I/ SAKYA MUNI Sakya, the clan or family of the Buddha, said to be derived from sakya, vegetables, but interpreted

in Chinese as powerful, strong, and explained by (NNG ) powerful, also erroneously by (NHN ) charitable, which belongs rather to association with Sakyamuni. The clan, which is said to have wandered hither from the delta of the Indus, occupied a district of a few thousand square miles lying on the slopes of the Nepalese hills and on the plains to the south. Its capital was Kapilavastu. At the time of Buddha the clan was under the suzerainty of Kosala, an adjoining kingdom. The sacerdotal name of his family is Gautama, said to be the original name of the whole clan. His personal name was Siddhartha. His father is Suddhodana, the ruler of Kapilavastu. His mother was Maya. He was born in the full moon of the 4th calendar month in 624BC. Maya died seven days later, leaving him to be brought up by her younger sister Prajapati. After that, he married to Yasodhara who bore him a son, Rahula. When he was 29 years old he left home and sought for truth, became a ascetic, severely disciplined himself, and finally at the age 35 years old, under a tree (Bodhigaya: B o Trng), he realized that the way of release from the chain of rebirth and death lay not in asceticism but in moral purity; this he explained first in his THE FOUR NOBLE TRUTHS (Thuyt Bn ) and EIGHTFOLD NOBLE WAY (Bt Chnh o), later amplified and developed in many sermons. He founded his community (Sangha: Tng Gi) on the basis of poverty, chastity, and insight or meditation, and it became known as Buddhism, as he became known as Buddha, the Enlightened One (Bc Gic Ng). After 45 years of preaching, he entered Nirvana in Kushinagara (belongs to Nepal now) in 543 BC. According to legend, after 500 or 550 previous incarnations, Sakyamuni finally attained to the state of Boddhisattva, was born in the Tusita heaven, and descended as a white elephant, through her right side, into the womb of the immaculate Maya, the purest woman on earth. He was regarded as the Buddha of the present time. II/ MANJUSRI (B TT VN TH, VN TH S LI) Majusri also called Manjunatha, Manjudeva, Manjughosa, Manjusvara etc Origin is unknown like most Buddhas and Bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Majus is beautiful, Sri: good fortune, virtue, majesty, lord or god. Six definitions are obtained from various scriptures: Diu Th (wonderful or beautiful head), Ph Th (universal head), Nhu Th (glossy head), Knh Th (revered head), Diu c (wonderful virtue or power), Diu Ct Tng (wonderful auspicious). He is the grad of wisdom, often placed on the left side of Sakyamuni, and Samantabhadra (Ph Hin) on the right side of Sakyamuni. Normally, his hand holds sword of wisdom and he sits on a lion. III/ SAMANTABHADRA B TT PH HIN Samantabhadra also called Visvabhadra. He and Majusri are on the right and lelf-hand assistants of Buddha, representing reason (L) and wisdom (Tr). He rides on a white elephant. IV/ AMITABHA (C PHT A DI ) Also called boundless light (V Lng Quang), boundless age (V Lng Th). Amita: boundless, infinite (Chinese translated immeasurable: V Lng). Amitabha means boundless light. His name indicates an idealization rather than a historic personality, the idea of eternal light and life. The origin and date of the concept are unknown, but he has always been associated with the west, where in his Paradise, the Western Pure Land (Ci Tnh ), he receives to unbounded happiness all who call upon his name. This is 1

consequent on his forty-eight vows, especially the eighteenth, in which he vows to refuse Buddha-hood until he has saved all living beings to his Paradise, except those who had committed the five unpardonable sins, or were guilty of blasphemy against the Faith. While his Paradise is theoretically only a stage on the way to rebirth in the final joys of Nirvana, it is popularly considered as the final resting-place of those who cry Na-mo A-mito-Fo, or Blessed me, or Adoration to, Amita Buddha. He has two assistants: Avalokitesvara appears on his left and Mahasthamaprapta on his right side. V/ AVALOKITESVARA (B TT QUN TH M) Avalokitesvara is the popular name of a Bodhisattva in the countries of Mahayana Buddhism such as China, Japan, Vietnam English translated as Observer or Regarder of the worlds sounds or cries. Hes is on the left side of Amitabha Buddha, while Mahasthamprapta is on the right. In China, Vietnam, Japan he is under the form of woman. VI/ MAHASTHAMA (I TH CH B TT) Also called mahasthamprapta (Ma-ha-na-bt); A Bodhisattva representing the Buddhawisdom of Amitabha. He is on the right side of Amitabha. Amitabha, Avalokitesvara and Mahasthama are called the Trinitry (Di Tam Tn). VII/ MAITREYA (C PHT DI LC) Also called Happy Buddha because he always smiles and seems to be enjoyed life very much. He continues preaching beings in the future. He stays in Tusina Heaven. Chinese translated The Compassionate One (Bc T Th). VIII/ LUCKY SIGN (CH VN) Lucky sign, Visnus breast-curl or mark, Chinese scholars translated sea-cloud (hi-vn), or cirrhus. Used as fancy form of VN or PHNG; It is the 4th of auspicious signs in the footprint of Buddha, and is a mystic diagram of great antiquity. (p.203). IX/ STUPA (M THP) Tope; a tumulus, or mound, for the borns, or remains of the dead, or for other sacred relics (x li), especially of the Buddha, whether relics of the body or the mind, eg. Borns or scriptures. As the body is supposed to consist of 84,000 atoms, Asoka is said to have built 84,000 stupas to preserve relics of Sakyamuni. Pagodas, dagodas, or towers with an odd number of stories are used in China for the purpose of controlling the geomantic influences of a neighbourhood. X/ THE EIGHTFOLD NOBLE TRUTHS (BT CHNH O) The Fourth Noble Truth is that of the Way leading to the Cessation of Dukkha. This is known as the Middle Path, because it avoids two extremes: one extreme being the search for happiness through the pleasures of the senses, which is low, common, unprofitable and the way of the ordinary people; the other being the search for happiness through selfmortification in different forms of asceticism, which is painful, unworthy and unprofitable. Sakya Muni Buddha himself first tried these two extremes, and found them to be useless, then He discovered through personal experience the Middle Path which gives vision and knowledge, which leads to Calm, Insight, Enlightenment, Nirvana. This Middle Path is generally referred to as the Noble Eightfold Path, because it is composed of eight categories: Chn L Thnh th IV l Con ng o Dit Kh. N c xem l Trung o v trnh c hai cc oan: cc oan th nht l mu cu hnh phc thng qua khoi lc cm quan (pleasures of senses), y l con ng bnh thng ca hng ngi bnh thng; cc oan th hai l cu tm gic ng qua s tu hnh p xc kh hnh, con ng ny dy v thn xc, khng li ch, v ngha. Bn thn c Pht th hai con ng cc oan ny v thy chng v dng. Ngi khm ph Con ng Trung o qua thc nghim c nhn v 2

thy n cung cp mt tm nhn rng v tr tu dn ti Bnh Tnh, Ni Qun, Gic Ng v Nit Bn. Con ng Trung o ni chung c xem l Bt Chnh o. (1) CHNH KIN: RIGHT UNDERSTANDING Right understanding means that you recognize Four Noble Truths (also called FOUR AXIOMS). You know which action is good and which is cruel. You recognize all life is suffering, the cause of suffering is ignorant desire, this desire can be destroyed, and the means to this is the Eightfold Noble Path. (2) CHNH T DUY: RIGHT THOUGHT Right thought means you think about good things and abandon bad thought such as finding the way to kill other people, capture their wives and take their property illegally. You rest on right recognition and correct knowledge. (3) CHNH NG: RIGHT SPEECH Right speech means that you talk about good things which help people. Your speech doesnt separate people. Give your speech on suitable time, right place. Give a useful speech. (4) CHNH NGHIP: RIGHT ACTION, RIGHT DEED Right action means that you do good things which help yourself and others. Otherwise, dont steal or rob other peoples property. Dont debauch. Debauch means making love to someone who is not your vife or your husband. Dont kill people and animals unreasonably. (5) CHNH MNH: RIGHT LIVELIHOOD, CORRECT OCCUPATION Right livelihood means that you earn living by moral jobs. Not earn living by selling weapons, poison, drugs etc avoiding illegal occupations. (6) CHNH TINH TN: RIGHT EFFORT Right effort or endeavour means that you do good things which help yourself and others. Abandon bad action which you used to do, avoid doing bad things. Continue doing good things which you are doing now and endeavour to do good things which you not yet do before. (7) CHNH NIM: RIGHT MINDFULNESS Right mindfulness means you remember the moral things; or retain good action in your mind and exclude the false. (8) CHNH NH: RIGHT CONCENTRATION, CORRECT MEDITATION OR CORRECT ABSORPTION Correct meditation means you concentrate on thinking about right thought and then you get enlightened knowledge. Sakya Muni is the Enlightened One (Bc Gic Ng). awaken means you get penetrating knowledge. You know the things as they are. XI/ TWELVE LINKS IN THE CHAIN OF EXISTANCE (THP NH NHN DUYN) (1) IGNORANCE: V MINH (2) ACTION, ACTIVITY: HNH (3) CONSCIOUSNESS: THC (4) NAME AND FORM: DANH V SC (5) SIX SENSE OF ORGANS: LC NHP (6) CONTACT, TOUCH: XC (7) SENSATION, FEELING: TH (8) THIRST, DESIRE, CRAVING: I (9) GRASPING: TH (10) BEING, EXISTING: HU (11) BIRTH: SINH (12) OLD AGE AND DEATH: LO, T. 3

Ignorance and action are two causations which belong to the previous life. We rest on consciousness to incarnate in this world. When we incarnate, we are in the state of toetus which are called name and form. In the womb, 6 sense of organs such as eye, ear, nose, tongue, body, and mind are formed (eye to look, ear to hear, nose to smell, tongue to taste, body to touch and mind to have perception). They are called six entrances. When man was born, his intelligence is limited, he just contacts with the outside world by touching. From 4 or 5 years old to 14 or 15 years old, he has sensation about this world. Ignorance and action belong to the previous life; consciousness, name and form, six senses of organs, contact, sensation are the causations of present life. Whats about desire or craving? Man from 16, or 17 years old, the desire becomes more and more stronger. Due to mans desire, he wants to have something which he loves to hold it. This is grasping. He has grasping so that he wants to capture it and he needs to live to enjoy it. This is being or existing. Desire, grasping and being are the causations of the present life. Human beings rest on them to incarnate in the next life. So, we have birth. Because of being born, so man also gets old and death after that. After the death, man has to incarnate in the next life. Twelve links in the chain of existence like twelve hours in our watch. We have no way to understand the causations from ignorance to sensation, we also cannot control two causes of birth and old age and death. We just only control three causations: desire, grasping and being. We build up our karma and we have to be responsible for it. We have examples of the twelve links in the chain of existence. In another circle the twelve links are represented as follows: (1) ignorance, a blind woman; (2) action, a potter at work, or a man gathering fruit; (3) consciousness, a restless monkey; (4) name and form, a boat; (5) sense of organs, a house; (6) contact, a man and a woman sitting together; (7) sensation, a man pierced by an arrow; (8) desire, a man drinking wine; (9) graving, a couple in union; (10) existence through childhood; (11) birth, a man carrying a corpse; (12) disease, old age, death: an old woman leaning on a stick. Our life is a circle from which we cannot escape except the Arhat (means kill enemy), Bodhisattva and Buddha. XII/ MAHAYANA (PHT GIO I THA) Mahayana is also called: Thng Tha; Diu Tha; Thng Tha; V Thng Tha; V Thng Tha; Bt c; V ng; V ng ng etc Maha means great; yana means van. The great van or conveyance, or the greater vehicle in comparison with the Hinayana (Tiu Tha). It indicates Universalism, or Salvation for all, for all are Buddhas and will attain bodhi (Gic ng). It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, and Japan and in other places in the Far East. It is also called Northern Buddhism or Sanskrit Buddhism. XIII/ HINAYANA (PHT GIO TIU THA) Hinayana also called Nh Tha. The small, or inferior van, or vehicle; the form of Buddhism which developed after Sakyamunis death to about the beginning of the Christian era, when Mahayana doctrines were introduced. It is the orthodox school and more indirect line with the Buddhist succession than Mahayana which developed on lines fundamentally different. Buddha was a spiritual doctor, less interested in philosophy than in the remedy for human misery and perpetual transmigration. Hinayana remains the form in Ceylon (Sri Lanka now), Burma (Myanma now), Laos, Siam (Thai Land now), Cambodia. It is also called Southern Buddhism or Pali Buddhism. XIV/ SEVEN EMOTIONS (THT TNH) The seven emotions are pleasure (h), anger (n), sorrow (ai), joy (lc), love (i), hate () and desire (dc). XV/ SIX SEXUAL ATTRACTIONS (LC DC) The six sexual attractions arise from colour; form, carriage; voice (or speech); softness (or smoothness); and features. 4

SIX THINGS THAT FERRY ONE BEYOND THE SEA OF MORTALITY TO NIRVANA (LC ). The six things that ferry one beyond the sea of death to Nirvana are: (1) Charity, donation or giving, including the bestowing of the truth on others (b th). (2) Keeping the commandments (tr gii). (3) Patience under insult (nhn nhc). (4) Zeal and progress (tinh tn). (5) Meditation or contemplation (thin nh). (6) Wisdom, the power to discern reality or truth (tr tu). It is the last which carries across the samsara (the sea of incarnate life) to the shore of Nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. XVII/ TEN MERITS OR POWER (THP CNG C). Ten merits commended by Buddha to his bhiksus: zealous progress; contentment with few desires; courage; learning (so as to teach); fearlessness; perfect observance of the commands and the fraternitys regulations; perfect meditation; perfect wisdom; perfect liberation and perfect understanding of it. XVIII/ TEN EVIL THINGS (THP C) Ten not right or evil things are: killing (st sanh), stealing (trm cp), adultery (t dm), lying (ni di), double tongue (lng thit: ni c), coarse language (ni chia r), filthy language (ni ph phim), covetousness (tham), anger (sn), perverted views (si). XIX/ TEN GOOD CHARACTERISTICS VIRTUES (THP THIN) Not doing evil things mean doing ten good virtues. There are some books that explain 10 good virtues in the positive and flexible way such as: 1/ Not killing beings but also releasing them. (Khng git hi m cn phng sinh). 2/ Not stealing but also charity. (Khng trm cp m li cn hay b th). 3/ No adultery but also living in virtuous way. (Khng t dm m li cn sng trong sch). 4/ Not telling a lie but also giving truthful speech. (Khng ni di m ni li chn thc). 5/ Not having double tongue but also giving united speech. (Khng ni li chia r m ni li on kt). 6/ Not using coarse language but also giving gentle speech. (Khng ni li c c m ni li du hin). 7/ Not using filthy language but also giving useful speech. (Khng ni li v ngha m ni li c ch). 8/ No covetousness. (Khng tham). 9/ No anger. (Khng sn). 10/ No delusion. (Khng si m). http://www.thongtindulichvietnam.com/diendan/viewtopic.php?f=93&t=278

T DIU : Cn gi l Bn chn l Thnh (the Four Noble Truths Pali: Cattari)gm c: 1/ Kh (Dukkha) 2/ Tp (Samudaya), s pht khi hay ngun gc ca kh. 3/ Dit (Nirodha), s dit kh. 4/ o (Magga), con ng dn ti dit kh. 1. Dukkha 2. Samudaya, the arising or origin of dukkha. 3. Nirodha, the cessation of dukkha. 4. Magga, the way leading to the cessation of dukkha.) Adhamma: Bt thin php. Ahara: li dng. Alaya-vijnana: Tng thc hoc A-li-da thc. Amata (Skt. Amrta): nc cam l, trng cu, mt t ng ngha vi Nirvana. Anapanasati: qun s tc. Anatta: V ng. Arahant: A-la-hn, bc thnh gic ng, thnh tu c Nit Bn, cng cn gi l bc v hc. Ariya-attangika-magga (Noble Eightfold Path): Bt Chnh o. Ariya-sacca (Noble Truth): chn L Thnh. Atman (Skt. Atta): Tiu ng, ci Ta. Avihimsa (Skt. Ahimsa): thuyt bt hi, bt bo ng. Avijja: v minh, o nh. Ayasma: bc o s, bc tn tc. Bhikkhu: t kheo, tng s. Bhisakka: thy thuc, y s. Bodhi, Bo-tree: cy B , ci B . c Pht thin nh v thnh tu chnh gic di ci B . Bojjhanga (factors of Enlightenment): B Tht Phn. Brahma: ng sng to ra v tr. Brahmana, Brahmin: thnh vin ca ng cp cao nht n , ng cp B-la-mn. Buddha: Bc Gic Ng. Buddhaghosa: Lun s Pht m, nh s gii ln ca o Pht i tha sng th k th V. Cetana (volitional action): tc . Chanda (will): ch. Citta (mind): tm, tm thc. Deva: loi tri. Dhamma (Skt. Dharma): Chn l, chnh php, tt c mi thc th trong v tr. Dhamma-cakka (wheel of Truth): bnh xe php. Dhamma-cakkhu: Tu nhn. Dhatuvibhanga-sutta: Kinh Gii Phn Bit c nh s 140 thuc Kinh Trung B, tng ng vi kinh Phn Bit Lc Gii trong Trung A Hm, c nh s 162. Dhyana: Thin Na, tnh l, thin nh, mt trng thi siu vit ca tm thc. Dosa (anger, hatred, il-will): sn, sn hn. Dravya (substance): thc th. Dukkha (suffering): kh. Dukkha-dukkha: kh kh, l ni kh thng thng. Hinayana (Small Vehicle): Tiu tha, t c cc nh theo Pht gio i tha 6

(Mahayanist) dng ch phi chnh thng trc tin. Sau ny, ngi ta khng gi l Pht gio Tiu tha hay Pht gio i tha na m thay vo l Pht gio Nguyn thy hay Pht gio Pht trin. Jara-marana (old age and death): lo-t, mt trong 12 nhn duyn (v minh, hnh, thc, danh sc, lc nhp, xc, th, i, th, hu, sinh, lo-t). Kama: (sense-pleasures, desire for sense-pleasures): nim vui xc tht, tnh dc. Kamma (Skt. Karma) (volitional action, deed): nghip, nghip bo. Khanti (tolerance): khoan dung, rng lng. Kilesa (defilements, impurities, passions): bt tnh, dc vng. Ksatriya (royal caste): ng cp vng tng, ng cp th hai trong h thng ng cp n gio, ng sau ng cp B-la-mn. c Pht v sau khng ng nh vy, Ngi ch trng khng c ng cp, tt c u bnh ng. Lankavatara-sutra: Kinh Lng Gi. Magga (Path, Way): con ng o. Mahayana (Great Vehicle): hnh thc ca Pht gio Pht trin, ph bin Trung Hoa, Ty Tng, Nht Bn, Triu Tin, Vit Nam. Majjhima-nikaya: Trng B Kinh. Majjhima-patipada (Middle Path): Trung o, Con ng i gia. Metta (love, universal love, lit. friendship): i hu. Nagarjuna: Long Th, v B tt thnh lp phi Trung Qun (Madhyamaka). Nalanda: Hc vin Pht gio u tin trn th gii, vo th k 12, n b qun Hi gio thiu ri vo th k 12. Nama-rupa (Nam and Form): danh sc. Neranjana: dng sng Ni lin thin gn ni c Pht ngi nhp nh di ci B v thnh Chnh qu. Nirodha (Cessation): Dit . Nirvana, Pali: Nibbana: Nit Bn. Nissarana (freedom, liberation): t do, t ti. Pancakkhandha (Five Aggregates): Ng Un. Panna: tu, tr tu. Paramattha (Skt. Paramartha): Absolute Truth, Ultimate Reality, Chn l Ti thng, Chn l Tuyt i. Pariccaga (giving up, renouncing): x b. Paticca-samuppada (Conditioned Genesis): L Duyn Khi. Paticca-samuppada (Conditioned Genesis): L Duyn Khi. Phassa (contact): xc, tip xc. Piti (joy): hin vui, nim hn hoan. Pudakkhadha (the Aggregate of Matter): Sc un. Ratanattaya (Triple-Gem): Tam Bo gm Pht, Php v Tng. Rupa: sc, vt cht. Saddha, Skt. Sraddha (confidence): t tn. Sakkaya-ditthi (Once-Returner): Nhp lu, d lu. Samadhi (concentration): nhp nh. Samkhara-dukkha: Hnh kh, kh c to ra do b chi phi. Samkharakkhandha (The aggregate of Formation): Hnh un. Samma-ajiva (right livelihood): Chnh mng. Samma-ditthi (right view): Chnh tri kin. Samma-kammanta (right action): Chnh nghip. Samma-samadhi (right concentration): Chnh nh. Samma-samkappa (right thought): chnh t duy. Samma-sati (right mindfulness): Chnh nim. 7

Samma-vaca (right speech): Chnh ng. Samma-vayama (right effort): Chnh tinh tn. Sammuti-sacca (conventional truth): chn l quy c. Samsara (continuity of existence): thuyt lun hi. Samudaya (arising, origin of dukkha, the Second Noble Truth): Tp . Sangha (Community of Buddhist monks): Tng gi Pht gio. Sannakkhadha (the Aggregates of Perception): Tng un. Sariputta: Ngi X Li Pht, mt trong nhng i t ca c Pht. Sati (mindfulness, awareness): tnh gic. Sattha (teacher, master): o s. Setting up of Mindfulness: Kinh T Nim X. Sila (virtue, morality): o c, gii lut. Stupa, Dagaba: x li. Sudra: Th la, ng cp thp nht trong h thng ng cp n . Sukha (happiness, ease, comfort): hnh phc. Sutta (discourse, sermon): bi ging, kinh. Tanha (Skt. Trsna), thirst, desire, craving: kht i, dc vng, ham mun. Tathagata: Bc gic ng Chn l, t ng ngha ca Buddha, ni chung thut ng ny l mt danh xng c c Pht s dng khi ni v Ngi hay cp n cc c Pht khc. Theravada: Phi ca cc Bc trng lo, c xem l chnh thng ph bin Srilan-ka, Min in, Thi Lan, Lo, Campuchia. Thina-middha (torpor and languor): lng thit. Tipitaka, Skt. Tripitaka (Three Books: Discourses, Code of Discipline and Higher Doctrine, Philosophy and Psychology): Tam Tng Kinh in: Kinh Sutta; Lut Vinaya v Lun Abhidhama. Tisarana (Three Refuges: The Buddha, the Dhamma and the Sangha): Tam quy: quy y Pht, quy y Php v quy y Tng. Uccheda-vada (annihilation, annihilationist theory): thuyt hoi dit. Upadana (grasping, attachment): th, mt trong 12 nhn duyn. Upasaka (a lay Buddhist): c s. Vedanakkhandha (the Aggregates of Sensations): Th un. Vinnanakkhandha (the Aggregate of Consciousness): Thc un. Viparinama-dukkha: Hoi kh, kh c to ra do s thay i. Vipassana (insight, analytical insight): thin qun. Viraga (detachment, freedom from desire): x b. Vyapada (anger, hatred, ill-will): sn. http://www.thongtindulichvietnam.com/diendan/viewtopic.php?f=93&t=278