gii: Contemplation of vang sanh Tay Phng Cc LacMeditation on
Dhammadhatu (mental objects)Contemplation the Pure Land, one of the five proper courses to
of mind-objectsContemplation of Realm of ensure the bliss of the Pure Land.
dharma (mental-object elements). Quan Sat Mon: Door of contemplationThien
Quan Phap Tng: Hossho-Kan (jap) nh Vang Sanh niemMeditation on the glories
Reflection of the causal grounds of all things of the Pure Land.
Reflection of the Dharma-nature. Quan Sat Ngha Thien: Arthapravicayam (skt)
Quan Phap Vo Nga: Dhammanupassana (p) Loai thien ham ngha quan sat ngha ly cua mot
Dharmasmrtyupasthana (p)Dharma- menh e hay mot ly thuyetArthapravicayam
smrtyupasthana (skt)Contemplation of mind consists in examining the meaning of a proposition
Mindfulness of the Dharma is without-selfSee or theorySee T Chung Thien nh.
Phap Niem X. Quan Sat Phap Nhan: Physical and mental
Quan Phat: Het long chu tam vao viec quan patience or enduranceMot trong nh nhan, quan
tng vao Phat. Quan niem hong danh cua Phat phap ch phap the tnh chang sinh chang diet, an
Absorption of mindfulness of the Buddha. To nhien nhan chu va tam chang ongOne of the
meditate or contemplate upon Buddha. two kinds of patience, imperturbable examination
Quan Phat Ke: Bai ke oc trong le tam Phat vao of or meditation in the law of all thingsSee Vo
ngay Phat an, ram thang tThe gatha (verse) Sanh Phap Nhan.
reciting during the ritual bathing of the Buddha Quan Sat Tha Tam Than Tuc: Chien Niem Th
Statue (to wash the image of the Buddha); this is a HienQuan sat tam tnh cua chung sanh, khong
ceremony on his birthday, 15th of the fourth month. co mot s nao ngoai tam ca Contemplation of
Quan Phat Tam Muoi: Buddha-dhyana-samadhi the mind of other beings, there is nothing outside
(skt)Nht tam quan tng tng mao hnh sac of the mind.
cua Phat (thanh tu c tam muoi nay th thay Quan Sat Tr: Pravicayabuddhi (skt)Absolute
Phat hien en)A samadhi on the characteristic Knowledge.
marks of a Buddha. 1) Tr quan sat: Observing mind.
Quan Phat Tam Muoi Hai Kinh: See Quan Phat 2) Cai tr thay suot vao t tnh cua hien hu la
Tam Muoi Kinh. cai tr vt khoi t cu hay bon menh e cua s
Quan Phat Tam Muoi Kinh: Buddha-dhyana- phan biet: The intellect that sees into the self-
samadhi-sagara-sutra (skt)Kinh noi ve nht tam nature of existence which is beyond the
quan tng tng mao hnh sac cua Phat (thanh fourfold proposition of discriminationSee
tu c tam muoi nay th thay Phat hien en) Nh Tr (B).
Sutra on contemplation of the Buddha-samadhi Quan Sat T Niem: Sati-nepakke (p)Develop
Sutra on a samadhi on the characteristic marks of mindfulness and discrimination.
a Buddha.
 3285

Quan S Sanh Bat Tnh: Contemplation on whole body of breath; he trains thus: I shall
impure new-born child, emerging from the womb breathe out experiencing the whole body of
with pus and blood gushing forth. breath. He trains thus: I shall breathe in
Quan S Duyen Duyen Luan: Alambana- traqilizing the bodily formation; he trains
pratyaya-dhyana-sastra (skt)Alambana-pariksa- thus: I shall breathe out tranquilizing the
sastra (skt)c viet bi Tran NaA work of bodily formation.
commentary (treatise) on the contemplation of 2) V ay tap: Cam giac hy tho, toi se th vo.
mind reasoning, written by Dignaga. V ay tap: Cam giac hy tho, toi se th ra. V
Quan So Tc: Ana or Anapana (skt)Breathing ay tap: Cam giac lac tho, toi se th vo. V
meditationAna co ngha la th ra, pana (skt) co ay tap: Cam giac lac tho, toi se th ra. V
ngha la th vao. ay la phng phap Thien Quan ay tap: Cam giac tam hanh, toi se th vo. V
can ban cho nhng ngi s c. Neu chung ta ay tap: Cam giac tam hanh, toi se th ra. V
khong the thc hanh nhng hnh thc thien cao ay tap: Cam giac an tnh tam hanh, toi se th
cap, chung ta nen th quan so tc. Thien So Tc vo. V ay tap: Cam giac an tnh tam hanh,
hay tap trung vao hi th vao th ra qua mui. Ch toi se th ra.He trains thus: I shall
tap trung tam vao mot viec la hi th, chang bao breathe in experiencing rapture; he trains
lau sau chung ta se vt qua s lo ra va kho nao thus: I shall breathe out experiencing
cua tam. Theo Kinh Nhap Tc Xuat Tc Niem, rapture. He trains thus: I shall breathe in
the nao la tu tap Nhap Tc Xuat Tc Niem e experiencing pleasure; he trains thus: I shall
c cong c ln?Ana means exhaling; pana breathe out experiencing pleasure. He trains
means inhaling. This is the basic meditation thus: I shall breathe in experiencing the
method for beginners. If we are unable to engage mental formation; he trains this: I shall
in higher forms of meditation, we should try this breathe out experiencing the mental
basic breathing meditation. Meditation or formation. He trains thus: I shall breathe in
concentration on normal inhalations and tranquilizing the mental formation; he trains
exhalations of breath through our nostrils. Just thus: I shall breathe out tranquilizing the
focus our mind on one thing: breathing, we will mental formation.
soon overcome a lot of distractions and unhappy 3) V ay tap: Cam giac ve tam, toi se th vo.
states of mind. Try to calm the body and mind for V ay tap: Cam giac ve tam, toi se th ra.
contemplation by counting the breathing. V ay tap: Vi tam han hoan, toi se th vo.
According to the Anapanasatisutta, how is V ay tap: Vi tam han hoan, toi se th ra.
mindfulness of breathing developed and V ay tap: Vi tam nh tnh, toi se th vo.
cultivated, so that it is of great fruit and great V ay tap: Vi tam nh tnh, toi se th ra.
benefit? V ay tap: Vi tam giai thoat, toi se th vo.
1) Th vo dai, v ay biet mnh ang th vo dai. V ay tap: Vi tam giai thoat, toi se th
Hay th ra dai, v ay biet mnh ang th ra ra.He trains thus: I shall breathe in
dai. Hay th vo ngan, v ay biet mnh ang experiencing the mind; he trains thus: I
th vo ngan. Hay th ra ngan, v ay biet mnh shall breathe out experiencing the mind. He
ang th ra ngan. V ay tap: Cam giac toan trains thus: I shall breathe in gladdening the
than, toi se th vo. V ay tap: An tnh toan mind; he trains thus: I shall breathe out
than toi se th vo. V ay tap: An tnh toan gladdening the mind. He trains thus: I shall
than, toi se th ra.Breathing in long, he breathe in concentrating the mind; he trains
understands: I breathe in long; or breathing thus: I shall breathe out concentrating the
out long, he understands: I breathe out long. mind. He trains thus: I shall breathe in
Breathing in short, he understands: I breathe liberating the mind; he trains thus: I shall
in short; or breathing out short, he breathe out liberating the mind.
understands: I breathe out short. He trains 4) V ay tap: Quan vo thng, toi se th vo.
thus: I shall breathe in experiencing the V ay tap: Quan vo thng, toi se th ra. V
 3286

ay tap: Quan ly tham, toi se th vo. V ay thus: I shall breathe in experiencing the
tap: Quan ly tham, toi se th ra. V ay tap: whole body of breath; he trains thus: I shall
Quan oan diet, toi se th vo. V ay tap: breathe out experiencing the whole body of
Quan oan diet, toi se th ra. V ay tap: breath; he trains thus: I shall breathe in
Quan t bo, toi se th vo. V ay tap: Quan tranquilizing the bodily formation; he trains
t bo, toi se th ra.He trains thus: I shall thus: I shall breathe out tranquilizing the
breathe in contemplating impermanence; bodily formation. On that occasion, a
he trains thus: I shall breathe out Bhikkhu abides contemplating the body as a
contemplating impermanence. He trains body, ardent, fully aware, and mindful, having
thus: I shall breathe in contemplating fading put away covetousness and grief for the
away; he trains thus: I shall breathe out world. I say that this is a certain body among
contemplating fading away. He trains thus: I the bodies, namely, in-breathing and out-
shall breathe in contemplating cessation; he breathing. That is why on that occasion a
trains thus: I shall breathe out contemplating Bhikku abides contemplating the body as a
cessation. He trains thus: I shall breathe in body, ardent, fully aware, and mindful, having
contemplating relinquishment; he trains thus: put away covetousness and grief for the
I shall breathe out contemplating world.
relinquishment. 2) Khi nao, nay cac v Ty Kheo, v Ty Kheo ngh
(A) Va nh the nao, nay cac Ty Kheo, la nhap tc ve cam giac hy tho: V ay tap: Cam giac
xuat tc niem c tu tap? Nh the nao lam hy tho, toi se th vo. V ay tap: Cam giac
cho sung man, khien bon niem x c vien hy tho, toi se th ra. V ay tap: Cam giac
man?And how, Bhikkhus, does mindfulness lac tho, toi se th vo. V ay tap: Cam giac
of breathing, developed and cultivated, fulfil lac tho, toi se th ra. V ay tap: Cam giac
the four foundations of mindfulness? tam hanh, toi se th vo. V ay tap: Cam giac
1) Khi nao, nay cac Ty Kheo, Ty Kheo th vo tam hanh, toi se th ra. V ay tap: An tnh
dai, v ay biet la mnh ang th vo dai. Hay tam hanh, toi se th vo. V ay tap: An tnh
khi th ra dai, v ay biet la mnh ang th ra tam hanh, toi se th ra. Trong khi tuy quan
dai. Hay th vo ngan, v ay biet la mnh ang tho tren cac tho, nay cac Ty Kheo, Ty Kheo
th vo ngan. Hay th ra ngan, v ay biet la tru, nhiet tam, tnh giac, chanh niem e che
mnh ang th ra ngan. V ay tap: Cam giac ng tham u i. Nay cac Ty Kheo, oi vi
toan than, toi se th vo. V ay tap: Cam cac tho, Ta ay noi la mot, tc la th vo th
giac toan than, toi se th ra. V ay tap: An ra. Do vay, nay cac Ty Kheo, trong khi tuy
tnh than hanh, toi se th vo. V ay tap: An quan tho tren cac tho, v Ty Kheo tru, nhiet
tnh than hanh, toi se th ra. Trong khi tuy tam, tnh giac, chanh niem e che ng tham
quan than the tren than the, nay cac Ty Kheo, u iBhikkhus! On whatever occasion a
v Ty Kheo tru, nhiet tam, tnh giac, chanh Bhikkhu thinks about experiencing
niem e che ng tham u i. Nay cac Ty rapture: He trains thus: I shall breathe in
Kheo, oi vi cac than, Ta ay noi la mot, tc experiencing rapture. He trains thus: I shall
la th vo th ra. Do vay, nay cac Ty Kheo, breathe out experiencing rapture. He trains
trong khi tuy quan than the tren than the, v thus: I shall breathe in experiencing
Ty Kheo tru, nhiet tam, tnh giac, chanh niem pleasure. He trains thus: I shall breathe out
e che ng tham u iBhikkhus, on experiencing pleasure. He trains thus: I
whatever occasion a Bhikkhu, breathing in shall breathe in experiencing the mental
long, understands: I breathe in long; or formation. He trains thus: I shall breathe out
breathe out long, understands: I breathe out experiencing the mental formation. He trains
long; breathing in short, understands: I thus: I shall breathe in tranquilizing the
breathe in short; breathing out short, mental formation. He trains thus: I shall
understands: I breathe out short. He trains breathe out tranquilizing the mental
 3287

formation. On that occasion, a Bhikhu abides mindfulness of breathing for one who is
contemplating feelings as feelings, ardent, forgetful, who is not fully aware. That is why
fully aware, and mindful, having put away on that occasion a Bhikkhu abides
covetousness and grief for the world. I say contemplating mind as mind, ardent, fully
that this is a this is a certain feeling among the aware, and mindful, having put away
feelings, namely, giving close attention to in- covetousness and grief for the world.
breathing and out-breathing. This is why on 4) Khi nao nay cac Ty Kheo, Ty Kheo ngh ve
that occasion a Bhikkhu abides contemplating quan vo thng: V ay tap: Quan vo
feelings as feelings, ardent, fully aware, and thng, toi se th vo. V ay tap: Quan vo
mindful, having put away covetousness and thng, toi se th ra. V ay tap: Quan ly
grief for the world. tham, toi se th vo. V ay tap: Quan ly
3) Khi nao, nay cac Ty Kheo, Ty Kheo ngh ve tham, toi se th ra. V ay tap: Quan oan
cam giac tam: V ay tap: Cam giac tam, toi diet, toi se th vo. V ay tap: Quan oan
se th vo. V ay tap: Cam giac tam, toi se diet, toi se th ra. V ay tap: Quan t bo, toi
th ra. V ay tap: Vi tam han hoan, toi se se th vo. V ay tap: Quan t bo, toi se th
th vo. V ay tap: Vi tam han hoan, toi se ra.Bhikkhu, on whatever occasion, a
th ra. V ay tap: Vi tam Thien nh, toi se Bhikkhu thinks about contemplation of
th vo. V ay tap: Vi tam Thien nh, toi impermanence: He trains thus: I shall
se th ra. V ay tap: Vi tam giai thoat, toi breathe in contemplating impermanence. He
se th vo. V ay tap: Vi tam giai thoat, toi trains thus: I shall breathe out contemplating
se th ra. Trong khi tuy quan tam tren tam, impermanence. He trains thus: I shall
nay cac Ty Kheo, Ty Kheo tru, nhiet tam, tnh breathe in contemplating fading away. He
giac, chanh niem e che ng tham u i. trains thus: I shall breathe out contemplating
Nay cac Ty Kheo, s tu tap nhap tc xuat tc fading away. He trains thus: I shall breathe
niem khong the en vi ke that niem, khong in contemplating cessation. He trains thus: I
co tnh giac. Do vay, nay cac Ty Kheo, trong shall breathe out contemplating cessation.
khi tuy quan tam tren tam, v Ty Kheo tru, He trains thus: I shall breathe in
nhiet tam, tnh giac, chanh niem e che ng contemplating relinquishment. He trains
tham u iBhikkhus, on whatever thus: I shall breathe out contemplating
occasion, thinks of the experiencing the relinquishment.
mind. A Bhikkhu trains thus: I shall breathe 5) Trong khi tuy quan phap tren phap, nay cac
in experiencing the mind. He trains thus: I Ty Kheo, Ty Kheo tru, nhiet tam, tnh giac,
shall breathe out experiencing the mind. A chanh niem e che ng tham u i. V ay,
Bhikkhu trains thus: I shall breathe in do oan tr tham u, sau khi thay vi tr tue,
gladdening the mind. A Bhikkhu trains thus: kheo nhn s vat vi niem xa ly. Do vay, nay
I shall breathe out gladdening the mind. A cac Ty Kheo, trong khi tuy quan phap tren cac
Bhikkhu trains thus: A Bhikkhu trains thus: I phap, v Ty Kheo tru, nhiet tam , tnh giac,
shall breathe in gladdening the mind. A chanh niem e che ng tham u iOn
Bhikkhu trains thus: I shall breathe out that occasion a Bhikkhu abides contemplating
concentrating the mind. He trains thus: A mind-objects as mind-objects, ardent, fully
Bhikkhu trains thus: I shall breathe in aware, and mindful, having put away
liberating the mind. He trains thus: A covetousness and grief for the world. Having
Bhikkhu trains thus: I shall breathe out seen the wisdom the abandoning of
liberating the mind. On that occasion a covetousness and grief, he closely looks on
Bhikkhu abides contemplating mind as mind, with equanimity. That is why on that occasion
ardent, fully aware, and mindful, having put a Bhikkhu abides contemplating mind-objects
away covetousness and grief for the world. I as mind-objects, ardent, fully aware, and
do not say that there is the development of
 3288

mindful, having put away covetousness and mindful, a Bhikkhu investigates and
grief for the world. examines that state with wisdom embarks
6) Nhap tc xuat tc niem, nay cac Ty Kheo, upon a full inquiry into it. On that occasion,
c tu tap nh vay lam cho sung man nh the investigation-of-states enlightenment
vay, khien cho bon niem x c vien man factor is aroused in him, and he develops it,
Bhikkhus, that is how mindfulness of an by development it comes to fulfilment in
breathing, developed and cultivated, fulfils him.
the four foundations of mindfulness. 3) Nay cac Ty Kheo, trong khi tru vi chanh
(B) Va Bon niem x, nay cac Ty Kheo, tu tap nh niem nh vay, Ty Kheo vi tr tue suy t, t
the nao, lam cho sung man nh the nao, khien duy, tham sat phap ay, s tinh tan khong thu
cho that giac chi c vien man?An how, ong bat au khi len vi v Ty Kheo. Nay
Bhikkhus, do the four foundations of cac Ty Kheo, trong khi Ty Kheo vi tr tue
mindfulness, developed and cultivated, fulfil suy t, t duy, tham sat phap ay, s tinh tan
the seven enlightenment factors? khong thu ong c bat au khi len vi Ty
1) Nay cac Ty Kheo, trong khi tuy quan than Kheo ay. Trong khi ay tinh tan giac chi c
tren than, Ty Kheo tru, nhiet tam, tnh giac, Ty Kheo tu tap i en vien manIn one who
chanh niem e che ng tham u i, trong investigates and examines that state with
khi ay, niem khong hon me cua v ay c an wisdom and embarks upon a full inquiry into
tru. Trong khi niem khong hon me cua v ay it, tireless energy is aroused. On whatever
cung c an tru, nay cac Ty Kheo, trong khi occasion, tireless energy is aroused in a
ay niem giac chi c bat au khi len vi Bhikkhu who investigates and examines that
Ty Kheo, trong khi ay, Ty Kheo tu tap niem state with wisdom embarks upon a full inquiry
giac chi. Trong khi ay niem giac chi c Ty into it. On that occasion, the energy
Kheo tu tap i en vien manBhikkhus, on enlightenment factor is aroused in him, and
whatever occasion a Bhikkhu abides he develops it, an by development it comes to
contemplating the body as a body, ardent, fulfilment in him.
fully aware, and mindful, having put away 4) Hy khong lien he en vat chat c khi len
covetousness and grief for the world, on that ni v tinh tan tinh can. Nay cac Ty Kheo,
occasion unremitting mindfulness is trong khi hy khong lien he en vat chat khi
established in him. On whatever occasion len ni Ty Kheo tinh tan tinh can, trong khi ay
unremitting mindfulness is established in a hy giac chi bat au khi len trong v Ty
Bhikkhu, on that occasion the mindfulness Kheo. Trong khi ay hy giac chi c v Ty
enlightenment factor is aroused in him, and Kheo tu tap i en vien manIn one who
he develops it, and by development, it comes arouses energy, worldly rapture arises. On
to fulfilment in him. whatever occasion, unworldly rapture arises
2) Nay cac Ty Kheo, trong khi tru vi chanh in a Bhikkhu who has aroused energy, on that
niem nh vay, Ty Kheo vi tr tue suy t, t occasion, the rapture enlightenment factor
duy, tham sat phap ay. Nay cac Ty Kheo, is aroused in him, and he develops it, an by
trong khi tru vi chanh niem nh vay, Ty development it comes to fulfilment in him.
Kheo vi tr tue suy t, t duy, tham sat phap 5) Than cua v ay c tam hoan hy tr thanh
ay, trong khi ay trach phap giac chi c bat khinh an, tam cung c khinh an. Nay cac
au khi len vi Ty Kheo. Trong khi ay, Ty Ty Kheo, trong khi Ty Kheo vi y hoan hy
Kheo tu tap trach phap giac chi. Trong khi ay c than khinh an, c tam cung khinh an,
trach phap giac chi c Ty Kheo tu tap i trong khi ay, khinh an giac chi bat au khi
en vien manAbiding thus mindful, he len ni Ty Kheo. Trong khi ay, khinh an giac
investigates and examines that state with chi c Ty Kheo tu tap. Trong khi ay, khinh
wisdom and embarks upon a full inquiry into an giac chi c Ty Kheo lam cho i en sung
it. On whatever occasion, abiding thus manIn one who is rapturous, the body and
 3289

mind becometranquil. On whatever occasion, (A) Quan sat tam tnh. Tam la chu muon phap,
the body and mind become tranquil in a khong co mot s nao ngoai tam ca. Hanh
Bhikkhu who is rapturous, on that occasion, gia tu tap i tm tam mnh. Nhng tm cai tam
the tranquility enlightenment factor is nao? Co phai tm tam tham, tam gian hay tam
aroused in him, and he develops it, an by si me? Hay tm tam qua kh, v lai hay hien
development it comes to fulfilment in him. tai? Tam qua kh khong con hien hu, tam
6) Mot v co than khinh an, an lac, tam v ay tng lai th cha en, con tam hien tai cung
c nh tnh. Nay cac Ty Kheo, trong khi khong on. Nay Ca Diep, tam khong the nam
Ty Kheo co than khinh an, an lac, tam v ay bat t ben trong hay ben ngoai, hoac gia.
c nh tnh, trong khi ay nh giac chi bat Tam vo tng, vo niem, khong co cho s y,
au khi len ni v Ty Kheo nay. Trong khi khong co ni quy tuc. Ch Phat khong thay
ay nh giac chi c Ty Kheo tu tap. trong tam trong qua kh, hien tai va v lai. Cai ma
khi ay nh giac chi c Ty Kheo lam cho i ch Phat khong thay th lam sao ma quan
en sung manIn one whose body is tranquil niem cho c? Neu co quan niem chang qua
and who feels pleasure, the mind becomes ch la quan niem ve vong tng sinh diet cua
concentrated. On whatever occasion, the mind cac oi tng tam y ma thoi. Tam nh mot ao
become concentrated in a Bhikkhu who is thuat, v vong tng ien ao cho nen co sinh
tranquil and feels pleasure, on that occasion, diet muon trung. Tam nh nc trong dong
the concentration enlightenment factor is song, khong bao gi dng lai, va sinh a
aroused in him, and he develops it, an by diet. Tam nh ngon la en, do nhan duyen
development it comes to fulfilment in him. ma co. Tam nh chp giat, loe len roi tat.
7) V ay vi tam nh tnh nh vay, kheo nhn s Tam nh khong gian, ni muon vat i qua.
vat vi y niem xa ly. Nay cac Ty kheo, trong Tam nh ban xau, tao tac nhieu lam loi. Tam
khi Ty Kheo lam vi tam nh tnh nh vay, nh li cau, ep nhng nguy hiem. Tam nh
kheo nhn s vat vi y niem xa ly, trong khi ruoi xanh, ngo tng ep nhng lai rat xau.
ay xa giac chi c Ty Kheo tu tap. trong khi Tam nh ke thu, tao tac nhieu nguy bien. Tam
ay xa giac chi c v Ty Kheo lam cho i nh yeu ma, tm ni hiem yeu e hut sinh kh
en sung manHe closely looks on with cua ngi. Tam nh ke trom het cac can lanh.
equanimity at the mind thus. On whatever Tam a thch hnh dang nh con mat thieu
occasion, a Bhikkhu closely looks on with than, a thch am thanh nh trong tran, a
equanimity at the mind thus, on that occasion, thch mui hng nh heo thch rac, a thch v
the equanimity enlightenment factor is ngon nh ngi thch an nhng thc an tha,
aroused in him, and he develops it, an by a thch xuc giac nh ruoi sa da mat. Tm tam
development it comes to fulfilment in him. hoai ma khong thay tam au. a tm khong
Quan S: Ten cua mot ngoi chua co, toa lac trong thay th khong the phan biet c. Nhng g
quan Hoan Kiem, thanh pho Ha Noi, Bac Viet khong phan biet c th khong co qua kh,
NamName of an ancient temple, located in hien tai va v lai. Nhng g khong co qua kh,
Hoan Kiem district, Hanoi City, North Vietnam. hien tai va v lai th khong co ma cung khong
Quan S: Quan hnh thc ben ngoai cua hien khong. Hanh gia tm tam ben trong cung nh
tngContemplation or meditation on the ben ngoai khong thay. Khong thay tam ni
external forms of phenomena. ngu uan, ni t ai, ni luc nhap. Hanh gia
Quan Tai Tat oa: Avalokitesvara (skt)Kuan- khong thay tam nen tm dau cua tam va quan
Yin BodhisattvaSee Quan The Am. niem: Tam do au ma co? Va thay rang:
Quan Tam Ma a oan Hanh Thanh Tu He khi nao co vat la co tam. Vay vat va
Than Tuc: Vismamsa-samadhi (skt)Sufficience tam co phai la hai th khac biet khong?
of energyVigor or exertionSee Quan nh. Khong, cai g la vat, cai o cung la tam. Neu
vat va tam la hai th hoa ra co en hai tang.
Quan Tam: Citta-nupassana (p)Contemplation
Cho nen vat chnh la tam. Vay th tam co the
of thought.

quan tam hay khong? Khong, tam khong the
quan tam. Li gm khong the t cat t lay the way of mistaken perception? Thought is
mnh, ngon tay khong the t s mnh, cung
nh vay, tam khong the t quan mnh. B dan
ep t pha, tam phat sinh, khong co kha nang
an tru, nh con vn chuyen canh, nh hi gio
thoang qua. Tam khong co t than, chuyen
bien rat nhanh, b cam giac lam dao ong, lay
luc nhap lam moi trng, duyen th nay, tiep
th khac. Lam cho tam on nh, bat ong, tap
trung, an tnh, khong loan ong, o goi la
quan tam vay. Tom lai, quan Tam noi len cho
chung ta biet tam quan trong cua viec theo
doi, khao sat va tm hieu tam mnh va cua s
hay biet nhng t tng phat sanh en vi
mnh, bao gom nhng t tng tham, san, va
si, la nguon goc phat khi tat ca nhng hanh
ong sai trai. Qua phap niem tam, chung ta co
gang thau at ca hai, nhng trang thai bat
thien va thien. Chung ta quan chieu, nhn thay
ca hai ma khong dnh mac, luyen ai, hay bat
man kho chu. ieu nay se giup chung ta thau
at c c nang that s cua tam. Chnh v the the object itself is just thought. Can then
ma nhng ai thng xuyen quan tam se co
kha nang hoc c phng cach kiem soat
tam mnh. Phap quan tam cung giup chung ta
nhan thc rang cai goi la tam cung ch la itself. Moreover, vexed and pressed hard on
mot tien trnh luon bien oi, gom nhng trang
thai tam cung luon luon bien oi, va trong o
khong co cai g nh mot thc the nguyen ven,
n thuan goi la ban nga hay ta.
Contemplation of the mind or mental
contemplation, contemplation of all things as
mind. According to the Siksasamuccaya Sutra,
the Buddha taught: Cultivator searches all
around for this thought. But what thought? Is it
the passionate, hateful or confused one? Or is
it the past, future, or present one? The past
one no longer exists, the future one has not
yet arrived, and the present one has no
stability. For thought, Kasyapa, cannot be
apprehended, inside, or outside, or in
between. For thought is immaterial, invisible,
nonresisting, inconceivable, unsupported, and
non-residing. Thought has never been seen by
any of the Buddhas, nor do they see it, nor
will they see it. And what the Buddhas never
see, how can that be observable process,
3290
except in the sense that dharmas proceed by
like a magical illusion; by an imagination of
what is actually unreal it takes hold of a
manifold variety of rebirths. A thought is like
the stream of a river, without any staying
power; as soon as it is produced it breaks up
and disappears. A thought is like a flame of a
lamp, and it proceeds through causes and
conditions. A thought is like lightning, it
breaks up in a moment and does not stay on
Searching thought all around, cultivator does
not see it in the skandhas, or in the elements,
or in the sense-fields. Unable to see thought,
he seeks to find the trend of thought, and asks
himself: Whence is the genesis of thought?
And it occurs to him that where is an object,
there thought arises. Is then the thought one
thing and the object another? No, what is the
object, just that is the thought. If the object
were one thing and the thought another, then
there would be a double state of thought. So
thought review thought? No, thought cannot
review thought. As the blade of a sword
cannot cut itself, so can a thought not see
all sides, thought proceeds, without any
staying power, like a monkey or like the wind.
It ranges far, bodiless, easily changing,
agitated by the objects of sense, with the six
sense-fields for its sphere, connected with one
thing after another. The stability of thought,
its one-pointedness, its immobility, its
undistraughtness, its one-pointed calm, its
nondistraction, that is on the other hand called
mindfulness as to thought. In short, the
contemplation of mind speaks to us of the
importance of following and studying our own
mind, of being aware of arising thoughts in
our mind, including lust, hatred, and delusion
which are the root causes of all wrong doing.
In the contemplation of mind, we know
through mindfulness both the wholesome and
unwholesome states of mind. We see them
without attachment or aversion. This will help
us understand the real function of our mind.
Therefore, those who practice contemplation
 3291

of mind constantly will be able to learn how moment of immediate present purely, not
to control the mind. Contemplation of mind wasting it, without thinking about past or
also helps us realize that the so-called mind future. This is why the ancients exhorted
is only an ever-changing process consisting of people first of all to be careful of time; this
changing mental factors and that there is no means guarding the mind strictly, sweeping
abiding entity called ego or self. away all things, whether good or bad, and
(B) Quan Tam theo Thien s Shosan detaching from the ego. Furthermore, for the
Contemplation of thought according to Zen process of the reformation of mind it is good
master Shosan (Japanese): Tam Hoc la phong to observe the principle of cause and effect.
trao t phat trien tam linh theo khuynh hng For example, even if others hate us, we
Phat giao Thien tong trong gii c s Nhat should not resent them; we should criticize
Ban. Ngay kia, mot thanh vien trong phong ourselves, thinking why people should hate us
trao nay en gap thien s Shosan e hoi ve for no reason, assuming that there must be a
cot tuy cua ao Thien. S Shosan noi: "Thien causal factor in us, and even that there must
Phat giao khong phai la van e van dung ly tr be other as yet unknown causal factors in us.
e che ng ban than mnh. Thien van dung Maintaining that all things are effects and
cai khoanh khac vo nhiem thc tai, khong causes, we should not make judgments based
lang ph, khong vng ban bong dang cua qua on subjective ideas. On the whole, things do
kh hay v lai. o la ly do tai sao co c not happen in accord with subjective ideas;
thng khuyen hang hau boi trc tien la nen they happen in accord with the laws of
can trong vi yeu to thi gian; co ngha la can Nature: impermanence and no-self. If you
phai phong ng tam mot cach nghiem nhat, maintain awareness of this, your mind will
quet sach moi th, dau thien hay dau ac, va become very clear."
xa la nga tng. Hn na, qua trnh chuyen (C) Theo Kinh Niem X, c Phat day ve quan
bien tam thc se dien ra thuan li hn neu tam nh sauAccroding to the
hanh gia chu chu tam quan xet luat nhan qua. Satipatthanasutta, the Buddha taught about
Chang han nh khi b ngi khac thu ghet, contemplation of mind as follows:
hanh gia khong nen thu ghet ho ma phai t 1) Nay cac Ty Kheo, nh the nao la Ty Kheo
trach lay mnh trc tien, phai ngh rang song quan niem tam thc ni tam thc? Nay
khong vo c ma ho thu ghet mnh, han la phai cac Ty Kheo, moi khi ni tam thc co tham
t nhng nhan to ve pha mnh gop phan vao, duc, v ay y thc rang tam thc cua mnh ang
va tham ch van con nhieu nhan to khac na co tham duc. Moi khi tam thc khong co tham
t pha mnh ma mnh cha biet. Hay nh duc, v ay y thc rang tam thc cua mnh
rang van s tren i nay eu la hien tng khong co tham duc. Moi khi trong tam thc
cua nhan qua, chung ta khong nen phan xet mnh co san han, v ay y thc rang tam thc
theo t kien cua rieng mnh. That ra, moi s cua mnh ang co san han. Moi khi tam thc
moi viec tren i nay khong xay ra theo y cua mnh khong co san han, v ay y thc rang
kien chu quan cua mnh, ma chung xay ra tam thc cua mnh ang khong co san han.
ung theo qui luat thien nhien la vo thng va Moi khi tam thc mnh co si me, v ay y thc
khong co t nga. Neu ban chng ngo c le rang tam thc cua mnh ang si me. Moi khi
nay, tam thc cua ban se tr nen trong tam thc cua mnh khong co si me, v ay y
sang"Mind studies was a lay self- thc rang tam thc cua mnh ang khong co si
improvement movement influenced by Zen. me. Moi khi tam thc mnh co thu nhiep, v
One day a follower of Mind Studies came to ay y thc rang tam thc cua mnh ang co thu
Zen master Shosan to ask about the essentials nhiep. Moi khi tam thc mnh tan loan, v ay y
of Buddhism. Shosan said, "Zen Buddhism is thc rang tam thc cua mnh ang tan loan.
not a matter of using your discursive intellect Moi khi tam thc mnh tr thanh khoang at,
to govern your body. It is a matter of using the v ay y thc rang tam thc cua mnh ang tr

thanh khoang at. Moi khi tam thc mnh tr
nen han hep, v ay y thc rang tam thc cua
mnh ang tr nen han hep. Moi khi tam thc
mnh at en trang thai cao nhat, v ay y thc
rang tam thc cua mnh ang at en trang
thai cao nhat. Moi khi tam thc mnh khong
at en trang thai cao nhat, v ay y thc rang
tam thc mnh khong at en trang thai cao
nhat. Moi khi tam thc mnh co nh, v ay y
thc rang tam thc cua mnh ang co nh.
Moi khi tam thc mnh khong co nh, v ay y
thc rang tam thc cua mnh ang khong co
nh. Moi khi tam thc mnh giai thoat, v ay
y thc rang tam thc cua mnh ang giai
thoat. Moi khi tam thc mnh khong co giai
thoat, v ay y thc rang tam thc cua mnh
ang khong co giai thoatAnd how,
Bhikkhus, doeas a Bhikhu
contemplating mind as mind? Here a Bhikhu
understands mind affected by lust as mind
affected by lust, and mind unaffected by lust
as mind unaffected by lust. He understands
mind affected by hate as mind affected by
hate, and mind unaffected by hate as mind
unaffected by hate. He understands mind
affected by delusion as mind affected by
delusion, and mind unaffected by delusion as
mind unaffected by delusion. He understands
contracted mind as contracted mind, and
distracted mind as distracted mind. He
understands exalted mind as exalted mind,
and unexalted mind as unexalted mind. He
understands surpassed mind as surpassed
mind, and unsurpassed mind as unsurpassed
mind. He understands concentrated mind as
concentrated mind, and unconcentrated mind
as unconcentrated mind. He understands
liberated mind as liberated mind, and
unliberated mind as unliberated mind.
2) Nh vay v ay song quan niem tam thc tren
noi tam; hay song quan niem tam thc tren ca
noi tam lan ngoai tam. Hay v ay song quan
niem tanh sanh khi tren tam thc; hay song
quan niem tanh diet tan tren tam thc. Hay
song quan niem tanh sanh diet tren tam thc.
Co tam ay, v ay an tru chanh niem nh
vay, vi hy vong hng en chanh tr, chanh
niem. Va v ay song khong nng ta, khong
3292
chap trc mot vat g tren i. Nay cac Ty
Kheo, nh vay la Ty Kheo song quan niem
tam thc tren cac tam thc In this way he
abides contemplating mind as mind internally,
or he abides contemplating mind as mind
externally, or he abides contemplating mind
as mind both internally and externally. Or
else he abides contemplating in mind its
arising factors, or he abides contemplating in
mind its vanishing factors, or he abides
contemplating in mind both its arising and
vanishing factors. Or else mindfulness that
there is mind is simply established in him to
the extent necessary for bare knowledge and
mindfulness. And he abides independent, not
clinging to anything in the world. That is how
a Bhikkhu abides contemplating mind as
abide mind.
Quan Tam T: Meditation on loving-kindness
Thien quan ve tam t la mot phap mon pho bien
trong truyen thong Nguyen Thuy. Hanh gia bat
au suy ngh: Nguyen cau cho con c an vui va
hanh phuc, roi dan dan trai rong tam t en ban
be, ngi la, va ngay en ke thu. Lan lt quan
xet tng oi tng, hanh gia suy ngh: Nguyen
cau cho nhng ngi nay c an vui va hanh
phuc. Hanh gia phai e cho nhng li nguyen
nay co am vang trong tam thc cho en khi chung
tr thanh trang thai tam thc cua chnh mnh. Phap
tnh tru cung co the c phat trien nh thien quan
tam t nayThe meditation on loving-kindness is
popular in the Theravada tradition. One begins by
thinking May I be well and happy, and gradually
spreads this good feeling to friends, strangers and
enemies. Considering each in turn, one thinks,
May they be well and happy. One must let these
words resonate inside oneself so they become
ones own attitude. Calm abiding can also be
developed through meditation on loving-kindness.
Quan Tam Vo Thng: Meditation on the
impermanence of mindMindfulness of the mind
or thought is transcient or impermanentQuan sat
ve s gia tam cua tam. Tam Niem X (Quan Tam
Vo Thng) hay quan va toan chng c tam la
vo thngContemplation of the mind as
transient. Meditation and full realization on the
evanescence or impermanence of mind and
 3293

thoughts (contemplating the impermanence of the Quan The Am Bo Tat: Avalokitesvara (skt)
thought). The Bodhisattva AvalokitesvaraKuan-Yin or
Quan Tay: Tam tng Phat, c to chc trong Avalokitesvara BodhisattvaQuan The Am Bo
ngay Khanh anTo wash a Buddhas image, Tat, v ng ben trai cua Phat A Di a. Quan The
usually done during the Buddhas Birthday. Am la ngi nghe am thanh cau khan ma en cu
Quan Tha Tam: Chien Niem Th HienQuan sat o. Ngai la mot trong bon v ai Bo Tat cua Phat
tam tnh cua chung sanh, khong co mot s nao giao ai tha. Ba v kia la Bo Tat Pho Hien, a
ngoai tam caContemplation of the mind of other Tang va Van Thu. Ngay va c Quan The Am
beings, there is nothing outside of the mind. Bo Tat la ngay mi tam trong thangKuan-Yin,
Quan Thanh e: Suy gam cac chan ly cao tham standing on the left side of Amitabha Buddha.
huyen dieuContemplate the holy truth. Avalokitesvara is one who contemplates the sound
Quan Than: Kayagatasati (skt & p)Kaya- of the world. He is one of the four great
nupassana (skt)Niem ThanContemplation of bodhisattvas of Mahayana Buddhism. Three other
the bodySuy niem hay tnh thc ve than. Quan bodhisattvas are Samantabhadra, Kshitigarbha and
tng ve 32 phan cua than the nh toc, long, Manjushri. Day dedicated to His manifestation (to
mong, rang, da, xng, tuy, van vanMindfulness a Buddha's vital spirit) is the eighteenth of the
occupied with the body. The contemplation of the month.
thirty-two repulsive parts of the body, hair of the Quan The Am Bo Tat ac ai The Ch Tho Ky
head, hairs of the body, nails, teeth, skin, flesh, Kinh: Avalokitesvara-bodhisattva-mahasthama-
sinews, bones, marrow, etc. prapta-bodhisattva-vyakarana-sutra (skt)Sutra
Quan Than Bat Tnh: Kaya (skt). on the prophecy of Avalokitesvara Bodhisattvas
Quan Than Bat Tnh: Contemplation on the future BuddhahoodKinh Quan The Am Bo Tat
impure bodyContemplation of the impurity of Tho Ky.
the bodyMeditation on impurity of the worldly Quan The Am Bo Tat Nh Y Ma Ni a La Ni
lifeMindfulness of the unclean bodySee Kinh: Cintamani-dharani-sutra (skt)
Quan Bat Tnh. Padmacintamani-dharani-sutra (skt)Nh Y Ma
Quan Than Tuc: Vimamsa-samadhi (skt) Ni a La Ni KinhSutra on magical words of
Contemplation on magic powersSee T Duy sacred gem.
Nh Y Than Tuc. Quan The Am Bo Tat Tho Ky Kinh: See Quan
Quan Thap Nh Nhan Duyen: Ch hanh gia The Am Bo Tat ac ai The Ch Tho Ky Kinh.
Duyen Giac quan Thap Nh Nhan Duyen e at Quan The Am Kinh: See Quan The Am Pham
qua v Duyen Giac PhatSolitary realizers Pho Mon.
contemplate the Twelve Conditions of Cause-and- Quan The Am Mau: Tara (skt)The sakti, or
Effect or twelve limbs of dependent arising in female energy of the masculine Avalokitesvara.
order to attain the fruit of Pratyeka-buddhaSee Quan The Am Ngon T Tai Thien Vng:
Duyen Giac. Independent Observer of the Sounds of Speech of
Quan That: Can phong lam le quan anh cua Mat the WorldsMot trong mi ai Pham Thien
GiaoThe building in which the esoterics VngSee ai Pham Thien Vng.
practice the rite of baptism. Quan The Am Pham Pho Mon: Samanta-mukha-
Quan The: To be the ace during the lifetime. parivartonam-avalokitesvara-vikurvana-nirdesa
Quan The Am: Avalokitesvara (skt)Quan (skt)Chapter on Avalokitesvara Universal gate.
AmQuan AmQuan The T TaiQuan The Quan The Am T Tai: Sovereign Regarder (not
Am Tam Thanh Cu Kho Regarder or Observer associated with sounds or cries)Quan The Am.
of the worlds sounds, or cries (sounds that Quan The Am Vien Thong: Trong Kinh Thu
enlighten the world)Quan T TaiThe Lang Nghiem, quyen Sau, c Phat hoi ngai
Sovereign Beholder, not associated with sounds or Quan The Am ve vien thong va ngai Quan The
criesQuan Tai Tat oa: Kuan-Yin Bodhisattva. Am a bach Phat rang: Bach The Ton! Toi t can
tai tu tam muoi vien chieu, duyen tam, t tai, bi

tu e tieng ong vao can tai, vao roi mat, e c
tam ma a, thanh tu Bo e. Bach The Ton! c
Phat kia khen toi kheo c phap mon vien thong.
Trong ai hoi cua Ngai, toi c tho ky la Quan
The Am. Bi toi quan nghe ca mi phng eu
vien minh, nen ten Quan The Am khap ca mi
phng the giiIn the Surangama Sutra, book
Six, the Buddha asked Avalokitesvara Bodhisattva
about perfect penetration, and Avalokitesvara
Bodhisattva reported to the Buddha as follows:
World Honored One! From the gateway of ear, I
obtained perfect and illumining samadhi. The
conditioned mind was at ease, and therefore I
entered the appearance of the flow, and obtaining
samadhi, I accomplished Bodhi. World Honored
One! That Buddha, the Thus Come One, praised
me as having obtained well the Dharma-door of
perfect penetration. In the great assembly he
bestowed a prediction upon me and the name,
Kuan-Shih-Yin.
Quan The ang Phat: Perceive-World-Lamp
Buddha.
Quan The Gia Bat Tnh: Meditation on impurity
of the worldly lifeQuan the gia bat tnh e diet
tr tham duc va keo kietMeditation on impurity
of the worldly life to adjust the mind with regard
to passion and avarice.
Quan The: Nature of visualization.
Quan Thien: Quan sat va thien nh
Contemplation and meditationTo sit in abstract
trance.
Quan Thong: To understand (penetrate)
thoroughly.
Quan Tho: Vedananupassana (p)Contemplation
of sensationsQuan phap niem thoQuan phap
niem tho co ngha la tnh thc vao nhng cam tho:
vui sng, kho au va khong vui khong kho. Khi
kinh qua mot cam giac vui, chung ta biet ay la
cam giac vui bi chnh mnh theo doi quan sat va
hay biet nhng cam tho cua mnh. Cung the ay
chung ta co gang chng nghiem nhng cam giac
khac theo ung thc te cua tng cam giac. Thong
thng chung ta cam thay buon chan khi kinh qua
mot cam giac kho au va phan chan khi kinh qua
mot cam giac vui sng. Quan phap niem tho se
giup chung ta chng nghiem tat ca nhng cam tho
mot cach khach quan, vi tam xa va tranh cho
chung ta khoi b le thuoc vao cam giac cua mnh.
3294
Nh quan phap niem tho ma chung ta thay rang
ch co tho, mot cam giac, va chnh cai tho ay cung
phu du tam b, en roi i, sanh roi diet, va khong
co thc the n thuan nguyen ven hay mot t nga
nao cam tho caContemplation of feelings or
sensations means to be mindful of our feeling,
including pleasant, unpleasant and indifferent or
neutral. When experiencing a pleasant feeling we
should know that it is a pleasant feeling because
we are mindful of the feeling. The same with
regard to all other feelings. We try to experience
each feeling as it really is. Generally, we are
depressed when we are experiencing unpleasant
feelings and are elated by pleasant feelings.
Contemplation of feelings or sensations will help
us to experience all feelings with a detached
outlook, with equanimity and avoid becoming a
slave to sensations. Through the contemplation of
feelings, we also learn to realize that there is only
a feeling, a sensation. That feeling or sensation
itself is not lasting and there is no permanent
entity or self that feels.
Quan Tho Sanh Bat Tnh: S tho sanh do tinh
cha huyet me hoa hp ma thanhContemplation
on the impure area.
Quan Tho Th Kho: Vedana (skt)To
contemplate that the results of sensation or
consciousness are always sufferingsMindfulness
of all feelings are painfulSee Quan Tho.
Quan Thu: Quan cay Tr Tue nh c Phat Thch
Ca khi thanh ao roi th t toa Kim Cng tr day
quan cay Bo e (Ngai noi rang ta mi ngoi ao
trang cung a tng quan thu hay quan cay Bo
e)To contemplate the tree of knowledge, as
Sakyamuni is said to have after his enlightenment.
Quan Thuy Lai, iem Tra Lai: Kansui-Rai
Tensa-Rai (jap)em cai chau ra mat va mang
tra laiTheo Canh c Truyen ang Luc, quyen
IX, mot hom, sau khi Thien s Qui Sn Linh Hu
va thc giac Ngng Sn ben mang en cho S
mot cai chau ra mat. Hng Nghiem Tr Nhan
noi rang mnh a "Ha dien lieu tri." S Qui Sn
bao Hng Nghiem dien ta s hieu biet ve hoan
canh nay cua mnh. Hng Nghiem ben i pha tra.
Qui Sn khen ca hai, noi rang: "Than lc va tr tue
cua hai e t con vt xa hn ca Xa Li Phat va
Muc Kien Lien."According to Ching Te Ch'uan
Teng Lu, Volume IX, one day, after Zen master

Isan-Reiyu (Kuei-shan-Ling-yu) had woken up
from a nap Kyozan Ejaku (Yang-shan Hui-chi)
brought him a tub of water to wash his face.
Kyogen Chikan (Hsiang-yen Chih-hsien) said that
he had been watching from the wings, and had
witnessed everything clearly. Master Isan asked
him to express his understanding of the situation.
Kyogen went to make some tea. Isan praised
them, saying, "The mystical powers and the
wisdom of you two disciples are far superior to
those of Sariputra and Maudgalyayana."
Quan Thc am Bat Tnh: Contemplation the
impurity of drinking the mothers blood.
Quan Tong Tng Luan Tung: Sarva-laksana
-dhyana-sastra-karika (skt)Verses of treatise on
Universal characteristics, written by Dignaga
(Tran Na).
Quan Tr: Tr tue at c qua thien nh
Wisdom obtained from contemplation.
Quan Triet: Parinna (skt)Full understanding
To penetrate thoroughly.
Quan Tru X Bat Tnh: Contemplation on the
impurity of the dirty area of the womb.
Quan Tue: Thu thieu thiThe tender age
The young daysYouthful days.
Quan Tue: em tr tue quan chan ly, hay lay tr
tue quan sat thau hieu c chan ly The wisdom
which penetrates to ultimate reality.
Quan T Dieu e: Ch hanh gia Thanh Van quan
T Dieu e e at qua v Thanh VanSound
hearers contemplate the The Four Noble Truths in
order to attain the fruit of SravakaSee Thanh
Van.
Quan T e: Contemplate the four truthsSuy
gam ve t dieu eSee Quan T Dieu e.
Quan T Niem X: To meditate upon the Body,
Feelings, Mind and DharmaTo contemplate the
four contemplations:
1) Quan than bat tnhTo contemplate that the
body is not sanitary: V ien ao mong tng
ma a so chung ta eu cho rang than nay quy
bau hn het. Nen than nay can phai c an
ngon mac ep. Chnh v vay ma chung ta vat
lon vi cuoc song hang ngay. i song hang
ngay khong con la ni an on na, ma tr
thanh au trng cua tham, san, si, man, nghi,
ta kien, sat, ao, dam, vong, t hiem, ganh
ghet va vo minh. T o ac nghiep c t t even if that disintegrated body once was the
3295
ket tao. Ngi tu chan thuan phai quan than t
mat, tai, mui, li, mieng, hau mon, van van
eu la bat tnh. Khi ngoi chung ta nen quan
tng than nay la bat tnh, c bao phu bi
mot cai tui da nh nhp, ben trong nh tht,
m, xng, mau, am, va nhng chat tha thai
ma khong mot ai dam ung ti. Than nay, neu
khong c tam ra bang nc thm dau
thm va xa bong thm, th chac chan khong ai
dam ti gan. Hn na, than nay ang hoai diet
tng phut tng giay. Khi ta ngng th th than
nay la cai g neu khong phai la cai thay ma?
Ngay au th thay ma bat au oi mau. Vai
ngay sau o thay thay ra mui hoi thui kho
chu. Luc nay, du la thay cua mot n tu hay
nam thanh luc con sanh thi, cung khong ai
dam en gan. Ngi tu Phat nen quan than
bat tnh e oi tr vi tham ai, ch ky, va kieu
ngao, van van. Mot khi ai trong chung ta cung
eu hieu rang than nay eu giong nhau cho
moi loai th chung ta se de thong hieu, kham
nhan va t bi hn vi mnh va vi ngi. S
phan biet gia ngi gia, ngi phe tat, va cac
chung toc khac se khong con na Due to
illusions, most of us think that our body is
more valuable than any thing else. So it needs
be provided with better foods and expensive
clothes. Therefore, the struggle for life has
come into play. Life is no longer a peaceful
place, but a battle field with greed, hatred,
envy, arrogance, doubt, wrong views, killing,
stealing, sexual misconduct, lying. Evil karma
is gradually formed as a result. Earnest
Buddhists should view the body (eye, ear,
skin, hair, nose, tongue, mouth, anus, etc) is
unclean (Quan than bat tnh) which covered
with a bag of skin, inside are flesh, fat, bone,
blood, mucus and waste matters of which no
one wishes to touch. The body itself, if not
being washed frequently with fragrant water
and soap, no one wants to stay close to it. In
addition, it is prone to decay minute after
minute, second after second. If we stop
breathing, what is the body called if not a
corpse? During the first day, its color is
changing. A few days later, it becomes bluish
and produces offensive odor. At this time,
 3296

most beautiful woman or a handsome man, no easily refuse material things, but the hardest
one wants to be close to it. Earnest Buddhist thing to escape is our own feelings. Feeling is
should always contemplate that the body is a form of acceptance that most of us could
unclean. This contemplation is designed to easily be trapped. It is very subtle, but its
cure greed, attachment, selfishness, and effect is so destructible. We usually feel
arrogance. Also, when people realize that whatever conveyed to us by the six senses.
they are physically and biologically the same, For example, hearing someone bad-mouth on
they would easily understand, tolerate and us, we feel angry at once. Seeing something
compassionate among themselves and others. profitable, we readily feel greedy. After all, if
The discrimination against the aging, people we dont cultivate, greed and angry are two
with disabilities, and the other race would be uncontrollable agents which dominate and
diminished. overwhelm our daily activities. To
2) Quan rang cam tho la au khoTo view all contemplate all the feelings are painful will
the feelings are painful: Co ba loai cam tho la gradually assist us to keep the feelings under
vui sng, kho au va trung tnh; tuy nhien, control as well as to purify our mind; and as a
Phat day moi cam tho eu au kho v chung result, provide us the joy and peace.
vo thng, ngan ngui, khong nam ba t c, va 3) Quan thay tam ngan ngui vo thngTo
do o chung la khong that, ao tng. Hn na, view the mind is transcient or impermanent:
khi chung ta nhan cua ai cai g th le ng Nhieu ngi cho rang tam ho khong thay oi
nhien la chung ta phai lam cai g o e en v the cho nen ho luon chap vao nhng g ho
tra lai. Rat co the chung ta phai tra gia cao ngh va tin rang o la chan ly. Rat co the mot
hn cho nhng g ma chung ta a nhan. Tuy so cung thay tam mnh luon thay oi, nhng
nhien, s nhan ve phan vat chat van con de ho khong chap nhan ma c l i. Ngi tu
nhan ra e e phong hn la s cam tho tinh Phat nen quan sat tam thien, tam ac cua ta
than, v cam tho la mot hnh thc tho nhan ma eu la tng sanh diet vo thng khong co
phan ong chung ta eu vng bay. No rat vi thc the. Tat ca cac loai tam s tng no cht
te, nhng hau qua tan pha cua no that la khoc co cht khong, cht con cht mat th lam g co
liet. Thng th chung ta cam tho qua sau can. that ma chap la tam mnh. Trong khi ngoi
Th du nh khi nghe ai noi xau mnh ieu g thien nh, ngi ta se co c hoi nhan ra rang
th mnh lap tc noi tran loi nh. Thay cai g tam nay c tiep tuc nhay nhot con nhanh hn
co li th mnh ben ham muon. Tham san la ca nhng hnh anh tren man anh xi ne. Cung
hai th thong tr nhng sinh hoat hang ngay chnh v vay ma than khong an v phai luon
cua chung ta ma chung ta khong tai nao kiem phan ng theo nhng nhp ap cua dong suy
soat chung c neu chung ta khong co tu. tng. Cung chnh v vay ma con ngi ta t
Quan tho th kho dan dan giup chung ta kiem khi c tnh lang va chiem nghiem c
soat c nhng cam tho cung nh thanh tnh hanh phuc that s. Phat t thuan thanh nen
tam cua chung ta, ket qua se lam cho chung ta luon nh rang tam khong phai la mot thc the
co c an lac va t taiThere are three cua chnh no. No thay oi tng giay. Chnh v
kinds of feelings: pleasures, pain and neutral the ma Phat a day rang tam cua pham phu
ones; however, according to Buddhas nh con vn chuyen cay, nh gio, nh ien
teaching, all feelings are painful because they chp hay nh giot sng mai tren au co.
are impermanent, transcient, ungraspable, and Phap quan nay giup cho hanh gia thay c
therefore, they are unreal, illusive and moi s moi vat eu thay oi t o co kha
deceptive. (Quan tho th kho). Furthermore, nang dt tr c benh chap tam s la that
when you accept something from others, cua taMost people think that their mind is
naturally, you have to do something else for not changed; therefore, they attach to
them in return. It might cost you more than whatever they think. They believe that what
what you have accepted. However, we can they think reflects the truth. Probably some of
 3297

them would discover that their mind is self-existed. A human body is composed of
changing, but they refuse to accept it. billions of cells that depend on one another;
Buddhist practitioners should always one cell dies will effect so many other cells.
contemplate their wholesome and Similarly, a house, a car, a road, a mountain,
unwholesome minds, they are all subject to or a river all are compounded, not being self-
rising and destroying. They have no real existed. Everything, therefore, is a
entity. In sitting meditation, one will have the combination of other things. For instance,
chance to recognize the facts that the mind without nutritious foods, water, and fresh air,
keeps jumping in a fast speed as pictures on a this body will certainly be reduced to a
movie screen. The body, therefore, always skeleton and eventually disintegrated. Thus
feels restless and eager to react on the the Buddha taught: All existents are selfless,
thinking pulses. That is why people are rarely empty, and impermanent. Practitioners who
calm down or experiencing true happiness. always contemplate the dharma is without-
Earnest Buddhists should always remember self, they should become more humble and
that the mind does not have any real entity likable.
to itself. It changes from second to second. Quan T Bi: Maitri-smrti (skt)Contemplation
Thats why the Buddha viewed the mind of an on Compassion and Loving-kindnessQuan t bi
ordinary person is like a swinging monkey, e thng xot cac loai hu tnh, ong thi vun boi
the wind, lightning or a drop of morning dew. y niem thien cam vi moi ngi cung nh diet tr
This contemplation helps the practitioners see san nhue, lay t bi diet tr san han. Chung ta nen
that everything is changed so that the quan rang tat ca chung sanh, nhat la con ngi,
practitioners will have the ability to eliminate eu ong mot chan the bnh ang. V the, neu
attachment to what they think. muon, ho cung co the oan tr long thu han va m
4) Quan phap vo ngaTo view the Dharma is rong long yeu thng cu o chung sanh. ay la
without-self: Quan phap khong co t tanh. mot trong nam phap quan tam, lay t bi diet tr
Moi vat tren i, vat chat hay tinh than, eu san han. T bi quan la thc tap nhn chung sanh
tuy thuoc lan nhau e hoat ong hay sinh ton. bang oi mat t bi. T bi quan khong nhng ch
Chung khong t hoat ong. Chung khong co c thc tap trong nhng gi thien toa, ma no
t tanh. Chung khong the t ton tai c. phai c hien thc trong nhng sinh hoat hang
Than the con ngi gom hang ty te bao nng ngay cua ban. Du i au, ngoi au hay lam g, ban
ta vao nhau, mot te bao chet se anh hng nen luon nh thc tap t bi quanMeditation on
en nhieu te bao khac. Cung nh vay, nha pity (mercy) for all and to rid of hate and to
ca, xe co, ng xa, nui non, song ngoi eu cultivate the idea of sympathy to others and to
c ket hp bi nhieu th ch khong t ton. stop the tendency of anger and destroy
Do vay, moi vat tren i nay eu la s ket resentment. We must visualize that all sentient
hp cua nhieu vat khac. Chang han nh neu beings, especially people equally have a Buddha-
khong co chat bo dng, nc, va khong kh nature. So, they are able, if they want, to eradicate
th than the nay chac chan se om o gay mon hatred and develop kindness and compassion to
va cuoi cung se b hoai diet. Chnh v vay ma save others. This is one of the five-fold procedures
c Phat day rang van phap vo nga, khong, for quieting the mind, the compassion-
va vo thng. Hanh gia nao thng quan phap contemplation, in which pity destroys resentment.
vo nga th nhng v ay se tr nen khiem Meditation on compassion means practice looking
nhng va ang men hnEverything in the at all beings with the eyes of compassion. The
world, either physical or mental, is depend meditation on compassion not only must be
upon each other to function or survive. They practiced during the hours of sitting meditation,
are not free from one another or free to act on but it must also be realized on your daily
their owns, on their own will. They do not activities. No matter where you go or where you
have a "self. They are not capable of being

sit, or what you do, remember to practice looking
at all beings with the eyes of compassion.
Quan T: See T Quan.
Quan T Thi: Sivathika (skt)Contemplation on
a corpse.
Quan T: Kanji (jap)Ten mot ngoi chua phai
Chan Ngon Nhat BanName of a temple of the
Japanese Shingon Sect in Japan (Japanese
Esoteric Buddhism).
Quan T Tai: Sarvayogavasavartin (skt)Reality
Observant Bodhisattva canh s ly vo ngai,
at quan t tai (khong co quan he vi tam thanh
cu kho). c Phat c xem nh la bac Quan
T Tai. Bo Tat Quan T Tai la s bieu th, hoac
hien than cua tr tue bat nha va t bi. Bo Tat Quan
T Tai nay la ai? Trong truyen thong nha Thien
hay noi chung la trong truyen thong Phat giao,
Quan T Tai khong ai khac ngoai chung ta, khong
la th g khac ngoai chung ta ve mat noi tai. Ne u
chung ta thc s muon thay c cuoc song, chung
ta phai nhn vao moi th nh chnh ban than mnh.
Nhng thay vao o chung ta lai noi: "c roi,
neu toi la hien than cua tr tue va t bi, vay th tai
sao co luc toi lai me muoi nh vay? Sao toi lai gay
ra nhieu kho au va rac roi en nh vay?" Hanh
gia tu Thien nen luon nh rang lam nh vay la
chung ta ang t tach mnh ra khoi Ngai Quan T
Tai cua chnh mnh. Chung ta, hanh gia tu Thien,
phai nhan ra rang Quan T Tai khong phai tach
ri, v Quan T Tai la chnh chung ta. Tr tue la
chung ta! Ao tng cung la chung ta! Moi th la
chung taOne who contemplates at ease or
sovereign Regarder (beholder), not associated
with sounds or cries. The Buddha is regarded as
Sarvayogavasavartin. Avalokitesvara Bodhisattva
is the manifestation, or embodiment , of both
prajna wisdom and compassion. Who is this
Avalokitesvara Bodhisattva? In Zen tradition, or in
general, in Buddhist tradition, it is nothing other
than us, it is nothing other than who we
intrinsically are. If we are really to see life, we
must look at everything as ourselves. But instead,
we say, "Alright, if I am supposed to be the
embodiment of prajna and compassion, how is it
that sometimes I'm so deluded? How come I cause
so much suffering, so many problems?" Zen
practitioners should always remember that in so
doing we separate ourselves from our own
3298
Avalokitesvara. We, Zen practitioners, must
realize that Avalokitesvara is not separate, it's us!
The prajna is us! The delusion is us, too!
Everything is us.
Quan T Tai Bo Tat: Bodhisattva of Free
ReflectionBodhisattva AvalokitesvaraSee
Quan T Tai.
Quan T Tai Bo Tat Nh Y Luan Du Gia :
Avalokitesvara-cintamani-bodhisattva-yoga-
dharma-mahartha (skt)Sutra on Avalokitesvara
Bodhisattva's yoga talsmanic wheelKinh Quan
The Am Bo Tat Nh Y Luan Du Gia.
Quan T Tai Bo Tat Nh Y Luan Du Gia Niem
Tung Phap: See Quan T Tai Bo Tat Nh Y Luan
Du Gia.
Quan T Tam S Hien Co: Do bi s thong hieu
rang the gii la bieu hien cua chnh cai tam
mnhBy thoroughly comprehending that the
world is the manifestation of ones own mind.
Quan Tng Tc Tng Nhap: Meditation on
interdependenceTrong phep quan tng tc
tng nhap, chung ta thay niem nao cua tam ta
cung bao ham ca van hu vu tru. Niem tc la mot
khoanh khac cua tam. No co the la t tng, ky
c, cam giac, hay hy vong. T quan iem khong
gian, chung ta co the goi no la mot chat t cua
tam. T quan iem thi gian, chung ta co the goi
no la mot hat (vi tran) thi gian. Mot niem cua
tam cha ca qua kh, hien tai va v lai, va dung
nhiep c ca van hu vu truIn the meditation
on interdependence, we can see that each moment
of consciousness includes the whole universe. This
moment might be a memory, a perception, a
feeling, a hope. From the point of view of space,
we can call it a particle of consciousness. From
the point of view of time, we can call it a speck
of time. An instant of consciousness embraces all
past, present and future, and the entire universe.
Quan Tng: ContemplationQuan tng la tap
trung t tng e quan sat, phan tch va suy
nghiem mot van e, giup cho than an va tam
khong loan ong, cung nh c chanh niem.
Quan tng khong phai la chuyen n gian. Mot
ngi cha tng luyen tap trong viec che tam kho
co the nhan ra s kho khan trong viec ieu ng
tam mnh. Ngi ay mac nhien cho rang d nhien
mnh co the ra lenh cho tam suy tng bat c ieu
g mnh muon, hoac ieu khien no van dung theo
 3299

bat c cach nao tuy y. Chang co th g sai lam hn mind. For instance, if we close our eyes and try to
na. Ch co nhng ai a tu tap thien nh mi co visualize an image, we will soon discover how
the hieu c s kho khan gap phai trong viec che difficult this is. The image is usually hazy and
ng cai tap bat tr va luon dao ong nay. Chang unsteady; it fades, fluctuates, and refuses to stand
han, neu chung ta nham mat lai va co quan tng still or to "come whole". To untrained people this
ve mot hnh anh, ngay sau o chung ta se kham so-called visualization is, at most, a kind of feeling
pha ra rang viec ay that la kho khan biet dng rather than a seeing. Even though when you been
nao. Hnh anh ay luon m ao va dao ong; no phai training to visualize just an image of Buddha for
m, dao ong qua lai, va khong chu ng yen hay years, only once in a while, you could
hien ra "toan bo". oi vi nhng ai cha co luyen momentarily visualize the whole of the Buddha's
tap quan tng, th cung lam cai goi la quan tng image clearly without its wavering or fading out.
nay ch la mot loai cam giac hn la th kien. Ngay Buddhism declared centuries ago that human
ca khi ban a c huan luyen quan tng hnh beings do not see things with their eyes, but with
anh cua c Phat trong nhieu nam, ch thnh their minds. The organs of the eye are stimulated
thoang lam ban mi quan tng c trong choc by the differing degrees of light reflected by
lat toan the hnh anh cua c Phat mot cach ro ret various objects around us. This stimulation, in
khong b lung lay hay m nhat. Phat giao a tuyen turn, is interpreted by the mind and resolved into
bo hang the ky trc ay rang chung sanh khong visual pictures, resulting in what we call sight.
nhn s vat bang mat, ma nhn bang tam. C quan Since whatever we see with the eye is necessarily
cua mat c kch thch bi nhng cap o anh a processed product, no matter how closely or how
sang khac nhau phan chieu bi cac oi tng khac accurately it has been reproduced, it cannot be a
nhau quanh chung ta. Roi en lt s kch thch perfect replica of the original. This processed
nay c tam giai thch va c coi nh la nhng "vision-of-the-eye" compared to the vision
hnh anh cua th giac, sinh ra cai ma chung ta goi projected directly from and seen by the mind, can
la canh. Bi v bat c th g ma chung ta thay hardly be considered perfect. If this is valid, the
bang mat cung la mot san pham c tinh che mot claims of the practitioner are neither exaggerated
cach tat yeu, bat chap no c sao chep lai mot nor the product of pure imagination.
cach gan gui hoac chnh xac en au i na, no Quan Tng Danh Hieu Phat: Buddha
cung khong the la mot ban sao hoan toan cua remembranceSee Quan Tng Niem Phat.
nguyen ban. Cai "th kien cua mat" c tinh Quan Tng Hnh Anh: Utpattikrama (skt)
luyen nay, so vi cai th giac phat sinh trc tiep va Visualization stageGiai oan quan tng hnh
t tam, kho co the coi la hoan toan c. Neu ieu anh.
nay vng chac, th nhng li tuyen bo cua hanh Quan Tng Mon: Phng phap quan tng
gia khong pha la phong ai cung khong phai la Observation MethodVisualization method
san pham cua s tng tngContemplation Theo Tnh o Tong, "Quan Tng Mon" hay quan
means to concentrate one's mind in order to tng vao mot e muc e tr tue sang suot va dt
observe, to analyze, or to reflect on a topic that tr ien ao mong tng. Quan Kinh day: Ch
helps practitioners with a stable body and a Phat Nh Lai la than phap gii, vao trong tam
peaceful and mindful mind. Contemplation is not a tng cua tat ca chung sanh. Cho nen khi tam cac
simple matter. A person who has not been trained ban tng Phat, th tam ay chnh la 32 tng tot,
in the practice of mind-control can hardly realize 80 ve ep tuy hnh, tam ay la tam Phat, tam ay
the difficulty of taming his own mind. He takes it chnh la Phat. Bien chanh bien tri cua Phat t ni
for granted that he can order it to think anything tam tng ma sanh. V the cac ban phai nh ngh
he wishes, or direct it to function in accordance va quan tng ky than c Phat kia. Theo Thien
with his wills. Nothing could be further from the Tong, quan tng la phng phap Phat t ap dung
truth. Only those who have practiced meditation hang ngay, luyen ca than tam, em lai s hoa hp
can understand the difficulty encountered in gia tinh than va vat chat, gia con ngi va thien
controlling this ungovernable and ever-fluctuating nhien. Quan tng la tap trung t tng e quan

sat, phan tch va suy nghiem mot van e, giup cho
than an va tam khong loan ong, cung nh c
chanh niem. Quan tng khong phai la chuyen
n gian. Quan tng la tap trung t tng e
quan sat, phan tch va suy nghiem mot van e,
giup cho than an va tam khong loan ong, cung
nh c chanh niem. Quan tng khong phai la
chuyen n gian. Mot ngi cha tng luyen tap
trong viec che tam kho co the nhan ra s kho khan
trong viec ieu ng tam mnh. Ngi ay mac
nhien cho rang d nhien mnh co the ra lenh cho
tam suy tng bat c ieu g mnh muon, hoac
ieu khien no van dung theo bat c cach nao tuy
y. That vay, trong the gii may moc hien ai hom
nay, cuoc song cuong loan lam tam tr chung ta
luon b loan ong vi biet bao cong chuyen hang
ngay khien cho chung ta met moi ve the xac lan
tinh than, nen viec lam chu than mnh a kho, ma
lam chu c tam mnh lai cang kho hn. oi vi
hanh gia tu Thien, "Tu Quan" co ngha la quan sat
hi th het sc vi te cua mnh cung nh tat ca
nhng thanh phan khac cua than the mnh: cng,
mau, tht, bap tht, phan, van van. Viec nay se a
hanh gia en cho thc chng c s vo thng, matter. A person who has not been trained in the
nhat thi va huyen gia cua chung, khong co bat c
t tnh nao ca. Ap dung ti lui phep "Tu Quan",
con mat tam cua hanh gia dan dan khai m, hanh
gia co the thay ro c tat ca nhng tac nang tinh
te cua cac c quan va tang phu cua mnh, va nhan
thc c rang ca i song vat chat va tinh than
eu nam trong vong kem toa cua kho, vo thng
va huyen ao, eu le thuoc vao cai nga huyen
hoac. Khi a at en iem nay, hanh gia phai luon
t nhac nh mnh khong c chap trc hay lan
la trong trang thai o, ma phai bat au tu tap
phap "Hoan Mon" e mang tam thc cua mnh tr
ve vi trang thai nguyen thuy cua no. Ky that, cac
phap tu "Quan Mon", "Hoan Mon", va "Tnh
Mon" khong phai la phap tu Thien nh ma la
phap tu Tr tue. Tu "Quan Mon" la e quan tng
tnh khong ni chung hu tnh; tu "Hoan Mon" la
e quan tng tanh khong cua ch phap "cu the";
va tu "Tnh Mon" la e quan tng tanh khong cua
nh nguyen lng phan va nhiep tam mnh vao
chan nh bnh ang. Hanh gia tu Thien nen luon
nh rang ch bang cach tu tap tanh khong ma bat
c hnh thc thien nh nao cua Phat giao cung
eu c hoan thienAccoriding to the Pure
3300
Land Sect, meditation by contemplating on any
object to obtain wisdom and to eliminate
delusions. The Meditation Sutra taught: Every
Buddha, Tathagata, is One who is a Dharma realm
Body and enters into the Mind of all beings. For
this reason when you perceive the Buddha-state in
your Minds, this indeed is the Mind which
possesses the thirty-two signs of perfection and
the eighty minor marks of excellence. It is the
Mind that becomes Buddha; indeed, it is the Mind
that is Buddha. The ocean of true and universal
knowledge of all the Buddhas is born of Mind and
thought. For this reason, you ought to apply your
Mind with one thought to the meditation on that
Buddha. According to the Zen Sect, contemplation
is the daily practice of Buddhist adepts for training
the body and mind in order to develop a balance
between Matter and Mind, between man and the
universe. Contemplation can fundamentall be
defined as the concentration of the mind on a
certain subject, aiming at realizing a tranquil body,
and an undisturbed mind as a way to perform right
mindfulness. Contemplation is not a simple
practice of mind-control can hardly realize the
difficulty of taming his own mind. He takes it for
granted that he can order it to think anything he
wishes, or direct it to function in accordance with
his wills. Nothing could be further from the truth.
Only those who have practiced meditation can
understand the difficulty encountered in
controlling this ungovernable and ever-fluctuating
mind. In the world today, based on mechanical
and technological advances, our life is totally
distrubed by those daily activities that are very
tiresome and distressing for mastering; thus, the
body is already difficult and if we want to master
the mind, it is even more difficult. For Zen
practitioners, practicing of "Observation Method"
means to observe his extremely subtle breath and
all the contents of his physical body, the bones,
flesh, blood, muscles, excrement, etc. This will
bring him to the realization that all of them are
transient, momentary, and delusive, having no
self-nature whatsoever. By repeatedly applying
this scanning or "Observation Method", the eye of
the practitioner's mind will gradually open, he will
be able to see clearly all the minute functions of

his organs and viscera, and will realize that both
physical and psychic existence are within the
bounds of misery, transiency, and delusion,
subject to the illusory idea of ego. When it has
been reached, the practitioner should remind
himself that he should not cling to it or linger in it;
the practitioner should start to enter the stage of
"Returning Practice", to bring his mind back to its
original state. In fact, "Observation", "Returning",
and "Purity" practices are actually not "Dhyana"
but "Prajna" practices: the Observation Practice is
to observe the voidness of sentient being; the
Returning Practice, to observe the voidness of
"concrete" things (dharmas); and the Purity
Practice is to observe the voidness of dichotomy
and to merge one's mind with the all-embracing
Equality. Zen practitioners should always
remember that it is only through practice of
Voidness that any form of Buddhist meditation is
brought to completion.
Quan Tng Niem Phat: Quan tng c Phat A
Di a ma niem tham hong danh ngai, oi lai vi
niem ra bang liTo contemplate Buddha,
especially Amitabha, in the mind and repeat his
name silently, in contrast with repeating his name
loudly .
Quan Tng Theo Mat Giao: Cac phng thc
c Mat giao x dung trong cac phep quan tng
nh sauThe devices employed in tantric
meditational practices are the following:
1) Man a La co ngha la vong tron, hoi,
hay hnh. Co nhieu loai Man a La, nhng
co hai th thong thng nhat trong Mat giao
Mandala (skt)Mandala means circle,
assemblage, picture. There are various
kinds of mandala, but the most common in
Esoteric Buddhism are of two types:
a) Mot hnh ket hp ve chan dung nhieu loai
khac nhau, quy, than, Phat va Bo Tat, bieu th
nang lc, sc manh va cac hoat ong chung Quan Tng Niem Phat: Contemplate the image
trong cac hnh vuong tronA composite
picture graphically portraying different
classes of demons, deities, Buddhas and
Bodhisattvas, representing various powers,
forces, and activities, within symbolic squares
and circles.
b) Ngay tai trung tam la Phat Ty Lo Gia Na, v
Phat Quang Minh Bien Chieu; va mot lc o
3301
tieu bieu vai mau am thieng lieng cua tieng
Phan goi la bija hay chung t, tieu bieu
cho cac hnh tngIn the center of which is
a figure of the Buddha Vairocana, the Great
Illuminator; and a diagrammatic
representation wherein certain sacred
Sanskrit letters, called bija or seeds are
substituted for figures.
2) Chn Am: Mantra (skt)Cac am thieng lieng
nh am OM chang han, c truyen t thay
sang e t trong luc khai th. Khi tam ngi
e t a c ieu hp ung an, ngi ta noi
la cac chan ong cua bieu tng ngon ng
nay cung vi s phoi hp cua no trong tam
thc cua ngi khai th e m tam thc cua
ngi e t en cac chieu kch cao hn
These sacred sounds, such as OM, for
example, are transmitted from the master to
his disciple at the time of initiation. When the
disciples mind is properly attuned, the inner
vibrations of this word symbol together with
its associations in the consciousness of the
initiate are said to open his mind to higher
dimension.
3) Thu An: Mudra (skt)ay la ieu bo cua
than the, ac biet la cac c ong tng trng
cua ban tay, c thc hien e tr giup keu
goi nhng tam thai song hanh nhat nh cua
ch Phat va ch Bo TatThese are physical
gestures, especially symbolical hand
movements, which are performed to help
evoke certain states of mind parallel to those
of Budhas and Bodhisattvas.
Quan Tng: Dien ta voi bang cach cam biet thay
v nhn thay, nh trng hp mot ngui mu r voi
(ch ung ngay luc o ma thoi, ch khong phai la
chan ly)To describe an elephant from feeling
rather than seeing it, as a blind man does (from
feeling it, i.e. immediate and correct knowledge).
of the BuddhaMot trong bon loai niem Phat,
niem hnh tng hoa than cua c Phat A Di a
trong tam mnh, hoac nhn hnh tng ma niem
hong danh ngaiOne of the four kinds of
contemplation of the Buddha, to contemplate the
image of Amitabha Buddha and repeat his name.
Quan Vien (1257-1325): Ten cua mot v Thien s
Viet Nam vao thi nha Tran (1225-1400)Name
 3302

of a Vietnamese Zen master who lived in the Tran a Chinese famous monk who lived in the Yuan
Dynasty in Vietnam. Dynasty in China.
Quan Vo Hanh: Contemplate on nonactionSee Quan Co: Chieu ai khachTo entertain guests.
Vo Hanh Quan. Quan ac: Kantoku (jap)Being able to control.
Quan Vo Lng Tho Kinh: Amitayur-dhyana- Quan Giao: To look afterTo instructTo take
sutra (skt)Phat Thuyet Quan Vo Lng Tho care of.
KinhQuan KinhMot Kinh ai Tha quan Quan Huyen Giang: Ong, day, va giang la ba th
trong, lien he ti Phat A Di a va trng phai i cung vi nhau trong nghi le ben An o Pipes,
Tnh o (co nhieu luan cho bo kinh nay)The strings, and preaching, and accompanied service in
Sutra of Contemplation of Infinite Life. An India.
important Mahayana sutra relating to Amitabha Quan Mao Phu anh: Lay mot bo co rm dung
Buddha and the Pure Land (there are numerous lam non che au, ch cho Tang nhan tru tr t
commentaries on it). vienTo take a handful of thatch to cover ones
Quan Vo Lng Tho Phat Kinh: See Quan Vo head, implies an abbot of a monastery.
Lng Tho Kinh. Quan Phap Thanh: Ten cua mot v hoc gia Phat
Quan Vo Nga: Meditation on non-existence giao ngi Tay Tang vao the ky th IX. Ong cong
Giai tr tri thc bang quan vo nga. ay la mot hien gan nh ca i mnh e nghien cu ve Phat
trong tam cach thien quanRemoving attachment giao va ngon ng An o va Trung Hoa, ac biet la
to consciousness by meditating on non-existence. tieng Bac Phan. Nam 833, S en on Hoang va
This is one of the eight types of meditation for lu lai ay cho en khi th tch e dch kinh ien
removing various attachmentsSee Bat Tam-Ma- t tieng Bac Phan sang Hoa ng va Tang ng hay
a. t Hoa ng sang Tang ng Name of a Tibetan
Quan Vo Niem: Meditation on no thoughtQuan famous Buddhist scholar in the ninth century. He
vo niem la ngoi thien khong suy tng. Neu t contributed most of his life in studying Buddhism
tng khi len trong tam, ch can quen no i ch and Indian and Chinese Languages, especially the
ng e y en va tao nen t tng th nh. ng Sanskrit language. In 833, he came to Tun-Huang
lo, moi viec roi se qua i. Moi viec co en la co and spent the rest of his life there to translate
iJust sit in meditation thinking of nothing. If sutras from Sanskrit into Chinese and
any thoughts arise in your mind, just forget about Tibetan; and from Chinese into Tibetan.
them, just let them go. Do not pay any attention to Quan Trung Khuy Bao: Nhn con bao qua ong
them, and do not create second thoughts. Dont tre (mu s voi), ch thay mot om hay vai om,
worry every thing will pass. Everything comes, ch khong thay het con bao, y noi hieu biet nong
and everything will go. canTo look at a leopard through a hole and,
Quan Vo Sinh: Contemplation on the thus, can only see a spot or two; as a result, one
RebirthlessnessSee Vo Sinh Quan. only has a limited view of the whole picture, i.e.,
Quan Vo Tng: Contemplation on the short-witted.
formlessnessSee Vo Tng Quan. Quang: Prabha (skt)LightBrightnessCo hai
Quan Vo Tng: Meditation on the state of loai anh sang: Phat quang va Ma quangThere
neither nor non-thoughtQuan vo tng. ay la are two kinds: The true light of the Buddha and
mot trong tam cach thien quan. Giai tr chap vo maras delusive light.
nga bang quan vo tngRemoving non- Quang Anh: Abha or Paribimba (skt)1) Cai
existence by meditating on the state of neither nor bong: Shadow, reflection; 2) Vat h huyen chang
non-thought. This is one of the eight types of that: An unreal thing.
meditation for removing various attachments Quang Anh Ly Hoat Ke: Song trong nhng hnh
See Bat Tam-Ma-a. anh phan chieu, co ngha la hanh vi va ngon ng
Quan Chu Bat: Ten cua mot v danh Tang Trung h vong, cung nh vong thcTo live with
Hoa vao thi nha Nguyen (1280-1368)Name of shadows and reflections. In Zen, the term means
 3303

unreal acts, words and speeches, as well as coi tri th ba trong e nh thien thien thuoc sac
deluded consciousnesses. gii. Tai coi tri nay dt moi am thanh, luc muon
Quang Anh Mon au: Canh ca kieng phan noi th dung tnh quang lam ngon ng, nen goi la
chieu hnh bong. Trong thien, t nay co ngha la Quang Am. Thi ai hoa tai huy diet coi s thien
s ly eu h huyen. Chung ch la phng tien cho thien cua sac gii th chung sanh ha gii eu tap
hanh gia nam bat chan ly ma thoi. Hanh gia nen hp tat ca vao coi tri nay. Ch ti sau khi the gii
luon nh rang ch phap la phng tien a en tai thanh, buoi ban au cua thanh kiep, t coi tri
cu canh, ch t chung khong phai la cu canh. nay noi len nhng ang may vang, trut ma lu
Giao phap cua c Phat cung giong nh chiec be, xuong e tao ra the gii t s thien thien xuong ti
c dung e i qua ben kia b. Tat ca chung ta a nguc. Khi the gii a thanh roi th chung sanh
eu phai le thuoc vao chiec be Phat phap nay e canh tri nay phuc bac, dan dan phai i xuong
vt thoat dong song sanh t. Chung ta gang sc coi di, tham ch cho ti a nguc eu thay chung
bang tay chan, bang tr tue e at en b ngan. Khi sanhLight and sound or Light-sound heavens,
cu canh b ngan a en, th be cung phai bo lai also styled the heaven of utmost light and purity,
sau lng. Theo Kinh Trung Bo, c Phat day: the third of the second dhyana heavens, in which
Phap ma ta giang day ch la chiec be. Ngay ca inhabitants converse by light instead of words;
Phap ay con phai xa bo, huong la phi phap. Chiec they recreate the universe from the hells up to and
be Phap ay ch nen c dung e ao b ngan, ch including the first dhyana heavens after it has
khong nen gi lai.Reflections on the window been destroyed by fire during the final series of
glass. In Zen, the term means both phenomena cataclysms; but they gradually diminish in power
and noumena are unreal. They are only means for and are reborn in lower states. The three heavens
practitioners to grasp the reality. Practitioners of the second dhyana are:
should always remember all methods means that 1) Thieu Quang Thien: Minor-Light Heaven.
lead to an end, not an end themselves. The 2) Vo Lng Quang Thien: Infinite-Light
Buddhas teaching is likened a raft for going the Heaven.
other shore. All of us depend on the raft of 3) Quang Am Thien: Light and Sound Heaven.
Dharma to cross the river of birth and death. We Quang Am Thien Gii: Abhasvaraloka (skt)
strive with our hands, feet, and wisdom to reach Realm of the Radiant Gods.
the other shore. When the goal, the other shore, is Quang Am Thien Vng: Kings of Heavens in
reached, then the raft is left behind. The form of which Light is used for SoundCh Thien Vng
teaching is not final dogma but an expedient nay eu an tru ni phap mon hy lac, tch tnh rong
method. According to the Middle Length Saying, ln vo ngai (Kinh Hoa NghiemPham 1)All of
the Buddha taught: The dharma that I teach is them dwell in the unhindered state of great peace,
like a raft. Even Dharma should be relinquished, tranquility, joy and bliss.
how much the more that which is not Dharma? Quang Ban: Quang CQuang ngV Tang
The Raft of Dharma is for crossing over, not for ngoi ben phai v Thu toa trong phap hoiA monk
retaining. who sits on the right side of the Head Monk in an
Quang Anh Sn Oai Lc: Endowed with assembly.
Mountainlike Energy. Quang Bao:
Quang Am: Koin (jap)Light and shadow 1) S Pho Quang chua ai T An ben Trung
Passing time. Quoc thi nha ng, tac gia cua bo 30
Quang Am Cung: Cc Quang Tnh Thien Cung quyen Cau Xa Luan KyA noted monk
Palace of the highest of the second dhyana named Pu-Kuang of Ta-Tzu-En monastery
heavens of the form-world. under the Tang dynasty, who was the author
Quang Am Thien: Abhasvara (skt)A Ba Hoi of the Record of Kosa Sastra, 30 books.
A Ba ThoaiHeaven of radiant soundRealm of 2) S Phap Bao cung tai ai T An T i
RadianceTang tri cua am thanh va anh sang ng, cung thi vi s Pho QuangA noted
Quang Am Thien hay Cc Quang Tnh Thien, la monk named Fa-Pao who lived in the same

monastery and under the same period with
monk Pu-Kuang.
Quang Bien Thap Phng Than: All
Pervading Light Deity (Spirit).
Quang Bien Thap Phng Thien Vng: All-
Pervading LightMot trong mi ai Pham
Thien VngSee ai Pham Thien Vng.
Quang Boi: Circle of light behind the Buddha.
Quang Chieu Nh Lai Tng: Vairocana-rasmi-
pratimandita-dhvajaMot v Bo Tat e t cua
c Phat Thch Ca Mau Ni, ma tien than la Tnh
c Phu NhanA Bodhisattva, disciple of
Sakyamuni, who was in a former life Vimaladatta.
Quang Chieu Pho The Than: Light Shining on
All Worlds Deity (Spirit).
Quang Chieu Thap Phng Than: Light
Illumining All Directions Deity (Spirit).
Quang Chieu Thien Vng: IlluminationMot
trong mi Da Ma Thien VngSee Da Ma
Thien Vng.
Quang C: Quang ngSee Quang Ban.
Quang Diem Thien Vng: Light FlamesMot
trong mi Da Ma Thien VngSee Da Ma
Thien Vng.
Quang Diem Trang Tr: Endowed with
Perspicacious Knowledge.
Quang Diem T Tai Thien Vng: Light Flame
SovereignMot trong mi Bien Tnh Thien
VngSee Bien Tnh Thien Vng.
Quang Diem Vng Phat: 1) c Phat co danh
hieu Quang Diem Vng v anh sang cua c
Phat ay soi sang nhat: The royal Buddha of
shining flames, or flaming brightness; 2) c danh
cua c Phat A Di a: Amitabha with his virtues.
Quang Du: Anh sang rc rLuminous.
Quang Dung Nam Thap Thien S: Nanto Koyu
(jap)See Nam Thap Quang Dung Thien S.
Quang e Phi Ma: See Ton Tng Phi Ma.
Quang ieu: Shinning.
Quang nh (779-858): Ten cua mot v danh
Tang Nhat Ban thuoc tong Thien Thai vao the ky
th IXName of a Japanese famous monk, of the
T'ien T'ai Sect in the ninth century.
Quang oan: Tia sang cat tng c Phat phong be obtained, and all retribution of sin be averted.
ra t gia hai bo long may cua Ngai trc khi Quang Minh Chieu Dieu Nhan Thien Vng:
Ngai khai phapThe auspicious ray which is sent
from between the Buddhas eyebrows before a
3304
revelation (khai phap).
Quang c Quoc: Avabhasa (skt)Vng quoc
anh sang (cua c hanh) ni c Ma Ha Ca Diep
tai sanh nh mot v Phat di ten Quang Minh
PhatThe kingdom of light and virtue (glorious
virtue), in which Mahakasyapa (Ma ha ca diep) is
to be reborn as a Buddha, under the name of
Rasmiprabhasa (Quang Minh Phat).
Quang Giang: The Ton giang the, th du nh Phat
hay Bo Tat c th phng giang tranThe
honoured one descends, i.e. the Buddha or
Bodhisattva who is worshipped descends.
Quang Hanh Trang Nghiem Than: Array of
Light Beams Deity (Spirit).
Quang Hao: Si long may trang toa anh hao
quang, gia cho giao nhau cua hai long may c
Phat, co si long trang dai xoan lai thanh mot bui
nho luon toa ra anh sangThe urna or curl
between the Buddhas eyebrows whence streams
light that reveals all worldsSee Tam Thap Nh
Hao Tng.
Quang Hoa: Glorious.
Quang Huy: bright light.
Quang Hng Pho Bien Than: Light and
Fragrance All Pervading Deity (Spirit).
Quang Ky: Trc tac cua Pho Quang Phap S i
ngA work of Pu-Kuang in the Tang
dynastySee Quang Bao (1).
Quang Lang: Light wave.
Quang Man Thien T: Prabhamalaka (p)Ten
cua mot v triName of a deva.
Quang Minh: Prabhasvara (skt)Komyo (jap)
Light (bright and clear)IlluminationTo
illuminateThere are two kinds:
1) Sac quang minh: Physical light.
2) Tr hue quang minh (tam quang minh):
Wisdom or mental light.
Quang Minh Chanh ai: Clear and upright.
Quang Minh Chan Ngon: Mantra of lighta
La Ni ma mot khi tr niem, hanh gia se co c s
sang suot va huy hoang cua ch Phat, va moi toi
loi eu phai quay iA dharani by whose
repetition the brightness or glory of Buddha may
Eyes of Shining LightMot trong mi ai Pham
Thien VngSee ai Pham Thien Vng.

Quang Minh Chieu Phat: Ksitigarbha-buddha
(skt)a Tang PhatName of a Buddha.
Quang Minh Coi: Avabhasa (skt)See Quang
Minh Gii.
Quang Minh ai Pham: Jyotisprabha (skt)The
great illustrious Brahman.
Quang Minh ai S: Danh hieu vua ng Cao
Tong ban cho s Thien ao Kuang-Ming Tzu, a
title of Shan-Tao, a noted monk of the Tang
dynasty (under Tang Kao-Tsung).
Quang Minh an: The fire altarSee Hoa an
(3).
Quang Minh o: Ten goi tat cua Vo Lng
Quang Minh o, la c danh cua coi Tay Phng
Cc LacThe glory land or the Paradise of
Amitabha.
Quang Minh Giao: MithraismMat ac La
Giao.
Quang Minh Gii: Avabhasa (skt)Quang c
QuocVng quoc anh sang (cua c hanh) ni chung ma niem hong danh PhatShining heart
c Ma Ha Ca Diep tai sanh nh mot v Phat di
ten Quang Minh PhatThe kingdom of light and
virtue (glorious virtue), in which Mahakasyapa is
to be reborn as a Buddha, under the name of
Rasmiprabhasa.
Quang Minh Lc: Power of lightA Di a bon
nguyen va quang minh lcPower of Amitabhas
Original Vows and his power of light.
Quang Minh Nhan: The eye of lightVi quang
minh nhan, ch Bo Tat co the thay c quang
minh cua c PhatWith the eye of light,
Bodhisattvas can see the light of Buddha.
Quang Minh Nh Lai: See Quang Minh Phat.
Quang Minh Pha Am Than: Light Destroying the
Darkness Deity (Spirit).
Quang Minh Phat: Ramiprabhasa-tathagata
(skt)Bright and Clear Light BuddhaNgai ai
Ca Diep se thanh Phat vao coi Phat Quang Minh
nayMahakasyapa (Ma ha ca diep) is to be
reborn in the kingdom of light and glorious virtue
as a Buddha.
Quang Minh Quoc: Avabhasa (skt)Quang c
QuocThe kingdom of light and virtue (glorious
virtue).
Quang Minh Sn: Potalaka (skt)Hai ao
SnTru x hay ni tru cua c Quan Am, la ten Quang The Am: See Quan The Am Bo Tat.
goi khac cua PotalaThe shining hill, or
3305
monastery, a name for the abode of Kuan-Yin,
said to be in India, and called Potala.
Quang Minh Tam: Pabhassara-citta (p)
Prabhasvara-citta (skt)The illuminated mind
Mind of clear lightSee Minh Quang Tam.
Quang Minh Tam ien: Cho tru x cua c ai
Nhat Nh Lai Kim Cang Gii (Tr mon hay Bat
Hoai Kim Cang Quang Minh Tam ien)The
temple of the bright or shining heart; the seat of
Vairocana, the sun Buddha, in the Vajradhatu
mandala.
Quang Minh T: Ten cua t vien va cung la danh
hieu vua ng Cao Tong ban cho s Thien
aoKuang-Ming Tzu, temple and title of Shan-
Tao, a noted monk of the Tang dynasty (under
Tang Kao-Tsung).
Quang Minh Vo Te: Imeasurable illumination.
Quang Minh Vng: Mot trong 25 v Bo Tat cung
vi Phat A Di a tiep dan nhng ngi lam
bodhisattva, one of the twenty five Boshidattvas
who, with Amitabha, welcomes to the Western
Paradise the dying who call on Buddha.
Quang Muc N: Ngi con gai mat to va sang,
tien than cua Ngai a Tang Vng Bo Tat The
bright-eyed (wide-eyed) daughter, a former
incarnation of Ksitigarbha (a Tang).
Quang Muc Tay Thap Thien S: Saito Koboku
(jap)Hsi-t'a Kuang-muXita GuangmuSee
Tay Thap Quang Muc Thien S.
Quang Nghiem Bo Tat: Prabhavyuha-bodhisattva
(skt)The Bodhisattva of Glorious LightBright
Adornment Bodhisattva.
Quang Ngoa: Sach het caTo clean
completelyTo clear up everything.
Quang Nguyen: Light source.
Quang Nhan S Sn Thien S: Sozan-kyonin
(jap)See S Sn Quang Nhan Thien S.
Quang Phong: T ton knh e goi v khach Tang
va mi enA respectful and honoured term,
used to call a guest monk who has just arrived.
Quang Pho: Spectrum.
Quang Phuc: To restore.
Quang Thai: Bright.
Quang Thang: Glowing Splendor.
 3306

Quang Thong: Luat s Tue Quang vao the ky th golden-haired lion is cut in two. If you enjoy a
sau, ngi a t chc quan Thong cua trieu nh bowl of food, dont eat the spicy meat cakes.
e xuat giaA Vinaya-monk named Hui-Kuang, Ngay no, Tr Mon thng ng day chung:
the sixth century, who resigned the high office of "Tat ca may ong vac gay tren vai i hanh
the general supervisor and left home to become a cc, ri het chua nay en chua khac. May
monk. ong noi xem co bao nhieu kieu chua khac
Quang Toa: Prabha-mandala (skt)Hao quang nhau? Hoac la chien an t trong rng chien
va bao toa cua mot v Phat The halo and throne an, hoac la ke thu t trong rng ke thu. Hay
of a Buddha, or the halo behind the throne of an la ke thu t trong rng chien an, hay la chien
image (a halo throne). an t trong rng ke thu. Trong bon loai t
Quang To: See Quang To Tr Mon Thien S. vien nay, loai nao ma tng ngi trong may
Quang To Tr Mon Thien S: Chimon Koso ong san sang dung het i mnh lai e tu
(jap)Chih-men Kuang-tso (Wade-Giles tap? Neu may ong khong tm c mot cho
Chinese)Zhimen Kuangzuo (Pinyin Chinese) cho qua kiep tu tap nay mot cach an toan,
Thien s Quang To Tr Mon, que Triet Giang, chang khac nao may ong ch i cho mon giay
thien s cua Thien phai Van Mon, la e t va mot cach vo c ma thoi, va cuoi cung mot
ngi noi Phap cua Hng Lam Trng Vien, va la ngay se en khi ay Diem Vng se oi lai tat
thay cua Tuyet au Trung Hien. Ong la mot trong ca tien giay cua may ong!"One day, Chih-
nhng thien s au tien dung th ca ngi nhng Men entered the hall and addressed the
cau cham ngon hay li day cua cac thay thi xa, monks, saying: All of you put your staffs
ay la mot nghe thuat ma sau nay hoc tro cua ong over your shoulder and go traveling, leaving
la Tuyet au con vt troi hn ong na. Ten tuoi one monastery and traveling to the next. How
cua Tr Mon c nhac en trong nhng th du 21 many different types of monasteries do you
va 90 cua Bch Nham LucZen master Kuang- say there are? It's either a sandalwood
Zuo Zhi-Men was from Zhe-Jiang Province, Zen monastery surrounded by sandalwood. or it's a
master of Wen-Men school (Ummon), was a thistle monastery surrounded by thistles. Or it
disciple and dharma successor of Xiang-Lin-Chen- could be a thistle monastery surrounded by
Yuan, and the master of Hsueh-Tou-Chung- sandalwood, or a sandalwood monastery
Hsien. He was one of the first masters of Chan surrounded by thistles. Of these four types of
tradition to celebrate the words of the old masters monasteries, in which type is each of you
in poetic form, and art at which his disciple Hsueh- willing to spend your life? If you don't find a
Tou was even better than his teacher. Chih-Men place to pass your life securely then you're
appears in examples 21 and 90 of the Pi-Yen-Lu. just wearing out your sandals for no reason,
S thng ng day chung: Mot phap neu and eventually the day will come when the
co, phap than ri tai pham phu; muon phap King of Hell will take away all of your sandal
neu khong, Pho Hien mat canh gii ay. Chnh money!
khi ay Van Thu nham cho nao xuat au? Neu Th du th 90 cua Bch Nham Luc cho chung
a xuat au chang c th con s t long ta thay Tr Mon va loi van ap cua ong vi e
vang lng b gay. Han hanh c mot ban t. Mot nha s hoi Tr Mon: Vat the cua s
cm, ch i gao gng tieu.Chih-Men khon ngoan la g? Tr Mon ap: Con ngao
entered the hall and addressed the monks, co sao Kim mang trong mnh no trang sang.
saying: If there is one Dharma, then Nha s hoi: Hieu qua cua s khon ngoan la
Vairocana becomes a commoner. If the ten g? Tr Mon ap: Con tho cai ch lu tho
thousand dharmas are lacking, then con.Example 90 of the Pi-Yen-Lu shows
Samantabhadra loses his realm. Just when it is us Master Chih-Men in a conversation with
like this, Majushri has nowhere to show his his disciples as followed: A monk asked Chih-
head, and if he cant show his head, then the Men, What is the wisdom body? Chi-Men
said, 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.
Tr Mon co en ba mi e t ke tha Phap. Tejorasyusnisa (p)Phat anh Hoa tu (mau vang
Ong th tch nam 1031Chih-Men had 30
dharma successors. He passed away in 1031.
Quang Trach:
1) Quang Trach la ten cua mot t vien ben
Trung Quoc ni ma ngai Phap Van a viet bo
luan ve Kinh Phap Hoa hoi au the ky th
sauKuang-Zhai, name of the temple in
China where where Fa-Yun wrote his
commentary on the Lotus Sutra early in the
sixth century.
2) (467-529): Ten cua mot v danh Tang Trung
Hoa vao the ky th VName of a Chinese
famous monk in the fifth century.
Quang Trach T Giao: See T Giao.
Quang Trach T Tha: Ngai Quang Trach chia
Nha La Tam Gii ra lam T Tha, c trng the light, said to be the proper name of Kharostha.
phai Thien Thai tha nhanKuang-Zhai made a
division of four yanas from the Burning House
parable, which adopted by the Tien-Tai:
1) Xe De ch Thanh Van Tha: The goat cart
representing the Sravaska.
2) Xe Hu ch Duyen Giac Tha: The deer cart
representing the Pratyeka-buddha.
3) Xe Trau ch Bo Tat Tieu Tha: The ox-cart
representing Hinayana Bodhisattva.
4) Xe Trau Trang ln ch Bo Tat ai Tha: The
great white ox-cart representing the
Mahayana Bodhisattva.
Quang Trach T: Kuang-ZhaiQuang Trach la
ten cua mot t vien ben Trung Quoc ni ma ngai
Phap Van a viet bo luan ve Kinh Phap Hoa hoi
au the ky th sauName of the temple in China
where where Fa-Yun wrote his commentary on
the Lotus Sutra early in the sixth century.
Quang Trang: Hoang dng chanh phapTo
propagate the true (correct) dharma.
Quang Trang: Torch of Light.
Quang Trang Nguyen: Ten cua thien s Di
Quang i TongName of Zen master Di Kuang
during the Sung Dynasty.
Quang Trung Tr Danh: Recitation Amidst Light.
Quang Tu Phat anh: Usnisa-tejorasi (skt)See
Ngu Phat (E).
3307
Quang Tu Phat anh Bo Tat: See Quang Tu
Phat anh.
Quang Tu Tan Cai Phat anh Bo Tat:
pha nghe am).
Quang Tng Bo Tat: Prabha-Ketou-Bodhisattva
(skt)The Bodhisattva of LightBright
Appearance BodhisattvaLight-Appearance
Bodhisattva.
Quang Tng T: T vien nam tren nh nui Nga
Mi, thuoc huyen Nga Mi, tnh T Xuyen, ni ma
Pho Hien Bo Tat a at ao vo thngThe
monastery at the top of O-Mei-Shan, in Omei
district, Szech-Wan province, where Pu-Hsien
(Samantabhadra) is supreme.
Quang ng: Quang CSee Quang Ban.
Quang V: Jyotirasa (skt)Thu Tr A La Ba
Quang v hay mui v cua anh sang; ngi ta noi
ay la ten rieng cua KharosthaThe flavour of
Quang Vien (1149-1241): Ten cua mot v danh
Tang Trung Hoa vao thi nha Tong (960-1279)
Name of a Chinese famous monk who lived in the
Sung Dynasty in China.
Quang Vong Bo Tat: See Quang Vong ong T.
Quang Vong ong T: Jaliniprabhakumara
(skt)Mot trong tam ong t co li chieu sang,
theo hau canh Ngai Van Thu The youth with the
shining net, one of the eight attendants on
Manjusri.
Quang: Blinded.
Quang: Vaipulya (skt)See Phng Quang.
Quang An Thien S (1566-1636): Ten cua mot v
Thien s Trung Hoa, thuoc tong Lam Te vao thi
nha Minh (1368-1644)Name of a Chinese Zen
master of the Lin-chi Sect in the Ming Dynasty in
China.
Quang Ba: To spreadTo broadcast.
Quang Ba Luan Bon: Sara-sastra (skt)Sata-
sastra (skt)Satika-sastra (skt)One hundred
treatisesBa LuanSee Bach Luan.
Quang Bac: oc nhieu hoc rongWide and
spacious, extensively read, very learned.
Quang Bac Than: Vipulakaya (skt)Than rong
ln, mot than cua c Phat Ty Lo Gia Na bao
trum khap ca h khongBroad and extensive
body, the one body fills space, Vairocana.

Quang Bac Than Nh Lai: Vipulakaya-tathagata
(skt)c Phat Ty Lo Gia NaVairocana
Buddha.
Quang Bac Tien Nhan: Vyasa (skt)Broad and
extensive Human genii.
Quang Bach Luan: Sata-sastra-vaipulya (skt)
One hundred Extensive TreatisesSee Bach
Luan.
Quang Bach Luan Ban: See Bach Luan.
Quang Bo Dieu Ke Than: Broad Steps and
Beautiful Topknot Deity (Spirit).
Quang Chieu Hue Giac Thien S: Kuang-Zhao-
Hui-JueSee Hue Giac Quang Chieu Thien S.
Quang Duyen Thc: Thc co vo so vat oi tng
(vo so duyen)Consciousness with a wide range
of referents (objects).
Quang ai: Rong lnBroad and great.
Quang ai Am: Am thanh quang ai cua c
Nh LaiGreat voices from the power of the
virtuous qualities of BuddhaTheo Kinh Hoa
Nghiem, Pham Nh Lai Xuat Hien (37), am thanh
cua c Nh Lai khong chu khong lam, khong co
phan biet, chang phai nhap chang phai xuat, ch t
phap lc cong c cua Nh Lai ma phat sanh
nhng th am thanh quang aiAccording to The
Flower Adornment Scripture,
Manifestation of Buddha (37), The voice of
Buddha is without master or maker, without
discrimination, not entering, not emerging, yet
producing great voices from the power of the
virtuous qualities of BuddhaSee T Chung Am
Thanh Quang ai Cua c Nh Lai.
Quang ai Bao Dung: Generosity.
Quang ai Giac: All-Observing Awareness.
Quang ai Hoi: Trung tam ni hoi hop cua nhng
con ngi quang ai bao dung, mot t ng ac biet
noi ve coi nc A Di aThe centre where vast
virtues meet, a term for Amitabha.
Quang ai Lan Man: Long tot quang aiVast
kindness.
Quang ai Lc: Grandiose powerSee Mi
Lc Cua Ch Phat.
Quang ai Nguyen: Li the nguyen bao laVast
vow.
Quang ai Nhn Hue A-Tu-La Vng: Vast
causal Wisdom, one of the ten kings of titans
Mot trong mi A-Tu-La VngSee A-Tu-La
3308
Vng.
Quang ai Phat Nguyen Tung: Maha-pranidha-
notpada-gatha (skt)Verse on making great
vows.
Quang ai Phc: Phc ln vo cungVast
merit.
Quang ai Tam: Tam rong lnVast mind, one
of the ten profound minds.
Quang ai Thanh Tnh Quang Thien Vng:
Vast Pure LightMot trong mi Quang Qua
Thien VngSee Quang Qua Thien Vng.
Quang ai Tham Tham: Vast and exceedingly
deep.
Quang ai Th Tnh: Long nhan c bao la
Vast charitable.
Quang ai Thien Dieu A-Tu-La Nhan Vng:
Kumbanda king of Enormous Godlike Face with
Titans EyesMot trong mi Cu Ban Tra
Vng.
Quang ai Tr: Tr hue rong ln cua Nh Lai la
khong the o lng, khong the ngh banThe vast
wisdom of Buddha beyond measure.
Quang ai Tr Hue Quan: Quan sat ve tr hue
quang ai va rong ln (vo bien)Contemplation
on vast wisdomMeditations on the wider and
Chapter greater wisdom.
Quang ai T Bi Y Lac: c vong co c t bi
rong lnAspiration for vast compassion.
Quang ai Van T: Kodai no Monji (jap)Phap
khong ch la s tch luy nhng hien tng vat chat
ma con la th g co y ngha naThe wide and
great characters, suggests that Dharma as not only
the accumulation of material phenomena but also
something which has meaning.
Quang ai Vi Dieu: Vo cung rong ln va mau
nhiemVast and marvellous.
Quang ai Vo Lng: Menh mong khong the o
lng cVast without measure.
Quang n: Ging dai trong cac thien vien
Long beds in monasteries.
Quang c: Great favour.
Quang c Thang Trang Than: Supreme
Banner of Extensive Virtue Deity (Spirit).
Quang Giai: S giai thch tng tan (chi tiet):
Detailed explanationsS giai thch rong rai:
Extensive explanation.
 3309

Quang Giao: Quang Giao la giai oan ma c however small, includes all actions. One and all
Phat noi rong ve gii luat cho giao oan cua Ngai, are commutable freely and uninterruptedly. This
Ngai day bao nhat nhat eu phai tuan theo gii one of the ten basic principles (Ten Mysterious
luat, oi lai vi Lc Giao hay giai oan 12 nam Gates) of Hua-yen, by means of which the Hua
au sau khi Phat thanh ao, Ngai ch noi mot cach Yen philosophy of totality is expounded and to
tom lc ve giao phap cua Ngai nh ch ac mac elucidate the possibility of the realm of Fact and
tac, chung thien phung hanh, t tnh ky y, th ch fact world perfectly harmonized.
Phat giao, cung nh nhng phep tu hanh cho e Quang Hue: Vipulaprajna (skt)See Quang Tue.
t. Tuy nhien, co qua nhieu ngi lam sai trai, nen Quang Hue Lien Thien S: Zen master Kuang-
c Phat ben noi Quang GiaoFull or detailed hui LienMot hom, thien s Quang Hue Lien hoi
teaching by the Buddha about the duties of the mot v Tang giang s: "Nghe noi thay gioi ve ba
order, in contrast with general or summarized bo kinh va nam bo luan. Co ung vay khong?" V
teaching; the detailed teaching resulting from Tang giang s noi: "Khong dam." Quang Hue
errors which had crept in among his disciples. dng cay gay len va hoi: "Cai nay giang s giang
Quang Hanh Nhan Nhuc: Manifestation of all nh the nao?" V Tang giang s lng l, tc th b
patience and endurance. Quang Hue ap cho mot gay. V Tang giang s
Quang Hanh: noi: "Sao nong nay d vay?" Quang Hue noi: "Cai
1) Great deed: Vast conductVast deed th giang s lng gat nh ong song tren nhng
Extensive deed. chuyen lam li cua ngi ta! Ong a noi g?" V
2) Truyen thong Quang Hanh: Tradition of vast Tang giang s khong ap. Quang Hue bao ong lai
conductMot trong hai truyen thong ai gan mot chut. Ong lai gan. Quang Hue ve mot
tha, c ngai Vo Trc sang lap vao the ky ng tren at va noi: "Cai nay co trong kinh hay
th t. ay la truyen thong 'Duy Thc' day luan nao khong?" V Tang giang s noi: "Khong
rang tat ca moi hien tng eu do tam tao co trong kinh luan nao het." Quang Hue noi: "Mot
tacThis tradition is one of the two principal bc tng sat khong ke h! Lui ve giang ng
Mahayana traditions in India founded by i!" Mot thi gian sau, v Tang giang s ay tr lai
Asanga in the fourth century. It is the 'mind- tham Quang Hue, va chao hoi. Quang Hue hoi:
only' school that teaches how all phenomena "Ong au ti?" V Tang giang s ap: "Va chao
are mind created. hoi o." Quang Hue noi: "Ong ngh cho nay la cai
Quang Hiep: Rong va hepBroad and narrow. g? Ga kia." Noi xong, Quang Hue xo v Tang nga
Quang Hiep T Tai Vo Ngai Mon: Theory of xuong. Va troi day, v Tang giang s lai noi:
perfect freedomCa rong hep eu t tai ch "Hieu roi! Hieu roi!" Quang Hue nam lay ong va
khong b chng ngai, noi ve t do toan ven, trong hoi: "o quy, ong noi g? Noi ngay khong chan
o moi loai, thong minh hay ngu on, eu tng ch!" V Tang giang s tat ngay cho Quang Hue
giao vi nhau khong chng ngai. Nang lc cua mot cai. Quang Hue van noi: "Lao ga m, ong lam
tat ca noi ham cung nh ngoai trng eu vo han the e lam g? Noi tc khac!" V Tang giang s
nh nhau. Mot nghiep, du nho bao nhieu cung bao cung knh lam le. Quang Hue ket luan: "Neu con
ham tat ca moi nghiep. Mot va tat ca eu tng khong hn cha, dong ho nha nay tuyet diet trong
giao mot cach t do va bat tuyet. ay la mot trong mot i."One day, Zen master Kuang-hui Lien
mi nguyen tac can ban cua Hoa Nghiem, nh asked a scholar-monk, "I am told that you are an
o ma triet ly tong the cua Hoa Nghiem c expert in the three sutras and the five sastras. Is
giang giai va thuyet minh kha tnh cua the gii that so?" The scholar-monk said, "Yes, master."
S S Vo Ngai Phap GiiPerfect freedom Kuang-hui Lien held up his staff and asked, "How
with each other without any obstacle. The theory do you discourse on this?" The scholar-monk
of perfect freedom in which all beings broad and hesitated, whereupon Kuang-hui Lien struck him.
narrow commune with each other without any The scholar-monk said, "How impatient you are!"
obstacle. The power of all beings as to intension Kuang-hui Lien said, "O you humbug scholar who
and extension is equally limitless. One action, lives on others' drivellings! What did you say?"
 3310

The scholar-monk made no reply. The master told e)The wide ugly-eyed (diversely eyed)
him to come up nearer, which he did. Kuang-hui Maharaja, with three eyes, one who has deformed
Lien drew a line on the ground and said, "Does eyes. Name of one of the four Maharajas, he who
this appear in the sutras or in the sastras?" The guards the west.
scholar-monk said, "No reference in the sutras, Quang Nghiem Thanh: Vesali (skt)Vaisali
nor in the sastras." Kuang-hui Lien said, "An iron (skt)Xa Ly, mot thanh rong rai trang nghiem tai
bar with no hole! Go back to the Hall!" The vung trung An oBroad ornate city, in Central
scholar-monk came up again to the master after IndiaSee Ty Xa Ly.
some time and saluted him. Kuang-hui Lien asked Quang Nghiem Thien S (1121-1190): Zen
him, "Where do you come from?" The scholar- Master Quang NghiemThien s Viet Nam, que
monk said, "I have already finished my an Phng, Bac Viet. Ngai mo coi cha me t
salutation." Kuang-hui Lien said, "What do you luc nho. Sau khi cha me mat, ngai theo hoc Phat
think this place is? O this fellow!" So saying, the phap vi cau la thay Bao Nhac. Khi thay Bao
master kicked him down. As soon as he regained Nhac th tch, ngai gap va tr thanh e t cua
his footing he exclaimed, "I understand, I Thien s Tr Thien. Ngai la phap t i th 11
understand!" The master took hold of him and dong Thien Vo Ngon Thong. Ngai th tch nam
said, "This devil, what do you say? Speak out 1190, tho 69 tuoiA Vietnamese Zen master
without delay!" The scholar-monk gave the master from an Phng, North Vietnam. He lost his
a slap. The master still demanded, "This purblind parents when he was very young. After his parents
scholar, what do you mean by acting so? Speak passed away, he studied Buddha Dharma with
again!" The scholar-monk reverently made a bow. master Bao Nhac, his uncle on the mother side.
Kuang-hui Lien concluded, "Unless the son does After his master passed away, he met and became
not do better than his father the family dies out in a disciple of Zen master Tr Thien. He was the
one generation." dharma heir of the eleventh generation of the Wu-
Quang Ket Thien Duyen: To strengthen affinity Yun- Tung Zen Sect. He passed away in 1190, at
with others. the age of 69.
Quang Kham (1892-1986): Ten cua mot v danh Quang Pha Kinh: Vaidalya-sutra (skt)Ten cua
Tang Trung Hoa vao the ky th XXName of a mot bo kinh trong bo Phng QuangName of a
Chinese famous monk in the twentieth century. sutra in Vaipulya Sutras.
Quang Li T: Kori-ji (jap)Name of a temple Quang Pha Luan: Vaidalyaprakarana (skt)
in Japan. Ten cua mot bo luanName of a work of
Quang Luat: See Quang Giao. commentary.
Quang Luc: Ghi chep t m phap ng (li day) cua Quang Phan Biet Ngha: S phan tch rong rai
to thay khai snTo record in details all the Extensive analysis.
teachings or detailed teachings of a founding Quang Pho: Vepulla (p)Ten cua mot ngon nui
master (patriarch). trong vung Bac An oName of a mountain in
Quang Luc o Hanh: Six broad virtues of north India.
perfectionSee Luc o Ba La Mat. Quang Pho Tch nh: Thien tch tnh bao la
Quang Lng: Generosity. Meditation of vast and universal tranquility.
Quang Muc Thien: Virupaksa (skt)Wide ugly- Quang Phuc am Chng Thien S: Zen master
eyed (diversely eyed) MaharajaSee Quang Kuang-fu T'an-changSee am Chng Quang
Muc Thien Vng. Phuc Thien S.
Quang Muc Thien Vng: Virupaksa (skt) Quang Qua: Abundant meritsGreat fruit
Tieng Phan la Ty Lu Bat Xoa, v thien vng co Broad Phala, the 12th Brahmaloka.
ba mat xau xa. Ten cua mot trong bon v Thien Quang Qua Thien: Vehapphala (p)Brhatphala
Vng, v nay la v tri thu ho phng tay (Ngai (skt)Vrhatphala (skt)ai Qua Thien
tru ve phng tay cua nui Tu Di, va dung tnh Heaven of existence rewardsTang tri vi
nhan e quan sat chung sanh trong coi Diem Phu nhng qua phuc bao laTen coi tri th ba trong

tam coi tri e t thien sac gii (e T Thien
Thien la coi tri toi thang ma pham phu c sanh
vao. T coi tri nay tr len nam coi tri th goi la
Ngu Tnh C Thien ma ch rieng bac Thanh mi
c sanh vao)The twelfth Brahmaloka, the
realm of form; name of the third heaven of the
eight heavens of the fourth dhyana realm of form
where there are great fruit, or abundant merits.
Quang Qua Thien Vng: Kings of Heavens of
Vast ResultsCh Thien Vng nay eu dung
phap tch tnh ma lam cung ien va an tru trong o
(Kinh Hoa NghiemPham 1)They all dwelt at
peace in the palace of tranquility.
Quang Sanh Phat anh: Usnisavyaya (skt)
Vijaya (skt)Phat Sanh Phat anhToi Thang
Kim Luan Phat anhSee Toi Thang Phat anh.
Quang Tam:
1) Tam rongA vast mind.
2) (1547-1627): Ten cua mot v Thien s Trung
Hoa, thuoc tong Lam Te vao thi nha Minh
(1368-1644)Name of a Chinese Zen master
of the Lin-chi Sect in the Ming Dynasty in
China.
Quang Te T: Ten cua mot ngoi chua co Hue,
Trung Viet. Chua toa lac tai pha ong trien oi
Quang Te, ve pha tay bac an Nam Giao
Name of an ancient temple in Hue, Central
Vietnam. The temple is situated on the east side
of Quang Te hill, which is northwest of the Altar
to Heaven.
Quang Tham: Tang chung tap hp ni Tang sanh
e xin li hng danMonks assemble in the
Monk Hall to seek instructions, generally as a
classSee Tham Van.
Quang Th: GenerosityTrong Truyen ang
Luc, S To Bo e at Ma day: "Trong Phat phap,
can ban la khong co ieu g dau rieng cho mnh,
cac bac tr gia tu tap phap bo th quang ai, cho ca
than xac, mang song, va t hu khong chut hoi
tiec trong tam. Thau hieu tanh khong cua ngi
cho, vat cho va ngi nhan, ho khong vng mac
vao thien kien va chap thu."According to The
Transmission of the Lamp, the First Ancenstor
Bodhidharma taught: "Since in the Dharma there
is fundamentally nothing to withhold, the wise
practice generosity, giving their bodies, lives, and
possessions without any regret in their minds.
Fully understanding the emptiness of giver, gift,
3311
and recipient, they do not fall into bias or
attachment."
Quang Th Chanh Phap Thu: Hands of
generosity with right teachingSee Quang
Thuyet Chanh Phap Thu.
Quang Thuyet:
1) Giai thch tan tng va chi tietExplain in
detail.
2) S thuyet giang rong: Extensive discourse.
Quang Thuyet Chanh Phap Thu: Hands of
generosity with right teachingVi tay chang tiec
chanh phap, ch Bo Tat co bao nhieu dieu phap
eu em khai thWith hands of generosity with
right teaching, Bodhisattvas reveal all sublime
principles.
Quang Trang Nghiem Vng Phat: Extensively-
Adorned-King Buddha.
Quang Tr: Extensive knowledgeImmense
learning.
Quang Tr Bat Khong: Amoghavajra (skt)
See Bat Khong Kim Cang.
Quang Tr Thien S: Zen master Quang Tr
Thien s Viet Nam, que Thang Long, Bac Viet.
Nam 1059, ngai xuat gia lam e t cua Thien s
Thien Lao tai nui Tien Du. Ngai tr thanh Phap t
i th bay dong Thien Vo Ngon Thong. Chang
bao lau sau tieng tam cua ngai lan rong va nhieu
e t en vi ngai. Ve sau ngai tru tai chua Quan
anh tren nui Khong Lo. Hau het cuoc i ngai,
ngai a chan hng va hoang hoa Phat giao tai Bac
Viet. Ngai th tch nam 1091. Ngai thng v hanh
gia tu Thien vi ngi chan trau, nht c nht
ong niem niem eu khong tach xa con trau nay.
Ngai day: Ben ngoai ngng cac duyen, ben trong
dt cac vong. Kiem soat cai nhn cua mat, cai
nghe cua tai, cai ngi cua mui, cai nem cua li.
Suot ngay, luc nao cung can noi quan s rong
chay cua con trau, tai luon lang nghe tung tch cua
con trau. Cho en nht c nht ong, niem niem
eu khong tach xa con trau. Ngc lai, nam, ngoi,
i, ng eu e tam vao con trau nay. Khong e
cho mot giay phut nao la khong chieu roi vao. He
li long la trai pham ngay. Hanh gia phai biet
khi au la con trau en, roi t t tr thanh trang,
va roi hoan toan trang. Sau o th trau cung bien
mat. S lien tuc cua nhng bc tranh chan trau
nay tieu bieu cho s thanh thao t t cua Thien
sinh trong thien tap, trong o tam c kiem soat

hay huan luyen t t. e roi cuoi cung khong can
phai hoc na ma van thong dong i vao ke ch.
Ngai luon nhan manh en vai tro cua ngi ban
ao, chang nhng la ngi ban, ma con la ngi
thay gng mau, song i ao hanh, cung nh
giup khuyen tan ngi khac song i ao hanh.
Ngi ban ao tot, thc tha, chan that, co kien
thc tham hau ve Phat phap va ang tu tap Phat
phap. Ngai a day ve mi loai ban a o nh sau:
Tu hanh can co ban, mi phan biet ro rang sach
va d. Mot la ban be chon rng nui an nhan th
co the giup mnh lam ngng cai tam nong nay. Hai
la ban nghiem tr gii luat th co the giup mnh
phai lat vi ngu duc. Ba la ban co tr tue rong ln
mi co the giup mnh ra khoi ben me. Bon la ban
hoc hanh uyen bac mi co the giup mnh giai
quyet nhng ieu kho khan nghi ngai. Nam la ban
tram tnh, mac nhien mi giup mnh thanh than,
tien thu c. Sau la ban khiem ton nhan nhuc e
giup mnh tieu tr nga man cong cao. Bay la ban
an ngay noi thang mi giup mnh c che c loi
lam. Tam la ban dung manh va tinh tan mi giup
mnh thanh c ao qua. Chn la ban xem thng
cua cai, thch bo th mi giup mnh pha c tnh
bon xen keo kiet. Mi la ban nhan t, che ch
cho muon vat mi giup mnh pha tr c tanh
chap ta chap ngi. Ben canh o, hanh gia tu
Thien cung nen luon nh li Phat day trong kinh
Phap Cu: Neu gap c ngi hien tr thng ch sitting, standing, and walking. Keep watching
bay lam loi va khien trach mnh nhng cho bat
toan, hay nen ket than cung ho va xem nh bac tr
thc a ch kho tang bao vat. Ket than vi ngi
tr th lanh ma khong d (76). Nhng ngi hay
khuyen ran day do, can ngan toi loi ke khac, c
ngi lanh knh yeu bao nhieu th b ngi d ghet
bo bay nhieu (77). Ch nen lam ban vi ngi ac,
ch nen lam ban vi ngi kem hen, hay nen lam
ban vi ngi lanh, vi ngi ch kh cao thng
(78). c uong nc Chanh phap th tam thanh
tnh an lac, nen ngi tr thng vui mng, a
nghe Thanh nhn thuyet phap (79). Neu gap ban
ong hanh hien lng can trong, giau tr l, hang
phuc c gian nguy, th hay vui mng ma i cung
ho (328). Neu khong gap c ban ong hanh hien
lng, giau tr l, th hay nh vua tranh nc loan
nh voi bo ve rng (329). Tha rieng mot mnh
hn cung ngi ngu ket ban. mot mnh con ranh
rang khoi ieu ac duc nh voi mot mnh thenh
3312
thang gia rng sau (330). Tuy nhien, hanh gia tu
Thien phai nen luon nh rang cho dau chung ta rat
can s ho tr cua Phat phap, cua thay to, ban ao
hay kinh sach tren bc ng tu tap giai thoat;
nhng ch rieng chung ta mi co the nhn vao
chnh tam cua mnh, va ch co chung ta mi co the
xoa c tham san si a troi buoc mnh vao vong
luan hoi sanh t t vo th ma thoi A Vietnamese
Zen master from Thang Long, North Vietnam. He
left home in 1059 to become a disciple of Zen
master Thien Lao in Tien Du. He became the
Dharma heir of the seventh generation of the Wu-
Yun-Tung Zen Sect. His reputation soon spread
all over North Vietnam and he had a lot of
followers. Later, he stayed at Quan nh Temple
on Mount Khong Lo. He spent most of his life to
revive and expand Buddhism in North Vietnam.
He passed away in 1091. He always compared
Zen practitioners with ox-keepers, in any
movement, never keep our eyes away from this
very ox. He taught: Outwardly, stop all
involvement; inwardly, stop all fabrication. Be
alert, have a mind unmoved by the form we see,
by the sound we hear, by the odor we smell, by
the flavor we taste. Constantly watch the ox
moving, listen to its hoofbeats. In any movement,
never keep our eyes away from this very ox. On
the contrary, keep our mind on the ox while lying,
inwardly for it goes wrong right away if we let it
wander wildly. Zen practitioners should know
that from the beginning, the ox is black at the
beginning, becomes gradually whiter, and then
becomes pure white. After this the ox disappears.
The sequence symbolizes the students gradual
mastery of meditation practice, in which the mind
is progressively brought under control and trained.
Eventually the training is left behind, and one is
able to function in the world with a changed
perspective. He always emphasized the role of a
good dharma friend, not only a friend, but also a
teacher who exemplifies the virtuous life and
helps and inspires other to live a virtuous life too.
A good friend who has a good and deep
knowledge of the Buddhas teaching and who is
currently practicing the law. Someone with
knowledge, wisdom and experience in Buddhas
teaching and practicing. A wise counsel, spiritual
 3313
guide, or honest and pure friend in cultivation. He
taught about ten kinds of dharma friends as
follows: Practitioners need dharma friends, who
help us distinguish clearly between the clean and
the unclean. First, dharma friends who live at will
in the forests and mountains can help us wipe out
the mind of anger. Second, dharma friends who
keep precepts seriously can help us fade away the
five desires. Third, dharma friends who have
profound wisdom can help us escape from the
shore of delusion. Fourth, dharma friends who
have vast knowledge can help us solve the hard
and doubtful issues. Fifth, dharma friends who
have peace and serenity can help us easily
advance. Sixth, dharma friends who have patience
and modesty can help us remove arrogance.
Seventh, dharma friends who have sincerity and
frankness can help us avoid mistakes. Eighth,
dharma friends who have vigor and zeal can help
us attain the fruits of the Way. Ninth, dharma
friends who are unattached to possessions, eager
to donate, can help us destroy miserliness. Tenth,
dharma friends who are merciful and caring for all
beings can help us liberate from the clinging to
self and others. Besides, Zen practitioners should
also always remember the Buddhas teachings in
the Dharmapada Sutra: Should you see an
intelligent man who points out faults and blames
what is blame-worthy, you should associate with
such a wise person. It should be better, not worse
for you to associate such a person (Dharmapada
76). Those who advise, teach or dissuade one from
evil-doing, will be beloved and admired by the
good, but they will be hated by the bad
(Dharmapada 77). Do not associate or make
friends with evil friends; do not associate with
mean men. Associate with good friends; associate
with noble men (Dharmapada 78). Those who
drink the Dharma, live in happiness with a
pacified mind; the wise man ever rejoices in the
Dharma expounded by the sages (Dharmapada
79). If you get a prudent and good companion who
is pure, wise and overcoming all dangers to walk
with, let nothing hold you back. Let find delight
and instruction in his companion (Dharmapada
328). If you do not get a prudent and good
companion who is pure, wise and overcoming all
dangers to walk with; then like a king who has
renounced a conquered kingdom, you should walk
alone as an elephant does in the elephant forest
(Dharmapada 329). It is better to live alone than to
be fellowship with the ignorant (the fool). To live
alone doing no evil, just like an elephant roaming
in the elephant forest (Dharmapada (330).
However, Zen practitioners should always
remember that even though we need a lot of help
on the way to liberation, especially from the
Buddha dharmas, from our master and dharma
friends, or from books; but only us us can watch
our mind, and only us can wipe out the three
poisoins of desire, hatred and ignorance that have
been binding us in the cycle of birth and death
from the begininglessness.
Quang Trng Thiet: Li to va dai, mot trong
32 tng hao cua Nh Lai, co the che kn mat, ti
chan toc ni tran (theo ai Tr o Luan, co ngi
hoi Phat:Nh c The Ton, la bac ai c ang
knh trong, nhng v sao li lai to dai nh tng
khinh tien? Phat ap: Tng li nh vay th li
noi at chan thc, nh xa Phat the chiec li to
dai, che kn mat cho ti tan chan toc ni tran, va
noi vi v Ba La Mon rang: Nha ngi xem trong
kinh sach co ngi nao li nh vay lai noi li ta
vong khong? V Ba La Mon noi: Ngi nao ma
li the ra che kn mui a khong noi li h vong,
huong ho la ngi ma li che kn ca mat ti tan
chan toc ni tran. Long ta tin rang c Phat tat
khong noi li h vong.A broad and long
tongue, one of the thirty-two marks of a Buddha,
big enough to cover his face; it is also one of the
marvels in the Lotus Sutra.
Quang Trng Thiet Tng: Long and broad
tongueTng li rong daic Phat khong
bao gi noi sai. Moi lan ngai a li rong ra la ca
s that cua vu tru c phi bayBuddhas never
indulge in false speech or tell lies. Each times He
extends His tongue the whole truth of universe is
covered.
Quang Tu (771-843): Ten cua mot v danh Tang
Trung Hoa, to th 10 cua tong Thien Thai (co sach
noi la to th 11), vao thi nha ng (618-907)
Name of a Chinese famous monk, the tenth
patriarch of the T'ien T'ai Sect (some sources said
he was the eleventh patriarch of the T'ien T'ai
Sect), who lived in the T'ang Dynasty in China.

Quang Tu Cung Dng: Broad cultivation and
making abundant offeringsay la hanh nguyen
th ba trong Pho Hien Thap Hanh Nguyen. Quang
tu cung dng la khi long tn giai rat sau, em o a brazier, or a fire-pot, for the fire at the fire altar;
cung dng thng dieu ma cung dng phap hoi the homa or fire altar in the esoteric sects in fire-
cua ch PhatThis is the third of the ten conducts
and vows of Samantabhadra Bodhisattva. Broad
cultivation and making abundant offerings means
to have deep belief and understanding in the
Buddha teachings and to make offerings of superb
and wonderful giftsSee Thap Hanh Nguyen Pho
Hien.
Quang Tue: Vipulaprajna or Vipulamati (skt)
Tr tue rong ln, danh hieu cua c Phat, co tr
tue rong ln co the chuyen hoa c chung sanh
moi loaiVast wisdom, an epithet of a Buddha,
one able to transform all beings.
Quang Van (1186-1263): Ten cua mot v danh
Tang Trung Hoa vao thi nha Tong (960-1279)
Name of a Chinese famous monk who lived in the
Sung Dynasty in China.
Quang Xa Th: Open givingVi m rong xa bo
th, tam hanh gia tien ti ma chang con chut luyen
tiec naoWith open giving, practitioners' minds
move on without any clinging attachment.
Quat Cot Chi Ngon: Li noi nao thau tan xng.
Trong thien, t nay co ngha la cac bac thien s
dung li noi hay ngon ng sau sac e pha huy
hoan toan vong tng cua o eWords that
scrape through the bones. In Zen, the term means
masters utilize profound words or speeches to
completely destroy disciples' deluded thoughts.
Quat oc Thanh Gia: Lay tinh than nghiem tuc
va chan thanh lam gia phong. Trong thien, t nay
co ngha la hanh gia tuy song ni the tuc xau ac,
nhng chuyen tam tinh tan khong b nhiem am
To form one's own habits and customs in a serious
and strict manner. In Zen, the term means
practitioners who live in a bad and evil world, but
always sincerely apply themselves to cultivations
without any defilements.
Quang Ganh Lo Au: To throw away the burden
of anxiety.
Quan e: Kun-Ti (ch)1) Ngi ta noi ay la
mot e t thuan thanh cua Ngai Xa Li Phat: Said
to be a devoted disciple of Sariputra; 2) Mot trong
nhng th gia cua Ngai Van Thu: One of the
attendants on Manjusri.
3314
Quan e ong T: See Quan e (2).
Quan o: Kunda (skt)Lo la, dung lam phep
Ho Ma trong Mat GiaoA hole in the ground, or
worship.
Quan o Bat Than: Kundapadhaniyaka (p)
Mot trong bon v thanh van ho phapOne of the
four dharma-protecting hearers in the world.
Quan o L: See Quan o Li.
Quan o Li: Kundalin (skt)Thuy bnh hnh
tron nh chiec nhanA ring-shaped vase or
bottle.
Quan o Li Minh Vng: Amrta (skt)1) Mot
trong ngu ai minh vng, Cam Lo Minh Vng:
One of the five Ming-Wang, the ambrosia king; 2)
Da Xoa trong hnh thc tr ma: Also known as
Yaksa in his firece form of queller of demons.
Quan Na: Kunda (skt)See Quan o.
Quan Na Hoa: Mot loai hoa, co le la hoa laiA
kind of flower, perhaps jasmine.
Quan Nhan Tang S: Sohei (jap)Sohei la t
Ng Nhat Ban, co ngha la nhng quan nhan
Tang S. Mot giai tang Tang S thi Trung Co
trong cac t vien Nhat Ban, nhng v nay a thanh
lap nhng n v quan oi, va bao ve t vien,
va chong lai cac t vien khac. Tai lieu cho thay
muc ch cua nhng v s nay la bao ve tai san
cua t vien va thu tom quyen bnh nham tranh
oat tai san cua cac t vien khac. Vao khoang the
ky th 12, hau het cac t vien Nhat eu co quan
oi Tang S rieng biet, trong nhieu trng hp,
quan oi cang ln c coi nh quyen bnh cang
rong. Co nhng quan nhan Tang s a can quet
kinh o va bat buoc trieu nh phai ky nhng sac
lenh do ho ap at. Ho thng mang nhng dau
hieu co tnh tn ngng va xay dng lang tam
Than Chu Than ao. Muc ch nham ran e chanh
phu khong nen anh lai ho, v lam ton hai nhn g
dau hieu nay se lam Than Chu Than ao noi
gianSohei is a Japanese term for warrior
monks. A class of monks in medieval Japanese
monasteries, who formed military units that both
protected monasteries from their enemies and also
fought against other monasteries. Records of the
time indicate that the purpose of these monks was
to protect their monasteries property and power
to seize the property of other monasteries. By the

twelfth century, most Buddhist monasteries in
Japan had their own monk-armies, which in many
cases exerted (x dung) considerable power.
There are, for example, accounts of fighting
monks storming the capital and forcing the court to
grant their demands. They would often carry icons
believed to enshrine a Shinto deity (kami). The
purpose of this is to dissuade (khuyen can)
government troops from fighting with them, since
damaging the icons would anger the Shinto deity.
Quan Nh (923-973): Ten cua mot v danh Tang
Trieu Tien thuoc tong Hoa Nghiem vao the ky th
XName of a Korean famous monk, of the Hua-
Yen Sect in the tenth century.
Quan Nh ai S Hoa Nghiem Hoc Toan Th:
Toan th Hoa Nghiem Hoc, c bien soan bi
ai s Quan Nh (923-973), mot v danh Tang
Trieu Tien thuoc tong Hoa Nghiem vao the ky th
XComplete Hua Yen Studies, composed by
Great Master Chun Ju, a Korean famous monk, of
the Hua-Yen Sect in the tenth century.
Quan Noa Li: See Quan o Li Minh Vng.
Quan S Phu: King master and father.
Quan Than Ngu V: Nam cap bac chng ngo do
ong Sn Lng Gii thiet lapFive degrees of
Tung-Shan-Liang-ChiehSee ong Sn Ngu V.
Quan Tra Li: Kundali-raja (skt)See Quan o
Li Minh Vng.
Quan Tra Li Minh Vng: Kundali-raja (skt)
Mot trong ba hnh thc cua A Suc Be PhatOne
of the three forms of Aksobhya
BuddhaSee Quan o Li Minh Vng.
Quan Tr: Kundi or Kundika (skt)Quan Tr
CaVan Tr1) Chiec bnh trong tay cua c
Quan Am: The vase in Kuan-Yins hand, an
asecetic water bottle; 2) Mot trong 18 vat dung
cua Ty Kheo: One of the eighteen utensils of
Bhikkhus.
Quan T Bat Thc Ngon: Keep ones words
Gi li haNoble man must keep his words
Quan t nhat ngon (ngi quan t khong nuot li). patriarch of the Indian Zen Lineage.
Quan: 1) Mot an: A flock (of sheep), a crowd, a
herd; 2) Mot nhom t ba ngi tr xuong, trong
Phat giao, mot nhom t ba v tang hay ni tr xuong
th c goi la 'quan'; tuy nhien mot nhom t bon Quat Luan: ao Con Luan (co le la Con Sn)
v tr len th c goi la 'Tang gia ': Gana (p)In thuoc Viet Nam bien ongPolo Condre of
Buddhism, a group of three monks (or nuns) or
3315
less is called 'gana'; however, a group of four or
more is called 'sangha'.
Quan C: Rat nhieu ngi tham van (xin li
hng dan) thien phapMany people seek for
instructions of Zen.
Quan Hu: Cac coi hien hu (tat ca nhng g
ang ton tai, co qua bao va chung sanh thu qua
bao), mot trong tam hu hay cu hu All that
exists, one of the three stages of mortal existence
or nine stages or conditions in which sentient
beings enjoy to dwell.
Quan Loai: Tat ca chung loai chung sanh, ac
biet la nhng chung sanh hu tnhAll classes of
living beings, especially the sentient.
Quan Manh: Bahu-jana (skt)Nhng g mi lu
mam cha thanh thuc, v vi nhng chung sanh
mi phat tam ao, cha phat trien, hay con b vo
minh che lap minh tamAll the shoots, sprouts, or
immature things, i.e. all the living as ignorant and
undeveloped.
Quan Me: Ch chung nhng chung sanh hay con
me m ien aoAll the deluded; all delusions.
Quan Nghi Luan: Answers to Doubts and
Skepticism Commentaryay la quyen luan giai
toa cac moi nghi ng cua Phat t ve phap mon
niem Phat, c viet bi mot v To Tnh o A
commentary which provides explanations and
clarifications to Buddhists doubts and skepticism
of the Pureland Buddhism, written by a Pureland
Patriarch.
Quan Sinh: Bahujana (skt)Tat ca chung sanh,
ac biet la nhng chung sanh hu tnhAll the
living , especially all living, conscious beings.
Quat: Guha (skt)Cai hangA cave.
Quat Cu La: Nhang cua phng tay (An Tc
hng)A kind of western incense.
Quat C Bo: See Ke Dan Bo.
Quat a: Ch viet tat cua u Ba Cuc a, ten cua
v to th t cua dong thien An oAn
abbreviation for Upagupta, name of the fourth
Quat a Tam Tang Thien S: Zen Master
Upagupta TripitakaSee Tay Vc Quat a Tam
Tang Thien S.
Vietnam in the South China Sea.

Quat Ngoai: "Outside the cave" sectNhom ben
ngoai hang aSee Quat Noi.
Quat Noi: Phai Trong Hang. Trong x Ma Kiet
a co ngon nui Nam Sn, cach ngon Nam Sn ve
pha bac co mot hang a ln. Sau khi c Phat
nhap diet, ngai Ca Diep chu tr cuoc ket tap Tam
tang kinh ien trong hang a nay. ong thi ben
ngoai cach hang a chng 20 dam, lai co mot so
khac tap hp lai e ket tap Ngu Tang. Do o ma
co hai phai trong hang va ngoai hang. Trong hang
la Thng Toa Bo, ngoai hang goi la ai chung
boWithin the cave, the assembly of the elder
disciples, after Sakyamuni'sdeath, in the cave
near Magadha, when, according to tradition,
Kasyapa presided over the compiling of the
Tripitaka; while at the same time, the disciples
outside the cave" compiled another canonknown
as Pancapitaka. To this separation is ascribed,
without evidence, the formation of the two schools
of the Mahasthavirah and Mahasanghika.
Quat Noi Phai: See Quat Noi.
Quat Sn: Vulture PeakNui Ky Xa Quat hay
nui Linh Thu.
Que Am Huyen Thu Thien S (1427-1508): Ten
cua mot v Thien s Nhat Ban, thuoc tong Lam
Te, song vao the ky th XVName of a Japanese
Zen master of the Lin-chi Sect, who lived in the
fifteenth century.
Que Sam La Han Thien S (867/869-928):
Rakan Keichin (jap)Lo-han Kui-ch'en (Wade-
Giles Chinese)Luohan Guichen (Pinyin
Chinese)See La Han Que Sam Thien S.
Que Tham a Tang Thien S: See La Han Que
Sam Thien S.
Que Tham Thien S: See La Han Que Sam
Thien S.
Quen Mat Bo e Tam Ma Tu Hanh Cac Thien
Phap o La Ma Nghiep: Trong Kinh Hoa
Nghiem, c Phat a day rang: Quen mat Bo e hp bang cach nhn vao cho nt. Nh vay, mai rua
tam trong khi tu hanh cac thien phap, o la ma
nghiep. Mot th du cu the la neu chung ta khong
v Bo e tam ma bo th th cai bo th ay co the v Giam" ban au c dung trong khi bat au cac
danh v li hay v muon c khen ta ng, van van,
o la cach cach hanh x cua loai maIn
Avatamsaka Sutra, the Buddha taught: To
neglect the Bodhi Mind when practicing good
deeds is the action of demons. A concrete
example is that if we neglect our Bodhi mind
3316
suring we give charity; the charity may be made
for fame, benefits or praise, and so on; such
conduct is the conduct of the demons.
Quen T Nga: Forgetting the selfTrong Thien,
khi hanh gia hanh tr en o quen i t nga co
ngha la than tam a t coi nh bo i. Kinh nghiem
moi s eu ang bien mat dan trong mot khoanh
khac hay trong mot khoang thi gian that dai. ay
co the c xac chng la a Chng Ngo In Zen,
when one practices to a point that one can forget
the self means Realization. At that time ones
body and mind dropped away. The experience of
everything disappearing with an instant or a long
period of time. This might be confirmed as
Realization.
Qui Am To Vien Thien S (1261-1313): Ten cua
mot v Thien s Nhat Ban, thuoc tong Lam Te,
song vao the ky th XIIIName of a Japanese
Zen master of the Lin-chi Sect, who lived in the
thirteenth century.
Qui Bon: Return to ones originSee Quy Bon.
Qui Chanh: Tr ve con ng ungReturn to
the right path.
Qui Chan: To die.
Qui Chi: Kiki (jap)Kuei-Chi (632-682)Quy-
ChiSee Khue C.
Qui Cu: NormStandard.
Qui D (862-936): Ten cua mot v danh Tang
Trung Hoa vao thi Ngu ai (907-960)Name of
a Chinese famous monk who lived in the Wu-tai
Dynasty in China.
Qui Gia Bai Van Trnh: See Quy Gia Bai Van
Trnh.
Qui Gia On Toa: Returning home and sitting in
peaceSee Cong An Qui Gia On Toa.
Qui Giam: Kikan (jap)Turtle Mirror Trung
Hoa thi co, nhng nha boi toan thnh thoang h
nong mai rua va tien oan mot hanh ong thch
c s dung nh mot tam kieng, mot tieu chuan
e a ra quyet nh. Trong Thien, thuat ng "Qui
khoa Thien toa keo dai. Khi thuy thuat ng c
dung e ch mot loai knh ky dieu co cong nang
biet c tng lai, nhng ve sau nay lai co ngha
la mot khuon mau e ganh ua. Trong cac Thien
vien ben Trung Hoa, cac Thien s thng co thoi
quen bat au nhng thi thien tap dai bang cach
 3317

ke nhng cau chuyen gng mau ve s phan au LaiTo turn to reverence, put ones trust in and
cho s giac ngo cua cac v Thien s i trc. Ho worship the Buddha.
muon khuyen khch cong ong tu hop tai o cung Qui Lo: See Thien Tong.
het long phan au nh vay. Nhat Ban, ve sau Qui Mac: Noi theoTo follow one's example.
thoi quen nay c thay oi, cac v Thien s a Qui Mang: See Quy Mang.
ra nhng li ca nhan nham khuyen khch va hng Qui Mang Bnh ang Ch Phat: Devote ones
dan cong ong Tang gia. Trong mot vai trng life to all the Buddhas Equallly.
hp, nhng li che trach cua mot v thay c cac Qui Mang Hiep Chng: Pranama (skt)See
the he Thien s sau nay oc ln cho hoi chung cua Quy Mang Hiep Chng.
mnh. Kikan thng noi ro nhng nguyen tac Qui Mang Tam Bao: Homage to the Triple Gem
hng dan cho Tang Ni va a ra s khuyen khch (Buddha, Dharma, Sangha).
trong tu tap. Nhat, hoi chung thng oc ln Qui Mang Tan Thap Phng Vo Ngai Quang
nhng hng dan nay khi bat au cac buoi an c Nh Lai: See Quy Mang Tan Thap Phng Vo
mua he va mua ong cung nh trong em au cua Ngai Quang Nh Lai.
Tuan Le Quan Niem, giai oan thien nh quyet Qui Mang Thap Phng Kim Cang Phat: Take
liet e tng niem en s giac ngo cua c Phat refuge in the Diamond Buddha of the ten
Thch Ca Mau NiIn ancient China, fortune- directions.
tellers would sometimes heat a turtle shell and Qui Mang Thap Phng Vo Ngai Quang Nh
divine an appropriate course of action by looking
Lai: Take refuge in the Buddha of Unhindered
at the crach. Thus, a turtle shell was used like a
Light throughout the ten directions.
mirror, as a criterion for making decisions. In Zen,
Qui Mang Ty Lo Xa Na Phat: Take refuge in
the term "Tortoise mirror" was first used for the
Vairocana Buddha.
admonitions addressed to a Zen community at the
Qui Mao: Long rua (hay sng tho), c v vi
beginning of a long period of meditation. The term
nhng chuyen khong the xay ra cThe hair
originally implied a magical mirror or device that
on a tortoise, i.e. the non-existent.
could foretell the future but later came to mean an
Qui Mao Tho Giac: Long rua sng thooi vi
example or model to be emulated. In Chinese Zen
ngi Phat t, ay la niem tin mu quang hay quan
temples, it was customary for masters to begin
niem sai lam ve tu tapHairs of tortoises and
long periods of intensive practice by telling
horns of rabbits. For Buddhists, this implies a blind
exemplary stories of earlier Zen masters who
faith or a wrong concept of cultivationSee Quy
struggled to attain enlightenment. They hold to
Mao Tho Giac.
encourage the assembled community to strive
Qui Menh Tam Bao: See Quy Mang Tam Bao.
comparable devotion. In Japan, the custom later
Qui Nguyen: To return to ones originSee Quy
changed, and masters offered personal words of
Bon.
encouragement and guidance to their community.
Qui Ngng: Wei Yang (chi)See Quy Ngng.
In some cases, the admonitions of a master were
preserved, passed down within the monastery, and Qui Ngng Du Gia: Path of sincere practicing of
read aloud by successive generations of masters. yoga.
Kikan usually spell out guiding principles for the Qui Ngng ao: Path of worshipping a God.
resident monks or nuns and offer encouragement Qui Ngng ao Luan: Treatise on the path of
in their practice. In Japan, they are traditionally worshipping a God.
read aloud at the beginning of the summer and Qui Ngng Tong: Kuei-Yang-Tsung (chi)See
winter retreats and the night before Rohatsu Quy Ngng Tong.
sesshin, the period of intensive meditation that Qui Nhap: Quay lai e i vao ng aoTo
commemorates the enlightenment of the historical turn to and enter, e.g. a religion.
Buddha. Qui Phat: See Quy Phat.
Qui Hoa: Return to ones originSee Quy Bon. Qui Phuc: To submitTo yieldTo give inTo
Qui Knh: Tr ve quy menh va knh le c Nh surrender.

Qui Sn ai An Thng Thanh Thien S (793-
883): Guishan Da'anSee ai An Phuc Chau
Thien S.
Qui Sn Linh Hu Thien S (771-853): Kuei-
shan-Ling-yuSee Linh Hu Qui Sn Thien S.
Qui Sn Tam Chung Sinh: Ba c phap hay ba
nguon goc gay nen duc vong va ao tng ma
Thien s Qui Sn Linh Hu luon nhac nh e t:
tng sinh, tng sinh, va lu chu sinhThree
sources or causes of the rise of the passions and
illusions that Zen master Kuei-shan always
reminded his disciples: the mind or active thought,
the objective world, and constant interaction, or
the continuous stream of latent predispositions.
Qui Sn Thnh Bach Trng: Kuei Shan Attends
on Pai ChangSee Cong An Qui Sn Thnh Bach
Trng.
Qui Sn Tong: See Quy Ngng Tong.
Qui Tang Luc: See Tang Luc Quy.
Qui Tanh: Tr ve vi ban tanh cua mnhReturn
to ones original nature.
Qui Tac Tu Hanh: Norms of practice.
Qui Tnh Quang Giao Diep Huyen Thien S:
Zen master Gui-XingThien s Qui Tnh, ten cua
mot v Thien s Trung Hoa vao the ky th X. S
que Qu Chau (Ky Chau?), nay thuoc tnh Ha
Bac), la e t cua Thien s Thu Sn Tnh Niem.
S xuat gia lam tieu chua Bao Tho. Sau khi tho
cu tuc gii, S du hanh khap chon, cuoi cung tong
hoc vi Thien s Thu Sn. Ve sau, S song va day
Thien Vien Quang GiaoZen master Kui-Xing,
name of a Chinese Zen master in the tenth
century. He was born in Ji-Chou (present Hebei
Province), was a disciple of Zen master Shou-
Shan Xingnian. As a novice monk he lived in
Baoshou Monastery. After taking ordination he
traveled widely, finally studying under Shou-
Shan. Later, he lived and taught Zen at Guangjiao
Monastery.
Mot hom Thu Sn a cai lc tre len hoi:
Goi la lc tre th xuc pham, chang goi lc
tre th trai mat, goi la cai g? S ben chup cai
lc nem xuong at noi: La cai g? Thu Sn
bao: Mu. S nhn li nay hoat nhien on
ngoOne day Shou-Shan held up a bamboo
comb and asked: If you call it a bamboo
comb, you commit an offense. If you dont
call it a bamboo comb, then you have turned
3318
away from what you see. What do you call
it? Shou-Shan said: Blind. At these words
Kui-Xing suddenly experienced unsurpassed
awakening.
S khai ng, co v Tang hoi: To To tng
truyen To an, nay thay c phap noi ngi
nao? S ap: Coi trong thien t, b ngoai
tng quan.When Kui-Xing began
teaching, a monk asked him: All the
Patriarchs have one after the other passed on
the ancestral seal. Whose heritage have you
now attained? Kui-Xing said: At the center
of the realm, an emperor. Beyond the
frontier, a general.
S thng ng day chung: Tong s huyet
mach hoac pham hoac Thanh, Long Tho, Ma
Minh, thien ng, a nguc, vac dau soi, lo
than o, ngu au, nguc tot, sum la van
tng, nhat nguyet tinh than, phng khac,
coi nay, hu tnh vo tnh. S lay tay ve mot
lan roi noi: eu vao tong nay. Trong tong
nay cung hay giet ngi, cung hay tha ngi.
Giet ngi phai c ao giet ngi; tha
ngi phai c cau tha ngi. Cai g la ao
giet ngi, cau tha ngi? Ai noi c bc
ra oi chung noi xem? Neu noi khong c la
co phu bnh sanh. Tran trong!Zen master
Kui-Xing entered the hall and addressed the
monks, saying: The blood and marrow of the
teachers of our school; what is mundane and
holy; Long-Su and Ma-Ming (names of
famous Buddhists of earlier times); heaven
and hell; the scalding cauldron and furnace
embers (tortures of hell); the ox-headed
jailers (demons in hell); the myriad
phenomena of the universe; heavenly bodies;
all things of the earth; animate and
inanimate Kui-Xing drew a circle in the air
with his hand and then continued: All of
them enter this essential teaching. Within this
teaching people can be killed and they can be
given life. Those who die endure the killing
knife. Those who live must attain the life-
giving phrase. What are the killing knife and
the life-giving phrase? Can you answer me?
Come out of the congregation and well test
you. If you cant speak, then youve betrayed
your life! Take care!

Co v Tang tha hoi ve cay ba cua Trieu
Chau. S bao: Ta chang tiec noi vi ngi,
ma ngi co tin khong? Tang tha: Li noi
cua Hoa Thng quy trong con au dam
chang tin. S bao: Ngi lai nghe giot ma
ri trc them chang? V Tang ay hoat nhien
ngo, thot ra tieng: Chao! S hoi: Ngi
thay ao ly g? V Tang lam bai tung
ap:
Thiem au thuy ch
Phan minh lch lch
a pha can khon
ng ha tam tc.
(Giot ma trc them, ranh re ro rang
ap nat can khon, Lien o tam dt).
A monk asked: What is the meaning of
Zhao-Chous cypress tree in the garden?
Kui-Xing said: I wont refuse to tell you,
but will you believe me or not? The
monk said: How could I not believe the
masters weighty words? Kui-Xing said:
Can you hear the water dripping from the
eaves? The monk was suddenly enlightened.
He unconsciously exclaimed: Oh! Kui-Xing
said: What principle have you observed?
The monk then composed a verse:
Water drips from the eaves,
So clearly,
Splitting open the Universe,
Here the mind is extinguished.
Qui Tong ao Thuyen Thien S: Zen master
Kuei-sung T'ao-ch'uanTen cua mot v thien s
Trung Hoa. Mot hom, khi S ang quan sat nhng
khoi a xung quanh t vien, co mot v Tang en
hoi S trong nui Cu Phong, ni S ang c ngu
co Phat phap hay khong, S khong tra li thang
ma thoai thac rang: "i khong co ai quanh ay,
ta se noi cho ong biet." Lat sau, v Tang lai hoi:
"Gi khong co ai het." Thay v tra li, Qui Tong
lai van im lang, v Tang nhac thay cau hoi va lu
y thay la khong co ai quanh ay. Qui Tong ap:
"Co." Mot luc sau, v Tang lai hoi na, S ben ch
vao nhom a va thot len: "a ln th ln, a nho s Phap Nhan Van ch c xem nh mot th du
th nho." Nh the ma v Tang to ngo ao Thien.
ay la mot trong nhng trng hp het sc ac
biet, ma co le chung ta khong tm thay nh vay
bat c au trong lch s ton giao hay triet hoc. ay
la phng phap oc nhat vo nh c cac thien s
3319
i trc chap nhan khien hanh gia i sau chung
ta lay lam la va t hoi bang cach nao ma thien s
lai chu ng noi, tr phi v khat vong nhiet thanh
muon truyen kien giai ve Thien cho mon e cua
mnhName of a Chinese Zen master in the tenth
century. One day, when Kuei-sung was observing
the stones around his monastery, a monk came
and asked the master if there were Buddhism in
the mountains of Chiu-feng Shan where he
resided, Kuei-sung did not answer the question
directly, but excused himself by saying, "Wait till
there is nobody about us, I will tell you then."
After a while the monk asked again, "Nobody is
here now." Kuei-sung just answered, "Yes." After
a while, the monk kept asking the same question.
Kuei-sung then pointed at the stones and
announced, "Bigger stones are big, and smaller
ones small!" This awakened the monk's mind to
the realization of Zen truth. This is one of the most
particular cases, the like of which can probably not
be found anywhere in the history of religion or
philosophy. This is the unique method adopted by
Zen masters of past generations which makes us,
Zen students of later generations, wonder how the
masters ever came to conceive it, except in their
earnest desire to impart the knowledge of Zen to
their disciples. Whatever Zen truth is concealed
here, is it not the most astounding story to find an
earnest truth-seeker sent away from his master,
who evidently pretends to beat around the bushes,
and not to elucidate the point to him? But is it
possible that Zen is cunningly conveyed in this
triviality itself?
Qui Tong Sach Chan Thien S: Kiso Sakushin
(jap)Kuei-tsung Ts'e-chen (Wade-Giles
Chinese)Guizong Cezhen (Pinyin Chinese)
Thien s Qui Tong Sach Chan, e t cua Thien s
Phap Nhan Van ch. Ong en t Tao Cha u. Co rat
t chi tiet ve cuoc i cua Thien s Qui Tong trong
ien luc; tuy nhien, co mot vai chi tiet nho ve v
Thien s nay trong Truyen ang Luc, quyen
XXV: Lan gap g s giao gia Qui Tong va Thien
ien hnh cua Phap Nhan Tong ve s giac ngo co
hu. Khi mot ngi hoc tro thau at c giao
huan nay, ngi ta noi no cung giong nh "hai au
mui ten cham nhau trong khi ang bay tren tri,
ni o ngon t va y ngha hp nhat trong cong

dung cua chung."Zen master Guizong Cezhen
was a disciple of Zen master Fayan Wenyi. He
came from Caozhou. Few other details about
Guizong'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
Guizong's initial encounter with Zen master Fayan
Wenyi is classically cited as an example of the
Fayan school's teaching on
enlightenment. When a student comprehends this
teaching, it is said to be like "two arrowhead
points striking each other in midflight, where
words and meaning unite in function."
Qui Tong von co ten la Hue Sieu. Trong cuoc
gap g au tien vi Thien s Phap Nhan Van
ch, S hoi: "The nao la Phat?" Phap Nhan
ap: "Ong la Tue Sieu." Ngay nhng li nay
Qui Tong i vao s giac ngoGuizong's
Dharma name was "Huichao" (Surpassing
Wisdom). Upon first meeting with Fayan, he
asked, "Surpassing Wisdom inquires of the
master, what is Buddha?" Fayan said, "You
are Surpassing Wisdom." At these words
Guizong entered enlightenment.
Khi Qui Tong nham chc tru tr, ong a th
chung rang: "Nay ch Thien c! Kien van
giac tri, ch kha mot lan. Nhng neu may ong
thc chng no cach nay th no co con la kien
van giac tri hay khong phai la kien van giac
tri? May ong co lanh hoi hay khong? Lao
Tang se giai thch mot khi may ong a ngo
roi. Con bay gi th ng a lau roi! Xin tam
biet! May ong hay can trong!"When
Guizong assumed the position of abbot, he
addressed the monks, saying, "Zen Worthies!
If you want to hear and witness the wisdom of
enlightenment, there is only one way to do so.
But if you realize it in this manner, is it
witnessing and hearing the wisdom of
enlightenment or is it not witnessing and
hearing enlightenment? Do you understand?
I'll explain it to you when you are
enlightened. You've been standing too long!
Take care!"
Mot v Tang hoi: "The nao la Phat?" Qui
Tong noi: "Neu ta noi vi ong th no tr thanh
mot th khac nao o."A monk asked Zen
3320
master Guizong, "What is Buddha?" Guizong
said, "When I tell you it becomes something
else."
Mot v Tang hoi: "The nao la canh cua Qui
Tong?" Qui Tong noi: "Theo ong thay th the
nao?" V Tang lai hoi: "The nao la ngi
XXV: trong canh?" Qui Tong noi: "i i!"A monk
asked, "What is Guizong's realm?" Guizong
said, "It's what do you see." The monk then
inherent asked, "Who is the person in the middle of
this realm?" Guizong said, "Go!"
Mot v Tang hoi: "Nha vua ra lenh cho ong
phai thuyet loai Phap nao chang ri vao cho
nghe hay thay, thnh Thay noi mau!" Qui
Tong noi: "Noi chuyen thng thoi." V Tang
noi: "Y S la sao?" Qui Tong noi: "Ong lai
noi li xang bay na roi!"A monk asked,
"The king has commanded that you expound
Dharma without resorting to what can be seen
or heard. Master, quickly speak!" Guizong
said, "Casual conversation." The monk said,
"What is the master's meaning?" Guizong
said, "Talking gibberish again."
Mot v Tang hoi: "Tha giao co cau 'em
tham tam vinh danh tran sat (d gia than
phung tran sat), o goi la bao an Phat.' Tran
sat tc khong hoi ti, nhng Thay hay noi
xem the nao la bao an Phat?" Qui Tong noi:
"Neu ong la nh the, tc la bao an Phat."A
monk said, "In the scriptures there is the
passage, 'When this deep mind pays honor to
the ten thousand worlds, this is known as
repaying Buddha's compassion.' I don't ask
you about 'ten thousand worlds', but tell me,
what is 'repaying Buddha's compassion'?"
Guizong said, "If you are thus, that is repaying
Buddha's compassion."
Mot v Tang hoi: "Loai vo tnh thuyet phap ca
ai a c nghe, con s t hong la the nao?"
Qui Tong noi: "Ong co nghe no rong hay
khong?" V Tang noi: "Trong trng hp o
th ong vi chung vo tnh." Qui Tong noi:
"Ong lanh hoi qua roi con g!"A monk
asked, "Inanimate objects expound the
Dharma and the great earth hears it. But when
the lion roars, then what?" Guizong said, "Do
you hear it?" The monk said, "In that case it's
the same as inanimate objects." Guizong said,

"You understand it well!"
Mot v Tang hoi: "Ngi xa lay khong ri See Sat o Trang Nghiem.
kien van lam tong. Con muon biet Hoa
Thng lay g lam tong?" Qui Tong noi: "ay relating to lands.
la cau hoi hay." V Tang noi: "Thay co xem y
ch cua tong ngai nh la duyen khi khong?" Kuo-i Chin-shanCanh Sn Quoc Nhat, ten cua
Qui Tong noi: "Ong ng co an noi xang mot v Thien s Trung Hoa vao the ky th IX
bay!"A monk asked, "The ancients held
that the essential teaching does not depart
from sights and sounds. I'd like to know what
the master holds as the essential teaching?"
Guizong said, "This is a very good question."
The monk said, "Do you regard the essential
teaching as 'conditional causation'?" Guizong
said, "Don't talk gibberish!"
Qui Tong Tram Xa Nhan Duyen: Kuei-tsung's
cutting a snake with a spadeSee Cong An Quy
Tong Tram Xa Nhan Duyen.
Qui Tong Tr Thng: Kisu-Chijo (jap)Kuei-
tsung Chih-ch'ang (Wade-Giles Chinese)
Guizong Zhichang (Pinyin Chinese)See Quy
Tong Tr Thng Thien S.
Qu: To have shame around other people when
they know our own misdeedsoi vi viec xau
mnh lam, b ngi khac thay, ma mnh cam thay
xau ho th goi la Qu hay biet ho thenTo feel
ashamed when others know our own misdeeds; or
to have shame around other people.
Quoc o: Khetta (p)Ksetra (skt)Ni cua
cac chung hu tnhA countryNative land
Abode of a race, or races.
Quoc o A Du a: Ayodhya (skt)A du a
quocA Du o quocA Thau oSee A Du
a.
Quoc o Giac: Thoughts of the countrys
welfarePatriotism of the countrys welfareAi
quoc hay ngh en s li ch cua quoc gia.
Quoc o Than: Body of various countries or
placesc Ty Lo Gia Na ng theo can c cua
chung sanh ma hien ra quoc o cho ho nng
vaoThe Buddha as Buddhaksetra, or abode of
the living; the world as the body of Vairocana.
Quoc o The Gian: Theo Kinh Hoa Nghiem th
ay la canh gii ma chung sanh da vao e sinh
ton, mot trong ba loai the gianAccording to the
Flower Adornment Sutra, one of the three worlds,
the world of countries on which people depend on
for existenceSee Tam The Gian (2).
3321
Quoc o Trang Nghiem: Adornment of lands
Quoc o Vo Ngai Dung: Unimpeded function
Quoc Nhat Canh Sn Thien S: Zen master
Kuo-i Chin-shan, name of a Chinese Zen master
in the ninth century.
Mot hom, co mot c s hoi Thien s Quoc
Nhat Canh Sn: "Bach Hoa Thng, co thien
ng khong?" Quoc Nhat ap: "Khong." C
s lai hoi: "Bach Hoa Thng, co a nguc
khong?" Quoc Nhat ap: "Khong." C s lai
hoi: "Bach Hoa Thng, co toi khong?" Quoc
Nhat ap: "Khong." C s lai hoi: "Bach Hoa
Thng, co phc khong?" Quoc Nhat ap:
"Khong." Vi cau hoi nao Quoc Nhat cung tra
li "Khong". Sau nay v c s tm en Thien s
Tr Tang Tay ng, e t cua Ma To ao
Nhat, va cung hoi bao nhieu cau hoi o. C s
hoi Thien s Tr Tang Tay ng: "Bach Hoa
Thng, co thien ng khong?" Tr Tang
ap: "Co." C s lai hoi: "Bach Hoa Thng,
co a nguc khong?" Tr Tang ap: "Co." C
s lai hoi: "Bach Hoa Thng, co phc
khong?" Tr Tang ap: "Co." Tr Tang ap:
"Co." Vi bao nhieu cau hoi o, hai v Thien
s noi tieng, mot v bao khong, mot v bao co,
v c s hoang mang nen hoi tiep ngai Tr
Tang: "Bach Hoa Thng, Hoa Thng noi
nh vay co ung cha?" Tr Tang hoi: "Trc
khi ong en ay ong a hoi ai roi?" C s ap:
"Da, con a hoi Hoa Thng Canh Sn." Tr
Tang hoi: "The Hoa Thng Canh Sn noi vi
ong the nao?" C s ap: "Con hoi cau nao
Hoa Thng Canh Sn cung noi khong. Tai
sao con hoi ngai cau nao ngai cung tra li co
het?" Tr Tang hoi lai: "Hoa Thng Canh
Sn co v khong?" C s ap: "Da khong." Tr
Tang hoi lai: "Ong co v khong?" C s ap:
"Da co." Tr Tang noi: "Hoa Thng Canh
Sn khong co v nen cai g ngai cung noi
khong. Ong co v nen ta noi cai g cung co."
Qua cau chuyen tren, chung ta thay cau tra li
co hay khong la tuy ngi hoi. Neu mot be
noi khong, o la chap khong. Con neu biet tuy
ngi noi co, tuy ngi noi khong, th khong

phai la chap khong. Hoa Thng Canh Sn
lieu tri nen ngai noi tat ca la khong, ong c s
cha lieu tri nen ngai Tr Tang phai noi vi
ong la co. Nh vay, s d chung ta thay cac
Thien s noi chuyen kho hieu la v tuy ni
ngi chap ma tra liOne day, a layperson
asked Zen master Kuo-i Chin-shan:
"Venerable Sir, is there heaven?" Kuo-i
replied: "No." The layperson continued to
ask: "Is there hell?" Kuo-i replied: "No." The
layperson continued to ask: "Are there sins?"
Kuo-i replied: "No."The layperson continued
to ask again: "Are there merits?" Kuo-i
replied: "No." For every question asked, the
answer was always "No". Later, this layman
approached Zhi-Tsang-Hsi-Tang, Ma-tsu's
disciple, and asked the same questions. And
for every question asked, the answer was
"Yes". Confused, he asked Zhi-Tsang: "Are
you certain your responses are correct?" Zhi-
Tsang replied: "Whom did you ask before
you came here?" The layman replied: "I
asked the Venerable Kuo-i." Zhi-Tsang
asked: "And what were his responses? " The
layman said: "He responded 'No' to all my
questions, but you, on the contrary said 'Yes'
to them all." Zhi-Tsang said: "Well, is the
Venerable Chin-shan married?" The layman
replied: "Of course not." Zhi-Tsang asked:
"Are you married?" The layperson said:
"Yes." Zhi-Tsang said: "Because Venerable
Chin-shan is not married, his responses are
always 'No'. Because you are married, my
responses to you shall always be 'Yes.'" As
you can see, the answers can be interpreted
based upon the person asking the questions. If
we are single minded, we will say "No" in
accordance with the concept of "emptiness";
then we are discriminating the idea of
"nothingness". But if we answer in
accordance with the person's nature, we avoid
being single-minded. Venerable Chin-shan
was enlightened; thus he perceived
everything as "nothing' while the layman did
not; thus, Zhi-Tsang had to acknowledge
their existence as perceived by a layman. The
Zen masters' responses may be confusing and
hard to understand; that is due to what the
3322
person wants to hear.
Khi Canh Sn, Tuyet Phong, va Nham au
cung i hanh cc hoc Thien, ho b lac ng
trong nui. Tri toi dan va khong co t vien
nao xung quanh e xin lai qua em. Luc ay
ho cht thay mot la rau xanh troi theo dong
suoi. T o ho suy luan rang tat nhien co
ngi song ben tren trien nui. Nhng Canh
Sn a ly luan: "ieu nay rat co the, nhng
mot ngi khong mang chuyen bo i mot la
rau xanh qu bau khong ang cho chung ta xet
en." Canh Sn cha kp dt li th thay mot
ngi vi mot cai moc dai ang chay uoi
theo la rau kia. Hanh gia tu Thien nen luon
tam niem rang dau trng hp nay co le la
thai qua, nhng cau chuyen nay bieu th mot
cach tuyet ep s knh trong sau xa cua Thien
oi vi nhng qua tang cua thien nhien cung
nh nhng g ma cac tn o cung dng cho
hoWhen Chin-shan, Hsueh-feng, and Yen-
t'ou were travelling together on their Zen
pilgrimage they lost their way in the
mountain. It was growing dark and there was
no monastery to ask for the night's lodging. At
the time they happened to notice a green
vegetable leaf flowing down along the
stream. By this they naturally inferred that
there was somebody living further up in the
mountains. But Chin-shan argued, "That is
quite probable, but a man who does not mind
letting go the precious vegetable leaf is not
worth our consideration." Before he finished
saying this, they saw a man with a long-
handed hook, running down after the lost leaf.
Zen practitioners should always keep this in
mind, though this may be an extreme case,
but the legend beautifully illustrates what
profound respect Zen feels towards the gifts
of nature as well as the offerings of its pious
devotees.
Quoc S: Kikushi (jap)Kuo-shih (chi)
Imperial TeacherOng thay cua ca nc, thng
la mot v Tang (trong cac quoc gia Phat giao).
Danh hieu c trieu nh Trung Hoa trao tang
cho cac thay Phat giao xuat sac; ac biet la nhng
ngi c cac v hoang e xem nh la thay cua
mnhTeacher of the nation or master of the
country or imperial preceptor or preceptor of the
 3323

State, usually a Buddhist monk. An honorific title attained to his present high estate consequent on
bestowed by the Chinese imperial court on keeping all the ten commandments in a previous
outstanding Buddhist masters, especially those incarnation.
considered by emperors as their teachers. Quy Am To Vien Thien S (1261-1313): Kian
Quoc S L Bat Kham Tng S : National Soen Zenji (jap)Ten cua mot Thien s noi tieng
Teacher Chung's Elephant load cant be carried thuoc tong Lam Te cua Nhat Ban vao the ky th
by a donkeySee Cong An Quoc S L Bat XIIIName of a famous Japanese Zen master of
Kham Tng S. the Rinzai school in the thirteenth century.
Quoc S Tam Hoan: Kuo-shih's Three Calls Quy Bon: Quy NguyenQuy ChanQuy Hoa
See Hue Trung Tam Hoan. Quy TchRa khoi coi sanh diet e tr ve coi
Quoc S Thap Dang: See Quoc S Vo Phung nguon chan nh tch tnh (nhap niet ban)Return
Thap to ones origin or to enter nirvana, i.e. to die.
Quoc S Thuy Oan: National Teacher Chung's Quy Chanh: Tr ve con ng ungReturn to
bowl of waterSee Cong An Quoc S Thuy Oan. the right path.
Quoc S Vo Phung Thap: National Teacher Quy Chan: Quy TchChetTo pass awayTo
Chung's seamless monumentSee Cong An Quoc dieTo go to the paradise.
S Vo Phung Thap. Quy Chi: Kiki (jap)Kuei-Chi (632-682)Qui-
Quoc Tang Chnh: National superintendent of the ChiSee Khue C.
clergySa Mon ThongVan phong Tang Thong. Quy Cu: NormStandard.
V Tang Thong cac Tang o trong nc, c bo Quy Gia Bai Van Trnh: Ngi a ve en nha th
nham bi cac vua i nha Nguy ben Tau khong can phai hoi tham ng na. Trong thien,
National superintendent of the clergy, an office at t nay co ngha la mot khi a giac ngo th moi
one time existed, which is over the Order viec dng ngay lap tc, khong con nhng phan
appointed under Wei dynasty. An office which at biet t vong tng, hay cau ne vao ngon ng, hay
one time existed in China. bat c th g khac naAfter arriving home,
Quoc Thai T: Kokutai-ji (jap)Quoc Thai T there is no need to ask for directions any more. In
thuoc phai Lam Te, Phat giao Nhat Ban, c Zen, the term means once becoming enlightened,
Thien s T Van Dieu Y (1274-1345) khai sang. everything stops immediately, there are no more
Quoc Thai T la mot trong nhng t vien Nhat discriminations from deluded thoughts, no more
Ban hien van con ao tao cac thien s theo truyen attachment to languages, or any other things.
thong chnh thong cua ThienName of a Quy Gia On Toa: Ve nha ngoi an on. Trong thien,
monastery of the Japanese Rinzai school, founded t nay co ngha la s xa la cuoc song phan biet
by Zen master Jiun Myoi. The Kokutai-ji is one of vong tng, ch vi mot niem nhat tam tu hanh
the few Japanese monasteries in which monks are giai thoatTo return home and sit down
still trained today in the authentic Zen tradition. peacefully. In Zen, the term means to stay away
Quoc Thai T Phai: Kokutaiji-ha (jap)Thien from a life full of discriminations from deluded
phai Quoc Thai T, mot trong nhng nhanh thien thoughts, with only an unconfused mind to
quan trong nhat trong trng phai Lam Te Nhat cultivate until attaining enlightenmentSee Qui
Ban. Phai nay do Thien s T Van Dieu Y (1274- Gia On Toa.
1345) khai sang. Hien nay phai nay co khoang 34 Quy Hoa: Return to ones originSee Quy Bon.
ngoi t vien tren khap Nhat BanKokutaiji Quy Knh: Tr ve quy menh va knh le c Nh
branch, founded by Zen master Jiun Myoi. This is LaiTo turn to reverence, put ones trust in and
one of the most important branches from Lin-Chi worship the Buddha.
school in Japan. Up to now, this branch has about Quy Lo: Con ng tren o hanh gia co the quay
34 temples throughout Japan. tr ve t tamThe path on which practitioners
Quoc Vng: A king or a princeQuoc vng can return to their self-mindSee Thien Tong.
hay Thai t, ngi c phc bao cao trong hien Quy Mac: Noi theoTo followTo follow one's
tai nh tien kiep tu tr thap thienOne who has exampleTo follow one's foot-steps.

Quy Mang: Namas, Namah, or Namo (skt)Nam
MoTaking refugeTake refuge in Triratna
Quy menh hay ve nng hay than menh nng
theo c PhatDevotion-of-life bow or to entrust
ones life, or to devote ones life to the Buddha.
Quy Mang Bnh ang Ch Phat: Namah
Samanta Buddhanam (p)Devote ones life to all
the Buddhas Equallly.
Quy Mang Hiep Chng: Pranama (skt)Mot
trong mi hai hiep chng, vi mi ngon tay
ben treo vao nhau, ngon phai at tren ngon trai.
ay la bieu tng cua tn tam kien coOne of
the twelve mudras with ten fingers intertwine, the
right fingers are on the left ones. This sign
represents a mind with a firm faith.
Quy Mang Tam Bao: Homage to the Triple Gem
(Buddha, Dharma, Sangha).
Quy Mang Tan Thap Phng Vo Ngai Quang
Nh Lai: Kimyo-Jinjippo-Mugeko-Nyorai (jap)
T nay xuat phat t bai tan 'Vang Sanh Tnh o'
cua ngai The ThanTake refuge in the Buddha
of Unhindered Light throughout the ten directions.
This term originally comes from Vasubandhu's
hymn of aspiration for birth in the Pure Land.
Quy Mang Thap Phng Kim Cang Phat: Take
refuge in the Diamond Buddha of the ten
directions.
Quy Mang Thap Phng Vo Ngai Quang Nh
Lai: Kimyo-Jinjippo-Mugeko-Nyorai (jap)Take
refuge in the Buddha of Unhindered Light
throughout the ten directions.
Quy Mang Ty Lo Xa Na Phat: Take refuge in
Vairocana Buddha.
Quy Mao: Long rua (hay sng tho), c v vi
nhng chuyen khong the xay ra cThe hair
on a tortoise, i.e. the non-existent.
Quy Mao Tho Giac: Kimo-tokaku (jap)Hair of
a tortoise and horn of a hareHairs of tortoises
and horns of rabbitsThe non-existentLong rua
sng tho, v vi nhng viec khong the xay ra c. then no longer subsisted as an independent school.
oi vi ngi Phat t, ay la niem tin mu quang Quy Nhap: Quay lai e i vao ng aoTo
hay quan niem sai lam ve tu tap. ay la t ng ma
nha Thien dung e ch long tin vao mot cai g
khong that s ton tai, chang han nh tin vao mot
ban chat vnh cu cua cac hien tng hay mot cai
"nga" chu the tach khoi va khac vi nhng oi
tng ben ngoaiThe hair on a tortoise and the
horn of a rabbit, i.e. the non-existent. For
3324
Buddhists, this implies a blind faith or wrong
concept of cultivation. In Zen, "hair of a tortoise
and horn of a hare" refers to the belief in
something that does not really exist, i.e., belief in
a permanent substance in phenomena or an ego as
a subject that is separate and different from
objects out there.
Quy Menh Tam Bao: See Quy Mang Tam Bao.
Quy Nguyen: To return to ones originSee Quy
Bon.
Quy Ngng: Wei Yang (chi)Bhakti (skt)
Knh ngng va tin tng vao. Ngi sung knh
thng e. Trong Phat giao, Phat t v y tng cu
o ma lap nguyen Bo TatTo turn to in
expectancy or adoration, put trust in. One who
aspires to God through love and surrender to God.
In Buddhism, Buddhists who take the Bodhisattva
Vow to devote to a spiritual idea.
Quy Ngng Du Gia: Bhakti-yoga (skt)Path of
sincere practicing of yoga.
Quy Ngng ao: Bhakti-marga (skt)Path of
worshipping a God.
Quy Ngng ao Luan: Bhakti-marga-sastra
(skt)Treatise on the path of worshipping a God.
Quy Ngng Tong: Kuei-Yang-Tsung (chi)Wei
Yang Tsung (chi)Igyo-Shu (jap)Mot dong
Thien c sang lap bi hai e t cua ngai Bach
Trng Hoai Hai. Quy la ch au cua Quy Sn
Linh Hu (e t cua ngai Bach Trng). Ngng
la ch au cua Ngng Sn Hue Tch (e t cua
ngai Quy Sn). Vao gia the ky th mi, tong
phai nay sap nhap vao tong Lam Te nen t o no
khong con ton tai nh mot tong phai oc lap na
A Zen sect established by two disciples of Pai-
Chang-Huai-Hai. 'Kuei' is the first word of 'Kuei-
Shan Ling-Yu' (a disciple of Pai-Chang). 'Yang' is
the first word of 'Yang-Shan-Hui-Ji' (a disciple
of'Kuei-Shan). In the middle of the tenth century,
this school merged with Lin-Chi school and since
turn to and enter, e.g. a religion.
Quy Phat: Tr thanh Phat t: To become a
BuddhistVang sanh Cc Lac: To go to the Pure
Land after passing away.
Quy Phuc: To submitTo yieldTo give inTo
surrender.
 3325

Quy Sn Linh Hu (771-853): Isan-Reiyu (jap) Quy Tong Tram Xa Nhan Duyen: Kuei-tsung's
Kuei-shan Ling-yu (Wade-Giles Chinese) cutting a snake with a spadeSee Cong An Quy
Guishan Lingyou (Pinyin Chinese)See Linh Tong Tram Xa Nhan Duyen.
Hu Qui Sn Thien S. Quy Tong Tr Thng Thien S: Kisu-Chijo
Quy Sn Tam Chung Sinh: See Qui Sn Tam (jap)Kuei-tsung Chih-ch'angGuizong
Chung Sinh. ZhichangSee Tr Thng Quy Tong Thien S.
Quy Sn Tong: See Quy Ngng Tong. Quy Trnh Tng Tham: Hoi quang phan chieu
Quy Tang Luc: Chuyen v du ve con rua dau sau e tham chieu ban lai dien muc cua chnh mnh
chi trong mai khi thay cao v s cao vo lay an tht, To turn the light inwards on oneself, or to concern
trong khi con cao thay rua ben ru len, nen cuoi oneself with ones own duty, then to reflect on
cung rua thut vao mai, cao khong an c nen one's own original nature.
phai chet oiThe parable of the tortoise and the Quy Trong: Ton sungTo revereTo venerate.
jackal, the tortoise hiding its six vulnerable parts, Quy Trng: See Quy Y.
symbolizing the six senses, the jackal wailing and Quy Tuc: Hoan tucTo return to lay life.
starving to death. Quy T: Gutei (jap)Kucha (skt)Cau Chi
Quy Tanh: Tr ve vi ban tanh cua mnhReturn Khu TMot vng quoc va thanh pho co nam
to ones original nature. ve man ong cua Trukestan. c ghi nhan la
Quy Tac Nguyen Thuy: Honsoku (jap)Thuat sinh quan cua Ngai Cu Ma La ThapAn ancient
ng thien "Quy tac nguyen thuy" hay "Quy tac kingdom and city in eastern Turkestan. It is
ban au"; thuat ng khac ch cho "cong an". Trong recorded as the native place of Kumarajiva.
nhng su tap cong an nh Vo Mon Quan hay Quy Y: To turn to and rely on, or believe in
Bch Nham Luc, t ng nay ch cong an ch thc, BuddhismTo take refuge in the TriratnaTin
trai lai vi nhng giai thch trc o va nhng ca vao Phat giao va ve nng ni ba ngoi Tam Bao.
ngi sau oThe Zen term of "Original rule" is c nhan lam e t tai gia sau nghi thc sam hoi
another term for "koan", which refers in koan va lap lai nhng li mot v Tang ve quy y. Thuat
collections like the Wu-Men-Kuan or the Pi-Yen- ng Quy-Y dung e ch s cong bo niem tin vi
Lu to the koan itself as opposed to the preceding Phat, Phap va Tang. Con quay ve nng ta ni
introduction or the succeeding "praise"See Phat, con quay ve nng ta ni Phap, con quay
Cong An. ve nng ta ni Tang. T thi vo thuy, chung ta
Quy Tam: Thanh tam quy phucTo sincerely a tng quy-y vi duc lac. Bay gi biet ao va
yield toTo surrender sincerely. biet tu, chung ta co gang oan tuyet vi nhng th
Quy Thang: Phep tac, quy cuRegulations ay. Ve nng ni ba ngoi Tam Bao hay ba ngoi
RulesMethodical style of work. cao quy. Trong Phat giao, mot ni e ve nng la
Quy Tch: Quy ChanChetTo pass awayTo ni ma ngi ta co the ta vao o e co s ho tr
dieTo go to the paradise. va dan dat. Trong hau het cac truyen thong Phat
Quy Tnh: Quy tnh co ngha la thu nhiep s tng giao, ve nng hay tam quy y hay Tam
hu vi e tr ve vi thc tng chan nh. Quy tnh Bao: Phat, Phap, Tang c xem nh la mot hanh
con co ngha la t bo i song vat chat e tr ve ong chu yeu e tr thanh Phat t. Quy y la cong
i song tam linh (von la bon tnh cua van hu) nhan rang mnh can s tr giup va hng dan, va
The term means to turn from the world of quyet nh i theo con ng cua Phat giao. Quy-
phenomena to that of eternal reality. It also means Y chan that la mot s thay oi thai o, do thay
to devote oneself to the spiritual rather than the nhng chuyen phu phiem the gian ma ta thng
material. hay bam vu, khong co li ch g ma ch khien
Quy Tong Ch Chi: Kuei-Tsung-Chih-Chieh chung ta quanh quan mai trong vong luan hoi sanh
(chi)Ten cua mot thien s Trung HoaName of t. Phat t thuan thanh luon tm kiem s che ch
a Chinese Zen master. ni c Phat, ni giao phap cua Ngai cung nh
Quy Tong ao Thuyen: Kuei Tsung Tai Chuan ni Tang gia (cong ong tu tap theo giao phap cua
Name of a monk. Phat). Tam quy chnh la ba trong nhng ca ngo
 3326

quan trong i vao ai giac, v nh o ma tam ac death. Sincere Buddhists should always seek
ao c thanh tnh. Hanh gia tu Thien nen luon ultimate refuge in the Buddha, His Dharmas and
nh rang ngi Phat t ma khong quy y Tam Bao the Sangha (the spiritual community that practice
se co nhieu van e tr ngai cho s tien bo trong tu according to the Buddhas teachings). The three
tap. Khong c dp than can vi ch Phat chang refuges are three of the most important entrances
nhng khong cam c hong an cua quy ngai, ma to the great enlightenment; for they purify the evil
khong co dp bat chc c t bi cua cac Ngai. Do worlds. Zen practitioners should always remember
o san han ngay mot tang, ma san han la mot that there are several problems for a Buddhist who
trong nhng nguyen nhan chnh cua a nguc. V does not take refuge in the Three Gems. There is
the ma kinh Phat luon day, khong quy y Phat de not any chance to get blessings from Buddhas, nor
b oa a nguc. Khong co dp than can Phap e chance to imitate the compassion of the Buddhas.
tm hieu va phan biet chanh ta chan nguy. Do o Thus, anger increased, and anger is one of the
tham duc day len, ma tham duc la mot trong main causes of the rebirth in hell. Therefore,
nhng nhan chnh e tai sanh vao coi nga quy. V Buddhist sutras always say, if one does not take
the ma kinh Phat luon day, khong quy y phap de refuge in Buddha, its easier to be reborn in hell.
oa nga quy. Khong co dp than can ch Tang There is no chance to study Dharma in order to
(Tang Bao) e c ch day dan dat. Kinh Phat distinguish right from wrong, good from bad. Thus
thng day, khong quy y Tang de oa suc sanh. desire appears, and desire is one of the main
Khong quy-y Tang chung ta khong co gng hanh causes of rebirth in the hungry ghost. Therefore,
lanh e bat chc, cung nh khong co ai a Buddhist sutras always say, if one does not take
ng ch loi cho ta lam lanh lanh ac, nen si me refuge in the Dharma, its easier to be reborn in
phat khi, ma si me la mot trong nhng nhan chnh the hungry ghost realms. There is no chance to
a ta tai sanh vao coi suc sanhAn admission of meet the Sangha for guidance. Buddhist sutras
a lay disciple, after recantation of his previous always say, If one does not take refuge in the
wrong belief and sincere repetition to the abbot or Sangha, its easier to be reborn into the animal
monk of the Three Refuges. The phrase Taking kingdom. Not taking refuge in the Sangha means
Refuge is used with the meaning of declaration that there is no good example for one to follow. If
of faith in the Buddha, the Dharma and the there is no one who can show us the right path to
Sangha. I take refuge in the Buddha, I take refuge cultivate all good and eliminate all-evil, then
in the Dharma, I take refuge in the Sangha. From ignorance arises, and ignorance is one of the main
the without beginning time, we have been taking causes of rebirth in the animal realms.
refuge in pleasures. Now as we understand Quy Y Ngu Gii: Nghi thc e tr thanh mot Phat
Buddhism and its practices, we try to break out of t tai giaThe ceremony which makes the
these pleasures. Take refuge in the three Precious recipient an upasaka (u ba tacMale disciple)
Ones, or the Three Refuges. In Buddhism, a or upasika (u ba diFemale disciple).
refuge is something on which one can rely for Quy Y Phap: Quy-y tho phapHarman-saranam-
support and guidance. In most Buddhist traditions, gacchami (skt)Ve nng vi Phat PhapTo
going for refuge in the three refuges or three take refuge in the Dharma or to take refuge in the
jewels: Buddha, Dharma, and Sangha, is Dharma and receiving the law.
considered to be the central act that establishes a Quy Y Phat: Buddham-saranam (skt)Ve nng
person as a Buddhist. Going for refuge is an vi Phat To take refuge in the Buddha.
acknowledgment that one requires aid and Quy Y Sai Lac: False refugeTheo Phat giao,
instruction and that one has decided that one is quy-y sai lac la khong quy-y vao Phat, Phap,
committed to following the Buddhist path. Taking Tang. Thuat ng Phat giao dung tieng Quy-Y e
true refuge involves a change of our attitude; it cong bo niem tin cua mnh ni Phat, Phap va
comes from seeing the worthlessness of worldly Tang. T vo th, chung ta a quy-y sai lac vi
affairs we are usually attached to, they only cause nhng lac thu tam b nhat thi vi hy vong tm
us to continue to wander in the cycle of birth and thoa man trong nhng lac thu nay. Ta xem nhng
 3327

th ay nh mot loi thoat ra khoi nhng chan Quy Tai: Apatrapyadhana (skt)Ottappa (p)
chng buon ba cua mnh, nen chay theo chung e The treasure of moral dreadLay viec kinh v
roi ket qua cuoi cung cung van la kho au phien qua bao lam cua bau cua bac giac ngo (lay s then
nao. Khi c Phat noi en quy-y, Ngai khuyen vi ben trong lam cua bau nh ghe s toi loi,
day chung ta nen oan tuyet vi cai loi i tm khong muon lam ieu ac v s hau qua tai hai cua
thoa man mot cach vo vong nh vay. Quy-Y chan no; ay la thai o cua ngi tr)The treasure of
that la mot s thay oi thai o, do thay nhng moral dread; being afraid of cause and effect is a
chuyen phu phiem ma ta thng bam vu, rot roi treasure of Enlightened Beings.
chang co ch li g. Mot khi chung ta thay ro c Quy Bai: Quy lay hay knh leTo kneel and
ban chat bat toai cua s vat ma chung ta hang theo worship, or pay respect.
uoi, chung ta nen quyet tam ve nng ni Tam Quy Hng: Mot hnh thc phat ma ngi b phat
BaoAccording to Buddhism, false refuge means phai quy cho en khi tan mot cay hng. Mot vai
not to take refuge in the Buddha, the Dharma, and loai nhang chay het phai mat may gi ong ho A
the Sangha. From the beginningless time, we had form of punishment where one has to kneel until
taken refuge in momentary and transitory the incense burned out. Some incense takes
pleasures with the hope to find some satisfaction several hours before it burned out completely.
in these pleasures. We consider them as a way out Quy Lo: Quy e dang hngTo kneel and offer
of our depression and boredom, only end up with incense.
other sufferings and afflictions. When the Buddha Quy: Tieng Phan la Le Tiet a, trc kia dch la
talked about taking refuge, he wanted to advise quy oi, nay ch dch la quy: Preta (skt)
us to break out of such desperate search for DemonEvil beingDisembodied spiritDead
satisfaction. Taking true refuge involves a personGhostDevilDepartedSee Bo Sa.
changing of our attitude; it comes from seeing the Quy Duc: The evil demon of lust.
ultimate worthlessness of the transitory Quy ao: ng quy, con goi la Quy Thu. Trong
phenomena we are ordinarily attached to. When luc ao co hai loai quy: Nga quy va A Tu La
we see clearly the unsatisfactory nature of the The way or destiny of yaksas, raksasas and hungry
things we have been chasing after, we should ghosts, to follow devilish ways. There are two
determine to take refuge in the Triple Gem. ways of ghosts in the six ways: Hungry ghosts and
Quy Y Tam Bao: Taking Refuge in the Triratna AsurasSee Nga Quy and A Tu La.
To trust the Triratna (BuddhaDharma Quy ong Kinh: Apasmara (skt)A Ba Sa Ma
Sangha)See Quy Y. Laong kinh quyEpileptic demons, demons
Quy Y Tang: Sangham-saranam-gacchamiTake of epilepsy.
refuge in the Sangha. Quy Hao Than Khap: Ghosts howl, spirits wail
Quy Y Tho Phap: See Quy Y Phap. Dang ve mng gian, buon vui en cc iem (giong
Quy: Apatrapya (skt)Ho thenHo then v viec nh s gao khoc cua quy than). Trong th du th
lam xau cua ngi (oi vi viec xau mnh lam ma 59 cua Bch Nham Luc. Mot v Tang hoi Trieu
khong ai biet, tuy nhien ban than mnh cam thay Chau: "'Ch ao khong kho, duy hiem gian trach,
xau ho th goi la Tam. oi vi viec xau mnh va co noi nang la gian trach', Hoa Thng v
lam ma ngi khac thay, mnh thay xau ho th goi ngi the nao?" Trieu Chau bao: "Sao chang dan
la Quy hay ho then)Ashamed for the het li nay?" V Tang tha: "Con ch nh en o."
misdeeds of others. Trieu Chau bao: "Ch la ch ao khong kho, duy
Quy Lc: Lc cua s biet kinh v qua bao lam cua hiem gian trach." Trieu Chau tuy thinh niem khi
bau cua bac giac ngoPower of moral dread. lien ap chang can suy tnh. Co nhan goi o la
Quy Sng: Kusana (skt)Ten cua mot v vua tng tuc, cung rat kho. S bien ro ng ran, phan tot
An o vao the ky th nhat trong vung Bac An o xau, qua la hang bon phan tac gia. Trieu Chau
ngay nayName of an Indian king in the first moc i trong mat cua v Tang nay, ma chang
century in north India. pham ben nhon, chang mac suy tnh, t nhien hay
kheo. Ong goi la co cau cung chang c, goi la

khong cau cung chang c, ly t cu tuyet bach
phi. V sao? Neu luan viec nay nh choi a nhang
la, t lan ien chp, phai nhn nhanh mi thay.
Neu la tru tr ngh ngi chang khoi tan than mat
mang. V the ma Thien s Tuyet au a lam bai
ke:
"Thuy sai bat trc
Phong suy bat nhap
Ho bo long hanh
Quy hao than khap
au trng tam xch tri th thuy?
Tng oi vo ngon oc tuc lap." VngThe iron records, containing the sins of
(Nc ri chang t men in Yamas office in Hades.
Gio thoi chang vao
Cop bc rong i
Quy than than khoc
au dai ba thc biet la ai?
oi dien khong li mot chan ng). Quy Nhan Tnh: Con mat quy quaiDemonic
An appearance of extreme joy, anger, sadness and
happiness. In Pi Yen Lu, example 59, a monk
asked Chao-Chou, "'The Ultimate Path has no
difficulties; just avoid picking and choosing. As
soon as there are words and speech, this is picking
and choosing.' So how do you help people,
Teacher?" Chao-Chou said, "Why don't you quote
this saying in full?" The monk said, "I only
remember up to here." Chao-Chou said, "It's just
this: 'The Ultimate Path has no difficulties; just
avoid picking and choosing.'" Chao Chou
immediately answered him; he didn't need any
calculations. An Ancient said of this, "Continuity
is indeed very difficult." Chao Chou distinguished
dragons from snakes and differentiated right from
wrong; this goes back to his being an adept in his
own right. Chao Chou snatched this monk's eyes
away without running afoul of his sharp point.
Without relying on calculations, he was
spontaneously exactly appropriate. It's wrong to
say either that he had words or didn't have words;
nor will it do to say that his answer neither had nor
didn't have words. Chao Chou left behind the
permutations of logic. Why? If one discusses this
matter, it is like sparks struck from stone, like
flashing lightning. Only if you set your eyes on it
quickly can you see it. If you hesitate and
vascillate you won't avoid losing your body and
life. So Zen master Hsueh Tou had a verse:
"Water poured on cannot wet,
3328
Wind blowing cannot enter.
The tiger prowls, the dragon walks;
Ghosts howl, spirits wail.
His head is three feet long -
I wonder who it is?
Standing on one foot,
he answers back without speaking."
Quy Hoa: La cua loai quySpirit lights.
Quy Kien: Cai thay biet cua loai quy, v vi ta
giaoDemon views, i.e. heterodox teaching.
Quy Luc: T trat bang sat ghi toi phu Diem
Quy Mon: Ca quy, ca ong Bac cua nha va
thanh quach, la ni ma quy co the en va iThe
northeast corner of the house, through which the
spirits can come and go.
eyesDevilish eyesSatanic eyes.
Quy Pham: RuleMode.
Quy Pham S: Acarya (skt)A Xa LeGiao
thoA teacher of rules, disciplines, morals.
Quy Phap Gii: Region of demonQuy gii
See Thap Gii.
Quy Quat: Quy ThuVong Thc hay y thc me
lamDeluded consciousness.
Quy Quat Ly: Trong hang quy am u. Trong thien,
t nay co ngha la hanh gia khong the thc chng
c chan ly trong canh gii vng mac phan biet
t vong tngIn an obscure demonic caves. In
Zen, the term means practitioners cannot realize
the truth in the realm of hindrances with
discriminations from deluded thoughts.
Quy Quat Ly, Thien Hoa T: Ngay trong Quy
Quat Ly ( trong hang quy) tm ke songMaking
one's livelihood within the ghost caves of mental
activityNgi b quy am, trong Thien, t nay co
ngha la ngi co tam a hac am va nhieu thien
kien va ta kien. Theo Bch Nham Luc, tac 5, mot
hom, Tuyet Phong day chung: "Ca qua at nam lai
ln bang hat lua hat gao, nem en trc mat,
chang hieu, thung sn, anh trong pho thnh xem."
That tnh ma noi, co nhan tiep vat li sanh co cho
ky ac. Tuyet Phong chang quan gian lao, ba phen
len au T, chn lan en ong Sn, mang thung
thong muong go, en ni lam trng trai phan,
cung ch v thau thoat viec nay. Ngi ngay nay
ch noi rang Tuyet Phong ch at ra e ac biet
 3329

day ngi sau y theo qui cu. Noi nh vay la ang whole lifetime? Therefore, when it came to
huy bang co nhan; goi la toi "Lam chay mau than supporting the teaching of the school and
Phat." Ngi xa khong noi nong can cau tha nh continuing the life of the Buddhas, they would spit
ngi ngay nay; neu khong, lam sao co the dung out a word or half a phrase which would
mot li hay na cau e thoa man bnh sanh? V spontaneously cut off the tongues of everyone on
the khi phu tr tong giao noi tiep tho mang Phat, earth. There's no place for practitioners to produce
nen noi mot li hay na cau ma ong thi co the a train of thought, to make intellectual
cat t au li cua thien ha. Khong co cho cho interpretations, or to grapple with principles. See
hanh gia a ra mot day t tng, khong co cho how Hsueh Feng taught his community; since he
giai thch theo tri thc pham phu, hay nam vu had seen adepts, he had the hammer and tongs of
nguyen ly. Hay xem li day nay cua Tuyet Phong, an adept. Whenever he utters a word or half a
v S a tng gap cac bac tac gia, nen mi co loi phrase, he's not making his livelihood within the
ren luyen tac gia. Pham noi ra mot li na cau, ghost caves of mental activity, ideational
khong phai tam c y thc suy ngh, ngay trong consciousness and calculating thought. He just
Quy Quat Ly ( trong hang quy) tm ke song, han surpasses the multitudes and stands out from the
la sieu quan bat tuy, ngoi oan co kim, chang cho crowd; he settles past and present and leaves no
ngh ngh. Cho dung cua S tron la nh the. Hanh room for uncerntainty. His actions were all like
gia Tu thien nen luon nh rang ngi xa cau tuy this. Zen practitioners should always remember
nh the, y chang nh the, tron khong tao ao ly e that ancient virtues' verse is this way, their
troi buoc ngi. Chnh v vay ma Thien s Tuyet intention is not like this. They have never made up
au a nhac nh: "Trong vat Tao Khe gng principles to bind people. That's why Hsueh-tou
chang nh." Co ngi noi khong dnh dang en said, "In the mirror of Ts'ao Ch'i, absolutely no
cau thoai tren, nhng s that van la s that: tam dust." Someone says this has nothing to do with
lang lien la gng sangA person who is the above head phrase, but the truth is always the
possessed by the devil. In Zen, the term means a truth: a still mind is the bright mirror itself.
practitioner who has an ignorant mind with lots of Quy Tap Lam: Khu rng ni quy than qui tapA
partial ideas and wrong views. According to the forest where ghosts and spirits gather.
Pi-Yen-Lu, example 5, one day, Hsueh-feng, Quy Thanh: Ten khac cua thanh Can That Ba
teaching his assembly, said, "Pick up the whole (lau do hi nc bien thanh)The demon-city,
great earth in your fingers, and it's as big as a that of Gandharvas.
grain of rice. Throw it down before you: if, like a Quy Than: Quy dien dch cai gay nen s ghe s.
lacquer bucket, you don't understand, I'll beat the Than dien dch s uy nghi manh me. Quy va than,
drum to call everyone to look." As a matter of t dung e goi chung nhng ngi chet, cung vi
fact, there was something extraordinary in the way quy, va bat bo Than nh Thien, Long, van van
this Ancient guided people and benefited beings. Preta is interpreted as Causing fear. Spirits are
He was indefatigably rigorous; three times he interpreted as Potent and powerful. Ghosts and
climbed Mount T'ou-Tzu, nine times he went to spirits, a general term which includes the spirits of
Tung Shan. Wherever he went, he would set up the dead, together with demons, and the eight
his lacquer tub and wooden spoon and serve as the classes of spirits, such as devas, nagas, etcSee
rice steward, just for the sake of penetrating this Thien Long Bat Bo.
matter. People these days only say that Hsueh Quy Than Thc Thi: Gi an cua quy than,
Feng made something up specially to teach people thng ve ban em hay chang vang toiThe time
of the future fixed precepts that they can rely on. when the spirits and ghosts feed, i.e. at night.
To say this is just slandering the ancient master; Quy Than Vo Hnh Vo Thanh: Quy than khong
this is called "spilling Buddha's blood." The co hnh tng va am thanhSpiritual beings have
Ancients weren't like people today with their neither form nor sound.
spurious shallow talk; otherwise, how could they Quy Thoai: Li noi gia doiFalse words.
have used a single word or half a phrase for a
 3330

Quy Thu: Quy QuatVong Thc hay y thc me Quy Vng Chu Tat: The Lord of Sickness Ghost
lamDeluded consciousness. King.
Quy Thc Thi: See Quy Than Thc Thi. Quy Vng Chu Thu: The Lord of Beasts Ghost
Quy Tien: Pretas or malevolent rsisGhost genii. King.
Quy Tr: Biet luat va gi luat khong sai chayA Quy Vng Chu Thc: The Lord of Food Ghost
rule and its observance, to know the rule and hold King.
it without confusion with other rules or doctrines. Quy Vng a Ac: The Many-Evils Ghost King.
Quy T Mau: Hariti (skt)Ngi an ba the an Quy Vng ai Tranh: The Great Argument
het con nt trong thanh Vng Xa, a tai sanh lam Ghost King.
N La Sat, va sanh ra 500 con, roi sau o ba tuan Quy Vng am (Da) Thu: The Ghost King
t moi ngay an moi a. Tuy nhien sau nay ba Animal EaterThe one who eats tigers and other
quy-y vi c Phat va ac lc ho tr ch Tang Ni large beasts.
cung nh t chung, nhat la nhng ngi an ba Quy Vng am Huyet: Blood-eating Ghost
trong thi ky sanh e. Ngi ta thng thay hnh King.
cua ba trong cac ni vienA woman who has Quy Vng am Tinh Kh: Pisaci (skt)
vowed to devour all the babies at Radjagriha, was Essence-and-Energy-Eating Ghost King.
reborn as Rakshasi, and gave birth to 500 children, Quy Vng ien Quang: The Lightning Flash
one of which she was to devour every day. Ghost King.
However, she was converted by Sakyamuni Quy Vng Huyet-Ho: The Blood Tiger Ghost
Buddha, she entered a convent and became a King.
protectress of Buddhism. Her image is to be seen Quy Vng Lang Nha: The Wolf-Tooth Ghost
in all nunneries. King.
Quy T Mau Than: N Da Xoa an tht ngiA Quy Vng Ngu Muc: The Five-Eye Ghost King.
Raksasi who devours men. Quy Vng Phi Than: Flying Body Ghost King.
Quy Vng Ac oc: The Ghost King Evil Poison. Quy Vng Phu Thach: The Rock Bearer Ghost
Quy Vng Ac Muc: Evil-Eyed Ghost King. King.
Quy Vng Bach Ho: The White Tiger Ghost Quy Vng Phuc Li: Than Tai, nhng trong Phat
King. giao, ong c liet vao quy vngThe Blessings
Quy Vng Chu Cam: The Lord of Birds Ghost and Profit Ghost KingWho is actually the spirit
King. of wealth, but in Buddhism, he is classified as a
Quy Vng Chu Hao: The Bad News Ghost ghost king.
King. Quy Vng Tam Muc: The Three-Eye Ghost
Quy Vng Chu Hiem: The Lord of Danger King.
Ghost King. Quy Vng Tan-ng: The Ghost King who
Quy Vng Chu Hoa: The Lord of Calamities Brings Disasters.
Ghost King. Quy Vng Thien Nhan: The Ghost King
Quy Vng Chu Mang: The Lord of Life Ghost Thousand Eyes.
King. Quy Vng Thc Noan: The Womb and Egg-
Quy Vng Chu M: The Lord of Mountain Spirit Eating Ghost KingThe one who is responsible
Ghost King. for miscarriages and premature stillbirths.
Quy Vng Chu San: The Lord of Birth Ghost Quy Vng Truyen Bnh: The Sickness-
King. Spreading Ghost KingQuy vng chay vong
Quy Vng Chu Suc: The Lord of Domestic vong truyen bnh va dch tat cho chung sanhThe
Animals Ghost King. one who runs about spreading diseases and
Quy Vng Chu Tai: The Lord of Wealth Ghost encouraging epidemics.
King. Quy Vng Tu oc: The Poison-Gathering Ghost
 3331

KingNgi la hoa than cua Bo Tat, ngi a oiPartial, temporary, or relative teaching of
cu chung sanh bang cach gom gop het tat ca knowledge of reality, in contrast with prajna, and
nhng oc hai cua pham nhanThe beneficial absolute truth, or reality instead of the seeming.
ghost king, he is really a transformation body of a Quyen ien Loi Phu (1864-1934): Ten cua mot
Bodhisattva. He rescues living beings by gathering v danh Tang Nhat Ban, thuoc Chan Ngon tong,
the poison which they have contracted. song vao cuoi the ky th XIX au the ky th
Quy Vng T Muc: The Four-Eye Ghost King. XXName of a Japanese famous monk of the
Quy Vng T Tam: The Kindhearted Ghost Shingon Sect, who lived in between the
KingOne who leads other ghosts to resolve their nineteenth-twentieth centuries.
thoughts on enlightenment. Quyen Gia: Mot v Phat hay Bo Tat mang tam
Quy Vng Ty Xa Da: Pisaca (skt)A type of than tran tuc e cu o chung sanh. Phat lc hay
evil god that sucks blood and eats phlegmLoai Bo Tat lc co the t hoa thanh bat c than tran tuc
quy d chuyen hut mau va an tinh khSee Quy nao e cu o chung sanhA Buddha or a
Vng am Tinh Kh. Bodhisattva who has assumed a temporary form in
Quy Vng Vo oc: The Poisonless Ghost King. order to aid beings. The power of Buddhas and
Quy Vng Xch Ho: The Crimson Tiger Ghost Bodhisattvas to transform themselves into any
King. kind of temporal body in order to aid beingsSee
Qu: Quy goiTo kneel. Quyen Hoa.
Quyen Tac: Pasa (skt)See Bao Tac. Quyen Giao: Knowledge of the relativePartial
Quyen Thuoc Nh Lai: Tathagata' familyNi or relative teachingTemporal teachingCon
tru ngu cua ch Nh LaiThe abode of all goi la Thien Giao hay giao phap phng tien tam
Tathagatas. thiTemporal, expedient, or functional
Quyen Thuoc Thanh Tnh: Purity of company. teaching.
Quyen: ConditionalDifferentialFunctional Quyen Hien: Gongen (jap)Tam thi phng
TemporaryQuyen co ngha la tam. Trong kinh tien hien ra e cu o chung sanhTemporary
ien Phat, quyen c dung nh phng tien tam manifestation for saving beingsSee Quyen Hoa.
thi, oi lai vi thcIn Buddhist scriptures, it is Quyen Hoa: The expedient transformation
used like expediency or temporary; it is Quyen GiaHoa GiaSee Quyen Hoa That
adversative of true or permanent. Hoa.
Quyen Bi: Long ai bi cua ch Phat khi len oi Quyen Hoa That Hoa: Giao hoa bang phng
vi chung sanhPity in regard to beings in time phap Quyen Gia va Nhat Tha Chan That
and sense, arising from the Buddhas. Quyen hoa la dung Phat lc hay Bo Tat lc co the
Quyen Bien: Tuy c ng bienExpedientTo t hoa thanh bat c than tran tuc nao e cu o
act under the pressure of circumstancesTo adapt chung sanh; trong khi that hoa la phng phap day
(adjust) oneself to circumstances. rang tat ca chung sanh eu co Phat tanh va cuoi
Quyen Bien: FlexibleSee Quyen Bien. cung roi cung at c giac ngoThe expedient
Quyen ai Tha: Nhng trng phai Thong va transformation utilizes the power of Buddhas and
Biet giao trong ai tha (Phap Tng va Tam Bodhisattvas to transform themselves into any
Luan), oi lai vi Thc ai Tha nh nhng tong kind of temporal body in order to aid beings; while
Hoa Nghiem va Thien Thai, chu trng het thay the real transformation tries to teach that all have
chung sanh eu co kha nang thanh PhatThe the Buddha-nature and must ultimately become
temporal or partial schools of Mahayana, in enlightened.
contrast with the schools which taught universal Quyen Ly: Chan ly khong hoan toanPartial or
Buddhahood, e.g. Hua-Yen and Tien-Tai incomplete truth.
schools. Quyen Mon: Nhng tong phai nhan manh en
Quyen ao Tr: Tr quyen nghi (tng phan, tam viec dung phng tien e cu o chung sanh
thi hay tng oi) e tham nhap vao cai chan The sects which emphasize temporary methods or
thc, oi lai vi tr Bat Nha la chan nh tuyet expedients for saving beings.
 3332

Quyen Mu: Nhng phng tien tam thi thch Quyen Phng Tien: Quyen mu nhat thi cua
hp vi nhu cau cu o chung sanh. Quyen mu ch Phat va ch Bo Tat, dung phng tien e cu
nhat thi cua ch Phat va ch Bo Tat, dung o chung sanhExpedients of Buddhas and
phng tien e cu o chung sanhTemporary bodhisattvas for saving all beings.
plans, methods suited to immediate needs. Quyen That ong Hanh: To practice both the
Expedients of Buddhas and bodhisattvas for provisional and the realSee Quyen Thc ong
saving all beingsSee Quyen Phng Tien. Hanh.
Quyen Nang: Juridical capacity. Quyen That T Cu: See Quyen Thc T Cu.
Quyen Nang Phat: Buddha's Juridical capacity Quyen Thc: Quyen phap va thc phap
Theo quyen Tru Phong Ch Nam, Thien s ao Temporal and real.
Nguyen Hy Huyen (1200-1253) viet: "Ban hay 1) See Quyen Phap.
vay, dau ch mot chiec la xanh, sao cho kim than 2) Thc Phap: AbsoluteFundamental
cua c Phat hien hien qua chiec la nay. o la PerfectRealPhap cu canh bat bien.
mot quyen nang ma ban khong the nao hieu c Thc ch cho cai van phap thc s la, thc tai
bang cai tam duy ly cua mnh. No hoat ong t do, chnh no, tc chan ly e nhat. Theo S Phap
phu hp theo tnh huong, theo cach t nhien nhat. Van, thc tng ng vi Thanh trThe term
ong thi, quyen nang ay tac ong en cac kiep "real" refers to the way things truly are,
song cua chung ta e thanh tnh hoa va tnh ch reality itself, the supreme truth. According to
ch hanh, giup ch cho tat ca chung sanh." Master Fa-yun, "real" corresponds to the
According to the Instructions for the Zen Cook, insight of the sages.
Zen Master Dogen wrote: "Handle even a single Quyen Thc Bat Nh Mon: Quyen va thc khong
leaf of a green in such a way that it manifests the hai, ma la bo khuyet cho nhauThe two divisions
body of the Buddha. This in turn allows the of provisional and the perfect, are not two but
Buddha to manifest through the leaf. This is a complementary.
power which you cannot grasp with your rational Quyen Thc ong Hanh: To practice both the
mind. it operates freely, according to the situation, provisional and the realTheo Canh c Truyen
in a most natural way. At the same time, this ang Luc, quyen XVI, va th du th 5 cua Bch
power functions in our lives to clarify and settle Nham Luc, mot hom, Tuyet Phong thng ng
activities and is beneficial to all living things." day chung: "Ca qua at nam lai ln bang hat lua
Quyen Phap: ConditionalExpedient hat gao, nem en trc mat, chang hieu, thung
FunctionalProvisionalTemporaryPhap tam sn, anh trong pho thnh xem." That tnh ma noi,
thi thch ng vi nghi c. Quyen ch cho lanh vc co nhan tiep vat li sanh co cho ky ac. Tuyet
ngon ng tng oi, phng tien gii han, va chan Phong chang quan gian lao, ba phen len au T,
ly the gian. Theo S Phap Van (467-529), quyen chn lan en ong Sn, mang thung thong muong
tng ng vi pham phu. Nhng oi vi Tr Khai, go, en ni lam trng trai phan, cung ch v thau
quyen thc bat kha phan ly va ben vao nhau; thoat viec nay. Bat c ai co the nam gi tong giao
pham Thanh cung chung trong ca quyen la n thc, eu phai la ngi anh linh, ch vi kha nang giet
va s d phai phan chia ra lam hai ch la mot trong ngi khong nhay mat mi anh lien o thanh
nhng phng tien giao thuyet ma thoiThe term Phat. V the chieu dung ong thi, cuo n m cung
"tentative" refers to the conventional realm of xng, ly s khong hai, quyen that ong hanh.
language, expedient means, and the worldly truth. Buong that ngha lap quyen ngha; lien o cat t
According to Master Fa-yun, "tentative" moi s phc tap, that kho cho ngi hau hoc s c
corresponds to the insight of ordinary people. But tm ni nng ta. Hom qua viec the ay la bat ac
for Chih-I, both "tentative" and "real" are d. Ngay nay viec the ay la toi loi ay tri. Neu la
inseparable and interdependent, ordinary people ngi sang mat, khong ai la c chut nao.
and sages alkie partake in both tentative and the Khong sang mat th nam ngay trong mieng cop
real, and the distinction between them is merely chang tranh khoi tan thay mat mang. Hanh gia Tu
one of expediency. thien nen luon nh rang ngi xa cau tuy nh
 3333

the, y chang nh the, tron khong tao ao ly e troi Quyen Thc Nh Tr: Temporal and real
buoc ngi. Chnh v vay ma Thien s Tuyet au wisdomsThc tr va quyen tr (Phat phap chang
a nhac nh: "Trong vat Tao Khe gng chang ra khoi quyen thc nh tr)The knowledge or
nh." Co ngi noi khong dnh dang en cau thoai wisdom of reality and that of relative.
tren, nhng s that van la s that: tam lang lien la 1) Quyen TrReal wisdom: Phat tr hien tng,
gng sangAccording to the Records of the ngc vi Phat tr tuyet oi hay thc tr (thong
Transmission of the Lamp (Chuan-Teng-Lu), at ve thc tng cua ch phap)Buddha-
Volume XVI, and Pi-Yen-Lu, example 5, one day, wisdom of the phenomenal, in contrast with
Zen master Hsueh Feng entered the hall and knowledge of the fundamental or absolute.
addressed his community, saying, "Pick up the 2) Thc TrTemporal wisdom: S hieu biet
whole great earth in your fingers, and it's as big as hay thong at ve thc tng cua ch phap, oi
a grain of rice. Throw it down before you: if, like a lai vi quyen tr la s thong at ve s sai biet
lacquer bucket, you don't understand, I'll beat the cua cac quyen phapThe knowledge or
drum to call everyone to look." As a matter of wisdom of reality, in contrast with knowledge
fact, there was something extraordinary in the way of the relative.
this Ancient guided people and benefited beings. Quyen Thc T Cu: Bon cau do tong Thien Thai
He was indefatigably rigorous; three times he lap ra: tat ca cac phap eu quyen; tat ca cac phap
climbed Mount T'ou-Tzu, nine times he went to eu that; tat ca cac phap eu va quyen va that;
Tung Shan. Wherever he went, he would set up tat ca cac phap eu chang phai quyen chang phai
his lacquer tub and wooden spoon and serve as the thatThe four phrases of argumentation
rice steward, just for the sake of penetrating this established by the T'ien T'ai Sect: all things are
matter. Whoever would uphold the teaching of our unreal; all things are real; all things are both real
school must be a brave spirited fellow; only with and unreal; all things are neither real nor unreal.
the ability to kill a man without blinking an eye Quyen Tch: Temporary traces, evidences of the
can one become Buddha right where he stands. incarnation of a Buddha in human form.
Therefore his illumination and function are Quyen Tr: Expedient wisdomRelative or
simultaneous; wrapping up and opening out are temporal wisdom.
equal in his preaching. Principle and phenomena 1) Phng tien trTr phng tien tng oi va
are not two, and he practice both the provisional tam thiRelative or temporal wisdom.
and the real. Letting go off the primary, he sets up 2) See Quyen Thc Nh Tr (1).
the gate of the secondary meaning; if he were to 3) Quyen tr hay tr thong at ve phng phap
cut off all complications straightaway, it would be cu o chung sanh: The wisdom or knowledge
impossible for late-coming students of elementary of using skillful means for saving others.
capabilities to find a resting place. It was this way 4) Tuc TrTr co quan he ti phng tien giao
yesterday; the matter couldn't be avoided. It is the va hien tng tng oi va sai biet
way today too; faults and errors fill the skies. Still, Functionally or relatively perfect and
if one is a clear eyed person, he can't be fooled complete wisdom.
one bit. Without clear eyes, lying in the mouth of Quyen Hoi: Vong vay. Trong thien, t nay co
a tiger, one cannot avoid losing one's body and ngha la cac bac thien s dung li noi hay hanh
life. Zen practitioners should always remember ong kheo leo e trac nghiem va dan dat o
that ancient virtues' verse is this way, their chungEncirclement or siege. In Zen, the term
intention is not like this. They have never made up means Zen masters who use skilful words or
principles to bind people. That's why Hsueh-tou actions to test and to guide disciples.
said, "In the mirror of Ts'ao Ch'i, absolutely no Quyet: Nirnaya (skt)Xac nhDetermined
dust." Someone says this has nothing to do with ResolutionQuyet nh, mot trong mi sau chan
the above head phrase, but the truth is always the ly cua phai Chanh Ly An o. Quyet trong thien
truth: a still mind is the bright mirror itself. la dt tr vong tng va nghi hoac e c minh
tam ngo tnhOne of sixteen kinds of truth of the
 3334

Right Method sect (Naiyayika) in India. Quyet Trach Phan Thien Can: Can lanh cua s
Resolution in Zen means to eliminate all doubts hieu biet ungWholesome root of correct
and discriminations from deluded thoughts, so that ascertainment.
practitioner can attain an enlightened mind and Quyet Trach Phan Tng: Nibbedha-bhagiya-
realize the true nature (Buddha-nature). sanna (p)Perceptions conducive to penetration.
Quyet nh: Niscaya (skt)Samcetana (skt)To Quyet Trach Tue: Nibbedhikapana (p)Tr tue
be determinedTo make up ones mindFixed ca quyet la chon Thanh aoWisdom on
and settledTo decideDecision. deciding and choosing the holy way.
Quyet nh a: Giai oan quyet tamStage of Quyet Y Ba La Mat: Aditthana-paramita (skt)
determination. Perfection of determinationBa La Mat th tam
Quyet nh Hanh a: Giai oan tu hanh quyet trong Thap Ba La Mat cua Bo Tat, thng cau Bo
tamStage of determined practice. e, ha hoa chung sanhNguyen Ba La Mat
Quyet nh Nghiep: Viniscita-karman (skt)See The vow paramita, the eighth of the ten paramitas,
nh Nghiep. a bodhisattvas vow to attain bodhi, and save all
Quyet nh Tang Luan: Vinirnita-pitaka-sastra beings to the other shore.
(skt)Name of a work of commentary. Quynh Vo oc Thoat: Khong con mot y niem
Quyet nh Tam: Tam chac chanConclusion or tran tuc nao, rieng t sieu thoat hay la than nhien
decisionMind of certainty. giai thoatTo attain a self-liberation or a calm
Quyet nh Thc: Votthapana-citta (p) emanicipation by getting rid of all worldly
Determining consciousness. thoughts.
Quyet nh Tru: Attainment of powers of Quynh Xuat: Triet e sieu thoat khoi kho au
correct decision and judgment in the eight and phien naoTo be absolutely free from all
nine stages of Bodhisattva. sufferings and afflictions.
Quyet nh Vang Sanh Niem: Resolve the mind Quynh Chi Ngoc Diep: Jade branches and leaves
to be reborn in the Pure LandSee Tac Nguyen (talk of imperial descendants).
Mon.
Quyet Lieu: Dt tr nghi hoac va hieu ro thien
phapTo get rid of all doubts and to understand
thoroughly Zen methods. R
Quyet Nghi: Giai quyet nhng nghi hoac: To
resolve doubts (doubts solved)Dt tr het nghi Ra at Nang Nai Ra Ha at a: Ratna-mudra-
hoac: To get rid of all doubts. hasta (skt)Bao An Thu Bo TatPrecious-seal
Quyet Tam at Qua Bo e: Pranidhi (skt) grasping Bodhisattva.
ay bao gom s quyet tam cua mot ngi e at Ra Hau La: See La Hau La.
en qua Bo e theo ung trnh t. c Thch Ca Rang Buoc Va Giai Thoat: Bondage and
Mau Ni a nam lan co quyet tam nay trong qua freedom from bondageTheo Kinh Duy Ma Cat,
nhieu kiep song cua ngaiThis consists in a khi Van Thu S Li Bo Tat vang menh Phat en
beings resolving to attain Bodhi in due course. tham benh c s Duy Ma Cat, Duy Ma Cat a
Sakyamuni took this resolution five times in the nhan nhu cac v Bo Tat la khong nen khi nhng
course of his many existences as the ancient s rang buocAccording to the Vimalakirti Sutra,
Sakyamuni Buddha, whose life extended over when Manjusri Bodhisattva obeyed the Buddhas
aeons. command to call on Vimalakirti to enquire after
Quyet Tam Sat a: Adamantine determination. his health, Vimalakiriti reminded that a
Quyet Trach: Quyet oan va la chon (ch co Bodhisattva should not tie himself up (with wrong
Thanh ao mi giup c ta quyet oan hoai nghi views).
va bien biet T e)Deciding and choosing (only Sao goi la rang buoc? Sao goi la giai thoat?
Holy Way or Buddhism can help us decide doubts Tham am ni thien v la Bo Tat b rang buoc.
and distinguish the Four Noble Truths). Dung phng tien tho sanh la Bo Tat c

giai thoat. Lai khong co phng tien hue th
buoc, co phng tien hue th giai thoat, khong
hue phng tien th buoc, co hue phng tien
th giaiWhat is tying and what is untying?
Clinging to serenity (dhyana) is a
Bodhisattvas bondage, but his expedient
rebirth (for the salvation of others) is freedom
from bondage. Further, he is held in bondage
by wisdom which lacks expedient methods
(upaya), but is liberated by wisdom supported
by expedient device; he is (also) held in
bondage by expedient methods which are not
upheld by wisdom but is liberated by
expedient methods backed by wisdom.
Sao goi la khong co phng tien th buoc? Bo
Tat dung ai kien trang nghiem Phat o, thanh
tu chung sanh trong phap Khong, vo tng,
vo tac ma ieu phuc lay mnh, o la khong co
phng tien hue th buocWhat is bondage
by wisdom unsupported by expedient
methods? It is bondage caused by the
Bodhisattvas desire to embellish the Buddha
land (with merits) in order to bring living
beings to perfection while practicing for his
self-control (the three gates to nirvana,
namely,) voidness, formlessness
inactivity. This is called bondage by wisdom
unsupported by expedient methods (upaya).
Sao goi la co phng tien hue th giai? Bo Tat Ren Luyen ao c Va Tinh Than: Cultivation
khong dung ai kien trang nghiem Phat o,
thanh tu chung sanh, trong phap khong, Ri Vao oan Kien: To fall into Nihilism.
vo tng, vo tac ieu phuc lay mnh, Rong oc: oc longFerocious dragons.
khong nham chan moi met, o la co phng Rong Rai Trang Nghiem: Spacious and beautiful
tien hue th giaiWhat is liberation by
wisdom backed by expedient methods? It is
liberation achieved in the absence of desire to
embellish the Buddha land (with merits) in
order to bring living beings to perfection,
while practicing unremittingly for his self-
control (the three gates to nirvana, namely)
voidness, formlessness and inactivity. This is
called liberation by wisdom supported by
expedient methods (upaya).
Sao goi la khong co phng tien hue th buoc?
Bo Tat tru ni cac mon phien nao, tham duc,
san han, ta kien, van van ma trong cac coi
cong c, o la khong co hue phng tien th
buocWhat is bondage by expedient
3335
methods unsupported by wisdom? It is
bondage caused by a Bodhisattvas lack of
determination to keep from desire, anger,
perverse views and other troubles (klesa)
while planting all wisdom roots. This is called
bondage by expedient methods which lack
wisdom.
Sao goi la co hue phng tien th giai? La xa
la cac th phien nao, tham duc, san han, ta
kien, van van ma vun trong cac coi cong c,
hoi hng Vo thng Chanh ang Chanh giac,
o la co hue phng tien th giaiWhat is
liberation by expedient methods sustained by
wisdom? It is liberation won by a Bodhisattva
who keeps from desire, anger, perverse views
and other troubles (klesa) while planting all
virtuous roots which he dedicates to his
realization of supreme enlightenment. This is
called liberation by expedient methods
sustained by wisdom.
Rang Buoc Va Phat Sinh: A fetter has arisen.
Ray Nc Thanh: Ngoai ao cho rang moi toi loi
co the c ra sach hoac ho co the c ban
phuc neu e cho mot v chu chan ri cai goi la
nc thanh len than mnhExternalists believe
and that sins can be washed away or they can be
blessed by letting a religious person to sprinkle so
called holy water on their body.
of moral and spiritual growth
adorned.
Rua Mu: See Manh Quy.
Rng Ch Thien: Devavana (p)Thien Lam
Forest of devas.
Rng Hanh Phuc Kinh: Subhaga-sutta (p)Sutra
on the Forest of HappinessKinh Rng Hanh
Phuc.
Rng Kiem: Forest of knivesSee Kiem Lam.
Rng Sau Nui Tham: Deep forest and high
mountain.
Rng Ta La Song Tho: Salavana (skt)The
forest of sala treesSee Sa La Lam.
 3336

member or novice of the monastic community who

S has taken the novice vows. In most traditions, the
minimum age for this ordination is seven,
Sa Ba: Saha (skt)Con goi la Sa Ha Lau a, hay however, some monasteries accept younger
Sach Ha, ngha la chu ng hay nhan o; ni co children to be ordained as long as the person
ay u thien ac, cung la ni ma chung sanh luon obtains the permission from his parents. The
chu canh luan hoi sanh t, c chia lam tam novice ordination includes a formal ceremony of
giiThat which bears, the earth, interpreted as recitation of the refuge prayer and agreement to
bearing, enduring; the place of good and evil; a uphold the Sramanera precepts (ten precepts).
universe, or great chiliocosm, where all are The novices head is shaved, and he is given three
subject to transmigration and which a Buddha robes and a begging-bowl, following which the
transforms; it is divided into three regions and novice is assigned an acarya (teacher) and a
Mahabrahma Sahampati is its lord. upadhyaya (preceptor). The novice can only
Sa Ba Ba: Sahassakkha (skt)Ten khac cua vua receive the full ordination of a Bhiksu after he is
tri e ThchAnother name of Indra. twenty years of age. A novice receives the
Sa Ba Ha: Svaha (skt)Ch cuoi trong moi bai teaching from an accomplished instructor, who in
chuHail!The last word in any mantraA turn has been trained by another master, and thus,
Brahminical salutation at the end of a sacrifice. in theory at least the chain extends to the Buddha
Sa Ba The Gii: Saha-loka-dhatu (skt)Saha himself. A novice though a beginner, but he may
WorldThe world of human beingsThe world. become an arhat, so not to treat him lightly.
Sa Di: Sramanera (s&p)Shami (jap)Sami 1) Can Sach Nam: Ngi nam can cu co gang
(kor)That Ma Na Y Lac CaThat La Ma Ni tuan theo li ch day cua cac bac ai Tan g
LaSa Di la ngi nam mi tu, con ang tap gi A Zealous Man who zealously listen to the
nhng gii khinh va mi gii sa Di. Con goi la instructions of great monks.
Can Sach Nam hay ngi nam can cu cham gang 2) That La Ma Ni La: Ngi tu hanh cau tch
tuan theo li ch day cua cac bac ai Tang. tnh vien man hay ngi tu hanh cau Niet Ban
Thng th sa di la mot thanh vien mi hay ngi Tch TnhOne who seek rest or one who
mi tu cua Tang gia va phai tho gii sa di. Trong seeks the peace of nirvana.
hau het cac trng phai, tuoi toi thieu cho sa di la Sa Di Cao: Sramanera KaoKhi con la mot chu
bay tuoi, tuy nhien vai t vien nhan nhng a tre tieu, luc Sa Di Cao cha tho gii cu tuc, mot hom
hn mien la co s ong y cua cha me. Le tho gii en tm Dc Sn. Dc Sn noi: "Chu au ti?"
sa di bao gom le tung kinh cau nguyen quy-y va Sa Di Cao ap: "Bam t Nam Nhac ti." Dc Sn
tho mi gii. Roi le th phat (cao au), phat ba bo hoi: "e i au?" Sa Di Cao ap: "i Giang Lang
y va mot bat khat thc, sau o ngi sa di c ch tho gii." Dc Sn lai hoi: "Tho gii tnh chuyen
nh cho mot v giao tho va y ch s. Ngi sa di lam g?" Sa Di Cao ap: "Tnh chuyen giai thoat
ch c tho gii Ty Kheo sau 20 tuoi ma thoi. khoi vong song chet." Dc Sn nhn len tng
Mot v Sa Di tho nhan giao phap t mot v thay a Phat Thch Ca va hoi: "Co mot ngi khong he tho
thanh tu, thng th v thay nay cung a c gii ma cung thoat vong song chet, chu co biet
huan ao bi mot v thay khac, va nh vay, tren ly khong?" Nhan o Sa Di Cao ai ngo. ieu nay
thuyet t nhat he thong nay keo dai ra t thi cua cho thay Dc Sn khong dung thu oan hay
c Phat. Sa Di tuy nho, nhng co the thanh bac phng phap rieng biet nao giup cho tam tr cua
Thanh, nen khong the khinh thngSramanera e t co the c chn muoi cho chng nghiem.
is a male observer of the minor commandments Ngai a v Sa Di Cao, tuy c duyen ma bay to
(cac gii khinh). Sramanera is the lowest rank of a Thien bang nhng ng loi thc tien nhat. That
person cultivating the way. He must keep properly vay, Thien khong phai la tro hy luan ma la mot s
ten precepts. Also called a Zealoues Man or a thc song ong, s thc lien he mat thiet vi chnh
man who zealously listens to the instructions of s song. Cac thien s thng hay li dung moi c
great monks. Usually, a sramanera is a new hoi trong i song hang ngay. Trong trng hp
 3337

nay, Dc Sn a dung "anh tng cua c Thch not to have sexual intercourse; not to lie or speak
Ca" e anh thc y thc cua o e mnh trc evil; not to drink wine; not to decorate oneself
chan ly cua ThienWhen Sramanera Kao was with flowers, nor utilize cosmetologic powder, nor
still a novice and not yet fully ordained, he came use perfumes; not to sing or dance; not to occupy
to Yao-shan. Yao-shan said, "Where are you high chairs high beds; not to eat out of regulation
from?" Sramanera Kao replied, "From Nan-yueh, hours; and not to possess money, gold, silver, and
sir." Yao-shan asked, "Where are you going?" wealth.
Sramanera Kao replied, "To Chiang-ling for Sa Di Thap Gii: Ten precepts of Sramanera
ordination." Yao-shan asked again, "What is your See Gii Sa Di.
idea in getting ordained?" Sramanera Kao replied, Sa a Ba Ha: Sadvahana, or Satavahana (skt)
"I wish to be free from birth and death." Yao-shan Ten cua mot v th chu hoang toc cua ngai Long
looked up the statue of Sakyamuni Buddha and ThoName of a royal patron of Nagarjuna.
asked Sramanera Kao, "Do you know there is one Sa a Ba Ha Vng: Satavahana (skt)Bao
who, even without being ordained, is free from Hanh VngSee Dan Chanh Vng.
birth and death?" This made Sramanera Kao wake Sa a Cat Ly: Satakri (skt)Ten cua mot trong
to the truth of Zen. This shows us that Yao-shan nhng v tng cua loai Da XoaName of one of
used no special contrivance or method by which the yaksa generals.
the mind of the disciple could be matured for the Sa a Ky Ly: Satagiri (skt)Oai ThanAwe-
experience. As a matter of fact, Zen is not a inspiring spiritsAwe-inspiring gods.
conceptual plaything with them but a vital fact Sa e Da: Satya or Satyata (skt)Dch la e
which intimately concerned life itself. Zen masters co ngha la chac chan hay ung s thatTruth.
usually make use of every opportunity in their Sa o: Sadhu (skt)Thien lanhGood
daily life. In this case, Yao-shan used "the statue VirtuousPerfectA sageA saint.
of Sakyamuni Buddha" to demonstrate Zen in Sa Gia a: Svagata (skt)Sagata (p)Susvagata
most practical ways for the sake of Sramanera (skt)Sa Yet aThien lai (li e chao hoi)
Kao's enlightenment. Welcome, or well-come, a term of salutation.
Sa Di ao Hau: Mot ngi mi tu, cha u tuoi Sa Gii: Hang ha sa so the gii hay the gii nhieu
e tho gii anA novice monk who is not old nh cat song HangWorlds as numerous as the
enough to be ordained. sand of Ganges.
Sa Di Gii: Can Sach Luat NghiMi gii Sa Sa Ha: Saha (skt)Con goi la Sa Ba hay Ta Ba,
DiThe ten commandments taken by the the gii Ta ba cua chung ta hien taiSaha
sramaneraSee Gii Sa Di. worldThe world around usThe present world.
Sa Di Ni: Sramanerika (s&p)That La Ma Na L Sa Kha e: Sakti (skt)Xa ChiThe wife or
CaCan Sach NN tu mi gia nhap giao oan female energy of a deity, maybe of IndraV
Phat giao, ngui tr gi mi gii khinhA cua mot ch Thien, co le la cua vua Tri e
zealous woman, devotedA female observer of Thch.
the minor commandments (cac gii khinh)A Sa Hu: Gitamitra (skt)Ky a MatCa Hu
female religious novice who has taken a vow to Ky Mat aSee Ch a Mat.
obey the ten commandments. Sa Kiep: Hang sa so kiepKalpas countless as
Sa Di Ni Gii: Mi gii Sa Di Ni: Khong sat the sands of Ganges.
sanh; khong trom ao; khong dam duc; khong lao Sa Kiet La: Sagara (skt)OceanBien
xc; khong uong ru; khong ghim hoa tren au, OceanOcean of nagasSee Ham Hai.
khong doi phan, khong xc dau; khong ca hat,
Sa Kiet La Long Vng: Sagara-naga-raja
khong khieu vu nh ky n dam n; khong ngoi
(skt)Sa cat Long vngSee Nh Thap Thien
ghe cao, khong nam ging rong; khong an qua
Vng.
ngo; khong cat gi tien, vang bac, cua caiThe
Sa La: Sala (skt)Cay Ta LaSala treeThe
ten commandments (precepts) taken by a
teak tree.
sramanerika: Not to kill living beings; not to steal;
 3338

Sa La Ba (1259-1314): Saraba (skt)Ten cua mot chnh xac khong ai roAn ancient kingdom or
v danh Tang Trung Hoa vao thi nha Nguyen province in India, exact position is unknown.
(1280-1368). Ngi ta noi S la ngi Tay Tang, Sa La Sa: Sarasa (skt)Mot loai chim seu ben
nhng du hanh sang Trung Hoa e truyen ba giao An oThe Indian crane.
thuyet Mat tong khi S con rat tre va lu lai ay Sa La Sa ien Ca Lan e: See Sa La Ca Lan
cho en khi th tch vao nam 1314Name of a e.
Chinese famous monk who lived in the Yuan Sa La Sa Lan e: See Sa La Ca Lan e.
Dynasty in China. It is said that he came from Sa La Song Tho: Ta la song tho (hai cay Ta La
Tibet, but traveled to China to spread the Tantric song oi), ni Phat a nhap Niet ban The twine
teachings when he was very young and stayed trees in the grove in which Sakyamuni entered
there until he passed away in 1314. nirvana.
Sa La Ca Lan e: Sarasa-karanda (skt)Sa La Sa La Song Thu: See Sa La Song Tho.
Sa Lan eThe Indian craneMot loai chim seu Sa La Tho: Cay Ta LaSala tree.
ben An o. Sa La Tho Vng: Salendra-raja (skt)Danh
Sa La Cap a: Salagupta (skt)Ten cua mot v hieu cua ngai Dieu Trang Nghiem Vng v lai
danh Tang Trung Hoa vao thi nha ng (618- thanh Phat co danh hieu la Sa La Thu Vng Nh
907). S la mot trong nhng e t noi troi nhat cua Lai, ngai cung la cha cua ngai Quan Am A title
S Thien ao. S a tng du hanh sang An o va of Salendra-raja Buddha, or Subhavyuha, father of
lu lai ay ba nam e hoc ao vi rat nhieu bac Kuan-Yin.
thay xuat sac thi o; sau o S tr ve Trung Hoa Sa La Vng: Salaraja (skt)Danh hieu cua
hoang dng Phat phapName of a Chinese PhatA title of the Buddha.
famous monk who lived in the T'ang Dynasty in Sa Lac Ca: Charaka (skt)Theo Eitel trong
China. He was one of the most eminent disciples Trung Anh Phat Hoc T ien, ay la ten cua mot
of Master Shan Tao. He used to travel to India and tnh xa trong thanh Ca Tat ThAccording to
stayed there for three years to study under a Eitel in The Dictionary of Chinese-English
variety of best Indian masters at the time; then he Buddhist Terms composed by Professor Soothill,
returned to China to spread the Buddha-dharma. this is the name of a monastery in Kapisa.
Sa La Ha : Saraha (skt)Ten cua mot trong 84 v Sa Lo a La: Srotra (skt)Nh canThe ear.
ai thanh tu gia An o, ngi noi tieng vi Sa Ma: Samaveda (skt)Sach th ba trong bo
nhng bai ca ve ai thu anName of one of kinh Ve aThe third of the Vedas, containing
eighty-four great achievers (maha-siddhas) in the hymns.
India who was known for his songs about Sa Ma e: Sammatiya (skt)Chanh Lng Bo,
mahamudra. mot trong 18 tong Tieu ThaOne of the
Sa La Hoa: Bong cua cay Ta LaFlowers of the eighteen Hinayana sects.
Sala tree (the teak tree). Sa Ma La: Smara (skt)Ky cRecollection
Sa La Lam: Salavana (skt)Rng cay Ta La Remembrance.
Song Tho gan thanh Cau Thi Na, ni ma c Phat Sa Ma Phe a: Samaveda (skt)Samhita (skt)
ngoi vao gia hai hang cay roi th tch (thanh Cau Sa MaCa Vnh Ve aTam Ma B eTa
Thi Na con co ten la Giac thanh. Thanh co ba goc Ma Ve aQuyen kinh th ba trong bon quyen
nen goi la giac, cung goi la ngu giac v co nhng kinh Ve a, gom nhng bai ca trong khi hanh le
cay Ta La moc song oi. Sau khi c Phat th tch The third of four books of Veda, containing the
th co 4 cay kho heo, con lai 4 cay con ti)The hymns.
forest of sala trees, or the grove of Sala trees near Sa Ma Tha: Samatha bhavana (p)Tu Ch
Kusinagara, the reputed place of the Buddhas Thien vang langHanh thien theo bon mi e
death. muc nham muc ch at c tam vang lang. S
Sa La Le Phat: Salaribhu (skt)Ten cua mot bnh an do che ng c mot so phien nao va
vng quoc hay mot tnh co cua An o, ma v tr chng ngaiMeditation on tranquility, a method
 3339

of contemplation on forty objects to acquire the epithet used to call the BuddhaSee Thch Ca
mind of tranquility. Mau Ni Phat.
Sa Man a La: Man a la bang catSand Sa Mon Gii: Commandments for SramanaSee
Mandala. Cu Tuc Gii.
Sa Mon: Sramana (skt)Shamon (jap)Ta Sa Mon Lng: Sramana LiangSee Lng Sa
MonTang MonBa MonSa Mon NaXa La Mon.
Ma NaThat La Ma NaSa Ca Man Nang Sa Mon Nh Chung: Hai loai Sa MonTwo kinds
That Ma Na NaNha tu Phat giao, t bo gia nh, of Sammatiya:
t bo duc vong, co cong tu hanh va thanh ban tnh 1) Chanh menh sa mon: Monk who makes his
chBuddhist monk or Buddhist priest who have living by mendicancy (right livelihood for a
left their families, quitted the passions and have monk).
the toilful achievement (cong lao tu hanh). 2) Ta menh sa mon: Monk who works for a
Diligent quieting (Can tc) of the mind and the living (improper way of living).
passions, Purity of mind (tnh ch) and poverty Sa Mon Qua: The fruit, or rebirth resulting from
(ban ao). the practices of the sramana.
1) Xuat gia ly duc: Who have left their families Sa Mon Thong: V Tang Thong cac Tang o
and forsaken all the passions. trong nc, c bo nham bi cac vua i nha
2) Khong con b ngoai tran loi cuon: Who are NguyThe national superintendent of archbishop
uncontaminated by outward attractions. over the Order appointed under Wei dynasty.
3) Thng xot chung sanh moi loai va khong con Sa Na L Ca: Sannagarika (skt)See Mat Lam
ue trc: Who are merciful to all and impure Sn Bo.
to none. Sa Na Li Ca: Sannagarika (skt)Mat Lam Sn
4) Khong con qua vui v hanh phuc hay qua BoMot trong 18 tong phai Tieu Tha One of
buon v kho au: Who are not elated by joy the eighteen Hinayana sects.
nor harrowed by distress. Sa Tam: Hang ha sa so tamMind like sand in its
5) Kham nhan chu ng bat c th g co the xay countless functionings.
en: Who are able to bear whatever may Sa Thach Tap: Shaseki-shu (jap)Ten cua mot
come. bo luan "Gop Nhat Cat a" cua Nhat Ban gom
6) Thanh ban: Poverty. mi chng, c Thien s Lam Te Nhat Ban la
7) Tnh tam: Purity of mind. Muju Dogyo bien soan va hoan thanh vao nam
8) Can tc (chuyen can va tch tnh ni tam 1283. Noi dung van ban cha ng nhng cau
khong con duc vong): Diligent quieting chuyen Phat giao. Robert E. Morrell a xuat ban
Quieting of the mind and the passions. ban dch tieng Anh, do nha xuat ban Sunny Press
9) Thanh tu kho hanh: Toilful achievement. phat hanh vao nam 1985Collection of Sand and
10) Tu hanh kho hanh: Ascetics of all kinds. Stone, name of a Japanese work of commentary in
11) Nha tu Phat giao, t bo gia nh, t bo duc ten sections compiled by the Japanese Rinzai
vong, co cong tu hanh va thanh ban tnh ch: monk Muju Dogyo (1226-1313) and completed in
Buddhist monk or Buddhist priest who have 1283. The text contains a series of popular
left their families, quitted the passions and Buddhist stories. Robert E. Morrell has published
have the toilful achievement (cong lao tu an English translation under the title "Sand and
hanh). Diligent quieting (Can tc) of the mind Pebbles," Sunny Press, 1985.
and the passions, Purity of mind (tnh ch) and Sa Trung Thu Du: Lay dau trong cat, y ch viec
poverty (ban ao). lam vo can c luong cong vo chTo get oil from
Sa Mon Bat Knh Vng Gia Luan: Ordained the sand, implies baseless and wasteful task.
Buddhists Do Not Have to Honor RoyaltySee Sa Ty Ca La: Kapila (skt)Co le la Tang Ky Sa
Luan Sa Mon Bat Knh Vng Gia. Ty Ca La, ten cua v ngoai ao a sang lap ra phai
Sa Mon Co am: Samana-Gotama (skt)Mot So Luan SPossibly Sankhya Kapila, the
danh hieu mot so ngi dung e goi c PhatAn founder of the sankhya philosophy.
 3340

Sa Yet a: Svagata (skt)Thien lai (li e chao Sai Biet Canh Gii Tap Kh: Tap kh cua nhng
hoi)Well-come, a term of salutation. canh gii sai bietThe habit energy of various
Sach Chan Phap Th Thien S: Zen master Ts'e- differentiations of state.
chen Fa-SiSee Qui Tong Sach Chan Thien S. Sai Biet Chi Tng: ac tnh cua s phan biet
Sach Chan Qui Tong Thien S: Kiso Sakushin Characteristics of differentiation.
(jap)Kuei-tsung Ts'e-chen (Wade-Giles Sai Biet Chng: S chng cua sai bietWitness
Chinese)Guizong Cezhen (Pinyin Chinese) of distinction.
See Qui Tong Sach Chan Thien S. Sai Biet Duyen: Different circumstancesNgi
Sach Ngan Chu Lng (1501-1579): Ten cua mot tu hanh luc nao cung c ch Phat, ch Bo Tat
Thien s Nhat Ban, thuoc tong Lam Te, song vao hoa o t luc mi phat tam cho en luc thanh
the ky th XVIName of a Japanese Zen master Phat. Trong suot thi gian o chung sanh gap g
of the Lin Chi Sect, who lived in sixteenth hay tng nh en cac Ngai eu c cac Ngai
century. ket lam quyen thuoc hoac dan dat. Ch Phat hoac
Sach Nh Ba Tha Thch Ca Sinh (1002-1062): ch Bo Tat co the th hien hoac lam than cha me
Zurpo-che sakyahbyun-gnas (tib)Ten cua mot v hay than thuoc. oi khi cac Ngai ha mnh lam ke
danh Tang Tay Tang vao the ky th XI. S la mot toi t. oi khi lam ban hu hay lam ke oan gia
trong nhng ngi a sang lap ra phai Ninh Ma, dung nhiep phap e giao hoa, nhng sai biet
mot trong nhng trng phai chnh cua Phat giao duyen nh vay rat nhieu).
Tay TangName of a Tibetan famous monk in Sai Biet Hanh: Differentiation in practices.
eleventh century. He was one of the founders of Sai Biet Me Lam: Misled or misconducted.
the Nyingma, one of the major schools of Tibetan Sai Biet Pham Loai: S phan biet do pham loai
Buddhism. Differentiation into categories and types.
Sach Phan Tien: oi tien cm, y noi thien tang i Sai Biet Phan Biet: Phan biet cac s khac biet
hanh cc ma khong tham hoc, khong thu c Discrimination of distinctions.
ket qua g, ch ton cm cua th chu, en chet b Sai Biet Tr: Knowledge of varietyay la loai
Diem vng oi tien cmTo receive a bill for tr hieu biet s sai biet cua cac hien tngThis
the boarding fee. In Zen, the term implies is the knowledge of the variety of phenomena.
wandering monks who don't try to seek for Sai Biet Tng: S tng tng:
instructions, don't get any result, only waste the Prabhedanayalakshana or Parikalpita (skt)
donation from almsgivers; after death, King of hell ImaginationKha canh cua s ac thu sinh khi
will send a bill for boarding fee. t s tng tng sai lamThe aspect of
Sach Sach: Dang ve nhanh nhenTo have a individuation arising from false imagination.
lively gait. Sai Chi Hao Ly, Mau D Thien Ly: Sai mot ly i
Sach Thanh: Sacred Books. mot damSai lam nho t nh cai long t co the
Sach Thoai: Phap ng thien s thng noi trc lam cho mnh lac i ca ngan damA miss is as
khi thng ng thuyet phap (nham giup e t co good as a mile, or the slightest divergence can
th gi suy gam nhng g ma cac ngai se noi)A lead one far astray.
short dharma-talk that Zen masters usually brief Sai a La: Ksetra (skt)atLandregion
their disciples before entering the dharma hall to Country.
preach. Sai La Ba Ni: Ksarapaniya (skt)1) Mot loai chat
Sach Tu: To stimulateTo cultivation of the long co cha chat kiem chua an da tay: Alkaline
good; to keep oneself up to the mark. water, caustic liquid; 2) Mot loai y ao: A kind of
Sach T: Quyen sachA book. garment.
Sai Biet: Pariccheda (skt)Vivesa (skt)Sai biet Sai Li Ni Ca: Ksirinika (skt)Mot loai cay co
hay khac biet, hay s phan biet, oi lai vi bnh muA sap-bearing tree.
ang.DifferenceDiscriminationOpposite Sai Mot Li, i Ngan Dam: If you are off track by
of on the level. a thousandth of an inch, you are a thousand miles
away from your destination.
 3341

Sai Benh Bat Gia Lo a Dc: Tr benh khong NiTo repent or regret for error and seek
nh en thuoc Lo a, y noi neu ung thuoc, ch forgiveness, or to ask for pardon. It especially
can mot lng nho la co hieu quaWhen treating refers to the regular confessional service for
a disease, one only needs a small amount of good monks and nunsSee Sam Hoi.
medications to recover. Sam Hoi: Ksama (skt)Parisuddhi (skt)Sange
Sai Sai Lac Lac: Tam khong me hoac. Tam (jap)Repentance (confession and reform)
khong chap trc bat c th g, ma ngc lai, no RemorseConfession and reformSam hoi
xa la moi troi buoc va o nhiemThe term means nghiep chngSam ngha la sam tr cai loi lam
the mind is not deluded and confused. The mind is xa, cam thay ho then vi nhng loi lam a pham
not attached to anything; on the contrary, it phai trong qua kh. Hoi la cai sa, quyet tam sa
completely abandons all bondages and oi e khong con tai pham na. Sam hoi hay Sam
defilements. ma co ngha la than nen kien tr nhan nai noi ra
Sai Thuy: Ray ncTo sprinkle the water. nhng loi lam cua mnh, va thnh cau tien nhan tha
Sai Thuy Bnh: Vase of sweet dewSee Sai th. Hn na, sam hoi la s thu loi ve nhng hanh
Thuy Quan Am. ong a qua cua mnh, nhng sai lam ve vat ly va
Sai Thuy Quan Am: Mot trong 33 v Quan Am, tam ly, tam ta c thanh tnh do s sam hoi nh
tay phai cam bnh ray nc cam loOne of the vay, va v no giai thoat cho ta khoi mot cam giac
thirty-three forms of Kuan-Yin, who holds a vase toi loi nen ta cam thay de chu hn. Sam hoi hay
of sweet-dew in his right hand. Sam ma co ngha la than noi ra nhng loi lam cua
Sai Thuy Quan anh: Theo truyen thong Mat mnh, phat tam ho then an nan, em ba nghiep
Giao, ch Phat quan anh e t bang cach rai than khau y ra ma ch thanh sam hoi. Sam hoi la
nc len au cua v ayAccording to the Tantric mot trong nhng ca ngo quan trong i vao ai
Tradition, Buddhas baptizes a disciple by giac, v nh o ma noi tam chung ta luon c goi
sprinkling the head with water. raRepentance means repenting of past errors,
Sai Tnh: Phep tu cua tong Chan Ngon, lay nc feeling a great sense of shame and remorse for the
cam lo trong bnh tnh thuy ma ray khap an trang transgressions we made in the past (repent
(khi ray nguyen cho tam Bo e thanh tnh cua het misdeeds and mental hindrances or karmic
thay chung sanh eu c tang trng)To purify obstacles). Reform means turning away from the
by sprinkling. future errors, resolving to improve oneself and
Sai: CuiFirewoodFuelBrushwood. never making those mistakes again. Patience or
Sai au: V Tang phu trach ve cui la trong t forebearance of repentance or regret for error. In
vienThe one who looks after firewood in a addition, repentance is the confession of our own
monastery. past physical and mental misdeeds, our minds are
Sai Lang a Nguc: Mot trong 16 du tang a purified by such repentance, and because it frees
nguc, ni soi beo ti an tht toi nhanOne of the us from a sense of sin, we feel greatly refreshed.
sixteen hells, where sinners are devoured by Repentance or regret for error. From infinite
wolves. reincarnations in the past to the present, to feel
Sai Phi Vo Xu C: Nha ngheo khong can ong ashame, be remorseful, and bring forth the three
ca gai then. Thien tong dung t nay e ch canh karmas of body, speech and mind to repent
gii thong dong t tai, khong kho au phien nao, sincerely. Repentance is one of the most
khong cau ne kh laiThe poor don't need to lock entrances to the great enlightenment; for with it,
their door. In Zen, the term is used to indicates the the mind within is always stilled.
realm of great serenity, free from sufferings and Sam Hoi Nghiep Chng: Repent misdeeds and
afflictions, and neither going nor coming. mental hindrancesay la hanh nguyen th t
Sai: Buddhist nun. trong Pho Hien Thap Hanh Nguyen. Sam hoi
nghiep chng la v t vo th tham, san, si a
Sam: Ksamayati (skt)Hoi han ve loi lam (hoi
khien than khau y tap gay vo bien ac nghiep, nay
qua) va xin c tha th. Sam hoi la nghi th c tu
em tron ca ba nghiep thanh tnh than, khau va y
tap thng xuyen trong cac khoa le cua ch Tang
 3342

thanh tam sam hoi trc mi phng tam the cac Sam Ma Y: Y ao lam bang mot loai cay gai dai
c Nh LaiThis is the fourth of the ten Clothing made of ksauma, i.e. wild flax.
conducts and vows of Universal Worthy Sam Nghi: The rules for confession and pardon
Bodhisattva. Repent misdeeds and mental Nghi thc cua phep sam hoi (Phap Hoa Sam Phap,
hindrances means from beginningless kalpas in Phng ang Sam Phap, Quan Am Sam Phap, Di
the past, we have created all measureless and a Sam Phap).
boundless evil karma with our body, mouth and Sam Nguyen Tam: Repentance-Vow Mind
mind because of greed, hatred and ignorance; now Chung ta t vo th kiep en nay, do ni chap nga
we bow before all Buddhas of ten directions that qua nang nen b vo minh hanh x, tha n, khau, y v
we completely purify these three karmasSee the ma tao ra vo lng nghiep nhan, tham ch en
Thap Hanh Nguyen Pho Hien. cac viec nghch an boi ngha oi vi cha me, Tam
Sam Hoi Vi Mi Phng Ch Phat: To repent Bao, van van chung ta cung khong t. Ngay nay
to the ten directions of Buddhas. giac ngo, at phai sanh long ho then an nan bang
Sam Hoi Tam Nghiep: Sam hoi nghiep chng cach em ba nghiep than khau y ay ma ch thanh
ni than khau y: Th nhat la Sam Hoi Than sam hoi. Hanh gia tu Thien nen luon nh rang
Nghiep hay ni than to bay toi loi, phat lo cau trong kiep luan hoi, moi loai hang oi thay lam
c tieu tr, roi dung than ay ma hanh thien quyen thuoc lan nhau. The ma ta v me m lam
nghiep nh bo th cung dng, van van. Th nh la lac, t kiep vo th en nay, do tam chap nga muon
Sam Hoi Khau Nghiep hay ni khau to bay toi loi, li mnh nen lam ton hai chung sanh, tao ra vo
phat lo cau c tieu tr, roi dung khau ay ma lng vo bien ac nghiep. Tham ch en ch Phat,
niem Phat, tung kinh, hay an noi thien lanh, van Thanh nhn, v tam ai bi a ra i thuyet phap
van. Th ba la Sam Hoi Y Nghiep hay ni y phai cu o loai hu tnh, trong ay co ta, ma oi vi
thanh khan an nan, the khong tai phamTo ngoi Tam Bao ta lai sanh long vong an huy pha.
repent three (body, speech, and mind) karmas: Ngay nay giac ngo, ta phai ho then an nan, em
First, Repentance on the Body Karma or the body ba nghiep ch thanh sam hoi. c Di Lac Bo Tat
openly confesses all transgressions and pray for a len ngoi bat thoi, v muon mau chng qua Phat,
them to disappear, and then use that body to moi ngay con le sam sau thi. Vay ta phai em
practice wholesome actions, such as alms givings, than nghiep knh le Tam Bao, khau nghiep to bay
offerings, etc. Second, Repentance on the Speech toi loi cau c tieu tr, y nghiep thanh khan an
Karma or the speech openly confesses all nan the khong tai pham. a sam hoi, phai dt han
transgressions and pray for them to disappear, and tam hanh ac, khong con cho tiep tuc na, i en
then use that speech to practice Buddha cho tam va canh eu khong, mi la chan sam hoi.
Recitation, chant sutras, speak wholesomely, etc. Lai phai phat nguyen, nguyen hng long ngoi Tam
Third, Repentance on the Mind Karma or the mind Bao, nguyen o khap chung sanh e chuoc lai loi
must be genuine, remorseful, vowing not to revert xa va en ap bon an nang (an Tam Bao, an cha
back to the old ways. me, an s trng, an thien hu tri thc, va an
Sam Ky Tien Khien Hoi Ky Hau Qua: Sam la chung sanh). Co tam sam nguyen nh vay toi
cam thay ho then vi nhng loi lam a pham phai chng mi tieu tr, cong c ngay them ln, va
trong qua kh. Hoi la cai sa, quyet tam sa oi mi i en cho phc hue lng toan. Dung long
e khong con tai pham trong tng lai na sam nguyen nh the ma hanh ao, mi goi la phat
Remorse or repentance (confession) on previous Bo e tamFrom infinite eons, because we have
wrong actions and reforming or turning away from been drowning deeply in the concept of Self,
the future errorsSee Sam Hoi. ignorance has ruled and governed us. Thus, our
Sam Ma: Ksama (skt)Xoa MaNhan Th hay body, speech, and mind have created infinite
kien nhan thnh cau c tha th cho nhng loi karmas and even great transgressions, such as
lamTo forebear or to have patience with; ask being ungrateful and disloyal to our fathers,
for consideration or pardon. mothers, the Triple Jewels, etc, were not spared.
Now that we are awakened, it is necessary to feel
 3343
ashamed and be remorseful by using the same
three karmas of body, speech, and mind to repent
sincerely. Zen practitioners should always
remember that in the endless cycle of Birth and
Death, all sentient beings are at one time or
another related to one another. However, because
of delusion and attachment to self, we have, for
countless eons, harmed other sentient beings and
created an immense amount of evil karma. The
Buddhas and the sages appear in this world out of
compassion, to teach and liberate sentient beings,
of whom we are a part. Even so, we engender a
mind of ingratitude and destructiveness toward the
Triple Jewel (Buddha, Dharma, Sangha). Now that
we know this, we should feel remorse and repent
the three evil karmas. Even the Maitreya
Bodhisattva, who has attained non-retrogression,
still practices repentance six times a day, in order
to achive Buddhahood swiftly. We should use our
bodies to pay respect to the Triple Jewel, our
mouth to confess our transgression and seek
expiation, and our minds to repent sincerely and
undertake not to repeat them. Once we have
repented, we should put a complete stop to our
evil mind and conduct, to the point where mind
and objects are empty. Only then will there be
true repentance. We should also vow to foster the
Triple Jewel, rescue and liberate all sentient
beings, atone for our past transgressions, and
repay the for great debts, which are the debt to
the triple Jewel, the debt to our parents and
teachers, the debt to our spiritual friends, and
finally the debt we owe to all sentient beings.
Through this repentant mind, our past
transgressions will disappear, our virtues will
increase with time, leading us to the stage of
perfect merit and wisdom. Only when we practice
with such a repentant mind can we be said to have
developed the Bodhi Mind.
Sam Nghi: Nghi thc cua phep sam hoi (Phap Hoa
Sam Phap, Phng ang Sam Phap, Quan Am
Sam Phap, Di a Sam Phap)The rules for
confession and pardon.
Sam Phap: Nghi thc hay phng cach sam hoi;
co nhieu loai nh Quan Am Sam Phap, Di a Sam
Phap, van vanThe mode of action, or ritual, at
the confessional; the various types of
confessional, e.g. that of Kuan-Yin, Amitabha, etc.
Sam Qua: Sam hoi loi lam a tao raLe tung
sam hoi, ac biet ch ve le Bo Tat cua ch Tang
NiRepentance or regret for error, a bimonthly
recitation on repentance or regret for error,
especially refers to the regular confessional
service for monks and nuns.
Sam Tr: Confession and forgiveness.
Sam: Cp giatTo rob by snatching.
Sam oat: Tranh oat vat gTo fight for
something.
Sam Hang oat Th: Tranh oat th trngTo
fight for the market.
Sam Siem: To slander and flatter.
Sam Tien: Vt len trcTo get overTo pass
byTo surmount.
San: Bon XenAvariciousStingyStinginess.
San Bang S oi Lap Gia Khang nh Va Phu
nh: To level the opposition between affirmation
and negativeSee Khang nh Va Phu nh
c San Bang Trong Thien.
San a Na: Santana (p)ContinuityDong tam
thc ca nhanThe individual stream of
consciousness.
San au Suat a: Samtushita-deva-raja (skt)
King of Tusita heaven.
San e Lam: c dien ta nh mot the gii xa
xam. Vao thi o co v Luan Vng ten la Vo
Tranh Niem co 1000 ngi con, (nhng ieu nay
hay con nhi ng)Described as a fabulous world
of the past whose name is given as Sandilya, and
who has 1,000 children, but this is doubtful.
San e La ai Tng: Sandila (skt)Mot trong
mi hai v than lien he vi c Phat Dc S
One of the the twelve spirits connected with the
Master of Healing BuddhaSee Thap Nh Dc
Xoa ai Tng.
San Ho: Mot trong that baoCoral, one of the
seven treasuresSee That Bao.
San Ky: Sanci or Sanchi (skt)Thanh pho mien
trung An o, ni xuat hien nhng bang chng au
tien cua nghe thuat Phat giao t the ky th ba
trc Tay lchCity in central India where the
first monuments of Buddhist art originated around
the 3rd century BC.
San Ky ai Thap: Sanci (Sanchi-skt)Great
stupas in Sanci (Sanchi)Nhng ngoi thap ln
San Ky, thanh pho mien trung An o, ni xuat

hien nhng bang chng au tien cua nghe thuat
Phat giao t the ky th ba trc Tay lchBig
monuments in Sanci, a city in central India where
the first monuments of Buddhist art originated
around the 3rd century BC.
San Nha: Sanjna (skt)Mot con so that ln,
10,000 ty (1,000,0007)A particularly high
number, 1,000 septillions.
San Nha Ba: A wasting disease.
San Ni La Xa: Ten mot con song Udyana
Name of a river of Udyana.
San Tham: Lobha (skt)Xan tham hay bon
xenStingyAvaricious.
San Xa Da T La Hien T: Sanjaya-Vairatiputra
(skt)Ngi cho rang chang can tu hanh, c trai
qua so kiep het kho th en sngSanjaya-
Vairatiputra, who was agnostic in refusing to
maintain any opinion about anything.
San Xa Da Ty La Chi T: Sanjaya-Vairatiputra
or Samjayin Vairadiputra (skt)San The Di Ty
Lat Tri TMot trong luc s ngoai ao (sau v s
ngoai ao). V nay cho rang lau trong coi sanh
t, trai het so kiep, sau o se t het vong kho au
phien nao, giong nh cuon cuon ch, si het th
thoi, khong can phai tm aoOne of the six
founders of heretical or non-Buddhist schools,
whose doctrine was that pain and suffering would
end in due course, like unwinding a ball of silk,
hence there was no need of seeking the Way.
See Luc S Ngoai ao.
San Xa Ta Ty La e: Sanjaya-Vairati (skt)1)
Vua cua mot loai Da Xoa: A king of yaksas; 2)
Thay cua Muc Kien Lien va Xa Li Phat trc khi
cac v nay quy-y theo Phat: Name of the teacher
of Maudgalyayana and Sariputra before their
conversion.
San Nha: Sanjaya (skt)Entirely Vanquishing
(hoan toan b anh bai).
1) Ten cua mot v sang lap ra mot trong mi
phai ngoai ao: Name of the founder of one
of the ten heretical sects.
2) Ten cua v thay cua Xa Li Phat va Muc Kien
Lien trc khi hai v nay ve quy-y Phat:
Name of the teacher of Maudgalyayana and
Sariputra before they were converted by the
Buddha.
3) Vua cua loai Da Xoa: Name of a king of
yaksas.
3344
San Nha Di Ty La Phe Phat: Sanjaya
Belatthiputta (p)See Tan Nha Di Ty La Phe
Phat.
San T Thien: Phap thien hieu suong tat ca la
khong. ay la cai Khong sai lam ma nhng ke
cuong thien thng hay chap vao. Thien s Huyen
Sa noi: "Co ke ngng tam, thau cac niem, nhiep
tat ca cac s ve khong. Nham mat che con ngi.
Va co niem mong khi, lap tc pha tr. Du la t
tng vi te nhat khi day cung lap tc e nen.
Kien giai nh the tc la ri vao ngoan khong
ngoai ao. Ay la ke hon cha tan ma a la chet
roi. Ke ay man mac m mt, vo giac vo tri, giong
nh bt tai ma an cap chuong, ch t la doi mnh
ma thoi!"False emptiness, improper and
crooked understanding of emptiness which Mad
Zen practitioners always attach to. Zen master
Hsuan Sha said: "Some people begin to collect
their thoughts, suppress their minds, and merge all
things into Emptiness. They close their eyelids
and hide their eyeballs. As soon as distracting
thoughts arise, they push them away. Even when
the subtlest thought rises, they immediately
suppress it. This kind of practice and
understanding constitutes the very trap of the
dead-void heretics. Such practitioners are living
dead men. They become callous impassive,
senseless, and torpid. They resemble stupid
thieves who try to steal a bell by stuffing their
ears!"See Bac Tng.
Sang Mon: Chn lo trong than theUlcerating
orifices, i.e. the nine orifices in the body which
dischargeSee Cu Khong Bat Tnh.
Sang Da Than: Nisakara (skt)Ngi tao ra ban
emMaker of the night.
Sang, Tra, Chieu, Toi Ch Mot Hong Danh A
Di a: Devoted cultivators should recite
Amitabhas name without interruption in the
morning, at noon, in the evening and at night.
Sang Toa Th: Bo th cho ngoi hay nhng cho
cho ngi khacThe seat offering or to offer
ones seat to others.
Sanh:
1) Jati (skt)BornSinh.
2) Sambhavati (skt): Spring fromBecoming.
Sanh Bao: Lifes retributionNext life
retribution or rebirth retributionHanh ong bay
gi ma en i sau mi chu qua bao, mot trong

tam hay t bao. Nhng viec lam trong kiep nay
san sanh ra nhng hau qua trong kiep tai sanh sap
ti. Kiep nay (sanh bao) gay nghiep thien ac th
kiep sau se chu qua bao sng kho
Recompenses in the next rebirth for deeds now
done, or future result which will happen in the
next life, one of the three and four retributions,
lifes retribution. Nhng viec lam trong kiep nay
san sanh ra nhng hau qua trong kiep tai sanh sap
ti. The deeds, wholesome or unwholesome, done
in this life produce their results, meritorious
retributions or evil karma, in the next
reincarnation.
Sanh Bao Nghiep: Upapadya-vedaniya-karma
(skt)Nghiep i nay, i sau thanh thuc
Karma for next life retributionKarma for rebirth
retribution.
Sanh Bi Toi Bao: To be born as retribution for
their karmic offenses.
Sanh Cat Tng Phong Than: Producing
Auspicious Wind Deity (Spirit).
Sanh Chan Nh: Pravrttitathata (skt)See Lu
Chuyen Chan Nh.
Sanh Chi: See Sinh Chi.
Sanh Chu: Pajmpati (p)Name of a deityTen
cua mot v tri.
Sanh Chu Than: See Ma Ha Ba Xa Ba e.
Sanh Diet: Utpadanirodha (skt).
1) Sanh va Diet: Arising and extinction
Beginning and endBirth and extinction
Production and annihilationAppearance and
disappearance.
2) Huy diet s song: Destruction of life.
3) Cac phap hu vi da vao nhan duyen hoa
hp, t phap cha co tr thanh co goi la sanh;
da vao nhan duyen ma phap a co tr thanh
khong goi la dietAll life or phenomena that
have birth and death.
Sanh Diet Kh Lai: Trung Luan cho rang sinh
diet kh lai, ch la nhng t ng tng oi va birth is difficultSanh Lam Ngi La Kho.
khong that (ky that ch phap von la Nh Lai Tang
bat sanh bat diet bat kh bat lai)The
Madhyamika-Sastra believed that all things
coming into existence and ceasing to exist, past
and future, are merely relative terms and not true
in reality.
Sanh Diet Kh Lai Nhat D oan Thng:
Coming into existence and ceasing to exist, past
3345
and future; unity and difference, impermanence
and permanence.
Sanh ao: A way of livingCo rat nhieu quan
niem sai lam ve Thien trong viec tu tap. Trc
het, trong Thien tap, khong phai ch hoc giao ly la
quan trong, ma con phai biet oi chut ve loi song
cua cac Thien gia. Ap dung vao noi tam, Thien la
mot kinh nghiem va mot s thc hien, hoac mot
giao ly em ngi ta en nhng trang thai nay;
nhng be ngoai Thien chnh yeu la mot truyen
thong va mot sinh ao (ao song). V the, muon
hieu Thien mot cach ng an, chung ta phai hoc
khong nhng ch giao ly, ma ca ao song na . t
ra, mot hieu biet thoang qua ve i song t vien
cua cac Thien s chac han la mot s ho tr rat co
gia tr e co s hieu biet ve Thien tot hnThere
are many misconceptions about Zen in Zen
practice. First, in Zen practice, it is important to
learn not only the teaching itself, but also
something about the mode of life followed by Zen
students. Applied inwardly, Zen is an experience
and a realization, or a teaching that brings one to
these states; but outwardly Zen is mainly a
tradition and a way of living. Therefore, to
understand Zen properly, one should study not
only its doctrine, but also its way of life. At least a
passing acquaintance with the monastic life of Zen
monks is a very valuable aid to a better
understanding of Zen.
Sanh ac: Prakrtja (skt)Upapatti-pratilambhika
(skt)Bam SinhTho Sanh acSanh ra a co
sanCongenitalInbornNaturalInnate
Springing from nature.
Sanh ien: Ba vung sanh t luan hoi cua chung
sanhThe three regions of the constant round of
rebirth.
Sanh o: ng sanh t luan hoi cua chung
sanhThe way or lot of rebirth or mortality.
Sanh c Lam Than Ngi La Kho : Human
Sanh Gia Mon nh: See Sanh Mon Tru Ho.
Sanh Gia Tat Diet: Co sanh tat co dietAll who
are born must perish.
Sanh Hoa: Hoa Sanh.
Sanh Hu: Sho-U (jap)Chn tien trnh tai sanh
la hu th goi la sanh hu. Tai sanh la hu v no
hien hu. Sanh hu noi van tat la cac uan do
nghiep sanh. Sanh hu gom chn loaiRebirth-

process becoming or rebirth is becoming since it
becomes. Rebirth-process becoming briefly is
aggregates generated by karma. It is of nine kinds:
1) Loai hu tnh co duc vong: See Duc hu.
2) Loai hu tnh co sac: See Sac Hu.
3) Loai hu tnh vo sac: See Vo Sac Hu.
4) Loai hu tnh co tng: See Tng Hu.
5) Loai hu tnh khong co tng: See Vo Tng
Hu.
6) Loai hu tnh khong co tng ma cung khong
co khong tng: See Phi Tng Phi Phi Tng
Hu.
7) Loai hu tnh co mot uan: See Hu Nhat Uan.
8) Loai hu tnh co bon uan: See Hu T Uan.
9) Loai hu tnh co ngu uan: See Hu Ngu Uan.
Sanh Hu Nhat, T Hu Thi: Mot thi e sanh
va mot thi e chetTime to be born and time to
die.
Sanh Hy Tam: Hasituppada-citta (skt)Rootless
mirth-producing mindSmile
consciousness of an arhat.
Sanh Khi: Uppada (p)Utpada or Pravritti
(skt)ArisingAppearance.
1) Nang Sanh (sanh) S Sinh (khi): The
beginning and rise.
2) S sanh ra va nhng g khi len t s sanh ra
ay: Birth and what arises from it.
3) Nguyen nhan cua mot hanh ong: Cause of an
act.
Sanh Khi Chan Nh: Pravrttitathata (skt)See
Lu Chuyen Chan Nh.
Sanh Khi Tam: Uppada-khana (p)Vithi-cittas
(p)Arising of cittaArising of thoughtCittas
arising in a process.
Sanh Khi Thc: Pravritti-vijnana (skt)See
Chuyen Thc.
Sanh Kho: Birth is sufferingSuffering of birth
Trong luc sanh, ca me lan con eu kho. Khi co
thai, ngi me bieng an mat ngu, thng hay non
ma va rat la met moi. Vao luc lam bon, ngi Sanh Lc: Life energyKh hay sanh lc khong
me phai chu kho v hao mon tinh huyet, va trong
vai trng hp co the nguy hiem e n tanh mang.
Ve phan a tre, t luc con la thai nhi nam trong
bung me ban t va chat hep hn lao tu trong chn
thang hay lau hn. Luc me oi th con ph phac,
khi me no th con b don ep kho be ca quay. en
ngay chao i, th tieng khoc ch la mot dau hieu
bao trc mot chuoi dai kho au phien naoAt
3346
the moment of birth, both mother and baby suffer.
During pregnancy, the mother lose her appetite
and sleep, she often vomits and feels very weary.
At birth, she suffers from hemorrhage or her life
may be in danger in some difficult cases. For the
baby, since embryo, it is shut up in the dark, wet
womb and narrower than in prison for nine months
or even longer. When the mother is hungry, it feel
haggard; when she is full, it is squeezed. A
screaming at birth is nothing but a sign of a long
string of suffering days.
Sanh Khong: Mot trong hai loai khong, chung
sanh do ngu uan hp lai ch khong co thc the
One of the two kinds of void, empty at birth, or
void of a permanent egoSee Nh Khong.
Sanh Kinh: Nhng chuyen ve tien than c Phat
va cac e t cua Ngai, c Truc Phap Ho i
Tay Tan dch ra nam quyen, vao khoang the ky
th ba sau Tay LchStories of the previous
producing incarnations of the Buddha and his disciples,
translated by Dharmapala, 5 books (chuan), third
century A.D..
Sanh Lam Ngi La Kho: Its difficult to be born
in the human realmIts difficult to be reborn (in
the human realm) as a human beingSee Kho
Sanh Lam Ngi.
Sanh Lao Bnh T: Sanh gia benh chet la bon noi
kho au cua con ngiBirth, Old Age, Sickness,
Death, the four afflictions that are the lot of every
man.
Sanh Lao Bnh T Kho: Birth is suffering, old
age or growing old is suffering, sickness is
suffering, death is suffering.
Sanh Lau: Janussoni (p)Ten cua mot v Ba La
MonName of a Brahman.
Sanh Linh: Tam thc (tam va tr thong minh) cua
mot chung sanh con goi la linh honThe mind or
intelligence of the livingA living intelligent
beingA living soul.
phai la linh hon hay nga; no ch la lc. No cung la
tat ca nhng sanh hoat va kh lc cua vu tru va tat
ca moi th trong vu tru, ac biet la sinh vatIt is
not the soul nor the ego; it is only energy. It is also
activity and the energy of the cosmos and
everything within the cosmos, especially in living
things.
Sanh Mang: Life.
 3347

Sanh Manh: Mu luc sanhBorn blindBlind Sanh Phat: V Phat songA living Buddha.
since birthBlind from birthMu t khi lot long Sanh Phat Nht Nh: See Sinh Phat Nht Nh.
me. Sanh Qua: Phalaparinama (skt)Qua nang
Sanh Mon Tru Ho: Chong ca nha, y noi bienFruitingTro qua.
chong mon nh Thien tongTo prop upTo Sanh Sanh: Birth and rebirth.
prop up the Zen sect. Sanh Sanh ieu: See Cong Menh ieu.
Sanh Nha Phat Dieu Than: Bearing Branch Sanh Sanh T T: Ever-recurring samsara or
Emitting Radiance Deity (Spirit). transmigrationsThe round of mortalityTo be
Sanh Nham Chan Ni Than Bat Tnh: Sanh born again and again.
nham chan ni than ta va than ngi e giam Sanh Sac: Jata-rupa (skt)Sinh Tng Sinh T.
thieu duc vongTo develop a deep sense of Sanh Tam Kien Co: To develop a firm mind.
disgust of our own body and the bodies of others Sanh Tan: Ben sanhThe ford of life
to decrease the desire of lust. Mortality.
Sanh Nhan: Janana (skt)Producing cause, as Sanh Than:
good or evil deeds cause good or evil karma. 1) Sanh than cua Phat va Bo Tat, oi lai vi
Sanh Nhan: Sinh Nhan, phap thanThe physical body (sinh than) of a
Sanh Niem X Bo Tat: Smritisajatyah (p)V Buddha or a Bodhisattva, in contrast with his
Bo Tat th hai ben phai cua H Khong Tang Bo dharmakaya (phap than).
Tat trong Thai Tang GiiThe second 2) Than (bien dch va sinh t) cua mot v Bo Tat
Bodhisattva on the right of the Bodhisattva of khi sanh ra trong coi luan hoiA
Space (H Khong Tang Bo Tat) in the Bodhisattvas body when born in a mortal
Garbhadhatu. form.
Sanh Phan: Xuat PhanOfferings made before a 3) Nhuc The: The physical bodySee Nhuc
mealTheo Kinh Niet Ban th ay la mot phan Than.
cm cung cho ma quy va ch chung sanh trc khi Sanh Than Cung: Phap hoi cung dng xa li
ch Tang Ni o cmAccording to the Nirvana sinh than cua c PhatThe worship paid to the
Sutra, these are offerings made before a meal of a Buddha-relics.
small portion of food to ghosts and all others living Sanh Than Xa Li: The Buddha-relics.
or souls. Sanh The: Birth nature.
Sanh Phan Ban: Chen hay to e cm cung ma Sanh Th Tung Ha X? T Kh ao Ha X?:
quy va ch hng linhThe bowl in which the Sanh t au en? Chet i ve au?Whence is
offerings of food to ghosts are contained. birth? Whither is death?Where does the birth
Sanh Phan ai: Tam ke e cm cung cho ma quy come from? Where does death go?See Cong An
va ch hng linhA board on which the Sanh Th Tung Ha X? T Kh ao Ha X?
offerings of food to ghosts are placed. Sanh Thien: Thien thu trong luc thu, nhng coi
Sanh Phap: Prasava-dharma (skt) tri ni chung sanh co the tai sanh vao (t T
Prasavadharnim (skt)Ngi va vat hay hu tnh Thien Thien en T Thien Vng)The highest
va phi tnhThe living and thingsMen and incarnations of the six paths, the heavens where
thingsThe self and things: those living in this world can be reborn (from the
1) Hu Tnh: Chung hu tnh la nhng chung Four Dhyana Heavens to the Four Heavenly
sanh co tnh cam va ly trThe livingThe Kings).
sentient or those with emotions and wisdom. Sanh Thien Tru a: See Sanh Mon Tru Ho.
2) Phi Tnh: Nhng chung sanh khong co tnh Sanh Thien Tam Nan: Sanh c thien tam la
cam va ly trInsentient things or those khoTo beget a good heart is difficult.
without emotions nor wisdom. Sanh Thu: Bon cach sinh va sau neo luan hoi
Sanh Phap Nh Than: Hoa than va phap than Four forms of birth and the six forms of rebirth or
The physical body (Nirmanakaya) and the spiritual transmigrationsSee T Sanh.
body (Dharmakaya).

Sanh Tri: Innately intelligentTo realize in
bodily experience.
Sanh Trieu Dung Due: Quan Trung T Thanh
Bon v Thanh at Quan Trung hay bon ai e t
cua ngai Cu Ma La ThapFour great disciples
of Kumarajiva:
1) ao Sinh: Tao-ShengIndian Buddhajiva.
2) Tang Trieu: Seng-Chao (Chinese).
3) ao Dung: Tao-Jung (Chinese).
4) Tang Due: Seng-Jui (Chinese).
Sanh Tru D Diet: See Sinh Tru D Diet.
Sanh Tru Diet: Utpadasthitinirodha (skt)Birth,
existence, death (birth-abiding-disappearance).
Sanh Trung Quoc Nan: c sanh ra trong x
trung tam la khoTo be born in the central
kingdom is difficult.
Sanh Trng Lao: Jati-thero (p)An elder by
birth.
Sanh T: Samsara or Janma-marana (skt)
Utpada-nirodha (skt)Birth and deathLife and
deathLiving and dyingBirth and deathSong
chet (do hoac nghiep cua het thay chung sanh gay
ra, he co sanh la co t). Hanh gia tu Thien nen
luon nh rang "sanh t" la viec ln, nhat nh phai
lam cho ro, nhat nh phai thc hieu rang sinh t
la sinh t trong tng sat na. Theo Thien s ao
Nguyen, v sang lap ra tong Tao ong cua Nhat
Ban, c Phat Thch Ca Mau Ni tng noi rang
trong mot ngay em, sinh menh chung ta co tong
cong sau ty bon tram trieu chn mi chn ngan
chn tram tam mi lan sinh t, cho nen moi giay
sinh menh chung ta co khoang bay chuc ngan lan
sinh t. ieu nay e rang tam tr chung ta khong
cach nao tng tng noi. Sinh menh nh vay rot
cuoc la sinh menh nh the nao? Thong thng
chung ta cho rang sinh menh con ngi khoang
nam mi nam, sau mi nam, co le cao nhat la
khoang tram nam. Nhng nhng ngi song lau
ang lam g vi cuoc song cua ho? Thien s ao
Nguyen a tng noi rang song lau nhng lai khong
tnh thc qua la ieu toi loi. Ngc lai, ngai nhan
manh rang ch can song mot ngay ma hieu ro cuoc
song th gia tr cua mot ngay song o tng ng
vi gia tr cua ngi song nhieu nhieu nam ma
khong tnh thc. Moi chung ta eu quan tam en
viec mnh song c bao lau. Chung ta cam thay
song tam mi, chn mi hay mot tram nam la
cuoc song ky dieu, nhng ky dieu so vi cai g? So
3348
vi ngi chet tre chang? V the, hanh gia tu
Thien phai thay ro rang sinh menh cua mnh. Sinh
menh ang ton tai ngay trong luc nay ay, la cai
g? Trong moi sat na co ti bay chuc ngan lan sanh
t, cuoi cung la cai g? Co phai o la sinh menh
khac nhau gia an ong, an ba, ngi tre, ngi
gia, gia chung sanh con ngi hay chung sanh
khac hay khong? No tng oi hay tuyet oi?
Hanh gia tu Thien nen luon nh rang tat ca nhng
xem xet va hieu biet thong thng cua chung ta ve
cai sinh menh chang co ngha ly g neu chung ta
phai sinh t en bay chuc ngan lan trong moi sat
na. Chung ta phai bang moi cach, vi tat ca sc
lc cua mnh, tu tap e vt thoat khoi vong sinh
t nayRebirth and redeath or life and death. Zen
practitioners should always remember that "life
and death" is a primary theme that we must
clarify, and that we must really understand that
life and death is the life and death of the instant.
According to Zen master Dogen, the founder of
Japanese Soto Zen, Sakyamuni Buddha said that
in twenty-four hours our life is born and dying,
rising and falling, 6,400,099,980 times. So in one
second, our life is born and dying around seventy
thousand times. Our conscious mind cannot even
imagine such an occurence. What kind of life is
this? We usually think of our life as fifty years,
sixty years, maybe the most around one hundred
years. But what are people doing with such long
lives? Zen master Dogen said that living a long
life without awareness is almost a crime. On the
contrary, he emphasized that even if you live one
day with a clear understanding of what life is, the
value of that one day is equal to many, many
years of living without awareness. We are all so
concerned with how long we will live. We feel
that living eighty, ninety, or a hundred years is a
wonderful life. Maybe so, but wonderful
compared with what? Compared with those who
die young? So, Zen practitioners must see our life
clearly. The existence of this life at this very
moment, what is it? Being born and dying seventy
thousand times at this very moment, what is it? Is
such a life different for a man, a woman, a young
person, and old person, a human being, or other
beings? Is it relative or absolute? Zen practitioners
should always remember that all our usual
considerations and understanding about what our

life is make no sense if we a born and dying
seventy thousand times in an instant. We must, by
all means, with our best effort to practice to get
beyond this cycle of birth and death.
Sanh T Da: The wilderness of life and death.
Sanh T Diet: Bhavanirodha (skt)Extinction of
life and death cycle; extinction of the process of
existenceCham dt tien trnh luan hoi sanh t
(hien hu).
Sanh T ai Hai: Bien ln sanh tThe ocean
of mortalityMortal life.
Sanh T ai S: The great issue of birth and
deathThe clarification of life and death is one
great purpose of all BuddhistsSee Sanh T.
Sanh T Giai Thoat: 1) Thoat ra nhng he luy
cua vong luan hoi sanh t: Release from the bonds
of births and deaths; 2) Niet Ban: Nirvana.
Sanh T Ha: Dong song sanh t luan hoiRiver
of birth-and-death.
Sanh T Hai: Samsara (skt)Ocean of
mortalityBien sanh t.
Sanh T Kho Uy: S noi au kho cua sanh t
Fearing the pains of birth and death, one of the ten
things that Bodhisattvas should avoid.
Sanh T Kh Lai: Song va chet, i va en
Living and dyingGoing and coming.
Sanh T Luan: 1) Banh xe sanh t: The wheel of
samsara (births-and-deaths); 2) Vong sanh t: The
round of mortality.
Sanh T Luan Hoi: Chet i au thai lai khong
ngng nghSamsara or transmigrationsDeaths
and Rebirths continuously.
Sanh T Lu: Dong sanh t (s sanh t khien cho
con ngi b troi dat chm am nen goi la dong
sinh t)The flow of transmigrations.
Sanh T Lu Lai: C hoai trong vong luan hoi
sanh tFlowed or floated down in the stream of
birth and death.
Sanh T Ne: Vung lay cua luan hoi sanh tThe
quagmire of the circle of life and death.
Sanh T Ngan: B ben nay cua bien sanh t
The shore of life-and-deathThe shore of mortal
life.
Sanh T Niet Ban Bnh ang: Samsara-
nirvanasamata (skt)S bnh ang cua sanh t va
Niet Ban, mot trong nhng chng ac cua v Bo
Tat, va tuy vay v Bo Tat thc hanh cac hanh ong
3349
khong dung cong va cac phng tien thien
xao phat xuat t long ai biThe sameness of
birth-and-death and Nirvana, one of the spiritual
attainments of the Bodhisattva, who, however,
practices effortless deeds and skillful means
born of a great compassionate heart.
Sanh T Te: Coi sanh t, oi lai vi coi Niet
BanThe region of births-and-deaths, as
compared with nirvana.
Sanh T Tr: Knowledge of the workings of
karmaTr tue biet ro hanh hoat cua nghiep
Vi tam nh tnh, hoan toan thanh tnh, sang sua,
khong o nhiem, khong phien nao, nhu nhuyen,
kien nh va bat ong... hanh gia co the biet c
nhng chung sanh co ac hanh ve than khau va y,
sau khi chet se sanh vao canh gii kho au, hay
ngc lai se sanh vao canh gii thien lanhOnce
the mind composing quite purified, clarified, soft,
without blemish, without defilement, fixed and
immovable, practitioners will be able to know the
passing and arising of beings as one possessed of
wrong conducts in body, speech and mind; after
dying, have arisen in a sorrowful state.
Sanh T Trng Da: em dai cua luan hoi sanh
tThe long night of births and deaths.
Sanh T T Sanh: To be born gain and again
Sanh Sanh T T.
Sanh T Tc Niet Ban: Shoji-soku-nehan (jap)
Phien nao tc bo e, sinh t tc niet ban. Thuat
ng Nhat Ban "Shoji-soku-nehan" co ngha la
'Sanh t t chung la niet ban'. oi vi bac hoan
toan ai giac, khong co s khac nhau gia the gii
hien tng va the gii thc chat; gia ta ba sanh t
va niet ban co s ong nhatAffliction is bodhi
and mortality (samsara) is nirvana. The Japanese
term "Shoji-soku-nehan", literally means 'Birth
and death themselves are nirvana'; for a
completely enlightened one the phenomenal
world and the essential world are not different but
rather fully identical (samsara of birth and death
and nirvana are just one).
Sanh T Van: May mu sanh tThe
envelopment in cloud of life and death.
Sanh T Vien: The garden of life and death.
 3350

Sanh Tc Vo Sanh, Vo Sanh Tc Sanh: To be means there is no difference between "sound" and
born is not to be born, not to be born is to be "no sound". Sound is just the no sound, and no
bornSee Sinh Tc Vo Sinh, Vo Sinh Tc Sinh. sound is just sound (matter is just the immaterial,
Sanh Ve Coi Nao: Where will a person be the immaterial is just matter, or form is emptiness
reborn?Theo An Quang ai S, sau khi tat th and the very emptiness is form). In the Heart
roi th than thc la ra khoi xac than. Ni nao con Sutra, the Buddha told Sariputra: Sariputra! This
nong sau rot la than thc xuat ra o, va do o phenomenal world or form is emptiness, and
ngi ta biet c ngi ay se tai sanh vao coi emptiness is truly the phenomenal world.
nao: anh Thanh, mat Sanh Tri, ngc sanh lai Emptiness is not different from the phenomenal
coi ngi, bung sanh loai nga quy, au goi sanh world, the phenomenal world is not different from
loai suc sanh, va ni long ban chan oa vao a emptiness. What is the phenomenal world that is
ngucAccording to Great Master Yin-Kuang, emptiness, what is emptiness that is the
when we take our last breath, our spirits or Alaya phenomenal world.
Consciousness will leave the body. Thus the area Sao La Hau (sao): Rahu (skt)La HoLa Ho
of the body that remains warm is where the spirit See La Hau.
left the body: Crown enlightenemt, eyes born in Sao Mon Ngoa T: Mieng ngoi dung e go ca,
Heaven, chest born in the Human Realm, stomach ca m roi th nem bo ngay mieng ngoi o i.
born in the realm of hungry ghosts, knee born in Trong thien, t nay co ngha la giao phap khong
the animal realm, and the sole of the feet born in phai la cu canh ma ch la phng tien thoi. Giao
the hells. phap cua c Phat cung giong nh chiec be, c
Sanh Xuc: Dnh macAttachmentsNhng dung e i qua ben kia b. Tat ca chung ta eu
vng mac theo quan iem Phat giao: tham, san, phai le thuoc vao chiec be Phat phap nay e vt
phien nao, luyen ai, me vong, si me, ngao man, thoat dong song sanh t. Chung ta gang sc bang
nghi ng, ta kien, van vanAttachments in tay chan, bang tr tue e at en b ngan. Khi cu
Buddhist point of view: greed, anger, afflictions, canh b ngan a en, th be cung phai bo lai sau
love-attachment, delusion, stupidity, arrogance, lngA tile is used to knock on a door, one
doubt, improper views, and so on. should throw that very tile away after the door is
Sao Gia a Toa: Pha bo gong cum. Trong thien, opened. In Zen, the term means the form of
t nay c dung e ch s pha bo gong cum teaching is not final dogma but an expedient
ngoan khong oan dietTo destroy (demolish) method. The Buddhas teaching is likened a raft
shackles. In Zen, the term is used to indicate a for going the other shore. All of us depend on the
demolition of the shackle of improper and crooked raft of Dharma to cross the river of birth and
understanding of emptiness (false emptiness). death. We strive with our hands, feet, and wisdom
Sao Khong Tac Hng, Kch Moc Vo Thanh: to reach the other shore. When the goal, the other
Go vao h khong phat ra am thanh; anh len bang shore, is reached, then the raft is left behind.
go khong co tieng ong, y noi trong thien khong Sao Sang Thu Phat: Go vao phap toa, dng ng
co s khac biet gia co tieng va khong tieng. Co phat t, y noi c hoi va phong thai nha thienTo
tieng cung tc la khong tieng, va khong tieng cung knock on the dharma throne, and to stick up the
tc la co tieng. Trong Bat Nha Tam Kinh, c duster, the term implies Zen opportunity and
Phat bao ngai Xa Li Phat: Nay Xa Li Phat! manner.
The gii hien tng hay sac tng nay la khong, Sap Xuc: Thay than the go gheRoughness.
va khong qua thc la the gii hien tng. Khong Sat: Setsu (jap).
khong khac vi the gii hien tng hay Sac, the 1) Cat t mang song: Vadha-himsa (skt)To
gii hien tng hay Sac khong khac vi Khong. cut down, or cut off the lifeKillingGiet
Cai g la the gii hien tng th cai o la Khong, hai chung sanh, mot trong bon trong toi trong
cai g Khong th cai o la the gii hien tng Phat giao. Sat sanh la co y giet hai mang song
To knock in the sky, a sound was heard; to strike a cua chung sanh, ke ca thu vat. Li khuyen
wooden board, no sound was heard. The term khong sat sanh thach thc chung ta phai sang
 3351

tao ra nhng phng cach khac hn bao ong kind of question whereby the questioner attempts
nham giai quyet nhng xung otKilling, to see where the master stands. A monk came to
one of the four grave prohibitions or sins in Tung-Feng who lived in a mountain hut and asked
Buddhism. Killing is intentionally taking the him, If a tiger should suddenly appear here, what
life of any being, including animals. The would you do? The hut-keeper roared like a
advice of not killing challenges us to think tiger; the monk behaved as if terrified; whereupon
creatively of alternate means to resolve the keeper laughed heartilySee Phan Dng
conflict besides violence. Thap Bat Van.
2) at: Land. Sat Can: Yasti (skt)Sekkan (jap)Sat Tru
3) Khoang thi gian rat ngan (Sat na): A very Kim SatBiet SatCay cot c cua t vien, dng
short period of time. tren nh thap, ben tren co gan bao chau hay hoa
4) Sat (rai ra): To scatterTo set looseTo chau ma vang, mot bieu tng cua ao Phat
sow. The flagpole of a monastery, surmounted by a gilt
5) Vicara (p): Sustained applicationDanh t ball or pearl, symbolical of Buddhism;
Sat co ngha la quan sat hay do xet. Trong inferentially a monastery with its land.
A Ty at Ma Luan (Vi Dieu Phap), Sat co Sat e Li: Khattiya (p)Ksatriya (p)Sastriya
ngha la lien tuc at tam tren oi tng. (skt)Mot trong bon giai cap chnh An o
The word vicara usually means One of the four Indian castesHoa ng dch la
examination, but in Abhidharma it signifies giai cap a chu va Vng chung, giai cap ma t
the sustained application of the mind on the o c Phat c sanh ra. Giai cap Sat e Li.
object. Whereas vitakka is the directing of Sat e li, giai cap thong tr. ay la giai cap th
the mind and its concomitants towards the hai trong he thong giai cap xa hoi co An o. Vao
object, vicara is the continued exercise of the thi c Phat, xa hoi An o nhn nhan bon giai
mind on the object. cap la Ba La Mon, Sat e Li, Thng Nhan, va
a) Tam ta nh con chim ang xoai canh rong Thu a LaChinese render it as landowners and
ra e bay, con Sat th ta nh con chim royal caste, the caste from which the Buddha
ang bay ln tren khong trung vi oi canh came forth. Ruling class: The warrior and ruling
xoai rong: Vitakka is like a birds spreading castes in India during Sakyamunis time (a
out its wings to fly, vicara is like the birds member of the military or reigning order). The
gliding through the air with outstretched second of the four Indian castes. The other castes
wings. were the Brahmanas, the Vessas, and the Sudras
b) Tam ta nh con ong bay hng ve canh (the priest caste, the merchants or workers, and
hoa, Sat ta nh con ong ang bay ln tren the servants or slaves). At the time of the Buddha,
hoa: Vitakka is like a bees diving towards the Aryan clas in India recognized four social
a flower, vicara is like the bees buzzing grades called varnas (a colour), the highest being
above the flower. the Brahmin or priest Ba la mon). Next comes the
c) Trong thc tap thien, th Sat giup tam thi Kshatriya (Sat e li), the Warrior ruler; then the
khac phuc hoai nghi: In practicing meditation, Vaishya or merchant; and lastly the Sudra or
vicara serves to temporarily inhibit the people of non-Aryan descent.
hindrance of doubt. Sat o: Ksetra (skt)1) at ai hay x s: Land,
Sat Bien: Attempting to see where the master field, country, place; 2) Vu tru bao gom Tam
standsTrong nha Thien, co loai cau hoi qua o Thien ai Thien The Gii: A universe consisting
ngi hoi muon biet ro lap trng cua Bon S. of three thousand large chiliocosms (great cosmo);
Mot nha s en kiem ong Phong c ngu tai mot 3) Thap c trong t vien: Flagstaff on a pagoda or
thao am tren nui, hoi: Neu co con cop bong nhien monastery.
hien ra ay, thay se lam g? Am chu lien rong Sat o Trang Nghiem: The adornment of lands
len nh mot con cop; nha s kia co ve hoang s; Vi quoc o trang nghiem, ch Bo Tat em tat ca
thay the am chu ca ci ha haIn Zen, there is a

coi lam mot coiWith the adornment of lands,
Bodhisattvas make all lands one land.
Sat Gia: Ke sat nhan, mot ten cua ma quanThe
murderer, a name for mara
Sat Hai: at va bienLand and sea.
Sat Hai Tng: Vihimsa-samjna (skt)
Perception of killing.
Sat Han: Lau mo hoiTo wipe off sweat.
Sat Hoat Lam Thi: Tuy thi cu song hoac giet
chet. Trong thien, t nay co ngha la tuy thi ma
chat t vong tng phan biet hay lam song lai
tnh giacTo kill or to save in accordance with
the circumstances. In Zen, the term means to cut
off discriminations from deluded thoughts, or to
revive the nature of awareness (intuitive nature)
in accordance with the circumstances.
Sat Hoat Lenh: Lenh tha gietOrder of setting
free or executionSee Sat Hoat Lam Thi.
Sat Li: See Sat e Li.
Sat Lc Vo Ngai Dung: Quoc o lc vo ngai
dung, v th hien bat kha thuyet trang nghiem e
trang nghiemPower relating to lands,
manifesting untold adornment and arraying
themSee Mi Lc Vo Ngai Dung.
Sat Ma: Ksema (skt)Ni c nguA residence,
dwelling, abode, land, property.
Sat Na: Ksana (skt)Setsuna (jap)Mot khoanh
khac c xem nh mot n v o lng thi khoc liet va nang tayTo kill people without
gianAn instance as a measure of time.
1) Khoanh khac cua mot khoang thi gian rat
ngan, oi lai vi kiep la mot khoang thi gian
dai: The shortest period or measure of time, a
moment, an instant; in contrast with kalpa, the
longest period of time.
2) 65 (co cho noi 60) sat na tng ng vi mot
cai khay mong taySixty-five (some says 60)
ksanas are said to pass the clicking of the
fingers.
3) 90 sat na c coi nh mot niem: 90 ksanas
are equal to a thought.
4) Mot sat na tng ng vi mot phan bay
mi lam giay, hay 4.500 sat na tng ng
vi mot phutA ksana is equal to one
seventy-fifth of a second, or 4,500 ksanas are
equal to a minute.
Sat Na ang Khi: Tatksana-samuthana (skt)
Tam s va nghiep khi len cung luc Mental
factors and actions are simultaneously arising.
3352
Sat Na nh: Khanika-samadhi (p)Ksanika-
samadhi (skt)Momentary concentrationS
nh trong sat na hien tai.
Sat Na Sinh Diet: Khanabhana (p)Ksana-
bhanga (skt)Setsuna-Shometsu (jap)Ch phap
chuyen ong lien tuc, trong khoanh khac mot sat
na co ca sinh va dietAll things are in continuous
flow, born and destroyed every instant.
Sat Na Tam The: Ba thi khac nhau trong khoanh
khac ba sat na, sat na qua kh, sat na hien tai va
sat na v laiThe moments past, present, future.
Sat Na Vo Thng: Moi luc eu qua cac giai
oan sanh, tru, d va diet. Khong co luc nao c
goi la thng hang, ch trong khoanh khac mot sat
na ma co ay u bon tng sanh, tru, d, diet
Every moment passes through the stages of birth,
stay, change, and destruction. Not a moment is
permanent, but passes through stages of birth,
stay, change, death.
Sat Nghiep: Deed of killingNghiep do sat sanh
ma co, mot trong mi ac nghiep, tc ac nghiep
giet hai cac loai hu tnh khacOne of the ten
kinds of evil karma, the karma resulting from
kilingSee Thap Ac.
Sat Nhan Bat Trac Nhan: Giet ngi khong chp
mat. Trong thien, t nay co ngha la bac thien s
giac ngo dan giao o e bang nhng phng cach
winking the eyes. In Zen, the term means
enlightened Zen masters who lead and teach
disciples with firece and heavy-handed methods.
Sat Nhan ao: ao giet ngiSword for killing
(used in killing).
Sat Nhan ao Hoat Nhan Kiem: ao giet ngi,
kiem cu ngiKnife for killing, and sword for
in savingThe knife that kills people and the
sword that gives people lifeSat nhan ao la dao
giet ngi, trong Thien co ngha la cac v Thien s
thng dung phng tien lam cho ngi hoc mac
ket vao hnh thc phan biet. Trong khi hoat nhan
kiem tc la kiem cu song ngi, ham y ch kha
nang anh thc hoc nhan quay ve chan tanh. Noi
tom lai, trong thien, t nay co ngha la thien s
biet cach dung phng tien thien xao e dan giao
o e. Co lan Giap Sn gi mot v Tang en t
vien Thach Sng. V Tang ng dang chan trc
cong va noi: "Ta khong hieu!" Thach Sng noi:
"Chang can lam nh the au xa le!" V Tang noi:
 3353

"Neu vay th xin tam biet." V Tang o lai i en Sat Niem Tam The: The moments, past, present
t vien cua Nham au, cung ng dang chan va and future.
noi: "Ta khong hieu!" Nham au gam len mot Sat Niem Vo Thng: Not a moment is
tieng. V Tang noi: "Neu the th xin tam biet." V permanent, but passes through the stages of birth,
Tang va bc ra, Nham au noi: "Tuy la hau stay, change and death.
sanh nhng co kha nang." V Tang o quay ve Sat Phat Sat To: See Phung Phat Sat Phat.
thuat lai cho Giap Sn nghe. Giap Sn thng Sat Phu Sat Mau: Kill father and/or mother
ng hoi: "ai chung co hieu khong?" Moi ngi Giet cha giet meTrong Phat giao, t Giet cha
eu khong oi ap c, Giap Sn noi: "Neu giet me cung bao gom luon ca viec giet mot v A
chang ai noi th lao Tang ay chang tiec lam chi La Han hay mot Thanh nhanIn Buddhism, the
may cong long may anh phai noi thoi!" Giap Sn term Killing father and/or mother also includes
ben noi: "Thach Sng tuy co dao giet ngi lai the offenses of killing an Arhat and killing a sage.
khong co kiem cu ngi. Nham au co dao giet Sat Quy: 1) Loai quy giet hai chung sanh (cac
ngi cung nh kiem cu ngi!"In Zen, the chua thng ve sat quy vi hai tay om lay banh xe
knife that kills people means Zen masters utilize luan hoi): To slay demons, a ghost of the slain; a
skillful means to cause disciples to get stuck in murderous demon; 2) Am ch vo thng: A
forms of distinction. While the sword that gives metaphor for impermanence.
people life implies the ability to awaken disciples Sat Sinh: Panatipata (p)Mot trong mi ac
to see their true nature. In short, in Zen, the term nghiep, giet hai mang song cua loai hu tnh
means Zen masters know how to use skilful means One of the ten kinds of evil karma, to kill living
to lead and teach disciples. Once, Jiashan sent a beings, to take life, kill the living, or any
monk to Shishuang's temple. The monk then stood conscious beingSee Thap Ac.
straddling the gate and said, "I don't understand!" Sat Sinh Gii: See Sat Sinh.
Shishuang said, "Your Reverence, there's no Sat Tac: Ksinasrava (skt)Ngi tieu diet nhng
need." The monk then said, "In that case, I'll say ten ao tac (cua chung sanh), ngi che ng duc
farewell." The monk then went to Yan-Tou's vong, hay bac A La HanThief-destroyer, i.e.
temple. Acting as before, he said, "I don't conqueror of the passions, an arhat.
understand!" Yan-Tou gave out a great roar. The Sat Tam Truc Vong: Mind-murder and the curse
monk said, "In that case, I'll say farewell." The of idle reverieTheo William Elliot Griffis trong
monk just went out, Yan-Tou said, "Although he's quyen "Ton Giao Nhat Ban," oi khi Thien c
young, he's capable." The monk went back and co ngha la "Sat tam truc vong." Co phai ong ta
reported to Jiashan. Jiashan entered the hall and muon noi Thien la trang thai chuyen chu tam vao
said to the monks, "Will the monk who yesterday mot vat, hay gay ngu e giet chet cac hoat ong
came back from Shishuang's and Yantou's places cua tam? Hanh gia tu Thien nen luon nh rang
please come forward and tell the story as he did Thien khong co "Tam" e giet, v vay trong Thien
before?" The monk came forward and told his chang bao gi co viec "sat tam". Hanh gia tu
story. Jiashan said, "Does anyone in the Thien cung nen luon nh rang Thien la mot cai ho
congregation understand this?" The assembly was tham khong ay, ni o ba coi khong co phap, tm
silent. Jiashan said, "If no one will speak, then I'm tam ni nao? T ai von khong, Phat tru vao au?
not afraid to risk losing my eyebrows by doing Chan ly m ra ngay trc mat ban, va ch co vay
so!" Then Jiashan said, "Although Shishuang has ch that s khong con g khac na. Trong khoanh
the knife that kills, he doesn't have the sword that khac do d, Thien lien i mat khong tr lai. Ba i
gives life. Yan-Tou has the knife that kills as ch Phat eu muon ban nam bat no mot lan,
well as the sword that gives life!" nhng no a vt xa ngan dam. Qua that, Thien
Sat Niem: A thought (90 ksana equal one finger- khong co thi gian e ban tam en cai li ban luan
snap, 90th of a thought equal 4.500th a minute). nh "sat tam". Theo Thien s D.T. Suzuki trong
Sat Niem Sanh Diet: All things are in continuous tac pham "Thien Hoc Nhap Mon," thc s, chung
flow, born and destroyed every instant. ta c theo kha canh ben ngoai th cc ky kho long
 3354

ma suy oan c Thien. Khi ban cho rang ban the mind and its concomitants towards the
ang thay no th no a khong con na; mi thay object, vicara is the continued exercise of the
no pha trc th no lai ang sau. V the, tr mind on the object.
phi ban bo ra thi gian vai nam nghien cu mot 2) Trong thc tap thien, th Sat giup tam thi
cach nghiem tuc ve nguyen ly c ban cua Thien, khac phuc hoai nghi: In practicing meditation,
neu khong th ban van khong the hieu c vicara serves to temporarily inhibit the
According to William Elliot Griffis in a book titled hindrance of doubt.
"Religions of Japan," Zen is sometimes means (B) Tam: Vitakka (skt).
"mind-murder and the curse of idle reverie." Does 1) Tam ta nh con chim ang xoai canh rong
he mean that Zen kills the activities of the mind by ra e bay, con Sat th ta nh con chim
making one's thought fix on one thing, or by ang bay ln tren khong trung vi oi canh
inducing sleep? Zen practitioners should always xoai rong: Vitakka is like a birds spreading
remember that Zen has no "mind" to murder; out its wings to fly, vicara is like the birds
therefore, there is no "mind-murdering" in Zen. gliding through the air with outstretched
Zen practitioners should also always remember wings.
that Zen is a bottomless abyss where nothing 2) Tam ta nh con ong bay hng ve canh
really exists throughout the triple world; where do hoa, Sat ta nh con ong ang bay ln tren
you wish to see the mind? The four elements are hoa: Vitakka is like a bees diving towards
all empty in their ultimate nature; where could the a flower, vicara is like the bees buzzing
Buddha's abode be? The truth is unfolding itself above the flower.
right before your eye; this is all there is to it and Sat Tran: Vo so nhng hat bui nho hay vo so
indeed nothing more. A minute's hesitation and quoc oLands, countless as the dust.
Zen irrevocably lost. All the Buddhas of the past, Sau Mot Khac Ngo ao: After a glympse of
present, and future may try to make you catch it enlighenment.
once more, and yet it is a thousand miles away. Sau Tay Lch: Anno Domini (A.D.)Christian
Zen has no time to bother itself with such criticism Era (C.E.).
as "mind-murder". According to Zen master D.T. Sau Ba La Mat: Sadparamita (skt)Six virtues of
Suzuki in "An Introduction To Zen Buddhism," the perfectionSee Luc o Ba La Mat.
truth is, Zen is extremely elusive as far as its Sau Cach Pham Trong Toi Buon Ban Ru va
outward aspects are concerned; when you think Nhng Chat Cay oc: Sau cach pham toi buon
you have caught a glimpse of it, it is no more ban ru va nhng chat cay oc khac dan en
there; from afar it looks so approachable, but as trong toi Ba-La-Di (trong toi cua Bo Tat): t mnh
soon as you come near it you see it even further buon ban; bao ngi buon ban ru va nhng chat
away from you than before. Unless, therefore, you cay oc; phng tien buon ban nhng chat ay;
devote some years of earnest study to the thay ngi buon ban ma tan than; hoan hy khi
understanding of its primary principles, it is not to thay ngi buon ban nhng chat ay; du ng bua chu
be expected that you will begin to have a fair e buon ban nhng chat cay oc aySix ways of
grasp of Zen. selling alcoholic beverages and other intoxicants
Sat Tam: Vicara-Vitakka (skt & p)Ty Gia La which lead to a Parajika offense (major offense
Sustained application. for a Bodhisattva): to trade in alcoholic beverages
(A) Sat: Vicara (skt). and other intoxicants by oneself; to encourage
1) Danh t Sat co ngha la quan sat hay do xet. others to do so; to trade such intoxicants by
Trong A Ty at Ma Luan (Vi Dieu Phap), expedient means; to praise others for doing such
Sat co ngha la lien tuc at tam tren oi trade; to rejoice at witnessing others people to
tng.: The word vicara usually means trade such intoxicants; and to trade such
examination, but in Abhidharma it signifies intoxicants through incantation or deviant mantras.
the sustained application of the mind on the Sau Cach Pham Trong Toi Dam Duc: Sau cach
object. Whereas vitakka is the directing of pham toi dam duc dan en trong toi Ba-La-Di
 3355

(trong toi cua Bo Tat): t mnh pham toi dam; bao Sau Cach Phung Ph Tai San: Six ways of
ngi dam duc; tan than ngi ta dam; phng wasting ones property. Theo Kinh Thi Ca La
tien ta dam; thay ngi ta dam ma hoan hy; dung Viet, co sau cach phung ph tai san: am me cac
bua chu e pham toi ta dam Six ways of sexual loai ru, du hanh ng pho phi thi, la ca nh
misconduct which lead to a Parajika offense am hy vien, am me c bac, giao du ac hu, va
(major offense for a Bodhisattva): to engage in quen thoi li biengAccording to the Sigalaka
sexual intercourses by oneself; to encourage Sutra, there are six ways of wasting ones
others to commit sexual misconduct; to praise one property: addiction to strong drinks and sloth-
who commits sexual misconduct; to commit sexual producing drugs is one way of wasting ones
misconduct by expedient means; to rejoice at substance, haunting the streets at unfitting time,
witnessing committing sexual misconduct; and to attending fairs, being addicted to gambling,
commit sexual misconduct through incantation or keeping bad company, and habitual idleness.
deviant mantras. Sau Canh Tri: See Luc Duc Thien.
Sau Cach Pham Trong Toi Sat Sanh: Sau cach Sau Can Nhan: The six chief causesSee Luc
pham toi giet dan ti trong toi Ba La Di (trong toi Can Nhan.
cua Bo Tat): t mnh giet; bao ngi khac giet; Sau Coi Luan Hoi: Sad-marga (skt)Sadakula
phng tien giet; khen tang s giet; thay giet ma (skt)Rikdruk (tib)Luc ThuSix realms of
tuy hy; dung bua chu e giet Six ways of killing samsaraSix worlds of existenceSee Luc ao.
which lead to a Parajika offense (major offense Sau Cung Knh Phap: Garava (p)Theo Kinh
for a Bodhisattva): to kill by oneself; to encourage Phung Tung trong Trng Bo Kinh, co sau cung
others to kill; to kill by expedient means; praising knh phap: song cung knh va tuy thuan bac AO
killing; rejoice at witnessing killing; and kill S; song cung knh va tuy thuan PHAP; song cung
through incantation or deviant mantras. knh va tuy thuan TANG; song cung knh va tuy
Sau Cach Pham Trong Toi Trom Cap: Sau cach thuan HOC PHAP; song cung knh va BAT
pham toi trom cap dan en trong toi Ba-La-Di PHONG DAT; song cung knh va tuy thuan s LE
(trong toi cua Bo Tat): t mnh trom cap; bao PHEPAccording to the Sangiti Sutta in the Long
ngi trom cap; phng tien trom cap; tan than s Discourses of the Buddha, there are six kinds of
trom cap; thay trom cp ma tuy hy; va dung bua respect: behaves repectfully and courteously
chu trom cpSix ways of stealing which lead towards the TEACHER; behaves respectfully and
to a Parajaka offense (major offense for a courteously towards the DHAMMA; behaves
Bodhisattva): stealing committed by oneself; to respectfully and courteously towards the
encourage others to steal; steal by expedient SANGHA; behaves respectfuly and courteously
means; to praise stealing; to rejoice at witnessing towards the TRAINING; behaves respectfully and
stealing; and steal through incantation or deviant in respect of EARNESTNESS; and behaves
mantras. respectfully and in respect of HOSPITALITY.
Sau Cach Pham Trong Toi Vong Ng: Sau cach Sau ieu Kho Gap:
pham toi noi doi dan en trong toi Ba-La-Di (A) Sau ieu kho gap: c sanh ra lam ngi la
(trong toi cua Bo Tat): t mnh noi doi; khuyen kho; c sanh ra cung thi vi Phat la kho;
khch ngi noi doi; phng tien noi lao; tan than nghe c chanh phap la kho; co tam lanh la
ngi noi lao; nghe thay ngi noi lao ma hoan kho; c sanh ra ni trung tam vng quoc la
hy; dung bua chu e noi lao gat ngi Six ways kho; tu tap c qua v la kho Six difficult
of lying which lead to a Parajika offense (major things: to be born in human form; to be born in
offense for a Bodhisattva): to use false words and the Buddha-age; to hear the true Buddha-law;
speech by oneself; to encourage others to lie; to to beget a good heart; to be born in the central
lie by expedient means; to praise those who lie; to kingdom; and to be perfect.
rejoice at witnessing lying; and to lie through (B) Sau ieu kho gap khac: sanh ra nham thi co
incantation or deviant mantras. Phat la kho (Ngo Phat The Nan); nghe c
chanh phap la kho (Van Chanh Phap Nan);

sanh c thien tam la kho (Sanh Thien Tam
Nan); c sanh ra trong x trung tam la kho
(Sanh Trung Quoc Nan); c than ngi la
kho (ac Nhan Than Nan); va c ay u
cac can la kho (Toan Can Nan)Six other
difficult things: to be born in the Buddha-age;
to hear the true Buddha-law; to beget a good
heart; to be born in the central kingdom; to be
in human form; and to be perfect.
Sau ieu Kien Sinh Hoat Cua Mot V Sa Mon:
Theo Kinh T Thap Nh Chng, co sau ieu kien
sinh hoat cua mot v sa mon: cao bo rau toc; lanh
tho gii phap; xa bo cua cai the gian; nhu cau va
u; khat thc, an va u, va ch an ngay mot ngo;
va ngu di goc cayAccording to the Sutra in
Forty-Two Sections, there are six conditions of
living activities for a Sramanera: shaving their
heads and beards; accepting the Buddhas
Dharmas; renouncing worldly wealth and riches;
moderating in acquiring things; begging for food,
eating only enough to satisfy the hunger, and
taking only one meal a day at noon; and passing
the night beneath trees.
Sau ieu Kien Tan Diet Tham Duc: Sau ieu
kien co khuynh hng tan diet tham duc (c Phat
va Phat Phap): nhan thc ve moi nguy hai cua oi
tng; kien tr quan tng ve nhng moi nguy hai
ay; thu thuc luc can; ieu tiet viec an uong (an
uong co o lng); tao tnh bang hu tot; va am
luan hu chSix conditions tend to the
eradication of sense-desires (The Buddha and His
Teachings): perceiving the loathsomeness of the
objects; constant meditation on loathsomeness;
sense-restraint; moderation in food; good
friendship; and profitable talk.
Sau ieu Suy Niem: Anussati-tthanani (p)The
six objects of recollectionSix thoughts to dwell
uponSee Luc Niem Phap.
Sau ng: Six pathsSee Luc ao.
Sau ng Sanh T: Six stages of rebirth for
ordinary people and four saintsTheo tong Thien
Thai, toan the vu tru c coi nh la s tap thanh
cua tam thien, nhng ly thuyet nay khac han
nhng he thong a nguyen khac. No khong phai la
mot loi liet ke tat ca cac phap, cung khong phai la
the gii he cua ba ai thien the gii vu tru. Ba
nghn khong phai ch cho mot tnh chat bao la cua
danh so hay ban the, ma e noi len s tng dung
3356
cua tat ca cac phap va nhat the cu canh cua toan
the vu tru. Vi can ban ba nghn nay, tong Thien
Thai e ra mot the gii he gom mi canh vc, tc
la the gii cua hu tnh c chia thanh mi coi
hay Luc Pham T ThanhAccording to the Tien-
Tai Sect, the whole universe is said to have the
constituency of three thousand, but the theory is
quite different from other pluralistic systems. It is
not an inumeration of all dharmas; nor is it the
world system of the three chiliocosms. The
expression of three thousand does not indicate a
numerical or substantial immensity, but is
intended to show the inter-permeation of all
dharmas and the ultimate unity of the whole
universe. As the basis of three thousand the
school sets forth a world-system of ten realms.
That is to say, the world of living beings is divided
into ten realms or the six stages of rebirth for
ordinary people and the four saintsSee Luc
Pham T Thanh.
Sau Giac Quan: Sadayatana (skt)Six sense-
organsSix entrancesSix facultiesSee Luc
Can.
Sau Hoa Knh Phap: Six things conducive to
communal livingSee Luc Hoa.
Sau Khong Cung Knh Phap: Agarava (p)
Theo Kinh Phung Tung trong Trng Bo Kinh, co
sau khong cung knh phap: song khong cung knh,
khong tuy thuan bac AO S; song khong cung
knh, khong tuy thuan PHAP; song khong cung
knh, khong tuy thuan TANG; song khong cung
knh, khong tuy thuan HOC PHAP; song khong
cung knh, BAT PHONG DAT; song khong cung
knh, khong tuy thuan s LE PHEPAccording to
the Sangiti Sutta in the Long Discourses of the
Buddha, there are six kinds of disrespect: behaves
disrepectfully and discourteously towards the
TEACHER; behaves disrespectfully and
discourteously towards the DHAMMA; behaves
disrespectfully and discourteously towards the
SANGHA; behaves disrespectfuly and
discourteously towards the TRAINING; behaves
disrespectfully and in not respect of
EARNESTNESS; and behaves disrespectfully and
not in respect of HOSPITALITY.
Sau Loai Chan ong: See Luc Chung Chan
ong.

Sau Loai Gia Suc: Sau loai gia sucSix kinds of
domestic animals The six domestic animalsSee
Luc Suc.
Sau Loai Tam Tanh: Carita (p)Theo Hoa
Thng Narada trong c Phat va Phat Phap, co
sau tam tanh hay sau e muc hanh thien: bam
tanh tham ai, bam tanh san han, bam tanh si me,
bam tanh co nhieu c tin, bam tanh thien ve tri
thc, bam tanh phong dat. Carita la ban chat co
hu cua mot ngi. Ban chat nay lo ra khi vao
trang thai bnh thng, khong co g lam xao ong.
Bam tanh moi ngi khac nhau la do ni hanh
ong hay nghiep trong qua kh khac nhau. Ni
mot so ngi th tham ai manh hn, trong khi vai
ngi khac th san han lai manh hnAccording
to Most Venerable Narada in The Buddha and His
Teachings, there are six kinds of natures, six kinds
of temperament, or six subjects of meditation:
lustful temperament (covetousness), hateful
temperament (ill-will), ignorant temperament
(ignorance), devout temperament
intellectual temperament (wisdom), discursive
temperament (distracted, loose, or unrestrainted).
Carita signifies the intrinsic nature of a person
which is revealed when one is in normal state
without being preoccupied with anything. The
temperaments of people differ owing to the
diversity of their past actions or kamma. In some
people raga or lust is predominant, while in others
dosa or anger, hatred.
Sau Loai Thc Pham: Six kinds of foodSee
Luc Tran.
Sau Luan Chng Ve Duy Tam: Six proofs for the
Mind-Only.Trong Kinh Lang Gia, co sau luan
chng ve Duy Tam: Th nhat, s viec cac s vat
khong nh ve dang be ngoai cua chung. Th nh,
tat ca cac s vat eu tng oi va khong co cai t
tnh nao mai mai phan biet mot cach tuyet oi s
vat nay vi s vat khac. Th ba, cac ten goi hay
danh va ac hnh anh hay tng ch la nhng dau
hieu gia danh va khong co thc tnh nao (phi hu)
trong t chung. Ngi ngu tng nhng g do chnh
cai tam bieu hien la nhng thc tnh khach quan.
Ngi tr biet rang cac ten goi, cac hnh tng va
cac tng trng phai c xem la nhng g ma
chung c nh t ban au. Th t, nhng g
khong c sinh ra th khong dnh dang g en
nhan qua, khong co ngi tao lap, tat ca ch la s
3357
kien lap cua tam. Th nam la Nhat Nguyen Luan
Tuyet oi hay s can thiet ve luan ly e at en
cai y niem toi hau ve nhat tnh. Th sau la Tam
Gii Duy Th T TamAccording to The
Lankavatara Sutra, there are six proofs for the
Mind-Only: First, things are not what they seem
to be. Second, all things are relative and have no
substance (svabhava) which would eternally and
absolutely distinguish on from another. Third,
names and images are mere signs (samketa) and
have no reality whatever (abhava) in themselves,
for they belong to the imagination (parikalpita).
The ignorant take what is presented by the mind
itself for objective realities. The wise know that
names and signs and symbols are to be taken for
what they are intended from the beginning.
Fourth, that which is unborn has nothing to do with
causation, there is no creator, all is nothing but the
construction (vyavasthana) of the mind. Fifth, the
absolutely idealistic monism. The logical
(faith), necessity of reaching the ultimate notion of unity.
Sixth, the three worlds are mind itself.
Sau Mi Ba Phap Hu Lau: Sixty-three kinds of
entitiesTheo Ty Kheo Bo e trong Vi Dieu
Phap, co sau mi ba phap hu lauAccording to
Bhikkhu Bodhi in Abhidhamma, there are sixty-
three entities:
1-4) Nhng phap bat thien co bon Lau Hoac : tham
duc hay Duc Lau, luyen ai duyen theo kiep
sinh ton hay Hu Lau, ta kien hay Kien Lau,
vo Minh hay Vo Minh LauThere are four
taints: the taint of sensual desire, the taint of
attachment to existence, the taint of wrong
views, and the taint of ignorance.
5-8) Co bon loai bao lu hay canh ngap lut: tran
lut cua tham duc, tran lut cua s luyen ai
duyen theo kiep sinh ton, tran lut cua ta kien,
va tran lut cua vo minhThere are four
floods: the flood of sensual desire, the flood
of attachment to existence, the flood of wrong
views, and the flood of ignorance.
9-12)Bon th troi buoc: troi buoc vao tham duc,
troi buoc vao luyen ai duyen theo kiep sinh
ton, troi buoc vao ta kien, va troi buoc vao vo
minhFour bonds: the bond of sensual
desire, the bond of attachment to existence,
the bond of wrong views, and the bond of
ignorance.

13-16)Co bon th that chat (than): that chat vao
tham duc, that chat vao s oan ghet, that chat
vao ta kien (cung kien nghi le), va that chat
vao giao ieu rang th la ch co giao phap
nay mi la chn ly.There are four bodily
knots or ties: the bodily knot of covetousness,
the bodily knot of ill-will, the bodily knot of
adherence to rites and ceremonies, the bodily
knot of dogmatic belief that This alone is the
truth.
17-20)Bon chap thu (than): chap thu vao tham
duc, chap thu vao ta kien oan han, chap thu
vao le nghi cung kien sai lam, va chap thu
vao giao ieu ban nga (cho rang co linh hon
trng ton)Four bodily clingings: clinging to
sense pleasures, clinging to wrong views,
clinging to rites and ceremonies, and clinging
to a doctrine of self.
21-26)Sau trien cai (chng ngai): chng ngai
cua tham duc, chng ngai cua s oan ghet,
chng ngai cua hon tram da di, chng
ngai cua phong dat lo au, chng ngai cua s
hoai nghi, va chng ngai cua s vo minh
Six hindrances: the hindrance of sensual
desire, the hindrance of ill-will, the hindrance
of sloth and torpor, the hindrance of
restlessness and worry, the hindrance of
doubt, and the hindrance of ignorance.
27-33)Bay thuy mien (tam tanh ngu ngam): luyen
ai duc lac, luyen ai theo kiep sinh ton, san
han, nga man, ta kien, hoai nghi, va vo
minhSeven latent dispositions: sensual lust,
attachment to existence, aversion, conceit,
wrong views, doubt, and ignorance.
34-43)Mi thang thuc hay day troi buoc, theo
Kinh Tang: luyen ai duyen theo duc lac,
luyen ai duyen theo sac gii, luyen ai duyen
theo vo sac gii, troi buoc bi san han, troi moi nguy hiem: Th nhat, v ngh rang tri qua
buoc bi nga man, troi buoc bi ta kien, chap lanh, nen ngi ta khong chu lam viec. Th nh,
thu nhng le nghi cung kien sai lam, troi buoc
bi hoai nghi, troi buoc bi phong dat, va troi chu lam viec. Th ba, v ngh rang hay con qua
buoc bi vo minhTen fetters, acording to
the Suttanta method: the fetter of sensual lust,
attachment to fine-material existence,
attachment in immaterial existence, the fetter
of aversion, the fetter of conceit, the fetter of
wrong views, adherence to rites and
3358
ceremonies, the fetter of doubt, the fetter of
restlessness, and the fetter of ignorance.
44-53)Mi troi buoc, theo Vi Dieu Phap: troi
buoc bi luyen ai duyen theo duc lac, luyen ai
duyen theo kiep sinh ton, troi buoc bi san
han, troi buoc bi nga man, troi buoc bi ta
kien, chap thu nhng le nghi cung kien sai
lam, troi buoc bi nghi hoac, troi buoc bi o
k ganh ghet, troi buoc bi tham lam bon xen
(xan tham), va troi buoc bi vo minhTen
fetters, according to the Abhidhamma: the
fetter of sensual lust, attachment to existence,
the fetter of aversion, the fetter of conceit, the
fetter of wrong views, adherence to rites and
ceremonies, the fetter of doubt, the fetter of
envy, the fetter of avarice, and the fetter of
ignorance.
54-63)Mi o nhiem: tham ai, san han, si me, nga
man, ta kien, nghi hoac, hon tram, phong dat,
khong ho then toi loi, va khong s hau qua
cua toi loiTen defilements: the defilement
of Greed, of hatred, of delusion, of conceit, of
wrong views, of doubt, of sloth, of
restlessness, of shamelessness, and
fearlessness of wrong doing.
Sau Mi Hai Kien Chap: Sixty-two viewsSee
Luc Thap Nh Kien.
Sau Nam Kho Hanh: The six years of
sakyamunis austerities before his enlightenment.
Six Years of Ascetic praticing of the Buddha
(Ascetic period of the Buddha)See Luc Nien
Kho Hanh.
Sau Neo Luan Hoi: Six Realms of Existence
See Luc ao, and Luc Pham T Thanh.
Sau Nguy Hiem Cua Thoi Quen Li Bieng: Six
dangers when one attaches to idlenessTheo
Kinh Thi Ca La Viet, thoi quen li bieng co sau
v ngh rang tri qua nong, nen ngi ta khong
sm nen ngi ta khong chu lam viec. Th t, v
ngh rang a qua tre e lam viec. Th nam, v
ngh rang toi qua oi nen khong the lam viec. Th
sau, v ngh rang qua no e lam viec According
to the Sigalaka Sutra, there are six dangers when
one attaches to idleness: First, thinking its too
cold, one does not work. Second, thinking its too
 3359

hot, one does not work. Third, thinking its too bewails his loss; one wastes ones present wealth;
early, one does not work. Fourth, thinking its too ones word is not trusted in the assembly; one is
late, one does not work. Fifth, thinking Im too despised by ones friends and companions; and
hungry, one does not work. Sixth, thinking Im one is not in demand for marriage. Because a
full, one does not work. gambler cannot afford to maintain a wife.
Sau Nguy Hiem Khi Du Hanh Tren ng Pho Sau Nguy Hiem Khi La Ca nh am Hy Vien:
Phi Thi: Six dangers when one wanders the Theo Kinh Thi Ca La Viet, co sau nguy hiem khi
streets at unfitting timeTheo Kinh Thi Ca La la ca nh am la luon luon tm xem cho nao co
Viet, du hanh tren ng pho phi thi co sau moi mua, cho nao co ca, cho nao co nhac, cho nao co
nguy hiem: Th nhat, t mnh khong c che ch tan tung, cho nao co nhac tay, cho nao co trong
ho tr. Th nh, v con khong c che ch ho tr. According to the Sigalaka Sutra, there are six
Th ba, tai san khong c che ch ho tr. Th t, dangers when one frequents fairs and parties. One
b tnh nghi la tac nhan cua ac s. Th nam, nan is always thinking, where is there dancing, where
nhan cua cac tin on that thiet. Th sau, t rc is there singing, where are they playing music,
vao than nhieu kho naoAccording to the where are they reciting, where is there hand-
Sigalaka Sutra, there are six dangers when one clapping, and where are the drums?
wanders the streets at unfitting time: First, one is Sau Nguy Hiem Khi Than Can Ac Hu: Six
Defenseless and without protection. Second, wife dangers when one keeps bad companyTheo
and children are defenseless and without Kinh Thi Ca La Viet, co sau moi nguy hiem khi
protection. Third, ones property is defenseless than can ac hu (ban xau): Th nhat, nguy hiem
and without protection. Fourth, one is suspected of cua nhng ke c bac. Th nh, nguy hiem cua
crimes. Fifth, false reports are pinned on one. nhng ke loan hanh. Th ba, nguy hiem cua nhng
Sixth, one encounters all sorts of unpleasantness. ke nghien ru. Th t, nguy hiem cua nhng ke
Sau Nguy Hiem Khi am Me Cac Loai Ru va tra nguy. Th nam, nguy hiem cua nhng ke lng
Thuoc: Six dangers when one attaches to gat. Th sau, nguy hiem cua nhng ke bao ong
addiction of alcoholic drinks and drugsTheo According to the Sigalaka Sutra, there are six
Kinh Thi Ca La Viet, co sau nguy hiem khi am dangers when one keeps bad company: First, the
me cac loai ru va thuoc: tai san hien tai b ton danger of gamblers. Second, the danger of any
that, tang trng s gay go, benh tat de xam nhap, glutton. Third, the danger of the drunkard. Fourth,
thng ton danh d, e lo am tang, va tr lc ton the danger of cheaters. Fifth, the danger of
haiAccording to the Sigalaka Sutra, there are tricksters. Sixth, the danger of the bully.
six dangers when one attaches to addiction of Sau Nguyen Ly: Theo Giao S Junjiro Takakusu
alcoholic drinks and drugs: present waste of trong Cng Yeu Triet Hoc Phat Giao, co sau
money, increased quarrelling, liability to sickness, nguyen ly tong quat cho cac tong phai Phat Giao
loss of good name, indecent exposure of ones ai Tha: Duyen Khi, Vo Nga, Tng oi, Nh
person, and weakening of the intellect. Thc, Vien Dung, va Niet Ban hay Giai Thoat
Sau Nguy Hiem Khi am Me C Bac: Six Cu CanhAccording to Prof. Junjiro Takakusu
dangers when one attaches to gamblingTheo in The Essentials of Buddhist Philosophy, there
Kinh Thi Ca La Viet, co sau moi nguy hiem khi are six general principles, commonly especially to
am me c bac: ke thang th sanh thu oan; ngi all schools of Mahayana: the Principle of
bai th sanh tam sau muon; tai san hien tai b ton Causation, the Principle of Indeterminism of the
that; tai hoi trng hay trong ai chung, li noi Differentiated, the Principle of Reciprocal
khong hieu lc; bang hu ong lieu khinh miet; Identification, the Principle of True Reality, the
van e ci ga khong c tn nhiem, v ngi Principle of Totality, and the Principle of Perfect
am me c bac khong the quan xuyen lo lang Freedom.
c v conAccording to the Sigalaka Sutra, Sau Phap a en Chanh Quan nh Tnh:
there are six dangers when one attaches to Theo kinh Trng Bo, co sau phap a en chanh
gambling: the winner makes enemies; the loser quan nh tnh: Th nhat la tri kien ve Thanh ien
 3360

trong v Ty Kheo a van. Th nh la tham van Sau Phap Vo Vi Trong Duy Thc Hoc: Trong
nhieu ve Phat, Phap va Thanh Tang. Th ba la Duy Thc Hoc, co sau phap vo vi: h khong vo vi,
tinh thong gii luat do hanh tr va nghien cu cac trach diet vo vi, phi trach vo vi diet phap, bat ong
gii ieu. Th t la than can cac v nhieu kinh diet vo vi, tng tho diet vo vi, va chn nh vo
nghiem va c hanh trong Tang chung. Th nam viThe six Unconditioned Dharmas:
la bau ban than thien va ay li ch vi nhng v unconditioned Empty Space (akasha (skt),
tinh thong gii luat. Th sau la am luan cac van unconditioned Extinction which is attained through
e ve Gii LuatAccording to the Digha Nikaya, selection (pratisamkhyanirodha (skt),
there are six things that lead to right reflection on unconditioned Extinction which is Unselected
tranquility: First, knowledge of the holy scriptures (apratisamkhyanirodha (skt), unconditioned
in the well-learned Bhiksu. Second, questioning Unmoving Extinction (aninjya (skt), unconditioned
much about the Buddha, the Dharma and the Extinction of Feeling (samjnavedayitanirodha
Sangha of Real Saints. Third, mastering the (skt), and unconditioned True Suchness (tathata
discipline due to the practice and study of the (skt).
rules. Fourth, association with those more Sau Suy T en Hy: Somanassupavicara (p)
experienced and virtuous in the Order. Fifth, Theo Kinh Phung Tung trong Trng Bo Kinh, co
sympathetic and helpful companionship with sau suy t en hy: Th nhat la khi mat thay sac,
experts of the rules. Sixth, talks referring to hoan hy khi len, sac ay c suy t. Th nh la
matters of Rules. khi tai nghe tieng, hoan hy khi len, am thanh ay
Sau Phap a en S Hoa Hp: Sau ieu thanh c suy t. Th ba la khi mui ngi hng, hoan
that giup cho anh em hoa hpTrong Luat Tang, hy khi len, mui hng ay c suy t. Th t la
c Phat a nhac nh sau nguyen tac thanh that khi li nem v, hoan hy khi len, v ay c suy
e song hoa hp: ngon ng t bi, hanh vi t bi, y t. Th nam la khi than xuc cham, hoan hy khi
ch t bi va cam thong, cong hng tai san, cung len, s xuc cham ay c suy t. Th sau la khi y
gi gii thanh tnh, va cung gi chanh kien In nhan phap, hoan hy khi len, phap ay c suy
Vinaya, the Buddha reminded six things of tAccording to the Sangiti Sutta in the Long
sincerity that will help to lead a Brotherhood to Discourses of the Buddha, there are six
harmony: sincerity of speech, sincerity and pleasurable investigations: First, when, on seeing
kindness of action, sincerity and sympathy of a sight-object with the eye, one investigates a
spirit, equal sharing of common property, corresponding object productive of pleasure.
following the same pure precepts, and having right Second, when, on hearing a sound-object with the
views. ear, one investigates a corresponding object
Sau Phap Mat Hanh Cua Phai Naropa: Six productive of pleasure. Third, when, on smelling a
dharmas of Naropa orderTu tap Mat giao c smell-object with the nose, one investigates a
ngai Naropa day cho Marpa Chogi Lodro va c corresponding object productive of pleasure.
v nay truyen sang Tay tang. Nhng phap tu nay Fourth, when, on tasting a taste-object with the
ac biet quan trong oi vi trng phai Kagyupa. tongue, one investigates a corresponding object
Sau phap o la sc nong, than huyen gia, giac productive of pleasure. Fifth, when, on touching a
mong, anh sang trong suot, than trung am, va touch-object with the body, one investigates a
chuyen thcTantric practices taught to Marpa corresponding object productive of pleasure.
Chogi Lodro by Naropa (1016-1100) and brought Sixth, when, on knowing a mind-object with the
to Tibet by him. They are particularly important to mind, one investigates a corresponding object
the Kagyupa order. The six are: heat (candali), productive of pleasure.
iIllusory body (maya-deha), dream (svapna), clear Sau Suy T en u: Theo Kinh Phung Tung
light (prabhasvara), intermediate state trong Trng Bo Kinh, co sau suy t en u: Th
(antarabhava), and transference of consciousness nhat la khi mat thay sac, u khi len, sac ay c
(samkrama). suy t. Th nh la khi tai nghe tieng, u khi len,
am thanh ay c suy t. Th ba la khi mui ngi
 3361

hng, u khi len, mui hng ay c suy t. Th investigates a corresponding object productive of
t la khi li nem v, u khi len, v ay c suy indifference. Sixth, when, on knowing a mind-
t. Th nam la khi than xuc cham, u khi len, s object with the mind, one investigates a
xuc cham ay c suy t. Th sau la khi y nhan corresponding object productive of indifference.
phap, u khi len, phap ay c suy t Sau Ta Kien Ve T Nga: Six wrong views on the
According to the Sangiti Sutta in the Long selfSee T Nga Luc Ta Kien.
Discourses of the Buddha, there are six Sau Tang Tri Duc Gii: Sau coi tri duc gii:
unpleasurable investigations: First, when, on T Thien vng (bon ngi canh gi quanh trien
seeing a sight-object with the eye, one nui Tu Di), Ba mi ba v tri tren nh Tu Di,
investigates a corresponding object productive of Tri Diem Ma (thng xuyen song trong trang thai
displeasure. Second, when, on hearing a sound- hanh phuc), Tri au Suat (nhng v tri thoa
object with the ear, one investigates a man), Tri vui sang tao ao thuat, va Thien Ma
corresponding object productive of displeasure. (tri Mara)Six Deva Realms of desire: the four
Third, when, on smelling a smell-object with the celestial kings, who are the protectors of the four
nose, one investigates a corresponding object directions and live on the slope of Mount Meru;
productive of displeasure. Fourth, when, on tasting the thirty-three gods who live on the summit of
a flavour with the tongue, one investigates a Mount Meru; the Yamas or Suyamas who are in
corresponding object productive of displeasure. the state of continual happiness; the peaceful and
Fifth, when, on touching a touch-object with the contented gods; gods who take joy in magical
body, one investigates a corresponding object creations; and the gods who attempt to dominate
productive of displeasure. Sixth, when, on each other.
knowing a mind-object with the mind, one Sau Th Chan ong: Sau th chan ongSix
investigates a corresponding object productive of kinds of tremblingSee Luc Chung Chan ong.
displeasure. Sau V S Chnh Trong T Vien: Sau v s cai
Sau Suy T en Xa: Theo Kinh Phung Tung quan t vien: o T, Giam T, Pho T, ng T
trong Trng Bo Kinh, co sau suy t en xa: Th (Duy Na), ien Toa, va Trc Tue Six main
nhat la khi mat thay sac, xa khi len, sac ay c officers in a temple: Chief officer (Head monk of
suy t. Th nh la khi tai nghe tieng, xa khi len, the temple), Prior, Assistant Prior, Supervisor of
am thanh ay c suy t. Th ba la khi mui ngi monks in the temple, Head cook, and Caretaker.
hng, xa khi len, mui hng ay c suy t. Th Sau Y Ngha Cua Ch The Ton: T tai, rc r
t la khi li nem v, xa khi len, v ay c suy hao quang, trang nghiem, vang danh, kiet tng,
t. Th nam la khi than xuc cham, xa khi len, s va ton quThe six meanings of the Honoured
xuc cham ay c suy t. Th sau la khi y nhan One or Bhagava: at ease and comfortable, radiant
phap, xa khi len, phap ay c suy t halo, upright and adorned, renowned, auspicious,
According to the Sangiti Sutta in the Long honoured and noble.
Discourses of the Buddha, there are six indifferent Say am Duc Lac Va Nga Lac: Be attached to
investigations: First, when, on seeing a sight- sensual pleasures and selfish pleasureV nhng
object with the eye, one investigates a chung sanh say am duc lac va nga lac ma th
corresponding object productive of indiffernce. hien kho hanh. ay la mot trong mi ly do khien
Second, when, on hearing a sound-object with the ch ai Bo Tat th hien kho hanh. Ch Bo Tat
ear, one investigates a corresponding object dung phng tien kho hanh nay e ieu phuc va
productive of indifference. Third, when, on lam cho chung sanh an lacFor the sake of
smelling a smell-object with the nose, one sentient beings who are attached to sensual
investigates a corresponding object productive of pleasures and selfish pleasure. This is one of the
indifference. Fourth, when, on tasting a flavour ten reasons Great Enlightening Beings practice
with the tongue, one investigates a corresponding austerities. Enlightening Beings use these
object productive of indifference. Fifth, when, on expendient means of austerities to pacify all
touching a touch-object with the body, one sentient beings.

Sac: Rupa (skt)FormHnh tng cua vat chat.
Co nhieu loai sac (vat chat, hnh the, hay hnh
dang vat thematter, form, or material shape)
AppearanceObjectSac la hnh the, nhng
thng dung theo ngha the chat, co mot v tr
trong khong gian, va ngan ngai v i nhng hnh the
khac. Vay, sac co the tch, do o co han cuoc, b
tuy thuoc. Sac phat hien khi hoi u nhng nhan
duyen nao o, va tuy nhng nhan duyen ay ma tru
mot thi gian, roi tieu diet mat. Sac von vo
thng, le thuoc, h gia, tng oi, nghch ao va
sai bietForm is used more in the sense of
substance, or something occupying space
which will resist replacement by another form.
So it has extension, it is limited and conditioned. It
comes into existence when conditions are
matured, as Buddhists would say, and staying as
long as they continue, pass away. Form is
impermanent, dependent, illusory, relative,
antithetical, and distinctive.
Sac Ai: Rupa-tanha (p & skt)Loving of form
Craving after formCraving for sightsCraving
for the world of formTru men sac gii.
Sac Ai Ket: Ruparaga (skt)Bond of loving of
formTham muon coi sacDesire for fine
material existence.
Sac Ai Tru: T hoac hay Ai duc trong sac gii,
mot trong bon loai tru trong vong sanh t tam
giiThe desires in the form-realm, one of the
four abidings found in the three realms of
mortality.
Sac Ai Tru a: Duc vong va luyen ai trong coi
sac giiThe desires in the form realm. Clinging
or attachment in the form-realm.
Sac Am: See Sac Uan.
Sac Bao: Sac DiemVat chat vo thng nh bao
nh diem (nh bong bong nh anh la)The
material as a bubble, or a flame; impermanent.
Sac Bat D Khong, Khong Bat D Sac: Sac tc
th khong, khong tc th sac, tho, tng, hanh, thc
diec phuc nh th. Sac chang khac khong, khong
chang khac sac; tho, tng, hanh, thc lai cung
nh vayForm does not differ from emptiness
(the void), emptiness does not differ from form;
form itself is emptiness, emptiness itself is form;
the same is true for feelings, conceptions,
impulses and consciousnessSee Sac Tc Th
Khong, Khong Tc Th Sac.
3362
Sac Bat Nh Kh: Sac ke nh chang matForm
is not gone.
Sac Cai: Cai gia che ay cai that. Ban chat cua
vat chat la che ay va lam cho chung sanh me
muoiThe seeming concealing reality. The
concealing, or misleading, character of the visible
or material.
Sac Canh: Rupa-visaya (skt)Material objects
Canh sac, canh gii co hnh sac (cac phap xanh,
vang, o, trang eu la canh gii oi vi nhan
can)Visible objects, the realm of vision or form.
Sac Can: Vatthurupa (skt)The material basis of
mind.
Sac Cap Vo Sac Bat D: Sac cung vo sac kho ng
khacForm and non-form are not different.
Sac Chung: Shiki-Shu (jap)See Sac Uan.
Sac Cu: Vat theMaterial objects.
Sac Cu Canh Thien: Akanistha (skt)
Aksanirtha (skt)A Ca Ni Tra ThienHeaven
above thoughtThe highest of the
BrahmalokasThe highest heaven of the world of
formNo Thought HeavenThoughtless
HeavenHeaven of the most rarefied form
(where forms becomes more refined, more subtle
and more lofty)Tang tri sac gii cao nhat (cc
nh cua sac gii). Akanishtha ngha en la
khong phai cai t nhat hay khong phai cai nho
nhat, va coi tri nay la coi cho tot cung cao nhat
cua sac gii ma tieng Phan goi la Rupadhatu hay
Rupaloka, tc la the gii cua hnh sacThe
highest of the material heavens. Akanishtha
literally means not the least or not the
smallest, and the heaven so designated is
regarded as situated at the highest end of the
Rupadhatu or Rupaloka, the world of Form.
Sac Duc: Attraction to ColourSexual desire
Lusts of fleshPassionS ham muon hap dan
cua mau sac hay ham muon nhuc the hay xac
thtThe sensual attraction of colour or sexual
desire. In Buddhist point of view, no desire is as
deep-rooted as sex.
Sac Duy: Sensation of form.
Sac Duy ac Li: Savitr (skt)Activities of the
sunS hoat ong cua mat tri.
Sac anh Thien: Summit of heavennh th t
va la nh cao nhat cua coi sac giiThe fourth
and the highest heaven in the world of form.

Sac Gii: Rupa-bhumi (skt)Rupadhatu, or
rupaloka (skt)Zuk kham (tib)Form realm
The world of Beauty (form)Coi hu hnhSac
gii, e nh gii trong tam giiFine material
sphereThe visible form elementWorld of
form or material worldSac gii, e nh gii
trong tam gii. Sac gii la mot trong tam gii theo
truyen thong vu tru hoc Phat giao. Sac gii c
xem nh la phap gii cao hn the gii trong o
con ngi sanh song, hay duc gii. Theo Phat giao
th sac gii thien lay sac gii Thien lam oi tng.
Canh gii ben tren Duc gii gom T Thien Thien.
ay la coi cua thien than bac thap (Chung sanh
trong coi nay khong co dam duc va thc duc, ch
co than than the vat chat tot ep thu thang, coi
nc cung ien nguy nga. Tom lai trong coi nay
tham duc vat chat khong ngng t thanh, nhng
cha giai thoat het cac moi phien trc cua vat
chat vi te. Y c theo tinh than tu dng cao cap,
coi nay chia lam t thien thien)Rupa-dhatu is
one of the three worlds (triloka) of traditional
Buddhist cosmology. This realm is considered to
be higher that the one in which human beings live,
i.e., the desire realm or kama-dhatu. According to
Buddhism, the four form-realm-meditations have
the form-heaven as their objective. The realm of
form or matter. It is above the lust world. It is
represented in the Brahamlokas (t thien thien)
The realm of the lesser deities.
Sac Gii Hu: Form-sphere existenceExistence
in the realm of formSee Sac Hu.
Sac Gii Thap Bat Thien: Mi tam tang t thien
sac giiEighteen Heavens of form.
1-3) Ba coi S Thien Thien: Pham Chung Thien,
Pham Phu Thien, va ai Pham Thien The
first dhyana heavens: Brahmaparisadya,
Brahmapurohita or Brahmakayika, and
Mahabrahma.
4-6) Ba coi Nh Thien Thien: Thieu Quang Thien,
Vo Lng Quang Thien, va Quang Am
ThienThe second dhyana
Parittabha, Apramanabha, and Abhasvara.
7-9) Ba coi Tam Tam Thien Thien: Thieu Tnh
Thien, Vo Lng Tnh Thien, va Bien Tnh
ThienThe third dhyana
Parittasubha, Apramanasubha,
Subhakrtsna.
3363
10-18)Chn coi T Thien Thien: Vo Van Thien,
Phuc Sanh Thien, Quang Qua Thien, Vo
Tng Thien, Vo Phien Thien, Vo Nhiet
Thien, Thien Hien Thien, Sac Cu Canh
Thien, va ai Muc Tai ThienThe fourth
dhyana heavens: Anabhraka, Punyaprasava,
Brhatphala, Asanjnisattva, Avrha, Atapa,
Sudrsa, Akanistha, and Mahamahesvara.
Sac Gii Thien: Rupa-brahmaloka (p)Heavens
of formSee Sac Gii Thap Bat Thien.
Sac Gii Thien: Rupa-dhyana (skt)Rupa-jhana
(p)Thien trong coi sac giiMeditation in the
realm of form.
Sac Gii Vo Sac Gii Thien nh: Abstract
meditation in the realms of form and beyond
formThien nh trong coi Sac gii hay Vo Sac
gii.
Sac Hu: Rupa-bhavo (p)Becoming in the
world of formHien hu sac gii hay loai hu
tnh co sacFine-material becoming, the kind of
becoming possessed of fine materialSee Tam
Chung Hien Hu.
Sac Khong Ngoai ao: Mot trong mi loai ngoai
ao, phu nhan sac hu, tm cau s t kiem soat va
cho rang ay la niet ban (dung sac pha hu duc,
dung khong pha sac hu)One of the ten kinds of
heretics, who denied material existence, and
consequently sought self-control, or nirvana.
Sac Kim Cang Bo Tat: Rupa-vajra-bodhisattva
(skt)Name of a Bodhisattva.
Sac Lc: Power of personal appearanceSee
Thap Lc Bo Tat.
Sac Lc Dung Kien Than: Physical Strength
Courage and Health Deity (Spirit).
Sac Mang Can: Rupa-jivitindriya (skt)Sinh lc
cua kha nang the xacVital power of physical
faculties.
Sac Menh Can: See Sac Mang Can.
Sac Nhap: Cho hay ni ma can tran gap nhau th
goi la Sac Nhap hay Sac X, mot trong thap
heavens: nh nhn duyenThe entrances, or places, where
the organs and objects of physical sense meet, one
of the twelve nidanas.
Sac Phap: Rupani (skt)Pratigha (skt)Hien
heavens: hu vat chatMaterial existenceMaterial or
and things which have formMatter or form which
has substantial resistanceHu (sac hu)Ch
phap c chia lam hai loai: sac phap va tam

phap. Sac phap la nhng g co chat ngai. ay cung
la mot trong tam hu. Cung la mot trong ba lau
hoac nuoi dng dong sanh t luan hoiAll things
are divided into two classes: physical dharma and
mental dharma. Physical dharma which has
substance and resistance. This is also one of three
kinds of existence. Also one of the three
affluences that feed the stream of mortality or
transmigrationSee Tam Phap and Tam Chung
Hien Hu.
Sac Quang: Than quang hay anh hao quang, oi
lai vi tam quang; moi v Phat eu co ay u ca Sutta, the Buddha taught: O, Bhiksus, is the form
haiPhysical light in contrast with light of the
mind; every Buddha has both.
Sac Quang Minh: Physical lightThan quang
hay anh hao quang ni than, ngc lai vi tam
quang minh. Moi v Phat eu co ca hai th sac
quang va tam quangAs contrasted with light of
the mind. Every Buddha has both physical light
and light of the mind.
Sac Sac: Cac hnh sac khac nhauVarious forms.
Sac S Duyen: Ruparammana (skt)Sac Tran
The visible objectMot trong luc tran, cac mau
sac (xanh, o, vang, trang, v.v.) va hnh sac hap
dan cua nam n (mang tanh o nhiem)The visual
objectThe quality of form, color, or sexual
attraction.
Sac Va Tam Phap An: Forms and trilaksana
Theo kinh Vo Nga Tng, c Phat day: Nay
cac Ty Kheo, sac khong phai la nga. V nay cac
Ty Kheo, neu sac la nga, th than nay se khong b
benh va chung ta co the noi c mong sac cua ta
c nh vay, c mong sac cua ta khong phai
nh vay. Nhng v nay cac Ty Kheo, sac than
khong phai la Nga cho nen than nay b benh va
chung ta khong the noi c mong cho sac cua ta
c nh vay, hay c mong cho sac ta khong
phai nh vay. Lai na nay cac Ty Kheo, cac ong
ngh the nao? Sac la thng hay vo thng? Bach
c The Ton: Sac la vo thng. Cai g vo view.
thng th tao kho au hay lac thu? Bach c
The Ton: No tao kho au. Vay cai g vo thng,
kho au, chu s bien hoai th co the nao suy ngh
theo cach nay: Cai nay la cua toi, cai nay la t
nga cua toi, c chang? Bach c The Ton:
Khong the nh vay c. Nh vay bang phng
phap phan tch, c Phat a nhn nhan s hien
dien cua kho au tren i nay. Ngai cho thay rang
3364
luyen ai moi vat ma khong co chanh kien ve thc
chat cua chung la nguyen nhan cua kho au. Tanh
vo thng va bien oi von co san trong ban chat
cua van hu. ay la ban chat cua chung ta va ay
la chanh kien. Neu chung ta khong chap nhan ieu
nay, chac chan chung ta se gap nhieu ieu xung
ot mau thuan v chung ta khong the nao thay oi
c ban chat cua van hu va ket qua la niem hy
vong xa dan khien cho chung ta au kho. Vay giai
phap duy nhat la cho phai ieu chnh quan iem
cua chnh mnhAccording to the Anattalakkhana
not the self. If the form, o Bhiksus, were the self,
the body would not be subject to disease and we
should be able to say Let my body be such and
such a one, let my body not be such and such a
one. But since this body, o Bhiksus, is not the self,
therefore, the body is subject to disease, and we
are not able to say Let my body be such and such
a one, let my body not be such and such a one.
The Buddha further said: Now what do you think,
o Bhiksus, is the body permanent or perishable?
It is perishable, Lord. The Buddha added: And
that which is perishable, does that cause pain or
joy? It causes pain, Lord. And that which is
perishable, painful, subject to change, is it
possible to regard that in this way: This is mine,
this am I, this is myself? That is impossible,
Lord. By the method of analysis the Buddha
pointed out to his disciples that attachment to
things without a correct view as to their true
nature is the cause of suffering. Impermanence
and change are inherent in the nature of all things.
This is their true nature and this is the correct
view, and as long as we are at variance with it, we
are bound to run into conflicts. We cannot alter or
control the nature of things, and the result is
disappointment or suffering. The only solution to
this problem lies in correcting our own point of
Sac Tam: Sac (phap co hnh chat gay tr ngai va
khong co tri giac). Tam (phap khong co hnh chat,
khong the thay c, nhng co tri giac). ch
phap th goi la Sac Tam, trong cac loai hu tnh
th goi la Than TamMatter or material. Mind
or immaterial. In inanimate we call Material and
immaterial, in living things or animate we call
Matter and mind.

Sac Tam Bat Nh: Sac tam khong hai, do vay van
phap duy tam cung lai la duy sac (da vao duy
thc vo canh do ngai Ho Phap lap ra, va duy canh
vo thc do ngai Thanh Bien lap ra)All things
are matter because mind and matter are identical,
for matter is mind.
Sac Thanh: Thay va nghe cThe visible and
audible.
Sac, Thanh, Danh, Li: Form, sound, fame, profit
or fortune.
Sac, Thanh, Hng, V, Xuc, Phap: Shiki-Sho-
Ko-Mi-Shoku-Ho (jap)Forms, sounds, scents,
tastes, textures (touches), and mental objects.
Sac Than: Rupakaya (skt)Zugku (tib)Than do
cac sac phap nh t ai ngu tran tao ra cua Phat,
oi lai vi phap than hay chan than cua Phat (phan
tam linh phi vat chat va bat t)The physical
body (of the Buddha), as contrasted with the
dharma-kaya, the immaterial, spiritual, or
immortal body.
Sac Than Thanh Tnh: Thanh tnh sac than v tuy
s nghi e th hienPurity of physical
embodiment, appearing according to need.
Sac Th Sac, Khong Th Khong: Matter is matter,
immaterial is immaterial.
Sac Thc Tru: PhenomenonKhi duyen sac,
thc khi len va an tru, thc ay lay sac lam canh,
lay sac lam s y, lay sac lam can c tho hng;
c tang trng, tang thnh, va tang quang
Consciousness gains a footing in relation to
materiality, with materiality as object and basis, as
a place of enjoyment; and there it grows,
increases, and flourishes.
Sac Tran: Ruparammana (skt)Form objects
The visual objectMot trong luc tran, cac mau
sac (xanh, o, vang, trang, v.v.) va hnh sac hap
dan cua nam n (mang tanh o nhiem)The
quality of form, color, or sexual attractioSee
Sac S Duyen.
Sac Tu Bach Trng Thanh Quy: Hyakujo
Shingi (jap)See Bach Trng Thanh Quy.
Sac Tu: Hp the hu hnhMaterial compound.
Sac T: Volition based on sights.
Sac T: c trieu nh cong nhan vi sac
phongTo be royally recognized with honor.
Sac T Bien: Bien sac tRoyal charter board.
Sac T Quan Am Co T: Quan Am Sac T T
Ten cua mot ngoi chua toa lac trong th xa Ca
3365
Mau, tnh Ca Mau, Nam Viet NamName of a
temple located in Ca Mau town, Ca Mau province,
South Vietnam.
Sac T Tap Phc: See Tap Phc.
Sac T T An T: See T An Sac T T.
Sac T T: Chua c sac t (an vua ban)
Royal chartered pagoda.
Sac T Tai V: Giai oan khong con b can ngai
bi sac tngStage of unimpeded form.
Sac T Tng: Rupasvabhava (skt)T tnh cua
the gii ben ngoaiThe self-nature of the xternal
world.
Sac Tc Th Khong, Khong Tc Th Sac : Rupam
eva sunyata, sunyataiva rupam (p & skt)Shiki-
Soku-Ze-Ku, Ku-Soku-Ze-Shiki (jap).
(I) Theo quan iem Kinh ien PaliIn the point
of view of the Pali scriptures: Kinh ien Pali
a tuyen bo sau can, sau tran va sau thc
cung nh nam uan eu la khong tanh nh sau:
Mat la khong phai nga va bat c cai g thuoc
ve nga; sac khong phai la nga va bat c cai g
thuoc ve nga; thc khong phai la nga va bat
c cai g thuoc ve nga. Trong Bat Nha Tam
Kinh, c Phat bao ngai Xa Li Phat: Nay
Xa Li Phat! The gii hien tng hay sac
tng nay la khong, va khong qua thc la the
gii hien tng. Khong khong khac vi the
gii hien tng hay Sac, the gii hien tng
hay Sac khong khac vi Khong. Cai g la the
gii hien tng th cai o la Khong, cai g
Khong th cai o la the gii hien tng. Tam
Kinh giai thch y niem Tanh Khong rong ra
nh sau: Sac chang khac vi khong, hoac
Khong chang khac vi sac va Tanh khong
cua ch phap khong sanh khong diet, khong
nhiem, khong tnh, khong tang, khong giam,
ngha la sac khong co ban chat cua chnh no,
no sanh khi la do duyen sanh, do o sac la
khong hoac ong ngha vi khong. Nh vay,
khach the, chu the va thc eu tuy thuoc lan
nhau. Thc te cua cai nay la phu thuoc vao
cai khac; neu cai nay gia th nhng cai khac
cung la gia. Chu the nhan thc va y thc cua
khach the ben ngoai han cung la gia. V vay,
khi mot ngi nhan thc ben trong hoac ben
ngoai eu la vong tng, th se thay khong co
g ca, tao tac va huy diet, nhiem va tnh, tang
va giam... Do the, noi rang Tanh khong cua
 3366

ch phap khong sanh, khong diet, khong be either real or unreal at the same time.
nhiem, khong tnh, khong tang, khong giam. Here, Sunyata must be defined as
Tuy nhien, tren thc te chung ta khong the noi Pratityasamutpada. There is the intimate
rang mot phap va la that va ong thi va la connection that exists between causality and
khong that. ay tanh khong phai c nh sunyata. The one presupposes the other; the
ngha nh ly duyen khi. Co s lien he mat two are inseparably connected. Sunyata is the
thiet ton tai gia ly duyen khi va tanh khong. logical consequence of the Buddhas view of
Cai nay bao ham cai kia, ca hai khong the causality and effection.
tach ri nhau. Tanh khong la he qua hp ly (II) Theo quan iem Kinh ien ai Tha In the
cua quan iem cua c Phat ve ly duyen point of view of the Mahayana scriptures:
khiThe Pali scripture declares six sense- Tanh khong la chu e trung tam cua he thong
organs, six sense-objects and six triet hoc ai Tha. T nay c dung trong
consciousnesses as well as five aggregates he thong Bat Nha Ba La Mat e ch mot trang
are Sunyata as Eye is void of self and thai ni ma tat ca cac chap thu c xem nh
anything belonging to self; form is void from ban chat that cua hien tng la hoan toan b
self and anything belonging to self; visual choi bo. Noi cach khac, neu chung ta biet ch
consciousness is void of self and anything phap thng khong co tng co nh la chung
belonging to self. Matter is just the ta gieo c chung t tue giac nh Kinh Dieu
immaterial, the immaterial is just matter Phap Lien Hoa day: Biet ch phap khong co
(form is emptiness and the very emptiness is tng co nh thng hang, hat giong ve Phat
form). In the Heart Sutra, the Buddha told tanh se sanh khi. Trong Bat Nha Tam Kinh,
Sariputra: Sariputra! This phenomenal world c Phat bao ngai Xa Li Phat: Nay Xa Li
or form is emptiness, and emptiness is truly Phat! The gii hien tng hay sac tng nay
the phenomenal world. Emptiness is not la khong, va khong qua thc la the gii hien
different from the phenomenal world, the tng. Khong khong khac vi the gii hien
phenomenal world is not different from tng hay Sac, the gii hien tng hay Sac
emptiness. What is the phenomenal world that khong khac vi Khong. Cai g la the gii hien
is emptiness, what is emptiness that is the tng th cai o la Khong, cai g Khong th cai
phenomenal world. The Hrdaya Sutra o la the gii hien tng. Theo Thien s
expands this concept by emphasis that Rupa Tang Xan trong Tn Tam Minh, khong tru
does not differ from Sunya, or Sunya does ni nao nhng tru khap ni. Mi phng
not differ from rupa and Sunya of all things ang ngay trc mat ban. Cai nho nhat cung
is not created, not annihilated, not impure, not giong nh cai ln nhat ni ma vo minh b
pure, not increasing, and not decreasing. It oan tan. Cai ln nhat cung giong nh cai nho
means that because rupa must have no nature nhat, khong con thay bien gii na. S hien
of its own, it is produced by causes or depend hu ung la trong rong (Sac la Khong). S
on anything else, so rupa is sunyata or trong rong ung la s hien hu (Khong la
identical with void. Therefore, the perceived Sac). Neu no khong giong nh the th ban
object, the perceiving subject and knowledge khong nen duy tr noSunyata is the central
are mutually interdependent. The reality of theme of the Mahayana philosophical system.
one is dependent upon others; if one is false, This term has been used in the Prajna-
the others must be false. The perceiving paramita system to denote a stage where all
subject and knowledge of the external object viewpoints with regard to the real nature of
must also be false. So what one perceives mundane world are totally rejected. In other
within or without is illusory. Therefore, there words, we may say that to have a viewpoint is
is nothing, creation and annihilation, pure and to cling to a position and there can be various
impure, increase and decrease and so on. types of positions with regard to the real
However, in reality, we cannot say a thing to nature of things as Saddharma-Pundaria
 3367

expressed: Knowing that phenomena have la khong, khong la sac."According to Zen

no constant fixed nature, that the seeds of Master Seung Sahn in The Compass of Zen,
Buddhahood sprout through causation. the Heart Sutra teaches that "form is
Matter is just the immaterial, the immaterial emptiness, and emptiness is form." Many
is just matter (form is emptiness and the very people don't know what this means, even
emptiness is form). In the Heart Sutra, the some long-time students of meditation. But
Buddha told Sariputra: Sariputra! This there is a very easy way to see this in our
phenomenal world or form is emptiness, and everyday lives. For example, here is a
emptiness is truly the phenomenal world. wooden chair. It is brown. It is solid and
Emptiness is not different from the heavy. It looks like it could last a long time.
phenomenal world, the phenomenal world is You sit in the chair, and it holds up your
not different from emptiness. What is the weight. You can place things on it. But then
phenomenal world that is emptiness, what is you light the chair on fire, and leave. When
emptiness that is the phenomenal world. you come back later, the chair is no longer
According to Zen Master Seng-Tsan in Faith there! This thing that seemed so solid and
in Mind, abiding no where, yet everywhere. strong and real is now a pile of cinder and ash
Ten directions are right before you. The which the wind blows around. This example
smallest is the same as the largest in the shows how the chair is empty; it is not a
realm where delusion is cut off. The largest is permanent abiding things. It is always
the same as the smallest, no boundaries are changing. It has no independent existence.
visible. Existence is precisely emptiness and Over a long or short time, the chair will
emptiness is precisely existence. If it is not eventually change and become something
like this, you should not preserve it. other than what it appears. So this brown chair
(III) Theo Thien S Sung Sn Hanh Nguyen trong is complete emptiness. But though it always
quyen Thien nh Ch Nam, Tam Kinh day has the quality of emptiness, this emptiness is
rang: "Sac la khong, khong la sac." Nhieu form: you can sit in the chair, and it will still
ngi khong hieu c y ngha cua cau nay, hold you up. "Form is emptiness, and
ke ca nhng ngi a quan tng nhieu nam. emptiness is form."
Nhng co mot cach hieu rat n gian, da Sac Tng: Rupalakshana (skt)Tng mao sac
theo cuoc song i thng cua chung ta. than ben ngoai, co the nhn thay c hay cac ac
Chang han, ay la chiec ghe bang cay. Chiec trng cua c theMaterial appearanceExternal
ghe mau nau, chac chan, nang ne va co ve rat manifestationThe visible or corporeal features.
ben vng. Ban ngoi len, chiec ghe chu sc Sac Tng o: The gii sac tng cua ch Phat
nang cua ban mot cach vng chai. Ban at o (co the thay c)A Buddhas material or
ac len ghe cung khong sao. Nhng roi ban visible world.
cham la vao ghe va bo i. Mot lat sau khi Sac Tng: Rupa-sanna (p)Nhan thc ve hnh
ban tr lai, chiec ghe khong con na! Cai vat tngPerception of form.
va mi ay co ve chac chan, ben vng, va Sac Tng o: The gii sac tngWorld of
hien that ma bay gi ch con la mot ong tro perception of form.
bui, b gio thoi bay t tan. Th du nay ch ra Sac Uan: Upadarupa (p)Rupa-khandha (skt)
tnh khong cua cai ghe; no khong phai la mot The skandha of rupa (or that which has form)
vat thng tru. No luon thay oi, khong t Aggregate matter or the skandha of formSac
hien hu. Khong chong th chay, cuoi cung cai uan thuoc ve than, con bon uan kia thuoc ve tam.
ghe se thay oi, bien thanh mot th khac. V Sac uan cha ng va bao gom T ai: at, nc,
vay, cai ghe mau nau nay hoan toan la la, gio. Tuy nhien, t ai khong n thuan la at,
"khong". Nhng dau ban chat von khong, cai nc, la, va gio nh chung ta thng ngh. Trong
"khong" ay van la "sac": ban co the ngoi len t tng Phat giao, nhat la trong Vi Dieu Phap, t
chiec ghe va no van chu c ban ay. "Sac ai co y ngha rong hnThe skandha of form
 3368

relates to the physical body, while the remaining Arya-acalanatha-raja consistsSee Bat ong
four concern the mind. The skandha of rupa (or Minh Vng.
that which has form). Matter contains and Sam: Day ac nh rngForest-likeDense.
comprises the Four Great Primaries which are Sam La Van Tng: Cac loai hien tng ton tai
traditionally known as, solidity, fluidity, heat or trong vu tru, vo so hnh the hay thien hnh van
temperature, and motion or vibration. However, trang day ac va gan gui nhau bay ra trong vu
they are not simply earth, water, fire and wind, truThe myriad forms dense and close, i.e. the
though conventionally they may be so called. In universe.
Buddhist thought, especially in the Abhidhamma, Sam La Van Tng Chi Tam: Theo Khi Tn
the Higher Doctrine, they are more than that. Luan th ay la nguon cua moi hien tng.
Sac Vi: Vi tranAtoms of things, of form, or Nguyen tam tron ay, bao trum khap mi
colour. phng. ay la cai tam nguyen thuy khong phan
Sac V: Hng v cua s hap dan duc tnhThe biet oi ai According to the Awakening of
flavour of sexual attraction, or love of women. Faith, the original mind is the source of all
Sac X: Rupayatanam (p)Field of visible phenomena, the mind which is in all thingsSee
formSight-objectCoi hu hnhSee Luc Nguyen Tam.
Ngoai X. Sam La Van Tng Tc Phap Than: Theo Hien
San e: See Nhan Nhuc. giao th phap cua tam thien ai thien the gii la
San e Ba La Mat: See Nhan Nhuc Ba La Mat. phap than. Theo Mat giao th phap cua tam thien
San e Ba La Mat Bo Tat: Ksanti-paramita- the gii eu la hnh tam muoi da cua c ai
Bodhisattva (skt)Cardinal patienceV Bo Tat Nhat phap thanThe universe in its vast variety
th ba ben trai trong H Khong Thai Tang Gii, is the dharmakaya, or Buddha-body; in the
mot trong mi v Bo Tat trong Thai Tang Gii esoteric school it is the Vairocana-body.
Its Guardian Bodhisattva is the third on the left in Sam Lam: See A Luyen Nha.
the hall of space in the Garbhadhatu. Sam Tu: Ardra (skt)Bahu (skt)Tham, ten cua
San e e Ba: Ksanti-vadirsi (skt)Ten cua v mot trong hai mi tam chom saoName of one
thay day vo cua thai t Tat at a luc con tre of the twenty eight constellations.
Name of young Prince Siddhartha's teacher of Sam: iem bao trcThe book of oracles
martial art. PrognosticateProphecy.
San e La: Sandhila (skt)See e La. Sam La Ban Ni: Ksarapaniya (skt)1) Nc tro,
San e Tien Nhan: Ksantirsi (skt)Ksantyrsi mot loai chat long co cha chat kiem chua an da
(skt)Enduring rsiPatient rsi1) Nhan Nhuc tay: Ash-water, alkaline water, caustic liquid; 2) Y
Tien, v tien nhan nhuc trc moi lang nhuc ma l, ao mau nc tro: Ash-coloured garments.
nh c Thch Ca Mau Ni trong tien kiep, thi Sam Ma: Ksauma (skt)Ksaumaka (skt)So
ngai con la mot v tien tu hanh nhan nhuc, tng MaCon goi la So Ma Ca, Thu Ma, To Ma, hay
nhan nhuc trc s loc tht xe da bi vua Ca Li Tu Ma, ngha la th quan ao lam bang gai
ma khong sanh long oan hanThe rsi who FlaxLinenLinen garment.
patiently suffers insult, i.e. Sakyamuni, in a former San: Krodha or Pratigha or Dvesa (skt)Upanada
life, suffering mutilation to convert Kaliraja; 2) (skt)Hatred or resentmentHat La aCan
Ten cua c Phat Thch Ca Mau Ni trong tien ban phien nao San Khue hay s nong nay, mot
kiep: Name of Sakyamuni Buddha in a previous trong tam oc (tham, san, si)Anger, ire, wrath,
incarnation. resentment, one of the six fundamental klesas or
Sap Xep Thi Khac Tu Hanh: To establish one of the three poisons (passion, anger, and
(arrange) a time-table (frame) to practice the way. ignorance)See San Han.
Sat: Ong saoA lute. San Bat Hanh X Hanh: Mot trong bon bat hanh
Sat Thach: Tang a dung lam ngoi cho Bat ong x hanh (hanh x sai trai)One goes wrong
Minh VngThe stone of which the throne of through hatred, one of the four ways of going
wrongSee T Bat Hanh X Hanh.

San Bat Thien Can: Doso akusala mulam (p)
Unwholesome root of hatred.
San Bat Thien T Duy: Unwholesome
motivation through enmity.
San Bat Thien Tng: Unwholesome perception
of enmity.
San Chng: Dosa kincanam (p)Obstacles of
hatred.
San Dao ong: Trouble of hatred, one of the
three kinds of troubles.
San Diet: S cham dt san hanExtinction of
hatredDiet tat het han thu.
San oc: Poison of angerSee Tam oc.
San Giac: Hatred.
San Gii: Enmity.
San Han: Dosa (skt)AngerIll-willHatred
RageSan han la s ap lai cam xuc oi vi viec
g khong thch ang hay khong cong bang. Neu
khong at c cai mnh ham muon cung co the
a en san han. San han lien he ti viec t bao
ve mnh. Tuy nhien, theo giao thuyet nha Phat th
san han t bieu lo trong no mot t cach tho lo, pha
mat hanh gia mot cach hu hieu nhat. Chnh v the
ma trong kinh Phap Cu, c Phat day e che ng
san han, chung ta phai phat trien long t bi bang
cach thien quan vao long t bi. Theo Phat giao,
can ban cua s san gian thng thng la do s s long t bi trong tam. Cung nh trng hp cua
hai ma ra. V khi chung ta noi gian len thng
chung ta khong con s hai ieu g na, tuy nhien,
ay ch la mot loai nang lng mu quang. Nang
lng cua s gian d co tnh cach tan pha va
khong xay dng c chuyen g het. That vay,
gian d thai qua co the dan en viec t mnh ket
lieu i mnh. V vay c Phat day: Khi mnh
gian ai, hay lui lai va rang ma ngh en mot vai
ieu tot cua ngi ay. Lam c nh vay, cn gian chac chan co cai goi la ac tnh ho tng gia tam
t no se nguoi i. Co mot ngi ang cheo mot
chiec thuyen ngc dong song vao mot sang sng
mu day ac. Bong nhien, chieu ngc lai, anh ta
cht thay mot chiec thuyen ang i ngc lai,
chang nhng khong muon tranh ma lai con am
thang en thuyen cua mnh. Ngi an ong la ln:
"Coi chng!" nhng chiec thuyen kia van am
thang vao va suyt lam chm thuyen cua anh ta.
Ngi an ong gian d len tieng chi rua ngi ong, ma ca mot hi th tho thao nang ne. Trai lai,
ben chiec thuyen kia. Nhng khi anh ta nhn ky lai
th anh ta thay ben chiec thuyen kia chang co mot
ai. Charlotte Joko Beck viet trong quyen 'Khong
3369
Co Th G ac Biet Ca': "Trong moi ngi chung
ta, co mot con ca map sat thu. Va no la noi s hai
ma chung ta cha trai nghiem. Cai cach ma ban
ang che dau no la to ra de thng, lam nhieu viec
va tuyet vi vi moi ngi, mong rang khong ai
biet c con ngi that cua chnh ban, von la mot
ke ang s muon chet. Khi chung ta e lo ra cac
lp phan no, khong nen ien cuong len. Chung ta
khong nen trut cn gian cua mnh len ngi khac.
Trong tu tap chan chanh, cn gian d ch la mot
khoanh khac thi gian roi se qua i. Nhng trong
mot khoanh khac thi gian ngan, chung ta cam
thay khong c de chu cho lam. Tat nhien la
khong tranh khoi nh the; chung ta se tr nen
lng thien hn, va cai kieu gia tao ben ngoa cua
chung ta bat au bien i. Tien trnh nay khong keo
dai mai mai, nhng trong suot thi gian o, cam
giac that la kho chu. Co khi chung ta co the no
bung len, nhng nh the van tot hn la tron chay
hoac che dau phan ng cua chnh mnh. Hanh gia
tu Thien nen luon nh rang san han la mot trong
tam oc, hay mot trong ba ngon la ang ot chay
tam. San han cung la mot trong nhng phien nao
hay can nguyen gay ra au kho. San han la nhien
lieu ot chay ca rng cong c cua ke tu hanh.
Ngi tu phai luon che ng san han va phat trien
tham duc, do bi khong tac y nh ly ma san han
phat sanh, khi san han phat sanh neu khong c
ngan chan s sinh soi nay n cua no, no se lam
cho tam chung ta cun nhut va che lap mat tr tue
cua chung ta. San han lam meo mo tam va cac
tam s cua no, v vay no can tr s tnh giac va
ong mat ca giai thoat. Ben canh o, hanh gia tu
Thien phai e y that ky hi th cua mnh bi v
va kh (hi th), nh the co ngha la mot cai tam
hay hoat ong tinh than nao o phai i kem vi
mot hi th hay kh co ac tnh tng ng, dau
la thanh hay pham. Chang han nh mot tam trang,
tnh cam hay t tng ac biet nao o luon luon co
mot hi th co ac tnh va nhp ieu tng ng
i kem theo, the hien hay phan anh. V the, san
han khong nhng ch phat sinh mot cam ngh khch
khi co s chu tam lang le vao mot van e tr thc,
t tng va hi th cung bieu hien mot s bnh
tnh nh vayAnger is an emotional response to
 3370
something that is inappropriate or unjust. If one
does not obtain what one is greedy can lead to
anger. Anger is an emotion involved in self-
protection. However, according to Buddhist
doctrines, anger manifests itself in a very crude
manner, destroying the practitioner in a most
effective way. Thus, according to the Buddhas
teachings in the Dharmapada Sutra, to subdue
anger and resentment, we must develop a
compassionate mind by meditating on loving
kindness, pity and compassion. According to
Buddhism, the basis of anger is usually fear for
when we get angry we feel we are not afraid any
more, however, this is only a blind power. The
energy of anger, if its not so destructive, it may
not be of any constructive. In fact, extreme anger
could eventually lead us even to taking our own
life. Thus the Buddha taught: When you are
angry at someone, let step back and try to think
about some of the positive qualities of that person.
To be able to do this, your anger would be
reduced by its own. A man was rowing his boat
upstream on a very misty morning. Suddenly, he
saw another boat coming downstream, not trying
to avoid him. It was coming straight at him. He
shouted, "Be careful!" but the boat came right into
him, and his boat was almost sunk. The man
became very angry, and began to shout at the
other person, to give him a piece of his mind. But
when he looked closely, he saw that there was no
one in the other boat. Charlotte Joko Beck wrote
in 'Nothing Special': "There's a killer shark in
everybody. And the killer shark is unexperienced
fear. Your way of covering it up is to look so nice
and do so much and be so wonderful that nobody
can possibly see who you really are, which is
someone who is scared to death. As we uncover
these layers of rage, it's important not to act out;
we shouldn't inflict our rage on others. In genuine
practice, our rage is simply a stage that passes.
But for a time, we are more uncomfortable than
when we started. That's inevitable; we're
becoming more honest, and our false surface style
is beginning to dissolve. The process doesn't go on
forever, but it certainly can be most uncomfortable
while it lasts. Occasionally we may explode, but
that's better than evading or covering our
reaction." Zen practitioners should always
remember that hatred is one of the three fires
which burn in the mind until allowed to die for
fuelling. Anger is also one of the mula-klesa, or
root causes of suffering. Anger manifests itself in
a very crude manner, destroying the practitioner in
a most effective way. To subdue anger and
resentment, we must develop a compassionate
mind. As in the case of lust or sense-desire, it is
unwise or unsystematic attention that brings about
ill-will, which when not checked propagates itself,
saps the mind and clouds the vision. It distorts the
entire mind and its properties and thus hinders
awakening to truth, and blocks the path to
freedom. Lust and ill-will based on ignorance, not
only hamper mental growth, but act as the root
cause of strife and dissension between man and
man and nation and nation. Besides, Zen
practitioner should always pay close attention to
your breathing because there is surely a so-called
reciprocal character of mind and breathing
(Prana), which means that a certain type of mind
or mental activity is invariably accompanied by a
breathing of corresponding character, whether
transcendental or mundane. For instance, a
particualr mood, feeling, or thought is always
accompanied, manifested, or reflected by a
breathing of corresponding character and rhythm.
Thus anger produces not merely an inflamed
thought-feeling, but also a harsh and accentuated
"roughness" of breathing. On the other hand, when
there is a calm concentration on an intellectual
problem, the thought and the breathing exhibit a
like calmness.
San Han Thien: Maharosana (skt)Ma Ha Lo
Sat NaThe angry deva.
San Han Va Thu ch: Hatred and Animosity
Trong Kinh Phap Cu c Phat tuyen bo rat ro
rang rang mot tam ay nhng san han va thu ch
khong the hieu mot cach tot ep, khong the noi
mot cach tot ep. Mot ngi om ap nuoi dng s
bat man va uat han se khong lam du bt han thu
cua mnh. Ch vi tam bat hai va long t man oi
vi chung sanh moi loai mi co the cham dt c
han thuIn the Dharmapada Sutra, the Buddha
makes it very clear that with a heart filled with
hatred and animosity, a man cannot understand
and speak well. A man who nurtures displeasure
and animosity cannot appease his hatred. Only

with a mind delighted in harmlessness and with
loving kindness towards all creatures in him
hatred cannot be found.
San Han Trien Cai: Pratigha-avarana (skt)The
hindrance of ill-willSan han khue cai.
San Hoa: La san han (s san han mot khi noi len
chang khac nao la ot chay ca rng cong c) hatredNhan san hanSee Thap Nhan Thap
The fire of anger, once arises can burn the whole
forest of merits.
San Hoang Vu: The barrenness of hatred.
San Ket: Upayana (skt & p)San han ket chat
vao thanDetrimentalHarmfulHurtfulThe
bodily tie of ill-will.
San Khue: Doso (p)Krodha or Pratigha or
Dvesa (skt)Dvesa (skt)Hat La a
GrievanceHatredIll-willResentmentAc
yHan thuSan HanCan ban phien nao San
Khue hay s nong nay, mot trong tam oc (tham,
san, si). San han xay ra khi chung ta e nen s
cam xuc gian vao sau ben trongAnger, ire,
wrath, resentment, one of the six fundamental
klesas or one of the three poisons (passion, anger,
and ignorance). Hatred happens when one
represses the emotional feelings deep inside.
San Khue Cai: Pratigha-avarana (skt)San han
Trien CaiThe hindrance of ill-will.
San Khue S: S gia san han (moi sai khien do
long san han gay ra), la mot trong nam on s
The messenger or lictor of anger, one of the five
envoys of stupiditySee Ngu on S.
San Khue Tam: Dosa-mula-citta (p)San Tam
Tam tc gian nong nay hay long san nhue, mot
trong tam ocMind rooted in aversionThe
heart of anger, one of the three poisonsSee Tam
oc.
San Nhue: Vyapada (skt)AngerIll-will.
San Nhue Cai: Pratigha-avarana (skt)San Khue
CaiThe hindrance of ill-willSan han Trien
CaiSee Ngu Trien Cai.
San Nhue Tng: Vyapada-samjna (skt)Ill-will
perception.
San Phien Nao: Pratigha (skt)Passion or
defilement of angerPhien nao gay ra bi san
han (do cam ghet ma thanh tnh, da vao bat an va
ac hanh ma tao thanh nghiep)Afflictions caused
by resentment or anger.
San Phc: Dvesa-bandhana (skt)Mot trong
tam phc, s troi buoc cua san han One of the
3371
three fetters, the fetter (bind) of angerSee Tam
Kiet S.
San Tam: See San Khue Tam.
San Tam: Vyapada-vitakko (p)Unwholesome
thought of enmity.
San Tap Nhan: Habits of angerHabits of
Qua.
San Tau Hong a: Phung mang trn mat, y noi
noi tran loi nh gian dTo swell one's cheeks
and to glower one's eyes, implies a furious anger.
San Than He Phc: Vyapada (p)Tie of ill-
willThe bodily knot of ill-will.
San Trc Tam: Mind full of hate.
San Tuy Mien: Patigha (p)Resentment
Inherent tendency to resentmentThe underlying
tendency to aversion.
San Tng: Thought of angerSuy ngh gian d.
San: Daksina (skt)See at Than (1)(2).
San Khau: Li noi voi vang cau thaHasty and
careless speeches.
San Truc Ngon Chng: Chap trc vao ch
ngha. Ch ngha ch la tr tue pham phu khong
hn khong kem; hanh gia tu thien phai nen nng
vao tr tue trc giac ch khong nng vao tri thc
pham phuTo attach to words and meanings,
which are only intellectual or normal
understanding. Zen practitioners should always
trust in intuitive wisdom (wisdom growing out of
eternal truth) and not in normal consciousness
(illusory knowledge).
Sau Muon: Daurmanasya (skt)Afflicted
DistressedGrievedMental suffering
SadnessSau muon (s au n ve tam linh)
Ben canh kho au ve the xac, con co nhieu hnh
thc kho au ve tinh than. Kho ve tinh than nh
buon phien, ghen ghet, ang cay, bat toai, khong
hanh phuc, van van. Ngi ta thay buon, thay n
oc, thay sau tham khi mat i ngi than yeu.
Cam thay kho chu khi b bat buoc phai i vi
ngi mnh khong thch. Ngi ta cung cam thay
kho au khi khong the thoa man nhng g mnh
muon, van vanBesides physical suffering, there
are also various forms of mental suffering. Mental
suffering such as sadness, distress, jealousy,
bitterness, unsatisfaction, unhappiness, etc. People
feel sad, lonely or depressed when they lose
someone they love through separation or death.

They become irritated or uncomfortable when
they are forced to be in the company of those
whom they dislike or those who are unpleasant.
People also suffer when they are unable to satisfy
their needs and wants, etc.
Sen Bau: Jewelled Lotus Flowers.
Si: Moha (skt)Mudha (p)DelusionFoolish
IgnoranceSillyUnconsciousnessVo minh,
me s bo ly, nghi ng chanh phap, t o tat ca moi Si o: S toi am cua ngu siThe darkness of the
phien nao khi len. ay la mot trong tam oc
tham, san, siInfatuation or ignorance is
interpreted by unenlightened, i.e. misled by
appearances, taking the seeming for real; from
this unenlightened condition arises every kind of
klesa, i.e. affliction or defilement by the passions,
etc. It is one of the three poisons, desire, dislike,
delusion.
Si Ai: Avidya (skt)Si me va ai duc hay s tham
ai me muoi, vo minh hay si me la cha, tham ai la
me, hai th nay san sanh ra tat ca cac phien nao
va ac nghiepIgnorance and desire, or
unenlightened desire, ignorance is being father,
desire is mother, which produce all affliction and
evil karma.
Si Bat Hanh X Hanh: Mot trong bon bat hanh
x hanh (hanh x sai trai) theo Kinh Phung Tung
trong Trng Bo KinhOne goes wrong through
delusion, one of the four ways of going wrong
according to the Sangiti Sutta in he Long
Discourses of the BuddhaSee T Bat Hanh X
Hanh.
Si Bat Thien Can: Moho akusala mulam (p)
Unwholesome root of delusion.
Si Can Tam: Moha-mula-citta (p)Mind rooted
in ignorance.
Si Cau: Con cho ngu si, c em v vi chung
sanh ay day tham, san, si, man, nghi, ac kien, ta
kien, van vanDeluded dogs, i.e. a person who is
full of desire, dislike, delusion, pride, doubt,
wickedness, wrong views, etc.
Si Chng: Moho kincanam (p)Obstacles of
delusion.
Si Cuong Lng au Tau: Ke si me kh kh
chap trc hai benAn ignorant person who
stubbornly attaches to the extremes.
Si Dao ong: Trouble of delusion.
Si Diet: Mohakkhaya (p)Mohaksaya (skt)
Diet tat si meExtinction of delusion.
3372
Si ang: Si muoi vo minh loi cuon ngi am muoi
(khong giac ngo) nh anh en loi cuon loai thieu
than vayThe lamp of delusion, attracting the
unenlightened as a lamp does the moth.
Si nh: Phep thien nh am muoi, chang nhng
khong giup tr hue phat trien, ma con lam cho tam
tr them m toi khong to ngoThe samadhi of
ignorance, i.e. without mystic insight.
unenlightened condition.
Si oc: Mot trong tam oc, s oc hai cua ngu si
(ngu si chang nhng hai mnh ma con hai ngi,
chang nhng nao loan mnh ma con nao loan
ngi khac)The poison of ignorance, or
delusion, one of the three poisonsSee Tam oc.
Si on: FoolishStupid.
Si on Khong Tanh: Chidon Kusho (jap)Name
of a monk.
Si Hau: Lay hnh anh con kh ngu si, chup lay
bong trang trong nc e v vi mot con ngi am
muoi, lay h lam thc, lay gia lam chnThe
deluded monkey seizing the reflection of the
moon in the water, e.g. unenlightened men who
take the seeming for the real.
Si Hoa: Mohaggi (p)Fire of delusionLa si.
Si Hoang Vu: The barrenness of delusion.
Si Hoac: Si me va nghi hoac, khien chung sanh
khong thay c chanh aoUnenlightened and
deluded, ignorant of the right way of seeing life
and phenomena (ignorance misleads sentient
beings to be blind of the right way).
Si Man: Ngu si va nga man cong cao, hay s nga
man me muoiIgnorance and pride, or ignorant
pride.
Si Me: IgnoranceIllusionTam ngu si me muoi
oi vi s ly, khong tin nhan qua luan hoi, nghi
ng chanh phap. Trong Phat giao, si me ong
ngha vi vo minh. Ban chat cua no la lam cho
tinh than chung ta mu quang hay chang biet g.
Nhiem vu cua no la lam cho chung ta khong thau
suot c ban chat that cua s vat. No hien en
khi chung ta khong co chanh kien. No chnh la goc
re cua tat ca nhng nghiep bat thien
Unenlightened and led astray. In Buddhism,
delusion or moha is a synonym for avijja,
ignorance. Its characteristic is mental blindness or
unknowing. Its function is non-penetration, or
concealment of the real nature of the object. It is
 3373

manifested as the absence of right understanding Si T: See Si Pham.

or as mental darkness. Its proximate cause is Si Vong: Li ngu siThe net of delusion, or
unwise attention. It should be seen as the root of ignorance.
all that is unwholesome. S Do La: Keyura (skt)Chuoi Anh Lac
Si Me La Nguon Goc Cua Tat Ca Moi Phien Necklace of pearlNecklace of diamond.
Nao: Delusion (ignorance or stupidity) is the S Xa Kham Ba La: Kesakambala (skt)See X
source of all afflictions. Xa Kham Ba La.
Si Me Tot Bc: Total ignorance. S: 1) Rang, ac biet la rang tren pha trc:
Si Ngoc ai Hue: Chigotsu Daie (jap)Name of Teeth, especially the front and upper teeth; 2) S
a monk. Nhuc: Disgrace (shame, ashamed).
Si Nhan Dien Tien, Bat ac Thuyet Mong: S An: An co hnh rang caA serrated seal.
Trc ke con m, khong nen noi mongOne S Ma: To affrontTo insult.
should not talk about dreams to an ignorant S Moc: Dantakastha (skt)Cai que tam lam sach
person. rangA stick for cleaning the teeth.
Si Nhan Thuyet Mong: Fools talkKe ngu si S Tieu Mo ai: Choi bo hay mac c vi cai nho
noi chuyen mong m. (Tieu Tha) va men mo cai ln (ai Tha)
Si Pham: Pham phu si me am muoiThe Ashamed of the small (Hinayana) and in love with
common, unenlightened people. the great (Mahayana).
Si Phien Nao: Mudhaya (skt)Phien nao gay ra S Dung Qua: Purusakara-phala (skt)Qua ong
bi si me (me muoi m am ve s ly ma thanh tnh, thi sanh ra bi cau hu nhan, co ngha la t ai
da vao nhng nghi hoac ma tac thanh nghiep) eu la nhan cau hu vi nhau, khong co cai g b
Afflictions caused by stupidity or ignorance. loai bo; va tng ng nhan, nh s tng ng
Si Phc: Moha-bandhana (skt)S troi buoc cua gia nhng ieu kien tam va tinh than, chu quan
si meThe bond of unenlightenment. va khach quanSimultaneous effect produced by
Si S: Mot trong thap kiet s, vo minh sai khien the co-operative causes (sahabhu-hetu), as the
con ngi en cho lam lac, kho nao, khong ro four elements in nature, not one of which can be
chanh kien, khong biet chanh aoThe omitted; and the mutual responsive or associated
messenger, lictor, or affliction of unenlightenment, causes (samprayukta-hetu), i.e. mind and mental
one of the ten bonds or fettersSee Thap Kiet conditions, subject with object.
S. S at a: Siddhartha (skt)See Thch Ca Mau
Si Tam: Deluded mindTam am muoi hay toi am Ni Phat.
gay ra bi vo minh. Vong tam gay nen s phc tap S Khue Thien S (1083-1146): Ten cua mot v
va phien nao tren i nayUnenlightened mind, Thien s Trung Hoa, thuoc phai Dng Ky, tong
ignorance darkening the mind. The unenlightened Lam Te vao thi nha Tong (960-1279). S la mot
mind or heart of all men. The illusion (deluded, trong nhng e t va ngi noi phap noi troi nhat
wrong, false, or misleading)-mind, which results in cua Thien s Phat Nhan Thanh Vien (Long Mon
complexity and confusion in this world. Thanh Vien). T nam 1131 en nam 1162, S giup
Si Thien: Ignorant meditationLoai thien ch biet Thien s ai Hue Tong Cao soan tren 100 cong
ngoi yen ma tam a khong c khai ngo e thay an ThienName of a Chinese Zen master of the
c ban chat that cua van hu A kind of Zen Yang-chi branch, Lin-chi Sect, in the Sung
that practitioners only sit still without opening dynasty. He was one of the most eminent disciples
their mind to the reality of all things. and dharma heirs of Zen master Fo-yen Ching-
Si Thu: Chap vao s me lam ma gay ra phien yuan. From 1131 to 1162, He helped Zen master
naoThe klesa of moha, held in Ta-hui Tsung-kao (1089-1163) to compose more
unenlightenment. than one hundred koans.
Si Thuy: Nc ue trc cua s si muoi: The turbid S Phu Kien: Idea of a creatorS phu kien hay
waters of ignoranceUong nc ue trc: To Tao hoa kien, cho rang co mot ang tao hoa. ay
drink the water of delusion. la mot trong tam loai ta kien Holding to the idea
 3374

of a creator. This is one of the eight incorrect Sieu ang: SuperAbove the ordinary.
viewsSee Bat Ta Kien. Sieu o: To free souls from suffering.
Siem: Sathya (skt)Duplicity or undully Sieu Gii: Vikramasila (skt)Name of a monk.
flatteringNnh b hay doi gat, s nnh not: Sieu Gii Tu Vien: Vikramasila (skt)Tu Vien
Flattery, conceitMu meo, la ao va b : Sieu GiiMot trong bon tu vien ln nhat tai
Guile, slyness and cunning in dealing with others. mien Bac An o di thi Hoang e
Siem Khuc: Kuhana (skt)Vanka (skt)La doi Dharmapala. Vao thi o Nalanda, Uddantapuri
nnh notFlattery and fawning. (Bihar Sharif), Vajrasana, va Vikramasila la bon
Sieu: Vikrama (skt)Sieu o hay cu o: To tu vien ln nhat An oOne of the four great
saveSieu viet: Leap over, to surpass. viharas in north India during the reign of king
Sieu Am: Ultra-soundSupersonicAbove the Dharmapala. At that time, Nalanda, Uddantapuri
speed of sound. (Bihar Sharif), Vajrasana and Vikramasila were
Sieu Bach Hoan Bch Thien S (1648-1728): Ten the four greatest viharas of India.
cua mot v Thien s Viet Nam, phap he th 33, Sieu Hnh Hoc: Metaphysics.
thuoc tong Lam Te vao the ky th XVIIName Sieu Hnh Hoc Ve Cuoc i: Metaphysical
of a Vietnamese Zen master, of the 33rd lineage, theories of existenceTrong Phat giao, c Phat
Lin-chi Sect, in the seventeenth centurySee khong quan tam en nhng yeu to tao nen con
Nguyen Thieu Thien S. ngi cung nh en nhng ly thuyet sieu hnh ve
Sieu Bao Thien S (1635-1709): Ten cua mot v cuoc i. Ngai ch quan tam song giay phut hien
Thien s Trung Hoa thuoc tong Lam Te, song vao tai nh the nao. o la quan iem cua ngai. Banh
cuoi thi nha Minh au thi nha ThanhName of m c lam ra t bot m. Lam the nao e khi
a Chinese Zen master of the Lin Chi Sect, who c a vao lo, bot bien thanh banh m la van e
lived in the end of the Ming dynasty and the quan trong nhat oi vi c Phat. Lam the nao e
beginning of the Ch'ing dynasty in China. at en giac ngo la moi quan tam chnh cua ngai.
Sieu Bat: Theo tong Thien Thai th giao thuyet Mot ngi giac ngo la mot con ngi hoan hao, co
trong nhng Kinh Phap Hoa va Niet Ban vt han tanh cach c a thch cho chnh mnh va cho
giao thuyet cua tam tong phai khac According to ngi khac. c Phat muon giup con ngi tm ra
the Tien-Tai sect, the teaching of the Lotus and cach phat trien tanh cach ly tng nay, cach ma
Nirvana sutras surpasses the eight other schools cac bac thanh ngay xa tr thanh thanh. e hieu
See Thien Thai Ngu Thi Bat Giao. c cach lam the nao mot mieng bot tron nho tr
Sieu Bat e Ho: V cua sa a c tinh che nh thanh cai banh m toan hao, ngai a lam i lam
pho mat, mot trong nam thc an che ra t sa, la lai, cho en khi en cho hoan toan thanh cong. o
mon bo dng nhat, c tong Thien Thai v vi la cach tu tap cua ngaiIn Buddhism, Buddha
giao phap cua Phat trong kinh Niet Ban va Phap was not interested in the elements comprising
Hoa. Theo tong Thien Thai th giao thuyet trong human beings, nor in metaphysical theories of
nhng Kinh Phap Hoa va Niet Ban vt han giao existence. He was more concerned about how he
thuyet cua tam tong phai khacClarified butter himself existed in this moment. That was his point.
ghee, one of the five main products from milk, a Bread is made from flour. How flour becomes
rich liquor skimmed from boiled butter; clarified bread when put in the oven was for Buddha the
butter; ghee; used for the perfect Buddha-truth, as most important thing. How we become
found according to Tien-Tai, in Nirvana and enlightened was his main interest. The
Lotus sutras. According to the Tien-Tai sect, the enlightened person is some perfect, desirable
teaching of the Lotus and Nirvana sutras surpasses character, for himself and for others. Buddha
the eight other schoolsSee Ngu V (B). wanted to find out how human beings develop this
Sieu Bat: To surpassTo go beyondExcel ideal character, how various sages in the past
(v)OutshineTranscendVt troi hn. became sages. In order to find out how dough
Sieu Cach: See Sieu Tong Viet Cach. became perfect bread, he made it over and over
Sieu Chng: See Sieu Ngo.

again, until he became quite successful. That was
his practice.
Sieu Lac Thien S (1642-1702): Ten cua mot v
Thien s Trung Hoa thuoc tong Lam Te, song vao
cuoi thi nha Minh au thi nha ThanhName of
a Chinese Zen master of the Lin Chi Sect, who
lived in the end of the Ming dynasty and the
beginning of the Ch'ing dynasty in China.
Sieu Len Thng Gii: To attain the highest
groundBodhisattvas Ten GroundsSee Thap
a.
Sieu Linh Hoc: Matapsychics.
Sieu Ngan Thien S: Ch'ao-an Zen masterTen
cua mot v e t thuoc Hac Lam phai, Ngu au
tong, ngi c tho giao cua Thien s Hac Lam
Huyen To vao au the ky th VIII. Sau khi tho
gii va tu tap di trng Thien s Huyen To c
t lau, Sieu Ngan en tu hoc Thien di trng Ma
To ao Nhat, va sau o co le cung di trng
mot v Tang Bac tong ten Thong QuanName of
a Zen monk of the Hao-Lin Zen Sublineage, Niu-
t'ou School, who was ordained with a Zen master
Hao-Lin Hsuan-Su in the early eighth century.
After he was ordained, Ch'ao-an stayed with
Hsuan-su for a short time, then he went to study
under Ma-tsu Tao-i, and later probably also under
a Northern School monk named T'ung-kuang.
Sieu Nghe: Trnh o rat caoAn extremely high
level.
Sieu Ngo: S giac ngo trc tiep va tc thi, vt Niet ban. ay la nhng giai oan khac nhau cua
qua tat ca cac th lp thong thngA direct and
immediate enlightenment, which goes beyond all
normal stages.
Sieu Nhan: Uttari-manussa (p)SupermanSee
ai S.
Sieu Nhat Thiet The Gian Quan: Crown of
jewels Illuminating All Things in the Cosmos.
Sieu Nhat Nguyet Quang: Light Outshinning the
Sun and the MoonOne of the twelve lights of
Amitabha Buddha.
Sieu Nhat Nguyet Quang Nh Lai: Buddha of
Light Outshinning the Sun and the Moon
(Amitabha Buddha)Brightness of Super Sun and
Moon of Tathagata (Buddha of Light Surpassing
that of Sun and Moon).
Sieu Nhat Vng: Vikramaditya (skt).
1) Ten cua mot v vua An o: Name of an
Indian king Sieu Nhat Vng.
3375
2) Vt qua mat tri: Surpassing the sun.
3) V vua a anh uoi dong ho Sa Ca hay
Scythians, ma tr v vung Bac An vao khoang
nhng nam 57 trc Tay Lch: A celebrated
king who drove out the Sakas, or Scythians,
and ruled over northern India from 57 B.C.
4) Mot v th chu va mot an nhan cua Phat Giao:
Vikramaditya, a patron of literature and
famous benefactor of Buddhism (maybe the
same person as in (3).
5) Con goi la Lc Nhat Vng, la v vua cua
nc A Du o, ngi a chinh phuc cac
vng quoc cua dan toc Scythians, thong tr ca
mot vung bac An, la v vua khon ngoan nhat
cua vng trieu Cap a. Ong con la ngi
bao ho cac ton giao (Vo Trc la ngi cung
thi vi nha vua): A celebrated Hindu king,
around 57 B.C., who drove out the Sakas or
Scythians, ruled all northern India, was one of
the wisest of Hindu kings and a great patron
of literature: Sieu Nhat Vng.
Sieu Nh Tha Giai Thoat: Liberation from
transcending the two lesser vehicles of individual
emancipation.
Sieu Nhien: Lokuttara (p)Lokottara (skt)
SupermundaneSupernaturalSupramundane
Sieu theXuat theSieu the (sieu nhien hay
vt len tren tat ca), vt ra tam gii va ham
ngha bat c g co lien quan en s tien gan en
con ng len Thanh. Trong Phat giao ai tha,
sieu nhien ham ngha thuan khiet tuyet oi ve the
chat lan tinh thanThe transcendental, i.e.
beyond the three worlds. Lokottara
(supramundane) means anything that is connected
with the path to liberation or that is directed
toward the attainment of nirvana. In the
Mahayana Buddhism, Lokottara means a
supramundane who is mentally and physically
absolutely pure.
Sieu Nhien Than B Thien: Supernatural and
mystic ZenThien co mot kha canh sieu nhien
than b, cung la mot thanh phan thiet yeu cua ban
chat cua Thien. Khong co kha canh o no khong
the la cai ton giao ma t can ban no van la, va
Thien chac han a mat i cai a v la mot dien
vien khoi hai trong v kch Phat giao. Trong nhieu
giai thoai Thien chung ta co the thay cai phng

cach Thien th hien nhng than thong va s dieu
ct cua no vi chung mot cach trang trn. Muc
Chau ao Tung la s phu cua Van Mon. Chnh S
la ngi a khai m tam thc cho Van Mon bang
cach lam cho Van Mon que chan. Sau nay ao
Tung tr ve que Muc Chau v than mau cua S
a qua gia va can co ngi phung dng. T o great rebellion broke out, led by a man called
S sinh song bang nghe an giay co. Vao thi loan
Hoang Sao bung no, khi loan quan tien en Muc
Chau, ao Tung en trc ca thanh treo len o
mot chiec dep ln. Khi quan Hoang Sao en, ho
khong tai nao m ca vao thanh c. Hoang Sao
nhan nhuc ra lenh cho thuoc ha, "Han phai co mot
v ton tuc song trong thanh nay. Chung ta nen e
yen la hn." Noi roi Hoang Sao ha lenh rut quan,
va Muc Chau thoat c nan b tan pha. Trong khi
i dao nui Thien Thai, S Muc Quang Xa gap
Thien s Hoang Ba, noi chuyen vi nhau nh a
quen biet t lau. Hai ngi ong hanh, gap mot
khe suoi ay nc chay manh, s lot mu chong
gay ng lai. Muc Quang Xa thuc Hoang Ba ong
qua. Hoang Ba bao: Huynh can qua th t qua.
Muc Quang Xa lien ven y, bc tren song nh i
tren at bang. Qua en b, Muc Quang Xa xay lai
hoi: Qua ay! Qua ay! Hoang Ba bao: Bay!
Viec ay t biet. Neu toi sm biet se chat bap ui
huynh. Muc Quang Xa khen: That la phap kh
ai Tha, toi khong b kp. Noi xong, khong thay
Muc Quang Xa au na. Mac dau Thien che dieu
va khong a nhng hanh ong lam phep la va than
thong, cac thien s a ac phap tuyet nhien khong
phai la khong co kha nang lam nhng th o. Ho
co the lam neu ho cho la can thiet cho mot muc
ch xng ang. Nhng than thong nay ch la cai
pho san tat nhien cua thc ngo. Mot ngi ngo
hoan toan phai co chung neu khong cai ngo cua
ngi ay nhieu nhat ch co the coi la mi c yelled: Ah! You self-saving fellow! If I had known
phan nao thoi. Pho Hoa Tran Chau Thien S la
mot th du ien hnh khac ve kha canh sieu nhien
than b cua Thien (See Pho Hoa Tran Chau Thien
S)Zen has a supernatural and mystic side
which is an essential part of its nature. Without
this it could not be the religion that basically it still
is, and it would lose its position as the most
humorous actor in the Buddhist play. In many Zen
antics we can see the Zen way of performing
miracles and its cynical manner of poking fun at
them. Tao-tsung was the teacher of Yun-men. It
3376
was he who opened the mind of Yun-men by
hurting his leg. Later Tao-tsung returned to his
native town of Mu-chou, as his mother was very
old and needed someone to take care of her. From
then on he stayed with his mother and earned a
living by making straw sandals. At that time a
Huang-Tsao. As the insurgent army approached
Mu-chou, Tao-tsung went to the city gate and
hung a big sandal upon it. When Huang-Tsao's
army reached the gate they could not force it
open, no matter how hard they tried. Huang-Tsao
remarked resignedly to his men: "There must be a
great sage living in this town. We had better leave
it alone." Saying so, he led his army away and
Mu-chou was saved from being sacked. Zen
master Mu-kuang She, name of a Chinese Zen
master in the ninth century. We do not have
detailed documents on this Zen Master; however,
there is a dialogue between him and Zen master
Huang-po in The Records of the Transmission of
the Lamp (Chuan-Teng-Lu), Volume IX. While
on his journey to Mount Tien-Tai, Mu-kuang She
met Zen master Huang-Po. They talked and laugh,
just as though they were old friends who had long
known one another. Their eyes gleamed with
delight as they then set off traveling together.
Coming to the fast rapids of a stream, they
removed their hats and took up staffs to walk
across. Mu-kuang She tried to lead Huang-Po
across, saying: Come over! Come over! Huang-
Po said: If Elder Brother wants to go across, then
go ahead. Mu-kuang She then began walking
across the top of the water, just as though it were
dry land. Mu-kuang She turned to Huang-Po and
said: Come across! Come across! Huang-Po
this before I would have chopped off your legs!
Mu-kuang She cried out: Youre truly a vessel
for the Mahayana, I cant compare with you! And
so saying, he vanished. Despite all their mockery
and dislike of wonder-working acts and
supernatural powers, the accomplished Zen
masters were by no means incapable of
performing them. They could do so if they
deemed it necessary for a worthwhile purpose.
These miracle powers are simply the natural by-
products of true Enlightenment. A perfectly

enlightened being must possess them, otherwise
his Enlightenment can at most be considered as
only partial. The story of Zen master P'u Hua is
another typical example of supernatural and
mystic side of the nature of Zen.
Sieu Pham: SupermundaneEminentSuper
human.
Sieu Phat Viet To: Canh gii cu canh vt qua
Phat va ToThe final realm passes over or
surpasses even the realm of Buddha or patriarchs.
Sieu Phng: See Sieu Tong Viet Cach.
Sieu Qua: Samatikram (skt)Vt quaTo go
beyondTo cross overTo transgress.
Sieu Qua Tam Gii: Transcend the triple world
Sieu qua tam gii, ma thng tai tat ca the
giiBodhisattvas transcend the triple world, yet
they always appear in all worlds.
Sieu Quan Bat Tuy: Vt len tren am ong
Far above all othersOutstanding.
Sieu Sanh: Sieu thoat khoi kho au phien nao
trong kiep lai sinhTo release the soul from
sufferings and afflictionsTo raise from a state of
suffering in the next world.
Sieu Sanh Tnh o: Enter the Pure Land.
Sieu Tam Gii Thu: Hands of fostering
transcendence of the triple worldVi tay khien
sieu tam gii, ch Bo Tat co the trao tay ay cho
chung sanh e vt ho ra khoi bun ai ducWith
hands of fostering transcendence of the triple
world, Bodhisattvas can extend them to sentient
beings and extricate them from the mire of
cravingSee Mi Tay Cua Ch ai Bo Tat.
Sieu Than: Atidesa (p)Supernatural spirit.
Sieu The: Vt hn han moi th tren the gian
naySurpassing the worldSuperior to anything
in the worldSupramundaneSee Sieu Nhien.
Sieu The Bo Tat: Transcendent Bodhisattva.
Sieu The ao: Lokuttara-magga (p)
Supramundane path.
Sieu The Gian Tr: Jnanam-lokottara-taman (p)
Tr sieu vietKnowledge of the supreme supra-
world.
Sieu The Nguyen: The nguyen vt hn han cac
li nguyen khac, y noi 48 li nguyen cua c Phat
A Di a vt hn han cac li nguyen cua Tam
The ch PhatVows that are superior to any
other vows, i.e. the forty-eight vows of Amitabha
BuddhaSee T Thap Bat Nguyen.
3377
Sieu The Phap: Lokuttara-dhamma (p)
Unconditioned dhamma which is nibbana.
Sieu The Tam: Supramundane resultant
consciousness.
Sieu The Tr: Tr Ba La MatTranscendent
knowledgeTranscendental knowledge
Transcendental knowledge means entering into
the powers of BuddhasTr Ba La Mat co ngha
la nhap Phat lc.
Sieu Thoat: Free from sufferings.
Sieu Thoat Sinh T: To go beyond the cycle of
birth and death.
Sieu Tnh Ly Thc: Vt khoi moi tnh thc,
thoat ly het thay moi th tri kien pham tuc To go
beyond all worldly consciousnesses and to get rid
of all kinds of ordinary knowledge.
Sieu Tong D Muc: See Sieu Tong Nhan.
Sieu Tong Nhan: Phap nhan phi thng vt ra
ngoai cach thc thong thng trong thien mon,
mien sao hanh gia co the thau suot van hu, co
the thay ro s thatOutstanding dharma eyes that
passes over or surpasses normal mode or style in a
monastery, as long as practitioners can see clearly
or purely the truth, or is able to penetrate all
things.
Sieu Tong Viet Cach: Vt ra ngoai khuon phep
thong thng trong thien monTo pass over or
surpass normal rule of conduct (rule of behavior)
in a monastery.
Sieu Tr Thien S (1610-1674): Ten cua mot v
Thien s Trung Hoa thuoc tong Lam Te, song vao
cuoi thi nha Minh au thi nha ThanhName of
a Chinese Zen master of the Lin Chi Sect, who
lived in the end of the Ming dynasty and the
beginning of the Ch'ing dynasty in China.
Sieu T Cu, Tuyet Bach Phi: Transcending the
four propositions and one hundred negations
Khong luan bang cau, khong noi bang li. Mot
hom, co mot v Tang en hoi Ma To: "Sieu t cu,
tuyet bach phi; xin Hoa Thng ch thang cho biet
y ch ong du cua To." Ma To khong tra li thang
ma thoai thac rang: "Hom nay ta met, khong the
noi cho ong nghe c, tot hn, ong hay tm en
Tr Tang ma hoi." V Tang nghe theo li Ma To
tm en Tr Tang va neu len cau hoi: "Sieu t cu,
tuyet bach phi; xin huynh ch thang cho biet y ch
ong du cua To." Tr Tang noi: "Sao ong khong
hoi Hoa Thng?" V Tang noi: "Chnh Hoa
 3378

Thng day toi lai ay kiem thay." Tr Tang lai made this proclamation, "T'sang head is white,
thoai thac: "Ba nay toi au au nen cam thay while Hai's head is black." Whatever Zen truth is
khong the cat ngha viec o cho ong c. Tot hn concealed here, is it not the most astounding story
ong hay tm en huynh Hai." Bay gi v Tang tm to find an earnest truth-seeker sent away from
en Bach Trng Hoai Hai va yeu cau soi to cho one, who evidently pretends to be too sick to
mnh. Bach Trng noi: "en cho nay toi chang elucidate the point to him? But is it possible that
biet g het." Khi v Tang thuat lai toan the s vu Zen is cunningly conveyed in this triviality itself?
cho Ma To nghe, Ma To thot len rang: "au cua This is one of the most particular cases, the like of
Tang trang, au cua Hai en." Dau cho ao Thien which can probably not be found anywhere in the
b che dau ay la g i na, ay ha chang phai la history of religion or philosophy. This is the
mot trong nhng giai thoai Thien la lung nhat, vi unique method adopted by Zen masters of past
mot ngi cau ao nhiet thanh ma b ay t v generations which makes us, Zen students of later
thay nay sang v thay khac, ma ro rang ai cung generations, wonder how the masters ever came
lam bo benh nang khong the ch dan g cho anh ta. to conceive it, except in their earnest desire to
Nhng phai chang co the la Thien c truyen at impart the knowledge of Zen to their disciples.
mot cach xao dieu ngay trong tnh chat tam thng Sieu Viet: To be transcendental (transcending)
nay. ay la mot trong nhng trng hp het sc Pass overSense of the Beyond
ac biet, ma co le chung ta khong tm thay nh SupermundaneSurpassingSupreme.
vay bat c au trong lch s ton giao hay triet Sieu Viet Chng: See Sieu Ngo.
hoc. ay la phng phap oc nhat vo nh c cac Sieu Viet Ly Luan: To go beyond (pass over,
thien s i trc chap nhan khien hanh gia i surpass, find liberation from) logical
sau chung ta lay lam la va t hoi bang cach nao interpretationsSee Ly Luan Sieu Viet.
ma thien s lai chu ng noi, tr phi v khat vong Sieu Viet Sinh T: Vt thoat vong song chet
nhiet thanh muon truyen kien giai ve Thien cho To go beyond (pass over, surpass, find liberation
mon e cua mnhTranscending the four from) the cycle of birth and death.
propositions and one hundred negations (not to Sieu Vnh Thien S: Ten cua mot v Thien s
discuss with phrases and not to speak with words). Trung Hoa thuoc tong Lam Te, song vao cuoi thi
One day, a monk came and asked Ma-tsu, nha Minh au thi nha ThanhName of a
"Transcending the four propositions and one Chinese Zen master of the Lin Chi Sect, who lived
hundred negations, please tell me directly what is between the end of the Ming dynasty and the
the meaning of the patriarchal visit to this beginning of the Ch'ing dynasty in China.
country." Ma-tsu did not answer the question Sinh: Jati (skt)LifeRebirthBornThe
directly, but excused himself by saying, "I am livingSee T Sinh and Thap Nh Nhan Duyen.
tired today and unable to tell you anything about Sinh Bao: Lifes retributionSee Sanh Bao.
it; you had better go to Chih-t'sang and ask." The Sinh Bat Niet Ban: The more-than-half-timer
monk went to Chih-t'sang as directed, and anagamina sanh ra trong coi Sac gii th
proposed the question: "What is the idea of the khong bao lau sau se oan la tat ca moi phien
Patriarch's coming from the West?" Chih-t'sang nao con sot lai. ay la mot trong nam loai bat
said, "Why do you not ask the master about it?" hoan (Na Ham) theo Kinh Phung Tung trong
The monk said, "It was the master himself who Trng Bo KinhThe anagamin who is born into
told me to come to you." Chih-t'sang, however, the form world and soon overcome the remains of
made the following excuse: "I have a headache illusionsSee Ngu Chung Bat Hoan.
today and do not feel like explaining the matter to Sinh Bat Nam: Impotent male by birthMot
you. You had better go to our brother Hai." The trong nam loai bat namOne of the five kinds of
monk now came to Pai-chang and asked him to be impotent males or eunuchsSee Ngu Chung Bat
enlightened. Pai-chang said, "When it comes to Nam.
this, I don't know anything." When the monk
reported the whole affair to Ma-tsu, the latter

Sinh Bat Nh: All are Buddha, and of the same
dharmakaya (phap than) or spiritual nature, and
the same infinity (khong).
Sinh Bat Tang Bat Diet: The indestructibility of
the living and the Buddha; neither increase, nor
decrease, nor extinct.
Sinh Bien: Hetuparinama (skt)Nhan Nang
BienS t chuyen bien t nhan sang qua A
cause that is also an effectThe power in a cause
to transform itself into an effect.
Sinh Bnh: During ones lifetime.
Sinh Chi: Linga or Anga-jata (skt)Nam can hay
bo phan sinh duc namThe male organ or penis.
Sinh Chung: Phalam Prati-grhnati (skt)
Producing seedThu DThu qua va D qua
(pham cai co the la hat giong sinh ra thanh van
phap hien tai la nhan, t nhan sinh ra qua vi sc
tac dung san sanh cac phap tng ng goi la thu
qua. Khi van phap sap sinh thanh, sc tac dung
cho no nay sinh ket qua goi la d qua.)The
producing seed and that which it gives, or
produces.
Sinh Diet: Shometsu (jap)S sinh ra va hoai
dietLife and deathProduction and destruction.
Sinh Diet Mon: Door of beginning and end
Door of creation and extinction.
Sinh Diet Tam: Tam sinh dietMind of arising
and ceasing.
Sinh Diet T e: The four noble truths as arising
and ceasing (perishing)ay la s nhan manh
en dong tuon chay khong ngng cua the gii hien
tng. Van s van vat tng sinh tng diet trong
mang li cua nhan duyen. T cai thay nay, nh
Thien Thai Tr Khai ai s a noi: "Kho i qua ba
chang ng, sinh, d, va diet; Tap cuong troi theo
bon trang thai o nhiem cua tam; ao chinh phuc
va giam dan o nhiem; va Diet dt tr cai Nga e 2) c phep yeu cau chap nhan mot hanh ong
ve vi Vo Nga." Trong nhng li noi cua Tr Khai,
ay la canh bien d. ay cung la cach chu giai cau
ke th nhat trong Trung Quan Luan: "Nhan duyen
s sinh phap."This is the standpoint that
emphasizes the constant flux of phenomena. All
things are constantly arising and instantly
perishing in an interdependent web of causes and
conditions. From this point of view, as T'ien T'ai
Great Master Chih-I says, "Suffering consists of
passing through the three stages of birth, change,
and annihilation; the cause of suffering consists of
3379
flowing through the four defiled mental states, the
path consists of conquering and eliminating the
defilements, and extinction consists of
extinguishing Being and returning to non-Being."
In Chih-I's words, this is the realm of change. This
is the view point expressed in the first phrase of
the Mulamadhyamakakarika verse: "All things
which arise through conditioned co-arising."
Sinh Duc: To bear and rearTo give birth and to
rear.
Sinh Duyen: Que quanNative villageNative
country.
Sinh ac Thien: Natural goodnessSinh ac
thien do bam sinh ma co khac vi gia hanh thien
do tu hanh ma chng ac cAs differentiated
from goodness acquired by effort or work.
Sinh ac Tue: Wisdom received by birthBam
sinh tr tue, mot trong bon loai tr hue Wisdom
received by birth or nature, one of four kinds of
wisdom.
Sinh Hoa: Life and deathTo come into the
world and evolveSee Hoa Sanh.
Sinh Hoa Nh Than: The nirmanakaya in its two
forms of physical body (ng than) and
transformation body (hoa than) are capable of any
form.
Sinh Hoa Hp Tnh: Anumatikappa (p)c
phep hoi ngh vi thieu so, mot trong mi hanh
vi ma cac Ty Kheo thanh Phe Xa Ly chu trng
la thch hp vi gii luat ma c Phat a at ra.
1) Du khong u so quy nh nh tam s that
chng, hoi ngh van co hieu lc nh thng
Allowing ordination to proceed even though
there are not enough three superior monks
and seven witnesses (see Tam S That
Chng).
sau khi a lam. ay la vi pham ky luat
Obtaining sanction for a deed after it is done.
This also amounts to a breach of monastic
discipline.
Sinh Hoat Thien Vien: Trong tat ca cac phai Phat
giao Nhat hien nay, ch co Thien con gi c
phong cach sinh hoat tu vien that s, c to chc
theo nhng nguyen tac ma ai thien s Bach
Trng Hoai Hai a at ra Trung Hoa vao the
ky th VIII. Sinh hoat thien vien mang tnh gian d
va thanh am. Noi chung, i song trong Thien
 3380

vien khong co iem g quan he vi cuoc song hien Buddhist schools of Japan today, only Zen still
ai. Hau nh chung ta co the noi rang bat c th g maintains an authentic monastic activities. It is
hien ai va thng c xem la tng trng cho organized on fundamental principles laid down by
mot nep song hien ai eu khong thay trong Thien Pai-chang Huai-hai in China in the 8th century.
vien. Muc ch cua s ao tao trong cac tu vien Simplicity and frugality distinguish this monastic
khong ch nham at ti toan giac, ma con nham life. Generally speaking, life in a Zen monastery
phat trien nhng pham chat dung cam, khiem is something altogether out of keeping with
nhng va biet n. S ao tao ve tam linh trong modern life. We can almost say that anything
mot thien vien gom co tu tap thien toa tnh tam modern and ordinarily regarded as symbolic of a
hang ngay, thc hanh eu an s nhiep tam, lao modern life are absent here. The object of training
ong chan tay va khat thc. Theo Thien s D.T. in a Zen monastery is not only enlightenment, but
Suzuki trong quyen "S Huan Luyen cua mot also cultivation of fortitude, humility and
Thien Tang Phat Giao," thay v la mot c che tiet gratitude. Monastic training is comprised chiefly
kiem lao ong th hnh nh s ph pham lao ong of daily sitting meditation, periodic strict practice
lai c khuyen khch trong Thien vien. Tinh than of collected mind, physical work, and begging for
thng mai va t gii thieu mnh eu b cam. Giao food. According to Zen master Daisetz Teitaro
duc khoa hoc tr thc cung b cam. Tien nghi xa x, Suzuki in "The Training of the Zen Buddhist
s t te mem yeu nh phu n cung ro rang vang Monk," instead of labour-saving machinery, what
mat trong Thien vien. Tuy nhien, tai ay cac thien may appear as labour-wasting is encouraged.
sinh co mot tinh than thanh khan trong viec tm Commercialism and self-advertisement are
cau chan ly cao hn, ho quyet nh no lc e at banned. Scientific intellectual education is
c tr tue sieu viet, nham giup mnh cham dt interdicted. Comfort, luxury, and womanly
tat ca nhng kho au phien nao cua kiep nhan kindness are conspicuous for their absence. There
sinh, va cung e at c cac pham chat ao c is, however, a spirit of grim earnestness, with
can ban, nham m ng cho cho mot cuoc song which higher truths are sought, there is determined
an bnh cua the gii mot cach em tham, va lam devotion to the attainment of superior wisdom,
thang hoa phuc li chung cho tat ca nhan loai. Do which will help to put an end to all the woes and
o i song thien khong nhng giup thanh thuc s ailments of human life, and also the acquirement
phat trien tam linh cua mot v Tang, ma con nham of the fundamental social virtues, which quietly
ao tao ra nhng ca nhan nh la cong dan tot cho pave the way to world-peace and the promotion of
xa hoi. i song thien cua mot thien sinh ai khai the general welfare of all humankind. The Zen
co the c phan tch thanh nhng phong cach va life thus aims, besides maturing the monk's
sinh hoat sau ay: th nhat la song i khiem spiritual development, at turning out good citizens
cung, th nh la song i lao tac, th ba la song as social members as well as individuals. The Zen
i phung s, th t la song i cau nguyen va tri life may be roughly analysed into the following
an, va th nam la song i thien nh. Sau khi behaviors and activities: first, life of humility;
c thau nhan va Tang oan, mot Tang s phai second, life of labour; third, life of service; fourth,
c ao tao theo cac tieu chuan nay. Nhng life of prayer and gratitude; fifth, life of
ngi mi vao tu phai trai qua trung bnh ba nam meditation. After his initiation to the Brotherhood,
trong mot tu vien trc khi co c trnh o can the monk is to be trained along these lines. In the
thiet cho mot v s e co the lam nhng chc nang Zen school, novices must spend an average of
thay tu trong mot ngoi chua hay t vien. Con phai three years in a Zen monastery before they are
mat nhieu nam na mi tr thanh thien s. Nhat eligible to serve as monks in temple or monastery.
ngay nay, cac chua va tu vien thng co truyen such monks, however, are by no means Zen
thong noi truyen trong gia nh cua cac v s, ieu masters. Temples and monasteries in present day
nay a ti s suy thoai cua truyen thong Thien, Japan are often hereditary within a family of
v co trng hp cac thay tu o cha at ti giac monks. This can only lead to deterioration in the
ngoActivities in a monastery. Of all the Zen tradition in the case where such monks lack
 3381

enlightenment. the self. By forgetting the self, we can appreciate

Sinh Hu: See Sanh Hu. our life not in the narrow, restricted, isolated way
Sinh Kh: Pana (p)Prana (skt)Bindu (tib) that we usually live but rather as a life of unity, a
The breath of lifeLife maintaining energyThe life that is unsurpassable. Another way to explain
spirit of lifeSinh lc lam cho c the thanh mot what we mean by forgetting the self is that we are
he thong songVitality or subtle energy which transcending the subject-object relationship or the
gives the body the energy to be a living system. "I-Other" relationship. We are transcending
Sinh Khi: Bhutamidam (p): AppearArise duality. So, what is the primary matter of our
Nay sinh raArisingCome into being practice? It always comes back to oneself, to one's
(existence)Xuat hienSinh khiTr thanh own life. We say clarify yourself. Clarify the
hien thc. matter of your life and death. How do we do that?
Sinh Khi Nhan: Nhan sinh raProduced cause. Fogen Zenji says, "Forget the self." Zen
Sinh Khong: Pudgalanairatmya (skt)Nhan Vo practitioners should always ask yourselves: "Are
NgaEgolessness of personSelflessness of we forgetting ourself or are we reinforcing
personCon ngi khong co s thng hang cua ourself?" This is an extremely important matter in
cai ngaMan as without ego or permanent soul our practice.
No permanent human ego or soul. Sinh Nghiep: Janaka-karma (skt)Productive
Sinh Khong Quan: Quan ve s sinh khi t tanh karmaRegenerative karmaProductive
khongContemplation on arising from emptiness. KarmaSee Tai Tao Nghiep.
Sinh Ky T Quy: Song gi thac ve, ngi Phat t Sinh Nhan: Janmahetu (skt)Producing cause
phai dung cong tu tap e khi thac c ve vi ngoi Nguyen nhan cua s sinh hay sinh nhan hay nhan
nha that s cua mnh ch khong phai la ngoi nha trc tiep, mot trong nam nguyen nhanThe
cua kiep lai sinh trong luc aoLife is a place to producing or direct cause of all things, one of the
lodge, death is returning home. Buddhists should five causes (four elements of earth, water, fire and
try their best to cultivate so that when death wind which are the causers or producers and
arrives, we can return to our real home (nirvana), maintainers of infinite forms of nature (results)
not a home in the next life in the six paths. Sinh Nhan: Nhan bnh thng: Common or
Sinh Linh: Chung sanh hu tnhLiving beings. ordinary patienceNhan cua chung sanh: The
Sinh Menh Nhat The: A life of unityHanh gia common or ordinary patience of the masses.
tu Thien nen luon nh rang cach tu tap hay nhat la Sinh Nhat Nh: The living and the Buddha are
quen i chnh mnh. Bang cach quen chnh mnh, oneSee Sinh Nht The.
chung ta co the hieu sinh menh cua mnh khong Sinh Nhi Tri Chi: Biet t luc mi sanh raTo
phai trong han hep, gii han hay co lap, ma la mot know something at birth.
sinh menh nhat the va vo thng. Cach giai thch Sinh Nhi Tri Gia: Ngi biet bang trc giac
khac e noi ve quen chnh mnh la hanh gia vt One who knows something intuitively.
qua quan he "chu the-khach the" hay "nga-nhan". Sinh Nh Trc Sam, T ong Thoat Kho:
Chung ta vt qua nh nguyen oi ai. Nh vay, Song nh mac ao, chet nh ci bo ao quan. Trong
van e chnh cua viec tu hanh la g? o la van c thien, t nay ch canh gii giai thoat cua hanh gia
quay ve vi chnh mnh, tr ve ngay trong i giac ngo thienLiving is just like wearing
song chnh mnh. Chung ta thng noi thanh tnh clothes, and dying is taking off clothes. In Zen, the
hoa van e sinh t cua chnh mnh. Lam sao e term indicates a realm of liberation of an
lam c chuyen nay? Thien s ao Nguyen noi: enlightened practitioner.
"Quen chnh mnh." Hanh gia tu Thien chung ta Sinh Nht The: The living and the Buddha are of
nen luon t hoi: "Chung ta co ang quen chnh the same substanceSee Sinh Bat Nh.
mnh hay la ang cung co chnh mnh?" ay la Sinh Niem X Bo Tat: See Sanh Niem X Bo
van e cc ky quan trong trong viec tu hanh cua Tat.
chung taZen practitioners should always Sinh Phan: Food offering to ghosts and other
remember that the best way to practice is to forget souls before the mealSanh PhanSee Xuat

Chung Sanh Thc.
Sinh Phap: Ke sinh nhaiMeans of livelihood
See Sanh Phap.
Sinh Phan: Phan mo chuan b luc con ang
songTomb prepared during one's life.
Sinh Phat: Chung sanh va c Phat: All the living
and the BuddhaV Phat song: A living
BuddhaSee Hoat Phat.
Sinh Phat Bat Nh: The living and the Buddha are
oneSee Sinh Phat Nht Nh.
Sinh Phat Bat Tang Bat Giam: Tanh khong hoai
diet, bat tang bat giam, va tuyet oi cua chung
sanh va PhatThe indestructibility of the living
and the Buddha; they neither increase nor
decrease. They are being the absolute.
Sinh Phat Gia Danh: Nhng t ng chung sanh
va Phat ch la nhng gia danh tam thi The
living and the Buddha are but temporary names,
borrowed or derived for temporal indication.
Sinh Phat Nht Nh: Sinh Phat Nht TheSinh
Phat Bat NhPham Thanh Nht NhChung
sanh va Phat eu nh mot, la nhat the, la bat nh,
la khong sai khacThe living and the Buddha are
one, i.e., all are the one undivided whole, or
absolute; they are all of the same substance; all
are Buddha, and of the same dharmakaya, or
spiritual nature; all are of the
same infinity.
Sinh Phat Nht The: All the living and the
Buddha are the one undivided wholeSee Sinh
Phat Nht Nh.
Sinh Phien: Ngi man rBarbarian.
Sinh Qu Tru: Acquiring the Tathagata nature or
seed or dwelling of noble birthCho tru cua s
tao ra qu hien hay c hanh, ong vi hanh Phat, song va s chetThe unpredictability of life and
hap thu kh phan cua Phat. Nh cai than trung am,
t cau cha me, am tn tham thong hp vao giong
Nh Lai. o goi la sinh qu truAbode of
producing virtues. When their conduct is the same
as the Buddhas and they take on the demeanor of
a Buddha, then, like the intermediate skandha
body searching for a father and mother, they
penetrate the darkness with a hidden trust and
enter the lineage of the Thus Come One. This is
called the dwelling of noble birth.
Sinh Sat: Life and death.
Sinh Sac: Mau sac song ongLife colour.
Sinh Sinh: Sho-Sho (jap)Life-to-life or
3382
Appearance-to-appearance.
Sinh Sinh ieu: Jivajiva (skt)See Cong Menh
ieu and Menh Quang ieu.
Sinh Sinh Hoa Hoa: Luan hoiSamsaraCycle
of birth and death.
Sinh Sinh The The: i i kiep kiepFrom
generation to generationWithout end.
Sinh S: Ngi (hanh gia) cha thuan thucAn
untamed person (practitioner).
Sinh Tam: Tao thanh thoi quen, thng la thoi
xauTo form a new habit, mostly bad.
Sinh Tan: Ford of life or mortalityBen sanh t.
Sinh Thang Quyet nh: Do lc tr gii nhat nh
thng c sanh vao nha quy thang (Sat e Li,
Ba La Mon, trng gia)The certainty of rebirth
in honourable familiesSee Luc Chung Quyet
nh.
Sinh Than: Buddhas earthly body.
Sinh Thien: See Sanh Thien.
Sinh Tho: B day voTo be tortured.
Sinh Thuan T An: Song ung ao ly, chet bnh
anTo live according to the morality and to die at
peace (peacefully).
Sinh To V: Navanita (skt)Curdled milkV
cua sa ong ac.
Sinh Tru D Diet: Bon tng sanh gia benh chet
cua phap hu viArising, dwelling, decaying and
passing awayBirth, stay (growth), change
(decay), death are four phases of existence on
earth.
Sinh Trng: To be born and grow up.
Sinh T: Shoji (jap)See Sanh T and Thap Nh
Chung Sanh T.
Sinh T Bat Ky: Khong the oan trc c s
death.
Sinh T Chi Te: Gia cai song va cai chet
Between life and death.
Sinh T Diet: Bhavanirodha (skt)S cham dt
sinh tExtinction of the process of existence.
Sinh T ai Hai: Great ocean of mortality.
Sinh T Hai: Bien sanh tOcean of mortality.
Sinh T Lao Quan: Ca nguc sinh t luan hoi
The hell gate of birth and deathTheo Cu Chau
Kiet Phong Ngu Thien S Th Ngu ai Thien
Giang Chu: "Phai ro ai s cua mnh, muon thau
thoat lao quan sinh t trc phai cat t tat ca kien

giai h vong thanh pham."The hell door of birth
and death. According to Zen Master Chieh-feng's
Records of Teachings, "One must know one's own
great matter that in order to pull down the difficult
pass or to destroy all difficulties and barriers to
approach awakening, one must cut off all delusive
views of both ordinary people and saints."
Sinh T Luan Hoi: See Sanh T Luan Hoi.
Sinh T Lu: Dong sinh t hay trang thai cua
cuoc songState of life and death.
Sinh T Ne: See Sanh T Ne.
Sinh T Ngan: See Sanh T Ngan.
Sinh T Ton Vong: Song chet con mat, y noi mot
mat mot conA matter of life and death.
Sinh T Tc Niet Ban: See Sanh T Tc Niet
Ban.
Sinh T Vien: Vn sanh t, hay the gii Ta Ba
ni ma chung sanh va y hay bang long mot cach
me muoi. The gii sanh t ni pham phu cam thay
thoa manThe garden of life and death, this
mortal world in which the unenlightened find their
satisfaction.
Sinh Tc Vo Sinh, Vo Sinh Tc Sinh: To be born
is not to be born, not to be born is to be born
Sanh tc la khong sanh, khong sanh tc la sanh.
ay la thuyet cua cac kinh Bat Nha va la tuyet y
cua Tam Luan tong. Sanh ch la mot t ng gia
tam. Tuc e goi la sanh, nhng Chan e lai la
vo sanh, tng oi la sanh trong khi tuyet oi
la vo sanh. It is an accepted doctrine of the
Prajna teaching and the ultimate doctrine of the
Madhyamika school. Birth, creation, life, each is
but a temporary term, in common statement it is
called birth, in truth it is not birth; in the relative it
is birth, in the absolute non-birth.
Sinh Tng Sinh T: T nhien va tng t vi t the ky th 13. Hien nay chung ta khong co nhieu
nhien, nh vang va bac. Sinh Tng, vang la loai
kim kh thien nhien va toan hao t pham chat lan
mau sac. Sinh T, bac c sap hang ke vang, du
co the b m nhat iNatural and similar, i.e.
gold and silver. The proper natural or unchanging
(colour), gold being the natural and perfect metal
and colour. The tarnishable or changing (colour),
silver being next, though it will tarnish.
Sinh u Hoan, T An Lac: Ngi thng
cho rang cuoc song la lo lang u phien, ch sau khi
chet la an lac. Ngc lai, ngi biet co gang tu tap
se co cuoc song an lanh ngay trong i nay kiep
3383
nayOrdinary people believe that life is a
constant struggle against sorrow and calamity,
only after death does one find ease and pleasure.
On the contrary, one who tries to cultivate will
have an ease and pleasure life in this very life.
Sinh Vo Tanh: Utpatti-nihsvabhavata (skt)Moi
vat eu t s ket hp bi vat chat ma thanh, ch
khong co t tanhEverything derived from
constituent materials.
Snh Nhan Nga: To ro sc manhTo give a clear
indication of one's strengthSee Tranh Nhan
Nga.
Snh Tuan: Tro taiTo display one's talent
(skill).
Soi Rang Niet Ban An: An soi rang Niet ban cho
chung e tGrace of revealing his nirvana to
stimulate his disciples, one of ten kinds of the
Buddhas grace.
Soi Sang: To lightTo illuminateTo give light
to someoneTo shed light on something.
Soi Sang Trang Thai Tam: To shed light on this
state of mind.
Song oi: Yamaka (p)Song LuanMot trong
nhng bo sach cua Bo Luan Tang cua trng phai
Phat giao Nguyen Thuy. Bo sach nay lien quan
en viec nh ngha ro rang cac thuat ng
Bookof PairsOne of the books of the
Theravadin Abhidhamma Pitaka. The pairs, which
is concerned with clear definition of term.
Song Hanh Luan: Parallelism.
Song Lam: Hang cay Ta La (song tho), khu rng
ni c The Ton nhap diet Twin trees, the sala-
trees under which the Buddha entered nirvana.
Song Lam Vien Hoa Thng: Most Venerable
Yuan of Shuang-shanThien s Trung Hoa vao
tai lieu chi tiet ve Hoa Thng Song Lam Vien;
tuy nhien, co mot chi tiet nho ve v Thien s nay
trong Tuyet Nham T Truyen. Thien s Tuyet
Nham a noi ve nhng kinh nghiem cua mnh:
"Luc en tru ngu tai cho cua Hoa Thng Song
Lam Vien, t sang en toi toi luon ban ron lam
cac viec trong chua, va khong bao gi toi ra khoi
lanh a nha chua. Ngay khi trong lieu chung hay
luc ang lam cong viec cua mnh, toi luon khoanh
tay trc ngc, va mat ngo xuong at khong xa
hn ba bc. Cong an au tien cua toi la 'Vo'. He
khi nao tam niem khuay ong la toi dan no xuong

ngay lap tc, va luc o tam y toi nh mot mieng Song Song Hang: Gangalahari (skt)Wave of
bang lanh, thanh sach, em du, tnh lang, va khong
dao ong. Mot ngay troi qua nhanh nh cai khay
mong tay. Khong mot tieng chuong hay tieng
trong nao lot vao tai toi."Yuan of Shuang-shan,
name of a Chinese Zen Master in the thirteenth
century. We do not have detailed documents on
this Zen Master; however, in Hsueh Yen's
autobiography, there is a small detail on him. Zen
master Hsueh-Yen told the following stories of his
experience in Zen: "While staying under Yuan of
Shuang-shan I was kept busy attending to the
affairs of the monastery from morning to evening,
and was never out of the monastery grounds. Even
when I was in the general dormitory or engaged in
my own affairs, I kept my hands folded over my
chest and my eyes fixed on the ground without
looking beyond three feet. My first koan was 'Mu'.
Whenever a thought was stirred in my mind, I lost
no time in keeping it down, and my consciousness
was like a cake of solid ice, pure and smooth,
serene and undisturbed. A day passed as rapidly
as the snapping of the fingers. No sound of the
bell or the drum ever reached me."See Tuyet
Nham To Kham Thien S.
Song Luan: Yamaka (skt & p)The Book of
PairsBo Song LuanSong oi hay quyen sach
ve cap oiAbhidharmaSee Song oi.
Song Lu: Hai dong giao phap hay hai anh em
song sinh, hoa ao va quan tam (can phai tho tr trong thap a i en toan giac va niet banThe
ca hai)The twin streams of teaching and mystic
contemplation.
Song Moc: See Song Lam.
Song Nhap Kinh: Yuganaddha-sutta (skt)Kinh
Song Nhap, Tang Nhat A Ham IV.170Name of
a sutra in the Anguttara Nikaya IV.170.
Song Nhap Th e: Yuganaddha-krama (skt)
Succession of double entrances.
Song Tr: See Song Tr Ha.
Song Tr Ha: Yugamdhara (skt)Yugandhara
(skt)Du Can a LaDu Can a LaTen cua having much happiness in mind (happiness),
mot con song vung Bac AnName of a river in
northern India.
Song Tr Sn: Yugarjidhara (skt)Vong nui au
tien trong bay vong nui bao quanh nui Tu DiThe
first of the seven concentric circles around Meru.
Song Vng: T dung e goi Da Ma VngA stage of a Bodhisatvas development.
term for Yama.
3384
the Ganges.
S Canh: See S Da.
S Chung Sanh C: Six deva heavens of desire
Duc Gii Nhan ThienThe gii Ta Ba va sau coi
tri duc gii trong o chung sanh co nhieu loai
than va nhieu loai tngThe world and the six
deva heavens of desire in which there is variety of
bodies and thinking or ideasSee Luc Duc Thien.
S C: Mi bat au tu tapBeginning in practice.
S C Ngu Uy: Panca-mahabhaya (skt & p)Five
great fearsS c ngu uy la 5 noi lo s ln lao
cua ngng ngi s c tren ng hanh tr Bo Tat:
1) s ve mang cua mnh; 2) s ve viec khong c
ngi khac chap nhan; 3) s chet; 4) s tai sanh
vao ac ao; va 5) s rang b rut re nhut nhat khi
phai thuyet giang trc hoi chung"Panca-
mahabhaya" are five main fears of beginners on
the Bodhisattva path: 1) fear concerning livelihood
(ajivika-bhaya); 2) fear of disapproval (asloka-
bhaya or akirti-bhaya); 3) fear of death (marana-
bhaya); 4) fear of bad transmigrations (durgati-
bhaya); and 5) fear that is timidity when
addressing assemblies (parisaccharadya-bhaya).
S Da: Luc au hom (phan au, gi khuya va
hng sang)The first of the three divisions
(watch) of the night.
S ang: Elementary.
S a: Beginner at the first grounda th nhat
first stage of the ten bodhisattva stages to perfect
enlightenment and nirvanaSee Thap a.
S a Bo Tat That Hanh Mon: Seven acts
(rules) for Bodhisattvas at the first stageBay
hanh cho mot v Bo Tat s a: 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 naoSeven acts for Bodhisattvas
at the first ground: forebearance, avoiding
lawsuits (avoid disputing), having much joy,
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).
S a D Thng: The stages above the initial
 3385

S Hanh: Prakrticarya (skt)Trong o ngi tu initial fruit or achievementQua d lu th nhat

hanh phai biet vang li cha me, thay to; vang li hay Tu a Hoan, ni ay moi phien nao b oan
cac sa mon cung cac Ba La Mon, va ton knh tan e bc vao dong giai thoatThe stage of
ngi gia, phai lam viec thien, phai khuyen ngi Srota-apanna, where illusion being discarded and
khac cung dng va phai th cung c Phat. Khi the stream of enlightenment entered.
con s hanh th ngi o ch la mot ngi S Qua Hng: Hng ve qua Tu a Hoan hay
thng ch cha phai la Bo Tat. c Phat Thch D LuThe aiming at the fruit of Srota-apanna.
Ca a trai qua s hanh t thi c Vo Nang S Sat Na Thc: Thc th tam la s thc. Trong
Thang Phat (Aparajitadhvaja)In this carya, an sat na au tien ch co a lai da thc hay thc th
individual is expected to be obedient to his parents tam phat sinh ma thoiThe initial ksana, initial
and Buddhist masters, to the Sramanas and consciounes, i.e the eighth or alaya-vijnana, from
Brahmins, and to the elders, to perform good which arises consciousness.
deeds, to instruct others to offer gifts, and to S Sinh Bat Tnh: Luc mi sanh chang sach
worship the Buddhas. While a being is in this Birth is not cleanImpurity of the newly-born
carya, he is just a common being and not a babyKhi a u thang ngay, thai than au hng
Bodhisattva. Sakyamuni Buddha practised this ve san mon, ra khoi mnh ngi me cung mot luc
Carya from the time of Aparajitadhvaja Buddha. vi mau mu, s hoi nh day ayOnce ready to
S Hoan Hy a: a v th nhat cua Thap a, be born, the fetus emerges from the womb with
giong nh Hoan Hy aThe stage of joy, the pus and blood gushing forth and foul odors in
first of the ten stages toward BuddhahoodSee profusion.
Thap a. S Sinh Ngu oc Bat Pha Ho: Con nghe mi
S Nang Bien: Alaya-vijnana (skt)Cai tam th sanh khong biet s con cop, y noi ngi thieu kinh
bien hien ch canh thanh tam thc. A-Lai Da hay nghiem th vo minh (iec khong s sung)A
thc th tam c goi la S Nang Bien v cac newly born calf is not afraid of tigers, i.e., the
thc khac eu t o ma raThe initiator of young are fearless or inexperience is ignorance.
change, or the first power of change, or mutation, S Sn Bo n: S Sn Co cau khong cauWith
i.e. the alaya-vijnana, so called because other a phrase or without a phrase is just the same as the
vijnanas are derived from itSee A Lai Da Thc. tree collapses and the creeper withersSee Cong
S Nguyen: Thuoc ve ban chatIntrinsic(al) An S Sn Hu Cu Vo Cu.
Belonging to the real nature of a thing; not S Sn Cau Hu Cau Vo: S Sn Co cau khong
dependent on external circumstances. cauWith a phrase or without a phrase is just the
S Nguyen: First vows. same as the tree collapses and the creeper
S Nhat Phan: Beginning of the dayBuoi sang withersSee Cong An S Sn Hu Cu Vo Cu.
sm trong ngayThe first of the three divisions of S Sn ao A: S Sn b tieu ngc (bang
the daySee S Trung Hau. mieng)See Cong An S Sn ao A.
S Phat Tam: The initial determination to seek S Sn Hu Cu Vo Cu: S Sn Co cau khong
enlightenmentS phat tam thi tien thanh chanh cauSee Cong An S Sn Hu Cu Vo Cu.
giacCai tam mi phat cau ao Bo e. Tan Hoa S Sn Hu Vo: S Sn Co cau khong cauWith
Nghiem Kinh noi rang: Va mi phat tam, lien a phrase or without a phrase is just the same as the
thanh chanh giac, biet ro chan tanh that cua ch tree collapses and the creeper withersSee Cong
phap ay u tue than, khong phai la s giac ngo An S Sn Hu Cu Vo Cu.
t nhng cai khac.The Chin dynasty Hua-Yen S Sn Khuong Nhan Thien S: Sozan-kyonin
Ching says: At the very moment of the initial (jap)Shu-shan K'uang-jen (Wade-Giles
determination, the novice enters into the status of Chinese)See Khuong Nhan S Sn Thien S.
perfect enlightenment. S Sn Quang Nhan Thien S: Shu-shan K'uang-
S Phat Tam Thi Tien Thanh Chanh Giac: See jen (Wade-Giles Chinese)See Khuong Nhan S
S Phat Tam. Sn Thien S.
S Qua: Srota-apatti-phala (skt)First fruitThe
 3386

S Tang Ky: Kiep th nhat trong 3 a tang ky or more? You might easily lose your original
kiepThe first of the three assamkhyeya or attitude towards it. The same thing will happen in
incalculable kalpas. your other Zen practices. For a while you will
S Tam: Navayana-samprasthita (skt)Cai tam keep your beginner's mind, but if you continue to
mi phat cua ngi mi tu tap (cha qua thc hanh practice one, two, three years or more, although
sau sac). Thien s Linh Moc Tuan Long viet trong you may improve some, you are liable to lose the
quyen Thien Tam, S Tam: "Ngi ta thng noi limitless meaning of original mind. There is no
rang tu Thien la kho, nhng co mot s ngo nhan need to have a deep understanding of Zen. Even
ve cai kho nay. Kho khan khong phai t viec phai though you read much Zen literature, you must
ngoi trong t the kiet gia hoac t viec at en giac read each sentence with a fresh mind... Always be
ngo. Kho khan en t cho phai gi sao cho cai tam a beginner. Be very careful about this point. If you
cung nh viec tu tap cua chung ta c thanh tnh start to practice sitting meditation (zazen), you will
theo ngha can ban. Nhat Ban, chung ta co t 's begin to appreciate your beginner's mind. It is the
tam' co ngha la cai tam cua ngi nhap mon. Muc secret of Zen practice."
ch cua viec tu tap chu yeu la lam sao gi cho S Tam Ngo ao: Newly awakened mind.
c cai 's tam' nay cua chung ta. Gia s nh ban S Thien: See S Thien nh.
ch tung kinh Bat Nha mot lan. Chac chan viec S Thien nh: Prathama-dhyana (skt)
tung niem cua ban se hoan hao. Nhng neu ban Pathama-jhana (p)Bac thien th nhat trong bon
phai tung bai kinh o hai, ba, bon hoac nhieu lan bac thien nh trong coi sac giiThe first
hn na, th sao? Ban co the de dang anh mat dhyana, the first degree of dhyana, one of the four
thai o luc ban au oi vi viec tung niem. ieu levels of meditative concentration in the form
nay cung co the xay ra oi vi viec tu tap Thien realm.
cua ban. trong mot khoang thi gian nao o, ban S Thien Pham Thien: Ch Thien trong coi Tri
se van c cai tam ban au, nhng neu ban tiep sac gii, do xa la dam duc ma c thanh tnh
tuc tu tap mot, hai, ba nam hoac lau hn na, dau Devas in the realms of form, who have purged
ban a co nhieu tien bo, ban van co nguy c anh themselves from all sexuality.
mat cai y ngha vo tan cua cai s tam. Chu ng ta S Thien Tam Hanh: First jhana functional
khong can phai hieu Thien mot cach thau ao. consciousnessTam Hanh s thien cung vi Tam,
Ngay ca khi ban oc rat nhieu van hoc Thien, ban Sat, Ph, Lac va Nhat iemFirst jhana
phai oc tng cau, vi cai tam mi me. Luon luon functional consciousness together with initial
lam mot hanh gia vi cai s tam. Va hay than application, sustained application, zest, happiness,
trong gi thai o nay. Neu ban bat au tu tap toa and one-pointedness.
thien, hay tran trong cai s tam cua ban. o chnh S Thien Tam Qua: Tam Qua s thien cung vi
la b quyet tu tap Thien."First intention or the Tam, Sat, Ph, Lac va Nhat iemFirst jhana
initial resolve or mind of the novice. Zen Master resultant consciousness together with initial
Shunryu Suzuki wrote in the Zen Mind, Beginner's application, sustained application, zest, happiness,
Mind: "People say that practicing Zen is difficult, and one-pointedness.
but there is a misunderstanding as to why. It is not S Thien Tam Thien: Tam thien s thien cung
difficult because it is hard to sit in the cross-legged vi Tam, sat, Ph, Lac, va Nhat iem hay Tru
position, or to attain enlightenment. It is difficult First jhana moral or wholesome consciousness
because it is hard to keep our mind pure and our together with initial application, sustained
practice pure in its fundamental sense... In Japan application, zest, happiness, and one-pointedness.
we have the phrase 'shoshin', which means S Thien Thien: Pathamajjhanabhumi (skt)The
'beginner's mind.' The goal practice is always to first dhyana heavenCoi S ThienCoi Thien
keep our beginner's mind. Suppose you recite the Thien th nhat trong t thien thien. Coi tri s
Prajna Paramita Sutra only once. It might be a thien ni khong con v giac hay khu giac, khong
very good recitation. But what would happen to can thc pham, nhng van con bon giac quan con
you if you recited it twice, three times, four times, lai (Nhan, Nh, Than, Y). Chung sanh trong coi s
 3387

thien khong con sac duc; tuy nhien, ho van con S V: a v th nhat cua hanh v tam tha tren
nhng ham muon khac. ay la coi hy lac xa la ng i en giac ngoThe initial stage on the
canh gay toi tao nghiep. S thien thien gom mot road to enlightenment.
the gii, mot ve tinh, mot nui Tu Di, va sau coi S Phap Hoa: Commentary on the Lotus Sutra.
tri duc giiThe first region, as large as one S Bat Nang Tri: An object cannot be
whole universe. The first of the four dhyana recognized.
heavens, corresponding to the first stage of S Bien Ke: Het thay ch phap eu do cai tam
dhyana meditation. The first region, as large as hay y thc so o tnh toan chap trc ma sanh ra
the whole universe. The inhabitants in this region That by which the mind is circumscribed, i.e.
are without gustatory (tasting) or olfactory impregnated with the false view that the ego and
(smelling) organs, not needing food, but possess thing possess reality.
the other four of the six organs. Heaven beings in S Biet: Chu e cua mot luan e co the suy dien,
this Heaven are free from all sexual desires; oi lai vi nang biet hay cai a b tach biet khong
nevertheless, they still have other desires. This is con suy dien g c naThe subject of the
the ground of joy of separation from production. thesis of a syllogism in contrast with the predicate;
The first dhyana has one world with one moon, that which is differentiated.
one meru, four continents and six devalokasSee S Cau: Desideratum.
T Thien Thien (I). S Cau Nh Y: S viec xay ra nh y muon
S Thi Giao: Mot trong ba thi giao ma Phap Things are going as (in accordance with) ones
Tng Tong a lap ra, trong giai oan nay c wishesThings are going our way.
Phat co vt qua nhng ta thuyet cho rang co mot S Chng Cach: B can ngaiImpeded.
cai nga thc, trong giai oan nay Ngai cung day S Dan: a ra li trch danThat which is
ve T Dieu e va Ngu UanA term of the brought forward or out; a quotation.
Dharmalaksana school, the first of the three S Duyen: Arammana (p)Alambana (skt)
periods of the Buddhas teaching, in which he ObjectsPerceptual referentoi tng cua
overcame the ideas of heterodox teachers that the nhan thc. Canh oi ai vi tam thc (phap tam va
ego is real, and preached the four noble truths and s tam la nang duyen, canh la s duyen)Objects
the five skandhas, etc. of perception. Referential object, upon which
S To: First ancestorFirst Patriarch. something rests or depends, hence objects of
S To Am: First ancestor's hut or the hut of perception; that which is the environmental or
Bodhidharma, located on the northwest of Shao- contributory cause; attendant circumstances.
Lin TempleSee Thieu Lam T. S Duyen Duyen: Alambana-hetu (skt)
S To ong Du: Patriarch's going to the East Adhipati-pratyaya (skt)Conditioned condition
See Cong An S To ong Du. The reasoning mind, or the mind reasoning
S Tru: See S Tru a. Intelligence in contact with its objectieu kien
S Tru a: Tru th nhat trong thap tru Bo Tat tr thanh mot oi tng cua nhan thc, mot trong
The first of the ten stages or resting places of the bon nhan duyen theo Kinh Lang Gia. Canh oi ai
bodhisattvaSee Thap a. vi tam thc (phap tam va s tam la nang duyen,
S Trung Hau: Ba thi trong ngay: sang, tra, va canh la s duyen). Cai duyen cua s duyen hay
toiThe three divisions of the day, beginning, tam thc oi vi canh gii nh mat oi vi sac
middle and end. (tam thc goi la nang duyen, canh gii goi la s
S Trung Hau Thien: Shochugo-Zen (jap)Phap duyen). S duyen duyen co mot oi tng hay moi
ma c Phat thuyet giang luon tot cho moi thi trng khi mot nguyen nhan dien ra, th du nhng
The Dharma the Buddha preached is always good lan song c tao ra do ao, ho, song, bien hay tau
in the beginning, in the middle, and in the end. beCondition becoming an object of cognition,
S Tuan: Mi ngay au trong thang hay 10 nam one of the four causations (hetupratyaya)
au cua the kyThe first ten day (or decade) of according to the Lankavatara Sutra. Upon which
the month. something rests or depends, hence objects of
 3388

perception; that which is the environmental or S Hanh Tang: Cariya-pitaka (p)Basket of

contributory cause; attendant circumstances. The ConductMot trong 15 quyen cua bo Tieu A
relationship being like that of form or colour to the Ham, gom 35 truyen ke ve tien than c Phat
eye. The influence of one factor in causing Collection of the conducting, one of the fifteen
othersieu kien tr thanh mot oi tng cua volumes of Khuddaka Nikaya, including 35 stories
nhan thc. The objective sub-cause, which has an of the Buddha's previous lives.
object or environment as a concurring cause, as S Hoa: Ngi a c chuyen hoaThe one
waves are conditioned by a basin, a pond, a river, who is transformed or instructed.
the sea, or a boatSee T Nhan Duyen. S Hu: 1) Cai ma ngi ta co: What one has,
S Duyen oan: Cat bo tat ca moi s cau thuc possession, ownership, proprietorship; 2) Cai ang
hay bo buoc t ben ngoaiTo cut off the external hien hu: What there is, what ever exists; 3) Thu
bonds, or objective cause of delusion. Kien Ket hay chap thu: Grasping, one of the nine
S Duyen Phc: Nhng he phc gay ra bi bonds that bind men to mortality (see Cu Ket).
hoan canh ben ngoaiExternal bonds, or S Kien: Drisya (skt)Nhng g hien lo ra cho
objective cause of delusion. ngi ta thayWhat is presented to ones view.
S Duyen Tho: Alamana-vedaniyata (skt)Cam S Kim (698-759): Ten cua mot v danh Tang
tho ve oi tng cua nhan thcFeeling of Trung Hoa vao thi nha ng (618-907)Name
objects of perception. of a Chinese famous monk who lived in the T'ang
S ac Chan Ly: To attain the truth. Dynasty in China.
S ac Pham Hanh Phat: Anuloma (skt) S Lap: Siddha (skt)Luan e a c sap at
AdaptationConformityS phu hpS thch sanA thesis; that which is set up.
hpay la s noi tiep cua s quyet tam at qua S Lng: Prameya (skt)oi tng c nhan
Bo e; giai oan nay bao gom s ac nhng pham biet hay tham nhThat which is estimated; the
hanh can thiet e tr thanh Phat. c Phat Thch content of reasoning, or reasoning.
Ca Mau Ni bat au s ac nhng pham hanh Phat S Lu Phat: Nisyandabuddha (skt)Vairocana
vao thi c Phat Samitavi. Trong giai oan th (skt)Phat Lo Xa Na.
hai va th ba, mot v Bo Tat s ac cac pham hanh S Nam (813-888): Ten cua mot v Thien s
noi en trong Jatakas va tien t a th nhat len Trung Hoa vao thi nha ng (618-907)Name
a th tam. c Thch Ca Mau Ni a len a th of a Chinese Zen master who lived in the T'ang
bay khi ngai sinh ra lam Hoang T KusaIt is a Dynasty in China.
continuation of the previous Carya, and consists in S Nguyen: WishDesire.
acquiring the virtues necessary to become a S Nhiem: Upaklista (skt)DefiledPolluted
Buddha. Sakyamuni began this Carya at the time SoiledStainedThat which is soiled or stained.
of Samitavi Buddha. During the second and third S Phan Duyen: Conditioned conditionThe
Caryas, a Bodhisattva acquires the virtues reasoning mind, or the mind reasoningCai
mentioned in the Jatakas and advances from the duyen cua s duyen hay tam thc oi vi canh
first to the eight bhumi. Sakyamuni reached the gii nh mat oi vi sac (tam thc goi la nang
seventh bhumi, when he was born as prince Kusa. duyen, canh gii goi la s duyen)Intelligence in
S oan Kinh: Heya-sutta (p)Khu Da To contact with its object. The relationship being like
aMot trong sau the loai kinh ien Ky Na that of form or colour to the eye. The influence of
giaoOne of the six forms of Jainism sutras. one factor in causing others.
S Giang Vng: Vua cua a nguc th nh trong S Phuc: NenChe ngQuelled.
thap ien a ngucKing of the grievous river, S Sn Thieu Ky Thien S: Chu-Shan-Shao-Chi
the second of the ten rulers of Hades. (Wade-Giles Chinese)Thien S S Sn Thieu
S Hanh Tang: See S Hanh Tang. Ky, tac gia cong an Ai ang niem Phat? Trong
S Hanh Vo Ngai Than: Unimpeded Wherever Thien Luan, Tap II cua Thien s D.T. Suzuki,
It Goes Deity (Spirit). Thien s S Sn Thieu Ky a day ve cong an va
niem Phat nh sau: Ngi s c can nhat la phai
 3389

co mot vat e ma nam vao Thien; v the ho c You will then see that Nirvana and Samsara, the
day phap mon niem Phat. Phat tc tam, Tam tc land of purity and the land of defilement, are mere
Phat. Tam va Phat t au ma co? Co phai eu t idle talk, and that there is from the beginning
tam? Nhng Tam ay khong phai la tam, khong nothing requiring explanation or commentary, and
phai Phat, khong phai vat. Vay la cai g? Muon further that Mind is not somewhat belonging to the
thay ra, hay vt bo i tat ca nhng cai a tch cha realm of empirical consciousness and therefore
do hoc tap, tri thc, kien giai; hay ch hoan toan not an object of mental comprehension.
chuyen chu vao mot cau hoi: Ai ang niem S Tac: To be done.
Phat? Hay e cho nghi tnh nay nghi en cc o; S Tac Minh Lieu: Kriyabhivyakti (skt)
ng say sa theo nhng ngh tng me lam; ng Manifested workCong viec c bieu hien.
e cho nhng y tng phan biet cung khi len. S Tac Nhan: Karanahetu (skt)Active cause
Mot khi cong phu ben b, lien tuc khong gian See Nang Tac Nhan.
oan, th thien nh cua cac ngi se c thuan S Thach: See S Thach Phan Ky Thien S.
thuc, va nghi tnh cua cac ngi nhat nh bung v S Thach Phan Ky Thien S (1296-1370): Thien
d doi. Roi cac ngi se thay rang Niet Ban va s S Thach Phan Ky la mot trong nhng thien s
sanh t, coi tnh o va coi ue trc ch la hy luan, ln thi nha MinhZen master Ch'u-shih Fan-ch'i
va ngay t au chang can g giai thch hay bnh was one of the great masters in early Ming.
chu, va them na, Tam khong thuoc canh gii tam Mot hom, S thng ng day chung: "Mot
y thc, do o la Bat Kha ac.Zen master hom Van Mon a cay gay len trc chung
Chu-Shan-Shao-Chi, the author of the koan Tang va bao, 'Pham phu tng that la co;
Who is that practises the recitation of the Buddha hang nh tha phan chiet ma cho la khong;
name. In the Essays in Zen Buddhism, composed Duyen giac bao la hien hu nh huyen; Bo
by Zen master D.T. Suzuki, Zen master Chu- Tat noi la ng the tc Khong. oi vi cac
Shan-Shao-ChI taught about koan and recitation mon e Thien, khi nhn cay gay, ch goi no la
of Buddha name as follows: :It is necessary for the cay gay. Muon i th c i. Muon ngoi th c
uninitiated to have a kind of too wherewith to take ngoi. Chang co may may loan ong.' Sau khi
hold of Zen; and it is for this reason that they are nhac en co nhan, S Thach a ra nhng
told to practise the Recitation of Buddha name, nhan xet rieng ve cay gay: 'Pham phu day len
that is thinking of the Buddha. The Buddha is no cai thay co la khong hp. Thanh van day len
other than Mind, or rather, that which desires to cai thay khong cung vay. Duyen Giac thay la
see this Mind. Where does this desire, this hien hu nh huyen. Bo Tat th ng the tc
thought, take its rise? From the Mind, we all say. khong, cung khong hp. Vt lui khong c
And this Mind is neither a mind, nor a Buddha, nor ? Lao Van Mon ham nhn song bac e lac
a something. What is it then? To find it out, let mat cot buom. Ket qua tai hai la lam luy may
them abandon all that they have accumulated in ong s trong thien ha.' Ho cha thoat khoi cay
the way of learning, intellection, and knowledge; gay. Vt lai ? Khong c! Tot hn la em
and let them devote themselves exclusively to this chon ho het vao trong mot cai ham chung cho
one question Who is it that practises the roi!" Theo quan iem cua Thien ve Tanh
Recitation of Buddha name? Let this inquiring Khong hay Chan Nh, ch can mot hat bui con
spirit assert itself to the highest degree. Do not try dnh trong tam cung khong c, va khi thau
to reason it out; do not assume a state of mere hieu s tnh o. Tanh khong va nhng y tng
passivity for enlightenment to come by itself; do lien he se hoan toan tr nen de hieuZen
not allow yourself to cherish false thoughts and master Ch'u-shih Fan-ch'i was one of the great
imaginations; do not let ideas of discrimination masters in early Ming. One day, he entered
assert themselves. When your striving and seeking the hall and addressed the monks. In his
is constant, permitting to breaks and interruptions, sermons he quoted Yun-men: "Yun-men one
your Dhyana will naturally be matured, and your day produced his staff before an assembly of
inquiring spirit brough up to the inevitable crisis. monks and said, 'Common people naively

take it for a reality; the two Yanas analyse it
and declare it to be non-existent; the
Pratyeka-buddhas declare it to be a Maya-like
existence; and the Bodhisattvas accept it as it
is, declaring it empty. As regard to Zen
followers, when they see a staff, they simply
call it a staff. If they want to walk they just
walk; if they want to sit, they just sit; they
should not in any circumstances be ruffled
and distracted.'" After these references to the
old masters, Ch'u-shih Fan-ch'i airs his own
remarks on the staff: "It is improper to cherish
for common people the notion of reality, for
the Sravakas the notion of non-being, for the
Pratyeka-buddhas the notion of Maya-like
existence, and for the Bodhisattvas the notion
of empty suchness. Not to be released? Yun-
men the old master was so absorbed in
watching the foaming waves that he was not
conscious of losing his own oars. The woeful
outcome of it is still engaging the anxious
attention of the entire world of monks. They
are not yet freed from the staff. To be
released? No! Better have them all interred in
one common graveyard!" According to the
truth of Zen in the view of emptiness or
suchness, it does matter even a particle of
dust is not outside of the mind, and when this
is understood, Sunyata and its related ideas
will all become comprehensible.
Mot lan khac, thien s S Thach nhac ti
Trieu Chau: "Mot co ba lao sai ngi mang
pham vat en cung dng Trieu Chau va yeu
cau ngai chuyen ai Tang Kinh. Trieu Chau
ri khoi cho ngoi, i quanh ghe mot vong roi
noi, 'Ta a chuyen xong ai Tang Kinh roi.'
Khi ba lao c nghe ke lai cau chuyen, ba
noi, 'Ta yeu cau S chuyen tron ca ai Tang
Kinh, the ma S ch chuyen co mot na.'" Sau
o thien s S Thach cho y kien rieng cua
mnh nh sau: "Noi ve ba lao, khong ch ba
than phien la Trieu Chau ch chuyen co mot
na ai Tang Kinh, ma cho en cac ai thien
s khap trong thien ha i quanh nui qua hang
tram ngan trieu kiep, theo quan iem cua ba
lao cung ch la mot na ai Tang Kinh ma
thoi. Ba gia ay a lay cai tap ma cho la thuan.
Luc o ch can noi the nay, 'Tai sao khong
3390
nam lay noi tnh trc khi Trieu Chau bat au
i vong quanh ghe?'"Another time, Zen
master Ch'u-shih referred to Chao-chou,
saying, "An old lady sent a messenger to
Chao-chou with some offerings and asked him
to revolve the Great Tripitaka. Chao-chou
came down from his seat and, after walking
once round the chair said, 'I have finished the
revolving of the Tripitaka.' When this was
transmitted to the old lady, she remarked, 'I
asked him for the revolution of one complete
Tripitaka, and he has finished only one half of
it'." After these references Ch'u-shih gave his
own idea saying: "For the old lady, she did not
only complain about Chao-chou's revolving a
half Tripitaka, but even when great Zen
masters of the whole empire walk round the
mountain for hundreds of thousands of kotis of
times, they are, from the point of view of the
old lady, no more than a half Tripitaka. When
the old lady claims that Chao-chou has only
finished revolving a half of the Tripitaka. This
is replacing the spurious for the genuine. The
only thing that was needed at the time to say
was this, 'Why not take the whole thing in
before Chao-chou started to walk round the
chair?'"
S Thu: Grahya (skt)Cai b nam lay hay cai b
nhan thcSeized, that which is perceived.
S Thu Nang Thu: Grahyagrahaka (skt)Cai
c nhan thc hay c hieu, va cai nhan thc
hay cai hieuThat which is perceived or
apprehended, and that which perceives or
apprehendsSee Nang Thu.
S Thuoc Thanh: Svamivacana (skt)T bieu th
vat chu cach.
S Thuyen: Ngha ly cua kinh ien la s thuyen
(con da vao kinh van ma lam cho sang to ngha
ly th goi la nang thuyen)That which is
expounded, explained, or commented.
S Tn: See Nang Tn.
S Tong Thanh: Apadana (skt)T bieu th vat
o t au ti.
S Tri Chng: Jneyavarana (skt)Tr ngai cua
tri thcCognitive obscurationHindrance of
knowledgeThe intellectual hindranceTr hue
tran tuc cho nhng ieu khong that la that lam can
tr chan tr hue. The gian tr thng coi s vat nh
 3391

that la mot chng ngai cho chan tr, thng i S Vien (986-1039): Ten cua mot v Thien s
kem vi phien nao chng (tr ngai cua cac phien Trung Hoa vao thi nha Tong (960-1279)Name
nao). Theo Phat giao, hau het nhng hieu biet cu of a Chinese Zen master who lived in the Sung
eu la chng ngai cho tue giac mi, va Phat giao Dynasty in China.
goi no la S tri chng. Cung nh nhng bac a S Vien T Minh Thien S: Shih-shuang Ch'u-
at ao, nhng nha khoa hoc v ai eu phai trai yuanSee T Minh S Vien Thien S.
qua nhng giai oan bien oi ln trong t than. S S Y: Asraya (skt)DepositCho truC s ma
d ho at c nhng cai thay sau sac la v ni ho moi th phai tuy thuoc vao, hay can ban cua cac
quan lc, nh lc va niem lc a c phat trien thc. ay la s chuyen bien hay ot chuyen xay
mot cach tham hauWorldly wisdom which ra gia can ban cua tam thc, nh o ngi ta co
assumes seeming as real which is a hindrance to the nam c cai chan ly tham sau nhat cua tat ca
true wisdom (the barrier of the known, arising s hien hu, ma giai thoat chung ta khoi nhng
from regarding the seeming as real), generally rang buoc cua phan biet. Tat ca viec tu tap trong
coupled with Klesavarana, hindrance of passions. Phat giao eu nham vao cai bien co nay, khong co
According to Buddhism, most of the time old no se khong co s cai tien nao ca. Khi ngi ta
knowledge is the obstacle to new understanding, hieu thong rang the gii ben ngoai ch la s bieu
and Buddhism calls it the barrier built of hien cua chnh tam mnh; th co mot s ot chuyen
knowledge. Like those who are awakened, great t can ban cua phan biet, ay la s giai thoat ch
scientists have undergone great internal changes. khong phai la s huy diet. S ot chuyen nay la
If they are able to achieve profound realizations, it chan nh, la cho tru thoat ngoai s phan biet
is because their powers of observation, That on which anything depends, the basis of the
concentration, and awareness are deeply vijnanas. This is a sudden revulsion or turning
developed. over which takes place at the basis of
S Tri Chng Giai Thoat: Giai thoat khoi tr consciousness, whereby we are enabled to grasp
ngai ve s nhan thc hay hieu bietLiberation the inmost truth of all existence, liberating us from
from the cognitive hindrances. the fetters of discrimination. All the Buddhist
S Tri Lieu Tri: Tr trong y ngha hieu biet (theo discipline aims at this catastrophe, without which
Thanh Tnh ao)Full understanding as the there is no permanent conversion at all. When it is
known (according to The Path of Purification). thoroughly comprehended that the external world
Understanding that is direct-knowledge is is no more than the manifestation of ones own
knowledge in the sense of the known. mind, there is a revulsion at the basis of
S Tri Y: La c s cho moi tri thc hay moi phap discrimination, which is emancipation and not
tot xau tuy thuoc vao, ay la ten khac cua A Lai destruction. The revulsion is Suchness; the abode
Da ThcThat on which all knowledge depends; is free from discriminationSee Nang Y.
another name for alaya-vijnanaSee A Lai Da S Y e: TruthSee Chan e.
Thc. S Y Thanh: Samnidhanartha (skt)T bieu th
S Tri Y Thc: Goi la S Tri Y thc v no la c s cho s y cua vat. ay la mot trong tam trng hp
cho moi phap thien ac da vaoAlaya-vijnana is chuyen thanh trong Phan ng (subanta)This is
the basis of all knowledge. one of the eight cases of nouns in SanskritSee
S Tuan (1262-1336): Ten cua mot v danh Tang Bat Chuyen Thanh.
Trung Hoa vao thi nha Nguyen (1280-1368) S: To be afraid ofTo fearTo dreadTo feel
Name of a Chinese famous monk who lived in the (be) frightenedTo apprehend.
Yuan Dynasty in China. S Hai Ch La Trang Thai Tam Than: Fear is
S Tng Nang Tng: Lashyalakshana (skt) only a state of mind.
Cai neu nh va cai c neu nhPredicating S Hai Va Khiep Nhc: Bhaya (p)FearSee
and predicated. Khiep Nhc Va S Hai.
S Vi Thanh: Sampradana (skt)T bieu th s Si Day Rang Buoc: Bandha (skt)Bondage.
oi vi cai nang tac.
 3392

Sn Bien Tap Hoc (1882-1944): Ten cua mot v Tai Thong Vng Nh LaiTheo Kinh Phap Hoa,
danh Tang Nhat Ban, thuoc Chan Ngon tong vao sau nay A Nan a se thanh Phat hieu la Sn Hai
the ky th XXName of a Japanese famous Nh LaiKing Wisdom Like Mountains And
Shingon monk in the twentieth century. Seas And Self-Masterys Penetrations Buddha.
Sn Can: Can dung e can nui Tu Di, dung e v According to the Lotus Sutra (in Anavanamita-
vi tho menh cua c Phat kho the ngh lng vaijayanta), during the kalpa Manojna-
(nui Tu Di con co the can lang, nhng tho mang sabdabhigarjita, this is the name under which
cua c Nh Lai khong the ngh ban)The Anada is to reappear as Buddha.
weight of a mountain, or of Sumeru, may be more Sn Hao: Writing brushes as numerous as
readily ascertained than the eternity of the mountains, or as the trees on the mountains, and
Buddha. ink as vast as the ocean.
Sn Chu: Girinati (skt)Tng NuiSn Sn Hao Hai V: Nhng mon ngon t mien nui va
VngVua nuingoi v cao nhatMountain mien bienSucculent and fragrant dishes
chiefThe king of the mountainsThe highest Delicacies from the moutain and the sea.
peak. Sn Ky: Sanci (Sanchi-skt)Thanh pho mien
Sn Cung Thuy Tan: Ni cuoi nui cuoi song, ch trung An o, ni xuat hien nhng bang chng au
ni sn lam cung cocThe end of both mountains tien cua nghe thuat Phat giao t the ky th ba
and rivers, i.e., the end of the world or a very trc Tay lchCity in central India where the
remote place. first monuments of Buddhist art originated around
Sn Gia: Tham phai hay he phai giang sau ve the 3rd century BC.
tong Thien Thai, c phat trien bi T Minh Sn Lu Thuy Bat Lu: Sanryu-Sui-Fu-Ryu
The mountain school, the profounder (jap)Nui chay, nc khong chay. Hanh gia tu
interpretation of Tien-Tai doctrines developed Thien nen luon nh rang thuat ng nay dien at
by Shu-MingSee Sn Ngoai Tong. tanh tng oi cua Thien Nhien; va cai hoc ve
Sn Hai Hue T Tai Thong Vng: See Sn Hai Thien Nhien lai la canh ca i vao Phat ao
Nh Lai. Mountain flows, waters do not flow. Zen
Sn Hai Hue T Tai Thong Vng Nh Lai: See practitioners should always remember that this
Sn Hai Nh Lai. term expresses the relativity of Nature; and the
Sn Hai Khong Th: Mountain-Ocean-Space- study of Nature is a gate of entry into Buddhism.
Market placeBon ni ma con ngi khong the Sn Mon: Sammon (jap)Ca chua hay chua
tranh khoi con mat cua vo thng hay s gia cua chien, v cac tu vien thi xa thng c xay
t than: sn, hai, khong, va th (ni ch bua). T dng tren nui. Sn Mon noi chung mang hnh thc
tren ay tom tac cau chuyen ve bon anh em co mot thap ln, thng co nhieu tangMountain
dung phep than thong e tron chay t than bang gate or the gate of a monastery; the entrance or
cach tron len non, xuong bien, vao h khong, va gate of a monastery, since in ancient times
lan lon vao ni ch bua. Ngi ni ch bua c monasteries were built on mountains. The gate is
bao cao la chet trc nhat. The mi biet tu ch la usually a massive, multistory, tower-like structure.
khoThe four places which men cannot conceal Sn Mon Tam ai Th Gia: Ba v th gia trong t
from the eye of impermanence (a messenger of vien: th gia ot hng, th ky, va thnh khach
death): mountain, ocean, sky or Space, and market Three attendants in a monastery: an attendant who
place. This phrase sums up a story of four brothers is responsible in burning incense, clerk, and
who tried to use their miraculous power to escape welcoming guests.
death by hiding in the mountains, seas, sky, and Sn Mon Tam ai Thien S: Ba v thien s quan
market places. The one in the market place was trong nhat trong t vien: o t, duy na, va th gia
the first to be reported as dead. It is so difficult to phng trngThree most important Zen
stay and cultivate in the market place. masters in a monastery: warden monk, supervisor
Sn Hai Nh Lai: Sagara-varadhara-buddhi- of monks, and abbot's personal attendant.
vikridita-bhijna (skt)Sn Hai Tue (Hue)T
 3393

Sn Mon Thien Thai: Sammon Tendai (jap) Sn Trieu Nghiem Dng Ton Gia: Zen master
Phai Sn Mon Thien Thai (Phat giao Nhat Ban). Yen-yang of Hsin-hsingSee Nghiem Dng Sn
Sn Ngoai Tong: Mot nhanh cua tong phai Thien Trieu Tan Hng Thien S.
Thai c Ngo An sang lap khoang nam 986 sau Sn Tng Khch Bo Tat Kinh: Giryagrapra-
Tay Lch, giang can ve tong phai. S d goi la mardi-raja-sutra (skt)Name of a sutra.
Sn Ngoai v no c phat trien trong nhng t Sn Tng Kch Am Bo Tat: The Bodhisattva
vien xa nui Thien Thai. Tham phai c phat trien with a Voice like Rocks Knocking One Another.
ngay tai nui Thien Thai nen c goi la Tong Sn Sn Tng Kch Am Than: Sound of Mountains
GiaA branch of the Tien-Tai school founded Colliding Deity (Spirit).
by Wu-En in around 986 A.D., giving the Sn Vng: Giri-cakravartin (skt)Vua nui
shallower interpretation of the teaching of this ngoi v cao nhat, am ch nui Tu Di, ngon nui cao
sect; called Shan-Wai because it was developed in nhat trong huyen thoai Phat giaoThe king of the
temples away from the Tien-Tai mountain. The mountains, refers to Mount Sumeru, the highest
profounder sect was developed at Tien-Tai peak in Buddhist legendary.
and is known as the sect of the mountain family So: Chim non: A fledglingCo kho: Hay (straw).
or home sect. So Ha: See Ta Ba Ha.
Sn Ong ao Man Thien S (1596-1674): Ten So Ma: Ksauma or Ksaumaka (skt)Con goi la
cua mot v Thien s Trung Hoa thuoc tong Lam Sam Ma, So Ma Ca, Thu Ma, To Ma, hay Tu Ma,
Te vao cuoi thi nha Minh (1368-1644)Name of ngha la th quan ao lam bang gaiFlax
a Chinese Lin Chi Zen master in the end of the LinenLinen garment.
Ming dynasty in China. So Tang: V Tang con non treA fledgling priest,
Sn Phap: Quy luat hay phep tac rieng cua moi neophyte.
thien vienInternal regulations (policies) of each So: Samkhya (skt)Numeration.
Zen monastery. So Chau: Lan chuoi hat, thng la 108To count
Sn Quy: See Sn Phap. or tell beads (rosary), which consist of various
Sn Tang: Sanso (jap)Hill monkMountain numbers, generally 108.
monk1) Tang l mien sn da xa ri s sung So Diet Vo Vi: See Trach Diet.
tuc cua chua chien: A monk dwelling apart from So Duyen Tan: Pratisamkhyanirodha (skt)So
monasteries; 2) Tang l t xng ho mot cach nhun diet vo viSee Trach Diet.
nhng: Mountain monk, a self-deprecatory term So Hanh Phien Nao: Nhng phien nao nh tham
used by monks, a formula of humility by which a duc hay la cam do, duc vong va hau qua cua no
Zen master refers to himself. Ordinary passions or temptations, the common
Sn Thanh Thuy Tu: Fine scenery, lovely passions and their consequences.
landscape. So Luan: Sankha (p)Samkhya (skt)Cac bo
Sn Thanh: Giurinaraga (skt)A mountain city luan cua phai Tat Ba a Bo (ban ve ban phap so
Thanh pho tren nui. cua Phat giao)The sastras of the Samkhya
Sn The: Mountain worldMonasteries. Triet hoc So Luan (Nh Nguyen), ma Cau Xa
Sn Thieu Ky: See S Sn Thieu Ky. Tong lay lam nen tang triet hoc chnh, la mot
Sn Thuy: Mountain and water. trong nhng nen triet hoc toi co An o, co nhieu
Sn Thuy Nap: Mountain and water robeTen iem tng ong vi Phat GiaoThe Sankhya
cua mot loai y mac trong tu vien di thi nha Philosophy (Dualism), which the Kusa School
Tong. Ve sau nay t nay c dung e ch nhng based on for its main philosophy, one of the
loai y theu det mau meName of a monastic oldest philosophies of India, which has several
garment during the Sung dynasty. Later this was tenets in common with Buddhism.
the name given to a richly embroidered dress. So Luan Kinh: Sankha-sutta (p)Samkhya-sutra
Sn Trang: House in the mountain. (skt)The sutras on the Conch TrumpetThe

sutras of the SamkhyaKinh ien cua phai So
LuanSee So Luan.
So Luan Ngoai ao S: Kapila (skt)Kiep Ty
La la ngi sang lap ra So Luan Ngoai ao. Bo
luan co at van phap trong 25 e. Thien Than Bo
Tat a viet Chan Thc Luan e pha lai bo Tang
Kh Luan nayFounder of the Sankhya
philosophy (Tang Kh Luan). It is an attempt to
place all concepts in twenty-five categories, with
Purusa at the head and the others in ordered
progress. It also teaches the eternity and
multiplicity of souls. Vasubandhu wrote in
criticism of the system.
So Luan Phai: See So Luan.
So Luan S: Kapila (skt)See So Luan Ngoai
ao S.
So Luan Tung: Samkhya-karika (skt)Tang Kh
TungVerses of the SamkhyaSee Tang Kh.
So Nhan: Another name for the Sarvastivahad
See So Phap Nhan.
So Phap Nhan: Ngi cua bo Tat Ba a hay ai
Chung Bo cho rang van hu la thcThose of the
Sarvastivadah school, who held that all things are
real.
So Phan Va Nghiep: Fate and KarmaTheo
Thien s Thai Tien e T Hoan trong 'Nhng Cau
Hoi Cho Mot V Thien S': "Nghiep va so phan co
cung y ngha hay khong?" Khong, hai ieu o
hoan toan khac nhau. Nghiep tng ng vi
hanh ong. Hanh ong cua than, cua y thc, va li To count the breathingsRestraint of breaths
noi cua chung ta. Neu toi am ban mot cai, chang
han, ay la nghiep, mot hanh ong tr thanh
nghiep. Trong mot ky nhiep tam, mot trong nhng
e t cua toi khong x s tot: ham me sac duc,
ru che, va vao cai ngay anh ta ra ve, anh ta lai
b mot tai nan xe hi vi mot phu n tre. Lan o,
nghiep qua phan hoi qua nhanh. Ngay ca nhng
ieu nho nhat cung phan hoi lai. Nghiep thanh
hnh vi bat c ieu g chung ta lam, vi than, vi
khau va y. Khi ban chao i, ban a mang mot cai
nghiep: nghiep cua to tien, ong ba, chang han.
Nhng nghiep co the thay oi, trong khi cai goi la
so phan th bat bien. Neu ban tu tap toa thien,
nghiep cua ban se thay oi hoan toan, va se tr
thanh thien nghiepAccording to Zen Master
Taisen Deshimaru in 'Questions to a Zen Master':
"Do karma and fate mean the same thing? No,
they are not the same. Karma equals action.
3394
Action of our body, our consciousness, our speech.
If I strike you with my fist, for example, that is
karma, an action that becomes karma... At a
sesshin once, one of my disciples did not behave
well, too much sex, too much drinking, and the
day he left he had an accident in his car with a
young lady. That time, karma returned to the
surface very quickly. Even little things reappear.
Whatever we do with our body, speech or thought,
every certainly karma is created. When you are
born you have a karma: that of your forebears,
your grandparents, for example. But karma can be
changed, whereas the so-called fate is a constant.
If you practice zazen your karma changes
completely, it becomes better."
So So Khi: Repeated activityHanh ong lap i
lap lai.
So So T: Sanh lam ngi acRebirths as evil
human beings, one of the twelve kinds of life and
death.
So Thu Thu: Pudgala (skt)Bo ac Gia LaTat
ca cac loai hu tnh eu phai lu chuyen trong
luan hoi sanh tA definition of Pudgala, i.e. all
beings subject to transmigrationSee Nga.
So Tc: See So Tc.
So Chau Tr Danh: Counting Rosary Beads
Recitation.
So Sanh T: Register of births and deaths.
So Tc: Paranayama (skt)Breathing control
Quan hi th.
1) Kiem soat hay em hi th, t o lang ong
than tam vao thien nh, yeu to th t trong
Du Gia aoTo control or to count the
breathings in order to calm mind and body for
meditation, the fourth element in the path of
classical Yoga.
2) Phng phap em hi th: Counting ones
breathThe method of counting the breath
Khi thc tap thien quan, neu cam thay kho
theo doi hi th Thien gia co the em hi th.
Khi th vao em 1, th ra em 1; th vao em
2, th ra em 2. em cho en th 10 th bat
au em lai so 1. Trong luc th nh the, s
em so la si day buoc tam vao hi th. Ban
au em la e chu y, keo khong th em lon.
Tuy nhien, neu co em lon, c em tr lai t
so mot va c the em ti 10. o la hnh thc
 3395

nh tam nhap mon. Cot c tam vao s em nh mot dong song uon khuc, mot con ran
roi, at en cai nh tam s ang nay th bat nc ang vt nc, ch khong the nh mot
au bo s em ma theo doi hi th. Phng day nui lm chm hay nh nhp phi nc ai
phap em hi th c goi la So Tc. Nhng cua mot con nga c. Hi th im lang cc
luc tam tr b phan tan kho tap trung e quan ky quan trong cho Thien gia, v khi chung ta
niem, chung ta lai nam lay hi th. Nam lay co the kiem soat c hi th cua mnh la
hi th cung la quan niem. Hi th la mot chung ta co the kiem soat c chang nhng
phng tien than dieu e nam lay tam y. than ma con tam mnh naTo Buddhists,
Khong c buong tha hi th theo loan tng our breath should always by light, even, and
va hoan canh e t anh mat mnh. Phai biet flowing, like a thin stream of water running
dung hi th e nam lay than tam, thc hien through the sand. Our breath should be quiet,
chanh niem, phat trien nh tueWhile so quiet that a person sitting next to us cannot
meditation, if it is hard to follow your breath, hear it. Our breath should flow gracefully,
Zen practitioners can count their breath. As like a river, like a watersnake crossing the
you breathe in, count 1 in your mind, and as water, and not like a chain of rugged
you breathe out count 1. Breathe in count 2, mountains or the gallop of a horse. Quiet
breathe out count 2. Continue to count through breathing is extremely important for any Zen
10, then return to count 1 again. This counting practitioner, because when we are able to
is like a string which attaches your master our breath, we are able to control not
mindfulness to your breath. This exercise is only our bodies but also our minds.
the beginning point in the process of So Tc Mon: Contemplation by counting the
becoming continuously conscious of your breathingMeditation by counting ones
breath. Without mindfulness, however, you breathsPhap mon thien quan bang cach em hi
will quickly lose count. When the count is th e lang ong than tam. Thien bang phng
lost, simply return to count 1 and keep trying phap em hi th ieu hoa than tam. Ban co the
until you can keep the count correctly. Once em t mot en mi hay ngc lai (ay la mot
you can truly focus your attention on the trong nhng phng phap trong yeu giup ta nh
counts, you have reached the point at which tnh)The method of meditation practice through
you can begin to abandon the counting counting the breathing in order to calm mind and
method and begin to concentrate solely on the body. Meditation by counting ones breaths. You
breath itself. When you are upset or dispersed can count from one to ten or vise-versa.
and find it difficult to practice mindfulness, So Tc Quan: Anapanasatti (p)Shusoku-kan
return to your breath: taking hold of your (jap)Susoku-kan (jap)Contemplation by
breath is itself mindfulness. Your breath is the counting the breathing.
wondrous method of taking hold of your (I) Tong quan ve Quan So Tc An overview of
consciousness. One should not lose oneself in Contemplation by counting the breathing: Co
mind-dispersion or in ones surroundings. nhieu phng phap quan, nhng quan so tc
Learn to practice breathing in order to regain la de thc hanh nhat. So tc la phep quan en
control of body and mind, to practice hi th e loai tr nhng tap niem. Bang cach
mindfulness, and to develop concentration tu tap lap i lap lai nh vay, hanh gia dan dan
and wisdom. tr nen thanh thao vi loi em na y, tat ca
3) Hi th im lang (khong on ao): Quiet vong tng se b tr kh, va tien trnh em t
breathingoi vi ngi Phat t luc nao hi mot en mi se c hoan thanh khong gian
th chung ta cung phai that nhe nhang, eu oan. Hi th cua hanh gia luc o se tr nen
an va troi chay nh mot lach nc nho chay rat vi te, nhe nhang va thuan thuc There are
tren cat. Hi th phai that im lang, im lang many methods of contemplation, but the
en noi ngi ngoi ke ben cung khong nghe method of contemplation by counting the
c mnh ang th. Hi th nen uyen chuyen breathing is the easiest way to practice. A

meditation of counting breathings to eliminate
scattering thoughts. Through repeated
practice one will gradually become well-
versed in this counting exercise, all distracting
thoughts will be eliminated, and the process
of counting from one to ten will be completed
without interruption. The breathing will then
become very subtle, light, and tamed.
(II) Y ngha cua Quan So TcThe meanings of
Contemplation by counting the breathing: So
tc quan co ngha la tap trung tam thc e
em hi th vao hoac ra, ch khong em ca 4) em nghch: em theo hai cach tren t 10
hai cung luc. Trc khi bat au phai th ra ht
vao khoang 10 lan cho ieu hoa. Khi th ra
nhe nhang va dai, nen tng nhng ieu (IV) So tc quan theo Bach Van An CocHakuun
phien nao tham san si cung nh cac chat o
trc eu b tong kh ra ngoai het. Khi ht
vao cung nhe nhang va dai nh luc th ra va (A) Phng phap so tc quan theo Bach Van An
tng nhng chat thanh tnh cua vu tru eu
theo hi th tham vao khap than tam. ieu
can nh la can phai chuyen tam vao hi th,
khong e tap niem xen vao; neu co quen hay
lam lon con so, ng nen lo lang, ch can bat
au em lai ro rangContemplation by
counting the breathing means to focus one's
mind on the count of each inhalation or
exhalation, never counting both at the same
time. First we inhale and exhale the air ten
times for normalization. When exhaling
deeply, imagine that what is impure in our
body such as worry, greed, anger, and
ignorance would be rejected in the
atmosphere. When inhaling deeply, imagine
that what is pure from the cosmos would
follow the air to impregnate our body and
mind. The most important detail to remember
is to pay close attention to the breathing. Do
not let the mind wander. If there is some error
in the counting, dont worry, just do it again.
(III) Co bon cach em nh sauThere are four
ways of counting:
1) em hi chanEven counting: Ht vao, th
ra em 1; ht vao th ra em hai; em en 10
roi em lai trong khoang thi gian 30 en 45
phut: Counting the cycle of breathing that
comprises both inhaling and exhaling. Count 1
for the first cycle, count 2 for the second
cycle, and so on until 10 and do it again and
3396
again for 30 or 45 minutes. This way of
counting is the most commonly applied.
2) em hi leOdd counting: Th vao em 1,
th ra em 2, em en mi roi tiep tuc tr
lai trong khoang thi gian 30 en 45 phut
Counting 1 for the inhaling process; counting
2 for the exhaling process until 10 and repeat
the same process for 30 or 45 minutes.
3) em thuan: em theo hai cach tren tuan t t
1 en 10Counting from 1 to 10, utilizing
either one of the above two methods.
en 1Counting from 10 to 1 utilizing either
one of the above two methods.
Ryoko's contemplation by counting the
breathing:
CocHakuun Ryoko's methods of
contemplation by counting the breathing:
Theo Bach Van An Coc trong 'Nhng Li
Khuyen Nhap Mon Thc Hanh Thien':
"Phng phap toa thien tnh tam bat au bang
viec kiem soat hi th; hanh gia ngoi trong t
the bat ong cua toa thien, em nhng lan th
vao va th ra cua mnh. o la giai oan au
tien cua qua trnh hng ti cho lam lang du
nhng chc nang cua than the, lam tat t duy
ngon t va dan en s tap trung nhat tam ."
Phng phap nay day cach tap trung s chu
tam vao viec th bang cach em 'mot' khi th
vao, 'hai' khi th ra, 'ba' khi th vao, van van,
cho ti 'mi', trc khi lai bat au t 'mot'.
Sau o co the thay oi bai tap nay bang cach
ch en th vao hay th ra; nhng nguyen tac
ve em van khong thay oi. Bai tap cuoi cung
cua 'So tc quan' la theo doi dien tien th vi
mot tinh than tap trung, nhng khong em
na. oi vi mot ngi mi tap toa thien, that
khong de dang tap trung lau vao viec em cac
giai oan th ma khong b roi khi em hay
khong e cho nhng y ngh cua mnh lan man.
S kien tr trong viec tap mot trong cac bai
tap 'so tc quan' co the la c s xuat phat rat
tot e thc hanh nhng bai tap khac theo con
ng thien; tham ch no con cho phep at ti
s the nghiem ai giacAccording to Zen
master Hakuun Ryoku in his 'Introductory
 3397

Lectures on Zen Training': "The easiest phap em hi th la mot cach e lam cho tam
practice for beginners is counting incoming ban ron va khong cho no chiem hu lay ban.
and outgoing breaths. The value of this Khi chung ta em "mot, hai, ba," chuoi so o
particular exercise lies in the fact that all that ra ch la "mot, mot, mot." No khong phu
reasoning is excluded and the discriminative thuoc vao ky c hay y thc, cac con so i theo
mind put at rest. Thus the waves of thought mot ng ke, nhng s lap i lap la i co mot
are stilled and a gradual one-pointedness of hieu ng mat chu lam th thai tam thc von
mind achieved." In this method one collects quen vi s phoi hp chuoi. Moi lan ban th
one's attention on the inbreath on one, on the ra, hi th ra la long t bi. o la hi th cho i
outbreath on two, on the inbreath on three, va buong xa. Th vao, ay la tiep nhan. Giong
and so on up to ten, then begins again with nh sanh va t. Th vao la tai sanh. Cung nh
one. One can modify this practice to count noi rang toi co kha nang hap thu cuoc song
only on the outbreath or the inbreath. One qua hi thAccording to Zen Master
continues to count up to ten and begin again Jakusho Kwong in Zen in America, breath
with one. In the last of the four techniques, will cut through thinking because you have to
contemplation by counting the breathing, with let go to breathe. The power of breath is
collected mind one follows the movement of beyond the discriminating mind... The method
the breath without counting. For a person in breath-counting is a way of occupying the
without experience in sitting meditation, to mind so that the mind doesn't occupy you.
concentrate on counting the breath without Even though we say "one, two, three," the
drifting off into thoughts or losing the thread sequence is really just one, one, one. It is not
of the count is not easy. Persistent practice of dependent on memory or consciousness. Even
one of the types of 'contemplation by counting if it sounds linear, this repetition becomes
the breathing' has proved itself and excellent mantric and in this way releases the
basis for more advanced practice on the way sequential mind. Each time you exhale, the
of Zen and can even lead to the breakthrough exhalation is compassion. It is the breath of
of an enlightenment experience. giving or letting go. The inhalation is
(B) Bon phng cach so tc quan theo Bach Van receiving. It is like birth and death. Inhaling is
An CocFour ways of Hakuun Ryoko's being reborn. It is saying I am capable of
methods of contemplation by counting the taking my life.
breathing: Song A Tr La Phat e: Aciravati (p)See A Tr
1) Phan tch hi th vao va th ra rieng biet La Phat e.
nhau: Shutsunyusoku-kan (jap)Counting the Song Diem Phu: Jambu RiverSee Diem Phu
exhalations and inhalations. Ha.
2) Phan tch hi th ra rieng biet nhau: Song Hang: Ganges River.
Shussoku-kan (jap)Counting the Song Ni Lien Thien: Anoma River
exhalations. Song ung Vi Sinh Menh: To live as one ought
3) Phan tch hi th vao rieng biet nhau: to liveY tng can ban cua Thien la tm c
Nisssoku-kan (jap)Counting the inhalations. ket cau noi tai trong s ton tai cua chung ta, va
4) Ch theo doi hi th: Zuisoku-kan (jap) lam nh vay bang mot phng cach trc tiep nhat
Following the breath. co the c, ch khong bang cach tm bat c th g
(V) So tc quan theo Thien s Jakusho Kwong t ben ngoai. V vay, tat ca nhng th giong vi
Zen Master Jakusho Kwong's contemplation quyen uy ben ngoai eu b Thien t choi. Niem tin
by counting the breathing: Theo Thien s tuyet oi ch hien hu ben trong moi con ngi.
Jakusho Kwong trong quyen Thien My Neu co bat c quyen uy nao trong Thien th tat ca
Chau, hi th lam gian oan t tng, v e eu en t noi tam. ay la chan ly mang y ngha
th, ban phai buong xa. Sc manh cua hi th nghiem tuc nhat. Cho dau kha nang luan ly cung
vt ra ngoai cai tam phan biet... Phng khong phai la cu canh hay tuyet oi. Ngc lai,

no se lam chng ngai s thong giao trc tiep nhat
cua tam va chnh no. Nhiem vu cua tr tue ch la
trung gian, ma Thien th khong lien quan g en
trung gian, tr khi no muon giao thong vi ngi
khac. Do o, tat ca kinh giao eu ch la gia thiet
va phng tien, trong o khong co bat c cu canh
nao ca. Tren thc te, Thien nam bat s that cot loi
cua sinh menh, va ay la hnh thc trc tiep va
sinh ong nhat. Thien t xng la tinh than Phat
giao, thc ra no la tinh than cua tat ca cac ton giao
va triet hoc. Khi ngi ta hoan toan the hoi c
Thien, ho se at s bnh yen tuyet oi ni tam
hon, se song ung vi sinh menh cua ho. Ngoai
viec song ung vi sinh menh, chung ta con mong
cau cai g na ay? Theo Thien s D.T. Suzuki
trong tac pham "Thien Hoc Nhap Mon," co le co
ngi cho rang phe bnh chu trng "Thien hoc la
triet hoc co xuy s phu nh thuan tuy" la hoan
toan khong sai, nhng trong Thien hoc khong co
ham ngha phe bnh. V Thien van chu trong cho
nam bat thc tng cua sinh menh, ch no tuyet
oi khong the nao at tren ban mo cua tr tue. V
muc ch nam bat thc tng cua sinh menh, cho
nen Thien buoc phai a ra hang loat nhng cau
phu nh. Song, phu nh n thuan hoan toan
khong phai la tinh than cua Thien, nhng chung ta
quen loi suy ngh nh nguyen, cho nen chung ta
can phai oan tr nhng sai lam cua tr tue nay
ngay ni goc re. ng nhien Thien chu trng
"chang phai ay, chang phai kia, chang phai tat
ca." Nhng co le chung ta van thac mac sau khi
phu nh tat ca nhng th nay roi th con cai g?
Luc nay v Thien s se cho chung ta mot cai tat tai
va noi: "o ng ngan, ay la cai g?" Khong
chng co ngi se cho rang o la cai c e tm
cach tron tranh tnh the kho x, hoac la ch chng
to ho khong c day do. Nhng neu chung ta
lanh hoi c tinh than thuan tuy cua Thien th
chung ta se hieu cai tat tai nay la vo cung nghiem
tuc. V no chang phai khang nh, chang phai phu
nh, ma la s that phan minh ro rang, la kinh
nghiem thuan tuy, cung chnh la c s t tng va
s ton tai cua chung ta. Tat ca rong rang h vo eu
co trong hoat ong tam thc hoat bat nhat ma con
ngi mong c. Chung ta se khong con lung tung
bi nhng tap kh hay nhng vat ben ngoai na.
Thien phai nam bat bang tay khong ma khong the
mang gang tayThe basic idea of Zen is to come
3398
in touch with the inner workings of our being, and
to do this in the most direct way possible, without
resorting to anything external or superadded.
Therefore, anything that has the semblance of an
external authority is rejected by Zen. Absolute
faith is placed in a man's own inner being. For
whatever authority there is in Zen, all comes from
within. This is true in the strictest sense of the
word. Even the reasoning faculty is not considered
final or absolute. On the contrary, it hinders the
mind from coming into the directest
communication with itself. The intellect
accomplishes its mission when it works as an
intermediary, and Zen has nothing to do with an
intermediary except when it desires to
communicate itself to others. For this reason all
the scriptures are merely tentative and provisory;
there is in them no finality. The central fact of life
as it is lived is what Zen aims to grasp, and this in
the most direct and most vital manner. Zen
professes itself to be the spirit of Buddhism, but in
fact it is the spirit of all religions and philosophies.
When Zen is thoroughly understood, absolute
peace of mind is attained, and a man lives as he
ought to live. What more may we hope?
According to Zen master D.T. Suzuki in "An
Introduction To Zen Buddhism," it may be thought
that the critics are justified in charging Zen with
advocating a philosophy of pure negation, but
nothing is so far from Zen as this criticism would
imply. For Zen always aims at grasping the central
fact of life, which can never be brought to the
dissecting table of the the intellect. To grasp this
central fact of life, Zen is forced to propose a
series of negations. Mere negation, however, is
not the spirit of Zen, but as we are so accustomed
to the dualistic way of thinking, this intellectual
error must be cut at its root. Naturally Zen would
proclaim, "Not this, not that, not anything." But we
may insist upon asking Zen what it is that left after
all these denials, and the master will perhaps on
such an occasion give us a slap in the face,
exclaiming, "You fool, what is this?" Some may
take this as only an excuse to get away from the
dilemma, or as having no more meaning than a
practical example of ill-breeding. But when the
spirit of Zen is grasped in its purity, it will be seen
what a real thing that slap is. For here is negation,
 3399

no affirmation, but a plain fact, a pure experience, Beings in the animal realmExistence as
the very foundation of our being and thought. All animals.
the quietness and emptiness one might desire in Suc Sanh Nhan: Nghiep nhan khien chung sanh
the midst of most active mentation lies therein. Do phai tai sanh vao loai suc sanh (trong Thch Th
not be carried away by anything outward or Yeu Lam, co 5 toi phai sanh lam suc sanh: 1)
conventional. Zen must be seized with bare hands, Pham gii trom cap, 2) N nan khong tra, 3) Sat
with no gloves on. sanh, 4) Khong thch nghe giang kinh phap, 5)
Song Theo Duc Lac: Song theo duc lac, bat can Thng v nhan duyen kho en trai hoi.)The
ao lyTo operate under the pleasure principle. cause, or karma, of rebirth as an animal.
Doing things in life that brings one pleasure Suc Sanh Phap Gii: Phap gii cua loai suc
regardless of morals and virtues. sanhThe Dharma realm of animals.
Song Vao Cua Cung Dng: To live on alms. Suc Sanh Thu: Tiryagyoni (skt)e Lat Xa
Su Khau Quy: Demons with stinking breath. Bang SinhCoi Suc SanhDomestic animals
Suan Tch: Da de tho sanRough and lumpy AnimalsThe realm of animalsAnimality
skin. See That Thu.
Suat o Ba: Stupa (skt)ThapA mound. Suc Sinh: See Suc Sanh.
Suat Loc Can Na: Srughna (skt)Theo Eitel Sung Man Nht Thiet The Gii Tr:
trong Trung Anh Phat Hoc T ien, Suat Loc Can Understanding of Ubiquity.
Na la mot vng quoc va thanh pho co nam gan Sung Man Nht Thiet Tr: S hieu c tanh
Yamuna, co le la vung gia Saharanpur va co mat khap niThe understanding of
Srinagar bay giAccording to Eitel in The ubiquity.
Dictionary of Chinese-English Buddhist Terms, Sung Bai: To worshipTo adore.
Srghna is an ancient kingdom and city near the Sung Bai Tinh Linh: AnimismSung bai tinh
upper course of the Yamuna, probably the region linh co ngha la s ton th thien nhien. Ngi
between Saharanpur and Srinagar. nguyen thuy, ngoai mat tri ra, ho con s ca mat
Suc: Nuoi nang trong nhaTo rearTo feed trang va cac v sao. Ho cung co cam giac nh the
To domesticate. oi vi nhng nh nui phu tuyet cao vut, nhng
Suc Dng: Nuoi suc vat cho viec ha tht con song ln co khi l troi chay, nhng cung co
Breeding animals for slaughter. khi tran b gay nen lu lut tan pha at ai, va bien
Suc Sanh: Tiryagyoni (skt)Chikusho (jap)e ca bao la vo tan chay dai en tan chan tri. Ho
Lat XaDomestic animalsAnimalsThe knh trong loai chim v kha nang bay bong ky dieu
realm of animalsAnimalityBang SanhMot cua chung, va s nhng con manh thu nh voi, cop
trong luc thu trong tam o ac ao, ni ma chung va s t. Noi s hai cua con ngi oi vi thien
sanh sanh vao e chu kho trong tay cua th san, nhien t t thay oi thanh cam giac knh s va
o te, hay b thng buon va nong dan bat buoc cuoi cung thanh s ton th nhng sc manh hay
phai lam viec cc nhocOne of the sixth forms of nhng vat the va cac loai manh thu nh cac than
rebirth and one of the three Evil Paths is rebirth as linhAnimism means nature worship Primitive
an animal in the human world. Beings who are man, not to mention the sun, feared the moon and
reborn as animals suffer at the hands of hunters, stars. They had the same feeling toward the snow-
trappers, and butchers, and by being forced to capped mountains soaring above them, the great
work as beast of burden for farmers and rivers that sometimes flow quietly and at other
merchantsSee Luc ao. times overflow their banks and cause heavy floods
Suc Sanh Canh: Tiryagyoni (skt)Animal that ravage the land, and the boundless immense
realmSee Suc Sanh. ocean stretching to the horizon. They revered
Suc Sanh ao: Tiryagyoni-gati (skt)See Suc birds because of their wonderful ability to fly, and
Sanh Thu. stood in awe of powerful beasts like elephants,
Suc Sanh Hu: S hien hu nh loai suc sanh tigers and lions. Mans fear of natural things
changed gradually to the feeling of awe and

finally to that worship of such forces and fierce
animals as gods.
Sung Bai To Tien: Ancestor worshipWorship
ancestorsTheo co tuc, Phat t chung ta th cung
to tien la e to long biet n. Theo ao Phat th th
cung to tien, khong phai la mot phong tuc xau, vi
hy vong mong cho ho c nhe nghiep. ao Phat
luon khuyen tan viec th cung to tien bang cach
tung kinh cau sieu cho ngi qua vang vi hy
vong lam cho ho c nhe nghiep. Ng i Phat t
nen luon nh rang tu hanh tinh tan la cach en ap
to tien xng ang nhat. Tuy nhien, mot so Phat t
v hieu lam Phat giao nen xem chuyen th cung la
toi quan trong trong ao PhatAccording to our
old customs, Buddhists worship ancestors to show
our appreciations. According to Buddhism,
worshiping ancestors, with the hope of relieving
their karma, is not a bad custom. Buddhism always
promotes ancestor worship by the practice of
chanting sutras for the dead, hoping to relieve
their karma. Buddhists diligently cultivate is the
best way to show our appreciations to our
ancestors. However, some Buddhists
misunderstand about Buddhism and consider the
worshiping the most important issue in Buddhism.
Sung Chieu Thien S (?-1342): Ten cua mot v
Thien s Trung Hoa thuoc tong Lam Te vao thi
nha Nguyen (1280-1368)Name of a Chinese Lin
Chi Zen master in the Yuan dynasty in China.
Sung c: Revere virtueTon knh c hanh.
Sung Hue: Ch'ung-huiSee Sung Hue Chng
Tn Thien S.
Sung Hue Chng Tn Thien S: Zen master
Ch'ung-hui Chang-hsinSung Hue Chng Tn la
ten cua mot Thien s vao the ky th VIII, thuoc
phai Thien Knh Sn, Ngu au TongName of
a Chinese Zen master of the Ching-shan
Sublineage, Niu-t'ou School, in the eighth century.
Trong tat ca cac e t cua Phap Kham, ngha
la trong mot so t ngi co tieu s c biet
en, Sung Hue cua chua Chng Tn
Trng An khong g nghi ng la e t loi lac
nhat trong i cua Phap Kham. ieu nay
khong noi rang Sung Hue la ngi noi phap
tam phuc nhat cua Phap Kham, v tieu s cua
ngi c cho la thch hp vi chuyen noi
phap nay th khong ro. Tuy nhien, nhng hoat
ong cua Sung Hue thu hut s quan tam cua
3400
quan chung. ieu ang ngac nhien la cac hoat
ong nay that khong ung vi phong cach cua
Thien chut nao! Mot ngi que quan Hang
Chau, thoat tien Sung Hue hoc Thien vi
Phap Kham va roi bo ra vai nam rut lui vao
trong nui tr chu a la ni hay mot cau than chu
Mat tong. Nam 766, Sung Hue en Trng
An va hai nam sau o lai dnh dang vao mot
cuoc tranh ua bua phep vi mot ao s Lao
giao. S thanh cong toi hau cua Sung Hue
trong cuoc tranh ua nay c da tren kha
nang i chan tran len mot cai thang ay dao
va i chan tran xuyen qua la, thoc tay vao
trong dau soi, va nhai nhng mieng sat bang
rang cua mnh. Tat ca nhng viec nay lam cho
vua Thai Tong het sc hai long va nha vua
ben ban cho Sung Hue u th ac an. Mac
dau toan bo s viec xay ra nay tao thanh mot
ien hnh thu v cua s hon hp gia Thien va
Mat tong, nhng s gan gui trong quan he
gia Phap Kham va Sung Hue ve sau nay la
khong ro rang. Rat co the Sung Hue a phong
ai tam quan trong cua s tiep xuc sm hn
nhieu cua mnh vi Phap Kham sau khi biet
rang v ai Thien s ay c anh gia rat cao
the nao trieu nhOf all of Fa-ch'in's
disciples, that is, of the few whose
biographies are known, Ch'ung-hui of Chang-
hsin Temple in Ch'ang-an was no doubt the
most prominent during his own lifetime. This
is not to say that he was Fa-ch'in's most
intimate successor, because the biography of
the man who is said to fit this description is
unknown. However, Ch'ung-hui's activities
attracted the greatest public attention. What is
surprising is how atypical of Ch'an these
activities were! A native of Hang-chou,
Ch'ung-hui first studied meditation under Fa-
ch'in and then spent several years in mountain
retreat reciting a dharani or incantation of
Esoteric Buddhism. Ch'ung-hui moved to
Ch'ang-an in 766 and two years later became
involved in a sorcerer's competition with a
Taoist master. Ch'ung-hui's ultimate success
in this competition was based on his ability to
walk barefoot up a ladder of knives and
through fire, thrust his hands into boiling oil,
and chew up pieces of iron with his teeth. All
 3401

this greatly pleased Emperor Tai-tsung, who life and the secrets of nature. This is because
showered various privileges upon Ch'ung-hui. Zen has come to the definite conclusion that
Ch'ung-hui's ultimate success in this the ordinary logical process of reasoning is
competition was based on his ability to walk powerless to give final satisfaction to our
barefoot up a ladder of knives and through deepest spiritual needs.
fire, thrust his hands into boiling oil, and chew Sung Hue Thien Tru Thien S: Zen master
up pieces of iron with his teeth. All this Chung-Hui T'ien-ChuThien s Sung Hue Thien
greatly pleased Emperor Tai-tsung, who Tru song trong khoang the th XVIII, mot trong
showered various privileges upon Ch'ung-hui. nhng thien s a noi len nhieu khau quyet Thien
Although the entire incident constitutes an th mong. Mot hom, s thng ng day chung.
interesting example of syncretism between Co mot v Tang bc ra va hoi ve y ch Tay lai
Ch'an and Esoteric Buddhism, the closeness cua To S, S tra li:
of the relationship between Fa-ch'in and "Bach vien bao t lai thanh chng
Ch'ung-hui is unclear. It is entirely possible Phong iep ham hoa luc nh gian."
that the latter exaggerated the importance of (Vn trang om con treo ngon biec
his much earlier contact with the former after Ong bm ngam hoa gia nhuy xanh).
learning how highly the great Ch'an master ay la trng hp cac thien s mieu ta mot cach
was regarded at the royal court. th mong cac hoan canh hien tien. Thong thng
Theo Ngu ang Hoi Nguyen, quyen I, mot cac thien s cung la thi s. Hn ai het, loi nhn cua
hom, Thien s Sung Hue thng ng th ho ve the gian va s song co tnh cach bao dung
chung: "em qua trau a rong vang, nga go va giau tng tng. Ho khong phe bnh, ma la
h trang an sau nui." Noi xong, S xuong ghe tran trong; ho khong tach mnh ra khoi thien
va ri khoi sanh ng. Ky that, co nhieu nhien, ma tram mnh vao trong o. V vay khi ho
tuyen bo mang tnh phi ly trong Thien. Vai ca hat, cai 'nga' cua ho khong ngao nghe troi len;
ngi con cho rang Thien vo ly cng nhat va ky that, no xuat hien gia cai nga khac xem nh la
ien ro. Thien dung nhng cau hoi ro rang la mot trong so o, theo thoi thng no cung bnh
v van va khong hp ly, rot cuoc Thien muon ang vi chung va cung hp tac vi chung e hanh
chung ta hieu cai g? Cau tra li n gian. s. Noi nh vay tc la cai 'nga' vi ho a tr thanh
Thien muon chung ta co c mot quan iem mot cong co khi ho i dao trong canh ong; no troi
hoan toan mi, e de dang nhn thau vao len nh mot trong nhng nh nui ngut may tri
nhng huyen dieu cua i song va b mat cua khi thien s ang gia rang nui cao; no th tham
thien nhien. Viec nay la v Thien a i en nh mot dong suoi; no gao thet trong mot ai
ket luan rang tien trnh ly luan thong thng dng; no ong a theo khom truc; no nhay vao
rot cuoc khong co sc manh cho chung ta cai gieng co va keu op oap nh mot con ech di anh
thoa man sau cung ve nhng nhu cau sau trang. Khi cac thien s noi ve dong bien tng
tham cua tam linhAccording to the Wudeng thien nhien trong the gii, hon th cua ho ta ho
Huiyuan, Volume I, one day, Zen master nh ang lang thang gia o mot cach t do, bnh
Ch'ung-hui entered the hall and addressed the than va thanh knh. ay, trong khi mot so thien
monks, saying, "Last night a wooden horse s khac rat la khach quan va co ve nh rat lanh
neighed and a stone man cut capers." He then am oi vi kha canh xuc cam cua i song, th
got off the seat and left the hall. In fact, there thien s Sung Hue co mot xuc giac te nh cua xuc
are many irrational statements in Zen. Some cam khi ngai nhac nh en con vn me va nhng
may declare Zen irrevocably insane or silly. con trung ang lam viec. Do o, cai nhn cua S
What is Zen through these apparent trivialities ve cuoc ong du cua To Bo e at Ma toa ra mot
and irrationalities really driving us to cai g o mang tanh nhan sinh nong am hn. Noi
comprehend? The answer is simple. Zen tom lai, dau cho ao Thien b che dau ay la g
wants us to acquire an entirely new point of i na, ay ha chang phai la mot trong nhng giai
view whereby to look into the mysteries of thoai Thien la lung nhat, nhng phai chang co the
 3402

la Thien c truyen at mot cach xao dieu ngay Sung Knh: To revereTo respectTo
trong tnh chat tam thng nayZen master T'ien- reverence and respect.
Chu-Chung-Hui who lived during the eighteenth Sung Nhac Thien S (1132-1202): Ten cua mot v
century. He was also a Zen poet who gave out Thien s Trung Hoa thuoc phai Dng Ky, tong
many poetic Zen statements. One day, he entered Lam Te vao thi nha Tong (960-1279)Name of
the hall and addressed the congregation. A monk a Chinese Zen master, of the Yang-chi branch, Lin
stepped out and asked a question concerning the Chi Sect, who lived in the Sung dynasty in China.
patriarchal visit to which the master's reply was: Sung Pham Thien S (1004-1087): Thien s Sung
"A grey colored monkey with her children in arms Pham, i th 11 dong Ty Ni a Lu Chi. Sau khi
Comes down from the verdant peaks, xuat gia s en tham van vi ngai Vo Ngai
While the bees and butterflies busily suck Hng Thanh. t lau sau o s i van du khap cac
the flowers among the green leaves." mien x Thien Truc va tr ve tru tai chua Phap
This is the case where the immediate surroundings Van lang Co Phap e hoang dng Phat Phap. S
are poetically depicted. The masters are generally th tch nam 1087, tho 84 tuoiZen master Sung
poets. More than anything else, their way of Pham, the Dharma heir of the eleventh lineage of
viewing the world and life is synthetical and the Vinitaruci Zen Sect. After leaving home to
imaginative. The do not criticize, they appreciate; become a monk, he went to see Zen Master Vo
they do not keep themselves away from nature, Ngai to study meditation. Sometime later he went
they are merged in it. Therefore, when they sing, to India and wandered all over India to study
their 'ego' does not stand out prominently, it is dharmas. He went back to Vietnam and stayed at
rather seen among others as one of them, as Phap Van Temple in Co Phap to expand the
naturally belonging to their order and doing their Buddha Dharma. He passed away in 1087, at the
work in their co-partnership. That is to say, the age of 84.
'ego' turns into a blade of grass when the poet Sung Phuc T: See Thien Phuc T.
walks in the field; it stands as one of the cloud- Sung Sn Hanh Nguyen Thien S: Seung Sahn
kissing peaks when he is among high mountains; it SuninMot v Thien Tang Trieu Tien, tho gii
murmurs in a mountain stream; it roars in the nam 1948, sau o ong a lui ve an c e ch danh
ocean; it sways with the bamboo-grove; it jumps th gi cho viec tu tap thien nh mot cach manh
into an old well and croaks as a frog under the me. Trong thi gian chien tranh Trieu Tien, ong
moonlight. When the Zen masters take to the phuc vu trong quan oi 5 nam, sau o lai lui ve
natural course of events in the world, their poetic i song tu vien. Ong la v thay ngi Trieu Tien
spirit seems to roam among them freely, serenely, au tien day Thien tai Hoa Ky. Nam 1972 ong du
and worshippingly. Here, while other Zen masters hanh sang Hoa Ky, va lam viec trong mot tiem
are altogether too objective and apparently so giat Providence, RI, nhng bat au thu hut mot
coolly above the affectional side of life, Ch'ung- nhom o e. Ong thanh lap Trung Tam Thien
hui has a fine touch of emotion in his reference to Providence, ma bay gi co nhieu chi nhanh trong
the motherly monkey and other working insects. khap ca x. Ong a viet vai cuon sach, bao gom
Out of his view of the patriarchal visit to China, cuon Thi Ca Thien va Tro Ri Tren Than
something tenderly human gleams. In short, Phat. Tro Ri Tren Than Phat la su tap nhng
whatever Zen truth is concealed here, is it not the cuoc oi thoai, nhng cau chuyen, nhng cuoc
most astounding story, but is it possible that Zen is tham van Thien, Phap thoai, va th tn cua Thien
cunningly conveyed in this triviality itself? S Sung Sn Hanh Nguyen. Nhng li noi cua ong
Sung Hng: Ten mot ngoi chua co trong quan Phu khi len do hoan canh khi lenKorean Son
Quoc (ao), tnh Kien Giang. Khong ai biet ngi monk, ordained in 1948, following which he began
nao a xay dng va chua a c xay vao nam an intensive meditation retreat. During the Korean
naoName of an ancient temple, located in Phu war he served in the army for five years,
Quoc district, Kien Giang province. No one knows following which he returned to the monastic life.
who built the temple and when it was built. He was the first Korean master to teach Zen in

America. In 1972, he traveled to the United States
of America, and at first worked in a laundry in
Providence, Rhode Islands, but began to attract a
group of students. He founded the Providence Zen
Center, which now has affiliated centers around
the country. He has written several books,
including Bone of Space: Zen Poems and
Dropping Ashes on the Buddha. Dropping Ashes
on the Buddha is a collection of Seung Sahn
Sunins teaching in America, including dialogues,
stories, formal Zen interviews, Dharma speeches,
and letters. The words arise as situations arise.
Theo Thien S Sung Sn, tat ca nhng kinh
nghiem, ben ngoai va ben trong eu tr thanh
mot. o la tam Thien. Ban lai t ta nh khong
co s oi nghch, li noi va ch viet khong thuyet ve da, khong co th g co the day cho
can thiet. Khong suy ngh, tat ca moi vat rat
chnh xac nh chung ang la. Chan ly tc Nh
Th. Phan ln ngi ta co cai nhn sai ve the
gii. Ngi ta khong thay the gii nh chnh
no, ho khong thau at Chan ly. Cai g tot, cai
g xau? Ai tao ra tot xau? Ngi ta chap chat
ve nhng kien giai cua mnh vi tat ca s lieu bai giang. Truyen at ben ngoai kinh ien, ch
lnh. Nhng moi kien giai eu khac nhau.
Lam sao ban co the noi rang kien giai cua ban
la ung, con cua ngi khac la sai? ay ch la t ng cung nh cac bai giang, ngay ca a be
h vong ma thoi! Neu muon hieu chan ly, ban
phai buong bo v tr va ieu kien cung nh
nhng kien giai cua ban. Roi th tam ban se
hien ra trc suy ngh. Tam trc khi suy ngh
la tam trong sang. Tam trong sang khong ben
trong, khong ben ngoai. o la nh th. Nh
Th chnh la chan ly.According to Seung
Sahn Sunin, in all of our experiences, outside
and inside have become one. This is Zen
mind. Original nature has no opposites.
Speech and words are not necessary. Without
thinking, all things are exactly as they are.
The truth is just like this. Most people have a
deluded view of the world. They dont see it
as it is; they dont understand the truth. What
is good, what is bad? Who makes good, who
makes bad? They cling to their opinions with
their might. But everybodys opinion is
different. How can you say that your opinion
is correct and somebody elses is wrong? This
is only a delusion! If you want to understand
the truth, you must let go of your situation,
3403
your condition, as well as all your opinions.
Then, your mind will be one before thinking.
Mind before thinking is a clear mind. Clear
mind has no inside and no outside. It is just
like this. Just like this is the truth.
Theo Thien S Sung Sn Hanh Nguyen trong
quyen 'Thien nh Ch Nam', Thien co phong
cach day n gian va trc tiep: Thien co
ngha la neu ban muon biet da hau la g, ban
hay cam lay qua da, lay con dao, cat da ra,
roi a mot mieng da vao mieng, bum! Kinh
nghiem cua ban ay. Ch ngha, li noi, sach
v hoac hoc tap khong the truyen at c
van e nh the. Neu ban oc hang tram quyen
sach noi ve da, nghe hang tram cuoc dien
ban nh ch mot mieng da nay. "Da hau la
g?" Bum! o! Da hau la vay o! Va ban
chng thc c da hau la g va s chng
thc ay se con mai vi ban. o la ly do tai
sao ngi ta noi giao huan Thien c dien ta
nh la "Khong phu thuoc vao t ng cung cac
thang cai tam, e thay chan tanh va thanh
Phat." e hieu da hau la g, khong can en
cung de hieu. o la cach day Thien
According to Zen Master wrote in The
Compass of Zen, Zen has a very simple and
direct teaching style. Zen means that if you
want to understand what a watermelon is, you
take a watermelon, get a knife, and cut the
watermelon. Then you put a slice into your
mouth, boom! Your experience! Words and
speech and books and learning cannot deliver
this point. If you read one hundred books
about watermelons, and hear one hundred
lectures, they cannot teach as well as one
single bite. "What is a watermelon?" "Boom!
Ahhh! That's a watermelon!" Then you attain
watermelon, and this attainment is forever.
This is why Zen teaching is described as "Not
dependent on words and speech, a special
transmission outside the Sutras, pointing
directly to mind; see your true nature, become
Buddha." Understanding a watermelon
doesn't need words and speech, even a child
 3404

understands this! This is the manner of Zen it is perfectly transparent. We see through it.
teaching. We see all things: our own face."
Cung theo Thien S Sung Sn Hanh Nguyen Cung trong quyen Tro Ri Tren Than Phat,
trong quyen Thien nh Ch Nam, Thien Thien s Sung Sn Hanh Nguyen noi: "Trong
khong giai thch. Thien khong phan tch. n qua kh, ban a gieo nhng chung t ma ket
gian, Thien ch cho chung ta thay cai tam cua qua bay gi a ban en vi Phat giao.
mnh e mnh co the thc tnh va tr thanh Khong ch nh vay, mot so ngi en ay,
Phat. Cach ay a lau, co ngi a hoi mot v en thien vien nay, ch mot lan, trong khi
ai thien s: "e at en t nga, co kho lam nhng ngi khac lu lai dai han va hang say
khong?" "Co, kho lam o," v thien s ap. tu tap. Khi ban nhiet tam tu tap Thien, ban
Sau o, mot v Tang khac lai hoi cung v thien ang ot chay nghiep giam ham ban trong vo
s ay: "e at en t nga, co de khong?" "Co, minh. Trong tieng Nhat, t ng ma ban hieu
rat de," v thien s ap. Va khi co ngi hoi: la 'nhiet tam' co ngha la 'si nong trai tim.'
"Viec tu Thien la the nao? Kho hay de?" V Neu ban si nong trai tim cua ban, cai
thien s tra li: "Khi ban uong nc, chnh nghiep cua ban, von d nh tang bang tuyet,
ban la ngi biet nc nong hay lanh."Also se tan chay thanh nc; va neu ban tiep tuc tu
according to Zen Master in The Compass of tap, nc se boc thanh hi va bay vao khong
Zen, Zen does not explain anything. Zen does gian. Nhng ngi tu tap en cho lam tan
not analyze anything. It merely points back chay chng ngai va chap trc. Tai sao ho tu
directly to our mind so that we can wake up tap? Bi v tu tap la nghiep cua ho. Hoi trc
and become Buddha. A long time ago, co mot thi hao v ai ten la Ba Tieu, ong la
someone once asked a great Zen master, "Is mot thanh nien thong minh va von la mot Phat
attaining our true self very difficult?" The Zen t mo ao, ong nghien cu nhieu kinh ke. T
master replied, "Yah, very difficult!" Later ngh mnh a thong hieu giao ly nha Phat.
someone else asked the same Zen master, "Is Mot hom, ong en tham van vi ai s Trach
attaining our true self very easy?" The Zen Am Tong Banh. Hai ngi am ao mot luc
master replied, "Yah, very easy!" Someone lau. Moi khi ai s neu ra mot van e, Ba
later asked him, "How is Zen practice? Very Tieu lai oi ap troi chay, vien dan nhng
difficult or easy?" The Zen master replied, kinh sach uyen tham va kho nhat. Cuoi cung,
"When you drink water, you understand by ai s noi: 'Ong la mot Phat t thng tha.
yourself whether it is hot or cold." Ong am hieu moi th. Nhng trong suot cuoc
Trong quyen Tro Ri Tren Than Phat, Thien am thoai gia chung ta, ong ch dung li cua
s Sung Sn Hanh Nguyen noi: "Cong viec Phat va nhng v thay noi tieng. Ta khong
day Thien giong nh mot cai ca so. Lu c au, muon nghe li noi cua ngi khac. Ta ch
chung ta nhn ca so va ch thay hnh phan muon nghe li cua chnh ong, nhng li t
chieu nht nhat cua khuon mat mnh. Nhng chnh ban the cua ong. Mau nao, hay noi mot
dan dan cung vi cong sc tu tap, nhan quan cau nao o xuat phat t ban the cua chnh
chung ta sang dan ra, nhng li giao huan tr ong.' Ba Tieu khong noi c g. Bong nhien
nen ro rang. Cho en cuoi cung, ca so tr co mot am thanh t ben ngoai khu vn cua t
nen trong suot. Chung ta nhn xuyen qua vien. Ba Tieu quay lai pha ai s va noi:
c. Chung ta thay het moi vat: khuon mat "Ao yen tnh, ech nhay xuong. Bom!" Thien
that cua mnh."In Dropping Ashes on the s ci ln: "Bay gi th tot roi! Nhng li
Buddha, Zen Master Seung Shan said: "Zen nay chnh la li xuat phat t ban the cua ong
teaching is like a window. At first, we look at ay!" Ba Tieu cung ci. Ong a chng ngo
it, and see only the dim reflection of our own (mac dau co mot chi tiet nho hi la la Ba Tieu
face. But as we learn, and our vision becomes sanh nam 1644, ch mot nam trc khi Thien
clear, the teaching becomes clear. Until at last s Trach Am th tch, nhng viec nay khong
anh hng en gia tr giao huan cua ngai
 3405

Sung Sn qua cau chuyen nay)."Also in 1) Ton sung va tin tngReverence and faith,
Dropping Ashes on the Buddha, Zen Master to revere and trust.
Seung Shan said: "In the past, you have 2) Ten cua mot v Thien s Trung Hoa vao thi
sowed certain seeds that now result in your nha ng (618-907)Name of a Chinese
encountering Buddhism. Not only that, some Zen master who lived in the T'ang Dynasty in
people come here, to a Zen center, only once, China.
while others stay and practice very earnestly. 3) Ten cua mot v Thien s Trung Hoa, thuoc
When you practice Zen earnestly, you are Van Mon tong vao thi nha Tong (960-
burning up the karma that binds you to 1279)Name of a Chinese Zen master of the
Ignorance. In Japanese the word for 'earnest' Yun-Men Sect (established by Zen master
means 'to heat up the heart.' If you heat up Yun-men) in the Sung Dynasty in China.
your heart, this karma, which is like a block of 4) (1671-1729): Ten cua mot danh Tang Nhat
ice, melts and becomes liquid. And if you Ban, thuoc tong Chan Ngon, song vao the ky
keep on heating it, it becomes steam and th XVIIName of a Japanese famous monk
evaporates into space. Those people who of the Shingon Sect, who lived in seventeenth
practice come to melt their hindrances and century.
attachments. Why do they practice? Because Sung Tn Long am Thien S: Ch'ung-hsin
it is their karma to practice. There was once a Lung-t'anSee Long am Sung Tn Thien S.
great Japanese poet named Basho. he was a Sung Truyen Thien S (1569-1633): Ten cua mot
very bright young man, and as a serious v Thien s Nhat Ban thuoc tong Lam Te vao the
Buddhist he had studied many sutras. He ky th XVIIName of a Japanese Rinzai Zen
thought that he understood Buddhism. One master in the seventeenth century.
day he paid a visit to Zen Master Takuan Suy: LossThat hay bat ac hay thua kemSee
(1573-1645). They talked for a long time. The Bat Phong.
Master would say something and Basho Suy Bien Sieu Hnh: Metaphysical speculation
would respond at length, quoting from the Theo Thien s Thch Nhat Hanh, c Phat bao cac
most profound and difficult sutras. Finally, the e t ng ph pham thi gi va cong sc vao cac
Master said, 'You are a great Buddhist, a suy t sieu hnh. Moi lan co ngi hoi ngai ve mot
great man. You understand everything. But in van e sieu hnh, ngai eu im lang. Trai lai, ngai
all the time we have been talking, you have thch day cac e t biet no lc mot cach thc tien.
only used the words of Buddha or of eminent Mot hom co ngi hoi ngai ve tnh vo han cua the
teachers. I do not want to hear other people's gii, ngai tra li: "Cho du the gii co han nh hay
words. I want to hear your own words, the vo tan, co hu han hay vo han, van e giai thoat
words of your true self. Quickly now, give me cua ong van y nh vay." Mot lan khac, ngai noi:
one sentence of your own.' Basho was "Hay tng tng mot ngi b trung mot mui ten
speechless... Suddenly there was a sound in oc va thay thuoc muon rut mui ten ra ngay lap
the monastery garden. Basho turned to the tc. Gia du ngi kia khong chu cho rut mui ten
Master and said, 'Still pond, a frog jumps in. cho ti khi anh ta biet c ai ban mui ten, tuoi
The splash.' The Master laughed out loud and tac, cha me la ai, va tai sao ban. ieu g se xay
said, 'Well now! These are the words of your ra? Neu anh ta co cho en khi nhng cau hoi nay
true self!' Basho laughed too. He had attained c giai ap, th co le ngi o a lan ra chet
enlightenment." trc." Cuoc song von ngan ngui. Khong nen lang
Sung Tho ang T: Chong-shou's ChairSee ph cuoc song vao nhng suy bien sieu hnh von
Cong An Sung Tho ang T. khong mang chung ta en gan hn vi chan ly
Sung Tho Khe Tru Thien S: Chongshou cAccording to Zen Master Thich Nhat Hanh,
QizhouSee Khe Tru Sung Tho Thien S. the Buddha always told his disciples not to waste
Sung Tn: their time and energy in metaphysical speculation.
Whenever he was asked a metaphysical question,

he remained silent. Instead, he directed his
disciples toward practical efforts. Questioned one
day about the problem of the infinity of the world,
the Buddha said, "Whether the world is finite or
infinite, limited or unlimited, the problem of your
liberation remains the same." Another time he
said, "Suppose a man is struck by a poisoned
arrow and the doctor wishes to take out the arrow
immediately. Suppose the man does not want the
arrow removed until he knows who shot it, his
age, his parents, and why he shot it. What would
happen? If he were to wait until all these
questions have been answered, the man might die
first." Life is so short. It must not be spent in
endless metaphysical speculation that does not
bring us any closer to the truth.
Suy at Lieu Tri: Tue vi t cach lieu tri goi la
tr trong y ngha phe phan (theo Thanh Tnh
ao)Full understanding as investigating or
judging. Whatever states are fully-understood are
judged (according to The Path of Purification).
Suy Hao Sn: Worn-down hillsSee Hoai Sn.
Suy Hoan: Tai hoa cua suy thoai nh nan oi hay
dch benhThe calamities of decadence, famine,
epidemics.
Suy Kiem: Suy lng t duyTo have thought or
idea and to discriminate or to consider or reflect
on an object with discrimination.
Suy Lng Phan Biet: To have thought or idea
and to discriminate.
Suy Ngh: Cinteti (p)Cintayati (skt)To have
thought or ideaTo ponderTo thinkTo think
aboutTo think ofSee Suy T.
Suy Ngh The Tuc: The worldly way of
thinkinge phu hp vi suy ngh the tuc cua
chung ta nen c Phat noi en sinh tru d diet nh
la nhng s vat hien hu that s, ky that khong co en toi loi, sat nhan, van van. ay la mot trong
g c sanh, khong co g ang sanh va ca nhan
duyen cung khong au ca; khong co cai g hien
hu, khong au co hien hu. Theo Thien s
Taizan Maezumi trong quyen "Ch Quan a Toa",
trong "Toa Thien," chung ta khong he mong i
at c bat c th g. Toa Thien khong phai la beneficial to allSee Nam e Ngh Cua c
mot ky thuat nham at c cai g, ma la mot viec Phat Cho Hanh Gia.
t nhien hn nhieu. Va tuy vay, s viec t nhien
lai la viec kho lam. Bi sao? Bi v chung ta suy
ngh. Suy ngh la mot tien trnh rat t nhien va
khong co g sai trai, nhng chung ta lai rat de dang
3406
b troi buoc vao suy ngh va qua xem trong gia tr
cua no. Bang suy ngh, chung ta co lo cho chnh
mnh, lo cho cau truc cua t nga. Suy ngh cai tru
tng, no khong phai la cai ton tai. Va v chung ta
chet i song lai en bay chuc ngan lan trong mot
giay, cho nen khi chung ta ang suy ngh th cai
ma mnh suy ngh a tr thanh qua kh lau roi.
The nen cai ma chung ta ang suy ngh ch la cai
bong ch khong phai la chnh sinh menh cua
mnhIn order to conform to our worldly way of
thinking and expereince, the Buddha talks of birth,
stay, change and disappearance as if things were
really existent. In reality, nothing is produced,
nothing is producing, and even causality is
nowhere, there exists nothing whatever anywhere.
According to Zen master Taizan Maezumi in "The
Essence of Zen Practice," in "Zazen", Zen
practitioners do not expect anything. Zazen is not
a technique to achieve anything, it is much more
natural. And yet, somehow the most natural thing
is difficult to do. How come? Because we think.
There is nothing wrong with thinking. Thinking is
a very natural process, but we are so easily
conditioned by our thinking and give too much
value to it. We try to take care of ourselves, of our
ego structures, by thinking. Thinking is an
abstraction. It is not being, it is thinking about
being. And since we are born and die seventy
thousand times in one second, the conditions that
we think about are already gone. We are thinking
about shadows rather than being this very life
itself.
Suy Nguyen: To trace to original.
Suy Niem Ac Qua: Reflecting upon possible evil
consequencesSuy niem ve nhng hau qua xau
co the xay ra, nh ngh rang san han co the a
nam e ngh cua c Phat nham em lai li ch
cho hanh giaReflecting upon possible evil
consequences, e.g., anger sometimes results in
murder. This is one of the five practical
suggestions given by the Buddha will be
Suy T: Cinteti (p)Cintayati (skt)To have
thought or ideaTo ponderTo thinkTo think
aboutSuy t la xay dng nen nhng kien truc t
tng bang nhng vien gach y niem rut ra t kho

tang y thc. T than cua suy t khong co gia tr
sang tao. Ch khi nao tue c phat hien th suy t
mi co thc chat mi. Tue khong do suy t a
ti: no la cong trnh cua s quan chieu. Tue co the
nh t tng chuyen ch, nhng lam khi t tng
khong chuyen ch c Tue, v t tng thng and fingers are bent, and even the toes are bent.
hay b cac pham tru y niem cua chung ieu khien
va go bo. T tng va ngon ng nhieu khi khong
dien ta c Tue bang mot cai nhn hay mot tieng
ciThinking is to take cinder blocks of
concepts from the memory warehouse and build
monuments. We call these hovels and palaces
thoughts. But such thinking, by itself, has no
creative value. It is only when lit by understanding
that thinking takes on real substance.
Understanding does not arise as a result of
thinking. It is a result of the long process of
conscious awareness. Sometimes understanding
can be translated into thoughts, but often thoughts
are too rigid and limited to carry much
understanding. Sometimes a look or a laugh
expresses understanding much better than words
or thoughts.
Suy T Va Toa Thien: Thinking and Sitting
meditation (zazen)Theo Thien s Noi Sn Hng
Chnh trong quyen M Vong Tay T Duy, ban hay
so sanh t the cua toa thien va pho tng lng
danh cua Rodin: Ngi suy t. Chac chan rang t
ng 'suy t' nghe rat keu nhng that ra, pho tng
'Ngi suy t' la mot th du ien hnh cua ngi
chay theo ao vong. Nhan vat ay ngoi, vai chui ve
pha trc, ngc nen lai. Hai canh tay, oi chan
eu gap lai. Khi than the chung ta b nen lai trong
t the nh vay, mau b nghen lai, chung ta b cam
tu trong tr tng tng va khong the thoat ra
c. Trai lai, khi chung ta ngoi toa thien, tat ca
eu thang, thang t than, lng, co, au. Va nh
bung nam yen on tren oi chan gap lai ung cach,
mau t au chay xuong va lu thong tran ay
trong bung. Va chnh cung nh mau lu thong t
tren xuong di, s nghen se giam i, tnh hng
phan de dang b kem che va chung ta khong con
chay theo tng tng van v va me hoac na.
Nh the, toa thien ung cach co ngha la chon mot
t the ung va an tam giao phoAccording to
Zen Master Kosho Uchiyama in the Opening the
Hand of Thought, compare the sitting meditation
(zazen) posture to Rodin's famous statue: The
3407
Thinker. It sounds good to say 'thinking,' but
actually 'The Thinker' exemplifies a posture of
chasing after illusions. The figure sits hunched
over, his shoulders drawn forward and his chest
compressed. The arms and legs are bent, the neck
When our body is bent like this, blood becomes
congested and we get caught up in our
imagination and become unable to break free. On
the other hand, when we sit zazen, everything is
straight; straight from trunk, back, neck, and head.
Because our abdomen rests comfortably on solidly
folded legs, blood leaves the head and circulates
plentifully toward the abdomen. Precisely because
blood circulates downward from the head,
congestion is alleviated, excitability is lessened,
and we no longer need chase after fantasies and
delusions. Therefore, doing correct zazen means
taking the correct posture and entrusting
everything to it.
Suy Tng: Dau hieu khi sap chetThe
indication of approaching deathSee Ngu Suy
Tng.
Suy Tng: To think over.
Suy Tan Gia T: Doc het von lieng cua mnh ra.
Trong thien, t nay co ngha la hanh gia em het
li le ra ma noi, ngha la b ri vao loi tu thien noi,
hoac mot ngi theo chu ngha hnh thcTo
devote all one's strength. In Zen, the term means a
practitioner who tries his best to express his
abilities in Zen; it is to say he's falling into a form
of talking Zen, or the one who follows the
formalism.
Suy Thc: Kabalinkarahara (p)Thc pham vat
chat, c vo tron trc khi anMaterial food,
made round before eating.
Suyen: 1) c lng: To estimate, to guess; 2)
oan (vo cho tron): To roll into a ball, or roll
together.
Suyen Phat: Hnh tng cua c Ty Lo Gia Na
ngoai khoang trongImage of Vairocana in the
open.
Suyen Thc: oan Thc hay vo tron cm cung
nh nhng thc an, ay la tap tuc cua ngi An
o la vo tron thc an trong tay trc khi anTo
roll rice, etc., into a ball in eating, the Indian way,
or Hindu fashion of eating by first rolling the food
into a ball in the hand.

Suyen: t amSoakWetDamp.
Suyen Phat: An image of Vairocana in the open.
S: Upadryaya (skt)O Ba Ne1) Thay:
Teacher; 2) Nha s Phat giao: Buddhist monk.
S An: S an chng cua v thayMaster's seal of
approval.
S Ba: Shihaku (jap)Elder brother of the
master.
S Ba: Old Buddhist nun.
S B (835-908): Shibi (jap)See Huyen Sa S B
Thien S.
S Can: See S Huyen.
S Chu: Satthu (skt)MasterTeacher.
S Co: A nunA Buddhist nun (Bhiksuni)See
Ty Kheo Ni.
S Co: S ToThay cua thay aiThe teacher of
ones teacher.
S an: Tang va an hay Tang va tn th
Teacher and donor, or monk and patron.
S e: Teacher and studentYounger disciple
Younger fellow monk.
S Gia: Bac thay ao cao c trong, co kha nang
hng dan tang chung tu hanhA monk with
highly virtuous behavior, who has the capabilities
to lead the assembly.
S Gii Thien S: Thien s Trung Hoa, thuoc
Van Mon tong vao thi nha Tong (960-1279)
Chinese Zen master of the Yun-Men Sect
(established by Zen master Yun-men) in the Sung
Dynasty in China.
S Hieu: Ten hieu cua v s c trieu nh cong
nhan vi sac phongAppellation of a monk who
is royally recognized with honor.
S Ho Mang: Profligate bonzeProfligate
monkNha s ho mang (phong ang, tieu ph cua
an na tn th, hay dung cua an na tn th vao muc
ch ca nhan hoac gia nh).
S Hoi:
1) (880-946): Ten cua mot v Thien s Trung
Hoa vao thi Ngu ai (907-960)Name of a
Chinese Zen master who lived in the Wu-tai
Dynasty in China.
2) (1102-1166): Ten cua mot v Thien s Trung
Hoa vao thi nha Tong (960-1279)Name of
a Chinese Zen master who lived in the Sung
Dynasty in China.
3408
S Huyen: V nh co ngi lay gan s t lam day
an, mot khi am thanh gay len th cac loai an
khac at phai im tiengA tigers tendons as lute-
strings, i.e. bodhi music silences all minor strings.
S Huynh: See Phap Huynh.
S Kho Hanh: Ascetic monk.
S Kien Hau ong Sn Thien S: Seirin Shiken
(jap)Ch'ing-lin Shih-ch'ien (Wade-Giles
Chinese)Qinglin Shiqian (Pinyin Chinese)
Hien nay chung ta khong co nhieu tai lieu chi tiet
ve Thien s S Kien Hau ong Sn; tuy nhien, co
mot vai chi tiet ly thu ve v Thien s nay trong
Truyen ang Luc, quyen XVII: Ngi ng thi
con goi ngai la Hoa Thng Thanh Lam Hau
ong Sn. Trc tien, ong hoc Thien vi Giap
Sn, nhng khong tien trien. Ong ben i en tham
yet Thien s ong Sn Lng Gii ( pha trc
nui ong Sn)We do not have detailed
documents on this Zen Master; however, there is
some interesting information on him in The
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume XVII: Contemporary people
also called him Most Venerable Qing-Lin. First,
Shi-qian studied under Jiashan without progress.
He then went to see Tung-shan Liangjie (in the
front of Mt. Tung-shan)
Khi S Kien gap ong Sn lan au, ong Sn
hoi: "Ong t ni nao en ay?" S Kien noi:
"Vu Lang." ong Sn hoi: "ao phap Vu
Lang co giong ay khong?" S Kien no i:
"at Ho mang moc mua ong ( Trung Hoa
va Viet Nam mang thng moc vao mua
thu)." ong Sn noi: "Mot ngay nao o ga
nay dam chet thien ha."When Shi-qian first
met Tung-shan, Tung-shan asked, "Where did
you come from?" Shi-qian said, "Wuling."
Tung-shan said, "How does the Dharma
teaching in Wuling compare with here?" Shi-
qian said, "In a foreign land, bamboo sprouts
are picked in winter." Tung-shan said,
"Provide this man fragrant rice cooked in a
separate pot." Shi-qian then shook his sleeves
and went out. Tung-shan said, "Some day this
one will trample everyone on earth to death."
Mot lan S Kien ang trong thong, co mot
ong gia xin S cho mot bai th. S Kien ben
lam mot bai ke rang:
"Trng trng tam xch d
 3409

Uat uat phuc hoang thao you in such a hurry?" Shi-qian said, "I'm
Bat tri ha ai nhan sorry." He then bade Tung-shan farewell.
ac kien th tong lao." S Kien i en nui Thanh Ton va song trong
(Dai dai hn ba thc mot tup leu. Sau mi nam ong bong nh en
Day day che hoang thao ieu ong Sn a noi vi ong, nen t noi: "Ta
Chang biet ngi i nao nen co gang lam li lac cho nhieu chung sanh
c thay tong nay lao). con me muoi. Tai sao lai ch gii han trong
Ong lao em ke trnh cho ong Sn, ong mot vai ch?" oan S i en Tuy Chau, tai
Sn noi: "ong Sn co ngi lanh ao the he ay S c thnh lam tru tr tai mot ngoi t
th ba roi."Once when Shi-qian was vien. Ve sau nay S lai quay tr ve ong
planting pine trees on Mt. Tung, an old man SnShi-qian went to Qingcun Mountain and
asked him for a poem. Shi-qian composed and lived in a hut. After ten years he suddenly
recited this verse: recalled something Tung-shan had told him,
"More than three feet long, and said, "I should try to benefit the many
The thick green grass, benighted beings. Why limit it to a few?" He
I don't know what generation then went to Suizhou where he was invited to
Will see this pine's old age." become the abbot at a monastery. Later he
The monk showed the poem to Tung-shan, moved back to Mt. Tung.
who said, "Here is the third leader of Mt. Quy luat cua t vien ong Sn oi hoi mot v
Tung." Tang mi en phai i lay cui ba chuyen roi
Khi S Kien chuan b ri ong Sn ra i, mi cho tham ng. Mot lan no, co v Tang
ong Sn hoi: "Ong i au?" S Kien noi: khong chu viec nay va hoi S Kien: "Khong
"Kim luan khong b che dau trong moi canh hoi ve ba chuyen ben trong, con ch hoi ve ba
gii ma hong tran b cat t." ong Sn noi: chuyen ben ngoai?" S Kien noi: "Thien t
"Lao Tang tin tng ln ni ong ay." S Thiet Luan ban sac ch trung tam vu tru." V
Kien cam ta ong Sn roi bat au ra i. ong Tang khong li oi ap. S Kien lien anh
Sn thap tung S ra cong va noi: "Trong mot uoi v Tang ra ngoaiThe monastery rules
cau, lam sao ong dien ta cai ma ong ang at Mt. Tung required a newly arrived monk to
lam?" S Kien noi: "Tng bc i trong hong first make three trips hauling firewood before
tran, mot than khong bong ma toa khap." entering the hall. Once, a monk was unwilling
ong Sn im lang mot hoi lau. S Kien noi: to do this and asked Shi-qian, "Not asking
"Tai sao Hoa Thng khong nhanh noi?" about inside three trips, I ask what about
ong Sn noi: "Cai g lam cho ong voi va outside three trips?" Shi-qian said, "Iron
the?" S Kien noi: "Xin loi Hoa Thng." Wheel Emperor issues a decree at the center
oan t gia ong Sn ma ra iWhen Shi- of the universe." The monk was silent. Shi-
qian prepared to leave Mt. Tung. Tung-shan qian then drove him away with blows.
asked, "Where are you going?" Shi-qian said, Mot v Tang hoi: "Lau lam roi con b benh
"The golden wheel is not concealed in every kho lai dung oc dc. Xin Hoa Thng tr
realm the red dust is cut off." Tung-shan said, dum." S Kien noi: "Vang rong thot vao nao.
"The great good is entrusted to you." Shi-qian Hay ri e ho len au ong i." V Tang lai
thanked Tung-shan and began to leave. Tung- noi: "Cam ta n thay cha tr." S Kien lien
shan accompanied him to the gate and said, anh v TangA monk asked, "For a long
"In a phrase, how would you describe what time I've been miserably ill, and I took
you're doing?" Shi-qian replied, "Step by step poisonous medicine. Please cure me." Shi-
walking on red dust, a shadowless, pervasive qian said, "Gold! Poke it into your brain! Pour
body." Tung-shan was silent for a long while. the rich liquor on the top of your head." The
Shi-qian said, "Why doesn't the master speak monk said, "Thank you for this cure." Shi-qian
more quickly?" Tung-shan said, "What makes then hit the monk.
 3410

S Kien thng ng va noi vi chung rang: obscure and mysterious. Through exhaustive
"Yeu ngha giao thuyet cua to s ang thi merit they have transmitted it. Without
hanh ngay ay. Phap lenh ro rang. Lai co viec careful investigation it is most difficult to
g hay sao?" Mot v Tang hoi: "Chanh phap realize. You must practice apart from mind,
nhan tang, To To ong an. Xin hoi Hoa intention, or consciousness. If you leave the
Thng giao pho lai cho ai?" S Kien noi: path of studying 'sacred' and 'mundane,' then
"Mam sanh linh co cho. ai ngo khong co you are upholding it. If you do not practice
s."Shi-qian entered the hall and said, "The thus, then you can't be considered my
essential teaching of the ancestors is disciples."
proceeding right now. The Dharma is Mot v Tang hoi Thien s S Kien: "Khi mot
apparent. What other matter is there?" A e t co trc tiep i en o th sao?" S Kien
monk asked, "The Treasury of the True noi: "Tren ng co mot con ran oc. Lao
Dharma Eye has been passed down from Tang khuyen ong khong nen oi au vi no."
ancestor to ancestor. Is there anyone to whom V Tang noi: "Neu ngi e t oi au vi no
the master can pass it?" Shi-qian said, "There th sao?" S Kien noi: "Khong co ng rut
is ground where the numinous sprouts grow. lui." V Tang noi: "Ch vao luc nh vay, th
Great awakening has no teacher." lam g?" S Kien noi: "i!" V Tang noi: "i
Mot v Tang hoi: "The nao la ao?" S Kien au?" S Kien noi: "Moi ni ong nhn eu la
noi: "Quay au lai va nhn vao nui e tm khe ay co." V Tang noi: "Hoa Thng cung phai
ang xa." V Tang lai hoi: "The nao la coi chng na ay!" S Kien vo tay va noi:
ngi a thc chng c ao?" S Kien noi: " ay lai co them mot ke oc hai khac
"Om bang tuyet vao long, ngc au nhng na."A monk asked Zen master Shi-qian,
may cao."A monk asked Shi-qian, "What is "When a student tries to go there directly,
the Way?" Shi-qian said, "Turn your head and what then?" Shi-qian said, "There is a deadly
look at that distant mountain ravine." The snake in the road. I urge you to not confront
monk then asked, "What is a person who has it." The monk said, "If the student confronts it,
realized the Way?" Shi-qian said, "Embracing then what?" Shi-qian said, "He loses his
the ice and snow, head and eybrows held innermost self." The monk said, "What if he
high." doesn't confront it?" Shi-qian said, "There's no
Mot v Tang hoi: "ng re ng uon. Con place to retreat." The monk said, "Just at such
ve on ngo th sao?" S Kien noi: "Ngoanh a time, what then?" Shi-qian said, "Gone!"
mat vi hat ngoc en di chan e nhn t l The monk asked, "Gone where?" Shi-qian
ve trang ay tren tri."A monk asked, "The said, "Everyplace you look the grass is deep."
path diverges and twists. What about sudden The monk said, "You must also watch out,
enlightenment?" Shi-qian said, "You face teacher!" Shi-qian clapped his hands and said,
away the black jewel beneath your feet "Here's another poisonous one!"
toward a sky filled to the moon with anxiety." S Li: Ten cua mot v danh Tang Trung Hoa vao
Mot hom S Kien thng ng th chung: thi nha ng (618-907)Name of a Chinese
"Ca cua ch To tham huyen. Qua vo tan famous monk who lived in the T'ang Dynasty in
cong c cac ngai a truyen no lai. Neu China.
khong can than xem xet th that la kho chng S Ma Uy: Simhanada (skt)The sixth ancestor
nghiem c. May ong phai tu tap ngoai tam, of the Sakya familyTo tien i th sau cua dong
y va thc. Neu may ong hoc ao thanh pham ho Thch Ca.
th may ong xac nhan c no. Neu may ong S Man Thien S (1626-1710): Ten cua mot v
khong tu tap nh the th khong phai la e t Thien s Nhat Ban dong Lam Te vao the ky th
cua lao Tang."One day, Zen master Shi- XVII. S hoan thanh bo S Truyen Thien Tong,
qian entered the hall and addressed the gom 41 quyen. Noi dung cua bo sach bao gom
monks, saying, "The gate of the ancestors is 1.247 ten cua cac v Thien s va c s danh tieng

cua Thien tong Nhat BanName of a Japanese
Zen master, of the Rinzai Sect, in the seventeenth
century. He completed the great Buddhist work
titled "Stories of History of Zen Schools" which
comprises of 41 volumes. The content of the work
includes 1,247 names of famous Japanese Zen
masters and lay-practitioners.
S Ngan Thoai Nham Thien S: Jui-yen-Shih-
yenSee Thoai Nham S Ngan Thien S.
S Nhan: Shigen (jap)Shih-YenSee Thoai
Nham S Ngan Thien S.
S Nng: Ni sA nun.
S Phu: Satthu (skt)MasterTeacher.
S Tha: Thay truyen giao phap cho e tA
master transmits the teaching to his disciples.
S To: Thay cua thay aiThe teacher of ones
teacher.
S Ton: Hoc tro cua hoc tro aiA disciple of
someone's disciple.
S Truyen: Truyen thang t v thayTransmitted
directly from the teacher.
S Trng: Rinpoche (tib)Elder master.
S T: Thay va tro trong thien lam Masters and
disciples in Zen monasteries.
S T Tng Tha: S truyen li phap cua thay
cho troTransmission of the teaching from
master to disciple.
S T:
1) Simha (skt)S t la vua cua loai thuLoai
s t trong cac loai 4 chan, no khong s loai
nao, ma ngc lai co kha nang hang phuc tat
ca cac loaiA lion, the king of animals.
2) S T Ty Kheo: Aryasimha or Simha-bhiksu
(skt)See S T Ton Gia.
S T Am: Simhaghosa (skt)S T Am Phat, la
v Phat ve pha ong nam vu tru, con trai th ba
cua MahabhijnaLions voice, a Buddha south-
east of our universe, third son of Mahabhijna.
S T Am Phat: Simhaghosa-buddha (skt)
Lions voice BuddhaSee S T Am.
S T Bo e: Simhabodhi (skt)Shishibodai
(jap)See S T Ton Gia.
S T Bo Tat: Simha Bodhisattva (skt)Sinha
BodhisattvaSee S T.
S T Du Hy Tam Muoi: Simha-vikridita-
samadhi (skt)S T Du Hy Tam Muoi c v
vi s vui thu t tai cua s t gin moi lam chan
3411
ong cac loai thu. Khi c Phat nhap vao Tam
Muoi nay th ca a cau chan ong, hao quang
chieu khap cac chung sanh trong coi a nguc
khien ho c giai thoat ma sanh ve coi nhan
ThienThe joyous samadhi which is likened to
the play of the lion with his prey. When the
Buddha enters this degree of samadhi he causes
the earth to tremble, and the purgatories to give up
their unmates.
S T Giac: Buddhasimha (skt)Ten cua mot v
Tang An o noi tieng, em trai cua ngai Vo
TrcName of an Indian famous monk, who
was Asanga's brother.
S T Giac Vng: Buddhasimha-raja (skt)Ten
cua mot v hoang t An o, em trai vua Tnh
PhanName of an Indian prince, Suddhodana's
brother.
S T Giap: Simhasannaha (skt)To tien i th
ba cua dong ho Thch CaThe third ancestor of
the Sakya family.
S T Giap Tng: Go ma noi cao nh hai mep
cua s tLion-jawedSee Tam Thap Nh Hao
Tng.
S T Giap Vng: Simhahanu (skt)Ong noi
cua c Phat Thch Ca, v chua thanh Ca Ty La
Ve, cha cua Tnh Phan Vng, Hoc Phan Vng,
va Cam Lo Phan VngThe paternal
grandfather of sakyamuni, a king of Kapilavastu,
father of Suddhodana (Suklodana), Dronodana,
and Amrtodana.
S T Hau T Tai Lc Vng Phat: King Lions
Roar And Power Of Self-Mastery Buddha.
S T Hien: Haribhadra (skt)Ten cua mot v
danh Tang An o vao the ky th VIIIName of
an Indian famous monk who lived in the eighth
century.
S T Hong: Simhanada (skt).
(I) Ngha cua S T HongThe meanings of
Simhanada:
1) S T Hong, thuat ng ch s thuyet giang
manh me. Nh tieng s t rong lam tat ca cac
loai thu rung s, th tieng thuyet giang cua
c Phat quat nga tat ca cac ton giao khac,
hang phuc ma quan, thu phuc ta thuyet, va
chan ng noi thong kho tren coi i: The
lions roar, the term designating authoritative
or powerful preaching. As the lions roar
makes all the animals tremble, so Buddhas
 3412

preaching overthrows all other religions, bodhi-enlightenment, which is able to annihilate

subdues devils, conquers heretics, and arrests countless ages of the karma of affliction, just as
the misery of life. one drop of lions milk can disintegrate an ocean
2) c Phat trong ai chung noi ieu quyet nh of ordinary milk.
ma khong s hai: The lions roar, a term S T Phat: Harikesa (skt)Yet Ly Ly XaTen
designating authoritative or powerful cua mot v s An oName of an Indian monk.
preaching. S T Phat Y T Na Phat: Srivaisnava (skt)
3) S Ma Uy: To tien i th sau cua dong ho Ten cua mot tong phai Phat giao thi nguyen s
Thch CaThe sixth ancestor of the Sakya Name of a Buddhist branch at the time of primal
family. Buddhism.
(II) Tac dung cua cua tieng s t hong so vi S T Phan Chan Tam Muoi: See S T Phan
tieng Phap am cua c Phat Functions of a Tan Tam Muoi.
lions roar in comparison with the Buddhas S T Phan Tan: Kh the cua con s t dung
teaching: manh c dung e v vi s uy manh cua ch
(A) S T Hong co bon tac dung: Th nhat la lam PhatThe lion aroused to anger, i.e. the Buddhas
cho can nao cua cac giong thu te liet. Th nh power of arousing awe.
la hang phuc loai voi. Th ba la lam cho chim S T Phan Tan Tam Muoi: Simha-vijrabhit-
sa. Th t la lam cho ca lanA lions roar samadhi (skt)Tam muoi co kh the cua con s t
has four functions: First, a lion' roar makes dung manh c dung e v vi s uy manh cua
all animals tremble. Second, a lions roar ch PhatSamadhi that has the power as strong
subdues elephants. Third, a lions roar arrests as the lion aroused to anger, i.e. the Buddhas
birds in their flight. Fourth, a lions roar power of arousing awe.
makes fishes sunk deeply in the water. S T Phat: Simha-buddha (skt)Lion Buddha
(B) Tieng Phat va Bo Tat thuyet phap cung co c Phat cung giong nh loai s t v c vo uy
bon tac dung: Th nhat la anh o moi giao cua NgaiThe Buddha, likened to the lion, king
thuyet khac. Th nh la hang phuc thien ma. of animals, in respect of his fearlessness.
Th ba la anh bat ta ao. Th t la thau phuc S T Quang: Simhaprabha (skt)Simharasmi
va oan diet moi phien naoBuddha's or (skt)Theo Eitel trong Trung Anh Phat Hoc T
Bodhisattvas preaching also has four ien, S T Quang la mot ngi chong oi trng
functions: First, overthrows all other religions phai Du Gia, song vao khoang nam 630 sau Tay
or religious theories. Second, subdues devils. LchAccording to Eitel in The Dictionary of
Third, conquers heretics. Fourth, arrest the Chinese-English Budhist Terms, Simharasmi was
misery of life. a learned opponent of the Ygacara school who
S T Hong Bo Tat: Simhanadanadin (skt) lived about 630 A.D.
Lions roar Bodhisattva (the Bodhisattva of the S T Quoc: Simhala (skt)CeylonTang Gia
Lions Roar)See S T Hong. LaChap S T QuocTch Lan, mot vng
S T Hong Kinh: See Kinh Thang Man. quoc noi tieng c thanh lap bi mot thng gia
S T Khai: Harivarman (skt)Cha e cua ten S T, trc la thng gia, sau hang phuc ma
thuyet Thanh Thc LuanTo whom the quy ma lap quoc va lam vua tai ao quoc nay
Satyasiddhi sastra is ascribedSee Ha Ly Bat Ceylon, the kingdom reputed to be founded by
Ma. Simha, first an Indian merchant, later king of the
S T Nhan: Ksanti-simha (skt)Name of a country, who overcame the demons of Ceylon and
monk. conquered the island.
S T Nhi: Lion cubSee Cong An S T Nhi. S T Quoc ao: See S T Quoc.
S T Nhu: Sa s t, giong nh s giac ngo bo S T Sang: Simhasana (skt)See S T Toa.
e, co kha nang triet tieu nghiep cua van c kiep, S T Than Trung Trung: Dead lion is
ch can mot giot sa s t co the lam mat het mui destroyed by worms produced within itself
v cua tat ca cac loai sa khacLions milk, like Trung trong than s t. Khong mot loai nao co the
 3413

an thay con s t, ma ch co nhng con trung ben is one of the six kinds of contemplation or six
trong mi an chnh no; cung nh Phat phap, khong kinds of Kuan-YinSee Luc Quan Phap.
mot giao phap nao co the tieu diet c, ma ch S T Vo Uy Quan Am: Hayagriva (skt)A Da
nhng ac Tang mi co kha nang lam hai giao phap Cat Li BaSee Ma au Quan Am.
ma thoi (trong Kinh Dieu Phap Lien Hoa, Phat S T Vng: V ch Phat va ch Bo Tat la vua
bao A Nan: Nay ong A Nan, v nh con s t trong loai (v c vo uy)The lion king Buddhas
menh tuyet than chet, tat ca chung sanh khong ai or Bodhisattvas for their fearlessness.
dam an tht con s t ay, ma t than no sinh ra doi S T Vng Quang Minh Than: Lion King
bo e an tht t no. Nay ong A Nan, Phat phap cua Light Deity (Spirit).
ta khong co cai g khac co the hai c, ch co bon S T Y Bo Tat: Simhamati (skt)Ten cua mot
ac Ty Kheo trong ao phap cua ta mi co the pha v Bo TatName of a Bodhisattva.
hoai ma thoi.)Just as no animal eats a dead S Tng: Ngi thay xuat chungAn
lion, but it is destroyed by worms produced within outstanding master.
itself, so no outside force can destroy Buddhism, S Uan (?-973): Ten cua mot v danh Tang Trung
only evil monks within it can destroy it. Hoa vao thi Ngu ai (907-960)Name of a
S T Toa: Simhasana (skt)Lion throneTheo Chinese famous monk who lived in the Wu-tai
Tr o Luan, Phat la s t trong loai ngi. Bat ky Dynasty in China.
cho nao Phat ngoi, du o la goc pho, hay ni trong S Vu: See Ha Lap.
trai, cho o c goi la Toa S T.According S o: Apostle.
to the Maha-Prajnaparamita sastra, a lion throne, S Gia: Ceti (skt)MessengerMen of noble
or couch. A Buddha throne, or seat; wherever the countenanceThap man s co the sai khien hay
Buddha sits, even the corners of the town, the bare anh hng than tam con ngi, bao gom ca ngu
ground; a royal throne. on s va ngu li sThe messenger, or lictor of
S T Ton Gia: Aryasimha or Simha-bhiksu pride. Ten messengers that affect the mind,
(skt)S T Ty KheoAryasimha or Bhikshu including five envoys of stupidity and five
SimhaV to th 24 cua Thien tong An o. Sanh wholesome deedsSee Thap Phien Nao and
ra trong mot gia nh Ba-la-mon Trung An. Ong Thap Kiet S.
la ngi a truyen ba Phat giao ve pha Bac An S Gia Nh Lai: A messenger of the Tathagata.
o. Ngi ta ke rang ong a b vua x Kashmira S: Klesa (skt)Kiet S la ten khac cua phien
hanh quyetThe 24 patriarch of India Zen nao hay nhng lo au the gian, dan en luan hoi
Buddhism. He was born into a Brahmin family in sanh t. Chung la nhng tr ngai nh ham muon,
Central India. He spreaded the Buddhas thu ghet, cao ngao, nghi ng, ta kien, van van, dan
Teachings in the Northern India. It is said that he en nhng hau qua kho au trong tng lai tai
was executed by the king of Kashmira. sanh, v chung la nhng s gia b nghiep lc sai
S T Tru: Harivarman (skt)S T KhaiSee khienAffliction, distress, worldly cares,
Ha Ly Bat Ma. vexations, and as consequent reincarnation. They
S T Tng: Simhadhvaja (skt)Ten v Phat are such troubles as desire, hate, stupor, pride,
ve pha ong nam cua vu tru, con trai th t cua doubt, erroneous views, etc., leading to painful
MahabhijnaA Buddha south-east of our results in future rebirths, for they are karma-
universe, fourth son of Mahabhijna. messengers executing its purposeSee Thap Kiet
S T Ty Kheo: Aryasimha or Simha-bhiksu S.
(skt)See S T Ton Gia. S ac Vo V Chan Nhan: Shitoku Mu-i Shinjin
S T c Vng: King of Mahoraga of Lion (jap)To cause to attain "True man of no rank"
GutsMot trong mi Ma Hau La Gia Vng. Khien cho ac c vo v chan nhanSee Vo V
S T Vo Uy: Contemplation of lion-courage Chan Nhan.
Theo trng phai Thien Thai, ay la mot trong sau S Li Na Cach Lap: Srinagara (skt)Sirinagara
quan phapAccording to the Tien-Tai Sect, this (p)Ten cua thu phu cua vng quoc co Ke Tan,
bay gi la Kashmir, nam ve pha tay bac An o
 3414

Name of the capital of an ancient Kashmir Kinh, Nhat Ban. Ong tinh thong cac ngon ng
kingdom, situated in the north-east of IndiaSee Nhat, Hoa, va Anh. Sau nam 1918, ong bo het th
Ca Thap Ba. gi nghien cu Phat giao. T nam 1918 en nam
S Li Phat Y T Na Phat Phai: Srivaisnava 1925, ong a phien dch nhng bo Phat Giao Tieu
(skt)S T Phat Y T Na PhatTen cua mot Tha, Nhan Minh Nhap Chanh Ly Luan Giang
tong phai Phat giao thi nguyen sName of a Ngha, Trung Hoa Phat Giao S, Triet Hoc Sau
Buddhist branch at the time of primal Buddhism. Phai Tai An o, va Trung Hoa Phat Giao. Ong
S Man Nh Thap Phai: Smartha (skt)A branch cung la tac gia cua bo sach nhan e ai Tha
of Hinduism in the fourth century B.CMot chi Khi Tn Luan Giang NghaName of a Chinese
phai An giao vao the ky th t trc tay lch. famous Buddhist scholar in the twentieth century.
S Mat T (1848-1920): Ten cua mot v hoc gia He graduated from Empire University in Tokyo,
Phat giao ngi Anh vao the ky th XIX. Ong Japan. He was fluent in Japanese, Chinese, and
cong hien gan nh ca i mnh e nghien cu ve English. After 1918, he spent all his time to study
Phat giao va ngon ng An o, ac biet la tieng Buddhism. He translated the following books: the
Bac Phan. Trc nam 1871, ong tng la giang s Hinayana Buddhism, the An Interpretation of the
trng ai hoc Oxford Luan on. T nam 1871 Nyayadva-rataraka, History of Chinese Buddism,
en 1900, ong lam quan chc cao cap cho chnh the Philosohy of the Six Schools in India. He was
quyen thuoc a Anh An o. Ong la tac gia cua also the author of a book titled "An Interpretation
nhng tap sach: 1) A Duc Vng, 1901. 2) Lch S of Commentary on the Awakening of Mahayana
S Thi An o. 3) Lch S My Thuat An o va Faith".
Tch Lan. 4) Oxford Lch S An o, 1920Name S Than Nhan (1862-1943): Stein, Sr. Mark
of a British famous Buddhist scholar in the AurelTen cua mot v hoc gia Phat giao ngi
nineteenth century. He contributed most of his life Anh vao the ky th XX. Ong cong hien gan nh ca
in studying Buddhism and Indian Language, i mnh e nghien cu ve Phat giao va ngon ng
especially the Sanskrit language. Before 1871, he An o, ac biet la tieng Bac Phan. Sau nam 1899,
was a professor at Oxford University in London. ong bo nhieu th gi ra i tham hiem cac vung Tay
From 1871 to 1900, he held a high official post in Bac An o. Ong la tac gia cua nhng bo sach:
the British Colonial Government in India. He was Nien ai Cac Dong Vua Kashmir, 3 quyen,
the author of several books: 1) Asoka, 1901. 2) 1900; Phe Tch Vui Trong Cat cua vung Khotan,
The Early History of India, 1904. 3) The History 1903; Phe Tch Sa Mac Kathay, 2 quyen, 1912,
of Fine Arts in India and Ceylon, 1910. 4) The Van Phat, 3 quyen, 1922; Tren Con ng i en
Oxford History of India, 1920. An Ha cua Alexander, 1929; Tren Con ng Co
S Muc Nh e Cap Nhiep Na Khac Nh e: Cua Mien Tay X Ba T, 1940Name of a
SmrtijanakirtiTen cua mot v danh Tang An o British famous Buddhist scholar in the twentieth
vao the ky th XIName of an Indian famous century. He contributed most of his life in studying
monk who lived in the eleventh century. Buddhism and Indian Language, especially the
S Quan Ly Quan: S quan la quan tng ve Sanskrit language. After 1899, he spent a lot of his
hnh tng ben ngoai hay s quan eu do nhan time to travel and explore the Northwest regions
duyen ma sanh diet; Trong khi ly quan la quan of India. He was author of the following books:
thc tanh cua van phap hay quan tanh khong hay Chronicle of Kings of Kashmir, 3 volumes, 1900;
s tap trung t tng vao chan lyConcentration Sandburied Ruins of Khotan, 1903; Ruins of
on phenomena means contemplation (meditation) Desert Kathay, 2 volumes, 1912; The Thousand
on the external forms or the phenomenal; while Buddhas, 3 volumes, 1922; On Alexander Track to
the concentration of the mind upon reality means the Indus, 1929; and On Old Routes of Western
meditation on the real or underlying nature. Iran, 1940.
S Tch Xc (1876-1925): Ten cua mot v hoc S: Artha (skt)ActionPracticeS hay cac
gia Phat giao noi tieng cua Trung Hoa vao the ky phap hu vi do nhan duyen sanh ra, oi lai vi
XX. Ong tot nghiep ai Hoc e Quoc ong Ly hay cac phap vo vi xa la khoi moi nhan
 3415

duyen sanh ra. Thc hanh oi lai vi Ly S ong Nhat Te Hai: Bad samenessSee Aku-
thuyet. S co ngha la s viec, la c s xay ra, Byodo.
hay la mot vat hien hu, nhng ngha thong S Giai Thoat: Vimutti-kkhanda (p)
thng van la s viec. Phat t khong tin tng Emancipation from attaching to phenomena.
vao thc tai cua nhng hien hu ca nhan v kinh S Giao: Giao ly noi ve hien tngTeaching
nghiem cho biet khong co g ton tai c du ch dealing with phenomenaac tnh Tam Tang
trong choc lat. Tat ca eu bien oi, lan hoi, cham Kinh ien c neu ra bi tong Thien Thai Biet
cham, nen lau ngay chay thang ta mi nhan ra. Giao va Tieu Tha Giao Gii: The
Cam giac cua ta gan lien vi y niem thi gian va characterization by Tien-Tai of the Tripitaka or
o bang khong gian, cho nen moi s viec tiep noi Hinayana teaching as:
dien ra trong thi gian eu chuyen thanh mot 1) Gii Noi S Giao: Giao thuyet ve hien tng
chuoi thc tai ca biet trong khong gian ben trong tam gii (Duc, sac, va Vo Sac):
Phenomena in contrast with Noumena. Practice Teaching dealing with phenomena inside or
or the thing, affair, matter, in contrast with inferior within the three realms of desire,
Theory or the underlying principle. Vatsu means form, and formlessness.
a matter, an event, or a happening, or an 2) Gii Ngoai S Giao: Giao thuyet ve hien
existing thing. However, its general meaning is tng sieu viet ben ngoai Tam Gii
an event. Buddhists do not believe in the reality Teaching dealing with outside or superior to
of an individual existence, for there is nothing in those realms; the one deals with the activities
our world of experience that keeps its identity of time and sense, the other transcended these
even for a moment; it is subject to constant but was still involved in the transcient.
change. The changes are, however, S Hien Dien Nh Th: Genjo-koan (jap)T
imperceptively gradual as far as our human senses ng Nhat Ban dung e ch S hien dien nh th
are concerned, and are not noticed until they pass cua s vat, mot tac pham cua Thien S ao
through certain stages of modification. Human Nguyen, mot phan cua tac pham v ai cua ong
sensibility is bound up with the notion of time- Shobo-Genzo tap trung ve s lien he gia thien
divisions; it translates time into space; a tap va giac ngo. Ky thuat c ngai ao Nguyen
succession of events is converted into a spatial bien ho cho phep van hu t chung hien hien ma
system of individual realities. khong co lien he g en s nh gia hay phan
S Bao ng: Retribution. loaiA Japanese term for Presence of Things as
S Cham Dt Sanh T: Bhavanirodha (skt) They Are, a work by Dogen Zenji (1200-1253), a
Extinction of life-death cycle. portion of his monumental Shobo-Genzo which
S Chng: Phenomenal hindrancesChng focuses on the relation between formal meditation
ngai cua tham duc, oi lai vi ly chng. Nhng practice (Zazen) and awakening. The technique
chng ngai (co the nhan thc c bang giac advocated by Dogen involves allowing
quan) lam can tr hanh gia i vao Niet Ban nh phenomena to manifest themselves without
ham muon, duc vong, van vanHindrances of becoming involved evaluation or categorization.
passions to entry into nirvana such as desires, in S Hoa: S hoa oi lai vi tanh hoa.
contrast with noumenal hindrances (ly chn g). Phenomenal fire, in contrast with natural fire (tanh
Hindrances that prevent cultivators from entrying hoa).
into Nirvana, such as desire, lust, etc. S Hoa Ba La Mon: Aggikabrahmana (skt)Ba
S Cu Canh: Cai chu yeu trong hien tng La Mon th Than LaA Brahman who practices
Ultimate in phenomena. fire-worship.
S o: Cu o bang cach hanh tr ngu gii hay S Hoa Loa Phai: Aggikajatita (skt)Ten cua
thap thien (s tu phc la viec thien)Salvation mot tong phai Ba La Mon th Than LaName
by observing the five commandments, the ten of a Brahman Sect whose followers practices fire-
good deeds, etc. worship.

S Hoac: Ao giac khi len trong tu tapIllusions
arising in practice.
S Khang nh Cao Hn: A higher affirmation
See Khang nh Cao Hn.
S Khan Yeu Luc Lam Chung: The critical
importance of the moment of death.
S Kien: Vatthu (p)Vastu (skt)FactCai co
that, ch khong phai cai c tin la co That
which is real, not necessarily what is believed.
S Luan: Discussion of phenomenaBan ve s
sai biet cua s tng (hien tng hay s thc
hanh) th goi la S Luan, oi lai vi Ly Luan 2) Tam s phap: Cac phap tng ng vi tam
hay ban ve chan ly tuyet oi Discussion of
phenomena in contrast with discussion of
noumena or absolute truth.
S Li Bieng Hon Tram: Lazy and lethargic
manner.
S Lng Tuc e Tr: Hau ac trPhan biet
trTuc trSee Nh Lng Tr.
S Ly: 1) Thc hanh va ly thuyet: Practice and
theory; 2) Phap hu vi hay hien tng do nhan
duyen sanh ra va phap vo vi khong do nhan duyen
sanh ra, tuyet oi, khong thay oi v no la chn
nh bat bien: Phenomenon and noumenon, activity
and principle or the absolute; phenomena ever
change, the underlying principle, being absolute,
neither change nor acts, it is the bhutatathata.
S Ly Ngu Phap: Theo Phap Tng Tong, het
thay s ly cua phap c chia lam nam loai
According to the Dharmalaksana School, there are
five categories into which things and their
principles are divided:
1) Tam phap: T tng cua thcMindTam
tam phap biet lap nhau. Nam thc au lap
thanh nhan thc giac quan, th sau la y thc
(mano-vijnana), th bay la mat na thc
(manas) va th tam la A Lai Da thc (citta).
Theo t tanh, tat ca cac thc nay le thuoc vao
mot phap khac, tc la y tha khi tng
(paratantra-laksana) nhng chung khong phai
ch la tng tng (parikalpitalaksana). Gia
thuyet ve thc tai biet lap cua 8 thc nay la ly
thuyet rieng cua Ho Phap va khong the tm
thay au khac trong Phat giao, ngay ca
trong Tieu ThaEight consciousnesses
(mind) are all separate. The first five
constitute sense-consciousness (Vijnana), the
sixth is the sense-center (mano-vijnana), the
3416
seventh is the thought-center of self-
consciousness (citta). By nature all of these
consciousnesses are dependent on something
else, i.e., cause (paratantra-laksana), but they
are not mere imagination (parikalpita-
laksana). The assumption of the separate
reality of the eight consciousnesses is
Dharmapalas special tenet and nowhere else
in Buddhism can it be seen, not even in
Hinayana (see Bon Phan Cua Thc, va Tam
Canh).
thc ma khi lenMental conditions or
activities.
3) Sac phap: Cac phap do tam phap va tam s
phap bien raThe actual states or categories
as conceived.
4) Bat tng ng phap: Nhng phap gia lap
Hypothetic categories.
5) Vo vi phap: Thc tnh tnh lang cua ch
phapThe state of rest, or the inactive
principle pervading all things.
S Ly Tam Thien: Ba ngan s tao va ba ngan s
ly c tong Thien Thai dung en The three
thousand phenomenal activities and three
thousand principles, a term of the Tien-Tai Sect.
S Ly Vien Dung: Unity of phenomena with
noumenaSee Ly S Vien Dung.
S Ly Vo Ngai Phap Gii: Vo vi lan hu vi, mot
trong t phap giiInterdependent or Interactive,
one of the four realmsSee T Phap
Gii.
S Ly Vo Ngai Phap Gii:
S Mat: B mat cua than khau y cua c Nh
LaiEsoteric acts of a Tathagata.
S Mat Ly Mat: B mat cua than khau y cua c
Nh Lai va nhng li day b mat ma ch co mot
vai v ac biet mi hieu cEsoteric acts of a
Tathagata and esoteric teaching, only understood
by special members of the assembly.
S Nang Thu: Chap vao viec lamGrasping to
affairs.
S Nghiep Nghien Cu: Ganthadhura (skt)
Career of study.
S Nghiep The Gian: Worldly careers or
undertakingsNgi tu nen luon nh rang s
nghiep the gian nh giac chiem bao, nh tro huyen
hoa, nh bot bong, nh tieng vang, ch thoang
 3417

choc roi tan bien, khong co li g cho cong cuoc tu the gii cua thc tai, the gii hien tng, hay the
hanh giai thoatCultivators should always gii hien tng, cac phap sac va tam cua chung
remember that the worldly affairs are like a sanh. S phap gii bieu hien cho giao ly duy thc
dream, an illusion, a bubble, an echo, existing for cua Tieu ThaWorld of actual life, or the real
but a moment before returning to the void; they world. The phenomenal world or phenomenal
offer no real benefit to our cultivation for existence, one of the four dharma-realms. This is
liberation. the idea of looking at the Dharmadhatu as a world
S Nghiep Toi Thang: Perfect in constant of individual objects, in which case the term
performance. dhatu means something separated. This is the
S Nhat Tam: One Mind at the Phenomenal world of reality, the factual, practical world, or the
LevelOne-pointedness of mind at the level of phenomenal realm, phenomenal world. The realm
phenomenaKhi hanh gia chuyen tam chu y tren of events (specifics). It represents the Realistic
sau ch hong danh, lau ngay tat ca tap niem eu Doctrine of HinayanaSee T Phap Gii.
dt bat, luc nam ngoi i ng duy ch co mot cau S Phap Than: Phenomenal dharmakayaPhat
niem Phat hien tien, goi la canh gii S Nht tanh thc hanh (hien tng Phap than e tu tap
Tam. ay la nh canh cua ngi tu Tnh o, cung Gii nh Tue), oi lai vi Phat tanh trong ly
ngang hang vi s nhap nh cua cac bac tu thien. thuyet, hay chan ly, hay Ly Phap Than.The
Vi thuyet S Ly Nht Tam, Ngau ch ai s a Buddha-nature in practice, in contrast with the
gian biet tng tan. Ngai bao: Khong luan s tr Buddha-nature in principle or essence, or the truth
hay ly tr; niem en hang phuc phien nao, kien itself (Ly phap than).
hoac, t hoac khong khi hien, la canh gii s S Phat Trien Cua Tam Thc: Mental
nht tamWhen the practitioner gives undivided DevelopmentThien khong khuyen khch hanh
attention to the sacred name of Amitabha Buddha, gia lien he ti viec th cung hay cau nguyen mot
all sundry thoughts are, in time, eliminated. ang sieu nhien nao, ma la nhn thang vao chan
Whether he is reclining or sitting, walking or tnh cua mnh e thay rang chan tnh o cung
standing, only the sacred name appears before chnh la Phat tnh. Muon en c s nhan thc
him. At that point, he has reached the realm of nay, chung ta phai tu tap, chung ta phai thc hanh.
one-pointedness of mind at the level of Lam sao chung ta co the kham pha c chan tanh
phenomena. This is the concentration realm of the neu chung ta c mu quang chap vao kinh sach ma
Pure Land practitioner, equivalent to the level of khong chu t mnh thc hanh? Neu chung ta i
phenomena-concentration in Zen. Elder Master en mot trung tam thien va hoi chuyen vi mot v
Ou-I elucidated the question of one-pointedness of thien s, co khi ong ta ch tra li cau hoi cua
mind in the following way: Regardless of chung ta bang s im lang. ay la s im lang cua
whether we practice recitation at the noumenon or tri thc. ieu nay khong co ngha la v thien s
phenomena level, if we recite to the point where khong biet cau tra li, nhng ong ta lai co cho
afflictions are subdued and delusions of views and chung ta biet co nhng th khong the giai thch
delusions of thought no longer arise, this is the c bang li, nhng viec luon chm trong bong
realm of one-pointedness of mind at the level of toi cho ti khi chung ta kham pha ra bang chnh
phenomena. kinh nghiem cua mnh. Thien quan (s phat trien
S Phap: Individual phenomenaHien tng ca lien tuc cua tam thc ve mot oi tng nao o
nhan. trong luc tram t hay thien nh). ay la mot trong
S Phap Gii: Dharma realm of phenomena tam v ma c Phat a day toa thien. Thien la ch
Factual worldRealm of phenomenaThe gii tat cua Thien Na co ngha la t duy tnh l. ay
cua i song hien thc, hay the gii kien tnh. S la mot trong nhng nghe thuat dap tat dong suy
phap gii hay coi cua cac hien tng, mot trong tng cua tam, e lam sang to tam tnh. Thien
bon phap gii. ay la cach nhn phap gii nh la c chnh thc gii thieu vao Trung Quoc bi To
mot the gii cua nhng vat the ca biet, trong o Bo e at Ma, dau trc o ngi Trung Hoa a
ch gii (dhatu) co ngha la cai phan biet. ay la biet en, va keo dai cho ti thi ky cua cac tong

phai Thien Thai. Theo Kinh Duy Ma Cat, c s
Duy Ma Cat a noi vi ong Xa Li Phat khi ong
nay trong rng toa thien yen lang di goc cay
nh sau: Tha ngai Xa Li Phat! Bat tat ngoi
sng o mi la ngoi thien. Va chang ngoi thien la
trong ba coi ma khong hien than y, mi la ngoi
thien; khong khi diet tan nh ma hien cac oai
nghi, mi la ngoi thien; khong ri ao phap ma
hien cac viec pham phu, mi la ngoi thien; tam
khong tru trong cung khong ngoai mi la ngoi
thien; oi vi cac kien chap khong ong ma tu ba
mi bay pham tr ao mi la ngoi thien; khong
oan phien nao ma vao Niet Ban mi la ngoi
thien. Neu ngoi thien nh the la cho Phat an kha
(chng nhan) vay. La Phat t, chung ta phai luon
thay c nh vay e t o co the thng xuyen tinh than tap trung, thanh than va trong suot nh
thc tap thien quan hau thanh tnh than tam. Phan
hanh thien c lu truyen t nhng kinh ien
Phat giao Nguyen Thuy, can c tren nhng
phng phap ma chnh c Phat a ap dung, phap
mon hanh thien a a Ngai en giac ngo va Niet
Ban, va t chnh kinh nghiem ban than cua Ngai
trong s phat trien tam linh. Ch Thien that s
khong phai la t tng ng vi ch Bhavana
trong ngon ng Nam Phan, ma ung theo nguyen
ngha co ngha la m mang hay phat trien, trau doi
hay lam cho tr thanh, la s no lc xay dng tam
vang lang va an tru, co kha nang nhan thc ro
rang ban chat that s cua tat ca cac phap hu lau
va chng ngo Niet Ban, trang thai tam la nh manh
ly tng. Phap mon hanh thien ma chnh c Phat
a chng nghiem gom co hai phan: (1) an tru tam
la gom tam vao mot iem, hay thong nhat, tap
trung tam vao mot e muc, hay nhat iem tam; (2)
Thien minh sat tue. Mot trong hai phan nay la
samatha hay tap trung tam y hay tru tam vao mot
e muc va khong hay biet g khac ngoai e muc.
Thien tap bat au bang s an tru tam. An tru la
trang thai tam vng chac, khong chao ong hay
phong i ni khac. An tru tam la g? Dau hieu cua
tam an tru la nh the nao? Nhu cau va s phat
trien tam an tru nh the nao? Bat c s thong nhat
nao cua tam cung la tam an tru. T niem x la dau
hieu cua tam an tru. T chanh can la nhu can thiet
cua tam an tru. Bat c s thc hanh hay phat trien
nao, s tang trng nao cua cac phap tren eu la
s phat trien cua tam an tru. Li day nay ch mot
cach ro rang ba yeu to cua nhom nh: chanh tinh
3418
tan, chanh niem va chanh nh cung sinh hoat va
nang lan nhau. Chung gom cha s gom tam
chan that. Phai noi ro rang s phat trien cua tam
an tru c day trong Phat giao khong ch rieng
Phat giao mi co. T trc thi c Phat cac ao
s Du Gia a co thc hanh nhng phap mon thien
nh khac nhau, nh hien nay ho van con thc
hanh. X An o t bao gi van la mot vung at
huyen b, nhng phap hanh Du Gia a ap dung
nhieu nhat An o ch a en mot mc o nao
ch khong he vt xa hn. Thien nh hay s phat
trien tam linh, hay quan chieu ve kho, vo thng
va vo nga. Thien nh trong cac trng phai Phat
giao tuy co khac nhau ve hnh thc va phng
phap, nhng cung co mot muc tieu chung la lam
mot dong song nc trong ma ngi ta co the nhn
thay tan ay, t o y thc biet c s the nghiem
ve ngo, giai thoat va ai giac. Ngoai ra, co gang
thc tap thien nh thng xuyen neu hanh gia
cha nhap vao chan ly th t ra cung se giup chung
ta xa ri nh nguyen phan biet. Thien cung la qua
trnh tap trung va tham nhap nh o ma tam c
yen tnh va nhat tam bat loan (qui nhat), roi i en
giac ngo. Thien nh e ch nhng giao ly thien
thuoc ve Phat giao, nhng ap dung ac biet vao
Thien Tong. La mot tong phai Phat giao ai
Tha, Thien la mot ton giao thoat khoi giao ieu
ma ch hng thang en s t chng ngo. Ty nh
s t chng ngo cua c Phat Thch Ca di coi
cay Bo e sau khi no lc tu tap. Thien tong Viet
Nam bao gom cac phai Lam Te, Tao ong, va
Truc LamZen does not encourage practitioners
to involve worshipping or praying to some
supernatural being, but seeing into our true nature
and realizing that our true nature is Buddha-
nature. To arrive at this insight we must cultivate
ourselves, we must practice. How can we discover
our true nature if we blindly cling to the scriptures
and do not practice for ourselves? If we go to a
meditation center and speak with a Zen master,
sometimes he may answer our questions with
silence. This is the silence of knowledge. It does
not mean that the Zen master does not know how
to answer; rather it means that he is trying to
communicate that there are some things which
cannot be explained in words, things which will
ever remain in the dark until we discover them

through our own experience. This is one of the
three flavors taught by the Buddha. To sit in
dhyana (abstract meditation, fixed abstraction,
contemplation). Its introduction to China is
attributed to Bodhidharma, though it came earlier,
and its extension to Tien-Tai. According to the
Vimalakirti Sutra, Vimalakirti reminded Sariputra
about meditation, saying: Sariputra, meditation is
not necessarily sitting. For meditation means the
non-appearance of body and mind in the three
worlds (of desire, form and no form); giving no
thought to inactivity when in nirvana while
appearing (in the world) with respect-inspiring
deportment; not straying from the Truth while
attending to worldly affairs; the mind abiding
neither within nor without; being imperturbable to
wrong views during the practice of the thirty-
seven contributory stages leading to
enlightenment: and not wiping out troubles (klesa)
while entering the state of nirvana. If you can thus
sit in meditation, you will win the Buddhas seal.
We, Buddhist followers, should always see this, so
that we can practice meditation on a regular basis
to purify our body and mind. The exposition of
meditation as it is handed down in the early
Buddhist writings is more or less based on the
methods used by the Buddha for his own
attainment of enlightenment and Nirvana, and on
his personal experience of mental development.
The word meditation really is no equivalent for
the Buddhist term bhavana which literally
means development or culture, that is
development of the mind, culture of the mind, or
making-the-mind become. It is the effort to build
up a calm, concentrated mind that sees clearly the
true nature of all phenomenal things and realizes
Nirvana, the ideal state of mental health.
Meditation as practiced and experienced by the
Buddha is twofold: Concentration of the mind
(samatha or samadhi) that is one-pointedness or
unification of the mind, and insight (vipassana,
sktvipasyana or vidarsana). Of these two forms,
samatha or concentration has the function of
calming the mind, and for this reason the word
samatha or samadhi, in some contexts, is rendered
as calmness, tranquility or quiescence. Calming
the mind implies unification or one-pointedness
of the mind. Unification is brought about by
3419
focussing the mind on one salutary object to the
exclusion of all others. Meditation begins with
concentration. Concentration is a state of
undistractedness. What is concentration? What is
its marks, requisites and development? Whatever
is unification of mind, this is concentration; the
four setting-up of mindfulness are the marks of
concentration; the four right efforts are the
requisites for concentration; whatever is the
exercise, the development, the increase of these
very things, this is herein the development of
concentration. This statement clearly indicates
that three factors of the samadhi group, namely,
right effort, right mindfulness, and right
concentration function together in support of each
other. They comprise real concentration. It must
be mentioned that the development of
concentration or calm (samath or bhavana) as
taught in Buddhism, is not exclusively Buddhist.
Practitioners, before the advent of the Buddha,
practiced different systems of meditation as they
do now. India has always been a land of
mysticism, but the Yoga then prevalent in India
never went beyond a certain point. Meditation or
Mental development, or to meditate upon the
implications or disciplines of pain, unreality,
impermanence, and the non-ego. Although
different in forms and methods in different
Buddhist schools, but has the same goal is to
concentrate the mind of the cultivators, to calm
and to clarify it as one would calm and clarify the
surface of a turbulent body of water, so that the
bottom of which can be seen. Once the surface of
that turbulent water is pacified, one can see its
bottom as when the mind is pacified, one can
come to an expierence or a state of awakening,
liberation or enlightenment. In addition, diligent
repetition of practice of meditation, if the
cultivator has not yet become one with the
absolute truth, dualistic state of mind and
distinction between subject and object
disappeared in that person. Zen is also a process
of concentration and absorption by which the mind
is first tranquilized and brought to one-
pointedness, and then awakened. The term
Dhyana connotes Buddhism and Buddhist things
in general, but has special application to the Zen
(Chan) sects. As a Mahayana Buddhist sect, Zen
 3420

is a religious free of dogmas or creeds whose s s vo ngai phap gii, ch thau triet c khi y
teachings and disciplines are directed toward self- thc cua chung ta hoan toan tham nhap vi dong
consummation. For example, the full awakening dien bien vo tan cua muon s muon vat ke tren.
that Sakyamuni Buddha himself experienced S s vo ngai la cach nhn Phap Gii nh la mot
under the Bodhi-tree after strenuous self- the gii trong o moi mot vat the rieng biet cua no
discipline. In Vietnam, Zen sects comprise of Lin- ong nhat vi moi vat the rieng biet khac, ma tat
Chi, Tao-Tung, and Chu-Lin. ca nhng gii han phan cach gia chung thay eu
S Pham: Categories of phenomenaCac loai b boi bo. ay la the gii cua tat ca thc tai c
hien tng. ket det lai hay c ong nhat trong nhp ieu
S Phan Biet Thc: Vastuprativikalpajnana toan ven, ngha la tat ca moi hien tng eu tng
(skt)Knowledge of discriminationCai tam ng thong dung nhau, mot tc nhieu, ln cha nho.
thc nghiem hay tam thc theo ngha kha nang ay la chu trng cua tong Hoa Nghiem, theo o
phan biet cac s vat ac thuEmperical mind or tat ca nhng s that hay thc tai d biet nhat thiet
consciousness as the faculty of discriminating phai tao thanh mot toan the nhp nhang do s
particular object. tng dung tng nhiep e chng ngo the gii ly
S Phan Chan: Ubbilla (p)Enthusiastic. tng la nhat nh. Theo Giao S Junjiro
S Phi Ngau Nhien: Tren i nay khong co th g Takakusu trong Cng Yeu Triet Hoc Phat Giao,
xay ra mot cach ngan nhien caNothing happens em thc hanh ma thch ng ly thuyet khong phai
accidentally in this world. la ieu kho khan, nhng tai hai cho la con ngi,
S Phien Nao: Phien nao sanh ra t s lan lon ke th qua thien ve ly thuyet, ngi lai qua trong
hien tngAfflictions derived from confusion thc hanh. Do o can phai co mot giai phap hu
regarding phenomena. ly. Lai na, trong the gii thc te, thc hanh
S Quan: Meditation on external forms thng chong lai thc hanh, s kien chong lai s
Phenomenal meditationQuan tng ve hnh kien, cong tac chong lai cong tac, ca the chong lai
tng ben ngoai hay s quan eu do nhan duyen ca the, ang cap chong lai ang cap, quo c gia
ma sanh dietContemplation (meditation) on the chong lai quoc gia. o la sac thai cua the gii ca
external forms or the phenomenal. nhan chu ngha, roi t o toan the the gii hoa ra
S Rang Buoc Cua Nghiep: Karmic bondage. phan chia thanh manh vun vat. Chu ngha tap the
S S Vien Dung: Phenomena with phenomena, hay tinh than tng tr khong ngng, van cha u
as wave with waveUnity of phenomena with e ngan chan ac tnh cua i song. e hoa ieu
phenomena. mot trang thai sinh ton nh vay va e a tat ca
S S Vo Ngai Phap Gii: Perfectly unimpeded van vat en cho nhu hoa, the gii tng giao tng
interpenetrationRealm of non-obstruction cam can phai c tao ra. Mot the gii ly tng
between phenomenaDharma realm of non- nh vay c goi la s s vo nga i phap gii.
obstruction of phenomena and phenomenaS According to the Avatamsaka terminology, which
theo Hoa Nghiem lien quan en thuat ng Vatsu is a Sanskrit term Vatsu meaning matter, or
trong Phan ng co ngha la s viec, c s xay event, or happening, or an individual thing or
ra, hay mot vat hien hu. Tuy nhien ngha substance. However, its general idea is an
thong thng cua s la s viec. Ngi Phat t event. We, Buddhists, do not believe in the
chung ta khong tin tng vao thc tai cua nhng reality of an individual existence, for there is
hien hu ca nhan v kinh nghiem cho biet khong nothing in our world of experience that keeps its
co g ton tai c du trong choc lat. Tat ca eu identity even for a moment; it is subject to
bien oi, lan hoi, cham cham, nen lau ngay chay constant change. The changes are, however,
thang ta mi nhan ra. Cam giac cua chung ta imperceptively gradual as far as our human senses
thng gan lien vi y niem ve thi gian va o are concerned, and are not noticed until they pass
bang khong gian, cho nen moi s viec tiep noi through certain stages of modification. Human
dien ra trong thi gian eu chuyen thanh mot sensibility is bound up with the notion of time-
chuoi thc tai ca biet trong khong gian. Giao ly divisions; it translates time into space; a
 3421
succession of events is converted into a spatial
system of individual realities. The idea of
pefectly unimpeded interpenetration
Dharmadhatu is attained only when our
consciousness is thoroughly pervaded with a
feeling for a never-ending process of occurrences
mentioned above. This is the idea of looking at the
Dharmadhatu as a world where each one of its
particular objects is identifiable with every other
particular object, with whatever lines of
separation there may be between them all
removed. This is the world of all realities or
practical facts interwoven or identified in perfect
harmony. It is to say phenomena are also
interdependent. The world in which phenomena
interpenetrate one another without hindrances.
The realm of events against events (specifics and
specifics) perfectly fused in unimpeded freedom.
It represents by the Hua-Yen School which
teaches that all distinct facts or realities will, and
ought to, form a harmonious whole by mutual
penetration and mutual identification so as to
realize the ideal world of One-True. According
to Prof. Junjiro Takakusu in The Essentials of
Buddhist Philosophy, it should not be difficult to
make practice adapted to theory, but such being
the evil of men, some make too much of theory
while others make too much of practice. So a
rational solution becomes necessary. Moreover, in
the world of realities (fact), practice often goes
against practice, fact against fact, business, agains
business, individual against individual, class
against class, nation against nation. Such is the
feature of the world of individualism and thus the
whole world goes to pieces. Mere collectivism or
solidarity will not prevent the evil of life. To
harmonize such a state of being and to make all
things go smoothly, the world of mutual reliance
or interdependence ought to be created. Such an
ideal world is called the fact and fact world
perfectly harmonized.See T Phap Gii.
S Tao: Hoat ong co the nhan thc c bang
giac quan. ay la lap thuyet cua tong Thien Thai
ve 3000 tnh cuPhenomenal activities.
According to Tien-Tai there are 3,000
underlying factors or principles giving rise to the
3,000 phenomenal activities.
S Than Bien Cua Ch Phat: The miracles of all
Buddhas.
S Thien: Hu lau nh hay thien nh tap trung
t tng vao hien tngThe dhyana of or
concentration on phenomena.
S Thc: Cai thc cua giac quanPhenomenal
consciousness.
S Tch: Dau tch hanh ong hay i song cua
mot ca nhanBiographyTraces of the deeds or
life of an individual.
S That Cua i Song: The realities of life.
S Th Gian Cho Ngi Tai Gia: Relaxation for
LaypeopleSee Th Gian Cho Ngi Tai Gia.
S Trang Nghiem: S trang nghiem cua cac s
vat nh sac thanh hng v, va xucAdornment
of the objects of the five senses, i.e., form, sound,
smell, flavor, and touchSee Tam Trang Nghiem.
S Tr: Recite the Buddha-name at the
phenomenal level.
S Trng Ton Cua Phat Giao: The longevity
for the Buddhism.
S Tng: Cac phap hu vi hay cac hien tng co
sanh co dietPhenomenonAffairPractice.
S Tng Bo: Phap thc hanh cua mat giao (than
khau y mat), oi lai vi Giao Tng Bo.The
practices of the esoterics, as contrasted with their
open teaching.
S Tng Hu: Existence as phenomenal
marksS tng hu ch cho nam uan, can va
tran, van vanThis refers to the existence of the
five skandhas, sense organs, sense objects, and so
forth.
S Tng (Thien) S: V (thien) s vi hnh
tng ben ngoai, nhng ky that ch ban bu vi
nhng viec the gianA mystic, or monk in
meditation, but always busy with worldly affairs.
S Van Hanh Cua Hien Tng: Phenomenal
functionHien Tng Van HanhS van hanh
cua cac hien tngTheo c Phat, thong hieu
s van hanh cua cac hien tng rat la quan trong
trong tien trnh tu tap cua Phat t. Cung theo c
Phat, d kien kinh nghiem c chia thanh hai
phan, phan khach quan va phan chu quan. Noi
cach khac, o la moi s ma chung ta nhan thay
chung quanh chung ta va chnh chung ta, ngi
nhan thc chu quan. c Phat luon phan tch
nhng d kien kinh nghiem thanh nhng thanh
phan hay yeu to khac nhau. Thanh phan can ban

nhat cua nhng thanh phan nay la ngu uan (sac,
tho, tng, hanh, thc). c Phat phan tch kinh
nghiem ra thanh tng phan giong nh khi chung ta
thao mot co xe ra thanh banh xe, truc xe, sn xe,
van van..., e t o chung ta hieu biet them ve s
van hanh cua cac hien tngAccording to the
Buddha, a thorough understanding of the
phenomenal function is extremely important in the
Buddhist cultivation process. Also according to the
Buddha, the data of experience are divided into
two components, the objective component and the
subjective one. In other words, the things we
perceive around us, and we ourselves, the
subjective perceivers. The Buddha always
analyzes the facts of experience into various
components or factors. The most basic of these
components are the five aggregates (form, feeling,
perception, volition and consciousness). He
analyzes experience and breaks it down into its
components just as we disassemble a chariot into
the wheels, the axle, the body, and so forth... so
that we can gain a better idea of how these
phenomena function.
S Vo Nhat Hng: Khong co vat nao gi mai
trang thai ban au cua no. Noi cach khac, ay la
tanh vo thng cua van hu, ngha la khong
thng, khong mai mai yen trong mot trang thai
nhat nh ma luon thay hnh oi dang. i t trang
thai hnh thanh, cao to, thap nho, tan ra, van van,
ao Phat goi ay la nhng giai oan thay oi o la sanh long tham lam, keo binh anh chiem nc
thanh tru hoai khong. Tat ca s vat trong vu tru, t
nho nh hat cat, than con ngi, en ln nh trai
at, mat trang, mat tri eu nam trong nh luat vo
thng. Trong thien, ay la mot trong nhng
phong cach linh hoat nhat cua thien s trong viec
dan giao o e cua mnhNothing can keep its
original form. In other words, this is the
impermanence of all things, that the state of not
being permanent, of lasting or existing only for a
short time, of changing continually. Physical
changes operating from the state of formation, to
that of development, decay and disintegration are
exact manifestations of the law of transformation.
All things in the universe, from the small grain of
sand, the human body, to the big one such as the
earth, moon and sun are governed by the above
law, and as such, must come through these four
periods. This process of changes characterizes
3422
impermanence. In Zen, this is one of the most
lively methods that Zen masters use to welcome
and teach their disciples.
Sc Nhng: V hanh gia co gang gia bo lam ra
ve khiem nhng e c noi bat trong chungA
practitioner who tries to pretend to be humble, so
he can stand out from the assembly.
TA
Ta: 1) Nng ta vao: To rely on, to avail oneself
of; 2) Tieng th dai: To sighAlas!
Ta Ba: Jambudvida (skt)Sahaloka (skt)The
saha worldHuman worldThe worldly world
Impure LandTa Ba co ngha la kho nao, lai
cung co ngha la phien luy hay troi buoc, chang
c ung dung t tai. The gii Ta Ba, ni ay day
nhng mau thuan, han thu va bao ong. Ni ma
chung ta ang song la mot the gii bat tnh, va
Phat Thch Ca a bat au thanh tnh no. Con ngi
song trong the gii nay chu phai vo van kho hai v
tam oc tham, san, si cung nh nhng duc vong
tran tuc. Coi Ta Ba nay ay day nhng at, a, gai
chong, ham ho, go nong, thng co nhng moi kho
ve oi khat, lanh, nong. Chung sanh trong coi Ta
Ba phan nhieu tham am ni phi phap, ta phap,
ch chang chu tin chanh phap, tho so cua ho ngan
ngui, nhieu ke gian tra. Noi ve vua quan, dau co
nc e cai tr, ho chang he biet u, ma ngc lai
khac, khien cho nhieu ngi vo toi chet oan; lai
them nhieu thien tai nh han han, bao lut, mat
mua, oi khat, van van nen chung sanh trong coi
nay phai chu vo lng kho s. Ni coi Ta Ba nay,
s thuan duyen cung an vui tu tap th t, ma nghch
duyen phien nao th nhieu. Hau het ngi tu hanh
eu de b thoi that tam Bo e a phat luc ban au.
Theo c Phat, qua at ma chung ta ang ay
co ten la Nam Thiem Bo Chau, nam ve hng
nam cua nui Tu Di, von la mot phan nho nhat
trong he thong ai Thien The Gii do c Phat
Thch Ca Mau Ni lam giao chuSaha means
sufferings and afflictions; it also means worries,
binding, unable to be free and liberated. The
worldly world is full of storm, conflict, hatred and
violence. The world in which we live is an impure
field, and Sakyamuni is the Buddha who has
initiated its purification. People in this world
 3423
endure many sufferings stemming from three
poisons of greed, anger and delusion as well as
earthly desires. The Saha World is filled with dirt,
rocks, thorns, holes, canyons, hills, cliffs. There
are various sufferings regarding thirst, famine, hot,
and cold. The people in the Saha World like
wicked doctrines and false dharma; and do not
have faith in the proper dharma. Their lives are
short and many are fraudulent. Kings and
mandarins, although already have had lands to
govern and rule, are not satisfied; as they become
greedy, they bring forces to conquer other
countries causing innocent people to die in vain.
In addition, there are other infinite calamities such
as droughts, floods, loss of harvest, thirst, famine,
epidemics, etc. As for this Saha World, the
favorable circumstances to cultivate in peace and
contenment are few, but the unfavorable
conditions of afflictions destroying path that are
rather losing Bodhi Mind they developed in the
beginning. Moreover, it is very difficult to
encounter a highly virtuous and knowledgeable
advisor. According to the Buddha, the planet in
which we are currently living is called Virtuous
Southern Continent. It is situated to the south of
Mount Sumeru and is just a tiniest part of the
Great World System of the Saha World in which
Sakyamuni Buddha is the ruler.
Ta Ba Ba: Sahassakkha (skt)Sa Ba BaTen
khac cua vua tri e ThchAnother name of
Indra.
Ta Ba Ha: Soha (tib)Svaha (skt)Xoa Ha1)
Sa Ba Ha, Tat Ba Ha (Phai nh vay thoi!), thuat
ng c dung trong nghi le vao luc cuoi cuoc le.
Ch cuoi trong moi bai chu: So be it!, a ritual term
pronounced at the end of the prayer. A
Brahminical salutation at the end of a sacrifice.
Hail!, the last word in any mantra; 2) To Ba Ha,
mot cau tan than hay mot mat t ch s hoan tat,
chuc lanh, chuc tieu tai cat tng (s d tan bien
va s lanh xuat hien): A kind of amen; a mystic
word indicating completion, good luck, nirvana,
may evil disappear and good be increased.
Ta Ba Kho Khuyen Giao: Vimalakirtis bitter
and eager wordsSee Khuyen Giao Ta Ba Kho.
Ta Ba The Gii: Saha-loka-dhatu (skt)The
world of human beings.
Ta Ba The Gii Chu: Brahma-sanamku (skt)
Lord of the Saha-loka-dhatuLord of the world of
human beings.
Ta Ba Tnh o: Samsara and the Pure Land
See Ta Ba and Tnh o.
Ta Ca Ba La Sn: Cakravala-parvata (skt)
Adamantine MountainIron Ring Mountain
See Thiet Vi Sn.
Ta Cat Li a Da Ni: Agni (skt)See Ac Ky Ni.
Ta Duy c Li: Savitr (skt)Sac Duy ac
LiS hoat ong cua mat triActivities of the
sun.
Ta a Ba Ha Vng: Satavahana (skt)Bao
Hanh VngSa a Ba Ha VngSee Dan
Chanh Vng.
Ta a Cat Ly: Satagiri (skt)Oai ThanAwe-
inspiring spiritsAwe-inspiring gods.
Ta o: Sadhu! Sadhu!Lanh thay! Lanh thay!
Good Indeed! Good Indeed!
Ta Gia a: Sagata (skt)Svagata, or Suvagata
(skt)Welcome! Well comea en rat tot
Thien Lai.
Ta Gia La: Sagara (skt)Ta Gia LaHai
BienSeaOcean.
Ta Gia La Long Vng: Sagara-naga-raja (skt)
Sea dragon kingOcean dragon king.
Ta Ha: Saha (skt)Sa BaThe Gii Ta Ba
Saha WorldUniversal Monarch.
Ta Ha e Ba: Sahadeva (skt)See Cau Sinh
Than.
Ta Kiet La Long Vng: King of Naga of Shakra
or King of Naga of Subtle Banner of Cloud
SoundsMot trong mi Long VngSee ai
Long Vng.
Ta La Bo Tat: Bo Tat Ta La la mot hnh thc cua
Quan Am, ngi ta noi rang Bo Tat Ta La c
tao thanh bi con mat cua Quan AmTara
Bodhisattva, as a form of Kuan-Yin, is said to
have been produced from the eye of Kuan-Yin.
Ta La Ca Lan e: Sarasa-karanda (skt)Sa La
Sa Lan eThe Indian craneMot loai chim seu
ben An o.
Ta La Hoa: Sala (skt)Hoa cua cay Ta La
Flowers of Sala tree.
Ta La Song Tho: Twin trees in the Sal Grove, the
grove in which Sakyamuni Buddha entered

NirvanaVn Ta La Song Tho ni c Phat
nhap Niet Ban.
Ta La Ta ieu: Sarasa (skt)Sa La SaMot
loai chim seu ben An oThe Indian crane.
Ta La That Phat e: Sarasvati-deva (skt)Bien
Tai Thien mot trong nhng ch Thien trong ho
Can That BaOne of the devas, of the gandharva
order.
Ta La The Tu Lac: Sarathi (skt)Ngi lai xe
A charioteerA driver of a carCoachman
LeaderGuide.
Ta La Tho: Sala treeThe Tala treeIts edible
fruit resembling the pomegranate, its leaves being
used for writing.
Ta La Tho Vng: Salendraraja (skt)King of
the Tala treesPhat Van Loi Am Vng a tho
ky cho vua Dieu Trang Nghiem thanh Phat hieu
Ta La Tho VngSound of the thunder of the
clouds Buddha predicted that Subhavyuha would
become Calendraraja Buddha.
Ta La Tho Vng Hoa Khai Phat:
Samkusumita-raja-tathagata (skt)Sala-Tree-
King Blooming Flower TathagataSee Ta La
Tho Vng.
Ta La Tho Vng Phat: Sala-Tree-King
TathagataSee Ta La Tho Vng.
Ta La T Tai Vng: Mountain Lord.
Ta Thong Khai ao: Hai tong Biet giao va Vien
giao eu da vao Thong giao e tien hoaThe
two other schools of Differentiated and Complete
Teachings depend on the Tung or Intermediate
school for their evolution.
Ta Tieu: Chut tA littleA little bit.
Ta T: Chut tA littleA little bit.
Ta Ty Ca La: Kapila (skt)See Ca Ty La (3).
Ta: Gia ta (mn)To borrowTo lend
References to a known factSee Ta ap.
Ta Ba nh Dan (1867-1952): Ten cua mot v
danh Tang Nhat Ban thuoc tong Phap Tng vao
the ky th XXName of a Japanese famous
monk of the Fa-Hsiang Sect, who lived in the
twentieth century.
Ta Dung: Gia ta (mn)To borrow.
Ta ap: References to a known factTrong
Thien, co loai cau hoi gom co nhng oi chieu vi
mot s thc a biet. Mot nha s hoi Phong Huyet:
Bien ca co chau lam sao nhat c? Phong
3424
Huyet ap: Luc Vong tng en choi chang anh
sang; cho Li lau i song vo trum tri. Cang co gi
no cang tan, cang co thay no cang toiIn Zen,
there is a kind of question which contains
references to a known fact. A monk asked Feng-
Hsueh: The ocean is said to contain the precious
gem; how can a man lay hands on it? Feng-
Hsueh replied: When Wang-Hsiang comes, its
brightness is dazzling; when li-lou goes, the waves
roll as high as the sky. The more one tries to take
hold of, the farther it vanishes; the more one
attempts to see it, the darker it grows.See Phan
Dng Thap Bat Van.
Ta ang Thai Thuan (1890-1975): Ten cua mot
v hoc gia noi tieng cua Phat giao Nhat Ban vao
the ky th XXName of a Japanese famous
Buddhist scholar in the twentieth century.
Ta ien Gii Thach (1818-1882): Ten cua mot v
hoc gia noi tieng cua Phat giao Nhat Ban vao the
ky th XIXName of a Japanese famous
Buddhist scholar in the nineteenth century.
Ta Ha: Soha (tib)Svaha (skt)See Ta Ba Ha.
Ta Hat: Soha (tib)Svaha (skt)See Ta Ba Ha.
Ta Hoa Hien Phat: Mn Hoa cung Phat (y noi
lay o cua ngi khac e cung Phat)To borrow
a flower to offer to Buddha, i.e. to serve him with
anothers gift.
Ta S Minh C: Theo tong Tao ong, ay goi la
s mn viec ro cAccording to Ts'ao-tung
tradition, this is called using phenomena to
illustrate one's conditionSee Knh Thanh ao
Pho.
Ta Ta Nguyet Tieu (1875-1926): Ten cua mot v
danh Tang Nhat Ban thuoc tong Chan Ngon vao
the ky th XXName of a Japanese famous
monk of the Shingon Sect, who lived in the
twentieth century.
Ta Thc Lc: AdaptabilityPower of
borrowingRevolving any required organ of
sense or knowledge, by being above the second
dhyana.
Ta: Miccha (p)Mithya (skt)Deviant
ImproperEvilDeflectedErroneous
HeterodoxDepravedOpposite.
Ta Bat Thang Chanh: Heresy cannot overthrow
the truthThe straight need not fear the crooked.
 3425

Ta Chap: Erroneous tenetsCo chap vao kien attachment, even an attachment on

giai bat chnhHeterodox tenets and attachment concentration itself. The mind that is obsessed
to them. by detrimental forces can not concentrate
Ta Chnh: Slanting and straight. successfully on any object of a wholesome nature.
Ta Dam: Abrahmacarya (skt)Sexual immorality It is true that a man can, however, concentrate on
or bestialityAdulteryLasciviousLewd an object with thoughts of lust or ill-will, etc, but
LicentiousSexual misconductFornication then, that is Wrong Concentration. As long as
Pham toi thong damAdultery or sexual impurities or passions exist in man, evil and
immorality or bestiality. unwholesome thoughts will continue to arise.
Ta Duc: Chay theo tham duc va tnh camTo Ta nh Tu: Micchatta-niyato rasi (p)Evil
follow wrong desires or emotions. accumulation with fixed result.
Ta ao Kien: Perverted views. Ta Giai: Paramasa (p)MisapprehensionMot
Ta ao: Mithya-marga (skt)Paganism t e ch ta kien v no sanh khi di hnh thc
Heterodox way or doctrineTa ao (con ng khong thay c t tnh cua mot phap, lai thay
sai lam, khong ung vi chn ly). Li noi gia doi cach khac khong thcA term for wrong view,
e ph bang, khoe khoang hay la doi ngi khac. because it occurs in the aspect of missing the
Theo kinh Kim Cang, c Phat day: individual essence of a given dharma and
Ai thay Nh Lai qua sac tng apprehending an unactual individual-essence.
Hay thay Nh Lai qua am thanh. Ta Giai Ket: Cho rang cai mnh giai thch mi la
Ke ay hanh ta ao s thatThe bodily tie of misinterpreting (that
Khong the thay c Nh Lai. this only is the truth).
False speaking (nonsense or transgression), or Ta Giao: HeresyFalse religionThuat ng "Ta
lying (either slander, false boasting, or deception). giao" nguyen thuy la mot t ng cua khai niem
According to the Diamond Sutra, the Buddha ton giao cua Tay Phng; khong co t tng
taught: ng trong Phat giao. Phan ng Drsti co ngha
One who seeks me in forms la ta kien, khong phai v ly luan ma v khat vong
Or seek me in sounds hay ao c. Theo truyen thong Phat giao, hnh
Practices a deviant way thc ta giao te hai nhat la nhom chu trng co mot
And cannot see the Thus Come One. cai nga hang huThe term "Heresy" is primary
Ta ao Phat Trien Bo e Tam: Erroneous way a Western religious concept; there is no exact
of developing the Bodhi MindSee Ta Phat Bo Buddhist equivalent. The Sanskrit word Drsti
e Tam. literally means a wrong view, that is due not to
Ta nh: Miccha-samadhi (p)Wrong reason but to craving or desire. According to
concentrationEvil samadhiTa nh oi lai vi Buddhist tradition, the most serious form of heresy
chanh nh. Ta nh la loai nh ma trong o is to assert the reality and permanence of the
chung ta khong buong bo c s chap trc, ngay individual human ego, i.e., the assertion of atta or
ca s chap trc vao thien nh. Tam ngi nao atman.
con b cac phap bat thien che chan, se khong the Ta Gii: Gii cam sai lam: Mistaken moral
tap trung vao bat ky e muc nao c xem la disciplinesGii cam cua ta giao: Heretical rules
thien c. D nhien, ngi ay co the tap trung (precepts).
vao mot oi tng nao o vi nhng t duy tham Ta Hanh: Cach hanh tr sai lam: Erroneous
duc va san han, nhng luc ay, s tap trung cua waysHanh vi sai lam: Mistaken behavior
ngi ay goi la Ta nh. Bao lau nhng bat tnh Ngoai ao Hanh, phep tu hanh cua ngoai ao
va duc vong con hien dien trong con ngi, cac t (khong theo ao Phat): Heterodox practice.
duy bat thien van se tiep tuc khi len Wrong Ta Hanh Chng: Chng ngai khi len do
concentration is the opposite of right hanh vi ta acHindrance of erroneous behavior.
concentration. Wrong concentration means a
concentration in which we cannot let go an
 3426

Ta Hanh: Dukkata (p)Duskrta (skt)ot Cat tap cua Phat giao. Trong Phat giao An o, bay ta
Lat aot Sat Ky Ly aot Cat LaTa kien thng c ke ra: 1) tin ni cai nga thng
DamAdulterous conductWrong doing. hang; 2) choi bo luat nhan qua; 3) thng kien hay
Ta Hanh Chan Nh: Mithya-praptipatti-tathata tin rang co mot linh hon vnh cu sau khi chet; 4)
(skt)Hien tng chan nh, t o khi len kho oan kien hay tin rang khong con g het sau khi
au chong chatThe phenomenal bhutatathata, chet; 5) gii cam thu hay tuan thu gii luat ta vay;
from which arises the accumulation of misery. 6) kien thu hay nhan rang nhng hanh ong bat
Ta Hanh Chng: Common unenlightened thien la tot; 7) nghi phap (Phat phap). Trong thi
conduct. c Phat con tai the, co t nhat la 62 ta kien ngoai
Ta Hanh Nh: Mithya-praptipatti-tathata (skt) aoIn Buddhism, perverted views means
See Ta Hanh Chan Nh. holding to the real existence of material things or
Ta Hanh Tap Nhan: Habit of committing viewing the seeming as real and the ego as real,
adulteryVao thi c Phat con tai the, co mot or not recognizing the doctrine of causality and
ngi an ong co thoi quen ta dam. Du a b bat karma. Perverted (wrong) views or opinions, not
nhieu lan, nhng thoi cu van khong cha. Trong consistent with the dharma, one of the five
khi tuyet vong, ngi cha ben a ngi ay en heterodox opinions and ten evils. Wrong views
gap c Phat e nghe li khuyen nhu. c Phat are attitudes and doctrines that are antithetical to
ch ra cho ngi ay thay rang mot ke pham hanh the teachings and practices of Buddhism. In Indian
ta dam se t lam kho mnh cung nh lam kho Buddhism, seven false views are commonly
ngi khac. Ngi ay chang nhng phung ph tien enumerated: 1) belief in a truly existent self
bac va mat i tieng tam, ma con tao ra nhieu ke (atman); 2) rejection of the working of cause and
thu cho chnh mnh. ay chnh la nhng hau qua effect (karma); 3) eternalism or belief that there is
nghiem trong cua s ta dam, ma ngi ta thng a soul that exists after death; 4) annihilationism or
khong nhn thay khi pham phai loi lam nayAt belief that the soul persishes after death; 5)
the time of the Buddha, there was a man who had adherence to false ethics; 6) perceiving negative
the habit of committing adultery. Even though he actions as good; and 7) doubt regarding the central
had been arrested a number of times for his tenets of Buddhism. There were at least sixty-two
misconduct, he did not change his ways. In heretical views (views of the externalist or non-
desperation, his father brought him to the Buddha Buddhist views) in the Buddhas time.
for advice. The Buddha pointed out that a person Ta Kien Boc Lu: Flood of wrong viewsSee
who indulges in sexual misconduct creates T Boc Lu.
problems and suffering for himself as well as Ta Kien ien ao: Illusion of viewMot trong
others. He not only squanders his money and loses ba loai ien ao. Hai loai kia la Tng ien ao
his reputation but also creates enemies for va Tam ien ao. Ch co Chanh kien mi oan tr
himself. These are serious consequences often nhng vong tng ien ao nay, va giup ngi ta
result from sexual misconduct, but they are nhan ra ban chat that nam trong moi gia tng.
usually overlooked at the time when it is being Ch khi nao con ngi thoat ra khoi am may mu
committed. ao tng va ien ao nay th con ngi mi choi
Ta Kien: Drishti (skt)Ditthi (p)False views sang vi chanh tr, giong nh anh trang ram thoat
Heretical viewsImproper viewsPerverse khoi am may en vayOne of the three kinds of
viewsHeterodox viewsNot recognizing the illusion. The other two are illusions of perception
doctrine of normal karmaTo follow wrong and thought. Right understanding alone removes
viewsWrong viewsTrong Phat giao, ta kien la these illusions and helps man to cognize the real
khang khang chap hu. Cho nhng th gia hp nature that underlies all appearance. It is only
va cai nga la co that. Khong tha nhan nhan when man comes out of this cloud of illusions and
qua, khong theo Phat phap, mot trong ngu kien va perversions that he shines with true wisdom like
thap ac. Ta Kien la nhng tam thai va giao the full moon that emerges brilliant from behind a
thuyet chong lai vi giao thuyet va phng cach tu black cloudSee Tam ien ao.

Ta Kien Giai Thoat: Liberation from false views.
Ta Kien Lu: Ditthasava (p)Attachment to
wrong viewThe taint of wrong viewKien Lau
hay s tham luyen ta kien.
Ta Kien Tha: Co xe ta kienThe Vehicle of
perverted views.
Ta Kien Tru Lam: Ta kien co muon hnh van
trang nh cay rng chang cht um tumThe
thickets of heterodoxy.
Ta Kien Vong: See Ta Vong.
Ta Lo: Evil way.
Ta Ma: MarasEvil spiritEvil demons and
spirits.
Ta Ma Ngoai ao: Maras and heretics.
Ta Ma Quy Quai: Ghosts and devils.
Ta Man: Mithyamana (skt)Pride in false views
or doingsKhong ton knh Tam Bao, lam nhng
viec quay ac e c li mnh. Nga man trong ta
kien va nhng viec lam xang bay. Khi tam kieu
man cho rang mnh co ao c, ky that mnh
chang co ao c gTo hold to heterodox views
and not to reverence TriratnaPerverse or evil
prideDoing evil for self-advancement
Vaunting lack of virtue for virtuePride in false
views or doings.
Ta Mang: See Ta Menh.
Ta Mang Giao: Heterodox sect.
Ta Mang Thc: Ta Mang TangNgi xuat gia
ma khong chu khat thc tho mang la hang ta
mang thcThe wrong kind of monks livelihood
by any other means.
Ta Mang Tang: See Ta Mang Thc.
Ta Menh: Mithya-jiva (skt)Miccha-jiva (p)
Ty Kheo khong khat thc e t song nh gii luat
a quy nh ma sinh song bang phng cach ta
vay, lam nhng nghe b gii luat cam. Mot v s i
lam kiem tien, xem que, dung tai e sinh song,
nnh b, lam ao thuat, xin an hay ca u c bo th
cung dng, van vanHeterodox or improper
way to obtain a living on the part of a monk by
doing work by his hands, by astrology, his wits,
flattery, magic, etcSee T Chung Ta Menh.
Ta Menh Giao: Heterodox sect.
Ta Menh Sa Mon: Improper way of livingV
Tang song bang phng cach lam viec ngoai
iA monk who works for a living.
3427
Ta Menh Thuyet Phap: Thuyet phap lay tien
kiem song la ta menh thuyet phapThe
heterodox way of preaching or teaching, for the
purpose of making a living.
Ta Menh Thc: See Ta Mang Thc.
Ta Mu: Ta keDishonest trick.
Ta Nghiep: Wrong actionMot trong tam loai
taWrong deed or action and a reaction, one of
the eight wrong pathsSee Bat Ta.
Ta Nguy: DishonestFalse.
Ta Ng: Dubbhasita (skt)Insulting word (bad
speech)Wrong speechLi lang maSee Bat
Ta.
Ta Nhan: Wicked eyes.
Ta Nhan Phap: Ngoai ao phapHeretical
waysVi pham tieu chuan cua con ngi
Violating human norms.
Ta Nhan Ta Qua: Ngoai ao noi rang t ai tai
thien, thien sanh ra van vatCreation by a
CreatorHeretical (d giao) theory of causation.
Ta Niem: Suy ngh bay baDepraved thought.
Ta Nnh: Dishonest and flatteringTreacherous
flattery.
Ta O: Gian taDepravity.
Ta Phap: HeterodoxyFalse doctrine or
methods.
Ta Phat Bo e Tam: Erroneous way of
developing the Bodhi MindTa ao phat trien Bo
e TamMot trong tam cach phat tam Bo e. Ta
ao phat tam Bo e la mot trong bon cach phat
tam sai trai oi vi ngi tu Phat. Co nhng ngi
tu khong tham cu t tam, ch biet theo ben ngoai,
hoac cau danh li, am canh vui hien tai, hay
mong qua phc trong tng lai ma phat long Bo
e. Trong i song, ay la hang ngi ch mot be
hanh theo S Tng ma khong chu xoay vao
Chan Tam. Phat tam nh the goi la TA. Tren
ay la loi phat tam cua a phan cac ngi tu, tai
gia va xuat gia, trong thi mat phap nay. Nhng
ngi nh the co nhan nhan khap moi ni, so
ong nh cac song HangOne of the eight ways
of developing the Bodhi Mind. Erroneous way of
developing the Bodhi Mind is one of the four
improper ways for Buddhist cultivators. Some
individuals cultivate without meditating on the
Self-Nature. They just chase after externals or
seek fame and profit, clinging to the fortunate
circumstances of the present time, or they seek the
 3428

fruits of future merits and blessings. In life there Ta Tnh nh: Ta nhTa nh Tu, mot trong
are cultivators who cultivate only according to the tam tuThe accumulation of suffering to be
Practice form characteristics, refusing to reflect endured in purgatory by one of heterodox nature,
internally to Examine the True Nature. Such one of the three accumulation.
development of the Bodhi Mind is called Ta Tr: Evil wisdom.
"Erroneous," or False. The above is truly the Ta Tu: Kho au chong chat v ta kien, mot trong
way the majority of cultivators, lay and clergy, tam tuThe accumulation of misery produced by
develop their minds in the present day Dharma false views, one of the three accumulations.
Ending Age. They are everywhere similar to the Ta Tuan: Jhapita (skt)Dung lam lan cho t Tra
abundance of sands of the GangesSee Tam TyBeing erroneously used to represent Burial
Cach Phat Tam Bo e. or cremation.
Ta Phien: Quat ta, dung ta ao e kch ong nhan Ta T: Ham muon hay duc vong v ky
tamHeterodox fanning, i.e. to influence people Depraved and selfish desires, lust.
by false doctrine. Ta T Duy: Ditthi-carita (p)S t duy ta vay
Ta Quan: Heterodox contemplation. Heterodox reflection or thought.
Ta Quy Y: False refugeSee Quy Y Sai Lac. Ta Tng: Y tng ta vayHeterodox ideas.
Ta Quyet: Gian ta quy quyetDevilish. Ta Tng Phan Biet: S phan biet sai lam
Ta Sn: 1) Mot nui ta kien: A mountain of error or Mistaken discriminationMistaken
heterodox ideas; 2) Ta kien ln nh mot ngon nui: discernmentSee Phan Biet Sai.
Heterodox ideas are as great as a mountain. Ta Vay: CrookedDishonest.
Ta S: S Ngoai aoHeterodox masters Ta Van: am may ta kien phu trum Phat tanh
Heterodox teachersCh sau v s ngoai ao trong tamClouds of falsity or heterodoxy, which
An o vao thi c Phat con tai the. Sau v nay cover over the Buddha-nature in the heart.
luon tm cach knh chong vi c PhatThe six Ta Vong: Li ta hay ta kien an ben vao nhau
heretical masters, or the six tirthikas or heterodox nh nh cai liThe net of heterodoxy, or
teachers in India at the time of the Buddha. These falsityThe net of wrong views.
six always sought to rival BuddhaSee Luc S Ta Xao Chi Ngon: Li noi gian taDishonest
Ngoai ao. and deceptive talk.
Ta Tam: Evil mindImpure and treacherous Ta Y: Depraved thought and intent.
heart. Ta ao: False doctrine.
Ta Than: False gods. Ta ao Tanh Lc Phai: Vamacara-sakta (skt)
Ta The: Thi loan lacCorrupt age. Ten cua mot tong phai An o vao the ky th
Ta Thien: S tham thien sai lamIncorrect XIName of a False doctrine Sect in India in the
meditation. eleventh century.
Ta Thu: Silabhata-paramaso (p)Wrong Ta Khe: Tso-ChiV to th tam cua tong Thien
practiceThe fetter of attachment to rite and Thai, ten la Huyen LangThe eighth Tien-Tai
ritualGii cam thu. patriarch, named Hsuan-Lang.
Ta Thuat: Black magicWitchcraft. Ta Kinh: 1) Chep kinh (Th Ta): Lekhana (skt)
Ta Thuyet: Erroneous theoryFalse doctrine To copy the scriptures; 2) Ong dan khong kh ben
Heterodox theory. trai: Lalana (tib)Co ba ng chnh trong than
Ta Thuyet Phap: To preach false doctrine the e dan khong kh. Ta kinh la con ng ben
Thuyet nhng giao phap ta nguy hoac thuyet trai, song song vi ng chnh, c mng
giang Phat phap kiem tien sinh songTo preach tng nh co mau trangThere are three main
or teach the Dharma for the purpose of making a channels in the body which conduct the subtle air.
living. The left channel is the subtle channel which is
Ta Tnh: Heterodox nature. parallel to the central channel and is usually
visualized as white.
 3429

Ta Thu Hu Thu: Shashu-Ushu (jap)Left hand, Ta Tam Lang: Chang Tam ho Ta, ch Thien s
right handA coordination between the left hand Huyen SaZen master Hsuan-ShaSee Huyen
and right handoi vi hanh gia tu Thien, ban Sa S B Thien S.
tay phai cua chung ta la mot v chan Bo tat, v no Ta T: To thank and to take leave.
khong phan biet no vi ban tay trai. No ch lo Tac: Kriya (skt)LamTo makeTo doTo
cham soc. Lex Hixon viet trong quyen 'Sinh Phat act.
Thien': "Khong can ong c ac biet cho long t Tac Ac: Lam viec acTo do evil.
bi. Ban tay trai en giup ban tay phai khi no gap Tac Bach: Natti (p)Japti (skt)Bao cho biet
rac roi. Tnh nhat tng nang ong va ho tng trcAnnouncementDeclarationSee Tac
cho nhau gia hai ban tay, vt qua s quan tng C.
va tien quan tng, no la kinh nghiem thc tai va Tac Benh: Sanh tam tao tac (hay tu hanh e cau
sinh ong cua tanh khong, c bieu hien nh la vien giac la tac benh v tanh vien giac chang pha i
long bi man phi chu the, phi khach the. Tnh ho do tao tac ma c), mot trong bon benh c noi
tng hoan hao va tnh khong phan cach gia hai en trong Kinh Vien GiacWorks or effort (for
ban tay vt len tren moi giao huan khau truyen, the purpose to seek perfection is an ailment), one
nhng o la ieu chung ta kinh nghiem mot cach of the four mistaken ways of seeking perfection,
ro rang."For Zen practitioners, our right hand is mentioned in The Complete Enlightenment
an authentic Bodhisattva, because it does not SutraSee T Benh.
discriminate between itself and our left hand. Tac Bnh Thien T: Suddhavasa (skt)
There is just "taking care." Lex Hixon wrote in Suddhavasa-deva (skt)Vo Nhiet ThienV
Living Buddha Zen: "Without needing to generate thien t hien ra dan Thai T S at a xuat gia
any special motive of passion, the left hand comes One who appeared to Sakyamuni when a prince,
to the aid of the right hand when it runs into leading him to leave home.
trouble. This dynamic oneness and mutuality of Tac Bo Tat: Vajrapasah (skt)See Kim Cang
our two hands, beyond meditation and Tac Bo Tat.
premeditation, is the actual, moment-by-moment Tac Chng: Sacchikatabbo or Sacchikatori (p)
experience of emptiness as subjectless, objectless Ngo hay nhan ro nh thc To realizeTo be
compassion. This perfect mutuality and realized (Zen).
inseparability of our two hands is beyond any Tac Cu: Dung cu lao ongTools for workman.
verbal teaching, yet we all experience it clearly." Tac C: Natti (p)Japti (skt)Trong ngay t t,
Ta Thuan The Ngoai ao: Vama-lokayata mi v s co c o trong Tang chung chu tr, neu
(skt)Nghch Lo Gia Da aTen cua mot giao ro cac toi ma v Ty Kheo nao o pham phai cho
phai ngoai ao vao thi c PhatName of a Tang chung bietThe accusation of sin made
heretic sect during the Buddhas time. against particular monk by the virtuous monk who
Ta Gii: Cam ta (Tam Bao) khi tho giiTo give presides at the pravarana gathering on the last day
thanks for being given the commandments, i.e. of the summers rest.
being ordained. Tac Dung: S van hanhFunctionActivity
Ta Linh Van: Ten cua mot v c s noi tieng cua Trong nha Thien, t nay co ngha la van dung c
Phat giao Trung Hoa vao thi Lu Tong (420- duyen e giup hanh giaIn Zen, the term means
497). T nam 405 en nam 418, ong en nui L e to find way or to find opportunity to help
tu tap vi ai S Hue Vien, S To Tnh o To ng practitioners.
Trung Hoa. Ong la tac gia cua bo sach "Tnh o Tac a: Sattva (skt)Ham SanhSee Tat oa.
Vnh"Name of a Chinese famous lay disciple Tac ai: Ngao manArrogantHaughty
who lived in the Liu Sung Dynasty in China. From Proud.
405 to 418, he came to Mount Lu to practice under
Tac ao Ly: S dung khai niem ngha ly thong
Great Master Hui Yuan, the first Patriarch of
e suy ngh hay bieu at phng thc tu tap thien.
Chinese Pureland Buddhism. He was the author of
Thien phap khang nh rang hanh gia muon at
the Pure Land Declaiming Verses.
c s tnh ngo can phai thoat khoi khai niem

ngha ly nayTo apply ordinary concepts to think
or to express Zen methods. Zen teachings confirm
that practitioners who want to achieve awakening
should escape these concepts.
Tac Gia: 1) V to khai sang: Leader, founder,
head of sect; 2) Trong Thien, t nay co ngha la
ngi kiet xuat: In Zen, the term means an adept.
Tac Gia: Ngi viet hay ngi bien soan: Author,
writer; 2) Tac nhan cua hanh ong: A doer, he
who does things, maker, creator.
Tac Giai Hoi: Tac Giai Tac HoiS dung khai
niem ngha ly thong e hieu ro hoac giai thch
phng thc tu tap thien. Thien phap khang nh
rang hanh gia muon at c s tnh ngo can phai Tac Nguyen: Phat NguyenMake vowTac
thoat khoi khai niem ngha ly nayTo apply
ordinary concepts to understand or to interpret Zen
methods. Zen teachings confirm that practitioners
who want to achieve awakening should escape
these concepts.
Tac Giai Tac Hoi: See Tac Giai Hoi.
Tac Gii: Ten goi khac cua bieu sac. Tuan theo
nhng gii luat e thanh tu than khau ben ngoai
(nhng tac nghiep cua than va khau khi thu gii
th goi la tac gii. Nhng nghiep the thau nhan
vao ben trong than the th goi la vo tac gii), oi the Pure Land of Amitabha. This is the third of the
lai vi vo tac gii hay vo bieu sac ben trong
Obedience to the commandments, external
fulfillment of them, in contrast with the inner
grace.
Tac Hoa: To cause misfortunes.
Tac Hoat Ke: Lam ke sinh nhaiTo find way to
make a living.
Tac Khach Bat Nh Quy Gia: Lam khach chang
bang tr ve nha. Trong Thien, t nay co ngha la
tm Phat ben ngoai chang bang quay tr ve t
tanh. Mot khi co the nhan ra t tanh lien co the tu
hanh thanh Phat bat c luc naoOne would rather
go home than be a guest. In Zen, the term means
practitioners would rather turn back to look inside
to find their own self-nature. Once people can see
their self-nature, they can cultivate to become
Buddha at any time.
Tac Le: To pay ones respect by worshipTo
make an obeisance.
Tac Lc: Hanh vi cua v Thien s trong viec tiep
dan e tManner of a Zen master in welcoming
his students.
Tac Ma Sinh: The nao?How?
3430
Tac Mo Dang: Lam bo, lam ra veTo pretend, to
assume.
Tac Nao: To cause a stir.
Tac Nghiep: Karman (skt)To produce
karmaNghiep c lam ra bi than, khau, y eu
c rut ra trong kiep ti. Tac nghiep dan en
nhng ieu kien trong tng laiKarma produced
(by action of body, words, and thought, which
educe the kernel of the next rebirth). Deeds or
character as the cause of future conditions.
Tac Nghiep Can: Karmindriya (p & skt)Cac
giac quan sanh nghiepSense-organs which
produce karma.
nguyen (lap nguyen)To vowTo resolveTo
make a vowPhat nguyen t li li thaTo
make vow to benefit self and others.
Tac Nguyen Mon: Quyet nh Vang Sanh niem
Resolve the mind to be reborn in the Pure Land
The nguyen cu o chung sanh va hoan thanh bon
nguyen nh la c sanh vao coi Tnh o cua
Phat A Di a. ay la e tam mon trong Ngu Mon
Tnh oTo make a vow to benefit self and
others, and to fulfill the vow so as to be born in
five doors or ways of entering the Pure Land.
Tac Ng: See Tac Thoai.
Tac Nhan: Kartri (skt)Nhan to tao ra s tac
ongAgent.
Tac Nhat Thiet Thien Can Hanh: Practice of all
roots of goodnessHanh lam tat ca cac thien can
va khien cho chung tang trngPractice of all
roots of goodness, to cause them all to grow.
Tac Pham: Transgression sin by actionChang
chu tu hanh e oan la khong lam cac ieu ac.
Pham toi bang hanh ong (hay pham nhng gii
ma mnh a thu) nh sat sanh, trom cap, van van
th goi la tac pham.Doing evil or sin
commission. Transgression sin by action, active
sin, or positive in doing evil such as killing,
stealing, etc.
Tac Phap: 1) Lam le: To perform ceremonies; 2)
Hau qua t tao tac ni than mieng: Karma, which
results from action, i.e. the deeds of body or
mouth; 3) Quy tac x s: Rules of behavior; 4)
Nghiep, ket qua cua hanh ong: Karma, which
results from action (the deeds of the body, mouth
and mind).
 3431

Tac Phap ac: c truyen gii qua nghi thc. is perhaps the most popular technique, widely
Tho gii Yet Ma phai co ay u tam s that chng applied by all Zen BuddhistsSee C Phong.
(mot hoi ong gom ba v Tang cao tuoi ha, va bay Tac Quan: Quan nam phap quan trc khi tho
ngi khac co the la ch Tang hay nhng v ho tr traiTo contemplate the five meditations (in the
Phat phap lau nam)To obtain ordination in a Lotus Sutra) before having veggie mealSee
ceremony or to receive ceremonial ordination as a Ngu Quan.
monk, with the witness of an assembly of three Tac Sa Mon: Become a monkBecoming a
senior monks, and seven other people, either monkBe ordainedBe received into the
monks or senior lay people. OrderTr thanh Tang s.
Tac Phap Gii: a phan hay ni e nhiep Tang Tac S Tr: Krtyanusthana-jnana (skt)Wisdom
(thc hanh theo phap yet ma ma ket thanh a gii of perfecting the double work of self-welfare and
th goi la Tac Phap Gii)The place of the welfare of othersTr toan thien hai cong
assembly for ceremonial purposes. viec t o va o tha.
Tac Phap Sam Hoi: Mot trong ba loai sam hoi Tac Tac Nhan Tam H: Co tat th giat mnhHe
(than le bai, mieng xng li, y suy ngh)One of that commits a fault thinks everyone speaks of it.
the three kinds of monastic confession and Tac Th: Behaviour testTh thach ve tac phong.
repentanceSee Tam Chung Sam Hoi Phap. Thien c xem nh la mot nghe thuat trong cai y
Tac Phap Tien Cu: See Cu Tuc Gii. ngha e t dien ta, no ch tuan theo nhng trc
Tac Pham: Work (of a writer or painter). giac va nguon cam hng cua rieng no, ch khong
Tac Phat: Sa-Butsu (jap)Making Buddha phai la nhng giao ieu va quy luat. oi khi no
Thanh Phat, cat t moi phien nao, hoan thanh cung co ve nghiem trong va trang nghiem, o i khi
giac ngo va cham dt giai oan cuoi cung cua Bo lai tam thng va vui ve, gian d va xac thc, hoac
TatTo become or be a Buddha (to cut off b an va quanh co. Khi nhng Thien s thuyet
illusion, attain complete enlightenment, and end giang khong phai cac ngai ch luon luon day bang
the stage of Bodhisattva discipline). mieng, ma ca bang tay chan, bang nhng dau hieu
Tac Phat S: Lam viec Phat s hay hanh le theo bieu trng, hay nhng hanh ong cu the. Cac ngai
nghi thc Phat giaoTo do the work of Buddha anh, het, ay, va khi b cat van cac ngai bo chay,
To perform Buddhist ceremony. hoac ch ngam mieng gia cam. Nhng tro khoi hai
Tac Phi Tac: Kritaka-akritaka (skt)c tao ra nay khong co cho ng trong tu t hoc, triet hoc
va khong c tao ra hay c lam va khong c hay ton giao, va ch co the c dien ta ung nhat
lamMade and not-made or done and not-done. la "nghe thuat Thien". Mot hom, co mot v Tang
Tac Phong Va Ngon Ng: Behavior and verbal en tham bai c Sn. c Sn ong chat ca. V
speechCac Thien s thng th thach c tr cua Tang go ca, c Sn hoi: "Ai o?" V Tang noi:
e t. Nhng th thach nay mang nhieu hnh thc, "S t con." c Sn ben m ca va nhay len co
gom ca "tac phong va ngon ng." Tac phong hay v Tang ma ci, va het, "Suc sinh! Bay gi may
nhng th thach bang hanh ong c thc thi i au?" V Tang khong ap c. Trong Thien, s
bang nhng hanh vi triet e va bat ng, con nhng "Tac th" luon luon c cac Thien s thi hanh
th thach bang li th c th bang cai goi la "c bang nhng thu oan triet e va kinh d. Trong
phong van ap." Nhng th thach bang li co le la cong an nay, v Tang t xng la "S t nhi" mot
ky thuat pho thong c cac mon o nha Thien ap cach t ac, nhng khi c Sn th thach ong
dung rong raiZen masters always test the inner bang cach oi x vi ong nh mot "s t con" that
understanding of their disciples. These tests take khi S ci co ong va hoi ong mot cau hoi, th v
many forms, including both the "behavioral and Tang khong tra li c. ieu nay chng to v
verbal." The behavioral tests are conducted by Tang thieu cai tri thc chan that ma ong khoe la
means of radical and unexpected actions, the ong coZen is considered as an art in the sense
verbal tests by the so-called "crucial-verbal- that, to express itself, it only follows its own
contest'. The verbal test or crucial-verbal-contest intuition and inspirations, but not dogmas and
rules. At times it appears to be very grave and

solemn, at others trivial and gay, plain and direct,
or enigmatic and round-about. When Zen masters
preach they do not always do so with their mouths,
but with their hands and legs, with symbolic
signals, or with concrete action. They shout, strike,
and push, and when questioned they sometimes
run away, or simply keep their mouths shut and
pretend to be dumb. Such antics have no place in
rhetoric philosophy, or religion, and can be best
described as "art". One day, a monk went to Te-
shan, who closed the door in his face. The monk
knocked and Te-shan asked, "Who is it?" The
monk said, "The lion cub." Te-shan then opened
the door and jumped on to the neck of the monk as
though riding, and cried, "You beast! Now where
do you go?" The monk failed to answer. In Zen,
the "Behaviour test" is often conducted by Zen
masters through radical and astonishing
manoeuvres. In this case, the
presumptuously called himself "the lion cub", but
when Te-shan gave him a test by treating him like
a real lion cub when he rode on the monk's neck,
and then asked him a question; the monk failed to
answer. This proved that the monk lacked the
genuine understanding he claimed to possess.
Tac Th T Duy Thi, Thap Phng Phat Giai
Hien Tien: Mot khi a co chanh t duy th mi
phng ch Phat eu hien tienWhen establish
the right thinking, the Buddhas of the ten
directions all appear.
Tac Thien: Lam viec thien nh tu hanh, bo th,
van vanTo do good (Worship, bestow alms, etc).
Tac Thoai: Express, expression in words; forced
statements, a demand or request, e.g. for
information.
Tac Tieu: Khiem tonTo be humble, modest.
Tac Tnh Giai: Tac Giai Tac HoiSee Tac Giai
Hoi.
Tac Tri Giai: Tac Giai Tac HoiSee Tac Giai
Hoi.
Tac Tr: Krtyanusthana-jnana (skt)See Thanh
S Tac Tr.
Tac Tr: Doing what is right (worship, monastic
life, etc).
Tac Tr Gii: Tch cc tr gii (viec thien vang
lam), oi lai vi thu ong hay tieu cc tr gii (ch greedSee Bat Nan.
tr gii hay viec ac khong lam) nh khong sat
sanh, khong trom cap, van vanActive keeping
3432
of the commandments, active law in contrast with
passive, such as not killing, not stealing, etc.
Tac Tr Mon: Gii luat lien he ti viec tu hanh
gii hanh tch ccPrecepts concerned with
cultivation of positive behavior.
Tac Vu: Tac Hoat KeLam ke sinh nhaiTo
find way to make a living.
Tac Y: Manaskara (p)Manahkara (skt)1)
Hanh ong tao tac cua y thc: Cetana (skt)
Intentional action; 2) S chu y cua tam: Attention-
Attention of the mind; 3) Co nhng t tng day
len ni tam, co tac dung mach cho tam nng theo
cai canh s duyen: To have the thought arise or to
be aroused, beget the resolve; 4) Y muon: Wilful
action.
Tac Y Lc: Lc chu yPower of attention.
Tac Y Tu Tap: Vun boi s chu tam trong tu tap
Cultivation of attention.
monk Tac: To engraveTo sculptureTo carve.
Tac Nhat: Hom qua.
Tac Nhat Thuyet nh Phap, Kim Nhat Thuyet
Bat nh Phap: Hom qua thuyet ve nh phap,
hom nay thuyet ve nhng ngoai leYesterday
preaching an established rule, today preaching and
exception to the rule.
Tac Tng: To carve a statue.
Tai Ba Ba (1926-?): Ten cua mot hoc gia ton giao
ngi An o trong the ky th XXName of an
Indian religious scholar who lived in the twentieth
century.
Tai Sanh: Patisandhi (skt)RebirthTo be born
againTo come to life againReincarnation.
Tai Sanh Bac Cu Lo Chau: Rebirth in
UttarakuruTai sanh vao Bac Cu lo chau, ni
chung sanh luon vui sng ngu duc lam cho chung
sanh khong con thiet g en tu hanh Phat phap
Rebirth in Uttarakuru (Northern continent) where
life is always pleasant and desires that beings
have no motivation to practice the dharmaSee
Bat Nan.
Tai Sanh Nga Quy: Rebirth as a hungry ghost
Tai sanh lam nga quy, ni chung sanh chang bao
gi cam thay de chu va luon ham muon Rebirth
as a hungry ghost, or the ghost-world, where
beings never feel comfortable with non-stop
Tai Sanh Nga Quy Truyen: Mot trong 15 chng
trong bo Tieu A HamCollection of the stories

on ghostly beingsStories of the Departed, one of
15 chapters in the Khuddhaka Nikaya (Collection
of Minor Discourses).
Tai Sanh Nghiep: Janaka-karma (skt)
Productive karmaRegenerative karmaNghiep
Tai TaoSinh nghiepSee Nghiep Tai Tao.
Tai Sanh Nhiem: The infection of reincarnation.
Tai Sanh Tam: Patisandhi-citta (p)Patisandhi-
vinnana (p)Rebirth ConsciousnessThc Tai
SanhTheo Phat giao, thc tai sanh khong phai la
mot t nga hay linh hon, hoac mot thc the cam
tho qua bao tot xau cua nghiep thien ac, ma la th
tai sanh c quyet nh bi cac duyen. Ngoai
duyen khong co thc sanh khiIn Buddhism,
rebirth consciousness is not a Self or a Soul, or an
Ego-entity that experiences the fruits of good and
evil deeds. Consciousness is generated by
conditions. Apart from condition there is no arising
of consciousness.
Tai Sanh Thien: Heaven as a place of rebirth (the
heavens of the gods).
Tai Sanh Trong Thi Khong Co Nh Lai:
Rebirth in the intermediate period between
Sakyamuni Buddha and his successorTai sanh
trong buoi chuyen tiep sau thi Phat nhap diet va
thi c Ha sanh Di Lac Ton Phat. Trong thi ky
nay, chung sanh ch biet nhan am hy luan ve
Phat phap ch khong chu tu tapLife in a realm
wherein there is no Tathagata, or in the
intermediate period between a Buddha and his
successor. During this period of time, people spent
all the time to gossip or to argue for or their own
views on what they heard about Buddha dharma,
but not practicingSee Bat Nan.
Tai Sanh Trong Tri Trng Tho: Rebirth in
any long-life gods or heavensNi chung sanh
song trng tho va sung sng en noi khong ai
muon tm cau Phat phapRebirth in any long-life
gods or heavens where life is long and easy so
that beings have no motivation to seek the Buddha
dharmaSee Bat Nan.
Tai Tao Nghiep: Janaka (p)Janaka-karma
(skt)Productive KarmaSinh nghiepNghiep
Tai TaoTheo A Ty at Ma Luan (Vi Dieu
Phap), nghiep thien hay bat thien, tr duyen cho
s tai sanh vao luc lam chung. Vao luc c me
tho thai, do nghiep tai tao ma thc tai sanh c
phat sanh, cung luc ay nhng thanh phan vat chat
3433
cua mot con chung sanh mi cung c thanh lap
nh cac can, s xac nh tnh nam n. Ch co
nghiep tai tao dan ti tai sanh, nhng tat ca cac
nghiep thien ac eu phai tro qua trong nhng i
ke tiep, khong co ngoai le. Theo Phat giao, chap
t tng cuoi cung that la quan trong v chnh cai
nghiep co nang lc manh nht trong gi lam
chung, lanh hay d, tao ieu kien cho s tai sanh
ke lien o. Nghiep nay goi la nghiep tai tao. Cai
chet cua mot chung sanh ch la s gian oan tam
thi cua mot hien tng tam thi. Mac dau the xac
hien tai tieu diet, nhng mot hnh the khac se phat
sanh tuy theo t tng manh nhat trong gi lam
chung; hnh the sau nay khong hoan toan giong
hnh the trc, ma cung khong phai tuyet oi la
khac. The xac tan ra, nhng luong nghiep lc van
ton tai. Tien trnh t tng cuoi cung ay, goi la
nghiep tai tao, quyet nh canh gii cua kiep song
ti. Thoi thng th tien trnh t tng cuoi cung
cua mot ngi tuy thuoc ni pham hanh cua ngi
ay trong cuoc song hang ngay. Tuy nhien cung co
trng hp ac biet ma ngoai canh tao nen c hoi
thuan li hay bat li lam cho mot ngi tot co the
co nhng t tng xau, hay mot ngi xau co the
co nhng t tng tot trong gi phut lam chung.
Trong trng hp nay pham hanh cua ngi kia
trong cuoc song khong em lai anh hng nao cho
s tai sanh, nhng khong co ngha la qua phai co
cho nhng hanh ong trong qua kh a tieu mat.
Qua ay se tro luc tng xng vi nhan a gieo
According to the Abhidharma, productive karma is
wholesome or unwholesome volition which
produces resultant mental states and karma-born
materiality, both at the moment of rebirth-linking
and during the course of existence. At the moment
of conception, productive karma generates the
rebirth-linking consciousness and the karma-born
types of materiality constituting the physical body
of the new being. During the course of existence it
produces other resultant cittas and the continuities
of karma-born materiality, such as the sense
faculties, sexual determination, and the heart-
base. Only a karma that has attained the status of
a full course of action can perform the function of
producing rebirth-linking, but all wholesome and
unwholesome karmas without exception can
produce results during the course of existence.
Every subsequent birth, according to Buddhism, is

conditioned by the good or bad karma which
predominant at the moment of death. This kind of
karma is technically known as reproductive
karma. The death of a person is merely the
temporary end of a temporary phenomenon.
Though the present form perishes, another form
which is neither absolutely the same nor totally
different takes place according to the thought that
was powerful at the death moment since the
karmic force which hitherto actuated it is not
annihilated with the dissolution of the body. It is
this last thought process, which is termed
reproductive karma, that determines the state of
a person in his subsequent birth. As a rule, the last
thought-process depends on the general conduct of
a person in daily life. In some exceptional cases,
perhaps due to favourable or unfavourable
circumstances, at the moment of death a good
person may experience a bad thought, and a bad
person a good one. The future birth will be
determined by this last thought-process,
irrespective of the general conduct. This does not
mean that the effects of the past actions are
obliterated. They will produce their inevitable
results as the appropriate moment.
Tai Thnh: Mi an lan naTo invite someone to
eat one more time.
Tai Ban: Poverty of goodsNgheo vat chat.
Tai Cao c Trong: Talented and virtuous.
Tai Chu: A wealthy (rich) man.
Tai Cung Dng: Mot trong ba phep cung dng meat, prey, gift, etc). Giving of wealth includes
mot v Phat, lay cua cai chau bau the gian ma
cung dng len ch PhatOne of the three modes
of serving a Buddha, offerings or gifts of material
goodsSee Tam Cung Dng.
Tai Hue ong T: Vasumati (skt)a Hue
ong TMot trong nam v s gia cua Bo Tat given to others.
Van ThuEarthly-wisdom Youth, one of the five
messengers of Manjusri.
Tai Khan: Tham xan bon xenMeanness
Stinginess.
Tai Li: Rich and interestWealth.
Tai Lc: Power of wealthTalent and strength
Mot trong thap ai lc co the at c bi mot v the worlds.
Bo TatOne of the ten great powers obtainable
by a BodhisattvaSee Thap ai Lc Bo Tat.
Tai San Tang Gia: Garubhanda (skt)Sangha
propertiesTai san Tang gia, bao gom at ai,
3434
chua vien, va tat ca moi tai san khac c giao
hoi x dungProperties of the Sangha which
include monasteries, land, dwellings, land on
which dwellings are built, and furnishings, etc.,
used by the whole Sangha.
Tai San Thanh Tu: Gain of wealthKhong co
loai hu tnh nao, v c tai san thanh tu ma
c sanh len thien thu hay Thien giiNo
beings arise in a happy, heavenly state after death
because of the gain of wealth.
Tai San Vo Tan: Boundless sipritual possessions.
Tai Sac: Tien tai va sac ep cua an ba
Wealthy and beauty (beauty of a woman).
Tai S Hoc Thien: Tai th t, hoc th can, y noi
ngi khiem tonUntalented and poor learning,
i.e., a humble person.
Tai Thanh Quyet nh: Do lc bo th ma c
ai tai hay cua cai lnThe certainty of wealth
See Luc Chung Quyet nh.
Tai Th: Amisa-dana (skt)Amisadanam (p)
Zaise (jap)Material-offeringAlmsgiving
Offering of goodsGiving of material objects
Lay cua cai, quan ao, thc an, ruong nng, nha
ca, chau bau ma bo th. Tai th la th cua cai vat
chat nh thc pham, qua cap, van van. Tai th bao
gom noi th va ngoai th. Ngoai th la bo th kinh
thanh, cua bau, v con... Noi th la Bo Tat co the
cho ca than the, au, mat, tay chan, da tht va mau
xng cua mnh cho ngi xinGiving of goods
(or donating material goods such as flesh, food,
both outer and inner wealth. The outer wealth
refers to ones kingdom and treasures, ones wife
and sons. The inner wealth, on the other hand,
refers to ones own body, head, eyes, brains and
marrow, skin, blood, flesh and bones. All can be
Tai Th Cung Dng: See Tai Th.
Tai Tung ao Gia: See Hoang Nhan Ngu To.
Tai T Tai: Parishkara (skt)Nang lc ve vo so
trang nghiem nh o v Bo Tat lam phong phu cac
the giiPower over an infinite variety of
embellishment whereby the Bodhisattva enriches
Tai Vat Bo Th: Dakkhina (p)Daksina (skt)
DonationA giftCua bo th.
Tai Xa: Giving of goodsTai thBo th bang
cua cai, gom co ngoai tai (tien bac, vat chat) va

noi tai th (mat, tai, oc, v.v.)Includes outward
(money, materials) and inward giving (eyes, ears,
brain, etc)See Tai Th.
Tai: AtInOnPresent.
Tai Gia: Gahattha (p)C s tai gia, ch khong
phai tu s xuat giaAt home (a lay man or
woman)Not leaving home as a monk or a nun
One who resides at home (in a family).
Tai Gia Bo Tat Luc Trong Gii: Lay
Bodhisattvas Six Grave PreceptsSau gii trong
cua Tai Gia Bo Tat: Gii giet hai, gii trom cap,
gii vong ng, gii ta dam, gii rao noi toi loi cua
t chung, va gii ban ruThe six grave sins:
the precept of killing, precept of stealing, precept
of lying, precept of sexual misconduct, precept of
talking about the wrong deeds of the four
categories of Buddhas disciples, and precept of
selling alcohol.
Tai Gia Bo Tat Nh Thap Bat Khinh Gii: Lay
Bodhisattvas Twenty-eight Light PreceptsHai
mi tam gii khinh: 1) Gii khong cung dng
cha me va s trng, 2) Gii uong ru, 3) Gii
khong cham soc ngi benh, 4) Gii khong bo th
cho ngi en xin, 5) Gii khong chao hoi le lay
cac bac ton trng, 6) Gii khinh man ngi pha
gii, 7) Gii khong tho sau ngay bat quan trai gii
moi thang, 8) Gii khong i nghe Phap, 9) Gii tho
dung o dung cua ch Tang, 10) Gii uong nc
co trung, 11) Gii i mot mnh trong cho nguy
hiem, 12) Gii mot mnh ngu em tai chua cua
ch Tang Ni, 13) Gii v cua anh ngi, 14) Gii
bo th thc an tha cho t chung, 15) Gii nuoi
meo va chon, 16) Gii nuoi suc vat, 17) Gii
khong cha san ba y, bnh bat, va tch trng, 18)
Gii khong la cho nc sach, at cao rao e
trong trot, 19) Gii buon ban khong chan chanh,
20) Gii hanh dam khong ung thi ung cho, 21)
Gii gian lan thue, 22) Gii vi pham luat phap
quoc gia, 23) Gii c thc pham mi ma khong
dang cung Tam Bao trc, 24) Gii khong c
phep cua Tang gia ma thuyet phap, 25) Gii i
trc nam chung xuat gia, 26) Gii phan phoi thc
an cho ch Tang khong ong eu, 27) Gii nuoi
tam, 28) i ng gap ngi benh khong cham
socTwenty-eight faults: 1) The precept of not
making offering to ones parents and teachers;
2)The precept of indulging in intoxicants; 3) The
precept of not visiting and looking after the sick;
3435
4) The precept of ignoring ones begging; 5) The
precept of not paying respect to the elderly among
the four categories of Buddhas disicples; 6) The
precept of pride when seeing the four categories
of Buddhas disciples break the precepts; 7) The
precpet of not fulfilling the precept of not eating
after midday during the six days of a month; 8)
The precept of not listening to the Dharma; 9) The
precept of using the Sanghas furniture and
utensils; 10) The precept of drinking water that
contains insects; 11) The precept of walking alone
in dangerous places; 12) The precept of staying
alone in the bhikkhus/bhikkhunis vihara; 13) The
precept of fighting for the sake of wealth; 14) The
precept of giving leftover food to the four
categories of Buddhas disciples; 15) The precept
of keeping cats or foxes; 16) The precept of reaing
animals and not giving them away to those who
have not taken the precepts; 17) The precept of
not keeping the three outfits, bowls and walking
sticks; 18) The precept of not ensuring that the
irrigation water of rice farm is insect free, and to
carry out farming on land; 19) The precept of
using an unjust scale in business; 20) The precept
of having sexual encounter at the wrong time and
place; 21) The precept of evading government
taxes while doing business; 22) The precept of not
obeying the countrys law; 23) The precept of not
making offering to the Triple Gem when obtaining
new food; 24) The precept of giving dharma
lectures without the Sanghas permission; 25) The
precept of walking in front of the five categories
of Buddhas disciples; 26) The precept of not
distributing the Sangha food equally; 27) The
precept of rearing silk worms; 28) The precept of
ignoring the sick on the road.
Tai Gia Chung: LaitySee Chung Tai Gia.
Tai Gia Nh Gii: Hai gii tai giaTwo kinds of
commandments observed by the lay:
(A) Nh Gii Tieu ThaTwo kinds of
commandments observed by the Hinayana
laypersons:
1) Tai gia ngu gii: Five commandments for the
lay.
2) Tai gia bat quan trai gii: Eight
commandments for the lay.

(B) Nh Gii ai ThaTwo kinds of
commandments observed by the Mahayana
laypersons:
1) Nhng gii thong thng au tienFirst
common commandments: See (A).
2) Thap Thien Cho Tai Gia Gii ai Tha:
Commandments observed by the Mahayana
laypersons are ten good rules.
Tai Gia Thien Tam: Good mind lay people
Theo kinh Phap Bao an, pham th ba, Luc To
day: Nay thien tri thc! Neu muon tu hanh, tai
gia cung c, khong can chua, ngi tai gia but do not cultivate, it will be of no benefit in
ma hay hanh nh ngi phng ong ma tam
c thien, con ngi chua ma khong tu cung
nh ngi phng Tay ma tam ac vay. Ch tam
thanh tnh tc la t tanh Tay phng. Th s Vi
C lai hoi rang: Ngi tai gia lam sao tu ha nh?
Cui xin Hoa Thng t bi ch day. To bao: Toi
v ai chung lam mot bai tung Vo Tng, ch y
ay ma tu, thng cung toi ong khong khac,
neu khong tu nh the nay du co cao toc xuat gia
oi vi ao cung khong co ch g. Tung rang:
Tam bnh khong nhoc gi gii,
Hanh thang khong can tu thien,
An th nuoi dng cha me,
Ngha th tren di thng nhau,
Nhng th tren di hoa muc,
Nhan th cac ac khong on,
Neu hay dui cay ra la,
Trong bun quyet moc sen hong,
ang mieng tc la thuoc hay,
Nghch tai la li ngay thang,
Sa loi at sanh tr hue,
Gi quay trong tam khong hien,
Moi ngay thng lam li ch,
Thanh ao khong do th tien,
Bo e ch hng tam tm,
au nhoc hng ngoai cau huyen,
Nghe noi y ay tu hanh,
Cc lac ch ngay trc mat.
To lai bao: Nay thien tri thc! Thay phai y ke
ay ma tu hanh, nhan lay t tanh, thang o thanh
ao. Phap khong i nhau, moi ngi hay giai tan,
toi tr ve Tao Khe, chung neu co nghi, lai en hoi
nhau.According to the Flatform Sutra, Chapter
Three, the Sixth Patriarch taught: Good Knowing
Advisors, if you wish to cultivate, you may do so
at home. You need not be in a monastery. If you
3436
live at home and practice, you are like the person
of the East, whose mind is good. If you dwell in a
monastery but do not cultivate, you are like the
person of the West, whose mind is evil. Merely
purify your mind; that is the West of your self-
nature. The Honorable Wei asked further, How
should those at home cultivate? Please instruct
us. The Master said, I have composed a
markless verse for the great assembly. Merely
rely on it to cultivate and you will be as if always
by my side. If you cut your hair and leave home
pursuing the Way. The verse runs:
The mind made straight, why toil following
rules?
The practice sure, of what use is Dhyana
meditation?
Filial deeds support the father and mother.
Right conduct is in harmony with those above
and below.
Deference: the honored and lowly in accord
with each other.
Patience: no rumors of the evils of the crowd.
If drilling wood can spin smoke into fire,
A red-petalled lotus can surely spring from
mud.
Good medicine is bitter to the taste.
Words hard against the ear must be good
advice.
Correcting failings gives borth to wisdom.
Guarded errors expose a petty mind.
Persist daily in just, benevolent deeds.
Charity is not the means to attain the way.
Search out Bodhi only in the mind.
Why toil outside in search of the profound?
Just as you hear these words, so practice:
Heavens then appears, right before your eyes.
The Master continued, Good Knowing Advisors,
you in this assembly should cultivate according to
this verse to see and make contact with your self-
nature and to realize the Buddha Way directly.
The Dharma does not wait. The assembly may
now disperse. I shall now return to Tsao-His. If
you have questions, come quickly and ask.
Tai Gia Tr Gii Xuat Gia: One who is still at
home, but observes the whole of a monks or
nuns rules.
 3437

Tai Gia Tr Thap Thien (Sa Di Gii): One who is Tam Ac Giac: Ba loai ac giac: tham, san, va
still at home, but observes the ten good rules. haiThe three evil mental states: desire, anger,
Tai Gia Xuat Gia: Zaike-Shukke (jap). and malevolence.
1) C s va tu s: Lay people and monks. Tam Ac Hanh: Trini-duccaritani (p)Trini-
2) V c s tai gia ma gi cu tuc gii cua mot v duscaritani (skt)Theo Kinh Trng Bo, Phung
tang hay Ni: One who while remaining at Tung Kinh, co ba ac hanh: than, khau va y
home observes the whole of monks or nuns According to the Long Discourses of the Buddha,
rules. there are three kinds of wrong conduct: wrong
Tai Ly Giao: Tai Ly Giao, thoat thai t Bach Lien conduct in body, wrong conduct in speech, and
Xa, c thanh lap tai tnh Sn ong vao au i wrong conduct in thought.
nha Thanh; danh hieu Ly t no lien hp ba ton Tam Ac Thu: Ba ng dThree evil paths
giao lai vi nhau, Khong, Lao va Phat; tn o cua See Tam o.
tong phai nay khong th hnh tng, khong ot Tam Ai: Three kinds of cravingTheo Trng
nhang, khong hut thuoc, khong uong ru, va la Bo, Kinh Phung Tung According to The Long
nhng ngi trng chayThe Tsai-Li secret Discourses of the Buddha:
society, an offshoot of the White Lily Society, was (A) Co ba loai ai: duc, hu, va vo hu There are
founded in Shan-Tung at the beginning of the three kinds of craving: sensual craving,
Ching dynasty; the title :in the Li indicating that craving for becoming, and craving for
the society associated itself with all religions, extinction.
Confuciansim, Taoism, and Buddhism; its (B) Tam ai khac: duc ai, sac ai, va vo sac ai
followers set up no image, burnt no incense, Three other kinds of craving: craving for the
neither smoke nor drank, and were vegetarian. world of sense-desire, craving for the world of
Tai Tai The The: In every place. form, and craving for the formless world.
Tai Tai X X: In every place. (C) Ba ai khac na: sac ai, vo sac ai, va diet ai
Tai Tam: In ones heart. Three other kinds of craving: craving for the
Tai Trien: In bondsSee Tai Trien Chan Nh. world of form, craving for the formless world,
Tai Trien Chan Nh: The fettered and craving for cessation: Diet ai.
bhutatathataLy chan nh phap tnh an trong Tam Ai Luyen: Vibhatanha (skt)Ba loai ai
phien nao trien phc. Con goi la Hu Cau Chan luyen: ai luyen duc vong, ai luyen i song hien
Nh, tc la chan nh trong rang buocThe hu, va ai luyen vo sanhThree kinds of desires
bhutatathata in limitations. Also called the Buddha or three desires: desire for pleasure, desire for
nature in bonds. existing and desire for non-existing.
Tai Trien Cung Dng: Offerings to those who Tam An C: The three months of Summer
are still living in the toilsCung dng e cau Retreat.
phc bao nhn thien cho mnh (cung dng cho Tam An: Ba an: vo thng, vo nga, va niet ban
nhng v con luan lu trong sanh t). Three signs (usually in Hinayana sutras):
Tai Trien Nh Lai: Tathagata in bondsSee non-permanence, non-personality, and nirvana.
Tam Phap Than. Tam An Nht: The three vehicles are just one.
Tai Tuc: Trong trang thai the tucIn and of the 1) Ba tha Tieu-Trung-ai la mot, eu dan en
worldUnenlightenedIn a lay condition. Bo Tat ao: The three vehicles (Hinayana
Tam: Tri or Traya (skt)Three. Tieu tha, Madhyamayana Trung Tha,
Tam A Tang Ky Kiep: Ba A Tang Ky kiepThe Mahayana ai tha) are one. The three lead
three great asamhkyeya kalpasThe three to Bodhisattvaship and Buddhahood for all.
timeless periods of a bodhisattvas progress to 2) Cai Nhiep Mon: Three vehicles to be the one
Buddhahood. vehicleGiao ly thuyet minh tam tha la
Tam Ac ao: Ba ng d: a nguc, nga quy va nhat tha, oi lai vi phan tng mon hay
suc sanhThree evil paths: hells, hungry ghosts, giao thuyet giai thch s khac biet gia nht
and animals. tha va tam thaThe doctrine which
 3438

maintains the three vehicles to be the one deffered result. This is the recompenses in
vehicle, in contrast with the doctrine which subsequent lives, or result that is deffered for
differentiates the one vehicle from the three. some time to come.
Tam Ba La Mat: Three kinds of perfectionBa Tam Bao Nghiep: Three recompenses of
loai ba la matSee Tam Chung Ba La Mat. karmaSee Tam Thi Nghiep.
Tam Bach D Hoi: Tren 300 phap hoi do c Tam Bao: Sambo (jap)Nen mong trong Phat
Thch Ca Mau Ni thuyet phap trong mot i cua Giao la Tam Bao: Phat, Phap, va TangThree
ngaiIn His lifetime, the Buddha preached for Precious OnesTriple JewelTriple Gem
more than 300 assemblies. (Buddha, Dharma, Sangha)The foundation of
Tam Bai: Sampai (jap)Ba lan cui lay, bieu hien Buddhism is the Three Treasures: Buddha,
s knh trong rat thng thay trong thien, nhng Dharma, and SanghaSee Phat, Phap, Tang Gia.
rat ngheo nan trong hnh thc nghi le. Luc au tam Tam Bao Cong c: Cong c cua Tam Bao
bai co the la dau hieu cua s knh ngng Tam Merit of the three treasures.
Bao. Trong mot vai thien vien, trong vai trng Tam Bao Le: Tam knh le hay ba lan cui lay
hp ac biet, viec cui lay co the c thc hien Threefold prostrationSee Tam Bai.
en chn lanThreefold prostration, an Tam Bao Nhat The: Three Jewels in One
expression of veneration through prostration SubstanceThien s Bach Trng Hoai Hai day:
customary in Zen, in which otherwise there is a "Tam la Phat va khong can thiet phai s dung v
dearth of ceremonial forms. Threefold prostration Phat nay e i tm Phat. Tam la Phap va khong
(sampai) was probably originally an expression of can thiet phai s dung Phap nay e i tm Phap.
veneration toward the 'Three Precious Ones'. In Phat va Phap khong phai la hai thc the rieng biet
some Zen monasteries, under certain nhng cung gop lai e tao thanh Tang gia. o la y
circumstances, also ninefold prostration is ngha cua Tam Bao Nhat The. Kinh ien co noi
practiced. rang: 'Tam, Phat, chung sanh: gia ca ba y niem
Tam Banh Luc Tac: Three troublemakers and six o, khong mot may may khac biet.' Khi ban gi
robbersTheo Phat giao, co ba ke quay roi va c than, tam va li noi thanh tnh, chung ta noi
sau ten giac cp, hay la ba nguyen nhan t ben rang mot v Phat va an sanh trong the gian nay.
trong va sau nguyen nhan t ben ngoai ngan Khi ca ba eu o ue, chung ta noi rang mot v Phat
khong cho ngi ta giac ngo (tam banh gom ban va b triet tieu."Zen Master Huai-hai taught:
chat con ngi, s kh kh, kieu man; con luc tac "Mind is the Buddha and it is needless to use this
gom sac, thanh, hng, v, xuc, va cac phap) Buddha to seek the Buddha. Mind is the Dharma
According to Buddhism, there are three and it is needless to use this Dharma to seek the
troublemakers and six robbers or three internal Dharma. Buddha and Dharma are not separate
and six external causes that prevent most people entities and their togetherness forms the Sangha.
from reaching enlightenment. Such is the meaning of Three Jewels in One
Tam Bao: Ba loai qua bao. Th nhat la Hien bao. Substance. A sutra says: "Mind, Buddha and
ay la qua bao ngay trong kiep hien tai, hay qua sentient beings, there is no difference between
bao cua nhng hanh ong, lanh hay d, ngay trong any of them. When your body, speech and mind
i nay. Th nh la Sinh bao. ay la hanh ong are purified, we say a Buddha has appeared in teh
bay gi ma en i sau mi chu qua bao. Th ba world. When these three become impure, we say
la Hau bao. ay la hau bao la qua bao ve lau xa a Buddha has been extinguished."
sau nay mi gatThree kinds of recompenses. Tam Bao Phat: Phat Thch Ca la ngoi th Nhat
First, immediate result. This is the recompenses in cua Tam Bao, th phap cua Ngai la ngoi Hai, va
the present life for deeds done now, or result that Tang oan la ngoi Ba. Tat ca ba ngoi nay c coi
happens in this present life. Second, future result. nh la s th hien cua ch PhatWhile
This is the recompenses in the next rebirth for Sakyamuni Buddha is the first person of the
deeds now done, or future result which will Trinity, his Law the second, and the Order the
happen in the next life. Third,
 3439

third, all three by some are accounted as Tam Bao Vat: Ba th thuoc ve Tam Bao. Th
manifestations of the All-Buddha. nhat la nhng bao vat thuoc ve Phat (chua vien,
Tam Bao Sac T T: Ten cua mot ngoi chua noi hnh Phat, tng Phat, van van). Th nh la nhng
tieng toa lac trong th xa Rach Gia, tnh Kien bao vat thuoc ve Phap (kinh ien, giao ien va my
Giang, Nam Viet NamName of a famous thuat Phat giao, van van). Th ba la nhng bao vat
temple, located in Rach Gia town, Kien Giang thuoc ve Tang gia (y ao, bat khat thc, van van).
province, South Vietnam. Ngoai ra, Tam Bao vat con la cac vat pham cung
Tam Bao Tang: Triratna as the treasury. dng Tam Bao nh nh rng trap, ruong vn,
Tam Bao Tng He Tng Tuy: Mot ngi thc an, hng, hoa, nhang, va en, van van
khong nhan ra Nhat The Tam Bao th khong the Three kinds of precious things appertaining to the
nao hieu sau y ngha s giac ngo cua c Phat Triratna. First, precious things that appertain to the
Thch Ca Mau Ni, khong the anh gia s quy bau Buddha (temples, images, statues, etc.). Second,
vo cung cua nhng li Ngai day, cung nh khong precious things that appertain to the Dharma
the ap u hnh anh ch Phat nh nhng thc the (sutras, scriptures, Buddhist arts, etc.). Third,
sinh ong. Lai na, Nhat The Tam Bao se khong precious things that appertain to the Sangha
c biet en neu no khong c Phat Thch Ca (robes, bowls, etc.). Besides, offerings to the
Mau Ni the hien ni than tam Ngai va con ng Triratna also include trunks, boxes, rice fields,
the hien do Ngai trien khai cung vay. Cuoi cung, food, goods, incense, lamps, etc.
khong co nhng ngi giac ngo theo con ng Tam Bat Nha: Bat nha co ngha la Tr tue khien
cua Phat trong thi ai chung ta khch le va dan chung sanh co kha nang ao b ngan. Tr tue giai
dat ngi khac theo con ng T Ngo nay th thoat la ba la mat cao nhat trong luc ba la mat, la
Nhat The Tam Bao ch la mot ly tng xa xoi. phng tien chanh e at ti niet ban. No bao
Cau chuyen lch s cuoc i c Phat Thch Ca se trum s thay biet tat ca nhng huyen hoac cua the
la cau chuyen lch s kho heo ve nhng li Phat gian van hu, no pha tan bong toi cua si me, ta
day, hoac se la nhng chuyen tru tng vo hon. kien va sai lac. Co ba loai bat nha: thc tng Bat
Hn na, khi moi chung ta the hien Nhat The Tam nha, quan chieu Bat nha, va phng tien Bat
Bao, th nen mong cua Tam Bao khong g khac nhaPrajna means Enlightened wisdom, the
hn chnh t tanh cua mnhThe Three Treasures wisdom which enables one to reach the other
are mutually related and interindependent. One shore, i.e. wisdom for salvation; the highest of the
unrealized in the Unified Three Treasures can six paramitas, the virtue of wisdom as the
neither comprehend in depth the import of principal means of attaining nirvana. It connotes a
Sakyamuni Buddhas enlightenment, nor knowledge of the illusory character of everything
appreciate the infinite preciousness of his earthly, and destroys error, ignorance, prejudice,
teachings, nor cherish as living images and and heresy. There are three kinds of Prajna. There
pictures of Buddhas. Again, the Unified Three are three prajnas or perfect enlightenments:
Treasures would be unknown had not it been wisdom in its essence or reality, wisdom of
made manifest by Sakyamuni in his own body and perceiving the real meaning of all things, and
mind and the Way to its realization expounded by wisdom of knowing things in their temporal and
him. Lastly, without enlightened followers of the changing condition.
Buddhas Way in our own time to inspire and lead Tam Bat La: See Gii.
others along this Path to Self-realization, the Tam Bat D: Three non-easy thingsThree
Unified Three Treasures would be a remote ideal, reasons why the text should not be changed.
the saga of Sakyamunis life desiccated history, Tam Bat Ho: Three non-guarding things (areas)
and the Buddhas words lifeless abstractions. of a BuddhaBa th khong can phai bao ho. Ba
More, as each of us embodies the Unified Three khu vc ma c Phat khong can phai ho tr v no
Treasures, the foundation of the Three Treasures vt len tren nhng sai lam tran tuc, o la than,
is none other than ones own self. khau va y cua NgaiThe three that need no
guarding because they are above error. They are

Buddhas body, mouth and mind. Three areas that
the Buddha does not need to guard because they
are above worldly errors.
Tam Bat Kien Phap: Ba th khong ben chac:
than, mang, va tai sanThree unstable things:
body, length of life and wealth.
Tam Bat Tan: Three indestructiblesTheo An
giao co ba th bat tan: than bat tan, mang bat tan,
va s hu tam linh bat tan. Phat giao khong tin
vao nhng th bat tan nayAccording to
Hinduism, there are three Boundlessnesses:
boundless body, boundless life, and boundless
possession of soul. Buddhism does not believe in
these indestructibles.
Tam Bat That: Ba th khong bao gi matThree
things that are never lostSee Tam Kien Phap.
Tam Bat Thien Can: Tini-akusala-mulani (p)
Triny-akusala-mulani (skt)Three unwholesome
rootsTheo Kinh Trng Bo, Phung Tung Kinh,
co ba bat thien can: tham bat thien can, san bat
thien can, va si bat thien canAccording to the
Long Discourses of the Buddha, Sangiti Sutra,
there are three bad (unwholesome) roots or
qualities: the unwholesome root of greed or
desire, the unwholesome root of anger or hatred,
and the unwholesome root of stupidity, or
ignorance, or delusion.
Tam Bat Thien Gii: Theo Trng Bo, Kinh
Phung Tung, co ba loai bat thien gii: duc gii,
san gii va hai giiAccording to The Long
Discourses of the Buddha, Sangiti Sutra, there are
three kinds of unwholesome elements: the
unwholesome element of sensuality, the
unwholesome element of enmity, and the
unwholesome element of cruelty.
Tam Bat Thien Nghiep Mon: Theo A Ty at Ma
Luan (Vi Dieu Phap), co ba ca gay ra bat thien
nghiep: ca than (sat sanh, trom cap, va ta dam ),
ca khau (noi doi, noi am thoc, noi tho lo, va noi
nham nh), va ca y (tham ai, san han va ta
kien)According to the Abhidharma, there are
three doors of unwholesome kamma: the door of
bodily action (killing, stealing, and sexual
misconduct), the door of verbal action (false
speech, slandering, harsh speech, and frivolous
talk), the door of mental action (covetousness, ill-
will, and wrong views).
3440
Tam Bat Thien Tam: Akusala-vitakka (skt)
Theo Trng Bo, Kinh Phung Tung, co ba th suy
ngh thien: duc tam, san tam, va hai tam
According to The Long Discourses of the Buddha,
Sangiti Sutra, there are three kinds of evil or
unwholesome investigation: the unwholesome
investigation of sensuality, the unwholesome
investigation of enmity, and the unwholesome
investigation of cruelty.
Tam Bat Thien T Duy: Theo Trng Bo, Kinh
Phung Tung, co ba loai thien t duy: duc t duy,
san t duy, va hai t duyAccording to The Long
Discourses of the Buddha, Sangiti Sutra, there are
three kinds of unwholesome thought: the
unwholesome thought of sensuality, the
unwholesome of enmity, and the unwholesome of
cruelty.
Tam Bat Thien Tng: Theo Trng Bo, Kinh
Phung Tung, co ba loai bat thien tng: duc tng,
san tng, va hai tngAccording to The Long
Discourses of the Buddha, Sangiti Sutra, there are
three kinds of unwholesome perception: the
unwholesome perception of sensuality, the
unwholesome perception of enmity, and the
unwholesome perception of cruelty.
Tam Bat Thoi Chuyen: The three non-
backslidingsBa loai bat thoi chuyen: Th nhat la
v bat thoi. Khong thoi chuyen t cho a at. Th
nh la hanh bat thoi. Khong thoi chuyen t nhng
hanh ong thien lanh ang theo uoi. Th ba la
niem bat thoi. Khong thoi chuyen trong thien
nhThree kinds of non-retreat: First, non-
retreat from position or from position attained or
never receding from position attained. Second,
non-retreat from practice or from line of good
action pursued or never receding from a right
course of action. Third, in dhyana or non-retreat
from mindfulness or never receding from pursuing
a right line of thought or mental discipline.
Tam Bat Tnh Nhuc: Ba loai bat tnh nhuc: mat
thay giet, tai nghe giet, ng la ngi giet v
mnhThree kinds of unclean flesh to a monk
when he has seen the animal killed; when he has
heard the animal killed; and when he has doubted
that the animal killed to offer to him.
Tam Bat Tuc: Ba th khong u lam tr ngai cho
viec tu tap Thien nh: y bat tuc, thc bat tuc, va
thuy mien bat tucThree 'not enoughs' that cause

troubles for meditation practice: not enough
clothes, not enough eating, and not enough sleep.
Tam B Mat: Tam MatThree mysteries.
Tam B Mat Than: Body of the three mysteries
than mat, khau mat, va y matAll things being
this mystic body, all sound this mystic voice, and
all thought this mystic mind.
Tam Bien: Tam Bien theo kinh Phung Tung trong
Trng Bo Kinh: hu than bien, hu than tap bien,
va hu than diet bienAccording to the Sangiti
Sutta in the Long Discourses, there are three ends:
personality (sakkaya anto-p), arising of
personality (sakkaya-samudayo anto-p), and
cessation of personality (sakkaya-noridho anto-p).
Tam Bien Tnh Thien: Three universally pure
heavensNi chung sanh ch co mot than va mot
tng giong nhauWhere bodies and thinking are
the same (the third dhyana heavenTam thien
thien).
Tam Bnh ang: Tam, Phat, chung sanh la mot
Mind, Buddha and the living are one and
universal.
Tam Bnh ang a: Three universal positions or
stagesTam bnh ang a hay ba trang thai c
dien ta bi khong, vo tng va vo nguyen The
three states expressed by voids, no-marks, and no
resolves.
Tam Bnh ang Quan: Three contemplations of
equality in natureBa loai quan tng ve s bnh
ang t ban chat.
Tam Bnh Ngha Trung: Sampei-Gichu (jap)
Ten cua mot v Thien s vao the ky th IX. S la
th gia cua Thien s ai ien Bao ThongName
of a Zen monk in the ninth century. He was the
attendant of Zen master Ta-Tien-Pao-Tung.
Tam Bnh:
(A) Ba loai benh: tham, san, siThe three
ailmentsThree diseases: greed, anger, and
ignorance.
(B) Ba loai benh khac: huy bang ai Tha, pham
toi ngu nghch, va tu theo ngoai aoThe
three other ailments: slander of Mahayana,
commit the five gross sins, and to practice
outsider or heathen doctrine.
Tam Bo Th: Ba loai bo th: tai th (tai th gom co
ngoai tai nh tien bac, vat chat va noi tai th nh
mat, tai, oc, v.v.), phap th (noi phap giang kinh
hoa o quan sanh), va vo uy th (khi thay ai s set,
3441
hay ang trong cn nguy hiem, ma mnh co the an
ui vo ve, hay em s vo uy khong s hai lai cho
ngi, la vo uy th)Three kinds of dana or
charity: giving of goods (giving of goods includes
outward such as money, materials; and inward
giving such as eyes, ears, brain, etc), giving of the
doctrine (giving of the dharma to preach or to
speak dharma to save sentient beings), and giving
of courage or fearlessness (whenever we find
someone who is frightened or encountered some
difficult circumstances, we try to comfort).
Tam Bo e:
1) Sambodhi (skt)The insight, wisdom and
assimilation of truth essential to the higher
attainment of Arhatship.
2) See Tam Chung Bo e.
Tam Bo Kinh: Three principle scripturesBa bo
kinh chnhSee Tnh o Tam Kinh Nhat Luan.
Tam Bo Nht Bai: Three steps one bow.
Tam Boi: Ba loai chung sanh vang sanh ve Tnh
oThree classes of sentient beings who will be
reborn in the Pure Land:
1) Thng Boi: Adhimatra (skt)Superior or
highest classSee Thng Pham and Thng
Boi Quan Nhan.
2) Trung Boi: Bac gia, theo Kinh Vo Lng
Tho, ay la nhng ngi se tai sanh vao trung
pham Tnh oMiddle rank, according to the
Infinite Life Sutra, this is the middle class of
those in the next life in the Pure LandSee
Trung Pham and Trung Boi Quan.
3) Ha Boi: Inferior classLower levelThe
lowest qualitySee Ha Pham and Ha Boi
Quan.
Tam Bon Can: See Tam Luan Tong.
Tam Ca Diep:
1) u Lau Tan Loa: Uruvilva Kasyapa (skt)
See u Lau Tan Loa Ca Diep.
2) Na e Ca Diep: Nadikasyapa (skt)Nai a
(e) Ca Diep BaEm trai cua ai Ca Diep,
sau thanh Phat Pho Minh Nh LaiBrother
of Mahakasyapa, to become
Samantaprabhasa Buddha.
3) Yet Di Ca Diep: Gayakasyapa (skt)See Gia
Da Ca Diep.
Tam Canh: Theo Phap Tng Tong, oi tng
cua the gii ben ngoai in hnh bong vao tam thc
gom co ba loai canh. Theo Giao S Junjiro

Takakusu trong Cng Yeu Triet Hoc Phat Giao,
th thuyet ve ba loai canh co the la xuat x t Na
Lan a. Nhng bai ke thong dung cua Phap
Tng Tong lai hau nh co nguon goc t Trung
Hoa, nh sau: Tam canh bat tuy tam. oc anh
duy tuy kien. ai chat thong tnh ban. Tanh chung
ang tuy ng. Bai ke nay giai thch bang cach
nao ma ba loai canh lien he vi nhiem vu chu the
va ban chat nguyen ban ngoai tai. Ban co the ien
au trong khi tm hieu v sao Duy Thc Hoc lai co
cai goi la thc the nguyen ban. Thc ra, ng
quen rang mac du no la thc the ngoai tai, no lai
la cai bieu lo ra ngoai t ni thc. e bat A Lai
Da thc t no khong phai la thc the co nh
khong thay oi; no luon luon bien chuyen tng sat
na, va c huan tap hay ghi nhan an tng bang
tri nhan va hanh ong, no tr thanh tap quan va
hieu qua trong s bieu lo ngoai tai. No giong nh
dong nc chay khong bao gi dng lai mot ni
nao trong hai thi han tiep noi nhau. Va ch duy co
da vao s lien tuc cua dong nc ta mi co the being perfumed or having impressions made
noi ve dong song. Th nhat la Tanh Canh. Tanh
canh co ngha la tri nhan tc thi, ngha la oi
tng co ban chat nguyen ban va trnh bay no nh
la chnh no, cung nh nam oi tng giac quan,
sac, thinh, hng, v, xuc, c tri nhan nh vay.
Tien ngu thc va e bat A Lai Da thc, tri nhan
oi tng theo cach nay. Th nh la oc Anh
Canh hay la ao giac. Hnh bong ch xuat hien t
ni tng tng va khong co hien hu thc s. Le that has the original substance and presents it as it
d nhien, no khong co ban chat nguyen ban, nh
mot bong ma von khong co hien hu. Ch co trung
tam giac quan th sau hoat ong va tng tng ra
loai canh nay. Th ba la oi Chat Canh. ay la
oi tng co mot ban chat nguyen ban nhng lai
khong c tri nhan ung y nh vay. Khi e that
Mat Na Thc nhn lai nhiem vu chu the cua e bat
A Lai Da Thc, no xem thc nay nh la nga.
Nhiem vu chu the cua A Lai Da e bat thc co
ban chat nguyen ban, nhng no khong c e
that Mat Na Thc nhn thay y nh vay, va ch c
xem nh la nga, ma thc tai th ch la ao giac v no
khong phai la ngaAccording to the
Dharmalaksana, the objects of the outer world
(visaya), which throw shadows on the mind-face
are of three kinds. The theory of three kinds of the
object-domain may have originated from Nalanda,
but the four-line memorial verse current in the
3442
school is probably of Chinese origin. It runs as
follow: The object of nature does not follow the
mind (subjective). The subject may be good or
evil, but the object is always neutral. The mere
shadow only follows the seeing (subjective). The
object is as the subject imagines. The object with
the original substance. The character, seed, etc,
are various as occasions require. The object has
an original substance, but the subject does not see
it as it is. This four-line verse explains how the
three kinds of the object-domain are related to the
subjective function and the outer original
substance. One may be puzzled in understanding
how an idealism can have the so-called original
substance. We should not forget that though it is
an outer substance it is after all a thing manifested
out of ideation. The eighth, the Alaya-
consciousness itself, is not an unchangeable fixed
substance (dravya), but is itself ever changing
instantaneously (ksanika) and repeatedly; and,
upon it by cognition and action, it becomes
habituated and efficient in manifestation. It is like
a current of water which never stops at one place
for two consecutive moments. It is only with
reference to the continuity of the stream that we
can speak of a river. Let examine these three
kinds of object-domain. First, the object domain of
nature or immediate perception, i.e., the object
is, just as the five objects of the sense, form,
sound, smell, taste and touch, are perceived as
they are. The first five sense-consciousnesses and
the eighth, the store-consciousness, perceive the
object in this way. Second, the object-domain of
mere shadow or illusion. The shadow-image
appears simply from ones own imagination and
has no real existence. Of course, it has no original
substance as a ghost which which does not exist at
all. Only the six sense-center, functions on it and
imagines it to be. Third, the object-domain with
the original substance. The object has an original
substance and yet is not perceived as it is. When
the seventh, the thought-center, looks at the
subjective function of the eighth, the store-center,
it considers that it is self or ego. The subjective
function of the eighth, the store-center, has its
original substance or entity, but it is not seen as it

is by the seventh consciousness and is regarded to
be self or an abiding ego, which is in reality an
illusion since it is not self at all.
Tam Can:
(A) Ba can c tu hanhThree cultivated levels:
Moi can trong luc can e u co ba kha nang
khac nhau: thng can, trung can, va on
canEach of the six organs has three
different powers: clever (high), middle
capacity (intermediate), and dull (low).
(B) Ba loai tr canThree faculties: Theo kinh
Phung Tung trong Trng Bo Kinh: v tri
ng tri can (tr can dung e biet nhng g ngo Nhat Thiet Khong, ngi ta phai la bo ba s
cha c biet), d tri can (tr can toi thng), chap thu: Th nhat la chap thu vao gia Danh Tam.
va cu tri can (tr can cua bac thc gia)
According to the Sangiti Sutta in the Long
Discourses: the faculty of knowing that one
will know the unknown (anannatam-
nassamitindriyam-p), the faculty of highest
knowledge (annindriyam-p), and the faculty
of the one who knows (annata-indriyam-p).
(C) Ba can c tu hanh khac: Th nhat la tam bat
thien can, thng ch tham, san, si (Tam oc).
Th nh la Tam Thien Can. Th ba la Tam Vo
Lau CanThree other cultivated levels: First,
three evil roots; they usually refer desire,
hate, and stupidity. Second, three good roots.
Third, three grades of faultlessnessThree
roots for the passionless life.
Tam Cau: See Tam Cau Nhiem.
Tam Cau Nhiem: Tam ocTheo Tng ng
Bo Kinh, Pham Tam Cau, co ba Cau Nhiem: tham
cau nhiem, san cau nhiem, va si cau nhiem
According to The Connected Discourses of the
Buddha, Chapter Esanavaggo (Searches), there
are three defilers or stains: desire (greed or the
stain of lust), anger (ire or the stain of hatred), and
stupidity (ignorance or the stain of delusion).
Tam Cau: Theo kinh Phung Tung trong Trng
Bo Kinh, co ba th tam cau: duc cau, hu cau, va
pham hanh cauAccording to the Sangiti Sutta in
the Long Discourses, there are three quests:
quests for sense-desire (kamesana-p), quests for
becoming (bhavesana-p), and quests for the holy
life (brahmacariyesana-p).
Tam Chan Nh:
(A) Ba loai chan nh: vo tng, vo sinh, va vo
tanhThree aspects of Bhutatathata: without
3443
form (above the limitation of form), without
creation (above the limit of creation), and
without nature (without soul or above the limit
of a soul).
(B) Ba loai chan nh khac: thien phap chan nh,
bat thien phap chan nh, va vo ky phap chan
nhThree other aspects of Bhutatathata: the
bhutathatata as good, the bhutathatata as evil,
and the bhutathatata as neither good nor evil.
Tam Chap Thu: Three attachmentsThree kinds
of attachmentTheo Giao S Junjiro Takakusu
trong Cng Yeu Triet Hoc Phat Giao, e chng
Van hu va van vat, v hien hu nh la s ket hp
cua nhng nhan qua c liet vao gia danh bi v
khong co cach nao e ch nh hien hu bien
chuyen cua no ngoai tr bang ten goi. Ta phai
nhan ra rang that vo dung khi bam chat vao mot t
nga ma thc s no ch la mot ten goi. Trc het
chung ta phai t bo s chap thu vao gia danh cua
mnh. Th nh la chap thu vao Phap Tam. Cac
phap la nen tang ma ten gia danh khi len. T bo
s chap thu vao cac phap la chung ta phai chng
nhap khong tanh nh tren. Th ba la chap thu vao
Khong Tam. Khi chung ta chng ngo khong tanh
cua Nga va Phap, chung ta tng chng a co the
at c Nhat Thiet Khong; ky that, chung ta van
con co y thc ve Khong chang khac g nh co mot
s the nao o ang hien hu. Khong tam nay co
the xoa bo khi ngi ta i vao Diet Tan nh
(Nirodha-samapatti) hay vao Niet Ban vien man.
Diet tan nh, nh ni v A La Han, la mot trang
thai trong o tat ca nhng tham duc eu b xa ly;
va Niet Ban vien man, nh trng hp cua c
Phat, la trang thai trong o tat ca nhng ieu kien
cua s song, tam va vat, eu b diet tan bang s
giac ngo, giong nh bong toi b tieu diet bi anh
sang; bi v c Phat a at en trang thai Niet
Ban vien man, ni ay khong con nhng pham
tanh phan biet, va sieu viet ca T Cu.
According to Prof. Junjiro Takakusu in the
Essentials of Buddhist Philosophy, to realize
Total-Voidness, one must do away with the three
attachments: First, attachment to the temporary
name. All beings and things, since they exist as
the combination of causations, are given
temporary names, beause there is no way to
 3444

designate changing existence except by name. cho hang Thanh van Duyen giac, va sau cung
One must realize that it is useless to be attached to Ngai thuyet giang Phng ang va Niet Ban cho
a self which is in truth only an appellation. One chung sanh moi loaiThe Buddhas teachings
must first get rid of this attachment to ones compare to the three shinings of the sun; the sun
temporary name. Second, attachment to all first shining on the hill-tops, then the valleys and
elements. The elements are the basis on which the plains. The Buddha first preached Avatamsaka
temporary name arises. To be rid of the sutra (Kinh Hoa Nghiem) transforming his chief
attachment to the elements is to realize their disciples into bodhisattvas; second he preached
voidness. Third, attachment to the Void itself. Hinayana sutras to sravaskas and Pratyeka-
When as above, we have realized the voidness of buddhas; third he preached Vaipulya (Phng
both the individual self and of the elements, we ang) and Nirvana for all the living.
may seem to have attained Total Voidness, but the Tam Chu: Three main stemsBa goc chnh.
truth there still remains the consciousness of the Tam Chu: Ba loai than chu trong Mat giao. Th
Void, and we are liable to be attached to the idea nhat la Phu Mat hay than chu chuyen hoa san han.
of the Void as much as if it were something Th nh la Mau Mat hay than chu chuyen hoa duc
existent. This void-consciousness can be removed vong. Th ba la Bat Nh Mat hay than chu chuyen
when one enters into the Meditation of Extinction hoa si meThree kinds of tantras. First, father
(nirodha-samapatti or into Perfect Nirvana. The tantra or tantra concerned with transforming
former is, as in an Arhat, a state in which all aggression. Second, mother tantra or tantra which
passions we have been done away with, and the concerns transforming passion. Third, non-dual
later is as in the case of the Buddha, the state in tantra or tantra which concerns ignorance.
which all conditions of life, matter and mind, have Tam Chung Gii: Ba bo gii luatThree sets of
been extinguished by virtue of Enlightenment as preceptsSee Tam Gii Luat.
darkness is extinguished by light, because the Tam Chung: Three kinds, sorts, classes or
Buddha had attained the state of Perfect Nirvana categories.
which is in itself devoid of any extinguishing Tam Chung Ba La Mat: Ba loai Ba La Mat
qualities and he had transcended the four Three kinds of ParamitasTrong Kinh Lang Gia,
argument. c Phat a ra ba loai Ba La Mat: Th nhat la
Tam Chi Ty Lng: Three members of a xuat the gian thng thng Ba La Mat. Cac loai
syllogismTong Nhan DuBa chi chnh trong Ba La Mat sieu the gian trong y ngha cao nhat
lap lng. ay la mot t ng thuoc luan ly, th du c thc hanh bi mot v Bo Tat hieu rang the
ngon oi co la la ton hay menh e; v no co khoi, gii c quan niem mot cach nh bien do bi cai
la nhan hay ly do. Tat ca nhng g co la la co tam phan biet va v ay thoat khoi nhng tng
khoi, nh mot nha bep, va he cai g khong co la tng sai lam va nhng rang buoc h vong nh
th khong co khoi nh mot cai ho nc, ay la du tam, hnh tng, ac tnh, van van. V ay thc
hay s minh hoa hay th duThree main branches hanh c hanh bo th ch nham lam li cho tat ca
in stating a syllogism. This is a logical term, i.e., chung sanh hu tnh va a ho en trang thai tam
the hill is fiery (pratijna or proposition); because it linh hanh phuc. V ay thc hanh tr gii ma khong
has smoke (hetu or reason or cause). All that has ra bat c ieu kien hay s rang buoc nao, ay la tr
smoke is fiery like a kitchen, and whatever is not gii Ba La Mat cua mot v Bo Tat. V ay biet c
fiery has no smoke like a lake (udaharana or s khac biet gia chu the va oi tng, nhng van
drishtanta or illustration or example). yen lang chap nhan ma khong khi len bat c y
Tam Chieu: So sanh giao phap nha Phat vi ba ngh nao ve s gan bo hay tach ri nao, o chnh
anh chieu cua mat tri; mot la anh mat tri tren la nhan nhuc Ba La Mat cua mot v Bo Tat. V ay
nh oi, sau o la anh chieu trong thung lung va tu tap mot cach manh me suot ngay suot em, hoa
cuoi cung la anh chieu tren vung ong bang. c mnh theo moi oi hoi cua ky luat ma khong khi
Phat thuyet giang Hoa nghiem e chuyen hoa cac len cai tam phan biet nao, o chnh la tinh tan Ba
e t thanh Bo tat; sau o Ngai giang Tieu tha La Mat. V ay khong chap vao kien giai ve Niet
 3445

Ban cua cac triet gia va thoat khoi moi s phan discrimination, this is his Dhyana-paramita. As to
biet, o chnh la Thien nh Ba La Mat. Con ve Prajna-paramita, it is not to evoke a discriminating
Bat Nha Ba La Mat, v ay khong sanh tam phan mind within oneself, nor to review the world with
biet ben trong mnh, khong nhn the gii bang bat any kind of analytical understanding, not to fall
c loai hieu biet hay phan tach nao, khong ri vao into dualism, but to cause a turning at the basis of
nh bien ma gay nen s chuyen bien t can ban consciousness. It is not to destroy the working of a
cua tam thc. o la khong oan diet s van hanh past karma, but to exert oneself in the exercise of
cua nghiep trong qua kh, ma co gang tu tap e bringing about a state of self-realization, this is
tao ra mot trang thai t chng. Th nh la xuat the Prajna-paramita. Second, paramitas for Sravakas
gian Ba La Mat. Loai Ba La Mat sieu the gian and Pratyeka-buddhas relating to the future life
c ch Thanh Van va Duyen Giac thc hanh. for themselves. The super-worldly kind of
Ch v nay chap vao y niem ve Niet Ban va quyet paramitas is practiced by Sravakas and
at cho c Niet Ban bang moi gia. Ho cung Pratyekabuddhas who, clinging to the idea of
giong nh ngi the gian b rang buoc vao s Nirvana, are determined to attain it at all costs;
hng thu quy nga. Th ba la the gian Ba La Mat. they are like the worldly people who are attached
Loai the gian Ba La Mat c thc hanh bi to the enjoyment of egotism. Third, paramitas for
nhng ngi the gian tam thng, thng chap vao people in general relating to this world. The
y niem ve nga va nga s; ho khong the vung worldly kind of paramitas is practiced by worldly
thoat khoi nhng rang buoc nh bien nh hu va people who cling to the idea of an ego and what
phi hu, va tat ca nhng c hanh ma ho thc belongs to it; they are unable to shake themselves
hanh eu c at can ban tren y niem at mot off the fetters of dualism such as being and non-
cai g o co tnh cach vat chat nh la mot s en being, and all the virtues they would practice are
ap lai. Ho co the at c mot so kha nang tam based on the idea of gaining something material
linh nao o va sau khi chet c sanh vao coi Tri as a reward. They may gain certain psychic
cua Pham ThienIn the Lankavatara Sutra, the powers and after death be born in the heaven of
Buddha gave three kinds of Paramitas: First, Brahma.
paramitas of the supreme ones of Bodhisattvas, Tam Chung Binh Kh: Theo kinh Phung Tung
relating to the future life for all. The Paramita that trong Trng Bo Kinh, hanh gia co ba loai binh
are super-worldly in the highest sense are kh: nghe, xa ly, va tr tueAccording to the
practiced by a Bodhisattva who understands that Sangiti Sutta in the Long Discourses, practitioners
the world is dualistically conceived, because of have three armaments: what one has learnt
the discriminating mind, and who is detached from (sutavudham-p), detachment (pavivekavudham-p),
erroneous imaginations and wrong attachments of and wisdom (pannavudham-p).
all kinds, such as mind, form, characters, etc. He Tam Chung Bnh: See Tam Bnh.
would practice the virtue of charity solely to Tam Chung Bo Th: Ba loai bo thThree kinds
benefit sentient beings and to lead them a a of dana or charitySee Tam Bo Th.
blissful state of mind. To practice morality without Tam Chung Bo e:
forming any attachment to condition in which he (A) Ba loai bo e: thanh van bo e, duyen giac, va
binds himself, this is his sila-paramita. Knowing PhatThree kinds of bodhi: the
the distinction between subject and object, and yet enlightenment of sravakas, the enlightenment
quietly to accept it without waking any sense of of Pratyeka-buddhas, and the enlightenment
attachment or detachment, this is the of Buddhas.
Bodhisattvas Kshanti-paramita. To exercise (B) Ba loai bo e khac: Hanh nguyen Bo e
himself most intently throughout the day and Tam, Thang Ngha Bo e Tam, va Tam Ma
night, to conform himself to all the requirements a Bo e TamThree other kinds of bodhi:
of discipline, and not to evoke a discriminating to start out for bodhi-mind to act out ones
mind, this is his Vyria-paramita. Not to cling to the vows to save all living beings, Bodhi-mind
philosophers view of Nirvana and to be free from which is beyond description, and which
 3446

surpasses mere earthly ideas, and Samadhi- Tam Chung Duc: Three kinds of desireSee
bodhi mind. Tam duc.
Tam Chung Bo e Tam: See Tam Chung Bo e. Tam Chung Duyen: Three kinds of conditions
Tam Chung Canh A Lai Da Thc: See A Lai Da Ba loai ieu kien.
Thc Tam Chung Canh. Tam Chung Duyen Sanh: Three kinds of causes
Tam Chung Chap Thu: See Tam Chap Thu. for rebirthThree kinds of conditions for
Tam Chung Ch Quan: Three kinds of stilling rebirthBa loai nguyen nhan tai sanh.
and insightBa loai dng lai va suy xet hay ba Tam Chung a La Ni: Three kinds of Dharani
loai ch quan: Th nhat la Tiem Th Ch Quan. See Tam a La Ni.
Trc can sau sau, trc n gian sau phc tap, Tam Chung ai Tr: Ba loai ai tr: t at, t
chang han nh tru tam tai nh mui hay ron, van tanh, va pho tr (tr hieu biet rong ln nh tu tap
van. Th nh la Bat nh Ch Quan. n gian va thien nh)Three kinds of major wisdom: self-
phc tap dung hoa lan nhau, chang han nh ngng acquired (no master needed), unacquired or
s suy ngh khi no va khi len. Th ba la Vien natural, and universal mind through practicing
on Ch Quan. Tc th va toan dien, ngha la trc meditation.
va sau khong khac, tru t tng vao cho khong co Tam Chung a Nguc: Ba loai a nguc: nhiet a
g t hien hu, ma hien hu do nhan t trc nguc, han a nguc, va co oc a ngucThree
Three modes of entering dhyana (three methods kinds of hells: hot hells, cold hells, and solitary
of attaining abstraction): First, gradual entering hells.
dhyana, from the shallow to the deep, from the Tam Chung ien ao: Three kinds of illusion
simple to the complex, such as fixing the mind on See Tam ien ao.
the nose, or navel, etc. Second, irregular entering Tam Chung nh Sieu Nhien: Ba loai nh sieu
dhyana, simple and complex mixed, such as the: h khong nh, vo tng nh va vo trc, va
stopping every thought as it arises. Third, cuoi cung la at c niet ban. Nhng hnh thc
immediate and whole entering dhyana, such as khac cua nh eu c xem nh la pham tuc,
dwelling on the thought that nothing exists of ngay ca s tnh tam cao nhatThree kinds of
itself, but from a preceding cause. supramundane samadhi: emptiness, the state of
Tam Chung Cong c: Co ba loai cong c: bo no-characteristics and freedom from attachment to
th, tr gii, va thien nhThree kinds of merit: object, and attainment of nirvana. Any other form
charitable giving or generosity (dana), morality or of samadhi, even in the highest stages of
virtue conduct (sila), and meditation (bhavana). absorption, is considered worldly.
Tam Chung Cung Dng: Ba loai cung dng Tam Chung oan: Three kinds of cutting-off,
The three kinds of offeringsSee Tam Cung excision or bringing to an end (Uccheda)Three
Dng. kinds of eliminationSee Tam oan.
Tam Chung Diet: Three kinds of cessationBa Tam Chung Giao Tng: See Tam Giao Tng.
th diet: Th nhat la Trach Diet hay loai tr phien Tam Chung Hien Hu: Theo quan niem Phat
nao tham duc bang tr tue. Th nh la Phi Trach Giao, van hu sinh khi do tam, va ch co tam ma
Diet hay phap tch diet khong nh nang lc chon thoi. Nht la trong hoc thc Duy Thc, cai ma
la cua chanh tr ma nh s thieu sanh duyen. chung ta goi la hien hu no tien hanh t thc ma
Th ba la Vo Thng Diet hay cac hanh phap tan ra. Theo Duy Thc Tong, moi vat hien hu c
hoaiThere are three kinds of cessation: The first xep tuy theo ban tanh cua no vao ba loai: Th
cessation is the ability to discriminate the true nhat la Vong Hu Tanh. Con c goi la Bien
from the false and elimination of desire by Ke S Chap Tanh. Nhng hien hu khong that
wisdom. The second cessation is the non- von ong thi khong co mot ban the, nh ma quy
analytical cessation or extinction not obtained by ch hien hu trong s tn g tng cua con ngi
knowledge but by nature. The third cessation is ch khong co trong thc tai. Th nh la Gia Hu
the cessation of impermanence or all conditioned Tanh. Con c goi la Y Tha Khi Tanh. Nhng
dharmas are destroyed. hu the gia tam hay nhat thi khong co tanh
 3447

thng tai, nh can nha c dng bang go, gach, According to the Sangiti Sutta in the Long
ngoi, van van. No ch hien hu bang mot trang Discourses, there are three kinds of fire:
tong hp nhng nhan duyen va khong t hu. No (A) Ba loai la: tham, san, siThree kinds of fire:
khong co thc tai thng ton. Th ba la Chan Hu fire of lust, fire of hatred, and fire of delusion.
Tanh. Con c goi la Vien Thanh That Tanh. (B) Ba Loai La Khac: la cua ngi hieu knh,
Nhng hu the chan that, ngha la phi hu trong y la cua ngi gia chu, va la cua ngi ang
ngha cao nhat cua danh t nay, xa la tat ca tng cung dng (cha me, v con, va cac v xuat
khong that va gia tam hay vo tng. S thc, cai gia)Three more fires: the fire of those to be
nay khong phai la phi hu ma la hien hu sieu revered (ahuneyyaggi), the fire of the
viet. Tanh nay con c goi la Ban The cua tat householder (gahapataggi), and the fire of
ca va ch co nhng ngi co tr tue sieu viet mi those worthy of offerings such as parents,
thau hieu no c. Tanh nay tieu bieu nhng g husband, wife, children, monks and nuns
con sot lai sau khi hai tanh trc a b loai bo (dakkhineyyaggi).
According to the Buddhist idea, all things are born Tam Chung Hoi Hng: Three ways of
from mind and consist of mind only. Especially in dedicationsTheo truyen thong Phat giao Tay
the idealistic theory, what we generally call Tang, co ba cach e hoi hng thien can cua
existence proceeds from consciousness. According chung ta. Chung ta co the hoi hng bat ky mot
to the Mind-Only School, everything that exists is trong ba cach nay. Ba cach nh sau ay: Th nhat
classified as to the nature of its origin into three la hoi hng thien c e truyen ba Phat Phap
species: First, parikalpita-laksana or false trong dong tam thc cua chnh mnh va cua ngi
existence, also called Character of Sole khac. Th nh la hoi hng e cac ban c v
Imagination. Those of false existence which are hng ao tam linh che ch trong nhng kiep v
at the same time bereft of an original substance lai. Th ba la hoi hng e at toi thng va toan
(adravya), just like a ghost that exists merely in giacAccording to the Tibetan Buddhist tradition,
ones imagination but not in reality. Second, there are three great ways of dedicating our
paratantra-laksana or temporary or transitory virtue. We can dedicate in any one of these three
existence, also called Character of Dependence ways. They are as follows: First, dedicating it to
upon others. Those of temporary or transitory the spread of Dharma in our own and others
existence, having no permanent character mental stream. Second, dedicating it for us to be
(asvabhava), like a house that is built by timbers, looked after by a spiritual guide in all out future
stones, tiles, etc. It exists only by a combination of lives. Third, dedicating it to achieve peerless and
causes or causal combination, and is not self- complete enlightenment.
existent. It has no permanent reality. Third, Tam Chung Hng: Ba loai nhang: nhang lam
parinispanna-laksana or true existence, also called bang canh cay, nhang lam bang re cay, va nhang
Character of Ultimate Reality. Those of true lam bang bongThree kinds of scents or incense:
existence, that is to say, non-existent in the incense made from branches, incense made from
highest sense of the word, bereft of all false and roots, and incense made from flower).
temporary nature (alaksana). This is, in truth, not Tam Chung Hu: Three kinds of existenceSee
non-existence but transcendental existence. This Tam Hu.
is also called the Substratum of all and can be Tam Chung Khat S: Three kinds of
known only by a person of supreme knowledge. It mendicantsSee Nguyet Am Thien Qua Thien
represents merely the remainder after the S.
elimination of the first two. Tam Chung Khong: Three levels of
Tam Chung Hien Tng: Ba loai hien tng apprehension of emptinessSee Tam Khong.
Three kinds of phenomena. Tam Chung Kien Hoac: Ba loai kien hoac:
Tam Chung Hoa: Three fires Ba loai la theo thng hoac (nghi hoac thong thng), tu hoac
kinh Phung Tung trong Trng Bo Kinh (trong khi tu tap thay nhng ieu nghi hoac), va
thong thai hoac (nghi hoac cua nhng hoc gia

thong thai)Three classes of delusive views or
delusions: common delusions to humanity,
delusions of the inquiring mind, and delusions of
the learned and settled mind.
Tam Chung Lac Sanh: Theo Trng Bo, Kinh
Phung Tung, co ba loai lac sanh: Th nhat, co
nhng loai hu tnh trong qua kh luon luon tao ra
thien nh lac hay song trong s an lac, nh cac v
Pham Chung Thien. Th nh, co nhng loai hu
tnh tham nhuan, bien man, sung man, hng thnh
vi an lac. Thnh thoang ho thot ra nhng cau cam
hng Oi an lac thay, nh ch Quang Am Thien.
Th ba, co nhng loai hu tnh tham nhuan, bien
man, sung man, hng thnh vi an lac. Ho song
man tuc vi an lac ay, cam tho an lac, nh ch
Bien Tnh ThienAccording to The Long
Discourses of the Buddha, Sangiti Sutra, there are
three kinds of happy rebirths: First, there are
beings who continually produced happiness now
dwell in happiness, such as the devas of the
Brahma group. Second, there are beings who are
overflowing with happiness, drenched with it, full
of it, immersed in it, so that they occasionally
exclaim oh what bliss such as the Radiant Devas.
Third, there are beings who are overflowing with
happiness, drenched with it, full of it, immersed in
happiness, who supremely blissful, experience
only perfect happiness, such as the Lustrous
Devas.
Tam Chung Ma: Ma tieng Phan goi la mara,
Tau dch la sat, bi no hay cp cua cong c,
giet hai mang song tr hue cua ngi tu. Ma
cung ch cho nhng duyen pha hoai lam hanh gia
thoi that ao tam, cuong loan mat chanh niem,
hoac sanh ta kien lam ieu ac, roi ket cuoc b sa
oa. Nhng viec phat sanh cong c tr hue, a
loai hu tnh en niet ban, goi la Phat s. Cac ieu
pha hoai can lanh, khien cho chung sanh chu kho
oa trong luan hoi sanh t, goi la ma s. Ngi tu
cang lau, ao cang cao, mi thay ro viec ma cang
hung hiem cng thanh. Co ba loai ma: phien nao
ma, ngoai canh ma (bo ma, ai ma, va nao ma), va
thien maDemons are called mara in
Sanskrit. In Chinese, the word has connotation of
murderer because demons usually plunder the
virtues and murder the wisdom-life of cultivators.
Demons also represent the destructive
conditions or influences that cause practitioners to
3448
retrogress in their cultivation. Demons can render
cultivators insane, making them lose their right
thought, develop erroneous views, commit evil
karma and end up sunk in the lower realms. These
activities which develop virtue and wisdom and
lead sentient beings to Nirvana are called Buddha
work. Those activities which destroy good roots,
causing sentient beings to suffer and revolve in
the cycle of Birth and Death, are called demonic
actions. The longer the practitioner cultivates, and
the higher his level of attainment, the more he
discovers how wicked, cunning and powerful the
demons are. There are three types of demons:
demons of afflictions, external demons (terrorizing
demons, demons of lust and attachment, nuisance
demons), and celestial demons.
Tam Chung Nan o Chung Sanh: Three kinds of
hard-to-save beingsChung sanh cng cng rat
kho te o, kho chuyen hoa. Co ba loai can c kho
giao hoa te o: loai huy bang ai Tha, loai pham
toi ngu nghch, va loai Xien eHard to cross
over, or hard to be saved, difficult of conversion,
or transformation. There are three kinds of
capacities which are difficult to transform: those
who defame the Mahayana, those who commit the
five ultimate betrayals or five grave sins, and
those who abandon Buddha-truth.
Tam Chung Nhan: Three kinds of peopleBa
loai ngi.
(A) Theo kinh Phung Tung trong Trng Bo Kinh,
co ba loai ngi: hu hoc nhan, vo hoc nhan,
va phi hu hoc phi vo hoc nhanAccording
to the Sangiti Sutta in the Long Discourses,
there are three kinds of people: the learner
(sekho puggalo-p), the non-learner (asekho
puggalo-p), and the one who is neither the
learner nor the non-learner (neva sekho
nasekho puggalo-p).
(B) Co rat nhieu loai ngi tren the gian nay; tuy
nhien, theo Phat giao th co ba loai: Th nhat
la nhng ngi giong nh ch khac tren a,
tam tanh nong nay de gian, va khi gian ai ho
gian rat dai. Th nh la nhng ngi nh ch
viet tren cat, ho cung nong nay de gian,
nhng cn gian d cua ho chong qua i. Th
ba la nhng ngi nh ch viet tren nc ang
chay, ho khong gi lai mot niem gian hn nao
trong tam tngThere are so many kinds of
 3449

people in the world; however, according to xa: 'Co ba hang e t: nhng ngi chia se Thien
the Buddhism, there are three kinds of vi ngi khac, nhng ngi cham lo gn gi en
people: First, those who are like letters chua, lang mieu, va cung co nhng ngi ch la
carved in rock, they easily give way to anger phng gia ao tui cm.'"There are three kinds
and retain their angry thoughts for a long of Buddhist followers: external sons, who have not
time. Second, those who are like letters yet believed; secondary sons, or Hinayanists; and
written on sand, they give way to anger also, true sons, or Mahayanists. Zen master Nyogen
but their angry thoughts quickly pass away. Senzaki, who died in 1958, liked to quote an old
Third, those who are like letters written on saying: 'There are three kinds of disciples: those
running water, they do not retain their passing who impart Zen to others, those who maintain the
thoughts. temple and shrines, and then there are the rice
(C) Lai co ba loai ngi khac: Th nhat la loai bags and the clothes hangers.'"
kieu hanh, hanh ong lup chup va chang bao Tam Chung Phien Nao: Three afflictionsSee
gi man nguyen. Th nh la loai ngi lch Tam Phien Nao.
thiep va luon hanh ong sau khi a can phan Tam Chung Quan anh: Ba loai quan anh
ky cang. Th ba la loai ngi a hoan toan Three kinds of baptismEvery Buddha baptizes a
cham dt duc vongThere are also three disciple by either one of the below three kinds:
other kinds of people: First, those who are (A) Theo truyen thong ai Th a: ma anh quan
proud, act rashly and are never satisfied. anh, tho ky quan anh, va phong quang quan
Second, those who are courteous and always anhMahayana Tradition: every Buddha
act after consideration. Third, those who have baptizes a disciple by laying a hand on his
overcome desire completely. head, Buddhas baptizes a disciple by
Tam Chung Nhan Hanh: Ba loai tu nhan nhuc predicting Buddhahood to him, and Buddhas
Three kinds of patience or forbearanceThree baptizes a disciple by revealing his glory to
kinds of practices of forbearanceSee Tam him to his profit.
Chung Nhan Nhuc. (B) Theo truyen thong Mat Giao: Sai Thuy Quan
Tam Chung Nhan Nhuc: Ba loai nhan nhuc: than anh, tho ky quan anh, va phong quang
nhan, khau nhan, va tam nhanThree kinds of quan anhTantric Tradition: To sprinkle the
patience or forebearance: the patience or head with water, Buddhas baptizes a disciple
forbearance of the body, the patience or by predicting Buddhahood to him, and
forbearance of the mouth, and the patience or Buddhas baptizes a disciple by revealing his
forbearance of the mind. glory to him to his profit.
Tam Chung Nhiem O: Ba loai nhiem o: ac phap, Tam Chung Quang Minh: Ba loai anh sang:
ac nghiep, va tham duc mu quangThree kinds of ngoai quang, phap quang, va Phat quangThree
defilements: evil dharmas, evil karmas, and blind kinds of light: external light (sun, moon, stars,
passions. lamps, etc), dharma light or light of right teaching
Tam Chung Phap Luan: Three kinds of dharma and conduct, and the effulgence or bodily halo
wheelBa loai banh xe phap. emitted by Buddhas, Bodhisattvas and devas.
Tam Chung Phap Than: Three kinds of Tam Chung Sa Di: Ba loai Sa Di da theo tuoi
dharmakayaSee Tam Phap Than. tac: Th nhat la Khu O Sa Di hay Sa Di uoi qua,
Tam Chung Phat Tam: Three ways of tuoi t 7 en 13 (u kha nang uoi qua). Th nh
development of the mindSee Tn Giai Hanh la ng Phap Sa Di hay Sa Di ng Phap, tuoi t 14
Chng. en 19, u kha nang thc hanh theo Phat phap.
Tam Chung Phat T: Co ba loai Phat t: ngoai t Th ba la Sa Di, tuoi t 20 en 70Three kinds of
(ngi cha tin ao), th t (ngi theo Tieu Sramanera which are recognized according to age:
Tha), va chan t (ngi theo ai Tha). V Lao First, Drive away crows Sramanera, age from 7
S c ton knh la Thien Ky Nh Huyen, mat to 13, old enough to drive away crows. Second,
nam 1958, a thch trch dan cau noi cua ngi one who is able to respond to or follow the
 3450

doctrine, age from 14 to 19. Third, Sramanera, age thought, the objective world, and constant
from 20 to 70. interaction, or the continuous stream of latent
Tam Chung Sam Hoi Phap: Three kinds of predispositions.
repentance. Tam Chung Tac Y: Co ba cach lam cho nhng t
(I) Ba loai sam hoi: Th nhat la vo sinh sam hoi tng day len ni tam, co tac dung mach cho tam
(See Vo Sanh Hoi). Th nh la thu tng sam nng theo cai canh s duyen: Th nhat la T
hoi (See Thu Tng Sam). Th ba la tac phap tng tac y, thu nh la cong tac y , va th ba la
sam hoi (See Tac Phap Sam)Three modes thang giaiThere are three ways to cause the
of repentance: First, to meditate on the way to thought arise: Individual arising of thought,
prevent wrong thoughts and delusions. thought arisen from common characteristics, and
Second, to seek the presence of the Buddha to thought arisen from the will of supreme liberation.
rid one of sinful thoughts and passions. Third, Tam Chung Tam The: See Tam The.
in proper form to confess ones breach of the Tam Chung Tam: Three kinds of mindBa loai
rules before the Buddha and seek remission. tamSee Tam Tam.
(II) Trong Kinh Phap Hoa, c Phat day ve s Tam Chung Tam Kho: Three kinds of mental
sam hoi cua ba hang ngi nh sau: s sam distress (tham: desire, san: hatred, si: stupidity)
hoi cua hang Thanh Van; s sam hoi cua u See Tam oc.
Ba Tac; va sam hoi cua hang vua chua, quan Tam Chung Tam Cau: Theo Tng ng Bo
quyen, va nhng cong dan khacIn the Lotus Kinh, Pham Tam Cau, co ba loai tam cau: duc tam
Sutra, the Buddha taught about repentance of cau, hu tam cau, va pham hanh tam cau
the three major classes as follows: repentance According to the Connected Discourses of the
of Sravakas, repentance of an Upasaka, and Buddha, Chapter Esanavaggo (Searches), there
repentance of Kshatriyas, mandarins, and are three kinds of searches: the search for sensual
other citizens. pleasure, the search for existence, and the search
Tam Chung Sac: for a holy life.
(A) Ba loai sac: hien sac, an sac, va tru tng Tam Chung Thanh Tnh: Tam Thanh Tnh
sacThree kinds of rupa (appearance or Three kinds of purityBa loai thanh tnh cua Bo
object): visible objects (body, face), invisible Tat: Th nhat la than khong lam ieu ac, tc la
objects (sound, voice), and immaterial or than nghiep thanh tnh. Th nh la mieng khong
abstract objects. noi chuyen th phi, tc la khau nghiep thanh tnh.
(B) Ba loai sac khac: sac, tng (hnh the), va Th ba la tam khong co vong tng, tc la y
pham chatThree kinds of rupa (appearance nghiep thanh tnhThree purities of a
or object): color, shape, quality. bodhisattva: First, when the body does not do
Tam Chung Sac Tu: Threefold classification of anything bad, this is the purity in physical karma.
matterTheo kinh Phung Tung trong Trng Bo Second, when the mouth does not say evil things,
Kinh, co ba loai sac tu: hu kien hu oi sac, vo this is the purity in speech karma. Third, when the
kien hu oi sac, va vo kien vo oi sac mind does not indulge in idle thoughts, this is the
According to the Sangiti Sutta in the Long purity in mental karma.
Discourses, there are three classifications of Tam Chung Than: See Tam Than.
matter: visible and resisting matter (sanidas-sana- Tam Chung Than Kho: Ba loai kho ni than: gia,
sappatigham rupam-p), invisible and resisting benh, va chetThree dukhas or afflictions of the
matter (anidassana-sappatigham rupam-p), and body: old age, sickness, and death.
invisible and unresisting matter (anidas-sana- Tam Chung Than Bien: Ba sc manh than ky
appatigham-rupam-p). Three miraculous powersSee Tam Than Thong.
Tam Chung Sinh Ai Duc: Ba nguon goc gay nen Tam Chung The Gian: Ba loai the gianThree
duc vong va ao tng: tng sinh, tng sinh, va types of worldsSee Tam The Gian.
lu chu sinhThree sources or causes of the rise Tam Chung Th: See Tam Bo Th.
of the passions and illusions: the mind or active

Tam Chung Th ao: Trini-pratiharyani (skt)
Ba cach dan dat: than bien th ao (dung than
nghiep dan dat), giao giai th ao (dung khau
nghiep hay li noi ma dan dat), ky thuyet th ao
(luc nao cung ghi nh va tm u moi cach ma
giang giai bang y nghiep)Three ways in which
bodhisattvas manifest themselves for saving those
suffering the pains of hell: physically or by
supernatural powers (change of form), orally or by
moral exhortation, and mentally (through powers
or memory and enlightenment).
Tam Chung Th Gia: Ba loai th gia: Thieu
Hng, Thnh Khach va Th TrangThree kinds
of attendantSee Thieu Hng Th Gia, Thnh
Khach Th Gia and Th Trang Th Gia.
Tam Chung Thien:
(A) Ba loai tri: t thien, tai sanh thien, va tnh
Phat thien (: cung tri ni ch Phat ong c)
Three kinds of heaven: heaven by name or
title (divine king, son of king, etc), heaven as
a place of rebirth (the heavens of the gods),
and the pure Buddha-land.
(B) Ba loai tri khac: danh thien (thien vng hay
thien t, vua trong loai ngi), sanh thien
(thien thu trong luc thu, t vng thien en
phi tng thien), va tnh thien (coi cua cac bac
Thanh gia t Thanh Van en Duyen Giac, a
diet tr het phien nao cau chng)Three
kinds of heaven: famous rulers on earth, the
highest incarnations of the six paths, and the
pure or the saints, from Sravakas to Pratyeka-
buddhas.
Tam Chung Thien: Three kinds of meditation
Ba loai thien: ai tha thien, Tieu tha thien, va
To s thienThree types of meditation:
Mahayana meditation, Hinayana meditation, and
Patriarchal meditation.
Tam Chung Thien Can: Ba loai thien can: bo th,
bi man, va tr hueThree kinds of good roots:
almsgiving, mercy, and wisdom.
Tam Chung Thien Tam: Ba ieu thien ni tam:
khong tham lam, khong san han, va khong si me ta
kienThree good deeds of the mind: not to be
greedy, not to be angry, and not to be ignorant
with wrong views.
Tam Chung Thien Than: Ba ieu thien ni than:
khong sat sanh, khong trom cap, va khong ta
damThree good deeds of the body: not to kill
3451
any living beings, not to steal any properties of
others, and not to commit adultery.
Tam Chung Thien Tri Thc: Theo Hoa Thng
Thch Thien Tam trong Niem Phat Thap Yeu,
ngi a that chuyen tu (chuyen tu bay ngay trong
that), phai co ba bac thien tri thc: Th nhat la
Giao Tho Thien Tri Thc. Giao tho thien tri thc
la v thong hieu Phat phap va co kinh nghiem ve
ng tu e thng ch day mnh; hay mnh en
e thnh giao trc va sau khi kiet that. Trong
trng hp nhieu ngi ong a that, nen thnh v
giao tho nay lam chu that, moi ngay eu khai th
na gi hoac mi lam phut. Th nh la Ngoai Ho
Thien Tri Thc. ay la mot hay nhieu v ung ho
ben ngoai, lo viec cm nc, quet don, cho hanh
gia c yen vui tu tap. Thong thng, v nay
thng c goi la ngi ho that. Th ba la ong
Tu Thien Tri Thc. ay la nhng ngi ong tu
mot mon vi mnh, e nhn ngo sach tan lan nhau.
V ong tu nay co the la ngi ong kiet that
chung tu, hoac co mot ngoi tnh am tu gan ben
mnh. Ngoai s trong nhn sach tan, v ong tu con
trao oi y kien hoac kinh nghiem, e cung nhau
tien bc tren ng ao. Li tuc thng noi: An
cm co canh, tu hanh co ban la y ngha nay
According to Most Venerable Thch Thien Tam in
The Pure Land Buddhism in Theory and Practice,
in conducting a seven-day retreat, one can either
practice alone, to attain purity more easily, or with
many other cultivators. There are three types of
good spiritual advisors: First, Teaching Spiritual
Advisor. This is someone conversant with the
Dharma and experienced in cultivation. The
retreat members can have him follow their
progress, guiding them throughout the retreat, or
they can simply seek guidance before and after
the retreat. When several persons hold a retreat
together, they should ask a spiritual advisor to
lead the retreat and give a daily fifteen-to-thirty-
minute inspirational talk. Second, Caretaking
Spiritual Advisor. This refers to one or several
persons assisting with outside daily chores such as
preparing meals or cleaning up, so that on retreat
can cultivate peacefully without distraction. Such
persons are called Retreat assistant. Third,
Common Practice Spiritual Advisor. These are
persons who practice the same method as the
individual(s) on retreat. They keep an eye on one

another, encouraging and urging each other on.
These cultivators can either be participants in the
same retreat or cultivators living nearby. In
addition to keeping an eye out and urging the
practitioners on, they can exchange ideas or
experiences for the common good. This concept
has been captured in a proverb: Rice should be
eaten with soup, practice should be conducted
with friends.
Tam Chung Thng: Ba th thng hangBa
pham chat thng hang cua Phat: bon tanh thng,
bat oan thng, va tng tuc thngThree
kinds of constancy or three eternal qualities in a
Buddha: Buddha nature or dharmakaya, Buddhas
unbroken eternity or sambhogakaya, and
Buddhas continuous and eternally varied forms or
nirmanakaya.
Tam Chung Tinh Tan: Theo Luan Thanh Duy
Thc, co ba loai tinh tan: bo giap tinh tan (luon
mac ao ai giap cua Bo tat, khong con s tai ng
g na), nhiep thien tinh tan (cham tu thien phap
khong biet met moi), va li lac tinh tan (chuyen
cau giao hoa chung sanh ma khong nhap vao the
tuc)According to the Consciousness Only Sastra
(Mind-Only-Sastra), there are three kinds of virya:
to enter the world with a Bodhisattvas robe, and
without and fear of calamities, i.e. to go on a
Bodhisattva path; to cultivate good deeds with
zeal; and to benefit beings with the power of
unfailing progress.
Tam Chung Tnh Nghiep: Ba loai tnh nghiep
Three foldway of obtaining a pure karmaThree
kinds of pure activities.
Tam Chung Tnh Nhuc: See Tam Tnh Nhuc.
Tam Chung To Chc: Three kinds or types of
organizationsBa loai to chcTheo Thanh Tnh
Kinh, c Phat nhac nh chung ta ve ba loai to
chc: Th nhat, co nhng ngi gia nhap to chc
v quyen lc, cua cai va uy quyen lanh tu. Th nh,
co nhng ngi gia nhap to chc v phng tien va
s de chu, to chc nay se ton tai chng nao ma
phng tien de chu con va khong co s tranh
chap. Th ba, to chc th ba lay giao phap lam
trung tam va hoa hp lam sinh menh cua cuoc
song. D nhien la to chc nay la to chc that s va
t o s hoa hp tam linh cung nh vo lng cong
c se c khi len. Trong to chc o se co hoa should be diagnosed), and evidential overcoming
hp, man nguyen va hanh phucAccording to
3452
Soceyyan Sutra, the Buddha reminded people
with three kinds of organizations: First, there are
those that are organized on the basis of the power,
wealth or authority of great leaders. Second, there
are those that are organized because of its
convenience to the members, which will continue
to exist as long as the members satisfy their
conveniences and do not quarrel. Third, those that
are organized with some good teaching as its
center and harmony as its very life. Of course, this
is a true organization, from which the unity of
spirit and various kinds of virtues will arise. In
such organization, there will prevail harmony,
satisfaction and happiness.
Tam Chung Tr: Ba loai tr hueThree kinds of
wisdomSee Tam Tr.
Tam Chung Tru: Ba loai truThree kinds of
abodesSee Tam Tru.
Tam Chung Tru a: Ba loai c aThree
kinds of entrenchmentsSee Tam Tru.
Tam Chung T Bi: Ba nguyen nhan cua T bi
Three reasons of a bodhisattvas pitySee Tam
T Bi.
Tam Chung Tng: Ba loai tng: phieu tng,
hnh tng va the tng hoac gia danh tng, phap
tng va vo tng tngThree kinds of
appearance: inferential (fire is inferred from
smoke), formal or spacial (length, breadth),
qualitative (heat is in fire); or names (merely
indications of the temporal), dharmas or things,
the formless.
Tam Chung Vien Dung: See Tam Vien Dung.
Tam Chung Xien e: Ba loai xien e: Nht Xien
e, A Xien e ca (ai bi Xien e), va Vo tnh
Xien eThree kinds of icchantika: the wicked,
Bodhisattvas who become icchantika to save all
beings, i.e. Earth Store Bodhisattva, and those
without a nature for final nirvana.
Tam Chung Y Sinh Than: Ba loai than do tam
taoThree kinds of mind-made body.
Tam Chuyen: Ba lan chuyen Phap Luan khi c
Phat giang phap trong vn Loc uyen: th chuyen,
can chuyen, va chng chuyenThe three turns of
the law-wheel when the Buddha preached in the
Deer Park: indicative (postulation and definition
of the Four Noble Truths), hortative (suffering
suffering.
 3453

Tam Chuyen Phap Luan: The three turns of the various hindrances connected with meditation, and
wheel of the dharmaBa lan chuyen Phap Luan hindrances concerning all things and matters.
khi c Phat giang phap trong vn Loc Uyen Tam Cong Niet Ban: Ba ca ngo i vao Niet
The three turns of the law-wheel when the Ban: khong, vo tng, va vo tacThree gates to
Buddha preached in the Deer Park. the city of nirvana: the emptiness (the void or
Tam Chuyen Phap Luan Thap Nh Hanh immaterial), formless, and inactivity.
Tng: Tri-parivarta-dvadas-akaradharma-cakra- Tam Cu: Ba cau yeu ch cua Thien s Van
pravartana (skt)Twelve applications in the three MonThree necessary instructions from Zen
turns of the wheel of the lawMi hai cai dung Master Yun MenSee Van Mon Tam Cu.
trong ba lan chuyen phap luan. Tam Cu: See Tam Cu Tuc.
Tam Chuyen Thap Nh Hanh Tng: Twelve Tam Cu Tuc: Ba mon can thiet khi th cung: bnh
applications in the three kinds of transformation hoa, en, va l hngThe three essential
See Tam Chuyen Phap Luan Thap Nh Hanh articles for worship: flower vase, candlestick, and
Tng. censer.
Tam Chng: Triny-avaranani (skt) Tam Cung Dng:
Tayokincana (p)Ba loai chng ngaiThree (A) Ba phap cung dng: tai cung dng, le bai
kinds of VighnaThree hinderersThree cung dng, va gii cung dngThree
barriers. modes of serving the Buddha: offerings of
(A) Ba loai chng ngai: Th nhat la phien nao incense, flowers and fruits, offerings of
chng hay hoac chng. Chng gay nen bi praise, and offerings of good conduct.
duc vong, ham muon, han thu va ngu si. Th (B) Ba phap cung dng khac: li cung dng bao
nh la Nghiep chng hay chng ngai gay gom viec dang hng, hoa, qua; knh cung
nen bi nhng nghiep a c lam. Th ba la dng bao gom viec to long ton knh; va hanh
Bao chng hay chng gay nen nhng qua cung dng bao gom viec hanh tr tot Three
baoThree hinderers: First, hindrances of other modes of serving the Buddha: offerings
affliction or hinderers or barriers caused by of incense, flowers and fruits, offerings of
passions, desires, hate, stupidity. Second, praise and reverence, and good (right)
karmic hindrances or hinderers caused by the conduct.
deeds done. Third, hindrances of retribution Tam Cung: Ba th cung nhau: cung an, cung ,
or hinderers caused by the retributions. cung lam viecThree togethers: eat together, live
(B) Ba loai chng ngai khac: Th nhat la b together, and work together.
phien nao hay chng ngai bi ngoai canh. Tam C: Three exposuresBa s vach ro ra
Th nh la nhuc phien nao hay chng ngai (phi bay).
gay nen bi noi kien. Th ba la vo minh Tam C Toi S: Theo kinh Phung Tung trong
chng ngai hay chng ngai gay ra bi s vo Trng Bo Kinh, co ba loai c toi: thay, nghe, va
minhThree other hinderers: First, delusions nghiAccording to the Sangiti Sutta in the Long
from external objects. Second, delusions from Discourses, there are three grounds for reproof:
internal views. Third, delusions from mental reproof based on what has been seen (ditthena-p),
ignorance. reproof based on what has been heard (sutena-p),
(C) Ba loai chng ngai khac na: nga man, tat and reproof based on what has been suspected
o, va tham ducThree more hinderers: self- (parisankaya-p).
importance, envy, and desire. Tam Cc Thieu: Ba cai nho nhatThree
Tam Chng Ngai: Three impedimentsBa moi smallest things.
chng ngai trong tu tap: ac duc, nhng chng 1) Nguyen t: An atomNguyen t nh mot n
ngai trong thien nh, va nhng chng ngai lien v nho nhat cua vat chatAn atom is the
he en van huThree impediments that slow smallest particle of matter.
down the progress of cultivation: evil passions,
 3454

2) Mau t: A letterMau t la cai ten kha d Tam Da Tam Bo: Samyaksambuddha (skt)
ngan nhatA letter is the shortest possible Tam Mieu Tam Phat aOne who has perfect
name. universal knowledge or understandingSee
3) Sat Na: A ksanaSat na la mot khoang thi Chanh ang Chanh Giac.
gian ngan nhatA ksana is the shortest Tam Da Tam Phat: See Tam Da Tam Bo.
period of time. Tam Dao ong: Theo Tng ng Bo Kinh, Pham
a) Khoanh khac cua mot khoang thi gian rat Tam Cau, co ba Dao ong: tham dao ong, san
ngan, oi lai vi kiep la mot khoang thi gian dao ong, va si dao ongAccording to The
dai: The shortest period or measure of time, a Connected Discourses of the Buddha, Chapter
moment, an instant; in contrast with kalpa, the Esanavaggo (Searches), there are three kinds of
longest period of time. trouble: the trouble of lust, the trouble of hatred,
b) 65 (co cho noi 60) sat na tng ng vi mot and the trouble of delusion.
cai khay mong tay: Sixty-five (some says 60) Tam Dien ai Hac Thien: Tri mat enThe
ksanas are said to pass the clicking of the three-faced great black devaMahakala.
fingers. Tam Dieu Hanh: Trini-sucaritani (skt)Ba pham
c) 90 sat na c coi nh mot niem: 90 ksanas chat cua mot tang s: kem thuc ni than, kem thuc
are equal to a thought. ni khau, va kem thuc ni yThree wonderful
d) Mot sat na tng ng vi mot phan bay conductsThree characteristics of a good monk:
mi lam giay, hay 4.500 sat na tng ng control his body (kaya-sucarita), control his mouth
vi mot phut: A ksana is equal to one (vak-sucarita), and control his mind (manah-
seventy-fifth of a second, or 4,500 ksanas are sucarita).
equal to a minute. Tam Duc: The three lustsBa th duc: hnh mao
Tam Cc L Nhi: Con la ba chan, ch cho cai duc (a thch mat may mnh may ep e), t thai
phi ly, cai khong the suy lng cThree- duc (a thch dung nghi cot cach), va te xuc duc
legged donkey, the term indicates an (a thch s xuc cham nhe nhang em ai). Lai con
unreasonable thing. ba th duc khac: dam, thc, va thuy Three kinds
Tam Cng: Three cordsBa gieng moi hay ba of desire: lust for form. lust for carriage or beauty,
v s chnh trong t vien: Th nhat la T Chu, v and lust for softness to the touch or refinement.
s trong coi tong quat trong t vien. Th nh la There are three other kinds of desire: sex, food,
Thng Toa, v s trong coi viec hoang phap. Th and sleep.
ba la Duy Na, v s giam vienThree main Tam Duc Sanh: Kamupapattiyo (skt)Theo
monks in a monastery: First, head of a monastery, Trng Bo, Kinh Phung Tung, co ba loai duc sanh:
an abbot, or controller of all affairs in a Th nhat, co nhng loai hu tnh do duc an tru.
monastery. Second, Venerable, or bhikkhu who is oi vi cac duc ho chu s an tru, ho b chi phoi
responsible for preaching the dharma. Third, phu thuoc, nh loai ngi, mot so ch Thien, va
supervisors of monks in a monastery. mot so tai sanh trong cac oa x. Th nh, co
Tam Cng Ngu Thng: Three net-ropes and nhng loai hu co long duc oi vi nhng s vat
the five constant virtuesTam cng bao gom do ho tao ra. Ho tao ra cac s vat va ho song b chi
quan vi than cng (vua dan dat quan than), phu vi phoi phu thuoc trong nhng duc vong ay, nh cac
t cng (cha dan dat con cai), va phu vi phu loai ch Thien, Hoa Lac Thien. Th ba, co nhng
cng (chong dan dat v); va nam c bao gom loai hu tnh co long duc oi vi s vat do cac loai
nhan, ngha, le, tr va tnAccording to the khac tao ra. Ho song b chi phoi phu thuoc trong
Confucius Teachings, there are three net-ropes nhng duc vong oi vi s vat do cac loai khac tao
which include the duties of a king, a father, and a ra, nh cac loai Tha Hoa T Tai Thien
husband; and the five constant virtues which According to The Long Discourses of the Buddha,
include the benevolence, righteousness, propriety, Sangiti Sutra, there are three kinds of rebirth in
knowledge, and sincerity. the realm of Sense-Desire: First, there are beings
who desire what presents itself to them, and are in
 3455

the grip of that desire, such as human beings, host receive such a disciple at death: Tang
some devas, and some in state of woe. Second, thng duyen.
there are beings who desire what they have Tam Duyen T Bi: Three objects of
created, such as the devas who rejoice in their compassionBa oi tng cua long t bi.
own creation. Third, there are beings who rejoice Tam D: Ba th con tha lai khien chung sanh
the creations of others, such as the devas Having tiep tuc luan hoi: phien nao d, nghiep d, va qua
Power over Others Creation. dThe three after death remainders, or
Tam Duy Thc Quan: Ba oi tng trong Duy continued mortal experiences, of sravakas and
Thc quan: quan that tanh cua nga va ch phap pratyeka-buddha, who mistakenly think they are
(bien ke s chap), quan ch phap c sanh ra bi going to final nirvana (Vo d Niet ban), but will
nhan duyen (y tha khi), va quan ch co Chan nh still find the following three remainders: further
la hien thc (vien thanh thc tnh)Three passion and illusion, further karma, and continued
subjects of idealistic reflection: ego and things are rebirth, in realms beyond the trailoka (tam gii).
realities, things are produced by caused and Tam a: Three More DharmasBa loai so lng
circumstance, and bhutatathata is the only reality. nhieu: them ban tot, nghe nhieu Phat phap, va
Tam Duyen: Three links with the Buddha quan chieu nhieu hn ve s bat tnhThree kinds
resulting from calling upon him. of quantity: making more friends with good
(I) S hanh ong di ba loai nghiep: Phc people, hearing more of Dharma law, and
Hanh (thap thien nghiep, thap ac nghiep, va meditation more on the impure.
Bat ong nghiep (vo ky nghiep hay vo thie n Tam a La Ni: Ba phap a La Ni hay la ba lc
vo ac)Actions under three kinds of karma: tr gi tr hue: Thnh tr a La Ni, Phan biet a La
the ten good deeds that cause happy karma, Ni, va Nhap Am thanh a La NiThree kinds of
the ten evil deeds that cause unhappy karma, Dharani or the power to maintain wisdom or
and neither good nor evil karma, that arise knowledge: the power to retain all the teaching
without activity. one hears, unerring powers of discrimination, and
(II) S hanh ong di ba hnh thc: than hanh, power to rise superior to external praise or blame.
ngon hanh, va tam hanhActions in three Tam ai: Ba ai c noi en trong Khi Tn
forms: physical actions (kaya-sankhara (p), Luan: the ai, tng ai, va dung aiThe three
verbal actions (vaci-sankhara (p), and mental great characteristics mentioned in the Awakening
actions (citta-sankhara (p). of Faith: substance (the greatness of the
(III)Ba moi duyen noi ket khi chung ta cau niem bhutatathata in its essence or substance), form (the
Phat: Th nhat la than duyen. c Phat A Di greatness of its attributes or manifestations;
a nghe nhng ngi tr niem hong danh cua perfect in wisdom and mercy and every
Ngai, th phung Ngai, biet tam ho va tam achievement), and function (the greatness of its
Ngai la mot. Th nh la Can duyen. c Phat functions and operations within and without,
A Di a hien hien ngay trc nhng ngi perfectly transforming all the living to good works
mong moi c thay Ngai. Th ba la nhng and good karma now and hereafter)See The
ngi ma trong moi li nguyen luon nguyen Tng Dung.
tay sach toi chng, khi lam mang chung thi Tam ai Ky Kiep: The three great asankhyeya
c Phat A Di a se tiep danThree kalpasSee Tam Kiep.
nidanas or links with the Buddha resulting Tam ai Tai: Ba tai hoa ln: thuy tai, hoa tai, va
from calling upon him: First, that Amitabha phong taiThree major calamities: calamities of
hears those who call his name, sees their water, calamities of fires, and calamities of wind.
worship, knows their hearts and is one with Tam ai Tam Thien The Gii: Tam Thien ai
them. Second, that Amitabha shows himself to Thien The Gii (nhat thien, trung thien va ai
those who desire to see him. Third, at every thien)Great chiliocosmosTriple-thousand
invocation (cau nguyen) aeons of sins are great-thousand worlds.
blotted out (tay i), Amitabha and his sacred
 3456

Tam ai The Tng Dung: Three aspects of nh la Tu ao. Giai oan th hai cua con
each physical characteristic of the BuddhaBa ng nay la con ng tu tap hay Tu ao
th ln trong Khi Tn LuanSubstance, theo That Giac Chi (trach phap, tinh tan, hy,
characteristics, function, the three great khinh an, niem, nh, va xa). Th ba la Vo
fundamentals in the Awakening of Faith. Hoc ao. a hoan toan thau triet chan ly ma
Tam ai Tr: Ba loai ai Tr: t at tr, t tanh khong phai hoc na. Hanh gia i en giai
tr, va pho tr (tr hieu biet rong ln nh tu tap oan sau cung, tc la con ng khong con g
thien nh)Three major kinds of wisdom: self- e hoc na, Vo Hoc ao. Khi o ket qua ma
acquired, no master needed; unacquired or hanh gia hng en khi tu tap t dieu e se t
natural, and universal mind through practicing en. Khi hanh gia at en giai oan cuoi cung
meditation. nay th tr thanh mot v A La Han. Theo Tieu
Tam an: Tam bo thThree kinds of dana Tha, o la qua v giac ngo cao nhat. Nhng
See Tam Bo Th. theo ai Tha, A La Han ch mi giac ngo
Tam anh Le: Three prostrates or prostrating to c mot phan ma thoi. Ly tng cua ao
the Triple Jewel. Phat la hoan tat c tnh cua con ngi, hay la
Tam ao: Three paths or Threefold Learning. a con ngi en Phat qua bang can ban tr
(A) Ba con ng ma moi ngi chung ta eu tue gii hanh, o la nhan cach cao nhat. o la
phai i qua: phien nao ao, nghiep ao, va nhng ac iem cua ao PhatBuddhism
kho aoThe three paths all have to tread: lays stress on the Threefold Learning (siksa)
the path of misery (illusion or mortality), the of Higher Morality, Higher Thought, and
path of works (action or doing or productive of Higher Insight. That is to say, without higher
karma), and the resultant path of suffering. morals one cannot get higher thought and
(B) Theo Giao S Junjiro Takakusu trong Cng without higher thought one cannot attain
Yeu Triet Hoc Phat GiaoAccording to Prof. higher insight. Higher thought here comprises
Junjiro Takakusu in The Essentials of the results of both analytical investigation and
Buddhist Philosophy: Phat giao at nen tang meditative intuition. Buddhism further
tren Tam Hoc (siksa): Gii, nh, Tue. Ngha instructs the aspirants, when they are
la neu khong tr gii th tam khong nh, tam qualified, in the Threefold Way (marga) of
khong nh th khong phat tue. nh ay Life-View, Life-Culture and Realization of
bao gom nhng ket qua va t bien va trc Life-Ideal or No-More Learning. These are
quan. Tiep o ao Phat con day hanh gia three stages to be passed through in the study
phai i vao Tam ao la Kien ao, Tu ao, va of the Fourfold Truth by the application of the
Vo hoc ao. ay la ba giai oan ma hanh gia Eightfold Noble Path; in the second stage it is
phai trai qua khi tu tap Kien ao vi T Dieu investigated more fully and actualized by the
e bang cach thc hanh Bat Chanh ao; ke practice of the Seven Branches of
en, hanh gia tu tap Tu ao vi That Giac Enlightenment, life-culture here again means
Chi. Tu ao ay lai co ngha la ket qua cua the results of right meditation; and in the last
suy t chan chanh; va cuoi cung la thc hien stage the Truth is fully realized in the Path of
hoan toan bang Vo Hoc ao. Noi cach khac, No-More-Learning. In other words, without a
khong thay c ao th khong tu c ao va right view of life there will be no culture, and
khong thc hien c i song ly tng. Th without proper culture there will be no
nhat la Kien ao. Thay c chan ly cham realization of life. First, the Path of Life-
dt luan hoi sanh t, nh cac bac Thanh Van View. The way or stage of beholding the truth
va S a Bo Tat. Trong T Dieu e, ao e of no reincarnation, i.e. that of the Sravakas
vi Bat Thanh ao ma c Phat day hang and the first stage of the Bodhisattvas. In the
Thanh gia phai tu tap (chanh kien, chanh t Fourfold Noble Truth, the Path to
duy, chanh ng, chanh nghiep, chanh tinh tan, Enlightenment with the Eightfold Noble Path
chanh niem, chanh mang, chanh nh). Th which the Buddha taught to be pursued by the
 3457

Ariya (right view, right thought, right speech, (B) Ba bnh ang tanh khac: tu hanh, phap than,
right action, right mindfulness, right endeavor, va o sinhThree other equal and universal
right livelihood, right concentration). Second, characteristics of the one Tathagata: Buddhas
the Path of Life-Culture (Cultivating the life or works, spiritual body, and salvation.
truth). The next stage of the path is the Path of Tam ang Ch: Three SamadhisSee Tam nh.
Practice and is described as the Seven Tam ang Lu: Three kinds of continuitiesBa
Branches of Enlightenment (thorough dong chay lien tuc: Th nhat la Chan ang lu.
investigation of the Principle, brave effort, Hau qua theo sau hanh ong thien, bat thien hay
joyous thought, peaceful thought, trung tnh. Th nh la Gia ang lu. Hau qua ac
mindfulness, concentration, and equanimity). biet cua tien kiep nh giet ngi th yeu menh.
Third, the Path of No-More-Learning. Th ba la Phan v ang lu. Tng bo phan khi tai
Completely comprehending the truth without sanh theo hau qua trc, chang han mnh lam mu
further study. Practitioners proceed to the last mat ai trong kiep trc th kiep nay mnh mu
stage, i.e., the Path of No-More-Learning. matThree equal or universal currents or
Then the firm conviction that they have consequences: First, the certain consequences that
realized the Fourfold Truth will present itself. follow on a good, evil or neutral kind of nature
When the Ariya reaches this stage, he respectively. Second, the temporal or particular
becomes an arhat. According to the fate derived from a previous lifes ill deeds
Hinayanistic view this is the perfect state of (shortened life from taking life). Third, each organ
enlightenment, but according to the as reincarnated according to its previous deeds (if
Mahayanistic view an arhat is thought to be you had made someone blind in your previous life,
only partially enlightened. The purpose of you will be blind this or next life).
Buddhism is to perfect a mans character, or Tam ang Thien Thai: Threefold truth of the
to let him attain Buddhahood on the basis of Tien-TaiThien Thai Tam eSee Tam e
wisdom and right cultivation, i.e., the highest Thien Thai.
personality. Such are the characteristics of Tam ang Tr: Samadhi-equilibrium.
Buddhism. Tam e: Three truthsSee Tam e Thien Thai.
Tam ao Chan Ngon: Three mystical Tam e Ke: Gatha (verse) of three truths.
utterancesBa li huyen nhiem. Tam e Thien Thai: Theo Giao S Junjiro
Tam at: Ba sieu viet cua Phat: biet nghiep Takakusu trong Cng Yeu Triet Hoc Phat Giao,
tng lai, biet nghiep qua kh, va biet phien nao neu ban gia thuyet that the la mot ban the trng
va giai thoat trong hien taiThree kinds of ton la ban hoan toan me hoac, the nen tong Thien
penetrating insightThe three aspects of the Thai e ra ba chan ly hay tam e. Theo tong nay
omniscience of Buddha: knowledge of future th ca ba chan ly ay la ba trong mot, mot trong ba.
karma, knowledge of past karma, and knowledge Nguyen ly th la mot, nhng phng phap dien
of present illusion and liberation. nhap lai la ba. Moi mot trong ba eu co gia tr
Tam ac: Ba loai tho gii: ac gii (hieu va hanh toan dien. Th nhat la Khong e hay chan ly cua
tr c theo gii phap), tac phap ac (c truyen cua Khong. Moi s the eu khong co hien thc
gii qua nghi thc), va t the ac Three kinds of tnh va do o, tat ca eu khong. V vay, khi luan
obtaining the commandments: to attain to the chng cua chung ta y c tren Khong, chung ta
understanding and performance of the moral law, coi Khong nh la sieu viet tat ca ba. Nh vay,
to obtain ordination in a ceremony, and self- ca thay eu la Khong. Va khi mot la khong th
ordination. ca thay eu la Khong. (Nhat khong nhat thiet
Tam ang: khong, nhat gia nhat thiet gia, nhat trung nhat thiet
(A) Ba bnh ang tanh: than, ng, va yThree trung). Chung con c goi la Tc khong, tc gia,
equal and universal characteristics of the one va t trung, hay Vien Dung Tam e, ba chan ly
Tathagata: body, discourse, and mind. ung hp tron ay, hay la tuyet oi tam e, ba
chan ly tuyet oi. Chung ta khong nen coi ba chan

ly nay nh la cach biet nhau, bi v ca ba tham
nhap lan nhau va cung tm thay s dung hoa va
hp nhat hoan toan. Mot s the la khong nhng
cung la gia hu. No la gia bi vi no khong, va roi,
mot s la khong, ong thi la gia cho nen cung la
trung. Th nh la Gia e hay chan ly cua gia tam.
Du s the co hien hu th cung ch la gia tam.
Giong nh khi bien luan ve Khong e, khi mot la
Gia th tat ca la Gia. Th ba la Trung e hay chan
ly cua phng tien. S the ch la phng tien, hay
quang gia. Giong nh bien luan tren Khong e,
khi mot la Trung th tat ca la Trung. Trung khong
co ngha la gia hai cai phi hu va gia hu, ma
no tren, no vt qua ca hai. Thc ra no la ca hai
bi v thc tng co ngha Trung chnh la khong
tng va gia tngAccording to Prof. Junjiro
Takakusu in The Essentials of Buddhist
Philosophy, if you suppose noumenon to be such
an abiding substance, you will be misled
altogether; therefore, the Tien-Tai School sets
forth the threefold truth. According to this school
the three truths are three in one, one in three. The
principle is one but the method of explanation is
threefold. Each one of the three has the value of
all. First, the truth of void. All things have no
reality and, therefore, are void. Therefore, when
our argument is based on the void, we deny the
existence of both the temporary and the middle,
since we consider the void as transcending all.
Thus, the three will all be void. And, when one is
void, all will be void (When one is void, all will be
void; when one is temporary, all is temporary;
when one is middle, all will be middle). They are
also called the identical void, identical temporary
and identical middle. It is also said to be the
perfectly harmonious triple truth or the absolute
triple truth. We should not consider the three
truths as separate because the three penetrate one
another and are found perfectly harmonized and
united together. A thing is void but is also
temporarily existent. It is temporary because it is
void, and the fact that everything is void and at the
same time temporary is the middle truth. Second,
the truth of temporariness. Although things are
present at the moment, they have temporary
existence. The same will be the case when we
argue by means of the temporary truth. Third, the
truth of mean. They are only mean or middle. The
3458
same will be the case when we argue by means of
the middle truth. The middle does not mean that it
is between the non-existence and temporary
existence. In fact, it is over and above the two; nor
it is identical with the two, because the true state
means that the middle is the very state of being
void and temporary.
Tam e Tng Tc: Ba e Thien ThaiThree
prongs established by the Tien-Tai sectSee
Khong Gia Trung.
Tam a: Three grounds or three stages.
1) Hu Tam Hu T a: Savotakko-savicaro
bhumi (p)Hu tam hu t aThe stage of
thinking and pondering.
2) Vo Tam Hu T a: Avitakko-vicara-matto-
bhumi (p)Giai oan trong o khong con ly
luan nhng van con s quan sat s ly vi te hay
xet oanThe stage with pondering without
thinking.
3) Vo Tam Vo T a: Avitakko-avicaro-bhumi
(p)Giai oan trong o khong con ly luan
hay quan sat s ly vi te (xet oan)The stage
with neither thinking nor pondering (non
reasoning and judgment).
Tam iem Linh: The three-pronged bell.
Tam ien ao: Ba ien ao lam cho chung sanh
ngh tng ien ao, vo thng cho la thng, kho
cho la lac, vo nga cho la nga, bat tnh cho la tnh.
Hoac tng ao, kien ao, va tam aoThe three
subversions or subverters which make beings to
apprehend objects that are impermanent, painful,
not self, and foul, as permanent, pleasant, self, and
beautiful; or evil thoughts, false views, and a
deluded mind.
Tam nh Vien: Three pilars.
Tam nh: Three Samadhis.
(A) Theo kinh Phung Tung trong Trng Bo Kinh,
co ba loai nh: hu tam hu t nh, vo tam
hu t nh, va vo tam vo t nhAccording
to the Sangiti Sutta in the Long Discourses,
there are three kinds of concentration: the
concentration of thinking and pondering
(savotakko-savicaro samadhi-p), the
concentration with pondering without thinking
(avitakko-vicara-matto samadhi-p), and the
concentration with neither thinking nor
pondering (avitakko-avicaro samadhi-p).
 3459

(B) Ba nh Khac: khong nh, vo tng nh, va Tam o Ac ao: Three realms (paths) of woe
vo nguyen nhThree more kinds of Three lower paths of the six destinationsThe
concentration: the concentration on emptiness paths of evil deedsThree evil coursesBa
(sunnato-samadhi-p), the concentration on the ng d: a nguc, nga quy, va suc sanhThree
signlessness (animitto-samadhi-p), and the miserable worlds: the hells, the world of hungry
concentration on desirelessness (appanihito ghosts, and the world of animals.
samadhi-p). Tam o Luc ao: Ba neo sau ngThree
Tam nh Tu: Three accumulationsSee Tam miserable paths and six realms.
Tu. Tam oc: Sandoku (jap)Duksum (tib)Three
Tam oan: defilements (poisons)Ba th oc hai: tham, san,
(A) Ba diet oan: kien s oan, tu s oan, va phi va si. Tam oc con c goi la Tam Cau hay Tam
s oanThree cutting off or excisions of Chng, la ba th oc hai hay ba mon phien nao
beguiling delusions or perplexities: to cut off ln. ay la nhng th ac can ban gan lien trong
delusions of view, practice to cut off i song khi sanh au kho. Phien nao co rat
delusions, and nothing left to cut off. nhieu, noi rong th en 84 ngan, noi hep th co 10
(B) Ba diet oan khac: t tnh oan, duyen phc loai phien nao goc, trong o co tam oc tham san
oan, va bat sinh oanThree other cutting si. Tam oc Tham, San, Si chang nhng gay phien
off or excisions of beguiling delusions or chuoc nao cho ta, ma con ngan chan khong cho
perplexities: to cut off the nature or roots of chung ta hng c hng v thanh lng giai
delusions, to cut off the external bonds, or thoatThree Poisons: greed, anger, and
objective cause of delusion, and delusions no ignorance. Three defilements are also called three
longer arise (therfore, nothing produced to cut sources of all passions and delusions. The
off, this is the stage of an Arhat). fundamental evils inherent in life which give rise
(C) Theo Thanh Tnh ao, co ba th oan diet: to human suffering. The three poisons are
Th nhat la c oan. oan tr bang cach c regarded as the sources of all illusions and earthly
che nh e cay lau bang cach at tren ngon desires. They pollute peoples lives. Men worry
cay mot cai bnh ay nc co lo Th nh la about many things. Broadly speaking, there are
oan bang cach thay vao mot phap ngc lai, 84,000 worries. But after analysis, we can say
giong nh thay the bong toi bang anh sang. there are only 10 serious ones including the three
Th ba la oan tr bang cach cat t evil roots of greed, hatred, and delusion. Three
According to the Path of Purification, there poisons of greed, hatred and ignorance do not only
are three cutting off or excisions of beguiling cause our afflictions, but also prevent us from
delusions or perplexities: First, abandoning by tasting the pure and cool flavor of emancipation
supressing. This is like the pressing down of (liberation).
water-weed by placing a porous pot on weed- Tam oc Tham San Si: Three poisons of greed,
filled water. Second, abandoning by hatred and ignoranceSee Tam oc.
substitution of opposite. It is like the Tam c: Ba c cua Phat la thng hang, hy
abandning of darkness at night through the lac, va thanh tnh (Thng, Lac, Tnh)Three
means of a light (see Thap Bat Tue Quan). Buddhas virtues or powers which are eternal,
Third, abandoning by cutting off. joyful, and pure :
Tam oan Diet: See Tam oan (A). (A) Theo ai Tha, co ba c cua Phat: Th nhat
Tam oan Luan: Luan Thc (tien etieu e va la phap than c hay Phap than Phat la vnh
ket luan)Syllogism. hang. Th nh la Bat nha c hay tr hue Phat
Tam o: Ba ng d: hoa o, huyet o, va ao biet c thc tnh cua ch phap. Th ba la
oThe three unhappy gati or ways: the hell of giai thoat c hay Phat giai thoat, khong con
fires, the hell of blood where animals devour each vng mac naoAccording to the Mahayana,
other, and the hell of swords where the leaves and there are three Buddhas virtues: First,
grasses are sharp-edged swords. Dharmakaya or the virtue or potency of the
 3460

Buddhas eternal sipritual body. Second, khong va khong that: phap gia (ch phap t tanh
Buddhas prjana or wisdom, knowing all von la h gia khong that, ch phap do nhan duyen
things in their reality. Third, Buddhas ma sinh ra), tho gia (ch phap eu tho nhan ni
freedom from all bonds and his sovereign cac phap khac, nh tho nhan t ai ma thanh vo
liberty. tnh chung sanh, tho nhan ngu uan ma thanh hu
(B) Theo Kinh Niet Ban co ba c cua Phat: Th tnh chung sanh, tc la tho nhan biet the e lam
nhat la Tr c hay c toan giac. Th nh la thanh tong the), va danh gia (cai ten cua ch phap
oan c hay c oan diet kho au va eu khong that hay danh nng vao y tng ma co
chng nhap Niet ban toi thng. Th ba la An ch khong co t tanh)Three unrealities or three
c hay c pho cu chung sanhAccording phenomenalsThree fallacious postulatesIn
to Nirvana Sutra, there are another three Buddhism, especially in the Satyasiddhi-sastra and
Buddhas virtues: First, the potency of the Maha-Prajna Sutra, everything is merely
Buddha perfect knowledge. Second, Buddhas phenomenal, and consists of derived elements;
ability to cut off all illusion and perfect of nothing therefore has real existence, but all is
supreme nirvana. The power or virtue of empty and unreal: dharmas are unreal, sensations
bringing to an end all passion and illusion, and are unreal and names are unreal.
enter the perfect nirvana. Third, Buddhas Tam Gia Quan: Ba cach quan ch phap la gia
universal grace and salvation which bestows tam: quan phap gia, quan tho gia, va quan danh
the benefits he has acquired on others. giaThe meditation on three unreal objects:
(C) Ba c khac cua Phat: Th nhat la nhan vien contemplate on unreal dharmas, contemplate on
c, qua ba a tang ky kiep, nhan duyen tron unreal sensations, and contemplate on unreal
ay. Th nh la Qua vien c. Toan thien qua names.
v va tr hue Phat. Th ba la An vien c. Tam Giac: See Tam Giac Ngo.
Toan thien an cu o chung sanhOther Tam Giac Ngo:
three Buddhas virtues: First, the perfection of (A) Ba loai giac ngo: t giac, giac tha, va giac
Buddhas causative or karmaic works during hanh vien manThree kinds of
his three great kalpas of preparation. Second, enlightenments: enlightenment for self, help
the perfection of the fruit or result of others attain enlightenment, and perfect
Buddhas own character and wisdom. Third, enlightenment and achievement.
the perfection of Buddhas grace in the (B) Ba loai giac ngo khac: bon giac, thuy giac, va
salvation of others. cu canh giacThree other kinds of
(D) Ba c khac cua Phat: tr c, bi c, va nh enlightenments: inherent, potential
cOther three Buddhas virtues: all- enlightenment or intelligence of every being;
knowing virtues or qualities of a Buddha, all- initial or early stage of enlightement, brought
pitying virtues of a Buddha, and about through the external or influence of
contemplative virtues of a Buddha. teaching; and completion of enlightenment.
Tam Gia Thon Ly Han: Ga ni cho heo lanh, t Tam Giai Giao: Teaching of the three levels
dung e ch ngi ngu si me muoiAn ignorant Giao phap ve ba bacSee Chanh Phap, Tng
and deluded person. Phap, and Mat Phap.
Tam Gia Thon Ly Han Nam N: Con cai cua ga Tam Giai Thoat: Vimokshatraya (skt)Ba oi
ni cho heo lanh, t dung e ch ngi ngu si me tng quan chieu dan ti giai thoat: Th nhat la
muoiAn ignorant and deluded person. Khong. Hieu c ban chat cua van hu von
Tam Gia: Prajnapti (skt)Ba cai khong that khong nen lam cho cai tam khong, cai toi khon g,
Three fallaciesBa hien tng gia tamThree cai cua toi khong, kho khong, la giai thoat. Th
provisional phenomenaTrong Phat giao, ac nh la Vo Tng. oan tr moi hnh tng ben
biet la trong Thanh Thc Luan va Kinh Bat Nha, ngoai la giai thoat. Th ba la Vo Nguyen. oan
moi vat ch la hien tng, gom nhng yeu to cau tr tat ca moi mong cau cho en khi nao khong
thanh; khong co cai g co thc hu, ch la h con mot may may ham muon hay co gang e at

c bat c th g la giai thoatThree subjects or century. Probably printed in 1845. The book
objects of the meditation that lead toward
liberation (three emancipations): First, sunyata or
emptiness. To empty the mind of the ideas of me,
mine and sufferings which are unreal. Second,
animitta or signlessness (having no-signs). To get
rid of the idea of form, or externals. There are no
objects to be perceived by sense-organs. Third,
apranihita or wishlessness (desirelessness). To get
rid of all wishes or desires until no wish of any
kind whatsoever remains in the cultivators mind,
for he no longer needs to strive for anything.
Tam Giai Thoat Mon: Trini-vimoksa-mukhani
(skt)Three gates of emancipationBa oi
tng quan chieu dan ti giai thoat: khong, vo
tng va vo nguyenThree subjects or objects of
the meditation that lead toward liberation (three
emancipations): emptiness, having no signs, and
wishlessnessSee Tam Giai Thoat.
Tam Giao: Sankyo (jap)Three Teachings.
(A) Ba ton giao: Phat, Khong, va LaoThree
religions: Buddhism, Confucianism and
Taoism.
(B) Ba tang giao: Tang giao hay Tam tang giao,
Thong giao, va Biet giaoSakyamunis
teaching: the Tripitaka doctrine or the
orthodox of Hinayana (see Tang Giao, Thien
Thai Ngu Thi Bat Giao and Thien Thai
Tong), the intermediate, or interrelated
doctrine or Hinayana-cum-Mahayana (see
Thong Giao and Thien Thai Hoa Phap T
Giao), and the differentiated or separated
doctrine or Early Mahayana as a cult or
development, as distinct from Hinayana (see
Biet Giao).
Tam Giao Quan Khuy Luc: A Thorough Study in
the Three Religionsao Giao Nguyen Lu
See Tam Giao Thong Khao.
Tam Giao Thong Khao: A Thorough Study in the
Three ReligionsBo sach c bien soan bi An
Thien Thien S, Thien s noi tieng cua Viet Nam
vao au the ky th 19. Sach c bien soan vao
gia the ky th 19, co le c in vao khoang nam (III) Quyen th baLao Giao: Third volume
1845. Sach gom ba phanA book composed by
Zen master An Thien, A Vietnamese famous Zen
master in the early nineteenth century. The book
was composed in the middle of the nineteenth
3461
included three divisions:
(I) Quyen th nhatPhat Giao: First volume
Buddhism.
1) Phung Chieu cau phap: Viec du hoc cua
Thien s Tnh Tuyen Tram CongThe travel
in seeking the Buddha Dharma of Zen Master
Tnh Tuyen Tram Cong.
2) Ban Quoc Thien Mon Kinh Ban: Cac ban kinh
khac Viet NamSutras printed in Vietnam.
3) ai Nam Thien Hoc S Khi: Khi thuy
Thien hoc Viet NamThe beginning of Zen
in Vietnam.
4) ai Nam Phat Thap: Cac thap Phat Viet
NamBuddha stupas in Vietnam.
5) Vo Ngon Thong Truyen Phap: Thien phai Vo
Ngon ThongWu-Yun-Tung Zen Sect.
6) Danh Tran Trieu nh: Cac cao Tang noi
tieng trieu nhFamous monks at the
Royal Palace.
7) Le Trieu Danh c: Cac cao Tang thi Tien
LeFamous monks during the Tien Le
Dynasty.
8) Ly Trieu Danh c: Cac cao Tang thi nha
LyFamous monks during the Ly Dynasty.
9) Tran Trieu Danh c: Cac cao Tang i
TranFamous monks during the Tran
Dynasty.
10) Ty Ni a Lu Chi Truyen Phap: Thien phai
Ty Ni a Lu ChiVinitaruci Zen Sect.
11) Tuyet au Truyen Phap: Thien phai Thao
ngThao ng Zen Sect.
12) Nhng viec than b lien quan en cac Thien
s Viet Nam qua cac trieu ai: Mystic things
involving Vietnamese Zen masters throughout
all dynasties.
13) Danh t Phat hoc va cac than thoai Phat Giao
Trung Hoa va Viet Nam: Buddhist terms
and mythological stories about Buddhism in
China and Vietnam.
(II) Quyen th haiKhong Giao: Second
volumeConfucianism.
Taoism.
Tam Giao Tng ong: See Sankyo Itchi.
Tam Giao Tng: Ba cach day cua Phat: on,
tiem, va bat nhThe three modes of the
Buddhas teaching of the Southern sects:
 3462

immediate, gradual or progressive, and Tam Gii and Cu a.

intermediate. Tam Gii Do Tam Sinh: Cittamhi-
Tam Gii: Traidhatuka (skt)Trailokya (p) traidhatukayonih (skt)Tam la nguon goc cua ba
Sangai (jap)Three realmsThree spheres of coiThe mind is the origin of the triple world.
existenceBa coi hien huThree worlds Tam Gii Duc: Long ham muon ba coiDesire
Theo kinh Phung Tung trong Trng Bo Kinh of all three realms.
According to the Sangiti Sutta in the Long Tam Gii Duy Nhat Tam: Tribhavasva-
Discourses: cittamatram (skt)The triple world is but one
(A) Ba coi hien hu: Th nhat la Duc gii. Coi mindTam gii duy th t tam hay tam gii duy
cua duc vong, bao gom sau coi tri duc gii ch do tam nay. Trong Kinh Lang Gia, c Phat
va nhng canh gii ngi, a tu la, suc sanh, day: V Bo tat Ma ha Tat thay rang the gii ch la
nga quy va a nguc. Th nh la Sac gii. Coi s sang tao cua tam, mat na va y thc; rang the
van con b gii han bi sac phap nhng khong gii c sinh tao do phan biet sai lam bi cai tam
con duc vong. Tieu bieu la coi tri t thien. cua chnh mnh; rang khong co nhng tng trang
Th ba la Vo sac gii. Coi khong con duc hay dau hieu nao cua mot the gii ben ngoai ma
vong va khong con b gii han bi sac phap trong o nguyen ly a phc ieu ong; va cuoi
Three worlds or three spheres of existence: cung rang ba coi ch la cai tam cua chnh mnh
First, kamadhatu or the world of desire is so The triple world is just Mind. In the Lankavatara
called because its inhabitants are ruled by Sutra, the Buddha taught: The Bodhisattva-
various desires. The realm of sensuous desire mahasattvas sees that the triple world is no more
of sex and food. It includes the six heavens, than the creation of the citta, manas, and mano-
the human world, asuras, animals, hungry vijnana, that it is brought forth by falsely
ghosts, and hells. Second, rupadhatu or the discriminating ones own mind, that there are no
realm of form. Being in the world of form signs of an external world where the principle of
have material form, but it is above the lust multiplicity rules, and finally that the triple world
world (free from desires). It is represented in is just ones own mind.
the fourth Heavens or Brahmalokas (t thien Tam Gii Duy Tam: Sangai-Yushin (jap)Ba coi
thien). Third, arupadhatu or the formless von ch do tamThree realms are only mind
realm of pure spirit. The world of formless is See Tam Gii Duy Nhat Tam.
free from both desire and the restrictions of Tam Gii Duy Tam, Van Phap Duy Thc: Three
matter. There are no bodies, palaces, things. realms are only mind, all dharmas are created
Where the mind dwells in mystic only by the consciousness.
contemplation. Tam Gii Duy Th T Tam: Svacitta-matram-
(B) Tam gii khac: ly duc gii, vo san gii, va vo traidhatukam (skt)Ba coi ch la tam cua mnh
hai giiThree other elements: renunciation, The triple world is no more than ones own
non-enmity, and non-cruelty. mindTam Gii Duy Nhat Tam.
(C) Lai co ba gii khac: duc gii, vo sac gii, va Tam Gii Duyen: Three realms as objective
diet giiThere are also three more conditionBa coi nh la duyen hay ieu kien ma
elements: the element of form (rupa-dhatu-p), thoi.
the formless element (arupa-dhatu-p), and the Tam Gii Giai Kho: Ba coi khong co th g khac
element of cessation (nirodha-dhatu-p). ngoai cai khoThree realms are nothing but
(D) Lai co ba gii khac na: liet gii, trung gii, suffering.
va thang giiThere are also three more Tam Gii Hanh: Nghiep trong tam gii (ba coi)
elements: the low element (hina-dhatu-p), the Activities in the three realms.
middling element (majjhima-dhatu-p), and the Tam Gii Hoa Trach: The burning house of the
sublime element (patina-dhatu-p). triple worldsSee Tam Gii Nh Hoa Trach.
Tam Gii Cu a: Sangai-Kuji (jap)Ba coi va Tam Gii Hung: T ton xng c PhatA
chn bacThree realms and nine levelsSee venerable epithet for the Buddha.
 3463

Tam Gii Kho Luan: Canh gii sanh t luan hoi sentient beings, such sufferings are limitless. The
khong ngng, quay mai nh banh xeThe realms triple worlds as a burning house. Also in the Lotus
of reincarnation, spinning like a wheel of Sutra, the Buddha taught: The three worlds are
suffering. unsafe, much like a house on fire. Suffering is all
Tam Gii Luat: Ba loai gii luat: mi gii Sa pervasive, truly deserving to be terrified and
Di, bat quan trai gii, va nam gii cho Phat t tai frightened. Sentient beings in the three worlds,
giaThree sets of commandments: the ten especially those in the Saha World, are hampered
commandments for the novice: Sa di gii, the constantly by afflictions and sufferings. Living
eight commandments for the devout Buddhist at crowded in the suffering conditions of this Saha
home, and the five commandments for the World is similar to living in a house on fire, full of
ordinary laity. dangers, life can end at any moment. Even so,
Tam Gii Luc ao: Three realms and six everyone is completely oblivious and unaware,
destiniesBa coi sau ngSee Tam Gii and but continues to live leisurely, chasing after the
Luc ao. five desires, as if nothing was happening. Sincere
Tam Gii Nhan: The trailokyaBuddha who Buddhists should always remember this and
sees all the realms and the way of universal should always diligently cultivate to seek
escape. liberation.
Tam Gii Nh Hoa Trach: Th du ve nha la Tam Gii Sang: The sick-bed of the Trailokya
ang chay, mot trong bay ngu ngon trong Kinh The Saha world or the world of sufferings and
Dieu Phap Lien Hoa, trong o ong Trng gia afflictionsTam gii sang, y noi the gii Ta Ba
dung e dan du nhng a con vo tam bang nhng hay the gii cua kho au phien nao.
phng tien xe de, xe nai, xe trau, ac biet la Tam Gii Sanh: Sanh vao ba coiBirth in the
Bach Ngu Xa. Duc gii, sac gii va vo sac gii three realms.
ang thieu ot chung sanh vi nhng kho au Tam Gii S Nhiep: Gom trong ba coiNam
khong ke xiet. Duc gii, sac gii va vo sac gii trong ba coiIncluded in the three realms.
ang thieu ot chung sanh vi nhng kho au Tam Gii Tang: The Trailokya-garbhaThai
khong ke xiet. Tam gii giong nh nha la ang tang gii cua tat ca nhng chung sanh trong luan
hng hc chay. Kinh Phap Hoa cung day: Ba coi hoiThe womb or storehouse of all the
khong an, dng nh nha la, s kho day ay, transmigrational.
ang nen s hai. Chung sanh trong ba coi, ac Tam Gii Ton: The Honoured One of the three
biet la chung sanh trong coi Ta Ba nay, luon b worlds (Buddha).
nhng s kho nao va phien muon bc bach. Song Tam Gii Tr (1878-1960): NyanatilokaTen
chen chuc nhau trong o nh gia mot can nha that cua ong la Anton Walter Florus Gueth, xuat
ang boc chay, day ay hiem hoa, chang biet con than t mot gia nh Thien chua giao. Ong la mot
mat luc nao. Ay the ma moi ngi chang biet, nhac s dng cam ai tai, ngi a cai sang ao
chang hay, c mai nhn nh vui thu cua ngu duc, Phat sau khi du hanh sang An o. Trong mot
lam nh khong co chuyen g xay ra ca. Phat t chuyen du hanh sang Tch Lan, ong a tiep xuc
chn thuan nen luon nh vay e luc nao cung vi Phat giao, sau o ong sang Mien ien xuat gia
chuyen can tinh tan tu hanh cau giai thoatThe tu hoc. Ong a tr thanh mot trong nhng hoc gia
burning house, one of the seven parables in the Ba Li noi tieng. Ong tho ai gii nh la mot v s
Wonder Lotus sutra, from which the owner tempts Theravada tai Mien ien vao nam 1903, va vao
his heedless children by the device of the three nam 1911 ong tr lai Sri Lanka, tai ay ong xay
kinds of carts (goat, deer and bullock), especially dng mot cho cua ngi an s va tu tap tai o.
the white bullock cart. The three realms of Desire, Nhng dch pham cua ong gom co: Di Lan a
Form and Formless realms scorching sentient Van ao, Tang Nhat A Ham (Tang Chi Bo Kinh)
beings, such sufferings are limitless. The triple va Thanh Tnh ao. Ong cung viet mot so sach,
worlds as a burning house. The three realms of trong o co Luan Tang va Con ng Giai
Desire, Form and Formless realms scorching Thoat, nhieu sach giao khoa va mot bo T ien

Phat giaoAnton Walter Florus Gueth, came
from a Catholic family. He was a German violin
virtuouso who converted to Buddhism after
traveling to India, Sri Lanka and Burma. During a
trip to Sri Lanka, he came in contact with
Buddhism. He then went to Burma where he
entered the Buddhism monastery. He became one
of the most important Pali scholar. He was
ordained as a Theravada monk in Burma in 1903,
and in 1911 he returned to Sri Lanka, where he
founded a hermitage. Among his works of
translation: Milindapanha, Aguttara-nikaya va
Vasuddhi-Magga. He also wrote or composed a
number of books, including Guide through the
Abhidharma Pitaka and Path to Deliverance,
many doctrinal works and a Buddhist Dictionary.
Tam Gii T Phu: The kindly father of the triple
world.
Tam Gii Vo An: S bat an trong tam gii (duc,
sac va vo sac)Discomfort or insecurity in the
three realms (desire, form, and formless).
Tam Gii Vo Thng Ton: Peerless honorable
one in the three worlds, an epithet of the
BuddhaMot danh hieu cua c Phat.
Tam Hanh: Three lines of action that affect
karma:
(A) S hanh ong di ba loai nghiep: thap thien Tam Cau, co ba Hoang Vu: tham hoang vu, san
nghiep hay phc hanh, thap ac nghiep, vo ky
nghiep (vo thien vo ac hay bat ong
nghiep)Actions under three kinds of karma:
the ten good deeds that cause happy karma,
the ten evil deeds that cause unhappy karma,
and neither good nor evil karma, that arise
without activity.
(B) S hanh ong di ba hnh thc: than hanh, (A) Theo tong Thien Thai, co ba loai hoac: Th
ngon hanh, va tam hanhActions in three
forms: physical actions (kaya-sankhara (p),
verbal actions (vaci-sankhara (p), and mental
actions (citta-sankhara (p).
(C) Theo kinh Phung Tung trong Trng Bo Kinh,
co ba loai hanh: phc hanh, phi phc hanh,
va bat ong hanhSangiti Sutta in the Long
Discourses, there are three kinds of karmic
formation: meritorious karmic formation,
demeritorious karmic formation,
imperturbable karmic formation.
(D) Ba ng hanh ong anh hng en nghiep:
Th nhat la Phuc hanh hay thap thien tao
3464
nghiep lanh. Th nh la Toi hanh hay thap ac
tao ac nghiep. Th ba la vo ong hanh. Thien
nh ve nhng sai trai va cach cha tr
Three lines of action that affect karma: First,
good deeds or ten good deeds that cause
happy karma. Second, evil deeds or ten evil
deeds that cause unhappy karma. Third,
karma arising without activity or meditation
on error and its remedy.
Tam Hanh Nghiep: See Tam Nghiep.
Tam Hien Thap Tanh: The three good tensSee
Thap Tru, Thap Hanh Bo Tat, Thap Hoi Hng.
Tam Hoa: Trini-nirmana (skt)Ba th chuyen
hoa: nghiep hoa, tuy hoa (tuy duyen hoa vat hay
chuyen hoa chung sanh tuy theo ieu kien hay
hoan canh cua ho), va thng hoa Three kinds of
transformation: karma transformation (karma-
nirmana (skt), to convert or transform people
according to their conditions, or to circumstances
in general (upapatti-nimana (skt), and superior
transformation (uttama-nirmana (skt).
Tam Hoa: Ba loai la: la tham duc, la san han,
va la vo minhThree fires: fire of desire, fire of
hatred, and fire of stupidity or ignoranceSee
Tam Chung Hoa.
Tam Hoang Vu: Theo Tng ng Bo Kinh, Pham
hoang vu, va si hoang vuAccording to The
Connected Discourses of the Buddha, Chapter
Esanavaggo (Searches), there are three kinds of
barrenness: the barrenness of lust, the barrenness
of hatred, and the barrenness of delusion.
Tam Hoac: Tam phien naoTam lauTam
cauThree delusions.
nhat la kien t hoac. Thay va ngh tng theo
ao vong t nhng nhan xet khong hoan hao,
vi nhng cam do cua yeu ghet, van van.
Muon loai bo nhng cau chng nay, ngi ta
phai tuan thu va hanh tr gii luat (me chap
tng sanh t). Th nh la Tran sa hoac. Phien
nao va cam do trong luc cu o chung sanh
(me chap cu o chung sanh e uc vao coi
Niet Ban). Th ba la Vo minh hoac. Phien
and nao va cam do khi len t cho khong hieu ch
phap va thc tanh cua chung. Phien nao khi
len t can ban vo minh lam che lap mat chan
ly. Trong Biet Giao va Vien Giao, Bo Tat
 3465

khac phuc vo minh hoac trong s a (me luat nham giup li noi va hanh ong trong
chap ve tng nh bien)According to the sach. Trong Bat Chanh ao, ba chi lien he ti
Tien-Tai Sect, there are three delusions: gii luat la chanh ng, chanh nghiep, va
First, things seen and thought illusions from chanh mang. Ngi muon hanh thien co ket
imperfect perception, with temptation to love, qua th trc tien phai tr gi ngu gii can ban
hate, etc., to be rid of these false views and khong sat sanh, trom cap, ta dam, vong ng
temptations, one must cultivate and observe va uong ru cung nh nhng chat cay oc
moral precepts. Second, illusion and lam cho tam than buong lung phong tung,
temptation through the immense variety of khong tnh giac. Th nh la nh. Thien nh.
duties in saving others. Third, the illusions and Theo Ty Kheo Piyadassi Mahathera trong
temptations that arise from failure Phat Giao Nhn Toan Dien, gii c trang
philosophically to understand things in their nghiem giup phat trien nh tam. Ba chi cuoi
reality. Illusion arising from primal ignorance cung cua Bat Chanh ao la chanh tinh tan,
which covers and hinders the truth. In the chanh niem, va chanh nh, hp thanh nhom
Differentiated Teaching, this illusion is nh. Hanh gia co the ngoi lai trong mot tnh
overcome by the Bodhisattva from the first that, di mot coi cay hay ngoai tri, hoac
stage; in the Perfect Teaching, it is overcome mot ni nao thch hp khac e gom tam cham
by the Bodhisatva in the first resting-place. chu vao e muc hanh thien, ong thi khong
(B) Theo Phat Giao Nguyen Thuy, co ba nhom ngng tinh tan goi ra nhng bn nh trong
lau hoac: Th nhat la Duc lau hay say me ve tam va dan dan triet tieu nam trien cai e
duc lac tran the. Th nh la Hu lau hay s nh tam vao mot iem. Th ba la Hue. Cung
ham muon hien hu trong mot trong nhng theo Ty Kheo Piyadassi Mahathera trong Phat
canh gii hu lau. Th ba la Vo minh lau hay Giao Nhn Toan Dien th tam nh mc o
s ue nhiem trong tam khi len t s ngu si. cao la phng tien e thanh at tr tue hay tue
Ngoai ra, co ngi con cho rang co lau th t minh sat. Tue bao gom chanh kien va chanh
la Kien lau, la nhng quan iem oi bai t duy, tc la hai chi au trong Bat Chanh
According to the Hinayana Buddhism, there ao. Tr tue giup chung ta pha tan lp may
are three groups of delusions: First, kamasava m si me bao phu s vat va thc chng thc
or intoxicant of worldly desires or sensual tng cua van phap, thay i song ung nh
pleasures. Second, bhavasava or the love of that s, ngha la thay ro s sanh diet cua van
existence in one of the conditioned realms. huThree practices of precepts (observance
Third, avijjasava or the defilements of of precepts), meditation (samadhi) and
ignorance in mind. Besides, some considers wisdom: First, sila or discipline. Learning by
the fourth delusion: the corruption of views. the commandments or prohibitions, so as to
Tam Hoc: Tisrah-siksah (skt)Tissosikkha (p) guard against the evil consequences of error
Three elements of virtueThreefold formation by mouth, body or mind. According to
Three studies. Bhikkhu Piyadassi Mahathera in The Spetrum
(A) Tam hoc hay ba mon "Gii-nh-Tue": Th of Buddhism, it is essential for us to discipline
nhat la Gii. Tr gii la e tranh nhng hau ourselves in speech and action before we
qua xau ac do than khau y gay nen. Theo undertake the arduous task of training our
Phat Giao Nhn Toan Dien cua Ty Kheo mind through meditation. The aim of
Piyadassi Mahathera, trc khi gia cong thc Buddhism morality is the control of our verbal
hanh nhng nhiem vu kho khan hn, nh tu and physical action, in other words, purity of
tap thien nh, ieu chanh yeu la chung ta speech and action. This is called training in
phai t khep mnh vao khuon kho ky cng, virtue. Three factors of the Noble Eightfold
at hanh ong va li noi trong gii luat. Gii Path form the Buddhsit code of conduct. They
luat trong Phat Giao nham ieu ng than are right speech, right action, and right
nghiep va khau nghiep, noi cach khac, gii livelihood. If you wish to be successful in
 3466

meditation practice, you should try to observe la T hue. at c t hue qua suy t. Th ba la
at least the five basic precepts of morality, Tu hue. at c tu hue qua tu hanh phat trien
abstinence from killing, stealing, illicit sexual tam linhAccording to the Theravadan
indulgence, speaking falsehood and from Buddhism, there are three modes of attaining
taking any liquor, including narcotic drugs that moral wisdom: First, sutamaya-panna or
cause intoxication and heedlessness. Second, srutanmayu-prajna or attaining wisdom based on
dhyana or meditation (by Dhyana or quiet learning. Attaining moral wisdom from reading,
meditation). According to Bhikkhu Piyadassi hearing and instruction. Second, cintamaya-panna
Mahathera in The Spectrum of Buddhism, or cintamayi-prajna. Attaining moral wisdom from
virtue aids the cultivation of concentration. reflection or attaining wisdom based on thinking.
The first three factors of the Noble Eightfold Third, bhavanamaya-panna or bhavanamayi-
Path, right effort, right mindfulness and right prajna. Attaining moral wisdom from practice of
concentration, form the concentration group. abstract meditation (attaining wisdom based on
This called training in concentration or mental development).
samadhi-sikkha. Progressing in virtue the Tam Huyen: Ba phap giao huan huyen dieu cua
meditator practices mental culture, Seated in tong Lam Te: Th nhat la the trung huyen. Cau
cloister cell, or at the foot of a tree, or in the noi phai chat phac, ngay that va khong trau chuot.
open sky, or in some other suitable place, he Th nh la cu trung huyen. Li noi khong mac ket
fixes his mind on a subject of meditation and ni tnh thc phan biet. Th ba la huyen trung
by unceasing effort washes out the impurities huyen. Cau noi la oi ai nh nguyen Three
of his mind and gradually gains mental wonderful instructions of the Lin-Chi Sect: First,
absorption by abandoning the five hindrances. words must be simple, rustic, honest, and without
Third, prajna or wisdom (by philosophy) or polishing. Second, words must not be attached to
study of principles and solving of doubts. Also discrimination. Third, words must be in a non-dual
according to Bhikkhu Piyadassi Mahathera in manner.
The Spectrum of Buddhism, high Tam Huyen Lo: Ba nghe thuat hng dan va day
concentration is the means to the acquisition do ngi hoc cua ong Sn Lng Gii Three
of wisdom or insight. Wisdom consists of right main arts for guiding and teaching disciples of
understanding and right thought, the first two Tung-Shan-Lieng-ChiehSee ong Sn Tam Lo.
factors of the path. This is called the training Tam Huyen Qua Giap: Ba phap giao huan huyen
in wisdom or panna-sikkha. Wisdom helps us dieu cua tong Lam Te giong nh la giao va giap
get rid of the clouded view of things, and to ma ngi tu thien phai nen luon t trang b cho
see life as it really is, that is to see life and mnhThree wonderful instructions of the Lin-
things pertaining to life as arising and passing. Chi Sect are similar to swords and armors that all
(B) Ba loai hoc theo kinh Phung Tung trong Zen practitioners should always equip for
Trng Bo Kinh: Tang thng gii hoc, Tang themselvesSee Tam Huyen.
thng tam hoc, va Tang thng tue hoc Tam Huyen Tam Yeu: See Tam Huyen.
Three kinds of training according to the Tam Hu: Ba loai hien huThree kinds of
Sangiti Sutta in the Long Discourses: training existenceThree states of mortal existence in the
in higher morality (adhisila-sikkha (p), trailikya:
training in higher thought (adhicitta-sikkha (A) Ba loai hien hu: tng tr hu, gia danh hu,
(p), and training in higher wisdom (adhipanna- va phap huThree kinds of existence:
sikkha (p). qualities (good, bad, length, shortness),
Tam Hue: Tisrah-prajna (skt)Three kinds of phenomenal things (see Gia Danh Hu), and
knowledgeBa loai hieu bietTheo truyen the noumenal or imaginary, understood as
thong Phat giao Nguyen Thuy, co ba cach at facts and not as illusions (see Phap Hu).
c tr hue: Th nhat la Van Hue. at c van (A) Theo Tng ng Bo Kinh, Pham Tam Cau,
hue qua oc nghe va nhng li giao huan. Th nh co ba loai hu: Duc Hu (hien hu duc gii),
 3467

Sac Hu (hien hu sac gii), Vo Sac Hu other ties. First, the tie of false views of
(hien hu hay qua bao thc tai cua vo sac permanent ego. Second, silavrataparamarsa which
gii)According to The Connected includes the tie of wrong discipline and taking
Discourses of the Buddha, Chapter hold of the merit accruing from the observance of
Esanavaggo (Searches), there are three kinds the rules of morality. Third, the tie of doubt.
of existence: existence in the realm of desire Tam Khat Ai: Theo Tng ng Bo Kinh, Pham
(sense-sphere existence), existence in the Tam Cau, co ba loai Khat Ai: duc khat ai, hu
realm of form (form-sphere existence), and khat ai, va phi hu khat aiAccording to The
existence in the realm of formlessness Connected Discourses of the Buddha, Chapter
(immaterial realm or formless-sphere Esanavaggo (Searches), there are three kinds of
existence). craving: craving (thirst) for sensual pleasures,
(C) Ba loai hien hu khac: hien hu (bon hu), craving (thirst) for existence, and craving (thirst)
trung hu (than tam sau khi chet), va ng for extermination.
hu (than tam i sau)Three other kinds of Tam Khoa: Ba phap: ngu uan, mi hai x, va
existence: present existence or the present mi tam giiThree dharmas: five aggregates
body and mind, the intermediate state of (five skandhas), dvadasa-ayatana (twelve sphere),
existence (antara-bhava (skt), and existence and eighteen spheres (six senses, their six objects,
in the future state. and corresponding kinds of consciousness)See
Tam Hu Duy Phan Biet: Ba coi la san pham Ngu Uan, Thap Nh Nhap, and Thap Bat Gii.
cua phan biet, khong co cai g nh la the gii ben Tam Khoa Gian Canh: Quan tren canh cua ba
ngoai caThe triple world is no more than the phap: ngu uan, mi hai x, va mi tam gii To
product of discrimination, there is no such thing as contemplate on the environments and conditions
an external world. of the three dharmas: five aggregates (five
Tam Hu Vi Phap: Ba phap hu vi: sac phap, tam skandhas), dvadasa-ayatana (twelve sphere), and
phap (phi sac phap), va phi sac phi tam phap eighteen spheres (six senses, their six objects, and
(nhng phap khong phai sac ma cung khong phai corresponding kinds of consciousness)See Ngu
tam)Three active or functioning dharmas: Uan, Thap Nh Nhap, and Thap Bat Gii.
matter or form which has substantial resistance Tam Kho: Tisro-dukkhatah (skt)Three kinds of
(pratigha) or material or things which have form, sufferingThree painsThree kinds of duhkha
the mind (mental), and entities neither of matter (PainSufferings)All sentient beings
nor mind. experience three types of sufferings.
Tam Hu Vi Tng: Ba tng hu vi: sanh, tru, (A) Ba th kho ma chung ta kinh nghiem trong
va tThree forms of all phenomena: birth, stay cuoc song hang ngay: kho v benh hoan, oi,
(life), and death. khat; kho v mat mat ngi hay vat than yeu;
Tam ch: Three benefitsSee Ha Chung. kho v s thay oi cua the gii nay Three
Tam Ket: Samyoga (skt)c Phat a noi trong kinds of suffering which we experience in
Kinh Niet Ban: Nay thien nam t, Tu a Hoan daily life: physical and mental pain caused by
tuy co the cat t vo lng phien nao, nhng v ba illness, thirst, hunger, etc., pain of losing
ket rat nang nen chung cung bao ham tat ca ket something or some living thing one is
ma Tu a Hoan a oan. Th nhat la Kien Ket attached to, and pain caused by vicissitudes of
hay Nga kien. Th nh la Gii Thu Ket. Gii Cam the world.
Thu Ket bao gom hanh ta gii va chap vao cai (B) Theo Tng ng Bo Kinh, Pham Tam Cau,
cong hanh phat sinh do s tuan thu gii luat ao co ba loai khoChung sanh moi loai eu
c. Th ba la Nghi Ket hay nghi ng chanh ly kinh qua ba loai kho: Th nhat la Kho Kho
In the Nirvana Sutra, the Buddha said: Srota- Tanh. Kho gay ra bi nhng nguyen nhan trc
apanna though has cut off inummerable illusions; tiep hay kho kho, gom nhng noi kho xac than
however, the three ties are so serious that if he is nh au n, gia, chet; cung nh nhng lo au
able to cut off these three ties, he can cut off all tinh than. Th nh la Hoai Kho Tanh. Kho gay
 3468

ra bi nhng thay oi. Th ba la Hanh Kho kha canh cua cai khong.
Tanh. Kho v ch phap vo thng, than tam Tam Kien: Three certaintiesBa ieu chac chan
nay vo thngAccording to The Connected oi vi ngi Phat t: than khong the song vo cc,
Discourses of the Buddha, Chapter mang tho khong the vo cung, va tai san khong the
Esanavaggo (Searches), there are three vo tanThe three The three sure or certain things
aspects of Dukkha: First, dukkha-dukkha or for the true disciple: no infinite body or
dukkha as ordinary suffering (suffering due to personality, no endless life, and no boundless
pain). Suffering that produce by direct causes sipritual possessions.
or suffering of misery, Including physical Tam Kien Phap: Ba viec bao am cho nhng
sufferings such as pain, old age, death; as well ngi tn tam vao tai sanh (y noi neu quen i than
as mental anxieties. Second, viparinama- menh, vt bo cua cai the tuc ma tu ao th se co
dukkha or dukkha as produced by change c cai than vo cc, cai menh vo cung, va cai tai
(suffering due to change). Suffering by loss or vo tan): than tng hao (ngi tu ao se c cai
deprivation or change. Third, samkhara- than vo cc), trng tho (menh vo cung), va thanh
dukkha or dukkha as conditioned states tai vo tan (tai san tu hanh vo bien)Three things
(suffering due to formations). Suffering by the assured to the faithful in reincarnation: a good
passing or impermanency of all things, body body, a long life, and boundless holy wealth (see
and mind are impermanent. That Thanh Tai).
Tam Kho oi Tam Gii: Tat ca chung sanh eu Tam Kiep: The three asankhyeya kalpasThe
co ba th kho tng ng vi vi ba coi ni ma ho three countless aeonsBa kiep (giai oan can
sanh ra: Kho kho oi vi duc gii; hoai kho oi thiet e mot v Bo Tat tu tap luc o Ba la mat e
vi sac gii; va hanh kho oi vi vo sac gii All thanh Phat): trang nghiem kiep, hien kiep, va tinh
sentient beings experience three types of tuc kiepThe periods of a bodhisattvas
sufferings which are corresponding to the three development (the period necessary for a
realms where they are born: Suffering as pain in Bodhisattva to cultivate six paramitas in order to
corresponding to the realm of desire; suffering due become a Buddha): the past aeon, the present
to change in corresponding to the realm of form; aeon, and the future kalpa.
and suffering as inherent in formations Tam Kiep Tam Thien Phat: The thousand
(unsatisfactoriness of conditioned states) in Buddhas in each of the three kalpas.
corresponding to the realm of formlessness. Tam Kiet: Samyoga (skt)See Tam Ket.
Tam Khong: Three levels of apprehension of Tam Kiet S: Trini-samyojanani (skt)
emptiness. Samyojanani (p)Kinh Phung Tung trong Trng
(A) Ba bac lanh hoi ve tanh khong: khong, vo Bo Kinh): than kien kiet s, nghi kiet s, gii cam
tng, va vo nguyenThe three voids or thuThree fetters (Sangiti Sutta in the Long
immaterialities, or the threefold of svabhava: Discourses): the fetter of personality belief
empty (void), no-appearance, and no vow. (sakkaya-ditthi (p), the fetter of doubt (vici-kiccha
(B) Ba bac lanh hoi khac ve tanh khong: nga (p), and the fetter of attachment to rite and ritual
khong, phap khong, va cau khongThe three (silabhata-paramaso (p).
other voids or immaterialities: no-self, all Tam Kieu: Theo kinh Phung Tung trong Trng
things are empty, all phenomena are empty or Bo Kinh, co ba loai kieu man: vo benh kieu (kieu
immaterial. man v than khong benh), nien trang kieu (kieu
(C) Tam Khong trong bo th Ba La Mat: khong man v tuoi trang nien), va hoat mang kieu (kieu
thay ngi nhan, khong thay ngi cho, va tat man v co i song sung tuc)According to the
ca eu khongThree voids in Paramita Sangiti Sutta in the Long Discourses, there are
charity: no receiver, no giver, and all are three intoxications: intoxication with health
empty. (arogya-mado-p), intoxciation with youth
Tam Khong Mon Quan: Three contemplations of (yobbana-mado-p), and intoxication with ones
the aspect of emptinessBa loai quan tng ve prosperous life.
 3469

Tam Kieu Man: Theo Tng ng Bo Kinh, Pham Hoac. Tat ca phien nao trong sac gii va vo sac
Tam Cau, co ba loai kieu man: kieu man toi hn, gii ngoai tr vo minh. Th ba la Vo Minh Lau
kieu man toi bang, va kieu man toi thua Hoac hay vo minh trong tam giiAccording to
According to The Connected Discourses of the The Connected Discourses of the Buddha, Chapter
Buddha, Chapter Esanavaggo (searches), there are Esanavaggo (Searches), there are three affluences
three kinds of discrimination: the discrimination I or taints that feed the stream of mortality or
am superior, the discrimination I am equal and transmigration: First, desire or the taint of
the discrimination I am inferior. sensuality. Second, material or phenomenal
Tam Kinh Nhat Luan: Three sutras and one existence or the taint of existence. Third,
sastraay la nhng kinh va luan ma giao thuyet ignorance of the way of escape or the taint of
cua trng phai Tnh o da vao (Vo Lng Tho ignorance.
Kinh, Quan Vo Lng Tho Kinh, A Di a Kinh, Tam Le: Tam knh le hay ba lan cui lay
Thien Than Tnh o Luan)These are three Threefold prostrationSee Tam Bai.
sutras and one sastras on which the Pure Land sect Tam Le S: Director of the three ceremonies.
bases its teachings. Tam Lieu Tri: Theo Thanh Tnh ao, co ba loai
Tam Kinh S Thch: Chu giai ve ba bo kinh Tnh Lieu Tri: Th nhat la S Tri Lieu Tri. Tr trong y
o (A Di a, Vo Lng Tho, Quan Vo Lng ngha hieu biet. Th nh la Suy at Lieu Tri. Tue
Tho)Commentary on the three sutras vi t cach lieu tri goi la tr trong y ngha phe
(Amitabha, Longer Amitabha, Meditation sutra). phan. Th ba la oan Tr Lieu Tri. Tr theo y
Tam Kinh Tnh o: Ba bo kinh Tnh o: A Di ngha t boAccording to The Path of
a, Vo Lng Tho, va Quan Vo Lng Tho Purification, there are three kinds of Full-
Three Pure Land Sutras: Amitabha, Longer Understanding: First, full understanding as the
Amitabha, and Meditation sutra. known. Understanding that is direct-knowledge is
Tam Knh Le: Tam knh le hay ba lan cui lay knowledge in the sense of the known. Second, full
Threefold prostrationSee Tam Bai. understanding as investigating or judging.
Tam Ky Bach Kiep: Ba A Tang Ky kiepThe Whatever states are fully-understood are judged.
three great asamhkyeya kalpasThe three Third, full understanding as abandoning.
timeless periods of a bodhisattvas progress to Tam Loai Canh: Ba loai canhThree kinds of
Buddhahood. the object-domainSee Tam Canh.
Tam Ky ac: Ba th ky ac: than thong ky ac Tam Loi: Three faultsBa loi cua hang Phat t
(than lc ky ac hoa o chung sanh), hue tam ky la cam ghet ch Bo Tat, cam ghet hanh trang cua
ac (tr hue Phat), va nhiep tho ky ac (Phat lc ho va choi bo kinh ien ai thaThree faults of
co kha nang loi keo va cu o chung sanh)The hating Bodhisattvas, hating their acts, and
three incomparable kinds of rareness: rejecting Mahayana sutras.
incomparable kinds of power to convert all beings, Tam Luan: The three-wheel.
Buddha wisdom, and Buddha-power to attract and (A) Ba banh xe chuyen phap: than Phat, khau
save all beings. Phat va tam PhatThe three-wheel:
Tam Lac: Ba loai vui: vui c sanh Thien, vui Buddhas body or deeds, Buddhas mouth or
trong thien nh, va vui nhap Niet banThree discourses, and Buddhas mind or ideas.
joys: the joy of being born a deva, the joy of (B) Ba banh xe chuyen phap khac: Than Thong
meditation, and the joy of nirvana. Luan, Ky Tam Luan, va Giao Gii Luan
Tam Lau: Tayo-asara (p)Traya-asravah (skt) The three other wheels: Buddhas
Three taintsSee Tam Lau Hoac. supernatural powers or powers of bodily self-
Tam Lau Hoac: Tayo-asara (p)Traya-asravah transformation, associated with his body;
(skt)Three kinds of corruptionTheo Tng Buddhas discriminating understanding of
ng Bo Kinh, Pham Tam Cau, co ba lau hoac: others, asociated with his mind; and Buddhas
Th nhat la Duc Lau Hoac. Tat ca phien nao trong oral powers of teaching, associated with his
duc gii, ngoai tr vo minh. Th nh la Hu Lau discourses or speech.
 3470

(C) Ba banh xe chuyen phap khacThe three Th.

other wheels: Banh xe phien nao sanh nghiep, Tam Luan Thanh Tnh Th: Giving with its three
nghiep sanh kho au, va kho au lai sanh spheres pureVi tam luan thanh tnh bo th,
phien nao. Ba banh xe nay luan chuyen hanh gia chanh niem quan sat ngi th, ke tho, va
khong ngng ngh: hoac luan, nghiep luan, va vat th nh h khongWith giving with its three
kho luanThe wheel of illusion produces spheres pure, practitioners mindfully observe the
karma, that of karma sets rolling that of giver, receiver, and gift with right awareness, as
suffering, which in turn sets rolling the wheel being like space.
of illusion. These three wheels are in constant Tam Luan The gii: The Three-Wheel world.
revolution: the wheel of Delusions, the wheel Tam Luan The Khong: See Tam Luan Thanh
of Karma, and the wheel of Suffering. Tnh Th.
(D) Ba banh xe chuyen phap khac: Vo Thng Tam Luan Tng: See Tam Luan Thanh Tnh
Luan, Bat Tnh Luan, va Kho LuanThe Th.
three other wheels: the wheel of Tam Luan: Ba kieu ngh luanThree modes of
Impermanence, the wheel of Impurity, and discourse.
the wheel of Distress. Tam Luan Phai: Madhyamika SchoolSee Tam
Tam Luan Giao: Three wheels of the teaching Luan Tong.
Ba banh xe giao hoa chung sanh: chuyen phap Tam Luan S: Ba th luan s trong kinh Phung
luan, chieu phap luan, va tr phap luan The three Tung trong Trng Bo Kinh: 1) Ban luan ve van
periods of the Buddhas teaching: The first rolling e qua kh (s viec nay xay ra trong qua kh); 2)
onwards of the Law-wheel, the first years teaching Ban luan ve van e tng lai (s viec nay xay ra
of Hinayana, four axioms (T e) and unreality trong tng lai); 3) Ban luan ve van e hien tai (s
(Khong). Illuminating or explaining the law- viec nay xay ra trong hien tai)Three topics of
wheel, the thirty years teaching of the Prajna (Ba t discussion in the Sangiti Sutta in the Long
Nha) or Wisdom Sutras. Maintaining the law- Discourses: 1) Talk may be of the past (thats how
wheel, the remaining years of teaching of the it used to be); 2) Talk may be of the future (thats
deeper truths of both unreality (Khong) and reality how it will be); 3) Talk may be of the present
(Hu). (thats how it is now).
Tam Luan Hoa ao: Ba banh xe hoa ao: Th Tam Luan Thuyet: Three thesesBa luan thuyet
nhat la than bien. Do than nghiep cua c Phat cua tong Thien Thai: Bat khong gia danh, khong
hien u loai than bien, khien chung sanh khi gia danh, va gia danh khongThree theses of the
chanh tn. Th nh la ky tam. Dung y nghiep cua T'ien T'ai Sect: Conventional names are not
c Phat phan biet c tam hanh sai biet cua ke empty, the emptying of conventional names, and
khac (thc biet tha tam). Th ba la giao gii. Dung conventional names are emptiness.
khau nghiep cua c Phat e ran day chung sanh Tam Luan Tong: Sanron shu (jap)Madhyamika
khien ho tu hanhThree sovereign powers for Schoolay la tong phai chu trng ai Tha
converting others: First, supernatural Phu nh Luan. Tieng Phan goi la Madhyamika,
transformation (than: physical). Second, memory chu trng hoc thuyet Trung ao, Khong Luan,
or knowledge of all the thoughts of all beings (y: hay Tng oi Luan. Tam Luan Tong da vao ba
mental). Third, teaching and warning. bo luan c Ngai Long Tho va e t cua ngai la
Tam Luan Khong Tch: Three wheels of e Ba bien soan. Ba bo luan ay la Trung Quan
EmptinessCa ba th eu khong: ngi cho, Luan, Thap Nh Mon Luan, va Bach Luan (see
ngi nhan, va qua tangThe giver, the receiver, Trung Quan Luan, Thap Nh Mon Luan, and Bach
and the gift, all are empty. Luan). Nhng co gang cua Tam Luan Tong quy tu
Tam Luan Thanh Tnh: Three wheels of purity vao s bai bac tat ca cac quan iem tch cc va
Ba banh xe thanh tnh. khang nh cua cac tong khong lay phu nh bien
Tam Luan Thanh Tnh Bo Th: Giving with its chng lam can ban. S bai bac trc tien nham
three spheres pureSee Tam Luan Thanh Tnh thang vao nhng quan iem sai lam cua Ba La

Mon va ta giao; ke en nham vao nhng thien
kien cua phai Tieu Tha; va sau cung nham vao
nhng kien giai oc oan cua e ra bi cac tac gia cua t than hay t duyen. Nh lai gia tr lc hay s
cua phai ai Tha khong phai la Tam Luan. Ly
tng cua Tam Luan Tong hnh nh la tieu diet hy
luan. Can ban cua moi luan chng cua Tam Luan
Tong la T Cu. (see T Cu Tam Luan Tong
(A))Madhyamika school of Nagarjuna, or the
Mahayanistic Negativism, called Madhyamika in
Sanskrit. The doctrine of the Middle Path, or
Sunyatavada, the Theory of Negativity or
Relativity. The school was based on the three
main sastras, Madhyamika-Sastra or Middle Path,
Dvadasa-dvara-Sastra or the Twelve Gates, and
the Sata-Sastra or the One Hundred Verse
Treatise. The efforts of the Madhyamika School
are centered on the refutation of all positive and
affirmative views of other schools which have no
foundation of dialectical negation. The refutation
is directed first against the wrong views of
Brahmanism and heretics, secondly against the
one-sided views of Hinayana, and thirdly against
the dogmatic views positively set forth by the
Mahayanistic authors other than San-Lun School.
The ideal of the Madhyamika School seems to
have been eliminated the inexplicable in speech
and unrealizable in thought. The basis of all
arguments is what we called the Four Points of
Argumentation.
Tam Luan Tong Nhat Ban: Sanron (jap)Tam
Luan Tong Nhat Ban, c Ekwan, la mot e t
ngi Trieu Tien cua Tr Tang truyen sang Nhat
Ban vao nam 625. Trng phai nay tr thanh mot
trong sau trng phai Phat giao chnh di trieu
ai Nara, nhng trng phai khac la Phap Tng,
Thanh That, Hoa Nghiem, Cau Xa va Luat
TongJapanese Three Treatises School, which
brought to Japan in 625 by Ekwan, a Korean
student of Chi-Tsang. It became one of the six
main Buddhist schools of the Nara period (710-
784); the other were Hosso, Jojitsu, Kegon, Kusha
and Ritsu.
Tam Luyen Ma: Three kinds of refinementBa
loai sang loc.
Tam Lc: Ba loai lc: nga cong c lc, Nh lai
gia tr lc, va Phap gii lcThree powers:
personal power, Tathagata power, and power of
Buddha-nature within.
3471
Tam Lc Ke: Triple power verseKe noi ve ba
sc manh: Nga cong c lc hay nang lc tu hanh
gia tr cua c Nh Lai hay tha duyen. Phap gii
lc hay Phat tnh san co trong t tam hay noi
nhanVerse on the three powers: Personal
power, the power of ones own virtue. Tathagata
power, the aiding power of the Tathagata. Power
of Buddha-nature within, the power of the the
spiritual realm (one can go anywhere in the land
of the living).
Tam Lng: Three guidelines or three
measurements Theo Thien Tong, co ba th
lng. Th nhat la "Hien Lng" la nang lng
nhan thc co tnh chat cam tnh va trc tiep thong
qua cac giac quan. Dung nhan thc e thay sac,
dung nh thc e nghe tieng, van van. Ly luan hay
lng tri hien thc cua cac phap e biet t tng
ch khong nham phan biet. Th nh la "Ty lng",
la kha nang nhan thc ly tnh va a en ket luan
ve th nay va th kia. Ty la s so sanh cai a biet,
lng la nh lng cai khong biet. Thay cai nay
biet co cai kia (dung cai a biet ma lng cai cha
biet), nh thay khoi biet co la. Th ba la "Phi
Lng," ngha la khong con ty lng hay la triet
tieu kha nang nhan thc ly tnh va a en ket
luan ve th nay va th kiaAccording to the Zen
Sect, there are three guidelines or three
measurements. First, reasoning from the manifest.
Measuring by appearance or sound, etc, i.e.
smoke. Whereby the eye apprehends and
distinguishes colour and form, the ear sound, etc.
Second, ability of comparison and inference, i.e.
fire from smoke. Comparison of the known and
inference of the unknown. Immediate insight into,
or direct inference in a trance of all the conditions
of the alayavijnana, comparison of the known and
inference of the unknown. Measuring by
inference, i.e. the inference of fire from smoke.
Third, without comparison and inference, which
means the elimination of the ability of comparison
and inference, i.e. fire from smoke. Elimination of
the ability of comparison of the known and
inference of the unknown.
Tam Ly Duc: Three stages of freedom from
desireBa giai oan la bo ham muon.
Tam Ly Tam Duyen Quyet nh: Theo Tr Gia
va Thien Nh ai S trong Tnh o Thap Nghi
 3472

Hoac Van Luan, co ba ly do khien vang sanh Tnh Symbol Circle is the circle of the same assembly
o khong tuy thuoc vao ac nghiep, hanh tu va thi represented by symbols or an article possessed by
gian tu tap lau mau, ma do bi tam, duyen, va do each. Samaya in Sanskrit means the original
bi s quyet nh phai vang sanhAccording to vows, but here it is represented by an article
Masters Chih-I and Tien-Ju in The Pure Land borne by each.
Buddhism, there are three reasons why rebirth in Tam Ma at Tra Quoc: Samatata (skt)Ten
the Pure Land does not necessarily depend on the cua mot vng quoc co nam ve pha ong An o,
weight of bad karma, the amount of practice or the cach Calcutta khoang 99 cay so ve pha ong
duration of cultivation, but because of the mind, Name of an ancient kingdom in the east of India,
conditions, and because of the certainty of about 99 kilometers east of Calcutta.
salvation from the practitioners. Tam Ma e: Samadhi (skt)S nhap nh
Tam Ma: Three demonsBa loai ma. Concentration.
Tam Ma Bat e: Samapatti (skt & p)Chng Tam Ma a: Tam MuoiSamadhi (skt)
acTam Ma aThien ChngSee ang ConcentrationContemplation on reality
Ch. Meditative absorptionTrang thai tam khong
Tam Ma Da: Dam sig (tib). loan ong, tap trung vao khong nh v the ma noi
1) Samaya (skt)Phan ng co ngha la tam i vao trang thai yen tnh hoan toan. Mot
nguyen. ay la bon nguyen cua mot v Phat ngha thong thng cua Tam ma a la "nh".
hay mot v Bo Tat. ay cung la mot li ha Hanh gia tu Thien nen luon nh rang e quen
cam oan tu tap. Trong truyen thong mat giao, chnh mnh, mnh phai chuyen chu vao mot vat
hanh gia phai phat nguyen trc khi c ban nao o. Tam cua chung ta giong nh nc trong
cho le quan anh cao hn. Nhng phep tu tap thung; khi mnh di chuyen cai thung lui ti th
nay co the la tung kinh hay tr giiA nc trong thung cung lay ong. Hay e thung
Sanskrit term for vow. This is the original nc yen mot cho th cuoi cung nc trong thung
convenant or vow made by every Buddha and se lang yen. Neu trong thung nc co bun, no se
Bodhisattva. This is also a formal commitment uc neu chung ta quay no len. Nhng neu chung
to undertake a particular or set of practices. In ta e no yen mot lat, th bun se lang xuong ay va
tantric traditions, taking these vows is nc se tr nen trong suot. Hanh gia tu Thien nen
generally required before any higher luon nh rang ngoi thien co khi c so sanh vi
initiations may be conferred. These vows viec nay, nhng co mot iem khac biet ln gia on
commonly involve undertaking certain nh than trong toa thien va bun lang xuong trong
practices, such as daily recitation of thung nc. S khac biet cot yeu nay la tam y thc
Sadhana or a promise to observe certain cua chung ta hoat ong mot cach t tr. T no di
behaviors. chuyen, t no khuay ong len nc va bun. Vay
2) Ngha th nh cua Samaya la thi gian hay th lam sao hanh gia co the gi cho tam mnh c
thi tietThe second meaning of Samaya trong suot? Bang cach nh tnh. Khi chun g ta
is Time or season. ngoi, neu chung ta e cho cai tam t tr ay tiep tuc
3) Tam Muoi Da ThiNhat thi hay thi gian i ti, no se luon luon i ti va i ti khong ngng
khong co nhIrregular or unfixed hours or ngh. Cai tam t tr thoai mai vi cach o bi v
times. quanh no luon co s bien oi, luon co s phan
Tam Ma Da ao: Con ng bnh ang cua cac tam. Hanh gia tu Thien nen tr ve vi bat c cach
nhan to phapPath of equality of karmic agents. nao co the giup chung ta lam viec c vi cai
Tam Ma Da Man a La: Samaya-mandala tam t tr nay e chung ta co the gi c nh
(skt)Symbol CircleVong tron cua cung hoi vao mot vat duy nhat. Co nhieu phng an, chang
chung Tam Ma Da c bieu th bang nhng dung han nh em hi th nham giam thieu nhng t
cu tng trng cho moi v. Tam Ma da trong Phan tng noi len nh bong bong. em hi th hay so
ng co ngha la ban the, nhng c trnh bay tc la mot trong nhng phng phap cho nhng
bang vat tieu bieu cho moi v cam tayThe ngi mi bat au tu thien, giup cho ho cung co
 3473

nh lc. em hi th t mot en mi hay en water moves, too. Let the bucket sit, and the water
hai mi. Chung ta co the em hi th ra va th eventually calms down. If the water is muddy, it
vao biet lap, hay em ca hai lam mot. Khi em gets cloudy when we stir it up. But leave it for a
hi th th s hoat ong cua tam se c giam while, and the mud sinks down to the bottom and
xuong ch con mi hoac hai mi. ay la phng the water becomes transparent. Zen practitioners
phap lam an tam rat cong hieu. Khi lam c viec should always remember that sitting meditation is
nay, nh lc cua chung ta se theo o ma tang len. sometimes compared to this, but there is one big
Lam tang nh lc thng la phai t t; khong ai difference between settling the body down in
co the trong mot em ma lam c chuyen nay. sitting meditation and the muddy water settling
Viec nay khong ch ung oi vi nh lc ma no down in the bucket. The crucial difference is our
con ung vi bat c loai tu tap nao trong Phat conscious mind, which functions autonomously. It
giao. Chung ta c lam i lam lai ch mot viec, ch moves by itself, stirring up the water and mud. So
tu tap viec c ban nhat ay cho en khi chung ta co how to keep the mind transparent? By
ay u nh lc. Mot y ngha khac cua "Tam ma concentration. When we sit, if we let that
a" la "bnh ang". Neu tam chung ta bnh ang autonomous mind go on, it goes on and on and on.
va ci m, chung ta co the tiep nhan moi th xay it never stops. This conscious mind is comfortable
ra trong tnh huong nh nhau. Chung ta khong bam that way because there is constant change,
vu vao vat nay hn vat kia. Neu tam chung ta constant distraction. Zen practitioners should go
khong bnh ang va ci m, th nhng vat ma back to whatever way that can help us work with
chung ta ang cam nhan eu b bien dang. Tam this autonomous mind so that it can stay
ma a cung co ngha la cam nhan s vat ben concentrated in a single thing. There are various
ngoai mot cach chnh xac. Lam the nao mi cam schemes, such as counting the breath, to reduce
nhan c s vat ben ngoai mot cach chnh xac? the numerous thoughts that bubble up. Counting
Bang cach t mnh phai quen i chnh mnh hay t the breath is one of the beginning practices for
mnh lam mnh trong rong, t mnh phai quen i Zen students as a way of strengthening their
nhng t tng va khai niem ve s vat ben ngoai concentration. The practice is to count our breath
ma mnh cam nhan. Noi cach khac, chung ta phai from one to ten, or from one to twenty. We can
co moi quan he ung oi vi s vat ben ngoai. count our inhalation separately and our exhalation
Chung ta thng noi ve moi s moi vat nh that. separately, or we can count both as one. The
Co phai chung ta that s nhn moi s moi vat nh activities of our mind are reduced to ten, or maybe
chung la hay khong? Neu c nh vay la tot. twenty. It is a very effective way to calm
Nhng khong may la no thng khong nh vay. ourselves down. When we do this, we raise our
Ngay ca khi nhn cung mot s viec, ma nhieu power of concentration. Raising samadhi power is
ngi trong chung ta eu nhn moi ngi moi always gradual; no one can do it overnight. This is
khac. Vay th phai lam the nao mi co the cam not only true for samadhi, but for any kind of
nhan chnh xac s vat ben ngoai ay? Ch bang practice in Buddhism. We do the same thing over
cach phai lam mnh trong rong i; phai khong bam and over again, just practice the most basic thing
vu vao khai niem cua s vat ma chung ta cam until we have adequate concentration power.
nhan, o la tat ca ma chung ta, nhng hanh gia tu Another implication of samadhi is evenness. If our
Thien can phai lamA state of mind in which the mind is even, if our mind is open, then we can
mind is free from distraction (loan ong), is accept everything that happens in the same way.
absorbed in intense, purposeless concentration, We are not attached to one thing over another. If
thereby entering a state of inner serenity. One our mind is not even or open, then what we
common meaning of samadhi is concentration. perceive will appear deformed to us. Samadhi also
Zen practitioners should always remember that in means to properly perceive externals. How can
order to forget ourselves, we shoul concentrate on we properly perceive externals? By emptying
one single thing. Our mind is like water in a ourselves, by forgetting ourselves, by forgetting
bucket. When we move the bucket around, the our thoughts and concepts about those things we

perceive as externals. In other words, have the
proper relationship with externals. We often talk
about everything as it is. Are we really perceving
everything as it is? If so, fine. But unfortunately, it
is often not so. Even seeing the same thing, many
of us perceive it differently. How can we perceive
properly? By making ourselves empty; but not
being attached to our concepts of the things we
perceive, that's all we, Zen practitioners need to
do.
Tam Ma a Bo e: Samadhi-bodhi (skt)Trang
thai giac ngo trong o tam hanh gia thoat khoi moi
loan ong, thoat moi cau chng, tap trung vao
khong nh, v the ma noi tam i vao mot trang kieu man: thang man (toi tot hn), ang man (toi
thai yen tnh hoan toanA state of enlightenment
in which the mind is free from distraction, free
from unclean hindrances, absorbed in intense,
purposeless concentration, thereby entering a state
of inner serenity.
Tam Ma a Bo e Tam: Samadhi-bodhi (skt)
Samadhi-bodhi mindTrang thai giac ngo trong
o tam hanh gia thoat khoi moi loan ong, thoat
moi cau chng, tap trung vao khong nh, v Tam Mac ng: Ba ni can gi s yen lang: nha
the ma noi tam i vao mot trang thai yen tnh
hoan toanA state of enlightenment in which the
mind is free from distraction, free from unclean
hindrances, absorbed in intense, purposeless
concentration, thereby entering a state of inner
serenity.
Tam Ma a Khong: Asakrt samadhi (skt)
Emptiness absorptionKhong Tam MuoiKhong
nhPhep Tam Muoi Khong hay quan tng le
khong, mot trong ba phep Tam Muoi (thay ngu
uan khong co ta, khong co cai cua ta)The
samadhi which regards the ego and things as
unreal, one of the three samadhisSee Tam Tam
Muoi.
Tam Ma a Lc: Lc an tru on nh trong thien
nhPower of stable abiding meditation.
Tam Ma a Mon: Phap mon thien nh
Approach of meditative absorptionThe door of
dhyanaSee Phap Mon Thien nh.
Tam Ma a Niem Tung: S e tam tham
thien nhap nhMeditative repetition.
Tam Ma a Phap: Ten goi chung cho cac phap
cua Phat giao Mat tongA general name for
dharmas in the Tantric Buddhism.
3474
Tam Ma a Tng: Dau vet cua s tham thien
nhap tam ma aMark of meditative absorption.
Tam Ma a Vng Kinh: Samadhi-raja-sutra
(skt)Sutra on King of ConcentrationSutra on
King of Contemplation on reality.
Tam Ma He a: Samahita (skt)Tam Ma Hy
aSee ang Dan.
Tam Ma Hy a: Tam Ma He aSee ang
Dan.
Tam Ma Nha: Samanya (skt)Generality
Whole or UniversalitySee Tong Tng.
Tam Man: Three forms of conceitTheo kinh
Phung Tung trong Trng Bo Kinh, co ba loai
bang), va ty liet man (toi te hn)According to
the Sangiti Sutta in the Long Discourses, there are
three forms of conceit: I am better than, I am
equal to, and I am worse than.
Tam Man a Bat a La: Samantabhadra or
Visvabhadra (skt)See Pho Hien Bo Tat.
Tam Mat: Trini-guhyani (skt)Than Khau Y
MatThree mystic things: body, mouth and mind.
tam, nha x, va Tang ngThree places that
need silence: bath-house, toilet, and the Monk
hall.
Tam Mat Gia Tr: Trini-guhyani-adhisthana
(skt)Than Khau YThan khau y cua moi sinh
vat la nhng phan cua Chan nh, nhng phien nao
che lap ban tanh chan nh: than mat, khau mat, va
y matThe three mystic things (body, mouth and
mind) of the Tathagata. All creatures in body,
voice and mind are only individualized parts of the
Tathagata, but illusion hides their Tathagata
nature from them. Buddhist cultivators seek to
realize their Tathagata nature by physical signs
and postures, by voicing of dharani and by
meditation: all things being this mystic body, all
sound this mystic voice, and all thought this mystic
mind.
Tam Mat Quan: Phap tu cua Mat giao dung e
diet tr toi cau cua ba nghiep ni Than Khau Y
The method of practice of the Tantric Buddhism
that helps to eliminate the sins of three kinds of
karma of body, mouth and mind.
Tam Mat Tng ng: Three mystical
associationsBa s lien ket huyen nhiem.
 3475

Tam Mieu: Turn together or in one direction Tam Minh Kinh: Tevijja-sutta (p)Sutra on the
Right and balancedSee Chanh Bien Tri. three awarenesses (three insights or three kinds of
Tam Mieu Tam Bo e: Samyak-sambodhi clarity).
Correct universal intelligencePerfect Tam Minh Tr: Ba s hieu ro: vo thng, kho, va
knowledge or wisdomTam MieuSee Chanh vo ngaThe three clear conceptions of all beings
Bien Tri. that all is impermanent, sorrowful, devoid of a
Tam Mieu Tam Phat a: Samyaksambuddha self.
(skt)One who has perfect universal knowledge Tam Mon: Three doors1) Cong tam quan cua
or understandingSee Chanh Bien Tri. chua: Three-entrance gate of a temple; 2) Ba ni
Tam Minh: Tevijja (p)Tisrovidya (skt) ma ngi ta co the tu: than, khau va y Three
Sanmyo (jap)Ba Phep MinhThree places where one can cultivate: body, mouth and
awarenessesThree insightsThree kinds of mind.
clarityThree supernatural powers. Tam Mon Tam ai Th Gia: Ba v ai th gia
(A) Ba loai sang suot co the at c bang tr gii trong Thien lamThree kinds of great attendant
(theo Thanh Tnh ao cua Ngai in a Zen monasterySee Thieu Hng Th Gia,
Bhadantacariya Buddhaghosa): Th nhat la Th Trang Th Gia, and Thnh Khach Th Gia.
tuc mang minh hay biet c cac i trc. Tam Mon Tnh o: Ba phap tu cua Tnh o tong:
Th nh la thien nhan minh hay biet s chet Quan tng, c Niem, va Chung Hanh Three
va tai sanh cua cac loai hu tnh. Th ba la Methods in the Pure Land Cultivation:
Lau tan minh hay oan tr tat ca cac lau hoac Visualization, Recollection, and Sundry Practices.
(nhng duc vong va quyen ru)Three kinds Tam Muoi: Chanh nhSamayaSamadhiT
of knowledge which can be obtained by nay co nhieu ngha khac nhau. Theo Phat giao,
observing precepts (according to The Path of Tam Muoi co ngha la tam nh tnh, khong b
Purification by Bhadantacariya quay roi. S noi ket gia ngi quan tng va oi
Buddhaghosa): First, insight into the mortal tng thien. ay la trang thai phi nh nguyen, ma
conditions of self and others in previous life. ac trng cua no la moi s phan biet gia chu the
Knowledge of former lives of oneself and va oi tng, ben trong va ben ngoai, tinh than
others. Second, ability to know future destiny cua hanh gia hay chu the va oi tng thien nh
of oneself and others. Supernatural insight eu bien mat. Trong tam muoi, chu the va oi
into future mortal conditions (deaths and tng hay khach the ch la mot. Trong nha Thien,
rebirths). Third, Nirvana insight. Ability to Tam Muoi chang nhng am ch s quan bnh, tnh
know all about the miseries of the present life lang hay nhat tam bat loan, ma no con am ch
and to remove their root-cause. Insight into trang thai tap trung manh liet nhng khong he
present mortal sufferings so as to overcome gang sc, ma la s tham nhap tron ven cua tam
all passions or temptations. trong chnh no hay la s trc quan cao rong (nhap
(B) Theo Mat giao, co ba loai sang suot ve ba n chanh nh). Tam Muoi va Bo e ong nhat vi
chat cua ch phap: sang suot qua nghe c nhau theo cai nhn cua tam Bo e Giac Ngo, tuy
nhng am thanh thieng lieng, sang suot v nhien nhn theo giai oan ang phat trien th tam
hanh s ung theo nhng am thanh o, va muoi va ngo khac nhau. Noi khac i, ve mat giac
sang suot v biet c tanh khong phat sinh ngo hoan hao, tam muoi va ai giac la ong nhat,
cua ch phapAccording to the Tantric tc la co cung mot ban chat. Nhng ve cac giai
Buddhism, there are three insights into the oan dan en ai giac, th co mot sac thai khac
nature of all dharmas: insight into reality nhau gia hai qua trnh ay. The nghiem tam muoi
through hearing the sacred sounds, insight into la tam thi va ch xay ra trong cuoc i cua bat c
reality by being in accord with the sacred ai vao mot so hoan canh nhat nh nao o; do o,
sounds, insight into the non-arising of all no khong hoan toan tng ng vi ai giac
dharmas. This term has a variety of meanings. In Buddhism,
it means the mind fixed and undisturbed or to
 3476

assemble together or putting together or tng trng cho moi v. Tam Ma Da trong Phan
composing the mind, intent contemplation, perfect ng co ngha la ban the, nhng c trnh bay
absorption, union of the meditator with the object bang vat tieu bieu cho moi v cam tayOne of
of meditation. It is a non-dualistic state of mind in the four kinds of mandala, according to the
which there is no distinction between subject and Shingon Sect. This is a kind of magic circles in
object, inner and outer, in which, in other words, which the saints are represented by the symbols of
there is no 'mind' of meditator or subject that is their power. The Symbol Circle is the circle of the
directed toward an object of meditation or same assembly represented by symbols or an
concentrated on a 'point' so called one-pointedness article possessed by each. Samaya in Sanskrit
of mind. In samadhi, subject and object are just means the original vows, but here it is
one. In Zen it implies not merely equilibrium, represented by an article borne by eachSee
tranquility, and one-pointedness, but a state of Four kinds of Mandala.
intense yet effortless concentration, of complete Tam Muoi Da Thi: Samaya (skt)Nhat thi hay
absorption of the mind in itself, of heightened and thi gian khong co nh, mot trong hai thi
expanded awareness. Samadhi and Bodhi are Irregular or unfixed hours or times, one of the two
identical from the view of the enlightened Bodhi- times or periods.
mind. Seen from the developing stages leading to Tam Muoi Da Tr: See Tam Muoi Tr.
enlightenment-awakening; however, samadhi and Tam Muoi a La Ni: V khap cho hien tai tat
enlightenment are different. In other words, from ca Phat nghe chanh phap tam chang loan Mental
the standpoint of complete enlightenment, command of concentration, as their mind are not
samadhi and enlightenment are identical, i.e., the distracted as they hear the teachings of all
same in nature. From the point of view of the Buddhas of the present.
stages that lead to enlightenment, however, Tam Muoi ng: See Phap Hoa Tam Muoi
samadhi and enlightenment are different; that is, a Vien.
transitory experience of the state of samadhi, Tam Muoi Gii: Tam Muoi Gii la mot danh t
which can occur under certain circumstances in pho thong trong Mat Giao. Tam Muoi Gii cung
the life of any person, is not yet the same thing as co ngha la gii phai nghiem gi trc khi c
enlightenment. tho gii an Cu Tuc trong Mat GiaoSamaya
Tam Muoi Da: Trisamaya (skt)Samaya (skt) world, a general name for esoteric sect. Samaya
Dam-sig (tib)Coming togetherMeeting commandments also mean the rules to be strictly
ConventionRiddance of unclean hindrances observed before full ordination in the esoteric
Tr cau chng. sect.
Tam Muoi Da Gii: Gii Tam Muoi phai c Tam Muoi Hnh: Tam muoi than, bieu tng ac
nghiem tr trc khi tho gii an trong Mat Giao sac cua Phat va Bo Tat, dung dien ta noi tanh
Samaya commandments to be strictly observed The distinguishing symbol of a Buddha or a
before full ordination in the esoteric sect. Bodhisattva which expresses his inner nature (the
Tam Muoi Da Hnh: stupa as one of the symbol of Vairocana, the lotus
1) Hnh va sac nh mot bieu tng: Shape or for Kuan Shi Yin)The embodiment of
object that serves as a symbol or emblem. SamayaBao thanSambhogakaya.
2) Mot bieu tng ac biet cua Phat va Bo Tat: Tam Muoi Hoa: Tummo (tib)Fire of samadhi
The distinguishing symbol of a Buddha or Subtle heatay la phap tu tap cao cua Kim
Bodhisattva (The Lotus of Kuan Shi Yin). Cang Tha, tam muoi nay la ket qua cua s phoi
Tam Muoi Da Man a La: Samaya-mandala hp ca tu phc lan tanh khong. Ch co la nay
(skt)Tam Ma Da Man a LaMot trong bon mi ot c than cua c Phat khi ngai nhap Niet
loai Man a La cua tong Chan Ngon. ay la loai Ban. Theo kinh Trng A Ham, ay la Tam Ma
vong ao thuat trong o Thanh chung dung e lam a ma c Phat a vao, trong o Ngai phong hoa
bieu tng cho sc manh. Vong tron cua cung hoi e lt qua oc long. ay cung la loai la ma c
chung nay c bieu th bang nhng dung cu Phat a dung e hoa thieu than t ai cua Ngai (v
 3477

khong co la nao co the ot chay c than (Nagarjuna is said to have entered it).
Ngai)This is an advanced vajrayan practice for Tam Muoi Phap Gii: Ba phng phap thien
combining bliss and emptiness which produces quan ve s lien he gia ly va s trong Kinh Hoa
heat as a by product. Only this fire can consume Nghiem: Ly phap gii, Ly S phap gii, va S s
the body of the Buddha when he entered nirvana. vo ngai phap giiThree meditations, on the
According to the Long Agama, this is the samadhi relationship of the noumenal and phenomenal in
entered into by the Buddha, in which he emitted the Flower Ornament Scripture (Kinh Hoa
flames to overcome a poisonous dragon. This is Nghiem): the universe as law or mind that things
also the fire that consumed the body of the or phenomena are of the same Buddha-nature, or
Buddha when he entered nirvana. the Absolute; the Buddha-nature and the thing, or
Tam Muoi Lac: Samadhisukha (skt)Hanh phuc the Absolute and phenomena are not mutually
khi sinh t trang thai tap trung cua tam. Nhng v exclusive; and phenomena are not mutually
cha co the len en hang Bo Tat th qua me am exclusive, but in a common harmony as parts of
vao hanh phuc cua Tam Muoi va quen mat the the whole.
gii ben ngoai ma tai ay co rat nhieu chung sanh Tam Muoi Phat: The Buddha of concentration.
cha giac ngo ang mong ch s giai thoat. Loai Tam Muoi Than: Samadhi bodyPhuc c
ngi theo Phat giao t man nay thng b c thanThan thng tru tam muoi hay than cua
Phat len an nghiem khacThe bliss arising from a phuc c cao nhatSamadhi body, or body of
concentrated state of mind. Those who have not blessed virtue.
yet been able to rise to the rank of Tam Muoi Tr: Samaya-wisdomBuddhas or
Bodhisattvahood are too deeply drunk with the bodhisattvas wisdom.
beatitude of a samadhi, forgetful of the outside Tam Muoi Tng ng: The symbols or offerings
world where so many unenlightened ones are should tally with the object worshipped.
waiting for emancipation. This class of self- Tam Muoi Tu: Samadhimada (skt)Ru tam
complacent Buddhists is severely indicted by the muoiLiquor of samadhi.
Buddha. Tam Muoi Vng: See Vng Tam Muoi.
Tam Muoi Lac Chanh Tho Y Sanh Than: Tam Muoi Vng An Lap Tam Muoi: Samadhi-
Samadhi-sukha-samapatti-manomayakaya (skt) raja-supratisthita-samadhi (skt)King of Firm-
Mot trong ba loai than do y sanhOne of the standing concentration.
three will-bodies. Tam Muoi Vng Kinh: Samadhi-raja-sutra
Tam Muoi Ma: The mara of wishing to achieve (skt)Nguyet ang Tam Muoi kinhSutra on
SamadhiMot trong thap ma an nup trong tam the king of concentration.
lam chng ngai tien bo trong thien nh, lam can Tam Muoi Vng Tam Muoi: See Vng Tam
tr chan ly va pha nat tr tue. Vi ma tam muoi, Muoi.
hanh gia se sa vao s say am kinh nghiem lau Tam Nan: See Tam Ac ao.
daiSamadhi mara, one of the ten maras who Tam Nang Bien: Trividha-parinama (skt)Three
lurks in the heart and hinders progress in powers of changeDuy Thc Luan chia tam thc
meditation, obstructs the truth and destroys ra lam ba loai nang bien: S Nang Bien, e Nh
wisdom. With the demon of concentration, Nang Bien, va e Tam Nang BienThe Only-
practitioners will fall into a long indulgence in the Consciousness Sastra divided the eight
experienceSee Thap Ma. consciousnesses into three powers of change: the
Tam Muoi Man a La: Samaya-mandalaMot first power of change (see A Lai Da Thc), the
trong bon vong ao thuat trong o Thanh chung second power of change (see Mat Na Thc), and
dung e lam bieu tng cho sc manhOne of the third power of change (see Luc Thc).
the four kinds of magic circles in which the saints Tam Ngai: Ba moi lo ngai ve t nga, ve ton s va
are represented by the symbols of their power. ve ch phapThe three doubts of self, of teacher,
Tam Muoi Nguyet Luan Tng: The candra- and of the dharma-truth.
mandalaThe moon-wheel or disc samadhi Tam Nghi:
 3478

(A) Ba moi nghi: nghi mnh, nghi thay, va nghi different from Buddhas when reborn into the Pure
phapThree doubts: doubts of self, doubts of Land.
teachers, and doubts of Dharma. Tam Nghiep T Oai Nghi: See Tam Nghiep and
(B) Ba moi nghi c noi en trong kinh Phung T Oai Nghi.
Tung trong Trng Bo Kinh: Th nhat la oi Tam Nguyen: Ba ngay le ln trong truyen thong
vi van e thuoc ve qua kh nghi ng, do d, Phat giao: thng nguyen (ngay ram thang gieng),
khong quyet nh, khong hai long. Th nh la trung nguyen (ngay ram thang bay), va ha nguyen
oi vi van e thuoc ve tng lai nghi ng, do (ngay ram thang mi)The three big days of the
d, khong quyet nh, khong hai long. Th ba year in Buddhism tradition: the fifteen of the first
la oi vi van e thuoc ve hien tai nghi ng, moon, the fifteen of the seventh moon, and the
do d, khong quyet nh, khong hai long fifteen of the tenth moon.
Three obscurations mentioned in the Sangiti Tam Ng: Ba th Phat ngBuddha's three kinds
Sutta in the Long Discourses: First, one of speechSee Phat Tam Ng.
hesitates, vacillates, is undecided, is unsettled Tam Nhan: Three eyesTheo kinh Phung Tung
about the past. Second, one hesitates, trong Trng Bo Kinh, co ba loai nhan: nhuc nhan,
vacillates, is undecided, is unsettled about the thien nhan, va tue nhan. ay la giao phap can ban
future. Third, one hesitates, vacillates, is trong Mat giao cua trng phai Sakyapa cua Phat
undecided, is unsettled about the present. giao Tay tang. Tam nhan gom: 1) can ban nh e,
Tam Nghch: Three heinous crimesBa trong tuc e va chan eSee Nh e. 2) con ng tu
toi. tap, gom nhng phng thc tu tap lien he ti t
Tam Nghiep: Trividha-dvara (skt)Trini-karmani bi, tr tue, tap trung vao thien nh khong tanh. 3)
(skt)The three conditions, inheritances, or three Ket qua hay s thanh tu tnh nhan, o la con
kinds of karma: ng ma ch Phat nhan thc ve chan tng cua
(A) Ba loai nghiep: than nghiep, khau nghiep, va van hu. Ngi ta noi con ng nay c ban
y nghiepThree kinds of behavior: behavior khong co bien biet, v tat ca nhng bien biet eu
of body (action, deed or doing), behavior of do tam tao tac. Tuy nhien, neu co s phan chia
speech (speech, word or speaking), and cung ch cot e cho pham phu nam bat c khai
behavior of mind (thought or thinking). niem de dang hn trong viec tu tap Phat phap
(B) Ba nghiep khac: hien phc nghiep, hien phi According to the Sangiti Sutta in the Long
phc nghiep, va hien bat ong nghiepThe Discourses, there are three kinds of eyes: the
three activities: present life happy karma, fleshly eye (mamsa-cakkhu-p), the divine eye
present life unhappy karma, and karma of an (dibba-cakkhu-p), and the eye of wisdom (panna-
imperturbable nature. cakkhu-p). This is a doctrine that is fundamental to
(C) Ba nghiep khac na: hu lau nghiep, vo lau the tantric system of the Sakyapa order of Tibetan
nghiep, va phi lau phi vo lau nghiep The Buddhism. Three components are: 1) basis
three more activities: karma of ordinary (adharaskt), the two truths: conventional truths
rebirth, karma of Hinayan Nirvana, and karma and ultimate truths. 2) path of cultivation (marga
of Mahayana Nirvana. skt), which consists of the cultivation of methods,
Tam Nghiep Bao: See Tam Nghiep. which involves training in compassion and
Tam Nghiep Cung Dng: Ba loai cung dng: wisdom, which focuses on meditation on
than nghiep cung dng, khau nghiep cung dng, emptiness. 3) result (phalaskt), the attainment of
va va y nghiep cung dngThe three kinds of the pure vision, which is the way in which
offerings or praises: the offering or praise of the Buddhas perceive reality of all things. They are
body, the offering or praise of the lips, and the said to be fundamentally undifferentiable, as all
offering or praise of the mind. discriminations are merely creations of mind.
Tam Nghiep Hang Thanh Tnh, ong Phat However, they are only divided for the purpose of
Vang Tay Phng: By keeping the karma of making it easier for Buddhist practice
body, speech and mind pure, we will be no conceptually graspable for ordinary beings.
 3479

Tam Nhan Nhan: Trilochana (skt)Ten goi khac Tam Nhiem: Three kasayaBa nhiem trc: duc
cua than SivaThree-eye person, another name nhiem, nghiep nhiem, va tai sanh nhiemThree
for Siva. infections: the infection of the passions, karma
Tam Nhan: See Tam Nhn. infection, and the infection of reincarnation.
Tam Nhan Quan Thap Nh Nhan Duyen: Ba loai Tam Nhiet: Three heatsBa noi kho au: Th
ngi quan ve thap nh nhan duyen: Bac ha tr th nhat, kho au v ngoai nhiet lam nong chay da.
chng Thanh van Bo e; bac trung tr th chng Th nh, kho au v tai ng lam tieu tan trang sc
c duyen giac Bo e; va bac thng tr th ao quan. Th ba, kho au v b garuda (loai chim
chng Bo Tat Bo eThree kinds of people who hay an tht rong) an tht: Kho au v b ngu duc
contemplate the twelve conditions of cause-and- giet chet hue mangThree kinds of burning: First,
effect: Those with low level of knowledge the pain of hot wind and sand being blown against
(inferior insight) will attain Sravaka-bodhi (the the skin. Second, the pain of disasters (violent
enlightenment of sravakas); those with middle winds) which take away jeweled clothes and
level of knowledge (people with average insight) ornaments. Third, the pain of being eaten by a
will attain the enlightenment of Pratyeka-buddhas; garuda, a dragon-eating bird (the pain of wisdom-
and those with superior insight will attain the life being killed by the five desires).
enlightenment of Bodhisattvas. Tam Nhn: Ba loai nhan: sanh nhan, tap nhan, va
Tam Nhan: Three forms of ksanti (Patience y nhanThree causes: producing cause, as good
EnduranceTolerance)Ba loai nhan bao gom or evil deeds cause good or evil karma; habit
am hng nhan hay kham nhan chu ng nhng cause or lust breeding lust; and dependent or
am thanh mnh nghe; nhu thuan nhan hay kham hypostatic cause (Luc can Six organs and their luc
nhan khi lang nghe chan ly; va vo sanh phap nhan tran or six objects causing the cognitions luc thc
hay kham nhan khi at thanh chan ly tuyet oi. or six consciousnesses).
Lai co ba loai nhan nhuc khac: than nhan hay Tam Nhn Phat Tanh: The first three
nhan nhuc ni than, khau nhan hay nhan nhuc ni characteristics of Buddhas natureSee Ngu Phat
khau, va y nhan hay nhan nhuc ni y Three Tanh (A).
kinds of tolerance which include endure the sound Tam Nhn Tam Qua: Ba loai nhan a en qua
we hear or patience in hearing the sound trong tng lai: D thuc nhn d thuc qua, moi
(understanding the truth we hear); patience in nhan trong kiep hien tai eu tao thanh qua trong
obeying the truth; and patience in attaining kiep ti. Phuc nhn phuc bao, phuc nhn tao phuc
absolute reality. There are three other kinds of qua i nay va i sau. Tr nhn tr qua, tr nhn
patience: patience or forbearance of the body, tao tr qua sau nayThe three causes produce
patience or forbearance of the mouth, and their three effects: Differently ripening causes
patience or forbearance of the mind. produce differently ripening effects (every
Tam Nhat Nh Tha: Co ba hang nh tha trc developed cause produces its developed effect,
khi Phat thuyet Kinh Phap Hoa la Thanh Van, especially the effect of the present causes in the
Duyen Giac va Bo Tat, khi ti hoi Phap Hoa th next transmigration). Blessed deeds produce
tat ca eu a c thanh thuc e i vao Nht blessed rewards, now and hereafter. Wisdom now
ThaThe Two Vehicles of Three and produces wisdom-fruit hereafter.
One, the three being the pre-Lotus ideas of Tam Nht Nh Tha: See Tam Nhat Nh Tha.
Sravaka, Pratyeka and Bodhisattva, the one being Tam Niem Lc: See Tam Lc.
the doctrine of the Lotus Sutra which combined all Tam Niem Nguyen Lc: See Tam Lc.
three in one. Tam Niem Tru: Trini-smrty-upasthanani (skt)
Tam Nhat Phan: Ba phan trong mot ngay: S Three kinds of abiding mindfulnessPhat luon
Nhat Phan, Trung Nhat Phan, va Hau Nhat luon tru trong chanh tam va tr hue. Phat khong
PhanThe three divisions of the day: the start or vui sng cung khong kho sau, du rang chung sanh
beginning of the day, the middle of the day, and co tin, khong tin, hi tin hay hi khong tin, Phat
the end of the day. van luon gi mnh vt tren nhng vui sng kho

sauThe Buddha always rests in his proper mind
and wisdom. He neither rejoices, nor grieves
whether all creatures believe, do not believe, part
believe and part do not believe. The Buddha
always keep himself above the disturbances of joy
and sorrow.
Tam Niem Tru Van: Kinh van noi ve ba nen tang
cua s tnh thcText of the three bases of
mindfulness.
Tam Niem Tru X: Trini-smrty-upasthanani
(skt)See Tam Niem Tru.
Tam Niem X: See Tam Niem Tru.
Tam Niet Ban Mon: Ba ca vao niet ban: khong,
vo sac va vo tacThree gates to (the city of)
nirvana: the void (emptiness), formless and
inactivity.
Tam Pham: Ba tang tri cua coi tri s thien sac
gii: Pham Chung, Pham Phu va ai Pham (G) Tam Thien Tam: Ly duc tam, vo san tam, va
Three heavens of the first dhyana of form:
Brahmaparisadya or Parsadya,
Brahmapurohitas or the etinue of Brahma, and
Mahabrahma (Brahma Sahampati or Great
Brahma).
Tam Phap:
(A) Ba phap: Phat phap, hanh phap, va chng
phapThree dharma: the Buddhas teaching,
the practice of Buddha dharma, and the
realization of experiential proof of the
dharma in bodhi or nirvana.
(B) Tam Bat Thien Can. Theo Kinh Phung Tung
trong Trng Bo Kinh, co mot chuoi ba phap:
Tham bat thien can, san bat thien can, va si
bat thien canThree unwholesome roots.
According to the Sangiti Sutta in the Long
Discourses of the Buddha, there are sets of
THREE THINGS: lobho akusala mulam or
unwholesome root of greed, doso akusala
mulam or unwholesome root of hatred, and
moho akusala mulam or unwholesome root of
delusion.
(C) Tam Thien Can: Vo tham thien can, vo san
thien can, Va vo si thien canThree
wholesome roots: alobho kusala or
wholesome root of non-greed, adoso kusala or
wholesome root of non-hatred, and amoho
kusala or wholesome root of non-delusion.
(D) Tam Ac Hanh: Than ac hanh, khau ac hanh,
3480
va y ac hanhThree kinds of wrong conduct:
kaya-duccaritam or wrong conduct in body,
vaci-duccaritam or wrong conduct in speech,
mano-duccaritam or wrong conduct in
thought.
(E) Tam Thien Hanh: Than thien hanh, khau thien
hanh, va y thien hanhThree kinds of right
conduct: kaya-succaritam or right conduct in
body, vaci-succaritam or right conduct in
speech, and mano-succaritam or right conduct
in thought.
(F) Tam Bat Thien Tam: Duc tam, san tam, va
hai tamThree kinds of unwholesome
thought: kama-vitakko or unwholesome
thought of sensuality, vyapada-vitakko or
unwholesome thought of enmity, and vihimsa-
vitakko or unwholesome thought of cruelty.
vo hai tamThree kinds of wholesome
the thought: nekkkama-vitakko or wholesome
thought of renunciation, wholesome thought
of non-enmity, and wholesome thought of
non-cruelty.
(H) Tam Bat Thien T Duy: Duc bat thien t duy,
san bat thien t duy, va hai bat thien t duy
Three kinds of unwholesome motivation:
unwholesome motivation through sensuality,
unwholesome motivation through enmity, and
unwholesome motivation through cruelty.
(I) Tam Bat Thien Tng: Duc bat thien tng,
san bat thien tng, va hai bat thien tng
Three kinds of unwholesome perception:
unwholesome perception of sensuality,
unwholesome perception of enmity, and
unwholesome perception of cruelty.
(J) Tam Thien Tng: Ly duc tng, vo san
tng, va vo hai tngThree kinds of
wholesome perception: wholesome
perception of renunciation, wholesome
perception of non-enmity, and wholesome
perception of non-cruelty.
(K) Tam Bat Thien Gii: Duc gii, san gii, va
hai giiThree unwholesome elements:
sensuality, enmity, and cruelty.
(L) Tam Thien Gii: ly duc gii, vo san gii, va
vo hai giiThree wholesome elements:
renunciation, non-enmity, and non-cruelty.
(M) Ba Gii KhacThree more elements:

1) Duc gii, sac gii, va vo sac giikama-
dhatu or the element of sense-desire, rupa
dhatu or the element of form, and arupa-dhatu
or the formless element.
2) Sac gii, vo sac gii, va diet gii Rupa-
dhatu or the element of form, arupa-dhatu or
the formless element, and nirodha-dhatu or
the element of cessation.
3) Liet gii, trung gii, va thang giiHina-
dhatu or the low element, majjhima-dhatu or
the middling element, and patina-dhatu or the
sublime element.
(N) Tam Ai: Duc ai, hu ai, va vo hu aiThree
kinds of craving: kama-tanha or sensual
craving, bhava-tanha or craving for becoming,
and vibhava-tanha or craving for extinction.
(O) Ba Ai Khac: Duc ai, sac ai, va vo sac ai (Y) Tam Kho Tanh: Kho kho, hanh kho, va hoai
Three more kinds of craving: kama-tanha or
craving for the world of sensual desire, rupa-
tanha or craving for the world of form, and
arupa-tanha or craving for the formless world.
(P) Ba Ai Khac: Sac ai, vo sac ai, va diet ai
Three more kinds of craving: craving for the
world of form, craving for the formless world,
and craving for cessation.
(Q) Tam Kiet S: Than kien kiet s, nghi kiet s,
va gii cam thuSamyojanani (p)Three
fetters: sakkaya-ditthi or the fetter of
personality belief, vici-kiccha or the fetter of
doubt, silabhata-paramaso or the fetter of
attachment to rite and ritual.
(R) Tam Lau: Duc lau, hu lau va vo minh lau
Three corruptions: kamasavo or the corruption
of desire, bhavasavo or the corruption of
becoming, and avijjasavo or the corruption of
ignorance.
(S) Tam Hu: Duc hu, sac hu, va vo sac hu hesitates, vacillates, is undecided, is unsettled
Three kinds of becoming: kama-bhavo or
becoming in the world of sense-desire, rupa-
bhavo or becoming in the world of form, and
arupa-bhavo or becoming in the formless
world.
(T) Tam Cau: Duc cau, hu cau, va pham hanh
cauThree quests: kamesana or quests for
sense-desire, bhavesana or quests for
becoming, and brahmacariyesana or quests
for the holy life.
(U) Tam Man: Thang man (toi tot hn), ang man
3481
(toi bang), va ty liet man (toi te hn)Three
forms of conceit: I am better than, I am equal
to, and I am worse than
(V) Tam Thi: qua kh, v lai, va hien tai Three
times: atito addha or past, anagato addha or
future, and paccuppanno addha or present.
(W)Tam Bien: hu than bien, hu than tap bien,
va hu than diet bienThree ends: sakkaya
anto or personality, sakkaya-samudayo anto
or arising of personality, and sakkaya-noridho
anto or cessation of personality.
(X) Tam Tho: Lac tho, kho tho, va phi kho phi lac
thoThree feelings: sukha vedana or the
pleasant feeling, dukkha vedana or the
painful feeling, and adukkham-asukha vedana
or neither pleasant nor painful feeling.
khoThree kinds of suffering: dukkha-
dukkhata or suffering as pain, sankhara-
dukkhata or suffering as inherent in
formations, and viparinama-dukkhata or
suffering as due to change.
(Z) Tam Tu: Ta nh tu, chanh nh tu, va bat
nh tuThree accumulations: micchatta-
niyato rasi or evil accumulation with fixed
result, sammatta-niyato rasi or good
accumulation with fixed result, and aniyato
rasi or indeterminate.
(AA)Tam Nghi hay ba ieu nghi ng: Th nhat la
oi vi van e thuoc ve qua kh nghi ng, do
d, khong quyet nh, khong hai long. Th nh
la oi vi van e thuoc ve tng lai nghi ng,
do d, khong quyet nh, khong hai long. Th
ba la oi vi van e thuoc ve hien tai nghi
ng, do d, khong quyet nh, khon g hai
longThree obscurations: First, one
about the past. Second, one hesitates,
vacillates, is undecided, is unsettled about the
future. Third, one hesitates, vacillates, is
undecided, is unsettled about the present.
(BB)Ba ieu Nh Lai khong can gn gi: Th nhat
la Nh Lai thanh tnh hien hanh ve than, Nh
Lai khong co ac hanh ve than ma Nh Lai
phai gn gi. Th nh la Nh Lai thanh tnh
hien hanh ve mieng. Nh Lai khong co ac
hanh ve mieng ma Nh Lai phai gn gi. Th
ba la Nh Lai thanh tnh hien hanh ve y. Nh

Lai khong co ac hanh ve y ma Nh Lai phai
gn giThree things a Tathagata has no
need to guard against: First, a Tathagata is
perfectly pure in bodily conduct. There is no
misdeed of the body which He must conceal
lest anyone should get to hear about it.
Second, a Tathagata is perfectly pure in
speech. There is no misdeed of the speech.
Third, a Tathagata is perfectly pure in
thought. There is no misdeed of thought.
(CC)Tam Chng: tham chng, san chng, va si
chngThree obstacles: rago-kincanam or
obstacles of Lust, dosa kincanam or obstacles
of hatred, and moho kincanam or obstacles of
delusion.
(DD)Tam Chung Hoa: La tham, la san, va la
siThree fires: ragaggi or fire of lust,
dosaggi or fire of hatred, and mohaggi or fire
of delusion.
(EE)Ba Loai La Khac: La cua ngi hieu knh,
la cua ngi gia chu, va la cua ngi ang (LL)Tam Duc Sanh hay ba loai duc sanh: Th nhat
cung dng (cha me, v con, va cac v xuat
gia)Three more fires: ahuneyyaggi or the
fire of those to be revered, gahapataggi or the
fire of the householder, and dakkhineyyaggi
or the fire of those worthy of offerings
(parents, husband, wife, children, monks and
nuns).
(FF)Tam Chung Sac Tu: Hu kien hu oi sac, vo
kien hu oi sac, vo kien vo oi sac
Threefold classification of matter: sanidas-
sana-sappatigham rupam or visible and
resisting matter, anidassana-sappatigham
rupam or invisible and resisting matter, and
anidas-sana-appatigham-rupam or invisible
and unresisting matter.
(GG)Tam Hanh: Phc hanh, phi phc hanh, va
bat ong hanhThree kinds of karmic
formation: punnabhisankharo or meritorious
karmic formation, apunnabhisankharo or
demeritorious karmic formation,
anenjabhisankharo or imperturbable karmic
formation.
(HH)Tam Chung Nhan: Hu hoc nhan, vo hoc
nhan, va phi hu hoc phi vo hoc nhanThree
persons: sekho puggalo or the learner, asekho
puggalo or the non-learner, and neva sekho
nasekho puggalo or the one who is neither
3482
the learner nor the non-learner.
(II)Tam V trng Lao: Sanh trng lao, phap
trng lao, va nhap nh trng laoThree
elders: jati-thero or an elder by birth, dhamma
thero or an elder in Dhamma, and sammuti-
thero or an elder by convention.
(JJ) Tam Phc Nghiep S: th hanh phc nghiep
s, gii hanh phc nghiep s, va tu hanh
phc nghiep sThree grounds based on
merit: danamayam punna kiriya vatthu or the
merit of giving, silamayam punna kiriya
vatthu or the merit of morality, and
bhavanamaya punna kiriya vatthu or the merit
of meditation.
(KK)Tam C Toi S: Thay, nghe, va nghiThree
grounds for reproof: ditthena or reproof based
on what has been seen, sutena or reproof
based on what has been heard, and
parisankaya or reproof based on what has
been suspected.
la hu tnh do duc an tru, ho b chi phoi phu
thuoc, nh loai ngi, mot so ch Thien, va
mot so tai sanh trong oa x. Th nh la Hu
tnh co long duc oi vi nhng s vat do ho
tao ra, nh ch Hoa Lac Thien. Th ba la Hu
tnh co long duc oi vi s vat do cac loai
khac tao ra, nh ch Thien Tha Hoa T Tai
Three kinds of rebirth in the realm of Sense-
Desire: First, paccuppatthita-kama. There are
beings who desire what presents itself to
them, and are in the grip of that desire, such
as human beings, some devas, and some in
states of woe. Second, nimmita-kama. There
are beings who desire what they have
created, such as the devas who rejoice in the
own creation (nimmanarati). Third,
pranimmita-vasavati. There are beings who
rejoice in the creations of others, such as the
devas Having Power over Others Creation.
and (MM)Tam Chung Lac Sanh hay ba loai lac sanh:
Th nhat la hu tnh luon tao ra thien nh lac
hay song trong s an lac, nh cac v Pham
Thien. Th nh la hu tnh tham nhuan, bien
man, sung man, hng thnh vi an lac. Thnh
thoang ho thot ra nhng cau cam hng: Oi an
lac thay! Oi an lac thay! nh ch Quang Am
Thien. Th ba la hu tnh tham nhuan, bien

man, sung man, hng thnh vi an lac. Ho
song man tuc vi an lac ay, cam tho an lac,
nh ch Bien Tnh ThienSukhupapattiyo or
three happy rebirths: First, there are beings
who, having continually produced happiness
now dwell in happiness, such as the devas of
the Brahma group. Second, there are beings
who are overflowing with happiness,
drenched with it, fuul of it, immersed in it, so
that they occasionally exclaim: Oh what
bliss! such as the Radiant devas (abhasara).
Third, there are beings who are overflowing
with happiness, drenched with it, full of it,
immersed in it, who, supremely blissful,
experience only perfect happiness, such as
the lustrous devas (subhakina).
(NN)Tam Tue: Hu hoc tue, vo hoc tue, va phi
hu hoc phi vo hoc tue Three kinds of
wisdom: the wisdom of the learner, the
wisdom of the non-learner, and the wisdom of
the one who is neither the learner nor the non-
learner.
(OO)Ba Loai Tue Khac: T sanh tue, van sanh
tue, va tu sanh tueThree more kinds of
wisdom: cintamaya panna or the wisdom
based on thought, sutamaya panna or the
wisdom based on learning, and bhavanamaya
panna or the wisdom based on mental
development.
(PP)Tam Chung Binh Kh: Nghe, xa ly, va tue
Three armaments: sutavudham or what one
has learnt, pavivekavudham or detachment,
and pannavudham or wisdom.
(QQ)Tam Can hay ba can cua chung sanh: Th
nhat la v tri ng tri can hay tr can dung e
biet nhng g cha c biet. Th nh la d tri
can hay tr can toi thng. Th ba la cu tri can
hay tr can cua bac thc giaThree faculties:
First, anannatam-nassamitindriyam or the
faculty of knowing that one will know the
unknown. Second, annindriyam or the faculty
of highest knowledge. Third, annata-indriyam
or the faculty of the one who knows.
(RR)Tam Nhan: Nhuc nhan, thien nhan, va tue
nhanThree eyes: mamsa-cakkhu or the
fleshly eye, dibba-cakkhu or the divine eye,
and panna-cakkhu or the eye of wisdom.
(SS)Tam Hoc: Tang thng gii hoc, Tang thng
3483
tam hoc, va Tang thng tue hoc Three
kinds of training: adhisila-sikkha or training in
higher morality, adhicitta-sikkha or training in
higher thought, and adhipanna-sikkha or
training in higher wisdom.
(TT)Tam S Tu Tap: Than tu, tam tu, va tue tu
Three kinds of development: kaya-bhavana or
development of the emotions, citta-bhavana
or development of mind, and panna-bhavana
or development of wisdom.
(UU)Tam Vo Thng: Kien vo thng, hanh vo
thng, va giai thoat vo thngThree
unsurpassables: dassananuttariyam or the
unsurpassable of vision, patipadanuttariyam
or the unsurpassable of practice, and
vimuttanuttariyam or the unsurpassable of
liberation.
(VV)Tam nh: Hu tam hu t nh, vo tam hu
t nh, va vo tam vo t nhThree kinds of
concentration: savotakko-savicaro samadhi or
the concentration of thinking and pondering,
avitakko-vicara-matto samadhi or the
concentration with pondering without
thinking, and avitakko-avicaro samadhi or the
concentration with neither thinking nor
pondering.
(WW)Ba nh Khac: Khong nh, vo tng nh,
vo nguyen nhThree more kinds of
concentration: sunnato-samadhi or the
concentration on emptiness, animitto-samadhi
or the concentration on the signlessness, and
appanihito samadhi or the concentration on
desirelessness.
(XX)Tam Thanh Tnh: Than thanh tnh, ng thanh
tnh, y thanh tnhThree purities: kaya-
socceyam or purity of body, vaci-socceyam or
purity of speech, and mano-socceyam or
purity of mind.
(YY)Tam Tnh Mac: Than tnh mac, ng tnh mac,
y tnh macThree qualities of the sage:
kaya-moneyyam or qualities of the sage as to
the body, vaci-moneyyam or qualities of the
sage as to speech, and mano-moneyyam or
qualities of the sage as to mind.
(ZZ)Tam Thien Xao: Tang ch thien xao, ton ch
thien xao, va phng tien thien xaoThree
skills: aya-kosallam or skills in going forward,
apaya-kosallam or skills in going down,
 3484

upaya-kosallam or skills in means to progress. phenomenal existenceBa dau hieu ma c Phat

(3A)Tam Kieu: vo benh kieu (kieu man v than a tuyen bo chung cho van hu, hay ba dau hieu
khong benh hoan), nien trang kieu (kieu man phan biet (ba dau hieu cua hien hu): vo thng,
v tuoi trang nien), va hoat mang kieu (kieu kho va vo nga. Lai co ba phap an khac: vo thng,
man v co i song sung tuc)Three kho, va niet ban. oi vi hanh gia tu Thien, tam
intoxications: arogya-mado or intoxication phap an khong phai la ba phap khac nhau, ma la
with health, yobbana-mado or intoxciation t ba quan iem e xem mot phap, o la sinh
with youth, and jivita-mado or intoxication menh cua mnh. V the cac ban co the hieu c
with ones prosperous life. sinh menh cua chnh mnh t ba quan iem nay va
(3B)Tam Tang Thng: Nga tang thng, the tang se thay chung chong cheo len nhau nh the nao.
thng, va phap tang thngThree Th du nh khi hieu ro ban chat cua vo thng th
predominant influences: attadhipateyyam or cac ban se hieu ro ban chat cua kho va vo nga.
the predominant influence on oneself, Khi hieu vo nga la hieu ro Niet ban tch tnh
lokadhipateyyam or the predominant Three marks of existence, or three characteristics
influence on the world, dhammadhipateyyam of existence that the Buddha declared are
or the predominant influence on the Dhamma. common to all phenomena, or the three marks that
(3C)Tam Luan S hay la ba s ban luan: Th nhat refers to impermanence (anitya), suffering or
la ban luan ve van e qua kh (s viec nay unsatisfactoriness (duhkha) and egolessness or
xay ra trong qua kh). Th nh la ban luan ve anatman. There are three other kinds of dharma
van e tng lai ((s viec nay xay ra trong seals: impermanence, suffering or unsatisfaction,
tng lai). Th ba la ban luan ve van e hien and nirvana. For Zen practitioners, these three
tai (s viec nay xay ra trong hien tai)Three dharma seals are not three different things but
topics of discussion: First, talk may be of the rather one thing, that is your life from three
past (thats how it used to be). Second, talk different perspectives. So you can appreciate your
may be of the future (thats how it will be). life from these perspectives and see how easily
Third, talk may be of the present (thats how they overlap. For example, when you understand
it is now). impermanence, you understand the nature of
(3D)Tam Minh: Tuc mang minh, hu tnh sanh t suffering and no-self. When you understand no-
minh, va lau tan tr minhThree knowledges: self, that is the peace of Nirvana.
pubbenivasanussati-nanam-vijja or Tam Phap Dieu: The mystery of the three
knowledge of ones past lives, sattanam- thingsSee Tam, Phat, Cap Chung Sanh Th Tam
cutupapate-nanam-vijja or knowledge of the Vo Sai Biet.
decease and rebirth of beings, asavanam- Tam Phap o Luan: Tridharmika-sastra (skt)
khaye-nanam-vijja or knowledge of the Name of a work of commentary.
destruction of the corruption. Tam Phap Gii: Three realms.
(3E)Tam Tru: Thien tru, pham tru, thanh tru Tam Phap Luan: Three wheels of the dharma
Three abidings: dibbo-viharo or deva-abiding, Ba banh xe phap.
brahma-viharo or brahma-abiding, and ariyo- Tam Phap Nhan: Tisrah-ksantayah (skt)Three
viharo or ariyan-abiding. kinds of DharmakshantiThree kinds of patience
(3F)Tam Than Thong: Than tuc than thong, tha attained through dharma to overcome illusion.
tam than thong, giao gii than thongThree Tam Phap Tanh: Ba phap tanh: lac, kho, va
miracles: iddhi-patihariyam or the miracle of khong kho khong lacThree tones of all dharmas:
psychic power, adesana-patihariyam or the the tone of pleasure, the tone of displeasure, and
miracle of telepathy, and anusasani- the tone of indifference.
patihariyam or the miracle of instruction. Tam Phap Than: Ba Phap Than: Phap Hoa Sinh
Tam Phap An: Trilaksana (skt)Tilakkhana Than (phap than Phat do phap tnh hoa hien nh
(p)Tam phap anThree Dharma SealsThree Phat Thch Ca Mau Ni), Ngu Phan Phap Than
marks of existence, or three characteristics of all (nam phan cong c gii, nh, tue hay lc thuyet
 3485

giao cua Phat), va Thc Tng Phap Than (thc Tam Phap Vo Sai: Ba loai phap khong phan biet
tng khong tnh cua ch phap)Three kinds of tren nguyen tacThree kinds of non-distinction in
dharmakaya: the manifested Buddha, i.e., principleSee Tam Vo Sai Biet.
Sakyamuni; the power of his teaching; and the Tam Phat Tam: Three resolvesBa th phat
absolute or ultimate reality. tam: tn thanh tu phat tam, giai hanh phat tam, va
Tam Phap Trien Chuyen Nhan Qua ong Thi: chng phat tamThree vows of the awakening of
Ba hien tng cung tien trien va mang lai nhan faith: to perfect bodhi of faith, to understand and
qua cung lucThree successive phenomena carry into practice this wisdom, and the realization
bringing about cause and effect simultaneously. or proof of or union with bodhi.
Tam Phap Tng: Three universal Tam Phat Nghiep: Trinidandani (skt)Three
characteristicsTam phap tng ve s ton tai. activities that incur punishmentBa viec lam phai
c Phat dung t Phap tng hay ac tnh e chu hnh phat bao gom than phat nghiep, khau
noi en nhng s kien ve ban chat cua s song. Ba phat nghiep va y phat nghiepThe three
ac tnh ay la vo thng, kho va vo nga. Khi c conditions, inheritances, or three kinds of karma
Phat noi co ba ac tnh cua s song, Ngai muon that incur punishment which include kayadanda,
noi rang nhng ac tnh nay luon co mat trong s vagdanda, and manodanda.
song, va chung giup chung ta hieu phai nen lam g Tam Pham Sa Di: Ba pham Sa Di: Ha pham Sa
vi s song e tranh c kho au phien nao. Mot Di hay Khu O Sa Di (tuoi t 7 en 13), Trung
khi chung ta hieu c ac trng cua cuoc song la pham Sa Di hay ng Phap Sa Di (tuoi t 14 en
vo thng, kho va vo nga, chung ta se khong 19), Thng pham Sa Di hay Danh T Sa Di (tuoi
muon luyen chap vao bat c th g na, co ngha t 20 tr len)The three grades of Sramanera:
la chung ta a loai bo c s luyen chap (rang Sramanera with the ages from 7 to 13; Sramanera
buoc) ve s song. Mot khi chung ta a loai bo with the ages from 14 to 19; and Sramanera with
c s luyen chap vao s song, chung ta a loai the ages from 20 years or older.
tr c mot trong nhng nguyen nhan chnh a Tam Pham Thnh Phap: Three grades of
en kho au phien nao. ieu nay noi rang du hearersBa pham thnh phap: Th nhat, thng
chung ta cha en Niet Ban i na th chung ta pham thnh phap hay nghe Phap bang ca tam thc.
cung ang tai cong cua noThree universal Th nh la trung pham thnh phap hay nghe Phap
characteristics of existence. The Buddha uses the bang tam. Th ba, ha pham thnh phap hay nghe
term characteristic to refer to facts about the Phap bang lo taiThree grades of listening to the
nature of existence. The three characteristics of teaching: First, hearing Dharma with the spirit.
existence are impermanence, suffering and not- Second, hearing Dharma with the mind. Third,
self. When the Buddha stresses that there are hearing Dharma with the ear.
three characteristics of existence, He means that Tam Pham Tnh o: Ba pham Tnh o: thng
these characteristics are always present in pham (Mat nghiem quoc), trung pham (Tay
existence, and that they help us understand what Phng Cc Lac), va ha pham (Tu La Cung)
to do with existence to avoid sufferings and Three classes of attainmentThree kinds of
afflictions. As a result of understanding the three attainment in the Pure Land: Superior (to be born
characteristics, we learn to develop renunciation, in the Vairocana Pure Land), Medium (to be born
or detachment. Once we understand that existence in the Western Paradise of the Pure Land),
is universally charaterized by impermanence, Inferior (to be born in the Sun Palace among the
suffering, and not-self, we would like to attach to devas).
nothing, that means we eliminate our attachment Tam Phan Biet: Tam Kieu ManBa loai phan
to existence. Once we eliminate our attchment to bietSee Three kinds of discrimination.
existence, weve already eliminated one of the Tam Phan Khoa Kinh: Ba phan cua kinh: t phan
great causes of sufferings and afflictions. That is (gii thieu kinh), chnh tong phan (thao luan kinh),
to say if we are not in the nirvana yet, we are va lu thong phan (ap dung kinh)The three
surely at the gate of it.
 3486

divisions of a treatise on a sutra: introduction, (B) Ba loai phien nao khac: Th nhat la phien nao
discussion of the subject, and application. tac ong, xay ra khi ngi ta khong chu gi
Tam Phan Luan: TrichotomyQuan iem than gii ma con lai hanh ong sat sanh, trom cap,
hoc cho rang con ngi gom ba thanh phan, xac, ta dam, vong ng va uong nhng chat cay
hon va linh. Theo quan iem Phat giao, moi con oc. Th nh la phien nao t tng, t tng te
ngi co hai phan chnh la xac than hay t ai va nh hn. Mot ngi khong lam hay noi ieu
tam thc. Phat giao khong tin linh hon trng bat thien ra ngoai, nhng trong tam van b am
cu. anh vi nhng mong muon giet va huy hoai,
Tam Phat Bo e: Than hay tr trong tam than: muon lam ton hai chung sanh khac, muon lay,
ng Hoa Phat Bo e (ni nao nen hien th hien, muon la doi ngi khac. Neu ban b loai
nh Phat Thch Ca a thanh ao di coi Bo e phien nao nay am anh, va noi au n do
e cu o chung sanh), Bao Phat Bo e (thap a phien nao gay ra. Mot ngi khong kiem soat
vien man, chng niet ban chan thng), va Phap c phien nao t tng chac chan ngi ay
Phat Bo e (Nh Lai tang tnh von thanh tnh hay se lam ton hai chung sanh bang cach nay hay
niet ban mien vien)The body or wisdom of each cach khac. Th ba la phien nao ngu ngam,
of the Trikaya (Trikaya Tam than): one under the thng khong xuat hien ra ngoai. No nam an
bodhi-tree, one of parinirvana, and one of ben trong, ch thi c nhay ra tan cong hanh
Tathagatagarbha in its eternal nirvana aspect. gia. Phien nao ngu ngam chang khac nao mot
Tam Phat a: Sambuddha (skt)S giac ngo ngi ang nam ngu say. Khi thc giac tam
ung anThe truly enlightened oneCorrect ngi ay bat au lay ong. o la phien nao t
enlightenment. tng khi sinh. Khi ngi ay ngoi day va bat
Tam Phat o: Ba coi Phat: Tho dung o (quoc au lam viec la luc ang t phien nao t
o cua bao than Nh Lai), Phap tnh o (Phap tng chuyen sang phien nao tac ong
gii), va Bien hoa oThree Buddha's realms: Three other kinds of afflictions: First,
The realm of Sambhogakaya, Dharmadhatu defilements of transgression, which occur
(realm of dharma or the mental-object element), when people cannot keep the basic precepts,
and the land of transformation. and perform actions of killing, stealing, sexual
Tam Phat Ng: Ba loai Phat ng: tuy t y ng, misconduct, lying and intoxication. Second,
tuy tha y ng, va tuy t tha y ng The Buddhas defilements of obsession, which is a little bit
three modes of discourse: unqualified (out of the more subtle. One may not outwardly commit
fullness of his nature), qualified to suit the any immortal action, but ones mind is
intelligence of his hearers, and a combination of obsessed with desires to kill and destroy, hurt
both of the above two methods. and harm other beings physically or
Tam Phat Tanh: Trikaya (skt)Ba loai Phat otherwise. Obsessive wishes may fill the
tanh: t tanh tru Phat tanh, dan xuat Phat tanh, va mind: to steal, manipulate people, deceive
tr ac qua Phat tanhThree kinds of Buddha- others, etc. If you have experienced this kind
nature: the Buddha-nature which is in all living of obsession, you know it is a very painful
beings, even those in the three evil paths (gati); state. If a person fails to control his obsessive
the Buddha-nature developed by the right afflictions, he or she is likely to hurt other
discipline; and the final or perfected Buddha- beings in one way or another. Third, dormant
nature resulting from the development of the or latent afflictions, which are ordinarily not
original potentiality. apparent. They lie hidden, waiting for the
Tam Phien Nao: Three afflictions. right conditions to assault the helpless mind.
(A) Ba loai phien nao: kien t hoac, tran sa hoac, Dormant afflictions may be likened to a
va vo minh hoacThree kinds of afflictions: person deeply asleep. As such a person
the ilusion or misleading views and thoughts, awakes, when his or her mind begins to churn,
delusion of dust and sand, and the illusion it is as if the obsessive afflictions have arisen.
arising from primal ignorance. When the person stands up from bed and
 3487

becomes involved in the days activities, this sAccording to the Sangiti Sutta in the Long
is like moving from the obsessive afflictions Discourses, there are three grounds based on
to the afflictions of transgression. merit: the merit of giving (danamayam punna
Tam Phong Phai: Ten cua mot phai Thien thuoc kiriya vatthu-p), the merit of morality (silamayam
Lam Te tong, hng thnh vao hai thi Minh va punna kiriya vatthu-p), and the merit of meditation
Thanh, do Thien s Han Nguyet Phap Tang (1573- (bhavanamaya punna kiriya vatthu-p).
1635) sang lapName of a Zen branch of the Lin Tam Phc: Three fettersSee Tam oc.
Chi Sect, prosperous during the two dynasties of Tam Phng Tien: Ba phng tien tu hanh: kem
Ming andCh'ing, founded by Zen master Han- than (khong cho lam ieu ac), kem khau (khong
Yueh Fa-Tsang. cho noi nhng ieu vo ch hay ton hai), va kem
Tam Phuc Bat Giao: Ba lan tau tam lan trnh. Ba tam (khong cho dong ruoi tao nghiep bat thien)
la ch cho ngay mong mot cua cac thang 1, 5, va 9. Three means to cultivate or practice Buddha
Tam la ch cho Bat Vng Nhat hay tam ngay dharma: to control ones body for not doing bad
vng nhat: lap xuan, xuan phan, lap ha, ha ch, deeds, to control ones mouth for not speaking
lap thu, thu phan, lap ong, va ong chThree vain talk or harsh speech, and to control ones
means the first day of the following lunar calendar mind for not wandering with unwholesome karma.
months: January, May, and September. Eights Tam Qua:
means eight royal days: beginning of Spring (first (A) Ba loi lam ni than, khau, y: Three
term), Spring equinox (Equinoxes or Equinoctial transgressions of the body, mouth and mind
point), beginning of summer, Summer Solstice, (deeds, words, thoughts).
beginning of Autumn, Autumn Equinox, (B) Ba loi cua hang Phat t la cam ghet ch Bo
beginning of winter, and Winter Solstice. Tat, cam ghet hanh trang cua ho va choi bo
Tam Phc: Three meritorious actionsTam kinh ien ai tha: Three faults of hating
PhucThree sources of felicity: Bodhisattvas, hating their acts, and rejecting
(A) Theo Vo Lng Tho Kinh: The phc, gii Mahayana sutras.
phc, va hanh phcAccording to The Tam Qua: Ba qua bao va bon nhan khien cho a
Infinite Life Sutra: acts of secular moral good, tre sanh vao mot gia nh nao o: hien bao, sanh
observance of precepts, and acts of practicing bao, va hau baoThree consequences associated
of good roots. with the causes for a child to be born into a certain
(B) Theo Cau Xa Luan: an phc hay th loai family: current requital, birth requital, and future
phc (qua phc bo th), gii loai phc (qua requital.
phc cua tr gii), va tu loai phc (phc tu Tam Quan: Ba ca ai tao nghiep (than, khau,
hanh)According to The Abhidharma Kosa: y)Three passes of body, mouth, and mind.
almsgiving, in evoking resultant wealth; Tam Quan Ng: Three essential phrases in the
obtaining a happy lot in the heaven for Lin-Chi sectSee Tam Huyen.
observing commandments (not killing, not Tam Quan: Three types of contemplationTheo
stealing, not lying, not commiting adultery, tong Thien Thai, co ba loai quan tng: quan chan
etc); and observance meditation in obtaining khong la tng, quan ly s vo ngai, va quan s s
final escape from the mortal round. vo ngaiAccording to the Tien-Tai sect, there
Tam Phc ien: Three fields for cultivating are three contemplations (meditations): the
welfareSee Tam Phc. meditation (contemplation) of true emptiness that
Tam Phc Nghiep: Trini-punya-kriya-vastuni cuts off marks, the meditation (contemplation) of
(skt)Three kinds of meritorious behaviorBa the non-obstruction between noumena and
loai hanh vi tao phcSee Tam Phc. phenomena, and the meditation of pervasive
Tam Phc Nghiep S: Tam PhcTheo kinh inclusiveness (the meditation of non-obstruction
Phung Tung trong Trng Bo Kinh, co ba loai between phenomena and phenomena).
phc nghiep s: th hanh phc nghiep s, gii Tam Quan anh: Three kinds of baptismSee
hanh phc nghiep s, va tu hanh phc nghiep Tam Chung Quan anh.
 3488

Tam Quan Khong Gia Trung: Quan ba e cua Tam Quy: a mua An o (Xuan, Ha va ong)
tong Thien ThaiContemplate on the three Three seasons in India (Spring, Summer and
prongs established by the Tien-Tai sectSee Winter).
Khong Gia Trung. Tam Quy: Ba nguon tu tap: t bi, nhan nhuc, va
Tam Quan Thien Thai: See Khong Gia Trung. phap khongThree sources of cultivation:
Tam Quang: Three lights (sun, moon, and star) compassion and pity (see T Bi), patience (see
Three illuminators. Nhan Nhuc), and the emptiness or unreality of all
Tam Quang Thien: See Tam Quang Thien T. things (see Phap Khong).
Tam Quang Thien T: Ba v thien t: Bao Quang Tam Quyen Nhat That: The One Vehicle is real
Thien T hay Nht Thien T (c Quan Am ten la while the three are considered as temporarySee
Bao Y Thien T), Minh Nguyet Thien T hay Bao ai Tha Vien Giao.
Cat Tng Thien T (con goi la Nguyen Thien T Tam Quyet nh Nghiep: Three determinations
hay ai The Ch Bo Tat), va Minh Tinh Thien T of karmaSee Tam Thi Nghiep.
hay Pho Quang Thien T (H khong tang Bo Tam Sam: Ba loai sam hoiThree kinds of
Tat)Devas from the Three lights: remorseThree kinds of repentanceSee Tam
Avalokitesvara (Divine son of the Sun), Chung Sam Hoi Phap.
Mahasthamaprpta (Divine son of the Moon), and Tam Sao That Bon: Ba lan sao chep la mat y
the bodhisattva of the empyrean (Divine son of ngha cua ban gocAfter being copied a third
the bright stars). time, the meaning in the original text is bound to
Tam Quy: See Tam Quy-Y be lost.
Tam Quy Y: Tisarana-gamana (p)Sarana- Tam Sac: Three kinds of rupaBa loai sac tng:
gamana (skt)Trisarana-gamana (skt)Take ngu can, ngu canh, va vo bieu sacThree kinds
refuge in TriratnaTake refuge in the three of form: Five faculties or five roots (panca-
Precious OnesBa cho ve nng: quy y Phat v indryani), five external objects and element with
ao s vo thng, quy y Phap than y lng dc, no manifestation (avijgapti-rupa).
va quy y Tang e t tuyet vi cua PhatThe Tam Sinh: Tijati (p)Trijati (skt)Three
Three Refuges: take refuge in the Buddha as a generations (Past, present, and coming).
supreme teacher; take refuge in the Dharma as Tam Sinh Luc Thap Kiep: Ba i sau mi kiep,
the best medicine in life; and take refuge in the y noi oi vi s lanh hoi yeu ch nha thien hay con
Sangha, wonderful Buddhas disciples. rat xaThree generations and sixty man's lives.
Tam Quy Ngu Gii: Nghi le tho u Ba Tac hay This term means it is still a long time for a
u Ba Di Gii, trong o Phat t tai gia nguyen tho practitioner to comprehend the essentials of Zen.
tam quy gn ngu giiThe ceremony which Tam Sinh Thanh Phat: Ba loai sinh thanh Phat:
makes the recipient an upasaka or upasika kien van sinh, giai hanh sinh, va chng nhap
Laymen or laywomen taking refuge in the sinhThree births to become a Buddha: a past
Triratna, receiving the Law and accepting the five life of seeing and hearing Buddha-truth, liberation
commandments. in the present life, and realization of life in
Tam Quy Tho Phap: Ve nng ni Tam Bao, Buddhahood.
tho phap va c nhan lam Phat t tai gia, sau Tam S Y: Three kinds of supportBa loai ho
nghi thc sam hoiTake refuge in the Triratna, tr.
receiving of the Law, or admission of a lay 1) Nhan Duyen S Y: Hetupratyaya (skt)Moi
disciple, after recantation and repentance of his phap eu da vao chung t cua mnh ma sinh
previous wrong belief and sincere repetition to the khi (ba loai s y la nhan duyen y, tang
abbot or monk of the three surrenders (to Buddha, thng duyen y va ang vo gian y)
Dharma, Sangha). Dependent on cause, or the cause or causes
Tam Quy Y Van: Text of the three refuges on which anything depends.
Kinh van noi ve ba quy y. 2) Tang Thng Duyen S Y: Adhipati-
pratyayay (skt)Karana-hetu (skt)
 3489

Adhipatipaccayo (p)Predominance their life: First, an old person bent with age and
conditionDuyen lam tang troi lenSee walking with a cane, who warns you of your own
Tang Thng Duyen. growing old. Second, a poor, sick and friendless
3) ang Vo Gian Duyen S Y: Samanantara- person who warns you of your own sickness.
pratyaya (skt)Samanantarapaccayo (p) Third, a dead person who warns you of your own
Contiguity conditionDuyen tc khac tiep death sometime.
theoSee ang Vo Gian Duyen. Tam S Gii: Gii lien he ti than, khau va y
Tam S: The commands relating to body, speech and mind
(A) Ba loai thay trong Phat giao: luat s, phap s, (than khau va y).
va thien sThree kinds of teachers in Tam S Tanh Tng: See Tam Tanh.
Buddhism: teacher of Vinaya, teacher of Tam S Tu Tap: See Tam Tu Tap S.
doctrine, and teacher of the Intuitive school. Tam S Y: Three-piece robeMonk's robeBo
(B) Ba v s chnh trong t vien: Th nhat la T y cua nha s.
Chu hay v s trong coi tong quat trong t Tam Ta Hanh: Ba th ta hanh: Ta ng, ta
vien. Th nh la Thng Toa hay v s trong nghiep va ta mangThree kinds of wrong
coi viec hoang phap. Th ba la Duy Na hay v conduct: Wrong speech, wrong deed, and
s giam vienThree main monks in a heterodox or improper way to obtain a living
monastery: First, head of a monastery, an See Bat Ta.
abbot, or controller of all affairs in a Tam Tai: Ba th tai ng: phong tai, thuy tai, va
monastery. Second, Venerable, or bhikkhu hoa taiThree calamities or three final
who is responsible for preaching the dharma. catastrophes: storm, water, and fire.
Third, supervisors of monks in a monastery. Tam Tam Muoi: Trayah-samadhayah (skt)Ba
Tam S That Chung: See Tam S That Chng. loai tam muoi: khong tam muoi (tham nh ve le
Tam S That Chng: Three monks and seven khong), vo tng tam muoi (tham nh ve le
witnessesTrong nghi thc truyen gii ay u khong co tng), va vo nguyen tam muoi (tham
hay ai gii an phai co s chng minh cua ba v nh ve le khong nguyen cau)The three
Tang cao tuoi Ha va bay ngi chngFor a full samadhis or the samadhi on the three subjects:
ordination or triple platform ordination, it is samadhi of emptiness (to empty the mind of the
required three superior monks and a minimum of ideas of me and mine and suffering, which are
seven witnesses, except in outlandish places, two unreal), samadhi of non-form (to get rid of the
witnesses are valid. Witnesses are usually monks. idea of form, or externals), and samadhi of non-
(A) Tam s gom A xa le, Giao tho va Hoa thng desire (to get rid of all wish or desire).
tru tr: Three superior monks include the Tam Tang: Tripitakas (skt)Sanzo (jap)ai
Dharma master, the teaching spiritual advisor, Tang KinhGreat Collection of Buddhist
and the most venerable (head of the SutrasThe three store housesThree Buddhist
ceremony). Canon BasketsTam Tang Kinh ien gom tron
(B) That chng gom bay v s: Seven witnesses ven giao ly cua c Phat (bang 11 lan quyen
include seven venerables. Thanh Kinh), c viet bang tieng Pali trong
Tam S Gia: Three messengersBa s gia (thien trng phai Tieu Tha va tieng Phan trong trng
loi)Ba thien loi ma ai cung gap trong i song phai ai ThaThe three baskets (tripitaka) of
hang ngay: Th nhat la mot ngi gia khom lng Buddhist Teachings which contains the essence of
va phai chong gay, ngi canh bao cho ban biet the Buddhas teaching (is estimated to be about
ve tuoi gia cua chnh ban. Th nh la mot ngi eleven times the size of the Bible). The
ngheo kho benh hoan khong ngi cham soc, Theravada canon written in Pali and the
ngi canh bao ban ve s benh hoan cua chnh Mahayana canon written in Sanskrit.
mnh. Th ba la mot ngi chet ngi canh bao ve Tam Tang Chan e (513-569): Paramartha,
cai chet cua chnh ban mot ngay nao oThree Gunarata, or Kulanatha (skt)Ba La Mat a
heavenly messengers that people see everyday in Cau Na La aSee Chan e Tam Tang.

Tam Tang Giao: Hinayana teachingTripitaka
teachingsGiao phap trong tam tang kinh ien.
Tam Tang Giao hay Tam Tang kinh ien cho
Thanh Van, Duyen Giac va Bo TatThe
Tripitaka or Hinayana teaching for Sravakas and
Pratyekabuddhas, the Bodhisattva doctrine being
subordinate; it also included the primitive sunya
doctrine as developed in the Satyasiddhi sastra.
Tam Tang Hoc Gia: A student of Tripitaka.
Tam Tang Kinh ien: Tripitakas (skt)ai
Tang Kinh co ba tang: kinh tang, luat tang, va luan
tangThree baskets of Buddhist scriptures: Sutta
Pitaka or the Basket of Discourses, Vinaya Pitaka
or the Basket of Discipline, and Abhidhamma
Pitaka or the Basket of Ultimate ThingsSee
Tam Tang.
Tam Tang Phap S: Sanzo-Hoshi (jap)Master
of TipitakaMaster of the the three Baskets of
the LawTripitaka Dharma MasterV Thay lau
thong Kinh Luat LuanA teacher of the law or a
master who is fluent in sutras, precepts and
expounding of sutras.
Tam Tang Phap S Cng Lng Da Xa:
Kalayasa (skt)See Thi Xng.
Tam Tang Phat: c Phat ngoi di goc cay Bo Tam Hoc.
e cua x Ma Kiet a, dung co ti lam em, dt Tam Tanh: Traya-svabhavah (skt).
bo hoac kien t ma giac ngo The Buddha of the
Tripitaka who attained enlightenment on the base
ground under the bodhi-tree.
Tam Tang S: Tipitakadhara (p)Tipetaki (p)
Master of TipitakaTam Tang Phap SMaster
of the the three Baskets of the Law.
Tam Tang Thien Vo Uy: Subhakara-simha (p)
Dharma Master Subhakara (637-735)Du Ba Ca
LaThien Vo Uy Tnh S TOng tng la mot
v vua cua x Orissa. Ong xuat gia lam Tang va
en ai hoc Na Lan a ni Phap Mat tru tr. Ong
tham hieu Du Gia, chan ngon, va an quyet, ong
khi hanh i Kasmir va Tay Tang, va cuoi cung
en Trng An vao nam 716, ni o ong c vua bang s ng oi nhau cua ba tnh Bien Y Vien:
Huyen Ton (685-762) tiep on nong hau. Ong la
ngi sang lap ra Mat Tong vao khoang nam 716.
Ong la mot trong ba v thay Mat giao a em Phat
Giao Mat Tong vao Trung Hoa. Ong en Trung
Hoa e hoang hoa Phat giao Mat tong vao nam
716. Hai v kia la Kim cang Bo e va Bat Khong
Kim Cang. Ngai a phien dch kinh ien quan
trong nhat cua truyen thong Mat giao sang Hoa
3490
ng, o la Kinh ai Nhat Nh LaiThe first
arrival was Subhakarasimha (637-735), who had
been king of Orissa. He joined the Sangha and
went to the Nalanda University over which
Dharmagupta presided. Well versed in Buddhist
concentration (yoga), mystical verses (dharani)
and fingers at last came to Chang-An in 716,
where he was well received by the Emperor
Hsuan-Tsung (685-762). He was the founder of
the Tantra School (the secret teaching of Yoga)
around 716 A.D. One of the three Indian tantric
masters credited with bringing esoteric Buddhism
to China. He came to China in 716 to propagate
the Esoteric Buddhism. The other two were
Vajrabodhi and Amoghavajra. He translated the
most important scripture of the tradition, the
Mahavairocana-sutra, into Chinese.
Tam Tang Thuyen Tam Hoc: Tam Tang Kinh
ien gom tron ven giao ly cua c Phat giai thch
ay u ve Tam hoc Gii nh HueGreat
Collection of Buddhist Sutras (the three store
houses or three Buddhist Canon Baskets)
completely explain the Three Studies of Precepts,
Concentration, and WisdomSee Tam Tang and
(A) Ba loai tanh: tot, xau, khong tot khong xau
Three types of characters: good, bad, neutral
(undefinable).
(B) Ba tnh Bien Y Vien: bien ke s chap tnh (coi
nhng cai khong that la that), y tha khi tnh
(coi ch phap khi len t nhng cai khac), va
vien thanh thc tnh (quan iem nhn ch phap
bang thc tnh cua chung)The three points
of view: the view which regards the seeming
as real, the view which sees things as derived,
and the view sees things in their true nature.
Tam Tanh Nghiep: See Tam Nghiep.
Tam Tanh Trung ao: Trung ao c lap ra
bien ke s chap tnh (coi nhng cai khong that la
that), y tha khi tnh (coi ch phap khi len t
nhng cai khac), va vien thanh thc tnh (quan
iem nhn ch phap bang thc tnh cua chung)
The Middle Path is established in corresponding to
the three points of view: the view which regards
the seeming as real, the view which sees things as
derived, and the view sees things in their true

nature.
Tam Tao Tac Phap: Ba phap tao tac: sac, tam, va
phi sac phi tamThree active things: material or
things which have form, mental, and neither form
nor mental.
Tam Tap: i vong quanh ba vong e to long ton
knhTo pay respect by walking around the
object of regard three times.
Tam Tap Nhiem:
(A) Ba loai tap nhiem: duc vong, nghiep, va luan
hoiThe three kasaya (mixed dyes or
infections): passion, karma, and reincarnation.
(B) Ba loai tap nhiem khac: ao vong, nghiep, va
kho auThree other kasayas: illusion,
karma, and suffering.
Tam Tang Ky Bach ai Kiep: Ba A Tang Ky
kiepThe three great asamhkyeya kalpasThe
three timeless periods of a bodhisattvas progress
to Buddhahood.
Tam Tang Thng: Theo kinh Phung Tung trong
Trng Bo Kinh, co ba loai tang thng: nga tang Nhien.
thng, the tang thng, va phap tang thng Tam Thanh Tnh: Ba th thanh tnh cua mot v
According to the Sangiti Sutta in the Long
Discourses, there are three predominant
influences: the predominant influence on oneself
(attadhipateyyam-p), the predominant influence
on the world (lokadhipateyyam-p), and the
predominant influence on the Dhamma
(dhammadhipateyyam-p).
Tam Tam:
(A) Ba loai tam: ch thanh tam, tham tam, va hoi
hng phat nguyenThe three minds or
hearts: perfect sincerity, profound resolve,
and resolve on demitting ones merits to
others.
(B) Ba loai tam khac: can bon tam (nguon cha
moi chung t thien ac), y bon tam (mat na
thc), va khi s tamThree other minds or
hearts: the store-house (the 8th Alaya vijnana
or source of all seeds of good or evil), the
mediating cause of all taint (the 7th Mano-
vijnana mind), and the sadayatana mind (the
immediate influence of the six senses).
(C) Ba loai tam khac na: nhap tam, tru tam, va
xuat tamThree more minds or hearts:
entering into a condition, staying in a
condition, departing the condition.
Tam Tang Tam: Three aspects of mindSee
3491
The Tng Dung.
Tam Te: Three subtletiesBa th vi te: Th nhat
la vo minh nghiep tng. Vo minh hay tnh trang
khong giac ngo. Th nh la nang kie n tng. Co
the thay c moi hien tng. Th ba la canh gii
tng. The gii hien tng ben ngoai, con goi la
Hien Tng hay Hien ThcThree refined, or
subtle conceptions: First, the objective illusory
world or ignorance or the unenlightened condition,
considered as in primal action, the stirring of the
perceptive faculty, associated with corpus or
substance. Second, the subjective mind or ability
to perceive phenomena or perceptive faculties,
associated with function. Third, the object
perceived, or empirical world, associated with
function or the external, or phenomenal world.
Tam Te Luc Tho: Ba vi te va sau tho tng
Three subtleties and six coarser stagesSee Tam
Te and Luc Tho Tng.
Tam Thanh Hue Nhien: See Tam Thanh Hue
Bo Tat: than thanh tnh, ng thanh tnh, va tam
thanh tnhThree purities of a Bodhisattva: a
pure body (perfectly pure and adorned
appearance), purity of speech, and a mind free
from all impurity.
Tam Thanh: The three sages or holy ones:
(A) Tam Thanh Hoa Nghiem (ba v Thanh trong
the gii Hoa Nghiem): Phat Ty Lo Gia Na
gia, Van Thu ben trai, va Pho Hien ben
phaiThe three divinities in the Flower
Ornament world: Vairocana in the center,
Manjusri on the left, and Samantabhadra on
the right.
(B) Thch Ca Tam Thanh (ba v Thanh c noi
en trong kinh Hoa Nghiem): Phat Thch Ca
Mau Ni gia, Van Thu ben trai, va Pho
Hien ben phai The three divinities in the
Flower Ornament Scriptures: Sakyamuni
Buddha in the center, Manjusri on the left,
and Samantabhadra on the right.
(C) Tam Thanh Di a: A Di a gia, Quan Am
ben trai, va ai The Ch ben phaiThe three
Pure Land divinities in the Pure Land Sect:
Amitabha in the center, Avalokitesvara (Kuan
Yin) on the left, and Mahasthama-prapta on
the right. In some rare instances, Ksitigarbha

Bodhisattva takes the place
Mahasthamaprapta.
(D) Tam Thanh Dc S: Phat Dc S gi a, teachers. Each of them in turn sharpened San-
Nhat Quang Bo Tat ben trai, va Nguyet
Quang Bo Tat ben phaiThe three divinities,
according to the Bhaisajya-guru-vaidurya-
prabhasa sutra: Bhaisajya-guru-vaidyrya-
Buddha in the centre, Surya-prabhasana on
the left, and Candra-prabhasana on the right.
Tam Thanh Ca Vang Phung Li: San-
Sheng's Golden Fish Who Has Passed through the
NetSee Tam Thanh Thau Cng Kim Ng.
Tam Thanh D Ha Vi Thc: San Sheng's Golden
Fish Who Has Passed through the NetSee Tam
Thanh Thau Cng Kim Ng.
Tam Thanh ao: Ba ng Thanh: Thanh Van,
Duyen Giac, va Bo TatThree paths of sages:
sound hearer, Solitary Buddha, and Bodhisattva.
Tam Thanh Hue Nhien Thien S: Sansho-Enen
(jap)San-sheng-Hui-jan (Wade-Giles
Chinese)Sansheng Huiran (Pinyin Chinese)
Ten cua mot thien s vao the ky th IX. Hien nay
chung ta khong co nhieu tai lieu chi tiet ve Thien
s Tam Thanh Hue Nhien; tuy nhien, co mot vai
chi tiet ly thu ve v Thien s nay trong Truyen
ang Luc, quyen XII, va Ngu ang Hoi Nguyen
XI: Thien s Tam Thanh Hue Nhien la e t cua
Thien S Lam Te Ngha Huyen. Ong a su tap
nhng li day cua thay mnh thanh bo Lam Te
Ng Luc. Sau khi Lam Te th tch, Tam Thanh
hanh cc du phng e gap cac v Ngng Sn,
Hng Nghiem, c Sn, ao Ngo, va nhng v
thay Thien noi tieng khac. Moi v thay eu mai
giua kha nang cua Tam Thanh. Cuoi cung Tam
Thanh tru lai Tran Chau, nay thuoc tnh Ha Bac,
e day Thien tai Tu Vien Tam Thanh, ni ma ong
c cai ten nui cua mnh. Ngoai ra, chung ta
cung gap ten cua Tam Thanh trong cac th du 49
va 68 cua Bch Nham LucName of a Zen
master in the 9th century. We do not have detailed
documents on Zen Master San-Sheng-Hui-Jan;
however, there is some interesting information on
him in The Records of the Transmission of the
Lamp (Chuan-Teng-Lu), Volume XII, and
Wudeng Huiyuan, volume XI: Zen Master San-
Sheng-Hui-Jan was a disciple of Zen master Linji
I-hsuan. He compiled his teacher's words in The
Record of Linji. After Linji's death, San-Sheng
3492
of traveled to encounter Yangshan, Xiangyan,
Deshan, Daowu, and other well-known Zen
Sheng's abilities. Eventually San-Sheng settled in
Zhenzhou, now in Hebei Province, and taught Zen
at the San-Sheng Monastery, where he derived his
mountain name. Besides, we also enounter San-
sheng in examples 49 and 68 of the Pi-Yen-Lu.
Sau khi t biet Lam Te, Tam Thanh lam mot
chuyen chu du khap nc Trung Hoa e
nghien cu sau hn kinh nghiem thien cua
mnh bang nhng cuoc phap luan vi cac
thien s khac: Mot ngay no khi Tam Thanh
en gap Hng Nghiem, s viec sau ay a
dien ra: "Hng Nghiem hoi Tam Thanh:
'Ong t au en?' Tam Thanh ap: 'T Lam
Te ti' Hng Nghiem noi: 'Ong co mang theo
nhng li day cua Lam Te en ay khong
(Ong co em tieng thet cua Lam Te en
chang)?' Hng Nghiem cha noi xong cau
o, Tam Thanh lien bc ti, git lay cai goi
anh Hng Nghiem. Hng Nghiem khong
noi g ma ch ci." oan Tam Thanh bo i.
Neu Hng Nghiem hoi Tam Thanh "Ma cai
g en?" nh Luc To a hoi Nam Nhac Hoai
Nhng, co le Tam Thanh a khong bo i.
Ngc lai, co le Tam Thanh se lai t nhat
tam nam nh Nam Nhac a phai mat mi ap
c thoa ang cho cau hoi nayAfter San-
sheng had taken leave of Lin-chi, he
wandered through China seeking to deepen
his realization in dharma battle (hossen) with
other Zen masters. One day when he came to
Hsiang-yen Chih-hsien, the following took
place: "Hsiang-yen asked San-sheng, 'Where
do you come from?' San-sheng answered,
'From Lin-Chi.' Hsiang-yen said, 'Did you
bring Lin-chi's words with you (Did you bring
Lin-chi's shout)?' Even before Hsiang-yen had
finished speaking, San-sheng stepped
forward, grabbed a cushion and hit Hsiang-
yen with it. Hsiang-yen said nothing and only
smiled." Then San-sheng left the place. If
Hsiang-yen asked San-sheng the question
"What is it that so come?" as the Sixth
Patriarch asked Nan-yueh, San-sheng might
not leave. On the contrary, San-sheng might
have stayed with Hsiang-yen for at least eight
 3493

years to answer such a question satisfactorily. Tam Thanh noi: "Dau co cung khong co cho
Khi Tam Thanh en Nui Ngng, Ngng bay ra au." c Sn lien cam gay len anh
Sn hoi: "Ong ten g?" Tam Thanh ap: "Hue Tam Thanh. Tam Thanh chup gay va ay
Tch." Ngng Sn noi: "Hue Tch la ten cua thang c Sn en ging thien. c Sn
ta." Tam Thanh noi: "Hue Nhien." Ngng ci ln. Tam Thanh thet len mot tieng roi bo
Sn ci to. Nhng cau oi ap gia Ngng i ra ngoaiWhen San-sheng arrived at
Sn va Tam Thanh nhac cho chung ta ve tinh Mount Te, he started to arrange his sitting mat
than 'duy thc' hay s thc tien cua Trung when Te-shan asked, "Don't put out your meal
Hoa, khong tong quat hoa van e, khong suy apron. There's no rice here." San-sheng said,
rong luan cao ra ngoai tam voi cua cuoc song "Although it's here, it can't be shown." Te-
ma chung ta ang song. Theo giao ly cua shan took his staff and made to strike San-
trng phai Hoa Nghiem, co mot the gii sieu sheng. San-sheng grabbed it and pushed Te-
nhien trong ay mot s vat d biet thau nhiep shan onto the meditation platform. Te-shan
va dung thong tat ca s vat d biet khac, thay laughed loudly. San-sheng shouted and went
v moi s vat d biet eu chm het vao trong out.
mot khoi ln. V vay, the gian nay, v nh Khi Tam Thanh hoi Tuyet Phong, Tuyet
chung ta a len mot canh hoa, hoac ch vao Phong noi: "Moi ngi t co tam gng xa
mot cuc gach, la toan the vu tru muon hnh mot mat, con kh cung co tam gng xa mot
van trang eu hien ro, phan chieu lai trong ay. mat." S bc ra hoi: "Bao nhieu kiep khong
Neu la nh vay, chung ta co the noi cac thien ten. Tai sao Hoa Thng lap ten gng xa?"
s hoat dung trong canh gii linh minh a y hien Tuyet Phong noi: "Bi v b vet tch." S qu:
lo en cho cac ngai vi tat ca c mau trong "Theo toi th lao Hoa Thng nay cau thoai
phut giay hoat nhien ai ngoWhen San- au cung chang thay." Tuyet Phong noi: "La
sheng arrived at Mount Yang, Yang-shan loi ta! Bi tru tr nhieu viec."When San-
asked him, "What's your name?" San-sheng sheng was at Hsueh-feng's, he heard Hsueh-
said, "Hui-ji." Yang-shan said, "Hui-ji is my feng give a teaching that "all persons without
name." San-sheng said, "My name is Hui- exception have an ancient mirror. This
jan." Yang-shan laughed loudly. These monkey has an ancient mirror." San-sheng
dialogues between Yang-san and Sen-sheng stepped forth and said, "For endless kalpas it
remind us the Chinese 'realism' or has been nameless. Why does the master
practicalness, which does not generalize, nor propose it to be an ancient mirror?" Hsueh-
does it speculate on a higher plane which has feng said, "It's because of defective
no hold on life as we live it. According to the existence." San-sheng said, "As for me, I don't
philosophy of the Avatamsaka school of see where you came up with this." Hsueh-
Buddhism, there is a spiritual world where feng said, "My mistake! I have many duties as
one particular object holds within itself all abbot."
other particular objects merged, instead of all Gap Hoa Thng Bao Tho i vao thien
particular objects being absorbed in the Great ng, Tam Thanh ben ay mot v Tang khac
All. Thus in this world it so happens that when ra ngay trc mat Bao Tho. Bao Tho ben
you lift a bunch of flowers or point at a piece anh v Tang. Tam Thanh noi: "Trng lao v
of brick, the whole world in its multitudinosity ngi bang cach nay, chang nhng ngi mu,
is seen reflected here. If so, the Zen masters ma con lam mu toan the dan chung trong
may be said to be moving also in the mystic thanh Tran Chau."San-sheng watched as
realm which reveals its secrets at the moment Pao-shou entered the lecture hall. When Pao-
of supreme enlightenment. shou passed by. San-sheng shoved another
Khi en nui c, Tam Thanh bat au trai toa monk out in front of him. Pao-shou hit the
cu. c Sn bao: "ng trai cai khan phui monk. San-sheng said, "If the elder treats
bui, ay khong co cm gao cho ong au." people in this manner, then he's blind, even
 3494

though the eyes of everyone in Zhen-chou and wisdom.

City are here." Tam Than: Trikaya (skt)Three kayasBa
Mot hom, co mot v Tang hoi S: "The nao la than: tu hanh than, phap than, va o sinh than.
y To S Tay sang?" S ap: "Tht thui ruoi Theo Lam Te Ng Luc, mot hom, thien s Lam
bu." Cau tra li cua thien s Tam Thanh la Te thng ng day chung: "C nh kinh luan
ung mot cach t nhien. Ai ai cung biet, gia, tam than la chan thc toi thng cua moi vat.
nhng co can he g vi viec To S sang Trung Nhng theo cho thay cua sn Tang th khong phai
Hoa? ieu nay cho thay cac thien s khong vay. Ba than ay chang qua ch la ngon t ma thoi.
phai la triet gia ma la nhng bac thc tu, nen Va moi than eu co cai khac no e ma nng ta.
ho vien dan kinh nghiem thay v vien dan Co nhan y c co noi, 'Than ta ngha ma lap,
bang li; mot kinh nghiem von la can ban hoa quoc o ta the ma luan.' Vay th Phap tanh than
giai nhng nghi hoac thanh mot nhat the hoa va Phap tanh o ro rang la nhng phan anh cua
ieu. Tat ca cac le ng nhien cung nh le anh sang ban hu. Ch ai c, mong sao cac
bat kha ni nhng phat bieu cua cac thien s ngai hay la ke biet ua vi nhng phan anh ay. V
phai c coi la xuat phat trc tiep t kinh ke ay coi nguon cua het thay ch Phat va la que
nghiem bat nh sau tham cua ho. Va chung ta nha cua cac ao lu khap ni. Cai sac than t ai
ch co the hieu chng nao chung ta nhay vao cua cac ngai khong biet noi phap va nghe phap.
mot canh gii vt len kinh nghiem oi ai T, v, gan, mat cung khong biet noi phap va nghe
cua mnhOne day, a monk asked, "Why did phap, chnh cai s s trc mat cac ngai o; cai o
Bodhidharma come from the west?" Zen khong co hnh dang, tron khong nhat nh. Neu
master San-sheng answered, "Tainted meat thay c nh the, th cac ngai cung vi To va
collects flies." San-sheng's answer is naturally Phat khong khac, trong moi thi ng e gian
correct. Everybody knows it, but what oan; cham mat en au la thay no o. Khi s
connection has it to the patriarchal visit? This tng tng c khuay ong len, tr b ngan,
proves that Zen masters are not philosophers tng b bien, the b lay, nen lan loc trong ba coi
but pragmatists, they appeal to an experience ma chu u th kho nao. Neu theo cho thay cua
and not to verbalism; an experience which is sn Tang, au cha la ao ly sau xa, au cha la giai
so fundamental as to dissolve all doubts into thoat. Xin chao!"Buddha has a three-fold body:
harmonious unfication. All the matter-of-fact- life of cultivation or works, spiritual body, and
ness as well as the impossibility of the body of salvation. According to Lin-chi's Sayings,
master's statements must thus be regarded as one day, Zen master Lin-chi entered the hall and
issuing directly from their inmost unified addressed the monks, saying, "According to
experience. And the above impossible scholars, this triple body is the ultimate reality of
condition so long as space-time relations things. But as I see into the matter, this triple body
remain what they are to our final is no more than mere words, and then each body
consciousness; they will only be intelligible has something else on which it depends. An
when we are ushered into a realm beyond our ancient doctor says that the body is dependent on
relative experience. its meaning, and the ground is describable by its
Tam Thanh Kim Lan: San Sheng's Golden Fish substance. Being so, we know that Dharma-body
Who Has Passed through the NetSee Cong An and the Dharma-ground are reflections of the
Tam Thanh Thau Cng Kim Ng. original light. Reverend gentlemen, let us take
Tam Thanh Thau Cng Kim Ng: San Sheng's hold of this person who handles these reflections.
Golden Fish Who Has Passed through the Net For he is the source of all the Buddhas and the
See Cong An Tam Thanh Thau Cng Kim Ng. house of truth-seekers everywhere. The body
Tam Thang Hoc: Three elements of virtue made up of the four elements does not understand
Threefold formationThree studiesTam Hoc: how to discourse or how to listen to a discourse.
gii, nh, tueThree practices of precepts Nor do the liver, the stomach, the kidneys, the
(observance of precepts), meditation (samadhi) bowels. Nor does vacuity of space. That which is
 3495

most unmistakably perceived right before your me, va anh ch emThree worldly intimate
eyes, though without form, yet absolutely relations: father, mother, and brothers and sisters.
identifiable, this is what understands the discourse Tam Than Lc: Three miraclesThree
and listens to it. When this is thoroughly seen into, supernatural powersSee Tam Minh.
there is no difference between yourselves and the Tam Than Thong: Three miraclesTheo kinh
old masters. Only let not your insight be Phung Tung trong Trng Bo Kinh, co ba loai than
interrupted through all the periods of time, and thong: than tuc than thong, tha tam than thong, va
you will be at peace with whatever situation you giao gii than thongAccording to the Sangiti
come into. When wrong imaginations are stirred, Sutta in the Long Discourses, there are three
the insight is not more immediate; when thoughts supernatural powers: the miracle of psychic power
are changeable, the essence is no more the same. (iddhi-patihariyam-p), the miracle of telepathy
For this reason, we transmigrate in the triple world (adesana-patihariyam-p), and the miracle of
and suffer varieties of pain. As I view the matter instruction (anusasani-patihariyam-p).
in my way, deep indeed is Reality, and there is Tam Thap Bong: Ba mi heo cua c SnTe-
none who is not destined for emancipation. Good Shan's Thirty BlowsSee c Sn Tam Thap
night!" Bong.
Tam Than Bien Tng: S bien tng cua ba Tam Thap Chung Bat Tnh Th: See Thirty types
than Phat: phap than nh h khong bien, tr than of impure giving.
(bao than) nh nhat quang bien, va sac than (ng Tam Thap Duy Thc: Vidya-matra-siddhi-
than) nh nhat anh bienThe transformation of tridasa-sastra-karika (skt)Vijnaptimatrata-
the trikaya: the dharma-body or the body of reality trimsika (skt)See Tam Thap Tung Duy Thc.
as the transformation of space kasina; body of Tam Thap Gii Xa oa Ty Kheo Ni:
enjoyment (sambhogakaya) as the transformation Nissaggiya-pacittiya (skt)Thirty offences which
of universally radiant sunlight; and the incarnated require explanation and punishment for the
body of the Buddha (nirmanakaya) as the offenders is six-day room retentionSee
transformation of sun shadow or sun reflection. Nissaggiya-pacittiya.
Tam Than Phat: Trikaya (skt)Ba loai than Tam Thap Gii Xa oa Ty Kheo (Tang):
Phat. Mot v Phat co ba loai than hay ba bnh dien Nissaggiya-pacittiya (skt)Thirty offences which
chn nh: phap than, bao than, va ng than require explanation and punishment for the
Buddha has a three-fold body. A Buddha has three offenders is six-day room retentionSee Gii
bodies or planes of reality: the dharma-body or the Cam Phong.
body of reality which is formless, unchanging, Tam Thap Luc oi oi Phap: Thirty-six pairs of
transcendental, and inconceivable (dharmakaya), oppositesTheo Kinh Phap Bao an, chng
the body of enjoyment or the celestial body of the mi, mot hom To goi cac e t la Phap Hai, Ch
Buddha or personification of eternal perfection in Thanh, Phap at, Than Hoi, Tr Thng, Tr
its ultimate sense (sambhogakaya), and the Thong, Ch Triet, Phap Tran, Phap Nh, van van,
incarnated body of the Buddha (nirmanakaya). bao rang: Cac ong khong ong vi nhng ngi
Tam Than Thanh Tnh: Three bodies of pure khac, sau khi toi diet o, moi ngi lam thay mot
preceptsThree comprehensive preceptsTheo phng, nay toi day cac ong noi phap khong mat
ai Tha, ay la ba nhom gii can ban hay ba s bon tong, trc phai dung ba khoa phap mon, ong
thanh tnh cua mot v Bo Tat: khong lam cac ieu dung thanh ba mi sau oi, ra vao tc la hai ben,
ac, lam cac hanh lanh, va luon lam li la c cho noi tat ca phap ch la t tanh; cht co ngi hoi
chung sanhIn Mahayana, three groups of phap, ong xuat li noi tron trong oi ai, eu lay
precepts which form the basis or three kinds of phap oi i lai lam nhn cho nhau, cu canh hai
pure precepts of all Bodhisattva practice: do not phap thay eu tr, lai khong co cho i. Ba khoa
do what is evil, do what is good, and be of benefit phap mon la am, gii, nhap vay. Am la ngu am,
to all sentient beings. sac, tho tng, hanh, thc; nhap la thap nh nhap,
Tam Than The Tuc: Ba ngi than the tuc: cha, ngoai co sau tran la sac, thanh, hng, v, xu,
 3496

phap, trong co sau ca la mat, tai, mui, li, than, tanh sanh chng ngai; neu nghe noi chang tu
y; gii la thap bat gii, sau tran, sau ca, va sau khien ngi bien sanh ta niem, ch y phap tu hanh,
thc. T tanh hay gom muon phap goi la tang ham bo th phap ma khong tru tng. Cac ong neu ngo,
thc, neu khi suy ngh tc la chuyen thc sanh y ay ma noi, y ay ma dung, y ay ma hanh, y
sau thc ra sau ca, thay sau tran, nh the thanh ay ma tao tac, tc khong mat bon tong. Neu co
mi tam gii, eu t ni t tanh khi dung. T ngi hoi ngha ong, hoi co th em khong ap,
tanh neu ta th khi mi tam ta, t tanh neu hoi khong th em co ap, hoi pham th em
chanh th khi mi tam chanh, gom ac dung tc Thanh ap, hoi Thanh lay pham ap, hai ben lam
la dung chung sanh, thien dung tc la dung Phat, nhn cho nhau sanh ra ngha trung ao, nh mot
dung do nhng g? Do t tanh ma co. oi phap: hoi mot ap, bao nhieu cau hoi khac eu y ay ma
Ngoai canh vo tnh co nam oi, tri oi cung at, khi tac dung, tc khong mat chan ly . Gia s co
mat tri oi cung mat trang, sang oi cung toi, am ngi hoi sao goi la toi th ap rang, sang la
oi cung dng, nc oi cung la, ay la nam nhn, toi la duyen, sang mat tc la toi, dung sang
oi. Phap tng ng ngon co mi hai oi, ng oi e hien toi, dung toi e hien sang, qua lai lam
cung phap, co oi cung khong, co sac oi cung nhn cho nhau thanh ngha trung ao, ngoai ra hoi
khong sac, co tng oi cung khong tng, hu nhng cau khac thay eu nh ay ma ap. Cac
lau oi cung vo lau, sac oi cung khong, ong oi ong ve sau truyen phap y ay ma ch day cho
cung tnh, trong oi cung uc, pham oi cung nhau, ch lam mat tong ch.According to the
Thanh, Tang oi cung tuc, gia oi cung tre, ln oi Flatform Sutra, Chapter Ten, one day the Master
cung nho, ay la mi hai oi vay. T tanh khi summoned his disciples Fa-Hai, Chih-Cheng, Fa-
dung co mi chn oi: dai oi cung ngan, ta oi Ta, Shen-Hui, Chih-Chang, Chih-Tung, Chih-
cung chanh, si oi cung hue, ngu oi cung tr, loan Che, Chih-Tao, Fa-Chen and Fa-Ju, and said to
oi cung nh, t oi cung oc, gii oi cung loi, them, You are not like other people. After my
thang oi cung cong, that oi cung h doi, hiem passage into extinction, you should each be a
oi cung bnh, phien nao oi cung Bo e, thng master in a different direction. I will now teach
oi cung vo thng, bi oi cung ton hai, hy oi you how to explain the Dharma without deviating
cung san, xa oi cung bon xen, tien oi cung thoi, from the tradition of our school. First, bring up the
sanh oi cung diet, phap than oi cung sac than, three classes of Dharma-doors and then, use the
hoa than oi cung bao than, ay la mi chn thirty-six pairs of opposites, so that, whether
phap oi vay. To bao: Ba mi sau phap oi nay coming or going, you remain in the Bodhimandala.
neu hieu ma dung tc la ao, quan xuyen tat ca While explaining all the dharmas, do not become
kinh phap, ra vao tc la hai ben, t tanh ong separate from your self-nature. Should someone
dung, cung ngi noi nang, ngoai oi vi tng suddenly ask you about a dharma, answer him
ma la tng, trong oi vi khong ma la khong, with its opposite. If you always answer with the
neu toan chap tng tc la tang trng vo minh, opposite, both will be eliminated and nothing will
ngi chap khong la co che bai kinh. Noi thang be left since each depends on the other for
chang dung van t, a noi chang dung van t th existence. The three classes of Dharma-doors are
ngi cung chang nen noi nang, ch li noi nang the heaps, the realms and the entrances. The five
nay lien la tng van t. To lai bao: Noi thang heaps are: form, feeling, perception, impulses and
chang lap t tc hai ch chang lap nay cung la van consciousness. The twelve entrances are the six
t, thay ngi noi lien che bai ngi ta noi la chap sense objects outside: forms, sounds, smells,
van t. Cac ong nen biet t mnh me th con kha tastes, tangible objects and objects of the mind;
d, lai che bai kinh Phat, khong nen che bai kinh v and the six sense organs within: eye, ear, nose,
o la toi chng vo so. Neu chap tng ben ngoai tongue, body, and mind. The eighteen realms are
ma tac phap cau chn, hoac rong lap ao tra ng, the six sense objects, the six sense organs and the
noi loi lam co khong, nhng ngi nh the nhieu six consciousnesses. The self-nature is able to
kiep khong the thay tanh; ch nghe y phap tu hanh, contain all dharmas; it is the store-enveloping
lai ch co tram vat chang ngh, ma oi vi ao consciousness. If one gives rise to a thought, it
 3497
turns into consciousness, and the six
consciousnesses are produced, which go out the
six organs and perceive the six sense objects.
Thus, the eighteen realms arise as a function of
the self-nature. If the self-nature is wrong, it gives
rise to the eighteen wrongs; if the self-nature is
right, it gives rise to eighteen rights. Evil
functioning is that of a living being, while good
functioning is that of a Buddha. What is the
functioning based on? It is based on opposing
dharmas within the self-nature. External insentient
things have five pairs of opposites: heaven and
earth, sun and moon, light and darkness, positive
and negative (yin and yang) and water and fire. In
speaking of the marks of dharmas one should
delineate twelve opposites: speech and dharmas,
existence and non-existence, form and formless,
the marked and the unmarked, the presence of
outflows and the lack of outflows, form and
emptiness, motion and stillness, clarity and
turbidity, the common and the holy, membership
in the Sangha and membership in the laity, old age
and youth, and largeness and smallness. From the
self-nature nineteen pairs of opposites arise:
length and shortness, deviance and orthodoxy,
foolishness and wisdom, stupidity and intelligence,
confusion and concentration, kindness and cruelty,
morality and immorality, Straightness and
crookedness, reality and unreality, danger and
safety, affliction and Bodhi, permanence and
impermanence, compassion and harm, joy and
anger, generosity and stinginess, advance and
retreat, production and extinction, the Dharma-
body and the form-body, the Transformation-body
and the reward-body. The Master said, If you can
understand and use these thirty-six pairs of
opposites you can conect yourself with the
dharmas of all the Sutras and avoid extremes,
whether coming or going. When you act from your
self-nature in speaking with others, you are
separate from external marks while in the midst of
them and separate from inward emptiness while in
the midst of emptiness. If you are attached to
marks, you will add to your wrong views and if
you grasp at emptiness, you will increase your
ignorance. Those who grasp at emptiness slander
the Sutras by maintaining that written words have
no use. Since they maintain they have no need of
written words, they should not speak either
because written words are merely the marks of
spoken language. They also maintain that the
direct way cannot be established by written words,
and yet these two words not established, are
themselves written. When they hear others
speaking, they slander them by saying that they
are attached to written words. You should know
that to be confused as they are may be permissible
but to slander the Buddhas Sutras is not. Do not
slander the Sutras for if you do, your offense will
create countless obstacles for you. One who
attaches himself to external marks and practice
dharmas in search of truth, or who builds many
Bodhimandalas and speaks of the error and evil of
existence and non-existence will not see his
nature for many aeons. Listen to the Dharma and
cultivate accordingly. Do not think of hundreds of
things, for that will obstruct the nature of the Way.
Listening without cultivating will cause others to
form deviant views. Simply cultivate according to
the Dharma, and do not dwell in marks when
bestowing it. If you understand, then speak
accordingly, function accordingly, practice
accordingly, and act accordingly, and you will not
stray from the basis of our school. If someone ask
you about a meaning, and the question is about
existence, answer with non-existence; if you are
asked about non-existence, answer with existence;
asked about common life, answer with the holy
life; asked about the holy life, answer with the
common life. Since in each case the two principles
are interdependent, the meaning of the Middle
Way will arise between them. If you answer every
question with an opposite, you will not stray from
the basic principle. Suppose someone asks, What
is darkness? You should answer Brightness is the
cause and darkness the condition. When there is
no brightness, there is darkness. Brightness
reveals darkness and darkness reveals brightness.
Since opposites are interdependent, the principle
of the Middle Way is established. Answer every
question that way, and in the future, when you
transmit the Dharma, transmit it in the way I am
instructing you. Then you will not stray from the
tradition of our school.
Tam Thap Luc oi: Thirty-six pairs of
oppositesSee Tam Thap Luc oi oi Phap.

Tam Thap Nh Hao Tng: Dvatrimshadvara-
Lakshana (skt)Thirty-two marks of perfection
Thirty-two auspicious marks.
(I) Ba mi hai tng tot cua Phat hien len do
thien nghiep t nhieu i trc: ban chan
bang thang; ch di ban chan co ngan cai
xoay tron oc nh hnh ca ngan cay cam banh
xe; ngon tay dai, au ngon nho va nhon; tay
chan eu mem du; trong ke tay ke chan co da
mong nh li giang; got chan ay an; tren
ban chan noi cao ay an; bap ve tron nh
bap chuoi; khi ng hai tay dai qua au goi;
nam can an knh; than hnh cao ln va can
phan; lo chan long thng anh ra sac xanh;
long tren mnh uon len tren; than the sang
choi nh vang kim; quanh mnh thng co hao
quang chieu ra mot tam; da mong va mn;
long ban chan, ban tay, hai vai va tren nh,
bay cho ay eu ay an; hai nach ay an; on thirty-two characteristic physiological
than the oai nghiem nh s t; than the ngay
thang; hai vai tron tra can phan; bon mi cai * Nay ong Tu Bo e, ong ngh the nao, Nh
rang; rang trang, trong, eu va kht nhau; bon
rang ca ln hn; go ma noi cao nh hai mep
cua s t; nc mieng u chat thm ngon; li Tathagata be seen by his physical marks?
rong dai, mem mong, khi le ra en chan toc;
giong noi thanh nha nghe xa, nh giong noi
cua c Pham Thien; mat xanh biec; long
nheo dai; co chom long trang thng chieu
sang gia hai chan may; tht noi cao tren nh
au nh buoi tocThrity two forms of
Sakyamuni Buddha or thirty-two
characteristic physiological marks which
attribute a natural reward for a specific kind
of good karma the Buddha creates during
many past lives: level and full feet; thousand-
spoke wheel-sign on each of his feet; long
slander fingers; pliant (soft supple) hands and
feet; toes and fingers finely webbed, fine
webbing lacing his fingers and toes; full-sized
heels, well set and even heels; arched top feet
or arched insteps; thighs like a royal stag;
hand reaching below the knees, long graceful
hands which reach below the knees; well-
retracted male organ; height and stretch or
arms equal; every hair-root dark colored,
imperial blue hair roots; body hair graceful
and curly (curls upward); golden-hued body,
body of the color of true gold; ten-foot halo
3498
around him or ten foot aura encircling him;
solf smooth skin; two soles, two palms, two
shoulders, and crown well-rounded
(distinctive and full); below armpits well-
filled; lion-shaped body or upper torso like
that of a royal lion; erect and upright body;
full and round shoulders like a Banyan tree;
forty teeth; teeth white even and close; four
canine teeth pure white; lion-jawed; saliva
improving the taste of all food; tongue long
and broad (vast); voice deep and resonant
which emits Brahma-pure sounds; eyes deep
(violet) blue; eye lashes like a royal bull; a
white urna or curl between the eybrows
emitting light; and an usnisa or fleshy
protuberance on the crown.
(II) Nhng li c Phat day ve hao tng trong
kinh Hoa NghiemThe Buddhas teachings
marks in the Flower Adornment Sutra:
Lai co the c nhn qua hao tng hay
khong?Subhuti, what do you think, can the
* Bach c The Ton, khong the nao nhn Nh
Lai bang hao tng. Tai sao? V Nh Lai a
noi hao tng khong phai la hao tng (sac
tc v khong)No, World Honored One, the
Tathagata cannot be seen by his physical
marks. Anh why? It is because the physical
marks are spoken of by the Tathagata as no
physical marks.
* oan c Phat noi vi Tu Bo e, Ch tng
eu la h vong. Neu ong thay tng khong
tng tc la ong thay Nh Lai vay.Then
the Buddha said to Subhuti, All with marks is
empty and false. If you can see all marks as
no marks, then you see the Tathagata.
* Nay ong Tu Bo e, ong ngh the nao, Nh
Lai co the c nhn qua 32 hao tng hay
khong?Subhuti, what do you think, can the
Tathagata be seen by means of the Thirty-two
Marks?
* Bach c The Ton, khong the nao nhn Nh
Lai bang 32 hao tng. Tai sao? V Nh Lai
a noi 32 hao tng tc th khong phai la 32
hao tngNo, World Honored One, the
Tathagata cannot be seen by means of the

Thirty-two Marks. Anh why? It is because the
Thirty-two Marks are spoken of by the
Tathagata as no Thirty-two Marks.
Tam Thap Nh ng Than: Thirty-two response
bodiesSee Phat ng Than, oc Giac ng Than,
Duyen Giac ng Than, Thanh Van ng Than,
Pham Vng ng Than, e Thch ng Than, T
Tai Thien ng Than, ai T Tai Thien ng Than,
ai Tng Quan Thien ng Than, T Thien
Vng ng Than, Thai T T Thien Vng ng
Than, Nhan Vng ng Than, C S ng Than,
Te Quan ng Than, Ba La Mon ng Than, Ty
Kheo ng Than, Ty Kheo Ni ng Than, u Ba
Tac ng Than, u Ba Di ng Than, N Chu ng
Than, ong Nam ng Than, ong N ng Than,
Thien ng Than, Long ng Than, Dc Xoa ng
Than, Can That Ba ng Than, A Tu La ng Than,
Khan Na La ng Than, Ma Hau La Gia ng
Than, Nhan ng Than, and Phi Nhan ng Than.
Tam Thap Nien Hau: Ba mi nam sau, y noi oi
vi s lanh hoi yeu ch nha thien hay con rat xa
Thirty years later. This term means it is still a long
time for a practitioner to comprehend the
essentials of Zen.
Tam Thap Tam Hnh Thc Quan Am: 33 hnh
thc cua c Quan The Am, co khi la chim, la
bnh, mot nhanh lieu, mot vien ngoc, thien thu
thien nhan, van van, e ap lai li nguyen cau cua
ngi cau nguyenThirty-three different forms of
Kuan-Yin, sometimes a bird, a vase, a willow
wand, a pearl, a thousand eyes and hands, etc.
Tam Thap Tam Quan Am: See Tam Thap Tam
Hnh Thc Quan Am.
Tam Thap Tam Than: Ba mi hai ng than
them Chap Kim Cang ThanThirty-two response
bodies plus the Vajrapani bodySee Tam Thap
Nh ng Than.
Tam Thap Tam Thien: Tavatimsa (p)Tridasas
(skt)See Tam Thap Tam Thien Gii.
Tam Thap Tam Thien Gii: Tavatimsa (p)
Tridasas (skt)Traiyastrimsa (skt)Realm of the
thirty-three godsCanh gii cua coi tri ao
LiTri ao LiTang tri ba mi ba ni vua
tri e Thch ng tr. Coi tri ao Li con goi la
coi tri Tam thap tam thien: coi tri cua ba mi
ba v tri. ay la coi tri ma c Phat thuyet vi
dieu phap cho Phat mau nghe. Hoang hau Maya
sau khi chet tai sinh vao coi tri nayThe thirty-
3499
three Heaven or the realm of thirty-three gods,
where Sakka is the Lord or King of gods.
Tam Thap That ao Pham: See Tam Thap That
Tr ao Pham.
Tam Thap That Giac Chi: See Tam Thap That
Tr ao Pham.
Tam Thap That Pham: See Tam Thap That Tr
ao Pham.
Tam Thap That Phan Phap: See Tam Thap That
Tr ao Pham.
Tam Thap That Tr Bo e Phap: See Tam
Thap That Tr ao Pham.
Tam Thap That Tr ao Chi Phap: See Tam
Thap That Tr ao Pham.
Tam Thap That Tr ao Pham: Thirty Seven
Aids to Enlightenment.
(I) Noi dung ve Ba mi bay pham tr aoThe
content of Thirty Seven Aids to
Enlightenment:
1-4) T niem x: Smrtyupasthana (skt)The four
subjects to be contemplatedBon oi tng
quan chieu hay bon c s chanh niem Four
stages of memory or four subjects of
reflectionSee T Niem X.
5-8) T chanh can: Samyakprahana (skt)Bon co
gang ung hay bon co gang toan haoFour
proper lines of exertionFour perfect
effortsSee T Chanh Can.
9-12)T nh y tuc: Rddhipada (skt)Bon bc
tien en than lcFour steps towards
supernatural powerFour roads to
powerFour bases of miraculous powers
See T Nh Y Tuc.
13-17)Ngu can: Panca-indriyani (skt)Five
spiritual faculties (five good roots)See Ngu
Can.
18-22)Ngu lc: Panca-balani (skt)The power of
five facultiesFive strengthsSee Ngu Lc.
23-29)That bo e phan (That giac chi): Sapta-
bodhyanga (skt)Bay yeu to giac ngo
Seven degrees (factors) of enlightenment or
intelligenceSee That Bo e Phan.
30-37)Bat chanh ao: Asta-marga (skt)The
eightfold noble pathSee Bat Chanh ao.
(II) Ba mi bay pham tr ao theo quan iem
Thien TongThirty Seven Aids to
Enlightenment according to the Zen tradition:
Ba mi bay pham tr ao la ba mi bay
 3500

pham dan ti giac ngo va qua v Phat. Theo trimsika (skt)Duy Thc Tong cua Ngai The
Thien s ao Nguyen trong bo "Chanh Phap Than la he thong Du Gia c cai bien va ban van
Nhan Tang", ba mi bay pham tr ao la chnh yeu la Duy Thc Tam Thap Tung cua The
mat, tai, mui, da, tht, xng, tuy, tay, chan, Than, trong o 24 bai tung au noi ve tng cua
mat ma ch Phat ch To a khai ngo. Khai cac phap, hai bai ke noi ve tanh cua cac phap, va
ngo tc la the chng 1.369 pham. Toa thien bon bai sau cung noi ve giai oan cua cac Thanh
lien tuc, than tam giai thoat. ieu nay y noi giaThe Idealistic School of Vasubandhu is a
rang moi tnh huong eu bao ham moi tnh reformed Yogacara system and its fundamental
huong khac. No cung bieu th rang co vo so text is Vasubandhus Vijnaptimatrata-trimsika, a
cac loai tnh huong. i song cua chung ta versified text on the theory of mere ideation in
cung vay. Moi thi moi khac eu nh vay. V thirty stanzas, of which the first twenty-four are
vo thng cho nen vo nga, i song mi co devoted to the special character (svalaksana) of
the dien ra nh vay, moi phut moi giay eu all dharmas, the next two to the nature (svabhava)
tiep tuc nh the, mot ngay bien oi sau t nam of all dharmas, and the last four to the stages of
tram trieu lan, ay mi la tnh huong thc te. the noble personages.
Thien s ao nguyen noi: "The chng ieu Tam That Nht T Duy: Hai mi mot (ba lan
nay th ban lap tc giai thoat. Ban se the bay) ngay suy t cua c Phat, khi i vong quanh
chng c ao vo thng, sinh menh Phat, coi Bo e, Ngai suy ngh tm cach nao em phap
tr hue chan that." Giao phap nay t lau a ai Tha cu o chung sanhThe twenty-one
the hien trong i song tinh tan dung manh days spent by the Buddha of his enlightenment, in
cua ch Phat ch To, hien tai no cung ang walking around the bodhi-tree and considering
the chng tren than the cua moi chung ta how to carry his Mahayana way of salvation to the
Thirty Seven Aids to Enlightenment mean world.
thirty seven conditions leading to bodhi or Tam The: Trayo-dhvanah (skt)Tayo-addha
Buddhahood. According to Zen master Dogen (p)Ba giai oan thi gian: qua kh, hien tai, va
in the "Shobogenzo", the thirty-seven tng laiThe three periods or times: in the past,
conditions favorable to enlightenment are the at present, and in the future.
enlightened eyes, ears, the nostrils, the skin, Tam The Bat Kha ac: Ch phap trong tam the,
flesh, bones, marrow, hands, feet, and face of qua kh, hien tai va v lai, ve the chat hay tinh
the Buddhas and patriarchs. Moreover, than, m ho va phu du khong the nam bat c
enlightenment is the actualization of 1,369 Everything in the past, present or future, whether
(37x37) conditions. Practice zazen mental or material, is intangible, fleeting, and
continually, and drop off body and mind. This cannot be held.
is to say, each condition contains all other Tam The Ch Phat: Ba i ch Phat (qua kh,
conditions. This means that there are hien tai va v lai)Buddhas of the three periods.
innumerable conditions. Again, this is the life Tam The a La Ni: V dien noi tam the nhng
of each of us, moment after moment. Being Phat phap bat t nghMental command of all
impermanent, being devoid of self, life goes times, as they expound the inconceivable Buddha
in this way, moment after moment, six-and-a- teachings of all times.
half billion times a day; this is what is Tam The Gia That: The reality or unreality of
happening. Zen master Dogen says, "Realize things or events in the past, present and future.
this and you will be liberated, you will realize Tam The Giac Mau: Ten cua Bo Tat Van Thu,
the unsurpassable Way, the life of the ngi bao ve tr tue cua Phat Ty Lo Gia Na, la Bo
Buddha, the real wisdom." The very ancient e Mau cua ch Phat trong qua kh, hien tai va v
teaching is this vivid dynamic life of the laiA name for Manjusri. As a guardian of the
Buddhas and ancestors, which is no other than wisdom of Vairocana, he is the bodhi-mother of
the life of each of us. all Buddhas past, present and future.
Tam Thap Tung Duy Thc: Vijnaptimatrata- Tam The Gian: Tam the gian trong Kinh Hoa
 3501

nghiemThe three worlds in The Flower nghiep, hien tai the nghiep, va v lai the nghiep
Adornment Sutra: The kinds of karma that are created in three
(A) Ba the gian theo kinh Phung TungThree different periods or times: karma in the past,
worlds according to the Sangiti Sutta in the karma at present, and karma in the future.
Long DiscoursesSee Tam Gii. Tam The Nhan Qua: Nhan va qua trai qua ba
(B) Tam the gian trong Kinh Hoa nghiem: Th iCausality spanning the three periods.
nhat la Chanh Giac The Gian, trong o Phat Tam The Nh Lai: The Three Noble Buddhas
la Phap Vng, ngi ng tr. The gian nay or TathagatasSee Tam The Phat.
cung bao gom Phat gii, Bo Tat gii, va gii Tam The Phai: San-Chieh-P'ai (chi)Ten cua
cua nhng Hien Thanh, nhng ngi a chng mot trng phai Phat giao Trung Hoa do Tn
ngo chan ly toi thng. Th nh la Quoc o Hanh khai sang va phat trien di thi nha Tuy va
The Gian hay Kh the gian (y bao). ay la the nha ng vao gia the ky th VIIName of a
gii cua s vat nh nui non, song ngoi, nha Buddhis school founded by Hsin-Hsing and
ca, van van. Ch thien long trong Bat bo developed during the Sui and T'ang, during the 7th
Thien long ng tr trong the gii nay. Con century.
c dien ta nh canh gii ma chung sanh da Tam The Phap: Tilokiyadhamma (p)Phap trong
vao o e hien hu. Th ba la Chung Sanh ba giai oan thi gianDharmas in the three
The Gian (chanh bao). The gii cua chu ng periods or times.
sanh hay la the gii cua chanh bao, ngha la Tam The Phat: The Three Noble BuddhasCh
than cua chung taThree worlds in The Phat cua qua kh, hien tai va v laiBuddhas of
Flower Adornment Sutra: First, the world of the three generations: past, present and future.
proper enlightenment in which the Buddha is Tam The Phat Phap Tr: Perfect understanding
the Dharma King, who is the ruler. This also of Buddha-Law of past, present and future.
includes the realms of Buddhas, Bodhisattvas, Tam The Tam Thien Phat: Ba ngan v Phat trong
and worthy sages (who have already tam the: qua kh, hien tai va v laiThree
awakened to the ultimate truth). Second, the thousand Buddhas in three periods of time: past,
world of utensils which is the world of things, present and future.
of utensils, such as mountains, rivers, houses, Tam The Tam: Cai tam cua ba coiMind of the
etc. The gods and dragons of the eightfold triple world.
division are the rulers of this world. The world Tam The Tam Bat Kha ac: Tam tng trong
of countries on which people depend for qua kh, hien tai va v lai khong the nam bat
existence. Third, the world of living beings c. Qua kh a qua roi, hien tai khong ton tai,
coincides with the world of proper retribution, con tng lai th cha enThe mind or thoughts,
that is, our body. past, present, future, cannot be held fast. The past
Tam The Kim Cang: Vajra of the three periods. is gone, the present does not stay, the future has
Tam The Lieu at: Hieu tam the mot cach tron not yet arrived.
venComplete understanding of the triple world. Tam The Tr: Toan tr cua qua kh, hien tai va v
Tam The Minh Vng: Tam The Kim Cang laiPerfect understanding of past, present and
Vidhya-raja of the three periodsVajra of the future.
three periodsCac ngai than giao lenh, nhan giao Tam The Tr Chanh Giac: The Buddhas mind.
lenh cua c Ty Lo Gia Na, hien Phan No than Tam The Vo Chng Ngai Tr Gii: The
e hang phuc chung maFierce spirits of the wisdom-law or moral law that frees from all
three periods, who are the messengers and impediments, past, present or future.
manifestation of Vairocanas wrath against evil Tam The Nguyen: Three vows.
spirits.
Tam Th: Ba hnh thc bo th: tai th, phap th, va
Tam The Nghiep: Trayo-dhvanah-karma (skt) vo uy thThree forms of giving: giving of goods
Tayo-addha-kamma (p)Ba loai nghiep c (almsgiving or charity), giving of the Law or Truth
phan theo ba giai oan thi gian: qua kh the (giving of dharma), giving of courage (giving of

fearlessness).
Tam Th ao: Ba phng tien dan datThree
means of guidance.
Tam Th Ke: Tam e keGatha (verse) of three
truths.
Tam Thien: Three celestialsBa coi tri: duc
gii, sac gii, va vo sac giiThree heavens:
desire, form, and formless.
Tam Thien ai Thien The Gii: Sanzen-Daisen-
Sekai (jap)TrichiliocosmThree thousand
great chiliocosmosUniverse of the three kinds
of thousands of worlds (The three-fold great
thousand world systemBuddha world)Theo
truyen thuyet Phat giao, mot ngan the gii lam
thanh mot tieu thien the gii; mot ngan tieu thien
the gii lam thanh mot trung thien the gii; va mot
ngan trung thien the gii lam thanh mot ai thien
the gii. Ngi ta noi tam thien ai thien the gii
la khu vc di s cham soc cua mot v Phat va no
chay dai rong ln nh T Thien Thien
According to Buddhist legends, a thousand worlds
make a small one-thousand world; a thousand of
these make a medium one-thousand world; and a
thousand of these make a great one-thousand
world. This is said to be the region which comes
under the care of one Buddha and its extent is as
large as the Fourth Meditation Heaven.
Tam Thien Ly Ngoai: Ngoai ba ngan dam. Y noi
xa la thien phap au ch co ba ngan dam
Beyond the range of three thousand miles. In Zen,
this term means a miss in essentials of Zen is way
beyond the range of three thousand miles.
Tam Thien Oai Nghi: Ba ngan oai nghiThree
thousand bodily postures (ways of movement for
monks and nuns or forms of behavior).
Tam Thien Phap: Ba ngan phap, du cho tat ca
moi hien tng trong vu truThree thousand
dharma (things), i.e., all phenomena in the
universe.
Tam Thien Phat: Ba ngan v PhatThree
thousand Buddhas.
Tam Thien Phat Danh Kinh: Three-thousand-
Buddha-name sutraKinh Phat Danh, c ngai
Bo e Lu Chi dch vi tong so ba ngan ten cac v
PhatName of a sutra translated by Bodhiruci,
which included 3,000 names of Buddhas.
Tam Thien Thc Tng: Thc tnh cua tam thien
the giiReality of the three chiliocosmos.
3502
Tam Thien Tran iem Kiep: Kiep ba ngan hat
buiKalpa of three thousand dust motes.
Tam Thien: Tatiya-jhana (p)Tritiya-dhyana
(skt)TatiyajjhanabhumiCoi tri th ba ni tam
chung sanh luon nhan ai lacThe third heaven
where beings' minds are always receptive of great
joy.
Tam Thien Thien: Tatiyajjhanabhmi (skt)Third
Dhyana Heaven.
(I) Ngha cua Tam Thien Thien: The meanings
of the TatiyajjhanabhumiCoi tri th ba
tng ng vi trung thien the gii. Ch
thien tren coi nay van con giac quan y
nhng ch tho nhan lac thu va xa thu ma thoi.
ay la coi ky lac va ngng bat moi t tng.
Tam thien thien gap mot ngan lan cac the gii
nh thien thien. Trong Kinh Thu Lang
Nghiem, quyen Chn, c Phat a noi vi
ngai A Nan ve Tam Thien Thien nh sau:
Ong A Nan! Ba bc thang lu trong Tam
Thien Thien o, ay u ai tuy thuan, than
tam yen lanh, c vo lng vui ve. Du chang
phai chnh c tam ma a, trong tam an
lanh, hoan hy gom u.The third region,
equal to a middling chiliocosmos. The
inhabitants in this region still have the organ
of mind are receptive of great joy. This is the
ground of wonderful bliss and cessation of
thought. The third has one thousand times the
worlds of the second. In the Surangama Sutra,
book Nine, the Buddha told Ananda about the
third dhyana as follows: Ananda! Those who
flow to these three superior levels in the third
dhyana will be replete with great compliance.
Their bodies and minds are at peace, and they
obtain limitless bliss. Although they have not
obtained proper samadhi, the joy within the
tranquility of their minds is total.
(II) Nhng coi tri thuoc coi Tam Thien Thien
theo kinh Thu Lang Nghiem, quyen Chn. Th
nhat la Thieu Tnh Thien. ay la nhng
chung sanh co cai sang hoan toan thanh am,
phat lo mau nhiem, phat thanh tnh hanh,
thong vi cai vui tch diet. Goi la Thieu Tnh
Thien. Th nh la Vo Lng Tnh Thien,
nhng ngi ma canh tnh khong hien tien,
dan phat vo cung, than tam nhe nhang, yen
lanh, thanh cai vui tch diet. Goi la Vo Lng

Tnh Thien. Th ba la Bien Tnh Thien, nhng
ngi ma the gii va than tam, tat ca eu vien
tnh. Thanh tu thnh c, thang canh hien
tien, ve ni tch diet lac. Goi la Bien Tnh
ThienSublevels of the Third Dhyana
Heaven according to the Surangama Sutra,
book Nine. First, Parittasubha (skt) or Minor
(Lesser) Purity Heaven. These are heavenly
beings for whom the perfection of light has
become sound and who further open out the
sound to disclose its wonder discover a subtler
level of practice. They penetrate to the bliss
of still extinction and are among those in the
Heaven of Lesser Puirty.
Apramanasubha (skt) or Infinite (Limitless)
Purity Heaven, those in whom the emptiness
of purity manifests are led to discover its
boundlessness. Their bodies and minds
experience light ease, and they accomplish
the bliss of still extinction. They are among
those in the Heaven of Limitless Purity. Third,
Subhakrtsna (skt) or Universal or Pervasive
Purity Heaven, those for whom the world, the
body, and the mind are all perfectly pure have
accomplished the virtue of purity, and a
superior level emerges. They return to the
bliss of still extinction, and they are among
those in the Heaven of Pervasive Purity.
Tam Thien Can:
(A) Ba can lanh: khong tham, khong san, khong
siThree wholesome roots: no desire, no
anger, and no ignorance.
(B) Theo kinh Phung Tung trong Trng Bo Kinh,
co ba thien can oi vi ch Tang Ni la vo
tham, vo san, vo si. Lai co ba thien can khac
la bo th, t bi, tr hue. Lai co ba thien can
khac na la than lanh, khau lanh, y lanh
According to the Sangiti Sutta in the Long
Discourses, there are three wholesome roots
for Monks and Nuns: non-greed, non-hatred,
and non-delusion (no selfish desire, no ire, no
stupidity). There are also three other
wholesome roots of almsgiving, kindness, and
wisdom. There are three more wholesome
roots of good deeds, good words, good
thoughts.
(C) Ba thien can oi vi Phat t tai gia: bo th
thien can, bi Man thien can, va tr hue thien
3503
canThree wholesome roots for ordinary
people: the wholesome root of almsgiving,
the wholesome root of mercy, and the
wholesome root of wisdom.
(D) Tam thien can dung e phat trien gii hanh:
vo tham thien can, vo san thien can, va vo si
thien canThree good roots for all moral
development: wholesome root of non-greed
(alobho kusala-p), wholesome root of non-
hatred (adoso kusala-p), and wholesome root
of non-delusion (amoho kusala-p).
Tam Thien ao: Ba ng hay trang thai i len:
thien ao (do nghiep lanh bac tren ma bc ti),
Second, nhn ao (do nghiep lanh bac gia ma bc ti),
va a-tu-la ao (do nghiep lanh bac di ma
bc)Three good upward directions or states of
existence: the highest class of goodness rewarded
with the deva life, the middle class of goddness
with a return to human life, and the inferior class
of goodness with the asura state.
Tam Thien Gii: Theo Trng Bo, Kinh Phung
Tung, co ba loai thien gii: ly duc gii, vo san
gii, va vo hai giiAccording to The Long
Discourses of the Buddha, Sangiti Sutra, there are
three kinds of wholesome element: the
wholesome element of renunciation, the
wholesome element of non-enmity, and the
wholesome element of non-cruelty.
Tam Thien Hanh: Theo Kinh Trng Bo, Phung
Tung Kinh, co ba thien hanh: than thien hanh,
khau thien hanh, va y thien hanhAccording to
the Long Discourses of the Buddha, there are
three kinds of right conduct: right conduct in body,
right conduct in speech, and right conduct in
thought.
Tam Thien Nghiep: Ba nghiep thien: khong
tham, khong san, va khong siThree good deeds
(the foundation of all development): no lust (no
selfish desire), no anger, and no stupidity (no
ignorance or unwillingness to learn).
Tam Thien Nghiep Mon Duc Gii: Theo A Ty
at Ma Luan, co ba ca thien nghiep thuoc ve duc
gii: Than Nghiep thuoc ni ca than: khong sat
sanh, khong trom cap, va khong ta dam. Khau
Nghiep thuoc ni ca khau: khong noi doi, khong
noi li am thoc, khong noi li tho lo , va khong
noi li nham nh. Y Nghiep thuoc ni Ca y:
khong tham ai, khong san han, va khong ta kien

According to the Abhidharma, there are three
doors of wholesome kamma pertaining to the
sense-sphere: Bodily action pertaining to the door
of the body: not to kill, not to steal, and not to
commit sexual misconduct. Verbal action
pertaining to the door of speech: not to have false
speech, not to slander, not to speak harsh speech,
and not to speak frivolous talk. Mental action
pertaining to the door of the mind: not to have
covetousness, not to have ill-will, and not to have
wrong views.
Tam Thien Tam: Theo Trng Bo, Kinh Phung
Tung, co ba loai suy ngh thien lanh: ly duc tam,
vo san tam, va vo hai tamAccording to The
Long Discourses of the Buddha, Sangiti Sutra,
there are three kinds of wholesome investigation:
the wholesome investigation of renunciation, the
wholesome investigation of non-enmity, and the
wholesome investigation of non-cruelty.
Tam Thien Thu: Ba ng hay trang thai i len (B) The past, the present and the future: See Qua
Three good upward directions or states of
existenceSee Tam Thien ao.
Tam Thien Tri Thc: Three kinds of spiritual
advisorsSee Tam Chung Thien Tri Thc.
Tam Thien Tng: Theo Trng Bo, Kinh Phung
Tung, co ba loai thien tng: ly duc tng, vo san
tng, va vo hai tngAccording to The Long
Discourses of the Buddha, Sangiti Sutra, there are
three kinds of wholesome perception: the
wholesome perception of renunciation, the
wholesome perception of non-enmity, and the
wholesome perception of non-cruelty.
Tam Thien Xao: Theo kinh Phung Tung trong
Trng Bo Kinh, co ba loai thien xao: tang ch
thien xao, ton ch thien xao, va phng tien thien
xaoAccording to the Sangiti Sutta in the Long
Discourses, there are three skills: skills in going
forward (aya-kosallam-p), skills in going down
(apaya-kosallam-p), and skills in means to
progress (upaya-kosallam-p).
Tam Thnh: Three requestsBa lan tha thnh.
Tam Tho: Three states of Vedana.
(A) Ba s cam tho: kho, lac, va xaThe three
states of Vedana (sensation): painful
(suffering), pleasurable (happy or joyful), and
freedom from both suffering and joyfull.
(B) Theo Tng ng Bo Kinh, Pham Tam Cau,
co ba loai cam tho: kho tho, lac tho, va phi
3504
kho phi lac thoAccording to The
Connected Discourses of the Buddha,
chapter Esanavaggo (Searches), there
are three feelings: suffering (painful or
painful feeling), happy (pleasurable, joyful or
pleasant feeling), and the state of
experiencing neither pain nor pleasure
(neither painful-nor-pleasant feeling).
Tam Tho Nghiep: Three experiences of karma
Nghiep qua khi len theo dong au kho va vui
sng hay dng dngThe karma or results
arising from the pursuit of courses that produce
pain, pleasure, or freedom from bothSee Tam
Thu Nghiep.
Tam Thi:
(A) Ba thi trong ngay la bnh minh, gia tra va
hoang honThe three divisions of the day
(dawn or morning, daylight, noon and sunset
or evening).
Kh Hien Tai Tng Lai.
(C) See Tam Thi Chuyen Phap (C).
Tam Thi Chuyen Phap:
(A) Ba thi thuyet phap cua Phat: Thi th nhat la
Hu thi. Khi Phat thuyet ve thc tanh cua
ngu uan va nhng yeu to cua no, nhng phu
nhan thc nga nh la mot tam thc thng
hang. ay la thi ky Phat thuyet ve T A
Ham cac cac kinh ien Tieu tha khac. Thi
th nh la Khong thi. Khi Phat phu nhan ve y
tng thc phap va cho rang ch phap
khong thc. Trong giai oan nay Phat thuyet
Kinh Bat Nha. Thi th ba la Trung thi. Khi
nay Phat thuyet rang tam thc la that trong
khi ch phap huyen gia. Giai oan nay Phat
thuyet kinh Dieu Phap Lien HoaThe three
periods and characteristics of Buddhas
teaching: The first period is the period of
Reality. When the Buddha taught the reality
of the skandhas and elements, but denied the
common belief in real personality (thc nga)
as a permanent soul. This period is
represented by the four Agamas (A Ham) and
other Hinayana Sutras. The second period is
the period of Sunya. When the Budha negated
the idea of the reality of things (Thc phap)
and advocate that all was unreal. This period
is represented by Prajna Sutras (Bat Nha).

The third period is the period of Madhyama.
When the Buddha taught, the mind or spirit is
real, while things are unreal. This perios
represented by the Wonder Lotus Sutras.
(B) Tam thi Chuyen Phap theo Tam Luan Tong:
Th nhat, can ban Phap Luan la Hoa Nghiem.
Th nh, chi mat Phap Luan la cac kinh ien
Tieu va ai Tha. Th ba, nhiep mat quy ban
Phap Luan la thi Phap HoaThree Dharma-
cakra according to the San-Lun Tsung: First,
the root wheel is the Avatamsaka (Wreath).
Second, the branch wheel is all Hinayana and
Mahayana texts. Third, the wheel that
contracts all the branches so as to bring them
back to the root, i.e., the Lotus.
(C) Tam thi Chanh-Tng-Mat: Th nhat, Chanh
Phap la giai oan 500 nam au, t khi c
Phat nhap diet. Th nh, Tng Phap la giai
oan 1.000 nam sau thi Chanh Phap. Th ba,
Mat Phap la giai khoang ba ngan nam sau
thi Tng Phap, nhng chung ta co the noi
Mat Phap la thi gian giao phap suy oi keo
dai vo hanCorrect dharma-Semblance
Dharma-Degenerate Age of Dharma: First,
the period of correct Dharma is the first 500
years from the time of the Buddhas
parinirvana. Second, the period of semblance
Dharma is the second period of 1,000 years
after the first period. Third, the period of the
end of Dharma, about three thousand years
after the end of the period of the semblance
Dharma, but we can say this period is
countless years of its decline and end.
Tam Thi Giao Thien Thai: Theo tong Thien
Thai, giao phap cua c Phat c chia ra lam ba
thi ky (th, khai, va phe)According to the
Tien-Tai sect, the Buddhas teaching can be
divided into three periods (bestowing, opening,
and abrogating)See Th Khai Phe.
Tam Thi Nghiep: Three times of karmaBa
thi cua nghiep: nghiep qua kh tch tu qua hien
tai; nghiep hien tai tch tu qua hien tai; va nghiep
hien tai tch tu qua v laiThe three stages of
karma: past karma is the cause for some results
(effects) reaped in the present life; present karma
is the cause for some results (effects) reaped in
the present life (present deeds and their
consequences in this life); and present karma
3505
(deed) is the cause for some or all results reaped
in the next or future lives. Present deeds and their
next life consequences (present deeds and
consequences after next life).
Tam Thi Nien Han: The three periods of the
Buddhas doctrineSee Tam Thi, Chanh Tng
Mat, Chanh Phap, Tng Phap, and Mat Phap.
Tam Thi Phap: Giao phap cua c Phat c
chia ra lam ba thi kyThe Teachings of the
Buddha are divided into three periods (of
Dharma)See Tam Thi Chuyen Phap (C).
Tam Thi Tam: Mind of three periodsTam
trong qua kh, hien tai va v lai la ngan ngui va
luon thay oi, khong the nam bat c Past,
present or future mind is momentary and always
moving and cannot be laid hold of.
Tam Thi Toa Thien: Ba thi toa thien: nht thi,
nh thi, va tam thiThe trice a day meditation:
the first period at 10 a.m., the second period at 4
p.m., and the third period at 8 p.m.
Tam Thoi Chuyen: Ba loai thoi chuyenThree
types of retrogression.
Tam Thong: Tevijja (p)Three awarenesses
Three insightsThree kinds of claritySee Tam
Minh.
Tam Thong Lc: Three miraclesSee Tam Than
Thong.
Tam Thu o Ha: Three animals cross a stream
Trong Kinh Niet Ban, Phat a thuyet ve tam thu,
tho, nga, va voi vt dong sanh t. Phat muon noi
Thanh Van nh tho, vt dong bang cach loi tren
mat; Duyen giac nh nga, vt dong bang cach
loi sau trong nc; Bo Tat nh voi, vt dong bang
cach i bo ngang quaIn Nirvana Sutra, the
Buddha preached about the three animals (hare,
horse and elephant) crossing a stream. He meant,
the Sravaka is like the hare who crosses by
swimming on the surface; the pratyaka-buddha is
like the horse who crosses deeper than the hare;
the bodhisattva is like the
elephant who walks acrosses on the bottom.
Tam Thu: Three states of VedanaSee Tam
Tho.
Tam Thu Nghiep: Three kinds of receiving karma
(vedaniya-karma).
1) Thuan Kho Tho Nghiep: Dukkha-vedaniya-
karma (skt)To receive suffering in the flow
of karma.

2) Thuan Lac Tho Nghiep: Sukha-vedaniya-
karma (skt)Lac Bao NghiepTo receive
pleasure or joy in the flow of karma.
3) Thuan Bat Kho Bat Lac Tho Nghiep:
Adukkha asukha-vedaniya-karma (skt)Bat
Kho Bat Lac Bao NghiepTo receive
neither pain nor pleasure in the flow of
karma.
Tam Tha: Triyana (skt)Trini-yanani (skt)
Three Yanas.
(A) Theo Kinh Phap Hoa, co ba co xe a chung
sanh vt thoat Ta Ba e qua b giac ngo la
Thanh Van Tha, Duyen Giac Tha, va Bo
Tat ThaAccording to the Lotus Sutra,
there are three Vehicles, or conveyances, or
three divisions of Buddhas Teachings, which
carry living beings across samsara or
mortality (births-and-deaths). They are
Hearer-Yana, Pratyeka-Buddha-Yana, and
Bodhisattva-Yana.
(B) Ba giao thuyet trong Phat giao: tieu tha,
trung tha, va ai thaThree principle
schools of Buddhism: Hinayana,
Madhyamayana, and Mahayana.
(C) Ba Tha chnh trong Phat giao Tay Tang, hay
truyen thong Mat tong: tieu tha, ai tha, va
kim cang thaThree main vehicles of
Tibetan Buddhism, or Tantric tradition:
Hinayana, Mahayana, and Vajrayana.
Tam Tha Biet Giao: Period of the differentiated
teaching.
Tam Tha Giao: Teachings of triyanaThree
distinct teachingsGiao phap cho Bo Tat, oc
giac va Thanh van. Theo Phat giao Bac truyen,
giao phap cho Bo Tat la ai tha hay co xe ln;
giao phap cho oc giac va Thanh van la Tieu tha
hay co xe nhoTeachings for Bodhisattvas,
Pratyeka-buddhas and Sravakas. According to the
Northern Buddhism, the teachings
Bodhisattvas are Mahayana, the Great Vehicle;
and those for Pratyeka-buddhas and Sravakas are
called Hinayana, the Lesser Vehicle.
Tam Tha Hoc ao Nhan: Ngi hoc ao tam
thaAn adherent of the three vehicles.
Tam Tha Nhan: Ngi theo phap tam tha
Adherent of the three vehicles.
Tam Tha Nhat Thiet Ch V: Giai v co c
do qua trnh tu tap theo giao phap Tam tha. oi
3506
vi s on ngo trong Thien tong, tam nay von la
Phat, va khong can phai theo tien trnh nay
Fruitions achieved as a result of following the
process of cultivation in the Three vehicles. For
the aspect of sudden enlightenment in Zen, mind
is Buddha, and there is no need to follow this
process.
Tam Tha Quan Mon: The contemplation doors
of the three vehiclesTheo tong Thien Thai, Phat
a thuyet ve tam tha quan mon nh sau: Thanh
Van quan kho e; Duyen giac quan tap e; va Bo
Tat quan ao eAccording to the T'ien T'ai
School, the Buddha preached about the three
contemplation doors as follows: The Sravaka
contemplates the truth of suffering; the pratyaka-
buddha contemplates truth of the arising of
suffering; and the bodhisattva contemplates truth
of the right way (the way of such extinction).
Tam Tha Sai Biet Tnh: S khac biet ve li
phap gia ba thaDistinction between the three
vehicle teachings.
Tam Tha Thanh Nhan: Three kinds of sages
Bac thanh gia cua tam tha: Thanh van, Duyen
giac va Bo TatSage of the three vehicles:
Sravakas, Pratyeka-buddhas and Bodhisattvas.
Tam Tha Thap Nh Phan Giao: Sanjo-Junibun-
Kyo (jap)Three Vehicles and the Twelve
DivisionsTam tha bao gom giao phap cho Bo
Tat, oc giac va Thanh van. Theo Phat giao Bac
truyen, giao phap cho Bo Tat la ai tha hay co
xe ln; giao phap cho oc giac va Thanh van la
Tieu tha hay co xe nho. Thap nh giao bao gom
mi hai bo kinh gom nhieu the loai khac nhau.
Trong mot chung hoi cua Thien s Lam Te, vi s
tham d cua quan chu tnh, co mot v Tang hoc gia
bc ra va hoi Thien s Lam Te: "Tam tha thap
nh giao, khong phai het thay eu minh giai Phat
tnh hay sao?" Lam Te noi: "Co dai moc lai tren
for kia cha tng c cat i." V Tang hoc gia noi:
"Phat khong phai la mot ke la bp." Lam Te lien
hoi: "Phat au?" V Tang hoc gia im lang. Lam
Te ben noi: "Co lam cho lao Tang lung tung trc
mat quan chu tnh ay cung chang co ch li g.
Hay mau nhng cho cua ong, bi v se co ngi
khac theo sau." Roi Thien s Lam Te lai tiep tuc
noi: "Chung ta hop nhau ay hom nay v mot ai
s. Bat c ai muon hoi g lao Tang th c bc ti,
ch ng co chan ch. Nhng ma cai giay phut ma
 3507

may ong co gang noi cai g o, cac ong lien b now gave a "Kwatz!" and said, "O you, people of
trt chan. Tai sao lai nh vay? Cac ong co biet little faith! There is no end of work for you... I
Phat noi rang Phap vt ngoai ngon ng, bi v have kept you standing too long. Farewell!"
chung ta khong the tm Phap ni ma nhan qua ng Tam Tha Thong Giao: Teaching common to all
tr? Tat ca ch do bi cac ong khong co u c tin three vehicles.
ma lao Tang a xuat hien ay lam cho van e Tam Thc: Three kinds of perception.
tr nen te hai hn bao gi. Lao Tang e rang lao (A) Theo kinh Lang Gia, co ba loai thc: Th nhat
Tang a lam u e ngan chan quan chu tnh cung la Chan Thc hay Nh Lai tang, t tnh thanh
cac vien chc cua ngai khong nhn thay ro c tnh khong ue nhiem, hay thc A Lai Da, hay
Phat tnh. Tot hn het la bay gi lao Tang nen rut thc th tam. Th nh la Hien Thc hay Tang
lui." Bay gi Thien s Lam Te lai quat len va noi: Thc hay chan tam cung vi vo minh hoa hp
"Cac ong, nhng ngi co t c tin! Viec lam cua ma sinh ra phap nhiem, tnh, xau tot. Th ba
may ong th khong cung... Ma lao Tang a bat la Phan Biet S Thchay Chuyen Thc, do
may ong phai ng lau qua. Tam biet!"The thc vi canh tng ben ngoai lam duyen hien
Three Vehicles include the teachings for len ma phat sinh t ngu quan (mat, tai, mui,
Bodhisattvas, Pratyeka-buddhas and Sravakas. li, than)According to the Lankavatara
According to the Northern Buddhism, the Sutra, there are three states of mind or
teachings for Bodhisattvas are Mahayana, the consciousness: First, the original or
Great Vehicle; and those for Pratyeka-buddhas fundamental unsullied consciousness of mind.
and Sravakas are called Hinayana, the Lesser The Tathagata-garbha, the eighth or alaya.
Vehicle. The twelve kinds of Buddhist scriptures Second, manifested mind or consciousness
distinguished according to different styles of diversified in contact with or producing
exposition. In Lin-chi's congregation, with the phenomena, good or evil. Third,
local Governor's attendance, a monk scholar discrimination or consciousness discrimnating
stepped forward and asked Zen master Lin-chi: and evolving the objects of the five senses.
"The Triple Vehicle and the Twelve Divisions, do (B) Ba loai y thc: y thc, tam thc, va vo cau
they not all elucidate the Buddha-nature?" Lin-chi thcThree types of consciousness: mana
said, "The rampantly-growing weeds have never consciousness, alaya consciousness, and
yet been mown down." The scholar said, "The amala.
Buddha cannot be a trickster." Lin-chi pursued: Tam Thc Duyen Canh Quang Hiep: Canh
"Where is the Buddha?" The scholar remained duyen hay ngoai canh duyen cua e bat thc (A
silent. The master said, "There is no use of trying Lai Da thc) rat rong v ay la thc can ban cua
to confound me before the Governor. Be moi thc khac. Canh duyen hay ngoai canh duyen
expeditious enough to give up your seat, for others cua e that thc rat hep. Canh duyen hay ngoai
may be following." Lin-chi then continued, "We canh duyen cua e luc thc (Y thc) hi rong
are gathered here today for the sake of one great Object condition or environments and conditions
event. Anyone wishing to ask me questions, come of the eighth vijnana (Alaya-vijnana) is very broad
forward, don't delay. But the moment you try to because this is the mind-essence, the root and
say something, you slip off the board. Why is this essence of all things. Environments and conditions
so? Do you know the Buddha say that the Dharma of the seventh vijnana (seventh consciousness) is
is beyond words, because it is not to be sought very narrow. Object condition or environments
where causation rules? It is all due to your not and conditions of the sixth vijnana (Mana or the
having enough faith that I have appeared here sixth consciousness or mind consciousness) is
today to make the matter worse confounded than rather broadSee Bat Thc.
ever. I am afraid that I have done enough to Tam Thng: Three kinds of eternity.
hinder the Governor together with his officers 1) Ban Tanh Thng: Dharmakaya (skt)Phap
from having a clear insight into the Buddha- thanMot trong ba th thng hang cua mot
nature. It is best for me now to retire." Lin-chi v PhatEternal nature, one of the three

eternal qualities of a Buddha.
2) Bat oan Thng: Lien tuc khong b gian
oan. Bao than hay Nh thc sac than Nh lai
la lien tuc va khong b gian oan
Uninterrupted continuity. Buddhas unbroken
eternity or Sambhogakaya.
3) Tng Tuc Thng: Nodal (skt)Lien tuc
khong gian oan, oi lai vi bat oan thng Tam Tnh L a: Three meditative statesBa
(lien tuc co gian oan)Successive
continuity, in contrast with uninterrupted
continuity. Buddhas continuous and eternally
varied forms or Nirmanakaya.
Tam Thng Bat Tuc: Ba cai thng xuyen
khong uThree constant insufficiencies.
Tam Thng ao: Ba thng ao: thanh van,
duyen giac, va Bo TatThe three upward paths:
Sravakas, Pratyeka-buddhas, and Bodhisattvas.
Tam Thng Tu Phap: Three superior methods
of cultivationBa phap tu hanh thng tha.
Tam Tiem: Ba s phat trien trong giao thuyet
Phat giao: Loc Uyen, Phng ang, va Bat Nha
The three progressive developments of Buddhas
teaching: the initial stage in the Lumbini Deer
Park, the period of the eight succeeding years, and
the last Prajna or Wisdom period.
Tam Tiem Th: See Tam Tiem.
Tam Tieu Tai: Ba tai hoa nho: ao binh tai, tat
dch tai, va c can tai (nan oi)Three minor
calamities: calamities of wars (swords), calamities
of pestilence, and calamities of famines.
Tam Tn: Three states of faithBa loai tn cho
Phat t: ban phai tin than bat tnh, ban phai tin
vo nga, ban phai tin vo thngThese three
states of faith are for Buddhist worshippers: you
must have a faith in an impure body; you must
have a faith in a no-self; you must have a faith in
no permanence.
Tam Tn Tam: Three aspects of faithBa loai tn
tam ni lc cu o cua c Phat A Di a (nguyen Tam Toa Thuyet Phap: Toa th ba noi phap, th
th 18): chan tam, hoan hy tam va nguyen sanh
tamThree minds of faith of other-power (the
eighteenth vow): sincere mind, joyful mind, and
mind with desire for birth.
Tam Tinh Tan Tu Hanh Tiem Th: Three
gradual stages of cultivation.
Tam Tinh Tuy: Tam Tinh KhBa ieu tinh
tuyThree auras.
Tam Tnh: See Tam Tanh.
3508
Tam Tnh oi Vong: Canh cua ba tnh
Perspective of the three naturesSee Bien Y
Vien.
Tam Tnh Ngu Phap: Pancadharma or
Dharmapancakam (skt)Five laws or
categoriesFive kinds of dharmasSee Tam
Tanh and Ngu Phap.
trang thai trong thien nh.
Tam Tnh Mac: Theo kinh Phung Tung trong
Trng Bo Kinh, co ba th tnh mac: than tnh
mac, ng tnh mac, va y tnh mac According to
the Sangiti Sutta in the Long Discourses, there are
three qualities or three kinds of tranquility of the
sage: qualities of the sage as to the body (kaya-
moneyyam-p), qualities of the sage as to speech
(vaci-moneyyam-p), and qualities of the sage as to
mind (mano-moneyyam-p).
Tam Tnh Nhan: Ba loai nhan lam thanh tnh than
tamThree kinds of pure cause.
1) Than Tam Vien Ly: Than tam thoat khoi moi
phien nao vong tngBody and mind that
escape from (abstain from) all afflictions and
deluded thoughts.
2) Hy Tuc Thieu Duc: Knowing how to feel
satisfied with few possessions means being
content with material conditions that allow us
to be healthy and strong enough to practice
the WaySee Thieu Duc Tri Tuc.
3) T Thanh Chung: Ariya-vamsa (p)The four
holy waysSee T Thanh Hanh.
Tam Tnh Nhuc: Ba th tht thanh tnh: khong
thay giet, khong nghe giet, khong nghi ng con vat
b giet e cung dng cho mnhThree kinds of
clean flesh (pure meat) to a monk: has not seen
the animal killed; has not heard the animal killed;
and has not doubt about the animal killed to offer
to the monks meal.
du th 25 cua Vo Mon QuanYang-shan's
Sermon from the Third Seat, example 25 of the
Wu-Men-KuanSee Cong An Tam Toa Thuyet
Phap.
Tam To ai S: See Tang Xan.
Tam Toc: Ba ho: ho cha, ho me, va ho chong
hoac vThree immediate families: fathers
family name, mothers family name, and
husbands or wifes family name.

Tam Ton:
(A) Tam Bao: Phat, Phap, va TangTriratna:
Buddha, Dharma, and Sangha.
(B) Tam Ton Phat Tnh o: Di a (A Di a Trung
Ton, bac toan bi toan tr), Quan Am (Quan
Am ta bien, hien than cua long ai bi), va The
Ch (The Ch hu bien, hien than cua tr tue).
Ba v nay c goi la Tam Ton trong the gii
Cc Lac. ai The Ch hi giong vi Muc
Kien LienThree Buddha in the Pure Land
(the three Amitabha honoured ones):
Amitabha Buddha, in the center, whose mercy
and wisdom are perfect; Avalokitesvara
bodhisattva, on the left, who is the
embodiment of mercy;
Mahasthamaprapta, on the right, the
embodiment of wisdom. They are called the
three holy ones of the western region. He has
doubtfully identified with Maudgalyayana.
(C) Ba v ton quy: Thch Ca Mau Ni, Van Thu, va
Pho HienThe three honoured ones:
Sakyamuni, Manjusri, and Samantabhadra.
(D) Ba ton tng trong hau het cac ngoi tnh xa
ngay nay. Chnh gia la c Bon S Thch
Ca, ben trai la c Phat Dc S, va ben phai
la c Phat A Di a: Three images of
Buddhas in the main hall of most monasteries
nowadays. The center one is Sakyamuni
Buddha, on his left is Bhaisajya Buddha, and
on his right is Amitabha Buddha.
Tam Ton Lai Nghenh: Phat A Di a, Bo tat
Quan Am va Bo Tat Pho Hien la ba v tiep nhan
nhng ai tin va niem tr hong danh Phat vao coi
Tay Phng Cc LacAmitabha, Avalokitesvara
and Mahasthamaprapta receive into the Western
Paradise the believers who call on Amitabha.
Tam Ton Phat: See Tam Ton (B).
Tam Tong: Ba tong phai ai tha theo ngai Tong
Mat cua tong Hoa NghiemThree Mahayana
Sects according to Master Tsung Mi of the Hua-
Yen School:
1) Phap Tng Tong: Dharmalaksana (skt)See
Phap Tng Tong.
2) Pha Tng Tong: Tong phai pha bo s chap
tngThe sect held the unreality of all
thingsSee Pha Tng Tong.
3) Phap Tnh Tong: Bhutatathata-yana (skt)
Nh Lai ThaSee Phap Tanh Tong.
3509
Tam Trai Nguyet: Three special months of
abstinenceBa thang an chay ac biet cua Phat
t tai gia, thang gieng, thang nam va thang chn
(trong ba thang nay Phat t nen tr trai gi gii ,
gi gn li an tieng noi, cung nh hanh vi c ch,
tranh lam viec ac, nen lam viec thien, va luon gi
cho tam y thanh sach)The three special months
of abstinence and care for lay Buddhists, the first,
fifth, and ninth months.
Tam Trang Nghiem: Three kinds of adornment.
1) S Trang Nghiem: S trang nghiem cua cac
s vat nh sac thanh hng v, va xuc
Adornment of
the objects of the five senses, i.e., form,
and sound, smell, flavor, and touch.
2) Phap Trang Nghiem: Adornment of dharma
Phap trang nghiem, v quan sat dien thuyet
khong quen mat tam van bon ngan phap tu
The adornment of doctrines, contemplating
and expounding the collection of eighty-four
thousand doctrines without forgetting them.
3) Nhan Trang Nghiem: S trang nghiem cua
cac Thanh Van, Duyen Giac va Bo Tat
Adornment of Sravakas, Pratyeka-buddhas,
and Bodhisattvas.
Tam Tr: Three kinds of wisdom.
(A) Theo Tr o Luan, co ba loai tr tue: Th nhat
la Nht thiet tr. ay la tr tue cua hang
Thanh Van va Duyen Giac, cho rang ch phap
la khong that. Th nh la ao chung tr. ay
la tr tue cua hang Bo Tat vi s bien biet
chanh ang (la bo nh kien hu vo). Th ba la
Nht thiet chung tr. ay la Phat tr
According to the Maha-Prajna-Paramita
Sastra, there are three kinds of wisdom: First,
Sravaka (thanh van) and Pratyeka-buddha
(Duyen giac) knowledge that all the dharma
or laws are void and unreal. Second,
Bodhisattva-knowledge of all things in their
proper discrimination. Third, Buddha-
knowledge, or perfect knowledge of all things
in their every aspect and relationship, past,
present and future.
(B) Ba loai tr khac: Th nhat la The gian tr. ay
la Pham tr chap trc het thay hu vo cua
ch phap. Th nh la Xuat the gian tr. ay la
tr cua bac Thanh Van va Duyen Giac, hay
con h vong phan biet t tng. Th ba la

Xuat the gian thng thng tr. ay la tr cua
ch Phat va ch Bo Tat, quan sat het thay ch
phap bat sanh bat diet, la bo nh kien hu
voThree other kinds of knowledges: First,
earthly or ordinary wisdom. This is normal
worldly knowledge or ideas. Second, supra-
mundane or spiritual wisdom. This is the
wisdom of Sravaka or Pratyetka-buddha.
Third, supreme wisdom of bodhisattvas and
Buddhas.
Tam Tr Minh: Three knowledgesTheo kinh
Phung Tung trong Trng Bo Kinh, co ba loai tr
minh: tuc mang tr minh, hu tnh sanh t tr minh,
lau tan tr minhAccording to the Sangiti Sutta in
the Long Discourses, there are three knowledges:
pubbenivasanussati-nanam-vijja or knowledge of
ones past lives, sattanam-cutupapate-nanam-vijja
or knowledge of the decease and rebirth of beings,
and asavanam-khaye-nanam-vijja or knowledge
of the destruction of the corruption.
Tam Tr: Three antidotesBa phep tr hay ba s
sa cha.
Tam Trong Chng: Ba chng ngai nang: nga
trong (xem cai nga cua mnh la quan trong, tat o
(ganh ghet vi ngi), va tham duc (cai g cung
ham muon cho mnh)Three weighty
obstructions: self-importance, envy, and desire.
Tam Tru: Three abidingsTheo kinh Phung
Tung trong Trng Bo Kinh, co ba phap cho ngi
tu tru: thien tru, pham tru, va thanh tru
According to the Sangiti Sutta in the Long
Discourses, there are three abidings for
practitioners: deva-abiding (dibbo-viharo-p),
brahma-abiding (brahma-viharo-p), and ariyan-
abiding (ariyo-viharo-p).
Tam Trc: Three kinds of contaminationBa
loai ue trc.
Tam Trng Trai Nguyet: Three special months
of abstinenceTheo kinh Pham Vong, Phat t tai
gia nen co t nhat ba thang trng trai trong mot
namAccording to the Brahma Net Sutra
(Brahmajala-sutra (skt), lay-people should at least
have three months of vegetarian every yearSee
Tam Trai Nguyet.
Tam Trng Vat: Ba vat d ma mot v Ty Kheo
khong nen cat gi: khong gi qua ba bo y, khong
gi qua mot bat, va khong d tr thuoc men cho
qua 7 ngayThree extra (surplus) things that a
3510
monk should not store: Surplus robes (no more
than three robes), surplus bowls (no more than one
bowl), and surplus medications (no storage of
medications for more than seven days).
Tam Tu: Tividhasikkha (p).
(A) Tam Vo Lau HocBa mat thc hanh cua
Phat giao khong the thieu tren ng tu tap:
vo thng tu (thanh van tuy biet s thng tru
cua phap than, song ch quan tng le vo
thng cua van phap), phi lac tu (tuy biet Niet
Ban tch diet la vui sng, song ch quan
tng le kho cua ch phap), va vo nga tu (tuy
biet chn nga la t tai, nhng ch quan tng
le khong cua ngu uan ma thoi)Triple
(three) Training, the three inseparable aspects
for any cultivatorsThe three Universal
Characteristics (Existence is universally
characterized by impermanence, suffering
and not-self). Three ways of discipline of
Sravaka: practice on the impermanence (no
realization of the eternal, seeing everything
as everchanging and transient), practice on
suffering (joyless, through only contemplating
misery and not realizing the ultimate nirvana-
joy), and practice on non-self (non-ego
discipline, seeing only the perishing self and
not realizing the immortal self).
(B) Tam Tu theo truyen thong Phat giao Nguyen
ThuyThree ways to Enlightenment
according to the Theravadan Buddhism:
1) Gii: Sila (skt)Keeping the preceptsHuan
luyen ao c, t bo nhng hoat ong nghiep
khong trong sach Training in Moral discipline
by avoiding karmically unwholesome
activities. Cultivating ethical conduct.
2) nh: Samadhi (skt)Mental discipline
Huan luyen tam linh, thc hien s tap trung
Training the mind in Concentration
Practicing concentration of the mind.
3) Hue: Prajna (skt)WisdomAlways acting
wiselyHuan luyen tr nang, e phat trien s
hieu biet ve chan lyTraining in Wisdom,
the development of prajna through insight into
the truth of Buddhism.
Tam Tu Tap S: Theo kinh Phung Tung trong
Trng Bo Kinh, co ba s tu tap: than tu, tam tu,
va tue tuAccording to the Sangiti Sutta in the
Long Discourses, there are three kinds of

development: development of the emotions (kaya-
bhavana-p), development of mind (citta-bhavana-
p), and development of wisdom (panna-bhavana-
p).
Tam Tu Tnh Gii: Ba cach tu tnh gii: tranh lam
cac ieu ac, lam cac ieu lanh, va cu o chung consequences make him feel pity for all beings.
sanhThree cultivations of pure precepts: avoid
doing any evil doings, do what is good (perform
all good deeds), and save sentient beings.
Tam Tu: Theo kinh Phung Tung trong Trng Bo
Kinh, co tam tu: ta nh tu, chanh nh tu, va bat
nh tuAccording to the Sangiti Sutta in the
Long Discourses, there are three accumulations:
evil accumulation with fixed result (micchatta-
niyato rasi-p), good accumulation with fixed result
(sammatta-niyato rasi-p), and indeterminate
(aniyato rasi-p).
Tam Tu Tnh Gii: Trividhanisilani (skt)Three
groups of pure preceptsBa tu gii cua ch Bo
Tat. Ba tu tnh gii nay hang Thanh Van Duyen
Giac Tieu Tha khong co, ma ch co ni cac bac
Bo Tat ai Tha. Ba tu tnh gii nay nhiep het
thay T Hoang The Nguyen: nhiep luat nghi gii,
nhiep thien phap gii, va nhiep chung sanh gii
hay nhieu ch hu tnh giiThree collections of
pure precepts, or three accumulations of pure
precepts of the Bodhisattvas. Those cultivating
Hinayanas Sravaka Way do not have these three
accumulations of purity precepts. Only Mahayana
Bodhisattvas practice them. These three
accumulations of pure precepts encompass the
Four Propagation Vows: maintain all precepts
purely without violating a single one, maintain
wholesome precepts, and maintain pure precepts
which include all living beings (this means to
develop the compassionate nature to want to
benefit and aid all sentient beings).
Tam Tue: Three kinds of knowledgeBa loai
hieu bietSee Tam Hue.
Tam T: Ba loai suy t: tram t, tham l, va
quyet nhAll action and speech have three
mental conditions: reflection, judgment, and
decision.
Tam T Bi: The three reasons of a bodhisattvas
pityCo ba loai t bi: Th nhat la vo lng nh nature (parinispanna-svabhava).
t. T bi v thng chung sanh nh con o. Th nh Tam T Tnh Tng: Svabhavalakshana-traya
la thong triet nhan qua t. Thong hieu luat nhn
qua cua nha Phat nen thng xot chung sanh. Th
3511
ba la bon tanh t. V Phat tanh t tam ch khong
phai v nhng ly do ben ngoai ma thng xot
chung sanhThere are three kinds of compassion:
First, all beings are like helpless infants. Second,
Buddhas knowledge of all laws and
Third, Buddhas own nature (without external
cause) to make him feel pity for all living beings.
Tam T:
(A) Ba th t: t che, t tnh, va t o Three
selfs: self-control, self-purification, and self-
development in the religious life and in
wisdom.
(B) Ba th t khac: t the, t tanh, va t dung
Three other selfs: substance, form, and
function.
Tam T ieu: Ba th ieu tiet: T tr bao gom
chanh ng, chanh nghiep va chanh mang. T tnh
bao gom chanh niem va chanh nh. T che bao
gom chanh kien, chanh t duy va chanh tinh tan
Three self-moderations: Self-discipline or keeping
of precepts with right speech, right action, and
right livelihood. Self-purification or practice of
meditation with right mindfulness and right
meditation or samadhi. Self-control or wisdom
with right view, right thinking, and right effort.
Tam T Tanh: Trisvabhava (skt)See Tam T
Tnh.
Tam T Tanh Tng: See Tam T Tnh Tng.
Tam T Thien: Ba cau yeu ch cua Thien s
Van MonThree necessary instructions from Zen
Master Yun MenSee Van Mon Tam Cu.
Tam T Tnh: Trisvabhava (skt)Ba t tnh
Three forms of self-natureThree naturesTam
chung tanhHoc thuyet tam tanh cua trng phai
Du Gia. Moi vat co the nhan thc c theo cach
hien hu thc s cua chung eu co the c phan
loai theo ba tanh nay: ban tanh le thuoc, ban tanh
tng tng, va ban tanh hoan haoThe doctrine
of Trisvabhava of the Yogacara School.
Everything that can be the object of cognition, can
be classified under these three natures: dependent
nature (paratantra-svabhava), imagined nature
(parikalpita-svabhava), and perfected or absolute
(skt)Theo Kinh Lang Gia, co ba hnh thc cua
tr con c goi la tam t tnh tng: s phan biet
 3512

sai lam cua s phan oan (bien ke s chap hay those who are neither enemies nor friends.
vong ke tnh), cai tr da vao mot s kien nao o Tam Ty Lng: Ba lngThree agreements
(y tha khi tnh), va cai biet toan hao va tng Ba loai lap luanThree kinds of reasoning.
ng vi chanh tr (vien thanh thc tr) 1) Tha Ty Lng: Pararthanumana (skt)Luan
According to The Lankavatara Sutra, there are thc y c vao s ong y cua ngi hoiTo
three forms of knowledge known as have an agreement with one who questions.
Svanhavalakshana-traya: wrong discrimination of 2) T Ty Lng: Luan thc y c vao s ong y
judgment, knowledge based on some fact, and cua ngi giai ap cau hoi To have an
perfected knowledge (corresponds to the right agreement with one who answers the
knowledge). question.
Tam Tng Tuc: Ba moi quan he: the gii, chung 3) Cong Ty Lng: Luan thc y c vao s ong
sanh, va nghiep quaThree links: the world, all y chung cua ca hai ngi hoi va apShared
sentient beings, and the karmas. agreement of the questioner and the one who
Tam Tng: Theo Kinh Phap Hoa, co ba tng: replies.
giai thoat tng (tin khong co tng sanh t), ly Tam Uan: Three aggregatesThree kinds of
tng (tin sinh t Niet ban la khong co), diet tng aggregatesBa loai uan.
hay phi hu phi vo hay trung ao (chang phai co, 1) Nhat Niem Uan: Phap sinh diet (s sinh ra va
chang phai khong)According to the Lotus Sutra, hoai diet cua ch phap) trong tng khoanh
there are three forms or positions: nirvana, no khac cua suy nghProduction and
Birth and death nor nirvana, and the middle way. destruction (life and death) of all dharmas in
Tam Tng Hien Tng: Three characteristics of an instant of thought.
phenomenaBa ac tnh cua the gii hien tng: 2) Nhat Ky Uan: Phap sinh diet (s sinh ra va
vo thng, kho va vo ngaAll conditioned hoai diet cua ch phap) trong mot i t luc
phenomena are impermanent, unsatisfactory and sanh ra en luc t vongProduction and
devoid of self. destruction (life and death) of all dharmas in
Tam Tng Hu Vi: Ti-sankhatalakkhanas (p) a lifetime or the period of an individual
Ba tng hu vi: sanh, tru, va dietThe three existence.
properties of matter: production or birth, duration 3) Cung Sinh T Uan: Mula-tikaskandha (skt)
or existence, and annihilation. Uan gocRoot aggregateCham dt cai uan
Tam Tng Phap: The three universal can ban dan en luan hoi sanh t To
characteristics. exhaust the concomitants of reincarnation or
Tam Tng Phan Biet: Ba tng phan biet la to be free from transmigration.
thien lanh, xau ac va trung tnhThe Tam Ue: Three stainsT tanh chung ue nhiem
differentiation of the three conditions of good, nh dau, lo, bun, ma chung con vay ban cac vat
evil, and neutral. khac, nen goi la cau ue: tham, san, va siThey
Tam Tng Vi Te: Theo Khi Tn Luan, co ba are so called because they are themselves dirty
tng vi te: nghiep tng, chuyen tng, va hien like oil, black, and mud, and because they dirty
tngAccording to the Awakening of Faith, other things: greed, hatred, and delusion.
there are three subtle marks: the mark of karma, Tam Van ang Phat: Thirty Thousand-Lamp
the mark of Turning, and the mark of BuddhaNgay va c Phat Tam Van ang la
manifestation. ngay mong bay trong thangDay dedicated to
Tam Tng: Ba s ngh tng: oan tng (tng His manifestation (to a Buddha's vital spirit) is the
en viec thng xot ke thu), than tng (tng en seventh day of the month.
tnh thng gia toc va bang hu), va trung nhan Tam V:
tng (tng en viec thng xot ngi khong (A) Ba hng v: song tnh hanh, trung tung kinh
phai thu ma cung khong phai ban)Three ien, va thien nhThe three flavors or
thoughts: thoughts of love to enemies, thoughts of pleasant savours: the monastic life, reading
love to family and friends, and thoughts of love to the scriptures, and meditation.
 3513

(B) Ba phan vun boi tam thc trong Phat giao: tieu mon, hang khong li ch g. Ngi an mon o
Giai oan th nhat la Gia Hanh V. ay la ma tu tam ma a, cac v Bo Tat, Thien Tien mi
giai oan no lc. Con ng au tien ma hanh phng thien than chang en thu ho. ai lc ma
gia phai i la gia hanh v, trong o hanh gia vng tm c phng tien, hien lam than Phat
tu ch va quan. Giai oan th nh la Kien ao ma en thuyet phap. Che bo cam gii, khen lam
V. ay la giai oan thay ao. Giai oan th viec dam, gian d, ngu si. Sau khi chet, t lam
ba la Tu Tap V. ay la giai oan tu tap hay quyen thuoc cho ma vng, hng het phuc cua
thc hanh. Trc tien hanh gia phai d b san ma, b oa vao nguc vo gian.' Ong A Nan! Ngi
sang e tien bc tren con ng tu tapThe tu Bo e, phai hoan toan dt nam mon tan thai.
mental cultivation of Buddhism is generally ay goi la e nhat tinh tan tu hanh tiem th." Th
divided into three parts: The first stage is the nh la Chnh tnh. The nao la chnh tnh? c Phat
Effort Stage. This is the stage of giving out nhac nh: "A Nan! Chung sanh vao tam ma a,
efforts. The first path one treads is the effort trc phai gi gii luat tinh nghiem va thanh tnh,
stage in which there is the practice of phai hoan toan dt tam dam, chang an tht uong
calmness and insight (see Ngu nh Tam ru, an o nau chn va sach, ch an mon con hi
Quan). The second stage is the View-path song. Ong A Nan! Ngi tu hanh ma chang oan
stage. This is the stage of seeing the path. The dam va sat sinh, khong the ra khoi ba coi. A Nan!
third stage is the Practice-path stage. This is Nen coi s dam duc nh ran oc, nh gia c thu
the stage of practices. The adjustment of mnh. Trc het, phai gi gii Thanh Van, bon kh,
ones self so as to proceed the path. tam kh, gi gn than khong ong. Sau lai tu luat
Tam V Tiem Th: Three Gradual StagesTheo nghi thanh tnh cua Bo Tat, gi gn tam chang
Kinh Thu Lang Nghiem, quyen Tam, c Phat a khi. Cam gii c thanh tu, th oi vi the
nhac ngai A Nan ve ba v tiem th nh sau: Nay gian, hoan toan khong con nghiep sinh nhau, giet
ong muon tu chng phap tam ma e cua Phat, nhau, khong lam viec trom cp th khong b mac
cung phai do cai ban nhan ien ao loan tng ay n cung nhau, khong phai tra n trc the gian.
ma lap ra ba tiem th, mi co the diet tr c. V Ngi thanh tnh o tu tam ma a, ngay xac
du muon ng nc cam lo trong mot o sach, than cha me sinh, chang dung phep Thien nhan,
phai lay nc nong, tro, va nc thm suc ra, tr t nhien xem thay mi phng the gii, thay
bo cac can oc. The nao goi la ba tiem th? Mot Phat, nghe phap cua Phat, phung tr y ch cua
la tu tap e tr tr nhan; hai la that tu hanh e bo Phat, c ai than thong, dao i mi phng,
cho het chanh tnh; ba la tinh tan len, trai vi hien tuc menh, thanh tnh, khong b gian hiem. o la
nghiep. Th nhat la tr nhan. c Phat nhac: e nh tinh tien tu hanh tiem th." Th ba la trai
"Ong A Nan! Ca 12 loai sinh trong the gii khong vi hien nghiep. The nao la hien nghiep? c
the t toan, phai nng vao bon cach an ma song Phat nhac nh: "Ong A Nan! Ngi gi cam gii
con. o la an bang cach chia xe, an bang ngi hi, thanh tnh o, long khong tham dam, oi vi luc
an bang suy ngh, an bang thc. Vay nen Phat noi tran be ngoai, chang hay lu dat. Neu chang lu
tat ca chung sanh eu nng ni s an ma song dat, tr ve cho ban nguye n. a chang duyen theo
con. Ong A Nan! Tat ca chung sanh an mon ngon tran, can khong phoi ngau. Ngc dong tr ve
lanh c song, an mon oc b chet. Cho nen chan tnh, sau can tho dung khong hien hanh.
chung sanh cau tam ma a phai dt nam mon tan Mi phng quoc o trong sach, sang suot, v nh
thai trong i. Phat day tai sao phai oan nam trang sang chieu qua ngoc lu ly. Than tam khoan
mon tan thai: 'Nam mon tan thai ay, nau chn ma khoai, dieu vien bnh ang, c rat an lanh. Tat
an, hay phat tnh dam. An song them gian d. ca cac c mat, vien, tnh, dieu cua Nh Lai eu
Nhng ngi an cac mon ay, du co the giang 12 hien trong long ngi tu. Ngi o lien c vo
bo kinh, mi phng Thien Tien cung che hi sanh phap nhan. T o lan lt tien tu, tuy theo
hoi, eu tranh xa. Tuy nhien, luc ngi o an cac hanh ma an lap Thanh v. ay goi la e tam tinh
mon ay, cac loai quy oi thng en liem mep. tien tu hanh tiem th."According to the
Thng chung vi quy, nen phuc c ngay mot Surangama Sutra, book Eight, the Buddha
 3514
reminded Ananda about the three gradual stages
as follows: Ananda! As you cultivate towards
certification to the samadhi of the Buddha, you
will go through three gradual stages in order to get
rid of the basic cause of these random thoughts.
They work in just the way that poisonous honey is
removed from a pure vessel that is washed with
hot water mixed with the ashes of incense.
Afterwards it can be used to store sweet dew.
What are the three gradual stages? The first is to
correct ones habits by getting rid of the aiding
causes; the second is to truly cultivate to cut out
the very essence of karmic offenses; the third is to
increase ones vigor to prevent the manifestation
of karma. The first gradual stage is the aiding
cause. The Buddha reminded: "Ananda! The
twelve categories of living beings in this world are
not complete in themselves, but depend on four
kinds of eating; that is, eating by portions, eating
by contact, eating by thought, and eating by
consciousness. Therefore, the Buddha said that all
living beings must eat to live. Ananda! All living
beings can live if they eat what is sweet, and they
will die if they take poison. Beings who seek
samadhi should refrain from eating five pungent
plants of this world. The Buddha explained in
depth the ill-effects of eating pungent plants: 'If
these five are eaten cooked, they increase ones
sexual desire; if they are eaten raw, they increase
ones anger. Therefore, even if people in this
world who eat pungent plants can expound the
twelve divisions of the sutra canon, the gods and
immortals of the ten directions will stay far away
from them because they smell so bad. However,
after they eat these things, the hungry ghosts will
hover around and kiss their lips. Being always in
the presence of ghosts, their blessings and virtue
dissolve as the day go by, and they experience no
lasting benefit. People who eat pungent plants and
also cultivate samadhi will not be protected by the
Bodhisattvas, gods, immortals, , or good spirits of
the ten directions; therefore, the tremendously
powerful demon kings, able to do as they please,
will appear in the body of a Buddha and speak
Dharma for them, denouncing the prohibitive
precepts and praising lust, rage, and delusion.
When their lives end, these people will join the
retinue of demon kings. When they use up their
blessings as demons, they will fall into the
Unintermittent Hell.' Ananda! Those who cultivate
for Bodhi should never eat the five pungent plants.
This is the first of the gradual stages of
cultivation." The second gradual stage is the
proper nature. What is the essence of karmic
offenses? The Buddha reminded: "Ananda!
Beings who want to enter samadhi must first
firmly uphold the pure precepts. They must sever
thoughts of lust, not partake of wine or meat, and
eat cooked rather than raw foods. Ananda! If
cultivators do not sever lust and killing, it will be
impossible for them to transcend the triple realm.
Ananda! You should look upon lustful desire as
upon a poisonous snake or a resentful bandit. First
hold to the sound-hearers four or eight parajikas
in order to control your physical activity; then
cultivate the Bodhisattvas pure regulations in
order to control your mental activity. When the
prohibitive precepts are successfully upheld, one
will not create karma that leads to trading places
in rebirth and to killing one another in this world.
If one does not steal, one will not be indebted, and
one will not have to pay back past debts in this
world. If people who are pure in this way cultivate
samadhi, they will naturally be able to
contemplate the extent of the worlds of the ten
directions with the physical body given them by
their parents; without need of the heavenly eye,
they will see the Buddhas speaking Dharma and
receive in person the sagely instruction. Obtaining
spiritual penetrations, they will roam through the
ten directions, gain clarity regarding past lives,
and will not encounter difficulties and dangers.
This is the second of the gradual stages of
cultivation." The third gradual stage is the
countering manifestations of the karma. What is
the manifestation of karma? The Buddha
reminded: "Ananda! Such people as these, who
are pure and who uphold the prohibitive precepts,
do not have thoughts of greed and lust, and so they
do not become dissipated in the pursuit of the six
external defiling sense-objects. Because they do
not pursuit them, they turn around to their own
source. Without the conditions of the defiling
objects, there is nothing for the sense-organs to
match themselves with, and so they reverse their
flow, become one unit, and no longer function in

six ways. All the lands of the ten directions are as
brilliantly clear and pure as moonlight reflected in
crystal. Their bodies and minds are blissful as they
experience the equality of wonderful perfection,
and they attain great peace. The secret perfection
and pure wonder of all the Thus Come Ones
appear before them. These people then obtain
patience with the non-production of dharmas.
They thereupon gradually cultivate according to
their practices, until they reside securely in the
sagely positions. This is the third of the gradual
stages of cultivation."
Tam V Trng Lao: Theo kinh Phung Tung
trong Trng Bo Kinh, co ba v trng Lao: sanh
trng lao, phap trng lao, va nhap nh trng nature and enlightenment of all living beings is the
laoAccording to the Sangiti Sutta in the Long
Discourses, there are three elders: an elder by
birth (jati-thero-p), an elder in dhamma (dhamma
thero-p), and an elder by convention (sammuti-
thero-p).
Tam Vien Dung: Ba loai vien dung: s ly vien
dung, s s vien dung, va ly ly vien dungThree
kinds of unity or identity: phenomena with
substance (waves and water), phenomena with
phenomena (wave with wave), and substance with
substance (water with water).
Tam Vo Bien Tnh: Ba th ma tanh chat cua no
khong bao gi thay oi: Tieu tha, ai tha, va
Kim cang thaThree immutables: Hinayana,
Mahayana, and Vajrayana.
Tam Vo Lau Can: Ba can vo lau trong i song
la cu canh cuoi cung cua s vt thoat luan hoi
sanh t: khong lam ac, khong noi ac, va khong
ngh acThree roots for the passionless life and
final escape from transmigration: no evil deeds, no
evil words, and no evil thoughts.
Tam Vo Lau Hoc: Ba phan hoc gii, nh va hue
cua hang vo lau, hay cua hang ngi a dt c the same in nature: First, the nature of mind is
luan hoi sanh t. Neu chung ta khong tr gii th
chung ta co the tiep tuc gay toi tao nghiep; thieu
nh lc chung ta khong co kha nang tu ao; va
ket qua chang nhng chung ta khong co tr hue,
ma chung ta con tr nen ngu on hn. V vay Tam Vo S Cau: To Bo e at Ma , v to th 28
ngi tu Phat phai co tam vo lau hoc nay dong Thien An o va cung la v s to cua dong
Threefold training, or three studies or endeavors
of precepts, samadhi, and wisdom of the non-
outflow, or those who have passionless life and
escape from transmigration. If we do not hold the
3515
precepts, we can continue to commit offenses and
create more karma; lacking trance power, we will
not be able to accomplish cultivation of the Way;
and as a result, we will not only have no wisdom,
but we also may become more dull. Thus, every
Buddhist cultivator (practitioner) must have these
three non-outflow studies.
Tam Vo Sai Biet: Ba loai khong sai biet: tam vo
sai biet, Phat vo sai biet, va chung sanh vo sai
bietThe three that are without essential
difference (the three that are of the same nature):
the nature of mind is the same in Buddhas, men,
and all the living beings; the nature and
enlightenment of all Buddhas is the same; and the
sameSee Tam Vo Sai Biet Vo Tanh (B)
Tam Vo Sai Biet T Tanh: Three things that are
without a nature or separate existence of their
ownSee Tam Vo Sai Biet Vo Tanh.
Tam Vo Sai Biet Vo Tanh:
(A) Tam vo sai biet vo tanh: tng vo tanh (hnh
tng khong that), sinh vo tanh (moi vat eu
t s ket hp bi vat chat ma thanh, ch
khong co t tanh), va thang ngha vo tanh
(khai niem ve chan nh cung khong co that)
The three things without a nature or separate
existence of their own: form or appearance or
seeming is unreal; everything derived from
constituent materials; and the concept or
bhutatathata (chan nh) is unreal.
(B) Tam, Phat va chung sanh, tam vo sai biet:
Th nhat la Tam. Ban tam cua ch Phat va
chung sanh eu nh nhau. Th nh la Phat.
Ban tanh va s giac ngo cua ch Phat eu nh
nhau. Th ba la Chung sanh. Ban tanh va s
giac ngo cua tat ca chung sanh eu nh
nhauMind, Buddha and Living beings are
the same in Buddhas. Second, the nature and
enlightenment of all Buddhas is the same.
Third, the nature and enlightenment of all the
living beings is the same.
Thien Trung Hoa a day ve tam vo s cau nhan
sau cuoc noi chuyen vi vua Han Vu e ve tu
hanh tnh hanh vo cau: khong, vo tng, va vo
nguyen. That vay, ch phap hu vi nh ao nh
 3516

mong, sanh diet, diet sanh. Co cai g thng hang Tam Vo Tan Trang Nghiem Tang: Kho bau cua
cho chung ta theo uoi? Hn na, the gii hien ba th trang nghiem vo tanBa tang vo tan trang
tng ch la tng oi, trong tai hoa oi khi co nghiem cua mot v Phat, gom co than, khau va
phc bao, trong phc bao co khi la tai hoa. The yThe treasury of the three inexhaustible
nen ngi tu Phat nen luon gi tam mnh bnh than adornments or glories of a Buddha, composed of
va khong khuay ong trong moi tnh huong, len body, mouth and mind.
xuong hay hoa phc. Gia du nh mo t v Tang tu Tam Vo Thng: Theo kinh Phung Tung trong
tap ham hiu ni sn lam cung coc, t ngi tham Trng Bo Kinh, co ba loai vo thng: kien vo
vieng hoan canh song that la kho s co oc, nhng thng, hanh vo thng, va giai thoat vo thng
cuoc tu giai thoat that la tinh chuyen. The roi t According to the Sangiti Sutta in the Long
lau sau o co vai ngi ti tham cung dng v Discourses, there are three unsurpassables: the
nghe tieng pham hanh cua ngi, tup leu nam xa unsurpassable of vision (dassananuttariyam-p), the
chang bao lau bien thanh mot ngoi chua o so, unsurpassable of practice (patipadanuttariyam-p),
Tang chung ong ao, chng o phc thnh and theunsurpassable of liberation
duyen hao, nhng th hoi co may v con co u th (vimuttanuttariyam-p).
gi e tinh chuyen tu hanh nh thu han vi? Luc Tam Vo Tnh Luan: Try-asvabhava-prakarana
ay cuoc tu chang nhng ro rang i xuong, ma lam (skt)Luan giai ve ba cai khong tanhTreatise
luc con gay toi tao nghiep v nhng loi cuon ben on the three non-nature.
ngoai. The nen ngi tu Phat nen luon ghi tam Tam Vo Vi Phap: Asamskritas (skt)Theo Cau
phap Tam vo s cau nay: khong, vo tng, va Xa tong trong A Ty am Luan, co ba phap vo vi:
vo nguyenBodhidharma, the 28th Patriarch from Th nhat la H Khong. Phap khong chng ngai
India and also the 1st Patriarch in China taught va tham nhap qua tat ca moi chng ngai mot
about three Non-seeking practices or three doors cach t do khong bien chuyen. Th nh la Trach
of liberation: emptiness, signlessness, and Diet. S tch diet at c bang nang lc tr tue
wishlessness. Trully speaking, worldly phenomena nh Niet Ban. Th ba la Phi Trach Diet. S tch
are dharmas are illusory and dream-like, born and diet xay ra ma khong can co nhng no lc hay s
destroyed, destroyed and born. So what is there tch diet c tao ra do khuyet duyen According
which is true ever-lasting and worth seeking? to the Kosa School in the Abhidharma, there are
Furthermore, worldly phenomena are all relative, three non-created dharmas: First, akasa or space
in calamities are found blessings, in blessings which gives no hindrance and itself penetrates
there is misfortune. Therefore, Buddhist through any hindrance freely and manifests no
cultivators should always keep their minds calm change. Second, pratisamkhya-nirodha or
and undisturbed in all situations, rising or falling, extinction, attained by an intellectual power such
unfortunate or blessed. For example, when a as Nirvana. Third, apratisamkhya-nirodha, an
monk cultivates alone in a deserted hut with few annihilation which takes place without
visitors. Although his living conditions are premeditated efforts or an extinction caused by
miserable and lonely, his cultivation is diligent. the absence of a productive cause.
After a while, virtuous people learn of his Tam Xa: Triyana (skt)Ba loai xe: xe de, xe nai,
situation and come to offer and seek for his va xe trauThe three vehicles across samsara to
guidance, his used-to-be hut now become a huge Nirvana: goat carts, representing Sravakas; deer
magnificient temple, filled with monks and nuns. carts, representing Pratyeka-buddhas; and bullock
By then, his blessings may be great, his cultivation carts, representing Bodhisattvas.
has not only obviously declined, sometimes Tam Xien e: Tam Chung Xien e.
external events may attract him to causing more Tam X Truyen Tam: Three places of mind-to-
bad karma. Therefore, Buddhist cultivators should mind transmissionBa ni ma theo ke lai la
always keep in mind these three Non-seeking nhng ni Phat a tam truyen tam cho Ngai Ca
practices: emptiness, signlessness, and Diep: Linh Thu Sn, a T Thap, va a chan ra
wishlessness. khoi co quanThe three places where Sakyamuni

is said to have transmitted his mind or thought
direct and without speech to Kasyapa: at the
Vulture Peak, by a smile when plucking a flower;
when the Buddha shared his seat with Kasyapa;
and finally the Buddha put his foot out of his
coffin.
Tam Y: Ticivara (p)Tricivara (skt)Three
garmentsBa loai ao ca sa: Tang Gia Le (ao mac
khi hoi hop vi cac chung), Uat a La Tang (ao
mac tren ao an a hoi), va An a Hoi (ao mac
ben trong)Three kinds of monks garments: the
assembly cassock of from nine to twenty-five
pieces (samghati), outer garment or the seven-
piece cassock (uttarasanga), and an inner garment
or the five-piece cassock.
Tam Y au a: Ch co tam y hay ba loai ao Tang
Gia Le, Uat a La, va An a Hoi, mot trong 12
hanh tu au a nham giup hanh gia thanh tnh than
tam va giai thoat khoi tham duc ve an uong, ao
quan, ni To wear only three garments, one of
the twelve ascetic practices help practitioners
purify the body and mind and free from the desire
of food, clothing and shelterSee Thap Nh Hanh
au a.
Tam Y Nhat Bat: Sanne-ippatsu (jap)Ba tam
ao ca sa va mot cai bat khat thc, o la tat ca tai
san cua mot nha s Phat giao chan chnh trong ca
iThree garments and one bowl (three robes
one bowl) are the sole possessions of a true
Buddhist monk.
Tam Yeu: Ba ieu quan trong cua tong Lam Te:
khong bao gi dung li noi phan biet, ngan Thanh
eu vao thang cho huyen ao, va dt ng ngon
ngThree important instructions of the Lin-Chi
Sect: never utilize words of discrimination;
thousands of sages enter directly into this abstruse
and silent door; and get rid of the path of speech.
Tam: Eight.
Tam Cach Ma Quan Niem Vo Sinh c Thiet
Lap: Anutpattikadharma (skt)See Bat Bat Sinh
Phap.
Tam Cach Phat Tam Bo e: Trong Kinh Hoa
Nghiem c The Ton va ch Bo Tat a thuyet
giang rong rai ve cong c cua Bo e tam: Ca
yeu vao ao trc phai phat tam. Viec yeu tu
hanh, trc nen lap nguyen. Neu khong phat tam
rong ln, khong lap nguyen ben chac, th du trai
qua vo lng kiep, van y nhien trong neo luan
3517
hoi; du co tu hanh cung kho tinh tan va ch luong
cong kho nhoc. Do o nen biet muon hoc Phat
ao, quyet phai phat Bo e Tam khong the tr
hn. Do o khi xa ai S Tnh Am ben Trung
Quoc a soan ra bai phat nguyen Phat Bo e
Tam Van e khuyen khch t chung. Trong ay,
ngai a theo cac tam nguyen ma trnh bay s phat
tam thanh tam cach, Ta, Chanh, Chan, Nguy, ai,
Tieu, Thien, Vien. Trong tam cach nay, Ta, Nguy,
Thien, Tieu nen bo; Chan, Chanh, Vien, ai nen
theo. c nh the mi goi la phat Bo e Tam
ung cach. Cach phat tam Bo e th nhat la Ta.
Co nhng ngi tu khong tham cu t tam, ch biet
theo ben ngoai, hoac cau danh li, am canh vui
hien tai, hay mong qua phc trong tng lai ma
phat long Bo e. Trong i song, ay la hang
ngi ch mot be hanh theo S Tng ma khong
chu xoay vao Chan Tam. Phat tam nh the goi
la TA. Tren ay la loi phat tam cua a phan cac
ngi tu, tai gia va xuat gia, trong thi mat phap
nay. Nhng ngi nh the co nhan nha n khap
moi ni, so ong nh cac song Hang. Cach phat
tam Bo e th nh la Chanh. Nh chang cau danh
li, khong tham canh vui cung mong qua phc,
ch v thoat vong sanh t, li mnh li sanh ma cau
ao Bo e. ay la hang ngi tren khong cau li
dng, di chang thch h danh, vui hien the
khong mang, phc v lai chang tng. Ho ch v
s sanh t ma cau qua Bo e. Phat tam nh the
goi la CHANH. ay la loi phat tam cua bac tu
hanh chan chanh, ch cau mong giai thoat. Loi
phat tam va cach tu hanh nay i nay kho the nao
thay c, hoa hoan lam trong muon ngan ngi
tu mi co c mot hay hai v ma thoi. Cach phat
tam Bo e th ba la Chan. Moi niem tren v cau
Phat ao, di v o chung sanh, nhn ng Bo
e dai xa ma khong khiep, thay loai hu tnh kho
o nhng chang sn. Tam ben vng nh len nui
quyet en nh, nh leo thap quyet en chot.
Nhng bac nay, niem niem tren cau Phat dao, tam
tam di o chung sanh. Nghe thanh Phat du lau
xa chang s, chang lui. Phat tam nh the goi la
CHAN. Cach phat tam Bo e th t la Nguy. Co
toi loi khong sam hoi cha cai, ngoai dng trong
sach, trong that nhp nh, trc tinh tan sau li
bieng. Du co tam tot nhng con xen lan li danh,
co phap lanh song b toi loi lam o nhiem. Phat tam
ma con nhng ieu nay, goi la NGUY. ay la loi
 3518

phat tam cua hau het ngi tu hanh trong thi mat eons to come. Even if we were to cultivate during
phap nay. Cach phat tam Bo e th nam la ai. that period, we would find it difficult to persevere
Coi chung sanh het, nguyen mi het; ao Bo e and would only waste our efforts. Therefore, we
thanh, nguyen mi thanh. Phat tam nh vay goi la should realize that in following Buddhism, we
AI. ay la loi phat tam cua hang a i Tha Phap should definitely develop the Bodhi Mind without
Than ai S Bo Tat, hay bac Thanh Tang Bo Tat, delay. That is why Great Master Hsing An
a ac c vo sanh phap nhan, chuyen phap luan composed the essay titled Developing the Bodhi
bat thoi trong mi phng phap gii. Cach phat Mind to encourage the fourfold assembly to
tam Bo e th sau la Tieu. Xem tam gii nh tu follow when practicing Buddhism. In it, the Master
nguc, sanh t nh oan gia, ch mong mnh mau giai described eight approaches to developing the
thoat, chang muon o ngi. Phat tam theo quan Bodhi Mind, depending on sentient beings vows:
niem nay goi la TIEU. ay la cach phat tam cua erroneous, correct, true, false, great, small,
bac Thanh nhan trong hang nh tha Thanh Van va imperfect, perfect. Among the eight ways of
Duyen Giac. Loi phat tam nay tuy la c giai developing the Bodhi Mind, we should not follow
thoat ra ngoai tam gii, chng c Niet Ban, the erroneous, false, imperfect, and small ways.
nhng van b Phat qu la i ra ngoai con ng We should instead follow the true, correct,
hanh nguyen o sanh cua Bo Tat va Phat. Cach perfect, and great ways. Such cultivation is called
phat tam Bo e th bay la Thien. Thay chung developing the Bodhi Mind in a proper way. The
sanh va Phat ao ngoai t tanh, roi nguyen o first way of development of the Bodhi Mind is
nguyen thanh, ng cong hanh chang quen, s ERRONEOUS. Some individuals cultivate without
thay hieu khong dt. Phat tam nh the goi la meditating on the Self-Nature. They just chase
THIEN. ay la cach phat tam sai lam cua nhng after externals or seek fame and profit, clinging to
v tu hanh ma qua v chng ac van con nam trong the fortunate circumstances of the present time, or
ba coi sanh t, ch cha giai thoat c, ho ch tu they seek the fruits of future merits and blessings.
hanh e at c canh gii cao hn nh len coi In life there are cultivators who cultivate only
sac gii hay vo sac gii, v cac v ay cha thong according to the Practice form characteristics,
at ly ngoai tam khong phap, ngoai phap khong refusing to reflect internally to Examine the True
tam. Cach phat tam Bo e th tam la Vien. Biet Nature. Such development of the Bodhi Mind is
chung sanh va Phat ao eu la t tanh, nen called "Erroneous," or False. The above is
nguyen o nguyen thanh, tu cong c khong thay truly the way the majority of cultivators, lay and
mnh co tu, o chung sanh khong thay co chung clergy, develop their minds in the present day
sanh c o. Cac bac nay dung tam rong nh h Dharma Ending Age. They are everywhere
khong ma phat nguyen ln nh h khong, tu hanh similar to the abundance of sands of the Ganges.
rong nh h khong, chng ac nh h khong, cung The second way of development of the Bodhi
chang thay co tng khong. Phat tam nh the Mind is CORRECT. Not seeking fame, profit,
goi la VIEN. ay la loi phat tam cua cac hang happiness, merit or blessings, but seeking only
ang a Bo Tat, ang Giac Bo Tat, va Nht Buddhahood, to escape Birth and Death for the
Sanh Bo X Bo Tat. Sau cung cac v nay chng benefit of oneself and others. These are
c qua v Phat vi ay u thap hieu (see Thap cultivators who, above do not pray for luxury,
a and Thap Hieu)The Buddha and below do not yearn for fame, not allured by the
Bodhisattvas broadly explained the virtue of pleasures of the present, do not think of the merits
Bodhi Mind in The Avatamsaka Sutra: The in the future. In contrast, they are only concerned
principal door to the Way is development of the with the matter of life and death, praying to attain
Bodhi Mind. The principal criterion of practice is the Bodhi Enlightenment fruit. Such development
the making of vows. If we do not develop the of the Bodhi Mind is called Correct, or Proper.
broad and lofty Bodhi Mind and do not make firm The above is the way of developing the mind
and strong vows, we will remain as we are now, in according to true cultivators praying for
the wasteland of Birth and Death for countless enlightenment and liberation. With this way of
 3519
developing the mind and cultivation, it is difficult
to find nowadays. In hundreds and thousands of
cultivators, it would be fortunate to find just one or
two such cultivators. The third way of
development of the Bodhi Mind is TRUE. Aiming
with each thought to seek Buddhahood above
and save sentient beings below, without fearing
the long, arduous Bodhi path or being discouraged
by sentient beings who are difficult to save, with a
mind as firm as the resolve to ascend a mountain
to its peak. These cultivators who, thought after
thought, above pray for Buddhahood; mind after
mind, below rescue sentient beings; hearing to
become Buddha will take forever, do not become
fearful and wish to regress. Such development of
the Bodhi Mind is called true. The fourth way of
development of the Bodhi Mind is FALSE. Not
repenting or renouncing our transgressions,
appearing pure on the outside while remaining
filthy on the inside, formerly full of vigor but now
lazy and lax, having good intentions intermingled
with the desire for fame and profit, practicing
good deeds tainted by defilements. Such
development of the Bodhi Mind is called false.
This is the way the majority of cultivators develop
the mind in the Dharma Ending Age. The fifth
way of development of the Bodhi Mind is
GREAT. Only when the realm of sentient beings
has ceased to exist, would ones vows come to an
end; only when Buddhahood has been realized,
would ones vows be achieved. Such development
of the Bodhi Mind is called great. Above is the
way of developing the mind of those in the rank of
Mahayana Great Strength Dharma Body Maha-
Bodhisattvas, or Bodhisattva Saintly Masters, who
have already attained the Non-Birth Dharma
Tolerance and have turned the non-retrogressing
Dharma Wheel in the ten directions of infinite
universes. The sixth way of development of the
Bodhi Mind is SMALL. Viewing the Triple World
as a prison and Birth and death as enemies, hoping
only for swift self-salvation and being reluctant to
help others. Such development of the Bodhi Mind
is called small. The above is the way of
developing the mind for those cultivators who
practice Hinayana Buddhism or Lesser Vehicle,
Sravaka-Yana and Pratyeka-Buddha-Yana. With
this method of developing mind, even though
liberation from the cycle of rebirths will be
attained, escape from the three worlds, and attain
Nirvana. However, the Buddha criticized them as
traveling outside the path of conducts and vows of
rescuing sentient beings of the Bodhisattvas and
Buddhas of Mahayana or Greater Vehicle. The
seventh way of development of the Bodhi Mind is
IMPERFECTED. Viewing sentient beings and
Buddhahood as outside the Self-Nature while
vowing to save sentient beings and achieve
Buddhahood; engaging in cultivation while the
mind is always discriminating. Such development
of the Bodhi Mind is called imperfected or
biased. The above way of developing the mind
is false, belonging to those who cultivated
achievements still leave them trapped in the three
worlds of the cycle of rebirths, and they will not
find true liberation and enlightenment. These
people only cultivate to ascend to higher Heavens
of Form and Formlessness because they have not
penetrated fully the theory of outside the mind
there is no dharma, outside the dharma there is no
mind. The eighth way of development of the
Bodhi Mind is PERFECT. Knowing that sentient
beings and Buddhahood are the Self-Nature while
vowing to save sentient beings and achieve
Buddhahood; cultivating virtues without seeing
oneself cultivating, saving sentient beings without
seeing anyone being saved. These people use that
mind of emptiness similar to space to make vows
as great as space, to cultivate conducts as vast as
space, and finally to attain and achieve similar to
space, yet do not see the characteristics of
emptiness. Such development of the Bodhi
Mind is called perfect. The above is the way of
developing the mind of those in the rank of those
at the Ten Grounds Maha-Bodhisattvas, those who
complete Enlightenment Maha-Bodhisattva, and
One-Birth Maha-Bodhisattva. And finally, they
attain the Ultimate Enlightenment of Buddhahood
with ten designations.
Tam Cong c: Eight excellent qualities of the
waterSee Bat Cong c Thuy.
Tam ac iem Chnh Cua Ngo: Theo Thien S
D.T. Suzuki trong Thien Luan, Tap II, Thien s
ai Hue vao the ky th 11 a neu ra tam ac
iem chnh cua Ngo ac iem th nhat la Boi
Ly. Chng ngo khong phai la mot ket luan ma
 3520

ngi ta at c bang suy luan; no coi thng a len ma thoi. Co the goi o la tng trng,
moi xac nh cua tr nang. Nhng ai a tng kinh nhng s chng ngo khong tro vao nhng g ben
nghiem ieu nay eu khong the giai thch no mot ngoai chnh cai o, v chnh cai o la cu canh.
cach mach lac va hp ly. Mot khi ngi ta co tnh Chng ngo la tri kien ve mot s vat ca biet, va
giai thch no bang ngon t hay c ch, th noi dung ong thi, ve thc tai ang sau s vat o, neu co
cua no a b thng ton t nhieu. V the, ke s c the noi la ang sau. ac iem th ba la T Tri.
khong the voi ti no bang nhng cai hien hien ben Cai tri kien do ngo ma co la rot rao, khong co
ngoai, ma nhng ai a kinh nghiem qua mot lan thanh ket nao cua nhng chng c luan ly co the
chng ngo th thay ro ngay nhng g thc s khong bac bo noi. Ch thang va ch rieng, the la u.
phai la no. Kinh nghiem chng ngo do o luon ay kha nang cua luan ly ch la e giai thch ieu
luon mang ac tnh boi ly, kho giai, kho truyen. o, e thong dien ieu o bang cach oi chieu vi
Theo Thien s ai Hue th Thien nh la mot ong nhng th tri kien khac ang tran ngap trong tam
la chay ln; khi en gan nhat nh sem mat. Lai tr chung ta. Nh the ngo la mot hnh thai cua tri
na, no nh mot li kiem sap rut ra khoi vo; mot giac, mot th tri giac noi tai, phat hien trong phan
khi rut ra th nhat nh co ke mat mang. Nhng sau tham nhat cua y thc. o la y ngha cua ac
neu khong rut ra khoi vo, khong en gan la th tnh t tri; tc la s thc toi hau. Cho nen ngi ta
chang hn g mot cuc a hay mot khuc go. Muon thng bao rang Thien giong nh uong nc, nong
en ni th phai co mot ca tnh qua quyet va mot hay lanh t ngi uong biet lay. Tri giac cua
tinh than sung man. ay chang co gi len mot Thien la gii han cuoi cung cua kinh nghiem;
chut suy luan lanh lung hay phan biet thuan tuy nhng ke ngoai cuoc khong co kinh nghiem ay
sieu hnh, nhan thc; ma la mot y ch vo vong khong the phu nhan c. ac ie m th t la
quyet vt qua chng ngai hiem ngheo, mot y Khang Nhan. Nhng g thuoc t tri va toi ha u th
ch c thuc ay bi mot nang lc vo ly hay vo khong bao gi co the la phu nh. Bi v, phu nh
thc nao o, ang sau no. V vay, s thanh tu chang co gia tr g oi vi i song cua chung ta,
nay cung xem thng luon ca tr nang hay tam no chang a chung ta en au het, no khong phai
tng. ac iem th nh la Tue Giac. Theo Nhng la mot the lc ay i va cung chang keo dng lai.
Kinh Nghiem Ton Giao, James co neu ra ac tnh Mac du kinh nghiem chng ngo oi khi c dien
tr nang nhng kinh nghiem than b, va ieu nay ta bang nhng t ng phu nh; chnh ra, no la mot
cung ap dung cho kinh nghiem cua Thien, c thai o khang nh nhan hng en moi vat ang
goi la ngo. Mot ten khac cua ngo la Kien Tanh, hien hu; no chap nhan moi vat ang en, bat
co ve nh muon noi rang co s thay hay cam chap nhng gia tr ao c cua chung. Cac nha
thay chng ngo. Khoi can phai ghi nhan rang Phat hoc goi o la Nhan, ngha la chap nhan
cai thay nay khac han vi cai ma ta thng goi la moi vat trong kha canh tuyet oi va sieu viet cua
tri kien hay nhan thc. Chung ta c biet rang chung, ni o, chang co dau vet cua nh bien g ca.
Hue Kha a co noi ve s chng ngo cua mnh, Ngi ta co the bao ay la chu trng phiem than.
c To Bo e at Ma an kha nh sau: Theo s Nhng t ng nay co mot y ngha triet hoc qua ro
chng ngo cua toi, no khong phai la mot cai khong va khong thch hp ay chut nao. Giai thch kieu
h toan dien; no la tri kien thch ng nhat; ch co o, kinh nghiem cua Thien b at vao nhng ngo
ieu la khong the dien thanh li. Ve phng dien nhan va o nhiem khong cung. Trong bc th gi
nay, Than Hoi noi ro hn: ac tnh duy nhat cua cho ao Tong, ai Hue viet: Thanh xa noi rang
Tri la can nguyen cua moi le huyen dieu. Khong ao chang nh tu, ma ch ng lam o nhiem. Du
co ac tnh tr nang nay, s chng ngo mat het cai noi tam hay noi tanh eu la o nhiem, noi huyen
gay gat cua no, bi v ay qua thc la ao ly cua hay noi dieu eu la o nhiem; toa Thien tap nh la
chnh s chng ngo. Nen biet rang cai tri kien o nhiem; trc y t duy la o nhiem; ma nay viet
c cha ng chng ngo va co quan he vi no ra bang but giay cung la s o nhiem ac biet.
cai pho bien va lien quan en kha canh ca biet Vay th, chung ta phai lam g e dan dat chnh
cua hien hu. Khi mot ngo n tay a len, t cai mnh va ng hp mnh vi no? Cai bu kiem cua
nhn cua ngo, c ch nay khong phai ch la hanh vi kim cng treo o ang ham chat dt cai au nay.

ng ban tam en nhng th phi cua nhan gian.
Tat ca Thien la the o: va ngay ay hay t ng
dung i. Thien la Chan nh, la mot khang nhan
bao la van hu. ac iem th nam la Sieu Viet.
Thuat ng co the sai biet trong cac ton giao khac
nhau, nhng trong chng ngo luon luon co ieu ma
chung ta co the goi la mot cam quan sieu viet. Cai
vo ca biet bao phu chat cng nhan cach se v tung
trong giay phut chng ngo. ieu thiet yeu la
khong phai mnh c hp nhat vi mot thc the
ln hn mnh hay c thu hut vao trong o,
nhng ca the von c duy tr chac cng va tach
biet hoan toan vi nhng hien hu ca biet khac,
bay gi thoat ra ngoai nhng g buoc siet no, va
hoa tan vao cai khong the mo ta, cai khac han vi
tap quan thng nhat cua mnh. Cam giac theo sau
o la cam giac ve mot s ci m tron ven hay mot
s an ngh hoan toan, cai cam giac khi ngi ta a
rot rao at en muc tieu. Tr ve que nha va lang
le ngh ngi la mot thanh ng thng c cac coherently or logically. When it is explained at all,
Thien gia dan dung. Cau chuyen a con hoang
trong Kinh Phap Hoa va trong Kinh Kim Cang
Tam Muoi cung tro vao cai cam giac ma ngi ta
co giay phut cua kinh nghiem chng ngo. Neu
ngi ta chu trong ve mat tam ly chng ngo, th
chung ta ch co the noi c mot ieu duy nhat: o
la mot sieu viet; goi no la sieu viet tuyet oi.
Ngay ch sieu viet cung a noi qua ang roi. Khi
mot Thien s bao Tren au khong mot chiec non,
di chan khong mot tat at, th ay co le la mot
thanh ng chnh xac. ac iem th sau la Vo Nga.
Co le kha canh ang chu y nhat cua kinh nghiem
Thien la cho no khong co dau vet nhan nga.
Trong s chng ngo cua Phat giao, khong he co
chut dnh dang vi nhng quan he va xuc cam ca
nhan bang nhng t ng thong dien da tren mot
he thong hu han cua t tng; thc tnh, chang
lien quan g vi chnh kinh nghiem. Du au i
na, th s chng ngo hoan toan mang tnh cach vo
nga, hay ung hn, tr nang toi thng. Khong
nhng s chng ngo ch la mot bien co bnh
thng, nhat nheo, ma cai c duyen kch phat nh
cung vo v va thieu han cam giac sieu nhien. S
chng ngo c kinh nghiem ngay trong moi bien
co bnh sinh. No khong xuat hien nh mot hie n
tng phi thng ma ngi ta thay ghi chep trong
cac tac pham than b cua Thien Chua giao. Khi s
bung v cua tam tr ban a en luc chn mui,
3521
ngi ta nam tay ban, vo vai ban, mang cho mot
chen tra, gay mot chu y tam thng nhat, hay oc
mot oan kinh, mot bai th, ban chng ngo tc
khac. ay chang co tieng goi cua Thanh linh,
chang co s sung man cua Thanh sung, chang co
anh sang vinh danh nao het. Va ay chang chut
sac mau long lay; tat ca eu xam xt, khong mot
chut an tng, khong mot chut quyen ru. ac
iem th bay la Cam Giac Sieu Thoat (see Cam
Giac Sieu Thoat). ac iem th tam la on Ngo
Nhat Thi (see on Ngo Nhat Thi)According
to Zen master D.T. Suzuki in the Essays in Zen
Buddhism, Zen master Ta-Hui in the eleventh
century mentioned eight chief characteristics of
satori. In Zen. The first chief characteristic of
satori is irrationality. Satori is not a conclusion to
be reached by reasoning, and defies all
intellectual determination. Those who have
experienced it are always at a loss to explain it
either in words or gestures, its content more or
less undergoes a mutilation. The uninitiated are
thus unable to grasp it by what is outwardly
visible, while those who have had the experience
discern what is genuine from what is not. The
satori experience is thus always characterized by
irrationality, inexplicability, and
incommunicability. Listen to Ta-Hui once more:
This matter or Zen is like a great mass of fire;
when you approach it your face is sure to be
scorched. It is again like a sword about to be
drawn; when it is once out of the scrabbard,
someone is sure to lose his life. But if you neither
fling away the scabbard nor approach the fire, you
are no better than a piece of rock or of wood.
Coming to this pass, one has to be quite a resolute
character full of spirit. There is nothing here
suggestive of cool reasoning and quiet
metaphysical or epistemological analysis, but of a
certain desperate will to break through an
insurmountable barrier, of the will impelled by
some irrational or unconscious power behind it.
Therefore, the outcome also defies intellection or
conceptualization. The second chief characteristic
of satori is intuitive insight. That there is a
quality in mystic experience has been pointed out
by James in his Varieties of Religious Experience,
and this applies also to the Zen experience known
 3522
as satori. Another name for satori is to see the
essence or nature, which apparently proves that
there is seeing or perceiving in satori. That this their moral values. Buddhists call this patience
seeing is of quite a different quality from what is
ordinarily designated as knowledge need not be
specifically noticed. Hui-Ko is reported to have
made this statement concerning his satori which
was confirmed by Bodhidharma himself: As to
my satori, it is not a total annihilation; it is
knowledge of the most adequate kind; only it
cannot be expressed in words. In this respect,
Shen-Hui was more explicit, for he says that The
one character of knowledge is the source of all
mysteries. Without this notice (thuoc ve tr nang) that the Tao itself does not require special
quality satori will lose all its pungency, for it is
really the reason of satori itself. It is noteworthy
that the knowledge contained in satori is
concerned with something universal and at the
same time with the individual aspect of existence.
When a finger is lifted, the lifting means, from the
viewpoint of satori, far more than the act of lifting.
Some may call it symbolic, but satori does not
point to anything beyond itself, being final as it is.
Satori is the knowledge of an individual object and
also that of Reality which is, if we may say so, at
the back of it. The third chief characteristic of
satori is authoritativeness. The knowledge
realized by satori is final, that no amount of
logical argument can refute it. Being direct and
personal it is sufficient unto itself. All that logic
can do here is to explain it, to interpret it in
connection with other kinds of knowledge with
which our minds are filled. Satori is thus a form of
perception, an inner perception, which takes place
in the most interior part of consciousness. Hence
the sense of authoritativeness, which means
finality. So, it is generally said that Zen is like
drinking water, for it is by ones self that one
knows whether it is warm or cold. The Zen
perception being the last term of experience, it
cannot be denied by outsiders who have no such
experience. The fourth chief characteristic of
satori is affirmation. What is authoritativeness
and final can never be negative. For negation has
no value for our life, it leads us nowhere; it is not
a power that urges, nor does it give one a place to
rest. Though the satori experience is sometimes
expressed in negative terms, it is essentially an
affirmative attitude towards all things that exist; it
accept them as they come along regardless of
(kshanti), or more properly acceptance, that is,
acceptance of things in their supra-relative or
transcendental aspect where no dualism of
whatever sort avails. Some may say that this is
pantheistic. The term, however, has a definite
philosophic meaning and we would not see it used
in this connection. When so interpreted the Zen
experience exposes itself to endless
misunderstandings and 'defilements.'Ta-Hui says
in his letter to Miao-Tsung: An ancient sage says
disciplining, only let it not be defiled. We would
say to talk about mind or nature is defiling; to talk
about the unfathomable or the mysterious is
defiling; to direct ones attention to it, to think
about it, is defiling; to be writing about it thus on
paper with a brush is especially defiling. What
then shall we have to do in order to get ourselves
oriented, and properly apply ourselves to it? The
precious vajra sword is right here and its purpose
is to cut off the head. Do not be concerned with
human questions of right and wrong. All is Zen
just as it is, and right here you are to apply
yourself. Zen is Suchness, a grand affirmation.
The fifth chief characteristic of satori is sense of
the Beyond. Terminology may differ in different
religions, and in satori there is always what we
may call a sense of the Beyond; the experience
indeed is my own but I feel it to be rooted
elsewhere. The individual shell in which my
personality is so solidly encased explodes at the
moment of satori. Not necessarily that I get
unified with a being greater than myself or
absorbed in it, but that my individuality, which I
found rigidly held together and definitely kept
separate from other individual existences,
becomes loosened somehow from its tightening
grip and melts away into something indescribable,
something which is of quite a different order from
what I am accustomed to. The feeling that follows
is that of a complete release or a complete rest,
the feeling that one has arrived finally at the
destination. Coming home and quietly resting is
the expression generally used by Zen followers.
The story of the prodigal son in the Saddharma-
 3523
pundarika in the Vajra-samadhi points to the same
feeling one has at the moment of a satori
experience. As far as the psychology of satori is
considered, a sense of the Beyond is all we can
say about it; to call this the Beyond, the Absolute,
or a Person is to go further than the experience
itself and to plunge into a theology or
metaphysics. Even the Beyond is saying a little
too much. When a Zen master says: There is not
a fragment of a tile above my head, there is not an
inch of earth beneath my feet, the expression
seems to be an appropriate once. I have called it
elsewhere the Unconscious, though this has a
psychological taint. The sixth chief characteristic
of satori is impersonal tone. Perhaps the most
remarkable aspect of the Zen experience is that it
has no personal note in it as is observable in
Christian mystic experiences. There is no
reference whatever in Buddhist satori to such
personal feelings. We may say that all the terms
are interpretations based on a definite system of
thought and really have nothing to do with the
experience itself. In anywhere satori has remained
thoroughly impersonal, or rather highly
intellectual. Not only satori itself is such a prosaic
and non-glorious event, but the occasion that
inspires it also seems to be unromantic and
altogether lacking in super-sensuality. Satori is
experienced in connection with any ordinary
occurrence in ones daily life. It does not appear
to be an extraordinary phenomenon as is recorded
in Christian books of mysticism. Sometimes takes
hold of you, or slaps you, or brings you a cup of
tea, or makes some most commonplace remark, or
recites some passage from a sutra or from a book
of poetry, and when your mind is ripe for its
outburst, you come at once to satori. There is no
voice of the Holy Ghost, no plentitude of Divine
Grace, no glorification of any sort. Here is nothing
painted in high colors, all is grey and extremely
unobstrusive and unattractive. The seventh chief
characteristic of satori is feeling of exaltation.
The eighth chief characteristic of satori is
momentariness (momentary experience).
Tam a Nguc Nong: Eight great hot hellsEight through paying homage to the Buddha at a stupa,
great narakasSee Bat ai Nhiet a Nguc. whereas it is obligatory for one to meet a Buddha
Tam ieu Bat Tnh Cho Ke Xuat Gia: Eight in order to make the formal Resolve. A
things which are unclean to a monk or a nun:
(A) Tam th bat tnh: mua at cho mnh thay v
cho Tam bao, ta kien tu hanh, tch tr tai vat,
nuoi ngi lam hay no le, nuoi thu vi muc
ch sat sinh, tch tr vang bac ngoc nga, dung
o trang sc, va dung vat dung ca nhan khac
hn tam mon can thiet (bat s tuy than)
Eight impure things: to buy land for self, not
for the monastery; wrong views in cultivating;
storing up wealth; keep servants or slaves;
keep animals for slaughter; treasuring up
gold, silver and ivory; utilize ornaments; and
utensils for private use except for the eight
appurtenances of a monk (three garments:
tam y, bowl: bat, stool: ghe au, filter: o loc
nc, needle and thread: kim va ch, chopper:
dao).
(B) Tam th khong nen co: vang, bac, tien, ay t
nam, ay t n, gia suc, thng nghiep, va cha
luaEight things that monks or nuns are not
allowed to possessed: gold, silver, money,
manservant, maidservant, domestic animals,
business, and grain seeds.
Tam ieu Kho Gap Hay Nghe c Phat Phap :
See Bat Nan.
Tam ieu Kien a en Hoan Thanh Bon
Nguyen: Eight conditions to fulfill ones vows
Theo ai Tha Trang Nghiem Luan, nguyen la
nguyen nhan va ket qua cua Bo e Tam. Ch Bo
Tat, v li ch va giai thoat cho chung sanh ma
khi tam nguyen Bo e e tr thanh mot v Phat
va t ay v ay bat au hanh nghiep Bo Tat. V Bo
Tat phai co u tam ieu kien sau ay th bon
nguyen mi hoan thanh: mot con ngi
(manussotam (p), ngi nam (linga sampatti (p),
co u kha nang sang suot co the tr thanh bac A
La Han trong i nay (hetu (p), co kha nang lam
bac Sa Mon (satthara dassanam (p), lap nguyen
trc c Phat (pabbajja (p), chng cac tang thien
(guna Sampatti (p), san sang hy sinh ngay than
mang nay (adhikara (p), va nguyen vng chac
(chandata (p)According to the Mahayana-
sutralankara, vow is both the cause and the result
of the Thought of Enlightenment. The production
of the Thought of Enlightenment is possible even
Bodhisattva must have the following eight
 3524

conditions to fulfill his Resolve: the aspirant Tam Loai Tam Qua: Eight kinds of wholesome
should be a human being, a male, sufficiently resultant rootless consciousnessSee Hai Mi
developed spiritually to become an Araht in this Bon Tam ep Coi Duc Gii (B).
very life, a recluse at the time of the declaration. Tam Loai Tam Thien: Eight kinds of wholesome
He should make the resolution personally before a consciousnessSee Hai Mi Bon Tam ep Coi
Buddha; he should possess the jhanas; be prepared Duc Gii (A).
to sacrifice even his life; and the resolution has to Tam Ly Do Khong Nen An Tht: Eight reasons
be absolutely firm. for not eating animal foodTheo Thien S D.T.
Tam ng Giai Thoat: Attha-vimokkha (p) Suzuki trong Nghien Cu Kinh Lang Gia, co tam
Asta-vimoksa (skt)Tam giai thoat, hay tam phep ly do khong nen an tht c neu ra trong Kinh
thien nh giai thoat khoi sac ducEightfold Lang Gia: Ly do th nhat, tat ca chung sanh hu
liberationEight liberationsSee Bat Giai Thoat tnh eu luon luon trai qua nhng vong luan hoi va
Tam Muoi. co the co lien he vi nhau trong moi hnh thc.
Tam Giao Nam Thi: Eight Teachings and Five Mot so chung sanh o rat co the gi ang song
PeriodsSee Thien Thai Ngu Thi Bat Giao. di hnh thc nhng con vat thap kem. Trong khi
Tam Loai Ac Giac: Eight wrong perceptions of hien tai chung ang khac vi chung ta, tat ca
thoughtSee Bat Ac Giac. chung eu cung mot loai vi ta. Giet va an tht
Tam Loai Chung Sanh: The eight groups of chung tc la giet hai chung ta vay. Con ngi
demonSee Thien Long Bat Bo. khong the cam nhan ieu nay neu ho qua nhan
Tam Loai Ch Thien: The eight divisions of tam. Khi hieu c s kien nay th ngay ca cac
godsSee Thien Long Bat Bo. loai La Sat cung khong n an tht chung sanh. Mot
Tam Loai Cung Dng Cho Ch Tang Ni: Tam v Bo Tat xem chung sanh nh con mot cua mnh,
loai cung dng e ngh bi ba Visakha, c khong the me am trong viec an tht. Ly do th
Phat phe chuan: Th nhat, dang y en ch Tang nh, cot tuy cua Bo Tat ao la long ai bi, v neu
Ni trong mua nhap Ha. Th nh, e bat cho ch khong co long ai bi th Bo Tat khong con la Bo
Tang Ni en. Th ba, e bat cho nhng v s ra i. Tat na. Do o ke nao xem ngi khac nh la
Th t, dang thc pham en nhng v s au om. chnh mnh va co y tng thng xot la lam li ch
Th nam, dang thc pham en nhng v ra cong cho ke khac cung nh cho chnh mnh, th ke ay
cham soc cac s au om. Th sau, dang thuoc men khong an tht. V Bo Tat v chn ly nen hy sinh
en nhng v s au om. Th bay, dang y tam en than the, i song, va tai san cua mnh; v ay
ch Ty Kheo Ni. Th tam, xin dang lua mach en khong ham muon g ca; v ay ay long t bi oi
cho ch TangEight offerings (boons) to the vi tat ca chung sanh hu tnh va san sang tch luy
Sangha (suggested by Visakha) which granted by thien hanh, thanh tnh va t tai oi vi s phan
the Buddha: First, to offer robes to the Sangha biet sai lam, th lam sao v ay co the co s ham an
during the Rainy season. Second, to provide alms tht c? Lam sao v ay co the mac phai nhng
and food for the Sangha who are coming. Third, to thoi quen ac hai cua cac loai an tht c? Ly do
provide alms and food for the Sangha who are th ba, thoi quen an tht tan nhan nay lam thay oi
going out. Fourth, to give food for sick Bhiksus. toan bo dang ve ac trng cua mot v Bo Tat,
Fifth, to give food for those who attend sick khien da cua v ay phat ra mot mui hoi thoi kho
Bhiksus. Sixth, to give medicine for the sick chu va oc hai. Nhng con vat kha nhay ben e
Bhiksus. Seventh, to give bathing garments for cam thay s en gan cua mot ngi nh vay, mot
nuns. Eighth, to give rice-gruel for monks. ngi ma t than giong nh loai La Sat, va chung
Tam Loai Tam Hanh: Eight kinds of rootless se s hai ma tranh xa. Do o, ai bc vao con
functional consciousnessSee Hai Mi Bon ng t bi phai nen tranh viec an tht. Ly do th
Tam ep Coi Duc Gii (C). t, nhiem vu cua mot v Bo Tat la tao ra thien tam
Tam Loai Tam Hanh Thien Hu Nhan: Eight va cai nhn than ai ve giao ly nha Phat gia cac
kinds of rootless functional consciousnessSee chung sanh than thiet cua ngai. Neu ho thay ngai
Hai Mi Bon Tam ep Coi Duc Gii (C). an tht va gay kinh hai cho thu vat, th tam cua ho
 3525

t nhien se tranh xa v ay va cung tranh xa giao ly even as the lower animals. While they so differ
ma v ay ang thuyet giang. Ke o ho se mat niem from us now, they all are of the same kind as
tin ve Phat giao. Ly do th nam, neu v Bo Tat ma ourselves. To take their lives and eat their flesh is
an tht th v ay se khong the nao at c cu like eating our own. Human feelings cannot stand
canh mnh muon, v v ay se b ch Thien, nhng this unless one is quite callous. When this fact is
v ai mo va bao ho, ghet bo. Mieng cua v ay se co realized even the Rakshasas may cease from
mui hoi, v ay co the ngu khong yen; khi thc day, eating meat. The Bodhisattva who regards all
v ay khong cam thay sang khoai; nhng giac beings as if they were his only child cannot
mong cua v ay se ay day nhng ieu bat tng; indulge in flesh-eating. The second reason, the
khi v ay mot ni vang ve rieng biet mot mnh essence of Bodhisattvaship is a great
trong rng, v ay se b ac quy am anh; v ay se b compassionate heart, for without this the
roi ren loan ong; khi co mot chut kch thch la v Bodhisattva looses his being. Therefore, he who
ay hoang s; v ay se luon benh hoan, khong co regards others as if they were himself, and whose
khau v rieng, cung nh khong co s tng ong pitying thought is to benefit others as well as
gia viec an uong va tieu hoa; qua trnh tu tap tam himself, ought not to eat meat. He is willing for
linh cua v ay luon b gian oan. Do o ai muon the sake of the truth to sacrifice himself, his body,
lam li mnh va li ngi trong s tu tap tam linh, his life, his property; he has no greed for anything;
ng nen ngh en viec an tht thu vat. Ly do th and full of compassion towards all sentient beings
sau, tht cua thu vat d ban, chang sach se chut and ready to store up good merit, pure and free
nao e lam nguon dinh dng cho mot v Bo Tat. from wrong discrimination, how can he have any
No a h hoai, thoi ra va d ban. No ay ca o ue longing for meat? How can he be affected by the
va khi b ot no phat ra mui lam ton hai bat c ai evil habits of the carnivorous races? The third
co s thch tinh te ve cac th thuoc ve tam linh. Ly reason, this cruel habit of eating meat causes an
do th bay, ve mat tam linh, ngi an tht chia xe entire transformation in the features of a
s o ue nay. Khi xa khi vua S T To a Ba von Bodhisattva, whose skin emits an offensive and
thch an tht, khi ong bat au an tht ngi lam cho poisonous odour. The animals are keen enough to
than dan cua ong chan ghet. Ong b uoi ra khoi sense the approach of such a person, a person who
vng quoc cua chnh ong. Thch e Hoan Nhan, is like a Rakshasa himself, and would be
mot v Tri, co lan bien thanh mot con dieu hau va frightened and run away from him. He who walks
uoi theo mot con bo cau, do bi ong co mot qua in compassion, therefore, ought not to eat meat.
kh d ban la a tng la mot ke an tht. S an tht The fourth reason, the mission of a Bodhisattva is
khong nhng lam o ue cuoc song ca nhan, ma no to create among his fellow-beings a kindly heart
con lam o ue cuoc song cua con chau sau nay na. and friendly regard for Buddhist teaching. If they
Ly do th tam, o an thch hp cua mot v Bo Tat see him eating meat and causing terror among
ma tat ca hang Thanh Hien i theo chan ly trc animals, their hearts will naturally turn away from
ay eu cong nhan la gao, lua m, lua mach, tat ca him and from the teaching he professes. They will
cac th au, b loc, dau, mat, va ng c lam then loose faith in Buddhism. The fifth reason, if a
theo nhieu cach. cho nao khong co s an tht, se Bodhisattva eats meat, he cannot attain the end he
khong co ngi o te sat hai i song cua chung wishes; for he will be alienated by the Devas, the
sanh va se khong co ai pham nhng hanh ong heavenly beings who are his spiritual
nhan tam trong the gii nayAccording to Zen sympathizers and protectors. His mouth will smell
Master Suzuki in Studies in The Lankavatara bad; he may not sleep soundly; when he awakes
Sutra, there are eight reasons for not eating he is not refreshed; his dreams are filled with
animal food as recounted in The Lankavatara inauspicious omens; when he is in a deserted
Sutra: The first reason, all sentient beings are place, all alone in the woods, he will be haunted
constantly going through a cycle of transmigration by evil spirits; he will be nervous, excitable at
and stand to one another in every possible form of least provocations; he will be sickly, have no
relationship. Some of these are living at present proper taste, digestion, nor assimilation; the
 3526

course of his spiritual discipline will be constantly Treasure, the Sixth Patriarch, Hui-Neng, taught:
interrupted. Therefore, he who is intent on Good Knowing Advisors, my Dharma-door
benefitting himself and others in their spiritual produces 84,000 wisdom from the one Prajna.
progress, ought not to think of partaking of animal Why? Because worldly people have 84,000 kinds
flesh. The sixth reason, animal food is filthy, not at of defilement. In the absence of defilement,
all clean as a nourishing agency for the wisdom is always present since it is not separate
Bodhisattva. It readily decays, putrefies (spoils), from the self-nature. Understand this dharma is
and taints. It is filled with pollutions, and the odour simply no-thought, no-remembrance, non-
of it when burned is enough to injure anybody attachment and the non-production of falsehood
with refined taste for things spiritual. The seventh, and error. Use your own true-suchness nature and,
reason, the eater of meat shares in this pollution, by means of wisdom, contemplate and illuminate
spiritualy. Once King Sinhasaudasa who was fond all dharmas without grasping or rejecting them.
of eating meat began to eat human flesh, and this That is to see ones own nature and realize the
alienated the affections of his people. He was Buddha Way
thrown out of his own kingdom. Sakrendra, a Tam Muon Te Hanh: Eighty thousand minute
celestial being, once turned himself into a hawk conductsTam muon te hanh la 80.000 cai hanh
and chased a dove because of his past taint as a vi te cua ngi xuat gia. Tam muon te hanh phat
meat-eater. Meat-eating not only thus pollutes the xuat t 250 gii cu tuc cua chung Ty Kheo ma
life of the individual concerned, but also his thanh nh sauEighty thousand minute conducts
descendants. The eighth reason, the proper food of are the extremely small conducts of a religious
a Bodhisattva, as was adopted by all the previous figure. The eighty thousand tiny conducts
saintly followers of truth, is rice, barley, wheat, all originate from the 250 Bhiksu Precepts as follows:
kinds of beans, clarified butter, oil, honey, 1) Lay ba ngan oai nghi nhn cho Than Tam va
molasses and sugar prepared in various ways. Khau T (See Than Tam Khau T Y Tam)
Where no meat is eaten, there will be no butchers thanh 21.000 te hanhTaking three thousand
taking the lives of living creatures, and no demeanors to multiply with the three
unsympathetic deeds will be committed in the commandments dealing with the body plus the
world. four commandments dealing with speech to
Tam Mon Can Dung Cua Phat: Tam th can make 21,000 tiny conducts.
thiet cua Phat: y tang gia le, y vai trai, y noi, bnh 2) Lay 21.000 te hanh nhn cho Y Tam va Mat
bat, dao, kim may, day nt, va o loc nc The Na Thc (see Than Tam Khau T Y Tam, va
eight requisites (Attha Parikkhara): the double Mat Na Thc) thanh ra 84.000Taking
robe, the upper robe, the under robe, bowl, knife, 21,000 tiny conducts to multiply with three
needle, belt, and strainer or filter. commandments dealing with the mind plus
Tam Muon Bon Ngan Tr Hue: Eighty-four one dealing with the Manas to make 84,000
thousand wisdoms from the one PrajnaT mot tiny conducts.
Bat Nha phat sanh ra tam muon bon ngan tr tue Tam Mi Bon Ngan Phap Mon: Eighty-four
Theo Kinh Phap Bao an, Luc To Hue Nang day: thousand dharma-doorsCon so tam mi bon
Nay thien tri thc, phap mon cua toi ay t mot ngan la mot con so bieu tng, tieu bieu cho vo so
Bat Nha phat sanh ra tam muon bon ngan tr tue. phap mon cua Phat. Tuy nhien, chung ta chon
V c sao? V ngi i co tam muon bon ngan phap mon nao thch hp vi chung ta nhat. Chung
tran lao, neu khong co tran lao th tr hue thng ta khong bao gi bai bac bat c phap mon nao
hien, chang la t tanh. Ngi ngo phap nay tc la khac. Mac du phap mon khac khong thch hp vi
vo niem, vo c, vo trc, chang khi cuong vong, chung ta, no co the thch hp vi kha nang cua
dung tanh chn nh cua mnh, lay tr hue quan ngi khacEighty-four thousand is a symbolic
chieu, oi vi tat ca phap khong thu khong xa, tc number, which represents a countless number of
la thay tanh thanh Phat ao.According to the the Buddha Dharma-door. However, we choose
Platform Sutra of the Sixth Patriarchs Dharma the Dharma-door that suits our potentials. We

should never ridicule any other Dharma-door
because even though it does not suit us, it may suit
someone elses potentials.
Tam Mi Bon Ngan Tng Hao Cua Phat:
Eighty-four thousand signs of perfection of a
Buddha.
Tam Mi Mot Phap: See Bat Thap Nhat Phap.
Tam Mi Tng Tot: Bat Thap Tuy Hnh
HaoTam mi tng tot cua c PhatEighty
minor characteristics of the BuddhaEighty
minor marks of the BuddhaEighty notable
physical characteristics of the Buddha.
Tam Ngha Cua Duy Tam: Eight meanings of
Mind-onlyHoc thuyet Duy Tam trai suot trong
Kinh Lang Gia. Hieu c no la the nghiem c
chan ly toi hau va khong hieu no la tiep tuc luan
hoi sanh t. Kinh Lang Gia at nhieu s nhan
manh vao tam quan trong cua hoc thuyet nay, qua
thc, qua nhieu en noi no lam cho moi s eu
xoay quanh s cu o the gii, ch khong noi en
nhng g thuoc ve ca nhan. c Phat day ve tam y
ngha cua Duy Tam nh sau: Ngha th nhat la
Duy Tam dan en s the chng toi hau. c Phat
day Mahamati: Nay Mahamati, ngon ng khong
phai la chan ly toi hau. Tai sao? V chan ly toi hau
la ieu ma ngi ta a thch; nh vao ngon thuyet
ma ngi ta co the nhap vao chan ly, nhng t ng
t chung khong phai la chan ly. Chan ly la s t
chng c kinh nghiem mot cach noi tai bi
ngi tr bang tr tue toi thng cua ho, ch khong
thuoc pham vi cua ngon t, phan biet hay tr thc;
va do o, phan biet khong m c cai chan ly toi
hau. Nay Mahamati, ngon ng phai chu s sinh va
diet, khong on co, anh hng lan nhau, c tao ra
theo luat nhan qua, nhng chan ly toi hau khong
phai la nhng g anh hng lan nhau hay c tao
ra theo luat nhan qua, cung kho ng phai phat sinh
t nhng ieu kien nh the, v no vt len tren
moi kha canh cua tnh tng oi, va van t khong
the tao ra c chan ly, v chan ly toi hau la phu
hp vi cai kien giai cho rang the gii s kien
chnh la cai tam cua chung ta, va v khong co
nhng s vat ben ngoai nh the xuat hien trong
nhng kha canh a dang cua ac thu nen chan ly
toi hau khong b anh hng cua phan biet. Nay
Mahamati, khi mot ngi nhn thay tru x cua thc
tnh ma ay tat ca cac s vat hien hu th ngi nh nhng con vat kia, b cn khat trong mua he
ay the nhap cai chan ly rang nhng g xuat hien ra
3527
trc ngi ay khong khac g hn chnh cai tam. Y
ngha th hai la Duy tam c thu nhiep bang y
tng thuan tuy. Cai tr tuyet oi hay tr Bat Nha
khong thuoc ve hai tha. Thc ra no khong dnh
dang g en cac s vat ac thu; hang Thanh Van b
rang buoc vao cai y niem hu; tr tuyet oi
thanh tnh trong ban the thuoc Nh Lai, bac a the
nhap Duy Tam. Y ngha th ba la ch Bo Tat
khong nhap Niet Ban do v ch v thong hieu cai
chan ly cua Duy Tam. Tat ca nhng hanh ong
khac nhau trong ba coi (tam giitraidhatuka)
nh thang len tng a trong s tu tap cua v Bo
Tat va tinh tan vng vang cua v ay eu ch la
nhng bieu hien cua Tam. Ngi ngu khong hieu
ieu nay, do o ma ch Phat noi en tat ca nhng
th ay. Lai na, hang Thanh Van va Bch Chi, khi
at en a th tam, tr nen qua me am ve hanh
phuc cua s tch tnh cua tam hay tan diet nh
en noi ho khong the hieu c rang cai s kien
khong la g khac hn cai tam. Ho ang con trong
lanh vc cua ac thu, cai tue kien tham nhap thc
tnh cua ho cha thanh tnh. Mat khac, ch Bo Tat
y thc ve cac bon nguyen cua mnh, nhng bon
nguyen phat sinh t trai tim t ai bao trum het
thay cua mnh; ch v khong nhap Niet Ban; ch v
biet rang the gii s kien ch la s bieu hien cua
chnh cai Tam; ch v thoat khoi nhng y niem
nh tam, y, va y thc, the gii ben ngoai, nga the,
va nhng dau hieu phan biet. Y ngha th t la
Duy Tam va cai quan niem nh bien ve hu va phi
hu phat sinh t phan biet sai lam th oi lap vi
nhau, va khong the dung hoa cho en khi cai quan
niem nh bien ay b hut vao trong Duy Tam. Giao
ly cua Duy Tam, noi theo tri thc luan, la tro vao
s sai lac cua mot the gii quan c at can ban
tren phan biet e a chung ta quay vao trong
cach nhan thc ung an cai thc tnh ung nh
thc tnh: V ngi ngu va ke thieu tr khong hieu
giao ly cua Duy Tam, nen ho b rang buoc vao cac
s vat ben ngoai; ho i t hnh thc phan biet nay
sang hnh thc phan biet khac, nh cai nhn nh
bien tnh ve hu va phi hu, ong va d, va ong
va d, thng va vo thng, nga the, tap kh,
nhan duyen, van van. Sau khi phan biet nhng y
niem nay, ho tiep tuc chap vao chung nh la thc
mot cach khach quan va khong thay oi, giong
loi cuon ma chay ao vao nhng con suoi tng

tng. Ngh rang cac thanh to chu yeu hay nhng
thanh to au tien hien hu thc s la do bi phan
biet sai lam ch khong co g khac na. Khi chan ly
Duy Tam c hieu th khong co s vat ben ngoai
nao c nhn thay, tat ca cac s vat ay eu do bi Sutra as if it were wrap and weft (si ngang) of
phan biet ve nhng g ma ngi ta nhn thay trong
cai tam cua chnh mnh. Y ngha th nam la khong
hieu Duy Tam a ngi ta en cho luan hoi mai
mai. V cac triet gia ngoai ao khong the vt
khoi nh bien nen ho lam ton hai khong nhng cho
chnh mnh, ma ca cho nhng ngi ngu na. C
lien tuc quanh quan trong luc ao, t s hien hu
nay en s hieu hu khac, ma khong hieu rang
nhng g c nhn thay ch la cai tam cua chnh
ho va chap vao cai y niem rang cac s vat ben
ngoai la co nga the, ho khong the thoat khoi phan
biet sai lam. Y ngha th sau la s sinh khi cua A
Lai Da Thc la do bi chung ta tng nhng bieu
hien cua tam la mot the gii cua nhng thc tnh
khach quan. Ky that, A Lai Da thc la chu the
(nhan) va khach the (duyen) cua chnh no; va no
chap vao mot the gii cua nhng bieu hien tam
thc cua chnh no, mot he thong tam thc phat
sinh ma gay anh hng lan nhau. Giong nh song
bien b gio quay ong; tc la, mot the gii c intelligence; and, therefore, discrimination does
lam thanh kha kien bi chnh cai tam ma trong o
nhng cn song tam thc en va i. ay la mot th
du hay oi vi nhng ngi theo Phat Giao ai
Tha. Y ngha th bay, nh the chung ta thay rang
khong co g tren the gii la khong phai cua tam,
do ay ma co hoc thuyet Duy Tam. Va ieu nay
ap dung vi s nhan manh ac biet vao tat ca moi
tranh cai co tnh cach luan ly la nhng th ma theo
Kinh Lang Gia, ch la nhng che tao co tnh cach
chu quan suong ma thoi: than the, tai san va nha
ca, nhng th nay khong g khac hn la nhng
cai bong cua tam, ngi ngu khong hieu ieu ay.
Ho khang nh hay kien lap, hay bac bo, bai bang,
va s d nh the la do bi cai Tam ma thoi, ngoai
cai Tam nay th khong the co cai g na. Ngay ca
cac cap o tam linh cua qua v Bo Tat cung ch la
nhng phan anh cua Tam: Cac tru x cua Phat va
cac coi Phat eu thuoc Tam ma thoi, trong o
khong co nhng cai bong nao; tc la khong co
nhng g do ch Phat qua kh, hien tai va v lai
thuyet giang. Y ngha th tam, khi tat ca cac hnh
tng ac thu b choi bo se xay ra mot s ot
chuyen trong tam ta, va chung ta thay cai chan ly
3528
rang: Ngay t luc khi au, khong co cai g ngoai
tam va t o chung ta c giai thoat khoi nhng
troi buoc cua s phan biet sai lam The doctrine
of Mind-Only runs through the Lankavatara
the sutra. To understand it is to realize the
ultimate truth, and not to understand it is to
transmigrate through many cycles of births and
deaths. The sutra lay much emphasis on the
importance of the doctrine, so much, indeed, that
it makes everything hinge on this one point of the
salvation of the world, not to say anything of the
individual. The Buddha taught about the eight
meanings of Mind-only as follows: The first
meaning, the Mind-only leads to the realization
of the ultimate truth. Oh Mahamati, language is
not the ultimate truth; what is attainable by
language is not the ultimate truth. Why? Because
the ultimate truth is what is enjoyed by the wise;
by means of speech one can enter into the truth,
but words themselves are not the truth. It is the
self-realization inwardly experienced by the wise
through their supreme wisdom, and does not
belong to the domain of words, discrimination, or
not reveal the ultimate truth itself. Moreover, oh
Mahamati, language is subject to birth and
destruction, is unsteady, mutually conditioned, and
produced according to the law of causation; and
what is mutually conditioning to the law of
causation, and produced according to the law of
causation is not the ultimate truth, nor does it
come out of such conditions, for it is above aspects
of relativity, and words are incapable of producing
it, and again as the ultimate truth is in conformity
with the view that the visible world is no more
than our mind, and as there are no such external
objects appearing in their multifarious aspects of
individuation, the ultimate truth is not subject to
discrimination. Oh, Mahamati, when a man sees
into the abode of reality where all things are, he
enters upon the truth that what appears to him is
not other than mind itself. The second meaning,
the Mind-only is grasped by pure thought.
Absolute intelligence or prajna does not belong to
the two Vehicles. It has, indeed, nothing to do with
particular objects; the Sravakas are attached to the
notion of being; absolute intelligence, pure in
 3529
essence, belonging to the Tathagata who has
entered upon the Mind-Only. The third
meaning, Bodhisattvas do not enter into Nirvana
because of their understanding of the truth of the
Mind-Only. All the various doings in the triple
world such as the grading of stages in the
discipline of Bodhisattva and his steady promotion
are nothing but the manifestations of Mind. This is
not understood by the ignorant, therefore all these
things are taught by the Buddhas. And again, the
Sravakas and the Pratyekabuddhas, when they
reach the eighth stage, become so intoxicated with
the bliss of mental tranquility (nirodha-samapatti)
that they fail to realize that the visible is nothing
but the Mind. They are still in the realm of
individuation, their insight into reality is not yet
pure (vivikta). The Bodhisattvas, on the other
hand, are alive to their original vows flowing out
of their all-embracing loving hearts; they do not
enter into Nirvana; they know that the visible
world is nothing but the manifestation of Mind
itself; they are free from such ideas as mind
(citta), will (manas), consciousness (manovijnana),
external world, self-substance, and distinguising
marks. The fourth meaning, the Mind-Only and
the dualistic conception of being and non-being,
which is the outcome of wrong discrimination
(vikalpa), stand opposite to each other, and are
irreconcilable until the latter is absorbed into the
former. Its teaching, intellectually speaking, is to
show the fallacy of a world-conception based on
discrimination, or rather upon wrong
discrimination, in order to get us back into the
right way of comprehending reality as it is. As
the ignorant and unenlightened do not
comprehend the teaching of the Mind-Only, they
are attached to a variety of external objects; they
go from one form of discrimination to another,
such as the duality of being and non-being,
oneness and otherness, bothness and non-
bothness, permanence and impermanence, self-
substance, habit-energy, causation, etc. After
discriminating these notions, they go on clinging to
them as objctively real and unchangeable, like
those animals who, driven by thirst in the summer-
time, run wildly after imaginary spring. To think
that primary elements really exist is due to wrong
discrimination and nothing else. When the truth of
the Mind-Only is understood, there are no external
objects to be seen; they are all due to the
discrimination of what one sees in ones own
mind. The fifth meaning, not to understand the
Mind-Only leads one to eternal transmigrations.
As the philosophers fail to go beyond dualism,
they hurt not only themselves but also the
ignorant. Going around continually from one path
of existence to another, not understanding what is
seen is no more than their own mind, and adhering
to the notion that things externals are endowed
with self-substance, they are unable to free
themselves from wrong discrimination. The sixth
meaning, the rising of the Alaya is due to our
taking the manifestations of the mind for a world
of objective realities. The Alayavijnana is its own
subject (cause) and object (support); and it clings
to a world of its own mental presentations, a
system of mentality that evolves mutually
conditioning. It is like the waves of the ocean,
stirred by the wind; that is, a world made visible
by Mind itself where the mental waves come and
go. This ocean-and-waves simile is a favorite one
with Mahayana Buddhists. The seventh meaning,
thus we see that there is nothing in the world that
is not of the mind, hence the Mind-Only doctrine.
And this applies with especial emphasis to all
logical controversies, which, according to the
Lankavatara Sutra, are more subjective
fabrications. The body, property, and abode, these
are no more than the shadows of Mind (citta), the
ignorant do not understand it. They make
assertions (samaropa) or refutations (apavada),
and this elaboration is due to Mind-Only, apart
from which nothing is obtainable. Even the
spiritual stages of Bodhisattvahood are merely the
reflections of mind. The Buddha-abodes and the
Buddha-stages are of Mind only in which there are
no shadows; that is what is taught by the Buddhas
past, present, and future. The eighth meaning,
when all forms of individuation are negated, there
takes place a revulsion (paravritti) in our minds,
and we see that the truth that there is nothing but
Mind from the very beginning and thereby we are
emancipated from the fetters of wrong
discrimination.
Tam (Hang) Ngi ang Cung Knh: Eight
persons worthy of offeringsTheo Kinh Phung
 3530

Tung trong Trng Bo Kinh, co tam loai ngi Discipline that lead to the cutting off of affairs:
ang c cung knh: hang a thanh tu D Lu First, with the support of the non-killing of living
qua; hang ang thanh tu D Lu qua; hang a beings, the killing of living beings is to be
thanh tu Nhat Lai qua; hang ang thanh tu Nhat abandoned. So it was said. And with reference to
Lai qua; hang a thanh tu Bat Lai qua; hang what was this said? Here a noble disciple
ang thanh tu Bat Lai qua; hang a thanh tu A- considers thus: I am practicing the way to
La-Han qua; hang ang thanh tu A-La-Han abandoning and cutting off of those fetters
quaAccording to the Sangiti Sutta in the Long because of which I might kill living beings. If I
Discourses of the Buddha, there are eight persons were to kill living beings, I would blame myself
worthy of offerings: the Stream-Winner, one who for doing so; the wise, having investigated, would
has practiced to gain the fruit of Stream-Entry; censure me for doing so; and on the dissolution of
the Once-Returner, one who has practiced to gain the body, after death, because of killing living
the fruit of Once-returner; the Non-Returner, one beings an unhappy destination would be expected.
who has practiced to gain the fruit of Non- But this killing of living beings is itself a fetter and
Returner; the Arahant, one who has worked to a hindrance. And while taints, vexation, and fever
gain the fruit of Arahantship. might arise through the killing of living beings,
Tam Phap: Tam phap, vat hay phng phapThe there are no taints, vexation, and fever in one who
eight dharmas, things or methodsSee Bat Phap. abstains from killing living beings. So it is with
Tam Phap a en S oan Tan: Theo Kinh reference to this that it was said: With the support
Potaliya trong Trung Bo Kinh, co tam phap a of the non-killing of living beings, the killing of
en s oan tan: Th nhat, y c kho ng sat sanh, living beings is to be abandoned." Second, with
sat sanh can phai t bo: Do duyen g, li noi nh the support of taking only what is given, the taking
vay c noi len? ay, nay gia chu, v Thanh e of what is not given is to be abandoned. (the rest
t suy ngh nh sau: Do nhn nhng kiet s nao remains the same as in the first). Third, with the
ta co the sat sanh, ta oan tan, thanh tu s t bo support of truthful speech, false speech is to be
cac kiet s ay. Neu ta sat sanh, khong nhng ta t abandoned. (the rest remains the same as in the
trach mang ta v duyen sat sanh, ma cac bac co tr, first). Fourth, with the support unmalicious
sau khi tm hieu, cung se khien trach ta v duyen speech, malicious speech is to be abandoned.
sat sanh, va sau khi than hoai mang chung, ac thu (the rest remains the same as in the first). Fifth,
se ch i ta, v duyen sat sanh. That la mot kiet with the support of refraining from rapacious
s, that la mot trien cai, chnh s sat sanh nay. greed, rapacious greed is to be abandoned. (the
Nhng lau hoac, phien lao nhiet nao nao co the rest remains the same as in the first). Sixth, with
khi len, do duyen sat sanh, oi vi v a t bo sat the support of refraining from spiteful scolding,
sanh, nhng lau hoac, phien lao nhiet nao nh vay spiteful scolding is to be abandoned. (the rest
khong con na. Y c khong sat sanh, sat sanh can remains the same as in the first). Seventh, with
phai t bo, do duyen nh vay, li noi nh vay the support of refraining from angry despair, angry
c noi len. Th nh, y c khong lay cua khong despair is to be abandoned. (the rest remains the
cho, lay cua khong cho can phai t bo. Th ba, y same as in the first). Eighth, with the support of
c noi li chan that, noi lao can phai t bo. Th non-arrogance, arrogance is to be abandoned.
t, y c khong noi hai li, noi hai li can phai (the rest remains the same as in the first).
t bo. Th nam, y c khong tham duc, tham duc Tam Phap The Gian: Attha loka-dharma (skt)
can phai t bo. Th sau, y c khong huy bang The eight worldly conditions which are
san han, huy bang san han can phai t bo. Th inseparable from lifeSee Bat Phong.
bay, y c khong phan nao, phan nao can phai t Tam Tanh Chat Cua Bien: The eight powers of
bo. Th tam, y c khong qua man, qua man can the oceanSee Hai c.
phai t bo.According to the Potaliya Sutta in Tam Tanh Cua Phap Than Nh Lai: Eight
the Middle Length Discourses of the Buddha, nature of DharmakayaTheo Thien s D.T.
there are eight things in the Noble Ones Suzuki trong Nghien Cu Kinh Lang Gia, y niem

ve Phap than khong phai khong co trong Kinh
Lang Gia; tuy nhien, y niem ay khong c dung
theo y ngha phap than cua hoc thuyet Tam Than.
Lang Gia noi en Phap Than Nh Lai, en Phap
Than bat kha t ngh, va en Phap than nh la Y
sinh than. Phap than ay co tam ac tnh nh sau:
Phap tanh th nhat: cho nao ma s at Nh Lai
than trong cac coi tri c noi en nh la ket qua
cua s hieu biet nhng chan ly tam linh toi thng
thuoc Phat giao ai Tha, th tai ay Phap than
c dung kem vi Nh Lai nh la mot cai g vt
khoi ban chat cua nam phap, co c nhng th
phat xuat t Tr tue toi thng (prajna), va chnh
no an tru trong canh gii cua nhng tng trang
huyen ao (mayavishaya). ay, chung ta co the
xem tat ca t Phap than, Nh Lai than, va Nh Lai
ong ngha vi nhau. Phap tanh th nh: Nh Lai
than cung c noi en khi v Bo Tat at en mot
hnh thc thien nh nao o ma nh ay v ay thay
mnh phu hp vi s nh nh cua cac s vat va
nhng bien hoa cua nh nh. Nh Lai than c
the chng khi nhng hoat ong tam linh cua v ay
van hanh mot cach co ieu kien ngng dt va bay
gi xay ra mot s chuyen bien t goc trong tam
thc cua v ay, than khong khac g Phap than.
Phap tanh th ba: Khi v Bo Tat c mo ta nh la
c ang quang giong nh v ai vng bi tat ca
ch Phat, v ay a vt khoi Bo Tat a sau cung
th bao rang v ay cuoi cung a the chng Phap
than. Cai than nay c nh tnh la T Tai
(vasavartin) va c ong ngha vi Nh Lai
trong Phat giao, t tai c dung trong ngha
quyen nang toi thng ma y muon la hanh ong v
khong co g ngan chan trong the cach ieu ng
cua quyen nang ay. Phap than ay co the ong
nhat vi Bao Than, chi phan th hai cua Tam than.
ay v Bo Tat ang ngoi tren ien Lien Hoa
c trang hoang bang u loai ngoc, c vay
quanh bi cac Bo Tat co pham chat tng t va
bi tat ca ch Phat duoi tay on nhan. Han khong
can phai noi rang v Bo Tat ay c mieu ta a cat song Hang la th bao gi cung van gi nguyen
hieu cai chan ly ai Tha rang khong co t tanh
trong cac s vat ben ngoai hay ben trong, va
rang v ay ang an tru trong s the chng vien
man c hien lo cho tam thc cua ngai cho
tham sau nht. Phap tanh th t: Ta con thay Phap
than noi ket vi nhng san pham tinh than at
c trong mot canh gii cua cai tam hoan toan
3531
thanh tnh. Thuat ng nay gi ay i kem vi
acintya, bat kha t ngh, cung nh vi
vasavartin, t tai tnh. Phap tanh th nam: cho
nao ma tat ca ch Phat c noi en nh la cung
mot tnh chat hay bnh ang tnh (samata) theo
bon cach th s bnh ang cua Than (kayasamata)
c xem la mot trong bon cach ay. Het thay ch
Phat von la ch Nh Lai, bac Giac Ngo, va A La
Han, eu chia xe tnh chat bnh ang ve mat Phap
than va ve sac than (rupakaya) cua ch v vi ba
mi hai tng hao va tam mi ve ep, tr khi
ch v khoac lay nhng hnh tng khac nhau
trong nhng the gii khac nhau e gi cho het
thay chung sanh kheo tu tap. Ngoai cai Phap than
c ban en mot cach ro rang, chung ta thay co
Bao Than c long trong hoa bang tat ca nhng
ac trng co tnh cach vat ly cua mot con ngi
thng ang, va ca Hoa Than, cai than bien hoa,
ap ng vi nhng yeu cau cua cac chung sanh
ang rieng trong canh gii cua ho. Phap tanh th
sau: Bat sinh (anutpada) c bao la mot ten khac
na cua Phap Than do y sinh cua Nh Lai (Nh
Lai Y Thanh Phap Than). Manomaya co ngha la
c tao thanh do y muon, va nh a c giai
thch, mot v Bo Tat co the mang nhieu hnh tng
khac nhau tuy theo y muon cua ngai, that de dang
nh ngi ta dung y ngh vt qua hay vt len
tren moi th tr ngai vat ly. The th co phai cai
Phap Than do y sanh khong nham ch cai Phap
Than trong chnh no ma ch la cai Phap than trong
lien he cua no vi mot the gii a phc ay no
co the mang nhng hnh tng ma no muon tuy
theo hoan canh hay khong? Trong trng hp
Phap than c nh tnh nh the th no khong
khac g Hoa Than. Cho nen chung ta con oc thay
rang nhng danh xng khac cua Nh Lai la rat
nhieu trong the gii nay, the nhng cac chung
sanh khong the nhan ra c, ngay ca khi ho nghe
c cai danh xng ay. Phap tanh th bay: Phap
than cua Nh Lai sanh vi tnh chat bat diet cua
nh the khi chung b bo vao la. Xa hn na, Kinh
Lang Gia ban dch thi nha ng con cho rang
Phap than khong co than the nao ca, v ly do ay
nen no khong bao gi b huy diet. Trong Lang Gia
ban Phan, Phap than la xa li (sirira hay
sariravat), ch khong phai la Dharmakaya, nhng
theo van ban th Sarira ong ngha vi
 3532

Dharmakaya. Trong Phat giao, xa li la mot cai and made synonymous with Tathagata. In
g ran chac va khong the b huy hoai c sau khi Buddhism vasavartin is used in the sense of
mot thi the b ot chay, va ngi ta ngh rang ch supreme sovereignty whose will is deed since
co cac Thanh nhan mi e lai xa li ma thoi. Quan there is nothing standing in the way of its ruleship.
niem nay co le phat sinh t s suy dien rang Phap The Dharmakaya may here be identified with
than van song mai va tao thanh ban chat tinh linh Sambhogakaya, the second member of the
cua Phat tnh. Phap tanh th tam: Cat song Hang, Trikaya. Here the Bodhisattva is sitting in the
Phat tnh cua c Phat (Buddhasyabuddhatah) Lotus Palace decorated with gems of all sorts,
thay v Phap than c lam chu the so sanh vi cat surrounded by Bodhisattvas of similar
la nhng th thoat khoi moi sai lam von co trong qualifications and also by all the Buddhas whose
cac s vat tng oi. Chac chan rang Phap tnh hands are extended to receive the Bodhisattva
cung co ngha la Phap than cua Nh Lai, ch khac here. It goes without saying that the Bodhisattva
nhau ve cach c gan cho ma thoiAccording to here described has comprehended the Mahayana
Zen Master D.T. Suzuki in the Studies In The truth that there is no self-substance in objects
Lankavatara Sutra, the idea of Dharmakaya is external or internal, and that he is abiding in the
not wanting in the Lankavatara Sutra, and that it is full realization of the truth most inwardly revealed
used not in the same of the Dharmakaya of the to his consciousness. The fourth nature of
Triple Body dogma. The Lankavatara Sutra Dharmakaya, Dharmakaya is found again in
speaks of the Tathagatas Dharmakaya of the connection with the moral provisions obtainable in
Inconceivable Dharmakaya, and of Dharmakaya a realm of pure spirituality. The term is now
as will-body. That Tathagatas Dharmakaya has coupled with acintya, inconceivable, as well as
eight special natures as follows: The first nature of with vasavartita. The fifth nature of
Dharmakaya, where the attainment of the Dharmakaya, where all the Buddhas are spoken of
Tathagatakaya In the heavens is spoken of as the as the same character in four ways, the sameness
result of the understanding of the highest spiritual of the body is regarded as one of them. All the
truths belonging to Mahayana Buddhism, Buddhas who are Tathagatas, the Enlightened
Dharmakaya is used in apposition with Tathagata Ones, and the Arhats, shared the nature of
as something that transcends the nature of the five sameness as regards the Dharmakaya and their
Dharmas, being furnished with things issuing from material body with the thirty-two marks and the
the highest knowledge, and itself abiding in the eighty minor ones, except when they assume
realm of magical appearances. Here we may diiferent forms in different worlds to keep all
consider all these terms synonymous, beings in good discipline. Besides the
Dharmakaya, Tathagatakaya, and Tathagata. The Dharmakaya expressly referred to, we have also
second nature of Dharmakaya, Tathagatakaya is Sambhogakaya solemnized with all the physical
referred to also when the Bodhisattva attains to a features of a superior man; and also the
certain form of meditation whereby he finds Nirmanakaya, the Body of Transformation, in
himself in accord with the suchness of things and response to the needs of sentient beings who are
its transformations. The Tathagatakaya is realized inhabiting each in his own realm of existence.
when all his mental activities conditionally The sixth nature of Dharmakaya, no-birth is said
working are extinguished and there takes place a to be another name for the Tathagatas
radical revolution in his consciousness. The kaya Manomaya-dharmakaya. Manomaya is will-
is no less than the Dharmakaya. The third nature made and as is explained elsewhere a
of Dharmakaya, when the Bodhisattva is Bodhisattva is able to assume a variety of forms
described as being anointed likfe a great according to his wishes just as easily as one can in
sovereign by all the Buddhas as he goes beyond thought pass through or over all kinds of physical
the final stage of Bodhisattvaship, mention is obstructions. Does then the "Dharmakaya will-
made of Dharmakaya which he will finally made" mean, not the Dharmakaya in itself, but the
realize. This kaya is characterized as vasavartin Dharmakaya in its relation to a world of
 3533

multitudinousness where it may take any forms it khi cau hu vi hy, tam ay hoac tng ng
likes according to condition? In this case the vi tr can c nhac bao. Khi mot ngi
Dharmakaya thus qualified is no other than the sung sng hai long nh tren (1), va cung at
Nirmanakaya. So we read further that the chanh kien len hang au, nhng lai lam vi
Tathagatas other names are a legion in this world s do d v tam khong rong rai, hoac can
only that sentient beings fail to recognize them c ngi khac nhac bao, th tam ay thuoc
even when they hear them. The seventh nature of loai cau hu vi hy, tng ng vi, nhng can
Dharmakaya, the Tathagatas Dharmakaya is c nhac bao. Th ba, khi cau hu vi hy,
compared to the indestructibility of the sands of khong tng ng vi tr, khong can nhac bao.
the Ganges which remain ever the same when Nh trng hp nhng em be co thoi quen t
they are put in fire. Further down, the Tang nhien do bat chc ngi ln, khi gap mot v
translation speaks of the Dharmakaya having no s th cung dng, o la tam cau hu vi hy,
body whatever, and for that reason it is never khong tng ng vi tr va khong can s nhac
subject to destruction. In the Sanskrit text the bao. Th t, khi cau hu vi hy, khong tng
corresponding term is sarira or sariravat, and ng vi tr, can nhac bao. Khi mot ngi thay
not Dharmakaya, but from the context we can ngi khac cung dng, cung muon hoan hy
judge that sarira is here used synonymously cung dng, nhng v long tham tiec nen
with Dahrmakaya. In Buddhism sarira is khong chu cung ma phai i nhac nhFour
something solid and indestructible that is left consciousnesses which are accompanied by
behind when the dead body is consumed in fire, joy: First, when accompanied by joy, it is
and it was thought that only holy men leave such either associated with knowledge and
indestructible substance behind. This conception is unprompted. When a man is happy on
probably after an analogy of Dharmakaya forever encountering an excellent gift to be given, or
living and constituting the spiritual substance of recipient, etc., or some such cause for joy,
Buddhahood. The eighth nature of Dharmakaya, and by placing right view foremost that
the sands of the Ganges, the Buddhas occurs in the way beginning there is merit in
Buddhahood instead of Dharmakaya is made the giving, he unhesitatingly and unurged by
subject of comparison to the sands which are free others performs such merit as giving, etc.,
from all possible faults inherent in things relative. then his consciousness is accompanied by
There is no doubt that the Buddhata too means the joy, associated with knowledge, and
Dharmakaya of the Tathagata, only differently unprompted. Second, when accompanied by
designated. joy, it is either associated with knowledge
Tam Tam Duc Gii c Xep Loai Theo Hy Xa and prompted. When a man is happy and
Tr Va Nhac Bao: Eightfold Consciousness being content in the way aforesaid in (1), and, while
classified according to joy, equanimity, placing right view foremost, yet he does it
knowledge, and prompting. hesitantly through lack of free generosity,
(A) Bon tam cau hu vi hy: Th nhat, khi cau etc., or urged on by others, then, his
hu vi hy, tam ay hoac tng ng vi tr, consciousness is accompanied by joy,
khong can c nhac bao. Th du nh khi mot associated with knowledge, but prompted.
ngi sung sng v gap c mot tang pham Third, when accompanied by joy, it is
tuyet hao e lam qua, hay v gap c mot dissociated from knowledge and unprompted.
ngi nhan, van van, hay mot nguyen nhan In case of young children who have a natural
nao tng t lam phat sinh hy, va at chanh habit due to seeing the behaviour of relatives
kien len hang au, nh ngh rang bo th co and are joyful on seeing monks and at once
cong c ln, ngi ay khong do d, khong give them whatever they have in their hands
can nhac bao khi lam nhng cong c bo th, or pay homage, this is the consciousness
van van th tam ay la cau hu vi hy, tng which is accompanied by joy, dissociated
ng vi tr, va khong can nhac nh. Th nh, from knowledge, but unprompted. Fourth,

when accompanied by joy, it is dissociated
from knowledge and prompted. When a man
sees other people offer, he is happy and
wants to offer too; however, his stinginess
prevents him from offering. He needs
prompting from other people.
(B) Bon tam cau hu vi xa. Khi khong co hy
nh trong nhng trng hp t (5) en (8), th
nhng tam nay goi la tam cau hu vi xa:
Th nam, khi cau hu vi xa, tng ng vi
tr, khong can nhac bao. Th sau, khi cau hu
vi xa, tng ng vi tr, can nhac bao. Th
bay, khi cau hu vi xa, khong tng ng vi
tr, khong can nhac bao. Th tam, khi cau hu
vi xa, khong tng ng vi tr, can nhac
baoFour consciousnesses which are
accompanied by equanimity. When the
consciousnesses are devoid of joy, such as
the cases from (5) to (8), they are
accompanied by equanimity: Fifth, when
accompanied by equanimity, it is either
associated with knowledge and unprompted.
Sixth, when accompanied by equanimity, it is
either associated with knowledge and
prompted. Seventh, when accompanied by
equanimity, it is dissociated from knowledge
and unprompted. Eighth, when accompanied
by equanimity, it is dissociated from
knowledge and prompted.
Tam Tam Phap: Eight consciousnesses (mind)
are all separateTam tam phap biet lap nhau.
Nam thc au lap thanh nhan thc giac quan, th
sau la y thc (mano-vijnana), th bay la mat na
thc, va th tam la a lai da thcSee Bat Thc.
Tam Tam Sieu The: Theo A Ty at Ma Luan, co
tam loai tam sieu the According to the
Abhidharma, there are eight kinds of
supermundane mind.
(A) Bon Tam Thien Sieu The: Th nhat la Nhap
Lu ao Thien Tam. Tam Thien Nhap Lu
S Thien, ong phat sanh vi Tam, Sat, Ph,
Lac va Nhat iem. Tam Thien Nhap Lu Nh
Thien, ong phat sanh vi Sat, Ph, Lac va
Nhat iem. Tam Thien Nhap Lu Tam Thien,
ong phat sanh vi Ph, Lac va Nhat iem.
Tam Thien Nhap Lu T Thien, ong phat
sanh vi Lac va Nhat iem. Tam Thien Nhap
Lu Ngu Thien, ong phat sanh vi Nhat
3534
iem. Th nh la Nht Lai ao Thien Tam:
Tam Thien Nht Lai ao S Thien, Tam hien
Nht Lai ao Nh Thien, Tam Thien Nht Lai
ao Tam Thien, Tam Thien Nht Lai ao T
Thien, va Tam Thien Nht Lai ao Ngu
Thien. Th ba la Bat Lai ao Thien Tam bao
gom: Tam Thien Bat Lai ao S Thien, Tam
Thien Bat Lai ao Nh Thien, Tam Thien
Bat Lai ao Tam Thien, Tam Thien Bat Lai
ao T Thien, Tam Thien Bat Lai ao Ngu
Thien. Th t la Vo sanh ao Thien Tam bao
gom Tam Thien Vo Sanh ao S Thien, Tam
Thien Vo Sanh ao Nh Thien, Tam Thien
Vo Sanh ao Tam Thien, Tam Thien Vo
Sanh ao T Thien, va Tam Thien Vo Sanh
ao Ngu ThienFour kinds of
Supermundane Wholesome Mind: First,
Sotapatti-maggacittam or the path
consciousness of stream-entry. The path
consciousness of stream-entry together with
initial application, sustained application, zest,
happiness and one-pointedness. The path
consciousness of stream-entry together with
sustained application, zest, happiness and
one-pointedness. The path consciousness of
stream-entry together with zest, happiness
and one-pointedness. The path consciousness
of stream-entry together with happiness and
one-pointedness.The path consciousness of
stream-entry together with one-pointedness.
Second, Sakadagami-maggacittam or the path
consciousness of once-returning. First Jhana
wholesome mind of once-returning (see
second part of the first supermundane mind).
Second Jhana wholesome mind of once-
returning(see second part of the first
supermundane mind). Third Jhana wholesome
mind of once-returning(see second part of the
first supermundane mind). Fourth Jhana
wholesome mind of once-returning(see
second part of the first supermundane mind).
Fifth Jhana wholesome mind of once-
returning(see second part of the first
supermundane mind). Third, Anagami-
maggacittam or the path consciousness of
non-returning, which includes the first Jhana
wholesome mind of non-returning; the second
Jhana wholesome mind of non-returning; the

third Jhana wholesome mind of non-returning;
the fourth Jhana wholesome mind of non-
returning; and the fifth Jhana wholesome
mind of non-returning(see second part of the
first supermundane mind). Fourth, Arahatta-
maggacittam or the path consciousness of
Arahantship which includes the first Jhana
wholesome mind of Arahantship; the second
Jhana wholesome mind of Arahantship; the
third Jhana wholesome mind of Arahantship;
the fourth Jhana wholesome mind of
Arahantship; and the fifth Jhana wholesome
mind of Arahantship(see second part of the
first supermundane mind).
(B) Bon Tam Qua Sieu The: Tam qua sieu the
th nam la Nhap Lu Qua Tam bao gom tam
Qua Nhap Lu ao S Thien, ong phat sanh
cung Tam, Sat, Ph, Lac va Nhat iem; tam
Qua Nhap Lu ao Nh Thien, ong phat
sanh cung Sat, Ph, Lac va Nhat iem; tam
Qua Nhap Lu ao Tam Thien, ong phat
sanh cung Ph, Lac va Nhat iem; tam Qua
Nhap Lu ao T Thien, ong phat sanh
cung Lac va Nhat iem; va tam Qua Nhap
Lu ao Ngu Thien, ong phat sanh cung
Nhat iem. Tam qua sieu the th sau la Nht
Lai Qua Tam bao gom: Tam Qua Nht Lai
ao S Thien, Tam Qua Nht Lai ao Nh
Thien Tam Qua Nht Lai ao Tam Thien,
Tam Qua Nht Lai ao T Thien, va Tam
Qua Nht Lai ao Ngu Thien. Tam qua sieu
the th bay la Bat Lai Qua Tam bao gom:
Tam Qua Bat Lai ao S Thien, Tam Qua
Bat Lai ao Nh Thien, Tam Qua Bat Lai
ao Tam Thien, Tam Qua Bat Lai ao T
Thien, va Tam Qua Bat Lai ao Ngu Thien.
Tam qua sieu the th tam la Vo Sanh Qua
Tam bao gom: Tam Vo Sanh ao S Thien,
Tam Vo Sanh ao Nh Thien, Tam Vo Sanh
ao Tam Thien, Tam Vo Sanh ao T Thien,
va Tam Vo Sanh ao Ngu ThienFour kinds
of Supermundane Resultant Mind: The fifth
Supermundane Resultant Mind, Sotapatti-
phalacittam or the fruition consciousness of
stream-entry which includes the first Jhana
fruition consciousness of stream-entry
together with initial application, sustained
application, zest, happiness and one-
3535
pointedness; the second Jhana fruition
consciousness of stream-entry together with
sustained application, zest, happiness, and
one-pointedness; the third Jhana fruition
consciousness of stream-entry together with
zest, happiness and one-pointedness; the
fourth Jhana fruition consciousness of stream-
entry together with happiness and one-
pointedness; and the fifth Jhana fruition
consciousness of stream-entry together with
one-pointedness. The sixth Supermundane
Resultant Mind, Sakadagami-phalacittam or
the fruition consciousness of once-returning
which includes the first Jhana fruition
consciousness of once-returning; the second
Jhana fruition consciousness of once-
returning; the third Jhana fruition
consciousness of once-returning; the fourth
Jhana fruition consciousness of once-
returning; and the fifth Jhana fruition
consciousness of once-returning...(see the
second part of the fifth Supermundane
Resultant Mind). The seventh Supermundane
Resultant Mind, Anagami-phalacittam or the
fruition consciousness of non-returning which
includes the first Jhana fruition consciousness
of non-returning; the second Jhana fruition
consciousness of non-returning; the third
Jhana fruition consciousness of non-returning;
the fourth Jhana fruition consciousness of
non-returning; and the fifth Jhana fruition
consciousness of non-returning...(see the
second part of the fifth Supermundane
Resultant Mind). The eighth Supermundane
Resultant Mind, Arahatta-phalacittam or the
fruition consciousness of Arahantship which
includes the first Jhana fruition consciousness
of Arahantship; the second Jhana fruition
consciousness of Arahantship; the third Jhana
fruition consciousness of Arahantship; the
fourth Jhana fruition consciousness of
Arahantship; and the fifth Jhana fruition
consciousness of Arahantship...
Tam Thi Ky Trong Cuoc i c Phat: Bat
Tng Thanh ao: au Suat lai nghinh tng
(xuong t cung tri au Suat); tai au Suat Thien
thuyet phap cho ch thien; nhap thai ni Hoang
Hau Ma Da; Phong Ty Ni vien giang sanh tng
 3536

(giang sanh tai vn Lam T Ni); du thanh xuat ngu, cai tam nhan ra tng lan khoi la vi te
gia tng (xuat gia tu hanh nam 19 hoac 25 tuoi); hn tam trc ay, nhng no van con la mot
Bo e tho ha hang ma Thanh ao tng (thanh tam con tng oi tho phu. Tng th ba la
ao sau 6 nam kho hanh); Loc Da Uyen chuyen mot hien tng giong nh nhng con om
Phap luan tng (Chuyen Phap Luan va Thuyet om: Tng nay sinh khi khi kh lc tng
phap); nhap diet nam 80 tuoiEight aspects ng vi hoa ai tan vao trong tam. Tng th
(periods) of Buddhas life: descend into and abode t la hien tng giong nh ngon en thap
in the Tusita heaven (descending from the Tushita bang dau b: Tng nay c nhan ra lien khi
Heaven Palace); abode there visibly preaching to luong kh lc cua phong ai trong chung ta tan
the devas; entry into his mothers womb (Queen raThe first four appearances are perceived
Maha Maya); birth from his mothers side in by relatively gross levels of the subtle mind.
Limbini; leaving home at 19 or 25 as a hermit Within the body are four elements: earth,
(leaving the home life); after six years suffering, water, fire and air. Accompanying each
subduing mara and attaining enlightenment element is its energy wind. The first four signs
(subduing mara and accomplishing the Way); from gross to subtle which are called the four
rolling the Law-wheel or preaching (turning the appearances of sleeping. The first levels sign
Dharma wheel); and entering nirvana is the mirage-like appearance: The mirage-
(Parinirvana) at the age of 80. like appearance develops when the energy
Tam Tng: Theo Lat Ma Geshe Kelsang Gyatso wind of the earth element dissolves inwardly.
trong Phat Giao Truyen Thong ai Tha, co tam But since at present we cannot use our
tang lp tam phat sinh trong giac ngu; moi tang recollection or mindfulness during sleep, we
lp co mot dau hieu riengAccording to Lama cannot recognize these signs or appearances
Geshe Kelsang Gyatso in Buddhism in Mahayana precisely. But if we carefully study the nature
Tradition, there are eight levels of mind of these signs, it becomes possible to
development during the sleep process. Each level recognize them. When we develop the mind
has a different sign. which perceives the mirage-like appearance,
(A) Bon tng au tien c nhan biet bi nhng this is a relatively gross mind. Within the
tang mc tng oi con tho thien cua cai tam subtle mind of sleep, some minds are
vi te. Trong than co t ai la at, nc, la, va relatively more gross and some more subtle
gio. Moi ai co mot luong kh lc i kem. Bon than others. The second appearance is the
tng trang au tien nay c goi la bon dau smoke-like appearance: This appearance is
hieu t tho en te cua giac ngu. Dau hieu au perceived when the energy wind related to
tien la tng giong nh ao tng: Tng ao the water element dissolves inwardly. When
phat sinh khi luong kh lc cua a ai tan vao the psychic or energy wind of the water
ben trong. Nhng v hien tai ta cha the x element dissolves, we perceive the smoke-
dung ky c hay chanh niem trong khi ngu, nen like appearance instantly. Within the mind of
ta khong the nhan ra tng nay ro rang lam . sleep, the mind which perceives the smoke-
Neu nghien cu ky ban chat nhng tng nay, like appearance is subtler than the previous
th co the ta se nhan ra chung c. Khi phat mind but is still a relatively gross mind. The
sinh cai tam nhan ra c tng ao tng, th third sign is the fireflies appearance: This
tam nay la mot tam tng oi con tho. Trong appearance arises when the energy wind
cai tam vi te cua giac ngu, co mot so tam which is related to our fire element dissolves
tng oi tho, mot so tng oi vi te hn inwardly. The fourth sign is the burning
nhng tam khac. Tng th hai giong nh lan butter lamp-like appearance: It is perceived
khoi: Tng nay xuat hien khi luong kh lc instantly when the energy wind of our air
tng ng vi thuy ai tan vao ben trong. Khi element dissolves.
tam ly hay kh lc thuoc thuy ai tan ra, th ta (B) Bon tng trang trong tien trnh chet, con goi
lien thay tng lan khoi xuat hien. Trong giac la bon tng khong. Neu trong giac ngu ta
 3537

co nhng tang lp tam t tho en te th cung entirely empty but dark or black. During this
vay, khi ta chet, co nhng tang lp tam t tho stage we experience our deepest sleep. The
en te, roi vo cung vi te phat sanh. Tng th eighth sign is the fourth empty arises the mind
nam la cai khong au tien la tam co tng of clear light. The dark appearance disappears
mau trang. Luc ay moi s c tam nhan thc and we perceive a clear light like the colour
la hoan toan trong rong nhng trang va sang. of dawn. This is called the clear light of sleep.
Vao thi iem nay tam vi te cua giac ngu There is no consciousness more subtle than
phat trien, va tam ta cang luc cang tr nen vi the mind of clear light. At the last instant
te hn trc. Tng th sau la cai khong ke before death our mind perceives the clear
tiep la tam mau o tang trng. Cai tam nhan light. If a person has the special good karma
ra mau o nay vi te hn nhng tang tam thc to be reborn as a human being, the continuum
trc ay. Tam nay thay moi s hoan toan of that very subtle mind later enters into the
trong rong, nhng co tng mau o xuat hien. union of the fathers and mothers sperm and
Tng th bay la cai tam mau en cua nh egg. From that time on the mind becomes
can hanh (gan chng ac nh an ch). Moi s grosser and grosser.
xuat hien nhng co mot mau en kt. Trong Tam Yeu To Tap Trung T Tng: Nhng tap
giai oan nay, ta trai qua giac ngu sau xa nhat luyen cua nha Du Gia that ra cung giong nh cac
cua mnh. Tng th tam la cai khong th t nha thuoc hoc phai Du Gia Luan cua Phat Giao.
xuat hien tam vi anh sang trong suot. Hien Yogacara co ngha la thc hanh s tap trung t
tng mau en bien mat, va khi ay ta thay tng va co nhieu iem chung vi triet ly Du
mot anh sang trong suot nh mau bnh minh. Gia. Du Gia Luan la Duy Tam Luan cua Phat
ay goi la anh sang trong suot cua giac ngu. Giao do Ngai Vo Trc e xng va c em ngai
Khong co tam nao vi te hn tam cua anh sang la The Than he thong hoa thanh hoc thuyet Duy
trong suot ay. Vao giay phut cuoi cung trc Thc va Ngai Huyen Trang a vao Trung Quoc
khi chet tam ta nhan thay anh sang trong suot. thanh Phap Tng tong. Theo Ngha Tnh, nha
Khi mot ngi co thien nghiep ac biet e chiem bai noi tieng cua Trung Hoa ve An o, hoc
c tai sanh lam ngi, th dong tng tuc thuyet nay la mot trong hai trng phai ai Tha
cua cai tam vi te ay se nhap vao s giao hp An o (Trung Luan va Du Gia Luan). Theo Du
cua tinh cha trng me. T o tr i tam tr Gia, co tam yeu to tap trung t tng: che gii, noi
nen cang ngay cang tho hnFour che, toa phap. So tc (quan hi th), che cam,
appearances during the death process, also tong tr, tnh l, va ang tr (tap trung t tng)
called the four empties. Just as we have The practices of the Yogin are actually similar to
more gross and more subtle levels of mind those of the Yogacara School of Buddhism.
during sleep, likewise when we die we Yogacara means the practice of self-
develop gross, subtle and very subtle levels of concentration and has several things in common
mind: The fifth sign is the first empty is the with the Yoga philosophy. The Yogacara School is
mind of white appearance. At this time Buddhist idealism taught by Asanga, sytematized
everything is perceived as totally empty but by his brother Vasubandhu as the Theory of Mere
white and bright. At this point the subtle mind Ideation (Vijnaptimatrata), and introduced to
of sleep develops and our mind becomes China by Hsuan-Tsang as the Dharmalaksana (Fa-
subtler and subtler. The sixth sign is the next Hsiang) School. According to I-Ching, a famous
emptiness is the mind of red increase. The traveler in India, it was one of the only two
mind which perceives the red appearance is Mahayana School in India (Madhyamika and
subtler than the previous levels of mind. This Yogacara). According to the Yogacara Bhumi
mind perceives everything totally empty, but Sastra, there are eight factors of Yoga abstraction
there is a red-coloured appearance. The or concentration: restraint (yama (skt), minor
seventh sign is the next emptiness is the mind restraint (niyama (skt), sitting (asana (skt),
of black near-attainment. Everything appears restraint of breaths (pranayama (skt), withdrawal

of senses (pratyahara (skt), retention of mind
(dharana (skt), concentration of mind (dhyana
(skt), and concentration of thought (samadhi (skt).
Tam: Hri (skt)T thenShame on selfT
mnh suy xet va ho then cho loi lam cua chnh
mnh (mot trong nhng tam s) Ashamed or
Shame for self, i.e. for ones own faults.
Tam Lc: Power of moral shame, shame when
doing evilSc then thua khi lam quay.
Tam Qu: Shame for self and shame for others.
Tam Qu Tang: Mot v Tang biet tam qu cho
chnh mnh va cho ngi, luon tr gii va khong
bao gi pha gii. Ba nghiep ni than, khau, va y
luon thanh tnhA monk who has shame for self
and shame for others. He always keeps all the
precepts and never breaks any rules. Three
behaviors of body (action, deed or doing), of
speech (speech, word or speaking), and of mind
(thought or thinking) are always pureSee T
Chung Tang.
Tam Tai: Hiri (p)ShameShyness to commit
evilsS nhm gm toi loi Ho then toi loi (lay c sanh ra t mat cua Bo tat Quan The Am
s ho vi ben ngoai lam cua bau), cam giac ho
then ve nhng g can phai ho then. Cam giac ho
then khi lam hay ngh en ieu xau xa, toi loi
Moral shame, in sense of being ashamed to do
wrong. The treasure of moral shame (one of the
seven treasures of Enlightened Beings)See That
Thanh Tai.
Tam: Choc latTemporaryBriefly
MeanwhileSuddenly.
Tam Biet: Temporary separation.
Tam B: EphemeralNot permanentFor the
time beingTemporarySee Vo Thng.
Tam Dung: To use temporary.
Tam ao Tang: V Tang ch tam thi lu lai t world of desire, in contrast with the stage of
vien trong mot thi gian nganA monk who
temporarily stays in a monastery for a short period
of time.
Tam nh Ch: To stop for the time being.
Tam Ha: Ngh ngan han hay ngh phepA brief
relief or leave of absence.
Tam Tru Vo Thng: Cac phap hu vi tuy vo
thng nhng trai duyen cha en nen van tam
thi ton taiAll conditioned phenomena are
impermanent, but contrary causes haven't come
yet, so they temporarily exist.
Tan A Di a Phat: To Praise To Amitabha
3538
Buddha.
Tan Bai: Bai ke bang tieng Phan tan than cong
c PhatA hymn (in Sanskrit or Pali) in praise
of Buddha.
Tan Ban: See Nh Y Toa.
Tan Ca: Stotra (skt)Stava (skt)Bai tan (bai
tung e tan than)Song of praise.
Tan Chi: Pancika (skt)See Tan Chi Ca.
Tan Chi Ca: Pancika (skt)Pusparaha (skt)
Mot trong tam v tng cua Ty Sa Mon Thien
VngOne of the eight generals of
VaisravanaSee Ty Sa Mon Thien Vng.
Tan Chi ai Tng: See Tan Chi Ca.
Tan Chung: Chung hoi tan kinh c hng dan
bi mot v tan auThe assembly of praise-
singers, led by the precentor.
Tan Cung: Rai tien giay e cung (ay la nghi
thc a phng Trung Quoc, ch khong co trong
Phat giao)To scatter paper money, etc., as
offerings.
Tan Dng a La Bo Tat: Tan dng v Bo Tat
Praising Tara bodhisattva (Tara is said to have
been produced from the eye of Kuan Shi Yin).
Tan a Na: Sandanika (skt)Ten mot loai hoa
Name of a flower.
Tan au: A precentorSee Tan Chung.
Tan e: Bai thuyet phap trch dan t kinh ien
hay li day cua ch ToA lecture that is an
excerpt from the scriptures or from Patriarchs'
teachings.
Tan a: T oi lai vi nh a, ch chung coi
duc gii t luc duc thien, t chau, en a nguc
eu la tan a (nh a bao gom hai coi sac gii
va vo sac gii)The stage of distraction, i.e. the
meditation.
Tan nh: Scattered or general meditation in the
world of desireThien nh tong quat hay tan
man cua Duc Gii.
Tan c: See Than c.
Tan Hoa: Rac hoa cung dng ch Phat (va i
va rac hoa khi hanh le)To scatter flowers in
honour of a Buddha.
Tan Hoa S: Flower-scatterer, a monk who
scatters flowers in honour of a Buddha.
Tan Khong: Anavakara-sunyata (skt)Emptiness
 3539

of dispersionKhong cua s phan tanTan Tan Nghiep Niem Phat: Niem Phat chung chung
Khong (Anavakara-sunyata) co ngha la khong co theo thoi quen hang ngayTo repeat the name of
th g hoan toan n nhat trong the gian nay. Moi Buddha generally and habitually.
vat b cng bc phai phan tan ky cung. No hien Tan Nguyen (?-1086): Ten cua mot v Thien s
hu coi chng nh mot n to, nguyen dang, Trung Hoa, thuoc tong Lam Te vao thi nha Tong
nguyen the, nhng ay khong th g lai khong (960-1279)Name of a Chinese Zen master of
the phan chiet thanh nhng bo phan thanh to. the Lin-chi Sect, who lived in the Sung dynasty.
Chac chan no b phan tan. Cac th nam trong the Tan Nha Di Ty La Phe Phat: Sanjaya
gii cua t tng hnh nh co the khong b tieu Belatthiputta (p)San Nha Di Ty La Phe Phat
giai. Nhng ay s bien oi hien ra di mot Mot ngi ng thi vi c Phat. Vua A Xa
hnh thc khac. Cong trnh cua thi gian, thng The goi ong la giao chu ngong cuong va ngu xuan
tru khong thng mai. Bon uan: Tho, Tng, Hanh nhat trong so cac giao chu ma ong a gap. Thuyet
va Thc, cung ch cho s phan tan va hoai diet tan cua ong nay co ten la Thuyet lam cho tam tr
cung. Noi g i na th chung cung la Khong hoang mang lac hng (Viksepavada)A
Anavakara-sunyata means there is nothing contemporary of the Buddha. Ajatasatru called
perfectly simple in this world. Everything is him the most foolish and the most ignorant of all
doomed to final decomposition. It seems to exist the teachers he had met. His doctrine is known as
as a unit, to retain its form, to be itself, but there is Viksepavada, or a doctrine which diverts the mind
nothing here that cannot be reduced to its from the right track.
component parts. It is sure to be dispersed. Things Tan Nhat: Ngay cuoi cung cua cuoc hop chung
belonging to the world of thought may seem not to A dispersing day, the last day of an assembly.
be subject to dissolution. But here change takes Tan Niem Tung: See Tuy Y Niem Tung.
place in another form. Time works, no Tan Ninh (919-1001): Sa mon Tan Ninh, ho Cao,
permanency prevails. The four skandhas, Vedana, i Tong vao the ky th mi, ong la tac gia cua
Samjna, Samskara, and Vijnana, are also meant nhieu tac pham, nh bo Tong Cao Tang Truyen
for ultimate dispersion and annihilation. They are Tsan-Ning, surname Kao, a learned Sung monk of
in anyway emptySee Mi Tam Hnh Thc Cua the tenth century, author of many works, e.g. the
Khong. Biographies of Noted Monks.
Tan Le: Tan than va le baiTo praise and Tan Noa Ly Minh Phi: Candali (skt)Mot trong
worship. tam minh phi cua Ho Kim Cang, v than ho phap
Tan Linh: See Than Linh. trong truyen thong Kim Cang tha, v nay ng
Tan Loan: Viksepa (skt)Vikshepa (skt) trong cung pha tay bacOne of the eight female
ScatteredDispersedUnsettledDisturbed consorts shown in the mandalas of dharma
RestlessTo flee in confusionTrang thai tan guardians (dharma protectors) in the Vajrayana,
loan khong on nhUncollected state or presiding in the northwest palace.
unsteadiness. Tan Phap Gii Tung: Dharma-dhatu-stotra
Tan Loan Tam: Wandering mindTan tam (tam (skt)Name of a work of commentaryTen mot
dong ruoi lang thang). Tam tan loan hay tam bo luan.
phong dat, tam uoi theo luc tran khong ngng Tan Phat: Tan than cong c PhatTo speak
ngh, oi lai vi nh tamThe scattered, praises to the BuddhaPraise givingTo praise
inattentive mind. A distracted or unsettled mind. Buddha.
Mind only good at intervals, in contrast with the Tan Phat A Di a: To Praise To Amitabha
settled mind. Buddha.
Tan Nghi Tam Muoi: Tam muoi giup thoat khoi Tan Sinh Trai: Bo th e cau xin khoi benh
moi nghi hoacSamadhi free from all doubt. hoanAlmsgiving in petition for restoration from
Tan Nghiep: Thien nghiep do tan tam s hanh illness.
hoatThe good karma acquired in a life of Tan Tam: Viksipta-citta (skt)Distracted mind
activity. Inattentive mindMental wanderingScattered
 3540

mindUnsettled mindTam tan loan hay la tam Tan Thien: T oi lai vi nh thien, ch thien
tu tan thien. Tam tan loan hay t tanh cua nhng nghiep do tam tan loan can cu tu tap ch khong
hang pham phu. Tam tan loan hay tam phong dat, phai do thien nh (ay la loi phe phan cua Mat
tam uoi theo luc tran khong ngng ngh, oi lai giao. Mat giao cho rang tat ca moi phap mon cua
vi nh tamThe scattered mind, or mind that is Hien giao eu la tan thien, duy ch Mat giao
only good at intervals. Wandering mind is a mind mi ung la Tam Ma a Mon, v ngay s tam tu
disorganized by distraction or a wandering mind of Mat giao cung a tu tap theo quan hanh sinh Phat
common untutored man. The distracted heart may bat nh, ngha la chung sanh va ch Phat khong
have the following distinctions. The scattered, hai)Goodness cultivated during normal life, in
inattentive mind. A distracted or unsettled mind. contrast with the goodness achieved by meditation
Mind only good at (nh thien).
intervals, in contrast with the settled mind. Tan Tien: Rai tien e cung (ay la nghi th c cua
Tan Tam nh Tam: Scattered mind and settled Trung Quoc ch khong co trong ao Phat)To
mind. scatter paper money as offerings.
Tan Tam Niem Phat: Scattered mind Buddha Tan Tnh o: Pure Land praise.
recitationSee Tuy Y Niem Tung. Tan Tr: Scattered mindUnattentive mind.
Tan Thac La: Samsara (skt)Luan hoi sanh t Tan Thu ao Gia: Buong tay en nha, y noi v
TransmigrationSee Samsara. hanh gia a thoat khoi moi loai chng ngai cua
Tan Than: 1) Ngi Khen: To praise, to adore; tran tuc va a thay ro c t tanh cua mnhTo
2)Tan than Phat: To praise (chant, eulogize, extol) come home leisurely, the term means a
Buddha. practitioner has escaped from all kinds of worldly
Tan Than Ch Phat: To praise the Thus Come obstacles and has seen his own self-nature.
OnesTan than ch Phat la tron dung sc tham Tang ien Thng Hai: Field of mulberry trees
tham thang giai tri kien hien tien, dung li vi in the blue sea (talk about quick changes as well
dieu phat ra vo tan am khen ngi cac cong c as all ups and downs in life).
cua cac c Nh Lai, ca ngi i i khong dt Tang Hy: Ten cua mot v danh Tang Tay Tang
To praise all Buddhas means our body, mouth and trong the ky th VIIIName of a Tibetan famous
mind must bring forth a tongue of subtle and monk who lived in the eighth century.
wonderful eloquence praising and glorifying all Tang Mon: Sramana (skt)See Sa Mon.
the Thus Come Ones sea of merits and virtues Tang San: Daksina (skt)an ThanTrong
foreverSee Thap Hanh Nguyen Pho Hien. ThanCua bo th: A giftNhan cua cung dng:
Tan Than Mon: Phap mon tu tap cua Tnh o The acknowledgement of a gift.
TongThe method of cultivation of the Pure Tang Chi ai Tng: Puspahara (skt)Phat
Land SectSee Tnh o. Ba Kha La, ten cua mot loai Da Xoa an hoa
Tan Than Phat: To eulogize Sakyamuni Flower plucker or flower-eater, name of a yaksa.
BuddhaTo praise Buddha. Tang Chu: V Tang cham soc th vien cua chua
Tan Thanh: To agreeTo assentTo consent. LibrarianSee Tang Chu.
Tan Than That Menh: Soshin-Shitsumei (jap) Tang Dung Trng Khanh Thien S: Tsang-
Mat ca than lan mang, co ngha la mat bnh tnh. yung Chang-chingThien s Tang Dung Trng
Trong Thien, thuat ng co ngha la "at ngo." Khanh song vao khoang cuoi nha ng au nha
Losing body and losing life, losing composure. In Tong (vao khoang gia the ky th X). Mot hom,
Zen, the term means "to attain realization." S thng ng, ai chung van tap, S nem cay
Tan That To: The Praise of the seven patriarchs quat xuong at va noi: "Ngi ngu cho vang la
Bai tan th nh trong ba bai tan cua ngai Than at, con ke tr th sao? Hau sanh kha uy. Chang
LoanHymns on the seven patriarchsThe hay ho g ma gi mai cai ngu. Co ai bc ra trc
second of the three collections of Japanese hymns ay khong?" Mot v Tang bc ra, lam le roi ng
by Shinran. lui lai. S hoi: "Con g na khong?" V Tang noi:
"Xin Hoa Thng xet ro cho." S noi nh vay:
 3541

"Hat ao ngan nam!" Thien s Tang Dung Trng Tang Kinh ien: See Tang Kinh Cac.
Khanh a x dung chan ly Thien cung la chan ly Tang Luc Quy: Rua giau 6 bo phan tren than
cua sinh hoat, ma sinh hoat co ngha la song ong, (au, uoi va 4 chan), y noi bat c luc nao hanh
la hoat ong, la hanh ong ch khong phai la suy gia cung khong nen e luc can chay theo luc tran
lng suong. Nh vay, le d nhien Thien song ben ngoaiA turtle hides 6 organs (head, tail and
trong chieu hng hanh ong, hay noi ung hn, 4 legs), the term means a practitioner should not
Thien la van dung cai thc, la song cai thc, thay allow his 6 senses run after six external objects at
v chng minh hoac bieu th cai thc bang ngon t, all times.
ngha la bang khai niem. ay chnh la ly do tai Tang Phan: Cay phn co ngon daiA flagA
sao nhieu khi cac thien s tranh chuyen noi nang, banner.
tranh xac nh, dau la oi vi nhng viec qua to Tang Thc: Vinnana (p)Vijnana (skt)Alaya
ro, qua hien nhien cung vay. Hy vong cua cac Vijnana (skt)Alaya consciousnessA Causality
ngai la e cho o e t tap trung tat ca tam lc Body (storehouse of causes and effects)Eighth
nam lay nhng g ngi ay mong c, thay v gh consciousnessThe storehouse consciousness
bat lay nhng moi lien lac xa xoi vong ngoai Karma respiratoryThe all-conserving mind
khien cho ngi e t b phan tamZen master Normal consciousnessStore Consciousness
Tsang-yung Chang-ching lived between late T'ang Tang thc la mot trong tam thc rat quen thuoc
and early Sung (around the middle of the tenth vi truyen thong Phat giao. Tiem thc hay tang
century). One day, he entered the hall, came up to thc, thc th tam hay Nghiep thc. Tat ca nghiep
the pulpit, and seeing all the monks assembled c thanh lap trong hien i va qua kh eu
threw his fan down on the floor and said, "Fools c tang tr trong A Lai Da thc. Tang thc con
take gold for earth, but how about the wise? c coi nh la Tiem Thc, la ni ma kinh
Future generations are not to be despised. It is not nghiem qua kh c ang ky va lu tr, ket qua
praiseworthy all the time to be too modest. Is cua nhng kinh nghiem nay tr thanh can tanh cho
there anybody wishing to come out before me?" A cuoc tai sanh sap ti. A Lai Da thc hanh x nh
monk came out, and making bows withdrew his ni ton cha tat ca nhng d kien c Mat Na
steps and stood still. The master said, "Anything thc thau thap. Khi mot sinh vat chet th bay thc
besides that?" The monk said, "I wait for your fair kia se chet theo, nhng A-Lai-Da thc van tiep
judgment." This was the sentence given by the tuc. No la quyet nh toi hau cho cho s au thai
master: "A peach-stone one thousand years old!" trong luc ao. Tang thc la ni tch luy tat ca
Zen master Tsang-yung Chang-ching utilized the nhng an tng, tat ca nhng hat giong ky c, va
truth of Zen which is also the truth of life, and life tat ca nhng hat giong nghiep. Tang thc con la
means to live, to move, to act, and not merely to mot trong nam uan. S lien he gia chu va khach.
reflect. Therefore, it is natural that the Tang thc la tam kinh nghiem, qua o ngi ta
development of Zen should be towards acting or nhan biet the gii hien tng va co c kinh
rather living its truth instead of demonstrating or nghiem i song. Tang thc la mot trong tam thc
illustrating it in words; it is to say, with ideas. This rat quen thuoc vi truyen thong Phat giao. Theo
is the reason why the masters often avoid such Kinh Lang Gia, tang thc ong mot vai tro quan
expressions or statements as are intelligible in any trong ac biet khong nhng hien hu khi bien sau
logical way. Their aim is to have the disciple's tnh lang ma con hoat ong nh kho lu tr. o la
attention concentrated in the thing itself which he ly do tai sao no c goi la tang thc, v no thau
wishes to grasp and not in anything that is in the thap nhng hat giong, nhng an tng va hanh
remotest possible connection liable to disturb him. ong giac quan. Ky that, y niem ve tang thc cc
Tang ien: Ni tang tr kinh ienA library of ky quan trong cho Phat giao ai Tha. No con
the scriptures. c goi la Thc can ban hay c s cua tat ca
Tang Kinh: See Tang Kinh. cac thc. ieu nay ngu y la trong chnh no co
Tang Kinh Cac: Tripitaka libraryStorage tiem nang ve ca luan hoi lan Niet Ban
HallSutra Library. Storehouse consciousness is one of the eight

consciousnesses which is very familiar from the
Buddhist tradition. All karma created in the
present and previous lifetime is stored in the
Alaya Consciousness. This is like a storage space
receiving all information collected in the Mana
consciousness. Vinnana is also known as the
subliminal consciousness in which the experiences
of the past are registered and retained, the results
of such experience becoming faculties in the next
physical birth. When a sentient being dies, the first
seven consciousnesses die with it, but the Alaya-
Consciousness carries on. It is the supreme ruler
of one existence which ultimately determines
where one will gain rebirth in the six realms of
existence. The storehouse-consciousness is a
place where stores all impressions, all memory-
seeds, and all karmic seeds. Consciousness is also
one of the Five Skandhas. The relation between
subject and object. It is the empirical mind by
which one cognizes the phenomenal worlds and
gains the experience of life. According to the
Lankavatara Sutra, the storehouse consciousness
plays a particularly important role because it not
only exists as the tranquil depths of the ocean do,
but it also functions as a repository. This is why it
is called a storehouse, because it collects the
seeds of sense impressions and actions. Indeed,
the concept of the storehouse consciousness is
extremely important for the Mahayana Buddhism.
The storehouse consciousness is also called the
All-Base Consciousness, the consciousness that
is the substratum of all. This implies that it has
within it the potential for both samsara and
nirvana, both phenomenal world
enlightenment.
Tang Thc T Tng: Bon tng sanh, tru, d, ve kinh ienAn interpretation of pitakaA
diet cua Tang ThcFour forms of initiation,
continuation, change and cessation of the Alaya-
vijnana.
Tang Tran: Ni tang tr nhng bui bam hay o
nhiem, nh nhuc than (hoa than) cua c Phat
The store of dust, i.e. the earthly body of Buddha,
his Nirmanakaya.
Tang Tng: Bieu tng hay hnh tng ben
ngoai, nh y ao cua ch Tang NiA signA
symbol, i.e. the monks robe.
Tang Chu: Zosu (jap)Tang TyV s chu
trach nhiem ve viec tang tr kinh ien ( cac chua
3542
ln, kinh ien c chia lam hai bo va at mot
canh ong, mot canh tay; ngi coi kinh tang
ben canh ong goi la ong tang chu, ngi coi
kinh ien ben canh tay goi la Tay tang chu) The
monk in charge of storing sutras (in some big
monasteries, scriptures are stored in the east and
west wings).
Tang au Bach Hai au Hac: au Tang trang,
au Hai enMaTzu: "Tsang's head is white,
Hai's head is black"See Cong An Tang au
Bach Hai au Hac.
Tang ien: Kinh ng ni ma ch Tang co the
en e nghien cu kinh ienTripitaka library or
sutra library where monks can come and study
sutras.
Tang Giao: Tripitaka teachingsTam Tang
GiaoGiao phap trong tam tang kinh ien. Tang
giao, mot trong Thien Thai T Giao (Tang, Thong,
Biet, Vien). ay la mot tong phai theo Tieu Tha
cua hai chung Thanh Van va Duyen Giac, coi giao
phap Bo Tat la chuyen ben le khong quan trong,
ma ch lo tu cho ban than mnh. Tang giao lai c
chia lam bon phan: Hu, Khong, Diec Hu Diec
Khong, va Phi Hu Phi KhongThe Pitaka, i.e.
Tripitaka School, one of the four divisions of the
Tien-Tai. It is the Hinayana school of the
Sravaka and Pratyeka-buddha types, based on the
Tripitaka and its four dogmas, with the
Bodhisattva doctrine as an unimportant side issue.
It is also divided into four others: The reality of
things, the unreality of things, both the reality and
the unreality of things, and neither the reality nor
the unreality of things.
and Tang Kinh: Pitaka (skt)Kinh ien ghi lai nhng
li day cua Phat, co nhieu con so ghi lai khac nhau
collection of writings. The canon, of which there
are catalogues varying in number of contents.
1) Vua Lng Vu e cho tong tap kinh ien
Phat giao tai vn Hoa Lam, gom 5.400
quyen: By Liang-Wu-Ti of 5,400 chuan or
books.
2) Theo Khai Nguyen Thch Giao Luc, gom
5.048 quyen: The Kai-Yuan catalogue
contained 5,048 chuan or books.
3) Ban co nhat cua Trieu Tien con ghi lai la
6.467 quyen: The oldest existing canon is
believed to be the Korean with 6,467 chuan or
 3543

books. linh khac, hay nhng sinh hoat ton giao khac nh
4) Ban i nha Tong gom 5.714 quyen: The viec xay dng trung tam an c, chua, van van, hay
Sung canon has 5,714 chuan or books. nhng bai viet, nhng thanh at ve thien nh.
5) Ban i nha Nam Tong gom 5.665 quyen: Thng th nhng th nay mang tnh Thanh liet
The South Sung has 5,665 chuan or books. truyen, khong co y ngha nh nhng tieu s co tnh
6) Ban i nha Nguyen Mong gom 5.397 quyen: cach phe phan theo kieu Tay phng, nhng
The Yuan canon has 5,397 chuan or books. thng ch tap trung vao viec co y ngha oi vi
7) Ban i nha Minh gom 6.771 quyen: The Phat giao ma thoiSpiritual biographies of
Ming has 6,771 chuan or books. Tibetan Buddhist writing. Often written by the
8) Ban i nha Thanh gom 8.460 quyen. Nha disciples of a spiritual master, these texts focus on
Thanh a cho in lai tang kinh i nha Minh the events of a persons life that are considered to
vi kho ln hn nhieu va co phan bo tuc. Bo be particularly religiously significant, such as
nay mi ay c in lai tai Thng Hai va auspicious circumstances surrounding his or her
ong Kinh: The Tsing has 8,460 chuan or birth, initiations, meetings with spiritual
books. The Tsing dynasty reprinted the Ming preceptors, visions, religious activities, such as
canon with supplement; and a new and much building retreat centers, temples, etc., writings,
enlarged edition has recently been published and meditative attainments. Generally
in Sanghai and Tokyo. hagiographical in tone, they are not critical
9) Ban cua Nhat Ban da vao i Nam Tong, biographies in the Western sense, but tend rather
gom 5.665 quyen: The Japanese canon, based to focus on significances to Buddhism only.
on those of the South Sung, has 5,665 chuan Tang Thc: Store consciousnessA lai da thc la
or books. thc ham cha tat ca cac chung t thien ac, cung
Tang Luan: Sastra (skt)Sattha (p)Shastra la thc th tam trong tam thcThe Alaya-
(skt)See Luan. vijnana, the storehouse of all knowledge, the
Tang Ly: Ngha ly chan thc cua Nh Lai Tang eighth of the eight vijnanasSee Tang Thc.
The Tathagatagarbha, or universal storehouse Tang Ti: Tang TySee Tang Chu.
whence all truth comes. Tang T: V s phu trach ve kinh ien trong t
Tang Sn Thuan Khong Thien S (1233-1308): vienA monk who is responsible for all scriptures
Ten cua mot v Thien s Nhat Ban thuoc tong in a monastery.
Lam Te vao the ky th XIIIName of a Japanese Tang Ty: See Tang Chu.
Zen master, of the Rinzai Sect, who lived in the Tang Vien: Ni tang tr kinh ien ( cac chua
thirteenth century. ln, kinh ien c chia lam hai bo va at mot
Tang Tau Lang D Thien S (1194-1277): Zoso canh ong, mot canh tayStorages of sutras (in
Royo Zenji (jap)See Lang D Tang Tau Thien some big monasteries, scriptures are stored in the
S. east and west wings).
Tang Thong: Tang giao va Thong giao cua tong Tanh: Svabhava, or Prakrti, or Pradhana (skt)
Thien ThaiThe Tsang and Tung schools as Tanh thng c dung e ch cai nguyen ly toi
classified by Tien-Tai. hau cua s hien hu cua mot vat hay mot ngi
Tang Th Giai Thoat: Records of liberation hay cai ma no van con ton tai cua mot vat khi
Giai thoat lucTang th viet lai tieu s ve tam ngi ta lay het tat ca nhng g thuoc ve vat ay
linh cua cac v s trong Phat giao Tay Tang. hay ngi ay i ma tanh ay van thuoc ve ngi ay
Thng thng la do cac e t ghi lai ve v thay hay vat ay mot cach bat ng ngi ta co the hoi ve
tam linh cua mnh, nhng van ban nay tap trung cai ma no co tnh cach bat ng va cai co tanh tat
vao nhng bien co trong i song ca nhan c yeu trong s tao thanh mot ca the rieng biet. Du
xem nh co y ngha mot cach ac biet trong ton khong nen hieu tanh nh la mot thc the rieng
giao, chang han nh nhng trng hp co nhng le, nh mot hat nhan con lai sau khi boc het cac
iem lanh quanh viec sanh ra, trong le quan anh, lp vo ben ngoai, hay nh mot linh hon thoat khoi
trong nhng buoi gap g vi nhng v thay tam than xac sau khi chet. Tanh co ngha la cai ma neu
 3544

khong co no th khong the co s hien hu nao ca, nature and there is the lord; nature departs, and
cung nh khong the nao tng tng ra no c. the lord is no more; nature is and the body and
Nh cach cau tao t dang cua no gi y, no la mot mind subsists, nature is not and the body and mind
trai tim hay mot cai tam song ben trong mot ca is destroyed. The Buddha is to be made within
the. Theo cach tng trng, ngi ta co the goi no nature and not to be sought outside the body. In
la lc thiet yeu. Trong Phap Bao an Kinh, Luc this, Hui-Neng attempts to give us a clearer
To Hue Nang nh ngha ch Tanh theo cach understanding of what he means by nature.
nh sau: Tanh hay tam la lanh tho, ay tanh la Nature is the dominating force over our entire
vua: vua ng tr tren lanh tho cua mnh; cho nao being; it is the principle of vitality, physical and
co tanh, cho o co vua; tanh i, vua khong con spiritual. Not only the body but also the mind in its
na, khi tanh th than tam con, khi nao tanh highest sense is active because of nature being
khong th than va tam hoai diet. c Phat phai present in them. When nature is no more, all is
c thanh tu trong tanh ch i tm ngoai than. dead, though this does not mean that nature is
Ve viec nay Luc To Hue Nang a no lc em en something apart from the body and mind, which
cho chung ta s hieu biet ro rang ve cai ma ngai enters into it to actuate it, and depart at the time of
nghe c bang Tanh. Tanh la lc thong tr toan death. This mysterious nature, however, is not a
the con ngi chung ta, no la nguyen ly cua s logical a priori but an actuality which can be
song cua chung ta, ca ve the xac lan tinh than. S experienced, and it is designated by Hui-Neng as
hien dien cua Tanh la nguyen nhan cua s song, self-nature or self-being, throughout his
ca ve the xac lan tinh than, theo ngha cao nhat Platform Sutra.
cua no. Khi Tanh khong na, tat ca eu chet, Tanh Ac: Tanh ac san coWrongnessBad
ieu nay khong co ngha la tanh la mot vat g essenceNaturally evilEvil by nature.
ngoai than va tam, ni no vao e lam chung hoat Tanh Canh: Object domain of nature or
ong va ra i vao luc chet. Tuy nhien, cai Tanh ky immediate perceptionTri nhan tc thi, ngha la
dieu nay khong phai la mot loai ly luan tien oi tng co ban chat nguyen ban va trnh bay no
nghiem, ma la mot thc tai co the kinh nghiem nh la chnh no, cung nh nam oi tng giac
c va no c Luc To Hue Nang ch danh di quan, sac, thinh, hng, v, xuc, c tri nhan nh
hnh thc T Tanh, hay ban tanh rieng cua cai vay. Tien ngu thc va e bat A Lai Da thc, tri
mnh trong suot Phap Bao an KinhNature nhan oi tng theo cach nayThe object that
stands in most cases for the ultimate constituent, has the original substance and presents it as it is,
or something ultimate in the being of a thing or a just as the five objects of the sense, form, sound,
person, or that which is left after all that smell, taste and touch, are perceived as they are.
accidentally belongs to a thing is taken away from The first five sense-consciousnesses and the
it. It may be questioned what is accidental and eighth, the store-consciousness, perceive the
what is essential in the constitution of an object in this way.
individual object. Though it must not be conceived Tanh Chung Tanh: Chung tanh nguyen thuy, oi
as an individual entity, like a kernel or nucleus lai vi Tap Chung Tanh. Ngoi v thap hanh, co
which is left when all the outer casings are kha nang phan biet ban tanh cua van phap
removed, or like a soul which escapes from the Nature-seed nature, i.e., original or primary
body after death. Nature means something without nature, in contrast with Active or Functioning
which no existence is possible, or thinkable as Nature. The germ-nature of ability to
such. As its morphological construction suggests, it discriminate all the natures of phenomena and
is a heart or mind which lives within an transform the living.
individual. Figuratively, it may be called vital Tanh Co Hu: Inherent nature.
force. In the Platform Sutra, the Sixth Patriarch Tanh Cu: The CuLy CuGiao ien cua tong
Hui Neng defined nature as follows: The Thien Thai cho rang tanh co ay u ca thien lan
nature, or mind or heart is the dominion, nature is acThe Tien-Tai doctrine that the Buddha-
the lord: the rules over his dominion, there is nature includes both good and evil.
 3545

Tanh Duc: Tham duc tr thanh ban tanh th nh ma Phat che ra nh cam uong ru, tro m cap, van
Desires that have become second nature; desires vanThe natural moral law (not to kill, not to
of the natureInclinations. steal, etc.) not requiring the law of Buddha. A
Tanh ac: Sanh acS hieu biet cam nhan commandment based on the primary laws of
khong do no lc tu tap hay kinh nghiem hoc van, human nature, i.e. against murder, as opposed to a
ma do ban tanh san co ay uNatural secondary commandments, deriving from the
attainment (not acquired by effort). mandate of Buddha, i.e. against drinking wine,
Tanh a: Gotra-bhumi (skt)Chung ae stealing, etc.
nh a trong thap a Thong Giao, trong o phien Tanh Hai: Essence-oceanLy tanh cua chan nh
nao gay ra bi kien t (thay biet va suy ngh) eu sau rong nh bien ca, bao trum tat ca, o la canh
b che ng, va tam at c bc au (hay con mu gii cua phap than Nh LaiThe ocean of the
m) ve tanh phi vat chat cua van huSpiritual bhutatathata, the all containing, immaterial nature
nature, the second of the ten stages as defined by of the Dharmakaya.
the Intermediate School, in which the illusion Tanh Hanh: BehaviorConduct.
produced by seeing and thinking is subdued and Tanh Hoa: Nature of fireTanh hoa la mot trong
the mind obtains a glimmer of the immateriality of ngu ai, oi lai vi s hoaFire as one of the five
things. elements, in contrast with phenomenal fire (s
Tanh a Bo Tat Kinh: Sutra on Bodhisattvas' hoa).
Dwelling in the Embryonic StateSee Kinh Tanh Tanh Hoanh Tu Tung: A division of Triratna in
a Bo Tat. its three aspects into the categories of cause and
Tanh o: Phap Tanh oGii cua phap tanh hay effect, or effect and cause; a differentiated
chan nhThe sphere of the dharma-nature teaching, not that of the perfect teaching.
(bhutatathata). Tanh Hue Nht Chn Thien S (?-1852): Ten
Tanh c: Tanh thien ac san co, oi lai vi thien cua mot v Thien s Viet Nam, phai Lieu Quan,
tanh do tu tap ma coNatural capacity for good phap he th 39, thuoc tong Lam Te vao the ky th
or evil, in contrast with power of goodness XIX. Hau nh ca i S hoang hoa mien Trung
attained by practice. Viet NamName of a Vietnamese Zen master, of
Tanh Gia: the Lieu Quan branch, 39th lineage of the Lin Chi
1) Tanh Toi: Nhng toi gay ra ngc vi luan ly Sect, in the nineteenth century. He spread the Zen
t nhien nh giet ngi cp cua: Natural teachings in Central Vietnam most of his life.
sins, i.e. sins against natural law, such as Tanh Hu: Satta-sacetano (p)Sattva-sacetana
murder and stealing. (skt)Realm of feelingSee Tnh Hu.
2) Gia Toi: Nhng toi gay ra v vi pham luat ton Tanh Kh Va Hanh Gia Tu Thien: Temperament
giao, nh nha s uong ru, chat cay, van and Zen practitionersSee Kh Chat Con Ngi
vanSins against conventional or religious Va Hanh Gia Tu Thien
law, e.g. for a monk to drink wine, cut down Tanh Khoat c Giai Thien S (1796-1866):
trees, etc. Ten cua mot v Thien s Viet Nam, phai Lieu
Tanh Gia Toi: See Tanh Gia. Quan, phap he th 39, thuoc tong Lam Te vao the
Tanh Giac: Buddhi or Buddhita (skt)1) Tanh ky th XIX. Hau nh ca i S hoang hoa Hue,
biet: Awareness, the nature of awareness or the mien Trung Viet NamName of a Vietnamese
intuitive nature2) Giac tanh chan nh: Inherent Zen master, of the Lieu Quan branch, 39th lineage
intelligence or knowledge of the bhutatathata. of the Lin Chi Sect, in the nineteenth century. He
Tanh Gii: Commandments based on the primary spread the Zen teachings in Hue, Central
laws of human natureLuat ve ao ly t nhien Vietnam, most of his life.
nh khong giet ngi cp cua, khong oi hoi phai Tanh Khi: Tnh khi khi len t tnh nguyen
la gii cua nha Phat. Nhng luat chanh hay tanh thuy hay chan nh, oi lai vi duyen khi (phap
gii la nhng gii luat can ban cua con ngi nh tnh chan nh t mnh khi len ma khi tac ra ch
cam giet ngi, oi lai vi luat phu hay th luat phap, oi lai vi duyen khi la cac phap do ca
 3546

chan thc va h vong hoa hp lai ma khi len ) nhan qua tng oi nay. Va ieu kien va ke tren
Causes that arise from the primal nature or la hi hu nh moi oi ai thi khong van nguyen
bhutatathata, in contrast with nature that arises dang oi vi tam thc hu han cua chung ta. Ch
from secondary causes (duyen khi). co the hieu chng nao chung ta nhay vao mot
Tanh Khong: Prakrtisunyata (skt)Tongpanyi canh gii vt len kinh nghiem oi ai cua mnh.
(tib)EmptinessThe nature voidThe Nhng v cac thien s ghe tm moi th tru tng
immateriality of the nature of all things va thuyet ly, nen oi khi cac cau noi cua ho qua
VoidnessGoc tieng Phan cua Tanh khong la lon xon va vo ngha; ong thi nhng cau tra li
Sunyata. Sunya lay t goc ch svi co ngha cua ho luon co cai loi oc ieu cua chu trng
la phong len. Ch phap khong co thc hu noi tai, sieu nghiemOne day, a monk asked Zen master
khong co ban chat thng hang, khong co th g Hsing-k'ung, "What is the meaning of the
co thc tanh cua chnh no. Nhng g hien hu eu patriarch's coming out of the west?" The master
co ieu kien, va co lien quan vi nhng yeu to said, "Suppose a man is down at the bottom of a
khacA Sanskrit root for Emptiness is well one thousand feet deep; if you could get him
sunyata. The Sanskrit word sunya is derived out without using a bit of rope, I would give you
from the root svi, to swell. Sunya literally the answer as to the meaning of our patriarchal
means: relating to the swollen. Unreality of visit here." The monk did not evidently take this
things or all things (phenomena) lack inherent very seriously, for he said, "Lately, the venerable
existence, having no essence or permanent aspect Ch'ang of Hu-nan was given a monastery to
whatsoever, nothing has a nature of its own. All preside over, and he is also giving us all kinds of
phenomena are empty. All phenomena exist are instruction on the subject." The master called a
conditioned and, relative to other factors. boy-attendant and ordered him 'to take this lifeless
Tanh Khong Giao: Mot trong ba phai Nam Sn fellow out.' The master replied by utilzing cases
(Tieu Tha), xem tanh cua van hu la khong that, where things impossible in the relative world of
nhng lai cho rang van hu la nhng vat the tam causation are referred to. And the above
thi hien huOne of the three Nan-Shan sects impossible condition so long as space-time
which regarded the nature of things as unreal or relations remain what they are to our final
immaterial, but held that the things were consciousness; they will only be intelligible when
temporally entities. we are ushered into a realm beyond our relative
Tanh Khong Quan: Quan nhan duyen sanh theo experience. But as the Zen masters abhor all
thuyet tanh khong (mot trong ba phep quan cua abstractions and theorizations, so their
Nam Sn Tieu Tha Giao)The meditation on propositions sound outrageously incoherent and
the unreality or immateriality, of the nature of nonsensical; at the same time, their answers too,
things. harp on the same string of transcendentalism.
Tanh Khong Thach Sng Thien S: Zen master Tanh Khong Va S Tnh Lang: Emptiness and
Shih-shuang Hsing-k'ungMot hom, co mot v QuietudeTheo Thien S Linh Moc ai Chuyet
Tang hoi S: "Y ngha cua viec Trng lao en t Trinh Thai Lang trong bo Thien Luan, Tap III, T
phng Tay la g?" S bao: "Gia s co mot ngi To Thien tong ao Tn giai thch y ngha cua s
b ri xuong tan ay gieng sau ngan thc, neu tnh lang va tanh khong nh sau: "Hay suy gam ve
ong co the keo y len khoi ma khong can en mot sac than cua mnh, xem th no la g. No trong
tac day, ta se tra li cho ong y ch cua To S t rong, khong co thc tng, nh mot cai bong. No
Tay en." V Tang dng nh khong lay o lam c tng nh co that, nhng ni no, chang co
trong; nen noi: "Gan ay, Ho Nam Sng Hoa th g e nam gi c... T gia Tanh Khong
Thng tru tr tai mot tu vien cung co ch giao nay khi len luc can, va luc can thuoc ve Tanh Khong,
no cho chung toi ve van e ay." Thien s Tanh trong khi luc tran c nhan thc nh giac mong
Khong goi v sa di th gia va ra lenh: "Hay mang hay nh mot huyen tng. ieu nay cung giong
cai thay ma nay tong kh i." S tra li bang cach nh con mat nhn cac vat; cac vat khong nam
vien dan nhng viec khong the co trong the gii trong con mat. Hay giong nh tam gng phan
 3547

chieu hnh anh cua ban: ban thay hnh anh mot ay la mot trong t niem x The original nature
cach ro rang; tat ca nhng phan anh ay ch la tanh is the same as the Buddha-nature. Meditation on
khong, v tam gng khong lu gi vat phan chieu the original nature of things, or mind as the real
trong gng. Mat ngi khong i vao trong than nature, from which all things derived. This is to
tam gng, va tam gng khong i ra khoi mnh say the original nature is the same as the Buddha-
e nhap vao mat ngi. Khi thau hieu tam gng nature. This is one of the four objects of thought.
va khuon mat tng quan nh the nao vi nhau, This is one of the four objects of thoughtSee T
khi hieu rang ngay t luc bat au, a khong co Niem X.
vao, khong co ra, khong co qua lai, khong co thiet Tanh Phan: T tnh khac biet cua cac phapThe
lap tng quan gia hai ben, ngi ta hieu c y different nature of anythingThe various natures
ngha cua Chan Nh va Tanh Khong." of various things.
According to Zen Master D. T. Suzuki in Essays in Tanh Phat: The Dharmakaya (skt)Nature of the
Zen Buddhism, Volume III, Tao-hsin, the Fourth Buddha.
Ch'an Ancestor, explains what is meant by Tanh Sac: Chan SacDieu sac trong Nh Lai
quietude and Emptiness in the following manner: Tang (Thien Thai tong goi la sac cua tanh Cu)
"Reflect on your own body and see what it is. It is Transcendent rupa or form within or of the
empty and devoid of reality like a shadow. It is Tathagata-garbha.
perceived as if it actually exists, but there nothing Tanh Tam:
there to take hold of... Out of the midst of 1) Chan tam tron sang hay tam Phat. Thien Tong
Emptiness there rise the six senses and the six dung Tnh Tam va Tam Tnh khong khac
senses too are of Emptiness, while the six sense- nhau ve nghaThe perfectly clear and
objects are perceived as like a dream or a vision. unsullied mind (the Buddha mind or heart).
It is like the eye perceiving its objects; they are The Chan (Zen) school uses the terms Tnh
not located in it. Like the mirror on which your Tam and Tam Tnh indifferently.
features are reflected, they are perfectly 2) Ban tanh cua tamNature of the mind: Ban
perceived there in all clearness; the reflections chat cua tam khong sai biet ni Phat, ngi va
are all there in the emptiness, yet the mirror itself moi chung sanhNature of the mind is the
retains not one of the objects which are reflected same in Buddhas, men and all the living.
there. The human face has not come to enter into Tanh Thay: Cakkhu-karani (p)Leading to
the body of the mirror, nor has the mirror gone out visionDan en s thay.
to enter into the human face. When one realizes Tanh The Bat Sinh Bat Diet: The essential or
how the mirror and the face stand to each other substantial nature of all things is not born, so it
and that there is from the beginning no entering, will never dieThien s Bat oi ac Thang viet
not going-out, no passing, no coming into relation cho mot ngi hoc tro ang nam ch chet: "Tanh
with each other, one comprehends the the cua tam thc cua con khong sinh ra, vay no se
signification of Suchness and Emptiness." khong bao gi chet. No khong phai la mot th thc
Tanh Menh: Tanh va menh: Nature and life hu e co the suy tan. No khong phai la tanh
Cuoc song cua chung hu tnh: The life of khong ma ch la s trong rong. No khong sac,
conscious beings. khong tng. No khong vui khoai lac, khong chu
Tanh Nga: Cai ta rong ln cua tam tanh, la khoi ng au kho. Thay biet rang con ang benh nang.
vong nga cua hang pham phu tat se tr ve cai tanh La e t tot cua Thien, con ng au vi can
nga cua Nh LaiThe Buddha-nature ego, which benh mot cach cng quyet. Co le con khong biet
is perceived when the illusory ego is banished. ch xac 'ai' ang au n, nhng con hay t hoi:
Tanh Niem X: Citta-smrtyupasthana (skt) 'Tanh the cua Tam thc la g?' Hay ch ngh en
Meditation on the original nature of thingsBon ieu o. Con khong can en mot th g khac na.
lai tanh cung la Phat tanh. T Tanh Thien hay ng khao khat bat c th g. Cai ket thuc von vo
thien quan ve t tanh cua ch phap. Bon lai tanh tan cua con cung giong nh mot bong hoa tuyet
cung la Phat tanh. ay la mot trong t niem x. tan gia lan khong kh trong lanh."Zen master
 3548

Bassui (1327-1387) wrote the following letter to t tng phan biet ay la goc re cua moi me
one of his disciples who was about to die: 'The hoacAccording to 'The Three Pilars of Zen', Zen
essence of your mind is not born, so it will never Master Hakuun-Yasutani (1885-1973) taught:
die. It is not an existence, which is persihable. It is "Between a supremely perfected Buddha and us,
not an emptiness, which is a mere void. It has who are ordinary, there is no difference as to
neither color nor form. It enjoys no pleasures and substance. This 'substance' can be likened to
suffers no pains. I know you are very ill. Like a water. One of the salient characteristics of water
good Zen student, you are facing that sickness is its conformability: when put into a round vessel
squarely. You may not know exactly who is it becomes round, when put into a square vessel it
suffering, but question yourself: What is the becomes square. We have this same adaptability,
essence of this mind? Think only of this. You will but as we live bound and fettered through
need no more. Covet nothing. Your end which is ignorance of our true nature, we have forfeited
endless is as a snowflake dissolving in the pure this freedom. To pursue the metaphor, we can say
air.'" that the mind of a Buddha is like water that is
Tanh Thch Nghi: Adaptability calm, deep, and crystal clear, and upon which the
ConformabilityTheo quyen Ba tru Thien, mot 'moon of truth' reflects fully and perfectly. The
hom Thien s An Coc Bach Van day: "Gia mot mind of the ordinary man, on the other hand, is
v Phat Vien thanh toi thng (Nh Lai) va chung like murky water, constantly being churned by the
ta, chung sanh tam thng, theo thc chat, khong gales of delusive thought and no longer able to
co g khac biet. Cai "thc chat" ay co the so sanh reflect the moon of truth. The moon nonetheless
vi nc. Mot trong nhng ac tnh chnh yeu cua shines steadily upon the waves, but as the water
nc la "tnh thch nghi": trong mot bnh cha tron, are roiled we are unable to see its reflection. Thus
nc se tron; trong mot bnh cha vuong, nc se we lead lives that are frustrating and meaningless.
vuong. Chung ta cung co kha nang thch nghi nh How can we fully illumine our life and personality
vay, nhng do chung ta song trong canh troi buoc with the moon of truth? We need first to purify this
va xch xieng bi vo minh nen khong biet en water, to calm the surging waves by halting the
chan tanh cua chnh mnh, chung ta mat het cai t winds of discursive thought. In other words, we
do nay. Cung theo loi an du nay, chung ta co the must empty our minds of what the Avatamsaka
noi rang Phat tam co the xem nh la nc, tnh Sutra calls the 'conceptual thought of man.' Most
lang, sau tham tham, trong suot nh pha le, phan people place a high value on abstract thought, but
chieu "anh trang chan ly" tron ven va hoan hao. Buddhism has clearly demonstrated that
Trai lai, tam cua pham phu giong nh lan nc discriminative thinking lies at the root of
uc, lien tuc b xao ong bi nhng cn bao t delusion."
niem huyen hoac va khong con co the phan chieu Tanh Thien Nhat nh Thien S (1784-1847):
anh trang chan ly. Vang trang van soi sang vang Ten cua mot v Thien s Viet Nam, phai Lieu
vac tren cac ngon song, nhng v nc c b khuay Quan, phap he th 39, thuoc tong Lam Te vao the
uc, nen chung ta khong thay c anh phan chieu ky th XIX. Hau nh ca i S hoang hoa Hue,
cua trang. C nh the ma chung ta song mot cuoc mien Trung Viet NamName of a Vietnamese
song chan chng va vo ngha. Lam the nao e Zen master, of the Lieu Quan branch, 39th lineage
chung ta co the soi sang ay u cuoc song va nhan of the Lin Chi Sect, in the nineteenth century. He
cach cua chung ta bang anh trang chan ly? Trc spread the Zen teachings in Hue, Central
het, phai gan nc cho trong, gi em cac con song Vietnam, most of his life.
bang cach chan ng cn gio t tng suy ly theo Tanh Thien: Thien tanh san co ch khong do no
luan ly. Noi cach khac, chung ta phai got sach lc tu tap, oi lai vi tanh ac san coNaturally
khoi tam tr ieu ma Kinh Hoa Nghiem goi la good, or good essence, or rightnessGood by
"Tam phan biet cua con ngi". a so ngi ta nature (rather than by effort), in contrast with evil
eu e cao gia tr cua t t ng tru tng, nhng by nature.
Phat giao chng minh cho chung ta thay rang cai
 3549

Tanh Thong Giac Ngo Thien S (1756-1842): with states, and they turn in the five paths without
Thien S Tanh Thong Giac NgoZen Master a moments rest. They pass through kalpas as
Tanh Thong Giac NgoThien s Viet Nam, que numerous as motes of dust, confused, deluded,
Gia nh. Ngai la mot trong nhng e t xuat obstructed, and afflicted by difficulties, like fish
sac nhat cua Hoa Thng ao Dung c Quang. swimming through nets that have been put in a
Ngai la Phap t i th 39 dong Thien Lam Te. stream. They may slip free of them and so
Hau het i ngai, ngai chan hng va hoang hoa temporarily escape, but then, they again are
Phat giao tai mien Trung va mien ong Nam caught in the nets. It is for beings such as these
phan. Ngai th tch nam 1842, tho 87 tuoiA that I would be concerned; but since you are
Vietnamese Zen Master from Gia nh. He was completing the vows you have made in the past,
one of the most outstanding disicples of Most and for many kalpas have renewed these mighty
Venerable ao Dung c Quang. He was the oaths to take across vast numbers of such
Dharma heir of the thirty-ninth generation of the offenders, I have no further cause for worry.
Linn Chih Zen Sect. He spent most of his life to Tanh Tnh Thien S (1692-1773): Ten cua mot v
revive and expand Buddhism in Central and East Thien s Viet Nam, phai Truc Lam, thuoc tong
of South Vietnam. He passed away in 1842, at the Lam Te vao the ky th XVIII. Hau nh ca i S
age of 87. hoang hoa mien Bac Viet NamName of a
Tanh Th: Tanh toi va gia toiNatural and Vietnamese Zen master, of the Truc Lam branch,
conventional sins (sins against natural law and sins Lin Chi Sect, in the eighteenth century. He spread
against conventional or religious law)See Tanh the Zen teachings in North Vietnam most of his
Gia. life.
Tanh Thc: Kha nang nhan biet t nhien qua cac Tanh Tnh: The pure, original freedom or
canNatural powers of perception, or the innocence.
knowledge acquired through the sense organs Tanh Tnh Bo Tat: Jnanaketu (skt)Tr Trang
Mental knowledge. Bo TatThng Hanh GiaHanh gia thng
Tanh Thc Bat nh: Unfixed natures and xuyen tu hanh hanh Bo TatOne who is
consciousnessesTheo Kinh a Tang Bo Tat, constantly practising Bodhisattva's conducts.
c Phat day ve Tanh thc khong nh nh sau: Tanh Toi: Nhng toi giet ngi cp cua c
Nhng chung sanh ma cha c giai thoat, tanh xem nh la nhng ieu ac t nhien (tanh toi),
thc cua ho khong nh; he quen lam d th ket khong i phai co Phat cam che (ma t tanh cua
thanh nghiep bao d, con quen lam lanh thi ket mnh a xem la ac, pham vao tat b toi bao)Sins
thanh qua bao lanh. Lam lanh cung lam d tuy that are such according to natural law, apart from
theo canh duyen ma sanh ra, lan mai trong nam Buddhas teaching, i.e. murder, stealing, etc.
ng khong luc nao tam ngng ngt, me lam Tanh Tong: See Phap Tanh Tong.
chng nan trai en kiep so nhieu nh vi tran. V Tanh Tuyen Thien S (1709-1778): Ten cua mot
nh loai ca bi loi trong li theo dong nc chay, v Thien s Viet Nam, thuoc tong Lam Te, song
thoat hoac tam c ra, roi lai mac vao li. V vao the ky th XVIII. Hau nh ca i S hoang
the nen ta phai lo ngh en nhng chung sanh o. hoa mien Bac Viet NamName of a
i trc ong trot a lap nguyen trai qua nhieu Vietnamese Zen master, of the Lin Chi Sect, who
kiep phat the rong ln, o het ca hang chung sanh lived in the eighteenth century. He spread the Zen
b toi kho, thi Ta con lo g!According to the teachings in North Vietnam most of his life.
Earth Store Bodhisattva Sutra, the Buddha taught Tanh T Trong T Tanh Ma Khi, Moi Niem
on unfixed natures and consciousnesses as T Tnh Tam, T Tu, T Hanh: Nature is within
follows: Living beings who have not yet obtained your self-nature. In Every Thought, Purify Your
liberation have unfixed natures and Mind, Cultivate Ones Own ConductTheo Kinh
consciousnesses. Their evil habits will reap karma, Phap Bao an, chng th sau, khi Luc To thay s
while their good habits will reap a corresponding th bon phng t Quang Chau, Thieu Chau ua
fruit. Their good or evil acts arise in accordance nhau en trong nui nghe phap, To mi ang toa
 3550

bao chung rang: en ay, cac thien tri th c! a) Tanh la phap vo vi: Nature stands for Non-
Tanh nay phai t trong t tanh ma khi, trong tat functional (vo vi).
ca thi, moi niem t tnh tam kia, t tu, t hanh, b) Tanh la t the hay nguyen ly: Nature is
thay phap than cua mnh, thay tam Phat cua mnh, noumenal.
t o, t gii mi c, khong nh en ay c) Tanh va tng nh tam va canh: Nature and
According to the Flatform Sutra, Chapter Six, marks are like mind and external scenes.
seeing the scholars and common people of Kuang- 2) Tng: Tng mao the hien ra ngoai, co the
Chou and Shao-Kuan and the four directions phan biet c, thay oiMarks
assembled on the mountain to hear the Dharma, Characteristics or forms which are
the Sixth Patriarch Hui-Neng took his seat and changeable.
spoke to the assembly saying: Come, each of a) Tng la phap hu vi: Marks are Functional
you, Good Knowing Advisors! This work must (hu vi) or phenomenal.
begin within your self-nature. At all times, in b) Tng oi lai vi tanh, cung the ay hien tng
every thought, purify your mind, cultivate your hay trang thai oi lai vi t the hay nguyen
own conduct, see your own Dharm-body and the ly: Marks are contrasted with nature, in the
Buddha of your own mind. Take yourself across; same way that phenomena are contrasted with
discipline yourself. Only then will your coming noumenon.
here have not been in vain. c) Chan tng cua van hu giong h khong,
Tanh T Tanh: Bhavasvabhava (skt) thng hien hu ma h khong; h khong ma
ExistenceBeingHu the hay s hien hu hien hu: The true mark of all phenomena is
Ban chat cua hien hu hay cai gom nen ban the like space, always existing but really empty;
cua s vat. Trong Kinh Lang Gia, c Phat bao although empty, really existing.
Mahamati: Nay Mahamati, ban chat cua hien d) Chan tng cua tam gii la vo sanh, vo t, vo
hu khong phai nh ngi ngu phan biet no. hu, vo phi hu, khong giong cai nay, cung
Self-nature, that which constitutes the essential khong giong cai kia: The true mark of the
nature of a thing. In the Lankavatara Sutra, the Triple World is No-Birth, No-Death, not
Buddha told Mahamati: Oh Mahamati, the nature existent, not non-existent, not like this, not
of existence is not as it is discriminated by the like that.
ignorant. e) Chan tng con c goi la t tanh, phap
Tanh Tc Th Tam, Tam Tc Th Phat: The than, Vo vi, Chan nh, hay Phap Gii:
nature is the mind, and mind is BuddhaTanh la True mark is also called Self-Nature,
tam, tam la Phat. Tam va tanh la mot khi ngo, Dharma body, the Unconditioned, True
nhng khi me th tam tanh khong ong. Phat Thusness, or Dharma Realm
tanh vnh hang nhng tam luon thay oi. Tanh nh Tanh Tng Dung: Tng dung cua noi tanh
nc, tam nh bang; me khien nc ong bang, Inner nature form and function.
khi ngo th bang tan chay tr lai thanh nc Tanh Tng Hoc: Mon triet ly thuyet minh ve
Mind and nature are the same when awake and tanh va tng cua ai Tha The philosophy of
understanding, but differ when the illusion. the nature of things (of the noumenal and
Buddha-nature is eternal, but mind is not eternal; phenomenal).
the nature is like water, the mind is like ice; Tanh Tng Hu Vi: Functional nature of things.
illusion turns nature to mental ice form, Tanh Tng Nh Tong: Hai tong: 1) Phap Tanh
awakening melts it back to its proper nature. Tong, tong phai cho rang van hu eu khi au t
Tanh Tng: Tanh tng cua van huThe chan nh; 2) Phap Tng Tong hay Duy Thc
nature of anything and its phenomenal TongTwo schools: 1) Sects which hold that all
expressionNature and marks. things proceed from the bhutatathata; 2)
1) Tanh: T the cua ch phap, khong thay oi Dahrmalaksana school or Mind-Only.
Nature, noumenon or essence which is Tanh Tng Vo Vi: Non-functional nature of
unchangeable. things.

Tanh Vo Tng: Unreal in phenomenaThe
doctrine that phenomena have no reality in
themselves.
Tao a: Suka (skt)Con ketA parrot.
Tao ong: ConfusedTroubled.
Tao Ty La: Cai ay loc nc, mot trong tam mon
can dung cua c PhatA water filter, one of the
eight necessary things of the Buddha.
Tao Bnh: Tao QuanBnh ncA water-pot.
Tao Cong: Soko Shinsai (jap)Ts'ao-kung
Name of a God who protects the kitchen fire
Ten cua mot v than bao ve cui la trong nha bep.
Tao:
1) Khe nc hay con kenh: A channel or canal.
2) Van chuyen bang tao ha hay bang kenh ln:
To transport, especially by the grand canal.
Tao Cu Tra Quoc: Tsaukuta (skt)See Tao C
Tra.
Tao C Tra: Tsaukuta (skt)Ten mot vng
quoc co nam ve pha tay bac An o, gan
GhuzneeAn ancient kingdom in north-west
India, near Ghuznee.
Tao ong Tong: Soto-shu (jap)Tsao-Tung.
(I) Tong quan ve Tao ong TongAn overview
of the Tsao-Tung tsung: Truyen thong Thien
tong Trung Hoa c ngai ong Sn Lng
Gii cung e t cua ngai la Tao Sn Bon Tch
sang lap. Ten cua tong phai lay t hai ch au
cua hai v Thien s nay. Co nhieu thuyet noi
ve nguon goc cua phai Tao ong. Mot thuyet
cho rang no xuat phat t ch au trong ten
cua hai Thien s Trung Quoc la Tao Sn Bon
Tch va ong Sn Lng Gii. Mot thuyet
khac cho rang ay la trng phai Thien c
Luc To Hue Nang khai sang tai Ta o Khe.
Viet Nam th Tao ong la mot trong nhng
phai Thien co tam c. Nhng phai khac la Ty
Ni a Lu Chi, Vo Ngon Thong, Lam Te,
Thao ng, van van. Tao ong c truyen
sang Nhat Ban vao the ky th XIII bi thien
s ao Nguyen; tong phai nhan manh en toa
thien nh la loi tu tap chnh yeu e at c
giac ngo. Trong na au the ky th XIII,
truyen thong cua phai Tao ong c mot
thien s Nhat Ban ten ao Nguyen a vao
Nhat. Thien Tao ong, cung vi thien Lam
Te, la nhng dong duy nhat con ton tai hien
nay Nhat. Dau muc ch cua hai phai nay ve
3551
can ban la giong nhau, nhng nhng phng
phap ao tao cua ho lai khac nhau. Trong khi
phai Tao ong at phap Mac Chieu Thien va
phng phap 'Ch Quan a Toa' len hang au;
th phai Lam Te lai at len hang au Khan
Thoai Thien va phng phap cong an. oc
tham la mot trong nhng yeu to chnh trong s
ao tao Thien Tao ong a tan lun t gia
thi ky Minh TrChinese Chan tradition
founded by Tung-Shan Liang-Chieh (807-869)
and his student Tsao-Shan Pen-Chi (840-
901). The name of the school derives from the
first Chinese characters of their names. It was
one of the five houses of Chan. There are
several theories as to the origin of the name
Tsao-Tung. One is that it stems from the first
character in the names of two masters in
China, Tsao-Shan Pen-Chi, and Tung-Shan
Liang-Chieh. Another theory is that Tsao
refers to the Sixth Patriarch and the Chan
school was founded by Hui-Neng, the sixth
patriarch. In Vietnam, it is one of several
dominant Zen sects. Other Zen sects include
Vinitaruci, Wu-Yun-Tung, Linn-Chih, and
Shao-Tang, etc. Tsao-Tung was brought to
Japan by Dogen in the thirteenth century; it
emphasizes zazen, or sitting meditation, as the
central practice in order to attain
enlightenment. In the first half of the 13th
century, the tradition of Soto school was
brought to Japan from China by the Japanese
master Dogen Zenji; there, Soto Zen, along
with Rinzai, is one of the two principal
transmission lineages of Zen still active today.
While the goal of training in the two schools
is basically the same, Soto and Rinzai differ
in their training methods. Though even here
the line differentiating the two schools cannot
be sharply drawn. In Soto Zen, 'Mokusho' Zen
and thus 'Shikantaza' is more heavily stressed;
in Rinzai, 'Kanna' Zen, and koan practice. In
Soto Zen, the practice of 'dokusan', one of the
most important element of Zen training, has
died out since the middle of the Meiji period.
(II) Tao Khe Tong ai Han: Chogye-Chong in
Koreaay la truyen thong Phat giao ln
nhat tai Trieu Tien, kiem soat khoang 90 phan
tram cac t vien tai x nay. No mang ten Nui
 3552

Tao Khe Trung Quoc, ni ma Luc To Hue bi mot v thay gioi, phap mon cua tong Tao
Nang cua dong Thien Trung Quoc a tru. Vao ong khong en noi kho tu tap cho lam. Neu
the ky th 20 Thien tong Tao Khe cua Trieu chung ta co the co c nhng li day khau
Tien chnh thc ket hp cac t vien thuoc cac truyen t mot thien s co kinh nghiem th
tong phai Phat giao khac, vi ket qua la nhieu khong sm th muon chung ta se hoc c
thien vien Tao Khe van con gi truyen thong cach 'quan tam trong tnh lang' hoac, noi theo
tu tap t thi Chinul va cong ong t vien ma thuat ng Thien, cach tu tap loai 'mac chieu
ong a sang lap tai vung Tay Nam Trieu Thien'While the Lin-chi approach is to put
Tien. Tuy nhien, du s tuyen bo ve s lien he the student's mind to work on the solution of
nay c cac hoc gia ng thi cho la mong an unsolvable problem known as koan or head
manh, va Tao Khe Tong dng nh ch mi phrase exercise. The approach of the Lin-chi
troi day nh la mot truyen thong rieng biet school may be regarded as covert or esoteric
vao hoi au the ky 20 ma thoiThe largest is very complicated, for the Lin-chi approach
Buddhist order in Korea, which controls of head phrase exercise is completely out of
around ninety percent of Koreas Buddhist the beginner's reach. He is put purposely into
temples. It takes its name from Tsao-Chi absolute darkness until the light unexpectedly
Mountain in China, where Hui-Neng, the sixth dawns upon him. On the contrary, the Tsao-
Chinese patriarch of Chan, is reported to tung approach to Zen practice is to teach the
have stayed. Officially a Son order, during the student how to observe his mind in tranquility.
twentieth century, Chogye also incorporated We may regard the approach of the Tsao-tun
temples belonging to other Buddhist sects, school as overt or exoteric. If, in the
with the result that many Chogye temples still beginning, the student can be properly guided
adhere to practices of a tradition which traces by a good teacher, the approach of Tsao-tung
itself back to Chinul (1158-1210) and the sect is not too difficult to practice. If one can
monastic community he founded on Chogye get the 'verbal instructions' from an
Mountain in the southwest of the Korean experienced Zen Master one will soon learn
peninsula. Despite this claim, however, the how to 'observe the mind in tranquility' or, in
connection is considered tenuous by Zen term, how to practice the 'serene-
contemporary scholars, and Chogye only reflection' type of meditation.
seems to have emerged as a distinguishable (IV) Phng Phap "Nhap That Mat Thu" trong B
order in the early twentieth century. Mat Tong Mon" cua Tong Tao ongThe
(III) Phap mon cong truyen cua Tong Tao ong method of "Enter into the Master's room and
The exoteric method of the Tsao-tung School: receive the secret instruction" in the "Secret
Trong khi phap mon cua tong Lam Te la bat tradition" of the Tsao-tung School: Co mot
tam cua cac mon o phai tm cach giai quyet thieu sot ln ve s khao chng ang tin cay
mot van e khong the giai quyet c ma ve cac ch th thc tien ma chac chan cac
chung ta goi la tham cong an hay thoai au. Thien s phai Tao ong a day. Mot trong
Chung ta co the xem phap mon b truyen cua cac ly do tao ra s thieu sot tai lieu thanh van
tong Lam Te rat la rac roi, v loi tham thoai nay la cai b mat tong mon cua phai Tao
au hay cong an hoan toan vt ra ngoai tam ong, khien cho cac mon o phai nay khong
cua ke s hoc. Ngi ay b xo ay mot cach muon ghi lai nhng ch th bang li. V the ma
cot y vao bong toi tuyet oi cho en khi anh theo dong thi gian a xoa m tat ca nhng
sang bat ng en c vi y. Trai lai, phap dau vet cua nhieu giao ly khau truyen tuyet
mon tu tap cua tong Tao ong la day cho vi nh vay. Buoi ban s, nhieu Thien s phai
mon o cach quan tam mnh trong tnh lang. Tao ong a day cac e t cua cac ngai theo
Chung ta co the xem phap mon cua tong Tao mot loi b mat nhat. Thuat ng cua Tao ong
ong la hien nhien hay cong truyen. Neu tong la "Vao phong cua Thay e nhan li day
ngay t au, mon o c ch dan thch ang b mat" hay "Nhap That Mat Thu" c dung
 3553

rat rong raiThere exists, however, a lot of Lam Te tieu bieu van luon luon la mot van e
reliable documentation for the practical con tranh luan. Noi tom lai, phap mon tu tap
instructions which must have been given by cua phai Tao ong la day mon o cach quan
Tsao Tung Masters. One of the reasons that tam mnh trong tnh lang. Trai lai, phap mon
may have contributed to this shortage of cua phai Lam Te, la bat tam cua mon o phai
written material is the "Secret tradition" of the tm cach giai quyet mot van e khong the giai
Tsao Tung sect, which discourages its quyet c ma chung ta goi la tham cong an
followers from putting verbal instructions hay thoai au. Co the xem phap mon cua phai
down in writing. Thus time has erased all Tao ong la hien nhien hay cong truyen,
traces of many such wonderful oral teachings. trong khi phap mon cua phai Lam Te la an
In the early period, many Zen Masters of the mat hay b truyen. Khach quan ma noi, ca hai
Tsao Tung sect taught their disciples in a most phap mon nay eu co nhng iem s trng
secret way. The term "Enter into the Master's va s oan, li va bat li. Neu chung ta muon
room and receive the secret instruction" was tranh cac yeu to kho hieu va b an cua Thie n
widely used by Tsao Tung sect. va co ghi lai trc tiep mot li day gian d va
(V) Nhng khac biet gia hai trng phai Tao cu the thc tien thc s, th co le phap mon
ong va Lam TeThe differences between cua phai Tao ong thch hp hn. Nhng neu
Tsao-tung and Lin-chih: Phai thanh that ma chung ta muon tham nhap sau xa hn vao cot
noi, phap mon cua phai Tao ong la phap tuy cua Thien, va san long chap nha n nhng
mon gian d va cu the, co the thch hp cho kho khan va tr ngai ngay t buoi ban au, th
nhieu ngi the ky hai mi mot nay. Viec co le phap mon cua phai Lam Te, phai Thien
nay phan ln la v s tu tap cong an, cot tru thnh hanh va pho bien nhat Trung Hoa va
chnh yeu neu khong noi la cot tru oc nhat Nhat Ban hien nay, la thch hp hn
cua loi tu tap theo phai Lam Te, qua kho khan Sincerely speaking, the plain and tangible
va khong thch hp oi vi tam thc hien ai. approach of the Tsao Tung sect may be much
Ngoai ra, trong khi tu tap Thien bang cach better suited to many people in this twenty-
tham cong an, chung ta khong ngng phai nh first century. This is mainly because the koan
vao mot v Thien s co tham quyen t au exercise, the mainstay if not the only stay of
en cuoi. Nh the, oi vi xa hoi hien ai la the Lin-Chih practice, is too difficult and too
mot van e cc ky kho khan. Mot tr ngai na uncongenial for modern mind. Besides, in
cho viec tu tap cong an la no co xu hng lam practicing Zen by means of the koan exercise,
tam tr luon luon cang thang, nh the se one must constantly rely on a competent Zen
khong giam bt, ma ch lam tang them, nhng Master from the beginning to end. This again
cang thang tinh than cua con ngi trong xa presents an extremely difficult problem in the
hoi hien ai hom nay. Theo Giao s Chang modern society. Another problem to the koan
Chen-Chi trong tac pham "Thien ao Tu exercise is that it tends to create a constant
Tap", trai qua nhieu the he Tao ong va Lam strain on the mind, which will not relieve, but
Te la hai phai Thien oi nghch nhau, moi only intensify, the mental tensions which
phai cung hien, tren nhng phng dien nhat many people suffer in nowadays society.
nh nao o, mot phap mon tu tap Thien khac According to Professor Chen-Chi in "The
nhau. Bi v nhng phap mon d biet nay ma Practice of Zen", (p.55), for many generations
mot ngi hoc Thien oc lap co the chon the Tsao Tung and the Lin-Chih have been
phap mon nao thch hp vi mnh nhat va "rival" sects, each offering, in certain aspects,
giup ch mnh nhieu nhat. Phap mon Thien a different approach to the Zen practices.
gian d, cu the va minh bach kieu An o do Because of these different approaches the
phai Tao ong chu trng, troi vt hoac individual student can choose the one that
c a chuong hn phap mon rac roi, kho suits him best and helps him most. The
hieu, va "b truyen" kieu Trung Hoa do phai superiority or preferability of the plain,
 3554

tangible, explicit Indian approach to Zen, Nay chnh la chua Nam Hoa cua Luc To Hue
advocated by the Tsao Tung sect, over the Nang)Tsao-Chi, a stream south-east of Shao-
bewildering, ungraspable, and "esoteric" Chou, Kuang-Tung province, which gave its
Chinese Ch'an approach reprsented by the name to Hui-Neng.
Lin-Chih sect, has always been a Tao Khe Bao Lam Truyen: Tsao-Chi Pao-lin-
controversial subject. In short, the Tsao Tung ChuanBo Thien s 10 tap do ngai Tr C soan
approach to Zen practice is to teach the vao nam 801A Zen History, 10 volumes,
student how to observe his own mind in composed by Zen master Chi Ji in 801.
tranquility. The Lin-chih approach, on the Tao Khe ai S Biet Truyen: Tsao-Chi Ta Shih
other hand, is to put the student's mind to Pie ChuanTruyen ky ve cac ai s Tao Khe,
work on the solution of an unsolvable problem co le c soan vao khoang 780-783, c ngai
known as the koan, or hua-tou exercise. The Han Hng To Phng Thien S (1722-1806), mot
former may be regarded as overt or exoteric, v Thien s Nhat Ban thuoc tong Lam Te vao the
the latter as covert or esoteric. Objectively ky th XVIII hieu nh va xuat ban nam 1762
speaking, both of these approaches possess Stories of great masters at Tsao-Chi, probably
their merits and demerits, their advantages as composed from 780-783, Zen maste Han Hsing
well as their disadvantages. If one wants to Tzu Fang, a Japanese Zen master of the Lin Chi
by-pass the recondite and cryptic Zen Sect in the eighteenth century, edited and
elements and try to grasp directly a plain and published in 1762.
tangible instruction that is genuinely practical, Tao Khe Lo: Con ng tham thienThe path of
the Tsao Tung approach is probably the more practicing of meditation.
suitable. But if one wants to penetrate more Tao Khe Mat Ch: Thien phap cua Luc To Hue
deeply to the core of Zen, and is willing to NangThe Sixth Patriarch's Zen methods.
accept the initial hardships and frustrations, Tao Khe Nhat Phai: Mot phai Tao Khe, ch s
the approach of the Lin-Chih sect, the most truyen tha t Luc ToOne sect of Tsao-Chi,
prevalent and popular Zen sect in both China handed-down tradition from the Sixth Patriarch.
and Japan today, is probably preferable. Tao Khe Nhat Trch: Mot giot nc t Tao Khe,
Tao ong Ngu V: See ong Sn Ngu V. ch truyen thong c truyen tha t Luc To
Tao ong Tho Dan: Tong phong cua Tao ong One drop of water from Tsao-Chi, implies a
mien mat ma can than khi tiep hoa ngi mi tradition that was handed-down from the Sixth
hocThe customs or traditions of Tsao-Tung sect Patriarch.
(regulations of the founder) are secret but cautious Tao Khe Phat Ch: See Tao Khe Phat Sac.
in welcoming new followers. Tao Khe Phat Sac: Yeu ch Thien phap cua Luc
Tao ong Tong: Ts'ao-Tung-Tsung (chi)Soto To Hue NangEssential guidance on Zen
schoolSee Tao ong. methods of the Sixth Patriarch Hui Neng.
Tao Khang: Cam va rm ra (nhng can ba sau khi Tao Khe Sn: Nui Tao KheMount Tsao-Chi.
cha lua a lay gao trang), y noi nhng v Tang Tao Khe Thuy: Nc Tao Khe, ch Thien phap
kieu man hay giao phap ha lietDregs and chaff, cua Luc To Hue NangWater of Tsao-Chi,
said of proud monk, or of inferior teaching. implies the Sixth Patriarch's Zen methods.
Tao Khe: Tsao-Chi (chi)Biet hieu cua Luc To Tao Khe Tong: Chogye-Chong (chi)See Tao
Hue Nang. Tao Khe la ten mot con suoi nam ve ong Tong (II).
hng ong nam phu Thieu Chau, tnh Quang Tao Nguyen ao Sinh Thien S: Ten cua mot v
ong (thi nha Lng co v s nc Thien Truc t Thien s Trung Hoa vao thi nha Tong (960-
Tay Phng ti bi thuyen cua Tao Khe, ngi thay 1279)Name of a Chinese Zen master who lived
mui hng la ben noi: Tren thng nguon at co in the Sung Dynasty in China.
thang canh. oan i tm, roi m nui dng bia noi Tao Sn: Tsao-ShanTao Sn hay nui Tao, biet
rang, mot tram bay mi nam sau se xuat hien hieu cua Ban Tch Thien S, nh to Tao ong, va
mot v Vo Thng Phap S thuyet phap ay. cung la hoc tro cua ong Sn Lng Gii thuoc

tong Tao ongTsao-Shan in Kiang-Su, where
the Tsao-Tung sect, a branch of Chan school,
was founded by Tung-Shan; Tsao-Shan was the
name of the second patriarch of this sectSee
Tao Sn Bon Tch.
Tao Sn Ban Tch Thien S (840-901): Sozan
Honjaku (jap)Tsao-shan Pen-chi (Wade-Giles
Chinese)Caoshan Benji (Pinyin Chinese)Ten
cua mot v Thien s Trung Hoa vao the ky th
chn va th mi. Nhng li thuyet giang cua ong schools of Zen still active in Japan today. After his
c tap hp vao bo Phuc Chau Tao Sn Ban Tch departure from Tung-shan, Ts'ao-shan wandered
Thien S Ng Luc. Ngoai ra, co mot vai chi tiet ly
thu ve v Thien s nay trong Truyen ang Luc,
quyen XVII: Thien s Ban Tch en t Tuyen
Chau, bay gi van la Tuyen Chau trong tnh Phuc
Kien. Tao Sn hay nui Tao, biet hieu cua Ban
Tch Thien S, nh to Tao ong, va cung la hoc
tro cua ong Sn Lng Gii thuoc tong Tao
ong. Tao Sn tng hoc kinh sach Khong Giao t
thi tre, xuat gia theo Phat giao nam 19 tuoi. Ong
tho cu tuc gii vao nam 25 tuoi. T tu vien cua
mnh len nui Linh Thach Phuc Chau, ong thng
ti Giang Tay e theo hoc nhng buoi giang chung
cua thay ong Sn ve Phat phap. Ong a hp tac
vi thay mnh lap ra phai Tao ong, la mot trong
hai phai Thien hien van con Nhat Ban. Sau khi
t biet ong Sn, Tao Sn i khac ca nc, tuy
theo hoan canh ma thuyet giang Phat phap. Cuoi
cung ong c mi en lai mot tu vien tren nui
Tao, va ong a lay ten nui lam ten mnh. Sau o
ong len nui Ha Ngoc; ca hai ni eu co mot so
ln e t quan tu quanh ong tu tapZen Master
Tsao-shan Pen-chi , name of a Chinese Zen monk
in between the ninth and tenth centuries. His
teachings and sayings are contained in the Fu-
chou Ts'ao-shan Pen-chi Ch'an-shih Yu-lu (Record
of the Words of Ch'an Master Ts'ao-shan Pen-chi
from Fu-chou). Besides, there is some interesting
information on him in The Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume XVII: Zen master Pen-chi came from
ancient Quanzhou, a place still called Quanzhou in
modern Fujian Province. Tsao-Shan in Kiang-Su,
where the Tsao-Tung sect, a branch of Chan
school, was founded by Tung-Shan; Tsao-Shan
Pen-Chi was the name of the second patriarch of
this sect. Ts'ao-shan, who in his youth studied the
Confucian classics, left his home at the age of
3555
nineteen and became a Buddhist monk. At twenty-
five he received full ordination. He lived in the
monastery on Ling-shih Mountain in Fu-chou and
often visited the public discourses on Buddha-
dharma of Master Tung-shan in Kiangsi. Together
with his master Tung-shan, Ts'ao-shan founded the
Ts'ao-tung school of Zen, the name of which is
derived from the first characters of the names of
the two masters. The Soto school is one of the two
through the country and instructed people in the
Buddha-dharma in accordance with the
circumstances that presented themselves. Finally
he was invited to take up residence in a monastery
on Ts'ao-shan or Mount Ts'ao, from which his
name derives. Later he lived on Mount Ho-yu; in
both places a great host of students gathered about
him.
Khi nui Linh Thach, thuoc Phuc Chau, ong
thng ti Giang Tay. Mot hom ong trao oi
cuoc phap luan vi thay ong Sn, thay phat
hien ra ong mot tai nang ln va nhan lam o
e. ong Sn hoi: "Xa Le ten g?" S tha:
"Bon Tch." ong Sn noi: "Lai noi len tren?"
S tha: "Chang noi." ong Sn hoi: "V sao
chang noi?" S tha: "Chang ten Bon Tch."
When he lived on Ling-shih Mountain in Fu-
chou, he often visited the public discourses on
Buddha-dharma of Master Tung-shan in
Kiangsi. One day a mondo took place
between Tung-shan and Ts'ao-shan through
which the master recognized Ts'ao-shan's
potential and accepted him as a student. Upon
meeting Ts'ao-shan, Tung-shan asked, "What
is your name?" Ts'ao-shan said, "Pen-chi."
Tung-shan said, "What is your transcendent
name?" Ts'ao-shan said, "I can't tell you."
Tung-shan said, "Why not?" Ts'ao-shan said,
"There I'm not name Pen-chi."
Theo Canh c Truyen ang Luc, Tao Sn
at c ai giac sau di s hng dan cua
ong Sn. Hom t gia thay mnh, Tao Sn
trao oi vi thay mnh trong cuoc oi thoai
sau ay: "ong Sn hoi: 'Con i au?' Tao
Sn ap: 'Con ti ni nao khong co bien oi.'
ong Sn noi: 'Lam the nao con co the ti
mot ni khong co bien oi c?' Tao Sn
 3556

ap: 'S ra i cua con khong phai la mot bien there's a saying, 'Until a person has fallen
oi.'"According to Ching-te Ch'uan-Teng- down, the earth can't help him arise.' What is
Lu, under Tung-shan, Ts'ao-shan came to 'fallen down'?" Ts'ao-shan said, "It's
profound enlightenment. As he took his leave allowing!" The monk asked, "What is 'arise'?"
of Tung-shan, the following exchange took Ts'ao-shan said, "It's 'arise.'"
place: "Tung-shan said, 'Where are you Mot v Tang hoi: "Trong giao thuyet co li:
going?' Ts'ao-shan said, 'To where there's no 'Bien ca khong cha xac chet.' The nao la
change.' Tung-shan said, 'How can you go to bien?" Tao Sn noi: "Bao ham ca van hu."
where there's no change?' Ts'ao-shan said, V Tang lai hoi: "V sao ma khong cha thay
'My going is no change.'" ma?" Tao Sn ap: "Nhng ngi ngng th
Mot hom, co mot v Tang hoi: "Ngi khong khong the hien hien c." V Tang hoi: "a
lam ban vi phap la ngi g?" Tao Sn noi: noi bao ham van hu th tai so lai khong cha
"Noi cho lao Tang biet cho nao ma nhieu ngi ngng th?" Tao Sn noi: "Van hu
ngi Hong Chau eu i en."One day, a chang co cong nang ay, ngi het th co c
monk asked, "Who is it that is not a ay ay!"A monk asked, "There's a teaching
companion to the myriad dharmas?" Ts'ao- that has the words, 'The great ocean does not
shan said, "Tell me, where is it that many harbor dead corpses.' What is the ocean?"
people in Hongzhou are going?" Ts'ao-shan said, "It includes everything." The
Hom khac, Van Mon hoi: "Ngi khong thay monk said, "Why doeasn't it include corpses?"
oi en, S co tiep khong?" Tao Sn noi: Ts'ao-shan said, "Those who have ceased
"Tao Sn ta khong ranh cho loai o." Co mot breathing are not manifested." The monk said,
v Tang hoi: "Ngi xa co noi: 'Ngi ngi "Since it includes everything, why are those
eu co huynh e tai tran.' Thay co the trnh who've stopped breathing not manifested?"
bay cho con biet ro hay khong?" Tao Sn noi: Ts'ao-shan said, "The myriad things don't
"a ban tay ong cho lao Tang xem." oan have this ability. The cessation of breath has
Tao Sn ch vao nhng ngon tay va em: moral power!"
"Mot, hai, ba, bon, nam. u ca ma." Mot ngay, Thanh Nhue tha: "Con ngheo
Another day, Yunmen asked, "The cung xin thay giup cho." S bao: "Xa Le
unchanging person has come, Will the master Nhue lai gan ay!" Thanh Nhue lai gan. S
receive him or not?" Ts'ao-shan said, "On Mt. noi: "Ke ngheo Tuyen Chau uong xong ba
Ts'ao there's no spare time for that." A monk chen ru, van noi cha t moi."One day,
asked, "An ancient said, 'Everyone has the monk Ch'ing-rui said to Ts'ao-shan, "I am
brothers in the dust.' Can you demonstrate this alone and destitude. Master, please give me
to me?" Ts'ao-shan said, "Give me your some assistance." Ts'ao-shan said, "Worthy
hand." Ts'ao-shan then pointed at the monk's Rui, come here!" Ch'ing-rui came forward.
fingers and counted, "One, two, three, four, Ts'ao-shan said, "You already drank three
five. That's enough." cups of Ch'uan-chou Province 'Hundred
Mot v Tang hoi: "Lo To nhn vach, y bieu th Houses' wine, yet you still say your lips are
ieu g?" Tao Sn lay hai ban tay bt hai lo tai not wet."
laiA monk asked, "What was Luzu trying to Mot ngay mua he nam 901, S hoi mot v
show when he faced the wall?" Ts'ao-shan Tang: "Hom nay la ngay may thang may?" V
covered his ears with his hands. Tang ap: "Hom nay la ngay ram thang sau."
Mot v Tang hoi: "T xa a co cau 'Cha S bao: "Tao Sn bnh sanh i hanh cc ch
tng co ai te xuong at ma khong nng at biet chn mi ngay la mot ha. Ngay mai gi
tr day.' The nao la te xuong?" Tao Sn noi: thn ta se i." S th tch ung ngay gi thn
"No ang cho phep ay!" V Tang lai hoi: cua ngay hom sau. S c vua ban thuy la
"The nao la tr day?" Tao Sn noi: "La tr "Nguyen Chng Thien S." Thap c at ten
day ay."A monk asked, "From old times la Phc VienOne day in the summer of
 3557

the year 901, Ts'ao-shan asked a monk, "What Tam mnh trong sach, lam cho tam ngi c
month and day is this?" The monk said, "It's trong sach, lam cho ch Thien hoan hy, vun trong
the fifteenth day of the sixth month." Ts'ao- chnh nghiep, va sau khi menh chung c sanh
shan said, "Ts'ao-shan has traveled his entire len coi TriTo sweep the floor, or ground, an
life. Everywhere it is observed that a summer act to which the Buddha is said to have attributed
has ninety days. The next day during the hour five kinds of merit. They are: To purify our own
of the dragon (7-9 a.m.) Ts'ao-shan will go." mind, to help purifying other peoples minds, to
He passed away at exact the Dragon hour of cause all the Devas to have joy, to plant good
the next day. After he passed away, he karma, and after death will be reborn as a Deva.
received the posthumous name "Zen Master Tao Hon: To marry early.
Evidence of the Source." His stupa was Tao Mo: Don dep co tren ma trong dp tiet Thanh
named "Blessed Perfection." Minh: To clean a tomb (to sweep a grave)Hoi
Tao Sn Bon Tch Thien S Ng Luc: Sozan nao? Sang hay chieu?: When? Morning or
Honjaku Goroku (jap)Zen master Tsao-shan evening?
Pen-chi's Records of TeachingsCao-shan Benji's Tao Sn Nhan: Ten cua mot Thien s i nha
Records of TeachingsSee Tao Sn Ban Tch ng, que Tao Sn, Trung HoaName of a
Thien S. Zen master in T'sao Shan during the T'ang
Tao Sn ai S Ng Luc: Sozan Honjaku Goroku Dynasty in China.
(jap)Great master Tsao-shan Pen-chi's Records Tao Tham: Buoi tham van vao sang smThe
of TeachingsSee Tao Sn Ban Tch Thien S. early morning assembly.
Tao Sn Hieu Man: Tao Sn man tangTs'ao Tao Than Duc c: Tam mnh goi c, y noi c
Shan: End of mourningSee Cong An Tao Sn hanh cung giong nh than the, phai luon tam goi
Hieu Man. mi cTo bathe the body and reform the
Tao Sn Luc: Sozan Honjaku Goroku (jap)Zen heart.
master Tsao-shan Pen-chi's Records of Tao Hoa: Lam hoa, ac biet la hoa bang giay
TeachingsSee Tao Sn Ban Tch Thien S. To make flowers, especially paper flowers.
Tao Sn Mi Muc Bat Thc: Ts'ao-shan: Can the Tao Hoa: Ngoai ao tin rang co mot v tri quyen
eyebrows and the eyes distinguish each other or nang toi thng co the t y tao nen van vat
not?See Cong An Tao Sn Mi Muc Bat Thc. Externalists believe that there exists an almighty
Tao Sn Nguyen Chng Thien S Ng Luc: god who makes (creates) and transforms all being
Sozan Honjaku Goroku (jap)Zen master Tsao- at his will.
shan Pen-chi's Records of TeachingsSee Tao Tao Hoa Kien: Idea of a creatorSee S Phu
Sn Ban Tch Thien S. Kien.
Tao Xng: Cho danh cho Phat t tai gia en lam Tao Huyen: Ten cua mot v danh Tang Mat Tong
cong qua trong thien vienA place in the Zen Trung Hoa vao thi nha ng (618-907)Name
monastery where lay people come to to do their of a Chinese famous monk, of the Tantric Sect,
meritorious deeds. who lived in the T'ang Dynasty in China.
Tao: Quet: To clean (to sweep)Sm hay sang Tao Nghiep: TransgressionsTo create karma.
sm: Early, or early morning. Tao Nghiep Hu Vi: To involve (create or
Tao ang Mon: Thoi ao MonPhng phap engage) in mundane endeavors
quet sach moi khai niem chap trc, phu nh tat Tao Phuc: To do goodTo give almsTo give
ca tng sai bietMethods of sweeping away all charity.
concepts of attachment and false imagination. Tao Tac: Zosa (jap)To performTo make by
Tao e Le: Ten cua mot loai quyName of a building.
demon. Tao Thien Lap a: The creation of the world.
Tao a: Quet nha co nam cong c (Trong Ty Tao Th Thien: Brahma-deva (skt)Ba La Ha
Nai Da Tap S, Phat noi vi cac v Ty Kheo rang, Ma Thien, la nguon tao ra bang mau t Tat am
pham lam ngi quet nha co nam ieu li hn ca: 12 amThe deva-creator of writing Brahma.
 3558

Tao Tng: Tac tngNgi au tien tac tng Kinh A Ham la ban dch tieng Hoa nhng kinh
Phat la vua u ien cua x Kausambi, ngi cung ien hay nhng bai giang cua c Phat bang Phan
thi vi c Phat, a tac tng Phat cao 5 bo Anh ngA Sanskrit term for Scriptures. This is a
bang go an hng ngay sau khi Phat nhap diet. general name for the texts and teachings of the
Ngi ta tin rang neu ho tao tng Phat th trong four main Sanskrit Buddhist collections of
nhng kiep ti ho se co mot nhan quan trong sang, discourses attributed to Sakyamuni Buddha.
ho se khong b sanh vao ac ao, ho se c sanh Mahayana name for collections of writings of the
vao gia nh cao thng va tot lanh, ho se c Sanskrit canon or sutras or sermons as collected
giau sang, va ho se co dp knh th Tam Bao, van by the Sarvastivadin school of Hinayana.
van. Phat t chan thuan nen luon nh rang, tac bao Tap A Ham Kinh: See Tap A Ham.
nhieu tng khong la van e, van e la chung ta tu Tap A Ty am: Samyukta-abhidharma-hrdaya-
hanh nh the nao ngay trong kiep nay To make sastra (skt)Bo Tap Tam Luan c viet bi ngai
an image; the first one made of the Buddha is Phap CuMiscellaneous Treatises of
attributed to Udayana, king of Kausambi, a Abhidharma on the variegated minds, written by
contemporary of Sakyamuni, who is said to have Dharmatrata.
made an image of the Buddha after his nirvana, in Tap A Ty am Tam Luan: See Tap A Ty am.
sandalwood, 5 feet high. People believe that when Tap Bao Tang Kinh: Samyutta-ratna-pitaka-sutra
they make a statue of the Buddha, in the next lives (skt)Kinh noi ve kho cha u th nhng chau
they will have a clear vision, they will not be born bau khac nhauSutra on miscellaneous treasury
in the evil places, they will always be born in a of precious things.
noble and good family, they will be very wealthy, Tap Bi Y: Ragged-clothesQuan ao rach ri
and they will be able to revere the Triple Jewel, (may bang vai ba nap).
and so on. Sincere Buddhists should always Tap Duyen: Sundry conditions.
remember that the number of statues we make Tap c: Miscellaneous acts of virtueSee Tap
doesnt matter, it does matter how we cultivate to Hanh.
improve ourselves in this very life. Tap Ham: See Tap A Ham.
Tap: Gio tap hay gio thoi vu vu: Gust windTap Tap Hanh: Miscellaneous practicesSee Tap
vat g: To snatch (to snap, i.e., a dog snaps Hanh.
something)Thnh lnh: Suddenly. Tap Hanh: Miscellaneous actsSundry practices,
Tap Mat Kien: Samakan (skt)Theo Eitel trong combining practices, or mixed cultivationTap
Trung Anh Phat Hoc T ien, Tap Mat Kien la hanh co ngha la ngi thay ai tu phap mon g
vung Samarkand bay giAccording to Eitel in cung bat chc theo ca, thay oi lien lien. Nay tu
The Dictionary of Chinese-English Buddhist Tnh o, mai tu Thien, mot tung kinh. Nay tung
Terms, this is now called Samarkand. kinh nay, mai tung kinh khac, van van
Tap Mat Kien Quoc: Samakan (skt)See Tap Combining practices also referred to as Mixed
Mat Kien. Cultivation. This refers to cultivators who mimic
Tap Tap: Cn song noi len manh meArising others practices depending on who is practicing
waves are so strong. what at the time. Thus, they are constantly mixing
Tap A Ham: Samyuktagama (skt)Agama and changing their practices by practicing
(skt)Nikaya (p)Zo-Agon-Gyo (jap)A Gia Pureland one day, Zen the next, and then another
MaMiscellaneous Agama SutraCollection of day chanting one Sutra, only to switch to a
Buddhas doctrineSacred workAnything different Sutra the next day, etc.
handed down and fixed by traditionT Bac Phan Tap Hoa Nghiem Kinh: Ten cua Kinh Hoa
ch Kinh ien. ay la ten goi chung cho tat ca Nghiem (muon hanh v nh hoa va c lay e
kinh ien va nhng li giao huan c cho la cua lam trang nghiem qua Phat)A name for the
c Phat Thch Ca Mau Ni. ai tha goi ay la Hua-Yen sutra.
nhng su tap cac van ban Kinh bang tieng Phan Tap Lam Uyen: Misrakavana (skt)Park where
(tng ng vi Nikaya trong thuat ng Pali). all desires are fulfilledTap Lam Uyen ve

phng Tay, mot trong bon ni vui thu ben ngoai
Thien Kien Thanh, thanh pho cua coi tri e
ThchThe park where all desires are fulfilled, in
the West, one of the four pleasure grounds outside
of Sudarsana, the heavenly city of Indra.
Tap Nghiep: Nghiep nhan cam cac loai kho qua
cua cac loai chung sanh nh a nguc, nga quy,
suc sanh, a tu la, nhan, thien (cac loai thai sanh,
noan sanh, thap sanh, hoa sanh trong the gii Ta
Ba)A world of varied karma, or individual
karma, each causing and receiving his own
recompense.
Tap Nhiem: Samklesa (skt)Klesa or Samkilesa
(skt)Phien NaoTap NhiemAffliction
DelusionDistress or moral faultsPain
PassionsSufferingWrong beliefTat ca cac
phap hu lau la nhng tap nhan cua luan hoi sanh
t. Hanh gia tu thien nen luon nh rang ay la con
ng cua cam do va duc vong sanh ra ac nghiep
(ay chnh la kho au va ao tng cua cuoc song),
la nhan cho chung sanh lan troi trong luan hoi
sanh t, cung nh ngan tr giac ngoAll kinds of
moral infection, the various causes of
transmigration. Zen practitioners should always
remember that this is the way of temptation or
passion which produces bad karma (lifes distress
and delusion), cause one to wander in the samsara
and hinder one from reaching enlightenment.
Tap Nhiem Can Ban: Goc cua tap nhiemRoot
of defilement.
Tap Nhiem Hoan Diet: S cham dt tap nhiem
Cessation of defilements.
Tap Nhiem S Y: Goc cua tap nhiemBase of
defilement.
Tap Niem: Sundry thoughts.
Tap Niem Roi Ren: Sundry thoughts are
confused.
Tap Pham: Samyuttavarga (skt)Mot trong hai
phan phu luc cua Luat TangOne of the two
indexes in the Vinaya Pitaka.
Tap Sac: Nhieu mau sac lan lonVariegated
coloring.
Tap Sac Bao Hoa Nghiem Phat: See Tap Sac
Bao Hoa Nghiem Than Phat.
Tap Sac Bao Hoa Nghiem Than Phat:
Ratnakousoumasapouchpitagatra Buddha (skt)
Varied-Colored Jewels-Flower Adornment Body
Buddha.
3559
Tap Sinh The Gii: The gii Ta Ba la the gii tap
c cua 5 chung loai cung nh a nguc, nga quy,
suc sanh, a tu la, nhan, va thienA world of
various beings, i.e. that of the five destinies, hells,
hungry ghosts, animals, asuras or demons, men,
and devas.
Tap Tang: Samyuktapitaka (skt)Tat ca nhng
kinh ien linh tinh, ban au ngi ta noi no thu
nhiep het thay giao hanh cua ch v Bo Tat, nhng
ky that no cha ng nhng tac pham cua ngi
Thien Truc va Trung Hoa, c ket tap lai vao
thi nha Minh co s bo tuc cua Bac va Nam Tang
Trung Hoa (Tap tang khong phai la ngon thuyet
cua mot ngi, co khi la c Phat giang thuyet, co
khi e t cua ngai giang thuyet, co khi tan tung
ch thien)The miscellaneous canon, at first said
to relate to Bodhisattvas, but it contains
miscellaneous works of Indian and Chinese
authors, collection made under the Ming dynasty
and supplements of the northern Chinese canon
with their case marks from the southern canon.
Tap Tam: Tam b tap niem chi phoi Variegated
mind.
Tap Tam Luan: Luan noi ve tam b tap niem chi
phoiTreatise on a variegated mindSee Tap A
Ty am.
Tap Thanh Tnh Tru: Abode of purity and
impurity.
Tap Thc: An tapEating a hodge-podge
(heterogeneous mixture) of foods.
Tap Tnh The Gii: World of mixed dwellers
The gii cua nhieu loai chung sanh khac nhau.
Tap Tru Gii: Ni c ngu cua ngu thuThe
world of mixed dwellers, i.e. the five species.
Tap Tu: Miscellaneous or variedAids thereto or
adjunctive observances.
Tap Tng Quan: Quan tng tap, khi th quan
tng c A Di a, khi th quan tng c Quan
The Am, khi th quan tng c ai The Ch, mot
trong 16 phep quan trong Tnh o tongA mixing
or intermingling visualization among Amitabha
Buddha, Avalokitesvara Bodhisattva, and
Mahasthamaprapta Bodhisattva, one of the sixteen
contemplations (sixteen meditations)See Thap
Luc Quan.
Tap Ue Ng: Sambhappalapo (p)Vo Ngha
NgDam NgInsignificant speechLustful
wordsMeaningless wordsUngrateful words.

Tat Ba: Sarva (skt)Tat caAllComplete
EntireUniversalWhole.
Tat Ba Ca Ma: Sarvakama (skt)Thanh Tu
Nhat Thiet NguyenHet thay cac nguyenAll
kinds of desiresFulfilling all wishes.
Tat Ba a Bo: Sarvastivada (skt)Thuyet Nhat
Thiet Hu Bo vi chu thuyet cho rang van hu
eu co thatName of a school with the doctrine
that al things are realSee Hu Bo.
Tat Ba a Sa Bo: Sarvastivada (skt)See Hu
Bo.
Tat Ba Ha: Soha (tib)Svaha (skt)Xin c
nh nguyen (Phai nh vay thoi!)See Ta Ba Ha.
Tat Ba Hat Lat Tha Tat at a: See Tat Ba Tat
a.
Tat Ba Ngat Le Xa: Sarvaklesa (skt)Het thay
duc vong phien naoAll the passions or
afflictions.
Tat Ba Nha: Sarvajna (skt)Tat Van NhaTat
Van NhienTat Phat NhaTat Ba Nha Nang
Tat Ba Nha NaTat Ba Nha aTat Pha Cat
NangTat Phat NhaNhat Thiet Tr hay tr tue
cua qua v rot rao vien man cua Phat Thch Ca
Mau NiHaving complete knowledge
OmniscienceThe perfect knowledge attained by
Sakyamuni on attaining Buddhahood.
Tat Ba Tat oa: Sabbasatta (p)Sarva-bhuta
(skt)Sarvasattva (skt)Nhat Thiet Hu Tnh
Tat ca chung sanh hu tnhAll sentient beings.
Tat Ba Tat a: Sarvarthasiddha
sarvasiddhartha (skt)Tat Ba Tat at aTat
Ba Hat Lat Tha Tat a.
1) Ten goi tat cua Thai T Thch Ca luc th au:
Personal birthname of Sakyamuni.
2) Nhat thiet thanh tu: Thanh tu tat ca nhng
g mnh mong muonEvery object or desire
attained
Tat Bat La Da Na: Pippalayana (skt)
KasyapaSee Ca Diep.
Tat Bat Nha: Sarvajna (skt)See Tat Ba Nha.
Tat Bau Sat a: Sarpausadhi (skt).
1) Dc Xa: Ngi ta noi Dc Xa la tien than
cua c Phat khi ngai con la mot v tri e
Thch, a bo th than mnh cho nhng ngi
ang b oiSerpent-medicine, said to have
been provided by the Buddha when he was
Indra, as a python, in giving his flesh to feed
the starving.
3560
2) T vien c xay len mot ni noi tieng tai
Udyana: A monastery in Udyana built on a
reputed spot.
Tat Ca Da Kien: Satkaya-darsana (skt)Tat Ca
Da at Li Sac TrHu Than KienThan kien
trong ngu kien, chap trc vao cai than ngu uan
gia hp, cho cai ta la co that ma khi len kien,
hoac ve ta hoac cua ta (nga va nga s) The view
of the reality of personality.
Tat Ca Phai: Saskyapa (skt)Name of a school
of Tibetan Buddhism named after the Sakya
Monastery in southern TibetSee Ca Tat Phai.
Tat a Ky Le: Ten cua mot loai quy vng, c
dien dch nh la mot loai tri co nhieu sc manh
Name of a demon king, interpreted as a deva of
great strength or power.
Tat a Da: Satya (skt)Tat e DaChan e
hay ngha chan thatTrueGenuineVirtuous
Tat a Ba Luan: Sadapralapa (skt).
1) Ten cua mot v Bo Tat ma ngi ta noi rang
a khoc suot trong thi gian tm cau chn ly
Ever chattering or bewailing, name of a
Bodhisattva, some say who wept while
searching for truth.
2) Thng e Phat: Ten cua v Phat cuoi cung
trong Hien KiepEver-wailing Buddha,
name of the final Buddha of the present
kalpa.
Tat at a Bat at La: See Bach Tan Cai Phat
or anh Luan Vng.
Tat at Lat Ma: Saddharma (skt)Chanh
PhapThe good, true, beautiful, or excellent
lawThe right or correct law, or method.
Tat at Ma Phan a Li: Saddharma-pundarika
(skt)Kinh Phap HoaThe Lotus Sutra.
Tat oa: Sattva (skt)Ham SanhTat a Ba
Tat Hoa TatTat Ba Tat oaTat at Pha Sach
oaHu tnh chung sanhBeingExistence
Any living sentient beingSentientPossessing
sentience, or consciousnessAll the living.
Tat o La Ba: Sarjarasa (skt)Nha cua cay Ta
La, dung lam dau thm hoac nhang thmResin
of the Sal-tree, resin used as scent or incense.
Tat La: Salva (skt)Ten cua x Salva: A country
named SalvaBo toc c ngu tai vung
Bharatavarsha: A tribe inhabiting Bharatavarsha.
Tat La Pha Xa: Sarvasa (skt)Essential vow
Yeu nguyenLi nguyen quan trong.

Tat La Tat Phat e: Sarasvati (skt)Tat La Sa
Phc eTat La Toan e V N Am Thien i!" Trieu Chau noi: "Ke trom a i roi ngai mi
The goddess of speech and learning.
Tat La T Phat e: Sarasvti (skt)River god
Than song.
Tat Li Sat Ba: Sarsapa (skt)Hat cai
Mustard-seed.
Tat Ly Pha Mat at Ta: Nakaya (skt)
Subamitta (skt)Spiritual masterSee ao S.
Tat Phc at: Sarvada (skt).
1) Toan Th Toan XaThe all-giving, or all-
abandoning.
2) Ten cua c Phat trong mot tien kiep: A
name of the Buddha in a former incarnation.
Tat Tha Ne Thap Phat La: Sthanvisvara (skt)
Mot vng quoc co mien Trung An. Bai chien
trng cua hai bo toc Pandus and Kurus. Bay gi
la ThanesarA ancient kingdom and city in
Central India. The scene of the battle between the
Pandus and the Kurus. The modern Thanesar.
Tat Tha Ne Thap Phat La Quoc: Sthanvisvara
(skt)See Tat Tha Ne Thap Phat La.
Tat To: Pranita (skt)Manju (skt)See Dieu.
Tat: Gat quaTo lashTo dash (water).
Tat Thau Thien Quan: Muon lien c ngo, hanh c? Vi tnh chat han hep va bng bt bat re sau
gia phai can am xong thang vao ca ai thien In xa trong loi suy tng cua con ngi, th khong la
order to attain immediate awakening, practitioners
should bravely break into the Zen door.
Tay Ch Trang: Finger pointing at the moon
See Ngon Tay Ch Trang.
Tac Kien a La: Skandila (skt)Ten mot v
phap s vao the ky th VName of a Dharma
master in the fifth century.
Tac Kien a La: Skandha (skt)1) Cai vai: The
shoulder; 2) Uan: See Ngu Uan.
Tac Tha Tr: Tha TrTc Tha TrTam gac
laiTo leave aside temporarily.
Tac: Ten trom hay ten cp: A thief (pirate)An
trom hay an cp: To steal (to rob).
Tac Khau: Bandit.
Tac Kh Hau Trng Cung: To open fire after
the enemy already leftGiac qua roi mi ging
cung, ch viec tu hanh le me giai ai. Mot hom,
Trieu Chau en tham Hoang Ba. Hoang Ba thay
S en ben ong ca phng trng. Trieu Chau
ben nhat mot cay uoc va la ln trong giang
ng, "Cu la! Cu la!" Nghe tieng la, Hoang
3561
Ba m ca tum lay Trieu Chau noi: "Noi i! Noi
ging cung." ay la loai cong an mc o nao
o kho hieu va kho giai thch. Nhng Thien Tang
mo ta loai cong an nay nh la loai "bat kha the
nhap," giong nh "nhng rang nui bac va nhng
bc tng sat." Noi ung ra, loai nay ch co the
c hieu bi nhng hanh gia co trnh o cao ma
trc giac sau xa cua ho tng xng vi trc giac
cua nhng ngi e ra cong an, nh the ho mi co
the nhan thc c trc tiep va ro rang y ngha
cua cong an ma khong can phai nh en phong
oan hay phan tch. Neu hanh gia san sang khong
s hieu lam th nhng cong an loai nay co the
khong phai la tuyet oi khong the hieu hoac
khong the giai thch c, nhng ay khong phai
la ieu mong muon cua nhieu hanh gia tu Thien.
Trong Thien, cai chan ly Bat Nha ma Thien co
chuyen ch khong the la mot th g o han hep,
hu han hoac chuyen biet; no phai la mot cai g
rong rai, ai ong va vo han, ham cha tat ca va
bao trum tat ca, khong the nh ngha hay menh
danh. Vay th chan ly Thien con co the la g khac
hn la khong the nh ngha va khong the lanh hoi
g cai chan ly Bat Nha t do va bao ham het thay
tr thanh mot chiec bong lng l mai mai lan tranh
khong cho chung ta nam bat. Chnh v vay ma
Thien s Trieu Chau mi dung cau noi: "Ke trom
a i roi ngai mi ging cung." Hanh gia tu
Thien phai nen luon can trong!To open fire
after the enemy already left. The term indicates a
slack manner in cultivation. One day, Chao-chou
went to visit Huang-Po. When Huang-po saw him
coming, he closed the door. Chao-chou then
picked up a torch and shouted loudly in the
congregation hall, "Fire! Fire! Help! Help!"
Hearing this cry, Huang-Po opened the door and
came out. As soon as he saw Chao-chou he caught
his arm and said, "Say it! Say it!" Chao-chou
replied, "You begin to draw the bow after the thief
has left." This is a kind of koan which is somewhat
difficult to understand and explain. Zen monks
describe this type of koans as the "impenetrable
type," like "silver mountains and iron walls." This
can, strictly speaking, only be understood by
advanced practitioners whose profound intuitions
 3562

match those of the actors, thus enabling them to augment)V Tang: A Buddhist Monk or monks
discern directly and clearly the meaning of the in general.
koan without resorting to guesses or analysis. If Tang Ai: To hate and to love.
one is willing to risk missing the point, these koans Tang An (434-499): Ten cua mot v danh Tang
may not be absolutely unintelligible or Trung Hoa vao thi nha Nam Te (497-502)
unexplainable, but this is not the desirability of Name of a Chinese famous monk who lived in the
many Zen practitioners. In Zen, the ultimate Southern Ch'i Dynasty in China.
Prajna-Truth that Zen tries to convey cannot be a Tang Bach Gii Chung Hoc: See Bach Gii
thing that is narrow, finite, or exclusive; it must be Chung Hoc Tang.
something vast, universal, and infinite, all- Tang Bao: Sangha (skt)Sobo (jap)Ngoi bau
inclusive and all-embracing, defying definition Tang, ngoi th ba trong Tam Bao (nhng v Tang
and designation. How, then, can Zen-Truth be s a phat chan vo lau tr va tr thanh phc ien
otherwise than indefinable and ungraspable? With cho i knh trong va quy theo)The third
this deplorable limitation and tightness deeply member of the Triratna.
rooted in the human way of thinking, no wonder Tang Bao Qua: Bac lau tan A La HanThe
the free and all-inclusive Prajna-Truth becomes an perfect arhat who has not to be reborn.
evasive shadow forever eluding one's grasp. That Tang Bat (365-442): Ten cua mot v danh Tang
was why Zen master Chao-chou used the words: Trung Hoa vao thi Lu Tong (420-497)Name
"You begin to draw the bow after the thief has of a Chinese famous monk who lived in the Liu
left." Zen practitioners should always be very Sung Dynasty in China.
careful! Tang Bi: S tang trng long t bi cu o chung
Tac Qua Hau Trng Cung: To open fire after sanh cua v Bo Tat, du tr hue giac ngo cua v ay
the enemy already leftSee Tac Kh Hau khien ngai u kha nang nhap niet ban, nhng vi
Trng Cung. bi nguyen ngai van tiep tuc luan chuyen e cu o
Tac Tru: chung sanhAugmented pity of a Bodhisattva,
1) Ngi t tho cu tuc gii cho mnh nh mot v who remains to save, though his advanced
s: An unordained person who passes himself knowledge would justify his withdrawal to
off as a monk. nirvana.
2) V Tang b Giao Hoi cua mnh khai tr ben t Tang Bien:
oi phap danh hay nh giao hoi khac oi phap 1) (?-493): Ten cua mot v danh Tang Trung Hoa
danh, roi t mnh tru tr tai mot t vien: A vao thi nha Nam Te (497-502)Name of a
monk who himself changes his Buddha name Chinese famous monk who lived in the
(or changed by other orders) after being Southern Ch'i Dynasty in China.
expelled or purged from the order for his sins, 2) (568-642): Ten cua mot v danh Tang Trung
then continues to stay in the monastery. Hoa vao thi nha ng (618-907)Name of
3) Bald-headed thiefSee Trom au Hoi. a Chinese famous monk who lived in the
Tac T: Bad child. T'ang Dynasty in China.
Tam Phat: Kanbutsu (jap)Le Moc Duc trong Tang Biet Da: Ban Daai DaThai Da
ngay ky niem Phat an SanhTo wash a Thong DaTuc DaSee ai Da.
Buddhas statue in the ceremony of Buddhas Tang Ca Lan a Bo: Suttavada (p)
Birthday. Sankrantivadin (skt)Sautrantika (skt)
Tam Tren Song Hang: Gangasnana (skt) Sutravadatika schoolThuyet o BoThuyet
Bathing in the Ganges, this is one of the wishes of Chuyen BoSee Kinh Lng Bo.
the Ganges pilgrimTam tren song Hang la mot Tang Ca Lan a Tong: See Tang Ca Lan a Bo.
trong nhng ao c cua nhng ngi i hanh Tang Ca Tang Ne: Hanh ngay ch an mot ba,
hng vung song Hang. thng la vao buoi traEating only one meal a
Tang: Lam cho nhanh them: Accelerate (v) day, usually at noon time.
Tang them: To increase (to add, to raise, to Tang Ca Xa: Tang Gia XaSee Sankasya.

Tang Cai: Tam lua theu dung nh long cheA
large embroidered canopy of silk.
Tang Cang: A royal-recognized monkDi
trieu nha Nguyen, cac vua chua a c ra mot v
Tang Cang e lanh ao Tang chung trong mot
ngoi quan tDuring the reign of Nguyen, all the
Nguyen Lords and Kings assigned a royal-
recognized monk who supervised the assembly of
monks in a national temple.
Tang Che: Luat thanh tnh: Pure rulesQuy luat
ro rang trong t vien: Clear rules.
Tang Chi Bo Kinh: Anguttara Nikaya (p)Tang
Nhat A Ham KinhNumerical Arranged
SubjectsNumerical discourse.
Tang Chnh: Sangharaja (skt)Phap chuTang
QuanSee Tang Thong.
Tang Chnh Tu: Sangharaja (skt)Sojoshi
(jap)Chc vu nay khong con c s dung
naThis position has gone out of useSee
Tang Thong.
Tang Chung: Tang oanBuddhist clergyThe
body or assembly of monks.
Tang Con: Ten cua mot v danh Tang Trung Hoa
vao thi nha Tuy (581-618)Name of a Chinese
famous monk who lived in the Sui Dynasty in
China.
Tang Cung: Pham vat cung dng cho Tang
chungThings that are offered to the assembly.
Tang C (407-464): Ten cua mot v danh Tang
Trung Hoa vao thi Lu Tong (420-497)Name
of a Chinese famous monk who lived in the Liu
Sung Dynasty in China.
Tang Cng: See Tang Cang.
Tang Diet Kiep: Samvartathahi (skt)Hoan toan
hoai diet. Mot ai kiep c tnh bang 80 tieu than luc hoa. ay la mot trong Tam BaoThe
kiep vi 1.347.000.000 (mot ty ba tram bon mi
bay trieu) namTotal destruction gradually
reaching the void. A great kalpa is calculated as
eighty small kalpas and to last 1,347,000,000
years.
Tang Du Tr Hoa: Tiep tay cho ac nhan gay
them toi ac (o them dau vao la)Help Tang Gia Ba La: Sanghapala (skt)Tang Gia Ba
malefactors commit more crimes or to pour more
fuel on the fire.
Tang Due:
1) Ten cua mot v danh Tang Trung Hoa vao
thi ong Tan (317-420)Name of a
Chinese famous monk who lived in the
3563
Eastern Chin Dynasty in China.
2) Ten cua mot v danh Tang Nhat Ban vao the
ky th XVIIIName of a Japanese famous
monk who lived in the eighteenth century.
Tang ao: Ten cua mot v danh Tang kiem hoc
gia Phat giao Trung Hoa song vao thi ong Tan
(317-420)Name of a Chinese famous monk and
a Buddhist scholar who lived in the Eastern Chin
Dynasty in China.
Tang ao Ton Sanh: S tien bo cua mot v Bo
Tat, c noi trong Kinh Phap Hoa, cang tang tr
tue giac ngo va cang giam dan sinh t luan hoi
A Bodhisattvas progress in the doctrine (Lotus
Sutra) with concurrence reduction in
reincarnation.
Tang at:
1) (475-556): Ten cua mot v danh Tang Trung
Hoa, thuoc phai a Luan, song vao thi Bac
Te (550-557)Name of a Chinese famous
monk, of the Ti-Lun Sect, who lived in the
Northern Ch'i Dynasty in China.
2) (638-719): Ten cua mot v danh Tang Trung
Hoa vao thi nha ng (618-907)Name of
a Chinese famous monk who lived in the
T'ang Dynasty in China.
Tang oan: Savakasamgha (p)Congregation of
disciplesThe OrderSangharama Body.
Tang oan Thanh Thien: The Holy Order.
Tang o: Sangharaja (skt)See Tang Thong.
Tang o: See Tang Chung.
Tang ng: Sangha HallMonks Hall.
Tang Gia: Sangha or Samgha (skt & p)Mot hoi
ong gom t nhat la bon v Tang, hay mot cong
ong Tang Ni song hoa hiep vi nhau trong tinh
corporate assembly of at least three monks under
a chair a senior monk, empowered to hear
confession, or a community of monks and nuns
who live in harmony in the six sentiments of
concord. This is one of the three treasures
(Buddha, Dharma, Sangha).
Thi SaMot v Tang ngi Phu Nam, ngi a
dch mi hay mi mot bo kinh khoang nhng
nam 502 en 520 sau Tay LchA monk of
Champa, who translated ten or eleven works
around 506-520 A.D.
Tang Gia Ba Thi Sa: Sanghadisesa (skt)Kiet

Gii Thap Tam Tang TanTang S Tan hay
Tang Tan (toi nay xep di trong toi Ba La Di).
Toi cua mot v Tang can phai c boc bach hay
phat lo sam hoi trc hoi ong e giai quyet. Neu ThienTen cua mot v s An o vao the ky th
khong phat lo sam hoi se b coi nh trong toi Ba
La Di va b loai khoi giao oan. Mi ba toi Tang
Tan a phan la pham phai nhng t tng hay li 1) Tch Lan: Ceylon.
noi dam o tham lam. Tong cong co mi ba gii
Ton Hai Tang Tan khien cho Tang Ni pham phai
b tam thi truc xuat khoi giao oanA sin of an
ordained person requiring open confession before
the assembly for absolution or riddance. Failing
confession means dismissal from the order.
Thirteen of these sins are of sexual thoughts, or
their verbal expression, also greed, even for the
sake of the order. There are thirteen offences
which entail upon a monk temporary expulsion
from the Order.
Tang Gia Bat a La: Sanghabhadra (skt)S
Chung Hien, mot danh Tang cua tong Tat Ba a,
la tac gia cua nhng bo luan noi tieng cua Phat
giao (Thuan Chnh Ly Luan va Hien Tong
Luan)A learned priest of Cashmere, a follower
of the Sarvastivadah school, the author of many
philosophical works.
Tang Gia Bat Ma: Sanghavarman (skt)S
Chung Khai, mot nha s An o en Nam Kinh
khoang nam 423 sau Tay Lch, en nam 433 th
dch c nam bo kinh; ve sau i hoang hoa ve
pha Tay cua Trung QuocAn Indian monk who
arrived in Nanking in around 433 A.D., translated
five works in 434 A.D., went westward in 442.
Tang Gia Bat Trng: Sanghabhuti (skt)
Sanghavarti (skt)Chung HienTen cua mot v
s An o vao the ky th tName of an Indian
monk in the fourth century.
Tang Gia Bo La: Simhapura (skt)Theo Eitel
trong Trung Anh Phat Hoc T ien th Tang Gia
Bo La la ten cua mot tnh xa tai vung Cashmere,
co le bay gi la SimlaAccording to Eitel in The
Dictionary of Chinese-English Buddhist Terms,
Simhapura, an ancient province and city of
Cashmere, probably the modern Simla.
Tang Gia Ch: Sanghati (skt)See Ca Sa.
Tang Gia Da Xa: Samgayashas (skt)V to th
18 tai An oThe eighteenth patriarchSee Hai
Mi Tam To An o.
Tang Gia a: Sanghata (skt)1) Chung: An
3564
assemblage; 2) Cn loc cuoi cung cua hoai kiep:
The final hurricane in the kalpa of destruction.
Tang Gia e Ba: Sanghadeva (skt)Chung
tName of an Indian monk in the fourth century.
Tang Gia La: Simhala (skt).
2) Tien than cua c Phat khi con la mot thng
chu, cung 500 thng nhan i lac vao nc La
Sat, sau o tieu diet nc La Sat ma thanh lap
nc Tang Gia La: Name of the Buddha in a
previous incarnation when, as a travelling
merchant, he, along with 500 others, was
driven on to the island; there the raksasis
bewitched them; later the Buddha and his
companions escaped, and ultimately
destroyed the witches and founded his
kingdom there.
Tang Gia La Sat: Sangharaksa (skt)Chung
HoV s An o vao the ky th nhatAn Indian
monk in the first century.
Tang Gia Lam: Sangharama (skt)See Tang Gia
Lam Ma.
Tang Gia Lam Ma: Sangharama (skt)T vien
va chung vien hay nha Tang cho chung A
monastery with its garden or grove.
Tang Gia Le: Sanghati (skt)The patched
robeCa Saai YCon goi la Nap Gia Le, la
loai ao Tang Gia Le trong bo Nap Y, t 9 en 25
manh va lai vi nhau, mot trong ba y cua mot v
TangThe sanghati or coat of patches varying
from 9 to 25 (patched of seven pieces and
upwards), one of the three garments of a monk
See Kasaya.
Tang Gia Mat a (256-198 B.C.): Sanghamitta
(skt)Daughter of King Asoka, established
Bhiksuni Sangha in Sri Lanka in the second
century B.C.Con gai vua A Duc, ngi a thiet
lap giao oan ni Tch Lan vao the ky th hai
trc tay lch.
Tang Gia Nan e: Sanghanandi (skt)Chung
HaThai t cua x Sravasti, xuat gia song trong
hang ong, c ngai La Hau La a biet en, sau
nay ong tr thanh v to th 17 tai An o A
prince of Sravasti, lived in cave, was discovered
by Rahulata, became the seventeenth patriarch.
Tang Gia Nan e To S: See Tang Gia Nan e.
Tang Gia Phat Giao: Buddhist Sangha.
 3565

Tang Gia Quoc: Simhala (skt)CeylonTang was the author of many Buddhist books
Gia LaChap S T QuocSee S T Quoc. including a very famous one titled "A Survey
Tang Gia Thi Quoc: Sankasya (skt)See Tang of Buddhism"
Gia Th. Tang Ho Bo Tat: Sangharaksita-bodhisattva
Tang Gia Th: Sankasya (skt)Tang Ca Xa (skt)See Tang Ho.
Mot vng quoc co toa lac ve pha bac An o. Tang Hong (1366-1452): Ten cua mot v danh
Bay gi la Samkassam, mot lang khoang 45 dam Tang Nhat Ban, thuoc tong Chan Ngon, song vao
ve pha tay bac cua KanaujAn ancient kingdom the ky th XVName of a Japanese famous
and city in Northern India (Kapitha). The modern monk, of the Shingon Sec, who lived in the
Samkassam, now a village 45 miles northwest of fifteenth century.
Kanauj. Tang Hue: Adhiprajna (skt)Tang Thng
Tang Gia Tra: Sanghata (skt)Tang Gia a TueMot trong tam hoc, quan chieu chan ly e
Chung hoiAn assemblage. cat t phien naoOne of the three studies, the
Tang Gia Yet Ma: Sanghakarma (skt)See Yet study of wisdom.
Ma (2). Tang Hue Hoc: Adhiprajna (skt)Tang Hue
Tang Giai: Age in the orderSee Tang Lap. HocSee Tang Thng Hue.
Tang Gii: 1) Gii luat cua ch Tang: Monks Tang Huyen (547-642): Ten cua mot v danh
precepts; 2) Mi gii trong cua ch Tang Ni: The Tang Trung Hoa, thuoc Tnh o Tong, song vao
ten prohibition, the complete commandments for thi nha ng (618-907)Name of a Chinese
monks. famous monk, of the Pure Land Sect, who lived in
Tang Gii Hoc: Adhisilasiksa (skt)Con goi la the T'ang Dynasty in China.
Tang Thng Gii Hoc, la mot trong tam hoc, noi Tang Hu: Sanghamitra (skt)Ten cua mot v s
ve sc manh cua gii hoc One of the three An oName of an Indian monk.
studies, advanced or increasing study of the moral Tang Hu (445-518): Ten cua mot v danh Tang
law; the study of the higher moral lawSee Tam Trung Hoa vao thi nha Lng (502-557)Name
Hoc. of a Chinese famous monk who lived in the Liang
Tang Ha: Simha (skt)1) S t: A lion; 2) See Dynasty in China.
Tang Gia. Tang ch: Pustika (skt)Mot trong bon an phap
Tang Ha Bo La Quoc: Simhapura (skt)See cua tong Chan Ngon. Cau nguyen ch Ton bao ho
Tang Gia Bo La. e c tang them phuc cOne of the four
Tang Ham: Ten cua mot v danh Tang Trung Hoa kinds of altar-worship of the Shingon Sect.
vao thi Lu Tong (420-497)Name of a Chinese Praying to ask Buddhas and Bodhisattvas to help
famous monk who lived in the Liu Sung Dynasty you increasing and improving merits and
in China. blessingsSee T Chung an Phap.
Tang Hoang: Sangharaja (p)Samgharaja Tang ch Bien: The plus sideNhng ngi tin
(skt)Phap chuTang QuanTang ChnhSee rang khong co mot linh hon hay s thng hang;
Tang Thong. van phap von khong co t tanhThose who
Tang Ho: believe in a soul or permanence; all things are
1) Sangharaksita (skt)Ten cua mot v s An unreal and have no-self.
o, mot trong nhng ai e t cua ngai Xa Tang ch Phap: Zoyakoho (jap)Tu phap e
Li PhatName of an Indian monk, one of tang them phuc c tr tue cho mnh va ngi
the great disciples of Sariputra. Seeking good fortune for self and othersSee
2) Bikshu Sangharaksita: Ten cua mot v danh Tang ch.
Tang ngi Anh vao the ky th XX. S la tac Tang ch Thien Xao: Aya-kosallam (p)Skills in
gia cua nhieu tap sach Phat giao bao gom going forward.
quyen sach rat noi tieng vi nhan e "Tm Tang Kha Gia: Sankasya (skt)Tang Ca Xa
Hieu Phat Giao"Name of a Bristish famous Tang Kha Luat a NhSamskrtam (skt)1)
monk who lived in the twentieth century. He Hp lai: Composite, or compounded; 2) Phap hu
 3566

vi do nhan tao ra c bieu th bi sanh, tru, d, so cua Phat giao)The sastras of the Samkhya
diet: Active, phenomenal, causally produced, See So Luan.
characterized by birth, existence, change, and Tang Kiep: Tang kiep la kiep ma trong o i
death. ngi tang dan t 10 tuoi len en 84.000 tuoi, va
Tang Kha: Ten cua ngai Hue Kha, nh to cua chieu cao cua than ngi tang t mot bo Anh len
Thien phai Trung HoaName of Hui-Ko, second en 8,400 bo AnhThe increasing kalpas, or the
patriarch of the Chinese Intuitive School. kalpa of increment during which human life
Tang Khap a Ty Nai Da: Samksipta-vinaya increases by one year every century from an
(skt)Summarized teachingSee Lc Giao. initial life of ten years, till it reaches 84,000 years,
Tang Khiet: Ten cua mot v danh Tang Trung and the body from one foot to 8,400 feet in
Hoa vao the ky th V. Vao nam 401, S gia nhap heigthSee Giam Kiep.
vi ban phien dch kinh ien khi S Cu Ma La Tang Kiet Chi: Sankaksika or Uttarasanghati
Thap en Trng An. S th tch vao khoang (skt)Kiet ChiTang CaSee Tang Ky Chi.
nhng nam 413-415Name of a Chinese famous Tang Kieu (467-502): Ten cua mot v danh Tang
monk in the fifth century. In 401, he joined master Trung Hoa vao thi nha Lng (502-557)Name
Kumarajiva (344-412) when this master came to of a Chinese famous monk who lived in the Liang
Ch'ang An to translate scriptures. He passed away Dynasty in China.
in around 413-415. Tang Ky: Sanghika (skt)Lien he en Tang Gia:
Tang Kh: Sankhya (skt)Tang X Da. Relating to a SanghaToan bo at va nha ca
1) So: NumberReckonCalculate. cua mot t vien: A complete set of land and
2) Mot trong nam bo luan noi tieng cua An o buildings for a monasteryTen tat cua A Tang
Giao cua ngai Ca Ty La. Bo luan lay 25 can Ky co ngha la vo so vo lng, khong the em
lam tong: One of the great divisions of Hindu c: An abbreviation for Asamkhya, means
philosophy ascribed to the sage Kapila, and so innumerable.
called as reckoning up or enumerating Tang Ky Bo: Sanghikah (skt)Ten tat cua Ma
twenty-five Tattvas or true principles, its Ha Tang Ky Bo hay ai Chung Bo (mot trong 20
objects being to effect the final liberation of bo phai Tieu Tha. Sau khi c Phat nhap diet,
the twenty-fifth from the fetters of the trong lan ket tap kinh ien au tien; phai trong
phenomenal creation by conveying the correct hang goi la Thng Toa Bo, phai ngoai hang goi
knowledge of the twenty-four other Tattvas, la ai Chung Bo)The Mahasanghikah school.
and rightly discriminating the soul from them. Tang Ky Chi: Sankaksika or Uttarasanghati
Tang Kh a: See So Luan. (skt)Kiet ChiTang CaTang Kiet ChiTang
Tang Kh Luan: Samkhya-sastra (skt)It is an Cc KyTang Cc Ky CaAo che vai hay ao
attempt to place all concepts in twenty-five che nach (manh vai hnh ch nhat), mac ben trong
categories, with Purusa at the head and the others lp ao ca sa hay mac trc tiep vao than (ao lot
in ordered progress. It also teaches the eternity trong). Mac giong nh ao ca sa, choang len vai
and multiplicity of souls. Vasubandhu wrote in trai boc qua ben di nach phai (di nach phai
criticism of the systemBo luan co at van phap vong vat len vai trai)Described as a kind of toga
trong 25 e. Thien Than Bo Tat a viet Cha n passed over the left shoulder and under the right
Thc Luan e pha lai bo Tang Kh Luan nay . armpit.
Tang Kh Thi: Ten cua mot vng quoc co trong Tang Ky Luat: Sanghika-vinaya (skt)Sogi-
vung Trung An, nam ben song Iksumati, gan x Ritsu (jap)Ten goi tat cua Ma Ha Tang Ky
Ma Thau LaName of an ancient kingdom of Luat, luat cua ai Chung Bo danh cho ch Tang
Central India, on the Iksumati river, near Mathura. NiAn abbreviation for Mahasanghika-vinaya,
Tang Kh Tung: Samkhya-karika (skt)So Luan the rules for monks and nuns.
TungVerses of the SamkhyaSee Tang Kh. Tang Ky Mau a Ta Ha: Suddha-simha (skt)
Tang Kh S: Sankha (p)Samkhya (skt)Cac Tnh S TTen cua mot v sName of a
bo luan cua phai Tat Ba a Bo (ban ve ban phap monk.

Tang Ky Th: Sanghika-dana (skt)Cung dng
trai tangMake offerings to monks and nuns.
Tang Ky Vat: Samghka (skt)o vat cua Tang
chung (gom tat ca o vat cua Ty Kheo, Ty Kheo
Ni, hay thap phng tn th)Monastic
possessions, or things.
Tang K: Hatred and jealousy.
Tang Lang:
1) Ten cua mot v danh Tang Trung Hoa vao the
ky th III. S la mot trong nhng e t noi troi
nhat cua S Phat o Trng (Fo-Tu-
Cheng)Name of a Chinese famous monk
in the third century. He was one of the most
eminent disciples of master Buddhasimha
(232-348).
2) Ten cua mot v danh Tang Trung Hoa vao
cuoi thi nha Nam Te (497-502) au thi nha
LngName of a Chinese famous monk
who lived in the end of the Southern Ch'i
Dynasty and the beginning of the Liang in
China.
Tang Lap: Age in the orderMonastic age
Precept ageSacerdotal ageTuoi cua Tang Ni
c tnh bang so an c kiet ha ma cac v a tra i
qua. Sau kiet ha an c, ch Tang Ni nao a nhap
ha eu c tang mot tuoi ao. Quyen i trc
cua Tang Ni trong oan tuy thuoc vao tuoi ha
lapThe age of a monk as monk, the years of his
ordination, or the years a person has been a monk
are counted by the number of summer retreats
passed. To receive ones monastic age. To add to
ones monastic age on the conclusion of the
summer retreat. The precedence of monks and
nuns in the Order is determined by the number of
summer retreats they have attended.
Tang Lam: Sorin (jap)Thuat ng "Sorin" cua
Nhat Ban co ngha la 'Tang Lam' (rng cac nha
s). Thuat ng thien ch mot thien vien ln, trong
o co nhieu thien tang ang song tu tap"Sorin"
is a Japanese term, literally means 'monks' grove';
a term for a large Zen monastery in which many
monks are living.
Tang L: Tang o hay ban TangMonastic
companions, or companyClergy.
Tang Man:
1) (467-527): Ten cua mot v danh Tang Trung
Hoa vao thi nha Lng (502-557). S Tang
Man Trang Nghiem T, Nam Kinh, la mot
3567
hoc gia noi tieng cua Thanh That Luan va ai
Bat Niet Ban Kinh. S cung Tr Tang va Phap
Van c nhn nhan la mot trong ba ai phap
s i nha Lng. Tieu s ghi rang S bien
soan hn mot tram tieu quyen gom nhieu luan
e khac nhau, nhng tat ca eu that truyen.
Ch con hai dau vet ve tac pham cua S la
phan van ap ngan vi thai t Chieu Minh ve
Nh e va Phap than c ghi lai trong
Quang Hoang Minh Ky, nhng khong the da
vao e co the rut ra c nhng ket luan ang
tin cay ve SName of a Chinese famous
monk who lived in the Liang Dynasty in
China. Seng-min of the Chuang-yen Ssu was a
prominent scholar of the Cheng Shih Lun
(Mahaparinirvana Sutra) affiliated with the
temple Chuang-yen in Chien-kang. He is
traditionally considered, along with Chih-
tsang and Fa-yun, one of the three great
Dharma masters of the Liang period. His
biography attributes to him a variety of
treatises and commentaries totaling more than
one hundred fasciles, but none are extant
today. The only remaining hints to his work
are two short exchanges with Prince Chao-
ming on The Two Truths and The
Dharmakaya preserved in the Kuang Hung
Ming Chi, from which no reliable conclusions
can be drawn.
2) (?-653): Ten cua mot v danh Tang Nhat Ban
song vao the ky th VIIName of a Japanese
famous monk who lived in the seventh
century.
Tang Man: Ten cua mot v danh Tang Trung Hoa
vao thi nha Lng (502-557)Name of a
Chinese famous monk who lived in the Liang
Dynasty in China.
Tang Na: Sannaha-sannaddha (skt).
1) Lay ao giap e v vi nhng ai nguyen hay
t hoang the nguyen cua ch Phat va ch Bo
TatGirding on armour, interpreted as a
Buddhas or Bodhisattvas great vows, or the
four great vows of Buddhas or Bodhisattvas.
2) Ten cua mot v danh Tang Trung Hoa vao
thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
dynasty in China.
Tang Na Tang Niet: See Tang Na.
 3568

Tang Na Thien S: Ten cua mot v danh Tang Tang Nhat Bo Kinh: See Tang Nhat A Ham
Trung Hoa vao the ky th VI. S la mot trong Kinh.
nhng e t noi phap cua Thien s Hue Kha, nh Tang Nhu (431-494): Ten cua mot v danh Tang
to cua Thien tong Trung HoaName of a Chinese Trung Hoa vao thi nha Nam Te (497-502)
famous monk in the sixth century. He was one of Name of a Chinese famous monk who lived in the
the dharma heirs of Zen master Hui K'o (487-593), Southern Ch'i Dynasty in China.
the second patriarch of Chinese Zen Buddhism. Tang Ni: Monks and nuns.
Tang Nga Lng Tham (1875-1971): Ten cua Tang Ni Sanh Long San Han Trc Chung:
mot v hoc gia Phat giao Nhat Ban, song va o the Tang Ni sanh long san han trc ai chung se lam
ky th XX. Hau nh ca i ong chuyen nghien cu mat my cam chang nhng vi ngoai ao, ma con
ve Chan TongName of a Japanese famous vi nhng ngi mi tu naWhen monks and
Buddhist scholar who lived in the twentieth nuns get angry in front of the public, they create
century. He spent most of his life to study on the great loss of respect and good will not only to the
theories of the Japanese Shinshu (True sect). externalists, but also to other novice cultivators.
Tang Nghi: Uy nghi hnh dang cua ch Tang Ni, Tang Ni Thng Nhat S: Daily activities in a
nh cat toc, cao rau, mac ao ca sa la nhng uy monasteryCong viec hang ngay trong t vien
nghi can thiet au tien cho ch Tang Ni (phai gi Cuoc song va cuoc tu hang ngay cua ch Tang Ni
ung uy nghi cho moi ngi ton knh)The phai khe hp (thch hp) vi gii luat cua nha
monastic custom, i.e. shaving head and beard, Phat. Moi ngay bat au that sm vi ch Tang Ni.
wearing the robe, etc. Trc khi mat tri moc rat lau, ho a tu tap va tr
Tang Nghiep (367-441): Ten cua mot v danh tung nhng li Phat day vao thi cong phu sang.
Tang Trung Hoa vao thi Lu Tong (420-497) Sau o la thi tu tap thien nh va nghien cu kinh
Name of a Chinese famous monk who lived in the ien. Du cuoc song rat n gian, cac thanh vien
Liu Sung Dynasty in China. trong Tang oan eu co nhiem vu phai hoan
Tang Ngu: Th v trong Tang oanThe thanh. Ho lam viec cat lc va cam thay hanh phuc
monastic ranks. vi nhng viec lam cua ho. Ngoai ra, trong ngay
Tang Ng: Li noi uong ph vo chWasteful ho con phai i vao cac lang giang day Phat phap.
speech. Khi tr ve chua ho con viet sach ve Phat giao,
Tang Nha: Sanjna or Samjna (skt)Tng Uan la hoac tac tng cua c Bon S. Ho cham soc t
uan th ba trong ngu uanThe third of the five vien va khu vn cua t vien. Ho chuan b le lac
skandhas, i.e. thought, ideation, consciousness trong t vien. Ben canh do, ho khuyen tan cac
See Tng Uan. Phat t tai gia tu tap va giup nhng ke hoach
Tang Nhan (813-871): Ten cua mot v danh Tang cho ngi cao nien va ngi benh trong cong
Trung Hoa vao thi nha ng (618-907)Name ong. Ban toi, ch Tang Ni con co nhng thi tung
of a Chinese famous monk who lived in the T'ang kinh, ngoi thien va giang day Phat phap. Ho khong
Dynasty in China. dung ba cm toi, ma dung thi gian nay e hoc
Tang Nhat A Ham: See Tang Nhat A Ham Kinh. tap kinh ien hay toa thien. oi vi moi ngi,
Tang Nhat A Ham Kinh: Anguttara nikaya nhat la cac v sa di mi vao tu, thoat tien that kho
(skt)Ekottara-nikaya (p)Ekottarikagama e thc sm va ngoi thien, nhng t t roi ho cung
(skt)Agama Sutra Increased by One quen dan vi cuoc song hang ngay trong t vien
Numerical Arranged SubjectsNumerical In the daily life of work and religious practice, the
CollectionNumerical discourseSingle-Item monks and nuns conduct themselves properly and
Upwards CollectionTang Nhat A Ham kinh, 51 with Buddhist discipline. Each day begins early
quyen, su tap so cua phap mon, bo Kinh th t for monks and nuns. Long before the sun rises,
trong bo A Ham, la bo kinh ma moi phan c they attend morning ceremonies and recite parts
tang len motName of the fourth Agama or of the Buddhas teachings. Later on, there may be
sacred ekottara, 51 books: Greater or more by a period of meditation and study. Members of the
one, increasing by oneSee T A Ham. Sangha have many responsibilities to fulfill,
 3569

despite leading simple lives. They work very hard Tang S: MonksNha S hay Tang s Phat giao
and are happy with the work they do. In addition, la nhng v a phat nguyen ai Tha i theo con
during the day, they go about the villages to teach ng cua Phat, khong lap gia nh, song i n
the Dharma. When they go back to the monastery gian cua ngi i tm cau Chan Ly, hoac la mot
to write Buddhist books and to make Buddha phan t cua cong ong t vien hoac la ngi du
images. They take care of the temple and garden. phng tu aoMen who had taken the
They prepare for ceremonies in the monastery. Mahayana vows to tread the Buddhas Path and
Besides, they give advice to the laity and help who, unmarried, lived the simple life of truth-
with community projects for the elderly and the seekers either as members of a monastic
sick. There are more chanting and meditation community or as itinerant followers of the Way.
sessions, and talks on the teachings of the Buddha Tang Sinh Tham Tam Lc: Adhyasaya-bala
in the evenings. Monks and nuns may give talks. (skt)Co mot niem tin vao Phat giao cang luc
They choose not to take evening meals, but use cang manhHaving a belief growing ever
the time instead for study or meditation. For every stronger in Buddhism.
body, especially the novices, at first it was hard to Tang Tan: Sanghavasesa (skt)Sanghadisesa
get up early and sit in meditation, but they will (p)Tang Gia Ba Thi SaTang S Tan hay Tang
gradually adapt themselves to the daily activities Tan (toi nay xep di trong toi Ba La Di)Toi
in a monastery. cua mot v Tang can phai c boc bach hay phat
Tang Pham (476-555): Ten cua mot v danh Tang lo sam hoi trc hoi ong e giai quyet. Neu
Trung Hoa vao thi Bac Te (550-557)Name of a khong phat lo sam hoi se b coi nh trong toi Ba
Chinese famous monk who lived in the Northern La Di va b loai khoi giao oan. Mi ba toi Tang
Ch'i Dynasty in China. Tan a phan la pham phai nhng t tng hay l i
Tang Phong: Vihara or Sangharama (skt)Tang noi dam o tham lamA sin of an ordained person
PhngTang phong hay Ni phong trong t requiring open confession before the assembly for
vienA monastery or nunery. absolution or riddance. Failing confession means
Tang Pho (464-524): Ten cua mot v danh Tang dismissal from the order. Thirteen of these sins
Trung Hoa vao thi nha Nam Te (497-502) are of sexual thoughts, or their verbal expression,
Name of a Chinese famous monk who lived in the also greed, even for the sake of the order.
Southern Ch'i Dynasty in China. Tang Tan Gii: Trayodasa-sanghadesesa (p)
Tang Phung Nghi: Ten cua mot v c s Phat giao See Tang Tan.
noi tieng cua Trung Hoa vao thi nha Minh (1368- Tang Tac Ca La: Samskara (skt)Hanh uan, tc
1644)Name of a Chinese famous lay la uan th t trong ngu uanImpressions resulting
person who lived in the Ming Dynasty in China. from action, the fourth skandhaSee Ngu Uan.
Tang Phng: MonasteryTnh xa (Pham uyen): Tang Tam Hoc: Adhicitta (p)Tang thng
Hermitage, a place where celibate discipline is tamLofty mind.
practiced (Asram or Asrama (skt)Phuc nh: Tang Thanh: See Tang That.
Court of blessedness(hall of blessedness)See Tang That: Ten cua mot v danh Tang Trung Hoa
Hoa Hp Hai. vao thi Bac Chu (the sixth century). Vao nam
Tang Quan: Tang ChnhTang Thong, ten mot 561, S c nha vua ban sac bo nhiem lam Quoc
chc v au tien c trieu nh Trung Quoc bo ThongName of a Chinese famous monk who
nhiem vao the ky th t sau Tay Lch, ve sau dung lived in the Northern Chou Dynasty in China. In
e goi nhng v co chc v cao nhat trong Tang 561, he was assigned (by the King) to the Chinese
oanDirector of monks, an official first Chief of the Buddhist clergy or order
appointed by Chinese government in the fourth (Sangharaja).
century A.D.; later the term is used to call a monk Tang Thien (495-573): Ten cua mot v danh Tang
who has the most seniority in the Order. Trung Hoa vao thi nha Lng (502-557)Name
Tang Sa Gia Lam: See Ho Sa Gia Lam. of a Chinese famous monk who lived in the Liang
Tang San: Daksina (skt)See at Than. Dynasty in China.

Tang Thieu: Ten cua mot v danh Tang Trung
Hoa vao thi nha Lng (502-557)Name of a
Chinese famous monk who lived in the Liang
Dynasty in China.
Tang Thong: Sangharaja (skt)Phap chuTang
QuanTang ChnhPhap Chu cua mot giao hoi:
Chief of the Buddhist clergy or orderV Tang
Thong trong giao hoi: Supreme Patriarch of the
Sangha Order.
Tang Thuan: Ten cua mot v danh Tang Trung
Hoa vao thi nha Tuy (581-618)Name of a
Chinese famous monk who lived in the Sui
Dynasty in China.
Tang Thuy: Danh hieu truy tang v Tang a vien
tchPosthumous title which a monk received
after death.
Tang Thuyen: Ten cua mot v danh Tang thuoc
Tam Luan Tong Trung Hoa vao thi nha Lng
(502-557)Name of a Chinese famous monk of
the San Lun Tsung, who lived in the Liang
Dynasty in China.
Tang Th: Ngoi th trong gii Tang Ni, quy nh
theo so tuoi ha lap nhieu hay tIn order of
monastic age, according to years of ordination.
Tang Thng: Adhipati (skt)The lc ln
manhAdditionalIncreaseStrengthened
Superior.
Tang Thng Duyen: Adhipati-pratyayay (skt)
Karana-hetu (skt)Adhipatipaccayo (p)Zojo-
En (jap)Predominance conditionDuyen lam
tang troi lenContributory factor as cause or
conditionDominant conditionsInfluence of
another dominant factorUpheaving sub-cause
ieu kien toi cao, mot trong bon nhan duyen theo
Kinh Lang Gia. Tang Thng Duyen la duyen co
anh hng ln. Cac khi tha phap mang lai cho
sc manh ln, th du nh nhan can co the nay sanh Tang Thng Phap: Dhammadhipateyyam (p)
ra nhan thc. Tang thng duyen la nguyen nhan
co quyen nang nhat trong viec a nhng nguyen
nhan ton tai en cho cc thanh (tro qua nhanh
nhat); th du, lan song cuoi cung lam lat o con
thuyen trong mot cn bao. Tang thng duyen va
nang tac duyen la hai nguyen nhan quan trong
nhat. Nang tac nhan t no la tang thng duyen sieu viet i trc hay cai qua do tang thng
The supreme condition, one of the four causations
(hetupratyaya) according to the Lankavatara
Sutra. The cause, condition, or organ of advance
to a higher stage, e.g. the eye is able to produce
3570
sight. The upheaving sub-cause which is the most
powerful one to bring all the abiding causes to a
culmination, as the last wave that upsets a boat in
a storm. Among these four causes, the cause sub-
cause and the upheaving cause are the most
important ones. The active cause is itself the
upheaving sub-cause.
Tang Thng Gii: Adhisila (skt)Higher
morality.
Tang Thng Gii Hoc: Adhisila-sikkha (p)
Training in higher morality.
Tang Thng Hue: Adhiprajna (skt)Tang
Hue HocTang Thng TueMot trong tam
hoc, quan chieu chan ly e cat t phien nao
Training in higher wisdom, one of the three
studies, the study of wisdomSee Tam Hoc.
Tang Thng Hue Hoc: Adhipanna-sikkha (p)
See Tang Thng Hue.
Tang Thng Man: Abhimana (skt)High
opinion of ones selfSelf-conceit
HaughtinessMot v Tang ngh rang mnh a
chng ac, hoac mot v Tang cao ngao, t cho
mnh la hay gioi, khong chu tu tr Phat phap.
Trong Phap Hoi Phap Hoa, trong khi c Phat
ang giang Kinh Phap Hoa, th nam ngan v Ty
Kheo Tieu Tha, tng rang mnh a chng ac,
nen bo ra ve, t choi khong nghe Phat giang
kinhA monk who thinks to have attained more
than is the fact. A Supremely (loftyhaughty)
arrogant monk who has high opinion of ones self
(self-conceitself pridehaughtiness) and
refuses to hear the Buddhas Teachings. When the
Buddha preached about the Lotus Sutra, there
were 5,000 disciples who, in their Hinayana
superiority, thought they had gained all wisdom
and refused to hear the Lotus sutra.
The predominant influence on the Dhamma
Phap tang thng.
Tang Thng Qua: Adhipatiphala (skt)
Dominant effect, or increased, or superior effect
Hau qua co tnh chi phoi ln, qua tap hp tao bi
nghiep nhan. Qua sieu viet i nay la do kha nang
duyen ma sinh ra, nh nhan thc oi vi nhan can
la tang thng qua. He co s vat nao hien hu
c la do bi s hp tac tch cc hay tieu cc cua
tat ca cac s vat khac, v neu s hp tac nay thay
 3571

oi theo mot cach nao o th s vat kia se khong phien nao va phat trien ay u tang tr e nhap
con hien hu na. Khi s ong hien hu cua cac niet banA Bodhisattva who is able to cut off all
s vat nh the c xem la ket qua cua tnh ho illusion and develop an advanced knowledge that
tng pho quat, th no c goi la tang thng justifies his withdrawal to nirvana.
duyen.Aggregate effect produced by the Tang Triet: Ten cua mot v danh Tang Trung Hoa
karma hetu. Increased or superior effect (fruit) or vao thi nha ng (618-907)Name of a
position arising previous earnest endeavour and Chinese famous monk who lived in the T'ang
superior capacity, e.g. eye-sight as an advance on Dynasty in China.
the eye-organ. That anything at all exists is due to Tang Trieu (374-414): Seng Chao (chi)Sheng-
the cooperation positive or negative of all other Zhao (chi)Ten mot v s thuoc trng phai Tam
things; for if the latter interfere in any way, the Luan Trung Hoa, e t cua ngai Cu Ma La Thap.
former will cease to exist. When thus the co- Theo Cao Tang Truyen, S Tang Trieu xuat than
existence of things is regarded as the result of t mot gia nh ngheo kho, nhng gan gui vi
universal mutuality, it is called the helping. khuynh hng co truyen cua Trung Hoa, vi
See Ngu Qua. nhng nha ao hoc nh Lao T va Trang T. S
Tang Thng Sanh: Reborn in various grades of oi sang ao Phat va xuat gia khi oc c kinh
kingship. Duy Ma Cat. Khi ngai Cu Ma La Thap en kinh
Tang Thng Tam: Adhi-citta (skt)Tam tang o cua nha Lng, S en tham kien va tr thanh
trng cng thnh hay the lc cua nh tam, hay moan o gan gui, tr giup trong viec dch thuat. S
tam sieu vietAdvancing or improving mind, viet tap Bat Nha Vo Tri c ngai Cu Ma La
superior mind. Thap on nhan va tan dng. Ve sau S viet
Tang Thng Tam Hoc: Adhi-citta-sikkha (skt) nhng bai luan ve Tanh Khong, Thi, Niet Ban
Training in higher thoughtMot trong tam hoc, Vo Danh, kinh Duy Ma Cat, nhng bai gii thieu
con goi la nh hoc hay thien nh la cai hoc lam ve kinh Phat, va viet ieu van cho ngai Cu Ma
tang trng cai tamOne of the three studies, the La ThapSheng-zhao (374-414), name of a monk
study of increased powers of mind through of the San-Lun school in China, a disciple of
meditationSee Tam Hoc. Kumarajiva. According to the Kao Seng Chuan, he
Tang Thng Tam Kinh: Vitakkasanthaba- came from a poor family yet was familiar with the
suttam (p)Kinh An Tru Tam, Trung Bo 20 Chinese Classics, with a special interest in the
Sutra on the relaxation of thoughts, Majjhima mystic philosophers such as Lao-tzu and Chuang-
Nikaya 20. tzu. He converted to Buddhism and became a
Tang Thng Tham Tam Lc: Power of monk upon reading the Vimalakirti Sutra. When
overmastering profound mindVi lc tang Kumarajiva arrived in the Liang capital, Seng
thng tham tam, ch Bo Tat chang bo tat ca Phat Chao joined him and became his close disciple,
phapWith power of overmastering profound helping him with the editing and translation of
mind, Bodhisattvas do not give up the ways of texts. His composition on the theme that Prajna is
enlightenment. not knowledge was well received and praised
Tang Thng The: Lokadhipateyyam (p)The highly by Kumarajiva. He later composed essays
tang thngPredominant influence on the world. on Sunyata, on time, on the unnameability of
Tang Thng Tue Hoc: Adhipanna-sikkha (p) nirvana, a commentary on the Vimalakirti-nirdesa-
Training in higher wisdomSee Tang Thng Sutra, various introductions to Buddhist texts, and
Hue. Kumarajivas obituary.
Tang Tch: See Cung Trng. Tang Tru Thien S (480-560): Ten cua mot v
Tang Tong (438-496): Ten cua mot v danh Tang Thien s Trung Hoa vao thi Bac Te (550-557)
Trung Hoa vao thi nha Nam Te (497-502) Name of a Chinese Zen master who lived in the
Name of a Chinese famous monk who lived the Northern Ch'i Dynasty in China.
Southern Ch'i Dynasty in China. Tang Trng: So bo ghi chep ten ho va ngay xuat
Tang Tr: Mot v Bo Tat co kha nang cat t gia cua Tang Ni trong t vienRegisters
 3572

recording names and dates of renunciation of famous monk who lived in the Liu Sung
monks and nuns in a monastery. Dynasty in China.
Tang Trng: To increase (both broad and Tang T T Nhat: Ngay ram thang bay. Ket thuc
long)To promoteTang (lam tang chieu mua an c kiet ha la ngay T T Tac Phap hay
ngang): To increase in breadthTrng (lam tang la t mnh neu ra cac loi lam ma mnh mac phai,
chieu cao hay chieu dai): To increase in height or roi t sam hoi trc moi ngi (nh o ma c
length. thanh tnh)The 15th of the 7th month; the last day
Tang Trng Kien Thc: Expansion of of the summer retreat, on which the monks
knowledge. confessed their sins.
Tang Trng Muc Thien: Tang trng Thien va Tang Tc: Lay cong nang tu tr lam tang kha
Quang muc Thien VngVirudhaka and Siva. nang cau ao tieu tai cat tngIncreasing power
Tang Trng Nghiep: Hanh nghiep nang do ca of prayer for cessation of calamity.
co y lan khong co yHeavy karma committed Tang Ung: Ten cua mot v danh Tang Trung Hoa
intentionally or unintentionally. vao cuoi thi nha Tuy (581-618), au thi nha
Tang Trng Nhan: Nhan cua s phat trien hay ngName of a Chinese famous monk who
trng dng ban than nh thc pham ao quan lived in the end of the Sui and beginning of the
Cause of development (food, clothing, etc). T'ang Dynasty in China.
Tang Trng Thien: Virudhaka (skt)Ten cua Tang Uyen:
v Nam Thien VngThe Maharaja of the 1) (414-481): Ten cua mot v danh Tang Trung
southern quarter. Hoa vao thi Bac Nguy (386-534)Name of
Tang Trng Tinh Kh Than: Increasing Vitality a Chinese famous monk who lived in the
Deity (Spirit). Northern Wei Dynasty in China.
Tang Trng Vng: Kumbanda king of 2) (519-602): Ten cua mot v danh Tang Trung
IncreaseMot trong mi Cu Ban Tra Vng. Hoa vao thi nha Tuy (581-618)Name of a
Tang Trng Xch Tam: Mind of red increase Chinese famous monk who lived in the Sui
Tam mau o tang trngTheo Lat Ma Geshe Dynasty in China.
Kelsang Gyatso trong Phat Giao Truyen Thong Tang Vat: Samghka (skt)See Tang Ky Vat.
ai Tha, tng giong nh ao tng la mot trong Tang V: Age in the orderSee Tang Lap.
tam tam phat sinh trong giac ngu. Cai tam nhan ra Tang Viem Gia a Ni: Samyamagatani (skt)T
mau o nay vi te hn nhng tang tam thc trc kiem soat giac quan, khong cho bat c toi nao sinh
ay. Tam nay thay moi s hoan toan trong rong, khiSelf-control of the senses, not to let any sin
nhng co tng mau o xuat hienAccording to arises.
Lama Geshe Kelsang Gyatso in Buddhism in Tang Vien: Tnh xaBuddhist monastery.
Mahayana Tradition, this is one of the eight levels Tang Vien: Buddhist monastery.
of mind development during the sleep process. Tang Vu: Sangha tasksCong chuyen ma giao
The mind which perceives the red appearance is hoi giao pho. Vi v Ty Kheo hay Ty Kheo Ni, la
subtler than the previous levels of mind. This mind ngi a choi bo cuoc i the tuc, v vay ngoai tr
perceives everything totally empty, but there is a mot vai cong viec ca nhan hang ngay, khong co
red-coloured appearance. viec g quan trong hn la viec ma giao hoi a giao
Tang Tuc: Tang Ni va tn o tai giaBuddhist cho mnh. Neu v Ty Kheo hay Ty Kheo Ni nao
clergy (monks) and laity. at nhng cong viec hang ngay cua mnh u tien
Tang Tung: hn cong viec cua giao hoi, v ay pham gii chung
1) Ten cua mot v danh Tang Trung Hoa vao hoc trong t vien. V Ty Kheo hay Ty Kheo Ni
thi Bac Nguy (386-534)Name of a nao a c giao hoi giao pho mot cong viec, du
Chinese famous monk who lived in the ac biet, v ay nen lam thong tha t t, ch khong
Northern Wei Dynasty in China. c nhan o ma xin mien th cho nhng sinh
2) Ten cua mot v danh Tang Trung Hoa vao hoat hang ngay khac trong t vien. V Ty Kheo
thi Lu Tong (420-497)Name of a Chinese hay Ty Kheo Ni, khong nen v t hao ca nhan hay
 3573

s ngi khac phien lo ng ma nhan viec qua kha t ai ro c hanh tung. Mot phan do nan ngc
nang cua mnhTo a Bhiksu or Bhiksuni, whose ai Phat giao di thi Bac Chau, do vua Lng
own worldly life has been renounced except some Vo e chu xng. en nam th 12 i Khai
daily personal tasks, there are no tasks more Hoang nha Tuy, Tang Xan tm c bac phap kh
important than Sangha tasks. If a Bhiksu or a e truyen ngoi To v, o la ao Tn. Sau o Tang
Bhiksuni, who gives his or her own daily personal Xan i au khong ai biet; tuy nhien, ngi ta noi
tasks more priority than those of the Sangha tasks, ngai th tch khoang nam 606 sau Tay Lch
he or she violates the fine manner offense in the According to The Transmission of the Lamp
temple. A Bhiksu or Bhiksuni, who is given a Records, when Seng-Tsan came to see Hui-Ko
special task in the Sangha, he or she should do it he as a lay man of forty years old. He came and
with ease and freedom, and should not take bowed before Hui-Ko and asked: I am suffering
advantage of it to unnecessarily excuse himself or from feng-yang, please cleanse me of my sins.
herself from daily activities of the temple. A The Patriarch said: Bring your sins here and I will
Bhiksu or Bhiksuni, should not, out of the self- cleanse you of them. He was silent for a while
pride or being afraid of the inconvenience of but finally said: As I seek my sins, I find them
others, accept Sangha tasks that are beyond his or unattainable. The Patriarch said: I have then
her capabilities. finished cleansing you altogether. From now on,
Tang Vng: Sangharaja (p)Samgharaja you should take refuge and abide in the Buddha,
(skt)Phap chuTang QuanTang ChnhSee Dharma, and Sangha. Seng-Tsan said: As I
Tang Thong. stand before you, O master, I know that you
Tang Xan: Seng-Tsan (529-613)Ten cua mot belong to the Sangha, but please tell me what are
v danh Tang Trung Hoa vao cuoi thi nha Tuy the Buddha and the Dharma? The Patriarch
(581-618). Co le la mot v Tang khac ch khong replied: Mind is the Buddha, Mind is the Dharma;
phai la Tam To Thien cua truyen thong Trung and the Buddha and the Dharma are not two. The
HoaName of a Chinese famous monk who lived same is to be said of the Sangha (Brotherhood).
in the end of the Sui Dynasty in China. Maybe this This satisfied the disciple, who now said: Today
was another monk, not the Third Patriarch of the for the first time I realize that sins are neither
Chinese Zen Tradition. within nor without nor in the middle; just as Mind
Tang Xan Tam To: Seng-Tsan (?-606)V To is, so is the Buddha, so is the Dharma; they are not
th ba cua Thien Tong Trung HoaThe Third two. He was then ordained by Hui-Ko as a
Patriarch of the Chinese Zen SectTheo Truyen Buddhist monk, and after this he fled from the
ang Luc, th luc Tang Xan tm en To Hue Kha, world altogether, and nothing much of his life is
ngai a la mot c s tuoi a ngoai bon mi tuoi. known. This was partly due to the persecution of
Ngai en anh le Thien s Hue Kha, tha: e t Buddhism carried on by the Emperor of the Chou
mac chng phong dang, thnh Hoa Thng t bi dynasty. It was in the twelfth year of Kai-Huang,
sam hoi toi dum! To Hue Kha noi: a cai toi of the Sui dynasty (592 A.D.), that he found a
ra ay ta sam cho. Hoi lau c s tha: e t disciple worthy to be his successor. His name was
kiem toi mai chang thay au ca. To noi: The la Tao-Hsin. His whereabout was unknown;
ta a sam xong toi cua ngi roi o. T nay, ngi however, people said that he passed away around
kha y ni Phat Phap Tang ma an tru. C s tha: 606 A.D.See Tn Minh Tam.
Nay toi thay Hoa Thng th biet o la Tang, Tang Xng: Sanghakirti (skt)Ten cua mot v s
nhng cha ro the nao la Phat va Phap. To noi: An oName of an Indian monk.
La Tam la Phat, la Tam la Phap, Phap va Phat Tang Y: Uttarasanga (skt)That ieu Ca Sa
chang hai, Tang bao cung y nh vay. C s tha: (Y)Y bay manhUpper robesAn upper and
Nay toi mi biet toi tanh chang trong, chang outer garmentSee Uat a La Tang Gia.
ngoai, chang gia; cung nh tam, Phat la vay, Tang Y Thng Pham: Thng pham that ieu
Phap la vay, chang phai hai vay. C s c To ca sa (y)Y bay manh cao cap nhat, loai y that
Hue Kha the phat, sau o biet dang mat trong i, mong va nheFirst quality upper robesA high

quality upper and outer garment which is very thin
and lightSee Uat a La Tang Gia.
Tang Y: Visichamati (skt)Dominant thoughts
Increasing thoughts.
Tang: GhetHateDislikeSee Oan Tang Hoi
Kho.
Tang Ai: Ghet va thngHate and love.
Tang: Pho t at trc t phu nh e lam manh het lan nay ti lan khac. Theo Kinh Duy Ma Cat,
them y ngha phu nhA word that strengthens
the negative meaning of other words.
Tang Vo: Khong bao giNever.
Tang Vo Hy Luan: Khong bao gi hy luan
Never engage in a meaningless argument
(frivolous or unreal discourse).
Tang Biet Da: Nghi le em trc le an tangThe
night of ceremony before a funeral.
Tang Biet Kinh: Kinh tung trong nghi le em
trc le hoa tangThe sutra which is recited at
the night before the cremation ceremony of a
monk (agni-dagdha).
Tang Ngu Trong: Tong Tnh o co nam nghi thc
e tiep dan ngi qua vangA service of the
Pure Land sect, consisting of five esoteric rituals,
for admitting the deseased into the lineage of the
Buddha to ensure his welfare in the next life.
Tang Ngu Trung: See Tang Ngu Trong.
Tat Dong Suy Tng Va Lam Sang To Tam
Tnh: To Stop the Flow of Thoughts and to Clear
the MindThien c chnh thc gii thieu vao
Trung Quoc bi To Bo e at Ma, dau trc o
ngi Trung Hoa a biet en, va keo dai cho ti
thi ky cua cac tong phai Thien Thai. Thien la ch
tat cua Thien Na co ngha la t duy tnh l. ay
la mot trong nhng nghe thuat dap tat dong suy
tng cua tam, e lam sang to tam tnh. Co suy
tng hay khong co suy tng, hoac la ong hay
tnh la do bi s suy ngh cua chung ta. Neu chung
ta ngh cai g o ong th no ong; neu chung ta
ngh tnh th no tnh. Neu chung ta khong suy ngh
g het th ong khong ong, tnh khong tnh. S
nh tnh that s khong tnh ma cung khong ong.
Neu chung ngoi trong xe lang nghe tieng xe co
qua lai vi cai tam trong sang, khong co khai niem
va suy tng chen vao, th luc o am thanh oi vi
chung ta khong ong, ma ch la am thanh the thoi
(nh th). Nh vay chuyen dap tat dong suy tng
oi vi hanh gia tu thien rat la quan trong. Cach
tot nhat e cham dt dong suy tng va lam sang
3574
to tam tr la quan sat cac vong tng khi chung
phat sanh va ghi nhan chung. Chung ta khong nen
phe phan, ma ch n gian tr ve vi hien trang
cua mnh trong phut giay hien tai. Chung ta phai
kien nhan v chung ta se phai lap lai nh vay hang
trieu lan, va cai gia tr cua s tu tap chnh la cai
qua trnh ma chung ta em tam tr ve vi hien tai
c s Duy Ma Cat a noi vi ong Xa Li Phat khi
ong nay trong rng toa thien yen lang di goc
cay nh sau: Tha ngai Xa Li Phat! Bat tat ngoi
sng o mi la ngoi thien. Va chang ngoi thien la
trong ba coi ma khong hien than y, mi la ngoi
thien; khong khi diet tan nh ma hien cac oai
nghi, mi la ngoi thien; khong ri ao phap ma
hien cac viec pham phu, mi la ngoi thien; tam
khong tru trong cung khong ngoai mi la ngoi
thien; oi vi cac kien chap khong ong ma tu ba
mi bay pham tr ao mi la ngoi thien; khong
oan phien nao ma vao Niet Ban mi la ngoi
thien. Neu ngoi thien nh the la cho Phat an kha
(chng nhan) vay.The introduction of Zen to
China is attributed to Bodhidharma, though it
came earlier, and its extension to Tien-Tai. To
sit in dhyana (abstract meditation, fixed
abstraction, contemplation). With thoughts or
without thoughts, or noisy or quiet are made by
our thinking. If we think something is noisy, it is
noisy; if we think something is quiet, it is quiet. If
we do not think, noisy is not noisy, quiet is not
quiet. True quiet is neither quiet nor noisy. If we
sit in our car listening to the traffic with a clear
mind, without any concepts and thoughts, it is not
noisy, it is only what it is. Therefore, to stop the
flow of thoughts and to clear the mind are
extremely important for any Zen practitioners.
The best way to stop the flow of thoughts and to
clear the mind is to notice the thoughts as they
come up and to acknowledge them without
judging, just return to the clear experience of the
present moment. We must be patient for we might
have to do this millions of times, but the value of
our cultivation is the constant return of the mind
into the present, over and over and over again.
According to the Vimalakirti Sutra, Vimalakirti
reminded Sariputra about meditation, saying:
Sariputra, meditation is not necessarily sitting.
For meditation means the non-appearance of body

and mind in the three worlds (of desire, form and
no form); giving no thought to inactivity when in
nirvana while appearing (in the world) with
respect-inspiring deportment; not straying from
the Truth while attending to worldly affairs; the
mind abiding neither within nor without; being
imperturbable to wrong views during the practice
of the thirty-seven contributory stages leading to
enlightenment: and not wiping out troubles (klesa)
while entering the state of nirvana. If you can
thus sit in meditation, you will win the Buddhas
seal.
Tam: Hrdaya or Citta (skt)Mind.
1) Tam la mot ten khac cua A Lai Da Thc (v
no tch tap hat giong cua ch phap hoac huan
tap cac hat giong t chung t chung phap ma
no huan tap). Khong giong nh xac than vat
chat, cai tam la phi vat chat. Chung ta nhan
thc c nhng t tng va cam ngh cua
chung ta cung nhieu ieu khac bang trc giac,
va chung ta ket luan s hien hu cua chung
bang phep loai suy. Tam la goc cua muon
phap. 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 Ai Lap: Mind of perfect receptivity.
Tam la ong lc chnh lam cho ta sung sng
hay au kho, vui hay buon, tram luan hay giai
thoatMind is another name for Alaya-
vijnana. Unlike the material body, immaterial
mind is invisible. We are aware of our
thoughts and feelings and so forth by direct
sensation, and we infer their existence in
others by analogy. The mind is the root of all
dharmas. 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.
2) Shin (jap): Kokoro (jap)Thuat ng Nhat
Ban "Tam" e ch trai tim, linh hon, va tam.
Ngi xa tin rang 'kokoro' nam ngay vung
ngc. Trong Thien, t nay ch hoac la tinh
than cua mot ngi theo ngha toan bo nhng
sc manh ve y thc, tinh than, trai tim, hay
tam hon, hoac la s hien thc tuyet oi, tinh ay nen luon ngh en nhng v Bo Tat khac nh
3575
than that s nam ben ngoai nh nguyen cua
tam va vat. e cho hanh gia de hieu hn ve
Tam, cac v thay Phat giao thng chia Tam
ra lam nhieu giai tang, nhng oi vi Thien,
Tam la mot toan the v ai, khong co nhng
thanh phan hay phan bo. Cac ac tnh the
hien, chieu dieu va vo tng cua Tam hien
hu ong thi va thng hang, bat kha phan
ly trong cai toan theA Japanese term
"Kokoro" for heart, mind, soul and spirit.
Ancient people believed that 'kokoro' is in the
chest area. In Zen, it means either the mind of
a person in the sense of all his powers of
consciousness, mind, heart and spirit, or else
absolutely reality, the mind beyond the
distinction between mind and matter. It is for
the sake of giving practitioners an easier
understanding of Mind, Buddhist teachers
usually divide the mind into aspects or layers,
but to Zen, Mind is one great Whole, without
parts or divisions. The manifestating,
illuminating, and nonsubstantial
characteristics of Mind exist simultaneously
and constantly, inseparable and indivisible in
their totality.
Tam An Lac: Calm and joyful mind.
Tam An Bnh Giai: Once the mind is tranquil,
disease will be chased out.
Tam An Lac Hanh: Pleasant practice of the mind
of a BodhisattvaHanh an lac ni tamTheo
Kinh Phap Hoa, c Phat a ra 8 li khuyen cho
ch v Bo Tat nh sau: Th nhat, mot v Bo Tat
khong nen chat cha long o k hay la doi. Th
hai v ay khong khinh thng, nhuc ma nhng
ngi tu tap theo Phat ao khac du ho la nhng
ngi s c, cung khong vach ra nhng u hay
khuyet iem cua ho. Th ba, neu co ngi tm cau
Bo Tat ao, v ay khong lam cho ho chan nan
khien ho nghi ng va hoi tiec, cung khong noi
nhng ieu lam cho ngi ay nhuc ch. Th t, v
ay khong ham me ban luan ve cac phap hoac
tranh cai ma nen no lc tu tap thc hanh e cu o
chung sanh. Th nam, v ay nen ngh en viec cu
o tat ca chung sanh thoat khoi kho au bang long
ai bi cua mnh. Th sau, v ay nen ngh en ch
Phat nh ngh en nhng ang t phu. Th bay, v

nhng v thay v ai cua mnh. Th tam, v ay nen Tam An Vo Mong: Tam yen on th khong co
giang phap ong eu cho tat ca chung sanh moi
loai.According to the Lotus Sutra, the Buddha
gave eight advices to all Bodhisattvas as follows:
First, a Bodhisattva does not harbor an envious or
deceitful mind. Second, he does not slight or
abuse other learners of the Buddha-way even if
they are beginners, nor does he seek out their
excesses and shortcomings. Third, if there are
people who seek the Bodhisattva-way, he does not
distress them, causing them to feel doubt and
regret, nor does he say discouraging things to
them. Fourth, he should not indulge in discussions
about the laws or engage in dispute but should
devote himself to cultivation of the practice to
save all living beings. Fifth, he should think of
saving all living beings from the sufferings
through his great compassion. Sixth, he should
think of the Buddhas as benevolent fathers.
Seventh, he should always think of the
Bodhisattvas as his great teachers. Eighth, he
should preach the Law equally to all living
beings.
Tam An Tnh Va Tap Trung: Peaceful and
concentrated mindTam an tnh va tap trung la
mot ieu rat tot cho bat c ngi tu Phat nao. Phat independent of the spoken or written word.
t thuan thanh nen dung tam bnh an, tnh lang va
tap trung nay e xem xet than tam. Ngay ca nhng
luc tam bat an chung ta cung phai e tam theo doi;
sau o chung ta se thay tam an tnh, v chung ta se
thay c s vo thng. Ngay ca s bnh an, tnh difficulty).
lang cung phai c xem la vo thng. Neu chung Tam Bat An: Cittasukha (skt)Uneasiness of
ta b dnh mac vao trang thai an tnh, chung ta se
au kho khi khong at c trang thai bnh an tnh
lang. Hay vt bo tat ca, ngay ca s bnh an tnh
langPeaceful and concentrated mind is always
good for any cultivator. Devoted Buddhists should
always make the mind peaceful, concentrated, and
use this concentration to examine the mind and
body. When the mind is not peaceful, we should
also watch. Then we will know true peace,
because we will see impermanence. Even peace
must be seen as impermanent. If we are attached
to peaceful states of mind, we will suffer when we
do not have them. Give up everything, even
peace.
Tam An Tru: Ekaggati (p)Mind abides in one-
pointednessSee Nhat iem Tam.
3576
mong mA mind at rest has no dreams (to
disturb it).
Tam Anh: Nimita (p)AppearanceImage
MarkMental imageOutward"Tng" hay
hnh anh trong tam xuat hien luc hanh thien, cho
thay kha nang nh tam caoMental image one
can acquire of a meditation subject in tranquil
meditation.
Tam Ao Giac: Citta-vipallasa (p)Con goi la
Thc ao giacHallucination of mind
(consciousness).
Tam An: Busshin-in (jap)Shin-in (jap)Mind
sealMental impressionIntuitive certainty
Tam c Phat an chng ve chan ly. T ng ch
an chng bang trc giac, ch khong qua ngon ng
hay van t (tam an la cach truyen ao ac biet cua
Thien Tong. Phai nay chang nng theo van t
trong kinh ien, chang dung li noi. He s phu
thay trnh o cua e t co the tho lanh giao phap,
ben dung tam ma an tam, tc la em cai tam Phat
ni mnh ma in thang vao tam cua e t) The
mind is the Buddha mind in all, which can seal or
assure the truth. The term indicates the intuitive
method of the Chan (Zen) school, which was
Tam Ba: Mind waves (mental activities).
Tam Bang: Trong tam co ieu g kho khan ong
khong giai quyet c ong bangThe mind
(heart) congealed as ice (unable to solve a
mind.
Tam Bat Chanh: A wicked mind.
Tam Bat ien ao: The heart is without
inversion.
Tam Bat Kha ac: The mind is ungraspable
Unobtainable thoughtsNhng t tng khong
nam bat cTheo Kinh Kim Cang: Tam qua
kh chang co c, tam hien tai chang co c,
tam v lai chang co c. Tai sao tam qua kh
chang co c? Bi qua kh a qua roi, quan tam
ti no cung chang c g. Tam hien tai cung
chang co c v trong hien tai cac niem noi tiep
khong ngng. Chung ta bao ay la hien tai, nhng
khi va noi xong th cai hien tai o cung a tr
thanh qua kh roi, thi gian chang chu ngng lai.
Tam v lai cung chang co c, v v lai th cha
 3577

ti. Cho nen ba tam trong qua kh, hien tai va v If you know the mind of sages, you will find that it
lai eu chang co c. Neu chung ta co the tu is the inherent essence that is the root source of
hanh y theo nhng g Phat day th chu ng ta co the your own self."
at c trang thai Niet BanAccording to the Tam Bat Sanh: The Unborn mindTheo Thien
Vajra Sutra: Past thoughts can not be obtained, s Ban Khue Vnh Trac trong quyen Tam Bat
present thoughts can not be obtained, and future Sinh, vao luc cac ban ang lang nghe toi ay, neu
thoughts can not be obtained. Why can we not co tieng mot con cho sua sau chua, cac ban biet o
get at past thoughts? Because they have already la tieng cho sua. Neu co tieng mot con qua keu,
gone by. What is the point of worrying over them? cac ban biet ngay rang o la tieng mot con qua
Why can we not get a present thoughts Because ang keu. Ban nghe c tieng ngi ln la tieng
the present moment does not stop for even an ngi ln va tieng tre con la tieng tre con. Ban
instant. If we claim that this moment is the en ay khong phai e nghe cho sua, qua keu hay
present, as soon as the words leave our mouth, mot am thanh nao t ben ngoai vong vao cho toi
that present has already gone by; time never ang thuyet phap. Vay ma trong luc ban ay,
stops. Why do we say that future thoughts can not ban nghe thay tat ca cac am thanh o. Mat cua
be obtained? Because the future has not yet ban thay va phan biet mau o mau trang va cac
arrived. We may admit that it has not yet come, mau khac, va mui cua ban nhan ra c cac mui
but right then it arrives, so the not-yet-come or thm va thoi. Dau trc khi vao ay, ban cha he
future does not exist either. Therefore, the past, biet trc ban co the se thay quang canh nao,
the present, and the future are three thoughts that nghe c am thanh nao, hoac ngi c mui v
can not possibly be obtained. If we can cultivate nao, ban van co the nhan ra ma khong can chuan
according to the Dharma that the Buddha spoke, b trc nhng hnh anh va am thanh cha c d
then straightaway, we can realize the state of bao ay. o la bi v ban ang thay va ang nghe
Nirvana. vi cai tam bat sinh. Viec ban thay, nghe va ngi
Tam Bat Nh: The Non-dual mindVao nam c theo cach o ma khong can nay sinh y ngh
1262, Hojo Tokiyori, quan nhiep chanh cua Tng muon thay, nghe va ngi la bang chng cho thay
quan, en tham van thien s Funei. Hojo Tokiyori cai Phat tam co hu la bat sinh va co c mot tr
tuyen bo: "Gan ay toi a ngo c phap von tue giac ngo tuyet vi. Cai bat sinh bieu hien
chang phai vo thng ma cung chang phai la chnh ngay trong y niem "Toi muon thay," hoac
thng." S Funei bao: "Thien phap ch nham en "Toi muon nghe" dau y niem ay a khong sinh ra.
muc ch kien tanh. Neu ong lieu ngo c chan Khi mot con cho sua, neu co ca mi trieu ngi
tanh, ong se hieu thong suot ban chat cua van ong noi rang o la mot con qua ang keu, toi
phap." Quan nhiep chanh tha: "Xin ai s m khong tin rang ho se thuyet phuc c ban. Kho
long t bi ch day cho." S Funei bao: "Tren the long co mot cach nao o e ho co the anh la
gian nay, ng ao khong hai; bac giac ngo c ban, va bat ban phai tin vao ieu ho noi.
khong co hai tam. Neu ong thau triet c cai tam Trong luc i bo ngoai pho, neu ban gap mot am
chang hai nay, ong se nhan ra rang o chnh la ong i ngc chieu, ca hai ben, khong ai ngh
chan tanh vo nhiem, coi nguon cua nga tng va en chuyen tranh nhau, vay ma khong ai dam len
van phap."In 1262, Hojo Tokiyori, regent of the ai. Ban khong b xo ay, cung khong ai dam len
Shogun, went to see Zen master Funei. He chan ban. Ban vach ng i cua ban xuyen qua
announced, "Recently I have perceived that which am ong, bang cach luon lach, ne cho nay cho no
is neither impermanent nor permanent." The Zen ma khong he y thc ve cac quyet nh cua ban va
master said, "Zen study only aims at perception of tiep tuc bc i khong vng vap. Tng t nh
essential nature. If you attain perception of vay, s chieu sang tuyet vi cua ta m Phat bat sinh
essential nature, you will understnad everything." thch nghi mot cach hoan hao vi moi hoan canh
The regent asked, "Please teach me a method." bat chtAccording to Zen Master Bankei in The
The Zen master responded, "There are no two Unborn: The Life and Teaching of Zen Master
Ways in the world; sages do not have two minds. Bankei, now if a dog barked beyond the temple

walls while you're listening to me, you'd hear it
and know it was a dog barking. If a crow cawed,
you'd hear it and know it was a crow. You'd hear
and adult's voice as an adult's and a child's as a
child's. You didn't come here in order to hear a
dog bark, a crow caw, or any of the other sounds
which might come from outside the temple during
my talk. Yet while you're here, you'd hear those
sounds. Your eyes see and distinguish reds and
whites and other colors and your nose can tell
good smells from bad. You could have had no way
of knowing beforehand of any of these sights,
sounds, or smells you might encounter at this
meeting, yet you're able nevertheless to recognize
these unforeseen sights and sounds as you
encounter them, without premeditation. That's
because you're seeing and hearing in the Unborn.
That you do see and hear and smell in this way
without giving rise to the thought that you will is
the proof that this inherent buddha-mind is unborn
and possessed of a wonderful illuminative
wisdom. The Unborn manifests itself in the
thought "I want to see" or "I want to hear" not
being unborn. When a dog howls, even if ten
million people said in chorus that it was the sound
of a crow crying, I doubt if you'd be convinced. It's
highly unlikely there would be any way they could
delude you into believing what they said. When
you're walking down a road, if you happen to
encounter a crowd of people approaching from the
opposite direction, none of you gives a thought to
avoiding the others, yet you don't run into one
another. You aren't pushed down or walked over.
You thread your way through them by weaving
this way and that, dodging and passing on, making
no conscious decisions in this, yet you're able to
continue along unhampered just the same. Now in
the same way, the marvellous illumination of the
unborn Buddha-mind deals perfectly with every
possible situation.
Tam Bat Sanh Bat Diet: Immortal mindSee
Tam Tnh.
Tam Bat Tai: Absent-mindedUnmindful
Inattentive.
Tam Bat Thien: Akusala-citta (skt)Negative
mindUnwholesome consciousness
Unwholesome mindTam bat thien tao ra nhng
t tng bat thien (han, thu, ton hai va ta kien, van only bring forth happiness and tranquility for
3578
van), cung nh nhng hanh ong gay ra kho au
loan ong. Tam bat thien se huy diet s an lac va
thanh tnh ben trongNegative or unwholesome
mind creates negative or unwholesome thoughts
(anger, hatred, harmful thoughts, wrong views,
etc), speech (lying, harsh speech, double-tongued,
etc), as well as deeds which are the causes of our
sufferings, confusion and misery. Unwholesome or
negative mind will destroy our inner peace and
tranquility.
Tam Bat Thoi Chuyen Vng: King of
Nonregressing Mind, one of the ten kings of
Garuda.
Tam Bat Tnh: Impure mindTam tap loan, xau
ac, tnh toan cua chung sanhThe chaotic, evil,
calculating, vicious mind of sentient beings.
Tam Bat T Ngh: Mind of Inexpressible.
Tam Bat Tng ng: Hanh hoat cua tam khong
tng ng vi Phat phapThe functioning of the
mind not corresponding with the laws.
Tam Bat Tng ng Hanh: Nhng yeu to khong
lien he trc tiep vi s hoat ong cua tam
Factors that are not directly associated with a
specific mental function.
Tam Bat Tng ng Hanh Phap:
Cittaviprayuktasamskarah (skt)Non-mental
Dharmas that have no connection with form or
mind.
Tam Bat Tng ng Phap: Citta-viprayukta-
samskara (skt)Cac yeu to khong lien he trc
tiep vi tam thcFactors that are not directly
associated with mind.
Tam Bat Van Hanh: Maha-kiriya-citta (skt)
Tam bat tac coi duc gii cua mot v A la han, i
kem bi thien canInoperative sense-sphere citta
of an arhat, accompanied by beautiful roots.
Tam Bi: Karuna (skt)Compassionate mind
Mind of pityTam bi la tam thien vi nhng t
tng t tng thien lanh, mong cho ngi khac
thoat khoi kho au phien nao. Tam bi chang
nhng mang lai hanh phuc va an tnh cho ngi
khac ma con mang lai cho mnh na. Tam bi giup
ta loai bo nhng t tng bat thien nh gian hn,
ganh ghet va o kA compassionate mind is a
mind with wholesome thoughts which always
wishes others to be released from their sufferings
and afflictions. A compassionate mind does not
 3579

others, but also to ourselves. The compassionate Mirror of TruthSee Tong Canh Luc.
mind also helps us dispel our negative thoughts Tam Canh Nhat Tnh: Nhat tamOne
such as anger, envy and jealousy, etc. pointedness of mind.
Tam Bien Nhat Thiet X: Cittam-hi-sarvam Tam Canh Nh Nhat: Tam va canh la mot
(skt)Tat ca eu la tam, tam toa tran khap moi Mind and environment are oneTheo Thien s
ni, trong moi than the. Pham phu nhan thc ca i Noi Sn Hng Chnh trong quyen M Vong Tay
a phc, nhng khong co cai g co the c neu T Duy, Thien thng c ngh nh la mot tam
nh trong Duy TamAll is mind, mind pervades thai trong o ban tr thanh mot vi moi trng
in all places, in all the bodies. The ignorance chung quanh. Co s dien ta noi rang tam va canh
perceive multiplicity, but there is nothing la mot. Ngi ta hieu giac ngo nh la ri vao trang
predicable in Mind-Only. thai mot th tam hoan hy nao o trong o cac hien
Tam Bnh: Tam an bnh: A peaceful mindCong tng ngoai gii nhap vao lam mot vi ban the
bnh: Justice. cua chnh mnh. Tuy nhien, neu tam thai o la tinh
Tam Bnh ang: Mind of equanimity or equality. than cua Thien, th, e at en, ngi ta ch can
Tam Bnh The Gii Bnh: If the mind is settled, gi cho than bat ong, khong nhuc nhch la c.
the whole world is settled. e lam c ieu o, ngi ta phai mat rat nhieu
Tam Bnh Tnh Va Khong Dao ong: Tam Bnh thi gian ranh roi, khong phai lo lang cho ba an
Tnh Va Khong Dao ong Trong Moi Hoan sap ti. ieu nay co ngha la Thien khong that s
CanhTo Maintain a Cool and Un-agitated Mind danh cho nhng ai phai dung hau het thi gian va
under All CircumstancesSee Khong Dao ong nang lng e kiem song. Toa thien, la mot ton
Tam. giao chan chnh, kho co the c coi nh mot tro
Tam Bnh: Mental (spiritual) sickness. tieu khien cua nhng ngi giau co va nhan ha.
Tam Bo Th: Heart of almsgiving. Quan iem tuyet vi ve tu tap cua Thien s ao
Tam Bo e: Bodhi MindTam Bo e hay tam v Nguyen Hy Huyen cho rang toa thien la mot ton
tha la tam luon mong at c giac ngo cho mnh, giao phai hoat ong mot cach cu the trong cuoc
ong thi cung at c giac ngo cho ngi. Tam song hang ngay. Noi rang "Tam va Canh la mot"
Bo e la ca ngo giac ngo va at thanh qua v la ung, nhng ieu nay khong co ngha la chung
Phat. ay la tr hue bam sinh, hay giac tam bon ta b lac vao trang thai tam e me an. ung
hu, hay la s khao khat giac ngo The altruistic hn, ieu nay co ngha la chung ta nen at het
mind of enlightenment, or a mind which wishes to nang lng cua chung ta vao cong viec
achieve attainment of enlightenment for self, According to Zen Master in the Opening the Hand
spontaneously achieve enlightenment for all other of Thought, Zen is often thought to be a state of
sentient beings. Bodhi mind is the gateway to mind in which you become with your
Enlightenment and attainment of Buddha. An surroundings. There is an expression which says
intrinsic wisdom or the inherently enlightened that mind and environment are one.
heart-mind, or the aspiration toward perfect Enlightenment is understood as falling entranced
enlightenment. into some rapturous state of mind in which
Tam Can: Heart and liver. external phenomena become one with one's Self.
Tam Canh: Tam KnhTam kieng tam, can phai However, if such a state of mind were the spirit of
c gi gn cho sach se e thau suot c chan ly Zen, then one would have to still one's body in
van phapThe heart-mirror, or mirror of the order to achieve it, and never move. In order to do
mind, which must be kept clean if it is to reflect that, a person would have to have a considerable
the Truth. amount of spare time with no worries about where
Tam Canh Gii: Coi oi tng cua tam the next meal was coming from. What this would
Objective realm of the mind. mean, in effect, is that Zen would have no
Tam Canh Gii Tng: Bieu hien cua tam connection with people who have to devote most
canhMark of mental objects. of their time and energies just to making a living.
Zazen as true religion can hardly be considered
Tam Canh Luc: Hsin-Ching-LuRecords of the
 3580

the hobby of rich and leisurely people. The Tam Ch: Ceto-samatha (p & skt)Niem yen
wonderful point in Dogen Zenji's practice of zazen lang hay tam yen langTranquility of thoughts
is that it is religion which must function concretely Mental quiescence.
in one's daily life... The expression "mind and Tam Chnh Bat Pha Anh Ta: Ngi ngay thang
environment are one" is accurate, but it does not khong s li am tieuA man whose heart is
mean getting lost in a state of drunken ecstasy. upright does not fear what others may say.
Rather, it means to put all your energy into your Tam Chn That: True mindSau lng cai tam
work. phan biet con co cai tam giac ngo Bo e ma chung
Tam Can: Hadaya-vatthu (p)ManasMat cua ta goi no la tam that.Behind the
tam hay Mat Na thc, mot trong 25 e trong vu discriminating mind, there exists a pure mind of
truThe eye of the mindMental faculty enlightenment which is called the true mind.
Mental visionPhysical base of mindThe mind Tam Chu: Tam T ChuMot trong ba loai chu
organ, one of the twenty-five tattva or postulates (ai chu, Tieu chu va Nhat t chu)One of the
of a universe. three classes of spellsSee Tam Chu.
Tam Can Bang: S an nh cua tamMental Tam Chung Sanh Diet, Phat Phap Sanh: When
equipoise. deluded thoughts expelled in sentient beings
Tam Cau: Phien naoS ue trc cua tam mind, the Buddha-dharma arises.
Mental pollutionThe impurities of the mind Tam Chung Sanh Va Phat Khong Sai Khac:
Passions and delusions. There is no Difference between Sentient Beings
Tam Cau Nhiem: Nyn yid (tib)Afflicted and the BuddhaSee Tam, Phat, Cap Chung
consciousness. Sanh Th Tam Vo Sai Biet.
Tam Cau Chan S: Mind of seeking a true Tam Chung Sanh Sanh, Phat Phap Diet: Khi
master. nhng t tng me m khi len trong tam chung
Tam Cau S Cung Knh Cung Dng: The mind sanh th Phat phap lien b ay ra ngoaiWhen
of exclusively seeking respect and offerings. deluded thoughts arise in sentient beings mind,
Tam Chanh Trc: Cittajjukata (p)Rectitude of the Buddha-dharma expelled.
consciousness. Tam Chuyen Chu: S chuyen chu cua tam
Tam Chan: True nature of the mindTam chung Mental focus.
sanh tanh thng rong lang nh chan nh (ban Tam Chuyen Nhat Cau Giac Ngo: The mind is
chat that cua tam)Our mind is by nature that of exclusively devoted to enlightenment.
the bhutatathata. Tam Chuyen: S bien oi cua tamMental
Tam Chan Nh: Mind as the absoluteThe transformation.
Bhutatathata as the totality of things. Tam Chng: To realizeThe inner witness, or
Tam Chan Nh Mon: The mind as assuranceWitness of the mindTam va Phat an
bhutatathataTam chung sanh tanh thng rong chng lan nhauMind and Buddha witnessing
lang nh chan nhOur mind is by nature that of together.
the bhutatathata. Tam Co Tam Khong: Mind of existence and non-
Tam Chap: S chap trc cua tamMental existence.
attachment. Tam C: Lc van chuyen cua tamThe mind the
Tam Chap Thu: S chap cua tamMental motorThe motive power of the mind.
appropriation. Tam C Chuyen Hoa: Lc van chuyen cua tam
Tam Chau: Tam tnh chung sanh von la Phat tnh nham m mat Thien. Theo thien s D.T. Suzuki
thanh tnh, nen c v vi ngoc minh chauThe trong Thien Luan, Tap I, neu nh t trc en gi,
mind stuff of all the living, being of the pure chung ta ch xet cai ngo pham vi khach quan, th
Buddha-nature, is likened to a translucent s m con mat Thien trong cho ngo nhap hau nh
(allowing light to pass through) gem. khong co g khac thng lam. V thay a ra mot
Tam Ch: Will. vai xet oan nao o, va neu ung thi c, ngi
e t chng ngay ly nhiem mau bay lau cha he
 3581

m tng en. Tat ca hau nh tuy tam trang, does not appear to be a very extraordinary thing;
hoac mc o don san co trong choc lat ay. Rot this opening an eye to the truth of Zen. The master
cuoc Thien la mot chuyen tnh c, co le nhieu makes some remarks, and if they happen to be
ngi ngh nh vay; nhng chung ta biet rang Nam opportune enough, the disciple will come at once
Nhac Hoai Nhng phai mat en tam nam trng to a realization and see into a mystery until this
vat lon vi cau hoi cua Hue Nang "Ma cai g time (up to now) undreamed of. It seems all to
en?" chung ta mi thay vo so nhng n au e depend upon what kind of mood or what state of
che ray rt tam hon Nam Nhac nh the nao trc mental preparedness one is in at the moment. Zen
khi ong i en giai quyet cuoi cung bang cau ap: is after all a haphazard affair (done by chance),
"Noi t nh cai g eu chang ung." Chung ta phai one may be tempted to think; but when we know
nhn sau vao kha canh tam ly cua ngo, ngha la that it took Nan-yueh (Nangaku) eight long years
vao nhng then may tham kn m ra canh ca to answer the question "Who is he that thus
muon i huyen b cua tam hon con ngi. Muon cometh toward me?" we shall realize the fact that
c nh vay, tot hn het la chung ta phai dan lai there was in him a great deal of mental anguish
li t thuat cua vai thien s ma nay van con c and tribulation which he had to go through before
lu gi. Thien s Bach An Hue Hac a thuat lai s he could come to the final solution and declare,
tam chng cua s: "Nam ham bon tuoi, toi en "Even when one asserts that it is a somewhat, one
chua Anh Nghiem Echigo. Hoa thng trao cho misses it altogether." We must try to look into the
toi ch 'Vo' cua Trieu Chau. Toi chuyen nhat tham psychological aspect of enlightenment, where
quan, ngay em khong ngu, quen ca an uong, th there is revealed the inner mechanism of opening
bong dng khoi ai nghi chiem tron tam than toi, the door to the eternal secrets of the human soul.
Toi cam nh ong cng lai trong mot canh ong This is done best by quoting some of the masters
bang gia trai rong ngan van dam, va trong toi la themselves whose introspective statements are on
mot cam giac vo cung thanh tnh va khinh an. Toi record. Hakuin (1683-1768) wrote about his first
het ng ti, bat ng lui. Nh mot ke ngoc, Zen experience: "When I was twenty-four years
nh mot ten ngu da, toi khong thay g khac hn old I stayed at the Yegan Monastery of Echigo.
ch 'Vo' ay cua Trieu Chau. Toi van tham d 'Chao-chou's Mu' being my theme at the time. I
nhng thi noi phap cua thay, nhng li noi sao assiduously applied myself to it. I did not sleep
ma xa xoi nh t muon dam vong ve. oi khi toi days and nights, forgot both eating and lying
co cam tng nh bay gia h khong. Tnh trang down, when quite abruptly a great mental fixation
nay keo dai suot ca tuan le, cho en mot buoi took place. I felt as if freezing in an ice-field
chieu, mot tieng chuong chua t xa vong lai lam extending thousands of miles, and within myself
cho tat ca sup o tan tanh. Qua o chang khac nao there was a sense of utmost transparency. There
nh ap be mot bon nc a, hoac xo nga mot was no going forward, no slipping backward; I was
ngoi nha ngoc. Phut choc toi thc tnh, va thay like an idiot, like an imbecile, and there was
chnh mnh la Nham au, v to s thu trc, qua nothing but 'Chao-chou's Mu'. Though I still
bao the s thang tram van khong mat may may g. attended the lectures by the master, they sounded
Moi ieu ng vc, hoang mang t trc bong tieu like a discussion going on somewhere in a distant
tan nh bang tuyet gap vang dng. Toi reo ln: hall, many yards away. Sometimes my sensation
'Ky la thay, ky la thay, khong co sanh t luan hoi was that of one flying in the air. Several days
nao phai thoat ra, cung khong co bo e nao phai passed in this state, when one evening a temple-
dung tam cau c. Tat ca cat ang kim co mot bell struck, which upset the whole thing. It was
ngan bay tram cau that chang ang bo cong e like smashing an ice-basin, or pulling down a
xng'."The mind the motor which is used to house male of jade. When I suddenly awoke again
open the eye to the truth of Zen. According to Zen I found that myself was Yen-t'ou (Ganto) the old
master D.T. Suzuki in Essays in Zen Buddhism, master, and that all through the shifting changes of
First Series (p.251), when our consideration is time not a bit of my personality was lost.
limited to the objective side of enlightenment, it Whatever doubts and indecisions I had before
 3582

were completely dissolved like a piece of thawing Mental cognition of the environmentTo lay hold
ice. I called out loudly: 'How wondrous! How of external things by means of the mind.
wondrous! There is no birth-and-death from which Tam Dc: Mon thuoc tr tamMedicine for the
one has to escape, nor is there any supreme mind or heart.
knowledge (Bodhi) after which one has to strive. Tam Dt Vong La Tam Bo e: When peverted
All the complications past and present, numbering mind is expelled, its precisely Bodhi mind.
one thousand seven hundred, are not worth the Tam ai Bi: Mind filled with great compassion.
trouble of even describing them'." Tam ai ao: Anuttaram-cittam (p)Mind of
Tam Cc: Cc iem hay ngha ly tinh tuy ma tam great enlightenmentMind of supreme
co the at en cThe pole or extreme of the enlightenmentTam giac ngo ln (Bo e)Tam
mind, the mental reachThe Buddha. Vo Thng Bo eSee ai ao Tam.
Tam Diet: S cham dt moi suy ngh phan biet Tam ai Lac: Mind of great joyHy Vo Lng
Cessation of mind. TamSee Hy Tam.
Tam Diet Than Mot: Shinmetsu-Shinmotsu Tam ai Thang: Mind of Mastery.
(jap)Hanh gia qua buon ngu khong tap trung Tam ai Tha: Heart of the MahayanaMind of
vao bai thuyet giangMind-cease body-sunk the MahayanaTam ai Tha hay tm ve tam
beings, practitioners who feel too sleepy to Phat qua phap tu ai ThaThe mind or heart of
concentrate on a Buddhist lecture. the Mahayana, or seeking the mind of Buddha by
Tam Duc Gii: Kamavacara-citta (p)Mental means of Mahayana.
factors of the sense sphereTam S ep coi Duc Tam am: 1) Tam va mat: Heart and bile; 2)
gii.Tam duc gii la cai g thng lui ti hay Ngh lc: Energy, will; 3) Can am: Courageous,
thng xuyen hien hu trong Duc Gii, hoac cai g brave.
thuoc ve giac quan va oi tng cua giac quan, Tam ao:
nhng tam nay cung co the phat sanh trong cac 1) Marga-citta (skt)Con ng cua tamPath
canh gii khac. Tam Duc Gii bao gom bon canh of the heartThe mind which is bent on the
kho (a nguc, nga quy, suc sanh, a tu la), canh right way, which seeks enlightenment.
ngi va sau coi tri duc giiThe sense-sphere 2) (1058-1129): Ten cua mot v Thien s Trung
consciousness includes all those cittas that have Hoa, thuoc phai Dng Ky, tong Lam Te vao
their proper domain in the sensuous plane of thi nha Tong (960-1279)Name of a
existence, though they may arise in other planes Chinese Zen master of the Yang-chi branch,
as well. The sense-sphere consciousness is the Lin-chi Sect, in the Sung dynasty.
sensuous plane of existence, which comprises of Tam ac: 1) Hieu thau: To understand
the four woeful realms (hells, hungry ghosts, thoroughly; 2) Thong cam hoan toan: To
animals, asuras), the human realm, and the six sympathize fully; 3) Trong thien, t nay va ch s
sensuous heavens. thau hieu ma cung va ch s thoa man hay toai y:
Tam Dung: Chc nang cua tamFunctions of the In Zen, the term indicates both a thorough
mind. understanding and satisfaction.
1) Nhng chc nang cua tam rat rong ln va Tam am Trc: Citta-vipallasa (p)Tam oi
khong tnh em c. Chnh v vay ma Phat truyPerversion of mind.
luon nhac nh t chung, Tam nh vn Tam ang: en tam hay s sang suot ben trong
chuyen cay.The functions of mind are hay s thong minhThe lamp of the mindInner
very extensive and numberless. Thats why ligh or intelligenceFor more information, please
the Buddha always remineded his disciples, see Tam Hon and Tam Linh.
Mind is like an unrest monkey jumping from Tam au Y Hp: To have the same feelings and
one tree to another. ideas.
2) Y Nghiep: Mana-kamma (p)Mana-karman Tam a: Mind-groundThe mental ground or
(skt)Mental action. conditionTam la goc cua van phap, co the san
Tam Duyen: Khi tam bau vu vao ngoai canh sanh ra het thay van phap. Tam a la mot t khac

cua tam. Tam c so sanh vi at. Theo Luc ieu nay cung giong nh tam von khong phan ly
To Hue Nang th tam la nguon phong ra van phap
va cung chnh la ni thu ve van phapThe Mind
from which all things spring. Mind-ground is
another term for the mind. The mind is compared
to the ground. According to the Sixth Patriarch
Hui-Neng, the mind is the source from which all
dharmas spring and also the place to which all
dharmas return.
Tam a Ac Sc: Having a dirty mindImpure
motives.
Tam a Giac Tam: Shinchi kakushin (jap)
Mind-ground for an enlightenment.
Tam a Giac Tam Thien S (1207-1298):
Shinchi kakushin Zenji (jap)Vo Bon Giac Tam,
ten cua mot Thien s cua tong Lam Te Nhat Ban
vao the ky th XIIIName of a Japanese Rinzai
Zen master in the thirteenth century.
Tam a Ham Chung: at tam lu gi hat giong,
du cho Phat tanh ni tat ca chung sanhMind-
ground that contains the seed, i.e., Buddha-nature
in all sentient beings.
Tam a Phap Mon: Mind-Ground Dharma
DoorPhap mon noi ve Tam la goc cua van
phap, co the san sanh ra het thay van phap The
method about the Mind from which all things
spring. The mental ground or condition.
Tam a Quan: Contemplation on the mental
ground or conditionMind-ground contemplation.
Tam a Quang Minh: Pure heartedOpen-
mindedPure mind.
Tam ch Th Phat Phap Tang: Mind is Buddha,
Dharma, and SanghaTam chnh la Phat, Phap
va Tang. Mot hom, Tam To Tang Xan a noi vi
Nh To Hue Kha, "Con khon kho v benh te thap,
xin s phu cho con sam hoi toi loi." Nh To ap,
"Cho ta xem toi loi cua con, roi ta se cho con sam
hoi." Sau mot hoi suy ngh, Tang Xan noi: "Con
a tm, nhng khong thay toi." Hue Kha ap:
"ay, ta a got sach toi loi cho con, nhng t ay
ve sau, con phai thanh tam nng ta vao Phat,
Phap, Tang." Tang Xan noi: " vi s phu, con
biet the nao la Tang, nhng con khong biet ro ve
Phat va ve Phap." Hue Kha ap: "Tam la Phat.
Tam la Phap. Ca hai la mot. Tang cung la Tam."
Tang Xan ben noi: "Hom nay con hieu c ban
tanh cua toi loi khong nam ben ngoai, khong
nam ben trong, cung khong nam khoang gia.
3583
vi Phat va cung khong phan ly vi Phap."One
day, Zen Master Seng-Ts'an, the Third Ancestor of
the Ch'an School said to Hui-k'e, the Second
Ancestor, "I have rheumatism; please confess the
sin for me." Hui-k'e replied, "Show me your sin
and I will confess it for you." After a long period
of reflection, Seng-Ts'an said, "I have looked for,
but I am unable to find my sin." Hui-k'e replied, "I
have thus finished confessing your sin, but still
you must rely on Buddha, the Dharma, and the
Sangha." Seng-Ts'an said, "Seeing you, I know
what the Sangha is, but I am not clear about the
Buddha and the Dharma." Hui-k'e replied, "This
mind is the Buddha; this mind is the Dharma. They
are not two. The Sangha is also this mind." Seng-
Ts'an then said, "Today I know that the nature of
sin is neither inside nor outside nor in between. It
is just like the mind that is not separate from the
Buddha and the Dharma."
Tam iem Tnh: To be still and peaceful.
Tam iem Tnh An Vui: Hanh gia tu Thien nen
luon co cai tam iem tnh an vui, khong tham li
dng, cung khong ham c cung knh ton
trongZen practitioners should always be still
and peaceful, without seeking gain, support or
respect.
Tam ien ao: The mind is upside-down
Deluded or upside down mind, or mind following
the external environments.
Tam ien ao Theo Tran Canh Ben Ngoai:
Mind is moving erratically (khong bnh thng)
following the external evironments.
Tam ien: Mind-fieldTam xRuong tam ni
khi len moi th thien acThe field of the mind
or heart, in which spring up good and evil.
Tam ieu Thien: Trang thai vng vang cua
tamSound-state of mind.
Tam nh: The pavilion of the mind (the body)
Than.
Tam nh: Samadhikkhanda (p)Group of
concentrationMind of concentrationNang cao
tam nh.
Tam nh T Nhien Lng: Mot khi tam a nh
roi th dau au con ngi cung cam thay yen
onIf the mind is settled, no matter where one
dwells, one naturally will be calm.
Tam Giac (1117-1180): Ten cua mot v danh

Tang Nhat Ban, thuoc tong Chan Ngon, song vao
the ky th XIIName of a Japanese famous
monk, of the Shingon Sec, who lived in the twelfth
century.
Tam Giac Ngo: Anuttaram-cittam (p)Tam
chng ngoMind of enlightenmentMind of
great enlightenmentMind of
enlightenmentTam Bo eTam Vo Thng
Bo eSee ai ao Tam.
Tam Giac Ngo Cua Ch Phat Va Ch Bo Tat:
The mind of enlightenment or enlightened beings
such as Bodhisattvas and Buddhas.
Tam Giai Thoat: Ceto-vimutti (p)Citta-vimukti
(p)Vimuttam-cittam (p)Vomokkhattaya (p)
Deliverance of the mindA heart or mind
delivered from desireLiberated mind
Liberation of the mindMot cai tam a c giai
thoat khoi tat ca moi duc vong. Trang thai tam
giai thoat hay mot phan c giai thoat qua tu tap
thien nhA mind or heart delivered from all
desires. The free conscious state or the mental
state which is partially emancipated from
defilements through practice of meditation.
Tam Gii:
1) Canh gii cua tam: Realm perception.
2) Longchen Nyingtig (tib)Heart Sphere of the
Great Expanseay la mot bo su tap 2
quyen ve Phap Bao tm thay vao the ky th
18 cua ngi kham pha ra phap bao Jigme
Lingpa, co anh hng rong rai trong trng
phai NyingmapaThis is an important two-
volume collection of treasure texts
discovered by the 18th century Tibetan
treasure discoverer Jigme Lingpa (1730-
1798), which have been widely influential in
the Nyingmapa order.
Tam Hai: Cittodadhi (skt)Bien tamMind-
oceanTam nh bien ca hay ai dng, hien
tng ngoai canh la gio va tam thc la song. Song
cua bien tam khong ngng b nhng cn gio oi
tng khuay ongMind as a sea or ocean
(external phenomena being the wind, and the
eight consciousnesses or forms of cognition being
the waves). The waves of the mind-ocean are
uninterruptedly stirred by the wind of objectivity.
Tam Hanh: Citta-sankhara (p)Citta-samskara
(skt).
1) Tam hanh la s cau tao cua tam: Citta-
3584
samskara means mental formation.
2) S sang tao cua tam: Creation of the mind.
3) Dung cua tam: Mental functions.
4) Tam hanh la tam thay oi tng giay tng
phut: Mind and actionThe activities of the
mind (heart).
supreme 5) Hanh hoat nham kiem soat tam: Working on
the mind for its control.
6) The question asked by one who is at a loss as
to how to go on with his study of ZenLoai
cau hoi trong o ngi hoi v khong biet tiep
tuc hoc Thien nh the nao. Mot nha s hoi
Hng Hoa: Ke hoc nay khong phan biet noi
en vi trang, xin s soi sang cho. Cau hoi
va xong th s cho mot tat ben thanA
monk asked Hsing-Hua: I am unable to
distinguish black from white. Pray enlighten
me somehow. The question was hardly out
when the master gave him a good slashing
See Phan Dng Thap Bat Van.
Tam Hanh Bat Ly: Tam va hanh khong the tach
ri nhau. Tam tng va hanh ong phai ong
thuan vi nhau, ac biet la trong quan he vi viec
tu niem theo Phat A Di aMind and act not
separated or thought and deed in accord,
especially in relation to Amitabha.
Tam Hanh ao: Phat day nhng v mi tien tu
rang: Mot tu s, nht la v mi tien tu, ng hanh
ao nh kieu trau keo coi xay, tuy than hanh ao
ma tam chang hanh. Neu tam a hanh th can noi
chi en than?A monk, especially a novice,
who practices the way should not like a buffalo
pulling a rotating grain mill; he should practice
with all his mind. If the way of the mind is
cultivated, where id the need to cultivate the
body?
Tam Hanh Tam Thien: Third jhana functional
consciousnessTam Hanh tam thien cung vi
Tam, Sat, Ph, Lac va Nhat iemThird jhana
functional consciousness together with initial
application, sustained application, zest, happiness,
and one-pointedness.
Tam Hanh T Thien: Tam Hanh t thien cung
vi Tam, Sat, Ph, Lac va Nhat iem Fourth
jhana functional consciousness together with
initial application, sustained application, zest,
happiness, and one-pointedness.
Tam Hanh Van: Tham Bat VanNghiem Chu

VanNgi hoc neu cau hoi e do xet mc o la vui ma tha th loi lam cua ngi khac. Hy xa
tham sau cua phng tien cua gia sDisciples
raise questions to observe discretely to see how
deep and profound is the master's method.
Tam Hien Tien: Mind of the open way (Beyond
normal conditions).
Tam Hoa: Heart-flowerTam von ngay th trong
trang nh mot canh hoaThe heart in its original
innocence resembling a flower.
Tam Hoa o Chung Sanh: Mind of saving of all
creaturesSee Hoa o Chung Sanh Tam.
Tam Hoai Luyen Mo: Tam mong moi lam Phat
Heart-yearning for the Buddha.
Tam Hoan Hy: Vui ve trong tamHappy in
spiritThe mind of joySee Hoan Hy Tam.
Tam Hoang Mang: Citta-vaikalya (skt)
Bewilderment of mind.
Tam Hoc: Shingaku (jap)Name of a Japanese
Zen master.
Tam Hoi Y Lanh: Tam y nh tro lanh, y noi
khong co hy vong hay nan chHeart is like cold
ashes, i.e., hopeless or despondent.
Tam Hoi: Repent inwardlySam hoi t trong
long.
Tam Hon: Ngoai ao tin co cai goi la linh hon.
Phat t tin moi chung sanh lan troi trong sau
ng ch v tam thc cua hoExternalists
believe that there exists a so called Soul.
Buddhists believe that all living beings bring with
them their consciousness in the six paths.
Tam Hon Trc: S m uc cua tamTurbidity
of the mind.
Tam Hue: Tam va tr hueMind of wisdom
Mind of glowing wisdomMind or heart wisdom.
Tam Hue Quang: Mind of wisdom-radiance.
Tam Huyet: FervourHeart and bloodZeal.
Tam Hng: Fragrance of the mindHng
thm cua tam hay la s nhiet tnh tan tuy vi ao
phapThe incense of the mind or heartSincere
devotion.
Tam Hng: ThanThe pavilion of the mind,
such as the body.
Tam Hu D Lc Bat Tuc: Tam muon lam ma
khong con sc lc e lamMore than willing but
lacking power.
Tam Hy: Mind of JoySee Hy Tam.
Tam Hy Xa: Forgive and forget mindHy xa
3585
tam dt tr c cac chng nghiep ve han thu,
bao phuc, van vanForgiving Mind. Forgiving
means to forgive happily others mistakes and
transgressions. Forgiving mind has the special
characteristics that can solve and destroy karmic
obstructions including vengeance and grudges.
Tam Kham: The bottom of ones heart.
Tam Khau Nh Nhat: Ngh sao noi vayPlain
spokenTo say what one thinks.
Tam Kh: Mind as receptacle of all phenomena.
Tam Kh Bat Nh: Principle of the Identicalness
of Mind and Breathing (prana)See Kh Tam Bat
Nh.
Tam Khinh An: Cittalahuta (p)Lightness of
consciousness.
Tam Kho: Mental sufferingKho ve tinh than
Kho ve tinh than nh buon phien, ghen ghet, ang
cay, bat toai, khong hanh phuc, van van. Theo
Thien s Thai Tien e T Hoan trong quyen
Tham Van Mot V Thien S: "Ch cai tam cua ban
kho thoi. Neu ban ang lo lang tc la ban au kho,
nhng neu ban dt bo nhng can nguyen cua lo
lang, noi kho au cua ban se bien mat... Cai toi
au kho v chnh no, khong co cai toi th khong
con au kho na." Theo c Phat, ben canh cai
kho ve the chat, con co nhng cai kho ve tinh than
nh kho v thng yeu ma b xa la, kho v b
khinh miet, kho v cau bat ac (ham muon ma
khong c toai nguyen), oan tang hoi kho (kho v
khong a ma c mai gap), van vanMental
suffering such as sadness, distress, jealousy,
bitterness, unsatisfaction, unhappiness, etc.
According to Zen Master Taisen Deshimaru in
'Questions to a Zen Master: "It is only your mind
that suffers. If you are anxious you suffer, but if
you disconnect the roots of your anxiety your
suffering disappears... The ego suffers for itself;
without it there would be no more suffering."
According to the Buddha, in addition to the
physical sufferings, there are mental sufferings
such as the suffering of separation from what is
dear to us, the suffering of contact with what we
despite, and the suffering of not getting what we
desire, etc.
Tam Khong:
1) Tam trong rong: Kenosis (skt)The empty
mindMind is empty.

2) Tam rong ln nh h khong cha ng ch
phap: Mind-space, or mind spaciousness
Mind holding all things like spaceSee Bat
Chan Khong Luan (1).
Tam Khong Cap e Quy: Tam khong thi au ve,
y noi lanh ngo ly muon phap eu khong co ngha
la thi au lam Phat vayTo comprehend the true
meaning of emptiness means to pass an exam to
become Buddha.
Tam Khong Chap Trc: EquanimityMind of
detachmentMind of renunciationTam khong
chap trc la tam khong luyen ai, bao gom khong
chap trc bo vat chat nh nhng cua cai, than,
sac, am thanh, v va tiep xuc, van van; va xa bo
tinh than nh tam thien v, ta kien hay nga chap,
van vanDetachment or renunciation includes
physical (wealth, body, form, sound, smell, taste,
touch, etc) and mental (biased minds, wrong
views, self-grasping, ego-grasping, etc).
Tam Khong Hnh Tng: Cittanirabhasa (p)
The mind that has no form.
Tam Khong Nhiem Trc: The mind is not
polluted.
Tam Khong Quan: Contemplation of emptiness
mind.
Tam Khong Tap Loan: Unconfused heart
Unconfused mind.
Tam Kien: Steady and firm will.
Tam Kien nh: Steadfast mindSteady and
firm mindA firm resolution to pursue the
Buddhist Way.
Tam Kieu Kh Ngao: Arrogant.
Tam Kieu Man: Citta-samunnati (skt)
Haughtiness of mind.
Tam Kinh: Hrdaya or Maha-Prajnaparamita-
Hridaya Sutra (skt)Heart-SutraBat Nha Tam
KinhThe Prajanparamita Hridaya SutraOne
of the smallest and with the Diamond Sutra,
contained in the Vast Prajnaparamita.
Tam Kinh Bat Nha Ba La Mat a: The Heart of
the Prajna-Paramita-SutraSee Kinh Bat Nha Ba
La Mat a Tam Kinh.
Tam Knh: The mind mirrorThe heart mirror
Gng Tam can c gi sach e phan chieu chan tat c bang cach duy nhat la phai nhn tr lai
lyThe mirror of the mind, which
must be kept clean if it is to reflect the Truth.
Tam Lac: Sukha (p)HappinessSee Lac.
Tam Lien: The lotus of the mind or heartThe
3586
original purity of the mindHien giao v tam tanh
nguyen thuy thanh sach, trong khi Mat giao v tam
nh mot canh sen bup tam canhThe exoteric
school interprets it by original purity (holds that
the nature of the mind is originally pure). While
the esoteric school by the physical heart, which
resembles a closed lotus with eight petals.
Tam Linh: Tam angThe mind spirit, or
geniusIntelligenceSee Tam Hon.
Tam Lo: ng cua tam hay ng i en Phat
quaThe mind-road (the road to Buddhahood).
Tam Luan: Treatise on explanation of the mind
See A Ty am Tam Luan.
Tam Luyen Ai Sac Gii: Rupavacara-citta (p)
Consciousness of the fine-material sphereMind
that clings to the realm of form.
Tam Lc: Mind powerForce of the mindTam
lc la sc manh bi tam niem cua chung ta. Bi
tam niem co nhieu moi nang nhe khac nhau nen
khi lam chung than thc cua chung ta theo moi
nao nang nht ma i. Tam lc, theo quan iem
Phat giao, tam cua con ngi co the anh hng
en c the mot cach sau am. Neu cho phep tam
buong lung vi nhng t tng xau xa, tam co the
gay nen nhng tai hoa, lam khi ton hai en tanh
mang. Nhng ngc lai, mot cai tam tham nhuan
t tng thien lanh co the cha lanh mot than xac
benh hoan. Khi tam tap trung vao chanh t duy va
chanh tinh tan cung nh chanh kien (s hieu biet
ung an) th anh hng cua no that sau rong vo
cung. V vay ma mot cai tam thanh tnh va thien
lanh se lam cho cuoc song manh khoe va th gian
hn. Tam la mot hien tng vi te va phc tap en
noi khong the tm ra hai ngi vi cung mot tam
tanh giong nhau. T tng cua con ngi dien at
ra li noi va hanh ong. S lap i lap lai cua li
noi va hanh ong khi len thoi quen va cuoi cung
thoi quen lau ngay se bien thanh tam tanh. Tam
tanh la ket qua cua nhng hanh ong c hng
bi tam, va nh vay tam tanh cua moi ngi khac
nhau. Nh vay e thau at ban chat that s cua
i song chung ta can phai khao sat tng tan
nhng hoc hiem sau tan trong tam ch co the hoan
sau vao ben trong cua chnh mnh da tren gii
c va ao hanh cua thien nh. Theo quan iem
Phat giao, tam hay thc, la phan cot loi cua kiep
nhan sinh. Tat ca nhng kinh nghiem tam ly, nh

au n va sung sng, phien muon va hanh phuc,
thien ac, song chet, eu khong do mot nguyen ly
ngoai canh nao mang en, ma ch la ket qua cua
nhng t tng cua chung ta cung nh nhng hanh
ong do chnh nhng t tng ay mang en. Huan
luyen tam lc co ngha la hng dan tam chung ta
i theo thien ao va tranh xa ac ao. Theo giao
thuyet nha Phat, luyen tam khong co ngha la hoi
nhap vi than linh, cung khong nham at ti nhng
chng nghiem huyen b, hay t thoi mien, ma
nham thanh tu s tnh lang va tr tue cua tam
mnh cho muc tieu duy nhat la thanh at tam giai
thoat khong lay chuyen. Trong mot thi gian dai
chung ta luon noi ve s o nhiem cua khong kh,
at ai va moi trng, con s o nhiem trong tam
chung ta th sao? Chung ta co nen lam mot cai g
o e tranh cho tam chung ta ng i sau hn vao
nhng con ng o nhiem hay khong? Vang,
chung ta nen lam nh vay. Chung ta nen va bao
ve va thanh loc tam mnh. c Phat day: T lau
roi tam chung ta a tng b tham, san, si lam o
nhiem. Nhng nh bn trong tam lam cho chung
sanh o nhiem, va ch co phng cach goi ra tam
mi lam cho chung sanh thanh sach ma thoi. Phat
t thuan thanh nen luon nh rang loi song hang
ngay cua chung ta phai la mot tien trnh thanh loc
o nhiem li noi va hanh ong mot cach tch cc.
Va chung ta ch co the thc hien loai thanh loc
nay bang thien tap, ch khong phai bang tranh
luan triet ly hay ly luan tru tng. c Phat day:
Dau ta co chinh phuc ca ngan lan, ca ngan ngi
ni chien trng, ngi chinh phuc v ai nhat van
la ngi chinh phuc c chnh mnh. Chinh phuc
chnh mnh khong g khac hn la t chu, hay t
lam chu lay mnh. Chinh phuc chnh mnh la nam
vng phan tam linh cua mnh, lam chu nhng cam
kch, tnh cam, nhng a thch va ghet bo cua
chnh mnh. V vay, chinh phuc chnh mnh la mot
vng quoc v ai ma moi ngi eu m c, va about our mind pollution? Should we do something
b duc vong ieu khien la s no le au n nhat
cua i ngiMind power or will power is the
strength of the mind. Because our mind thoughts
have many strengths and weaknesses which keep
pulling us; therefore, when we die our
consciousness will go with the stronger force. Also
called the power of the mind. In Buddhist point
of view, mans mind influences his body
profoundly. If allowed to function viciously and
3587
indulge in unwholesome thoughts, mind can cause
disaster, can even cause ones death. But on the
other hand, a mind imbued with wholesome
thoughts can cure a sick body. When the mind is
concentrated on right thoughts with right effort and
right understanding, the effects it can produce are
immense. Thus a mind with pure and wholesome
thoughts leads to a healthy and relaxed life. Mind
is such a subtle and intricate phenomenon that it is
impossible to fine two men of the same mind.
Mans thoughts are translated into speech and
action. Repetition of such speech and action gives
rise to habits and finally habits form character.
Character is the result of mans mind-directed
activities and so the characters of human beings
vary. Thus to understand the real nature of life,
one has to explore the innermost recesses of ones
mind which can only be accomplished by deep
self-introspection based on purity of conduct and
meditation. The Buddhist point of view is that the
mind or consciousness is the core of our existence.
Of all forces the force of mind is the most potent.
It is the power by itself. All our psychological
experiences, such as pain and pleasure, sorrow
and happiness, good and evil, life and death, are
not attributed to any external agency. They are the
result of our own thoughts and their resultant
actions. To train our force of mind means to try
to guide our minds to follow the wholesome path
and to stay away from the unwholesome path.
According to Buddhism teachings, training the
mind doesnt mean to gain union with any
supreme beings, nor to bring about any mystical
experiences, nor is it for any self-hypnosis. It is for
gaining tranquility of mind and insight for the sole
purpose of attaining unshakable deliverance of the
mind. For a long long period of time, we all talk
about air, land and environment pollution, what
to prevent our minds from wandering far deep into
the polluted courses? Yes, we should. We should
equally protect and cleanse our mind. The Buddha
once taught: For a long time has mans mind
been defiled by greed, hatred and delusion.
Mental defilements make beings impure; and only
mental cleansing can purify them. Devout
Buddhists should always keep in mind that our
daily life is an intense process of cleansing our

own action, speech and thoughts. And we can only
achieve this kind of cleansing through practice, not
philosophical speculation or logical abstraction.
Remember the Buddha once said: Though one
conquers in battle thousand times thousand men,
yet he is the greatest conqueror who conquers
himself. This is nothing other than training of
your own monkey mind, or self-mastery, or
control your own mind. It means mastering our
own mental contents, our emotions, likes and
dislikes, and so forth. Thus, self-mastery is the
greatest empire a man can aspire unto, and to be
subject to our own passions is the most grievous
slavery.
Tam Lc Nghiep Lc: Mind power and Karmic
powerTheo ngai Te Tnh ai S, To th 12
trong Lien Tong Thap Tam To cua Trung Quoc,
co hai th lc la tam lc va nghiep lc. Du nghiep satisfiedContentSatisfiedSelf-confident.
lc co ln, nhng tam lc lai cang ln hn. Bi v Tam Me M: A deluded mindNeu tam chung ta
nghiep kia nguyen lai khong co t tanh, ngha la
nghiep khong co san, ma ch hoan toan nng vao
ni tam. V the khi tam chu trong th lam cho
nghiep manh them. Tam co the tao nghiep th
cung chnh tam co the diet nghiepAccording to
Great Master Chi-Sun, the Twelfth Patriarch of
the Thirteen Patriarchs of Chinese Pureland
Buddhism, there are two kinds of karma, mind
power and karmic power. Even though karmic
power is great, the mind power is even greater.
Because karma does not have an inherent nature.
It means that karma is not a pre-existing
phenomenon, but it relies entirely on the mind to
arise. Therefore, if the mind gives it importance,
then the karma will become stronger. The mind
can give rise to karma, it can also destroy itSee
Tam Lc, Nghiep Lc, and Tn Hanh Nguyen.
Tam Lng: Tam lng co ngha la tam pham
phu khi vong tng o lng ngoai canh. Tam
lng con co ngha la tinh than khoan dung
Mind-measure means the ordinary mans
calculating mind or capacity of mind. It also
means mental deliberation.
Tam Lng Chan Chnh Nh Lai: Tam lng
chan chnh cua Nh Lai xa la moi nang duyen, s
duyen ma tru ni vo tamThe bhutatathata mind
which rests in no place.
Tam Lu: Dong chay cua tamMind-stream.
Tam Ly: Tam Ly Hoc: PsychologyTen cua mot
3588
bo luan Nhan Minh (mot trong Ngu Minh Luan)
cua Tay Tang, ly luan ve ban chat cua s that va
s sai lam: Name of a Tibetan "Hetuvidya-sastra"
(one of the Pancavidya-sastra), a treatise
explaining causality, or the nature of truth and
error.
Tam Ma: The demon of mindVi tam ma, hanh
gia khi len s nga man cong caoWith the
demon of mind, practitioners give rise to pride.
Tam Ma Tac: Ten ma tac cp mat tam mnh
chang han nh duc vongThe mara-robbers of
the mind, such as the passions.
Tam Ma: Restless mindTam than bat nh
Tam loan ong nh con nga, can thang bang
cng roiThe mind like a horse, that needs
breaking in or stimulating with a whip.
Tam Man Y Tuc: Mind and heart are totally
me m th khong can biet ben ngoai chung ta
thanh cong nh the nao, nhng kho khan va au
kho se van tiep tucIf our mind remains deluded
no matter how much outer success or development
we may achieve, our problems and unhappiness
will continue.
Tam Me M Tan Loan: Delusive and scattering
mind.
Tam Menh: Menh cua tamMind life (the life,
longevity, or eternity of the dharmakaya or
spiritual body of mind).
Tam Minh: Mind or heart pure and bright.
1) Tam t nhien trong sang nh mat nguyet
Mind as the moonThe natural mind or heart
pure and bright as the full moon.
2) Inscription on the Mind: Hsin-mingBai viet
ghi khac ve tam c cho la do Ngu au
Phap Dung trc tac (?). Nh chung ta biet
Ngu au tong nhan manh lap trng chong
giac quan, chong Thien phai Bac tong cua
Than Tu, va cac moi quan he Trung Quan cua
no. Theo Thien s Phap Dung, e t cua T
To Tang Xan, neu chung ta muon c s
thanh tnh cua tam, vay th hay no lc trong
boi canh cua Vo Tam. Neu chung ta ch duy
tr gn gi s tch tnh bang tam la van khong
sieu viet c benh vo minh. S tham nhap
thieng lieng cua tr tue ni ta se ng ap lai
cac phap va luon luon c tap trung vao hien
 3589

tai tc th. Ch co no lc co gang duy tr mot Sanh Th Tam Vo Sai Biet: Outside the mind,
phap hanh tr au tr. S giac ngo ve c ban la there is no other thing. Mind, Buddha, and all the
luon hien hu ton tai (von san co) va khong living, these three are not differentSee Tam
can phai duy tr gn gi; ao tng phien nao Ngoai Vo Phap.
ve c ban la khong hien hu ton tai (von Tam Ngoai Vo Phap: Shinge-mubeppo (jap)
khong co) va khong can phai loai tr. Khong Thuat ng Nhat Ban 'Shinge-mubeppo' co ngha la
cho nng ta y c va khong chap nhan anh 'ngoai tam khong co phap nao ca', t 'dharma'
hng cua nhng thc the khac, hay sieu viet ay c dung theo ngha 'hien tng'. That vay,
giac quan (cat t hay loai tr giac quan) va Ngoai tr tam ra, khong con th g khac. Tam,
hay quen i viec duy tr gn gi s giac tnh Phat, chung sanh khong sai khac. Hanh gia tu
cua tamA work that is attributed to Niu-t'ou Thien nen luon nh rang tren i nay khong co cai
Fa-jung (?). As we know, the Niu-t'ou tsung g het ngoai y thc, v cac hien tng ch la nhng
has emphasized its anti-contemplative, anti- phong chieu cua y thc ma thoi'Shinge-
Northern School stance and its Madhyamika mubeppo' is a Japanese term, literally means
ties. According to Zen master Fa-jung, a 'outside the mind, there are no other dharmas.'; the
disciple of the Fourth Patriarch Tao-Hsin, if word 'dharma' is used here in the sense of
you wish to attain purity of mind, thenmake phenomenon. As a matter of fact, Outside the
effort in the context of no-mind. If we only mind, there is no other thing. Mind, Buddha, and
maintain tranquility with the mind is still not all the living, these three are not different (the
to transcend the illness of ignorance. One's Mind, the Buddha and sentient beings are not
numenous penetration of wisdom responds to three different things). Zen practitioners should
things and is always focussed on the always remember that nothing exists outside the
immediate present. Do not struggle to mind (consciousness), since all phenomena are
maintain an infantile practice. Enlightenment projections of consciousness.
is fundamentally existent and needs no Tam Ngon: Vacalo-manasa (p)Vacika-citta
maintenance; the illusions are fundamentally (skt)Tam ngon hay con c hieu la tieng noi
non-existent and need no eradication. Without tham langTalkative or chattering mind. Also
refuge and without accepting the influence of understood as silent voices (tunhibhuto-vaca).
other entities transcend contemplation Tam Nguyen:
(literally, to cut off or exterpate 1) Mind-sourceGoc cua tamSuoi nguon cua
contemplation) and forget maintaining tam hay nguon tam. Tam la suoi nguon (can
awareness of the mind. ban) cua van phapThe fountain of the
Tam Minh Le nh Tham (1897-1969): See Le mindThe thought-welling fountain.
nh Tham. 2) (1881-1970): Ten cua mot v danh Tang Trung
Tam Minh Luan: The minds or hearts moon Hoa vao the ky th XXName of a Chinese
S xoay van cua Tam Minh Luan tieu bieu cho famous monk in the twentieth century.
mc o giac ngo t bac s c en ThanhThe Tam Nguyen: Nguyen c trong tamMental
minds or hearts moon revolutions (the moons resolveThe will of the mindResolveMental
varying stages, typifying the grades of vow.
enlightenment from beginner to saint. Tam Nguyet: Tam tanh sang sach, ch cho chan
Tam Minh Quang: Illuminated mind. tam t tanhMind is as bright as the moon light.
Tam Muc: Mind-eyeTam va mat, nhng This term is used to indicate the true mind or self-
nguyen nhan chnh gay nen nhng xuc cam nature.
Mind and eye, the chief causes of the emotions. Tam Nhan: Mat cua tamThe eye of the mind or
Tam Nao: Heart and brainMind. mental visionThe mind's eyePerception
Tam Nghiem: Spiritual ExperienceSee Chng produced by eyeTrong khi mat chu du gia la
Nghiem Tam Linh. mot phap mon tu tap thien nh s dung tam nh,
Tam Ngoai Vo Biet Phap. Tam, Phat, Chung phap mon quan tng s dung tam nhan. Ca tam
 3590

nh cho thien mat chu va tam nhan cho quan tng Phat ch khong e cho thi gian luong qua vo
eu co the c s dung nh la mot phng tien chPondering on Buddha and not passing the
a en trang thai "nh"While "mantram time in vain.
yoga" is a meditation practice employing the Tam Niem Quyet Liet: The overpowering
mind's ear, "visualization" employs the mind's strength of mind and thought.
eye. Both the mind's ear for mantram yoga, as Tam Niem Thuyet Gii: Aditthana-Uposatha
well as the mind's eye for visualization can be (p)S tr thu gii luat bang quyet tam
utilized as a means of bringing one to the state of Observance with determination.
Samadhi. Tam Niem Vng Mac: Tam niem vng mac la
Tam Nhan Bat Thong: Mat cua tam khong thong, con nghiep luan hoi. Tnh tng va sanh ra,
y noi ngu si me muoiThe eye of the mind or muon kiep b rang buocA mind which is still
mental vision is blocked, i.e., stupid or ignorant. grasping is (precisely the karma of birth and
Tam Nhan: Patience or forbearance of the mind. death) a mind of births and deaths; as soon as
Tam Nhap Lu ao Tam Thien: Third jhana feelings and thoughts arise, we are chained for
path consciousness of stream-entrySee Ngu hundreds of thousands of eons.
Chung Duy thc. Tam Niem X: Citta-nupassana (p)Chanh niem
Tam Nhap Lu ao T Thien: Fourth jhana path ni tam (tam luon tnh thc)Mindfulness of
consciousness of stream-entry. thoughtMindfulness of mindContempaltion of
Tam Nhat Canh Tnh: Cittekaggata (skt)One- mindContemplating the impermanence of the
pointedness of mindTam gan chat vao mot ieu thoughtChanh niem ni tamMindfulness of
kien nht nhOne of the seven dhyana (nh), thoughtTnh thc ni tam (ieu tam)Muc ch
the mind fixed in one condition. cua thc tap Thien la e ieu tam va co c s
Tam Nh: The mind's earTrong khi quan tng tnh thc ni tam. Hanh gia neu biet ro c tam
la mot phap mon tu tap thien nh s dung tam mnh th se khong lang ph cong khong, ngc lai
nhan, mat chu du gia s dung tam nh. Am thanh th ch la uong cong ph sc ma thoi. Muon biet
cung nh th giac, co the c s dung nh la mot tam mnh, ban phai luon quan sat va nhan biet ve
phng tien a en trang thai "nh"While no. Viec nay phai c thc tap bat c luc nao, du
"visualization" is a meditation practice employing i, ng, nam, ngoi, noi, nn ieu quan trong la co
the mind's eye, mantram yoga employs the mind's gang ng b chi phoi bi cac cc oan, tot xau,
ear. Sound, as well as sight can be utilized as a thien ac, chanh taKhi mot niem thien phat khi, ta
means of bringing one to the state of Samadhi. ch nen nhan dien: Mot niem thien va mi phat
Tam Nhieu Loan: S nhieu loan cua tam sanh. Khi mot niem bat thien phat khi, ta cung
Mental distressay la mot loai tam bnh nhan dien: Mot niem bat thien va mi phat
Mental distress is a kind of mental illness. khi. Co gang ng loi keo hoac xua uoi chung.
Tam Nhu: Tnh mem deo de uon nan cua tam Nhan dien niem en niem i la u. Neu chung
Pliancy of the mind. con, biet chung ang con. Neu chung a i roi th
Tam Nhu Thuan: Cittamuduta (p)Malleability biet chung a i roi. Nh vay la hanh gia co kha
of consciousness. nang ieu tam va at c s tnh thc ni tam
Tam Nh: Citto-tathata (skt)Tam nh hay cai The purpose of practicing meditation to take hold
biet khong khai niemThe thusness of mind, or a of our mind and to obtain the mindfulness of the
nonconceptual awareness (nirvikalpaka-buddhi). mind. If the practitioner knows his own mind, he
Tam Nh ao Cat: au kho t gan t ruot will not waste his time and effort, otherwise, his
Heart-brokenGreat sufferings. time and effort will be useless. To know your
Tam Nhc Lanh Hoi: Tam nh tro lanh, y noi mind, you should always observe and recognize
khong co hy vongHeart is like cold ashes, i.e., everything about it. This must be practiced at all
hopeless. times, while you are walking, standing, lying,
Tam Niem: ConceptIdeaThought. sitting, speaking, or even when you are not
Tam Niem Bat Khong Qua: Luon tng ngh en speaking. The most important thing is to try not to

be dominated by the distinction between extremes
of good and bad, wholesome and unwholesome,
just and unjust, etc. Whenever a wholesome
thought arises, acknowledge it: A wholesome
thought has just arisen. If an unwholesome
thought arises, acknowledge it as well: An
unwholesome thought has just arisen. Dont
dwell on it or try to get rid of it. To acknowledge it
is enough. If they are still there, acknowledge
they are still there. If they have gone,
acknowledge they have gone. That way the
practitioner is able to hold of his mind and to
obtain the mindfulness of the mind.
Tam Phap: Cittam (skt)T tng cua thc
Mental dharmasIdeasMindTam tam phap
eu biet lap nhau. Nam thc au lap thanh nhan
thc giac quan, th sau la y thc (mano-vijnana),
th bay la mat na thc (manas) va th tam la A
Lai Da thc (citta). Theo t tanh, tat ca cac thc
nay le thuoc vao mot phap khac, tc la y tha khi
tng (paratantra-laksana) nhng chung khong
phai ch la tng tng (parikalpitalaksana). Gia
thuyet ve thc tai biet lap cua 8 thc nay la ly
thuyet rieng cua Ho Phap va khong the tm thay
au khac trong Phat giao, ngay ca trong Tieu
Tha. Ch phap c chia lam hai loai: sac phap
va tam phap. Tam Phap la cai g khong co chat
ngai ma duyen khi nen cac phap goi la Tam
Phap. Theo Lam Te Ng Luc, mot hom thien s
Lam Te thng ng day chung: "Cac ao lu,
Tam Phap vo hnh nhng thong suot ca mi
phng. mat goi la thay; tai goi la nghe; mui
goi la ngi; mieng goi la noi; tay goi la nam
bat; chan goi la chay nhay. Von la mot cai tinh
minh, phan thanh sau dung hoa hp. Mot Tam a
khong, tuy cho ma giai thoat. Sn Tang noi the,
cot y au? Ch cot mong cac ngai thoi dong ruoi
theo ngoai canh; ch v le o ma co nhan at bay
c canh cho cac ngai. Cac ao lu, neu cac ngai
nhan c cho thay cua sn Tang ay, cac ngai co
the ngoi ngay tren Bao Phat, Hoa Phat; ch Bo
Tat tron ven chng tam Thap a van con nh
khach; hang ang Giac, Dieu Giac ta ho nhng
ga mang gong; La Han, Bch Chi van con nh ham
phan; Bo e, Niet Ban nh coc troi la. Tai sao?
Bi v, nay cac ao lu, ch v cac ngai cha at
en ba a tang ky khong kiep, nen mi co nhng
chng ngai o. Neu la hang ao nhan chan
3591
chanh, tron ven khong nh vay. Ch nhng ai co
the tuy duyen lam tieu nghiep cu, th c mac tnh
mac ao mang quan, muon i la i, muon ngoi la
ngoi, khong mot tam niem mong cau Phat qua.
Duyen au ra the? Co nhan noi, 'Neu muon tac
nghiep ma cau Phat la cai nhan ln cua sanh t
luan hoi.'"Eight consciousnesses (mind) are all
separate. The first five constitute sense-
consciousness (Vijnana), the sixth is the sense-
center (mano-vijnana), the seventh is the thought-
center of self-consciousness (citta). By nature all
of these consciousnesses are dependent on
something else, i.e., cause (paratantra-laksana),
but they are not mere imagination (parikalpita-
laksana). The assumption of the separate reality of
the eight consciousnesses is Dharmapalas special
tenet and nowhere else in Buddhism can it be
seen, not even in Hinayana. All things are divided
into two classes: physical dharma and mental
dharma. Mental dharma which is devoid of
substance or resistance, or the root of all
phenomena. According to Lin-chi's Sayings, one
day, Zen master Lin-chi entered the hall and
addressed the monks, saying, "Friends, Mental
Dharma or Mind has no form, but it penetrates
every corner of the universe. In the eye it sees, in
the ear it hears, in the nose it smells, in the mouth
it talks, in the hand it seizes, in the leg it runs. The
source is just one illuminating essence, which
divides itself into six functioning units. Let all
interfering thoughts depart from Mind, and you
experience emancipation wherever you go. What
do you think is my idea of talking to you like this?
I simple wish to see you stop wandering after
external objects, for it is because of this hankering
that the old masters play tricks on you. Friends,
when you come to view things as I do, you are
able to sit over the heads of the Enjoyment-and
Transformation-Buddhas; the Bodhisattvas who
have successfully mounted the scale of ten stages
look like hirelings; those who have attained the
stage of full enlightenment resemble prisoners in
chains; the Arhats and Pratyeka-buddhas are
cesspools; Bodhi and Nirvana are a stake to which
donkeys are fastened. Why so? Because, O
friends, you have not yet attained the view
whereby all kalpas are reduced to Emptiness.
When this is not realized, there are all such

hindrances. It is not so with the true man who has
an insight into Reality. he gives himself up to all
manner of situations in which he finds himself in
obedience to his past karma. He appears in
whatever garments are ready for him to put on. As
it is desired of him either to move or to sit quietly,
he moves or sits. He has not a thought of running
after Buddhahood. He is free from such pinings.
Why is it so with him? Says an ancient sage,
'When the Buddha is sought after, he is the great
cause of transmigration.'"See Sac Phap.
Tam Phap Than: Mind as reality bodyTam la
phap than hay Nh Lai tai trien The mind is
dharmakaya or tathagata in bonds.
Tam Phap Tr: Tr tue cua cac yeu to tinh than
Wisdom of mental factors.
Tam Phat Quang: S chieu sang hay tinh anh cua
tamMental luminosity.
Tam Phan Biet: A conceptual mind
Discriminating mindTam phan biet nhng tng
trang khac nhau va chnh tam ay lai chap thu
nhng tng trang ay. Tam phan biet nam tren noc
cua coi sanh t nay (tam cua coi nh nguyen),
nhng chung sanh lai tin rang ay la tam that cua
mnh, nen co me hoac va t o co kho au phien
nao. Ngay xa co mot thien s Trung Hoa a noi:
Mot ngi trc khi tu tap thien, oi vi ngi ay and death, but people think that this mind is their
nui la nui, song la song; sau khi nhan c chan ly
ve Thien t s ch giao cua mot v thien s gioi,
oi vi ngi ay nui khong con la nui, song khong
con la song na; nhng sau o, khi ngi ay a
that s at en cho an tru trong thien, th nui lai la
nui, song lai la song. Cau nay ngha la lam sao?
Theo Thien s Thch Thien An trong Triet Ly
Thien-Thc Tap Thien, cau th nhat dien ta quan
iem cua mot ngi cha giac ngo, cai hieu biet
thong thng nhn s vat qua lang knh cua t duy
sai lam. ieu nay khong can phai giai thch, v no
la quan iem quen thuoc oi vi tat ca chung ta.
Cau th nh kho hieu hn. Sau khi c mot v
thay gioi day do ve thien th tai sao ong ta lai noi
rang nui khong con la nui, song khong con la
song? Chung ta phai hieu cau noi ay nh the nay:
The nao la mot ngon nui? Mot ngon nui la s ket
hp gia nhng at, a, cay coi va hoa co ma
chung ta a gom chung lai di cai ten nui. V
vay nui that s khong phai la nui. Cung nh vay,
the nao la mot con song? Mot con song la s ket
3592
hp gia rat nhieu nc ang cung nhau troi chay,
mot s ket hp khong ngng thay oi. Ky that
khong co mot t the nao goi la song ca. Vay nen
song khong con la song. ay chnh la chan ngha
cua cau th nh. Trong cau th ba v thay noi rang
oi vi mot ngi a nhan thc thau ao va an tru
trong ly Thien th nui lai la nui va song lai la song.
Ve y tng, loi nhn nay khong thay khac vi quan
iem cua pham tnh, nhng ve thc nghiem, ay la
cai nhn cua mot ngi a giac ngo, can ban khac
han cai nhn cua chnh ong trc khi giac ngo. Luc
trc khi ong nhn ngon nui, ong thay no vi tam
phan biet. Ong thay no cao hoac thap, ln hoac
nho, ep hoac xau. Tam phan biet cua ong phat
khi yeu va ghet, quyen luyen va ghe tm. Nhng
sau khi giac ngo, ong nhn s vat vi s n gian
cung tot. Ong thay nui la nui, ch khong phai cao
hay thap, song la song ch khong phai ep hay
xau. Ong thay s vat ma khong con phan biet hay
so sanh, ch nh mot tam gng phan anh chung y
het nh tnh trang that cua chungA conceptual
thought perceives its objects indirectly and
unclearly through a generic image. The mind is
discriminating various forms and the mind itself
gets attached to a variety signs of existence. The
discriminating mind lies at the roof of this birth
real mind, so the delusion enters into the causes
and conditions that produce suffering. A Chinese
Zen master once said: Before a man practices
Zen, to him mountains are mountains, and rivers
are rivers; after he gets an insight into the truth of
Zen through the instructions of a good Zen master,
mountains to him are no longer mountains, and
rivers are no longer rivers. But after this, when he
really attains the abode of rest, mountains are
once more mountains, and rivers are rivers. What
is the meaning of this? According to Zen Master
Thich Thien An in Zen Philosophy-Zen Practice,
the first sentence expresses the viewpoint of the
unenlightened man, the common understanding
which views things in terms of false thinking. This
requires no explanation, for it is a viewpoint with
which we are all familiar. The second sentence is
more difficult to understand. Why does he say that
the mountain is not a mountain, the river is not a
river? Let us understand it this way: What is a
mountain? A mountain is a combination of rocks,
 3593

trees and plants which we group together under in being aware of them.
the name mountain. Hence the mountain is not Tam va Phat: Mind and Buddha, example 34 of
the mountain. Again, what is a river? A river is a the Wu-Men-KuanTh du th 34 cua Vo Mon
combination of a lot of water flowing together, a Quan. Ngai Nam Tuyen noi: "Tam chang phai
combination which is constantly changing. There Phat, tr chang phai ao." Theo Vo Mon Hue Khai
is no abiding entity, river. Hence the river is not trong Vo Mon Quan, lao Nam Tuyen thiet la gia
a river. This is the real meaning of the second khong biet then. Mi m mieng hoi, thoi nha a
sentence. In the third sentence the Master says lo. Tuy nh vay, ke biet n cung tNan-ch'uan
that for the man who has fully realized Zen, said, "Mind is not Buddha; wisdom is not the Tao."
mountain is once again a mountain and the river According to Wu Men Hui-Kai in the Wu-Men-
once again a river. Conceptually this way of Kuan, I must say that Nan-ch'uan got old and
looking at things is indistinguishable from the knew no shame. He opened his stinking mouth a
viewpoint of common sense, but experientially, bit and revealed the family disgrace. Only a few
the vision of the enlightened man is radically can acknowledge his great kindness.
different from his vision before enlightenment. Tam, Phat, Cap Chung Sanh Th Tam Vo Sai
Earlier when he looked at the mountain, he Biet: Ngoai tam ra khong co g na; tam, Phat va
viewed it with a discriminating mind. He saw it as chung sanh khong sai khac. ay la mot giao
high or low, big or small, beautiful or ugly. His thuyet quan trong trong Kinh Hoa Nghiem. Tong
discriminating mind gave rise to love and hate, Thien Thai goi ay la Tam Phap Dieu. Tam chung
attraction and repulsion. But after enlightenment ta luon b nhng vong tng khuay ong, vong
he looks at things with utmost simplicity. He sees tng ve lo au, sung sng, thu han, ba n thu, van
the mountain as a mountain, not as high or low, van, nen chung ta khong lam sao co c cai tam
the river as a river, not as beautiful or ugly. He an tnh. Trang thai tam at c do thien tap la
sees things without distinction or comparison, trang thai tnh l at c bi buong bo. Thien
merely reflecting them like a mirror exactly as dung e lam lang du va loai bo luyen ai, han thu,
they are. ganh ghet va si me trong tam chung ta hau at
Tam Phan Biet Tng: Cittavikalpalakshana c tr tue sieu viet co the dan ti ai giac. Mot
(skt)Discriminated appearance by mindTam khi chung ta a at c trang thai tnh l do thien
phan biet nhng tng trang khac nhau va chnh tap cao o, chung ta se tm thay c chan tanh
tam tam ay lai chap thu nhng tng trang ay ben trong, no chang co g mi me. Tuy nhien, khi
The mind is discriminating various forms and the viec nay xay ra th gia ta va Phat khong co g sai
mind itself gets attached to a variety signs of khac na. e dan en thien nh cao o, hanh gia
existence. phai tu tap bon giai oan tnh tam trong Thien.
Tam Phat: The mind of BuddhaThe mind is Xoa bo duc vong va nhng yeu to nh ban bang
BuddhaTam cua Phat hay Tam tc Phat. Tam cach t duy va suy xet. Trong giai oan nay tam
Phat cung co ngha la Phat hien ra trong tam. than tran ngap bi niem vui va an lac. Giai oan
Theo Phap Bao an Kinh, Luc To noi: Neu niem suy t lang du, e noi tam thanh than va tien lan
trc khong khi, o la tam. Niem sau khong dt en nhat tam bat loan (tru tam vao mot oi tng
o la Phat. V the ngai khuyen khong s niem duy nht trong thien nh). Giai oan buon vui eu
khi, ch s giac ngo cham ma thoi.The mind xoa trang va thay vao bang mot trang thai khong
of the Buddha means the Buddha within the heart, co cam xuc; con ngi cam thay tnh thc, co y
or from mind is Buddhahood. It also means the thc va cam thay an lac. Giai oan cua s than
Buddha revealed in or to the mind. According to nhien va tnh thcOutside the mind there is no
the Dharma Jewel Platform Sutra, the Sixth other thing; mind, Buddha, and all the living, these
Patriarch said: If the preceding thought does not three are not different. There is no differentiating
arise, it is mind. If the following thought does not among these three because all is mind. All are of
end, it is Buddha. Thus, he advised one should not the same order. This is an important doctrine of
be afraid of rising thoughts, but only of the delay the Hua-Yen sutra. The Tien-Tai called The
 3594

Mystery of the Three Things. Our minds are together with initial application, sustained
constantly occupied with a lot of false thoughts, application, zest, happiness, and one-pointedness.
thoughts of worry, happiness, hatred and anger, Tam Qua Sac Gii: Fine-Material-Sphere
friends and enemies, and so on, so we cannot Resultant ConsciousnessNam Tam Qua t s
discover the Buddha-nature within. The state of thien en ngu thien cung vi Tam, Sat, Ph, Lac
mind of Higher Meditation is a state of quietude va Nhat iemFive jhana resultant
or equanimity gained through relaxation. To consciousness from the first jnana to the fifth
meditate to calm down and to eliminate jnana together with initial application, sustained
attachments, the aversions, anger, jealousy and application, zest, happiness, and one-pointedness.
the ignorance that are in our heart so that we can Tam Qua Tam Thien: Third jhana resultant
achieve a transcendental wisdom which leads to consciousnessTam Qua tam thien cung vi
enlightenment. Once we achieve a state of Tam, Sat, Ph, Lac va Nhat iem Third jhana
quietude through higher meditation, we will resultant consciousness together with initial
discover our real nature within; it is nothing new. application, sustained application, zest, happiness,
However, when this happens, then there is no and one-pointedness.
difference between us and the Buddha. In order to Tam Qua T Thien: Tam Qua t thien cung vi
achieve the state of quietude through higher Tam, Sat, Ph, Lac va Nhat iem Fourth jhana
meditation, Zen practtioners should cultivate four resultant consciousness together with initial
basic stages in Dhyana. The relinquishing of application, sustained application, zest, happiness,
desires and unwholesome factors achieved by and one-pointedness.
conceptualization and contemplation. In this stage, Tam Quan: MeditationNhat Tam Tam Quan
the mind is full of joy and peace. In this phase the Phep quan tam niem cua tong Thien Thai
mind is resting of conceptualization, the attaining Contemplation of the mind and its thoughts of the
of inner calm, and approaching the one- Tien-Tai SectSee Tam Tha.
pointedness of mind (concentration on an object of Tam Quang: Anh sang cua tam: Mental light
meditation). In this stage, both joy and sorrow Anh hao quang t tam t bi cua c Phat: The
disappear and replaced by equanimity; one is light from the (Buddhas) mind.
alert, aware, and feels well-being. In this stage, Tam Quang Minh: Wisdom or mental lightTr
only equanimity and wakefulness are present. hue quang minhLight from the mindAnh hao
Tam Ph: See Hy. quang t tam t bi cua c Phat, ac biet la cua
Tam Phien Nao: Chng ngai gay nen bi tam Phat A Di a. Ngc lai vi sac quang minh. Moi
than me muoi hay phien nao gay nen bi nhng v Phat eu co ca hai th sac quang va tam
ham muon trong tam, mot trong tam chng quangThe light from the (Buddhas) mind,
Delusions from mental ignorance or passion of the especially the merciful heart of Amitabha. As
heart, one of the three hinderersSee Tam contrasted with the physical light. Every Buddha
Chng. has both physical light and light of the mind.
Tam Phien Y Loan: Restless and disquieted. Tam Quang Hanh Nhan Nhuc: Mot trong mi
Tam Phc: Fettered mindCai tam b troi buoc. tam kim cang c mot v Bo Tat phat trien qua tu
Vong tng nh day buoc tam, lay huyen lam tapMind of manifestation of all patience and
thcThe mind in bondage, which takes the endurance, one of the ten characteristics of the
seeming for the real. diamond heart as developed by a Bodhisattva
Tam Qua: Phala-citta (p)Ket qua cua ao tam See Thap Kim Cang Tam.
hay ao qua nh o ma kinh nghiem c Niet Tam Quang The Ban: Ngi co tam quang ai
BanFruition consciousness, a result of magga- th ban than luon an lacA liberal mind and a
citta or path consciousness which experiences well-nourished body, i.e., fit and happy, carefree
Nirvana. and contented.
Tam Qua Nh Thien Cap Tam, Sat, Ph, Lac, Tam Quy: Tam quy ma nghiep cua no se la th
Nhat iem: Second jhana resultant consciousness nghiep cua loai quy lang thangA perverse mind,
 3595

whose karma will be that of a wandering ghost. chat luan ly, tnh cam, thng yeu, han thu, van
Tam Roi Loan: Citta-vikara (skt)Disturbed vanIn Zen, mental factors are also called
mind. psychic factors that help raise the practitioner
Tam Sat:(skt) CetasikaVicara (p & skt)T from lower to higher levels of mental purity.
Ten cua tam s (quan)Mental conducts There are five jhana factors: initial application,
Mental stateSustained thoughtT tng c sustained application, rapture, happiness, and one-
duy tr mot thi gian daiThought kept up for a pointedness of mind. Mental conditions or
long time. emotions; the attributes of the mind, especially the
Tam Sat Na Tng ng: Tng ng (cung luc) moral qualities, emotions, love, hate, etc.
vi khoang tch tac cua tamConcomitant with Tam S Biet Canh: Viniyata (skt)Special
the momentariness of mind. mental functionParticular states.
Tam Sac Gii: Rupavacaram (p)Fine-material- Tam S Chanh Trc: Kayujjukata (p)
sphere consciousnessTam sac gii tng ng Rectitude of mental body.
vi Thien Sac Gii, canh gii ma nhng ngi Tam S Chuyen: Bien chuyen theo tam
chng ac cac tang thien sac gii se tai sanh Transformed by mind.
vaoAccording to Abhidharma, the fine-material- Tam S ep Lien Hp Vi Thien Can: Sobhana-
sphere consciousness corresponds to the fine- citta-cetasika (skt)Beautiful mental factors
material plane of existence (rupabhumi), or the accompanied by beautiful roots.
plane of consciousness pertaining to the state of Tam S Hai: Bien tam hay s thch cua cac loai
meditative absorption called the rupajjhanas. chung sanhOceans of mental inclinations of all
Tam Sieu The: Lokuttara-citta (p) kinds of sentient beings.
Supermundane consciousnessTheo A Ty at Tam S Hanh: Mental factor intentionTat ca
Ma Luan, tam sieu the co the giup ta vt ra khoi duc vong ham muon khi len do tam s hanh. Khi
the gian danh sac e at thang en canh gii Niet chung ta thay cai g hap dan th chung ta khi sinh
BanAccording to the Abhidharma, long ham muon va muon at cho bang c.
supermundane consciousness transcend the world Ngc lai, khi chung ta thay cai g khong hap dan
of conditioned things is the unconditioned th chung ta sanh tam nham chan khong muon, co
element, Nirvana, and the types of consciousness khi con sanh tam oan ghet no na la khac All of
that directly accomplish the realization of our desires develop because of the thoughts of our
NirvanaSee Tam Tam Sieu The. mental factor intention. When we see an attractive
Tam Sinh Diet Mon: Theo Khi Tn Luan th tam object, we develop a wish to obtain that object. In
co hai cong: Chan Nh Mon va Sinh Diet Mon contrary, when we see an unattractive object, we
According to the Awakening of Faith, there are develop a wish not to obtain that object;
two gates of mind: The gate of Bhuthatathata and sometimes we hate the object.
the gate of creation and destruction, or beginning Tam S Hu Phap: Cita-samprayukta-samskarah
and end. (skt)Mental qualities.
Tam Sinh Khi: Pravrtti-vijnana (skt)Evolving Tam S Khinh An: Kayalahuta (p)Lightness of
of consciousnessEvolving of mindSee mental body.
Chuyen thc. Tam S Lanh Nap: The nghiem bi tam
Tam S: Cetasikas (p)Caitasika (skt)Sem- Experienced by the mind.
yung (tib)Jhana factorsMental factors Tam S Nhu Thuan: Kayamuduta (p)
Mental actionsTrong thien, tam s hay yeu to Malleability of mental body.
tam ly goi la chi thien. Nhng chi thien nay giup Tam S Phap: Citta-Samyukta-Samskara (skt)
nang cac cap thanh tnh tam cua hanh gia t thap Tam SMental actionMental contents
len cao. Co nam yeu to tam ly hay chi thien: tam, MentalityConcomitant Mental Functions
sat, ph, lac, va nhat iem tam. Tam pha p s hu Trang thai tam, oi lai vi tam. Tam la goc cua
cua tam vng hay nhng ieu kien tinh than, van phap, co the san sanh ra het thay van phap.
nhng ong gop cua tam, ac biet la nhng pham Tac nhan th ba trong ba tac nhan than, khau va y.

Theo Cng Yeu Triet Hoc Phat Giao cua Giao
S Junjiro Takakusu, co 46 tam s phap trong Tam
Ly Hoc Phat GiaoThe mental ground or
condition, mental conditions in contrast to mind
itself. The Mind from which all things spring. The
third of the three agents body, mouth and mind.
According to The Essentials of Buddhist
Philosophy composed by Prof. Junjiro Takakusu,
there are 46 different kinds of concomitant mental
functions in Psychological School of Buddhism:
1-10) Mi ai a phapTen general functions
or universals (Mahabhumika): Mahabhunika
co ngha la nhng nhiem vu tong quat, ay
ch cho tam. Bat c khi nao tam hoat ong,
th nhng ai a phap nh tho, tng, t, van mental life faculty, and attention.
van luon luon cung xuat hienMahabhumika
means of the universal ground, the ground
means the mind. Whenever the mind
functions the universals such as idea, will,
ect., always appear concomitantly.
11-20) Thap ai Thien a Phap (mi ai phien
nao phap)Ten general functions of good or
moral universal: Phap thien hanh vi tat ca
tam s thienThey accompany all good
mental functions.
21-26) Luc Phien Nao a PhapSix general
functions of evil: Nhng th b nhiem o tham
ducThey are concomitant with all evil
thoughts.
27-28)Nh ai Bat Thien a PhapTwo general
functions of evil: Chung cung xuat hien vi tat
ca nhng t tng xau xaThey are
concomitant with all evil thoughts.
29-38) Thap Tieu Phien Nao a Phap (mi tieu
phien nao phap)Ten functions of ordinary
character: Mi phap thuoc ac chat tham duc
thong thng. Chung luon i theo tam xau xa
cung nh vi tam lam chng ngai Thanh
ao, va chung can phai c loai tr t t qua oc ky mot quyen sach, ly luan ky cang, quan sat
tu tap, ch khong the nao c oan tr tc ky cang, van van la nhiem vu phan tch cua tam
khac bang tr tueThey are those of ordinary
compassionate character. They always
accompany evil mind and also the mental
mind which hinders the Noble Path, and they
are to be eliminated gradually by the way of
self-culture, not abruptly by the way of
insight.
3596
39-46) Bat Bat nh Phap (tam phap bat nh).
Chung la nhng phap khong the c xep vao
nam phan va ke trenEight Indeterminate
FunctionsThey are those which cannot be
classified as belonging to any of the five
above mentioned functions.
Tam S Pho Thong: Universal consciousness
Theo Ty Kheo Bo e trong Vi Dieu Phap, co bay
tam s pho thong: tam s xuc, tam s tho, tam s
tng, tam s tac y, tam s nhat iem, tam s
mang can, va tam s chu yAccording to The
Abhidharma composed by Bhikkhu Bodhi, there
are seven universal consciousness: contact,
feeling, perception, volition, one-pointedness,
Tam S Tac Y: Mental factor attentionTam tap
trung vao mot oi tng trong cac oi tng. Vi
tam s tac y, chung ta co the tap trung t tng
vao mot vat trong mot nhom vat, hay mot ngi
trong mot nhom ngi, t o chung ta co the thc
tap nht tamA mind which focuses on one
particular object from among various objects. With
the mental factor attention, we are able to focus
on one thing among a goup of things or one person
among a group of people, so we can practice one-
minded concentration.
Tam S Tam: The mental factor Investigation
Tam quan sat be ngoai s vat, ch khong quan sat
kyA mind which examines objects superficially,
without making a precise examination.
Tam S Thch ng: Kayakammannata (p)
Wieldiness of mental body.
Tam S Tiet Che: Virati (skt)S kieng tht,
kieng ru, va tiet ducAbstinence.
Tam S Tinh Luyen: Kayapagunnata (p)
Proficiency of mental body.
Tam S T: The mental factor AnalysisTam
quan sat s vat can than va ro rang, chang han nh
A mind which investigates its objects carefully
and precisely. Reading a book precisely,
reasoning things precisely, contemplating or
meditating precisely, etc are the functions of the
mental factor analysis.
Tam S T: Vicara (p & skt)Ten cua tam s
(quan)Sustained thoughtT tng c duy tr
mot thi gian dai. T hay cu xet chnh chan lam

cho tam tanh yen on. Con goi la "Sat" (quan sat s
ly vi te). Mot kha canh cua s nh tam bao gom
tam "cha xat" tren oi tng. Yeu to th hai trong
tang thien nh au tien, co ngha la do xet, can
nhac, quan sat, suy xet, tam chan ly, hay t duy
bien luanThought kept up for a long time.
Correct Examination, also called sustained
thinking or discursive thinking. In meditation,
correct examination is the mental factor that
allows practitioner's attention to shift and move
about in relation to the chosen object, which
means investigation, deliberation, examination,
consideration, search for truth, or discursive
thinking.
Tam S Vang Lang: Kayapassadhi (p)Calm of
all mental factors (mental states)Tranquility of
mental body.
Tam S Y: Basis of the mindGoc cua tam.
Tam So:
1) Tr: Knowledge.
2) Vai pham chat cua tam: Several qualities of
mind, or mental content or conditions.
3) Mat tong coi Phat Ty Lo Gia Na la tam vng
nh tam va y ch; va tam so la nhng pham
chat hay ieu kien tinh than, c nhan cach
hoa nh oan tuy tung cua NgaiSeveral
qualities of mind. The esoterics make
Vairocana the Mind or Will, and the moral
qualities, or mental attributes, are personified
as his retinueSee Tam s.
4) Tam phap s hu cua tam vng hay nhng
ieu kien tinh than, nhng ong gop cua tam,
ac biet la nhng pham chat luan ly, tnh cam,
thng yeu, han thu, van vanThe attributes
of the mind, especially the moral qualities,
emotions, love, hate, etc.
Tam S: Tam la thay, ch khong phai nh ngoai
ao che ng tamThe mind as master, not like
the heretics mastering or subduing the mind.
Tam Tac: Karmic mental functionTac ong cua
tamY nghiep cua tam hay y nghiep cua ba tac
nhan than, khau, yThe karmic activity of the
mindThe karmaic activities of the three agents
of body, mouth and mind.
Tam Tac Y: Karmic activity of mindSee Tam
Tac.
Tam Tam Thi: Temporary mindTam tam thi
la cai tam co nhng cam giac khac nhau t luc nay
3597
qua luc khac cua i song, nh tot xau, thng
ghet, vui buon, c mat, thanh cong hay that bai,
tieng tot hay tieng xau, van vanA temporary
mind is a mind that has different feelings from
moment to moment with the changing
circumstances of life, such as temporary feelings
of good and evil, love and hatred, happy and
sorrow, gain or loss, success or failure, good
reputation or bad reputation, and so on.
Tam Tan Loan: Viksipta-citta (skt)Tan Tam
Tam tan loan hay tam phong dat, tam uoi theo
luc tran khong ngng ngh, oi lai vi nh tam
The scattered, inattentive mind. A distracted or
unsettled mind. Mind only good at intervals, in
contrast with the settled mind.
Tam Tanh: Mind and essenceIshida Baigan la
ngi sang lap ra phong trao Tam Hoc Shingaku
cua gii c s Thien Phat giao. T tuoi mi lam,
ngi ta noi rang luc nao ve mat ong cung lo ve
phien muon moi khi bc doc chuyen g. Tuy
nhien, sau nam mi tuoi, ngi ta khong con bat
gap net buon vui tren mat ong na. en nam sau
mi tuoi, Ishida Baigan noi: "Gi ay toi a at
c canh gii t tai." Khi nao co ngi hoi ong:
"Theo ong, tam va tanh khac nhau nh the nao?"
Ishida Baigan ap: "Tam bao gom tanh va tnh
thc. Tanh la the nen tch lang va thng chieu;
tam la dung nen bien ong khong ngng. Xet ve
ban the, tam von la tanh, thanh tnh va hang sang
cho en khi no b quay roi bi tran canh va xao
ong bi tnh thc. Tam la gii cua nang lc, tanh
la gii cua nguyen ly, giong nh mat trang phan
chieu ngay tren ca mot giot sng that nho; mac
dau khong lo hnh tng, chn tam dieu tanh luon
hien hu trong long van vat."Ishida Baigan was
a founder of Shingaku Mind Studies, a lay
movement inspired by Zen Buddhism. Since the
time he was fifteen years old, it is said,
displeasure used to show on Baigan's face
whenever something offended him. After the age
of fifty, however, he never evinced any sign of
pleasure or displeasure. When he reached the age
of sixty, he said, "Now I have attained ease."
Once someone asked him, "Are mind and essence
different?" Baigan replied, "Mind includes both
essence and sense; it has movement and stillness,
substance and function. Essence is the substance,
which is tranquil; mind, which moves, is the

function. Speaking of mind in terms of essence, it
resembles essence in a way; the substance of
mind is unminding until it is disturbed; essence is
also unminding. Mind is the realm of energy,
essence is the realm of noumenon. Just as the
moon is reflected even in a tiny drop of dew,
noumenon is inwardly present in all things, even
though it is invisible."
Tam Tac: Ten ao tac cp mat tam mnh nh
duc vongThe mara-robbers of the mind, such as
the passion.
Tam Tam: Citta-caittaTam va tam sEvery
mindMind and mental conditions (Tam va tam
s).
Tam Tam Niem Niem: Constantly thinking of
Persevering.
Tam Tam S: Tam tam s phap (tam tam phap)
Mind and mental factors.
Tam Tam So: Tam va tam sThe mind and its
conditions or emotions.
Tam Tam Tng An: Long in long, cha noi ma
hieu nhauMind-To-Mind TransmissionSee
Tam Truyen Tam.
Tam Tam: Santirana-citta (p)Investigating
consciousnessTam.
Tam Thai: State of mindTrang thai tamTam
canh hay tam than (trang thai tam). Mot oi tng
vat the co gay phien toai hay khong thng
thng tuy thuoc vao trang thai tam hn la vao
chnh oi tng o. Neu chung ta cho rang no la
phien toai, th no phien toai. Neu chung ta khong
cho rang no phien toai th no khong phien toai. Tat
ca eu tuy thuoc vao trang thai tam. Th du nh
oi khi trong thien quan chung ta b tieng ong
quay nhieu. Neu chung ta nng theo va mac ket
vao chung, chung se quay roi thien quan cua
chung ta. Tuy nhien, neu chung ta dt bo chung
khoi tam cua chung ta ngay khi chung va mi
khi len, th chung se khong tao s quay nhieu.
Neu chung ta luon oi hoi mot cai g o t cuoc
song, th chung ta se khong bao gi thoa man.
Nhng neu chung ta chap nhan cuoc i la cai ma
chung ta ang la hay ang co, th chung ta se luon
biet u. Co ngi tm hanh phuc trong vat chat;
ngi khac lai cho rang co the co hanh phuc ma
khong can en vat chat. Tai sao lai nh vay? Bi
v hanh phuc la mot trang thai cua tam, khong the
o c bang so lng tai san. Neu chung ta biet seek happiness through material things; other
3598
u vi nhng g chung ta ang la hay ang co, th
chung ta se luon co hanh phuc. Ngc lai neu
chung ta khong hai long vi nhng g chung ta
ang la hay ang co, th bat hanh luon ng tr
trong ta. Tham duc khong co ay, v du o vao
bao nhieu th tham duc van luon trong rong. Theo
quyen Ba tru Thien, mot hom Thien s An Coc
Bach Van thng ng day chung: "Gia nh toi
lay ao trum len au va a hai tay len tri. Neu
ch thay hai tay toi, ban se ngh rang co hai vat
the. Nhng khi toi bo ao trum au ra, ban thay
rang toi cung la mot con ngi, khong ch la hai
ban tay. Cung the ay, ban phai hieu rang khi ban
nhn cac s vat nh nhng thc the tach ri nhau,
ban ch c mot na s that ma thoi... Lai hay
lay mot vong tron va tam iem. Khong co tam
iem, khong co vong tron; khong co vong tro n,
khong co tam iem. Ban la tam iem, vong tron la
vu tru. Neu ban hien hu, vu tru hien hu, va neu
ban bien mat, vu tru cung bien mat theo. Moi vat
eu lien quan va phu thuoc lan nhau. Cai hop nay
tren ban khong hien hu mot cach oc lap. No
hien hu vi oi mat toi trong thay no, khac vi
cach ban trong thay no, va lai khac vi cach trong
thay cua ngi ke tiep. Do o, neu toi b mu, chiec
hop khong con hien hu oi vi toi. Tat ca moi
hien hu eu tng ai, vay ma moi ngi chung
ta eu tao ra mot the gii cho rieng mnh, va moi
ngi nhan thc theo tam thai cua chnh mnh."
Kinh T Thap Nh Chng day: Mot ke vi trang
thai tam ay tham duc du song tren tri cung
khong thay u; mot ngi a la tham duc du phai
di at van thay hanh phuc.Mental
intelligence or spirit of mind. Whether something
objective is troublesome or not often depends on
the state of mind rather than the object itself. If we
think that it is trouble, then it is trouble. If we do
not think that it is trouble, then it is not trouble.
Everything depends on the mind. For example,
sometimes during meditation we are interrupted
by outside noises. If we dwell on them and cling to
them, they will disturb our meditation, but if we
dismiss them from our minds as soon as they arise,
then they will not cause a disturbance. If we are
always demanding something out of our life, then
we will never be content. But if we accept life as
it is, then we know contentment. Some people
 3599

people can be happy without many material mind, the Buddha land is pureSee Tam Thanh
things. Why? Because happiness is also a state of Tnh Phat o Thanh Tnh.
mind, not a quantitive measure of possessions. If Tam Thanh Tnh Gii: Pure discipline of mind
we are satisfied with what we are and have now, Vi tam thanh tnh gii, hanh gia mai mai xa la
then we are happy. But if we are not satisfied with tham, san, ta kienWith Pure discipline of mind,
what we are and have now, that is where practitioners forever get rid of greed, hatred, and
unhappiness dwells. The desire is bottomless, false views.
because no matter how much is put into it, it can Tam Thanh Tnh Phat o Thanh Tnh: Pure
never be filled up, it always remains empty. mind, the Buddha land is pureHe tam thanh tnh
According to 'The Three Pilars of Zen', one day th coi Phat thanh tnh. Theo kinh Duy Ma Cat,
Zen Master Hakuun-Yasutani (1885-1973) entered chng mot, c Phat bao Bao Tch: Bo Tat tuy
the hall to teach the assembly: "Suppose I cover cho trc tam ma hay phat hanh; tuy cho phat hanh
my head with my robe and raise my hands in the ma c tham tam; tuy cho tham tam ma y c
air. If you see only my hands, you are likely to ieu phuc; tuy cho y c ieu phuc ma lam c
think there are just two objects. But if I uncover nh li noi; tuy cho lam c nh li noi ma hay
myself, you see that I am also a person, not hoi hng; tuy cho hoi hng ma co phng tien;
merely two hands. In the same way, you must tuy cho co phng tien ma thanh tu chung sanh,
realize that to view objects as separated entities is tuy cho thanh tu chung sanh ma coi Phat c
only half the truth... Again, take a circle with a thanh tnh; tuy cho coi Phat thanh tnh ma noi
nucleus. Without the nucleus there is no circle, Phap thanh tnh; tuy cho noi Phap thanh tnh ma tr
without the circle, no nucleus. You are the hue c thanh tnh; tuy cho tr hue thanh tnh ma
nucleus, the circle is the universe. If you exist, the tam thanh tnh; tuy cho tam thanh tnh ma tat ca
universe exists, and if you disappear, the universe cong c eu thanh tnh. Cho nen, nay Bao Tch!
likewise disappears. Everything is related and Bo Tat muon c coi Phat thanh tnh, nen lam
interdependent. This box on the table has no cho tam thanh tnh; tuy cho Tam thanh tnh ma coi
independent existence. It exists in reference to my Phat c thanh tnh. Luc ay ngai Xa Li Phat
eyes, which see it differently from yours and ngh rang: Neu tam Bo Tat thanh tnh chac chan
differently again from the next person's. coi Phat phai c thanh tnh, vay The Ton ta khi
Accordingly, if I were blind, the box would cease trc lam Bo Tat, tam y le nao khong thanh tnh,
to exist for me... All existence is relative, yet each sao coi Phat nay khong thanh tnh nh the? c
of us creates his own world, each perceives Phat biet ong suy ngh vay lien bao rang: Y ong
according to the state of his own mind." The Sutra ngh sao? Mat tri, mat trang ha khong thanh tnh
in Forty Two Chapters taught: Though a person sang suot , sao ngi mu khong thay? Xa Li
with a state of mind filled with desires dwells in Phat bach Phat: Bach The Ton! Chang phai the.
heaven, still that is not enough for him; though a o la tai ngi mu, khong phai loi mat tri va
person who has ended desire dwells on the mat trang. Phat bao: Xa Li Phat! Cung the, bi
ground, still he is happy. chung sanh do toi chng nen khong thay c coi
Tam Thanh Tnh: Citta-visuddhi (p & skt) nc cua Nh Lai thanh tnh trang nghiem, ch
Selwa (tib)Heart is pureMind free of khong phai loi Nh Lai. Nay Xa Li Phat! Coi
impurityPurification of mindPurity of mind nc cua ta ay van thanh tnh ma tai ong khong
Tam Thanh Tnh hay s thanh tnh trong tam thay o thoi. Luc bay gi ong Loa Ke Pham
Serenity of mindSee Tch Chieu. Vng tha vi ong Xa Li Phat rang: Ngai ch
Tam Thanh Tnh Bon Nhien: Citta-pakrti- ngh nh the, ma cho coi Phat ay khong thanh
parabhasvara (p)S thanh tnh t nhien buoi ban tnh. V sao? V toi thay coi nc cua Phat Thch
au cua tamOriginal purification of mind Ca Mau Ni thanh tnh, v nh cung tri T Tai.
Original purity of mindOriginal serenity of Xa Li Phat noi: Sao toi thay coi nay toan go
mind. nong, ham ho, chong gai, soi san, at a, nui non,
Tam Thanh Tnh Coi Phat Thanh Tnh: Pure nh nhp day ay nh the. Loa Ke Pham Vng
 3600

tha: ay la do tam cua Ngai co cao thap khong the Buddha land is pure, because of the
nng theo tr tue cua Phat nen thay coi nay Bodhisattvas pure mind, is it because the mind of
khong thanh tnh o thoi. Tha ngai Xa Li Phat! the World Honoured One was not pure when He
Bo Tat oi vi tat ca chung sanh thay eu bnh was still in the Bodhisattva stage, that this Buddha
ang, tham tam thanh tnh y theo tr tue cua Phat land (i.e. this world) is so unclean (as we see it
th mi thay c coi Phat nay thanh tnh. Khi ay now)? The Buddha knew of his thought and said
Phat lay ngon chn nhan manh xuong at, tc th to Sariputra: Are the sun and the moon not clean
coi Tam thien ai thien the gii lien hien ra bao when a blind man does not see their cleanliness?
nhieu tram ngan th tran bao trang nghiem rc r, Sariputra said: World Honoured One, this is the
nh coi Vo Lng Cong c Bao Trang Nghiem fault of the blind man and not that of the sun and
cua Phat Bao Trang Nghiem ma tat ca ai chung the moon. The Buddha said: Sariputra, because
ngi khen cha tng co va eu thay mnh ngoi of their (spiritual) blindness, living beings do not
tren toa sen bau. Phat bao Xa Li Phat: Ong hay see the imposing majesty of the Tathagatas pure
xem coi Phat ay trang nghiem thanh tnh. Xa land; this is not the fault of the Tathagata.
Li Phat tha: Da, bach The Ton! T trc en Sariputra, this land of mine is pure but you do not
gi con cha tng thay cha tng nghe noi en coi see its purity. Thereupon, Brahma with a tuft of
nc hien ro trang nghiem thanh tnh cua Phat. hair on his head (resembling a conch) said to
Phat bao: Nay Xa Li Phat! Coi nc cua ta Sariputra: Dont think this Buddha land is impure.
thng thanh tnh nh the! Nhng v muon o Why? Because I see that the land of Sakyamuni
nhng ke can c ha liet nen th hien ra coi ay nh Buddha is pure and clean, like a heavenly
nhp xau xa bat tnh o thoi. V nh ch Thien palace. Sariputra said: I see that this world is
ong dung mot th bat bang ngoc bau e an, full of hills, mountains, pits, thorns, stones and
nhng tuy phc c cua moi v ma sac cm co earth, which are all unclean. Brahma said:
khac. Nh the, Xa Li Phat! Neu tam ngi thanh Because your mind is up and down and disagrees
tnh, se thay coi nay cong c trang nghiem. with the Buddha-wisdom, you see that this land is
According to the Vimalakirti Sutra, Chapter One, unclean. Sariputra, because a Bodhisattva is
the Buddha told Ratna-rasi, because of his impartial towards all living beings and his
straightforward mind, a Bodhisattva can act profound mind is pure and clean in accord with the
straightforwardly; because of his straightforward Buddha Dharma, he can see that this Buddha land
deeds, he realizes the profound mind; because of is (also) pure and clean. At that time, the Buddha
his profound mind his thoughts are kept under pressed the toes of His (right) foot on the ground
control; because of his controlled thoughts, his acts and the world was suddenly adorned with
accord with the Dharma (he has heard); because hundreds and thousands of rare and precious gems
of his deeds in accord with the Dharma, he can of the great chiliocosm, like the precious Majestic
dedicate his merits to the benefit of others; Buddhas pure land adorned with countless
because of this dedication, he can make use of precious merits, which the assembly praised as
expedient methods (upaya); because of his never seen before; in addition each person present
expedient methods, he can bring living beings to found himself seated on a precious lotus throne.
perfection; because he can bring them to The Buddha said to Sariputra: Look at the
perfection, his Buddha land is pure; because of his majestic purity of this Buddha land of mine.
pure Buddha land, his preaching of the Dharma is Sariputra said: World Honoured One, I have
pure; because of his pure preaching, his wisdom is never seen and heard of this Buddha land in its
pure; because of his pure wisdom, his mind is majestic purity. The Buddha said: This Buddha
pure, and because of his pure mind, all his merits land of mine is always pure, but appears filthy so
are pure. Therefore, Ratna-rasi, if a Bodhisattva that I can lead people of inferior spirituality to
wants to win the pure land, he should purify his their salvation. This is like the food of devas
mind and because of his pure mind, the Buddha which takes various colours according to the
land is pure. At that time, Sariputra thought: If merits of each individual eater. So, Sariputra, the
 3601

man whose mind is pure sees this world in its Tam The Gian: Lokiya-citta (p)Pham Tam
majestic purity. Mundane mindA mind which is mundane, not
Tam Thanh: The citadel of the mind (guardian experiencing nirvana.
over actionthe body)See Tam Hng. Tam The: S thiet yeu cua tamEssence of
Tam Thanh Sam Hoi: Mind of utterly sincere mind.
repentanceNeu hanh gia khong do cong tu trong Tam Th Phat: Mind is BuddhaTheo Hoang Ba
hien i hay nghiep lanh ve kiep trc, tat khi lam Ng Luc, mot hom Thien s Hoang Ba thng
chung ke ay a niem Phat vi long sam hoi tha ng day chung: "Tam la Phat, dng tam phan
thiet cung cc. Nen Ngai Vnh Minh noi: V the biet ay la ao."According to the Zen Teaching
nhan duyen von khong, nen nghiep thien ac chang of Huang Po, one day, Zen Master Huang Po
nh; muon ro ng sieu oa, phai nhn ni tam entered the hall to preach the assembly: "Mind is
niem kem hn. Cho nen mot lng vang rong Buddha, while the cessation of conceptual thought
thang noi bong gon tram lng, chut la le loi ot is the Way."
tieu rm co muon trung. If rebirth is not due to Tam Thch ng: Citta-kammannata (p)
efforts at cultivation in this life nor good karma Wieldiness of consciousness.
from previous lives, the cultivator, at the time of Tam Thien Khau Thien: Zen by mind and Zen
death, must have recited the Buddhas name with by mouthSee Khau Thien Tam Thien.
a mind of utterly sincere repentance. Thus, Elder Tam Thien Can Hoi Hng: See Thien Can Hoi
Master Yung Ming has said: Since the nature of Hng Tam.
causes and conditions is intrinsically empty, good Tam Thien Nh Thien Cap Tam, Sat, Ph, Lac,
or bad karma is not fixed. In determining the path Nhat iem: Second jhana moral or wholesome
of salvation or perdition, we should consider consciousness together with initial application,
whether the state of mind is slowly transcendental sustained application, zest, happiness, and one-
at the time of death. This is analagous to an ounce pointedness.
of pure gold which is worth much more than a Tam Thien Sac Gii: Fine-Sphere-Material-
hundred times its weight in cotton wool, or a Wholesome-ConsciousnessSee Nam Tam
small, isolated flame, which can reduce a pile of Thien Sac Gii.
straw, enormous beyond reckoning, to ashes. Tam Thien Tam Thien: Third jhana moral or
Tam Thanh That: Sincere mind. wholesome consciousnessTam Thien tam thien
Tam Than: Perception produced by body. cung vi Tam, Sat, Ph, Lac, va Nhat iem
Tam Than Bat Tng ng: The functioning of Third jhana moral or wholesome consciousness
the body not corresponding to the will of the mind. together with initial application, sustained
Tam Than: TamMindThe spirit of the application, zest, happiness, and one-pointedness.
mindMental intelligence. Tam Thien T Thien: Tam Thien t thien cung
Tam Than Bat An: A restless mind. vi Tam, Sat, Ph, Lac va Nhat iem Fourth
Tam Than Bat nh: A changeable spiritA jhana moral or wholesome consciousness together
restless mind. with initial application, sustained application, zest,
Tam Than Tuc: Citta-samadhi (skt)Miracle of happiness, and one-pointedness.
psychic power of the mindSee Niem Nh Y Tam Thiet: Perception produced by tongue.
Than Tuc. Tam Thnh: Perception produced by ear.
Tam Thap Thien: Mind of ten good qualities. Tam Thoat Tuc: Spiritual withdrawal from all
Tam That Chng Ch Phap: Tam that chng ch evil, and into meditation.
phapay la mot trong mi tam kim cang c Tam Thu: Hng i cua tamMental direction
mot v Bo Tat phat trien qua tu tapMind of The bent or direction of the mind, or moral nature.
realization of the truth of all Buddha-laws; this is Tam Thu Nhap: Hng i cua tamMental
one of the ten characteristics of the diamond approach.
heart as developed by a BodhisattvaSee Thap Tam Thu Tng ng: Tay chan va au oc tng
Kim Cang Tam.

ng vi nhauMind and hand in accord.
Tam Thuoc Ve Duc Gii: Twelve kinds of
Unwholesome MindsSee Thap Nh Bat Thien
Tam.
Tam Thuy: Tam trong sach nh mat nc hien len
cac hnh anh hoac muon van hien tngThe
mind as a reflecting water-surfaceThe mind as
water, clear and turbid.
Tam Tha: Tam QuanPhat giao lay tam quan
lam chu yeuInsightThe mind vehicle. In
Buddhism, meditation is the principal practice.
Tam Thc: Manaketa (skt)Notion Intuitive
cognitionMental cognitionTam ThcY
niemMind and consciousnessInternal
perceptionThe mind and cognitionMind and
its contentsTam va thcTam la ten khac cua
a Lai Da Thc v ca hai eu tch tu cac hat giong
cua ch phap va lam cho chung khi len. Theo
Tieu Tha Cau Xa Luan th tam va thc giong
nhau, nhng trong ai Tha th lai khac nhau.
Thien s An Coc Bach Van day: "Tam thc cua
ban co the c so sanh vi mot tam gng phan
chieu nhng g xuat hien pha trc no. T lu c ban
bat au suy ngh, cam biet, van dung y ch, bong
toi phu len tam thc cua ban va lam meo mo
nhng hnh anh phan chieu. o la ieu ma chung
ta goi la me hoac, can benh can ban cua con
ngi. Hau qua nghiem trong nhat cua can benh
nay la tao nen cam thc nh nguyen dan en nh
e 'Nga' va 'Phi Nga'. S that la moi vat eu la
Mot, tat nhien khong tnh theo so em. Lam tng
thay mnh oi au vi ca the gii muon loai ta ch
biet la ieu tao nen nhng oi khang, long tham
cung nhng au kho tat yeu. Muc ch cua toa
thien la quet i nhng bong toi va vet o nhiem ra
khoi tam thc e giup chung ta trai nghiem mot
cach sau am tnh lien i vi toan bo cuoc song.
Luc o, mot cach t nhien va ngau phat, tnh yeu
va long t bi se lan toa ni ni."Mind is another
name for Alaya-vijnana, as they both store and
give rise to all seeds of phenomena and
knowledge. According to the Kosa Sastra, the two
are considered as identical in the Abhidharma-
Kosa, but different in Mahayana. Zen Master
Hakuun-Yasutani (1885-1973) taught: "Your mind
can be compared to a mirror, which reflects
everything that appears before it. From the time
you begin to think, to feel, and to exert your will,
3602
shadows are cast upon your mind which distort its
reflections. This condition we call delusion, which
is the fundamental sickness of human beings. The
most serious effect of this sickness is that it
creates a sense of duality, in consequence of
which you postulate 'I' and 'not-I.' The truth is that
everything is One, and this of course is not a
numerical one. Falsely seeing oneself confronted
by a world of separate existence, this is what
creates antagonism, greed, and, inevitably,
suffering. The purpose of zazen is to wipe away
from the mind these shadows or defilements so
that we can intimately experience our solidarity
with all life. Love and compassion then naturally
and spontaneously flow forth." (according to 'The
Three Pilars of Zen').
Tam Thc: Dong Chay Bat Tuyet Cua S Sinh
Ton: Mind: Unceasing flux of what we call
'existence'John Blofeld viet trong quyen 'Giao
Huan Thien on Ngo': Cac ai s Thien tong
Trung Hoa khuyen: "Chung ta hay nh tam vao
nhng g co thc." Khi tam thc con tan loan,
chung ta de b tac ong bi nhng oi tng cua
giac quan, va nhng cam giac phat khi, nhng
hau qua theo sau nhng cam giac ay, tao ra nhng
chuoi hanh ong va phan ng bat tan. e cu
cha s tan tam hay vong kien ay, a so phai trai
qua mot qua trnh tiem tien, theo thi gian va cong
phu tu tap cham ch, chanh kien se hien ra nhanh
nh tia chp. Khi a at en mc nh tam ch
thc, thc tng se bng sang ni ta, chung ta thay
toan bo vu tru cac hien tng nh th. Kha na ng
troi buoc va gay sau nao cua no se oan diet tc
th, m nghiep chng con lai cua chung ta se tieu
tan trong nhay mat, se khong con g na, ieu duy
nhat con lai la bon phan cua chung ta phai ch
ng cho ke khac e en lt ho, theo gng
chung ta, ho chng c th kien toi thng. Khi
cai trc giac ay bung no trong ta nh mot anh sang
choi loa, chung ta kham pha ra rang khong co g
ang hien hu, ngoai tr trong tam thc chun g ta,
va that s, tam thc cua chung ta khong phai la
tam thc cua chung ta ma la Tam thc va Tam
thc ay von tnh tch, thanh tnh, trong rong theo
ngha khong hnh tng, ac iem, oi nghch, a
nguyen, chu the, khach the hoac bat c th g da
vao o, chung ta co the tru c. Nhng no lai
khong trong rong theo ngha o la cai vo thuy vo
 3603

chung cua cac hien tng a tng luc gop phan phenomena are both forgotten, then your nature is
vao dong chay bat tuyet cua cai ma chung ta goi real.
la "sinh ton."John Blofeld wrote in Zen Tam Thc Than: Than Tam ThcV Than
Teaching of Instantaneous Awakening: The Ch'an kiem soat thc aiThe Mind Spirit who controls
masters say in effect: "Let us... focus our minds on the mind.
what is real." So long as our minds are out of Tam Thc Thien: Zen mindTheo Thien S
focus, the objects of the senses, the sensations to Sung Sn Hanh Nguyen trong quyen Tro Ri Tren
which they give rise, and the stored results of Than Phat, chua xa trong nui dong hoi chuong
those sensations, will impinge upon them, setting sm. Ban nghe tieng chuong ren trong lan khong
up endless chains of actions and reaction. The kh buoi ban mai, va moi t niem cua ban tan bien
process of correcting this wrong focus, or false trong tam thc ban. Ch con lai am thanh cua tieng
vision, can be counted gradual only in the sense chuong, tran ngap khap vu tru. Mua xuan en.
that most people require long and careful Ban thay hoa n, bm ln; ban nghe chim hot
preparation, but true perception, when we have va ban th trong tiet tri am ap. Va tam thc cua
learnt how to be ready for it, it will burst upon us ban ch con la mua xuan. Khong con g khac na.
in a flash... When true focus is attained, reality Neu ban tham vieng thac Niagara va i thuyen
will flash upon us, the whole universe of en chan thac. Ch con tieng thac o trc mat
phenomena will be seen as it really is; its power to ban, chung quanh ban va ben trong ban, va bat
hamper and afflict us will be instantaneously thnh lnh ban keu len: YAAAAAA! Trong tat ca
destroyed, our remaining stores of karma will be nhng kinh nghiem nay, ben ngoai va ben trong
burnt up in that flash, and nothing will remain for (tam va canh) tr thanh mot. Ay la tam thc cua
us except the duty of pointing the way so that ThienAccording to Zen Master Seung Sahn
others in their turn may achieve the ultimate Sunin in "Dropping Ashes on the Buddha," deep in
vision just as we have done. When that final the mountains, the great temple bell is struck. You
intuition bursts upon us like a blinding light, we hear it reverberating in the morning air, and all
shall discover that nothing exists or ever has thoughts disappear from your mind. There is only
existed except in our minds; that, indeed, our mind the sound of the bell, filling the whole universe.
are not our minds but mind itself; that this Mind is Springtime comes. You see the flowers
perfectly quiescent, a pure void in that it is utterly blossoming, the butterflies flitting about; you hear
without form, characteristics, opposites, plurality, the birds singing, you breathe in the warm
subject, object, or anything at all on which to lay weather. And your mind is only springtime. It is
hold; and yet that it is certainly not void in that it is nothing at all. You visit Niagara and take a boat to
the beginningless and endless end of all the the bottom of the Falls. The downpouring of the
phenomena which from moment to moment water is in front of you and around you and inside
contribute to the unceasing flux of what we call you, and suddenly you are shouting: YAAAAAA!
'existence.'" In all these experiences, outside and inside have
Tam Thc Va Hien Tng: Mind and become one. This is Zen mind.
phenomenaTheo Thien s Dng Ky Phng Tam Thc Vo Tru: A nondwelling mindThien
Hoi trong quyen Cot Loi Thien, tam thc la nang s Bach Trng Hoai Hai day: "Neu tam cua may
lc, hien tng la d kien; va ca hai giong nh la ong ang dong ruoi buong lung au o, may ong
nhng vet tray tren mot tam gng. Khi khong co ng chay theo no, t no se dng bc buong
vet tray va bui bam s trong sang cua gng lo lung. Neu tam cua may ong muon nan na lai mot
bay ra. Khi ban quen ca tam thc lan hien tng, ni nao o, may ong ng theo no va cung ng
chan tanh cua ban se hien raAccording to Zen nan na lai vi no, th viec i tm ni tru lai cua tam
Master Yanqi in Zen Essence, mind is the faculty, thc cua may ong se t no cham dt. Nh vay,
phenomena are the data; both are like scratches in may ong se co c mot tam thc vo tru, mot tam
a mirror. When there are no scratches or dust, the thc se mai trong trang thai vo tru. Neu ngay ni
clarity of the mirror shows. When mind and may ong, may ong y thc hoan toan ve mot tam
 3604

thc vo tru, may ong se phat hien rang co s viec Tam hay Tnh Thanh Tnh Tam Mind-nature, or
nh tru, vi y niem rang khong co cai g e lam mind of the Tathagata-garbha, or the self-existing
cho tru va cung khong co cai g e lam ni khong fundamental nature of pure mind. According to the
tru. Y thc ay u nay ngay cai tam vo tru c Awakening of Faith, this is the self-existing
biet nh la mot s nhan thc ro rang ve cai tam fundamental pure mind (Immutable mind corpus,
cua mnh, hay noi cach khac, nhan thc ro rang ve or mind-nature).
chan tanh cua chnh may ong."Zen Master Tam Tnh Ban Tnh: Tam the bat bien xa nay
Huai-hai taught: "Should your mind wander away, Unchanging nature of the mind.
do not follow it, whereupon your wandering mind Tam Tnh Tam Thien: Mot niem tam tnh co u
will stop wandering of its own accord. Should your tam thien ai thien the gii hay ca vu tru trong
mind desire to linger somewhere, do not follow it mot niemThe universe in a thought; the mind as
and do not dwell there, whereupon your mind's a microcosm.
questing for a dwelling place will cease of its own Tam Tnh Roi Loan Khong Ngan c (pham
accord. Thereby, you will come to possess a phu): For ordinary people, mind and feelings are
nondwelling mind, a mind which remains in the confused and cannot be stilled.
state of nondwelling. If you are fully aware in Tam Tnh Thc: AwarenessThe mind is
yourself of a nondwelling mind, you will discover awakenedEugen Herrigel viet trong quyen
that there is just the fact of dwelling, with nothing 'Nghe Thuat Ban Cung': "'Cac mui ten cua ban
to dwell upon or not to dwell upon. This full khong u lc,' Thay nhan xet 'v chung khong at
awareness in yourself of a mind dwelling upon u o xa tam linh. Ban phai ban nh the la cai
nothing is known as having a clear perception of ch nam vo tan. oi vi cac bac thay ve xa
your own mind, or, in other words, as having a tien, ai cung biet rang mot hao cung co the dung
clear perception of your own nature." mot cai cung thng e ban xa hn mot cung thu
Tam Thng Vi Vo Ky: Cittam-avyakritam- vi cai cung cng nhat nhng khong co cam hng.
nityam (skt)Tam thng vo ky phap, ngha la Moi chuyen khong phu thuoc vao cai cung, nhng
tam mai mai tch lang hay trung tnh, hay khong b phu thuoc vao cai tam tnh thc, sinh lc va y thc
phan chiaThe mind remains eternally quiescent, cua ngi ban.'"Eugen Herrigel wrote in The
or neutral, or undivided. Zen in the Art of Archery: "Your arrows do not
Tam Tch: Mark of the mindMental trace carry, observe the archery Master, because they
Dau chan cua tam qua hanh ongFootprints or do not reach far enough spiritually. You must act
indications of mind (the mind revealed by deeds). as if the goal were infinitely far off. For master
Tam Tch Tu Nghiep: Nghiep c chat cha bi archers it is a fact of common experience that a
tamKarma is accumulated by mind. good archer can shoot further with a medium-
Tam Tch Tnh: Santa-citta (skt)Calm and quiet strong bow than an uninspired archer can with the
mindNh tu thien nh ma tam oan la tat ca strongest. It does not depend on the bow, but on
nhng ieu acSpiritual withdrawal from all evil the presence of mind, on the vitality and
and into meditationSee Tch Tnh. awareness with which you shoot..."
Tam Tinh Luyen: Citta-pagunnata (p) Tam Tnh Thc, Than Hanh Thien Nghiep;
Proficiency of consciousness. Tam Cuong Vong, Than Hanh Ta ao: If your
Tam Tinh Tan: Tinh tan dt bo tham duc, ac tam, mind is awakened, you perform good deeds; if
cung nh ta kienVigor in mind, i.e., the vigor or your mind is perverted, you follow evil ways.
energy used to cut off all passions, evil mind, and Tam Tnh Hanh: Pure conduct of the actions of
wrong views. the mindTnh hanh ni tam la mot trong nhng
Tam Tnh: The Tathagata-garbhaNh Lai tang ca ngo quan trong i vao ai giac, v nh o ma
tamMentalityImmutable mind-corpusMind- chung ta tan diet c tam oc, tham, san, si
natureBan chat cua tam hay tam cua Nh Lai Pure conduct of the actions of the mind is one of
Tang, hay t tanh thanh tnh cua tam. Theo Khi the most important entrances to the great
Tn Luan, ay la tam bat bien hay Nh Lai Tang enlightenment; for it eliminates the three poisons
 3605

of greed, hatred and ignorance. Tam la mot ten khac cua A Lai Da Thc (v no
Tam Tnh La Coi Tnh o Ngay Trong Nhng tch tap hat giong cua ch phap hoac huan tap cac
Giay Phut Nay: When our mind is pure, we are in hat giong t chung t chung phap ma no huan tap).
the Pure Land in this very moment. Khong giong nh xac than vat chat, cai tam la phi
Tam Tong: Thien TongThe intuitive sectThe vat chat. Chung ta nhan thc c nhng t tng
Chan (Zen) school Trung Hoa Thien tong va cam ngh cua chung ta cung nhieu ieu khac
cung con c goi la Tam tong, co ngha la Tam bang trc giac, va chung ta ket luan s hien hu
giao, hay giao ly ve Tam. Ch nay co le la ch cua chung bang phep loai suy. Tam la go c cua
tom lc hay nhat e ch tat ca nhng g Thien muon phap. Trong Tam a Quan Kinh, c Phat
muon noi, v nhng g Thien giang day chnh la day: Trong Phat phap, lay tam lam chu. Tat ca
ng loi e giac ngo vien man ve Tam. Ngo ch cac phap eu do tam sanh. Tam tao ra ch Phat,
la mot ten khac ch s khai m vien man cua cai tam tao thien ng, tam tao a nguc. Tam la
tam "noi tai". That vay, ngoai canh gii sau tham ong lc chnh lam cho ta sung sng hay au
va menh mong cua tam th chang co g e ngo ca. kho, vui hay buon, tram luan hay giai thoat. Tam
Do o, muc tieu duy nhat cua Thien la khien ket hp chat che vi than en o cac trang thai
chung ta co u kha nang e hieu, thc hien va tinh than anh hng trc tiep en sc khoe va s
toan thien cai tam cua mnh. Tam la chu e then an vui cua than. Mot so bac s khang quyet rang
chot trong cai goi la tu tap ThienIn China, Ch'an khong co mot chng benh nao c xem thuan tuy
or Zen Buddhism is also known as "Hsin-tsung" la than benh ca. Do o, tr khi trang thai tinh than
meaning the "Mind Doctrines", or "the teaching of xau nay la do ac nghiep do kiep trc gay ra qua
Mind". This term is probably the best summary of nang, kho co the thay oi c trong mot sm mot
all that Zen stands for, for what it teaches is the chieu, con th ngi ta co the chuyen oi nhng
way to a full realization of Mind. Enlightenment is trang thai xau e tao ra s lanh manh ve tinh than,
merely another name for the complete unfolding va t o than se c an lac. Tam con ngi anh
of the "inner" mind. Outside the deep and vast hng en than mot cach sau xa, neu c e cho
domain of Mind there is nothing to be enlightened tam hoat ong mot cach ba bai va nuoi dng
about. Therefore, the sole aim of Zen is to enable nhng t duy bat thien, tam co the gay ra nhng
one to understand, realize and perfect one's own tai hai kho lng c, tham ch co the gay ra sat
mind. Mind is the subject matter and the keystone nhan. Tuy nhien, tam cung co the cha lanh mot
of a so-called Zen practice. cai than benh hoan. Khi tam c tap trung vao
Tam Trang Nghiem The Gii: Mind of glorifying nhng t duy chan chanh v i tinh tan va s hieu
all Buddha-worldsay la mot trong mi tam biet chan chanh th hieu qua ma no tao ra cung vo
kim cang c mot v Bo Tat phat trien qua tu cung tot ep. Mot cai tam vi nhng t duy trong
tapThis is one of the ten characteristics of the sang va thien lanh that s se dan en mot cuoc
diamond heart as developed by a Bodhisattva. song lanh manh va th thaiKnowledge and
Tam Tran: Phien nao hay bui tran cua tam mind or the wisdom of the mind (mind being the
Mind dust or dirt. organ, knowing the function). There are several
Tam Tran Tuc: Worldly mind (defiled mind) Sanskrit and Pali terms for mind such as Mana,
C ban, th moi ngi eu co mot cai tam thanh Citta, Vijnana, and Vinnana. Mind is another
tnh trong sang, nhng thng th tam nay b che name for Alaya-vijnana. Unlike the material body,
lap van uc bi nhng chng cau cua tran the immaterial mind is invisible. We are aware of our
Fundamentally, everyone has a pure clean mind, thoughts and feelings and so forth by direct
but it is usually covered by defilement and dust of sensation, and we infer their existence in others
worldly desires. by analogy. The mind is the root of all dharmas. In
Tam Tr: Mano (p)Mana (skt)Wisdom Contemplation of the Mind Sutra, the Buddha
mindTr tue cua tam thc. Tam va tr (tam la taught: All my tenets are based on the mind that
the, tr la dung). Co mot so t ng Sanskrit va Ba is the source of all dharmas." The mind has
Li ch tam nh Mana, Citta, Vijnana, Vinnana. 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. The mind is so closely linked with the
body that mental states affect the bodys health
and well-being. Some doctors even confirm that
there is no such thing as a purely physical disease.
Unless these bad mental states are caused by
previous evil acts, and they are unalterable, it is
possible so to change them as to cause mental
health and physical well-being to follow
thereafter. Mans mind influences his body
profoundly. If allowed to function viciously and
entertain unwholesome thoughts, mind can cause
disaster, can even kill a being; but it can also cure
a sick body. When mind is concentrated on right
thoughts with right effort and understanding, the
effect it can produce is immense. A mind with
pure and wholesome thoughts really does lead to a
healthy and relaxed life.
Tam Tr Bi Quan: Pessimistic mindMot dang
cua tam tr khien hanh gia ne tranh nhng hoan
canh khong thch y, tron vao s mac nhien toa th.
ay la mot trong mi lam lac ma thien gia co the
b ri vaoA frame of mind whereby the Yogin
shuns such environments as are unfavorable to
quiet contemplation. This is one of the ten wrong
ways into which the Yogin may fallSee Mi
Lam Lac Thien Gia Co The B Ri Vao.
Tam Tr Roi Loan: Tangled thoughts.
Tam Tr Roi Loan Phan Van: Disturbed
(rendered), perflexed and undecided mind.
Tam Tr Tue: Jnana-citta (skt)Theo Kinh Hoa
Nghiem, ay la mot trong 11 tam dan en giac
ngo. Tam nh o co the bc vao bien ln nhat s chng nghiem chan ly trc tiep cua mnh
thiet trAccording to The Avatamsaka Sutra, this
is one of the eleven minds that lead to
enlightenment. A wisdom-heart by which one can
enter the great ocean of all-knowledgeSee
Mi Mot Tam Dan en Giac Ngo.
Tam Tru: Trang thai cua tamMental state.
Tam Truyen B Mat: Secret mind-To-mind
transmissionA secret passed on by a teacher.
Tam Truyen Tam: Ishin-Denshin (jap)Jikishi
tanden (jap)Mind-To-Mind Transmission.
1) Tam Truyen Tam la mot loi biet truyen ngoai
giao ien theo truyen thongMind-To-Mind-
Transmission means a special transmission
outside the teaching of textual tradition.
3606
2) T ng Tam Truyen Tam la thuat ng cua
nha Thien am ch viec mot thien s trao
truyen y phap cho e t lam ngi ke v Phap
cua dong Thien. Khai niem Truyen t Tam
Tinh Than sang Tam Tinh Than tr thanh
khai niem trung tam cua Thien Tong, ngha la
s hieu biet c gi gn va truyen thu ben
trong ch khong phai la s hieu biet qua sach
v, ma la s hieu biet trc giac va trc tiep ve
hien thc that. Hien thc nay co c nh
s the nghiem cua ca nhan ma co c. o
chnh la muc ch cua s ao tao thien cua
mot thien s oi vi hoc tro cua mnhThe
phrase Transmitting Mind Through Mind is
a Chan expression for the authentic
transmission of Buddha-Dharma from master
to students and dharma successors within the
lineages of transmission of the Chan
tradition. The notion of Transmission from
heart-mind to heart-mind became a central
notion of Zen. That is to say what preserved
in the lineage of the tradition and
transmitted is not book knowledge in the
form of teachings from sutras, but rather an
immediate insight into the true nature of
reality, ones own immediate experience, to
which an enlightened master can lead a
student through training in the way of Zen.
3) Theo truyen thong Thien tong, giao phap nha
Thien c truyen trc tiep t tam cua v
Thay en tam cua e t ma khong phai dung
en ngon t hay khai niem. Viec nay oi hoi
ngi e t phai chng to cho thay mnh thay
According to Zen tradition, its teachings are
passed on directly from the mind of the
master to that of the disciple, without recourse
to words and concepts. This requires that
students demonstrate their direct experience
of truth to their teachers, who serve as the
arbiters who authenticate the experience.
Tam Tu: Citta-bhavana (p)Development of
mind.
Tam Tu Chanh Giac: Maintenance of that Bodhi-
mind.
Tam Tu: Cittakalapa (skt)He thong tam thc
Mentation systemToan bo he thong tam thc
c phat sinh va anh hng lan nhau nh mot bo
 3607

treThe whole mental system is evolved respect at the same time. Loving kindness helps us
mutually conditioning like a bundle of bamboo- overcome all kinds of graspings of wealth, and
sticks. other hindrancesSee Tam T.
Tam Tuy Hy: Joyful mind. Tam T Bi: Mind of CompassionSee T Bi
Tam T Hot Hoang: Hoang mang trong long Tam.
Absent-mindedPerturbed mentalityPerturbed Tam T Cao T ai: Mind of big egoMot so
in spirit. Phat t luc mi tu th khiem cung t ton, nhng
Tam T Thi Cau Chung Tr Phat: The mind of sau khi tu c mot thi gian, lam c mot vai
seeking the Buddhas wisdom at all times. phc c, th sanh tam t kieu t ac, khinh
Tam T: Avyapada samkappa (skt)Maitri thng moi ngi, lam nhng ieu can d, ket
(skt)Metta (p)Active goodwillFriendship cuoc phai sa vao ac aoSome Buddhists are
Loving-kindnessMind of kindnessUniversal very humble and gentle; however, after some time
loveLong t thien. Mot trong nhng c tnh of cultivation and achieving some worldly merits,
chu yeu cua Phat giao. Long t thien vo t oi vi then develop a big ego and look down on
tat ca moi ngi. Thc tap long t nham chien everyone, give rise to thoughtless action, and
thang han thu, trc la vi ngi than roi sau vi eventually fall into the evil paths.
ngay ca ngi dng, va sau cung la hng long t Tam T Chu: Mot trong ba loai chu (ai chu,
en vi ngay ca ke thu. Tam t co sc manh em Tieu chu va Nhat t chu)One of the three
lai hanh phuc the tuc cho chung ta trong kiep nay. classes of spells (Great mantra, Small mantra, and
Khong co tam t, con ngi tren the gii nay se One-word mantra).
ng au vi vo van van e nh han, thu, ganh Tam T Hao: feeling deep inside.
ghet, o k, kieu ngao, van van. Phat t nen phat Tam T Tai: Cittavasita (skt)The mind which
trien tam t, nen ap u yeu thng chung sanh hn has got rid of all hindancesTam cua ch Bo Tat
chnh mnh. Thng yeu nen c ban phat mot t tai v tr hue hay nhap vo so tam muoi . S ieu
cach vo ieu kien, bat vu li va bnh ang gia ng cai tam co the i vao moi hnh thc co the
than s, ban thuKindness, benevolence, one of c cua s tu tap nhControl of mind,
the principal Buddhist virtues. Maitri is a Bodhisattvas intellect is able to enter countless
benevolence toward all beings that is free from concentrations. Mastery over the mind which can
attachment. Maitri can be devloped gradually enter into every possible form of self-
through meditation, first toward persons who are concentration.
close to us, then to others, and at last to those who Tam T Tai a: Giai oan tu hanh ma tam a
are indifferent and ill-disposed to us. Love has the at c s t taiStage of unimpeded mental
power of bestowing temporal happiness upon us in function.
this lifetime. Without love, people in this world Tam T Tai Gia: Bac co tam t tai giai thoat. Bac
will encounter a lot of problems (anger, hatred, A La Han a giai thoat c het thay chng ngai,
jealousy, envy, arrogance, etc). A Buddhist should thien nh t tai giai thoatHe whose mind is
develop love for all sentient beings and to cherish free, or sovereign, an arhat who has got rid of all
others more than oneself. Love should be given hindrances to abstraction.
equally to everyone including relatives or Tam T The ieu Phuc Chung Sanh: Tame and
strangers, friends or foes, given without any pacify sentient beingsSee T The ieu Phuc
conditions, without self-interests or attachment. Chung Sanh Tam.
Tam T Ai: Loving-kindnessLoveTam t ai Tam T Tnh: Cittasvabhava (skt)T tnh cua
em lai cong c manh liet. Tam t ai se tao c tamThe self-nature of mind, mind as it is, mind
long knh trong ni tha nhan. Tam t ai giup ta in itself.
vt qua chap thu va chng ngaiLoving Tam Tc Phat, Phat Tc Tam: Mind here and
kindness or love will help us gain strong now is BuddhaSee Phat Tai Tam.
meritorious power. When we offer loving kindness Tam Tc Tng ng: Every mood is
to other people, we will gain their love and accompanied by a corresponding or reciprocal
 3608

breathingTrong tu tap Thien, hanh gia tu Thien thought-feeling, but also a harsh and accentuated
phai e y that ky hi th cua mnh bi v chac "roughness" of breathing. On the other hand, when
chan co cai goi la ac tnh ho tng gia tam va there is a calm concentration on an intellectual
hi th (kh), nh the co ngha la mot cai tam hay problem, the thought and the breathing exhibit a
hoat ong tinh than nao o phai i kem vi mot like calmness. When the concentration is in a state
hi th hay kh co ac tnh tng ng, dau la of profound thinking, as during an effort to solve a
thanh hay pham. Chang han nh mot tam trang, subtle problem, unconsciously the breath is held.
tnh cam hay t tng ac biet nao o luon luon co When one is in a mood of anger, pride, envy,
mot hi th co ac tnh va nhp ieu tng ng shame, arrogance, love, lust, and so on,
i kem theo, the hien hay phan anh. V the, san simultaneously there arises the "air" or breathing
han khong nhng ch phat sinh mot cam ngh khch of anger, pride, envy, shame, arrogance, love, lust,
ong, ma ca mot hi th tho thao nang ne. Trai and so on; and this "air" can be felt immediately
lai, khi co s chu tam lang le vao mot van e tr within oneself. At the initial moment of
thc, t tng va hi th cung bieu hien mot s enlightenment, which is also the moment of the
bnh tnh nh vay. Khi s chu tam trong mot tnh total transformation of normal consciousness, the
trang suy tng sau xa, nh trong khi no lc giai breathing, too, undergoes a revolutionary
quyet mot van e tinh te, hi th dng lai mot transformation. Accordingly, every mood, thought,
cach vo thc. Khi chung ta san han, kieu man, tat and feeling, whether simple, subtle, or complex, is
o, ho then, tham lam, ai duc, van van, cung khi accompanied by a corresponding or reciprocal
day; ma chung ta thay c trong mnh ngay cai breathing. In higher states of meditation, the
"hi th" nay, trong khi nhap nh khong co t circulation of the blood is slowed down almost to
tng mong khi, nen khong co hi th ro ret nao cessation, perceptible breathing ceases, and the
ca. Vao cai giay phut mi giac ngo, cung la cai practitioner experiences some degree of
giay phut chuyen hoa toan the tam thc bnh illumination or brightness, together with the
thng, ca hi th cung chuyen qua mot s chuyen thought-free state of mind. Then not only does a
hoan cach mang. Cung vay, tat ca moi tam trang, change of consciousness occur, but also a change
t tng va tnh cam, du gian d, tinh te hay phc in the physiological functioning of the body. In the
tap, eu co mot hi th tng ng hay ho tng i body of a fully enlightened being, the breathing,
theo. Trong cac canh gii thien nh cao, s tuan the pulse, the circulatory and nerve systems are
hoan cua mau cham lai gan nh ngng han, hi quite different from those of ordinary men.
th vi te, va hanh gia the nghiem mot mc o tam Tam Tng Tuc: S lien tuc cua dong tam thc
chieu sang cung vi trang thai tam t do. Luc a y Continuance of the mental stream.
khong phai ch co s thay oi tam thc ma ca tac Tam Tng ng Tam Bat Tng ng: Actions
nang sinh ly cua than cung thay oi. Trong than corresponding and not corresponding with mind
the cua mot bac giac ngo vien man, hi th, mach, Moi phap tam s oi vi tam vng tng ng
he thong tuan hoan va than kinh hoan toan khac cung khi; va nhng yeu to khong lien he trc tiep
biet vi ngi thngIn Zen practice, Zen vi s hoat ong cua tamMind productive of all
practitioner should always pay close attention to actions; and factors that are not diretly associated
your breathing because there is surely a so-called with a specific mental function.
reciprocal character of mind and breathing Tam Tng ng S: Nhng yeu to i lien vi
(Prana), which means that a certain type of mind tamFactors associated with mind.
or mental activity is invariably accompanied by a Tam Tng:
breathing of corresponding character, whether 1) Hanh Tng Tam: Hanh tng cua tam Cai
transcendental or mundane. For instance, a tng cua tamManifestation of mind in
particualr mood, feeling, or thought is always actionActions corresponding with mind
accompanied, manifested, or reflected by a Mind as it is.
breathing of corresponding character and rhythm. 2) Nhuc oan Tam: Trai tim bang tht cua
Thus anger produces not merely an inflamed chung sanhHeart-shape (physical heart).

Tam Tng ng Hanh: Moi phap tam s oi vi
tam vng tng ng cung khiActions
corresponding with mindMind productive of all
actions.
Tam Tng:
1) T tng hay tam va tngThoughtMind
and thoughtThoughts of the mindTo
imagine.
2) Tng xuat sanh t s suy ngh cua tam:
Perception produced by mind.
Tam Tng Quan anh: Phap quan anh dung t
tng hay tam va tng (tng xuat sanh t s suy
ngh cua tam) cua v Thay truyen vao tam cua
ngi e tA method of of anointment that
takes mind and thought (thoughts of the mind or
perception produced by mind) of the master to
transmit to that of the disciple.
Tam Tng Tho Thien Va Phu Phiem: Mind and
thoughts are coarse and frivolous.
Tam Ty: Perception produced by nose.
Tam Vang Lang: Cittapassadhi (p)Tranquility
of consciousness.
Tam Van Khau, Khau Van Tam: Tam hoi
mieng, mieng hoi tam, y noi suy i xet lai ky
cangThe mind asks the mouth and the mouth
asks the mind, i.e., after careful considerations.
Tam Va Vat: Mind and thingsNoi chung, con
ngi khong b phien nhieu bi hien tng hay
vat, ma bi y tng ho at ra lien quan en hien
tng ay. Cai chet chang han, t no chang co g la
khung khiep, nhng s khiep s ve cai chet lai
nam ngay trong au cua chung ta. S luyen chap
ve i song khi day s s hai gia tao ve cai chet.
Phat t chan thuan nen luon nhan thc rang cai
chet la ieu khong the tranh khoi, nen khong c g
chung ta lai i s hai cai chuyen ma chung ta
khong the nao tranh c. Noi g th noi, that la
cc ky kho khan e chung ta bat chap cai chet va
vt qua nhng bieu hien ban nang t ton v o la
ban chat t nhien cua tam mnh. Tuy nhien, Pha t
t van co mot cach cong hieu e hang phuc tam
mnh, o la quen mnh e giup ch tha nhan, v
lam c nh vay la chung ta chuyen s luyen ai
ben trong ban than mnh thanh ra t bi hay yeu
thng tha nhanGenerally speaking, men are
not disturbed by things, but by the notions they
form concerning things. The death for example, is
not in itself, fearful; the fear resides only in our
3609
mind. Attachment to life on earth stimulates the
unnatural morbid fear of death. Devout Buddhists
should always realize that death is inevitable, so
there is no reason for us to be fearful with such an
inevitable event. No matter what we say, its
extremely difficult for us to despite and ignore
these manifestations of the instinct for self-
preservation for this is the natural nature of the
mind. However, Buddhists still have an effective
method of overcoming it, this is to forget the self
in service for other people, it is to turn our love
from inwards to outwards.
Tam Vi Canh S He: Cittam-
vishayasambandham (skt)Tam b troi buoc bi
tran canh ben ngoaiThe mind is bound up by an
external world.
Tam Vien: Mind is like a monkeyTam ngi
loan ong nh con vn. Co ai o hoi v Thien s
lam sao nhn vao t tanh cua mnh. V Thien s
ap: Lam sao thay c? V neu co mot cai long
vi sau ca so va mot con kh trong o. Neu co ai
goi kh i, con kh lien tra li, va neu co ai khac
lai goi na kh i th kh lai tra li. Va c the no
tiep tuc tra li. Tam con ngi lai cung nh the
ay.The mind as intractable as a monkey (as a
restless monkey). Someone asks a Zen master on
how to look into ones self-nature. The Zen master
replies: How can? For if there is a cage with six
windows, in which there is a monkey. Someone
calls at one window, O, monkey, and he replies.
Someone else calls at another window, and again
he replies. And so on. Humans mind is no
different from that monkey.
Tam Vien Y Ma: Tam (nhay nhot loan ong) nh
con vn, y (chay lung tung) nh con nga The
mind is like a monkey, the thought is like a horse.
Tam Vo: Mental negationTam buong xa hay
khong dnh mac. Theo Phap s On, con goi la
Phap Van (467-529), mot danh Tang Trung Hoa
vao cuoi the ky th V au the ky th VI, tam vo
co ngha la "Cai tam phu nhan muon hien tng,
nhng muon van s vat khong phai la khong co
mat." Y ngha cua loi giai thch nay la khi kinh
day rang van phap la Khong, hanh gia nen nhn
vao sac va danh e thay c chung la Khong, va
tranh b chung troi buoc. V vay ma goi la "buong
xa." Cho nay khong co ngha rang hien tng ben
ngoai la trong khong, hoac boi canh thuoc hien

tng la trong khong. Noi cach khac, hanh gia nen
e the gii khai niem va hien tng lang ong, Name of Dharma Master Wen's lost work (also
nhng ieu nay khong co ngha la the gii hien
tng khong co mat mot cach khach quan ngoai
tamMental disengagement. According to
Dharma Master Wen, also called Fa-Yun, a
Chinese famous monk in the end of the fifth
century and the beginning of the sixth century,
mental negation means: "the mind is negated with
regard to myriad phenomena, but the myriad
things are not non-existent." The meaning of this
interpretation is that when the Sutras teach that all
dharmas are empty, this means that one should
seek physically and mentally to consider them
vain and not be attached to them. Therefore, this
is called "negation." This does not mean that outer
phenomena are empty, or that the phenomenal
objects are empty. In other words, practitioners
should empty the mind of conceptual thoughts and
images concerning phenomena, but this does not
mean that phenomena have no objective existence
outside the mind.
Tam Vo Khiep Liet: Dauntless mindTam dung
cam.
Tam Vo Ky: Neutral (indifferent) mindTam vo
ky la tam khong thien khong ac. Tam vo ky co the
de dang c chuyen hoa thanh hoac tch cc
hoac tieu ccA neutral mind is neither
wholesome nor unwholesome. Neutral mind can
be easily transformed into positive or negative
one.
Tam Vo Ngai: Unhindered mind.
Tam Vo Ngai Bo Tat: Suvinita-bodhisattva
(skt)Unhindered mind Bodhisattva.
Tam Vo Nhan: Ahetukacittani (p)Rootless
consciousness.
Tam Vo Nh e Luan: The Treatise on Mental
Negation and the Two TruthsTen cua mot bo
luan that truyen cua Phap s On (con c goi la
Phap Van 467-529, mot danh Tang Trung Hoa vao
cuoi the ky th V au the ky th VI). Theo Phap
s On: "Cai hu la cai co hnh sac. Cai khong la
cai khong co hnh tng. Cai co hnh sac khong
the la vo, cai khong co hnh tng khong the la
hu. Tuy nhien Kinh noi rang Sac la Khong. ieu
nay co y noi en s lang ong cua tam ch khong
he co y noi rang s vat thay c ben ngoai la
khong." oi vi Nh e "S chieu roi tren s vat
3610
thay c la tuc e, va tam khong la chan e."
called Fa-Yun, a Chinese famous monk in the end
of the fifth century and the beginning of the sixth
century). According to Dharma Master Wen, that
which exists has form. That which has no
existence has no image. That which has form
cannot be non-existent, and that which has no
image cannot be existent. However, the Sutras say
that visible matter (rupa) has no Being. This
merely refers to the cessation of thought, and does
not mean that external visible matter is empty. As
for the two truths: "Reflection on the existence of
visible matter is the mundane truth, and mental
negation is for the real truth."
Tam Vo Nhiem Trc: Undefiled and unattached
mind.
Tam Vo Phan Biet: Non-conceptual mindVi
tam vo phan biet chung ta khong suy ngh, tng
tng hay nhan biet oi tng, ma nhan biet oi
tng bang trc giac mot cach trc tiep. Nhan biet
bang nam thc la vo phan bietWith a Non-
conceptual mind, we dont have to think or to
imagine to perceive an object. Non-conceptual
thought is a process which perceives or
apprehends its objects directly or intuitively.
Perceiving by the five sense consciousnesses is
non-conceptual, while mental consciousness can
be either conceptual or non-conceptual.
Tam Vo Sai Biet: Ban chat cua tam gia Phat,
con ngi va chung sanh khong sai khacThe
nature of mind is the same in Buddhas, men, and
all the living beings.
Tam Vo Sac Gii: Arupa-vacara-citta (p).
(I) The immaterial-sphere consciousnessTheo
A Ty at Ma Luan (Vi Dieu Phap), tam thuoc
vo sac gii la cai g thuoc ve Thien Vo Sac
Gii, hoac cai g thng lui ti hay hien hu
trong canh vo sac gii. Khi mot ngi hanh
thien chng ac nhng trang thai vt tren coi
Sac Gii, ngi ay se tach ri danh sac ra
khoi sac, cung nh ta co the gi mot khoi sac
gia khong trung: According to the
Abhidharma, the immaterial sphere is the
plane of consciousness corresponds to the
immaterial plane of existence (arupabhumi),
or the plane of consciousness pertaining to the
immaterial meditative absorptions

(arupajjhanasThien Vo Sac Gii). Any
consciousness which mostly moves about in
this realm is understood to belong to the
immaterial sphere. When one meditates to
attain formless meditative states beyond the
rupajjhanas, one must discard all objects
connected with material form and focus upon
some non-material object, such as the infinity
of space.
(I) Phan Loai Tam Vo Sac GiiCategories of
Immaterial-Sphere Consciousness:
(A) Bon Tam Thien Vo Sac Gii: Four kinds of
Immaterial-Sphere Wholesome
ConsciousnessSee Mi Hai Tam Thien
Thuoc Vo Sac Gii (A).
(B) Bon Tam Qua Vo Sac Gii: Four kinds of
Immaterial-Sphere
ConsciousnessSee Mi Hai Tam Thien
Thuoc Vo Sac Gii (B).
(C) Bon Tam Hanh Thuoc Vo Sac Gii: Four
kinds of Immaterial-Sphere Functional
ConsciousnessSee Mi Hai Tam Thien
Thuoc Vo Sac Gii (C).
Tam Vo Sinh: Mind of No Rebirth.
Tam Vo S Tru:
1) Tam nh vn chuyen cay, hay e cho no i
ni nao no muon; tuy nhien, Kinh Kim Cang
e ngh: Hay tu tap tam va s tnh thc sao
cho no khong tru lai ni nao ca.The mind
is like a monkey, let it moves wherever it
will; however, the Diamond Sutra suggests:
Cultivate the mind and the awareness so that
your mind abides nowhere.
2) Tam khong tru vao au. Hay e cho qua kh
i vao qua khThe mind without resting
placeA mind which does not abide
anywhere. A mind which let bygone be
bygone.
3) Tam vo s tru la tam chang chap vao khong
gian hay thi gian. Cai tam qua kh t no se
dt, tc goi la vo qua kh s, vi hien tai va chuyen thanh Bnh ang Tanh Tr, e luc thc
v lai lai cung nh vay (tam hien tai ro i se t
dt, tc goi la vo hien tai s; tam v lai roi
cung se t dt, tc goi la vo v lai s), nhan
biet ch phap khong that nen khong chap
trc. Tam o goi la tam vo s tru hay tam
giai thoat, tam Phat, tam Bo e; tam khong
vng mac vao y tng sanh diet (vo sinh
3611
tam), au uoiThe mind without resting
place, detached from time and space, the past
being past may be considered as a non-past or
non-existent, so with present and future, thus
realizing their unreality. The result is
detachment, or the liberated mind, which is
the Buddha-mind, the bodhi-mind, the mind
free from ideas or creation and extinction, of
beginning and end, recognizing that all forms
and natures are of the Void, or Absolute.
Tam Vo Thng Bo e: Anuttaram-cittam (p)
Tam chng ngoMind of enlightenmentMind
of great enlightenmentMind of supreme
enlightenmentSupreme enlightened mind
Tam Bo eTam Giac NgoSee ai ao Tam.
Tam Vo Tng: Cittanirabhasa (skt)Tam khong
Resultant co hnh tngThe mind that has no form.
Tam Vo Vi: Unconditioned heartUnconditioned
mind.
Tam Vng: Fundamental ConsciousnessThe
mind, the will the directive or controlling mind
Tac dung cua tam trong moi sinh hoat hang ngay .
Tat ca chung ta eu co mot cai tam vng. Tam
vng nay tc la "e bat thc", co the coi nh la
vua cua tat ca cac thc. Ngoai e bat thc nay con
con co e that thc, e luc thc, va tien ngu thc.
o la nam ten giac ben ngoai nhan, nh, ty, thiet,
than. e luc thc tc la ten giac "y" ben trong.
e that thc tc la mat na thc. Mat na thc nay
tham trc kien phan cua e bat th lam nga.
Di s lanh ao cua tam vng e bat thc, e
luc thc va nam thc trc tham chap vao cai tran
canh thuoc sac, thanh, hng, v, xuc, van van, va
v vay tam vng b nhng th nay troi buoc vao
me hoac khong dt. em cai bat thc tam vng
nay vay chac khong cho chuyen ra ngoai than
c. Chnh v vay, hanh gia tu Thien phai mn
cau thoai au lam Kim Cang Vng Bao Kiem
chem het bon giac cp o, khien e bat thc
chuyen thanh ai Vien Canh Tr, e that thc
chuyen thanh Dieu Quan Sat Tr, va nam thc
trc chuyen thanh Thanh S Tac Tr. Nhng quan
trong nhat la phai chuyen e that (mat na thc) va
e luc thc (y thc) trc, v chnh chung co tac
dung lanh ao va anh hng len nhng thc con
lai. Nhiem vu cua chung phan biet, tao ra khac
biet, lam nen khai niem, va che tao ra u th.

Theo Thien s H Van trong H Van Ng Luc,
bay gi may ong lam ke lam th, thay khong, thay
anh sang, ay chnh la luc hai thc mat na va y khi
len tac dung. Hanh gia tu Thien phai mn cai
thoai au nay e bien "Phan Biet Thc" thanh ra
"Dieu Quan Sat Tr", bien cai tam ke lng nhan
nga thanh ra Bnh ang Tanh Tr. o goi la
chuyen thc thanh tr, chuyen pham thanh thanh.
Hanh gia phai co gang dung cong tham thoai au
sao cho bon giac xa nay van tham trc sac,
thanh, hng, v, xuc, phap khong con xam pham
c naThe functioning mind as a whole in
daily life. All of us have the so-called
"Fundamental Consciousness". This Eighth
Consciousness, which is comparable to the king of
all consciousnesses. This king of
consciousnesses surrounded by the Seventh, the
Sixth, and all the other Five consciousnesses of
seeing, hearing, smelling, tasting and touching.
These are the five outer thieves. The Sixth
Consciousness is the mind, the inner thief. The
Seventh clings to the cognizant faculty of the
Chief, of Eighth Consciousness as its own great
ego. Under its leadership the Sixth and other five
consciousnesses attach themselves to colors,
sounds, smells, tastes, and touches, etc.; and thus
the Chief Consciousness is entwined tightly by
them and has no chance to turn its head around.
The "head phrase" that Zen practitioners are
working on right now is like a sharp sword with
which we may slaughter all these harassing
thieves and thus transform the Eighth
Consciousness into the Wisdom of the Great
Mirror, the Seventh Consciousness into the
Wisdom of Equality, the Sixth into the Wisdom of
Observation, and the five senses into the Wisdom
of Performance. But the most important thing is to
transform the Sixth and the Seventh
Consciousnesses first, because it is these two
faculties that take the lead and impose their
influence on the rest. Their function is to
distinguish, to differentiate, to conceptualize, and
to fabricate. According to Zen Master Hsu-Yun in
Hsu-Yun's Records of Teachings, now the poems
and stanzas that you have composed, and the light
and the Void, etc., that you have perceived, were
all the fabrication of these two consciousnesses.
Zen practitioners should forget all these things and
3612
stick to your "head phrase". Also you should know
that there is another pitfall into which a Zen
pratitioner may easily fall, that is to meditate idly
and make his mind deadly dull in utter torpidity.
This is the worst error of all...
Tam Vng Dung: Function of cognitionDung
cua tam vngPhap Tng Tong chia dung cua
tam vng va tam s cua tam thc ra lam bon
phanThe Dharmalaksana school divides the
function of cognition into four partsSee Bon
Phan Cua Thc.
Tam Vng Tam S: Tam vng la tac dung cua
tam (hieu biet ch phap), con tam s la pham chat
hay ieu kien cua nhng tac dung ay (tham, san,
si, etc)The functioning mind and its qualities or
all conditions.
Tam Vng Nh Lai: Phat Ty Lo Gia Na c
xem nh Tam Vng Nh Lai, va nh ng pham
chat cua tam ay c nhan cach hoa nh oan tuy
tung cua NgaiVairocana as the ultimate mind,
the attributes being personified as his retinue
Tam Xa Khau Phat: See Xa Tam Phat Khau.
Tam Xa: Tam xa la tam khong luyen a i, bao gom
xa bo vat chat nh nhng cua cai, than, sac, am
thanh, v va tiep xuc, van van; va xa bo tinh than
nh tam thien v, ta kien hay nga chap, van van
EquanimityMind of detachmentMind of
renunciationDetachment or renunciation
includes physical (wealth, body, form, sound,
smell, taste, touch, etc) and mental (biased minds,
wrong views, self-grasping, ego-grasping, etc).
Tam Xa Va Tr Hue: Equanimity and wisdom
Theo Luc To an Kinh, Luc To day: "Tam xa va
tr hue t can ban la mot, khong phai hai. Tam xa
la nen tang cua tr hue. Tr hue la chc nang cua
tam xa. Khi c hanh ch nam ngoai mieng ch
khong trong tam, th tam xa va tr hue ch la
ieu phu phiem va khong the nao ong hoa vi
nhau c. Neu co c trong tam va ca trong li
noi, va neu tam va canh la mot, tam xa va tr hue
la ong bo. Khi co cong chng ngo ban nga, ng
e mnh mac ket vao tranh luan. Neu ban tranh
cai cai g co trc cai g theo sau, ban ch la mot
con ngi me hoac; ban khong t mnh giai thoat
khoi cai c mat; ban lam cho tnh ai ky cua
mnh nang them. Chung ta co the so sanh tam xa
va tr hue vi cai g? Chung giong nh anh sang
cua mot ngon en. Co en la co anh sang, khong

co en th phai la bong toi, v en la can ban cua Citta in its relative aspect and therefore together
anh sang va anh sang la cong dung cua en. Dau
co hai ten goi, can ban cua chung giong nhau.
Giao ly ve tam xa va tr hue hoan toan giong nh
the."According to the Sutra of the Sixth
Patriarch on the Pristine Orthodox Dharma, the
Sixth Patriarch taught: "Equanimity and wisdom
are basically one; they are not two. Equanimity is
the basis of wisdom. Wisdom is the function of
equanimity... When there is virtue in the mouth
but not in the mind, equanimity and wisdom are
vain and are by no means identical. But if there is
virtue in both mind and mouth, and if the internal
and external are as one, equanimity and wisdom
are identical. When you are engaged in self-
realization do not be involved in argument. If you
argue about which precedes and which follows,
you are just like a deluded person; you have not
freed yourself from gain and loss; you are just
aggravating your egotism... To what shall we
compare equanimity and wisdom? They are like
the light of a lamp. Having the lamp you can have
light, but with no lamp, there must be darkness,
because the lamp is the basis of the light and the
light is the use of the lamp. Though there are two
names, their basis is the same. The doctrine of
wisdom and equanimity is just like this."
Tam Xot Thng (t bi): Benevolent mind.
Tam Xuc Cam: Citta-critti (skt)Emotional
mind.
Tam Y: Y tng xuat sanh t s suy ngh cua tam,
tac nhan th ba trong ba tac nhan than, khau va
yPerception produced by thought, the third of
the three agents body, mouth and mindSee Tam
a.
Tam Y Thc: Cittam-manas ca vijnana (skt)
Tam, Y va ThcMind, thought, and perception
(discernment)Trong Kinh Lang Gia, Tam y
Thc co ngha la toan bo may moc cua tam thc.
Khi Citta c kem theo vi Mana va
Vijnana, th no tng ng vi cai tam thc thc
nghiem, tc la Citta trong kha canh tng oi
cua no cung vi s phan biet sai lamIn the
Lankavatara Sutra, these three terms Citta
Mana and Vijnana are found in combination
meaning the whole machinery of mentation. When
Citta is going along with Mana and Vijnana,
it corresponds to the empirical consciousness, .e.,
3613
with false discrimination.
Tam Yen Canh Lang, Vong Khi Ma Sanh:
When the mind is still, all realms are calm; when
delusions arise, demons are born.
Tam Yeu: Cot tuy tinh yeu hay nhng g nong cot
cua phap mon nha ThienThe very core, or
essence of Zen methods.
Tam: Vitarka (skt)InvestigationS truy tam
nghien cuS suy ngh ly luanApplied
thoughtDirected thoughtDiscursive thought.
1) Khong co t nao trong Anh ng tng ng
vi thuat ng Nam Phan Dhamma-vicaya-
sambojjhanga; tuy nhien, t tng ng gan
nhat trong Anh ng la t Investigation.
Chung ta noi rang tam chung ta b bao boc bi
toi tam m mt, va ngay khi anh sang lua vao
la tr tue phat sinh. Anh sang lam hien lo cac
hien tng danh sac nh o ma tam co the
thay chung mot cach ro rang. Cung nh khi i
vao mot phong toi neu ban c a cho mot
cai en chieu, la ban bat au thay nhng g
trong phong. Hnh anh nay dien ta trach
phap, chi th nh trong that giac chi. Trong
thien tap, trach phap khong co ngha la tm
toi, nghien cu, suy ngh hay tham nh. No la
trc giac, mot loai nhan biet bang tr tue e
phan biet moi ac tnh cua cac hien tng.
Thuat ng Vicaya trong Nam Phan thng
c dch ra trach phap; no con ong ngha
vi tr tue hay s sang suot. V vay trong
thien tap khong co cai g goi la trach phap
nham phat hien cai g ca. Mot khi Vicaya co
mat th trach phap va tr tue cung hien khi.
Nh vay trach phap la g? Chung ta phai lam
g e thay no? Trach phap la thay cac phap;
ay la thay cac hien tng cua than va tam.
ay la thuat ng c dung vi nhieu ngha
co the c chng nghiem bi tng ngi.
Thong thng khi chung ta noi phap chung
ta muon noi en cac hien tng cua than va
tam. Chung ta cung muon noi rang chung ta
thay luat ieu hanh cac hien tng o, thay
nhng ac tnh rieng, cung nh nhng ac tnh
chung cua cac oi tng. Khi Phap c
viet hoa, ngi ta muo n ch en giao phap cua
c Phat, bac a chng nghiem c chan
tanh cua phap va giup ngi khac i theo con

ng ma Ngai a vach ra. Nhng nha bnh present in each object, as well as the common
luan giai thch rang trong trach phap th ch
phap con co ngha ac biet khac na. Ch objects. Thus, individual and common traits
phap nay ch nhng trang thai hay pham chat
ca nhan hay ac tanh rieng ch hien hu trong
tng e muc mot, cung nh ac tanh chung 2)
cua tng e muc co the chia xe vi nhng e meanings of "Vitakka":
muc khac. V vay, hai ac tnh chung va rieng a)
la nhng g ma hanh gia phai kinh nghiem
trong khi tu tap thien nhThere is no
equivalent for the Pali term Dhamma-
vicaya-sambojjhanga in English; however,
the nearest equivalent term in English is
investigation. We say that our mind is
enveloped by darkness, and as soon as insight
or wisdom arises, we say that the light has
come. This light reveals physical and mental
phenomena so that the mind can see them
clearly. It is as if you were in a dark room and
were given a flashlight. You can begin to see
what is present in the room. The image
illustrates investigation, the second
enlightenment factor in the Bojjhangas. In
meditation, investigation is not carried out by
means of the thinking process. It is intuitive, a
sort of discerning insight that distinguishes the
characteristics of phenomena. The word
Vicaya in Pali is the word usually translated
as investigation; it is also a synonym for
wisdom or insight. Thus in meditation
practice there is no such thing as a proper
investigation which uncovers nothing. When
Vicaya is present, investigation and insight
coincide. They are the same thing. So what is
it we investigate? What do we see into? We
see into Dharma. This is a word with many
meanings that can be experienced personally.
Generally when we say dharma we mean
phenomena, mind and matter. We also mean
the laws that govern the behavior of
phenomena. When Dharma is capitalized, it
refers more specifically to the teaching of the
Buddha, who realized the true nature of
dharma and helped others to follow in his
path. The commentaries explain that in the
context of investigation, the word dharma
has an additional, specific meaning. It refers
to the individual states or qualities uniquely
3614
traits each object may share with other
are what we should be discovering in our
practice (see That Bo e Phan).
Nhng ngha thong dung cua "Tam"Popular
Tran trCan nhacNgam ngh: Vitakkeiti
(p)Vitark (skt)To ponderTo reflect
Mot kha canh cua nh tam, tam hng ve
oi tng, dnh tren oi tng va at tren oi
tng. Tam va T a en s phat trien toan
ven cua tang thien nh au tienIn
meditation, vitakka is the mental factor by
which one's attention is applied to the chosen
meditation onject. Vitakka and its companion
factor vicara (correct examination) reach full
maturity upon the development of the first
level of jhana.
b) S ngam ngh: Vitakka (p)Vitarka (skt)
Initial ApplicationPonderingReflection
Trong kinh ien Phat Giao, danh t tam
c dung long leo vi ngha suy ngh,
nhng trong A Ty at Ma Luan th danh t
tam c dung nh mot thuat ng co ngha
ac biet. o la cai g hng nhng trang thai
cung phat sanh ong thi ve mot oi tng.
Nh ngi can than c vua yeu chuong
hng dan mot dan lang i vao cung ien,
cung the ay, tam hng dan tam en e
mucIn the Buddhist sutras, the words
vitakka is often used in the loose sense of
thought, but in the Abhidharma it is used in
a precise technical sense to mean the mental
factor that mounts or directs the mind onto the
object. Just as a kings favourite might
conduct a villager to the palace, even so
vitakka directs the mind onto the object.
c) Tam hng dan tam i vao e muc: Vitakka
or initial application directs the mind onto the
object.
d) Tam khong thien, ma cu ng khong bat thien:
Vitakka is neither wholesome nor
unwholesome.
e) Khi lien hp vi thien th tam la thien:
When vitakka associates with wholesome
deeds, vitakka becomes wholesome.
 3615

f) Khi lien hp vi bat thien, th tam tr nen Tam Ngu: To look for the oxSee Thap Muc
bat thien: When vitakka associates with Ngu o.
unwholesome deeds, it becomes Tam Thanh: To contemplate (seek) the sound.
unwholesome. Tam Thanh Cu Kho: To contemplate the sound
g) Trong thc tap thien tam tam thi khac to save suffering beings.
phuc trang thai hon tram va thuy mien: In the Tam Thng Niem Phat: Niem Phat bnh thng
practice for attaining jhana, vitakka has the (hang ngay), oi lai vi niem Phat trong nhng
special task of inhibiting the hindrance of trng hp ac biet (cau an cau sieu)Normal or
sloth and torpor. ordinary worship of Buddha, in contrast with
h) Tam hay trang thai tam trong giai oan au special occasions.
thien nh. Theo Keith trong Trung Anh Phat Tam Thng Tra Phan: Gia Thng Tra Phan
Hoc T ien, Ty at Ca co ngha la Tam, Viec tu hanh cung bnh thng nh viec uong tra
hay tm hieu mot cach hi ht; oi lai vi va an cm moi ngayThe task of cultivation is as
T co ngha la quan sat ky lng: Applied simple as the task of drinking tea and eating rice
attention, interpreted as pondering, everyday.
investigating; the state of mind in the early Tam T: Vitarka and Vicara (skt)Hai loai tam
stage of dhyana meditation. According to s hay hai ieu kien cua thien nh ve s phat
Keith in The Dictionary of Chinese-English hien va nguyen tac phan tchTwo conditions in
Buddhist Terms, Vitarka means initial dhyana discovery and analysis of principles.
attention, or cognition in initial application, 1) Tam: Vitarka (skt)Ty at CaTam s hay
search, or inquiry; in contrasted with Spying phap co khuynh hng tang trngA
out, or careful examination. dharma which tends to increase.
Tam Cau: To search (look) for. 2) T: Vicara (skt)Ty Gia LaTam s hay
Tam Cau Tam: Mind of Attention or Inquiry. phap co khuynh hng giam thieu, hu han va
Tam Can Cu e: Tm hieu en tan goc cua van ro rang trong dong tam thcOne which
eTo get to the bottom of a matterTo make a tends to diminish, definiteness and clearness
thorough investigation. in the stream of consciousness.
Tam Chng Trch Cu: Tm tng chng, vach Tam ng: Nha nguDormitory.
tng cau, y noi ngi mo pham hay ngi vng Tam Tat: Nhuom benh nang sap chetTo catch a
mac vao luat le hay ngha cua tng ch mot The serious disease to near death.
old carver of insects only cares for the punctuation Tam That: Ni ngh ngiA retiring room
of texts, i.e., a pedant or a person who insists on Resting place.
adherence to formal rules or literal meanings. Tan Ba La Quat: Vaibhara (skt)Hang Tan Ba
Tam Kinh Chu Giai Th ong Ma Giai : Trong La, mot loai chua xay bang a eo, gan thanh
Thien, tm tng chng, vach tng cau trong kinh Vng Xa, bay gi la Baibhargiri. Ni ma c
ien e giai thch cho s ngo cua mnh, dau co Phat rat thch ve tnh toa. ay cung chnh la ni
mach lac the may i na cung ch la cai tro cua ngai Ca Diep va 500 v La Han ket tap kinh ien
ma ma thoi. Hanh gia tu Thien phai quay vao va lan th nhatThe Vaibhara cavern. A rock-cut
hoi chnh mnh e biet ro cho s ngo that s cua temple on a mountain near Radjagrha, now called
mnh. Hay t thanh that vi chnh mnh, can Baibhargiri. Sakyamuni Buddha used to resort
trong!In Zen, to quote the scriptures and explain there for meditation. This was also the place
or elaborate to prove your understanding. No where Kasyapa and 500 arhats organized the first
matter how well you may put things together, you Council.
are but trying to find a living being among ghosts! Tan Bat La: Pippala (skt)See Tan Phat Li Lc
We, Zen practitioners, should penetrate to the Xoa.
bottom of our mind and ask ourselves our real Tan Chu: Hinju (jap)Khach va chuMembers
understanding. Let's be honest with ourselves, be and leadersSee ong Sn Tan Chu Cu.
careful! Tan Cu: New and old.
 3616

Tan Cu Lng Dch: Sach dch t kinh Phat ra including the Journey of Literary and
co hai loai, mot la cu dch t trc ngai Huyen Archaeological Researches in Nepal and Northern
Trang; t ngai Huyen Trang tr ve sau goi la tan India, 1886; History of Nepal and Surrounding
dch.Old and new methods of or terms in Countries; Catalogue of Buddhist Sanskrit
translation, the old before, the new with Hsuan- Manuscripts in the University Library, Cambridge.
Tsang. Tan au: 1) An o (Tn o): The Indus, Sindh; 2)
Tan Cu Lng Y: Theo Kinh Niet Ban th co hai Ten mot a nguc: Name of a purgatory.
phng cach cha lanh benh cua chung sanh, cu Tan au Ba La Hng: Sindhupara or
y la phng cach xa, dung e v vi Tieu Tha Sindhuvara (skt)Hng thm t mot loai cay
giao; tan y la phng thuoc mi dung e v vi moc hai ben b song An Ha Incense or perfume,
ai Tha giaoAccording to Nirvana sutra, there from a fragrant plant said to grow on the banks of
are old and new methods of healing, e.g. the Indus.
Hinayana and Mahayana. Tan au Lo: Pindola (skt)See Tan au Lo Pha
Tan Dch: New methods of translation of La oa.
scripturesSee Tan Cu Lng Dch. Tan au Lo Pha La oa: Pindola-Bharadvja
Tan a La: Pindala (skt)Pindara (skt)Tan (skt)Tan auTan au Le nht ton gia
Tra LaOne of the painless purgatoriesMot trong 16 v La Han, mai mai an tru tren nui, hien
trong nhng a nguc ma than the khong b kho tng toc bac may daiName of the first of the
nao au n (theo Kinh Pho Sieu, Phat a bao sixteen arhats, who became the old man of the
ngai Xa Li Phat la vua A o The a vao a mountains, white hair and beard, bushy eye-
nguc co ten Tan Sa La, va vao lai ra ngay, nen brows, one of the genii.
than the cha b kho nao au n). Tan au L: Pindola-Bharadvja (skt)Tan
Tan a La Na a Thi: Samdrarananda (skt) auSee Tan au Lo Pha La oa.
Pictorial Stories of BuddhismPhat truyen bang Tan au L Pha La oa: See Tan au Lo Pha
tranh. La oa.
Tan ao: V Tang mi en xin ta tuc mot ngoi Tan e: Ten viet tat cua ngai Cap Co ocAn
chuaA monk who just arrives and asks for abbreviation for AnathapindikaSee Cap Co
permission to stay at a temple. oc.
Tan at (1856-1907): Bendll, CecilTen cua Tan o La: Pundra (skt)Ten cua mot ngon nui
mot v hoc gia Phat giao ngi Anh vao the ky th trong vung Bac AnName of a mountain in North
XIX. Ong cong hien gan nh ca i mnh e India.
nghien cu ve Phat giao va Phan ng. Nam 1880, Tan o: Shin-toNew arrivalMot v hanh cc
ong xuat ban bo Van Kinh; nam 1888, ong xuat Tang mi en va c v tru tr chap nhan vao t
ban bo B Mat Nghi Qu Thuyet Thoai; nam 1897, vienA travelling monk who just arrives at a Zen
bo ai Tha Tap Bo Tat Hoc Luan. Ben canh o monastery and is accepted by the head monk
ong soan nhieu sach Phat giao bao gom cac quyen See Hanh Cc Tang.
Cuoc Hanh Trnh Van Hoc va Nhng Nghien Cu Tan Gia Ba Phat Giao: Phat giao Tan Gia Ba
Khao Co Nepal va Bac An, nam 1886; Lch S Buddhism in Singapore.
Nepal va Cac X Lan Can; Danh Muc Nhng Ban Tan Gia La: Pingala (skt)Ten mot Hien gia
Thao Viet Tay bang ch Phan tai trng ai Hoc ngi An o, Tau dch la Thanh Muc, ngi a
CambridgeName of a British famous Buddhist giai thch bo Trung Luan Quan cua Ngai Long
scholar in the nineteenth century. He contributed Tho Bo TatAn Indian sage who interpreted the
most of his life in studying Buddhism and Sanskrit Madhyamika-Sastra (of Nagarjuna Bodhisattva).
language, and he translated a lot of sutras from Tan Gii: Hang Sa Di mi tho giiOne who has
Sanskrit into English. In 1880, he published the newly been admitted, a novice, or a Sramanera.
Megha-Sutra; in 1888, he published the Tan Hoc Bo Tat: See Tan Phat Y.
Tantrakyana; in 1897, the Siksa-samuccaya. Tan Hng Long: Ten cua ngoi chua Tnh o toa
Besides, he also composed a lot of Buddhist books lac trong quan 10, thanh pho Sai Gon, Nam Viet

NamName of a Pure Land Buddhist Pagoda,
located in the Tenth district, Saigon City, South
Vietnam.
Tan Hng Sn Trieu Nghiem Dng Thien S:
Zen master Yang-yen Shan-zhao of Hsin-hsing
Con c goi la Thien s Nghiem Dng Sn Mot hom, co mot v Tang en hoi: "Phat la
Trieu Tan Hng, ten cua mot v Thien s Trung
Hoa vao the ky th chn. Hien nay chung ta khong
co nhieu tai lieu chi tiet ve Thien s Nghiem
Dng Sn Trieu; tuy nhien, co mot vai chi tiet ly
thu ve v Thien s nay trong Truyen ang Luc,
quyen XI: Thien s la mon o va truyen nhan noi
phap cua Trieu Chau Tong Tham. Ong song va
day Thien tai vien Tan Hng, toa lac trong vung
pho co Hang ChauAlso called Zen master
Yang-yen Shan-zhao at Hsin-Hsing, name of a
Chinese Zen master in the ninth century. We do
not have detailed documents on Zen master Yen-
yang Shan-zhao; however, there is some
interesting information on him in The Records of
the Transmission of the Lamp (Chuan-Teng-Lu),
Volume XI: He was a student and dharma
successor of Zen master Zhaozhou Congshen. He
lived and taught Zen at Hsin Hsing Monastery,
located in ancient Hangzhou.
Khi Nghiem Dng gap Trieu Chau lan au
tien, S hoi Trieu Chau: "Khi ma khong the
nhat len ngay ca mot vat, th lam cai g ay?"
Trieu Chau noi: "Bo no xuong." Nghiem
Dng noi: "V khong mot vat nhat len c nhanZen master Yen-yang of Hsin-hsing.
th lay g ma bo xuong?" Trieu Chau noi:
"Vay th mang no i." Qua nhng li nay,
Nghiem Dng chng nghiem ai ngo
When Yen-yang first met Zhaozhou, he
asked, "When not even a single thing can be
picked up, what then?" Zhaozhou said, "Put it
down." Yen-yang said, "Since not a single
thing can be taken up, how can it be put
down?" Zhaozhou said, "If you can't put it
down, then carry it away." Upon hearing
these words, Yen-yang experienced great
enlightenment.
Mot hom, co mot v Tang hoi: "The nao la
nc cua Tan Hng?" Nghiem Dng ap:
"Trong song trc mat."One day, a monk
asked, "What is Hsin-hsing's water?" Yen-
yang said, "It's in the river before your eyes."
V Tang hoi: "The nao la nng vat hien
3617
hnh?" Nghiem Dng ap: "em gium lao
Tang cai gng thien lai ay!"A monk
asked, "What is 'meeting a thing as it
manifests'?" Yen-yang said, "Give me a
meditation bench!"
g?" Nghiem Dng ap: "Cuc at." V Tang
lai hoi: "Phap la g?" Nghiem Dng ap:
"at lan." V Tang lai hoi: "Tang la g?"
Nghiem Dng ap: "An chao an cm." Khi
thien s Nghiem Dng c hoi ve y ngha
ng vat hien hnh cua Phat, ngai noi: "Mang
dum cai ghe ang kia lai ay." Chung ta thay
cung cau hoi, "Phat la g?", th Ma To noi:
"Tc Tam la Phat." Trong khi Nghiem Dng
tra li la: "Cuc at." Ve sau nay Ma To lai
oi cau noi lng danh nay thanh ra "Khong
Tam, khong Phat." Tuy nhien, ai Mai lai ca
quyet: "Dau cho Ma ai S co noi g vi ong
i na, th ta van quyet rang "Tc Tam tc
Phat." Qua nhng s kien nay, chung ta thay
ngay ay Phat khong con la mot thc the
sieu viet c bao trum gia nhng hao quang
cua coi tri; ngai cung la mot con ngi nh
chung ta, ang tro chuyen vi chung ta, va
ngai hoan toan la mot con ngi co the lam
quen c. Va do o, neu ngai co phong ra
anh sang nao, chung ta phai kham pha, v no
khong la cai co san e cho chung ta tiep
One day, a monk came and asked, "What is
the Buddha?" Yen-yang said, "A mass of
clay." The monk asked, "What is the
Dharma?" Yen-yang said, "The earth moves."
The monk asked again, "What is the Sangha?"
Yen-yang said, "One who eats gruel and
rice." When Yen-yang was asked what is the
meaning of the Buddha's manifesting himself
in accordance with conditions, he said, "O
monk, pass that stool over to me, please." We
see that with the same question, "What is the
Buddha?", great master Ma-tsu's answer is
"What is Mind, that is Buddha." While Yen-
yang's answer is "A mass of clay." But later
on Ma-tsu changed his favorite answer to,
"Not Mind, not Buddha." However, Ta-mei
strongly asserted himself, saying, "Whatever
the old master (Ma-tsu) may tell you now, I
 3618

state, as ever, 'What is Mind, that is Buddha.'" Tan Tra La: Pindara, or Pindala (skt)Tan a
Through these facts, we can see the Buddha is LaMot trong nhng a nguc ma than the khong
here no more a transcendental being b kho nao au n (theo Kinh Pho Sieu, Phat a
enveloped in heavenly rays of light, He is bao ngai Xa Li Phat la vua A o The a vao a
also a gentleman like ourselves, walking nguc co ten Tan Sa La, va vao lai ra ngay, nen
among us, talking with us, quite an accessible than the cha b kho nao au n)One of the
familiar being. And therefore, whatever light painless purgatories.
he emits is to be discovered by us, for it is not Tan Tra Ba a: Pinda-pata (p)Tr bnh hay
already there as something to be perceived. khat thcFood given as almsSee Phan Ve.
Thien s Nghiem Dng gi mot con ran va Tan Tue: Nam mi cua ngi xuat gia, bat au t
mot con cop theo ben mnh ma S ch than ngay au tien sau ngay man an c kiet ha, tc
dung tay ut cho chung anYen-yang kept a ngay 16 thang bay am lchThe new year of the
snake and a tiger that would eat from his monks, beginning on the day after summer retreat,
hand. the 16th of the seventh month, lunar calendar.
Tan La, Tay Thien: Trieu Tien va Tay Thien, ch Tan Can: Viryendriya (skt)Tinh Tan Can
mot ni xa xoi trong cac tac pham Thien lam EffortThe faculty of EnergySense of
Korea and India, the term indicates a remote place endeavorVirtue of energy (vigor)Virtue of
in books of Zen. active vigorTinh tan tu tap thien phap mot trong
Tan Lng: Ton giao c v vi cai cau hay cai ngu can. Tan can co ngha la cai tinh than tinh tan
be a ngi qua ben song sanh tA bridge or n thuan va lien tuc. Ch rieng long tn thanh th
ferry across a stream, i.e. religion. khong u. i song ton giao cua chung ta khong
Tan Mang: Tan Mang Tru TrV tru tr mi the la chan thc neu chung ta cha duy tr long tn
trong chuaA new abbot of a temple. thanh mot cach n thuan va khong ngng ngh no
Tan Nhat Vng: Baladitya (skt)Au Nhat lc e tinh than ton giao cua chung ta khong b
Ten cua mot nha s noi tieng vung Bac An trong yeu i hay b mat nang lcSense of endeavor or
thi Ngai Huyen Trang hanh hng cac x Tay vigor to cultivate good deeds, one of the five
Vc, khoang nam 627 sau Tay lchName of a roots. The spirit endeavoring purely and
famous monks in North India at the time when incessantly. Faith alone is not enough. Our
Hsuan-Tsang visited the Western countries, religious lives cannot be true unless we maintain
around 627 A.D. our faith purely and constantly endeavor so that
Tan Phat Li Lc Xoa: Pippala-vrksa (skt)See our religious spirit does not weaken or lose its
Bo e Co. powerSee Ngu Can (C).
Tan Phat Y: Y nguyen mi phat tam cau Bo e Tan ao: Way of Zeal.
giac ngo, hay mi phat tam cau gi gii (ieu nay Tan Lc: Power of EffortPower of Energy
khong han hep vi ngi xuat gia, ma cho ca Power of ZealThe will to make the endeavor
nhng ngi tai gia)One who has newly Sc manh cua ngh lc giup chung ta vt thang
resolved on becoming a Buddhist, or on any new moi tr lcForce of active vigor which leads to
line of conduct. overcoming all obstaclesSee Ngu Lc.
Tan Tan Hoa Diet: Het cui la tat, mot t e ch Tan Nhan: co gang va nhan nhucEffort and
niet ban, khi het duc vong phien nao la niet ban pacience.
Fuel consumed fire extinguished, a term for Tan Tai: Treasure of vigorLay viec tinh tan tu
nirvana, especially the Buddhas death or nirvana. tap lam cua bau.
Tan Tong: 1) Tien a en be hay pha (xa noi Tan Tam: The mind of zealous progress.
ve ngi song, nay mang y ngha la tien ngi Tan Tr: Hnh phat truc xuat khoi giao oanThe
chet en b giai thoat): To escort to the ferry, punishment of expulsion, which is of three orders.
either the living to deliverance or more generally Tan Trieu: Chin Dynasty.
the dead; 2) Tien khach: To bid goodbye to a Tan Xuat: B truc xuat khoi t vien, nhng co the
guest. tr ve neu biet phat lo sam hoiExpulsion from a

particular monastery or nunnery, to which there
may be a return on repentance.
Tan: 1) Luon luon: Repeated; 2) Trieu ai nha
Tan ben Trung Quoc, khoang 255-205 trc Tay
Lch: The Chin state and dynasty (China), 255-
205 B.C.
Tan Ba: Vimba or Bimba (skt)Cay Tan Ba co
trai mau oA tree with red fruit; fruit of the
Bimba-tree.
Tan Ba La: 1) Qua Tan Ba La: Vimba or Bimba
(see Tan Ba); 2) Ty Ba Ha, t ch so lng tng
ng vi 10 trieu: Vimbara (skt)A
measurement unit, equivalent to 10 millions; 3)
Vua cua hng thm: A king of fragrance, or
incense.
Tan Ba Sa La: Bimbisara (skt)Bnh Sa
VngTen cua v vua tr v mot vng quoc co
ten Ma Kiet a trong thi c Phat con tai the.
Ong la mot Phat t nhiet tnh bao tr Phat giao.
Chnh ong a dang cung ngoi Truc Lam tnh xa
len c Phat danh cho s tu tap cua Tang oan
The name of the king who ruled the ancient
kingdom of Magadha during the Buddhas time.
He was an enthusiastic supporter of Buddhism and
presented the Bamboo Grove Monastery to the
Buddha for the use of the assembly of Buddhist
Monks.
Tan Ba Sa La va c Thch Ca Mau Ni:
Bimbisara and Sakyamuni BuddhaAm Han t
Phan Ng la Tan Ba Sa La (Bnh Sa Vng), la
ten cua v vua tr v vng quoc co Ma Kiet a
(543-493 trc Tay Lch), cung thi vi Phat Thch
Ca. Ong la ngi a xay dng thanh Vng Xa.
Ong len ngoi vua luc 15 tuoi. Luc 30 tuoi nhan
nghe mot thi phap cua Phat ma tr thanh tn o
the tuc tch cc trong viec truyen ba Phat giao.
Ong la v th chu au tien cua c Phat trong hang
vua chua. Ong a hien ngoi Truc Lam Tnh Xa
cho Phat va Tang oanBimbisara, name of the
king of the ancient kingdom of Magadha (543-493
B.C.), at the time of the Buddha Sakyamuni. He
built the city of Rajagaha. He ascended the throne
at the age of fifteen. At the age of thirty, on
hearing a discourse from the Buddha, he became a
Buddhist lay follower and an active fosterer of
Budhism. He was the Buddhas first royal patron.
He donated (offered) the Bamboo Forest
Vanuvana to the Buddha and the Sangha for the
3619
use of the Assembly of the Buddhist Monks.
Tan Ba Sa La Vng: Bimbisara (skt)See Tan
Ba Sa La.
Tan Gia: Kalavinka (skt)See Ca Lang Tan Gia.
Tan Gia Bnh: Chiec bnh co hnh dang giong nh
chim Ca Lang Tan Gia, ma trong Kinh Lang
Nghiem c Phat a dung no e v vi vo khong
kh lai, va vo thc sinh dietThe kalavinka
pitcher, an illustration in the Surangama Sutra of
emptiness or non-existence.
Tan Gia a: Vigata or Vigama (skt)Ty Kp
MaGone awayDisappearanceThuoc Tan
Gia a hay Ty Kp Ma, co ngha la tr kh v no
co the tr kh moi benh tatA medicine which
causes diseases to disappear.
Tan Gia La: Pingala (skt)See Tan Gia La.
Tan Hue Ngoc Thien S: Hata Zenji (jap)Ten
cua mot v Thien Tang tong Tao ong Nha t Ban
vao the ky th XX. S la mot trong nhng tru tr
noi tieng cua Vnh Bnh T vao the ky th hai
mi. Sau ay la mot trong nhng bao th noi bat
cua S ve hoa mai:
"Mai trang, mot oa,
Hai oa, ba oa,
Ngan oa, van oa."
Theo Thien s Taizan Maezumi trong quyen "Ch
Quan a Toa", hoa mai co nam canh, co ngi noi
no tng trng cho nam tong phai Thien Trung
Hoa. Nam tong nay gom Van Mon, Phap Nhan,
Tao ong, Quy Ngng, va Lam Te. Nhng theo
nhieu ngi, neu so sanh nam tong phai Thien nay
vi hoa sinh menh a n ro hoan toan th thc s
rat nho beName of a Japanese Tsao-tung (Soto)
Zen monk in the twentieth century. He was one of
the most famous chief abbots of Eiheiji monastery
in the twentieth century. The following is one of
his outstanding poems about plum blossoms:
"White plum, one blossom,
Two blossoms, three blossoms,
One thousand blossoms,
Ten thousand blossoms."
According to Zen master Taizan Maezumi in "The
Essence of Zen Practice", the plum blossom has
five petals, which some say symbolizes the five
schools of Chinese Zen. These five sects include
Yun-Men, Fa-Ran, Tao-Tung, Kui-Yang, and
Lin-Chi. But it seems to people that these five
schools are tiny compared with the real blossom of
 3620

life. Tan Kho ao Vo S Uy: Fearlessness asserting

Tan Lai Qua: Sakrdagamin (skt)T a Ham the true path to liberationThuyet Tan Kho ao
hay Nhat Lai Qua, qua v th nh trong t Thanh Vo S UyGiang thuyet hay ch day dt tan cac
QuaOnce more to be reborn, the second in the s kho nen khong s chi hetConfidence in
four fruits. explaining the way to end suffering. The Buddha
Tan Na Da Ca: Vinayaka (skt)Ten cua mot loai has the wisdom and knowledge to explain and
quy thanName of a demon or spirit. teach different Dharmas that will end pain and
Tan Quang Vng: V vua th nhat trong thap suffering; therfore, there is nothing he is afraid of.
nguc vngChin-Kuang, the first of the ten The fearlessness of speaking dharmas which leads
kings of Hades. to the end of the path of suffering.
Tan Than: Rong lenA roar of a lionSee S Tan Kho ao Vo S Uy Thuyet: See Tan Kho
T Hong. ao Vo S Uy.
Tan Trieu: Ch'in Dynasty. Tan Khc Kim Thi: at c triet ngo ngay
Tan Ngu: Grsti (skt)Name of a dietyTen bay giTo attain complete enlightenment at this
cua mot v tri. very moment.
Tan Nhien: Buon baSad. Tan Lo: Trao qua cho v Tang sap len ng hanh
Tan Xuat: Pravrajana (skt) Pabbajana (p) ccTo give gifts to a monk who is going to
DismissTruc xuat khoi giao oan. start off as a wandering monk.
Tan: HetAll used upEndFinish Tan Lc ao Bat ac e Cu: Co het sc noi ma
CompleteNothing leftEntirelyUtmost. chang c, y ch li noi khong sao dien ta c
Tan Diet Ta Kien: Eradication of wrong views chan ngha cua thien phap sieu viet Words can
Hanh gia tu thien nen luon nh rang nhng ta chap never express the true meaning of supramundane
co the khac phuc c bang cach quan tanh khong Zen teachings.
thc cua nga va phap, cung nh quan thc tanh Tan Mat Phap Kinh: Sutra of the Ultimate
cua nghiep va niet ban. e khai pha hai ta chap Extinction of the DharmaSee Kinh Tan Mat
khong hu nen quan tanh khong thc cua nga va Phap.
phap. ong thi quan thc tanh cua nghiep va Tan Menh: To sacrafice ones life.
niet banZen practitioners should always Tan Menh T: Natural deathThien chung (cai
remember that wrong views can be overcome by chet t nhien va bnh thng)Death of old age.
the meditating on the unreality of the ego and Tan Nghiep: Kamaksaya (skt)Kammakkhya
phenomena, and the reality of karma and nirvana. (p)Exhaustion of the Kammic energyNghiep
Meditating on the unreality of the ego and D.
phenomena, and the reality of karma and nirvana, Tan S Hu Tr: Cognition of all existentsTr
which is used to practice to overcome the false hieu biet het thay cac hien huToan tr cua Phat
tenets or views of real and unreal. co hai phng dien, mot goi la Nh S Hu Tr, va
Tan ai a, Nhan Nhat Khau Thon Tan: Ha mot goi la Tan S Hu Tr. Nh s hu tr co the
mieng nuot het ai a, ch cho hanh gia co kien c hieu la 'Tung tham tr hue' va 'Tan s hu tr'
thc, nang lc, va canh gii triet ngo hn ngi. co the c hieu la 'Hoanh dien tr tue'. Tan s
Hanh vi cua ho ngi thng khong bao gi hieu hu tr c bieu lo ro ret bi ngay chnh ten cua
noi, giong nh moi ngi trong tri at eu b nuot no. No bieu th phng dien toan tri cua Phat tr,
mat trong s ci noi hay nn lang cua ngi ay co kha nang hieu biet tat ca nen co phan kho c
To open the mouth to swallow the whole world. con ngi hien ai hom nay chap nhan. Nhng
The term indicates some practitioners who have hanh gia nen luon nh rang pham tr cua chung ta
outstanding comprehension, ability, and realm of th co b co ben, con cai biet cua ch Phat la
enlightenment. Ordinary people can never khong b khong ben; v vay, lay cai co b ben ma
understand their behavior. theo uoi cai khong b ben, qua la vo vong! Chnh
Tan Gia: Gia thch hpSuitable price. v vay ma oi vi nhieu ngi Tan s hu tr co ve
la mot s tnh sieu nhien va tam tr con ngi
 3621

khong the nao at en c. Tuy nhien, Phat giao ch Phat A Di aBuddha of Unhindered Light
lai xac quyet rang moi chung sanh la mot v Phat Shinning throughout the Ten Directions, the name
se thanh, co kha nang at en Phat qua, bao ham of adoration for Amitabha Buddha first used by
ca cai tan s hu tr nay, neu ngi ay tinh tan no Vasubandhu.
lc mot cach ng an e at en mot trnh o ni Tan That Nht: Ket thuc tuan trai that th nhat
ma ngi ay co the chuyen bien nhng phng cho ngi qua vangAt the end of seven days
thc sai lam ma cho en nay tam tr anh ta van t Seven days being completed.
tng theo o thanh nhng hnh thc mi, nang Tan Th N Than: Het mot bao than n
tam tr len nhng canh gii mi va giai thoat no Exhaustion of the life of being a woman.
khoi tat ca nhng 'chap trc'The perfect Tan Tho: Ayukkhaya (p)Ayuksaya (skt)
Wisdom of Buddha has two facets, one called 'The Exhaustion of the life spanMang Triet (mang
Wisdom of Knowing the Thing as It Is', and the trc)Nhng ue trc trong cuoc song lam giam
other called 'The Wisdom of Knowing All'. The tuoi tho xuong ch con 10 tuoi ma thoi The life
former may be understood as 'Vertical Wisdom' turbidity, or turbidity of life (physical body). The
and the latter as 'Horizontal Wisdom'. The wisdom defilement of the world-age, human lifetime
of knowing all is clearly indicated by the term gradually diminishes to ten years only.
itself. It denotes the omniscient aspect of Buddha's Tan Tn Th Bat Nh Vo Th: Reading of
Wisdom, which is capable of knowing everything sutrasoc kinh sachTha la ng oc kinh
and is therefore rather difficult for modern people sach con hn oc la oc vai quyen ma mot mc
to accept. But, Zen practitioners should always mu quang tin vao nhng ieu c viet trong ay
remember that our ordinary knowledge is finite (Tan tn th bat nh vo th hay oc kinh sa ch th
while Buddhas' knowledge is infinite; to pursue phai suy xet cho that ky cang trc khi tn tho).
infinite knowledge with this finite knowledge is ay la mot trong tam vIt is better to read no
indeed hopeless! That is why to many people it sutras than to read a few and then blindly accept
seems that the Wisdom of Knowing All is everything contained in them. This is one of the
something supernatural and beyond the reach of three flavors.
the human mind. However, Buddhism asserts that Tan Tnh H Dung: Hoc thuyet cua Kinh Bat
every sentient being is a potential Buddha, Nha Ba La Mat a, noi ro tat ca eu khong hay
capable of reaching Buddhahood, which includes thc tng cua ch phap eu la khongThe
this Wisdom of Knowing All, if he makes a correct identity of the absolute and the empirical, a
and sufficient effort to reach a level where he can doctrine of the Prajnaparamita.
transform all faulty patterns of thinking within Tan Tr: Ksaya-jnana (skt)Tr biet thong suot
which his mind has so far functioned into new s hoai diet cua vu tru va cham dt niem tin trc
forms, elevating the mind to new horizons and ay ve cai ngaKnowledge that thoroughly
freeing it from all its former 'attachments'. knows the destruction of the universe;
Tan Tam: Ceto-vimutti (p)Tam Giai Thoat understanding that puts an end to all previous faith
Deliverance of the mindLiberation of the in or for self.
mindA mind or heart delivered from all Tan V Lai Te: Vnh cu (qua kh, hien tai va v
desiresMot cai tam a c giai thoat khoi tat lai eu khong b gii han)To the end of all time,
ca moi duc vong. eternal.
Tan Thap Phng: Het thay mi phng phap Tap: 1) D kh cua phien nao goi la Tap Kh
gii hay khap ni trong vu truThe entire ten hay la Tap: The accumulation of illusion, the
directionsThe universeEverywhere. remainder or remaining influence of illusion; 2)
Tan Thap Phng Vo Ngai Quang: Unhindered Tap e: Samudaya (skt)Accumulated,
light shinning throughout the ten directions. assembled (see T Dieu e).
Tan Thap Phng Vo Ngai Quang Nh Lai: Tap Bo Kinh: Sutta-nipata (p)Group of
Jinjippo-Mukego-Nyora (jap)Danh hieu ton qu DiscoursesOne of the fifteen chapters in
ma lan au tien a c ngai The Than dung e Khuddaka Nikaya, a collection of 75 sutrasMot

trong 15 chng cua bo Tieu A Ham, gom 75 bo
kinh.
Tap Chu Kinh: Sutta-nipata (p)Sutta-nipata-
atthakattha (p)See Tap Bo Kinh.
Tap Chung: Hop chung laiTo assemble all, or
everybody.
Tap Chung Tanh: Active or functioning nature
Ngoi v thap tru, tu tap khong quan, pha bo nhng
hoac kienGerm-nature of study of the void or
immaterial, which corrects all illusions of time and
space. It corresponds to the ten groundsSee
Thap a.
Tap Chung T: Habituated seedsThe seed-
nature in practice or developmentChung tnh
thien do tu tap ma phat trien.
Tap Chng Thien S (?-1493): Ten cua mot v
Thien s Nhat Ban, thuoc tong Lam Te, song vao
the ky th XVName of a Japanese Zen master,
of the Lin Chi Sec, who lived in the fifteenth
century.
Tap D Mon Tuc Luan: Sangiti-paryayapada-
sastra (skt)c viet bi ngai ai Cau Thi La 6)
Treatise on Rehearsal-reading, written by
Mahakausthila.
Tap Diet: Cultivate and eliminateThc tap ieu
tot va loai bo ieu xauTo practice the good and
destroy the evil.
Tap e: Samudaya (skt)Truth of the arising of
sufferingChan ly ve s nay sinh cua kho. ay la
chan e th hai trong T Dieu e, s that ve
nguyen nhan gay ra au kho la do ni duc vong va
nghiep qua cua noThis is the second of the four
dogmas, the truth of the cause of suffering, that
the cause of suffering lies in passions and their
resultant karmaSee T Dieu e.
Tap Hanh Duyen: Asevana paccayo (p)
Repetition conditionDuyen theo thoi quen lap i
lap lai.
Tap Hoi: Hoi hopTo assembleAn asembly.
Tap Hoi S: Ni hoi hopA place of assembly.
Tap Kh: Samudaya-vasana (skt)Vasana (p &
skt)Pakchak (tib)Latent karmic imprints.
(I) Ngha cua Tap KhThe meanings of Latent
Karmic Imprints.
1) Thoi quen cu: Old habitHabit energy
Former habit.
2) S tch luy y ngh, tnh cam, viec lam va
nhng duc vong trong qua kh: The
3622
accumulation of the past thoughts, affections,
deeds, and passions.
3) Nang lc cua thoi quen: Capability of the
recollection of the past.
4) Moi hanh ong ma mot ngi lam ra eu co
dau an c lu tr trong mat na thc. Ve sau
nay nhng dau an ngu ngam nay t dien bang
cach ri bo mat na thc e i vao a lai da thc
khi c khuay ong bi kinh nghiem ben
ngoai: Every action that a person does has an
imprint which is stored in the mana
consciousness. These latencies express
themselves later vy leaving the mana
consciousness and entering the alaya
consciousness upon being stimulated by
external experience.
5) Nhng an tng cua bat c hanh ong va kinh
nghiem qua kh c ghi lai trong tam chung
ta mot cach vo y thc: The impression of any
past action or experience remaining
unconsciously in the mind.
Nhng tri giac qua kh ma trong hien tai
chung ta hoi tng lai: The present
consciousness of past perceptions.
7) Kien thc qua kh c lu tr trong ky c:
Past knowledge derived from memory.
8) Nhng chat chong cua nghiep, thien va bat
thien t nhng thoi quen hay thc tap trong
tien kiep. S khi day cua t tng, duc vong,
hay ao tng sau khi chung a c che
ngGood or evil karma from habits or
practice in a former existenceThe uprising
or recurrence of thoughts, passions or
delusions after the passion or delusion has
itself been overcome, the remainder or
remaining influence of illusion.
(II) Ai co the dt tr het Tap Kh?Who has the
ability to eliminate all the Latent Karmic
Imprints?: Du a dt han duc vong phien nao
nhng tan d tap kh hay thoi quen van con,
ch co Phat mi co kha nang dt sach chung
ma thoi (theo ai Tr o Luan, cac v A La
Han, Bch Chi, Duyen Giac, tuy a pha c
ba mon oc, nhng phan tap kh cua chung
con cha het, v nh hng trong lo, tuy a
chay het roi nhng khoi van con lai, hay cui
du a chay het nhng van con tro than cha
nguoi. Ba mon oc ch co c Phat mi vnh

vien dt tr het sach, khong con tan d)The
remnants of habits which persist after passion
has been subdued, only the Buddha can
eliminate or uproot them all.
(III) Hanh gia tu Thien va Tap KhZen
practitioners and the Latent Karmic Imprints:
Ngi tu thien cot yeu phai nhan nh cho ro
ret mot van e can ban la Tap kh. Ngoi
thien la e loai tr tap kh, hay nhng thoi
xau, e thanh loc tam t, e giai tr nhng
thoi xau o k vi nhng ai hn mnh. Hay
gat bo het nhng tam t o k va phien nao.
Co nh vay, chan tam se to lo, tr tue se hien
bayZen practitioner should be clear about
the basic problem of the vasana (old habits).
We practice meditation to eliminate those bad
habits and faults, to wash the mind so it can
have clean and pure thoughts, to purge
ourselves of jealousy towards worthy and
capable individuals, to bannish forever all
thoughts of envy and obstructiveness, of
ignorance and afflictions. If we can do this,
then our true mind, our wisdom, will manifest.
Tap Kh Chng: Chng ngai nhng thoi quen
co tnh chat gay nen nghiepThe force of habit
that causes karmaHindered by karmic
impreesion.
Tap Kh Giao Hoa Chung Sanh: The habit
energy of edifying sentient beings.
Tap Kh Lc: Lc ay cua thoi quenKarmic
momentumPower of familiarizationTheo Lat
Ma Khenchen Thrangu trong Thc Hanh ve
Thien Ch va Thien Quan, nang lc cua thoi quen
giup tam c on nh mot cach t nhien ma causing desire).
khong can en no lc hoac ky luatAccording to
Lama Khenchen Thrangu in The Practice of
Tranquility and Insight, the power of
familiarization helps the mind naturally settle
without the need for effort or discipline.
Tap Kh Qua: Ban chat tot xau hay cac qua thien
ac a huan tap t tien kiepThe good or evil
characteristics resulting from habit or practice in a
former existence.
Tap Kh Tiem Bac a: Stage of mastery of the
remaining influences of former habitsGiai oan
che ng nhng anh hng con lai cua thoi quen
trong qua kh.
Tap Kh T Duy Phap Bnh ang: The habit
3623
energy of meditation on equality.
Tap Khi: Tieng Phan la Chat a, dch la tam,
ten cua A Lai Da Thc. Tat ca cac phap hien hanh
huan tap hat giong thc nay goi la Tap, t thc
nay nay sinh ra tat ca cac phap hien hanh goi la
KhiA term for citta, the mind, and for
alayavijnana, as giving rise to the mass of things.
Tap Loai Nhan: Patience with kinds of
accumulation.
Tap Loai Tr: See Tap Loai Tr Nhan.
Tap Loai Tr Nhan: Samudaya-jnana-ksanti
(skt)Categories of accumulated knowledges
Nhan nhuc co c t tap loai tr quan xet t e
cua hai gii cao hn la Sac gii va Vo sac gii
Categories of accumulated knowledges which
help practitioner with patience after contemplating
the nature of higher realms of form and non-form.
Tap Lng Luan: Shuryoron (jap)Pramana-
samuccaya-sastra (skt)Samuccaya-pramana-
sastra (skt)Mot bo luan ai tha cua Phap
Tng Tong do ngai Tran Na bien soanTreatise
on accumulation of logical survey, a Mahayana
treatise of the Dharmalaksana, written by
Dignaga.
Tap Ma: Nh theLike this.
Tap Mao Cai au: Che mai tranh ma ma tu
hanhTo build a thatched cottage to stay and to
cultivate.
Tap Nghiep: Acinna (p)Acinna-kamma (p)
Habitual karmaNghiep ThngThng
Nghiep.
Tap Nhan: ong loai nhanHabit causeLust
breeding lustPractice or habit as cause (desire
Tap Nhan Tap Qua: S tng tuc cua nhan va
qua (niem trc la nhan, niem sau la qua) The
continuity of cause and effect, as the cause so the
effect.
Tap Nhat Thiet Cong c Tam Muoi:
Sarvapunya-samutchtchaya (skt)Concentration
of accumulation of all merits, one of the samadhis
of Buddhas and Bodhisattvas.
Tap Nhiem: To contract (develop or acquire) a
habit.
Tap Phap: Samudaya-dhamma (p)Phap duyen
sinhNhng yeu to phat khi bao gom tham, san
va siOrigination factors, including craving,
hatred, and ignorance.
 3624

Tap Phap Nhan: Endurance of the cause of of sufferingSee Tap e.

sufferingPatience of the cause of suffering Tap Thanh: Full accumulation.
ay la mot trong tam loai nhan nhuc hay sc nhan Tap Tr: Samudaya-jnana (skt)Accumulated
nhuc trong duc gii, sac gii va vo sac gii. Bat wisdomsKnowledge of the origin of suffering
nhan c dung e oan tr kien hoac trong tam Tr hieu biet ro rang nhng yeu to phat khi bao
gii va at en tam loai tr hue Bat Nha This is gom tham, san va siUnderstanding the causes of
one of the eight ksanti or powers of patient all sufferings; accumulated wisdoms that clearly
endurance, in the desire realm and the two realms comprehend origination factors, including craving,
above it. The eight powers of endurance are used hatred, and ignorance.
to cease false or perplexed views in trailokya and Tap Tuc Th: Giving because of tradition or
acquire eight kinds of prajna or wisdomSee Bat customBo th v the theo tap tuc cua to tien cha
Nhan. ong (hay v ngh rang bo th la tot) . ay la mot
Tap Phap Tr: Samudaya-dharma-jnana (skt) trong tam loai bo th theo Cau Xa Luan Giving
Tr nhan biet phap duyen sinhTr nhan biet ro because of tradition or custom or continuing the
rang het thay nhng yeu to phat khi bao gom parental example of giving (one gives, thinking:
tham, san va siWisdom that comprehends It is good to give.). This is one of the eight
clearly all origination factors, including craving, causes of dana or giving according to the Kosa
hatred, and ignorance. SastraSee Bat Chung Bo Th.
Tap Phap Tr Nhan: Samudaya-dharma-jnana- Tap Tuc Truyen Thong: Traditional custom.
ksanti (skt)S nhan nhuc do tr nhan biet phap Tap T Tanh: Samudaya-svabhava (skt)
duyen sinhS nhan nhuc do tr nhan biet ro rang Accumulated self-natureTanh nhom hop het
het thay nhng yeu to phat khi bao gom tham, thay moi th, bao gom ca thien lan ac The
san va siPatience attained from the wisdom that nature of accumulation of all things, including
comprehends clearly all origination factors, wholesome and unwholesome things.
including craving, hatred, and ignorance. Tap Trung T Tng: Mental concentration.
Tap Phc T: Ten cua mot ngoi chua co toa lac Tap Trung Vao Mot oi Tng: Single-
trong quan Bnh Thanh, thanh pho Sai Gon, Nam pointedness.
Viet NamName of an ancient pagoda, located Tap T Tanh: Amudayasvabhava (skt)
in Bnh Thanh district, Saigon City, South Collection or aggregateS tap hp hay tu tap
Vietnam. See Tap Tanh T Tanh.
Tap Qua: Qua do nhan ma raEffects that are Tat Ba La: See Tat Bat La.
directly conditioned from their causes. Tat Bat La: Pippala (skt)Ten cay Bo eOne
Tap Sa Mon Bat Knh Tap Tuc Nghi: Sa mon of the name of the Ficus religiosa.
khong le bai nghi le the tuc (c soan t nhng Tat Bat La Da Na: Pippalayana (skt)Ten Ngai
chieu ch t nam 340-662)Ordained Buddhists Ma Ha Ca DiepName of Maha-KasyapaSee
do not have to honor worldly rituals (composed Ma Ha Ca Diep.
from collections of all decrees from 340-662). Tat Bat La Quat: Pippala CaveTen cua hang
Tap S Thanh Chung Tnh: Chung tnh mi c a ni ma ngai Ca Diep tru ngu e tu tap mot thi
huan tap hay tnh chat cua chung t phat trien t gian daiName of a stone cave where Kasyapa
thoi quenThe seed productive according to its stayed to practice for a long period of time.
ground or seed-nature developed from Tat Bat La Thu: See Tat Bat La.
habituation. Tat Ca Chung Sanh eu Co Phat Tanh: All
Tap S: On probationProbationary. sentient (living) beings or creatures have Buddha-
Tap Tanh T Tanh: Samudaya-svabhava (skt) nature.
Accumulated (assembled or heaped) own- Tat Ca Ch Phap Hu Vi Nh Mong Nh
natureAssembled Self-nature. Huyen: All conditioned dharmas are like dreams
Tap Thanh e: Samudaya (skt)Chan ly ve s and illusions.
day len cua kho auNoble Truth of the arising
 3625

Tat Ca Phien Nao eu Khong: Chung ch khi retained it is not absolute emptiness. Neither the
len khi s chap nga cua chung ta khi lenAll broom, nor the sweeper should be retained in
afflictions are empty; they only arise when the our order to reach the idea of Atyanta-sunyata. As
attachment to the self arises. long as there is even on dharma left, a thing or a
Tat Ca Toi Chng: All offense-obstacles. person or a thought, there is a point of attachment
Tat Ca Van Vat: All of nature. from which a world of pluralities, and, therefore,
Tat Canh: Atyanta (skt)Can ban: of woes and sorrows, can be fabricated. Emptiness
FundamentalCuoi cung: Finally (at last, final, beyond every possible qualification, beyond an
ultimate)Di ay: At bottom. infinite chain of dependence, this is NirvanaSee
Tat Canh Giac: Giac ngo toi thngCon goi la Mi Tam Hnh Thc Cua Khong.
vo thng Bo e hay vo thng giac, ch co c Tat Canh S: Viec cu canhFinal work
Phat mi chng c, khong ai co the at c Ultimate work.
The ultimate enlightenment, or bodhi, that of a Tat Canh Tr: Final wisdomKnowledge of the
Buddha. ultimateTr hue toi thngUltimate or final
Tat Canh Giai Thoat: Giai thoat toi thngThe wisdom, or knowledge of the ultimate.
ultimate emancipation (liberation). Tat Canh Vo: Rot cuoc la khong coNever,
Tat Canh Khong: Atyanta-sunyata (skt)Ch fundamentally not, or none.
phap (hu vi va vo vi) cuoi cung eu la khong. Tat Canh Y: Ch c Phat la ni nng ta cuoi
Theo Thien S D.T. Suzuki trong Thien Luan Tap cung cua chung sanhA final trust, ultimate
III, trong ban dch Kinh Bat Nha cua Ngai Huyen reliance, i.e. Buddha.
Trang, ay la mot trong 18 hnh thc cua Khong. Tat Ch Bo X Nguyen: ay la li nguyen th 22
Tat canh khong nhan manh tat ca cac phap eu cua c Phat A Di a: Neu toi c lam Phat, th
khong mot cach tuyet oi. Cu Canh tc tuyet cac chung Bo Tat cac coi Phat cac phng khac
oi. Phu nhan thc tai tnh khach quan ni ch sanh lai nc toi, rot cuoc at ti Nht sanh bo x.
phap ay c chu trng mot cach ng Tr ra cai bon nguyen cua mnh, t tai hoa ra, v
nhien, khong ieu kien thac mac. Khong cua c chung sanh muon c cu o nen the nguyen
Khong, tren thc te, cung ch cho mot cai nh rong ln, kien nh ao giap sat, cha chan coi c,
nhau. Phong c quet sach la nh choi, nhng o thoat het thay, du hanh en cac coi Phat, tu
neu con choi th khong phai la Khong tuyet oi. hanh Bo tat, cung dng ch Phat Nh Lai mi
Thc vay, phai gat sang mot ben cai choi, cung phng, khai hoa cho vo lng chung sanh ong
vi ngi quet, mi mong at ti y niem ve Tat nh cat song Hang, khien cho lap nen cai ao
Canh Khong. Con gi lai du ch mot phap, mot chanh chn, khong chi tren c, cao tot hn cai
vat hay mot ngi, la con co iem chap e t o hanh cua cac a v tam thng, hien ra ma tu tap
san xuat mot the gii cua nhng sai biet, roi keo cai c Pho Hien. Neu chang c vay, xin chang
theo nhng c muon va au kho. Tanh Khong gi lay ngoi chanh gacThis is the twenty-
vt ngoai moi quyet nh tnh co the co, vt second vow of Amitabha Buddha: I shall not attain
ngoai chuoi quan he bat tan; o la Niet Ban supreme enlightenment if any Bodhisattvas in my
Fundamentally unreal, or void. According to Zen land on their way to great bodhi would fail to
Master D.T. Suzuki in Essays in Zen Buddhism, reach the stage of being only one lifetime away
Book III, in Hsuan-Chuangs version of the from Buddhahood. This excludes those
Mahaprajnaparamita, this is one of the eighteen Bodhisattvas with great vows who wear the armor
forms of emptiness. Atyanta-sunyata emphasizes of vigor for the sake of sentient beings; who strive
the idea of all things being absolutely empty. to do beneficial deeds and cultivate great nirvana;
Ultimate means absolute. The denial of who perform the deeds of a Bodhisattva
objective reality to all things is here throughout all Buddha-lands and make offerings to
unconditionally upheld. The emptiness means all Buddhas, the Tathagatas; and who establish as
practically the same thing. The room is swept many sentient beings as the sands of the Ganges
clean by the aid of a broom; but when the broom is in supreme enlightenment. This also excludes
 3626

those who seek liberation by following the path of Tat e Ly: Stri (skt)Itthi (p)N Nhan
Samantabhadra, devoting themselves to Woman.
Bodhisattvas practices even more than those who Tat a: Siddha (skt)Drup-top (tib)Ngodrup
have attained the stage of being only one lifetime (tib)Accomplished OneSee Thanh Tu Gia.
away from BuddhahoodSee Bon Mi Tam Li Tat nh: 1) Chac chan: Certainly, assuredly; 2)
Nguyen Cua c Phat A Di a. A Be Bat Tr hay Bat Thoi Chuyen, chang thoi
Tat Ch Diet o Nguyen: See Tru Chnh nh T chuyen ao ln, nhat nh se nhap v Niet Ban:
Nguyen. Avaivartika (skt)Never receding, or turning
Tat Dung: Thung sn en, t nay du ch cho s vo back, always progressing, and certainly reaching
minh cua chung sanh che mat Phat tanh san co, Nirvana.
giong nh thung sn en toi thui khong thay mot Tat Giai Giai Thoat: Giai thoat toi thngThe
vatBlack paint barrel, this term means sentient ultimate emancipation (liberation).
beings' ignorance that covers the innate Buddha- Tat Hu: Total existenceTotally have.
nature. Tat Ky Li Da: Sigiriya (p)Ten cua mot ngon
Tat Dung Sinh Quang: Thung sn phat sang, t oi cao Tch Lan, khoang 72 cay so ve pha Bac
nay du ch chuyen me thanh ngo. Hanh gia t bo cua thanh pho Kham e. Tren oi van con ton tai
me muoi cua the gii luan hoi sanh t e bc vao phe tch cua trieu ai thi vua Ca Diep vi nhng
the gii giac ngoPaint barrel emits light, this kien truc trang le cua nghe thuat Phat giao
term implies a change from illusion to Name of a high hill, located in Sri Lanka, about 72
enlightenment. Zen practitioners reject the illusion kilometers north of Kandy City. On the hill, there
of the transmigrational worlds and enter into the exist ruins of the Kassapa Dynasty (479-497) with
world of enlightenment. gorgeous structures of Buddhist arts.
Tat am T So: Mau t Phan ng gom 42, 47, Tat Lac Xoa: Vilaksa or Vrksa (skt)Con dch la
hay 50 chThe Sanskrit alphabet of 42, 47, or Tat Li Xoa hay Tat Thch Xoa, ten cua mot loai
50 letters. cay a-du-ca, ngi ta noi c Phat an sanh ngay
Tat an: Siddhi (skt)Thanh TuAspireTo tai goc cay nayA tree; here it is described as the
accomplishTo fulfillTo undertake tree, i.e. the Jonesia asoka, a tree under which the
AccomplishmentFulfilmentCompletionTo Buddha is said to have been born.
bring to perfection. Tat Lac Chi e Ca: Pratyeka-buddha (skt)
Tat an a: Cach ngon (li vang)Chan ly hay Cause-awakened oneBat Lat E Gia Phat a
s that hien nhienAxiom. See Duyen Giac.
Tat at Tha Bat at Ra: Sitatapatrosnisa (p) Tat Lang Gia Ba Ta: Pilindavatsa (skt)See D
Phat anh Bach Hao (mau vang rong)See Bach Tap A La Han.
Tan Cai Phat anh. Tat Lat Ca: Prkka or Sprkka (skt)Con goi la
Tat at Tha Bat at Ra a La Ni: Tat Lc Ca, mot loai cay thm, co ten khoa hoc la
Sitatapatrosnisa Dharani (p)Chu ai Phat anh Trigonella corniculataA fragrant plant, said to
Thu Lang NghiemBach Tan Cai Phat anh a be Trigonella corniculata.
La Ni ChuThe white-umbrella dharani. Tat Lat Thac Diec Na: Prthagjana (skt)1)
Tat at a: Sarvarthasiddhartha (skt) Pham Phu (oc sanh, d sanh): Ordinary people,
Siddhartha (skt)Ngi a hoan thanh muc tieu common people; 2) Sanh ra lam pham phu: To be
ai nguyen cua mnh. Tuc danh cua c Phat born an ordinary man.
trc khi Ngai xuat giaHe who has Tat Li a: Preta (skt)Nga quyHungry
accomplished his aim. The secular name of the ghostsSee Nga Quy.
historical Buddha before His renunciation of the Tat Li Xoa: A Thau CaA Thuat CaVo u
worldSee Phat. ThuNgi ta noi c Phat an sanh di goc
Tat at a Co am: Tat at aSee Phat. cay nayThe tree under which Sakyamuni is said
Tat ac Th Kinh: Decisively getting this sutra. to have been born.
Tat Lc Ca: Prkka or Sprkka (skt)See Tat Lat

Ca.
Tat Nhap Bien Tai Tam Muoi: Nirukti-niyata-
pravesa-samadhi (skt)Certain entrance on the
concentration of unobstructed eloquences.
Tat Nhien: NaturallyCertainlyOf course.
Tat Phap Tanh Tam Muoi: Dharma-djatu-niyata-
samadhi (skt)Samadhi on the certain Dharma-
nature.
Tat S La Mat The: Sthiram-bodhi (skt)Kien
Hue Bo Tat, ten cua mot v s An o Name of
an Indian monk (475-555).
Tat Tai (1292-1359): Ten cua mot v danh Tang
Trung Hoa vao thi nha Nguyen (1280-1368)
Name of a Chinese famous monk who lived in the
Yuan Dynasty in China.
Tat Tam: With all ones heartHeartily.
Tat Thch Xoa: Vilaksa (skt)Vo uSee Tat
Lac Xoa.
Tat Trang Tng Tam Muoi: Niyata-dhvaja-
ketu-samadhi (skt)Certain concentration on
external appearance.
Tat Tr: Chac chan enCertainly arrive at
Certainly will.
Tat Xa Gia: Pisaca (skt)Con goi la Ty Xa Gia,
hay Ty Xa Xa, ten mot loai quy an tht ti
Demons that eats flesh, maglinant sprites or
demons.
Tat: Irshya (skt)Envy or jealousyS o k
hay ganh ghet.
Tat Bnh: Benh hoanIllSickSicknessAn
attack of illness.
Tat Diem Qua Phong: Gio thoi la bung. Thien
tong dung t nay e ch thien c giac ngo rat
nhanh chong va tc thWind flares up a fire.
This term means opportunity for awakening in Zen
is sudden and immediate.
Tat ac Thanh Phat: Mau chong thanh Phat ma
khong phai trai qua tu tap nhieu i kiep
Become Buddha very fast, not to have to practice
or to cultivate in many kalpasSee Thanh Phat.
Tat o: Irsya (skt)EnvyJealousyGanh
ghetTat KetGanh t la tat o ngh rang ngi
khac co tai hn mnh hay ganh ghet vi tai san cua
ngi khac. Tanh cua tat o hay ganh t la ganh
ghet o k nhng g ma ngi ta hn mnh hay s
thanh cong cua ngi khac. Nguyen nhan a en
tat o la khong muon thay s thanh cong cua
ngi khac. Ganh t co the la ngon la thieu ot
3627
tam ta. ay la trang thai kho au. Trong thien
quan, neu chung ta muon oi tr ganh t chung ta
can nhn thay va cam nhan no ma khong phe bnh
hay len an v phe bnh va len an ch lam tang
trng long ganh t trong ta ma thoiJealousy
means to be jealous of another person thinking he
or she has more talent than we do (to become
envious of the who surpass us in one way or
other), or envy of others possessions. Envy has
the characteristic of being jalous of others
success. Its function is to be dissatisfied with
others success. It is manifested as aversion
towards that. Its proximate cause is others
success. Jealousy can be a consuming fire in our
mind, a state of suffering. In meditation, if we
want to eliminate jealousy, we should see and feel
it without judgment or condemnation for judgment
and condemnation only nourish jealousy in our
mind.
Tat Hoa: Ve thao, viet thao, hay viet voiHasty
writing (or painting), to write speedily (or at once),
or a hurried note.
Tat Ket: Irsya (skt)EnvyJealousyGanh
ghetSee Tat o.
Tat Kho: UnhappyUnfortunate.
Tau:
1) Bam bao len nha vua: To report (to the king).
2) Thch hp: Khe hpSuitable.
Tau Bac: Khe ngoSpiritual connectionTrang
thai tu hanh cao trong o hanh gia cam ng ao
giao vi ch Phat va ch Bo Tat va ngo c chn
tam cua mnhA high state of cultivation in
which a cultivator is able to establish a special
connection with the Buddhas and Bodhisattvas,
and to realize own True Nature (which is the
Buddha Nature all sentient beings possess).
Tau C: Khe hp vi c duyenSuitable to
opportunities and conditions.
Tau Dng Dng: Chay ngc chay xuoiTo
run up and down.
Tau: Cai am: A marsh (a reserve)i: To walk
(to go).
Tau at Le Xa Tho: Sudarsana (skt)Vong th
t quanh nui Tu DiThe fourth circle around
Mount Meru.
Tau Hai: i bang ng bienTo travel by sea.
Tau Tac: Tam phieu langTam than bat nh
lang xangAn unstable mindA wandering

mindThien s H ng day trong H ng ng sanh nam 735 tai Kien Hoa. Khi con nho
Thien S Ng Luc: "Cha tng dng ngh, mot
ngay co 12 thi, co thi nao khong tau tac chang?
Co mot ba chao, mot ba cm nao khong tau tac
chang? Trai n m bat khong tau tac chang? Tien
thoai vai chao khong tau tac chang? Noi nang ban
luan khong tau tac chang?"Zen master Hsu-
t'ang taught in the Records of Zen master Hsu-
t'ang Chih-yu (1185-1269), "During the twelve
periods of time in a day, I have never stopped
wandering my mind in any soup or meal times. I
have never stopped wandering my mind when I
spread the wooden platform and opened the bowl,
or when bowing to salute someone, or when
talking and discussing."
Tau Tau Ba: Stupa (skt)See Thap.
Tay Am: An accomplished monkSee Tay
ng.
Tay An T: Ten cua mot ngoi chua toa lac trong
th xa Chau oc, nam ve pha tay trung tam th xa
chng 3 dam, Nam Viet NamName of a temple,
located in Chau oc town, about 3 miles west of
the center of Chau oc town.
Tay An Co T: Tsi-An Ancient TempleSee
Tay An T.
Tay Ban: See Tay T.
Tay Ban Long Sn (1888-?): Ten cua mot v hoc
gia Phat giao Nhat Ban vao the ky th XX
Name of a Japanese Buddhist scholar who lived in
the twentieth century.
Tay Chu: The Lord of the West, Amitabha
BuddhaSee A Di a.
Tay Du Ky: Journey to the WestSee Tay Vc
Ky.
Tay ng: Seido (jap)An accomplished
monkV Tang a tng lam tru tr, nhng lai
hanh cc du phng lam v khach Tang mot t
vien khacA monk who has once been the abbot
of a monastery, but now being a wandering monk
to be a guest monk at another monastery.
Tay ng Tr Tang Thien S (735-814): Seido
Chizo (jap)Hsi-t'ang Chih-tsang (Wade-Giles
Chinese)Xitang Zhizang (Pinyin Chinese)Ten
cua mot v Thien s Trung Hoa vao the ky th
tam. Ngoai viec ten cua Tr Tang xuat hien trong
th du th 73 cua Bch Nham Luc, con co mot vai
chi tiet ly thu ve v Thien s nay trong Truyen
ang Luc, quyen VII: Thien s Tr Tang Tay
3628
ong a co tng mao phi pham. Ngi ta noi ong
giong nh la ngi pho ta cho Phap Vng (th gia
cho Phat). Ong la e t cua Ma To ao Nhat. Tr
Tang la mot mon o xuat sac cua Ma To; sau khi
thay th tch, cac v s khac yeu cau Tr Tang ng
ra lam vien trng e hng dan ho Zen Master
Zhi-Tsang-Hsi-Tang, name of a Chinese Zen
monk in the eighth century. Beside the fact that
his name appears in example 73 of the Pi-Yen-Lu,
there is some interesting information on him in
The Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume VII: Zen master Zhi-
Tsang-Hsi-Tang was born in 735 in Qian-Hua.
When young, he had an unusually noble
appearance. People said that he would likely be
an "assistant to the Dharma King" (a servant of of
Buddha). He was a disciple of Ma-Tsu-Tao-Yi.
Hsi-tang was an outstanding student of Ma-tsu;
after the latter's death, monks in the monastery
requested Hsi-tang to assume leadership as abbot
and to instruct them.
Mot hom Ma To sai s en Trng An dang
th cho Quoc S Hue Trung. Quoc S hoi:
Thay ngi noi phap g? S t ben ong
sang ben Tay ng. Quoc s hoi: Ch cai ay
hay con cai g khac? S tr lai ben ong
ng. Quoc s bao: Cai o la cua Ma S, con
ngi the nao? S tha: a trnh tng t
vi Hoa Thng.One day Ma-Tsu
dispatched Zhi-Tsang to Chang-An to deliver
a letter to the National Teacher Nan-Yang-
Hui-Zhong. The national Teacher asked him:
What Dharma does your teacher convey to
people? Zhi-Tsang walked from the east
side to the west side and stood there. The
National teacher said: Is that all? Zhi-
Tsang then walked from the west side to the
east side. The National Teacher said: This is
Ma-Tsus way. What do you do? Zhi-Tsang
said: I showed it to you already.
Mot lan, Ma To hoi s: Sao con chang xem
kinh? S tha: Kinh au co khac. Ma To
noi: Tuy nhien nh the, con ve sau v ngi
can phai xem. S tha: Con benh can phai
tr dng, au dam noi v ngi. Ma To bao:
Con luc ln tuoi se lam Phat phap hng
thanh i.One day Ma-Tsu asked Zhe-
 3629

Tsang: Why dont you read sutras? Zhi- Thien s Tr Tang th tch nam 814, c vua
Tsang said: Arent they all the same? Ma- ban hieu ai Tuyen Giao Thien S.Zen
Tsu said: Although thats true, still you master Zhi-Tsang died in 814. He received
should do so for the sake of people whom you the posthumous title Zen Master Great
will teach later on. Zhi-Tsang said: I think Expounder of the Teaching.
Zhi-Tsang must cure his own illness. Then he Tay Gian T am Thien S (1249-1306): Seikan
can talk to others. Ma-Tsu said: Late in Shidon Zenji (jap)Ten cua mot v Thien Tang
your life, youll be known throughout the tong Lam Te Trung Hoa vao the ky th XIII. S
world. Zhi-Tsang bowed. en t ai Chau thuoc tnh Triet Giang, Trung
Khi s a tru tr Tay ng, mot c s hoi s: Hoa. S xuat gia nam 1265. en thang 7 nam
Co thien ng, a nguc chang? S ap: 1271, theo li thnh cau cua Tng Quan Thi
Co. V c s lai hoi: Co Phat, Phap, Tang, Tong, S sang Nhat Ban. Tai Nhat, S tng lam
Tam Bao chang? S ap: Co. Ngi ay hoi th gia cho Thien s Vien Nh Bien Vien ong
nhieu van e na, s eu ap co. Ngi ay Phc T trong vung Sn Thanh, va ve sau nay
tha: Hoa Thng noi the e lam chang? Tr cung lam th gia cho Thien s Lan Khe ao Long
Tang hoi: Khi ong hoi cac v ton tuc khac th Kien Trng T trong vung Liem Thng. S tr
ho noi g? V c s ap: Con a hoi Hoa ve Trung Hoa vao nam 1278. en nam 1299, S
Thng Canh Sn. S hoi: Hoa Thng thap tung Thien s Nhat Sn Nhat Ninh tr sang
Canh Sn noi vi ong the nao? V c s ap: Nhat Ban lan na. Roi S tr thanh v tru tr i
Ngai noi tat ca eu khong. S hoi v c s: th sau cua Vien Giac T tai e o Kyoto, Nhat
Ong co v con g khong? V ay ap: Co. BanName of a Chinese Lin-chi Zen monk in the
S hoi tiep: Hoa Thng Canh Sn co v thirteenth century. He came from T'ai-chou, Zhe-
chang? V ay ap: Khong. S noi: Nh jiang Province. He left home at the age in 1265. In
vay Hoa Thng Canh Sn noi khong la July 1271, at the invitation of General Tokimune,
phai. Ngi ay le ta lui raAfter Zhi-Tsang he went to Japan. There he first served as Zen
became an abbot of the Western Hall (in master Enni Benen's attendant at the Tofuku-ji in
Chinese, Hsi-Tang), a lay person asked him: Yamashiro region, and later also served as Zen
Is there a heaven and hell? Zhi-Tsang said: master Rankei-Doryu's attendant at Kencho-ji in
There is. The lay person then asked: Is the Kamakura region. He returned to China in
there really a Buddha, Dharma, and Sangha, 1278. In 1299, he accompanied Zen master I-shan
the three Jewels? Zhi-Tsang said: There I-ning to travel to Japan again. He then became
are. The lay person then asked several other the Sixth Abbot of the Enkaku-ji in Kyoto, Japan.
questions, and to each Zhi-Tsang answered, Tay Ha Thien S: Hsi-HeTay Ha la ten hieu
There are. The lay person said: Is the cua ao Xc, mot v Tang noi tieng i
Master sure theres no mistake about this? ngName of Tao-Cho, a famous monk
Zhi-Tsang said: When you visited other during the Tang dynastySee An Lac Tap.
teachers, what did they say? The lay person Tay Ha Quoc: Hsi-HseTen cua mot vng quoc
said: I once visited Master Jing-Shan. Zhi- co nam ve pha tay bac cua Trung HoaName of
Tsang said: What did Jing-Shan say to you? an ancient kingdom in the northwest of China.
The lay person said: He said that there Tay Ha ai Tang Kinh: Toan bo kinh ien Phat
wasnt a single thing. Zhi-Tsang said: Do giao c dch sang ch Tay HaThe whole of
you have a wife and children? The lay Buddhist canon, already translated into the Hsi-
person said: Yes. Zhi-Tsang said: Does Hse written languageSee Tam Tang.
Master Jing-Shan have a wife and children? Tay Hanh: 1) i ve pha Tay: Going west; 2)
The lay person said: No. Zhi-Tsang said: Nhng ai thc hanh theo giao phap cua c Phat
Then its okay for Jing-Shan to say there A Di a, se c vang sanh Tay Phng Cc Lac:
isnt a single thing. The lay person bowed, Practices of the Amitabha cult, leading to
thanked Zhi-Tsang, and then went away. salvation in the Western Paradise.
 3630

Tay Hanh Thien S (1118-1190): Zen master Who knows the destiny
SaigyoThien s Tay Hanh la tien boi cua thien Of my thought wandering away with it?"
s Ba Tieu Hue Thanh di thi Kiem Thng. Nowadays, we, Zen practitioners, not necessarily
Ong cung la mot hanh cc Tang. Sau khi ri bo all ascetics, or wandering travellers, but one thing
quan chc, mot vo quan do trieu nh phong cho, we are sure that any one of us embraces an
S danh het i mnh i hanh cc va lam th. eternal longing for a world beyond this of
Neu ban du hanh en Nhat Ban, trong suot cuoc empirical relativity, where the mind can quietly
hanh trnh xuyen x Thai Dng Than N, chac contemplate its own destiny.
han ban a nhn thay chan dung mot v hanh cc Tay Kinh: Seikyo (jap)Tay kinh, vung ma bay
Tang, hoan toan n oc, ang ngam nhn ngon gi c goi la Lac Dng Trung HoaWestern
nui Phu S. Bc tranh gi len nhieu cam ngh, nhat Capital, the are of China now called Luoyang.
la trong noi co lieu huyen b cua i song con Tay Lai Y: Y ch Thien phap cua To Bo e at
ngi, khong phai la tam tnh nang tru co lie u, ma Ma (ngi en t Tay Truc), noi en viec to Bo
o cai huyen vi tuyet oi ang c tran trong. e at Ma en Trung Hoa, va theo ngha sau sac,
ay la mot trong nhng bai th tuyet ky cua Tay ti nguyen ly che dau Phap cua Phat ma ngai a
Hanh noi len nhng ieu o: mang ti x nay. Van e ngha cua viec en t
"Gio cuon len phng Tay thng thay trong van hoc Thien; no
Khoi m tren Phu S la bieu hien cua viec tam cau chan ly cot yeu cua
Bay mat ngoai xa xam Thien, va noi len s mong muon cua ngi at ra
Ai biet ve au nh cau hoi o c tien hanh mot cuoc phap luan hay
Coi long toi cung lang thang." van ap ve chu e nay. Theo Bch Nham Luc, tac
Ngay nay, nhng hanh gia tu Thien chung ta, 20, mot hom, Long Nha hoi Thuy Vi: "Viec trng
khong nhat thiet phai la nhng an s hay nhng lao en t Tay phng co y ngha nh the nao?"
hanh cc l hanh lang thang, nhng co mot ieu Thuy Vi ap: "a cho ta tam van." Long Nha a
chung ta co the oan chan rang ai trong chung ta tam van cho Thuy Vi. Thuy Vi cam lay tam van
cung om ap mot ao c trien mien trc mot the va anh Long Nha. Long Nha noi: "Ta b anh la
gii vt ngoai i song thng tnh oi ai nay, v ang anh; noi cach khac, viec trng lao en
e vong ve ni ma tam cua chung ta co the tram t phng Tay chang co y ngha g ca." Trc o
ngam chiem nghiem so phan rieng t cua no Zen cung co mot v Tang hoi Thien s ai Mai: "Viec
master Saigyo was the predecessor of Zen master trng lao en t Tay phng co y ngha nh the
Hui-Qing-Ba-Jiao during the Kamakura period nao?" ai Mai ap: "Viec trng lao en t
(1168-1334). He was also a traveller-monk. After phng Tay chang co y ngha g ca." Diem Quan
quitting his official cares as a warrior attached to nghe ben noi: "Mot cai quan tai hai cai xac chet."
the court his life was devoted to travelling and Huyen Sa noi: "Ngai Diem Quan la bac tac gia."
poetry. If you travelled to Japan, somewhere in Tuyet au noi: "Co en ba t thi." V Tang nay
your trip through Japan, you must have seen his hoi y To s Tay sang, dau ai Mai noi Tay lai
picture of a monk in his travelling suit, all alone, khong y. Neu hanh gia hieu nh the, se ri trong
looking at Mount Fuji. The picture suggests many cho vo s. V the noi can tham cau song, ch nen
thoughts, especially in the mysterious loneliness tham cau chet. Cau song song tien c en vnh
of human life, which is, however, not the feeling kiep chang quen, cau chet t cu cung khong
of forlornness, nor the depressive sense of xong. Khi Long Nha noi the ay han la a co het
solitariness, but a sort of appreciation of the sc mnh. Xa ong Sn noi: "S gan ket lien tuc
mystery of the absolute. Here is one of the la rat kho." Xa kia Thuy Vi va Lam Te mot li
excellent poems composed by Saigyo on that thot ra eu lam mau mc, trc sau soi nhau, co
occasion: quyen co that, co chieu co dung, khach chu ro
"The wondow-blown rang, cung nhau xoay ngang xoay doc. Neu hanh
Smoke of Mount Fuji gia can bien cho thau triet, Long Nha tuy chang
Disappearing far beyond! lam tong tha, ma chu ri vao me th hai. ng

thi hai v ton tuc oi thien ban, bo oan, Long
Nha chang phai khong biet y kia, song can dung
c viec trong hong ngc cua mnh. Tuy la nh
the, qua la dung c qua tuyet. Long Nha hoi the
ay, hai v ton tuc ap the ay, v sao lai khong co y
To s t Tay sang? Khi ti cho nay hanh gia phai
biet co mot cai g o het sc ac biet. Tuyet au
thay c nen bay ra cho ngi:
"Long Nha sn ly long vo nhan
T thuy ha tang chan co phong
Thien ban bo oan bat nang dung
Ch ng phan pho d Lo Cong."
(Long Nha trong nui rong khong mat
Nc chet au tng chan co phong
Thien ban bo oan khong the dung
Ch nen phan pho lao Lo Cong).
Tuyet au giai quyet van e bang s kien. Dau
ngai lam ke nh vay, chung ta hay xem y ngha
cho nao? Rong thieu mat cho nao? Cho nao
trong nc chet? Tai cho nay hanh gia tu Thien
phai bien thong mi nhan thc c. V vay ma
noi: "am trong treo khong co cho cho rong xanh
cuon. Nc chet cha tng co bao long." Hanh gia
co tng nghe: "Nc chet cha tng cha rong."
Neu la rong song th no phai tm en ni co nc
day menh mong song cao ngap tri. ay noi
Long Nha chay vao cho nc chet b ngi anh,
S lai noi anh th mac anh, cot khong co y To s
Tay sang. ieu nay khien Tuyet au manh me
noi: "Nc chet cha tng bay ra c co lo." Mac
dau la the, hay xem coi Tuyet au co tr keo Long
Nha hay lam giam i oai danh cua S khong?
Nhieu ngi thng hieu lam noi: "V sao ch nen
phan pho lao Lo Cong?" Con lau ho mi biet rang
Long Nha that s a phan pho cho ngi khac. Bat
cu khi nao hanh gia tham thnh vi cac Thien s,
phai bien biet c hanh trang cua cac ngai th
mi thay c cho co nhan thay nhau. Thuy Vi
noi: "Neu khong xai c thien ban bo oan th
chuyen lai cho lao Tang," va Long Nha a em
thien ban lai cho Thuy Vi, chuyen nay co phai la
lam ke song trong nc chet hay khong? Ro rang
Long Nha a cho nga gioi v khong biet ci, la v
S khong the s dung no vay. Cau "Ch nen pha n
pho lao Lo Cong," ngi ta thng hieu lao Lo
Cong la Luc To, nhng ay chang phai nh vay.
Trc ay Tuyet au t goi mnh la Lo Cong
trong bai "Hoi Tch T Di":
3631
"o hoa ng nien ai ong nh
Ba tam that thap nh phong thanh
Nhi kim cao ngoa t tien s
Thiem ac Lo Cong y thach bnh."
(Bc ve nam kia thch ong nh
Bay mi tuoi le thch non xanh
Nh nay nam thang suy viec trc
Them c Lo Cong ta thach bnh).
Tuyet au muon chay tren au Long Nha, lai s e
ngi hieu lam. V the rieng tung cot cat het nghi
giai cho ngi. Tuyet au lai lam ke:
"Lo Cong pho lieu diec ha bang
Toa y hu tng ke To ang
Kham oi mo van qui v hiep
Vien sn vo han bch tang tang."
(Lo Cong giao pho cung nao bang
Ngoi da thoi em noi To ang
Cam oi may chieu ve cha hiep
Nui xa vo han vach tng tng).
Cau "Lo Cong giao pho cung nao bang" tc la co
bang c g. Tai ay hanh gia tu Thien phai hieu s
vat trc tiep bang cach nay; ch ng om cay i
tho. Ngay lap tc ap tan cai g pha trc au lau
cua mnh, e khong con chut quan ngai nao trong
long ngc. Hay buong het thay e tr nen thanh
sach va de chu. Roi th con cai g na e ma
nng vao? Hoac ngoi hoac ta, ieu o khong
ang xem la nguyen ly Phat Phap. V the Tuyet
au noi: "em s ngng ngh cua ngoi ta e noi
en To." Ngay tc khac, Tuyet au a a van e
ra mot cach tron ven; S co mot ni e chuyen
than, va sau rot t bay ra canh tr ni co chut nao
o la mot cho tot. S noi: "That ang nng ta:
may chieu cha ve hiep." hung ta hay xem y cua
Tuyet au cho nao? Khi chieu ve khi sap sa
hiep ma chang hiep; roi hay xem la the nao? "Nui
xa vo han vach tng tng." Nh trc ay nhay
vao trong hang quy. en trong ay, c mat,
phai quay tc th cat t, thanh sach va de chu,
ch la c oi phan ma thoi. Co phai canh gii
"Nui xa vo han vach tng tng" la canh gii cua
Van Thu? Co phai canh gii "Nui xa vo han vach
tng tng" la canh gii cua Pho Hien? Co phai
canh gii "Nui xa vo han vach tng tng" la canh
gii cua Quan The Am? Khi cac ban, nhng hanh
gia tu Thien, at en cho o, th ay la phan viec
cua ai?Instructions of Zen methods from the
First Patriarch Bodhidharma (who came from
 3632
India). The meaning of coming out of the west, an
expression that refers to the coming of
Bodhidharma from India to China and to the
profound meaning, the innermost principle, of the
Buddha-dharma transmitted by him. The question
concerning coming out of the west, which comes
up again and again in Zen literature, is a question
concerning the one truth of Zen and represents a
challenge to a mondo (questions and answers) or a
dharma dueling (hossen). According to the Pi Yen
Lu, example 20, one day, Lung Ya asked Shui-
Wei, "What is the meaning of the patriarch's
coming from the west?" Shui-Wei said, "Give me
the Zen board." Lung Ya handed Shui-Wei the
Zen board. Shui-Wei took it and hit him. Lung-Ya
said, "If you hit me, I'll let you hit me. In short, the
patriarch's coming from the west has no meaning."
Previously, a monk asked Ta Mei, "What is the
meaning of the patriarch's coming from the west?"
Ta Mei said, "The patriarch's coming from the
west has no meaning." Yen-kuan Ch'i-an (750-
842) heard of this and said, "One coffin, two dead
men." Hsuan Sha heard of this then said, "Yen-
kuan is indeed an adept." To which Hsueh Tou
said, "There are even three dead men." The monk
asked about the meaning of the Patriarch's coming
from the West; though Ta Mei told him that the
coming from the West has no meaning, if you
understand in this way, you fall into the realm of
unconcern. Therefore, Te-shan said you must
study the living word; don't study the dead word. If
you can understand at the living word, you will
never forget it; if you understand the dead word,
you won't even be able to save yourself. When
Lung Ya spoke this way, he had undeniably done
his best. The Ancient Tung Shan said, "Continuity
is very difficult." The other Ancients, Ts'ui Wei
and Lin Chi, were not acting at random with their
one word, one phrase; before and after mutually
illuminating, with temporal and true, with both
illumination and function, guest and host obvious,
interchanging vertically and horizontally. If you
want to discern the inside story, since Lung Ya
was not ignorant of the vehicle of our sect, how
could he have fallen into second place? At the
time when the two venerable adepts asked for the
meditation brace and cushion, Lung Ya could not
have but known their intention. It was just that he
wanted to make use of that which was within his
own breast. Although he was right, nevertheless
his use of it was too extreme. Since Lung Ya
asked this way, and the two old ones answered
this way, why then is there no meaning of the
Patriarch's coming from the West? When you get
here you must know that there's something else
extraordinary. Hsueh Tou picks it to show people:
"In Dragon Tusk Mountain the dragon has no
eyes;
When has dead water ever displayed the
ancient way?
If you can't use the meditation brace and
cushion,
You should just give them over to Mount Lu."
Hsueh Tou settles the case according to the facts.
Though he versifies this way, let see, where is his
meaning? Where does the dragon lack eyes?
Where is he in dead water? At this point Zen
practitioners must have the power to transform
before realizing. That is why it is said, "In a clear
pool there's no place for the blue dragon to coil
up." Has there ever been a fierce dragon in
stagnant water? Haven't you heard it said,
'Stagnant water cannot conceal a dragon'? If it is a
live dragon, it must go to where vast swelling
billows of foamy waves flood the heavens. This is
to say that Lung Ya went into the dead water and
was hit by the others. Yet he did say, "Since you
hit me I let you hit me, in essence, though, there is
no meaning of the Patriarch's coming from the
West." This prompted Hsueh Tou to say, "When
has dead water ever displayed the ancient way?"
Although this is so, let see if Hsueh Tou were
upholding Lung Ya, or was he diminishing his
dignity? People often misunderstand and ask,
"Why did Hsueh Tou say, 'You should just give
them over to Mr. Lu'?" They are far from knowing
that Lung Ya did indeed give them to the others.
Whenever you visit masters to ask for instructions,
you must discriminate in the midst of the action;
only then will you see where those Ancient met.
Ts'ui Wei said, "If you can't use the meditation
brace and cushion, pass me the meditation brace,"
and Lung Ya gave it to him; isn't this making a
living within dead water? Clearly Lung Ya has
been given a fine steed; it's just that he doesn't
know how to ride it, that he is unable to make use
 3633
of it. "You should just give them to Mr. Lu."
People frequently say that Mr. Lu is the Sixth
Patriarch; this is wrong. Hsueh Tou has called
himself Mr. Lu previously in a verse called
"Anonymous Bequest":
"I saw its picture that year and loved Tung
T'ing;
In the waves, seventy-two peaks of blue.
Now, resting on high, I think back to what was
before,
To the picture, I've added Mr. Lu learning
against a wall."
Hsueh Tou wanted to walk on Lung Ya's head, but
he still feared that people would misunderstand,
so he made up another verse to cut away people's
doubtful interpretations. Again he picks it up and
say:
"Since this old fellow couldn't yet put an end to
it, again he makes a verse:
Once Mr. Lu has accepted them, why depend
on them?
Sitting, learning - cease taking these to
succeed to the lamp of the Patriarchs!
It's worth replying: the evening clouds,
returning, have not yet come together;
Distant mountains without end, layer upon
layer of blue."
"Once Mr. Lu has accepted them, why depend on
them?" What is there to depend on? Here you
must understand things directly this way; don't go
on guarding a stump waiting for a rabbit. Smash
what's before your skull all at once, so that there
isn't the slightest bit of concern within your breast.
Let go and become clean and at ease. Then what
more need is there for something to rely on?
Whether sitting on the cushion or leaning on the
brace, it's not worth considering it the principle of
the Buddha Dharma. That is why Hsueh Tou said,
"Sitting, leaning - cease to take these to succeed
to the lamp of the Patriarchs." At once, Hsueh Tou
has brought it up completely; he has a place to
turn around in, and at the end reveals this scene
where there's a bit of a nice place. He says, "It's
worth relying: the evening clouds, returning, have
not yet come together." Let see where is Hsueh
Tou's meaning? When the evening clouds have
returned and are about to join together but have
not yet done so; let see how is it then? "Distant
mountains without end, layer upon layer of blue."
As before he's gone into the ghost cave. When you
get here, when gain and loss, right and wrong, are
cut off all at once, and you are clean and at ease,
only then do you amount to something. Is this
"Distant mountains without end, layer upon layer
of blue" Manjusri's realm? Is this "Distant
mountains without end, layer upon layer of blue"
Samantabhadra's realm? Is this "Distant
mountains without end, layer upon layer of blue"
Avalokitesvara's realm? When you, Zen
practitioners, get there, whose affair is this?
Tay Lam ai S: Great Master Hsi LinTen cua
mot v Thien s Trung Hoa vao the ky th 16.
Hien nay chung ta khong co nhieu tai lieu chi tiet
ve ai S Tay Lam; tuy nhien, co mot chi tiet nho
ve v Thien s nay trong Ham Sn T Truyen
Great Master Hsi Lin, name of a Chinese Zen
Master in the sixteenth century. We do not have
detailed documents on this Great Master;
however, in Han Shan's autobiography, there is a
brief detail on him.
Vao nam 1557, Ham Sn c a en chua
Bao An luc ong mi mi hai tuoi. Ngay khi
ai S Tay Lam thay Ham Sn, ngai hai long
noi, "Thang be nay khong phai thng. Neu
ma no ch tr thanh mot ong Tang bnh thng
th that la ph."In 1557, Han Shan was
brought to Bao En Temple when he was
twelve years old. As soon as the Grand
Master Hsi Lin saw Han Shan, he was
pleased, remarking, "This boy is not a usual
person. It would be a pitiable waste if he
became an ordinary monk."
Vao ngay 16 thang gieng nam 1565, khi Ham
Sn c hai mi tuoi th ai S Tay Lam
cua t vien th tch. Vai hom trc khi ai S
th tch ngai goi tat ca Tang chung va day: "Ta
a tam mi ba tuoi. Chang bao lau ta se la
bo coi nay. Ta co khoang tam mi e t,
nhng ke tiep noi ao Phap cua ta chnh la
Ham Sn. Sau khi ta i, cac con phai nghe
lenh chu ay, ch ng de ngi menh lenh
cua chu ay ch v van e tuoi tac." Vao ngay
mong bay Tet, S ap y, goi tng chung vao
phong t biet. Tang chung het sc ngac nhien
ve viec nay. Ba hom sau S giai quyet het
moi viec va lap di chuc. Luc ay S ch om
 3634

nhe, Tang chung em thuoc en cho S, Vien Triet. Ca hai eu xuat than t Tay Minh T
nhng S khong nhan, noi: "Ta sap i roi uong c vua ng Cao Tong (650-684) xay tai kinh
thuoc e lam g ch?" oan S cho hop tat ca o Trng AnHsi-Ming, name of Tao-Hsuan
Tang chung trong t vien va bao ho tung danh during the Tang dynasty, who founded the
hieu Phat A Di a cho S. Tang chung tung Southern Hill school, and also Yuan-Tse, both of
nam ngay nam em. Trang hat trong tay, S whom were from the monastery of Western
ngoi kiet gia, bnh tnh niem danh hieu c Enlightenment, established by King Tang Kao-
Phat A Di a ma th tch. Khong lau sau khi Tsung (650-684) at Chang-An, the capital.
S th tch, can phong cua S a suot ba Tay Ngha Hung (1897-?): Ten cua mot v hoc gia
mi nam b la chay rui, nh the mot iem Phat giao Nhat Ban vao the ky th XXName of
bao trc cho cac mon o cua SOn the a Japanese Buddhist scholar who lived in the
sixteen of January, 1565, when Han Shan was twentieth century.
just twenty years old, his Grand Master Tay Ngu Hoa Chau: Godaniya or Apara-
passed away. A few days before his death he godaniya (skt)Co Da Ni DaTay Luc a, ni
summoned all the monks in the monastery ma trau bo c dung lam tien te. Luc a toa lac
and said, "I am now eighty-three years old. ve pha Tay cua nui Tu Di; luc a co hnh tron va
Very soon I will be leaving this world. I have dan tren o cung co gng mat hnh tron ( coi
some eighty disciples, but the one who will nay dan song tho en 500 tuoi)The western
carry on my work is Han Shan. After my continent of the world, or western-cattle-giving,
death, you should all obey his orders and not where cattle are the medium of exchange. This
neglect his injunctions just because of his continent is situated in the west of Mount Sumeru;
age."On the seventh day of the Lunar New the western of the four continents of every world,
Year, Master Hsi Lin wore his formal dress, circular in shape and with circular-faced people.
called on each monk in his own room to say Tay Phng: Pha Tay, ac biet noi ve Tay
good-bye. All of the monks were very much Phng Tnh o cua c Phat A Di a The
surprised by this action. Three days latter, he west, especially Amitabhas Western Pure Land
settled his affairs and made his will. At the See Tay Phng Cc Lac.
time Hsi Lin appeared to have only a slight Tay Phng A Di a Phat: Amitabha in the
illness. The monks took him some medicine, west.
but he refused it, saying, "I am going away; Tay Phng Cc Lac: Tay phng Cc lac vt
what is the use of taking drugs?" Then, Hsi ngoai tam gii luan hoi. ay la mot trong nhng
Lin summoned all the monks in the monastery at chnh cua Phat c trng phai ai Tha
and asked them to recite the name of tha nhan. c Phat A Di a lap ra Tay Phng
Amitabha Buddha for him. All the monks Cc Lac nh chnh ngay cong c tu tap cua Ngai.
recited thus for him in five days and nights. Trng phai Tnh o tin rang viec tr niem hong
Rosary in hand, he passed away in the sitting danh cua Ngai cho phep tn o vang sanh ve Tnh
posture, peacefully reciting the name of o song i an lac cho en khi nhap Niet ban. Co
Amitabha Buddha. Not long after his death, mot lan, mot ngi an ba no, khong ai biet ten,
the room in which he had lived for thirty years en buoi nghe thuyet giang cua thien s Bach An
was destroyed by fire, as if to give an omen to Hue Hac. Trong bai thuyet giang, thien s noi:
his followers. "c Phat ni coi Tay Phng Cc Lac von ton tai
Tay Man a La: Tay Man a La ch Kim Cang trong long moi ngi. Moi khi c Phat hien hien,
Gii, trong khi ong Man a La ch Thai Tang moi s tren the gian eu bng sang. Neu nh co
GiiThe western mandala is of Vajradhatu, as ngi hieu c ieu nay, phat tam hanh tr nhat
the eastern is of the Garbhadhatu. tam bat loan, ngi o se chng ac c coi cc
Tay Minh: Tay Minh la ten hieu cua hai v cao lac t tam." The nao la nhat niem noi quan? Von
Tang i ng, mot la ao Tuyen, ngi a la coi Phat Vo Lng Quang, hao quang ay phat
sang lap ra tong Nam Sn, va ngi th hai la ra nh the nao? Von la Phat t tam, vay tanh cua

Phat la g? Khi nghe xong nhng li nay, ngi
an ba ay tham ngh: "Xem ra phap tu quan nay
cung chang kho khan lam." Tr ve nha, ba ta bat
au chuyen tam hanh tr noi quan ca ngay lan
em, khi thc cung nh khi ngu. Roi mot ngay no,
ba ta cht thay tam a bng sang khi ang ra Buddhist meditationNgi phng Tay vi
noi, ba tung chiec noi sang mot ben, roi i tm
thien s Bach An. Ba noi: "Toi a thay Phat ngay
trong tam mnh! Toi a thay roi! Hao quang khap
ni. That la sang ngi! Ky dieu thay! Ky dieu
thay!" Ba ta vui mng en o nhay mua quay
cuong ma khong hay biet. Thien s Bach An noi:
"ay ch la li noi cua ba ma thoi, con ho x th tap theo Phat giao mi co the la mot phng thc
sao? No cung toa sang ay ch?" Ngi an ba i cha tr nhanh chong cam giac bat an va nhng roi
len va tat cho Bach An mot cai. "Hoa ra lao troc
au nay cung cha tng thay qua!" Thien s Bach
An bat ci ha haSukhavati means the Western
Land of Amitabha Buddha, the highest joy, name
of the Pure Land of Amitabha Buddha in the west.
The Western Paradise which is outside the triple
realm and beyond samsara and retrogression. The
Western Paradise is one of the most important of
the Buddha-fields to appear in the Mahayana.
Amitabha Buddha created the Pure Land by his
karmic merit. The Pure Land sect believes that
through faithful devotion to Amitabha and through
recitation of his name, one can be reborn there
and lead a blissful life until entering Nirvana.
Once a certain woman, whose name no one
knows, attended a lecture by Hakuin. In his talk,
the Zen master said, "The purely mental Pure
Land, the Buddha in one's own being: once the
Buddha appears, everything in the world radiates
great light. If people want to perceive this, just
turn to your own heart and seek single-mindedly.
Since it is a purely mental Pure Land, how is the
Pure Land arrayed? Since it is the Buddha in one's
own being, what characteristics and refinements
does the Buddha have?" Hearing this, the woman
thought, "That is not too hard." Returning home,
she began to look into this day and night, bringing
it to mind whether awake or asleep. Then one day,
as she was washing a pot, she suddenly broke
through. Tossing aside the pot, she went to see
Hakuin. She said, "I have come across the Buddha
in my own body. Everything radiates with light.
Marvelous! Marvelous!" She was so happy that
she was dancing with joy. Hakuin said, "This is
3635
what you say, but what about a cesspool? Does
that radiate light?" The woman went up and
slapped Hakuin. "This old fellow isn't through
yet," she said. Hakuin roared with laughter.
Tay Phng Nhan Thien Tap: Westerners and
Thien tapTrong nhng thap nien gan ay, hau
het ngi phng Tay, ac biet la gii tre, ngay
cang hng thu nhieu vi thien tap Phat giao v
thien tap co the mang en cho ho nhng giai quyet
tot ep hn cho nhng van e hien tai cua ho.
That tnh ma noi, phng phap an tam qua thien
loan khac trong the gii vat chat v ch co thien
tap mi co the mang lai cho ban s an lac va tnh
lang that s ma ban ang tm cauIn recent
decades, most Westerners, especially the youth,
are so much interested in Buddhist meditation
because it can give them a better solution to their
current problems. In fact, only the method of
calming your own mind through Buddhist
meditation can be a quick remedy for the feeling
of restlessness and other turmoil of the
materialistic world because only Buddhist
meditation can give you the real peace and
tranquility you are looking for.
Tay Phng Tam Thanh: The three Pure Land
sagesSee Tam Thanh (B).
Tay Phng Tan: Vajra-dharma-stotra (skt)Ke
tan than Kim Cang Phap Bo TatHymn of
praising of Vajradharma Bodhisattva (Diamond
Dharma Bodhisattva).
Tay Phng Tnh o: Sukhavati (skt)Tay
Phng Cc Lac The Gii hay Tay Phng Cc
Lac Tnh o, ni o c Phat A Di a la Tiep
Dan ao SThe Western Paradise to which
Amitabha is the guide and welcomerSee Tay
Phng Cc Lac.
Tay Phng Tnh Tho: The Western Pure
LandSee Tay Phng Cc Lac.
Tay Phng T: Tay Phuong PagodaTen cua
mot ngoi chua co mien Bac Viet Nam. Chua toa
lac tren nui Tay Phng, thuoc xa Thach Xa, quan
Thach That, tnh Ha TayName of an ancient
pagoda in North Vietnam.
Tay Quang: Anh sang (hao quang) cua Tay
Phng Cc LacThe light of the western

paradise.
Tay Sn Trieu: Trieu ai nha Nguyen Tay Sn
Viet Nam (1778-1802)The Nguyen Tay Son
Dynasty in Vietnam.
Tay Sn Tru Bo: Avarasaila or Aparasaila (skt)
Tay Sn BoA La Thuyet BoTong th nh cua
ai Chung Bo, mot trong hai mi tong phai Tieu
Tha. Mot t vien mang ten cua tong phai nay the Transmission of the Lamp (Chuan-Teng-Lu),
Tay Sn, ngi ta noi no a c xay dng t nam Volume XII: Zen Master Xi-ta Guang-mu was a
600 trc Tay Lch, va b bo phe vao khoang nam
600 sau Tay Lch. Cac phai Tay Sn va ong Sn
Tru Bo eu lay ten cua cac ngon oi canh trung some brief accounts of Kuang-mu's teachings in
tam hoat ong cua ho. Ho con c goi la the Chuan-Teng-Lu.
Andhaka trong Bien Nien S Tch Lan v c
nhieu ngi trong vung nui Andhra theo. Trong so
cac bo phai tach ra t ai Chung Bo th Che a
Sn Bo, Tay Sn Tru Bo va ong Sn Tru Bo la
noi bat nhat va co anh hng ln tai mien Nam An
oThe second subdivision of Mahasanghika
school, one of the twenty Hinayana sects. A
monastery of this name was in Dhana-kataka, said
to have been built 600 B.C., deserted 600 A.D.
The Sailas derived their name from the hills
located round the principal centers of their
activities. They were also called the Andhakas in
the Ceylonese Chronicles on account of their great
popularity in the Andhra country. Among the
sections into which the Mahasanghikas were
divided, the Caityakas and the Saila schools were
the most prominent and had great influence in the
South of India.
Tay Tang ai Tang Kinh: Tibetan Tripitaka.
Tay Tang Lat Ma Giao: Tibetan Lamaism.
Tay Tang Ng: Bhotabhasa (skt)Bod-skad
(tib)Ngon ng Tay TangTibetan Language.
Tay Tang Phat Giao: Tibetan BuddhismSee
Phat Giao Tay Tang.
Tay Tang Phat Giao S: History of Tibetan
Buddhism.
Tay Tang Thanh Tng Quyen: Thangka (tib)
A Tibetan religious scroll.
Tay Thap Quang Muc Thien S: Saito Koboku
(jap)Hsi-t'a Kuang-mu (Wade-Giles Chinese)
Xita Guangmu (Pinyin Chinese)Hien nay chung
ta khong co nhieu tai lieu chi tiet ve Thien s Tay
Thap Quang Muc; tuy nhien, co mot vai chi tiet ly
thu ve v Thien s nay trong Truyen ang Luc,
quyen XII: Thien s Tay Thap Quang Muc la e
3636
t cua Thien S Ngng Sn Hue Tch. Ong song
va day Thien tren Ngng Sn. Sau ay la mot
vai mau chuyen ngan ve nhng li day cua Thien
s Tay Thap Quang Muc trong Truyen ang
LucWe do not have detailed documents on Zen
Master Xi-ta Kuang-mu; however, there is some
interesting information on him in The Records of
disciple of Yang-Shan-Hui-Chi. He lived and
taughed Zen on Mt. Yang. The followings are
Mot hom, co mot v Tang hoi: "The nao la
chanh van?" Quang Muc noi: "Khong theo lo
tai ma vao." V Tang lai hoi: "Lam sao co the
c?" Quang Muc noi: "Ong co nghe
khong?"One day, a monk asked, "What is
upright listening?" Kuang-mu said, "It doesn't
enter through your ear." The monk said, "How
can that be?" Kuang-mu said, "Do you hear
it?"
Co mot v Tang hoi: "To y va Giao y giong
hay khac nhau?" Quang Muc noi: "Hay gac
qua mot ben 'giong' hay 'khac,' ong hay noi
th xem cai g ra vao trong voi cua bnh
nc?"A monk asked, "Is the meaning of
the ancestors the same as the meaning of the
scriptural teaching or not?" Kuang-mu said,
"Putting aside 'same' or 'different,' can you
say what it is that goes in and out of the mouth
of a water pitcher?"
Mot v Tang hoi: "Cai g la yeu ngha cua
Thien?" Quang Muc ap: "Ong khong co Phat
tanh." V Tang lai hoi: "The nao la on?" S
ve vong tron cho v Tang thay. V Tang lai
hoi: "The nao la on?" S lay tay thot len
khong trung ba lanA monk asked, "What
essential meaning of Zen?" Kuang-mu
replied, "You don't have Buddha-nature." The
monk said, "What is sudden enlightenment?"
Kuang-mu drew a circle on the ground for the
monk to see. The monk asked, "What is
gradual enlightenment?" Kuang-mu poked the
middle of the empty space three times with
his hand.
Tay Thien: Thien Truc (An o): IndiaCh
thien ni coi tri pha Tay: Devas in the West
 3637

(Western Heavens). trieu nh. Nhom Tay T Tang bao gom v Thu
Tay Thien Giao Chu: Phat A Di a, v giao chu Toa, Th ky, Kinh ien, Tiep Tan (tiep khach),
cua Tay Phng Cc LacAmitabha Buddha, the tay thao phong (nha tam), va Phat ien The
Lord of the cult, or sovereign teacher, of the western group, i.e. teaching monks stood on the
Western paradise. west of the abbot, while those engaged in practical
Tay Thien Nh Thap Bat To: See Hai Mi Tam affairs stood on the east. This was an imitation of
To An o. the Court practice in regard to civil and military
Tay Thien T That: Bon lan bay ch to Tay officials. The western group includes the offices
ThienSee Hai Mi Tam To An o. of chief seat (shuso), scribe (shoki), sutra prefect
Tay Thien T: Ten cua mot ngoi chua co Hue, (zosu), guest prefect (shika), bathkeeper
Trung Viet. Nam 1902, s Tam Tnh, e t cua (chiyoku), and prefect of the Buddha hall
Hoa Thng Dieu Giac, en ap Thuan Hoa, lang (cheden).
Dng Xuan Thng, pha sau an Nam Giao Tay Vien T Minh Thien S: Saiin Shimyo
dng mot thao am, goi la Thieu Lam trng that. (jap)Hsi-yuan Ssu-ming (Wade-Giles
Ni ay s tham cu va tu tr theo Thien tong ket Chinese)Xiyuan Siming (Pinyin Chinese)
hp vi Tnh o. o la tien than cua chua Tay Thien s Trung Hoa vao the ky th IX thuoc dong
Thien. Nam 1904, oi Am Thieu Lam thanh Thieu Lam Te. Ten ong xuat hien trong th du th 98 cua
Lam T. Nam 1911, s oi ten chua thanh Tay Bch Nham Luc: "Hoa Thng Thien Bnh khi i
Thien. Hien nay chua Tay Thien la mot trong hanh cc, en tham van Tay Vien, t thng noi:
nhng chua co nhieu sinh hoat tu tap trong tn o. 'Ch noi hoi Phat phap, tm ngi noi thoai cung
Theo nh ky co nhieu v Tang cao ha tu tap tai khong co.' Mot hom, Tay Vien thay Thien Bnh t
ayName of an ancient temple in Hue, Central xa ben goi: 'Tung Y!' Thien Bnh ngng au len.
Vietnam. In 1902, Venerable Tam Tnh, a disciple Tay Vien lien noi: 'Lam!' Thien Bnh tien lai gan.
of Dieu Giac, came to Thuan Hoa hamlet, Dng Tay Vien bao: 'Va roi hai cai lam, la Tay Vien
Xuan Thng village, behind Nam Giao ritual lam hay Thng Toa lam?' Thien Bnh tha: 'Tung
place to build a thatched temple, called Shao-Lin Y lam!' Tay Vien noi: 'Lam!' Thien Bnh ra i.
house. Right here he cultivated a combination of Tay Vien noi: 'Hay lai ay qua ha, se cung
Zen and Buddha-Recitation. This was Thng Toa thng lng hai cai lam nay.' Khi ay
preformation of Tay Thien (Hsi-Tien) temple. In Thien Bnh lien i. Sau mot thi gian khi a tru
1904, he changed its name to Shaolin temple. In lai, Thien Bnh bao chung: 'Ta ban au i hanh
1911, he changed the name of the temple to Tay cc b gio nghiep thoi en cho trng lao T
Thien. At present, Tay Thien temple is one of the Minh, lien tiep hai cai lam, lai cam ta qua ha se
temples which has a lot of religious activities for cung ta thng lng, ta chang noi khi ay la lam,
congregation. Periodically, many senior monks cat bc i ve phng Nam, ta sm biet noi lam
stay there. roi.'"A Chinese Zen master in the 9th century of
Tay Tieu Tha oai Thien S (1548-1607): Ten the Lin-chi school. His name appears in example
cua mot v Thien s Nhat Ban, thuoc tong Lam 98 of the Pi-Yen-yuan. He always would say, 'Do
Te, song vao the ky th XVIName of a not say you understand the Buddhist Teaching; I
Japanese Zen master, of the Lin Chi Sect, who cannot find a single man who can quote the
lived in the sixteenth century. saying.' One day Hsi-yuan saw him from a
Tay Tnh: Nha x thng toa lac ve hng Tay distance and called him by name: 'Ts'ung Yi!'
cua t vienThe western cleanser, the privy, P'ing raised his head. Hsi-yuan said, 'Wrong!' P'ing
situated on the west of a monastery. went two or three steps; Hsi-yuan again said,
Tay Truc: See Tay Thien. 'Wrong!' P'ing approached; Hsi-yuan said, 'these
Tay T: Tay BanNhom Tang chuyen ve giang two wrongs just now: were they my wrongs or
giai giao phap, ben pha Tay cua phng trng; your wrongs?' P'ing said, 'My wrong.' Hsi-yuan
trong khi nhom ben ong th chuyen ve hanh tr. said, 'Wrong!' P'ing gave up. Hsi-yuan said, 'Stay
ay la mot loi bat chc theo van vo quan cua here for the summer and wait for me to discuss
 3638

these two wrongs with you.' But P'ing immediately cua S la ai?" S ap: "Thay ta la Luc To Hue
went away. Later, when he was dwelling in a Nang. Sao ong khong mau en o e sm c to
temple, he said to his community, 'When I was ngo?" Sau o v Tang nghe li S khuyen en gap
first travelling on foot, I was blown by the wind of Luc To va cuoi cung cung c to ngo Thien. T
events to Elder Ssu Ming's place: twice in a row o ve sau nay, khong con ai biet S au va th
he said: wrong! and tried to keep me there over tch luc naoZen Master Upagupta Tripitaka,
the summer to wait for him to deal with me. I did name of an Indian Zen monk in the seventh
not say it was wrong then; when I set out for the century. We do not have detailed documents on
South, I already knew that it was wrong.'" this Zen Master; however, there is some
Tay Vc Cau Phap Cao Tang Truyen: ai interesting information on him in The Records of
ng Tay Vc Cau Phap Cao Tang Truyen, 2 the Transmission of the Lamp (Chuan-Teng-Lu),
quyen do S Ngha Tnh soan vao i ng; tong Volume V: He was from India, came to Shao-
so gom 56 nha s noi tieng, trong o co bon ngi Yang by the end of the seventh century. He was
nc ngoaiBiographies of famous pilgrims, enlightened when he happened to hear the
composed by I-Ching, fifty six in number, among teachings of the Sixth Patriarch. Later, he went to
them 4 were not Chinese. Wu Tai Shan, there he met a monk who built a
Tay Vc Ch: See Tay Vc Ky. hermitage to sit in deep meditation by himself. He
Tay Vc Ky: Tay Vc Truyenai ng Tay asked the monk, "Why do you sit here by
Vc KyKy s ghi lai ve cac nc Tay Vc, do yourself?" The monk replied, "To contemplate on
Huyen Trang i ng bien soan thanh 12 quyen the purity." He asked, "Who contemplates and
vao khoang nhng nam 646-648 sau Tay Lch what is that purity?" The monk bowed him and
The Great Tang Chronicles of the Western asked, "Would you please tell me that principle."
World, or Records of Western countries, by the He said, "Why do you not contemplate and purify
Tang dynasty pilgrim Hsuan-Tsang, in 12 books yourself?" The monk was puzzled and could not
A.D. 646-648. answer. He asked, "From what sect are you
Tay Vc Phat Giao: Buddhism in Central Asia from?" The monk said, "From Zen Master Shen-
Trung A Phat Giao. Hsiu." He said, "The lowest heretical sect in India
Tay Vc Quat a Tam Tang Thien S: Zen does not fall into this kind of view-attachment.
Master Upagupta TripitakaTen cua mot v What is the use of quiet sitting in dumbfounded
Thien s Tay Vc vao the ky th bay. Hien nay state like this?" The monk asked, "Who is your
chung ta khong co nhieu tai lieu chi tiet ve Thien master?" He replied, "My master is the Sixth
s Tay Vc Quat a Tam Tang; tuy nhien, co mot Patriarch Hui Neng. Why don't you hurry to visit
vai chi tiet ly thu ve v Thien s nay trong Truyen him so that you can be enlightened soon?" Then
ang Luc, quyen V: Thien s Quat a Tam Tang, the monk followed his advice to come to visit the
ngi x Tay Vc, S en Thieu Dng vao cuoi Sixth Patriarch; and eventually the monk was also
the ky th bay. S to ngo khi tnh c nghe c li enlightened by the Patriarch. From that time, his
thuyet giang cua Luc To Hue Nang. Ve sau S whereabout and passing-away time were
en Ngu ai Sn, tai o S gap mot v Tang dng unknown.
am tnh toa. S hoi v Tang: "Tai sao ong ngoi ay Tay Vc Truyen: See Tay Vc Ky.
mot mnh?" V Tang ap: "Quan tnh." S hoi: "Ai Tay Vng Mau: Royal Mother of the West,
quan va tnh g?" V Tang lam le va hoi : "Xin thay name of a rsi in TaoismTen cua mot v tien
noi cho biet ly ay the nao?" S noi: "Sao ong trong ao giao.
khong t quan t tnh?" V Tang cam thay boi roi Tay Xch Phn: Red pennon in the West
khong ap c. S lai hoi: "Ong t mon phai Phng Tay phn oay la mot trong Phn
nao?" V Tang ap: "T Thien s Than Tu." S tam sac cua c Phat A Di a, ch tam hng
noi: "Loai ngoai ao thap nhat x Tay Vc ta trong khong gianThis is one of the Amitabhas
con khong sa vao kien chap nay. Ngoi lang yen va eight pennons of various colours, indicating the
th ra o e lam g?" V Tang lien hoi: "Thay hoc eight directions of spaceSee Bat Sac Phan.
 3639

Tay Bat: Phep ra bat sau khi tho trai niem hoa khi ho lam cong viec hang ngay. Nhng
Procedures of cleaning the bowl after the meal. ngi ta co the hoi: "Bui bam t au en, khi ma
Tay Dien Ngat Tra: Senmen-Kissa (jap)Trong cac nha ai Tha khong ngng noi vi chung ta
Thien, cong viec ra mat va uong tra, t no la mot rang bon lai chung ta thanh tnh ni t tnh va
bai kinh vnh cuIn Zen, the activities of chung ta khong he co o nhiem. Vay th tai sao
washing the face and drinking tea, is the eternal phai thng xuyen tay thao?" Mot v Thien s tra
sutra itself. li nh vay: "Ngay ca cai y tng thanh tnh cung
Tay Thao Phong: The bath room in a Zen can phai dt bo." Mot thien s khac noi: "C
monasteryPhong tam cung la mot trong nhng nhung mnh vao nc, khong co tai sao g ca."
ni quan trong trong tu tap trong mot Thien vie n, Theo Truyen ang Luc, quyen VIII, mot hom
v trong khi tam phai chuyen hoa cai cam giac am Thien s Nam Tuyen Pho Nguyen i ngang qua
ap de chu thanh s "the nhan ban tnh cua nc." phong tam, trong thay mot v Tang trc phong,
Khong c tan gau vo ch trong luc tam. Trc Nam Tuyen hoi: "Ong ang lam g vay?" V Tang
khi vao va sau khi tam phai anh le Thien Thng noi: "Con ang nau cho nong nc e tam." Nam
Toa. Theo Thien s D.T. Suzuki trong quyen "S Tuyen noi: "ng co quen khi nao nau xong, nh
Huan Luyen cua mot Thien Tang Phat Giao," khi tam cho con trau." V Tang noi: "Tha Thay, vang
ong song tai Vien Giac T vung Liem Thng. a!" Chieu hom o v Tang en phong phng
Ong a ke rang tat ca ch Thien Tang trong Thien trng. Nam Tuyen hoi: "Ong lam g ay?" V
vien phai tuan thu nhng luat le trong nha tam nh Tang ap: "Bach Thay, con muon tm trau e tam
sau: 1) Phai trong coi la mot cach can than. 2) cho no." Nam Tuyen hoi: "Ong co cot cha?" V
Ch Thien Tang trong thien ng thay phien Tang khong tra li c. Khi Trieu Chau en
nhau lo viec phong tam. Neu khong se do phong tham Nam Tuyen, v Tang kia ke lai cho Trieu
tri khach ch nh. 3) Khi v Thien s tru tr i tam, Chau nghe cau chuyen nay. Trieu Chau noi: "Lao
thong bao cho cac th gia cua ong. Trong trng Tang biet phai tra li nh the nao." Nghe vay
hp co nhng nhan vat kha knh khac en vieng, Nam Tuyen ben lap lai cau hoi: "Ong co cot
phai lu y gi gn phong tam sach se va gon ghe cha?" Trieu Chau lap tc bc ti nam mui Nam
hn. 4) Khi phong tam a san sang, tam bang go Tuyen veo manh. Nam Tuyen noi: "Rat la ung,
se c go theo ieu le, va Tang chung c dan nhng ma ong manh tay qua!" Qua nhng mau oi
en phong tam theo th t bi cac v th gia trong thoai tren, chung ta co the thay mot cach ro rang
Thien ng. 5) Ve nhien lieu th la kho nhat la cac bac thien s thi trc khong ph pham mot
trong rng hay cac th d tha khac c s dung. phut giay nao trong viec giup o e cua mnh
6) Khi tam xong, nh cao het tat ca cac than va tro at en giac ngoThe bath room is also one of
di bon tam va phai dap tat het than. 7) Ngay the most important places in practicing in a Zen
hom sau, bon tam phai c ky ra that sach, va monastery, for while taking a bath, the "exquisite
ca phong phai c lau chui sach se, trong khi cac touch" of warmth must be made to lead to the
dung cu phai c e vao ung cho. Nen e y la "realization of the nature of water." No idle
khong c s dung phong tam mot cach tuy tien, talking is allowed there. Before and after the bath,
v ieu nay co the can tr s thi hanh cong viec proper respect is to be paid to the venerable
mot cach nhanh chong cua phong tri khach. Ly do Bhadra. According to Zen master Daisetz Teitaro
tai sao Tang chung phai thay phien nhau trc tai Suzuki in "The Training of the Zen Buddhist Monk
phong tam la v phai ky co lng cho ngi tam. V (p.154)," when he lived in one of the main Zen
phan lng kho t mnh ky sach hoan toan, nhng monasteries in Japan, Engakuji in Kamakura. He
nha tam Nhat Ban thng co nhng ngi phuc mentioned that all Zen monks are to be observed
vu ky lng e c nhng ong xu le. Khi mot v all below articles (regulations) of the "Bath-
Tang c mot ngi ban ong tu giup trong kha Room" at all times: 1) The best care must be taken
nang nay, ong ta khoanh tay trc ngc, to ra biet of fire. 2) The bath-room work is attended in turn
n s phuc vu nay. Khi tam, ch Tang c day la by the monks from the Zendo. Otherwise, orders
phai tay thao tat ca nhng bui bam cua s khai are issued from the "Shikaryo". 3) When the
 3640
master takes his bath, have his attendants notified.
In case of other respectable personages, special
attention will be given to the cleanliness and
oderliness of the bath-room. 4) When the bath is
ready, the wooden blocks are clapped according to
the regulations, and the monks led in rotation to
the room by the Zendo attendants. 5) For the fuel,
dead leaves gathered from the woods and other
waste materials are to be used. 6) When the
bathing is all over, be thorough in scraping all the
embers and hot ashes out from under the
bathingpot and have them completely
extinguished. 7) On the day following, the bath-
tub will be thoroughly scrubbed, and the entire
room nicely cleansed, while the vessels are
properly arranged. It should be noted that no
random use of the bath-room is permitted, which
may interrupted the speedy execution of the
public office. The reason why the monks take
their turn to be the bath-boy whose work in the
bath-room is to scrub the back of the bather. As
the back is hard to be thoroughly washed by
oneself, the bath-houses in Japan are generally
provided with back-washers who are ready to
serve you for a few extra cents. When a monk is
helped by his brother in this capacity, he folds his
hands before him, expressive of his grateful
acknowledgment of the service. When taking a
bath, the monks are requested to wash off all the
dirt of conceptualism as they are engaged in their
daily work. But one may ask, "Where does the dirt
come from, when we are told all the time by
Mahayanists that we are from the first thoroughly
clean and there are no defilements anywhere in
us? Why then this constant bathing?" A master
gives this answer: "Even the idea of cleanliness is
to be done away with." Another master has: "Just
a dip, and no why." According to The Records of
the Transmission of the Lamp (Chuan-Teng-Lu),
Volume VIII, one day, Zen master Nan-Chuan
happened to pass by the bath-room, and seeing the
monk attending to it said to him: "What are you
doing?" The monk said, "I am heating the bath-
water." Nan-Chuan said, "Don't forget, when
ready, to give a bath to the bull." The monk said,
"Yes, master," and towards the evening he came
up to the Abbot's quarters. Nan-Chuan asked,
"What are you doing here?" The monk said, "I
want to get the bull and give him a bath." Nan-
Chuan said, "Have you got a tether?" The monk
failed to answer. When Chao-chou came up to see
Nan-Chuan, the latter told Chao-chou about this
incident. Chao-chou said, "I know what answer to
make." Whereupon Nan-Chuan repeated: "Have
you got a tether?" Chao-chou stepped forward and
straightway took hold of Nan-Chuan's nose and
gave it a hard pull. Nan-Chuan said, "It is quite
proper, but how rough you are!" Through these
above dialogues, we can clearly see that Zen
masters of old days wasted no time to help their
disciples to attain enlightenment.
Tay Tnh: Phep ra tay sau khi i ai tieu tien
xongCleansing, especially after stool.
Tay Tr: Pativinodeti (p)Pariksina (skt)To
dismissTo dispelTo get rid ofTo
eradicateTo remove.
Tay Tr Tap Kh: Pariksina-vasana (skt)To
dispel the old habits or the pervasions of passions.
Tay Ue: To cleanTo disinfect.
TE
Te An Thien S: See Te An Thien S.
Te Bac B Tng: Da mong va mnSoft smooth
skin, one of the thirty-two auspicious marksSee
Tam Thap Nh Hao Tng.
Te Bat: Cu vtTo save.
Te Bac: Danh hieu cua Thien s Lam TeSee
Lam Te Ngha Huyen Thien S.
Te Bien: Thanh cong hoan toanTo succeed
completely.
Te Bon Vien Thng Thien S (1769-1848): Ten
cua mot v Thien s Viet Nam, phap he th 36,
thuoc tong Lam Te vao the ky th XIX. S la mot
trong nhng e t noi troi nhat cua Lieu at Thiet
Thanh Thien S. Hau nh ca i S hoang hoa
mien Nam Viet NamName of a Vietnamese
Zen master, of the 36th lineage, Lin Chi Sect, in
the nineteenth century. He was one of the most
eminent disciples of Zen master Thiet Thanh Lieu
Dat (?-1823). He spread the Zen teachings in
South Vietnam most of his life.
Te Chnh Bon Giac (1771-?): Ten cua mot e t
cua Hoa Thng Te Lch Chnh Van. Ngai la tang
cang chua Thien Mu, ong thi la tru tr chua
 3641

Quoc An. Nam 1837, Hoa Thng a tien hanh Te Hanh: Minute conductsTam muon te hanh
cong cuoc trung tu ai qui mo chua Quoc An. Sau la 80.000 cai hanh vi te cua ngi xuat gia. Tam
o vao nam 1842, ngai a cung vi Hoa Thng muon te hanh phat xuat t 250 gii cu tuc cua
Lieu Thong Giam Hue c vua Thieu Tr cap chung Ty Kheo ma thanh nh sauThere are
cho 500 lang bac e hoan tat viec trung tu chua eighty thousand minute conducts. Eighty thousand
Quoc An. Khong ai ro ngai th tch vao nam nao minute conducts are the extremely small conducts
va au (co vai tai lieu noi la vao nam 1851) of a religious figure. The eighty thousand tiny
Name of a disciple of Most Venerable Te Lch conducts originate from the 250 Bhiksu Precepts
Chnh Van. He was a royal-recognized monk of as follows.
Thien Mu and headmonk of Quoc An temple. In Te Hoat Duc: Softness or SmoothnessMot
1837, he started to rebuild Quoc An temple on a trong sau loai sac duc, ham muon cai ve nuot na
large scale. Then in 1842, he and the new bong bay xinh xan cua than theOne of the six
headmonk of Quoc An temple were granted 500 kinds of sensual attractions, sexual attraction
ounces of silver from King Thieu Tr to through softness and smoothness.
accomplish the reconstruction of the temple. His Te Hoac Hien Hanh Chng: Nhng vi te hien
whereabout and when he passed away were hanh phien nao chngIllusion that things are
unknown (some sources say in 1851). real and have independent existence.
Te an: Altar. Te Khon: Giup ai trong cn nguy khonRelieve
Te o: someone in distress.
1) Giup : To aidTo helpTo relieve. Te Le: Soma (skt)Celebrate rituals.
2) Trong Phat giao, te o co ngha la giup chung Te Lch Chnh Van: Ten cua mot e t cua Hoa
sanh vi bt kho au va a ho qua bien luan Thng Tr Hai (see Tr Hai) tai chua Quoc An
hoi sanh t e sang b Niet Ban ben kia: In vao khoang t 1805 en 1825. Nam 1822, Hoa
Buddhism, to help means to help sentient Thng c vua Minh Mang cap cho 500 lang
beings relieve their sufferings and to ferry bac e trung tu chua Quoc An. Ngai th tch nam
them across the sea of reincarnation to the 1825, thap mo cua ngai c kien lap uy nghi
shore of nirvana. ngay trong san chuaName of a disicple of Most
Te o Phng Tien: Phng tien giup To Venerable Tr Hai. He stayed at Quoc An temple
utilize skill-in-means to aid or to help. from 1805 to 1825. In 1822, king Minh Mang
Te Gia: Te Hae t cua tong Lam TeThe granted 500 ounces of silver for him to rebuild the
school, or disciples of Lin-Chi. temple. He passed away in 1825, his magnificent
Te Giac Quang Chau (1788-1875): Ten cua mot stupa was built in the garden of the temple.
v Thien s Viet Nam, phap he th 36, thuoc tong Te Lng (1602-1681): Ten cua mot v Thien s
Lam Te vao the ky th XIX. Hau nh ca i S Trung Hoa vao thi nha Thanh (1644-1912)
hoang hoa mien Nam Viet NamName of a Name of a Chinese Zen master who lived in the
Vietnamese Zen master, of the 36th lineage, Lin Ch'ing dynasty.
Chi Sect, in the nineteenth century. He spread the Te Nghi Th: Brahmanas (skt)Book of
Zen teachings in South Vietnam most of his life. Brahmanic rituals.
Te Ha: See Te Gia. Te Ngo (1626-1687): Ten cua mot v Thien s
Te Ha Tam Bnh: Ba v ai e t noi troi nhat Trung Hoa, thuoc tong Lam Te vao thi nha
cua Thien s Lam Te Ngha Huyen: Bao Tho, Thanh (1644-1912)Name of a Chinese Zen
Tam Thanh va Hng HoaThree most eminent master of the Lin-chi Sect in the Ch'ing dynasty.
disciples of Zen master Lin Chi I-Hsuan: Pao-shou Te Nhuyen Ng: Li noi em ai nho nheRefined
Yen-chao, San-sheng-Hui-jan, and Hsing-hua and soft speech.
Ts'un-chiangSee Bao Tho Dien Chieu Tran Te Nht Quang Trang Than: Banner of Light
Chau Thien S, Tam Thanh Hue Nhien Thien S, Outshining the Sun Deity (Spirit).
and Hng Hoa Ton Tng Thien S. Te Sac: 1) Net xinh xan cua nam n: Refined
appearance; 2) Ve tao nha ben ngoai: Refined

appearance.
Te Sinh Diet: ay la mot trong sau th nhiem
tam trong Khi Tn Luan. Te sinh diet hay la Hien
sac bat tng ng nhiem hay la giai oan tam vo
minh c giai thoat khoi moi sac tngThis is
one of the six kinds of defiled mind of the
Awakening of Faith. The non-interrelated or
primary taint or the stage of emancipation from
the material (ignorant mind as yet hardly
discerning subject from object, of accepting an
external world)See Luc Nhiem Tam.
Te S Tra: Jyaistha (skt)See The Sat Tra.
Te Tam: Con goi la Tieu Tam, co ngha la can
thanCarefullyIn detail.
Te Thi: Pesi (skt)Te ThiTy La ThiTy
ThiSee Be Thi.
Te Tnh ai S (1741-1810): Chi-SunTen cua
mot v danh Tang Trung Hoa song vao thi nha
Thanh (1644-1912). Te Tnh ai S la v To th
12 cua Tnh o Tong Trung HoaName of a
Chinese famous monk who lived during the Ch'ing
Dynasty in China. Great Master Chi-Sun was the
twelfth Patriarch of Chinese Pureland Buddhism.
Te T Tng: Bon tng vi te sanh tru d diet
The four finite statesSee T Tng.
Te Tng Hien Hanh Chng: The idea of
reincarnation.
Te Van: Van te oc va ot tai am maThe
prayer or statement read and burnt at a funeral.
Te Xuyen Doan Hai (1874-1958): Ten cua mot v
danh Tang Viet Nam vao the ky th XX. Hau nh
ca i S hoang hoa mien Bac Viet Nam
Name of a Vietnamese famous monk who lived in
the twentieth century. He spread the Zen
teachings in North Vietnam most of his life.
Te Y Thc: Y thc vi te, con goi la te tam, tc la
nhan thc vi te ve s song chet, tiep noi nhau
khong t oan (theo Luan Thanh Duy Thc, ve
chuyen song chet, Hu D Bo co nhan thc vi te,
hanh tng nng theo nhau, khong the lam t
oan c, ay la thc th tam)The vijnana of
detailed, unintermitting attention.
Te: Bang phang: Even (level)Cung mot luc: At
the same timeHoan toan: Complete (perfect)
Nhat te (giong nhau): Uniform (alike,
altogether)Tnh lang: To tranquil (to equalize).
Te An Thien S (750-842): Enkan Seian (jap)
Yen-kuan Ch'i-anYanguan-Qi'anSee Diem
3642
Quan Te An Thien S.
Te Chnh: Neatly attired.
Te Duyen Than: See Te Nghiep Than.
Te Kien: Tng ngEquivalent.
Te Ky: Ten cua mot v Thien s Trung Hoa song
vao thi Ngu ai (907-960). Vao nam 921, S
c vua bo nham vao chc vu Tang Thong, trong
coi ch Tang trong ca nc Name of a Chinese
Zen master who lived in the Wu-tai Dynasty in
China. In 921, he was assigned to the post of
National Director of Monks in China.
Te My: Ngang bang, tng ngEquivalent.
Te Nghiep Than: 1) Than cuoi cung khi a cham
dt het moi tien nghiep: The final body which
brings to an end all former karma; 2) Than Phat a
ru sach tien nghiep va nhap niet ban: The final
body or the body of a Buddha which brings to an
end all former karma before entering nirvana.
Te Ngoc (1071-1129): : Ten cua mot v danh Tang
Trung Hoa, thuoc Tnh o Tong, song vao thi
nha Tong (960-1279)Name of a Chinese famous
monk, of the Pure Land Sect, who lived in the
Sung Dynasty in China.
Te Thuyet Te Van: Noi va nghe cung mot luc
Speaking and hearing together, or at the same
time.
Te Quan ng Than: The body of an official
Theo Kinh Thu Lang Nghiem, quyen Sau, c
Quan The Am Bo Tat a bach trc Phat ve ng
than (mot trong ba mi hai ng than) cua ngai
nh sau: Neu co chung sanh a quan tr quoc o,
coi cong viec bang ap, toi se hien than Te Quan
trc nhng ngi o noi phap, khien ho c
thanh tuAccording to The Surangama Sutra,
book Six, Avalokitesvara Bodhisattva vowed in
front of the Buddha about his appearance before
sentient beings (one of the thirty-two response
bodies) as follow: If there are living beings who
enjoy governing the country and who can handle
matters of state decisively, I will appear before
them in the body of an official and speak Dharma
for them, enabling them to accomplish their
wishSee Tam Thap Nh ng Than.
Te Thi: Pesi (skt)Be ThiTy La ThiTy
ThiThai nhi thi ky th ba trong nam thi ky,
cai thai en ngay th 37, ket lai thanh hon tht
The embryo in the third of its five stages, a thirty-
seven days foetus, a lump of flesh.